to Moses; and in that case there would be no need whatsoever for Him to indwell a created human being. Yet if mere speech were still deemed insufficient, then He would have had to unite with all the other prophets—just as you claim He united with the Messiah—uniting with Noah, Abraham, Moses, David, and the rest.

This is made clear by the following:

Sixteenth point:
It is well known that the prophets who lived before the Messiah are superior to the ordinary Christians who came after him and superior to the Jews who denied him. If, therefore, the Lord is thought to have gained some distinction by allegedly uniting with the Messiah so that He spoke to His servants directly—uniting with the Messiah while hiding behind his dense body and, with His own voice, addressing the Jews who rejected the Messiah, the common Christians, and everyone else whom the Messiah spoke to—then it would have been even more appropriate and worthier that He speak directly to those who are better than these, namely the earlier prophets and the righteous. For instance, He could have united with Abraham the Friend and, veiled by Abraham’s body, spoken to Isaac, Jacob, and Lot; or He could have united with Jacob and, veiled by Jacob’s body, spoken to his children or others; or He could have united with Moses son of ʿImrān and, veiled by Moses’ body, spoken to Aaron, Joshua son of Nun, and the rest. Since, however, He—glorified be He—did none of this, either because it is impossible in itself or because His majesty and wisdom are far above it and there is no need for it, it follows a fortiori that He would not do so in the case of the Messiah.

Seventeenth point:
If it were possible for Him to unite with a human being, then it would be even more fitting that He unite with an angel; accordingly, His alleged union with Gabriel—whom He sent to the prophets—would have been more appropriate than uniting with a human being merely to address the Jews and the ordinary Christians.