He accuses us of introducing a man formed by the hands of God, though the book of Genesis mentions God's hands neither for the making of man nor for his forming; but Job and David said, “Your hands made me and formed me,” concerning which “there is much to say” to show what was meant by those who said it, not only about the difference between making and forming but also about the hands of God. Those who have not understood these and similar expressions of the divine Scriptures think that we attribute to the God over all a shape like the human one; and by their reasoning it would follow that we think there are wings on God's body, since the Scriptures taken literally say this too of our God. The present work does not require us to interpret these things now; for we have examined them as best we could, primarily, in our exegetical works on Genesis. Then see Celsus's malice in what follows. For when our Scripture says of the forming of man, “And he breathed into his face the breath of life, and the man became a living soul,” he, maliciously wishing to ridicule “he breathed into his face the breath of life,” which he did not even understand in what sense it is said, wrote that they composed a story of “a man formed by the hands of God and breathed into,” so that someone, thinking “breathed into” was said like bellows blown up, might laugh at “he breathed into his face the breath of life,” which is said figuratively and needs an explanation showing that God gave man a share of the imperishable Spirit, as it is said: “Your imperishable Spirit is in all things.”⁠a