The Nature of Divine Vision
Another introductory remark: there are many gods and many lords in heaven and on earth, but the gods are not idols or demons, but rather those to whom the maker of them became related. If the Word of God comes to men, men become god-makers... gaps... when the Word of God was seen... gaps... It is said, therefore, of gods... gaps... according to 'The Lord spoke among gods' (Psalm 89:1), clearly meaning those who are gods by participation... gaps... of the makers... gaps... and the one seen... gaps... the Lord was named... gaps... not himself but 'You, the God who grants me'... gaps... god-making... gaps... And that which is the sincere part of the vision brought it forward: 'And indeed it was seen before me' (Job 1:6), and it is clear that not with fleshly eyes but with the intellect, as it has been said: 'Blessed are the pure in heart, for they shall see God' (Matthew 5:8); for He is manifested to those not believing in Him. For God provides Himself for contemplation through goodness, the created nature being unable to see Him unless He grants Himself for contemplation according to the proportion of each one's faith.
And also the Scripture says: 'Because of this the vessel called, Vessel before whom I saw' gaps... for a vessel is the understanding of those things which are fitting;: 'Drink waters from your vessels and from your cisterns the springs' (Proverbs 5:15). The beginning of the... gaps... the flowing insights are the cisterns of the spring, which is the correct conception concerning God, the cisterns being the divine words. And also the vision of the teacher's word having been seen 'between Kadish and between Barad' (Ezekiel 1:4) is well interpreted; for Kadish is interpreted as holy, and Barad as lightning. In the midst, therefore, of this holy one... gaps... and in the midst of lightning, of a luminous state, the instruction is...
Greek
ἄλλη εἰσαγωγικῷ το̣ι̣α̣ύτη· ε̣ι᾿̣σ̣ι`̣ θεοὶ πολλοὶ καὶ κύριοι πολλοὶ ἐν τῷ οὐρανῷ κ̣αὶ ἐπὶ τῆς γῆς, θεοὶ δὲ οὐ τὰ εἴδωλα ἢ δαίμονε̣ς̣ α᾿̣λλ' ε᾿̣κεῖνο̣ι̣ πρ̣ο`̣ς οὓς γέγονεν ὁ θεοποιή[σα]ς αὐτούς. Ἐὰν̣ πρὸς ἀν[θρώπου]ς̣ γ̣ε´̣ν̣η̣ται ὁ τοῦ Θεοῦ λόγος, οἱ ἄνθρωποι [θ]ε̣ο̣ποιοῦνται ε··· ··· ··· ·· ην ὅτε̣ ὁ Θεοῦ λόγος ο̣ραγ̣[·]··· ··εσ̣τ̣ιν. Λέγετα̣ι γοῦν θεῶν ··· ·· κατὰ τὸ "6Θεὸς [θ]εῶν Κύριος ἐλάλησεν"6, δηλονότι τῶν κατὰ μετουσία[ν ·]··· τῶν π̣οι̣ησάντων ··· · Θεοῦ λόγον κατὰ τουτο·ς [···]·νομένων. Καὶ ὁ ὀφθεὶς ··α··· ·· ὁ Κύριος ὠνομάσθη ·[··]···ει̣ μὴ κ̣αὶ διὰ τουτ····ει ··· ··· ··· ὁ Θεὸς ἀλλὰ "6 Σὺ ὁ Θεὸ[ς ὁ ἐ]πιδών με"6 ε·· ε··· ··· ··· ····· ·· θεο-ποιουμένων [····] Καὶ ··· ·· δὲ τὸ εἰλικρινε`̣ς τῆς ὀπτασίας ἐπήγαγεν· "6 Καὶ γ[ὰρ ἐ]νώπιον εἶν ὀφθέντα μοι"6, δῆλον δὲ ὡς οὐ σαρκὸς ὄμμ̣[ασι]ν α᾿̣λλὰ δια̣ν̣οίας καθὸ εἴρηται· "6 Μακά-ριοι οἱ καθαροὶ τῇ κα[ρδ]ίᾳ ὅτι αὐτοὶ τὸν Θεὸν ὄψονται"6· ἐμφανίζεται γὰρ τοῖς μὴ [ἀ]πιστοῦσιν αὐτῷ. Ἀγαθότητ̣ι̣ γὰρ ο῾̣ Θ̣εὸς ἑαυτὸν εἰς καταν[όη]σιν παρέχει, ἀδυνάτου οὐ´̣σ̣η̣ς τῆς γενητῆς φύσεως ἰδεῖν [μὴ] αὐτοῦ ἑαυτὸν ἐπιδιδόντος εἰς θεωρίαν πρὸς τὴν ἑκάστο[υ τ]ῆς πίστεως ἀναλογίαν. Φρέαρ τ· δὲ καὶ τὸ συγγραφικὸν π[νεῦμα] ···· λέγειν· "6Ἕνεκεν τούτου ἐκάλεσεν τὸ φρέαρ Φρέαρ οὗ ἐ[νώ]πιον εἶδον"6· φρέαρ γὰρ αν··· ··· ἐστιν ἡ τῶν πρεπόντω[ν] κατανόησις· τὸ γὰρ ὄνομα ··· ··· τ̣ῶν πολλάκις ἐπὶ νοητω῀̣[ν λαμ]βάνεται· "6 Πίνε ὕδατα ἀπὸ σῶν 249 ἀγγείων καὶ ἀπὸ σῶν φρεάτων πηγῆς"6. Ἡ μὲν ἀρχὴν τοῦ ··· · του·· να··· ··· ··· ··· ··· ··· ··α τ̣ὴν ἀρχὴν γινομ··· · θεωρήματ̣α̣ ῥαίνοντα τὰ φρέατά ἐστιν τῆς πηγῆς, ἥτις ἡ περὶ Θεοῦ ὀρθὴ κατάληψις, τῶν φρεάτων ὄντων τῶν θείων λόγων. Εὖ δὲ καὶ τὸ "6ἀνὰ μέσον Καδὴς καὶ ἀνὰ μέσον Βάραδ"6 τεθεᾶσθα̣ι̣ τὴν ὀπτασίαν τ̣ο̣υ῀̣ <δι>δασκαλικοῦ λ̣ο´̣γ̣ο̣υ̣· ἑρμηνεύεται μὲν γὰρ Καδὴςἁγία, Βάραδ δὲ ἀστραπή. Ἐμμ[έσ]ῳ οὖν τούτων τοῦ τε ἁγίου, οὗπερ μ̣η`̣ν ὑπάρχει θ··· ··· ···[··], καὶ ἐμμέσῳ ἀστραπῆς, φωτεινῆς κατα-στάσεως, ἡ παίδευσι[ς] η῾̣
About this text
Didymus the Blind reads the creation account verse by verse, finding Christ and the Spirit in Genesis.
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Khazarzar scan
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- Copy-text PG (Khazarzar) (Greek)
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