Didymus the Blind on Genesis

Text from catholiclibrary.org (Migne, PG - public domain). [Source 2]

There's a much better scholarly translation for purchase in "The Fathers of the Church Series", translated by Robert Charles Hill, published in 2016. [Link]

On Genesis

1a i, 1. In the beginning God created the heavens and the earth. ... of God are made visible and invisible, indicating the visible bodies, and the invisible non-bodily and intellectual things. ... especially in the book ... previously indicated ... so that the cause of the universe and the universe itself may be ... they were Egyptians, from whom the Hebrews learned ... they stayed with them for four hundred and thirty years. ... when the Law ... of the beginning ... necessary, therefore, to teach that ... because even from the creation of the world ... God can be understood and made manifest ... as it is said that in the beginning God created the heavens and the earth; for the visible creation is contained by these, with the bodies of the earth and the animals and plants and waters, and the quantity of the stars in the heavens. Therefore, the earth is understood as containing all the animals and plants and waters, without which it cannot exist, and the heavens, without which nothing can exist. And if someone thinks that there is a certain time for the beginning ... investigating would find that these are preconceived for all time; and the name of the beginning signifies not one but many things; for it sometimes signifies the cause, as it is here: the heavens and the earth existed in the beginning, the cause of wisdom and their existence; for the universe did not exist without reason or automatically, for everything came into being through the Word, and everything was created on earth and in the heavens, visible and invisible, for in the Son everything is contained and in Him who is before all things; for without the Word of God, who is not spoken or thought of as something different but is most truly God, nothing can subsist; for as an architect ... a script that he is going to use to build a city ... later ... containing everything within itself. [The name of the beginning] sometimes signifies the kingdom, so that even here [it is clear that being] a king and having authority, he has made this entire [universe]; nor did he [..... ..... ..... .....] throw into it matter for the substance of the whole [..... ..... ..... .....]. If indeed anyone [.....] [..... ..... ..... ..... the underlying] substance of them [.....] [..... ..... ..... .....] is indeed a hypothesis and foundation of the whole existing by [..... ..... ..... .....]. The word of God, who in relation to the Father is [..... ..... ..... .....] consubstantial with Him, and exists as a simple substance [..... ..... ..... .....] has the relation to the created [..... ..... ..... .....] being everything according to its own will [..... ..... ..... .....] wisdom, but this very thing is substantial. [... ... ... ...] wise [..]. 1. And the earth was formless and [void... [... ... ... ...] of the deep; and the Spirit of God was hovering over the [waters... ... ... ... ... ... ...] appeared, saying, 'Let the water [under the sky] be gathered together into one place, and let the dry land appear.' And it was so.... ... ... ... ... the water remain, and the earth had rested upon it.... ... [...... ... ...] necessary and [...... ... ... ...] it could not remain, nor... ... ... ... ... ... [...... ... ... ...] denotes the eternal unborn;... ... ... ... created the heaven and the earth,' from which, therefore, the earth is not unborn. For... ... ... ... not always denote the eternal, but often... ... ... ... is also joined as 'and there was,' [indicating... ... ... ... that there is.'... ... ... ...[... ... ... ... ...] is added... [...... ... ...]...[... ... ... ...] can be understood...[...... ... ... ...] since what is able...[... ... ...] has come upon this. These things are presented for the purpose of consideration. Let us first examine the invisible and formless... This is understood by reason alone, without the need for any particular shape or form. Everything is composed of matter and form, according to its own nature and essence. As it is stated in Wisdom, 'For your all-powerful hand, which created the world from formless matter... to govern the world is the mark of your providence alone...' And darkness was over the abyss, and the Spirit of God was moving over the waters. If someone were to perceive darkness as a form of light... indeed, the darkness was not a different essence from light, but a form of light. The abyss is deep water, without measure, extending in length and breadth. The Spirit is said to move upon the water... and it exists primarily in the immeasurable part of the water and particularly in what is visible... Since the Spirit is able to create physical and spiritual things, it is now creating the motion of the mobile world. Therefore, the nature of water and the nature of wind are different... for wind often disperses and scatters things, and it now creates the movement of the mobile world. Thus, the nature of water is distinguished from the nature of wind... for water is heavy and flowing, and it does not involve the air in its nature. Therefore, the abyss would be the same as the unknown, shrouded in darkness and holy... Spirit, beginnings, powers, thrones, dominions [...]; 'The waters saw you, O God, the waters saw you and were afraid' (Psalm 77:16); it is clear that it is not about sensible [waters] [...] since they neither fear nor see, being lifeless; for God is seen [...] but with an undisturbed and pure mind [...] existing in the minds of evil [...]. [....] by nature, but from the [...] known evil and virtue in part [...]. As in Genesis 1:3, 'And God said, Let there be light, and there was light.' Is there a light with the stars as in 'Praise him, sun and moon, praise him, all you shining stars and light' (Psalm 148:3), another light besides the sun and the other stars, thinking [...] perhaps it is not entirely undeniable [...]. They have the notion that before the sun [...] there is a certain brilliance, if they think it to be another light; [...]. For they say that not yet has the [...] set according to us, but [...]. A certain brilliance precedes; another light from the sun outside [...]. Visible forms [...] as well as the light of heaven; [...] to be composed of [...] showing this with [...]. As on earth [...] and the plants later they themselves [...] a certain light being presupposed [...] provided the genesis of these [...] in relation to the allegory many [...]. 'I am the door, the shepherd, the way' (John 10:7, 11, 14) in relation to disposition and philanthropy [...]. Thus also from the Father it is said to him, 'I have set you to be a light for the Gentiles, that you may bring salvation to the ends of the earth' (Acts 13:47). This teaches not that the Son was born out of non-existence, but that being light by nature he was ordained to be light for those from him [...]. For when light is placed in the intelligible world, it has not become, but is uniquely existing as light; 'For the true light, which enlightens every man, was coming into the world' (John 1:9). So also the Son being wisdom eternally, becomes for those who wish to learn wisdom as a teacher, not receiving the beginning of being wisdom, but eternally existing, and we becoming wise; for she says about herself, 'When he established the heavens, I was there' (Proverbs 8:27), obviously with the father, 'wisdom and righteousness and sanctification and redemption' (1 Corinthians 1:30) became for us [...], understanding according to [...]. [...................] teaches to sing [...] according to nature, God and [.....] himself, the [.....] creation still [.....]. Thus, God is generated [.....], according to allegory, [.....], fittingly [.....] the light [.....], saying that [.....] deprived [.....]. Together with the genesis and [.....], preconceiving [.....] of their essence, which was enlightened by God [.....]. And to maintain light, immutable and [.....] of God. 'And God saw the light that it was good' (Genesis 1:4), meaning the natural lights to receive [.....]. And God saw the light that it was good. To see God the light must be heard in a manner befitting God [.....], about God anthropopathically or anthropologically [.....]. As for 'He himself said, and they were created' [.....], by his providential word, in order to assume [.....] his saying instead of saying, we accept [.....] he wishes [.....] and about [.....] [.....] [.....] [.....] [.....]. ...as previously mentioned [...]. [...] to think [...] [...] [...] not equal to my [...] [...] and himself [...] [...] people indeed [...] [...] but God with the mind [...] [...] thus speaks not [...] [...] the voice of God since [...] [...] but walking according to [...] [...] and he who hears him [...] [...] so God these things to the minds [...] [...] we say to say God [...] [...] and by the size of the light that has come into being, would God completely see all the proportion and reason [...] [...] and what harmony it has with the other things [...] [...] and we say the painter sees differently the [...] art, even though he also perceives sensually [...] taken. For the artist, seeing the proportion of this part to that and of that to this, perceives its beauty, which the unskilled does not reach with sight, which comes about through reasoning and technical understanding. Indeed, it is said that the Savior will come, metaphorically speaking, it will be a day as it is said: 'The night is far spent, the day is at hand'. For He Himself is both day and light, light by essence [...] [...] [...] [...] enlightens the understanding [...].'For He will arise as a 'sun of righteousness' to those who fear His name. It is not about visible light [...]'for those who fear Him [...][...] his own sun rises [...][...] suns.' I, 5. And God called the light Day, and the darkness he called Night. According to all the [..................] [................], it is necessary to take [...........................] [................]. For some things are made [...................] [................]. But it is necessary to consider that [.................] [................]is happening, which the Creator called Night; therefore, Day by the law of allegory is [................] [................] shining and illumination and [...............] [................].[.].[.]. and ignorance is darkness; the [..[....... called"called"6] [................]. instead of"shown" it must be accepted [................] 9for this is constantly signified in the [.......... ..........] writings. For sometimes it also signifies '6made' in place of '3proved'; for the Jews say of the Savior, '6being a man, you make yourself God' instead of '3you demonstrate' what you do, saying ... no one; and he is also said to have said, '6because of this they sought to kill Jesus, not only because he broke the Sabbath, but because he also called God his own Father, making himself equal to God,' which signifies the same as 'equal to the unbegotten God'; and John also writes in his letter concerning him, '6If we say that we have not sinned, we make him a liar,' indicating the demonstration of the statement 'we make' as 'we demonstrate'; but it is also said about the priest who receives that ... for he '6defiles him,' indicating 'he defiles him' as 'he demonstrates him' is polluted, not the ... from the beginning, God had the intention by which to discern both good and evil, which exists for those who are undeviating ... but others, being perverted and changing between circumstances, use ... for the good is desirable to those who ... the ... is evil; as the discourse says, '6Woe to those who call evil good and good evil, who put darkness for light and light for darkness,' which they do not do in the story – for they do not think that darkness is light – but in matters of ... it suggests to them the fluctuation, causing them to hold unnecessary things ... they become superfluous things ... for many times in the narrative ... having transcended, the creation ... often ... is twofold ... the luminaries ... who is another ... before every day and ... the second one being made ... the day being made ... [.............] for [.............] the heaven where [......] 'Behold, the heaven of the Lord your God, the heaven and the heaven of heavens [........] is different from the heaven [........] they say seven heavens [........] an ascension. [........] there are six heavens without [........] of the heavens [........] for Paul indeed [........] placing three heavens [........] different from these; [........] beyond the three [........] heavens of heavens [........] was said; or two [........] heavens of heavens [........] for the scripture is accustomed to [........]. It is undeniable [........] but this is so said [........] coexisting heavens [........] after the earth another [........] properly said heaven is called [........] heaven, but in the beginning [........] preconceived [........] of the heavens is from [........] about [........] [........] was one and the same [........] having put the [........] of the Savior this [........] of this world [........] of this; if [........] having [........] there are others besides [........] and of each earth [........] of creation neither for [........] all in the world [........]. ... word eternal [...], lasting and temporary [...]. 'By faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear' (Hebrews 11:3), imitations [...] considered and wonderful, nor [...] Moses constructs according to narration [...] was constructed. 'See,' he says, 'make all things according to the pattern shown to you on the mountain' (Exodus 25:40) [...] and the wisest Paul in the Epistle to the Hebrews through the more perfect and holy [...] so that it [...] and spirit greater than [...] [...] not yet [...] remaining [...] of reasoning [...] of God [...] to be seen [...] unseen not [...] they saw the [...] of the heavens [...] to place [...] said the appearance [...] common, therefore, heaven [...] one or of one [...] of God's creation [...] of the order [...] as well founded, the craftsman shows and an arranged chariot [...] of the pilot, thus [...] says from the magnitude and beauty of the creations [...] their creator is contemplated; for from the [...] of the made, the surpassing of the [...] will be astonished; for greatly [...] end; not only by sensation but also [...] these heavens the glory [...] these [...] therefore of God [...] in narrative [...] rational and natures [...] firmament [...] moving [...] such [...] laid out [...] of substance and [...] to be known by God [...] not gods [...] existing and about [...] [........................]not said of the spirit [.......................] [........................] Some, therefore, [....] [........................] placed [.......................] [........................] follows the one using the vocal [.........................] 17 ....... must be excluded; for he does not say it with an oral statement, but he behaves as if he also has the intellectual, and the composite is a fact. He ...... the intellectual discourse ..... [....] the internal discourse [....] ... belong to [...........................] those in authority ..... [......] urged and the all [....] .... for this reason .... doesn't need .... but so now, 18 .... water flows [....] [....] [....] [.................................] [....] [....] [....] [.................................] [....] [....] [....] [.............................] [....] [....] [....] [.........................] [....] .... it became [....] [....] [....] [............................] rather [....] [....] [....] [..] .... [.................................] reason for this: I [....] [....] [....] [................................] expresses [....] [....] [....] [......] those dwelling in water [....] [....] [....] [.................................] another [....] .... [....] [....] [............................] not to [....] [....] [....] [......................] thus he will do the [....] [..] [....] [.........................] the earlier [....] [....] [....] [............................] consider .... [....] [....] [....] [......................] in .... [....] more easily waters [....] [....] [....] [.........................] let [....] his importance .... [....] [....] [....] [.......]... would have [....] [....] [....] [.................................] I will .... [....] [....] .... and associates [....] thus this [....] .... water ....... smooth [.............................] and of the heavens the [....] .... he placed .... himself .... [....] [....] .... [....] [............................] and how [....] [....] it [..........] [..............] [................................] [.............] waters .... [....] claim .... and [..........................] the second [....] [....] [....] [............................] having the [....] [....] them .... [....] [....] [..............................] for the one who [....] [....] ... this not said [....] [....] [..........................] rather, [....] [....] [....] [...............] since now .... water flows .... [..........] according to [......] the written [..] .... [....] .... [....] [..........]d .... he worships .... the divine [...............................p]reviously mentioned, the [....] I think [....] .... that [....] we [..........................] the earlier [....] [....] the same [..] .... [....] [....] [..........................] water [....] us [....] about [..........................] my endeavor; [....] [....] [..]mmences now [....] [....] [....] ˉoˉuˉnˉoˉn according to the [.........ˉθˉ]ˉn taÔ........ discussing [................] the water [....] ... and [.....] we go and [...] has [...] the perceptible water is not [...] to have [...] capable of being 19 through [...] differently the truth of the said [...] accepting entirely of the divine scriptures about [...] by the Spirit [...] is revealed as in the Gospel: 'He that believes in me, as the scripture has said, out of his belly shall flow rivers of living water' (John 7:38), which perceptibly indeed [...] [...] and presenting the human being [...] taking also [...] the inner man [...] [...] [...] in the Gospels [...] in the heavens [...] and it is fitting to praise [...] God; there is also [...] about which it is said: 'Many waters cannot quench love' (Song of Solomon 8:7) being capable of [...] once the opposing power about which [...] the holy one cries out: 'Deliver me out of great waters' (Psalms 144:7), from the hand of strange children, calling the strange sons water. And again: 'If you walk through the fire, you shall not be burned; neither shall the flame kindle upon you. If through water, rivers shall not overflow you' (Isaiah 43:2), which are prizes given to the righteous. And if one should take it upon the rivers of the senses, it is not great not to be overwhelmed by perceptible rivers, many others having suffered this fate, but great is not to be carried away by the currents of opposing energies nor by their immeasurable evil, which is the fitting reward and proper end of the righteous. Thus, of the rational animals presented through water, it is indicated that some have become in wickedness and others in virtue, according to their own impulse and will. For all indeed were created to have virtue, but some by their own inclination did not keep what was given. Since God also made man upright, but they have gone away from uprightness [...] differences [...] water not substantial but [...] are said to be substances and [...] [··· ··· ··· ··· ··· ··]· Ouka[··· ··]· tin[··] Houto gar an pa[··· ··· ··· ··· ··· ··]matē ···[·] tēs [sot]ēriou oikonomias s[··· ··], all' ou matēn gegonen· diorth[os]is gar hypērxen tois as[···] ··· idia ara hormē ta men [a]gatha, ta de kaka synzōn[tọn lo]g̣ikōn hyparchei. To gegon[os] oun stereōma emmesō tou hydạṭos estin logos diaforan hyparx[ousan kata gn]ōmēn phaneran kathistōn, hostis enkeim[e]nos tọ̄ hēgemonikō para Theou chōriẓẹi ta phạula tōn a[gạthōn, [i]n' houtō kai hēlētai. Ton de chōr[ismon] houtōs an oụ̣ sọmạtikọ̣s ẹḳḷạbois, theōrēsas pọ̄s eirētai hup[o] tou Abraam pros ton plousion aitēsant[a] apostalēnai pros auton ton Lazaron· "6Chasma metaxy mega estēriktai"6, dẹ̣̄lọ̣untos hoti hē aretē tēs kakias diestēken ou topō alla diaforas exallagẹ̄ kai enantiotēti. Epei gar asynyparktos estin hẹ̄ dikaiosynē tẹ̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̣̄ ̣̣ Therefore, whatever God says and it happens, knowing that the Son understands and fulfills the will [....] we receive perceptively, not merely hearing and understanding, but even becoming. For he says this not in order to join the Father and the Son, but so that we may have faith in the Creator of all things, the Father and the Son, working in unison, not separately. For it is spoken by the Son himself, 'For whatever he does, the Son does likewise.' "6 ι, 7. [Καὶ] ἐπ[οίησεν ὁ] Θεὸς τὸ στερέωμα καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσο[ν τοῦ ὕ]δατος ὃ ἦν ὑποκάτω τοῦ στερεώ- ματο[ς] καὶ ἀνὰ [μέσον τοῦ] ὕδατος τοῦ ἐπάνω το[ῦ στ]ερεώματος. ∆····[··· ····]τοῦ ὕδατος, ὥ[σπερ πρ]ότερ[ον] ε̣ἴρη- ται, ··· ····[·]·[··· ····] δὲ ὑπὸ τὸ στ[ερέωμ]α ε·[··] ἔτυχε ·····[·]·[·]·[····]·[·]···παντα τ̣·[····]·οπ̣· [···]·ιτὰ ἑξῆς δε··· ··[··· ···]υτο ἔργοντα ὅτι επ̣α- να[·]···εστι το··· ··[····]·ν τῶν φθα̣σά[ν]τω[ν]. ι, 8. Καὶ ἐκάλεσεν ὁ Θεὸς το`̣ σ̣[τερέωμα οὐ]ρανὸν καὶ εἶδεν ὁ Θεὸς ὅτι καλόν. ·[···]ησαι̣ μὲν ·α··· ·· [εἶδεν] ὁ Θεὸς ὅτι καλόν, τ̣ο̣σοῦτον δὲ ἔπ̣α̣ι̣νο̣ν ῥητέον ὅτι̣ ο̣····[···]νομενον εὐθὺς̣ τὸ εἶδ[ε]ν ὑποφαίνει κάλλος αλλ··· ···[··]····ενον ἔχει τὴν ἀποδοχὴν ··ερον πα· των··· ···[··]···τιας καὶ τ[ῆς] α᾿̣ν̣αλογίας ἐπ̣αινεῖ ὁρῶν ὅτι καλ··· ··· ···ομεν̣ ··· ···οντι ἡ α᾿̣ρετὴ κρ̣ίσις τῶν ··· ··· ···ε· τῷ δοκιμάζειν τὰς χρείας καὶ τὰς αἰτίας κ̣αὶ τὰς ··α··· ···η̣ν. επει··· ···ο φιλ[ό]τιμος κα̣τασκευ̣·· ασ̣θε̣···· γ̣ὰρ 23 σφόδρα̣ περικαλλ···· καί τινα μέρη ἐξ ὕλης· ἀ´̣τιμον γὰρ τ̣ο`̣ κατασκευάζεσθαι, –ἔστιν ἰδεῖν μέρη ἕτερα ἄτιμα οἷον τρίχες καὶ τὰ ὅμοια, καὶ οὐδήπου ὁ πόλεως κρίνειν α᾿̣ναλογίαν ἐπιστάμενος μέμψαιτο τὸν κατασκευάσαντα ὅτι μετὰ τῶν τετιμημένων καὶ κεκαλλωπισμένων ἐν τῇ πόλει τόπων καὶ εἱρκτὴν καὶ ἄλλα ᾠκοδόμησεν· ἕκαστον γὰρ καθ' ἑαυτὸ λαμβανόμενον οὐχ οὕτως ἐστὶ θαυμαστὸν ὡς ὅταν ἀθρόως ἁπάντων ὡς ἐν πόλεως σχήματι δοκιμάσῃ τὴν χρείαν, οὕτω καὶ ἐπὶ τῆς δημιουργίας, καὶ π[ο]λλῷ [θ]αυμαστό- τερον· οὐ γὰρ ἔστιν εἰπεῖν εἰς τί τοῦτο ἢ εἰς τί τοῦτο, πάντα γὰρ εἰς χρείαν αὐτῶν ἔκτισται. ι, 8. Κ[αὶ] ἐγένετο ἑ[σ]πέρ[α κ]αὶ ἐγένετο πρωΐ, ἡμέρα δευτέρα. Ἐπίστασο [ὥ]ς τινε[ς πε]ιρώμενοι τῶν ἐκτὸς τῆς θεοσεβεία<ς> φασίν· Τί δή[πο]τε, κα[τὰ] ὑμᾶς μήπω τοῦ ἡλίου συστάντος, ἡμέραι εἶναι προείρηνται; Ἔστιν μὲν οὖν εἰπεῖ[ν] πρὸς αὐτο[ὺς] ὅτι ταῦτα πάντα κατὰ ἀναγωγὴν θεωρεῖτ̣α̣ι· οὐ γὰρ κεκώλυται παρ' α[ὐ]τοῖς ἡ διὰ συμβόλων διδασκαλία̣· ἐπειδὴ δὲ ἀκόλουθον πρὸς αὐτοὺς κινοῦντα καὶ τῷ ῥητῷ σ̣υστῆναι, φέρε ὀλίγα περὶ τούτου διαλάβωμεν. Ἡ ἡμέρα διχῶς νοεῖται κατά τε τὸ χρονικὸν διάστημα καὶ κατὰ τὸν̣ φωτισμὸν τοῦ περὶ ἡμᾶς ἀέρος. Ὅταν γὰρ λέγηται· "6Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ"6, τὸ πόσον τῆς ἡμέρας δηλοῦται, οὐχὶ ἡ φαιδρὰ ἢ ζοφερὰ ἡμέρα· ὅταν δέ τις λέγῃ ὅτι ζοφώδης ἐστὶν ἡ σήμερον ἡμέρα, οὐκ εἰς τὸ πόσον αὐτῆς βλέπων τοῦτ' ἐρεῖ. Ἐὰν οὖν ὁ θεῖος λόγος λέγῃ πρώτην καὶ δευτέραν καὶ τρίτην 24 ἡμέραν πρὸ γε̣νέσεως ἡλίου καὶ τῶν ἄλλων φωστήρων ὑφεστάναι, εἰς τὸ πόσον τοῦ χρονικοῦ διαστήματος δεῖ σκοπεῖν, καὶ λεκτέον τῷ ἐπαποροῦντι τῇ θεί[α̣] γραφῇ ὅτι ἑβδομήκοντα καὶ δύο ὡσανεὶ ὧραι γεγένη<ν>ται μετὰ τὴν κτίσιν τοῦ στερεώματος οὔπω τῶν φωστήρων γεγενη- μένων, καὶ οὐδὲν θ̣α̣υ̣μαστόν· οὐδὲ γὰρ ποιητικὸς ὁ ἥλιος τῆς ἡμέρας ἀλλὰ σημ̣ ̣αντικὸς ὑπάρχει, ἐπεὶ μηδὲ τὰ κατασκευαζόμενα μηχανικῶς μέτρα τῶν ὡρῶν ποιητικά τις αὐτῶν ἀλλὰ σημαντικὰ ἐρεῖ. Σημαίνουσιν οὖν τοὺς χρόνους ὁ ἥλιος καὶ ἡ σελήνη καὶ οὐ ποιοῦσιν. Ἕτερον δὲ τὸ σημαίνειν παρὰ τὸ ποιεῖν, ὥστε οὐδὲν ἄτοπον διάστημα τοσοῦτον προϋφεστάναι τῆς τοῦ ἡλίου καὶ τῶν ἄλλων φωστήρω[ν] δημι[ο]υργίας, ὅ, εἰ ὑπῆρχέν τι̣ σ̣ημαῖνον, τριῶν ἡμερῶ[ν] ἐ[γ]ένετ[ο] διάστημα. ι, 9. [Καὶ ε]ἶπεν ὁ Θεός· Συναχθήτω τὸ ὕδωρ τὸ ὑπ[ο]κάτω τ[οῦ] οὐρανοῦ εἰς συναγωγὴν μίαν καὶ ὀφθήτω ἡ ξηρά. Τὸ εἰπεῖν τὸν Θεὸν ὁμοίως ἐκλαμβάνομεν τοῖς φθάσασιν, ὅτε ἐλέγετο "6καὶ εἶπεν ὁ Θεός· Γενηθήτω φῶ[ς]"6 καὶ "6γενη[θ]ήτω στερέωμα"6. Εἴη δὲ καὶ τοῦ ἐκκειμένου κεφαλαίου ἡ ῥ[η]τὴ διήγησις ἥδε· οὐ πᾶν ὕδωρ ἀλλὰ τὸ ὑποκάτω το̣ῦ οὐρανοῦ προστάττει Θεὸς εἰς μίαν συναχθῆναι συναγωγήν· εἴρηται γὰρ ὅτι τὸ στερέωμα γέγονεν ἐμμέσῳ τῶν ὑδάτων, ὡς τὸ μὲν τοῦ ὕδατος ἄνω ἀπομεῖναι, το`̣ δὲ κάτω. Τὸ χρησιμὸν δὲ τῆς προστάξεως δηλοῖ διὰ τοῦ φάναι "6καὶ ὀφθήτω ἡ ξηρά"6· ἐπικειμένων γὰρ τῶν ὑδά- των αὐτὴ κέκρυπται, οὕτω δὲ ἔχουσα ἀνεπιτηδείως εἶχεν πρὸς γένεσιν φυτῶν καὶ ζῴων. Εἶτά φησιν· "6Συνήχθη τὸ ὕδωρ εἰς τὰς συναγωγὰς 25 αὐτῶν. "6 Καὶ ἄλλο μέν, ὡς ἂν εἴποι τις, ἐστὶν τὸ ἐν τῇ προστάξει, ἕτερον δὲ τὸ ἐν τῇ τελεσιουργίᾳ· εἰς γὰρ μίαν συναγωγὴν διείρηται τὸ πᾶν συναχθῆναι ὕδωρ, ἡ δὲ ἀντα- πόδοσίς φησιν εἰς τὰς συναγωγὰς αὐτῶν [σ]υνῆχθαι τὸ ὕδωρ καὶ οὕτως ὦφθαι τὴν ξηράν. Ἀποκατασταθή[σε]ται δὲ τὸ ὡσανεὶ διάφωνον ὑπ̣ὸ τοῦ προισταμένου τῆς ἱ[σ]τορίας οὕτως. Μία θάλασσά ἐστιν ὁ ὠκεανὸς περιέχουσα τὴν οἰκουμένην ὅλην· οὕτω γάρ φασιν οἱ τὰ περὶ τόπων φυσιολογήσαντες ὅτι ὃν ἔχει λόγον παρ' ἡμῖν νῆσος πρὸς τὸ ὅλον πέλαγος– περιέχεται γὰρ καὶ πάντοθεν περι- ραίνεται–, τοῦτόν φησιν ὅλη ἡ γῆ καὶ ὅλη ἡ οἰκουμένη τὸν λόγον ἔχει πρὸς τὸν ὠκεανόν. Εἰσὶν δέ τινες τοῦ ὠκεανοῦ ὡσπερεὶ διεκβολαὶ χωροῦσαι εἰς τόπους βαθεῖς, καὶ οὕτως συνέστη τὰ ἄλλα πελάγη. Ἐὰν οὖν λέγῃ "6εἰς συναγωγὴν μίαν"6, εἰς τὴν οἰκουμενικὴν λέγε[ι] συναγωγήν, ἣν καλεῖν εἰώθασιν ὠκεανόν, τοῦτο δὲ τὸ εἰ[ς] μίαν συναχθὲν καὶ εἰς τὰς ἄλλας, ὡς εἴπο̣μεν, συνήχθη, εἰς τὰς κατὰ μέρος. "6Καὶ"6 οὕτω "6ὤφθη ἡ ξηρά"6, καὶ θεώρει ὅτι οὐκ εἶπεν πᾶσα ἡ ξηρά. Καὶ ὑπὸ τὰ ὕδατα γάρ ἐστιν γῆ· ἀδύνατον γάρ ἐστιν ὑφεστάναι ὕδωρ μὴ ἔχον γῆν ἢ σῶμα ἀντίτυπο̣ν ὑποκειμένην. Πρόσσχες δὲ εἰ διαφέρει ξηρὰν εἰπεῖν καὶ γῆν ἐκ τοῦ ἐν τῷ προφήτῃ εἰρημένου· "6Ἔτι ἅπαξ ἐγὼ <σ>είσω τὸν οὐρανὸν καὶ τὴν γῆν, τὴν θάλασσαν καὶ τὴν ξηράν. "6 Ἕτερος δὲ ἐρεῖ τὴν αὐτὴν δηλοῦσθαι· καθ' ἑτέραν μέντοι ἐπίνοιαν ξηρὰ καὶ γῆ ὀνομάζεται, ὡς πρὸς μὲν τὸ ὑποκεῖσθαι τῷ οὐρανῷ γῇ, ὡς δὲ πρὸς τὴν ὑγρὰν οὐσίαν ξηρὰ προσαγορευομένη. Εἴρηται γὰρ ὅτι "6αὕτη ἐστὶν 26 Θεοῦ θα´̣λ̣α̣σσα καὶ αὐτὸς ἐποίησεν αὐτήν, καὶ τὴν ξηρὰν αἱ χεῖ[ρ]ες α̣υ᾿̣τ̣ο̣υ῀̣ ἔπ̣λασαν"6, καὶ περὶ τοῦ Ἰωνᾶ δὲ κατα- ποθέντος [ἐ]ν τῇ [κο]ιλίᾳ τοῦ κήτους ὅτι "6προσετάγη τὸ κῆτος καὶ ἐξέβ̣α̣λ[εν] τ̣ο`̣ν Ἰωνᾶν εἰς τὴν ξηρὰν"6 ἐκ τῆς ὑγρᾶς οὐσίας. Καὶ ταῦ[τα] μ̣ὲν πρὸς τὸ ῥητόν, πρὸς δὲ τὴν διάνοιαν τὴν τοῖς φθά[σ]ασιν ἀκόλουθον λέγομεν ὅτι τὰ ἀπομείναντα ἐπάνω το̣ῦ στερεώματος ὕδατα οὐκ αἰσθητά εἰσιν οὐδὲ με´̣ρη̣ τῶν̣ υ῾̣δα´̣των τούτων τῶν αἰσθητῶν· οὐδὲ γὰρ φυτὰ οὔτε ζ̣ῷα̣ ταύτῃ τῇ χρείᾳ τοῦ ὕδατος ὑπαγόμενα ἐκεῖ τ̣υγχα´̣νει, καὶ ὅσα ἐν τοῖς πρὸ τούτων εἴρηται δεικτικὰ τοῦ μ̣η̣δε`̣ν̣ εἶναι ὕδωρ ἐκεῖ αἰσθητὸν αὐτάρκως διείρηται. Λέγομ̣εν [οὖ]ν ὅτι τὰ ἀπομείναντα ἐν χείρονι καταστάσει λογικὰ κ̣ατα`̣ κα̣ ̣κίαν ἰδίαν ταῦτ' εἶναι τὰ ὑπὸ τὸ στερέωμα διαφόροις [συ]να̣[γω]γαῖς καὶ ποικίλαις ἐνεχόμενα ὕδατα. Ἀδύνατον γάρ ε᾿̣στιν̣ το̣ὺς ἐν κακίᾳ ὁμοφρονῆσαί ποτε· συγχυτικὸν γὰρ αὐτὴ καὶ ἑνώσεως ἀλλότριον. Ἡ μὲν γὰρ ἀρετὴ ἑνοποιὸν ἅτε α᾿̣ντακολουθίαν ἔχουσα. Καὶ γὰρ ὁ σώφρων ἀνδρεῖος καὶ φρόνιμος καὶ δίκαιος, καὶ ὁ μίαν ἔχων καὶ τὰς λοιπὰς ἔχει, ὥσπερ καὶ ἐπὶ τῶν ἐν τῷ εὐαγγελίῳ μακαρισμῶν· ὁ γὰρ τὸ ποιητικὸν ἑνὸς ἔχων μακαρισμοῦ καὶ τὰ τῶν ἄλλων ἔχει. Γίγνεται δὲ πολλάκις ῥοπή τις ἐπὶ τὴν αὐτὴν ἀρετήν, ὡς τὸν μὲν ἀπὸ τοῦ πλεονάζοντος ἐλεῆμο̣ν καλεῖσθαι, τὸν δὲ δίκαιον καὶ ἄλλον σώφρον̣α, καὶ οὕτως ἐπὶ τῶν ἄλλων δύνανται ἀρετῶν. Ὁ τε<λεί>ως μι´̣αν ἔχων καὶ τὰς ἄλλας ἔχει, τελείως δὲ λέγω διὰ τὸ πολλάκις ἐν εἰσ̣αγωγῇ καὶ προκοπῇ εἶναι. 27 Ὅτι δὲ ἀντακολουθοῦσιν αἱ ἀρεταί, ἐντεῦθεν ἔσται φανερόν. The rational animal, living in accordance with virtue, uses reason to judge what is to be done and what is not to be done, and what is worthy and avoidable, and what is deserving of blame and praise, with the need for a complete science of discernment of good and evil, so that we may choose the former and avoid the latter. One who possesses wisdom and has distinguished between good and evil, certainly knowing that the good is desirable and achievable, chooses it; and he avoids the opposite, knowing that it is avoidable, harmful, and detrimental. And therefore, justice is necessary for such a person, so that he may assign to each the appropriate choice, to the good the desirable, and to the evil the avoidable. Having understood what things are to be avoided and what things are praiseworthy, he becomes a rational thinker, not being swayed by the enticements. Therefore, he is also temperate; for temperance is appropriate for the rational animal. And you see that one who possesses one possesses all, and this is the goal as in the case of the virtues, even if they are different. For just as, in a certain city, there are different entrances, but the one who enters through one enters into the same city, so it is with the virtues. Therefore, virtue makes one whole, as Paul says to those who live in this way: '6That you may be fully equipped in mind and in judgment.' But wickedness is not so; for excesses cannot agree with deficiencies. For he who has boldness does not have cowardice. Again, piety lies between impiety and superstition, piety being the acceptance and reverence of what is necessary, superstition being the reverence of everything and not just what is worthy, impiety being the complete lack of reverence for anything holy, which is characteristic of atheists. Therefore, piety and impiety cannot coexist. Since the things under the firmament were subject to evil and inclined towards evil, wickedness is disorderly and confused, unable to be completely united in thought or intention. Just as in those who deliberate, some uphold the truth and express it in one vote, while others waver, either leaning towards too much or too little, [....] and these things in various ways, so too in the case of wickedness, anyone who deviates from truth is drawn in different directions by different forms of wickedness. And in those who walk, there are many paths, but only one is straight. Therefore, the waters, which we suppose to be the rational thoughts and inclinations, were scattered. Thus, the one who desires to bring them together as one, since he is also their creator, commands that they be one in their assembly. So that they may become water of such a kind as that which is above the heavens, not in number, but in harmony. Therefore, immediately, even one soul and one heart, belonging to all who believe, become one, not in number, but in harmony and in pursuit of the same goal and one end. Therefore, the God of all commands the divided things to be brought together in harmony, for this is the intention of the benevolent God. Since they were confused and moving in an abnormal way, they are gathered together into synagogues. And it is not contradictory to the command to say that they were gathered into synagogues, as God said, 'Let the water be gathered into one place,' for those who have not yet reached the ultimate perfection of virtue, the gathering is appropriate for progress. And just as someone who wants to educate his own child in perfect teachings would first introduce him to a teacher who would teach him the characters, and then, after grasping them, he would not act contrary to the one who initiated him; for he will reach perfection by means of these. And again, if a king were to command the building of a city, then he would direct in such a way that the construction of the city would be accomplished through what he ordered, and not otherwise; for the construction will be completed by means of these and through them. And in this way, the things that are logical and evil were unable to come to the ultimate desired end, unless various advancements occurred, which are the systems of the waters. For after the advancement, completion directs them to one gathering. Therefore, what has come into being does not fight against the command, but, as it is, this command leads to the perfection of the command, which is a providence outlining the logical things in which they were able, so that they may also reach the end. I, 9. And it happened in this way, and the water gathered into their gatherings. The intention of God is to gather the scattered into one -- for He says this -- but they themselves, being left behind from the end, gathered into their own gatherings, which are advancements. I, 10. And God called the dry land and the systems of the waters, seas. As we said, in the beginning, when the earth came into being with the heavens, it had this name and the heavens had this name. But the firmament that came into being after the heaven and the earth primarily is a firmament, and its secondary name is heaven. And in the same way, the earth that came into being after the heaven primarily is called earth, and it is called dry by name, and its secondary name is earth.'God called the dry land,' as it is said. 'He called the firmament heaven.' 6 Moreover, God calls the dry land in the allegory not by a new name, as it is gracious to her, but because he commanded the waters that were superimposed upon it, which were akin to the abyss, to be separated, he calls it dry - for it is said, 'And let the dry land appear' - so that the soul, remaining subject to itself, might produce fruit through the reception of divine seeds, being freed by God, a hundred, sixty, thirty. For just as the cultivated earth produces fruit, the one being more prepared than the other, so also in the case of souls, some, having received the seed, suffocate the seed through anxieties and worries, while others having made best use of cultivation, educate them to such an extent, as to benefit themselves and to be a cause of benefit to others as well. For the variety of plants is manifold and diverse, and the worst is the irregular, which being such, demonstrates in a better way the dryness of the evil earth; for to be something is destruction until the evil planting obtains. 11. And God saw that it was good. Then the naked appearance of the superimposed dry land, so that the earth might become good, God saw good; as is clear from the repeated statement. Therefore, the earth, being hidden by the waters, was neither dry nor capable of nourishing animals nor of bearing fruits. Therefore, after the establishment of the world and the existence of animals, from which there are successions, it is good for plants and trees and edible fruits to exist, from which the animals received their sustenance. Ἐπεὶ οὖν, ὡς καὶ πρότερ[ον εἴρηται, τ]η`̣ν ἀναλογίαν ἰδὼν ὁ Θεὸς ἀπεδέξατο καὶ ἐπῄ[νεσεν, διὰ τοῦτο] εἴρηται· "6Εἶδεν ὁ Θεὸς ὅτι καλόν"6, τοῦ εἶδεν οὕτ[ω νοουμένου ὡς] ἐντοῖς προλαβοῦσιν ἑρμη- νεύεται, ὅτι οὐχ ὁ[··· ··· ··· ···]ιν. Ὡς τὰ τεχνητὰ οἱ τεχνῖται καὶ πολλῷ μᾶ[λλ]ον [··· ··· ····]ριτω ὑπερ- <β>ολῇ ὁ Θεὸς ὁρᾷ, οὐκ αἰσθήσει. ι 11. Καὶ εἶπεν [ὁ] Θεός· [Βλαστησ]άτω ἡ γῆ βοτάνην χόρτου. ∆ιασταλεῖσα ἡ ὑπ̣[ο]κε̣ι̣μ[ένη γῆ τ]ῇ ὑγρᾷ οὐσίᾳ ὠνομάσθη ξηρά, ἐπικληθεῖσα δε`̣ γῆ. κ̣[αὶ δύναμιν] ἔχει πρὸς τὸ καρποφορεῖν. Παρατηρητέον δ̣ὲ ὅτ̣ι δι[' ὅλης τῆς κ]οσμοποιΐας τὸ εἶπεν ὁ Θεὸς πρόκειται καὶ ἐπο̣ι´̣η̣σ̣ε̣[ν ὁ Θεός, δη]λοῦν τὸ δημιουργικόν· μάλιστα γὰρ διὰ ταύτης τῆς πρ̣οσ[ηγο- ρ]ι´̣α[ς τὸ] δημιουργικὸν δηλοῦται, ἡ δὲ Κύριος ὀνομασία ἄρχο̣ντος κ[αὶ β]ασί[λε]ως ἐμφαίνει σημασίαν. Καὶ "6ἐν ἀρχῇ"6 οὖν "6ἐποίησεν ὁ Θεὸς"6 εἴρηται, οὐχ ὁ Βασιλεὺς ἢ Κύριος, οὐχ ὅτι ἕτερός ἐστιν, ἀλλ' ὅτι ἐμφατικώτερον τὸ δημιουργὸν παρίστησιν τὸ Θεὸς ὄνομα. Ὅτε οὖν ἐντολὴ δίδοται τῷ Ἀδάμ, λέγεται· "6Ἐνετείλατο Κύριος ὁ Θεὸς τῷ Ἀδάμ"6, καὶ εἰκότως· κυρίου γὰρ καὶ βασιλέως ἐστὶν τὸ νόμους καὶ ἐντολὰς διδόναι. ι, 11. Καὶ εἶπεν οὖν ὁ Θεός· Βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοιότητα. Τῶν γὰρ ἐκ τῆς γῆς φυομένων τὰ μέν ἐστιν δένδρα, τὰ δὲ λαχανώδη φυτά. Καὶ τὰ μὲν δένδρα κ̣α̣λ̣εῖν βουλόμενος Μωσῆς ἐν ∆ευτερονομίῳ τὰ οἰστικὰ ἀκροδρύων φησὶν ἁπ̣λ̣ω῀̣ς̣ δένδρα τὰ ξύλινα, ξύλινα λέγων τὴν ἄμπελον, τὴν συκῆν, τὴν ε᾿̣λ̣α̣ι´̣α̣ν̣, δῆλον δὲ ὡς κ[α]ὶ ὅσα βότανα τοῖς πολλοῖς 32 ἀνθρώπο̣ις οὐ πάνυ ··· ··· ····[··· ··· ··· ··· ···] ··· ··το̣ι῀̣ς περὶ τὰς τῶν σωμάτων ἰατρείας ἔχου[σιν··· ··· ··· ···] ····αν, καθὸ καὶ Σολομὼν δεικνὺς τὸ τούτων [ὠφέλιμον ἀπὸ Θεοῦ] τη`̣ν̣ εἴδησιν αὐτῶν εἰληφ[έ]ναι φησὶ λέγων· "6[Αὐτὸς γάρ μοι ἔδω]κ̣ε̣ν̣ τ̣ω῀̣ν̣ ὄντων γνῶσιν ἀψευδῆ εἰδέναι σύστα[σιν κόσμου καὶ ἐ]ν̣έργ̣ε̣ι̣α̣ν σ̣τοιχείων"6 καὶ μετ' ὀλίγα "6διαφορὰς φυ[τῶν καὶ δυνάμεις] ῥιζ̣ῶν"6 κα̣ὶ τὰ παραπλήσια, οὐκέτι ξυλίνων λέ[··· ··· ··· ··· ···]ρ····, ε᾿̣νταῦθα δὲ βοτάνην χόρτου λέγει πάν[τα τὰ λαχανώδη, ἅπερ καὶ] χόρτ̣ος ἀγροῦ λέγεται, καθὰ καὶ ἐν τῷ εὐαγγε[λίῳ ··· ··· ··· ··· ····] [··· ··· ··· ··· ···] ··· ·· καθόλου φυτόν, δηλοῖ δὲ διὰ τοῦ καθ' ὁμοι[ότητα τὸ εἶδος. Ὅ]τι δ̣ε`̣ κ̣αὶ ἡ γραφὴ οἶδεν τὸ σημαινόμενον τοῦ [εἴδους, φ]ησι´̣ν̣· "6Ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε"6, [τὸ εἶ]δος κυ̣ρ̣ι´̣ω̣ς̣ λέγων, πολλάκις δὲ καὶ ἀντὶ μορφῆς λέ[γει· "6Κα]ι`̣ εἴδομεν αὐτὸν καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος"6, καί· "6[∆ιὰ πίστεως γὰρ] περιπατοῦμεν, οὐ διὰ εἴδους"6, σημαίνων [ὅτι ὁ μὴ δι]α`̣ μ̣ορφη῀̣ς γ[ιγ]νώσκων διὰ πίστεως περιπατεῖ, ὁ δὲ γε[···]·[···]ς διὰ εἴδ̣ο̣υ̣ς̣. Εἰπὼν οὖν περὶ τῶν χαμαιζήλων φυ[τῶ]ν̣ "6σ[πε]ι῀̣ρο̣ν̣ σ̣πε´̣ρ̣μ̣α̣ κατὰ γένος"6, ἐπάγει περὶ τῶν δένδρων τ̣ο`̣ "6ξύλ[ον κ[α´̣ρ̣π̣ιμ̣ον ποιοῦν καρπόν"6· παντὸς γὰρ φυτοῦ ἐν αὐτῷ ἡ τ̣ο̣υ῀̣ σπέρματ̣ο̣ς̣ φύσις, ὡς τὰ μὲν αὐτῶν εἶναι ἐδώδιμα, τὰ ···α ἢ εἰς ἑτ̣έρα̣ς χρείας λυσιτελοῦντα, τὰς μὲν καὶ ἀνθρώποις γ̣ν̣ω̣σ̣τ̣άς, τὰ<ς> δ̣ὲ μόνῳ Θεῷ. Ταῦτα μὲν πρὸς τὸ ῥητόν, τὰ δὲ τῆς α᾿̣λ̣λ̣η̣γορίας τοῦτον ἔχειν τρόπον ἡγοῦμαι. ∆ημιουργήσας ὁ Θ̣ε̣ο`̣ς̣ τὸν ἄνθρωπον̣ εὐ´̣θη ἐπὶ τῷ τὰς ἀρετὰς καρποφορεῖν καὶ τὴν γνῶσ̣ι̣ν̣ τῆς ἀληθείας περὶ πολλοῦ ποιεῖσθαι ἐνῆκεν αὐτῷ ἐννοίας ἀγ̣α̣θ̣α´̣ς, ἐξηνέχ̣θ̣η δὲ ἡ κατὰ τὴν ἀναγωγὴν γῆ ἀπὸ τῆς ἰδίας γνώμης ···· ἀκάν<θας> σπειρ̣ήσαντος τοῦ ἀνθρώπου ἐκ παραβάσεως. Ὅσοι γοῦν θείαν δ̣ι̣δ̣α̣σκαλίαν παραδεξάμενοι οὐ πρόσεσχον τῇ σπορᾷ τοῦ λόγου ἀκούουσιν· 33 "6Σπείρατε πυροὺς καὶ ἀκάνθας θερίσατε."6 Μ̣ὴ γα`̣ρ̣ διὰ τοῦτο ἐσπάρη ἵνα ἄκανθαι θερισθῶσιν α··· ····[····]· τοῦτο μὴ καλῶς αὐτοὺς γεγ̣εωργηκέναι μηδὲ ····υ̣κ̣[····] ··· ··· ··θῆναι τῆς εὐλογίας ἧς ηὐλόγησεν ᾿Ι̣ακ̣ω`̣β̣ τ[ὸν υἱὸ]ν̣ λέγων· "6Ἰδοὺ ὀδμὴ τοῦ υἱοῦ μου ὡς ὀδμὴ ἀγροῦ πλ[ήρο]υ̣ς̣ ὃν ηὐλόγησεν Κύριος"6· ὁ δὲ καλῶς ἑαυτοῦ ἄγων τὴν φυ̣τ̣[εί]α̣ν α᾿̣κ̣ο̣ύσεται καθὰ καὶ ἡ νύμφη· "6Κῆπος κεκλεισμέν̣[ος ἀδελ]φή μου νύμφη. "6 Τὸ δὲ "6καὶ ἐγένετο οὕτως"6 καὶ τὰ ἑξῆς ἀνταπ[οδόσε]ως ἕνεκα εἴρηται. ι, 12. Καὶ εἶδεν ὁ Θεὸς ὅτι καλόν. Σ̣η̣μειωτέον ὅτι, δύο προσταχθέντων καὶ γεν̣[ο]μ̣ένω̣ν, ὡς περι`̣ ἑνὸς λέγεται· "6Εἶδεν ὁ Θεὸς ὅτι καλόν."6 Εἰς γὰ[ρ] τὸ τέλος καὶ τὸν σκοπὸν ἀναφορᾶς οὔσης εἴρηται "6εἶδεν ὁ Θεὸς ὅτι καλόν"6· δι<ὰ> γὰρ τοὺς ἀνθρώπους ἡ βοτάνη ἐβλάστησεν καὶ τὰ ἄλλα. Ἔφην̣ δὲ τὸ ἐν αἰσθητοῖς ἔχον τὴν ἀναλογίαν καλόν, πόσῳ <μᾶλλον> τὸ ἐν ἀρεταῖς καὶ ἁρμονία ψυχῆς εὖ βιούσης καὶ λογικοῦ τὰ αἱρετὰ αἱρουμένου καὶ πρὸς τὸ τέλος τῆς ἀρετῆς σπεύδοντο[ς]. ι, 14–19. Καὶ εἶπεν ὁ Θεός· Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς γῆς καὶ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός, καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ ἡμέρας καὶ εἰς ἐνιαυτούς, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς· καὶ ἐγένετο οὕτως, ἕως τοῦ καὶ ἐγένετο ἡμέρα τετάρτη. Ἀρχόμενοι τοῦ βιβλίου ἐλέγομεν ὅτι δραστήριος οὐσία ὢν ὁ Θεὸς ἅμα βούλεται καὶ ἔστιν ἃ θέλει εἶναι· οὐ γὰρ οἷόν τε ἐπ' αὐτοῦ τὰς ἐνεργείας πρὸ τῆς ὑπάρξεως εἶναι, ὡς ἔχει ἐπὶ τῶν ἀνθρωπίνων τεχνῶν. μετὰ γὰρ τὸ ἐνεργῆσαι τὸ ἔργον ἐστὶν καὶ μετὰ τὴν οἰκοδομὴν ἡ οἰκία· οὐ γὰρ 34 ἐν τῷ οἰκοδομεῖσθαι ἡ οἰκία οὐδὲ ἐντῷ ναυπηγεῖσθαι ἡ ναῦς· χρόνῳ γὰρ αὕται αἱ ἐνέργειαι συμμετροῦνται. Ὁ δὲ Θεὸς ἀχ[ρ]ό[ν]ως ἐνεργεῖ ἄγων εἰς τὸ εἶναι ὃ βούλεται· οὐκ ἄρα ἑπομένη κα̣[····]·υμένη ἔσται ἐνέργεια. Ἅμα οὖν βεβούληται εἶναι τοὺς φωστη῀̣ρ̣[α]ς, καὶ εἴσιν, καὶ ἅμα ἐθέλησεν τὸ ὕδωρ συναχθῆναι εἰς συναγω[γὴ]ν μίαν, πεπλήρωται τὸ πρόσταγμα, καὶ ἐν τῷ εἰπεῖν "6Γενη- θήτω στ̣ερέωμα"6 ὑπῆρκται τοῦτο. Therefore, with this understanding, it is necessary to think about the six days not as an extension of time, but as a reflection of the divine creation and the power of numbers. For the number six is the first perfect number, which is composed of its own parts. And there are only four numbers that are composed solely from the unit to ten thousand. The number six, for example, is made up of half of itself (three), a third (two), and a sixth (one), which when added together equals six. Likewise, the number twenty-eight follows the same pattern. Half of twenty-eight is fourteen, a fourth is seven, a seventh is four, and a fourteenth is two, which when added together equals twenty-eight. And there are two other numbers that are exceptions to this pattern. If you add them to the perfect numbers, they will either be deficient or excessive. For example, when added to eight, half of it is four, a fourth is two, and an eighth is one, which makes the resulting number less than eight. And when twelve is added, it exceeds the pattern. Half of twelve is six, a third is four, a fourth is three, a sixth is two, and a twelfth is one. Those that are deficient are called sub-perfect, those that are excessive are called superabundant, and those that are composed of their own parts are called perfect. Therefore, God, who creates perfect things, made the universe in the first perfect number to bring it into existence, not so that we can say that six days passed as the sun completed its circuit—since the sun did not exist in the first three days—but rather, the number six was chosen for the sake of reason and harmony. Moses himself presents this understanding precisely when summarizing what happened, saying, 'This is the book of the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth.' For in no way did the heaven and the earth come into being in a single day, but 'in the beginning'. Nor did all things come into existence in one day, but it is clear that, once all things had come into being, this number, as it is said, was taken for the sake of order and harmony, for our weak minds cannot conceive of it in any other suitable way. Let what is said be clear from an example. Our body has substance, color, and size at the same time, and they are not separated from one another in time, except in thought: some are prior and others are subsequent. Likewise, the ordered universe was not completed in time, but in harmony. For no part of the universe can be conceived of in relation to the others without their coexisting. And the stars, having come into being on the fourth day, as precious, show that they have been created for a purpose. For the number four, having the power of ten, is honorable: for in every writing, the number ten is praised. Also, it should be understood that if a number is indicated in divine writings, it signifies not the quantity but the reason, in relation to God. 'I have left for myself seven thousand men who have not bowed the knee to Baal'. For if there were so many, neither the prophet would have said 'I have been reduced to a single one', nor would they have had the same nature towards each other; for they would not have fled from themselves. This venerable Logos regarding the week – since it is unassailable and undefiled – reveals the awareness that the saints, even if they exist, are of the same power, standing as if something divine and superhuman in their contemplation and way of life. But even in the Book of Revelation, John says that tens of thousands of men follow the Lamb, who is the Savior, and these are virgins who have not been defiled with women, which shows that this number is significant; for not even when John was alive would anyone say that such a multitude of virgins had gathered together from the believers, especially when there were not even so many of them. Therefore, we say that the cosmos has come into being in six days because of the aforementioned cause, and that the luminaries do so on the fourth day because of the aforementioned reason, for the number four, being a power of ten, has this significance. For Moses also gave ten commandments, and others have found other privileges of the decade. 'Let there be' therefore 'luminaries in the firmament of heaven.' And this is taught to prevent them from being gods, as was thought by the deceived Egyptians. But it is right in the firmament and not beyond the firmament; for these are seen things. And their work, he says, is both to appear on earth and to \"divide the day and the night\"; for the rising makes the day, and the setting makes the night. Another work of theirs is to be for signs; for the stars and the sun itself signify many things, but not as doers, but as appearing. But those who suppose them to be poets put them forward, saying that if this action were to take place toward this thing, they make this, but not so, but in order to signify hours, months, years; but not as making a significant poetic action. And let them be, for he says, \"for signs and seasons and years\", which means the annual hours, the spring, the winter, and the other seasons; for the sun, being in this climate, does these things. But if those who are knowledgeable about these things were to say, gathering evidence to support their claim, that the discourse of fate is introduced in this way, then it would not have credibility with them. Otherwise, it would not be possible for human nature to comprehend such signs, which move most swiftly towards the pole and themselves make it difficult to determine the time of its setting. And the phrase 'and it came to pass in this way,' which is reciprocal, shows that the Son did what the Father intended. For, without specifying how many luminaries would come into existence, it declares, 'And God made the two luminaries.' Thus, the will and activity of the Father and the Son are the same. But the beginnings of the luminaries were set apart, the sun's for the day, and the moon's and the other stars' for the night. He established them without indicating that the one who established is the same as the one who made them, nor that they were created first and later set apart, but that the concept suggests that the establishment of position is the first step in creation. For the former refers to existence and the latter to the fitting together with the other parts of the universe. And let this also be added to what has been said, that it was fitting for him to say 'six days' and not 'six hours' or 'months' or 'years'; for to say 'months' or 'years' would imply slowness, while to say 'hours' would suggest incomprehensibility; for he who does not know what a day is or what an hour is cannot know what a year is. So by mentioning a complete number, he correctly included both days and hours. What God saw as 'good' implies that it has been well formed, just as 'God saw' signifies that he saw the things that have already been thought of. We have clarified these things in our explanation; the rest would require further discussion. It was said before this that the phrase 'Let there be light' refers to the Savior, not as emerging from non-being, but as being appropriate for those who are enlightened. And among those who are enlightened, some receive more light and others less; among them are those who are in a nocturnal state. Therefore, even now, there are ideas of light concerning the Son, according to what is being proposed. It is fitting for each one in proportion to the sun, for those who have been illuminated by it, to become a light of righteousness, and in proportion to the lesser ones to be conformed and to give a light similar to the moon, which is a symbol of the illumination of the Spirit. Those who are illuminated in the night, being complete in their bodily needs, necessarily offer themselves to it. For even though the complete one, being complete as he is, also sustains the other bodily needs, he does so as one who is complete, and in this way makes them complete as well. And this is why he has light, and this kind of light is nocturnal, since it is beyond the necessities of the body. It is preserved in tranquility even though it does not perish. Just as the moon itself receives its light from the sun and becomes a second light, supplied from the greater light, so too the Church is the light of the world. Ἀμέλει γοῦν τοῖς ἑαυτοῦ μαθηταῖς Κύριος εἶπεν· "6Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου"6, οὐχ ἡλιακόν, –αὐτὸς γὰρ ἦν ὁ ἥλιος τῆς δικαιοσύνης, –ἀλλ' ἐλάττον καὶ ὑπ' αὐτοῦ χορηγούμενον. Ἀλλὰ καὶ ὁ ἀπόστολος λέγων "6Ἐν οἷς ἐστε ὡς φωστῆρες ἐν κόσμῳ"6 δείκνυσιν ὅτι μετεσχηκότες τοῦ ἀληθινοῦ φωτὸς φῶς εἰσι κόσμου· ἐπάγει γάρ· "6Λόγον ζωῆς ἐπέχοντες"6. Καὶ εἴη ἂν ἡ ἐν 39 τούτοις αὐτοῦ τοῦ φωτὸς σχέσις σελήνη· οὐ γὰρ εἶπεν "3ὑμεῖς ἐστε τὰ φῶτα"3, ἀλλὰ τὸ φῶς· ἑνότητα γὰρ πάντες πρὸς ἑαυτοὺς ἔχοντες οὕτω φῶς ἕν εἰσι, ἐκκλησία ὄντες. Καὶ οἱ ἀστέρες δὲ τούτων ἂν ὑπάγοιντο τῷ Λόγῳ ὑπεραναβεβηκότες τοὺς ἄλλους κατὰ τὴν ἀλληγορίαν, οὓς καὶ φωτίζουσιν. Οἵτινες ἂν εἶεν προφῆται πρὸ τῆς ἀνατολῆς τοῦ ἡλίου αὐγὴν ἐκπέμποντες τὴν τῆς προαναφωνήσεως. Ἐκεῖνος γοῦν ἀνατείλας κατηύγασεν τὸ ὅλον, καὶ ἓν φῶς τὰ πάντα ἀπέδειξεν [διὰ τὸ] τοὺς μετέχοντας φῶς ἀποδειχθῆναι τέλειον. Εἴρη[ται γὰρ] ὅτι ἐκλάμψουσιν οἱ δίκαιοι "6ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τ[οῦ] πατρὸς ἑαυτῶν"6, οὐχ "3ἥλιος"3, ἀλλ' ὡς ὁ ἥλιος, καθὰ καὶ ἐν τῷ Ἄισμ[α]τι εἴρηται περὶ τη῀̣ς̣μετασχούσης τοῦ φωτός· "6Τίς αὕτη ἡ ἐκκύπτουσα ὡσεὶ ὄρθ<ρ>ος καλή, ὡς σελήνη ἐκλεκτή, ὡς ἥλιος θάμβος;"6 Καὶ θεώρει ὅτι προκοπαί τινες διὰ τούτων δηλοῦνται· πρῶτον γὰρ ὄρθ<ρ>ος γίνεται, ἔπειτα ὡς σελήνη ἐκλεκτὴ ἀντὶ τοῦ πλήρης καὶ ἀνελλιπὴς κατὰ τὴν πλησιφαῆ, –εἰ γὰρ καὶ ἡ αὐτή ἐστιν, διχότομός τε οὖσα καὶ μηνοειδὴς καὶ ἀμφίκυρτος, ἀλλ' ἡ τελεία αὐτῆς κατάστασις ἡ κατὰ τὸ πλησιφαές ἐστιν, ᾧ τὴν νύμφην εἰκάζει–, μεθ' ἃ καὶ ὡς ἥλιός ἐστιν αὕτη, θάμβος διὰ τὴν πολλὴν προκοπὴν καὶ ἕνωσιν. Οἱ οὕτως γινόμενοι φῶς οὐκ ἐκ κατασκευῆς εἰσιν τοιοῦτοι, ἀλλ' ἐκ μετουσίας τοῦ ἀληθινοῦ φωτός. They divide it (the day) as well as 'in the middle of the day' and 'in the middle of the night', separating vice and virtue, and thus enlightening those on earth, who are not yet heavenly through action. And they indicate suitable times and days and months and years, knowing the measure of each, 40, and how this relates to education, just as the doctor is said to speak of the time of food in relation to the condition of the patient; for even in the night he nourishes the one who uses medicine. So the sun signifies justice and the moon that is mentioned with it, and the stars signify such a time, a time of learning, a time of progress, a time of introduction; and these things themselves also signify - for when someone is illuminated, the underlying things themselves become clear - not when the sun of justice itself stands, when it also signifies, but existing perpetually, signifying when those who approach need guidance. Therefore, they are said to have been born on the fourth day, indicating, by allegory, their relation to rational things. For as mentioned before, being in potentiality of virtue, we need the activities of virtues leading to it, which come from the tetrad into the decad. For the tetrad is potentiality of the decad, as has already been shown; for the decad is composed according to the composition of the tetrad. But we must understand the firmament in which the luminaries are created as representing faith and perfect virtue, which the psalmist spoke of: 'The Lord became my support.' 6 And concerning the church it is said: '6Who is she who ascends, supported on her brother?'6 For without the Word, it is not possible for the church to exist. For He is her support and foundation. And these stars are themselves signs, often indicating either a kingdom or droughts or storms or any number of other useful things, but allegorically signifying progress, as has been said, and often indicating the desolation of the soul. And these stars also give light to those on earth. For those who are unable to partake of the perfect light are enlightened through the light of the saints. And Moses, teaching this, says: '6I stood in the midst of the Lord and you'6, offering your pleas to God, and ministering to you through His grace. Thus, the Savior, becoming man, is the mediator between God and men. For being God, He unites us to the Father, and becoming man, in a certain way as a philanthropist, He speaks to us what He heard from the Father. The law may also be one of the lesser lights of the sun, of which the Psalmist said: '6Your law is a lamp to my feet'6, indicating that the law illuminates the progress and paths of the soul. Thus, having been enlightened, Paul says: '6Let us walk properly as in the day'6. For those who are in Christ are such as they themselves say individually: '6I no longer live, but Christ lives in me'6, and: '6I know a man in Christ.' 6 For thus light comes from light, so that through teaching it enlightens others. But it is necessary to understand the word 'demonstrate' as indicating that the Father appointed him as heir of all instead of 'showed him'. For he did not make him heir afterwards, but manifested him while he existed. 'And God saw that it was good.' For it is good to be illuminated by sensible light, and much more by intellectual light. i, 20-23. And God said, 'Let the waters bring forth swarming creatures that have life, and let birds fly above the earth across the firmament of the heavens.' And it was so. And God made the great sea creatures and every living creature that moves, with which the waters swarmed, according to their kinds, and every winged bird according to its kind. And God saw that it was good. And he blessed them, saying, 'Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.' And there was evening and there was morning, the fifth day. Since the creation of earthly beings includes those mortal animals that exist for the sake of humans, it follows that the other animals and plants were created for their own needs. Some are for food, and others for healing themselves. And some are for carrying burdens, and others are for some other purpose necessary for them. For nothing happened unjustly. Therefore God says, 'Let the waters bring forth swarming creatures that have life, and let birds fly above the earth.' "6 Ἔδει γὰρ καὶ ταῦτα διὰ τὴν ἀνθρώπων ὑποστῆναι χρείαν. Ἑρπετὰ δὲ τὰ σώματα αὐτῶν εἰπὼν ψυχὰς ζώσας τὰς πάσας λέγει· κἂν γὰρ ἄλογος ᾖ, ἀλλὰ ζωτικὴν δύναμιν τῷ σώματι παρέχει συμφθειρομένη αὐτῷ, τῆς τοῦ ἀνθρώπου καὶ μετὰ τὴν τοῦ σώματος διάλυσιν ὑφισταμένης. Τῶν πετεινῶν δὲ τῶν μὲν ὑψιπετῶν ὄντων, τῶν δὲ πλειόνων ταπεινὴν ἐχόντων τὴν πτῆσιν, μάλιστα τῶν πρὸς τροφὴν τοῖς ἀνθρώποις ἀπονεμηθέντων, ἀπὸ τοῦ πλεονάζοντος εἴρηται· "6καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς"6. Εἰκὸς γὰρ αὐτὰ διὰ τοῦτο μηδὲ εἰς ὕψος κατὰ τὸν ἀετὸν καὶ τὰ ὅμοια ἵπτασθαι, ἵν' εὐχείρωτα ᾖ τοῖς ἀνθρώποις, δι' οὓς καὶ γέγονεν. "6Κατὰ τὸ στερέωμα"6 δὲ "6τοῦ οὐρανοῦ"6 εἴρηται, οὐχ ὅτι πλησιάζει ἱπτάμενα τούτῳ, ἀλλ' ὅτι ὑπ' αὐτό εἰσιν, εἰ καὶ μὴ φθάνουσιν ἐκεῖ. Αὐτίκα γοῦν καὶ τὰ νέφη τὰ φέροντα τὸν ὑετὸν οὐρανοὺς καλεῖ ἡ γραφὴ καὶ τὸν ὑετὸν οὐρανόθεν ἔρχεσθαι, καίτοι τῶν νεφῶν περὶ τὸν ἀέρα συνισταμένων, ἀφ' ὧν καὶ ὁ ὑ<ε>τὸς φέρεται, ἅτινα νέφη οὐ πλέον δεκὰ σταδίων ὑπὲρ γῆς λέγεται εἶναι, ὑπὲρ νεφῶν πολλάκις ὀρῶν εὑρισκομένων καὶ τῶν νεφῶν αὐτοῖς ἐπικειμένων. Λύεται οὖν τοῦτο τῷ πολλάκις τὸν ἀέρα καὶ 43 οὐρανὸν καλεῖσθαι καὶ στερέωμα. Τὸ δὲ "6καὶ ἐγένετο οὕτως"6 ὁμοίως τοῖς φθάσασιν νοητέον. But what does 'God made the great sea creatures' mean? It should be noted that it does not say about sea creatures 'let the waters bring forth creatures,' but rather that God himself made them. These creatures are of immense size, as those who have observed them marvel, saying that they resemble islands, into which humans have often ventured, thinking they were land, and only then realizing that they are sea creatures when the movement of the creatures provides sensation. Also, pay attention to the phrase 'God made the great sea creatures and every living creature that moves.' God brings forth their bodies from the water, specifically the bodies that are formed from the water, but he gives the power of life to the sea creatures along with the other animals, not because their bodies were already prepared and thus animated– for the irrational soul does not have life apart from the body– but because, with the will of God supporting them, Scripture says that the bodies came forth from the water, while the souls were made by God, which means that their animation and movement come not from the water but from the will of such a God as this. And it is clear what 'according to their kinds' means here: it signifies species instead of genus. 'And God saw that it was good.' "6 Ἐπὶ μὲν γὰρ τῶν προλαβόντων εἴρηται "6ὅτι καλὸν"6 διὰ τὸ ἢ ἓν εἶναι τὸ γινόμενον ἢ ἐν ἑνὶ τοῦ κόσμου μέρει συστῆναι· ἐπειδὴ δὲ τὰ νῦν διαφόρους χώρας εἴληχεν, ὡς τὰ μὲν αὐτῶν εἶναι ἀεροπόρα, τὰ δὲ ἔνυδρα, ἀκολούθως τὸ "6εἶδεν ὁ Θεὸς ὅτι καλὰ"6 εἴρηται. "6Καὶ ηὐλόγησεν αὐτὰ ὁ Θεός."6 Τί δήποτε, ἐν τοῖς ἄλλοις τοῖς πρὸ τούτων μὴ προσκειμένης εὐλογίας, ἐνταῦθα εἴρηται· "6Καὶ ηὐλόγησεν αὐτὰ ὁ Θεός"6; Καὶ ὅρα γε μὴ ἄρα διὰ τὸ ἐξ αὐτῶν διαδοχὴν συνίστασθαι τοῦτο προσετέθη. Οὐδὲ γὰρ κατὰ τοὺς ἀνθρώπους εὐλογοῦνται, περὶ ὧν εἴρηται· "6Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις"6· αὕται δὲ πνευμα- τικαί εἰσιν νοῦ καὶ τοῦ ἔσω ἀνθρώπο[υ] ἁπτόμεναι, αἵτινες τοῖς ἀλόγοις οὐκ ἐγγίνονται· προσετέθη γὰρ τὸ πνευματικῇ, ἐμφαῖνον ὅτι καὶ σωματικαί εἰσιν εὐλογίαι, 44 οἷον ὑγεῖα εὐεξία σώματος καὶ τὰ ἀδιάφορα. Τὴν αὔξησιν οὖν ἣν προσέταξεν ἐν τοῖς ζῴοις γίνεσθαι καὶ τὸ πλῆθος εὐλογίαν ἐκάλεσεν. Τὸ δὲ "6ἐν ταῖς θαλάσσαις"6 ἁπλούστερον καὶ περὶ λιμνῶν καὶ ποταμῶν εἴρηται, ἀπὸ τῶν μειζόνων θελήσαντος δηλῶσαι πᾶν ὕδωρ. Ἀκολούθως δὲ περὶ τῶν πετεινῶν εἴρηται τὸ "6ἐπὶ τῆς γῆς"6 διὰ τὸ πλησιάζειν ταῦτα τῇ γῇ· οὐ γὰρ ἐδύναντο εἰς τὸν αἰθέρα τὴν διατριβὴν ἔχειν διὰ τὴν τούτου θερμότητα. "6Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη"6 καὶ εἰκότως· ἔπρεπεν γὰρ τὰ πολὺ τῆς αἰσθήσεως μετέ- χοντα ἄλογα ζῷα ἐν τῇ πεντάδι δηλούσῃ τὰς αἰσθήσεις γενέσθαι. Κἂν γὰρ ἄνθρωποι αἰσθήσεως κοινωνῶσιν, ἀλλ' ἔχουσιν τὸ μεῖ<ζ>ον τῆς αἰσθήσεως, τὸν νοῦν καὶ λογισμόν, τῶν ἀλόγων περὶ μόνην αἴσθησιν ἐχόντων. Therefore, these things are said with regard to the explicit meaning; but with regard to interpretation, wickedness is spoken of in the precepts of the allegory with the term 'water', especially when we put it forward. 'Water will not be able to extinguish love'; this does not happen from the tangible, but from that which is said to be the scarcity of virtue, from 'because lawlessness has multiplied, the love of many will grow cold'. Therefore, is water not lawlessness which attempts to extinguish the beloved disposition? For this is what arouses hatred, which arises from social interaction and daytime, which naturally exists among humans. Therefore, God wishes that the creatures derived from the interpreted waters, the reptiles and birds, which symbolize differences in behavior, on the one hand, those who have reached the depths of wickedness and despise because of it, for when someone impious falls into the depths of evils, they despise, on the other hand, the punishment of reptiles concerning earthly things, and those who are continually restrained by the multitude of this water. Concerning this, it is said, 'Indeed, our soul has passed through the unsubstantial water', which the benefactor wishes to liberate from such great and overbearing evil, while those with distorted understandings, called birds because they are thought to live in the air and think themselves to be superior to other humans, the philanthropic God wishes to become separate from this condition, so that they may harmonize the intelligence, which they have not exhausted on unnecessary things, with what is necessary and suitable according to their rational nature, so that they may thus receive their share of the divine flight, from which the fall has also occurred. The great evil powers were also referred to as whales according to the precepts of allegory, the devil and his angels, who are said in the scripture to be dragons, that is, also called by the epithet of 'devil', which is much more significant. Therefore, it is said to the Savior in the manner of a hymn, 'You have crushed the head of the dragon, you have crushed the heads of the dragons upon the water'. "6 Σαφὲς δὲ ὅτι ταῦτα παρὰ τοῦ Θεοῦ γέγονεν, οὐ καθὸ φαῦλα τυγχάνει, ἀλλὰ κατὰ τὸ οὐσίωδες αὐτῶν ὑποκείμενον. Οὐ γὰρ διάβολον ἢ δαίμονας, καθὸ τοιοῦτοί εἰσιν, ὁ Θεὸς πεποίηκεν, ἀλλ' αὐτοὶ ἑαυτοῖς τὴν ἀπώλειαν ἐπεσπάσαντο· ἀγγέλους γὰρ τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν τάξιν ἡ γραφή φησιν. Ὅτι δὲ κῆτος ὁ διάβολος εἴρηται, ἐν τῷ Ἰὼβ περὶ αὐτοῦ λέγεται· "6Ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι"6, ὑπ' αὐτοῦ δὲ ἐκάμφθησαν κήτη τὰ ὑπ' οὐρανόν. ∆ύναται δὲ καὶ τὸ "6ἐποίησεν αὐτὰ ὁ Θεὸς"6 δηλοῦν τὸ "3ἀπέδειξεν"3· πολλάκις γὰρ ἡ γραφὴ τὸ ποιῆσαι ἀντὶ τοῦ ἀποδεῖξαι σημαίνει, ὡς ἐν τῷ "6Ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτόν"6, οὐχ ὅτι ἡμεῖς δημιουργοὶ τοῦ Θεοῦ γινόμεθα, ἀλλ' ἀποδείκνυμεν αὐτὸν τὸ ὅσον εἰς ἡμᾶς ψεύστην. Τὸ αὐτὸ παρίσταται καὶ ὑπὸ τοῦ εἰρημένου πρὸς Ἰουδαίων ὅτι "6Σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν Θεόν"6, ἀντὶ τοῦ "3ἀποδεικνύεις"3. Τοῦτο δὲ ποιεῖ Θεὸς καὶ ἀποδείκνυσιν τὰς π[ο]νηρὰς δυνάμεις καὶ φανεροῖ ταύτας, ἵνα μὴ λανθάνοντες ἀμέτρως βλάπ- τωσιν καὶ ἵνα οἱ πρὸς αὐτοὺς ἔχοντες τὴν πάλην γινώσκωσιν αὐτούς· οὕτω γὰρ καὶ καταφρονῆσαι αὐτῶν συμβαίνει. Ταῦτα δὲ ἔξω τῶν ὑδάτων βούλεται εἶναι Θεὸς ὀλίγον αὐτὰ τέως ὡς ἐν εἰσαγωγῇ ἀρετῆς ἀποστῆναι κακίας θέλων, –οὐ γὰρ ὁ ἐν κακίᾳ καὶ τοσαύτῃ γε ἀθρόαν δέχεται τὴν μετάστασιν ἐπὶ τὸ τέλειον, ἀλλὰ κατὰ προκοπὴν καὶ ἐπίδοσίν τινα προσλαμβάνων ἀεί τι τῆς ἀρετῆς, – ἵν' οὕτω ἐκ τοῦ ἐπὶ γῆς ἵστασθαι καὶ πετεινὰ οὐρανοῦ γένωνται κατὰ τοὺς ἀκούοντας· "6Ἐὰν κοιμηθῆτε ἀνὰ 46 μέσον τῶν κλήρων πτέρυγες περιστερᾶς περιηργυ<ρω>μέναι καὶ μετάφρενα αὐτῆς ἐν χλωρότητι χρυσίου"6, κλήρους λέγων τὰς διόδους τῶν ὑδάτων ὡς ἐν τῷ "6Ἰσαὰκ τὸ καλὸν ἐπεθύμησεν ἀναπαυόμενος ἀνὰ μέσον τῶν κλήρων"6, οἵτινες εἶεν ἥ τε παλαιὰ καὶ καινὴ διαθήκη πτεροῦσαι τὸν ἀνὰ μέσον αὐτῶν διαναπαυόμενον καὶ συμβάλλοντα τὰ προειρημένα τῇ τούτω[ν ἐ]κβάσει ὡς πτέρυγας ἔχειν περιστερᾶς, ᾗ εἰκασθὲν τὸ ἅγιον [Π]νεῦμα ἐπὶ τὸν Ἰησοῦν κατελήλυθεν. Αὕται αἱ πτέρυγες νοήσεις [εἰ]σὶν δίαρμα καὶ μέγεθος οὐράνιον ἔχουσαι, ἀπὸ τούτου καὶ περιστεραὶ καλούμεναι, καθὰ καὶ τὴν νύμφην οὕτως ὀνομάζ[ει] ὁ μνηστευσάμενος αὐτὴν λέγων· "6Περιστερά μου τελεία μου. "6 Καὶ περὶ τῶν ἁγίων δὲ εἴρηται· "6Τίνες οἵδε ὡς νεφέλαι πέτονται καὶ ὡς περιστεραὶ σὺν νεοσσοῖς;"6 νεοσσοὺς λέγ̣ων περιστερῶν τοὺς ὑπὸ τοῖς τελείοις μαθη- τευομένους, οἷος Παῦλος περιστερὰ τυγχάνων καὶ ἔχων νεοττὸν Τιμόθεον καὶ Πέτρος τὸν εὐαγγελιστὴν Μάρκον. Καὶ ἐπὶ τ[ῶ]ν̣ παλαιῶν δὲ ἀνεγρά[φ]η[σά]ν τινες υἱοὶ προφη̣τ̣ῶν, οὕστινας νεοσσοὺς περιστερῶν τῶν προφητῶν λέγω̣ν ου᾿ ̣ ̣κ ἂν ἁμάρτοις. Οἱ αὐτοὶ δὲ κατ' ἄλλο καὶ ἄλλο νεοττοὶ λέγονται καὶ νεφέλαι· ᾗ γὰρ φέρουσιν ὑετὸν θεῖον καὶ πνευμα̣τικόν, τοῦτον τοῖς ἄλλοις παρα- πέμποντες εἰς ὠφέλιαν, νεφέλαι τυγχάνουσιν, ᾗ δὲ τυποῦνται κατὰ τὴν τοῦ ἁγίου Πνεύματος μετουσίαν, περιστεραὶ ὑπάρχουσιν, αἵτινες περιηργυ<ρω>μέναι εἰ[σί]ν, λόγῳ θείῳ κεκοσμημέναι, ἐκ τῶν θειῶν πεπαιδευμέναι γραφῶν. Ὅτι γὰρ ὁ ἄργυρος σημαίνει τὸν λόγον, δῆλον ἐκ τοῦ "6ἄργυρος πεπυρωμένος γλῶσσα δικαίου"6. Οὐ γὰρ ἡ αἰσθητὴ ἄργυρος, ἀλλ' ἐπεὶ ὄργανον λόγου ἐστὶν ἡ γλῶσσα, αὐτοῦ καὶ σύμβολον εἴλημπται. Οὗτος δὲ πεπύρωσται ἅτε 47 οὐ περὶ τῶν τυχόντων ἀλλὰ τοῦ φωτὸς τοῦ οὐρανίου διαλαμβάνων, οὗ ἦλθεν Ἰησοῦς ἐπὶ γῆς βαλε[ῖ]ν θέλων ἤδη αὐτὸ ἐξαφθῆναι. Ἀλλὰ καὶ αἱ τοῖς ἀποστόλοις φανεῖσαι γλῶσσαι ὡσεὶ πυρός, αἳ καὶ ἐκάθισαν ἐφ' ἕνα ἑκαστὸν αὐτῶν, τὸν θεῖον λόγον καὶ διδακτικὸν σημ̣[αί]- νο[υ]σιν. Καὶ τὰ μετάφρενα δὲ τούτων ἢ τῶν περιστερῶν ἐν χ[λωρότη]τι χρυσίου διακεκόσμηνται, δηλουμένου διὰ μὲν τοῦ χ[ρυσίο]υ τοῦ νοῦ, διὰ δὲ τῆς χλωρότητος τοῦ ζωτικοῦ καὶ ἀμαρα´̣[ντου]. "6Ὅσοι οὖν σοφίᾳ κεκόσμηνται, καθ' ἣν βούλεται Θεὸς τ[ὰ ἑρπ]όμενα ἀπὸ τῶν ὑδάτων ἀφελέσθαι, οὗτοι περιστερ[αί εἰσι]ν ἕτερον νοῦν ἔχοντες, πτεροῖς τῆς ἀληθείας ὑψούμενοι καὶ ἀεὶ τὸ ζωοποιὸν Πνεῦμα ἐν ἑαυτοῖς ἔχοντες. Ταῦτα δ' αὐτὰ καὶ εὐλογεῖ Θεός, ὅπως ἐπίδοσιν πλήθους καὶ αὐξήσεως δέχωνται, πλήθους μὲν ἵνα μιμητὰς ἄλλους ἀποδείξωσιν, αὐξή[σε]ως δὲ ὅπως ἀεὶ αὐτοὶ τῇ προκο̣π̣ῃ῀̣ τοῦ τελείου ἀγαθοῦ ἔρωτα ἔχωσιν. Τὸ δὲ "6καὶ πληρώσατε τ[ὰ ὕ]δα[τα]"6 σημαίνοι ἂν ὅτι μη̣κέ[τι] ὑμεῖς βύθιοι τυγχάνετε [συμ]πν[ιγ]όμενοι τοῖς τῆς ἁμαρτίας δεσμοῖς, ἀλλ' αὐτοὶ κρατο[ῦν]τες αὑτῶν ὑπεράνω αὑτῶ<ν> χωροῦντες διατελεῖτε· ἢ τάχα, ἐπεὶ τὸ ὕδωρ οἰκεῖαν ἔχει πλήρωσιν καὶ χρῆσιν τήν τε κάθαρσιν καὶ τὸ ποτίζειν συμπνίγειν τε καὶ συνέχειν, παραινεῖ ὅτι τῶν ὑπ' αὐτοῦ παρὰ πρόθεσιν κα̣ι`̣ παρὰ σκοπὸν συμβαινόντων ἀποστάντες, τοῦ συνέχεσθαι λέγω καὶ συμπνίγεσθαι, ταῖς σειραῖς τῶν ἁμαρτιῶν συσφιγγο[μέ]ν̣ους, πρὸς ἐκεῖνα χωρεῖτε, τό τε ποτίζεσθαι ἀπὸ ὕδατος κ̣[α]θαροῦ καὶ μὴ συμπνίγοντος καὶ τὸ καθαίρεσθ̣αι παντὸς ἀπαλλαττόμενοι ῥύπου, πληροῦντες ταύτας τὰς ἐνεργείας το[ῦ] ὕδατος, ποτιζόμενοι ἀπὸ ἀθα̣να´̣τ̣ου ὕδατος καὶ καθαιρόμε[νο]ι, ἀλλὰ μὴ συνεχόμενοι. And it was evening and it was morning, the 48th day, in this way it may be smoothed; the end of the sensory day for them extends into the intellectual; for the end of the past day becomes the beginning of the one following. Therefore, leaving behind sensory things, they progress towards perfection, which is indicated by the number six; for the advancement of the five continues in the six. However, these things should not be observed by number, but according to the meanings indicated by the numbers, the five signifying the sensory things, and the six denoting the perfection in the present. And God said, \"Let the earth bring forth living creatures according to their kinds: livestock, creeping things, and wild animals.\" Likewise, as God had said before, he said that the earth should bring forth living souls, which indicates that the souls are closely connected to the bodies of the living creatures as they deteriorate. This is not the case with human souls, for they continue to exist even after death. Many people, even those outside of the faith, believe that Hades exists, although they have a vague understanding of it. They imagine it to be a place where souls reside after departing from here. ῾Η̣[γοῦν̣] π̣ρόσταξις περὶ ἀλόγων αἰν<ίσσ>εται ὅπ̣ως ἐξαγάγῃ ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ε῾̣ρπετὰ καὶ θηρία, ὑ[πο]β̣αλ̣λ̣ούσης τῆς προστάξεως ὡς ····η γῆ δύναμιν τῶν [ἐξ] α̣υ᾿̣τῆς ἐξελευσομένων ἀλόγων ζῴων ἔχει, λόγου σπερματ̣ι̣κοῦ ἐνυπάρχοντος αὐτῇ τρόπον τινά, μᾶλλον δὲ ἐν τοῖς σπε´̣ρ̣μασιν τῶν ζῴων, τούτου προσεχεστέρου κειμένου μόν[ου ὅτι] τὴν̣ φανταστικὴν καὶ ὁρμητικὴν κίνη̣σιν αἱ τῶν ἀλόγω̣ν̣ ψ̣υ̣χαι`̣ τοῖς σώμασιν παρέχουσιν, σωμ̣α̣τικ̣α̣ι`̣ ὑπάρχουσαι κα̣ὶ α̣υ᾿̣ταί, μᾶλλον δὲ 49 ἐν αὐτῷ οὖσαι τῷ σώματι καὶ ἐν τ̣ῇ τούτου συστάσει· "6Ψυχὴ"6 γάρ φησιν "6παντὸς ζῴου αἷμα αὐτοῦ."6 [Τ]ὸ κοινὸν αὐτοῖς τό τε τρέφεσθαι, γρηγορεῖν, ὑπνοῦν, κάμνειν. But the commandment is not about every soul, but about those that are irrational; for the soul of man is created in the image and likeness of God, as will be more precisely known in what follows. Then, since not all animals that come from the earth are of the same kind, but are subject to various species, he called it 'according to kind,' indicating the form. Therefore, their genus is common to them all; for all living things are different in their substantial qualities; for the nature of a horse is different from that of a cow and other creatures. There are three types of command: quadrupeds, wild animals, and reptiles, not including all quadrupeds and wild animals. So let there be quadrupeds that are useful and serviceable to humans, wild animals that are untamed quadrupeds, and reptiles that are serpentine. The differences between these are known to those who have studied history. I, 24. And it happened like this. For it was necessary to obey the command. However, someone might object that the phrase 'and it happened like this' is followed by 'and God created'. Therefore, since in the succession of animals, the offspring is generated in this way, God forms and fashions it. This is called the first command, when the seed is first cast down. Then, when the seed is brought forth, the begetting is completed by God... But it is to be understood that the generation of the seed and the formation of the... occur through the power of God. For God himself says to Jeremiah, 'Before I formed you in the womb, I knew you.' However, there is a variety in the existence of animals, some of which have their genesis from the earth and water from the beginning, while others have it differently in their succession. For some of them are oviparous, from which eggs are produced, while others are viviparous, being produced in the different manner due to the will of God. Concerning that which is said, 'And God saw that it was good,' it is not good; for it was not one work, but various. To the one who raises the question, saying that with regard to light and firmament and the sun and similar things, it is said appropriately, 'that it is good,' but with regard to animals and serpents that shoot forth poison, how is it said, 'that it is good'? For the evil in them is evident. To this it will be answered first that, as a work of God, it is good and praiseworthy, even if an exact explanation of it is hidden from us. Moreover, if someone were to examine the usefulness of their existence and understand the natural characteristic in each living thing, how one fulfills its purpose by inspiring fear in wild and aggressive animals and the other provides care and protection for the negligent, just as the divine Scripture of the Proverbs admonishes the lazy ones, indicating the path of virtue through the examples of irrational creatures, saying, 'Go to the ant, oh lazy one, and become wiser than it.' Such a person would also find irrational animals contributing to self-control and honor for their parents and overall virtue, by correcting what is lacking and becoming imitators according to their nature. Let the translations of the evident things be like this: let those of the spiritual theory be discussed. The sinning soul, through the pouring out of earthly passions, happens to bear the image of dust and being completely earthly in its thinking of earthly things; for it is said about the wicked: 'They will go into the lowest parts of the earth,' not particularly of this earth, but the one understood by way of metaphor, as it is stated about some: 'And you will go deep into the sitting place,' and: 'You stretched out your right hand and the earth swallowed them,' even though they were not swallowed by the earth. Therefore, the word of repentance leads those who are under the earth, as mentioned, out of sin through the command of God, so that the one who removes the image of the earthly may receive the heavenly. Concerning those who have this, the blessed Paul says, 'He raised us up, and made us sit in the heavenly places,' so that those who from here bear the image of the heavenly and are worthy of their dwelling, just as those who govern oppositely try a suitable place and suitable ways for earthly things. Therefore, every living soul, according to its kind, is drawn out from our kind, according to order. For neither does someone immediately depart from wickedness and achieve the end, but it is necessary for each rank to make progress towards perfecting from different wickednesses to virtue, so that those who were horses in the manner that it has been said, 'They became mares, each one had sex with the neighbor's woman,' by abandoning being such, horses become noble, worthy to carry the discourse with the assistance of virtue, so that it may be spoken in them and through them, 'And your cavalry is salvation.' On the other hand, there are cows concerning which it has been said, 'Does God not care for the oxen? Or does he totally tell us that the one who plows should plow in hope and the one who threshes in hope of participating?' Therefore, those who have the eagerness from earthly matters towards divine matters, these would be the aforementioned cows. But there are others who, being dull and slow, suffer the punishment of donkeys and bear the burden of wickedness. And for this reason, being dull as they are, according to those who say, 'Lions in the streets, murderers in the squares,' they are freed from this kind of dullness by the command of the Lord, whose symbol is demonstrated by the donkey that was untied by the disciples sent to him, so that the Lord, sitting on it, might free those indicated by him from bonds, foolishness, and dullness, who resemble wild beasts. Ἀλλὰ καὶ κάμηλοι κατὰ τὸν τρόπον εἰσὶν ἄνθρωποι, οἵτινες δυσκόλως ἐ´̣χουσιν εἰσιέναι εἰς τὴν βασιλείαν τῶν οὐρανῶν, οἳ καὶ αὐτοὶ ἐλευθεροῦνται ἀπαλλαττόμενοι τῶν βλα<βε>ρῶν φορτίων τῆς κ̣ακίας, ἅπερ ἐπηχθισμένοι τυγχάνουσιν κατὰ τὸν προφήτην Ἠσαίαν λέγοντα· "6Ἐκεῖ *** καὶ ἀσπίδες πετάμενοι οἳ ἔφερον ἐπ' ὄνων καὶ καμήλ̣ω̣ν̣ τὸν πλοῦτον αὐτῶν"6· δῆλον γὰ[ρ] οὐκ αἰσθητὸν πλοῦτον ἀσπ[ὶς] ἢ λέων κέκτηται, ἀλλὰ τὸ[ν] κατὰ τροπολογίαν δηλο[ύ]μενον αἱ πονηραὶ δυνάμεις ἀσπίδες καὶ λέοντες συμ̣βο̣λικῶς ὀνομαζόμεναι κέκτηνται, ὃν οὐκ ἐπὶ λο̣γ̣ικὸν ζ̣ῷον οὐκ ἐπὶ βοῦς τοὺς δυναμένους ἐργασίαν σεμνὴν καὶ χρησίμην φέρειν ἐναποτίθενται, ἀλλ' ἐπὶ ὄνων καὶ καμήλων, ἅπερ κεκυρτωμένα καὶ ἀκάθαρτα τυγχάνει. Therefore, these individuals are led from the worst state of repentance, as it is said, by the command of God Himself. For God does not desire the death of the sinner, but rather their repentance. I, 25. And God saw that it was good. For the change from evil to virtue is good. And it must be said that God, in educating them, has made them in such a way that the once venomous creatures of wildness are transformed into gentleness. And just as, if I say that the potter makes the clay, I do not mean that he does this in order for the clay to remain as it is, but rather so that it may become a ceramic vessel, stable and no longer in a state of decomposition, in the same way God made the creatures in the allegory, not so that they should remain creatures, but so that they should be transformed from wildness and wickedness into the most gentle virtue. And since the customs of men are diverse, this is why it is said in the plural, 'And God saw that it was good.' But that the customs of men are signified by irrational animals is demonstrated in the book of the Acts of the Apostles, when certain men came to the first of the apostles, calling him to preach the gospel to the Gentiles. For when he went up to the rooftop to pray, he saw a vessel like a sheet descending from heaven to earth, in which were all the quadrupeds and creeping things and the wild beasts of the earth. And a voice from heaven came to him, saying... 6"Peter, get up, slaughter, and eat."6 But he said, "6By no means, Lord, for I have never eaten anything common and unclean"3. And a voice came to him again the second time"6saying, "6What God has cleansed, you must not call common."6 This vision, interpreting the appearance of the animals on the sheet, Peter himself said when he came to those who called him"6saying, "6And God has shown me not to call any man common or unclean"6, bringing the cleansed four-legged animals and beasts to the men, throwing away the evil. 54 And this must also be said, that when he said 'Let him lead out', he did not stop at the command but carried it out; for God not only urges us towards virtue but also cooperates with us; for when someone chooses what is good, God works with them towards good, so that by setting their intention, they are able to bring to completion what they are striving for. For even if someone individually strives towards virtue, they receive the assistance of God, who grants them the outcome and the good end of it. This is how the Savior demonstrates what is required by those who marvel, in one place saying, 'What do you want me to do for you?' and in another place hearing the ready faith of the leper and saying, 'If you are willing, you can make me clean.' (Mark 1:40-42) And God said, 'Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.' And God made man, he made him in the image of God, he made them male and female. And God blessed them, saying: Increase and multiply and fill the earth and subdue it and have dominion over the fish of the sea and the birds of the air and all living creatures that move upon the earth. Man signifies both the composite living being composed of soul and body, and especially the soul. [Τὸν] κρυπτὸν οὖν τῆς καρδίας ἄνθρωπον λέγει ὁ πρόκριτος 55 τῶν ἀποστόλων Πέτρος τὴν ψυχήν, καὶ Παῦλος ὁ μακά- ριος· "6Συνήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κα<τὰ> τὸν ἔσω ἄνθρωπον"6, του῀̣τ' ἔστιν κατὰ τὸν νοῦν, κατὰ τὴν ψυχήν. Ὅταν δὲ λέγηται· "6Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι"6, καί· "6Ἐγένετο ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι"6, τὸ συναμφότερον δηλοῖ. Ἐὰν οὖν ἐπὶ τοῦ ῥητοῦ λαμβάνωμεν, τὸ σύνθετον ἄνθρωπον σημαίνει τὸ "6καὶ εἶπεν ὁ Θεός· Ποιήσωμεν ἄνθρωπον"6. But not only concerning the composite, but also the perceptible and sensuous, that is, the body, the blessed Paul desires to extend the appellation of man, saying, “And though our outward man is corrupted, yet the inward man is renewed day by day.” And according to the first imposition, each one of us is constituted of soul and body, but there are those who say that man is constituted of soul and body and spirit, which they fashion in agreement with the apostolic utterance that says, “And the God of peace sanctify you wholly, and your whole spirit, and soul, and body,” considering it to be insubordinate to affirm concerning the Holy Spirit that it should be whole, since it is not subject to infirmity. Therefore they produce this proof and another saying in the following manner: 'The Spirit itself bears witness with our spirit.' For, they say, our spirit is something distinct from the Holy Spirit, being witnessed by the Holy Spirit when it is in a good state. And from Daniel: 'Bless the Lord, you spirits and souls of the righteous,' they regard this as also representative of the same thing. But those who do not wish the spirit to be something distinct from the soul say that it signifies the mind through the word spirit, or that it even indicates the soul itself through the appellation 'spirit.' But those who object to this say that by using the copulative conjunction 'and' in the phrase 'spirits and souls of the righteous,' he indicates that the soul is distinct from the spirit. They argue that the human being is composed of a soul and a body, as explicitly stated in the Gospel: 'Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell.' If some people can kill the body but not the soul, then there are two parts: the body and the soul. Therefore, we say that the human being is not simply a body, but an additional entity, and that the soul alone is not simply a human being, but is within the human being, while the composite human being is simply a human being without any additions. Let us therefore inquire here about what is said concerning the image of God in us. 'Let us make man according to our image and likeness.' Man has not become according to the composite image of God; for God is not anthropomorphic. And divine teaching confirms this. For God is said to be spirit and light, and light and spirit do not have the form of a human. But the scripture also declares that God has seven eyes, beholding all the earth, while man has two. Therefore, man is not according to the image of God, as we perceive it. However, we say these things not as if God has seven physical eyes, but rather, investigating how man is in the image of God. For the word revealed His perfect visual power through the seven days, and through the virtues that the number seven possesses, as has already been mentioned. Again, God is said to have wings, as the holy scripture says, 'Under the shelter of your wings you will shelter me.' However, man is a wingless creature, and a wingless creature cannot have the image and likeness of God. We do not receive the wings of God through our physical senses, but through our surpassing understanding and our aspirations towards heavenly things. Therefore it must be investigated how man has become in the image and likeness of God. Even the wisest Paul, using this name for humans, says: '6For a man ought not to cover his head, since he is the image and glory of God.' It has been shown that the image is not composite; for the incorporeal and intellectual nature is one thing, and the body is another, having been formed. Therefore, it must be understood that he has been made in the image and likeness in another way. Ὁ Θεὸς οὖν πεποιηκὼς τὰ ὅλα πάντων τε ἄρχων καὶ προ<ηγ>ητὴς ὑπάρχων–ὡς γὰρ δημιουργὸς οὕτω καὶ ἄρχων καὶ βασιλεύς ἐστιν–ποιήσας τὸν ἄνθρωπον ὥστε καὶ ἄρχειν τῶν δι' αὐτὸν γενομένων θηρίων, κτηνῶν, πτηνῶν, δείκνυσιν εἰκόνα κατὰ τὸ ἄρχειν ἑαυτοῦ εἶναι τὸν ἄνθρωπον. Ὅτι δὲ τοῦθ' οὕτως ἔχει, ἀπὸ τῆς ἀποστολικῆς λέξεως ἔστι μαθεῖν· "6Θέλω δὲ ὑμᾶς εἰδέναι ὅτι κεφαλὴ παντὸς ἀνδρὸς ὁ Χριστός ἐστιν, κεφαλὴ δὲ τῆς γυναικὸς ὁ ἀνήρ."6 Ὡς γὰρ ἄρχεται ὑπὸ τοῦ Χριστοῦ ὁ ἀνήρ, οὕτως ἄρχεται καὶ ἡ γυνὴ ὑπὸ τοῦ ἀνδρὸς ἔχουσα αὐτὸν κεφαλήν. For by analogy, similarity is apprehended, which does not have the same similarity in the same matter. As we say that, just as a doctor has a rationality for producing health, an architect has this rationality for constructing a house; for each is productive of a certain work. Therefore, since the rational human imitates God according to his ruling over the subjects under him, in this way he is able to be according to the image and likeness of God. And it is especially according to the preceding understanding to grasp the proposed matter. Man is primarily said to be the intellect and the soul; this, participating in the nature of God, becomes an image of Him, as we say, representing its virtue to the one partaking of it, which, when known, even the one speaking in Christ, Paul, says to whom he exhorts to be depicted as Christ: \"until Christ is formed in you,\" teaching that the true understanding about Christ, becoming a reality in the soul, characterizes and depicts it according to Himself. Let us make man in our image and likeness. The Son, who is the only begotten, is the image of God. Paul teaches this, writing, 'He is the image of the invisible God,' and the image is substantial and unchangeable. For 'whoever has seen me has seen the Father.' Therefore, if it is said to God, 'Let us make man in our image and likeness,' there is no need to take different images, for there is not one image of the Father and another of the Son. For if the one who has seen the Son has seen the Father and the Son is the character of the substance of God according to the blessed Paul, there is no need to conceive of another image. For God does not depict and characterize Himself according to substance. Therefore it is not said, 'Let us make man an image,' but 'in our image,' which means to be depicted and imitate it; for man was constructed to contain the image. But we must understand that there are two things which God says are to be created, saying, 'Let us make man in our image and likeness.' For I suppose that the surpassing resemblance indicates an unchanging similarity, so that it has both the similarity and the surpassing excellence of an image, but not necessarily to accurately represent the image as having an unchanging similarity. Ὡσπεροῦν ἀρχὴ καὶ προοίμιον ὁμοιώσεως εἴη ἂν ἡ εἰκών. Πρῶτον οὖν δεῖ γενέσθαι αὐτὸν κατ' εἰκόνα, εἶτα καθ' ὁμοίωσιν, τὸ δὲ πρῶτον οὐ χρόνῳ δεῖ λαβεῖν καὶ μάλιστα ὅτε πρώτη ποίησις τοῦ ἀνθρώπου ἦν, ἀλλὰ κατ' ἐπί- νοιαν. Καὶ ὅτι τοῦθ' οὕτως ἔχει, ἐπιφέρει τὸ συγγραφικὸν Πνεῦμα· "6Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν"6. οὐκέτι προσθεὶς τὸ καθ' ὁμοίωσιν. Ὁ γὰρ ν[οῦς] προσελθὼν τῇ θεοσεβείᾳ τυποῦται μὲν κατὰ τὴν εἰκόνα τ[οῦ Θ]εοῦ, ὕστερον δὲ διὰ προκοπῆς τῆς 59 ἐπὶ τελειότητα καθ' ὁμοίωσιν Θεοῦ γίνεται ὅπερ <παρ>ι- στα`̣ς ὁ μακάριος Ἰωάννης φησίν· "6Ἀγαπητοί, νῦν τέκνα Θεοῦ ἐσμεν καὶ οὔπω ἐφανερώθη τί ἐσόμεθα· οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα."6 Ἤδη γὰρ κατ' εἰκόνα ὄντες ἐλπίζουσιν καθ' ὁμοίωσιν γενέσθαι. But if the mind is healthy, Paul testifies, encouraging some to progress in virtue, saying: 'So that you may become like the image of the Creator, although you already exist in potential according to the nature of your being.' What he is saying is this: Every person, being a creation of God, is receptive to reason, existing in likeness and with the capacity to participate in it, if they were to actively engage in it, just as the human created from the beginning already has in himself the active likeness. And let what is said be clear by way of example. Man is rational; and this essential capability exists even in the infant, but reason does not. So the infant also possesses this potentiality; when reason is fully developed, these things are demonstrated, if it is trained. In the same way, the image, until it is expressed, bears the value of the first creation; but when wickedness and corruption are added, it must receive the flesh according to what is said in the Gospel, which is the word of repentance, so that having unfolded the attached veil, we may reveal the image’s forms. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth. And it would happen, according to the previous account, that the beginning of man would appear to be the ruler over the subordinate animals. For someone would marvel how things greatly surpassing his power are both wild and capable of causing harm, and moreover, he catches them with some great snares and nets. But this would not be so if they did not have their beginning from God himself. For when herds of various animals are driven by a child or a weak adult with food, it clearly shows that there is some divine power in the rational animal, by which it has control over these animals. But leadership is nothing other than legal insurrection. Indeed, it does not govern anything different from its own kind; and if the so-called leader of the flock were to take charge according to reason, not by human reasoning against the shepherds, but in nature, it would do this. And man became according to the image and likeness of God, so that he may rule over the things that are spoken of. And since we also say that the intellect of man is man in another sense, having been commanded to become according to the image and likeness of God, we rightly understand that he should rule over those beasts, concerning which he says in his prayer, 'Do not deliver a rational soul to the beasts,' which would be the opposing energies, of which he prays for the rational soul to be delivered from, or evil thoughts submitted by them. Again it is said to Job: 'Look, the beasts are grazing beside you, eating grass like oxen.' Not that the wild beasts have departed from Job's immediate presence, but rather that the unruly forces of opposition were being awakened, not having strength against the magnitude of the virtue of the saint. And there are many animals mysteriously mentioned in the scripture. For example, some people are symbolically called fish, whom the thrown kingdom of heaven draws into the sea. For the proclamation of the word leads from every race, that is, from every custom of men and nation. It begins therefore with these 61 fishes. And there are also intelligible birds, some of which are criticized and others praised. 'The young of vultures,' it says, 'that fly high.' And it is said about the father or mother who speaks ill of their child, 'The crows gouged him out of the canyons and the young of eagles devoured him.' It would not be possible in any historical account, but it is found in every possible place to speak ill of parents, let alone crows, which are not found everywhere. But it is clear that while being involved in this error, it is being subdued and devoured by shadowy activities, which happen to dwell in canyons that are humble. And among other things, the lover of beauty will also find animals being taken and praised and adorned. Therefore, man is created to rule over all these things, having been made in the image of God. The apostles, having come to this state, began to be fishers of the intellectual sea, becoming fishermen under Christ when He said to them, 'Come, follow me, and I will make you fishers of men,' as he also said to Peter, 'From now on you will be catching men,' referring to those who are clearly caught in the aforementioned sea. And that they were rulers over animals is also evident, as they have authority to tread on serpents and scorpions and over all the power of the enemy. But even in the psalm it is shown that power is given by God to the righteous against such, as the Holy Spirit says to the virtuous: 'On a shield and a basilisk you shall walk, and you shall trample on a lion and a dragon.' And he also gave them authority over the birds of prey that snatch away the seed sown by the word, so that by hunting them they may drive them away, and also over the more savage beasts of men, concerning which it is said: 'Do not become like a horse and a mule, which have no understanding,' and: 'You have become female horses.' And all these things the saints rule over, transferring them from their hands to a more excellent place through the word. But man has also acquired power over reptiles, which, when directed towards pleasure and passion, would not be sinful, abstaining from carnal desires by resisting and mortifying 'the members on earth - fornication, impurity, passion, evil desire' (Colossians 3:5). It is well said in response to retribution: 'And God made man in His image' (Genesis 1:27). For the commandment which includes 'in His image' and 'in His likeness' says that 'He made him in His image,' without adding 'in His likeness,' about which we have already spoken briefly. Τὸ δὲ "6ἄρσεν καὶ θῆλυ ἐποίησεν αὐ[τ]οὺς"6 ἐξεταστέον, πῶς, περὶ ἑνὸς ἀνθρώπου προστάξαντος τοῦ Θεοῦ, ἡ ἀνταπόδοσις λέγει· "6Ἐποίησεν αὐτούς."6 Καὶ εἴη ἂν κατὰ τὸ ῥητὸν ἀπόδειξις αὕτη τοῦ ὁμοούσιον εἶναι τὴν γυναῖκα τῷ ἀνδρί, ὑπὸ ἓν εἶδος αὐτῶν ταττομένων καὶ διὰ τοῦτο εἰρημένου τοῦ "6ποιήσωμεν ἄνθρωπον"6· τὸ δὲ "6ἄρσεν καὶ θῆλυ"6 παραστατικὸν τῶν τμημάτων <ὧν> τῆς διαδοχῆς ἕνεκεν ὁ Θεὸς ᾠκονόμησεν, ἐμφαῖνον ἅμα ὡς καὶ ἡ γυνὴ "6κατ' εἰκόνα Θεοῦ"6 ἐστιν, τῶν αὐτῶν δεκτικοὶ ἀμφότεροι, μιμήσεώς τε τῆς πρὸς Θεὸν καὶ τῆς τοῦ ἁγίου Πνεύματος μετουσίας καὶ ἀναλήμψεως ἀρετῆς. And since we were saying that the nature of man is indicated by reason and soul, we shall understand accordingly the phrase 'male and female', that the one who is capable of teaching, as being the seed of reason, enters the souls capable of receiving it, would be male, while those who occupy the female place symbolically, not being able to produce anything from themselves, receive the nourishment of knowledge from others. And on the sensible level, the female and male come from God, but on the intellectual level, one has their own choice or takes on the role of a teacher, who is male and a sower of good, or a student receiving the seed of another and thus becoming female. And in this way, one could understand the greater things by accepting the lesser things of reason. But if one wanted to conceive of it in relation to the Word of God, then every rational nature would have a female disposition towards it. Νυμφίος ἐστὶν οὗτος τῆς λογικῆς οὐσίας· "6<Ὁ> ἔχων"6 γὰρ "6τὴν νύμφην νυμφί[ος ἐσ]τίν."6 Καὶ ἐν τῷ Ἄισματι δὲ τῶν ᾀσμάτων καὶ ἐπιθαλάμι[ος] ὕμνος ᾄδεται νύμφης πρὸς νυμφίον, τῆς ἐκκλησίας ν[ύ]μφης νοουμένης ἢ τῆς τελείας ψυχῆς τῆς ἤδη δυναμέ[νη]ς ἁρμοσθῆναι τῷ Λόγῳ, ὅστις σπορεὺς ὑπάρχει πάσης λογ[ι]κῆς οὐσίας, ταύτης δεχομένης τὴν παρ' αὐτοῦ ὠφελίαν ἔν τε ἠθικοῖς καὶ τοῖς τῆς ἀληθείας δόγμασιν. Καὶ ἐπὶ μὲν τῶν αἰσθητῶν ἐξαλλαγὴν γενέσθαι τῆς φύσεως ἀδύνατον, ἐπὶ δὲ τῶν νοητῶν ὁ νῦν μαθήματα δεχόμενος καὶ διὰ τοῦτο ἐν τάξει θήλεος ὑπάρχων εἴη ἄν ποτε ἐκ προκοπῆς ἀνὴρ ὡς ἄλλων γενέσθαι διδάσκαλος, ὡς καὶ ἀνάπαλιν ἐκ ῥᾳθυμίας ἀποβαλεῖν τις δύναται τὸ διδάσκαλος εἶναι ὥστε μάλα μόγις δύνασθαι δέξασθαι παρ' ἄλλου ἃ αὐτὸς πρότερον τοὺς [ἄλλο]υς ἐπαίδευεν. Καὶ εἴη ἂν μαρτύ- ριον τῶν δεχομένων τὰς τοῦ Λόγου σπορὰς τὸ "6ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβο<με>ν καὶ ὠδινήσαμεν καὶ ἐτέκομεν πνεῦμα σωτηρίας ἐπὶ τῆς γῆς"6. ῾Ο̣ φόβος δὲ τὴν [ἁγί]αν ἐργάζεται σύλληψιν περὶ Θεοῦ· εἴρηται· "6Ὁ φόβος Κυρίου ἁγν[ός], διαμένων εἰς αἰῶνα αἰῶνος"6, 64 καί· "6Φόβος Κυρίου πάντα ὑπερέβαλεν"6, ὅντινα ἔχων τις καὶ ἐν αὐτῷ προκόπτων ὡς καὶ ἀνὴρ γενέσθαι γυναικὸς νοητῆς καὶ διὰ τοῦτο μακαρίζεσθαι, λέγοντος τοῦ ψαλμοῦ· "6Μακάριος εἶ καὶ καλῶς σοι ἔσται, ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα ἐν τοῖς κλίτεσι τῆς οἰκίας σου, οἱ υἱοί σου ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου. Ἰδοὺ οὕτως εὐλογηθήσεται ἄνθρωπος ὁ φοβούμενος τὸν Κύριον"6, ὅπερ κατὰ τὴν ἱστορίαν οὐκ ἔχει τὸ ἀναντίρρητον, πολλῶν φοβουμένων τὸν Θεὸν ἀτέκνων διατελεσάντων ἢ μέχρι γήρως κατὰ τὸν Ἀβραὰμ καὶ τὸν πατέρα τοῦ Ἰωάννου Ζαχαρίαν διαμεινάντων. What, then, does he say? The opinion and faith that the blessed woman has received who dwells with him is able to generate divine works, words, and thoughts. For it is said, 'Wisdom gives birth to understanding for a man,' and the wise man speaks about her, saying, 'I became a lover of her beauty,' clearly referring to wisdom, and 'I brought her into my life.' Therefore, the one who fears the Lord has wisdom, faith, and virtue as his companion, from which he generates nothing feminine but everything masculine. For she does not give birth to an action that is condemned or a weak thought or a reproachable one, but everything is good and strong. For as it is said, 'Your sons are like newly planted olive trees,' which produce an oil that is healing for light and a cure for toil. For the spiritual person always advances in action, having the right to anointing, which is poured forth by his own light. This anointing brings about courage and strength for the struggles against opposing forces. Therefore, considering 'male' and 'female' in the aforementioned sense, we understand the one who instructs as male and the one who receives instruction from the teacher or the Word of God as female, shaping and perfecting them, generating divine virtues, from which he will be borne into perfect manhood. Genesis 1:28-31. And God blessed them, saying, Be fruitful, and multiply, and fill the earth, and subdue it: and have dominion over the fish of the sea, and over the birds of the sky, and over every living thing that moves on the earth. And God said, Behold, I have given you every plant yielding seed, which is on the surface of all the earth, and every tree, which bears fruit yielding seed: it shall be food for you and for every animal of the earth, and for every bird of the sky, and for everything that creeps on the earth, which has the breath of life, I have given every green plant for food. And it came to pass. And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day. The phrase 'and He made them' concerning man and woman is not to be understood in a gendered sense, for it was necessary to give both the more honorable naming. For no one ever, when speaking about males and females, preferred to make the meaning from the females. 6He blessed them, saying,\"6Be fruitful and multiply\"6, indicating that procreation is both natural and unavoidable, in accordance with the divine commandment. For it is written,\"6And fill the earth\"6, which should be understood as a wise teaching. And if not, one may argue against the proverb that says,\"6The Lord made the land uninhabitable\"6, for there are indeed uninhabited lands and places. 66 'Multiply the earth,'6 meaning the earth that is fit for inhabitation, hear! According to the command to 'multiply the earth'6 which possesses this purpose intentionally. 'And have dominion over it,'6 which signifies the granted authority. For it is not said that one who exercises authority lords over a part. This has been given to man by God, as we have stated, so that he may cultivate and mine the productive earth, which contains various and abundant materials, under His guidance. For man receives from the earth both copper and iron and silver and gold and many other things, which serve as his food and shelter. And to such an extent has man taken possession of the earth that he can even transform it through his skill, when it is turned into glass and pottery and the like. This signifies that man has dominion over all the earth. And it is stated, 'Let them have dominion over the fish of the sea and the birds of the air and all the animals.' For, as has already been said, it happens in some places with traps and snares and hooks that even the most terrifying creatures like lions and leopards, with their savage nature, are often caught by the hands of men. And so their rule exists, bestowed upon them by God. But it must be understood that the manner of rule varies. Rule is not a lawful exercise of power by both the ruler and the ruled. For the law grants authority and power to both the ruler and the subject, so that the ruler may rule and the subject may be subjected, according to the same law. The teacher rules over the students in a different way than the master rules over the slaves and the general rules over the army. So, in various ways, humans rule over irrational animals, as has been said, in some cases during the day, and in others in relation to what they are naturally inclined towards. For not all things are edible, but some are already for healing and for fulfilling other needs, which the physiologist will discover. Following this is the quote 'And God said, 'Behold, I have given you every seed-bearing plant on the face of all the earth.' For God has given authority and knowledge, so that man may know which of the plants on the earth is useful for food and which is useful for healing and for other needs. There are different properties of these plants: some are trees, some are vegetables, some are herbs, and among all of them, some are edible and some are useful for other purposes. The importance of these plants should not be underestimated, as commanded from the beginning - when God said, 'Let the earth bring forth vegetation, plants yielding seed according to their own kinds,' he brought it about. 'And let the fruit trees yield fruit,' for trees are different from plants, and they are called 'fruit trees.' And it is not only the plants that are cultivated from agriculture that man has authority over, but also those plants that he does not sow or cultivate. Thus, he has various needs from them. For these needs are not limited to specific regions, clearly indicating their necessity for humanity, and they have been made adaptable to all parts of the world. For all plants have come into being for their use. God's providence for all things is strongly indicated by the saying: 'To you it shall be for food and to all the beasts of the earth and to all the birds of the sky.' For it was fitting that even the animals and other useful creatures that serve their needs should be provided for by him who cares for mankind, having been made on their account too. For if it were not accomplished according to a previous intention of those without reason, but rather on account of mankind, the providence would not have been made for them. Ἅπερ πάντα πάλιν εἶδεν ὁ Θεὸς ὅτι καλά· ἐπιφέρει γάρ· "6Καὶ εἶδεν ὁ Θεὸς πάντα ὅσα ἐποίησεν, καὶ ἰδοὺ κα[λ]ὰ λίαν."6 Καὶ πρὸ τούτου μὲν οὖν ἕκαστον τῶν γινομένων ὁ λόγ[ο]ς ἐπ̣ῄνε̣σεν̣ φάσκων· "6Καὶ εἶδεν ὁ Θεὸς ὅτι καλὰ"6 ἢ "6καλόν"6· νῦν δὲ ἐ[πισ]ταμένως εἴρηται· "6καλὰ λίαν"6 διὰ τὴν πάντων ἁρμονίαν [τε καὶ] συ´̣μ̣πνοιαν. Καὶ ἔστω ἐπὶ παραδείγματος τὸ λεγόμενον̣ [φανε]ρόν. Ὁ βουλόμενος συστήσασθαι χορ̣ὸ[ν] τοὺς καθ' ἕκαστ[ον χορε]υτὰς ἀρίστους ἐκλέγετα<ι> ὡς μηδὲν ἐλλείπειν ἕκαστ[ον πρὸ]ς το`̣ οἰκεῖον ἔργον· εἰ δὲ καὶ συνόψοι τούτους εἰς ὃ αὐτοὺς ἡτ̣[οίμα]σ̣εν, εὑρήσει λίαν ὑπέρβολον καλὸν τὸ ἐκ τῆς συμπνοίας α[ὐτῶν γε]νόμενον ἔργον, ὅπερ ἀφ' ἑνὸς μόνου γενέσθαι οὐχ οἷ[όν τε. Τοῦ]το καὶ ἐπὶ στρατοπέδου εὕροι τις ἄν· δεῖ γὰρ ὁπλίτην ἐν αὑ[τῷ ἄρ]ιστον εἶναι, τοξότην, στρατηγόν, σύμβουλον, ἵνα, τοῦ καιροῦ [ἐλθό]ντος, τὸ πάντων ἔργον συναπτόμενον δείξῃ τὸ τοῦ ἐπαί[νου] μέγεθος, εἰς ἕνα σκοπὸν ἀναφερόμενον. The harmony and proportion and the ordered arrangement of all things, as well as the stability of opposites, the logos demonstrates that all things are 'very beautiful', which, as previously stated, are judged not by perception but by reason. 'And there was evening and there was morning, the sixth day': For such a vast and magnificent world to come into existence in this number, whose arrangement and in those that have already passed and even more so in those to come will be spoken of. The statement is as follows: since we have already discussed both the wording and the deduction in previous sections, we must now do this. People are justified in increasing and multiplying through the process of education; it has been stated that the man is the sower and teacher of good things, while the woman is the recipient of the teachings from the teacher and the one who shapes and produces the soul, so that the accomplishment belongs to both, the teacher for leading into it and the disciple for providing a willing heart for the accomplishment of good actions. And since divine pedagogy and introduction have progress and completion, according to this the phrase 'grow' must be understood. For blessed Paul, revealing the purpose of the introduction and knowing those who are in it to be infants, says: 'I gave you milk, not solid food.' But even to the mature, he says: 'I betrothed you to one husband, to present you as a pure virgin to Christ.' For the church, being complete, is united to Christ as a bride, having him as her husband, of whom it is said: 'Behold, a man, his name is the East.' Therefore, those who are perfect from being small and learn more from a few contemplations, receiving an increase of virtue and a multitude of intellectual goods, are blessed, offering themselves to God. In the same way, they also fill the earth with their good produce. For the Savior in the Gospel taught that the good earth of the heart is the one that receives the divine seed and produces many fruits, according to the saying, 'Sow for yourselves righteousness, reap the fruit of life.' It is also possible for the teacher who instructs and multiplies the disciples to understand that the aforementioned blessing is working, saying, 'Increase and multiply and fill the earth and have dominion over it.' For the one who sows will reap seventy times what he has sown, as it is said about him and similar things, 'Coming with joy, they will gather their harvest.' Whether in divine contemplation and actions, or in disciples, there is not a small benefit to the teacher from these things. But let them rule over the fish of the sea and the birds of the sky and over all the livestock and all the wild animals. Does not the one who starts with the sound of the fish (ichthu´ōn) inform those who listen to this life's tumult from the depths according to the word of Peter, the divine teacher, and the other lofty ones because of an image? And having broken them and established humility as a means of salvation, on which the Lord encourages, saying, 'Learn from me, for I am gentle and humble in heart,' so that, being lifted up from this, they may soar to divine heights like eagles, having taken wings as it were of a dove and flown to the appropriate resting place. But even the one who leads those who have been brought into activity demonstrates the greatness of the beginning. And the movements that are raised and performed by the mind, dominating their struggles through reasoning, show the divine origin of these struggles, the ruler over all the earth, meaning all bodily passions, dead members on the earth, fornication, impurity, passion, evil desire, which, like creeping things, you would not sin. Of these things, it is also said that the beginning [is given] by the one who has given the 'six times seeded grass' and the other food, which could rightly be understood as the training of divine scripture, being a heavenly nourishment. For 'man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' And God has given another kind of nourishment upon the earth; for having created good thoughts in the word, he has implanted them, and whoever preserves them as a vital nourishment will possess eternal life in virtue, not disregarding the goods given by God to us from the beginning in good intentions. But God has given, 'Every fruit-bearing tree that produces fruit,' from which again some nourishment is given; for those who are more perfect and serving the salvation of humans, these would be trees according to what is said, 'And all the trees of the field will clap their branches,' which are the ones who rejoice in the salvation of those who repent, similar to the blessed one in the first Psalm, which the word compares to the planted tree beside the waterways, which is always nourished by divine study and at the appropriate time yields its fruit. Τὸ δὲ καί· "6Ὑμῖν δέδοται εἰς βρῶσιν καὶ [π]ᾶσιν τοῖς θηρίοις καὶ πᾶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ [ἑρπ]ετῷ ἕρποντι ἐπὶ τῆς γῆς"6 οὕτω νοηθείη· ὁ κηδόμενος τῆς̣ [σωτηρ]ίας τῶν πάντων Κύριος διάφορα φάρμα<κα> πρὸς τὰ ποικίλα τραύ[ματα] δέδωκεν, ἵνα πᾶς ὁστισοῦν ἀναπολόγητος ᾖ μὴ ἔχων ···[···] οὐκ ἔσχεν τὰς τοῦ λόγου ἀφορμάς· οὕτω καὶ οἱ θεραπ[ευταὶ] αὐτοῦ πρὸς ἕκαστον ἁρμο[ζό]μενοί φασιν καθὰ ὁ Παῦλος [·····] "6Τοῖς πᾶσιν γέγονα τὰ πάντα, ἵνα πάντως τινὰς σώσω"6, [····]·ως καὶ προσφόρως ἑκάστῳ ἁρμο- ζόμενος, καὶ οὐ βάλλω[ν τὰ ἅγι]α τοῖς κυσὶν οὐδὲ τοὺς μαργαρίτας ἔμπροσθεν τῶν χ[οίρων, ἀλλ]ὰ καὶ τούτους μετάγων [ἀ]πὸ τῶν ἰδιωμάτων ὧν ἔσχον [ἐξ ἰ]δ̣ίας προθέσεως διὰ λόγου καταλλήλου αὐτοῖς εἰς παίδευσιν. [Do not let] any creeping thing exist and for this reason come into the depths of evil, it does not lack the knowledge of the beautiful, which God has given as nourishment for the soul from the beginning, having within it the noble ideas, which the one who cleanses will possess as life-giving food. \"6And God saw everything that He had made, and behold, it was very good.\"6 For just as in sensible things it is said that the ordered harmony of each to each demonstrates the intended beauty, so too in virtuous things this has a proportion to that, having the reference to the end in all, \"6very\"6 commendable as it is called. 6And it became evening and it became morning, the sixth day. 6Things concerning the number six need to be discussed much more now, as the things being praised now are better than 73 of the senses. For it was said of those things that they harmonize in this number, being complete and made up of its own parts, that this world came into being, having something capable of suffering and acting. For it does many things and experiences many things, though not at the same time, as those who speak symbolically and about these things say in regard to the number. Moreover, let the number be appropriately [perfect] according to the principle of deduction; for virtue is truly perfect, not lacking anything and most complete, being a more perfect gift of God. Until all the things that have been clarified in the six days have been described, let us pray that the God and creator of the perfect and most complete world will grant us understanding in the things that will be said afterwards. ii, 1-3. And the heaven and the earth and all their cosmos were completed, and God completed his works on the sixth day, which he had made, and he rested on the seventh day from all his works, which he had made. And God blessed the seventh day and sanctified it, because he rested from all his works, which God began to do. The phrase 'completeness' sometimes indicates decay, sometimes existence. Therefore, when the disciples ask the Savior, 'When will these things be, and what will be the sign of your coming and of the end of the age?'6, the end refers to the sign of the completion, which is usually understood as the destruction of the world; but here, the term 'completion' is used instead of 'destruction.' For their existence is not completed, but their creation, as we say with regard to artistic crafts, that the end is brought about after the activities, for example, when the ship or house is completed. Therefore, the sky has achieved its own harmony by receiving the combination of the firmament, the stars, and also the planets. And the earth has achieved its fulfillment from the animals and various plants. And when each of them was created, the phrase 'has achieved' did not fit, but now, having received the consonance and harmony of all things, the phrase 'has achieved' is appropriately applied to both the sky and the earth and their entire world. Κα̣[ὶ λέγε]τ̣αι μὲν ὁ κόσμος τῆς γ̣η῀̣ς̣ καὶ πλήρωμα αὐτῆς κατὰ τ[ὸ λεγόμε]νον· "6Τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς."6 Ὅτι καὶ ἡ τ[οῦ οὐρανο]ῦ ποικι[λ]ία κόσμος προσηγόρευται, αὐτὸς Μωσῆς αὐ[ταῖς λέ]ξεσίν φησιν· "6Μὴ ἀναβλέψας εἰς τὸν οὐρανὸν καὶ ἰ[δὼν τὸν] ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, πάντα τ̣[ὸν κόσ]μον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσῃς αὐτοῖς"6, οἵ[τινες διὰ] τ̣ῆς θέσεως, ἧς παρὰ Θεοῦ ἐτέθησαν, τὸ κάλλος ἐπι̣[δείκνυ]νται <ἐν τῷ>, τῶνδε μὲν τάσδε τὰς περικυκλήσεις κινουμ̣[ένω]ν̣, τούσδε δὲ μετὰ τῶνδε εἶναι, καὶ τούσδε μὲν ε᾿̣π̣' [εὐ]θ̣είας ποιεῖσθαι τὴν κίνησιν, τούσδε δὲ ἐγκαρσ̣ι´̣ω̣ς̣. Στρατιὰ γοῦν οὐρανοῦ διὰ τ[ὸ] τεταγμένον εἴρηται κατ̣α`̣ τ̣ο`̣ εἰρημένον· "6Οὗ αἱ χεῖρες ἔκτισαν πᾶσαν τὴν στρατι̣α`̣ν̣ του῀̣ οὐρανοῦ."6 Περὶ ἣν οἱ μὴ καλῶς ἐπιστήσαντες ἀπεσφα´̣λη[σ]αν εἱμαρμένην εἰσηγησάμενοι καὶ πάντα κατ' ἀν̣α´̣γκ[η]ν τιθέμενοι, ποιητι- κοὺς τοῦ βίου τῶν ἀνθρώπων καὶ τῶν ἄλ̣λ̣ω̣[ν] συμβαινόντων τοὺς ἀστε´ρας ̣ εἶναι ὁρίζοντες, οἳ ε̣ἰς [τὸ] σημεῖον, εἰ οὐκ εἰς τὸ ποιεῖν, τέθεινται καθὰ καὶ οτ··· [πε]ρὶ τῶν ἐν τῇ τετάρτῃ ἡμέρα̣ γεγενημένων διηγ̣ο̣υ´̣[μ]ε̣νοι τὸ "6Ἔστωσαν εἰς σημεῖα <καὶ εἰς> καιροὺς καὶ μῆνας καὶ ἐνι[αυ]τοὺς"6 ἀπεδείξαμεν, παρατιθέμενοι ὡς οὐ κατηνα´̣γ̣[κα]σται ἐκ 75 τῶν ἀστέρων ὁ βίος ὁ ἀνθρώπινος. [Not] indeed those in war and with general symptoms being exempt from life are in one formation. Moreover, the reason of fate turns even more from the laws; all Jews on the eighth day from birth are circumcised and receive a test of iron through yet another bandage, and it is not possible for anyone to say that they are born at the same hour, almost everywhere on earth and every day that Jews are born; but they say that some Ethiopians remove the shells of their knees at the same time they are born, and even these do not have birth at the same time; and the various customs and laws of the nations completely abolish fate. But if this does not allow for fate, much less optional things. For if fate brings about events from necessity, and choice concerns possibilities, then choice will not be concerned with these things predetermined. For virtue and vice benefit or harm the one who possesses them, and each person is praised or blamed for their actions based on their evil pursuits or their successful accomplishments. But events that happen out of necessity...; no one accepts or blames someone who acts out of necessity. Ἄλλως τε, εἰ οἱ νόμοι ἐξ εἱμαρμ̣[έ]ν̣η̣ς̣ καὶ οἱ τούτοις μὴ πειθόμενοι ἐξ εἱμαρμένης, ἑαυ[τήν], ω῾̣ς̣ ἔοικεν, ἀναιρεῖ καὶ ἀνατρέπει. Σημαντικοὶ οὖν εἰσ̣ι̣[ν ο]ι῾̣ α᾿̣σ̣τ̣έρες, οὐ ποιητικοί, σημαί- 76 νοντες ἢ ἐφ[η]μερίας ἢ λοιμικὰ καταστήματα ἢ ἕτερόν τι ὃ τῷ προνοουμένῳ δοκεῖ, καὶ ταῦτα μὲν περὶ τούτου· ἐπανέλθωμεν δὲ ἐπὶ τὸ ἐξ ἀρχῆς προκείμενον· "6Κα̣ι`̣ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησεν"6, ὅπερ ἐμφαίνει ὡς περὶ μόνων ὧν πεποίηκ[εν] εἶναι τὴν συμπλήρωσ[ιν. Εἰ]σὶν γὰρ ἔργα καὶ ἃ μηδέπω γ[έγο]ν[ε]ν, προαναπεφώνη[το δ]ὲ ὡς ἐσόμενα, οἷον ἡ ἀνά[στασις] τῶν <νεκρῶν> καὶ ὅλως τ[ὰ κατὰ] πρόνοιαν ἔσεσθαι μέλλοντ[α, ἅπερ. τ]ῇ οἰκείᾳ. It happens by following God. Therefore, the addition 'of the works which he has made' is appropriate. This must also be considered, that God did not work anything on the seventh day, for everything was already completed. But he blessed only the seventh day and sanctified it, and to this the divine statement applies: 'Because on it he rested from all his works, which God began to make.' For 'of the works which he began' does not indicate that the beginning of all the works occurred on one of the six days; neither did angels, archangels, nor all the intelligible powers receive a beginning. And that this is so, God himself says in Job: 'When the stars were made, all my angels praised me with a great voice. 81 Thus, the saying is confirmed: 'If the spirit of the ruler rises against you, do not leave your place.' This is the pretext and cause of many evils, especially when the devil himself is involved, who now works enviously, introducing God as if not wanting to harm the known good and evil, but also not wanting them to become gods themselves, foreseeing their future actions.' Therefore, from this parable, the whole heretical sect known as the Ophianites arose, which venerates the serpent greatly and believes that it is saying the truth. They say that when God wanted humans to be involved in evil, they considered ignorance of good and evil to be evil. They cunningly say this: He, they say, made humans good. And they also speak ill of the serpent, whom they fashioned into a god for themselves. Ὁμῶς ὄφις δὲ καλῶς π̣οιεῖται τὴ[ν] ἀπάτην, τὴν ἐντρέχειαν μόνον ἀναπείθων αὐτοὺς ἔχειν οὐκ ἐπ' ἀγαθῷ, οὐδ' ὥσπερ ὁ ἀπόστολος ἔλεγεν· "6Βούλομαι ὑμᾶς σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθόν, ἀκεραί[ο]υς εἰς τὸ κακόν."6 Ὁ δὲ ὄφις θέλων αὐτοὺς εἶναι σοφοὺς εἰς τὸ κακὸν τοὺς ἐπὶ τοῦτο ὀφθαλμοὺς ῥέποντας ἀνοῖξαι ἠβούλετο, οἵτινες τῆς ἀρετῆς ἐνεργουμένης οὐ διανοίγονται ἀλλὰ κεκλεισ[μ]ένοι τυγχάνουσιν τύφλωσιν ὠφέλιμον ὑπομέ- νοντες, ἥντινα [ἐ]νεργεῖν φησιν <Ἰησοῦς> ἐν τῷ εὐαγγελίῳ λέγων. 6I came so that those who do not see may see, and those who do see may become blind. 6Now Jesus, according to history, did not make anyone blind, but he has given the ability to the blind to see. Therefore, it is evident that he causes those who wrongly see and cannot truly see with useful eyes, which belong to the inner man, to regain their sight by saving them from perceiving sensibly but rather intelligibly, before they know and impose reason on sensation, hiding it as the aforementioned passage says, '6Wise men will hide their perception.' And so, for the sake of making the statement clear through an example, touch perception is perceptive of things that are warm and cold, hard and soft, rough and smooth, and even children and animals perceive these things through touch. But when a doctor touches a pulse, he hides that perception, imposing reason through the movement of the pulses. In this way, the ordinary people perceive the images only with their senses, while the painters perceive them with words. Therefore, before the fall, humans had eyes that looked at things, which means understanding things scientifically and imposing this understanding on things, as necessary. Until they had these eyes, looking at appropriate spectacles, they did not recognize evil, and instead of trying it, they did not accept it. But when they closed their eyes and turned towards evil, then they became both outcasts. The devil having the desire of these things, he persuades the woman to think of envy towards God herself. And he promises great things, so that through these he may deceive, saying, 'You will be like gods, knowing good and evil,' and he suggests to her the idea of worshipping more gods, before idolatry through images had yet been introduced, mocking those angels who had stood by him. iii, 6-7. And she saw that the tree was good for food, and that it was pleasing to the eyes and desirable to make one wise, and she took of its fruit and ate, and she also gave some to her husband with her, and they ate, and the eyes of both were opened, and they knew that they were naked. Τὰ τη῀̣ς ἀπάτης τοῦ [ὄφε]ως κρατήσαντα ἀντίστροφον αὐτῇ τὴν δοκιμασίαν ἐνεποίε̣[ι]· τὸ γὰρ εἰς βρῶσιν ἐκκείμενον οὐκ ὄψει δοκιμάζεται, πλὴν ἀρξαμ[ένη] ἡ ἀπάτη πρότερον τέρψιν τινὰ καὶ ἡδονὴν ἐργάζεται, εἰθ' ο̣ὕτ̣ω̣ ἐπὶ τὴν πρᾶξιν ἐγείρει τὸν ἀπατώμενον. Μετὰ <τὸ> ᾐσθῆναι ἐπὶ τοῖς ὑπο`̣ ὄφεως εἰρημένοις ἔλαβεν διὰ συγκατ̣αθέσεως καὶ ἔφαγεν τελ̣ε̣σ̣ι̣ουργοῦσα τὴν πρᾶξιν, κοινωνὸν δὲ καὶ τὸν ἄνδρα δέχεται, πο̣ι̣ο̣υ῀̣σα καὶ διακο- νοῦσα τὰ πρὸς ἀπάτην· τοιοῦτον γὰρ ἡ αἴσθησις, ἥντ̣ι̣ν̣α̣ 83 λόγον ἐπέχειν τῆς γυναικὸς ἐφάσκομεν. But when their eyes were opened, they recognized that they were naked. For this happens to those who are deceived. For after the action, the shame of their wickedness is revealed, and they realize that they have been stripped of virtue. This is again an act of merciful God, so that the one who commits evil, remaining completely insensitive, may completely abide outside of virtue. Therefore, this is the deception of the devil, so that the things seen according to true reason may be seen in reverse by the pure eye of the soul, substituting the pleasant for the good and presenting the good as laborious. Therefore, the eyes that were previously closed are now opened. For there is an eye in the soul that perceives by itself, and an ear that follows the education given by another, which the serpent, having distorted, filled with deception, causing both sensation and reason to suffer harm. For when sensation undergoes distortion, the decisions of the mind also become corrupted. It has been said about those who use things improperly: 'Woe to those who call evil good and good evil.' They have been deceived by the pleasure as the cause of their errors, for according to them, those who are wise prioritize what is pleasurable. Indeed, many prefer ease over virtue and do not accept self-discipline, which leads them to be stripped of it. Therefore, we should despise the things that bring pleasure, since they are the occasion of sin. Some say that the phrase 'he ate with her' signifies his joining with her, so that he would not perish completely, in accordance with what Paul said: 'Adam was not deceived, but the woman was deceived and became a transgressor,' showing that he himself was capable of turning away from evil. (III, 7-8) And they sewed together fig leaves and made for themselves coverings. And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? For it is fitting not to speak ill of those who follow history, to declare how they wove for themselves coverings from fig leaves, and how they hear the voice of the Lord as He walks, though they are unworthy of it, and why they walk in the evening, and how they hid themselves under the tree, thinking about God. For I think they do not have the ability to save the thread of the story worthy of the narration from the Holy Spirit. Therefore, just as in those who have reached maturity, let us also understand the divine things that have been written. The discourse introduces two forms of nudity, one before the transgression and another after it. The former is shameless, while the latter, once known, brings about shame. However, in what has been said earlier, it has been stated that they did not do anything deserving of shame, but rather they possessed a fearlessness that was free from any stain in their thoughts toward God. For such is virtue. But when they transgressed God's command, having been stripped of beauty, they remained naked and felt ashamed, pondering the good things from which they had fallen into such evils, while still possessing a sense, and they started to hide from God who walks among all things. For the one who sins and has not yet cut off the sensation, but still clasps onto the sin, is convicted by the common thoughts implanted by God, always shouting through them of the Maker, but repeatedly stitched together by the deception of the mistake in defense of the sins. Or is this not evident in many cases? For often one who has made use of the excuse through anger provides plausible arguments, from which he supposedly presents the logical reasons of the anger, assuming also that he demonstrates from the scriptures in support of his own will, which is stitched together from leaves and not from ripened fruit, for it presents this appearance. Ἔστιν γὰρ ἀκοῦσαι τῶν θυμουμένων ὡς καὶ ἅγιος θυμῷ χρησάμενος τοὺς πεντηκον- τάρχους ἀνεῖλεν καὶ [π]ερὶ ἄλλων, ἀλλὰ οὐκ ἐννοού<ν>των ὡς οὔτε ξίφει οὔτε τινὶ ἀμυντηρίῳ χρησάμενοι τοιαῦτ' ἔδρα- σαν, ἀλλ' αὐτὸν ἐπικαλεσάμενοι τὸν Θεὸν καὶ δι' εὐχῆς αὐτὸν ἐσχηκότες ἐπινεύοντα πρὸς ἐπικουρίαν, οἷς οὐκ ἄν, εἴπερ ἀπὸ θυμοῦ τὴν εὐχὴν ἐποιο[ῦ]ντο, προσέσχεν ὁ Θεὸς διὰ τῶν ἑαυτοῦ παραινῶν ὡς προσήκει τὸν εὐχόμενον ἐπαίρειν ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. Therefore, those who claim to be holy and desire to hide their own faults by pointing out the faults of others, are like withered leaves, making a show of their self-justification, which also happened with the first-created beings. Those who use such pretense, the Lord symbolically rebukes through the fig tree in the Gospels, when he came to it and found only leaves, saying, 'May no fruit ever come from you again.' And nowhere do we say that the reproach was directed at the fig tree itself; for the sensory fig tree did not bear fruit of its own accord. But also, it is said of Israel, when they fell into impiety, 'There is no grape in the vineyards, nor figs in the fig trees.' So, they produced plausible excuses with fig leaves, as it is mentioned, following the narrative pattern. For when paradise was entered and nakedness and the knowledge after hearing, the word says that the covering was made from leaves, according to the usual manner in the inspired scripture. For the soul is sometimes called a vine, sometimes a sheep, sometimes a bride in the divine instruction, and the discourse proceeds accordingly to each. For when he applies the term 'vine' to it, saying, 'O vine of Israel, fruitful vine,' he calls the teachers husbandmen, and the crafty foxes 'Seize for us the little foxes that are destroying the vineyards'; and when he calls it a sheep, he designates the teachers as shepherds, and the deceivers as wolves and lions, saying, 'O sheep of Israel gone astray, the lions have driven him out'; and when he names it a bride, he calls the one who leads it to the truth a bridegroom, and the adulterous one who harms it a fornigator – all these terms, though they are different, yet when applied to the soul, have their own special character and fittingness to the divine Spirit, not that it is really itself a sheep or a bride or a vine. Therefore, following this, having been made aware of the memory of paradise, he remembered through the form of the word 'leaves', which the fallen ones of virtue had sewn together according to the aforementioned understanding. These very ones also heard the Lord God walking in the garden in the evening. And before their transgression, he was not walking outside of them, but he was with them. For it is proper for the one guarding virtue and being in it itself, as it were to say, 'I continually set the Lord before me, because he is at my right hand, so that I may not be shaken,' and 'But I am always with you.' But for man being with God, and God being with him, it is said, 'Draw near to God, and he will draw near to you.' But when some of them depart, they will hear, 'They went away from me and I will go to them with a perverse mind.' And just as the one leaving the sun and shutting his eyes does not make the sun diminish - for it remains as it was, shining - so the one leaving God accomplishes harm to himself, but he does not leave him in place, but turning away from virtue, as those about whom it is said, 'God will reject them because they did not hear him, and they will be wanderers among the nations.' For because they themselves did not hear, he himself rejected them. Therefore, since they also turned away from him through their transgression, and he himself distances himself from them, walking in his own goodness, providing them with understanding, as it is said, according to common notions, that they may turn back. This happens appropriately to those who have transgressed. For to the one who is in virtue, the light of truth shines resplendently, never happening in a state of darkness. Indeed, it is said by the Holy One, 'At dawn my spirit rises toward you, O God,' and 'O God, my God, I rise toward you,' and 'In the morning I will present myself to you and watch.' But then dusk falls and the hour becomes dark as it advances toward evening, when someone places themselves outside the light, existing in ignorance and wickedness, speaking to God about the sinning soul, 'I have made your mother similar to the night.' Καὶ υἱοὶ δὲ νυκτὸς γίνονταί τινες καὶ σκότους, ὥστε τῷ ἁμαρτάνοντι τὸ ἀπὸ τῆς ἀγνοίας καὶ ἀσεβείας καὶ κακίας σκότος πάρεστιν. ∆είκνυται δὲ ὡς οὐκ ἀθρόως ἀφῆκεν αὐτοὺς τὸ φῶς ἐν τῷ λέγεσθαι ὡς τὸ δειλινὸν ἤκουσαν τοῦ Θεοῦ περιπα- τοῦντος. Οἱ γὰρ αὔραν αἰσθήσεως ἔχοντες ἀμαυράν τινα δέχονται κατάστασιν, οὔπω εἰς παντελῆ ἐλθόντες ἄγνοιαν, ἀλλὰ φιλανθρωπ[ί]ᾳ Θεοῦ διεγειρόμενοι ἔτι ἐμβοῶντος αὐτῶν τῷ κρυπτῷ, ἵν' ἐκ [τ]ούτου ἐν μεταγνώσει γένωνται, ὡς μαθε<ῖ>ν ὅτι "6Ψάντος ἑσπέρας αὐλισθήσεται κλαυ- θμός, καὶ εἰς τὸ πρωῒ ἀγαλλίωσις"6, ἵν' οὕτω καὶ περὶ τῶν τοιούτων λεχθῇ ὡς περί τινος αἰσθομένης οἷ κα[κ]ῶν ἐστιν· "6Ὀψὲ φωνὴ αὐτῆς ὠλόλυξεν"6· ἐκ τούτου γὰρ συμβήσεται μετανοοῦντας ἐλθεῖν ἐπὶ φῶς, ὡς εἰπεῖν· "6Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ."6 Ἀκούσαντες οὖν τῆς φωνῆς Κυρίου περιπατοῦντος, ὡς εἴρηται, ἐκρύβησαν ἀπὸ προσώπου Κυρίου τοῦ Θεοῦ. But the face of the Lord God is not said to be in the form of a man; for it is said, 'God is spirit'; and spirit is not composed of parts, so that some part of it is called the face or any other part of a human body. For it is not fitting to understand the voices concerning God in a human way, because they are spoken for our benefit. And it is no wonder if these things are said about God, when we are taught the same way about things that can be perceived. For it is written in Proverbs, 'Death and life are in the power of the tongue,' and we do not understand it as meaning that the tongue has a hand, but we understand it as meaning an activity, which is named after the hand; and since it is said, 'By your words you will be justified, and by your words you will be condemned,' it is said that it is in the power of the tongue, that is, in the power of the word, that 'death and life' are, when someone uses it well or badly. Therefore, they hid themselves from the presence of God, departing from the pure understanding of God, not like Cain. For he went out from the face of God, having prepared for himself an invisible place, as it is said, 'The fool said in his heart, "There is no God."' They all, by their lack of understanding, entertain this notion. But those who hide themselves are not ignorant of divine knowledge, but because of the defilement of sin, they do not have boldness. They are considered despisers, but the saints have a clear conscience before the Lord, as it is said, 'As the Lord lives, before whom I stood.' But concerning those who have sinned, it is said, 'They turned their backs on me and not their faces.' This should happen so that as priests, they may stand before God, and as angels, they may always behold the face of the Father in heaven. But it can be understood in another way, 'And they hid themselves from the presence of God,' as meaning that our understanding perceives his only begotten Son to be his image and character of substance. For he who sees him has seen the Father. Therefore, they must do everything to maintain the image, in accordance with which they have been made. Desiring to be disobedient, they separated themselves from the commandment to be enlightened by the image of God. Justly, they flee under the tree in the midst of the paradise, which was the known symbol of good and evil. For the one who hides the face of God, as though not practicing virtue, but conforming, is hidden by hypocrisy. For the one who knows the good and the evil, as though not to discern and choose the good, in this way, having a mind enslaved to the passions, he hides God, conforming to virtue. Job 9–12. And the Lord God called Adam and said to him: Where are you? And he said to Him: I heard Your voice while walking in the garden, and I was afraid because I was naked, and I hid myself. And he said to him, 'Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?' The man said, 'The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.' Being the source of goodness, God calls us again after our mistakes, not erasing the complete knowledge of the good from our thoughts, even if we turn away from virtue because of sin. And God said to Adam who was hiding, 'Where are you?' For he was appointed by God to work and guard the garden, given this place by Him. But he moved away from it due to disobedience and heard from God accordingly, 'Where are you?' Now, to understand the order which is called a place, one must learn from the Acts of the Apostles, when the apostles, wanting to replace Judas, who betrayed Jesus, made a prayer to God and said, 'You, Lord, who knows the hearts of all, show which one of these two you have chosen to take the place of this ministry.' And Adam also followed in the divine order, having fallen from the appropriate place of order; for he has been cast out from Paradise. It might also be shameful, the question of 'Where are you?' For I placed you in excellence, but now where are you? Having understood, be ashamed. And there are those who conceive the incorporeal essence to be first subsisting in the soul, and for this reason they consider it fitting for it to be outside of every place, but to hear it within itself, having attempted it with the body in a shameful manner: 'Where are you?' 'You exist in a place, being free from every place because of your incorporeal nature, which you did not preserve but have become united with a body, have you come into a place?' But even the one who has citizenship in heaven and has the heart in heaven, because it has been stored there and is present there, he is not in a place, having become supermundane. Therefore, since Adam also behaved this way and transgressed, he hears the question, 'Where are you?' But you, adding the title 'Lord God' here, it is said, 'And the Lord God said.' For when it came to the creation, it was stated, 'In the beginning God created the heavens and the earth,' but when the transgression followed, then the name of the Lord was added. For it belongs to the Lord to come upon those who neglect his commandments. And there was a need for punishment, which is rightly inflicted by a master, with the punishment being in accordance with his goodness. Therefore, it is said, 'And the Lord God called.' This is what David sings, saying, 'I will sing of your mercy and judgment, O Lord; for mercy and judgment are joined together, showing a demonstration of philanthropy. For even in reproving, he shows mercy; for the punishments lead to profit. Let us also consider the answer, 'I heard your voice walking in the garden.' For when someone, having fallen into sin, briefly desires to receive the alone thought of God through creation, in which he walks, directing the order to each of the beings, then he also turns and knows that he contemplates and governs all, so that he becomes without contempt.' For when he beholds the Sun's orderly course, and the motion of the heavens, and the changes of the Moon, and the risings and settings of the stars, and reasons that the ruler and leader of all this is the Creator of all, walking amidst all, he hears the voice of God, not made manifest, but impressed upon his mind, for nothing escapes God, but all things are under His governance. And thus, being ashamed, he hides; for he who sins, sins without having God before his eyes. But the sense and the speaking: 'I heard your voice while walking in the garden and I was afraid because I am naked.' For fear itself, when still having an opportunity, is to be treated as shameful and punishable. And the cause of the fear, he says, is nakedness, which is a result of having lost virtue, which was a covering; for virtue is a divine garment. Thus Paul advises: 'Put on the Lord Jesus Christ,' and 'Put on the bowels of mercy,' which means: Be adorned with a merciful disposition and a way of life that is according to Christ, and again: 'Let us put on the armor of light' in order to prepare ourselves to fight against enemies. Therefore, since they were deprived of these clothes through their disobedience, they felt ashamed and did not have the boldness to look directly at God. This is why it says, 'I was afraid because I was naked.' Just as someone who has done something inappropriate hides it if questioned by a ruler, so Adam, who did not have knowledge of his own sin, hid his boldness. In response to this, the all-powerful Creator questions his intention, saying, 'Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?' The word is compassionate, for God confronts the one who has sinned, showing the reasoning behind the commandment. Ἔδει γὰρ μ̣ετὰ πάντων καὶ τοῦ γνωστοῦ καλοῦ καὶ πονηροῦ μεταλαμβάνειν καὶ μὴ μόνου. Ἡ γάρ, ὡς προείρηται, ἐντρέχεια ἀνθρωπίνη χωρὶς τῆς ἐνεργείας τῆς ἀρετῆς ἐπιβλαβέστατον, μετὰ δὲ πάντων ὠφέλιμον· ὅπερ καὶ ὁ Θεὸς προσέταξεν ἀγαθοῦ ἰατροῦ δίκην, προπότισμα χρησιμώτατον πρὸς ὑγίειαν παρέχων, ὃ συγκραθὲν μὲν 93 λυσιτελεῖ, διαιρεθὲν δὲ βλάπτει, ὥσπερ ἐπὶ τῆς καλουμένης 93 θηριακῆς προείρηται. Τοιοῦτον ὁ Κύριος ἐν τοῖς εὐαγγελίοις παιδεύων φησίν· "6Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί."6 Ἀλλὰ πρὸς αὐτὰ ὁ Ἀδὰμ τὴν γυναῖκα αἰτιώμενός φησιν· "6Ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου καὶ ἔφαγον."6 Φιλαίτιον ἡ <κα>κία, καὶ τῶν ἁμαρτανόντων ἴδιον τὸ μὴ ταχέως ὁμολογεῖν τὸ ἁμάρτημα, ἀλλὰ ἀναπλάττεσθαι αἰτίας τοῦ σφάλματος. For some people, they think that they are forced by fate to live from that moment on in sin, while others think that everything happens by chance and that these things occur accordingly. But the first man, having disobeyed the commandment, says, 'The woman, whom you gave to be with me.' He should have understood that, first of all, receiving her from God, he should have accepted her and what is in her best interest. Then he did not take her as a teacher, but as a follower. And in this, we were deceived by the response of Eve to the serpent, when she said to him, 'We may eat the fruit of the tree of the garden, but of the fruit of the tree which is in the middle of the garden God said, 'You shall not eat it, nor shall you touch it, lest you die.'' For God did not command concerning touch, but Eve, being taught by Adam to be more cautious, as being weak, heard from him that she should not even touch it. How then did the teacher and guide fall into deception by the one who was learning? And there are those who defend Adam from what is said to him: 'For the woman whom you gave to be with me.' For since you gave her to be with me, he said, knowing that he would be expelled because of disobedience, he followed her, not, they say, to her condemnation, but for her benefit. For teachers often sympathize with weaker students, so that they may bring them back through this. And these things are firm - 94 as they are spoken by Paul, which lead to Christ and to the church: 'Adam was not deceived, but the woman, being deceived, has become involved in transgression.' It is wise, therefore, for the wife to refer to the church and to Christ, in order to save the bond of the allegory and to investigate lest the human race, from which the church is completed, become the cause of the descent of the Savior, for whose sake the curse and sin occurred, not being the cause of these things itself but receiving them on our behalf. Gen. 3:13. And the Lord God said to the woman, 'What is this you have done?' And the woman said, 'The serpent deceived me, and I ate.' Three persons are introduced here, accused: the man, the woman, and the serpent. And the man had a defense, that the woman became an excuse for him to eat from the forbidden tree, from which he knew that he was naked, but the woman accuses the serpent, saying, 'The serpent deceived me, and I ate,' for God demanded from them the cause of the error. But such a question is not posed to the serpent. For it did not have another to attribute the cause of the evil to, being the origin of it itself. For the Lord also teaches this in the Gospels, saying about it: 'When he speaks a lie, he speaks from his own, for he is a liar and the father of it,' meaning the father of the lie. For the devil does not have a father according to those who have imagined myths. But all who use wickedness, apart from it, do not have it from their own, but from his wickedness, they come for this reason, themselves listening to the word: 'But you said in your mind, 'I will ascend to heaven',' and so on. For no one else subjected him to pride, but he himself. Therefore, no plea is given to him.", What then, he says, have you done? For were you not appointed for this purpose, to establish the cause of the man's error? And he said, 'The snake deceived me.' For this happened through deception. For having brought forward the commandment itself, he himself acted in opposition to the order, with the ability to boast and tempt them, saying, 'For God knew that on whatever day you would eat from it, your eyes would be opened, and you would be like gods, knowing good and evil.' But now he confesses the deception justly, for perceiving God, he recognizes what has happened. For it is the custom for those who are deceived to feel the suffering after the outcome; for initially, with pleasure concealing sensation, there is no understanding. But the phrase 'he said' must be taken again to mean that there has been communication within the mind of the woman of God, and this is not unclear; for when we sin, a thought opposing the sin arises, and we must consider that God is present in the mind and speaking. And here we also allegorize according to what was said before: pleasure, which is the serpent, comes before sensation, which we call woman, and then she serves the mind, which is also called man. And the Lord God said to the serpent: Because you have done this, cursed are you above all cattle and all wild animals; on your belly you shall go, and dust you shall eat all the days of your life. And to Adam and Eve God said, saying to each of them: 'What have you done?' From them He also heard the cause of the evil; Adam blaming his wife, and the wife blaming the serpent. But He did not speak to the serpent, for he was the first to commit evil and had no one else to blame. ∆ιόπερ εὐθὺς ἀντὶ τοῦ "6τί ὅτι ἐποίησας τοῦτο;"6 ἐπάγει τὴν ἐπιτιμίαν εἰπών· "6Ὅτι τοῦτο ἐποίησας, ἐπικα<τά>ρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς,"6 ∆ῆλον δὲ ὡς οὐ τῷ ἑρπετῷ τούτῳ τὴν ἐπιτιμίαν προσάγει Θεός· οὐδὲ γὰρ ἔχει φύσιν τοῦ τὸν ἀπάτης προαγαγεῖν λόγον, ἐξ οὗ τὴν καθ' ἑαυτοῦ ἐπιτιμίαν ἐκκαλέσεται τὸν Θεὸν ποιήσασθαι. Παῦλος γοῦν γράφων Κορινθίοις, ἐπιστάμενος ὡς οὐ ζῷον ἄλογον ὑπῆρχεν, περὶ οὗ ἔγραφεν, φησίν· "6Φοβοῦμαι μήπως, ὡς ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς <ἁπλότητος>"6. For Paul presents the deceit practiced by wicked and cunning men, who, having been corrupted, say there is no resurrection of the dead, nor has the Savior been born from a virgin. They deceive the young in Christ at Corinth, who are lacking the discernment of the heart's senses, which have been trained for distinguishing between good and evil. This deception is like that of the serpent against Eve, which shows itself not as a creeping creature, but as an opposing force, which the Scripture calls the devil. Οὐ γὰρ "3ὄφις"3 ἁπλῶς λέγεται, ὥσπερ καὶ περὶ ἐκείνων ἐλέχθη· "6Ὄφεις γεννήματα ἐχιδνῶν"6, ἀλλ' ὁ ὄφις, ὃ δηλοῖ αὐτὸν τὸν διάβολον, ὃς καίτοι ἄλλοις τῆς κακίας αἴτιος κατέστη· ἐνεργεῖ γὰρ ἐν τοῖς υἱοῖς τῆς ἀπειθείας, καὶ ἐνεργεῖται τὰ ἴδια ἐμποιῶν ἐκείνοις σοφι- στικῇ ἀπάτῃ. ∆ιόπερ καὶ τὴν ἐπιτιμίαν ὑπερβάλλουσαν δέχεται· "6Ἐπικατάρατος"6 γάρ φησιν "6σὺ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς"6. Ὡς γὰρ αἴτιος κακίας, εἰκότως καὶ τῇ ἐπιτιμίᾳ ὑπὲρ πάντας ὑπόκειται τοὺς ἀπ' αὐτοῦ τὸ ὄφ<ε>ις εἶναι ἐσχηκότας καὶ κτήνη τῷ τρόπῳ καὶ θηρία γῆς, καθ' ὧν τὴν ἐξουσίαν δίδωσιν ὁ Σωτὴρ τοῖς ἰδίοις μαθηταῖς λέγων· "6Ἰδοὺ δέδωκα μὲν ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ."6 Καὶ τῷ ἐν τῇ βοηθείᾳ τοῦ Ὑψίστου κατοικοῦν[τι] ἐπιλέγεται· "6Ἐπ' ἀσπίδα 97 καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα."6 Ταῦτα δὲ πάντα ἀγριότητα κακίας ἔχοντα ὑπερβάλλων ὁ διάβολος ὄφις καλούμενος ἀκολού[θως] ὑπὲρ πάντα καταδικάζεται. Πρόσκειται δὲ τῇ ἐπιτιμίᾳ καὶ τὸ "6Ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ σου πορεύσῃ"6· ἐπεὶ γὰρ δοκῶν νόησιν ἐπηρμένην ἔχειν καὶ τροφὰς ἐπιμορφα- ζόμενος ἔχειν μεγάλας ἠπάτα, τὴν πτῶσιν αὐτοῦ ὁ λόγος ἑρμηνεύει φάσκων ὡς γήϊνα αὐτῷ ἔσται τροφή, οὐδὲν θεῖον ἢ ἀνηγμένον ἔχοντι, ἀλλ' εἰλυσπωμένῳ περὶ τὰ γήϊνα, τοῦ ἡγεμονικοῦ αὐτοῦ ἐκπεσόν<τος, ὃ> τὸ στῆθος σημαίνει, οὐκέτι ἀποτίκτοντός τι θεῖον ἢ οὐράνιόν τι διὰ τὸ τὴν γεννητικὴν δύναμιν, ἥτις διὰ τῆς κοιλίας σημαίνεται, περὶ τὴν ὕλην καὶ τὰ γήϊνα ἔχειν τὴν σπουδήν. But how the belly perceives, it is understood from the opposite, as the blessed David sings: 'And your law is within my belly,' which signifies not a sensory melody but the power of the soul. For those who have been born again and have repented, knowing that their understanding, which is destined to partake of heavenly nourishment, has been cast down to the earth, say: 'Our belly is glued to the earth,' having become completely earthly and nourished and sustained by earthly things. For as the stomach is the receptacle of food, so too is the workshop of those who create. Those who are born from a lowly origin crawl upon the earth, while those who are divine claim to create. 'We have conceived in the womb and have experienced pain and have given birth' they say. And the same offspring is the product of thought and nourishment. It is also good to add, 'And you shall eat the ground all the days of your life'. For he did not simply say 'life', but 'your life', which you take from your own inclination, as if someone were speaking to one who is not living properly. All the days which you take to have life, you will be wretched, your sins will be your nourishment in all those wicked days which you have chosen. For each person, by deviating from the intended way of life, obtains a life for himself. This is similar to what was said about the rich man: 'You received your good things in your lifetime, and Lazarus likewise received bad things.' And it observes that the good things of the wicked man were called indifferent, because he himself considered them as good things and hoped in them. That is why it was said 'your good things.' But concerning Lazarus, his own bad things were not mentioned; for he did not suffer from his own intention, even though he endured them bravely. And Job, being deprived of pleasures, since he did not consider them as his own goods, but understanding their nature, that they were given by God, he made use of them, he did not say 'If we have received good things', but 'If we have received good things from the hand of the Lord'. For the goods that he chose, the virtues were present, and for those who followed him, God's judgement was indifferent, as it was fitting, helping those in need. Therefore, he also said, 'My door was open to everyone who came.' iii, 15. And I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel. When the simplest is joined to the evil, he does not have a small injury; for the evil approaches and inflicts damage, and the simpler soul receives benefit. Therefore, there must be a division and disagreement between these, so that the simplest, according to the saving command, may rightly speak about the devil: 'For we are not ignorant of his thoughts.' Often, therefore, seeing the friendship of a man with a woman happening with simplicity, from which deception follows to disgrace such people, we strive not for the hatred of peace, which is the fruit of the Spirit, but for the turning away from peace, in which the Saviour comes to bring the sword, saying: 'I have not come to bring peace, but a sword,' separating and dividing those who desire to be benefited from those who attempt to harm. Therefore, being good, God plants enmity as an enemy to those who have peace and harmony. For when someone, through ignorance of evil, falls into it and learns that it is destructive and harmful, they reap great benefit. Similarly, the seed also makes itself an enemy to the seed. And since what is said is not about a visible snake, nor is its seed to be perceptible, but those who have been marked, formed, and born from it, or those who have deviated from truth and embraced foreign teachings, whereas the seed of the woman also produces virtuous offspring, for it possesses the example of the church, or the lessons of divine instruction, against which the opposition of the adversary makes its attempts. But there is a difference between seed and offspring, and this is mentioned in the gospels, with the Jews saying, 'We are the seed of Abraham,' and the Savior allowing this to them, but forbidding them to be children of Abraham in their actions, saying, 'If you were children of Abraham, you would do the works of Abraham.' For a child being both seed and offspring does not necessarily become complete and productive in relation to the seed and offspring. And let this be understood also according to the reasoning of analogy. For many, having started with Hymenaeus and Alexander, have made shipwreck concerning the faith, and did not finish the race. And everything has been ordered according to the structure of the sentence. For it is not the serpent towards the seed, but towards itself, nor is it the seed of the serpent towards itself, but its own seed. For the extremes of evil have the battle against the superabounding good, and the lesser against the balanced. For God gives the outcome of being able to endure without allowing it to become immeasurable in some temptation. 'If the Lord was not with us, then they would have swallowed us up.' But since the Lord is good and he warns of the intentions of the adversary and teaches about his attacks, while the devil observes the progress and advancements of man toward virtue, which are indicated by the heel, and man observes the head of wickedness. For when the head is destroyed, everything is destroyed along with it. Πρόσ<σ>χες δὲ πῶς ἀπὸ γένους ἐπὶ γένος ἕτερον μετέστη ὁ λόγος· ὡς γὰρ πρὸς τὴν γυναῖκα πάντα ἐκεῖνα ἐλέγετο· "6Ἔχθραν θήσω ἀνὰ μέσον σου καὶ τῆς γυναικὸς"6 καὶ τὰ ἑξῆς, νῦν δέ φησιν· "6Αὐτὸς τηρήσει κεφαλὴν καὶ σὺ αὐτοῦ 100 πτέρναν."6 Ἔδει γὰρ περὶ μὲν τῆς ἀσθενεστέρας λέγεσθαι 100 τὸ ἔχθραν θήσω, ἵνα τὸ ἀμιγὲς μηδὲ ἀπάτης χώρα γένηται, περὶ δὲ τοῦ ἀνδρός, ἅτε οὐκ ἐξαπατηθέντος κατὰ τὴν ἀποστολικὴν φωνήν, λέγεσθαι· "6Αὐτός σου τηρήσει κεφαλήν."6 Ἰσχυ[ρὸ]ς γὰρ ὢν καὶ πολεμεῖν ἐστιν ἐπιτη- δειότερος καὶ φυλάττειν τὰς τοῦ ἀντικειμένου ἐπιβολάς, μὴ συγχωρῶν αὑτῷ ἀπάτης ἀρχὴν προσαγαγεῖν ὡς τῇ Εὕᾳ, ᾗ, καθὼς προειρήκαμεν, συνηκολούθησεν, ἐπεὶ καὶ αὐτὸς εἶπεν· "6Ἡ γυνὴ ἣν ἔδωκας μετ' ἐμοῦ"6, ἣν καὶ οὐκ ἀφῆκεν διὰ τὸ αὐτῆς χρήσιμον. For it is not by themselves that they have been thrown together, just as the holy ones who were being held captive in Babylon were not worthy of captivity, but rather so that they might become physicians of those who have been taken captive, like Daniel and Ezekiel and the three youths in the furnace. Therefore, the saying to the serpent, 'He will crush your head,' would clearly be shown to mean that, even though you deceived the woman as being weaker, the man will wage war against the head of your wickedness, which is impiety, which the wise man cast out, not allowing the head of the wise one to reach, but rather, if anything, his heel, which might be the farthest part of those progressing towards virtue. For often, unable to wage war against the things that came before, he lies in wait for human needs, so that he might trip them up by means of these. This very thing is also said in the Psalms: 'They will guard my heel.' This guarding means the same as keeping in the present case; for to guard signifies, not that those who are ignorant that the words are also used in the sense of keeping and protecting in such passages as 'You, O Lord, will keep us and preserve us,' and in 'Holy Father, keep them.' 16–19. And he said to the woman, 'I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.' And to Adam he said, 'Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, 'You shall not eat of it,' cursed is the ground because of you; in pain you shall eat of it all the days of your life.' Ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν χόρτον τοῦ ἀγροῦ. Ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, ἕως τοῦ ἀποστρέψαι σε εἰς τὴν <γῆν> ἐξ ἧς ἐλήμφθη<ς>, ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ. Οὐκ ἀπίθανόν ἐστιν καὶ τὰς ἱστορίας ἐκλαβεῖν ἐπὶ τῶν λέξεων τούτων. Καὶ γὰρ φαίνεται ὡς ἡ μὲν γυνὴ πυκναῖς καὶ συνεχέσιν λύπαισπιέζεται καὶ στεναγμοῖς, οὐ μικρὸν ὑπομένουσα κάματον ἔν τε ταῖς συλλήψεσιν καὶ ἀποτέξεσιν ἔτι τε καὶ ἀνατροφαῖς, καθὸ καὶ ἡ τοῦ μακαρίου Ἰώβ φησιν ὅτι "6Ἠφανισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς, υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων"6, καὶ ὡς ἅπαντα πρὸς τὸν ἄνδρα ἤνεγκεν ἰσχυρότερον δεσπότου, τὰς ἀπ' αὐτοῦ ἀπεκδεχομένη ἐπικελεύσεις, ὁ δὲ ἀνὴρ ἔργοις καὶ φροντίσιν κατατρυχόμενος πόνοις καὶ ἱδρῶσιν διὰ παντὸς διατελῶν τοῦ βίου. For indeed, he is not immune from the sorrow of the afflicted woman, and he himself is especially burdened by toils throughout his life, suffering one thing after another in both body and soul: for even the things at home are not the least bit burdensome to him, the upbringing of children, and often the various pains of these children, either from being oppressed by diseases or from being exposed to death, from which the exceeding anxiety and most abundant pain surpasses all others, and there are many things to say, which are most obvious to all. Now let us also consider each of the things that have been said. To the serpent, it was said, 'You are cursed,' but to Adam not so, but rather, 'Cursed is the ground because of your actions,' and rightly so; for he did not fall to sin, but followed his wife according to that which was given to us in the apostolic proclamation, 'For Adam was not deceived, but the woman, being deceived, has become transgressor.' But even to the woman, threats are given directly, 'I will multiply your pains.' Moreover, the phrase 'You are earth and to earth you shall return' demonstrates the property of bodily substance; for the soul does not have its origin from the earth, so that it may also be dissolved into it by those who advocate its corruption. Since, however, in the preceding [passage], the Paradise was understood by us as a divine dwelling place of blessed powers through an allegory, appropriately also things concerning man and woman must be understood. Therefore, we have the beginnings leading to the assimilation brought forth by the blessed Paul, who said, 'This is a great mystery, but I speak concerning Christ and the church.' Therefore, the church gives birth to children in labor pains, for the toil of virtue precedes and is accompanied by sorrow, accomplishing unchangeable repentance unto salvation. But she gives birth to them through the bath of regeneration. Ἕπεται γὰρ τῇ μὲν ἀρετῇ πόνος, τῇ δὲ ἡδονῇ ῥᾳστώνη. Τοῦτο ὁ Σωτὴρ παιδεύει λέγων· "6Τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν"6, "6πλατεῖα"6 δὲ "6καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι εἰς αὐτήν."6 Καὶ ὁ στεναγμὸς δὲ ἔπαινον̣ ἔχει δι' ἀρετὴν γινόμενος· "6τῶν καταστενα- ζόντων ***"6. Ἀλλὰ καὶ πρὸς τὸν ἄνδρα Χριστὸν τὴν ἀποστροφὴν ἔχει, παρ' αὐτοῦ κυριευομένη, ἵνα κατὰ τὰς ἐκείνου ὑποθημοσύνας τὰ παρ' αὐτῆς ἀποτικτόμενα τῆς 103 ἀρετῆς γεννήματα ἀπ' αὐτοῦ ἔχῃ τὴν τελεσιουργίαν· "6Ἡρμοσά[μ]ην γὰρ ὑμᾶς"6 φησιν ὁ Παῦλος "6ἑνὶ ἀνδρὶ <παρθένον ἁγνὴν> παραστῆσαι τῷ Χριστῷ."6 Μακαρία γάρ ἐστιν ἡ ἐκκλησία, ὅτε ὑπὸ Χριστοῦ π[ε]ριέχεται, καὶ ἑκάστη δὲ γυνὴ ὑπὸ τελείου καὶ σπουδαίου καὶ σῴζοντος τὸ καθῆκον τοῦ ἄρχειν μακαρία. Let no one, therefore, attempting to excuse twisted interpretations, dare to deceive the saying: for not even about such things has the divine Logos taken thought, and Paul, teaching this, advises saying: 'even as Christ also loved the Church', which is the dispassionate [interpretation]. But concerning the commandment containing as a prohibition only that which it forbade, we must now understand it, not being self-sufficient regarding those things that were explained earlier, and now being explicitly warned that Adam did not sin before hearing the voice of the woman, but followed her, for whose sake also the aforementioned things exist: 'Accursed', indeed, He says, 'is the ground in thy works.' 'Thorns and thistles shall it bring forth to thee.' For what from the sequence of the body is not painful, since pleasures and anxieties arise from it? These thorns, which choke the seed thrown by Jesus, are interpreted by the Savior as being those who receive Him superficially, not deeply. And just as the Earth, which drinks in the rain that comes upon it often and produces suitable vegetation for those who cultivate it, receives blessings from God; but bringing forth thorns and thistles, it is near to being condemned, whose end is to be burned. 6 Therefore, if anyone does not allow these things to sprout through diligence, he will have grass, which is nourishment. For first, what grows will be grassy, as the Savior also says: 'First the stalk.' Therefore, the diligent person will not find this spiritual matter without effort or without labor. For even though virtue is difficult and acquired through toil, being carefully placed in the hearts of men in the face of evil, it is still attainable. For he says, 'Through many tribulations, you must enter the kingdom of heaven.' "6 Ἀγαθοῦ δ' εἰσαγωγικὸν χόρτον τέως ἐμφαγεῖν τὰ πρῶτα τῆς ἀρετῆς, εἶτεν στάχυν, ὅτε μεγάλα εἰσαγωγικὰ μαθήματα τελειότητός τις ἐπιλαμβάνεται ὡς ἀκοῦσαι· "6Τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ."6 Ἐπίμοχθον οὖν ἡ ἀρετή, ὅπου καὶ ἡ καρδία τῶν ἀνθρώ- πων ἐπιμελῶς ἐπὶ τὸ κακὸν ἔγκειται· διὰ τοῦτο "6πάσας"6 φησὶν "6τὰς ἡμέρας τῆς ζωῆς σου ἐν ἱδρῶτι φαγῇ τὸν ἄρτον σου"6, ὅπερ οὐκ ἂν λεχθείη ἀγγέλοις· εὐκολώτερον γὰρ παρ' ἐκείνοις τὰ τῆς ἀρετῆς ἐνεργεῖται. Οἰκείως δὲ τῇ ἀλληγορίᾳ ἐκλημπτέον καὶ τὸ "6ἕως ἂν ἀποστρέψῃς εἰς τὴν γῆν ἐξ ἧς ἐλήμφθης"6. Ἀναστὰς γὰρ ἐν πνευματικῷ σώματι οὐράνιον ἕξεις πολιτείαν ἐ[ν] τῇ γῇ τῶν πραῶν γινόμενος· "6Μακάριοι"6 γὰρ "6οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν"6, εἰ καὶ ἀντὶ ταύτης τὴν χέρσον διὰ τὰ ἴδια πταίσματα ἄνθρωπος ἀντικατηλ- λάξατο. Παρ' ἑα<υ>τοὺς γὰρ ἢ γῆ ἐσμεν ἢ οὐρανὸς γινόμεθα τοῦτο ὁ σοφὸς Παῦλος παιδεύει λέγων· "6Καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου"6, ὅπερ ἐν τῇ εὐχῇ λέγειν προστάτ- τονται οἱ μαθηταί· "6Γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. 6 But when will this happen, or when will people walking on the earth have a government in heaven? It must be noted, however, that it is not necessary to explain everything allegorically if it is not interpreted figuratively; for the meaning is conveyed through the literal sense, and it is not necessary to interpret everything figuratively, as in the saying, 'You shall not muzzle an ox while it is treading out the grain,' which is recognized as appropriate to the teacher and the labor he endures for the sake of those being educated; it is not necessary to ask why this is being applied to a two-horned ox, for it is not inferred for this reason. These things are said so that no one, turning everything about Christ that concerns Adam into things that are proper to Christ, will demand all things concerning Adam. For Christ himself has become a curse on behalf of humanity, as a symbol of the Church, which was the woman, so that through his toil and emptying, life might be granted to those who are saved. For 'he who knew no sin became sin for us,' so that we might become the righteousness of God in him. 6 Sin, however, is not once and for all, for it is the negation of poetic justice. For if it were not, there would be no need for the healing. It has become a curse so that we may receive a blessing. And just as Adam was not deceived, but Eve was deceived and fell, so too, when humanity stumbled, it 'emptied itself, taking the form of a servant.' For if the race had not been violated, they would not have needed healing, there would have been no need for a wound that calls forth the epidemic among humans. And Adam called his wife's name Life, for she is the mother of all the living. With understanding, Adam, being moved by foresight, called the woman 'Life,' saying, 'she will be the mother of all the living.' For from her, all generations have come, not only those of reason. For it is not fitting to attribute even what does not naturally belong. For if it claims a gift at all, it should not include what does not belong. Nor, if it says: 'I will pour out my Spirit on all flesh,' should it include the irrational as well; nor should it say again, 'And all flesh shall see the salvation of our God,' and apply this to the flesh of the irrational. And so now, Eve is the mother of all the living, truly having her as a mother of humanity who is by nature alive. And even if we were to examine the Church, who else would be the mother of the living according to life, other than our Lord Jesus Christ, who says, 'I am the Life,' or the Church, which has life from him as from a spring, from which even those who are registered with her, who belong to the Church of the firstborn, partake in divine life. [It is clear that, if she is the mother, then Christ is the father of those who believe, 'from whom every family in heaven and on earth is named.' (Ephesians 3:15)] And the Lord God made for Adam and his wife garments of skins and clothed them. Properly to signify the mother of all things, when the woman joins with her husband, they put on garments of skin which no other creature can wear. For if the Philistines should think that God made garments of skins, what is the meaning of 'and clothed them,' since they are capable of doing this themselves? For they were not devoid of understanding when they happened to hasten to coverings and sew garments for themselves from leaves. Now it is possible to find that in many places the body is called 'skin' when speaking of divine teachings. For blessed Job says, 'For I know that my Redeemer lives, and at the last he will stand upon the earth; and after my skin has been thus destroyed, then in my flesh I shall see God' (Job 19:25-26). But it is clear to everyone that Job was speaking these things about his own body. And again he says such things about himself, 'You have clothed me with skin and flesh, and have knit me together with bones and sinews' (Job 10:11).] For it is clear and evident proof that the body is the garment of the skin, which Job also mentions, as is said in the beginning. And it has good observations; for although it could be said that 'God made both garments of skin,' it is not said so, but 'God made garments for Adam and his wife.' For it is clear that there are different characteristics of male and female and many other differences, such as the man's place and the woman's role in succession. Therefore, at first, it is said that man was created in the image, which indicates the immaterial, but since he has also been created in another state as someone who needs something to use, he needed an organic body, and now they also become garments of skin. This is represented by what is said: 'For the corruptible body weighs down the soul,' which refers to this thickness, and then 'and the corporeal tent burdens the understanding mind,' referring to the earthly tent that the soul uses for its transitional movements, which connects the intellectual essence to the thickness. This weighs down the soul, not the tent but the burdened mind. This is also taught by the apostle when he says: 'We know that if our earthly tent, which is our house, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens; for we groan while we are in the tent,' for he clearly teaches the aforementioned things by referring to the tent as a house. If someone were to inquire whether paradise is a transcendent place, how they dress and undress there should be explained. It should be noted that just as pronunciation does not always match the way things are, the same is true for actions. In fact, in many cases, the earlier is harmonized with the later, so that they are not, as pronunciation is, in conflict with the way things are. This kind of situation is what is spoken of in prophecy as follows: 'Behold, the Lord is seated upon a light cloud, and He will come to Egypt, and the works of Egypt will be shaken.' For it should not be considered that the Lord's body has been brought from heaven, in order that, riding upon it, He may come to a specific place in Egypt. But when He assumed a body, He was already in Egypt, and the order of things was not disturbed. Therefore, just as we do not say that the Savior sat down on a light cloud and came into the world, but rather we say these things together, so here we do not say that they had thick bodies in paradise and were cast out in this way. For it is not possible to lead such a life with a body there. Therefore, He led the robber with a naked soul into paradise, saying to him, 'Today you will be with me in paradise' — for His body remained in the tomb until it was delivered to the earth — and at the same time the one who heard said, 'You are a seal of likeness and a crown of beauty in the luxury of paradise.' Yet he did not become like you, being shown to live there. Because of these things, it is presented that a thick body dwelled in him, not as it was. iii, 22. And God said, 'Behold, Adam has become like one of us, knowing good and evil? And now, lest he should stretch out his hand and take also from the tree of life and eat, and live forever.' Many consider this statement of God to Adam as a mocking remark, saying something inappropriate to God. For it is not appropriate for a serious person to touch the corpse of someone, much less God. For, as the serpent declared to the woman, 'For God knows that in the day you eat of it, your eyes will be opened, and you will be like God, knowing good and evil.' God said to Adam, who disobeyed, 'Behold, Adam has become like us,' mocking him. Therefore, let us understand and comprehend this idea from God's will, correctly interpreting the divinely inspired scripture. The devil is not inherently evil or bad, but he has become evil, the devil and Satan, through his own change. But he was good and beautiful when he belonged to the order of angels, but he fell to the earth because of his pride that he invented for himself. Therefore, he did not say to Adam, 'Behold, you have become like one of us,' but 'like one of us.' For this one fell from the heavens, as the psalmist also teaches, saying, 'I said, 'You are gods, and all of you are sons of the Most High. But you shall die like men and fall like one of the princes.' 6 For indeed he, being ruler and god, not in substance, but in deification, fell as did those about whom it is said, 'I have begotten sons and exalted them, but they have despised me.' Saying, 'Behold Adam has become one of us,' he introduced this, 'of knowing good and evil.' For those who do not make use of virtue alone, knowing only what is good and what is evil, but not distinguishing them as belonging to the good and fleeing from the evil. Therefore, they use things interchangeably according to those who are tossed about, about whom it is said, 'Woe to those who call evil good and good evil, who put darkness for light and light for darkness.' "6 Λέγει δὲ οὕτως ὁ Θεὸς τὸ "6ἐξ ἡμῶν"6 τοῖς ἑαυτο[ῦ ἀ]γγέλοις, καθάπερ βασιλεὺς τοῖς ἑαυτοῦ δορυφόροις. Ὅτ[ι] δὲ τὸ κοινοποιεῖν ἑαυτὸν τὸν Θεὸν μετὰ τῶν ἑαυτοῦ κτισ[μ]άτων ἐκ τῆς γραφῆς γιγνώσκεται, ἔστιν μαθεῖν ἐκ τοῦ π[ρὸ]ς τοῦ Σωτῆρος εἰρημένου τοῖς μαθηταῖς· 110 "6Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν"6, ὃ καὶ αὐτὸ οὐ μικρὰν ἔχει τὴν παρατήρησιν· τὸ μὲν γὰρ "6ἐγείρε[σ]θε"6 πρὸς ἐκείνους, τὸ δὲ "6ἄγωμεν"6 μετ' ἐκείνων. Ἐπεὶ γὰρ ὁ Σωτὴρ "6ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ"6, διὸ οὐδὲ ὑπὸ πτῶμα γεγένηται, τοιαύτης ἐγέρσεως οὐ χρῄζει ὡς οἱ μαθηταί, οἷς εἶπεν "6Ἐγείρεσθε"6, "3διαναστῆτε τῶν ἀνθρωπίνων"3, συναριθμεῖ δ' ἐν τῷ ἀπελθεῖν ἑαυτόν. Ἐπεὶ μόνης τῆς ἀνθρωπίνης φύσεως οὐκ ἔστιν χωρὶς ἐπιπνοίας Θεοῦ τῇ ἀρετῇ χρήσασθαι, διὰ τοῦτο "6ἄγωμεν ἐντεῦθεν"6 λέγει· αὐτὸς γάρ ἐστιν κα[ὶ] ποιμὴν καὶ ὅδοσκαὶ βακτηρία, <ἣ> ἐπὶ τὰ θεῖα χειραγωγεῖ. Ἀμέλει γοῦν καὶ τῷ λῃστῇ εἶπεν· "6Σήμερον μετ' ἐμοῦ ἔσῃ [ἐ]ν τῷ παραδεί- σῳ. But even in the atheist line of thought it is said regarding human tower-building, 'Come, let us go down and confuse their language.' For even if God accomplishes what He desires through the work of His ministering angels, - I say, however, that the things that happen are subject to His judgment - it is said that He comes down with those who carry out His commands. 'Look, Adam has become like one of us, knowing good and evil,' He said, imposing on them a judgment like a guardian. For He also uses threats and inducements for their benefit. But what does He say, 'And now lest he stretch out his hand and take from the tree of life and live forever'? Envy has been expelled from the divine chorus; and if this is so, much more and beyond measure it is impossible for him to exist in God. Therefore, it is not envy that prevents them from taking the tree of Life again, but it prevents them completely. For as the Savior commands, 'Do not give what is holy to the dogs, nor cast your pearls before swine,' He also adds reasoning, saying, 'Lest they trample them under their feet, and turn and tear you to pieces,' It is not good to receive the one who has become entangled in sins and is still associated with them into the life of the tree of life; for such a one is disdainful. And if the wicked one is hindered from such conduct, he will never, through the teaching of the day, desire at any time, even if he should perceive what evil is. And if he even does not desire it, it is better for him to spend his time in evil thoughts rather than in disdain for the divine. For if these things are constantly presented to him, much evil will come about as a result of despising what is good, which leads him to have no regard for it. And 'into the age' is used instead of 'throughout life,' which is similar to what is said by Paul, 'I will never eat meat as long as the age lasts, so that I may not cause my brother to stumble.' "6 ιιι, 23–24. καὶ ἐξαπέστειλεν αὐ[τὸ]ν Κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθ[αι τ]ὴν γῆ[ν] ἐξ ἧς ἐλήμφθη, καὶ ἐξέβαλεν τὸν Ἀδὰμ καὶ κατῴκισε[ν] ἀπέν[αν]τι τοῦ παραδείσου τῆς τρυφῆς. Ζητήσειεν ἄν τις πῶς, τοῦ ὄ[φ]εως μὲν αἰτίου τῆς παραβάσεως γεγενημένου, τῆς δὲ γυναικὸς [ἐξ]απατηθείσης πρώτης, οὐκ εἴρηται περὶ τούτων ὡς ἐξεβλήθησα[ν], ἀλλὰ περὶ τοῦ Ἀδάμ, ὃς εἴρηται παρὰ Παύλῳ τῷ σοφῷ μὴ ἠπατῆ[σ]θαι. Λέγομεν ὅτι, εἰ ὁ τὸ ἐλάττον παθὼν ἔξω τοῦ παραδείσου γ[έγ]ονεν, πόσῳ δὴ πλέον οἱ τὰ μεγάλα πταίσαντες. Εἰ μὲν γὰρ [ὁ] ὄφις ἐκβέβλητο, οὔπω δῆλον τὸ περὶ τῆς γυναικὸς καὶ τοῦ Ἀδὰμ ἄξιον εἶναι τοῦ ἐκβληθῆναι ἀπὸ τοῦ παραδείσου, ἐπειδὴ <δὲ> ὁ Ἀδὰμ, ὃ ο[ὐ]χ ὑπόκειται τοῖς μεγάλοις σφάλμασιν, ἔξω γέγονεν, δῆλον ὡς κ[αὶ] οἱ τὰ μεγάλα ἁμάρτοντες. ∆ύναται δὲ καὶ 112 προσυπακούεσθα̣ι περὶ τῆς γυναικὸς τῷ τὸν Ἀδὰμ ἐκβεβλῆ- σθαι συνεκβαλλομένης καὶ αὐτῆς· καὶ γὰρ τὸ τοῦ Ἀδὰμ ὄνομα ἄνθρωπον σημαίνει, ὅπερ βεβαιοῖ τὸ λόγιον οὕτως ἔχον· "6Καὶ ἔπλασεν"6 γάρ φησιν "6ὁ Θεὸς τὸν ἄνθρωπον ἄρρεν καὶ θῆλυ καὶ ἐκάλεσεν τὸ ὄνομα αὐτῶν Ἀδάμ"6, ὅ ἐστιν "3ἐκάλεσεν τὸ ὄνομα αὐτῶν ἄνθρωπον"3. Περὶ δὲ τοῦ ὄφεως λεχθείη ἂν ὅτι ἐν παραδείσῳ ἦν οὐχ ὡς ἄξιος ἐκεῖ διάγειν, ἀλλ' ὥσπερ ἐν τῷ Ἰὼβ εἴρηται ὅτι "6ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἐνώπιον αὐτοῦ"6, οὕτω καὶ περὶ τοῦ ὄφεως ἐκλημπτέον. Ἐξαπέστειλεν οὖν τὸν Ἀδάμ, δῆλον δ' ὅτι καὶ τὴν γυν[α]ῖκα, ὁ Θεὸς ἐκ τοῦ παραδείσου, τὸ δ' ἀποστελλόμενον καιρὸν ἔχει τοῦ ἐ[π]ανακάμψαι· οὐδὲ γὰρ ἐπὶ τῷ ἀνεπι- στρεπτὶ ἔχει<ν> αὐτὸν ἐξαπέστειλεν, ἀλλὰ ἵνα καταντικρὺ κατοικισθεὶς ἀπὸ Θεοῦ ἐν ἀναπολήσει αὐτοῦ γίνηται ἀτενίζων αὐτῷ. Ἐργάζεσθαι τὴν γῆν [ἐ]ξ ἧς ἐλήμφθη ἐξεβλήθη, ἵνα τὸ σκεῦος ἑαυτοῦ ἄγῃ σεμνῶς, ἡν[ιο]χῶν αὐτὸ καὶ μὴ ἐὼν τὰς σωματικὰς ὁρμὰς κατατρέχειν τοῦ [λο]γισμοῦ. ∆ιὰ γὰρ τοῦτο καὶ κατῴκισεν αὐτὸν ὁ Θεὸς καταντικρὺ [τ]οῦ παραδείσου τῆς τρυφῆς, νόμον δεδωκὼς ἐν διανοίᾳ, ὃν [κ]αὶ ὕστε[ρον] γραπτὸν παρέσχετο, ἵνα ἐγκειμένην προστάγμ[α]σιν ἑαυ[τ]οῦ τὴν ἀρετὴν εὑρίσκων χρήσηται αὐτῇ καὶ δι' αὐτῆς [κα]τανόησιν λάβῃ τῆς θείας καὶ καθαρωτέρας ζωῆς τοῦ παραδεί[σο]υ. Καὶ κατανόησον πῶς ἐπὶ μὲν τοῦ Κάιν οὐκ εἴρηται· "3Ἐξέβαλεν [αὐ]τὸν ὁ Θεὸς ἀπὸ προσώπου ἑαυτοῦ"3, ἀλλ' "6ἐξῆλθεν Κάιν ἀπὸ προσ[ώπο]υ τοῦ Θεοῦ"6, νῦν δὲ "6καὶ ἐξέβαλεν τὸν Ἀδάμ"6, τρόπον τινὰ ἔτι ἔχ[οντ]α αὔραν πόθου τοῦ παραδείσου, διὰ δὲ τὸ ἀνάξιον ἐκβαλ- λόμ[ενον]. Οὕτω δὲ οὐχ ὡς παντελῶς ἀλλότριον ἐξέβαλεν· "6Καὶ κατῴκι[σέν]"6 φησιν "6αὐτὸν ἀπέναντι τοῦ παραδείσου"6, ἔτι γὰρ κηδομένου καὶ οὐ[κ ἀ]παγορεύσαντος τὸ κατοι- κίσαι, κατῴκισεν δὲ αὐτὸν νομίμως, ὡς [πρ]οείρηται, 113 ἐνθεὶς αὐτῷ ἔννοιαν τῶν ἀπαγορευόντων τὸ κακὸν νόμων, ὅπερ εἰσαγωγὴ τοῦ ἀγαθοῦ ἐστιν, οὐ κρύψας τὸν παρά- δεισον ἀπ' αὐτοῦ· οὐ γὰρ ἀφεῖλεν ἀπ' αὐτοῦ τὴν γνῶσιν τοῦ καλοῦ, οὐδὲ λήθην ἐνεποίησεν αὐτῷ τῆς ἀρετῆς, καθ' ἣν ἐν παραδείσῳ διῆγεν. ιιι, 24. Καὶ ἔταξεν τὰ χερουβεὶμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάττειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς. Αἱ προσηγορίαι τῶν ὑπ[ε]ρβεβηκυιῶν δυνάμεων, ὡς ἂν εἴποι τις, οὐχ ἁπλῶς κα[τὰ] τὰ παρ' ἡμῖν κύρια καλούμενα ὀνόματά εἰσιν, ἀλλὰ πολ[ιτ]ειῶν σημαντικαί· ἀρχαὶ καὶ ἐξουσία<ι>, θρόνοι, κυριότητε[ς δ]ιὰ τὸ ἄρχειν καὶ ἐξουσιά- ζειν καὶ βασιλεύειν, –τοῦτο γὰρ ὁ θ[ρό]νος δηλοῖ κατὰ τὸ ἐν Παροιμίαις λεγόμενον· "6Μετὰ γὰρ [δικ]αιοσύνης ἑτοιμάζεται θρόνος ἀρχῆς"6, –καὶ κυριότητες δ[ὲ δ]ιὰ τὸ κυριεύειν λέγονται. Οὕτω χερου<βεὶ>μ ἐκ τοῦ ἐνυπάρ- χοντ[ος] αὐτοῖς ἐκλήθησαν· "3πλῆθος"3 γὰρ "3γνώσεως"3 ἑρμηνε[ύε]ται χε[ρο]υβείμ. Ἀπ' αὐτοῦ οὖν τούτου τοῦ προσόντος αὐτοῖς ἡ προσηγο[ρία] εἴρηται. Ταὐτῇ τοι καὶ ἀπὸ τοῦ Ἀβρὰμ Ἀβραὰμ μετωνο[μά]σθη καὶ ἀπὸ Σάρας Σάρρα καὶ ἀπὸ Ἰακὼβ Ἰσραήλ, καὶ Πέ[τρο]ς δ' ὁ πρόκριτος τῶν ἀποστόλων τῆς προσηγορίας ταύτη[ς τ]ετύχη- κεν διὰ προκοπὴν ἀρετῆς ὡς καὶ οἱ προεκτεθ[έν]τες. For from a lesser virtue, which was signified by the first names, they went on to greater ones and appropriately received the titles of virtue, as it is possible to observe from the interpretations of these names. For Abraham is interpreted as 'father of one' and 'father of many,' the first indicating teaching ability but not yet reaching all, which the second indicates. Sarah, with only one name mentioned, is interpreted as 'smallness,' which signifies an introductory mode, while Sarra 'ruling' signifies the perfection of virtue, for this is both the starting point and most powerful. Jacob, interpreted as 'supplanter,' represents the ascetic and resistant to passions, while Israel, renamed by God for not doing anything unjustly, represents the contemplative and purity of mind, by which he sees God, which happens after ethical rectification. For Israel is interpreted as 'mind seeing God.' But why should we speak about the foremost of the apostles, since our Lord Jesus Christ has clearly called him thus in the gospel because of his confession? For when he said, 'You are the Christ, the son of the living God,' he replied, 'You are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.' "6 Καὶ τα[ῦτα] μὲν περὶ τούτων· ἐπανέλθωμεν δὲ ἐπὶ τὸ ε᾿̣[ξ ἀ]ρχῆς· "6Κ[αὶ] ἔταξεν τὰ χερουβεὶμ καὶ τὴν φλογίνην ῥομ[φα]ίαν τὴν στρεφομένην φυλάττειν τὴν ὁδὸν τοῦ ξύ[λου] τῆς ζωῆς"6. Κα̣ὶ ἔστιν καὶ ἀπὸ τούτων ἐλέγξαι τοὺς κ[αὶ νῦ]ν εἶναι νομίζον̣τας ἐπὶ γῆς τὸν παρά- δεισον, ἐρω̣[τῶν]τας αὐτοὺς πῶς ῥο̣μφαίαφυλάττει ἄψυχος, εἰ οὕτω λ[αμβά]νοιτο· <τὸ> γὰρ φυλάττειν οὐκ ἐμψύχου μόνον ἀλλὰ καὶ λο[γικοῦ] τυγχάνει, καὶ μάλιστα Θεοῦ παράδεισον. Τίνα δὲ δώσουσι[ν λό]γον περὶ τοῦ μὴ ἕτερά τινα δεδόσθαι φυλάττειν τὴν ὁδὸ[ν το]ῦ ξύλου 115 τῆς ζωῆς ἢ τὰ ὑπερανεβεβηκότα λογικὰ χερουβείμ; Ἐκ γὰρ τῶν φυλαττόντων τὸ μέγεθος τοῦ φυλαττομένου ἔστιν μὲν νοεῖν. Πῶς δὲ ἐπὶ μὲν τῆς ῥομφαίας ὁ ἑνικὸς εἴρηται χαρακτήρ, ἐπὶ δὲ τῶν χερουβεὶμ πλῆθος; Οὐκοῦν ἐπειδὴ οὐδὲν παρ' ἐκείνων ἢ ψυχρά τινα, ἃ οὐδὲ λέγειν καλόν, λεχθήσεται, ὥρα ἡμᾶς, ἀξίαν τοῦ θείου παραδείσου ἐννοοῦντας τὴν δοθεῖσαν φυλακήν, οἰκείως περὶ τούτου, Θεοῦ δίδοντος, διαλαβεῖν. Φιλανθρωπίαν μὲν οὖν τοῦ Θεοῦ τῶν ὅλων σημαίνει τὸ μίαν εἶναι ῥομφαίαν, ὅπερ σημεῖόν ἐστι κολαστικῆς δυνάμεως, τὴν φυλάσσουσαν, "3πλῆθος"3 δὲ "3[τ]ῆς γνώσεως"3 τῆς ἐπὶ τὴν θείαν ἀρετὴν ἀγούσης. Οὐ γὰρ κα[τ]ὰ τὰ ἁμαρτήματα ἐπάγει Θεὸς τὰς κολάσεις, πολλὰς διδο[ὺ]ς ἀφορμὰς ἐπὶ σωτηρίαν ἄγουσας. Καὶ ὅτι μὲν οὐ κατ' ἀξίαν κ[ολ]άζει, δηλοῖ ὁ ψαλμός· "6Ἐὰν ἀνομίας παρατηρήσῃ, Κύριε, τί[ς] ὑποστήσεται; ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν"6. Τῶν δ' ἐπὶ τὴν ἀ[ρετ]ὴν καλούντων πολλὰ τὰ αἴτια, πρῶτον ἡ τῶν κοινῶν ἐνν[οιῶ]ν δόσις, καθ' ἃς σῳζόμενας ἀδιαστρόφους ἡ ἀρετὴ κατο[ρ- θο]ῦται, ἐπὶ τούτων διὰ πλῆθος ἁμαρτίας κα[λυφ]θεισῶν [π]ατριάρχαι, νόμος, προφῆται καὶ ἐπὶ συντελείᾳ τῶν [α]ἰώνων [ὁ] Κύριος, ὃς καὶ τοὺς ἀποστόλους δέδωκεν, καὶ ὅλως οὐδὲν τῶν πα[ρὰ] τῆς προνοίας ἐστὶν ὃ μὴ ἐπὶ σωτηρία̣ν καλεῖ. Ἀλλὰ καὶ ἡ [ῥ]ομφαία χρησίμως καὶ δι' αὐτὸ τοῦτο τέθειται. Ἢ οὐ θε[ῖος] παράδεισός ἐστιν καὶ ὁ τῆς γραφῆς λόγος ἔχων ἐν ἑαυ[τῷ] καὶ τὰς ἀπειλὰς τὰς κατὰ τῶν μὴ βουλομένων ἕπεσθ[αι τ]αῖς τοῦ Θεοῦ προστάξεσιν καὶ τὰς μυρίας διορθώσεις ἐπὶ τὴ[ν ἀ]ρετὴν καλοῦσας; Καὶ γὰρ αὕται, ποιητικαὶ τυγχάνουσαι τῆ[ς] ἐπὶ τὸν παράδεισον εἰσόδου, κωλύουσι καὶ τῆς κολάσεως [τ]ὴν πικρίαν. Ὅτι δὲ ἡ ῥομφαία ἀντὶ κολάσεως ἐν ταῖς γραφ[αῖς] 116 φέρεται, ἔστιν ἐκ πολλῶν μαρτύρασθαι· "6Ἐν ῥομφαίᾳ"6 φησὶν "6τελευτήσουσιν πάντες ἁμαρτωλοὶ λαοῦ"6· καὶ οὐδήπου πάντες διὰ ξίφους ἀποθνῄσκουσιν, ἀλλὰ τὴν μέλλουσαν κατὰ τῶν ἁμαρτανόντων ἐπιφέρεσθαι κόλασιν τὸ τῆς ῥομφαίας ὄνομα δηλοῖ· καὶ τὸ "6Ὑμεῖς δ' Αἰθίοπες τραυματίαι ῥομφαίας μού ἐστε"6 τὴν αὐτὴν παρίστησιν διάνοιαν· ἀλλὰ καὶ τὸ λεγόμενον ἐν τῇ Ἐξόδῳ ὑπὸ τῶν ὑπὸ τοῦ Φαραὼ καταπονουμένων πρὸς Μωσέα καὶ Ἀαρών· "6Ἴδοι ὁ Θεὸς καὶ κρίναι *** δοῦναι ῥομφαίαν εἰς τὰς χεῖρας Φαραώ"6, δηλοῦσιν δὲ διὰ τοῦ ὀνόματος τῆς ῥομφαίας τὴν καθ' ἑαυ[τ]ῶν ἐπενεχθεῖσαν θλῖψιν. This also agrees with the statement, 'If you do not turn his sword, it will shine.' This turning is said in order that, by turning from wickedness to virtue, man himself may turn and offer entrance. Therefore, the guard in which the sword and cherubim are placed, as has been said, should be for the benefit, so that if anyone desires entrance, through these the guidance may be given, the cherubim indicating the knowledge of the truth, which one must possess in order to enter, and the sword indicating the strenuous discipline; for through many tribulations is it to be attained, as it is written. But that the punishment established by God is a turning away and not an actual entering is taught by what happened to the people of Nineveh, who turned away God's wrath through repentance; to them the threats were turned. But the saints also, knowing that judgement awaits those who approach the cherubim and that it is impossible to enter paradise without God's providential arrangement concerning them, say, 'You who sit upon the cherubim, manifest yourself,' acting among them like a charioteer who opens or closes the entrance according to your will, since those who obey your commands desire to enter. But others also, knowing that he himself who speaks concerning man is the same who said, 'You are dust and to dust you shall return,' urge him by saying, 'You who sit upon the cherubim, let the earth be shaken,' indicating a transformation concerning the earth, that he may say to the thief, 'Today you will be with me in Paradise.' Genesis 4:1-2. But Adam knew his wife Eve, and she became pregnant and gave birth to Cain, and she said, 'I have acquired a man through God.' And she added to give birth to his brother Abel. And Abel became a shepherd of sheep, but Cain was a tiller of the earth. Then follows the account of the expulsion from paradise and the making of leather "6 Ἕτερο[ς] τρόπος γενέσεως ἀνθρώπων ὑπογράφεται· ὁ μὲν γὰρ Ἀδὰμ ἀπ[ὸ] χοῦ πέπλασται, ἡ δὲ Εὕα ἀπὸ τῆς πλευρᾶς τοῦ ἀνδρὸς λη[μ]φθεῖσα ᾠκοδομήθη, οὗτος δὲ ὁ νῦν γεννώμενος ἐξ ἀ[μ]φοτέρων τοκέων πρῶτος προῆλθεν, τῆς κατὰ τὸν Σωτῆρα γ[εν]ε´̣σεως ἐκ μόνης παρθένου γεγενημένης. Οὐκ ἄκαιρον γὰρ τ[ο]ῦτο παρασημήνασθαι, ἵνα πάντες οἱ τρόποι τῆς ἀνθρώπων γενέ[σ]εως ἐξαριθμηθῶσιν, σῳζόντων ἡμῶν τὰ προειρημέ[ν]α [π]ερὶ τοῦ χοῦ, ὡς τῆς σωμα- τικῆς οὐσίας δηλουμένης, κα[ταλ]λήλου δηλαδὴ τῆς ἐν παραδείσῳ διατριβῆς ὄντος το[ῦ σ]ώματος. "6Συλλαβοῦσα"6 δὲ εἴρηται ἐνταῦθα καὶ δῆλον [ὡς ἐ]κ σπερμάτων οὗτοι· ἀκολούθως δέ, ἅτε μὴ πάντη ἐ[ξῃρ]ημένη τὸν περὶ προνοίας λόγον, εἶπεν· "6Ἐκτη- σάμην ἄνθρωπ[ον] διὰ το[ῦ Θεοῦ]"6· εἰ γὰρ ὑπηρέτησαν ὡς γονεῖς τῇ ἀποτέξ[ει], ἀλλ' ἀγω[γῇ] Θεοῦ τὸ πᾶν ἤρτυται. Τὸ δὲ "6διὰ τοῦ Θεοῦ"6 ἁπλούστ[ερο]ν ἐκλαβεῖν δεῖ ἀντὶ τοῦ "3παρὰ τοῦ Θεοῦ"3· οὕτως γὰρ καὶ ὁ Ἰωσ[ὴφ] εἶπεν· "6Οὐχὶ διὰ τοῦ Θεοῦ ἡ διασάφησις αὐτῶν ἐστιν;"6 ἀντ[ὶ το]ῦ "3παρὰ Θεοῦ"3. "6Καὶ προσέθηκεν τεκεῖν τὸν ἀδελφὸν τοῦ Κ[άι]ν τὸν Ἄβελ"6. Ὁ Φίλων μὲν οὖν βούλεται διδύμους αὐτοὺς εἶν[αι] ἀπὸ μιᾶς συλλήμψεως· διό, φησίν, πρόσκειται τῷ ἔτεκεν τ[ὸν] Κάιν τὸ προσέθηκεν τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν Ἀβέλ. Π[ό]τερον ὑγιῶς ἔχει ἢ οὔ, ἐπιστήσας δοκιμάσεις, δυνατοῦ ὄντ[ο]ς καὶ χωρὶς αὐτοὺς ἐν διαφό- ροις χρόνοις γεγεννῆσθαι· καὶ γ[άρ], εἴ τῳ φίλον προσέσθαι 119 τὴν βίβλον τῆς διαθήκης εὑρήσει ἐν αὐτῇ καὶ πόσον θάτερ[ο]ς θατέρου τῷ χρόνῳ προσείληφεν. Ὅσα μὲν οὖν Φίλων εἰς τοῦτο ἀλληγορῶν εἶπεν, ὁ φιλόκαλος εἴσεται, λεκτέον δ' ὅμως εἰς τοῦτο τὰ κατὰ δύναμιν. Ἡ ψυχὴ τοίνυν, ὅτε μὲν παροράματι καὶ σφάλματι ὑποπίπτει, ἀπογεννᾷ φαῦλα γεννήματα, ἐὰν δὲ νήματα, ἐὰν δὲ ἀνανήψας ὁ νοῦς ἐπιστροφήν τινα σχῇ, τότε δῆτα ἄρχεται ἐκεῖνα μὲν ἀπωθεῖσθαι, τίκτε̣ιν̣ δὲ εἰσαγωγὴν ἀρετῆς, ὅπερ ἐστὶν ἀποδεκτόν· κατ' ὀλίγον [δὴ] προκοπῇ αὐξομένη ἐπὶ τὸ τέλειον ἥξει ποτέ, τὸ ἀνάπαλιν δὲ ἄπευκτον, ἀρετῆς προκαταρξαμένης, κακίαν προσθεῖναι τ[ο]ῦ ἀστείου λογισμοῦ παρατραπέντος. Εὖ δὲ καὶ τὸ τὰ ἐπιτηδε[ύμα]τα αὐτῶν ἀναγεγρᾶφθαι· "6<Ὁ> μὲν"6 γὰρ "6Ἄβελ"6 φησὶν "6ἐγένετο πο[ι]μὴν προβάτων, Κάιν δὲ ἦν ἐργαζόμενος τὴν γῆν"6, ὅπερ ὡς πρὸς τὴν ἱστορίαν ἔχοι παρατήρησιν οὐκ εὐκαταφρόνητον, καὶ τ[ὴ]ν̣ τάξιν ἡμῶν ἐπιτηρούντων. Ἐν μὲν γὰρ τῇ γενέσει τὸν Κάιν [προ]έταξεν, τοῦ χρόνου τοῦτ' ἀναγκά- ζοντος, ἐν δὲ τοῖς ἐπιτη[δεύ]μασιν προτάττει τὸν δίκαιον. Ἀστεῖα γὰρ καὶ τιμιώτερα τ[ὰ το]ῦ Ἄβελ, ὧν ἐσπούδαζεν Κάιν· τὰ μὲν γὰρ ἔμψυχα τῶν ἀψ[ύχων] τῷ τῆς φύσεως λόγῳ διαφέρει. Καὶ ταύτῃ κ[αλῶς] ὁ Φίλω[ν] τοὺς ἀρχῆς μέλλοντας ἐπιλαμβάνεσθαι τῆς τε [ἑτ]έρων κ[αὶ] τῆς ἑαυτοῦ ἐν τῇ ποιμενικῇ προπαιδεύεσθαι ἔφη. Κάιν δ[ὲ ο]ὐκ ἐρρέθη γεωργός, ἀλλ' ἐργαζόμενος τὴν γῆν· οὐ γὰρ ἦν ἀ[στε]ῖος κατὰ τὸν Νῶε, ὅστις γεωργός, οὐκ ἐργάτης, εἴρηται. Πρὸς δὲ ἀ[λλ]η̣γορίαν ποιμήν ἐστιν ὁ Ἅβελ ζῴων, ὅ ἐστιν τῶν αἰσθήσ[εω]ν, ὑπὸ ἐπιστήμην ἄγων ταῦτας ὡς νομεὺς ἄριστος, τῷ τ[ε θ]υμικῷ καὶ ἐπιθυμητικῷ ἡνίοχον καὶ ταξίαρχον τὸν λογισ[μὸ]ν ἐπιτιθείς. Ὁ δὲ Κάι̣ν περὶ τὴν γῆν καὶ τὰ γήϊνα εἰλ[υ]σ<πώ>μενος οὐ γεωργὸς εἴρηται–ἢ γὰρ ἂν καὶ περὶ αὐτὰ τάξιν [ἐ]ζήτει–, ἀλλ' ἐργαζόμενος τὴν γῆναὐτὸ μόνον, φιλοσώματός 120 [τι]ς ὤν, μηδένα λόγον ἢ τάξιν ἔχων, ὃς εἴποι ἂν προσφόρως ἑαυτῷ· "6Φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθ[ν]ῄσκομεν"6, τοῦ σὺν ἐπιστήμῃ θείᾳ ταῦτα ποιοῦντος κατὰ τὸ λεχθὲν "6Εἴτε ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε"6 ἀλλ' οὐκ ἐργάτου γῆς τυγχάνοντος. Οὗτοι δέ, ὡς προείρηται, τρόποι ψυχῆς ἂν εἶεν διάφοροι κατὰ διαφόρους ἐνεργούμενοι χρόνους. ιῃ, 3–5. Καὶ ἐγένετο μεθ' ἡμέρας ἤνεγκεν̣ Κάιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ, καὶ Ἄβελ [ἤν]εγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν. Καὶ ἐπεῖδεν ὁ Θεὸς ἐ[π]ὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάιν καὶ ἐπὶ ταῖς θυ[σία]ις αὐτοῦ οὐ προσέσχεν· καὶ ἐλύπησεν τὸν Κάιν λίαν καὶ συνέπεσεν τῷ προσώπῳ. Σύντονον καὶ ἀνενδοίαστον εἶνα[ι] προσήκει τὸν ἐνάρετον, ὡς μὴ μόνον αὐτὸν ἑτοιμότ[ε]ρ̣ο̣ν εἶναι πρὸς τὴν τῆς ἀρετῆς ἐνέργειαν, ἀλλὰ καὶ, κω[λυό]ντων ἄλλων, ἐθέλειν αὐτῆς προκινδυνεύειν καθάπ[ερ] ἥ τε μακαρία Σουσάννα καὶ Ἰωσὴφ ὁ ἀνδρειότατος· πε[ιρώ]μενοι γὰρ ὡς ἀντεχό- μενοι τῆς σωφροσύνης περιπ[οι]οῦνται [ἐνσ]τάσεσιν. Κύριοι γὰρ τοῦ ταύταις περιβαλεῖν ἐφαίνον[το] οἱ εἰς ἁμαρτίαν προτρεπόμενοι· ὅμως οὐκ εἶξαν, [ἀ]λλ' εἵλαντ[ο] τὸ γνήσιον τὸ πρὸς Θεὸν διατηρεῖν, καὶ εἰ θάνατ[ος] γένοιτο· οὕτως διαπύρῳ τῷ πόθῳ τῆς ἁγνείας ἀντείχον[το], καὶ τὸ τέλος δὲ διέδειξεν καὶ τοῖς ἀπίστοις τὴν κρίσιν [α]ὐτῶν καὶ τὴν δοκιμασίαν σωτήριον Θεοῦ, τῆς ἀρετῆς αὐ[το]ὺς ἀποδεξαμένου. Ἀλλ' ὁ Κάιν οὐ τοιοῦτος, μελλητὴς δ[ὲ ε]ἰσάγεται· "6Μεθ' ἡμέρας"6 γὰρ "6ἤνεγκεν ἀπὸ τῶν καρπῶν τῆς γῆς"6, ὥσπερ ἔκ τινος μεταγνώσεως Θεοῦ μνημονεύων. Το[ῦ]το καταμεμφομένη ἡ θεία γραφὴ διδάσκει· "6Μὴ 121 ἀπόσχῃ εὖ [π]οιεῖν ἐνδεή, ἡνίκα ἂν ἔχῃ ἡ χείρ σου βοηθεῖν. Do not say, 'I will return later and give it to you, when you are able to do it well.' But concerning Abel, it is not said 'after some days,' but 'And Abel also brought.' And what did he bring? The text implies the firstlings, signifying their own and valuable possessions: 'from the firstborn of his flock and from their fat.' However, while Cain carelessly offered the things of his cultivation, Abel offered sincerely. 'God looked upon Abel and his offerings, but he did not look upon Cain and his sacrifices.' For the genuine quality is evident in Abel. For he brought the firstborn, judging it most valuable to give to God, including the fat, as it was necessary for Cain to do, offering from the firstfruits. For it is fitting to first offer to God, as the blessed David says spiritually, 'My spirit rises toward you, O God, early in the morning,' and nothing is more valuable to me than to take refuge in you. And yet, what is owed to you by God is offered before any other thing. But the gift of sacrifice differs in that the gift is brought from animals, but the sacrifice is not. However, because animals are by nature more valuable than lifeless things, it is clear that the sacrifice is the more honorable. And what does 'God did not look upon' signify, from which Cain was grieved and his countenance fell? Someone might say, 'How did Cain know that God did not receive him, so that he could be grieved?' To which someone might respond with the words from the book of the covenant, where it is written that fire came down from heaven and received the sacrifices brought in the proper manner. From this it is reasonable to conclude that Cain knew, because his own sacrifices were not consumed by the fire that consumed Abel's. Τοῦτο δὲ καὶ ἐν τῷ Λευι[τι]κῷ ἐγίνετο· οἱ γὰρ προαγα- γόντες ἀλλότριον πῦρ ἐπὶ τὸ θυ[σι]αστήριον δίκην ὑπέσχον οὐ μίκραν, καὶ Ἠλίας ὁ μέγας προφήτης [π]ρὸς τοὺς 122 ἱερεῖς τῆς Βάαλ ἀπομαχό<μενος> διέδειξεν ὡς ἀπ' οὐρανοῦ τὸ πῦρ κατῄει ἐπὶ τὰς αὐτοῦ, ἁγίου ὄντος, θυσίας. Ταῦτα μὲν οὖν ἡ τοῦ ῥητοῦ παρέχει διήγησις· ὁ δὲ τῆς ἀναγωγῆς νοῦς τοιοῦτος ἂν εἴη· οἱ τὴν ἀρετὴν ὑποκρι- νόμενοι τῷ μὴ ἀπὸ γνησίας προθέσεως ἀλλ' ἄλλου χάριν τὴν ἐξωφάνειαν ἐπιδείκνυσθαι μελληταί τινές εἰσιν καὶ ἀδόκιμοι, οὐκ ἀπαρχόμενοι τῷ Θεῷ· ἀπαρχὴ δ' ἐστὶν ἀρετῆς ἡ ἀπὸ τῆς γνώμης· κίνησις ἐπ' [α]ὐτὴν ἐκεῖθεν φύεται. Τοῦτο ∆αυὶδ παιδεύει φάσκων· "6Ἀλλ' ἦν [ἐν] νόμῳ Κυρίου τὸ θέλημα αὐτοῦ"6· οἱ δ' ὑποκριταί, οὐκ ἔχοντες ἀρετ[ῆ]ς θέλημα, ἢ αἰσχροῦ χάριν κέρδους, ὡς εἴρηται, ἢ δόξης τὰ τῆς ἀ[ρε]τῆς ὑποκρίνονται. Ταύτης ὢν τῆς μερίδος Κάιν προσήγα̣[γεν] μεθ' ἡμέρας, ὁ δ' Ἄβελ ἀμελλητὶ ζῷα πρωτότοκα καὶ στέατ[α] προσάγει· οὐδεμίαν γὰρ ἑαυτοῦ πρᾶξιν οἴεται ἀπαρχόμενος ὁ [ἐ]νάρετος εἶναι μὴ τῷ Θεῷ προσήκουσαν, καθὰ καὶ Παῦλος ὁ μα[κ]άρ[ιο]ς λέγων· "6Οὐκ ἐγὼ δέ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί"6, καὶ ὁ Ψα[λμ]ῳδός· "6Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπία[σαν ο]ἱ οἰκοδομοῦντες αὐτόν. 6 Therefore Abel, having cultivated living and irrational animals by reasoning and making them stable, presented to God those that were his own and not those which are subject to passions. It becomes a grief to those who do not use things in the proper manner, a trial of the conscious fire that convicts and exposes. And if malice is still held, the unbecoming acts of those who are acted upon arise, from which the countenance of the soul is also affected, and thereupon the bodily characteristics receive dejection. And that the countenance of the soul exists, the learned man affirms, 'The wisdom of a man shines on his countenance'6, and 'We behold the glory of the Lord in the unveiled countenance'6, signifying the sensible countenance in the phrase 'A joyful countenance of the heart, in sadness the countenance languishes'6, which happened to Cain under the convicting conscious. ii, 6–7. And the Lord God said to Cain, 'Why did you become dejected, and why has your countenance fallen? If you had offered correctly, but had not divided correctly, you would not have sinned. Cease. Your turning (expiation) comes to you, and you shall rule over it. The philanthropy of God, surpassing all, is shown, in that He even speaks to the erring, not allowing them to sink into sins, but arousing those who perceive it to turn toward virtue, which is also happening now with Cain, as God speaks to him in the sense of reprimand, 'Why did you become dejected?'6, you have become the cause of this yourself, and there was no pretext for the sin other than yourself. And He also proposes the manner of the transgression, saying, 'If you had offered correctly, but had not divided correctly, you would have sinned.' "6 Ὅσοι γ[ὰρ] πρόνοιαν ἐφεστάναι μὲν τοῖς ὅλοις ἡγοῦντ[αι κ]αὶ διεξ[ά]γουσιν αὐτῶν τὰ πράγματα προσάγοντες εὐχαριστίαν [οἰ]κείως ποιοῦσιν, ἠμελημένως δὲ ταύτῃ χρώμενοι, ὡ[ς] τὰ μὲν τίμια ἑαυτοῖς φυλάττειν, προσάγειν δὲ τὰ εὐτελῆ, [οὗτ]οι κακῶς τῇ διαιρέσει κέχρηνται. Τοῦτ' αὐτὸ τοῦ Ἰσραὴλ π[οιο]ῦντος, ὁ προφητικὸς λόγος ἐπιτιμητικῶς καὶ ἐντρεπτικ[ῶς] φησιν· "6<Ἐὰν προσαγάγητε τυφλὸν εἰς θυσίαν, οὐ κακόν; καὶ ἐὰν προσα- γάγητε χωλὸν ἢ ἄρρωστον,> οὐ κακόν; Προσάγαγε αὐτὸ τ[ῷ] ἡγουμένῳ σου"6. Ἀλλὰ καὶ Ἀνανία καὶ Σαφφείρα ἐν ταῖς Πράξε̣σιν τῶν ἀποστόλων, πολλῶν προσφερόντων 124 εἰς χρείας τοῖς̣ δεομένοις, καὶ αὐτοὶ καθυπέσχοντο τιμὴν χωρίου, ἀφ' ἧς νοσφισάμενοι τὸ ἥμισυ τὸ ἕτερον προσήγαγον κακῶς τῇ διαιρέσει χρώμενοι, ὅπερ ἐλέγχων ὁ πρόκριτος τῶν ἀποστόλων τῷ πνεύματι κινούμενος ἔλεγεν· "6Οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; Τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου ποιῆσαι τὸ πρᾶγμα τοῦτο;"6 ὃπερ καὶ ἐνταῦθα τῷ Κάιν ὑπὸ Θεοῦ εἴρηται· "6Ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου; Ο[ὐκ] ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτε. For those who approach God as a supplicant, they sin, not knowing what is stated in the Psalms to God: 'Shall I eat the flesh of bulls or drink the blood of goats?' And also: 'All the wild animals of the field, the cattle on the hills.' For you have whatever you desire from me, but I have everything, so I did not make a command as one in need, but by symbolically educating you through these things, I teach you to use virtue not neglectfully, but perfectly and completely. Then, in order to not advance evil, He advises to abstain from it so that it does not produce worse consequences. This also applies to Zion, which is mentioned as being disorderly moved. For such is its name: 'Set yourself up, Zion.' For since the rational creature is capable of performing either evil or virtue, it is fitting that when it commits evil, it should be its own responsibility to rectify it, so that virtue may find the appropriate place. This is also advised by David, saying 'Depart from evil and do good.' Therefore, he says, do not persist in evil, do not contemplate through despondency that your sacrifice was not received by God as it should have been. For many times, they themselves, stumbling and not having God as their co-worker, displease God due to their negligence, which God warns against, saying 'Depart from evil.' 6 125 He brings forward also the passage to you: 'And you shall rule over him,' teaching that whatever is not offered to God in a suitable manner is not offered to Him, but to the one who gave, He being pleased to receive it, because it does not find a place in God. In the same way, those who perform acts of charity to be seen by men do not receive their reward from God, for they have not done this with a divine intention. Therefore, the whole discourse of the speaker is most beneficial for character, when it is received in a straightforward manner, genuinely teaching the proper way of making offerings and of not doing them negligently. But since we have already entered into the discussion of the aforementioned principles, it is necessary to do this also now. The word of God, present in common thoughts and in conscience, inwardly reproaches those who err, which is also happening now. For hypocrites seem to be doing something right, to the extent that they do not reject virtue, even if they do not choose it; but when it comes to distribution, they act badly, being led by their own desires from the depths of their minds, and forming the appearance of doing things for God, they reasonably are not acceptable. They cleanse the outside of the cup, and, while covering the outside with the skin of a sheep, they are wolves on the inside. To such people, the Lord reproaches, saying, 'Why do you compare yourselves to whitewashed tombs? Inside they are full of dead bones and all uncleanness.' 6 But the virtuous, being all through and through of God, in disposition and action, and concerning human matters, which indeed they consider for the sake of bodily necessity, and themselves skillfully accomplish, they rightly employ in their approach towards God, taking care of both body and soul, of which Abel serves as an example, offering God as prince and protector of his own actions. For this is a characteristic of the virtuous, that the hypocrisy of the actor turns back upon himself; for God, seeing into the depths of the mind, does not accept such actions performed by him. Book 1, 8. And Cain said to his brother Abel, 'Let us go into the field.' So it happened, when they were in the field, that Cain rose up against Abel his brother and killed him. The gradual increase of wickedness, not hindered, reaches immoderation, and the sin hidden in the mind, when not restrained by reason, achieves the deeds, and even if it seems to endure for a short time, it will come to an end. It is stated in the Acts of the Apostles; for the governor, hearing many things about the divine teaching from Paul and being filled with fear, suffers yet again from the passion of greed. For the scriptural Spirit says to Paul, 'At a convenient time I will send for you,' at the same time also expecting to receive money from him. Cain likewise suffers such a thing; for after a little repentance, he nourishes envy in his mind and says to his brother with craft, 'Let us go into the field,' and having gone, does not let go of his anger, but attacks and kills his brother. Some people, desiring to investigate these things, say, 'With what weapon did he use to kill Abel?' But there is no difficulty for you; for even if it was not with iron, but rather with stone or wood, this could have happened, as the book of the covenant testifies. Σφαγὴν δὲ ὁμῶς ἡ γραφὴ τὴν ὁπωσδήποτε γινομ[έ]νην ἀναίρεσιν εἶναί φησιν, ὡς δηλοῦται ἐν τῇ ἐπιστολῇ τῇ Ἰωάννου· "6Καθὼς 127 Κάιν ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ, ὅτ[ι τ]ὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια"6. Τ[ὸ] δὲ "6ἀνέστη Κάιν ἐπὶ Ἄβελ"6 καὶ τὴν ἐπίθεσιν ἅμα καὶ τὴν ἑκ[ού]σιον ὁρμὴν δηλοῖ. Ταῦτα μὲν οὖν ὁ τῆς ἱστορίας περιέχει λόγο[ς]· ἐπειδὴ δὲ τρόπον ὑποκριτὴν ἐφάσκομεν εἶναι τὸν Κά[ι]ν κατὰ τὸν τῆς ἀναγωγῆς λόγον, τοιαῦτα ἂν εἴη καὶ [τὰ] νῦν. Ἀδελφός ἐστι τοῦ φαινομένου ἔξω ἀνθρώπου [ὁ κ]ρυπτ[ὸς] καὶ ἐν διανοίᾳ ἄνθρωπος· ἀμφοτέρων γὰρ τὸν σπουδ[αῖο]ν ̣ ἐπι[μ]έλεσθαι προσήκει, καὶ ὀρθά τε λογιζόμενον καὶ σ[τολι]σμὸν [ο]ἰκεῖον τοῖς τρόποις ἐπιδεικνύμενον, ὅπερ καὶ ὁ ψαλ[μ]ῳδὸς [π]αιδεύων ἐν πρώτῳ ψαλμῷ φησιν· "6Μακάριος ἄνη[ρ ὃ]ς οὐκ ἐ[π]ορεύθη ἐν βουλῇ ἀσεβῶν"6, καὶ μετ' ὀλίγα· "6ὃ τὸν καρπὸ[ν] αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυ[ήσε]ται"6, καρπὸν μὲν λέγων τὴν ἀπὸ διαθέσεως ἐνάρετο[ν πρ]ᾶξιν, φύλλον δὲ <τ>ὸ ἔξωθεν κατάστημα, ὃ ἐν σχήμα[τι κα]ὶ στολισμῷ καὶ μειδιασμῷ ὀδόντων διαφ[αίν]εται. [Ἐπὰ]ν οὖν ὁ ὑποκριτὴς ταῦτα σπουδάζῃ, τοῦ λογ[ισμοῦ] δὲ αὐτ[οῦ] διεστραμμένου τυγχάνοντος, τὸν ἀδελφ[ὸν σ]φάτ- τ[ει], ἀσύμφωνον τὴν διάνοιαν τοῖς ἔξωθεν ἔχων. [Π]εδιὰς δ[ὲ] τούτῳ ἡ κατὰ τῶν ἀπατωμένων μηχανή, ει᾿̣[ς] ἣν χωρῶ[ν] τῇ κατ' ἐκείνων ἀπάτῃ ἑαυτὸν πρότερον εἰς ἁμαρτίαν ἄγε[ι]. Τοιοῦτοι δὲ καὶ οἱ σοφισταὶ τυγχά- νουσιν, πεδια´̣δι τῇ λέξε[ι] χρώμενοι, δι' ἧς εἰς ἀσέβειαν περιάγουσιν τοὺς ἑαυτῶ[ν ἀ]δελφούς. ιῃ, 9. Καὶ εἶπεν Κύριος ὁ Θεὸς πρὸς Κάιν· [Πο]ῦ ἐστιν Ἄβελ ὁ ἀδελφός σου; Ὁ δὲ εἶπεν· Οὐ γιγνώσκω· μ[ὴ] φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ; Ὁ φιλάνθρωπος Θεὸς καὶ τ[οὺ]ς πάντη ἀλλοτριωθέντας 128 αὐτοῦ διὰ πολλὴν ἀγαθότητα πάλιν ἐπισκέπτεται καὶ διὰ τῆς ἐπισκέψεως εἰς αἴσθησιν διεγε̣ίρει, ὅπερ καὶ νῦν ἐπὶ τοῦ Κάιν ποιεῖ, πρῶτον μὲν ἐνιεὶς αὐτῷ τοὺς ἀπὸ τῆς συνειδήσεως λόγους, ἔπειτα καὶ δ[ι]ὰ τοῦ εἰπεῖν "6Ἄβελ ὁ ἀδελφὸς"6 ὥσπερ βαρύνει αὐτὸν τῇ προσηγορίᾳ τῆς φύσεως καὶ ἄγει εἰς συναίσθησιν τοῦ μιάσμα[το]ς. Μέγεθος παρίσταται τ̣οῦ τολμήματος, ὅτι καὶ ἀπέκτει[ν]εν κ[αὶ] ἀδελφὸν καὶ δίκαιον ἀδελφὸν, ὃν δι' ἐπικουρίαν καὶ [β]οή- θε[ιαν] ὁ Θεὸς πεποίηκεν, ἀνελών. Τοῦτο γὰρ τὸ λόγιόν φησιν· "6Εἰς πά[ντ]α̣ καιρὸν φίλος ὑπαρχέτω σοι, ἀδελφοὶ δὲ ἐν ἀνάγκ[α]ις χρή[σι]μοι ἔστωσαν· τούτου γὰρ χάριν γεννῶνται"6. Τὴν γ[ὰ]ρ αἰτί[αν] τῆς τῶν ἀδελφῶν ὑποστά- σεως ταύτην ὁ λόγος ὑπο[σ]ημαίν[ει]. Ἑνωτικὴ γὰρ ὑπάρχουσα ἡ θεία διοίκησις διὰ πάντων τοῦ[το π]οιεῖ. Ἀμέλει καὶ ἐν τῷ νόμῳ ἀρκούσης τῆς ἀδελφικῆς δια- θέ[σ]εω[ς] καὶ τῶν σφόδρα ἐγγὺς εἰς ἕνωσιν, τούτους μὲν οὐ συγχωρεῖ γ[άμ]ῳ συνάπτεσθαι, ἄλλας δὲ παρὰ τὰς ἀδελφὰς καὶ τὰς πλη[σίον] ἐπιτρέ[π]ει, ἵνα διὰ τούτων ἐπισυνάγηται καὶ ἀπὸ ἄλλων σ̣[···]η καὶ δι[ά]θεσις, ἅπερ ἐπάτησεν Κάιν. Ἰδεῖν γὰρ αὐτοῦ καὶ τ[ὴν ὑ]πόκρισ[ιν ἔ]στιν λέγοντος μετὰ ἀπονοίας· "6Οὐ γινώσκω· μὴ φύ[λα]ξ τοῦ ἀ[δελφ]οῦ μού εἰμι ἐγώ;"6 ∆ιὰ μὲν γὰρ το<ῦ> "6Οὐκ οἶδα"6 τὸ θρασὺ δ[εί]κνυτ[αι, ὅ]τι ᾠήθη Θεὸν λανθάνειν, διὰ <δὲ> τοῦ "6Μὴ φύλαξ;"6 τὸ α᾿̣δ̣ι̣άθετον [κα]ὶ ἀνήμερον καὶ διὰ τοῦτο ἀδιανόητον δηλοῦτα[ι· φ]ύλακα γὰρ αὐτὸν τοῦ ἀδελφοῦἔπρεπεν εἶναι. 129 ιῃ, 10–12. Καὶ εἶπεν ὁ Θεός· Τί ἐποίησας; Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρὸς μὲ ἐκ τῆς γῆς. Καὶ νῦν ἐπικα- τάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανεν τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χει̣ρός σου, ὅτι ἐργᾷ τὴν γῆν καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοί· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς. Καὶ ἀναισχυνοῦντα διδάσκει ὁ φιλάνθρωπος, καὶ οἰόμενον λανθάνειν Θεὸν παιδεύει ὡς [το]ῦτο ἀδύνατον· "6Φωνή"6 φησιν "6αἵματος τοῦ ἀδελφοῦ σου [β]οᾷ πρὸς μὲ ἐκ τῆς γῆς"6, μὴ νόμιζε τὸν ἀκοίμητον ὀφ[θα]λμὸν τῆς προνοίας διαπεφευγέναι τὸ μίασμα. Φωνὴ[ν] δὲ αἵματος τὴν φανέρωσιν λέγει ὡς καὶ ἑτέρωθι· "6Ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρα[ς] ὑμῶν ὁ ἀπεστερημένος ἀφ' ὑμῶν κράζει"6. Καὶ οὕτω[ς] γ[ὰ]ρ ἐκλημπτέον, δυνατὸν δὲ καὶ τὸ αἷμα ἀντὶ τῆς ψυ[χῆς] ἐνταῦθα εἰρῆσθαι. Λέγοι δ' ἄν τις ὅτι διὰ τοῦ<το> αἵματος ἐμνήσθη, ὅτι τὸ σῶμα ἔκρυψεν. Ἐκχύ[σεως] δὲ μνημονεύει καὶ ὡς ἡ γῆ ἔχανεν τὸ στόμα α[ὐτῆς] δέξασθ̣αι τὸ αἷμα καὶ ἀδελφοῦ συνεχῶς, ἵνα μεγ[εθύ]νων [τὸ] πραχθὲν καταιδέσῃ τὸν ὠμόθυμον. Ἐπ[άγ]ει δὲ αὐτ[ῷ] καὶ ἀρὰς εἰκότως τοσοῦτον ἐργα- σαμένῳ [λ]έγω<ν>· "6Καὶ ν[ῦν] ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ὅτι ἐργᾷ τὴν [γ]ῆν καὶ οὐ πρ[ο]σθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι. "6 Πολλάκ[ι]ς γὰρ διὰ τα`̣ς̣ τῶν ἀνθρώπων ἁμαρτίας ἡ τῆς γῆς ἔνδεια συμβαίνει τοὺς καρ̣π̣οὺς οὐκ ἀποδιδούσης κατὰ τὸ εἰρημένον· "6[Π]ενθήσει ἡ γῆ διὰ τοὺς κατοικοῦντας ἐν̣ αὐτῇ."6 ∆έδο[τ]αι γὰρ αὐτῂ ἐπὶ τῷ ἐκφέρειν καρποὺς τοῖς ἀδιάστρο[φ]ον μὲν τηροῦσι τὸν λογισμόν, φιλανθρωπίᾳ δὲ Θεοῦ κ[αὶ] τοῖς σφαλλομένοις 130 παρέχει τὰ ἀναγκαῖα, προστάγματι πάλιν αὐτοῦ τῶν ἀπ' αὐτῆς ἐκλειπόν[των] καρπῶν, ἵν' ἐπιστροφὴ γένηται. Εἴη δὲ πρὸς ἀναγωγήν, ἑπομένων ἡμῶν τοῖς πρώτοις, αἰτιώμενος τὸν ὑποκριτὴν ὁ Θεός, ὅτι τὴν ζωτικὴν δύναμιν τῆς ψυχῆς διαστρέφει, ἀδελφὸν οὖσαν τοῦ ἔξω ἀνθρώπου, ὡς εἴρηται. ∆ιὸ καὶ ἐπικατάρατος ἔσται, μηκέτι παρέχουσα καρπούς, ἀλλὰ τὴν ἐντρέχειαν ἐπὶ χρησίμῳ παραπολλύουσα, ἵν' ἐκ τούτου <εἰς> τὴν τῆς ἀρετῆς ἀρχὴν καταβάληται· [χρ]ήσιμον γὰρ καὶ τὸ διαστραφῆναι πονηρίαν, τῶν ἀπ' αὐτῆ[ς ··]τελῶν μὴ ἐπιτυγχανομένων, ἵνα κόπος ἐγγενόμε[νος] ἔρωτα τῆς ἀρετῆς ἐμποιήσῃ κατὰ τὸ εἰρημένον· "6Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπορία Αἰθιόπων καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται"6. "6Στένων"6 δὲ "6κα[ὶ] τρ[έ]μων ἐπὶ τῆς γῆς"6 ἔσται, οὕτω κρινόμενος, ἀεὶ ὑπὸ τοῦ συνειδότος ἐλεγχόμενος. ιῃ, 13–14. [Καὶ] εἶπεν Κάιν πρὸς Κύριον τὸν Θεόν· Μείζων ἡ α[ἰ]τία μου τοῦ ἀφεθῆναί με· εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι· καὶ ἔ[σομαι σ]τένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται, πᾶς ὁ εὑρίσκ[ων] με ἀποκτενεῖ με· Ἔγκειται καὶ τοῖς ἀλλοτριοῦσιν ἑ[α]υτοὺς το[ῦ] Θεοῦ λόγος, καθ' ὃν περὶ Θεοῦ αὐτοῦ ὡς φιλανθρώπου καὶ ἀγαθοῦ [ἀν]αλαμβάνουσιν· καὶ οὐχ οἷόν τε ἐκκεκόφθαι ταύτην ἀγ̣αθ̣[ὴ]ν τὴν ἔννοιαν, κἂν διὰ βάθος κακίας δυσαρεστῶνται π[ο]λλάκις. Immediately, therefore, when they find themselves in need, the forgetful of God hasten to supplications and prayers, which is also observed in the case of Cain. For as being forgetful of God, stirred up by the murder of his brother, he boldly answered him, who enquired, 'Where is Abel thy brother?' having learnt, through examination of the things which have occurred in his conscience, from the words of God, that the eye of God is never escaped, he fears to surround him with every foreign attire so as to cause him groaning and trembling, and cause him to be thought of by everyone who discovers him as liable to be destroyed. For when he wishes to convert those who are sinning and to discipline them, he says: 'I will visit their transgressions with a rod and their iniquities with stripes, but I will not remove my mercy from them.' Now what he says is that their rebuke will be greater than mine, O Lord, if you do not restrain it, as it is said. But he, thinking that he has erred and fallen away, imagines that he will be cast out from the earth and from the presence of God. Κατὰ δὲ ἑτέραν διάνοιαν εἴη ἂν λέγων ταῦτα, ὅτι μεῖζόν μοι ἔσται κακόν, εἰ παραμένοιμι ἐν τῇ γῇ, σοῦ, ὦ Θεέ, μὴ ἀπολλύοντός με εἰς ἀνυπαρξίαν· εἰ γὰρ ἐκβάλλοις με ἀπὸ τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι μηκέτι ὑπάρχων, ὅπερ εὐκτὸν αὐτῷ ὑπῆρχεν, ἐπειδὴ δὲ οὐκ ἐκβάλλεις με ἀπὸ τῆς γῆς–τοῦτο γὰρ προσυ- πακούειν δεῖ–, ἔσομαι στένων ἐν αὐτῇ καὶ τρέμων, παν[τ]ο`̣ς τοῦ εὑρίσκοντός με ἀποκτενο<ῦ>ντος. Ὅτι δὲ οἱ πολλοί, ἐ[πειδὰ]ν γιγνώσκωσιν ἑαυτοῖς ἀμετρίαν σφαλμάτων, ἔχον[τές] πως ἔννοιαν ὡς μετελεύσεται αὐτὸς ὁ Θεός, αἱρετὸν [ἡγ]οῦνται τὸ μὴ εἶναι, ἀναισθησίαν παθῶν τοῦ ὑπάρχειν προτιμῶντε<ς>, εἴη ἂν σαφὲς ἐκ τοῦ εἰρημ[ένου] ὑπὸ τοῦ προφήτου περὶ τῶν προδότων Ἰησοῦ· "6Θελήσουσ[ιν ε]ἰ ἐγενήθησαν πυρίκαυστοι."6 Καὶ ἑτέρως δ' ἂν ἐπιβάλοι λέγον[τ]ος αὐτοῦ· "6Εἰ ἐκβάλλεις με"6, "6σήμερον"6 δ' αἰτοῦντος τόπον μετανοίας ἵν' ὑπερτεθῇ τὸ νῦν, "6σήμερον"6 εἰρημένον. And he also wished to end by falling into the so-called 'sin' towards God, so that he would not be subject to condemnation by anyone who found him. Cain would ask who would ever dare to find and kill him, since there would be no one except himself and his parents. To whom someone might say that, in the first place, having the thought that there would be succession of mankind, he feared that by committing such a grave sin, he would be hated by those who would come after him as something abominable, and that he, who was the cause of so many deaths, would be surpassed by the number of those who would be born. But then, even if not for this reason, he was terrified by the expectation of divine powers punishing his wickedness, powers that he likely had seen even before the spread of evil. But concerning retribution #561,15. And the Lord God said to him: Not so; every one who kills Cain will suffer vengeance sevenfold. And the Lord God set a mark on Cain, so that no one who found him would kill him. For the punishment of the murder of his own brother, Cain, who became the murderer, will be greater, as God says: 'Not so;' this is not a fitting punishment for the crime to be completely destroyed. For this [number] represents the complete punishment, which is indicated by the number seven. For many times the number seven is used in writing instead of perfection; this is shown by the saying, 'There are seven eyes looking upon all the earth.' For God is not a body, so that his eyes can actually see through the number seven, but it is clear that it teaches that his power of sight is the most complete and great. Ἄλλοι δὲ εἶπον ὅτι, ὥσπερ ὁ τοῦ [Σ]ωτῆρος ἄνθρωπος ἔσχεν ἑπτὰ πνεύματα ἐπαναπαυσόμενα, "6[π]νεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ"6, οὕτως ἕκαστος ἄνθρωπος, πρὸ τῆς ἁμαρτίας ἀνὴρ τέλειος ὤν, εἰς ὃν καὶ καταντῆσαι ἡμᾶς ὁ ἀπόστολος διδάσκων φησίν· "6ἄχρι καταντήσωμεν πάντες εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ"6, ἔχων ταῦτα 134 ἐπανα<πα>υσόμενα, εἰ ἁμαρτήσοι, παραλύσει αὐτά, περὶ ὧν ἐκδίκησις γενέσθαι ὤφειλεν πληρεστάτη καὶ κατάλ- ληλος. It should be noted that the phrase 'whoever kills Cain, vengeance shall be taken on him' is said instead of the imperative 'O Cain, whoever kills'. Or others say about him, 'whoever kills Cain'. These are the powers that someone speaking would not fail. To these same, he gave the sign 'not to kill him', which could be his commandment; for none of these judgments takes place without forgiveness. *** -ηυιτ λιγνες εν βλανξ- He set a sign for the repentance after sins, by which it would not be difficult for him to be removed. Μέγα μὲν γὰρ ἀγαθὸν τὸ μὴ πταῖσαι· τὸ δὲ μ[ε]τὰ τὰ πταίσματα ἐν μεταγνώσει γενέσθαι δεύτερος ἂ[ν] εἴη λιμήν, ὅπερ οἰκονομῶν ὁ Θεὸς <διὰ> διδασκαλίας διεγείρει πρὸς τὸ μὴ ὑποπεσεῖν τῷ ἀπατεῶνι. Τοιαύτην τὴν διάνοιαν ὑποβάλλει τὸ ἐν ψαλμοῖς λεγόμενον· "6Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε"6, ὅπερ προσώπου φῶς τὸν Υἱὸν ἢ τὰς θείας ἔννοιας λέγων οἰκείως ἐρεῖς. Οὕτω γὰρ ἂν καὶ τὸ φυγεῖν ἀπὸ προσώπου τόξου 135 γενήσεται, τοῦ προσώπου τοῦ Θεοῦ ἐν ἡμῖν, ὡς εἴρηται, ὑπάρχοντος· καὶ τὸ ἑξῆς δὲ ἐπιφερόμενον βεβαιοῖ· "6Ὅπως ἂν ῥυσθῶσιν οἱ ἀγαπητοί σου"6. Φιλανθρωπίᾳ οὖν καὶ ἀγαθότητι ὁ Θεὸς καὶ τοῖς μεγάλα σφαλλομένοις τόπον μετανοίας δίδωσιν, ἵνα πάλιν ἀνάλη<μ>ψις τῆς ἀρετῆς γένηται. ιῃ, 16. Ἐξῆλθεν οὖν Κάιν ἀπὸ προσώπου τοῦ Θεοῦ καὶ ᾤκησεν ἐν γῇ Ναῒν κατέναντι Ἐδέμ. Τὸ ἐξελθεῖν τὸν Κάιν ἀπὸ προσώπου τοῦ Θεοῦ οὐ τοπικῶς ἐκλαμβάνοντές φαμεν ὅτι πᾶς ἁμαρτάνων ἔξω Θεοῦ γίνεται, ἐπεὶ καὶ τὸ εἰσελθεῖν πρὸς τὸν Θεὸν οὕτω νοοῦμεν, λέγοντος τοῦ ψαλμοῦ· "6Εἰ[σ]έλθατε ἐνώπιον αὐτοῦ ἐν ἀγαλλιάσει"6· εἰσέρχεται δέ τις ἐνώπιον Θεοῦ τὰ ἔξω πάντα καταλιπών, ἁμαρτήματά τε καὶ τὰ αἰσθητὰ πράγματα, καὶ ἄλλος τοῦ κόσμου γινόμενος, ἵν' οὕτως τῆς περὶ Θεοῦ γνώσεως μέτοχος γένηται. Therefore it is said here: 'Cain went out from the presence of God', and we do not say that it is a place in which God exists, in which Cain existed when he went out. For God is unbounded and not contained by places, even though he later became a temple, a teaching of symbolic worship. Therefore Cain went out, making himself unworthy of the presence of God, becoming thereafter foolish. Concerning such things it is said: 'There is no God before him', and concerning the sons of Eli it is said: 'The sons of Eli did not know the Lord'. For if they had paid attention to the temple but not to their disposition and actions, they would have found him outside. Ὅτι δὲ Κάιν οὕτως ἐξῆλθεν, τὸ ἐπιφερόμενον παρί- στησιν· "6Καὶ ᾤκησεν"6 γάρ φησιν "6ἐν γῇ Ναῒν κατέναντι Ἐδέμ"6 "3Σάλος"3 γὰρ ἡ Ναῒν ἑρμηνεύεται· ποῦ γὰρ 136 ἔδει τὸν ἀποστάντα τῆς εἰρηνικῆς ἀρετῆς οἰκεῖν ἢ ἐν τῇ "3σάλῳ"3, ἀστάτῳ πράγματι καὶ ἀβεβαίῳ, ὅπερ ἐστὶν ἡ κακία; Εὖ δὲ καὶ τὸ κατέναντι· ἐναντία γὰρ τῇ ἀρετῇ ἡ κακία. Μεμνήμεθα τοίνυν ὡς, ὅτε διελαμβάνομεν περὶ τῆς ἐκβολῆς τοῦ Ἀδάμ, ἐσημειωσάμεθα ὅτι ἐκβέβληκεν αὐτὸν οὐκ ἀφ' ἑαυτοῦ ἐξελθόντα, ἀλλὰ ἔτι ἔχοντα ἔναυσμα πόθου τῆς διατριβῆς τοῦ παρ<α>δείσου τῆς τρυφῆς· διὸ καὶ κατέναντι τούτων αὐτὸν κατῴκισεν, οἷον αὐτὸς καὶ τὴν οἴκησιν οἰκονομήσας. For those who do not commit great sins, since virtue does not lie far off, there is a quick pretext indicating a swift return, given by God, which was not said of Cain. For neither is he settled nor cast out, having eagerly desired evil; therefore he dwells in a turbulent state, being agitated without rest, since he desired this, while the virtuous state exists steadfastly, for it has a strong stance, so that it is also able to stand with God, as is stated: 'But you stand with me,' and by the Savior concerning those who do not experience death: 'There are some who are standing here,' who were his acquaintances. But also Paul, admonishing not to be carried away by every teaching, writes, '6Stand firm then, and do not submit again to a yoke of slavery.' And the psalmist also says with thanksgiving, '6You have set my feet upon a rock.' But concerning the wicked, who are always stumbling in evil, it is said, '6The pride of their feet will not stand.' For it is a great sin to always be moved in evil, which the word says is not wanting to be in Zion. '6Establish yourself in Zion.' Which the blessed David, having this, so that he would not fall from it, sang, '6And let not the hand of the wicked disturb me,' that is, the deeds of the sinner, of the devil, may not turn me away from virtue. ιῃ, 17. Καὶ ἔγνω Κάιν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Ἑνώχ. Καὶ ἦν οἰκοδομῶν πόλιν, καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἑνώχ. Ζητοῦσί τινες πόθεν ἔσχεν γυναῖκα ὁ Κάιν, οὐκ ὄντων ἄλλων ἢ τοῦ Ἀδὰμ καὶ τῆς Εὕας, ἐξ οὗ οἱ κακοῦργοι ἀδελφογαμίαν εἰσάγουσιν. Ἔδει δ' αὐτοὺς ἐννοεῖν ὡς οὐκ ἐκ τούτου ἀδελφογαμία εἰσάγεται. Εἰ μὲν γάρ, ἀλλῶν οὐσῶν, ἐκέχρητο τῇ ἀδελφῇ, πιθανὸς ἦν ὁ λόγος· εἰ δέ, μηδένος ὑπάρχοντος, πρὸς σύστασιν τῆς διαδοχῆς τοῦτο γέγονεν, ποῦ χώραν ἔχει ἀδελφογαμία, <οὐχ> οἵου τε ὄντος ἑτέρωθεν δέξασθαι πρὸς συζυγίαν; Φέρεται καὶ λόγος παρὰ τοῖς Στωϊκοῖς ζητούμενος ὡς, εἰ συμβαίη ἐκπύρωσιν γενέσθαι τοῦ κόσμου καὶ ὑπὲρ τοῦ ζώπυρον παραμεῖναι τὸ τοῦ ἀνθρωπείου γένους μο´̣νος σοφὸς μείνοι μετὰ θυγατρὸς ἐπιστάμενος ὅτι διακοσμηθήσεται πάλιν κόσμος, δι' ὃ καὶ χρεία διαδοχῆς, εἰ καθηκόντως χρήσηται τῇ θυγατρί· καὶ φαίνεται αὐτοῖς ὁ λόγος οὐκ ἀνοίκειος τῷ μὴ εἶναι ἄλλην. This seems to have happened concerning the daughters of Lot, which some blame on their foolishness, but not the wise. For they do not think that there is another man because of the destruction of those cities, but also, taking on the role of daughters, because all the earth was set on fire, they say, 'Look, our father is old and there is no one who will come to us, as is fitting for all the earth. Come, let us make our father drink wine.' And they did not do this out of malice, but leaving a seed, the eldest persuaded the other to do this, which she would not have done quickly if she had been enslaved by passion, but in the same way as the first, and the second did it for the sake of succession and increase. Therefore Cain is not to be blamed among them, even if he may have been at fault in many things. It should be noted that it did not say, 'Cain knew his sister,' but rather, 'his wife.' For this is the proper way of designating a successor. Someone might inquire how, with only five named individuals, namely Cain's parents and himself and his wife, a city is said to have been built, a task that requires a large population. And the one who seeks this will also demand the reason why they built a city, when a single cave or a very small dwelling would have been sufficient for habitation. To this *** –le rest e de la page en blan c 139 i.e., 18. Enoch begot Methuselah, and Methuselah begot Lamech. This is the genealogy of Cain, which, before the seventh generation, perished in the flood. But the lineage descended from Adam through Seth, whom God raised up, is still preserved to this day. For from this lineage came the household of Noah and those who were saved with him in the ark. Εἰ δέ τις καὶ ἀναγαγεῖν ταῦτα βούλεται, ἀπὸ τῆς ἑρμηνείας τῶν ὀνομάτων δεχόμενος τῆς ἀναγωγῆς τὴν ἀρχὴν μετὰ τοῦ μὴ ψυχρολογεῖν τοῦτο ποιείτω. Εἴρηται δὲ καὶ Φίλωνι εἰς ταῦτα, ἅπερ ὁ φιλόκαλος ἐπισκεψάμενος τὴν δεοῦσαν δεχέσθω ὠφέλειαν. ιῃ, 19–22. Καὶ ἔλαβεν ἑαυτῷ Λάμεχ δύο γυναῖκας· ὄνομα τῇ μι[ᾷ] Ἀδὰδ καὶ ὄνομα τῇ δευτέρᾳ Σελλά. Καὶ ἔτεκε<ν> Ἀδὰδ τὸν Ἰωβέλ· [ο]ὑ῀̣τος ἦν ὁ πατὴρ οἰκούντων ἐν σκηναῖς κτηνοτρόφων. And his brother's name was Jubal; he was the one who invented the harp and flute. Sellah also gave birth to Tubal-Cain, who was a blacksmith, skilled in working with bronze and iron. Tubal-Cain's sister was Naamah. It was not considered wrong in ancient times for important men to have multiple wives, as it was a time of population growth. Therefore, Lamech, who had two wives, had sons from both of them. These sons became the leaders in various crafts, with Jabal being the leader of those who raised livestock and Jubal being the one who invented the harp and flute. Tubal-Cain, on the other hand, began working with bronze and iron, and he had a sister named Naamah. Therefore, divine education, as manifested through the things that are taught, is presented as a voluntary pursuit for humans who possess knowledge. For unlike irrational creatures, humans do not live only by sensation, but virtue in the realm of reason is already demonstrated through the invention of arts and crafts. So, with regard to what has been stated, it is as follows: let these be the arrangements for the education. The herdsman is different from the shepherd. For the shepherd tends with knowledge, while the herdsman does not. Abel the righteous shepherd happened to possess his own irrational powers, leading a desirous and passionate movement according to right reason. However, the ignorant shepherd, being a pleasure-seeker, is limited to only the senses, not reigning but being ruled by them. And it would be clear as an example in this way. The physician makes use of touch differently than the one who sees for pleasure. Therefore, this shepherd is a certain type of herdsman, but the physician is a shepherd in a sense, for he makes use of reason in perceiving. And so, concerning the sense of smell and the other senses, he who uses reason in relation to them is excellent. For reasoning is the beginning of sensation, but when reasoning is overcome, man receives the names based on the passions, such as being called a lion because of his anger, a fox because of his craftiness, a snake because of his cunningness, and also horses as being called pleasurable due to their enjoyment. For they say, 'You have become effeminate, O horses,' and other people are called half-witted because they produce nothing divine in all their senses. For they say, 'Do not become like a horse and a donkey, which have no understanding.' Therefore, such a beast-tamer is of a lowly existence, not dwelling in a house but in tents, engaging in uncertain pursuits, not imitating those who live in the tent by progress, so that they may also enter into a house. For they also say in the psalm, 'How lovely are your dwellings, O Lord of hosts! My soul longs, even faints for the courts of the Lord.' For the one who progresses in tents desires the courts, singing, 'I will go through a place of wondrous tents until the house of God.' And the other one is the 'one who exhibits a psaltery and a lyre,' being his brother in justice; for they are close to the enjoyment of pleasures and the deception performed through music in the ears. For they say, 'Woe to those who rise early in the morning, pursuing strong drink and remaining until evening. For wine will burn them up.' For they drink wine with the lyre and the psaltery, but they do not perceive the works of the Lord.' And the one from the other crafts hostile vessels through copper and iron, indicating the sound of copper, as also Paul writes, 'I have become a sounding copper.' And he himself is a worker of iron, being a sophist and deceiving through apparently powerful arguments. And Lamech said to his wives Adah and Zillah, 'Listen to my voice, you wives of Lamech, hear my words; I have killed a man for wounding me, a young man for striking me. If Cain's revenge is sevenfold, then Lamech's is seventy-sevenfold.' I consider that the act of asking is to be attributed to divine instruction alone, but it differs from listening, when it is coupled with him, in that asking is seeking an answer from a nearby source, while listening is hearing in any way, even if the speech is not nearby. And in Isaiah it is not said, 'Listen, heavens, and speak, earth, because the Lord has spoken,' but rather 'Speak, heavens, and I will speak' – for instead of 'Pay attention' others interpret 'Speak' – 'and let the earth hear the words from my mouth.' And they say that this is the observance: when the law was being given by God, since they were closer to the heavenly works, therefore the heavens are commanded to speak. But when they turned away from the virtuous rule, as if coming near to the earth, it is said, 'Listen, heavens' – for it was far from them – 'and speak, earth' – for this was through their busy-ness. [···] ὁ Λάμεχ οὖν <οὐκ> ἐκ παραλλήλου εἶπεν τὸ "6Ἀκούσατε"6 καὶ "6Ἐ[νω]τίσασθε"6, ἀλλὰ γοῦν οὐκ ἀκαίρως τὴν διαφορὰ[ν] αὐτω῀̣ν κειμένην ἐν τῇ γραφῇ παρετηρησάμεθα· τί δέ ἐστιν ὃ, λέγει, μαθῶμεν· "6Ἀκούσατέ μου τῆς φωνῆς, γυναῖκες̣ Λάμεχ· ἐνωτίσασθέ μου τοὺς λόγους."6 Καὶ τὴν φωνὴν οὖν καὶ τοὺς λόγους ἐκ παραλλήλου τις ἂν λέγοι· ὁ δὲ καὶ ἐπὶ τούτων ἀκρίβειαν ζητῶν λέγοι ἂν ὅτι ἐπὶ μὲν τῆς φωνῆς τὸ "6Ἀκούσατε"6, ἐπὶ δὲ τῶν λόγων τὸ ἀκριβέστερον, ὅπερ ἐστὶν τὸ ἐνωτί- ζεσθαι, ἔταξεν. Εἰς ταύτην τὴν διαφορὰν ὁρῶν̣ τις λέγοι ὅτι Ἰωάννης "6φωνὴ βοῶντος"6 ἐτύγχανεν, ἐκλαμβάνων τὴν μὲν πρόχειρον λέξιν τῶν γραφῶν φωνήν, τὸν δὲ μυστικὸν νοῦν λόγον. "6Ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον 143 εἰς μώλωπά μοι."6 Λέγε<ται> ἐν τῇ βίβλῳ τῆς διαθήκης ὑπὸ τοῦ Λάμεχ τὸν Κάιν ἀνῃρῆσθαι ἀκουσίως· τοῖχον γάρ τινα οἰκοδομῶν προσανέτρεψεν αὐτόν, ὄπιθεν ὄντος τοῦ Κάιν, ὃς καὶ ἀνῃρέθη ἀκουσίως. He says that he was wounded unwillingly, 'into a wound for me,' and willingly, 'into a black eye for me.' *** The breasts are bruised [...], 25. And Adam knew his wife Eve, and she conceived and bore a son and called his name Seth, saying, 'For God has appointed for me another offspring instead of Abel, whom Cain killed.' Previously, by explaining the meaning of 'he knew,' we did not mean that Adam knew Eve as his wife, but that they came together, which is also what it signifies now. She, after bearing a son, who she named Seth, saying, 'For God has appointed for me another offspring instead of Abel, whom Cain killed.' Those of the Valentinian sect introduce different natures, of which they say that 144 of them are immune to virtue, which they call the material nature; 144 of them are immune to vice, which they call the spiritual nature; and they say that there is a third nature, the psychic nature, which is considered to be a mixture by them. And they take Cain as a sign of the immune virtue, Abel as a sign of the spiritual nature, and the rest they attribute to Seth. But let us refute this impious heresy, so that the argument may not be prolonged unnecessarily. We also understand the account of Eve to be a testimony to the way of Seth. For instead of interpreting Abel as 'watering', it signifies the imparting of life. This symbolizes the offering of spiritual sacrifices to God by the one who brings them. Seth, on the other hand, performing a secondary role, offers instruction and discipline to those being educated by God. He is a substitute for Cain, who acted independently and selfishly. For 'possession' is interpreted as Cain. 26. And Seth begot a son, and he called his name Enosh. This one hoped to be called by the name of the Lord God. The holy saints, many times, surpass both the birth according to the flesh and the birth according to the soul of those, just as Abraham became the father of Isaac and Isaac of Jacob, and Jacob of Joseph. For they exist together with the human succession and have become imitators of their virtue. But Esau, according to the flesh alone, became the son of Isaac, being disinherited by him by the decision of a vote, for he happened to be wicked. Therefore, Seth, begotten instead of the just one, begets Enos, who is just, and he is called man in place of the Lord's name, indicating the excellence of his soul, saving the 'according to the image' and the true state of the being of man. For Enos is man among the Hebrews. Accordingly, he also attaches to him the proper action of man, saying, 'This one hoped to invoke the name of the Lord.' This action is appropriate for a virtuous man, and this hope is to be likened to God as much as is possible. To hope to invoke the name of the Lord God, while subjecting oneself to both authority and divine teaching, is to be obedient to oneself. 1-2. This is the book of the generations of men. On which day God made Adam, he made him in the image of God; he made them male and female, and blessed them, and named their name Adam, on the day when he made them. The book here is the narrative about Adam and his descendants up to the present. Before the sixth day, on which man was created, it was called 'the book of heaven and earth'; for that whole narrative we have given before the creation of man, establishing another beginning of the generations of men; and he says that the word describing his creation is 'genesis', just as it is said about Jesus: 'The book of the genesis of Jesus Christ', speaking about his humanity; for the eternal and unknown [to men]; For it is said: 'Who will declare his generation?' But just as we do not count a multitude of days as one, neither is the one; for God does not create in time. Ἄνθρωποι μὲν γὰρ τὰς πράξεις χρόνῳ συμμε- τρουμένας ἔχουσιν, Θεὸς δὲ οὐχ οὕτως· "6Αὐτὸς̣"6 γὰρ "6εἶπεν καὶ ἐγεννήθησαν"6, καὶ οὐκ ἔχομεν διαστεῖλαι τὸ θελῆσαι τοῦ ὑπᾶρξαι ὃ βούλεται ὑποστῆσαι, τάξεως δ' ἕ<νεκεν>, ὡς εἴρηται, ὁ πρῶτος ἐν τελείοις εἴλημπται. Ἀλλὰ καὶ περὶ τοῦ "6κατ' εἰκόνα"6 τὸν ἄνθρωπον γεγονέ- ναι τότε ὁμοίως εἴρηται. Τὸ δὲ "6καὶ εὐλόγησεν αὐτοὺς"6 ἐμφατικὸν τοῦ ἀγαθοὺς 146 εἶναι· εὐλογία γὰρ εἰς ἀγαθοὺς φθάνει· "6Οὗτος"6 γὰρ "6λήμψεται εὐλογίαν παρὰ Κυρίου"6. It should be noted that he calls both of them Adam, and regarding the phrase 'male and female he created them', when spoken at first, we will not contradict. But if Enos also signifies Adam, it should not be considered strange; for, among the Hebrews, man is a polyonym, just as among those who speak Greek, man is called 'merops', 'mortal', 'light'. But these things fall under etymologies by nature and not by definition, as was also said before. Adam lived thirty-two hundred years and according to his own nature and according to his own image, he begot Seth and named him Seth. And the days of Adam after he begot Seth were seven hundred years, and he begot sons and daughters. And all the days of Adam that he lived were nine hundred and thirty years, and he died. Now the life of humans has been cut short to a small number; for it will be told later in the histories how this happened gradually, as it was also foretold by God, saying, 'My Spirit will not always remain in these humans because they are flesh; their days will be one hundred and twenty years.' And it is also said by the Psalmist, 'The days of our years are seventy years, and if by strength, eighty years, but the majority of them is labor and toil.' For after the eightieth year of life, there is labor and toil. Τότε δὲ οὐδὲ ταχέως ἐγήρων· 147 ἑκατὸν γοῦν καὶ ἑξήκοντα ἐτῶν ἀκμαῖς ἐδόκουν εἶναι. Καὶ εἰκότως γε κατ' ἀρχὰς πολυχρόνιοι οἱ ἄνθρωποι ἐτύγχανο[ν], ἵνα μή, ὠκυμόρων αὐτῶν τυγχανόντων, ἐπιλείψῃ τὸ τῶ[ν] ἀνθρώπων γένος ἀπὸ μιᾶς ἀρχῆς κατα- γόμενον· οὕτω γὰρ καὶ πλείονα<ς> ἐγ<έν>νων, τοῦ χρόνου τῆς ζωῆς πλείονος ὄντος, ἑνὸς δὲ μνήμη γίνεται διὰ τὸν τῆς διαδοχῆς λόγον, τῶν πρωτο[τό]κων ὀνομαζομένων. Εἰ δέ τις λέγοι· Καὶ μὴν Σὴθ τρίτος, οὐ πρωτότοκος, ἐστίν, λεκτέον ὡς οὔτε ἀπὸ Κάιν ἔπρεπεν φαύλου ὄντος οὔτε ἀπὸ Ἄβελ ἀτέκνου ἀναχωρήσαντος, διόπερ εἰκότως ἀπὸ τοῦ Σὴθ τρόπον τινὰ πρωτοτόκου ὑπάρχοντ[ος]. Τὸ δὲ "6κατὰ τὴν ἰδέαν"6 καὶ "6κατὰ τὴν εἰκόνα"6 δόξει μὲν ἁπλ[ο]ύστερον λαμβανόμενον ταὐτὸν ἂν εἴη, ὁ δὲ φιλοτεχνῶν λέγοι ἂν ὅτι κατὰ μὲν τὴν ἰδέαν τῷ ***, "6κατὰ"6 δὲ "6τὴν εἰκόνα"6 τῷ ***. Ταῦτα μὲν οὕτω νῦν ἀποδέδοται· εἰ δέ τις καὶ τῷ πλήθε[ι τῶν ἐ]τῶν καὶ τῇ ἑρμηνείᾳ τῶν ὀνομάτων <τῶν> γεννωμένων ἔ[νσχοι, Φί]λων ἀποδοίη λόγον μυστικὸν μετὰ τοῦ μὴ ψυχρολογ[εῖ]ν̣· πρόσεστε οὖν τούτῳ, ὠφέλιμον γάρ. And Seth lived five hundred and two years and begot Enos. And Seth lived after he begot Enos seven hundred and seven years and begot sons and daughters. And all the days of Seth were nine hundred and twelve years, and he died. And Enos was a namesake of this Seth, who was the son of Cain. And this Enos lived ninety and five years and died. And his son was Cainan, who also lived seventy and five years and died. And his son was Mahalaleel, and his time was fulfilled in five and ninety years. And his son was Jared, who lived a hundred and sixty two years and five hundred and forty years and died, and he begot Enoch. And Enoch lived five and sixty and one hundred years and begot Methuselah. And Enoch walked with God after he begot Methuselah two hundred years, and begot sons and daughters. And all the days of Enoch were three hundred and sixty and five years. And Enoch walked with God, and he was not found, for God took him. Taking up the statement concerning Enoch, the Apostle says in the letter to the Hebrews, 'By faith Enoch was taken away so that he would not see death.' His life is described in terms of days, a year and the rest. This can be intelligently understood as someone who, having attained perfection and fullness, has been transferred to a higher state of excellence, which is owed to human beings. However, his transfer is not like that of other humans; for the bodies of others remain and, after being dissolved, are separated from their souls. But it is said that he has been transferred, concerning which we understand that he was either taken up like Elijah or taken away in another divine manner. Therefore, it is necessary to consider here how the statement of Paul, 'For it is appointed for men to die once,' is true. For if these, Elijah and Enoch, who have the most corpulent bodies, are destined to be immortal until now and for all eternity, then the statement that all men must die, as Paul the wise and holy calls it, is false. But it is not false. Therefore, the subject at hand has a fitting theory, even if they have not shared death with other men in the customary manner, but rather have put aside their earthly life according to the divine word proclaimed to us. They must understand their mortality. Εἰ γὰρ "6πρωτότοκος ἐκ τῶν νεκρῶν"6 ὁ Σωτήρ, καὶ τούτων ἂν εἴη πρωτότοκος. 149 Ἄδοξον γὰρ τὸ ἐκτὸς αὐτοὺς εἶναι τοῦ τοιούτου λόγου, ἄλλως τε, εἰ οὐκ ἀπέθε<ν>το τὴν ἔνυλον ζωήν, ὡς εἴπομε[ν, ο]ὐδὲ τῆς θείας ἀναστάσεως κεκοινωνήκασιν, καθ' ἣν ἐξ ἀτίμ[ο]υ ἔντιμον, ἐξ ἀδόξου ἐπίδοξον, ἐξ <ἀ>σθενοῦς δυνατόν, ἐξ ψυχικοῦ πνευματικὸν ἀπολημψόμεθα πάντες τὸ σῶμα. Εἰ δέ τῳ φίλον κα̣[ὶ] τὴν βίβλον τῆς διαθήκης ἀναγιγνώ- σκειν, γνώσεται ὡς [εἰς] τὸν παράδεισον ἡρπᾶσθαι λέγεται· καὶ τοῦτο γὰρ εἰδέναι, [εἰ κα]ὶ μὴ ἐξ ἀναντιρρήτου βιβλίου ἐστίν, οὐκ ἄτοπον. There are those who say that the change from one manner to another, of which the Savior spoke to his disciples, 'You are no longer of this world, but I have chosen you,' is a transposition of election from worldly things, and they accept another saying that supports this: 'We know that we have passed from death to life.' For those who have passed from the death that follows wickedness to the life that comes from virtue. But this genealogy is fitting not only for Enoch, but also for all the saints; therefore, consider if it is appropriate to accept the previous account. Genesis 5:32. And Noah was five hundred years old, and Noah became the father of three sons: Shem, Ham, and Japheth. It should be noted that it does not say at what age he began to father sons, but while he was five hundred years old, he had three sons. It is also noteworthy that it is not recorded that he fathered daughters, but sons, indicating by a symbol that the righteous man is not female-bearing, as is also written about Moses and Abraham; for they did not have daughters either. Indeed, someone is blessed who, possessing a father of noble progeny, hears the words, 'You are blessed, and it will go well for you. Your sons will be like newly planted olive trees around your table.' So it will be for the person who fears the Lord. But the daughters are symbols of sensory perception. Then the tyrant Pharaoh, being fond of males born to the Hebrews, killed the males and allowed the females to live. For those who are turned towards earthly things eagerly seek to destroy the noble offspring of the soul, rejoicing in wealth and human affairs. Αὐτίκα γοῦν κ[αὶ] τὸ ἑξῆς ῥητὸν τοῦτο παιδεύει· ὡς γὰρ πλῆθος ἐγένοντο, [θ]υγατέρες αὐτοῖς ἐγεννή<θη>σαν αὐτοῖς. ῃι, 1. Καὶ ἐγένοντο ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι ἐπὶ τῆς γῆς, καὶ θυγα[τ]έρες ἐγεννήθησαν αὐτοῖς. [Τὸ "6πολ]λοὶ"6 δυνατὸν καὶ ἐπὶ πλήθους, ἐφ' οὗ μάλιστα καὶ κυριόλε[κτον, ἐκλ]αμβάνεσθαι καὶ ἐπὶ τοῦ χυδαίου. Καὶ ἐν τῇ Ἐξόδῳ γὰρ [εἴρηται· "6Κ]αὶ ἐπλη- θύνθησαν οἱ υἱοὶ Ἰσραὴλ καὶ χυδαῖοι ἐγένον[το]"6. But also the phrase 'Many say to my soul' instead of 'wicked ones' because they do not use serious words. And Paul also says, 'For we are not like the many peddlers of the word of the Lord,' indicating those who are negligent. And it is good to say 'on the earth' that these people are filled with; for they were of earthly mind and closer to the many, for they are not in heaven, but on earth. Likewise, 'and daughters were born to them'; for the wicked ones neglect the female giver of life. ῃι, 2. Ἰδόντες δὲ οἱ ἄγγελοι τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων <ὅτι καλαί εἰσιν>, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πάντων ὧν ἐξελέξαντο. Παρὰ Κυρίου ἁρμόζεται γυνὴ ἀνδρί· διόπερ ὁ χωρὶς 151 τῆς̣ εἰς τὸν Θεὸν ἐλπίδος τῇ συζυγίᾳ χρώμενος [ἑ]αυτῷ καὶ οὐκ ἐκ Θεοῦ δέχεται, ἐπεὶ καὶ τῷ Ἀδὰμ ὁ Θεὸς [τὴ]ν γυναῖκα ἤγαγεν. Ὠφέλιμον οὖν καὶ τὸ ῥητὸν πρὸ[ς τ]ὸ μὴ χωρὶς Θεοῦ τι ποιεῖν. Ὁ γὰρ τὸν τίμιον γάμον σπου- δάζων οὐκ εἰς πλοῦτον ὁρᾷ, οὐκ εἰς εὐγένειαν, οὐκ εἰς εὐμορ[φίαν], ἐὰν ἀκόλαστος ᾖ. In this way, the holy Abraham also sends his own child to be received by Isaac for betrothal. Indeed, the prophetic Spirit says about her, 'She was a virgin; no man knew her,' indicating both the purity of her soul and the incorruptibility of her body. And that not every marriage is from God, Paul writes, 'Do not become unequally yoked with unbelievers,' which he appropriately commanded at the beginning of his preaching, even though it seems that Paul said, 'If anyone has an unbelieving wife,' for it is clear that before faith they were united, and he did not want them to be separated after faith, so that the word would not be hindered. And God also joins opinion, piety, and wisdom to allegory, so that he may produce virtues. For wisdom indeed gives understanding to a man, and Solomon says about wisdom, 'I became the lover of her beauty' and I brought her into my life. God fits this woman; for 'the Lord gives wisdom.' Therefore, those who have taken wives for themselves concerning those things that have been set before them, did not receive this from God. For this proves their irrational desire, that they were attracted to beauty; for the word 'beautiful' signifies this. It is debated by many whether angels mixed naturally with women... another thing is said. Some indeed say that gentle demons, being enamored with women's bodies, joined with them, but this is hindered by the conception that occurred from them; for it is not possible for a succession of humans to exist in this way. Others say that angels, desiring the sensation of bodies, united with the perceptions by the will of God, so that having been satisfied with desire, they might return to that from which they had departed, while also impregnating women with the sensation and bodies, from which they generated giants in thought and deed. There are those who claim that demons use the instrument of pleasure to corrupt wicked humans, so that, as if by those women, they themselves might take delight in their sin. 1. And the Lord God said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. 2. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. And again, he says, 'You are not in the flesh, but in the Spirit,' indicating the condemned flesh; for they were still in the flesh, having this to live. Then, it is said that the flesh which we cover and the irrational animal and the human being, 'For I will pour out my Spirit upon all flesh,' instead of 'upon humans,' 'and all flesh shall see the salvation of God.' But the word 'flesh' is also used in the Scripture; for it says, 'The flesh profits nothing, it is the spirit that gives life.' For when the writing is received plainly and sensibly, it does not animate as if we were saying that even the forms made according to geometry are helpful, but the one who does this without reason would be inferior to a painter. For since many people have become full of wickedness, my spirit will not dwell in them, says [the Lord]; 'For the Holy Spirit will flee from deceit.' But deceit is the worst passion; for it harms thoughtlessly. And if '6eis ton aionan'6 were to mean that they live their whole lives like this. This is equivalent to '6ou [m]e phago kreas eis ton aionan'6. So whether people are possessed by demons and receive daughters, or, as it is reported, the angels of the senses desire, none of them have the spirit. For those who have come to this through suffering and sins, it is clear that they possess the divine breath without division. For even those who have come through assistance do not lack the divine breath. If someone were surprised at the idea that angels could speak about souls, they should not be; for the intellectual is the same in both, even if an angel has a subtle body and a human has a solid one, since it is pleasing to both to be of God, since both have a share in rational nature. But if someone were to object that how could pre-existing souls desire bodies that they did not know, it must be said that the word 'desire' is often used not to mean desiring something absolutely, but rather desiring it in a way that leads to actions. For often, indeed, while rebuking those who govern poorly, we say, 'You desire to perish,' not as if you desire this very thing, but 'you do such things as lead you to destruction.' Therefore, if someone were to say that souls desired bodies, it must be understood that they were in such a condition, which required such conduct in the body, being unworthy of them to exist in such a place. 3. And their days will be one hundred and twenty years. Whatever God does and says, He does and says with a true judgement. Therefore, since it is necessary to say 'Their days will be one hundred and twenty', but this does not appear, it is necessary to understand the meaning differently. The numbers presented in the scriptures were not randomly chosen, but for a certain purpose; often they are not interpreted correctly in accordance with the history, but are received for a certain reason. Τὸ γὰρ εἰπεῖν "6Κατέλιπον [ἐμ]αυτῷ ἑπτακι<σ>χιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν [γό]νυ τῇ Βαὰλ"6 τὴν ἱστορί[αν] οὐκ ἔχον–οὐδὲ γὰρ ἐλάνθανον τοσοῦτοι τὸν ἅγιον– διε̣λήμφθη τῆς διανοίας χάριν δηλούσης ὅτι πᾶς ὁ ὑπερβὰς τὰ αἰσθητὰ καὶ τὸν ἐν ἓξ ἡμέραις γενάμενον κόσμον, ἐν τῇ ἑβδομάδι τῇ ἀνα̣γ̣ω̣γικῇ γεγενημένος, ὑπὸ τοῦ Θεοῦ καταλείπεται σκοπὸς τῶν ἄλλων καὶ ὄφελος. Οὕτω καὶ ὁ ἓξ ἀριθμὸς εἰς τὴν γένεσιν το̣υ῀̣ κ̣όσμου παρείλημπται ὡς τέλειος, καθὰ καὶ ἐν τοῖς φθάσασιν εἴρηται. And the saying 'Six times from necessity is released' is not said because of the number or because one is so often freed from necessities, but because as long as someone is involved in worldly matters, they are under necessity, thus it is said. They do not have cleansing from the cessation, which is indicated by the seventh, as it is said to the disciples by the Savior: 'You are not from this world, surpassing the necessities in it.' Ταῦτα δὲ προκατεσκευάσθη πρὸς τὸ δειχθῆναι ὡς οὐ μάτην ὁ ἑκατὸν εἴκοσι ἀριθμὸς ἐνταῦθα παρείλημπται· 155 δεῖ δὲ καὶ τοῦτο ἐπ̣ιτηρεῖν, ὅτι ἡ γρα[φὴ] παραλαμβάνουσα τοὺς ἀριθμοὺς συνάπ̣τ̣ε̣ι αὐτοῖς οἰκεῖα ὡ[ς ἐπ]ὶ τοῦ ἐν ἓξ ἡμέραις κόσμου γεγενημένου. Λάβωμέ[ν τι] παρά- δειγμα. Οὐ γὰρ φέρε εἰπεῖν ἐν ἓξ ἀγγέλοις ἢ ἐ[ν ἓξ] μονάσιν ἢ ἐν ἓξ ἀνθρώποις <π>εποίηκεν ὁ Θ̣εὸς τὸν κόσμον· χ[ρόνος] γὰρ ἐδηλοῦτο. Therefore, it has been said metaphorically in six days, because it followed the birth of time, corresponding to the day so that it would not be years, or months, or hours; the former being unworthy of God, the latter being an incomplete term. For we did not know what a day was, or what an hour was. And there, since it was about life, he remembered the years. And God, who greatly shortened their lives, surrounded it with one hundred and twenty, compared to the many years of those who lived before. But this was not suitable, for they appear to have lived for more years. Therefore, let us now consider the concept of number. It is said that this number is doubled by combining its parts. For if half is added, which is sixty, then the third part is forty, the fourth part is thirty, the fifth part is twenty-four, the sixth part is twenty, the eighth part is fifteen, the tenth part is twelve, the twelfth part is eleven, the fifteenth part is eight, the twentieth part is six, the twenty-fourth part is five, the thirtieth part is four, the fortieth part is three, the sixtieth part is two, the hundredth-twentieth part is one, resulting in the number two hundred forty, being double of one hundred twenty, of which fifteen parts are found, which multiplied by ten makes one hundred twenty. But that fifteen is evident because it was received into the highest degree, 156; For there are six degrees of the same number. But also the 'six portions for the seven', which indicates the things of the old covenant, 'and also for the eight', which is a symbol of the resurrection and the new covenant, adds up to fifteen. For the Jews, indeed, accepting only the seven portions for the old [covenant], not hearing that it also gives it for the eight; but also the heretics, rejecting the old [covenant], giving the portion for the eight, refuse to give it for the seven; but the Church, accepting both covenants, gives a portion to both. Therefore, since the number one hundred and twenty is also doubled, there exists a symbol of teaching that awakens towards true life, both in action and contemplation, honored, so that by doubling this same life they may possess it through the indicated number, so that, as it is said, one who does not live in both action and contemplation does not truly live, but rather is like one who has wasted away. Hosea 4. "The giants were on the earth in those days, and even after that, when the sons of God came to the daughters of men and bore children to themselves; they were the giants of old, the well-known men. Οἱ μὲν ἔξω τῆς πίστεως γίγαντας εἰσάγοντες ἀ[πὸ μ]ύθων τοῦτο εἰσάγουσι<ν>, ἐν δὲ τῇ θείᾳ γραφῇ ἀντὶ ἰσχυρῶν ἀ[νθρώπων] ὀνομάζονται. Ἐν γοῦν τῷ Ἠσαΐᾳ ἀπειλῶν ὁ Θεὸς ἀφαιρήσειν [το]ύτων τὰ χρήσιμα, ἐπεὶ τούτου ἄξιοι ἐτύγχανον, συν[άπτ]ει καὶ γίγαντα καὶ ἰσ- χύοντα ἐν τοῖς ἀφαιρουμένοις. Καὶ [τὸν] Γολιὰδ δὲ οὕτως ἐκάλεσεν μαρτυρήσασα ἡ γραφὴ ὅ[τι ἰ]σχυρὸς ὑπῆρχεν καὶ πολεμιστής. Ἀλλὰ καί, ὅτε Μωσῆς ἐξέ- 157 [γρ]αψεν τοὺς κατασκόπ[ου]ς εἰς̣ τὴν πολεμίαν ἀπαγ- [γέλλ]οντας, περὶ τῆς χώρας ἔλεγον· "6Ἀλλὰ καὶ υἱοὺς γιγάντων ἑω[ράκ]αμεν ἐκεῖ"6, εἶθ' ἑρμηνεύοντες τὸ μέγε- θος αὐτῶν ἔλεγον· "6Κα[ὶ ἦμ]εν ἐνώπιον αὐτῶν ὡσεὶ ἀκρίδες"6. Οὕτ̣ω̣ς μεγαλοσώμ[ατ]α αὐτοὺς εἶναι μαρτυρεῖ. Καὶ εἰμ̣ε`̣ν̣ ε᾿̣πι<τε>τευγμένως ε[ἴρη]ται ὡς ὀργάνοις δαίμονες ἐχρῶντ̣ο̣ [ἀ]νθρώποις ἐμπαθέσι[ν, λέ]γοι ἄν τις ὅτι πρὸς ἔλεγχον αὐτῶν τῆ[ς] σωματικωτάτη[ς ἕξ]εως τηλικοῦτοι ἀπεγεννήθησαν αὐτοῖς, οἳ καὶ "6ὀνο[μαστο]ὶ"6 ἐκαλοῦντο "6ἀπ' αἰῶνος"6, δηλοῦντος τοῦ "6ἀπ' αἰῶνος"6 τ[ὸ πολ]υχρονίως τὸν περὶ αὐτῶν ὡς μεγαλοσωμάτων λόγ[ον ἐκφ]έρεσθαι. Εἰ δὲ καὶ γίγαντας λέγοις <αὐ>τοὺς διὰ τὸ τῆ[ς ἕξεως] φαῦλον καλεῖσθαι, οὐκ ἂν ἔξω λόγου εἴη τὸ λεγόμ[ενον, οἵτ]ινες κατὰ κακίαν τοὺς ὑφ' ἑαυτοὺς ἐγέννων, ἐπ[ὶ μέγεθ]ος φαυλότητος ἀλείφοντες. But if the phrase '6after that'6, which is present in the passage, indicates time, and if after their separation, God said with regard to their spirit: '6My spirit will not abide in these humans because they are flesh'6, it is evident that, having been alienated from his substance, whether humans or others, they brought forth offspring that not only included the thoughts opposed to God's will but also humans. ῃι, 5–7. Ἰδὼν δὲ Κύριος ὁ Θεὸς ὅτι ἐπλ[ηθ]ύνθησαν αἱ κακία<ι> τῶν ἀνθρώπων ἐπὶ τῆς γῆς καὶ πᾶς τις δ[ιανο]- εῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελ̣ω῀̣ς̣ ἐπὶ τὰ πονηρὰ [πάσ]ας τὰς ἡμέρας, καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησεν τὸ[ν ἄνθρωπ]ον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ εἶπεν ὁ Θεός· Ἀπαλείψ[ω τὸ]ν ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς ἀπὸ ἀνθρώπου ἕω[ς κτ]ήνους καὶ ἀπὸ ἑρπετῶν ἕως τῶν πετεινῶν τοῦ οὐρανο[ῦ, ὅτι] ἐθυμώθην ὅτι ἐποίησα αὐτούς. Moreover, even if they were not doing anything voluntary, irrational things are destroyed along with man, through whom they have come into existence to fulfill his needs, with the fuel being left behind with Noah and his descendants. Moreover, men are also corrupted, with wickedness having increased on the earth, because I sinned with the wickedness in thinking, not accidentally but deliberately, committing sins. Let us carefully examine the aforementioned, beginning with 'Behold,' he says, 'the Lord God found that the evils of men had multiplied on the earth.' So, did he not see their evils beforehand? But it is clear that now he has seen for the purpose of vengeance. For when he does not wish to send punishment to those who sin, it is said that he does not see them, and it is a time for sleeping, but he is awake for others. It is said by someone, 'I was awake to my transgressions,' and for many transgressions, having tested God's patience, he says, 'I was awake to my transgressions.' And another saint said: 'He awoke as the sleeping Lord, powerful and raging from wine.' For he endured patiently and abundantly inflicted punishments on those who needed it, which is called a raging awakening and drunkenness from wine because it is abundant and numerous. For it happens that a good physician applies appropriate treatments to illnesses, which is indicated by 'But the Lord God saw,' which means 'knowing the suitable time.' But if 'everyone thinks evil in his heart' applies, although Noah did not have this condition, there is no need to be surprised. For it is said in a general sense, as in 'every brother will betray his brother, and every friend will walk deceptively.' It is possible, because Noah was not at all human - for he surpassed the condition of humans - to say this as not applying to him at all, but as applying to God, as it is said: 'Those are the gods to whom the word of God came.' This is similar to what I said in my ecstasy: 'Every man is a liar.' For God is true, as we have shown, even though he says these things. For if he did not have this, then man would not be a liar anymore. But he speaks the truth and is not himself a man, surpassing human nature by virtue, as it is said: 'For where there is strife and jealousy, are you not human and walking according to human ways?' For it was not by chance that Evil acted among them, but 'carefully' and with deliberate intention. For this is shown by the phrase 'in the heart.' [Likewise], the phrase '6from youth'6 can be understood in two ways: either from a young age being inclined toward evil, or because no one is elderly among those who have been painted, even if they have the nature, being foremost in youthful and superficial things. For '6old age is not valued by the length of time or the number of years counted; for wisdom and a blameless life are great'6. Also, do not interpret '6the sins of youth and my ignorance'6 as inappropriate, saying that you should not remember the deeds I have done with an evil character. With these things thus stated, it is worth considering what is meant by the phrase 'God remembered that he made man on earth and pondered' and 'I remembered that I anointed Saul as king,' which is equivalent to 'I determined that I anointed Saul as king.' But it must be understood that human language speaks about God in a way that is not exactly as the words and thoughts themselves indicate. For if it is transferred in writing to inferior parts like hands, feet, eyes, and ears, we must not think that God is formed in a human manner, but it is clear that his power is represented actively through his hands and the imperceptible movement of his eyes, and thus we express each thing as referring to his power ... even if according to a different understanding, we have in the Church his discerning eyes and his active hands and the like in the same way. For indeed, in the case of sensible things, each of the things that are called by name, such as a tree, signifies only one thing. But in the case of God, who is called by many names, the various things concerning Him are understood by reason; for God is called both spirit and source, and He is said to have hands and feet. However, if I happened upon something sensible, his names were not so many; for neither does light nor spirit nor source have hands. And he pondered and considered how we would think about the undeniable. For just as people, wanting to present the appearance, when they teach their own students, admit that they greatly erred and are unworthy of their teachings, they say, 'I regret that I entrusted such great things to you, bringing yourself to the knowledge of the error in the same way that God, who does not experience suffering, is said to regret, but for the sake of highlighting the magnitude of the sin.' For he did not know that they would be such, but he thought that by good character they might be marked out from the laws that are in accordance with reason. And we will use a representation in order that the suffering may not be of God Himself, but of those who change in such a way. Let there be a wise man, [omitted], putting forth certain [omitted], if it happens that [omitted], and because of this, excluding [others], he himself did not change his mind about those who had changed, when the property came to the righteous alone; for he had this purpose from the beginning. And so, 'I will wipe out the human beings I have created from the face of the earth.' For he will not go into non-existence, nor will he be destroyed in soul, but rather from the earth. But this is not the only work of God, to remove human beings when wickedness abounds, but also through a symbol to destroy the wicked person living on the earth; for the wicked person is a resident of the earth, while the holy one is a sojourner. Thus it is also said in Jeremiah, 'Evil will burn upon those who dwell on the earth,' those who are rooted in the earth, as the holy one says when giving thanks, 'You have quickly finished me in the earth,' and in Revelation it says, 'Woe to those who dwell on the earth,' not those who sojourn; for God's aim is to separate humanity from earthly things, even if humanity clings to them. Hello, 8. But Noah found grace in the sight of the Lord God. Great and heavenly is it to find grace in the sight of God, and this is accomplished through pleasing Him, to whom pleasing people is also pleasing, not completely pleasing to God who is pleased with people. For see what the blessed Paul says, 'If I were pleasing to people, I would not be a servant of Christ,' and the psalmist says, 'The Lord has scattered the bones of those pleasing to people.' But those who have the grace from God say, 'He who has made us pleasing with the beloved,' and Mary also hears from the angel, 'Hail, full of grace, the Lord is with you.' For this is the grace of having the Lord with oneself; the one who has the Lord with himself through virtue and righteous deeds, saying: 'If you seek proof of the one speaking in me, Christ' (6). For he himself gives grace and peace; this is what the holy one proclaims, saying: 'Grace to you and peace from God the Father and our Lord Jesus Christ' (6). And God gives this gift, providing us with the opportunity to receive it. It is said in Proverbs, 'Grace and friendship liberate, which you should keep for yourself, so that you may not become disgraced.' For it is within the power of volition to keep and accomplish them. Thus Noah, through his personal preparation, found favor in the eyes of the Lord God, himself having adorned himself through virtuous actions and receiving grace from God as a result. For God, adding his assistance to what is accomplished and desired by us, decorates and leads to greatness in good. Knowing this themselves, the disciples of the Savior, having already established their faith in Him, said to Him, knowing that faith is also a gift from God: 'Increase our faith!' For just as the word of wisdom is given through the Spirit, and the word of knowledge according to the same Spirit, so also faith is in the same Spirit. For it is impossible to receive the faith given by God through grace without having the faith that is established by us. For this is made clear by the expression '6prostothes hmin pistin'6; but even Isaiah, speaking from the face of the Lord, even though it may be from his own face, says: '6He has given me an ear to listen, and the discipline of the Lord opens my ears'6; for the hearing and discipline given by God opens these ears to hear with a more divine understanding. In this way, we will understand '6charin anti charitos'6, perceiving the grace that comes from God and is bestowed upon us. And it is well said "6he found"6, to show that he found by seeking in the proper way, while those who do not seek as they should do not find. For it says "6They will seek me"6, for "6the wicked and they will not find"6. From this it is known that he sought well from the judgment and gift of God, when, sealing his own grace, he should give it. For it is not "6of the one who wills or the one who runs, but of God who shows mercy"6, and "6Unless the Lord builds the house, those who build it labor in vain"6. Hi, 9. These are the generations of Noah. Noah was a righteous man, perfect in his generation. Noah walked with God. The genealogy of the righteous is not as much from humans as it is from virtues. For these are his preceding generations. This is what the scripture teaches: when it came to mentioning the generations of Noah, it said, "Noah was a righteous man, perfect in his generation. Noah walked with God.". But what is meant by 'perfect in his generation'? Let us see. And according to the first explanation, one might say that, compared with the men of his time who were given to immeasurable wickedness, he was perfect in relation to them, which is not a great achievement if he were compared to desperate people. Perhaps it could be said that he was considered perfect compared to those who entered the ark with him, for it is likely that they were of such character because of their association with the holy. And let it be said as follows: the likeness of the righteous is the generation, and this is signified by 'This is the generation of those seeking Him', for saying 'Who shall ascend into the mountain of the Lord? Or who shall stand in His Holy place? The innocent in hands and pure in heart' and so on, he added 'This is the generation of those seeking Him', speaking of those adorned with the same virtue as one generation. To the contrary, this is similarly applicable to what is said: 'The sons of this age are wiser than the sons of light in their own generation', for the generation of such people has a similar condition and political system. But one must understand it in this way, perfect as among men, which Paul also said is perfect in part, speaking about perfection: 'When the perfect comes, the partial will pass away.' All the perfection achieved among men is imperfect in comparison to the future age which is perfect in part. And let what is said be clear by way of example: the one who understands the Greek letters perfectly as regards the words of grammar is imperfect. And the Apostle himself also says, 'For we know in part and we prophesy in part' concerning himself and others. 'Therefore let us have this mind, those who are perfect,' and 'we speak wisdom among the perfect.' For as we said, the knowledge that 'we see face to face' in the future is imperfect, even if it reaches its highest point. But what is just, perfect, and pleasing to God regarding Noah must be understood together, if the words have order. For being 'just' and 'perfect,' he had pleasingness towards God. And the perfection and justice are prefigured in the pleasingness. For he did not become just and perfect because he was pleasing, but he appeared just and perfect, demonstrating that he was pleasing to God. But even if Noah is spoken of as such a man of righteousness, he does not need to be considered a stranger, for we often observe that the name of man signifies something more. For it is not only in the case of the guilty, as it is said, 'For where there is strife and jealousy among you, are you not men and walking according to human standards?' And concerning the one who sows evil thoughts, it is said, 'An enemy has done this.' But here it also signifies the nature and particularly the man who saves according to the image. And he pleased God, being perfect; for after being filled with perfection, he pleased God, not pleasing every pleasing thing, but pleasing God, and just men and others; for even if he who pleases the righteous is praised, he pleases after God. Genesis 5:10. And Noah begot three sons, Shem, Ham, and Japheth. He begot three sons and became the father of so many; for it is not said that he had any other children before this. Καὶ τὸ μὲν ῥητὸν φανερόν· εἰ δὲ πρὸς ἀναγωγήν τις βλέποι, λέγοι ἂν ὅτι δύο τις γεννῶν ὑλικῆς ἕξεως ἂν εἴη σύμβολα τίκτων· τὰ γὰρ δύο τῇ ὕλῃ οἴκεια· διαιρετὴ γὰρ αὕτη· ὁ δὲ τριαγεννητικὸς τέ<λειος> λέγεται πρῶτος ὢν ἄρτιος εἰκόνα φέρων τοῦ δημιουργοῦ, δρα- στήριος γάρ, καὶ ἔτι ἡ ἀφαίρεσις ἀπ' αὐτοῦ ἑνὸς ἀριθμοῦ δυάδα ποιεῖ, ὡς δηλονότι κατὰ προσθήκην τὰ τρία γεγένηται· τοῖς δὲ ἀνθρωπίνοις, ἃ δηλοῦται διὰ τῶν δύο, εἰ προστεθείη λογισμός, οὐκέτι ὑλικὰ ἢ ἀνθρώπινα μένουσιν, ὀρθότητος μετέχοντα· οὐ γὰρ ἁπλῶς πράττειν δεῖ, ἀλλὰ καὶ λόγῳ ὀρθῷ, ἵν' ἔχῃ τὸν ἔπαινον. However, someone can also achieve completion by making changes to the soul. For it is necessary for a certain passion to arise in the soul first, and then for a disposition to be formed, and thus for the impulse towards action to occur. But we say that passion is not something to be criticized, but rather the inclination of the soul towards virtue, whatever that may be. And these things can also arise from their opposites. Therefore, these are the three offspring of earnestness. But for now, let us consider pre-impulse as a tendency towards indifferent things. But if someone imposes on the interpretations and achieves some usefulness, it should be examined. Sem is indeed translated as perfection, Japheth as breadth or beauty, and Ham as daring or reckless or warmth or expansion. Which other offspring was suitable for the righteous as both breadth and beauty, which are characteristics of all virtue? For beauty, when joined with breadth, creates a broad road that leads to destruction. And if Ham is translated as daring or reckless or warmth or expansion, it should be understood as suitable for reproach towards his evil son, but accepted seriously in use towards the perfect. For the virtuous one is most unforced, since tyrants also forcefully seize the kingdom. But the daring one is also bold against opposing powers, as Paul the blessed says, 'The battle is not against flesh and blood' and so on. And this reckless one, like the daring one, does not acquire recklessness for evil, but achieving excellence he becomes fervent and zealous in the Spirit, surpassing human limits. ῃι, 11-12. But the earth was corrupted before the Lord, and the earth was filled with injustice. And the Lord God saw the earth, and it was corrupted, for all flesh had corrupted its way upon the earth. The corruption of the earth indicates not the destruction of the so-called good element, but rather the excess of human sins. The earth is called metaphorically 'men' just as the psalmist says, 'Let all the earth worship and sing to you,' and again, 'Sing to the Lord, all the earth.' For when it is said, 'The heavens and the earth were completed,' this element is signified, and 'Let the earth bring forth'. But such is the extent of human wickedness, those who are called earthlings, that they think they can see God through His great goodness and overlook the magnitude of their sins. For it is said, 'If You, Lord, should mark iniquities, Lord, who could stand?' Therefore, His wrath is not aroused every day, but when the measure of transgressions is full, as was stated by the prophet Jonah: 'The outcry of wickedness has come up before God,' and concerning Sodom: 'The outcry of Sodom and Gomorrah has multiplied, and their sins are exceedingly great,' as it is also stated here: 'And the earth was filled with injustice,' and so on. He sees not previously ignorant, but indicating the visual power of vengeance, as in the quote 'And God saw the earth, and it was corrupt.' Corruption is called evil and the punishment upon it, as the scripture often indicates in what is said by Paul: 'If anyone destroys God's temple, God will destroy him.' For the one who sins through recklessness, working corruption upon God's temple, is found to be destroyed under punishment, with the punishment now being indicated by corruption. But corruption is also the delivery of the mind into disapproved things; for this is the final punishment. And one must not think, according to the Manichaeans, that the matter that is devoid of purpose, remaining in the orbit, is responsible for the corruption of the earth; for this made men blameless, if it worked the inability to be adorned with God, it brought about disgrace. But the wickedness of the ways is indicated through the corruption of the earth, as it has been stated, by the corrupting the way of God, which they took hold of in order to prosper in blessedness. Those who have heard the words of Jesus and have not done them are like this. But if the flesh is understood, as it is often said, it indicates that each person has deviated from their own opinion. That the flesh is spoken of instead of the person is clear from the words 'I pour out my Spirit on all flesh,' and 'He judges all flesh.' Therefore, all the people of Noah's generation, who were earthly and fleshly, deviated from his way, which they had received. For to receive him is to follow his way, and to receive God is to follow the way of God. So, they corrupted their own way or that of God; both are possible. ηι, 13. And God said to Noah: The time of every person has come before me, for the earth is filled with injustice from them. Many of the things that have been written have a more useful story for the many. For these, living by perception and opinion, do not attain the truly great and beneficial things. And let the following be taken as an example. Jesus healed a blind man from birth and brought Lazarus who had been in the tomb for four days out by his command alone, and again, after remaining in the tomb for many years, he raised him up. These things, however, were symbolic and pertained to the fulfillment of the senses, with the blind person from birth symbolizing the restoration of the soul's sight, which had never seen due to being engulfed in sin and ignorance from infancy, and the one already having lost hope and fallen from the blessed life, symbolically coming to it through Jesus, and the one who was previously possessed and then saved, indicating a turning of the soul towards insensibility. Moreover, these things are even more wonderful and greater than the healing of bodies, insofar as the substance of the soul is more precious than the body, but which most people are ignorant of. Therefore, by narrating these paradoxes to them in this way, he makes it more beneficial, and in the accounts that have been compiled now, the history has much more clarity and usefulness to the many. For what does he say? 'The time of every person has come upon the earth,' and Peter also says that the flood was brought upon them by the longsuffering of God, so that repentance may be given. For it is evident that within a hundred years the construction of the ark took place, so that people seeing and inquiring about the cause may have time for repentance. However, the time here does not need to be considered as determined by some astrologer; for it is not fate that holds sway over events, but everything happens by God's decree. Therefore, we must understand the phrase 'The time for every man comes upon the earth' to mean the fulfillment, as it were, of the sins committed by humans, by which the imposition of punishment is brought upon them, as it is said, 'For the sins of the Amorites are not yet complete until now,' meaning that they have not yet sinned so much as to be deprived of the opportunity for repentance. For God does not bring about anger every day, even though sins are being committed. Instead, he allows room for repentance and gives them time to recognize their own sins. But when their sins accumulate to the point where they no longer have time to repent, then it is time for them to suffer the consequences. However, it should be noted that it is not the same for one person to bear the burden of sins as it is for the whole nation. For in the case of many, all kinds of sins can be found, such as some being extravagant while others are thrifty, some being bold while others are cowardly, and some being licentious while others are foolish. But it is impossible for one person to possess and exhibit all these contrary vices, extremes, and deficiencies. For it is possible for all virtues to be in a human being, for they follow one another, but vices cannot be through the aforementioned. And as for these things as a digression, let us return to the beginning: 'The time of every man has come.' No one has such sins as to be forgiven by him; and just as the best doctor allows the sick person to take the diet at the time, even if it happens at night, he puts it in such a state according to the condition of the disease, so also with what is now being said. For when men reach the utmost limit of sin, through which the flood is brought upon them, they do the most unpardonable acts. But one must not think that the time for every man comes to an end as well, even though only eight were saved in the ark; for here the term 'every man' is used in a universal sense instead of a majority sense. And if according to the passage, 'For where envy and strife is among you, are ye not men?' the term 'every man' does not include Noah, who surpassed the state of man, then it is true that the time for every man comes to an end, namely, the time called sinning. Οὐδὲ <ματαίως> καὶ τὸ "6ἐναντίον ἐμοῦ"6 πρόσκειται· οὐδενὸς γὰρ γενητοῦ ὑπάρχει τὸ γνῶναι καιρόν, καθ' ὃν ἄξια πεποίηκέν τις τοῦ λοιπὸν ἀπογνωσθῆναι. Καὶ τοῦτό γε δεόντως οὐδεὶς οἶδεν γενητός· εἰ γὰρ ἐγίγνωσκον τὰς καρδίας, οὐδ' ἂν ἐβοήθουν ἀποστρεφόμενοι ταχέως τοὺς ἐν ἁμαρτίᾳ γεγενημένους. Μόνης γὰρ τῆς ἀγαθότητός ἐστιν τῆς ἀνυπερβλήτου, τῆς κ[α]τ' οὐσίαν ἀγαθότητος 171 τῆς μὴ μειουμένης, καὶ ὁρᾶν τὸ κρυπτὸν καὶ τὸν καιρὸν εἰδέναι. But if someone who is born of God partakes of goodness according to disposition, but is ignorant of the imposition of sins and their causes, just as God, who knows all things, knows the time of punishment, it is said 'against me' and 'the earth is filled with injustice from them.' And rightly is this also said: for it is not the punishment of others that comes upon them. It is clearly evident from this that such a death was not their fate, since it is said 'the earth is filled with injustice from them,' the time is come, which would not have happened if they had not sinned. Hey, 13. And behold, I will destroy them and the earth. The philanthropy and goodness of God are revealed through these things, foretelling what will come, so that it may restrain the wickedness of those who are expecting it, as happened with Jonah the prophet, who heard, 'In yet three days, Nineveh will be destroyed.' Therefore, he also foretells and prearranges the ark for the righteous, presenting it as a more clear proclamation for this preparation for repentance, declaring that he will destroy them and the earth, since they were deserving of it. For there are many retributions given by God in order to bring about the recognition of sins. For He desires all men to be saved and to come to the knowledge of the truth, saying, 'How often I wanted to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.' For it is not possible for good people to be forced to exist, nor is it even possible. For such a thing is no longer good. But when God, who knows all things, after many admonitions, does not have the one being admonished obey, He destroys them, concerning whom this discourse is, and their destruction is beneficial to Him. Συμφθείρεται δὲ καὶ ἡ γῆ–τουτέστιν τὰ ἐν τῇ γῇ, τοῦτο γὰρ σημαίνει τὰ νῦν ἡ γῆ–εἰκότως· τῶν γὰρ ἀνθρώπων ἀπολλυμέν[ων], ἔδει καὶ τὰ δι' αὐτοὺς συστάντα παραπόλεσθαι. Ἐπεὶ καὶ ζ[ωπύ]ρου πα<ρα>- καταλιμπανομένου διὰ τοῦ Νῶε καὶ τῶν σὺν αὐ[τ]ῷ, καὶ τῶν ἄλλων ζῴων ὁμοίως ζώπυρα κατελείφθησ̣[α]ν̣. ῃι, 14–17. [Π]οίησον οὖν σεαυτῷ κιβωτὸν ἐ<κ> ξύλων τετραγώνων· ν[οσ]σ̣ι̣α`̣ς ποιήσ̣ε̣ι̣ς̣ τὴν κιβωτόν· καὶ ἀσφαλ- τώσεις αὐτὴν ἔσωθε[ν] καὶ [ἔ]ξωθεν τῇ ἀσφάλτῳ. And you shall make the ark like this: three hundred cubits long, fifty cubits wide, and thirty cubits high. You shall make a roof for the ark, and finish it to a cubit above; and set the door of the ark in its side. You shall make it with lower, second, and third decks. And behold, I will bring floodwaters on the earth, to destroy all flesh in which is the breath of life from under heaven; everything that is on the earth shall die. Πλείστην ἀκολουθίαν ἔχει τὸ ῥητόν, "6ἐκ ξύλων τετρα- γώνων"6 προσταττομένου ποιῆσαι τὴν κιβωτὸν τοῦ Νῶε, πρῶτον μὲν ἵνα μὴ καὶ πολὺς χρόνος καταναλίσκηται εἰς διαίρεσιν α̣υ᾿̣τ̣ω῀̣ν̣, ἔπειτα, ὅπερ καὶ ἀληθέστερόν ἐστιν, ἵν' ἐξ ὁλοκλή[ρ]ω̣ν ξ̣υ´̣λ̣ω̣ν̣ γινομένη ἀσφαλεστέρα τυγχάνῃ· ἔμελλεν γὰρ καὶ ὄρεσιν προσπελάζειν καὶ ζάλην οὐ μικρὰν ὑφίστασθαι, πρὸς ἅπερ οὐκ ἂν <ἀν>τεῖχεν, εἰ μὴ 173 ἐξ ὁλοκλήρων ξύλων κατεσκεύαστο. And it is useful to have six separate compartments, which are divided spaces, two of them for the purpose of keeping the animals' living quarters separate from each other, which he was about to introduce with himself, and for the purpose of joining together the structure; for it would have been weaker if it remained unconnected with fifty feet in width and three hundred feet in length and thirty feet in height. So that neither water can penetrate from outside nor inside. Moreover, it is also good for the length of the width to be greater; for it was more maneuverable, since the boats of this shape are proportional to it. And if someone were to say that it was square at the bottom, this too is not inaccurate; for it was not made for sailing, but for guarding, and for this reason it was made in this way. Otherwise, it would quickly sink, if it were not square. It was designed in such a way that the flow of water would have the slope and not, like water hitting a rock from all sides, cause the waves to break. And the door was intentionally made from slanting planks (...). It was constructed in a way that could withstand all the animals and their food. (...) It indicates that both the earthly and flying creatures will be destroyed, for it is likely that the aquatic creatures were saved. (...). And I will establish my covenant with you. The covenant made with Noah does not appear to have been sealed by an oath from God, as Symmachus and Acylas did. (...) The "I will establish" here indicates certainty. (..) You and your sons and your wife and your sons' wives shall enter the ark with you. The Savior said in the gospel that on the day of judgment, people will give an account for every idle word, and even more so for idle speech, which is useless and brings no benefit. If people are not allowed to speak such things, then divine words contain even less of them, but all useful things are found in them (...). When 175 were entering into the ark, Noah instructed his sons and his wife to take their wives. Then, when the time came to exit the ark and the flood had ceased, the divine message is proclaimed as follows: 'And God said to Noah, 'Come out of the ark, you and your wife, and your sons and their wives'''. For it was necessary, with the destruction of mankind impending, for the righteous to not be corrupted, so as not to engage unlawfully in marital relations. Therefore, he separated the wives of the men, saying, 'When you and your sons and your wives enter'. But when he received the assurance that the succession was going to be restored, he gave, as we have stated, his wife back to Noah, saying, 'You and your wife, your sons and their wives, come out'. And it is proper to say not without observation, but with consideration, and to embrace the good news, as spoken by the Savior: 'No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and mammon'. And clearly, love of money is slavery to mammon, but it is also the root of all evil. For it is in no way possible to serve both vice and virtue. For the one who commits sin is a slave to sin, and will hate all things evil. For those who love... hate evil. 'Or for one to hate and another to love' – for the virtuous person loves God while hating evil... 'or one will endure and the other will despise', which is precisely stated; for it said to endure in the face of evil, not to love. For no one loves evil... but slipping, one endures, and it is not said to hate God, but to despise; therefore, in one case, it is an act of love for God by the diligent person, and an act of hatred for evil, and again in the case of evil, it is to endure it by the one engaging in it, and an act of despising for God by such a person. For no one would ever say to despise sin or hate God, even though the wicked are said to hate God because of their inclination towards evil. 'Lord, have I not hated those who hate you?' For this is not primarily what one does, but slipping, as it was said, it is said to hate. But to have this mindset is most important, such accuracy and observation according to what is called again by the Savior: 'Whoever confesses in me before men, I will also confess in him, and whoever denies' - not 'in me' he said - 'I will also deny him'. For the one who confesses God in Christ does this, but the one who denies does not do this in Christ. Therefore, it is necessary for the confession to be in him... and not only for those who are of a similar nature, but only for those who say with their words to confess... 'They confess to know God, but by their works they deny', and 'This people honors me with their lips, but their heart is far from me'. For the one who confesses is in the one who is confessed, and the one who confesses is confessed in. But let no one think it means the same as 'I am in the Father and the Father is in me'; for the former indicates fellowship, but the latter indicates the one who is confessed... for God does not partake in man, but he judges... from God who confesses. Thus it is said also regarding the sons of Noah and himself and his wife and his sons, but as we properly observe... 'You and your sons enter with you. For it is not through them, but they through him, and they were saved by his salvation.' And this is confirmed by what is later added, when God says to Noah: 'For I have seen you as righteous before me in this generation.' For the greatness of his soul is indicated by the number '6', since it has not only been witnessed, but also opposed to God. Isaiah 19. And of all animals and every flesh, two by two from all. For someone who observes and understands the nature of numbers, the number seven is often mentioned in the scriptures with many privileges. And two is related to matter, as mentioned earlier, it will be clear how it places seven among the pure, and now two among the impure. Furthermore, it will also be sought how, without the law regarding the pure and impure being given, the number two is mentioned, unless one argues that the scientific arrangement of the law regards the righteous. And considering how one person can control so many animals as to bring them into the ark, it should be understood that it is God's cooperation with the righteous that gives him the ability to fulfill the command, and it is not unbelievable that even wild animals are subdued by God. And if the prototypes of all living creatures appeared to Peter among the products contained in the vessel, what is unbelievable if through the righteous he worked together to recreate the world, when he commands the introduction of these creatures, so that from them also a succession will arise. Isaiah 19–20. You will bring them into the ark, in order to nourish yourself, male and female. They will be according to the kind of birds, according to the kind of animals, and according to the kind of all creeping things on earth. Two by two they will come to you to be nourished with you, male and female. But it must be understood that here 'kind' is used instead of 'species', which at times is called both 'species' and 'genus'. And *** outside the ark [17 lines missing] Isaiah 21. But you will take for yourself from all the foods that you eat, and you will gather them to yourself, and it will be for you and for them to eat. [***] It is to be supposed that the righteous should care not only for himself and those with him, but also for the irrational animals, for he has compassion on their souls. Το`̣ δ̣ὲ "6πρὸς [σεα]υτὸν συνάξεις"6 παρατήρησιν ἂν ἔχοι ὅτι 179 ἐν οἷς [σὺ] διαιτᾷ καταγωγίοις, καὶ ἄλλα ζῷα οὐ πλησιάζει, συνάγαγε τὰς τροφάς· εἰ γὰρ [ἐν τοῖς ἐ]κείν[ων] τόποις ἀπέκειντο, ἀφειδῶς ἐπιβαί[νοντα ταῖς] τρο[φα]ῖς ἔνδειαν αὐτῶν ἐργάζοντο *** (13 λιγνες εν βλανξ̣ ῃι, 22. [Καὶ ἐπο]ίησεν Νῶε πάντα ὅσα ἐνετείλατ[ο αὐτῷ] Κύριος [ὁ Θεός], οὕτως ἐποίησεν. [Μέγας] ἔπαινός ἐστιν, ὅταν, ἐπιστήμονο[ς ποιή]σαν- [τος, εἰ]πῇ τις ἀξιόπιστος καὶ ὀρθῶς κρίνε[ιν δυνά]μενος [ὅτι οὕ]τως ἐποίησεν ὡς ὁ προστάξας ὑπέθ[ηκεν α]ὐτῷ· [ἀρετῆ]ς γὰρ αὕτη ἡ πρᾶξις. Ἔστιν γάρ ποτε[ ··· ··]···· ··· ··]ιν μὴ μὴν οὕτως ὡς προσέταξεν· τὸ γὰ[ρ ··· ·] ··· ···· ·]ν̣ην πρὸς τὸ θεαθῆναι τὴν πρᾶξι[ν ··· ·]··· · σ[··]θ̣αι τῆς διαθέσεως, οὐχ ὃν δεῖ τρόπον ἔχ[···]κα···τος. Πᾶ[σ]α πρᾶξις μὴ μετὰ τοῦ πρέποντος λογισ[μοῦ] γινομένη [ἀ]τελής ἐστι, κἂν τὸ ἀποτέλεσμα γίνη̣[ται] τε´̣λειο̣ν, μ[αρ]τυρεῖται δὲ ὁ δίκαιος ὡς καὶ ποιήσας 180 κα[···]··· ··· ·ο[··· ··· Το]ῦτο γὰρ καὶ ὁ Σωτὴρ παιδεύει λέγων· "6Ἐλεᾶτε καὶ ἐ[λεηθήσεσ]θε"6, βούλεται δὲ τὸν ἔλεον μὴ μετὰ σ[αλ]πίγγω[ν γίνεσθ]αι, ὅ ἐστιν μὴ ἐμπομπεύειν καὶ ἐναλαζ[ον]εύεσ[θαι ταῖς] ἐνδείαις τῶν πενομένων· "6Γίνεσθε"6 γάρ [φη]σιν "6τ[έλειοι ὡς] ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν"6· ὁ [Θεὸς] γὰρ [ἑαυτοῦ] μεταδοτικός ἐστιν καὶ οὐκ ἄλλοθεν δ[εχό]μεν[ος· οὕτ]ω καὶ ὑμεῖς τὸ μεταδοτικὸν ζηλώσατε, [καθὰ] παρα[ινεῖ κ]αὶ ὁ μακάριος Παῦλος· "6Μακάριόν ἐστι μᾶ[λλον] διδόν[αι ἢ λ]αμβάνειν"6. Οὐ γὰρ ὁ λαμβάνων μιμεῖται [τὸν] Θεόν· ὁ [γὰρ Θεὸ]ς παρ' οὐδενός τι δέχεται, ἀλλὰ χορηγὸ[ς τῶν] πάντ[ων ἀ]γαθῶν. Ὁ μιμητὴς οὖν τοῦ Θεοῦ δίδωσιν. ῃιι, 1. Κ[αὶ εἶ]πεν Κύριο[ς ὁ Θεὸς] πρὸς Νῶε· Εἴσελθε σὺ καὶ πᾶς ὁ οἰκό[ς σου] τὴν κ[ιβωτόν, ὅ]τι σε εἶδον δίκαιον ἐναντίον μου ἐ[ν τῇ γε]νεᾷ τ[αύτῃ]. <Οὕτ>ως ἐμφ[αίνεται] ὅτι ἅπας ὁ οἶκος οἱ ὀκτὼ μόνοι ἐτύ[γχα]νον· θ[εραπευτὴ]ν γὰρ οὐκ ἐπηγάγοντο ἢ διὰ τὸ μήπω [κα]ταδ[εδουλῶσ]θαι ἀνθρώπους ἢ διὰ τὸ ἀκτήμονας εἶναι τ[ῶν] τοιού[των]. [Οἶκον] οὖν ἐνταῦθα τὴν ἐν τοῖς ὀκτὼ συγ[γέ]νειαν [καλεῖ, πο]λλάκις γὰρ τοιούτου ὀνόματος ὁμων[υ]μοῦντ[ος καὶ ἐ]πὶ τούτων, κυρίως ἐπὶ τοῦ οἰκοδομηθ[έν]τος λεγ[ο- μένο]υ. Τὸ δ' αὐτὸ καὶ ἐπὶ πόλεως εὕροις ἄ[ν]. Ἐν τῷ εὐα̣[γγελί]ῳ γοῦν εἴρηται· "6Καὶ ἤγαγον αὐτόν"6, δηλο- ν[ότ]ι τὸν Ἰησοῦν, "6ἕ[ως ὀ]φρύος τοῦ ὄρους, <ἐφ'> οὗ ἡ πόλις αὐτῶν ᾠκοδόμητο"6, δηλ[οῦντο]ς νῦν τοῦ ὀνόματος τῆς πόλεως τὴν κατασκευασθεῖ[σαν κ]αὶ οἰκοδομηθεῖσαν, ἐν δὲ τῷ "6ὡς δὲ ἦλθεν Ἰησοῦς εἰς Ἱ[εροσό]λυμα, ἐσείσθη πᾶσα ἡ πόλις"6 τοῦ ἀθροΐσματ[ο]ς τοῦ περιεχ[ομέν]ου 181 τῶν ἀνθρώπων ὑπὸ τῆς πόλεως σημαινομέ[ν]ου. Καὶ πάλιν ἐν τῷ "6ἤρξατο ὁ Ἰησοῦς ὀνειδίζειν τὰς πόλει[ς ἐν αἷς ἐ]γένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μ[ετε- νόησαν"6 αὐ]τὸ [τοῦ]το δηλοῦται· μετάνοια γὰρ οὐκ ἐν ἀψύχοι[ς οὐδὲ ἐν ὑλ]ικο[ῖς] γίνεται, τοῦ ὀνόματος τοῦ οἴκου σημαίνον[τος τὸ μὲ]ν οἰ[κο]δόμημα ἐν τῷ "3ἥδε τοῦδε οἰκ[ία"3··· ··]. ου··τη συναγωγή, τὸ δὲ ἀθρόϊσμα, ἐπὰν λέγητ[··· ··· ·]υ [·]··δε ὁ βασιλικὸς καὶ ὁ δεσμοφύλαξ καὶ ἡ οἰκία [··· ··· ·]η. Τὴ[ν δ]ὲ αἰτίαν τοῦ εἰς τὴν κιβωτὸν εἰσελθεῖν ἐ[πάγων] φησίν· "6[ὅτι] σ̣ε`̣ εἶδον δίκαιον ἐναντίον ἐμοῦ"6. Οὐχ ἁπλῶς "6[ὅτι σ]ὲ εἶδον"6 [εἶπ]ε̣ν, –καὶ γὰρ ὁ Ἄβελ δίκαιος ἦν καὶ ὁ Ἐνὼς ο[ὗ ἐλπὶς] τὸ "6ἐ[πικαλ]εῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ"6, –ἀλλ' "6ὅτι σὲ εἶδ[ον δίκ]αιον [ἐνωπί]ον ἐμοῦ ἐν τῇ γενεᾷ ταύτῃ"6, τῇ παρού[σῃ δ]ηλον[ότι. Ο]ὐ παρίσταται ὅτι διὰ τὴν τούτου ἀρετὴ[ν καὶ ο]ἱ παῖ[δες αὐ]τοῦ μετέχοντες αὐτῆς ἐσώθησ̣α[ν, γενε]ὰν [δέ, ὡς] προείρηται, τὴν ὁμοτροπίαν δηλ[οῖ, καθ]ὰ πα[ρεθέ]μεθα καὶ ἐν τοῖς φθάσασιν. Προσέ[τι δηλοῖ] τ̣ο̣ὺς [τοῦ α]ὐτοῦ τρόπου γενεὰν λέγεσθαι τὸ "6ζη[τηθή- σεται π]ᾶν αἷμα δ]ίκαιον ἐκκεχυμένον ἐπὶ τῆς γῆς ἀπὸ τ[ῆς γενεᾶς] τού[της]"6. Ἐν τῇ τῶν δικαίων γενεᾷ, ἵνα λάβωμ[εν τοὺς] σὺν [αὐτ]ῷ δικαίους, αὐτὸς εὑρέθη ἐναντίον αὐ[τοῦ δίκαιο]ς, οὐ [παν]τὸς δικαίου ἐναντίον Θεοῦ δικαίου <ὄ>ντος· [δίκαιοι] γὰρ υἱοὶ [κ]αὶ γυναῖκες ἐναντίον Νῶε ἐτύγχανον [μόνον]. Μέγα [δὲ ο]ὕτως ἐστὶν τὸ ἐναντίον τοῦ Θεοῦ εἶναι δίκα̣[ιον, ὡς] λέγεσ[θαι]· "6Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ"6 καὶ [τὰ ἄλλ]α φῶτα· ἀλλὰ καὶ ἐν ψαλμοῖς λέγεται· "6Οὐ δικαιω[θήσε]ται κατενώπιον σου πᾶς ζῶν"6, καὶ πάλιν ἕτερον [λόγιό]ν φησιν· "6Ὡς ῥάκος ἀποκαθημένης πᾶσα ἦν δικαιοσύ[νη ἡ]μῶν"6 ἐκ πρ[ο]σώπου πάντων τῶν δικαίων. 182 ῃιι, 2–3. Ἀπ[ὸ δὲ τῶν] κτηνῶν τῶν καθαρῶν εἰσάγαγε πρὸς σὲ ἑπτὰ ἑπτ[ὰ ἄρσεν] καὶ θῆλυ, ἀπὸ δὲ τῶν κτηνῶν τῶν μὴ ὄντω[ν καθα]ρῶν δύο δύο ἄρσεν καὶ θῆλυ, καὶ ἀπὸ τῶν πετε[ι]νῶν [τοῦ οὐραν]ο̣υ῀̣ τῶν καθαρῶν ἑπτὰ ἑπτὰ ἄρσεν καὶ θῆλυ, καὶ ἀ[πὸ τῶν] πετεινῶν τῶν μὴ καθαρῶν δύο δύο ἄρ[σεν] καὶ θ[ῆλυ δια]θρέψαι σπέρμα ἐπὶ πᾶσαν τὴν γῆν. Ἀκο[λούθως] "6ἑπτὰ [ἑπτὰ]"6 ἀπὸ τῶν καθαρῶν προστάττει εἰσαγ[αγεῖν]. Ἐπει[δὴ γὰρ] αὐτῶν καὶ πρὸς τροφὰς καὶ πρὸς ἱερουρ[γίας ἔ]μελλ[ον ἄνθρ]ωποι καὶ αὐτοὶ δὲ οἱ ἐν τῇ κιβωτῷ ἐ[μμένον]τες χ[ρείαν ἔχ]ειν, διὰ τοῦτο πλείονα κατα[λαμβάνο]ν[ται, ἵν' ἐξ α]υ᾿̣τῶν καὶ πλείων γένηται διαδοχὴ π[ρὸς] τὰς α[ὐτῶν χ]ρείας κατάλληλος· ἐπὶ δὲ τῶν αλλω· [··· ·]κότω[ν ··· ··· τ]οσαύτην εἰσαγόντων χρείαν "6δύο δύο"6 [εἰσ]άγεσ[θαι προσέ]τ̣αξεν. Εἰ δὲ δεῖ καὶ φυσιολογίαν εἰσάγ[ειν] τῷ λόγ[ῳ ··· ···]ωπονοις λέγοιτ' ἄν, ὡς καὶ πρὸ τούτου, [ὅτι, ἐ]πεὶ ἡ δ[υὰς διαι]ρετή, τοῦτο δὲ τῇ ὕλῃ οἰκεῖον, οἰκεῖος [τοῖς] μὴ καθ[αροῖς ὁ] δύο ἀριθμός. Ἀλλὰ καί, τοῦ δύο ἀναιρέτ[ου], ὁ Σωτὴρ κ[αλεῖ "6εἰς] ἕνα καινὸν ἄνθρωπον"6 τοὺς δύο, τόν τε ἐ[κ] περιτομ[ῆς καὶ] τὸν ἀπὸ ἐθνῶν εἰς τὴν ἑνότητα τῆς κ[α]τὰ τὸ ε[ὐαγγέλ]ιον πολιτείας εἰσάγων, ἥντινα οἱ παλαι[οὶ] ἅγιοι ἔ[σχον, 183 μ]ηδεμιᾶς οὔσης διαφορᾶς ἑλληνισμο[ῦ] καὶ ἰουδαισμοῦ. Ἀφ' οὗ γὰρ τέχναι ἐξ ὧν ἀγάλ[ματα, καὶ ἡ] δὲ μετ' αὐτὰς εἰδωλολατρεία, καὶ ἐξότε νόμ[ος, γίνετα]ι̣ ἰο[υ]δαισμός. Ἡ πρώτη οὖν τῶν ἀνθρώπων πολιτεί[α, ἥτις χρι]στ[ια]- νισμοῦ ἐτύγχανεν, εἰ καὶ μὴ ἡ προσηγορί[α αὕτη, κ]ατὰ τὰς κοινὰς ἐννοίας ὑπάρχει, ὅπερ καὶ ὁ Σωτὴ[ρ ··· ··]· ἐκήρυττεν· "6Πάντα ὅσα θέλετε ἵνα ποιῶ[σιν ὑμῖν οἱ] ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε ὁμοίως"6. But this is located in common understanding; for what one does not wish to suffer, one does not owe to do to others. And for this reason is this located in common understanding, so that man may be without excuse, being led by God. But later, when the understanding is distorted, scripture is given, not fighting against it, but rather calling people to it. It is said, 'I give the law for help.' In this way, the Gospel is spread throughout the whole world, so that no one can claim ignorance of it, by the sharing of common understanding. These things, therefore, should be understood as what is stated explicitly. But it should also be noted that the clean animals are to be brought in seven by seven. This is because it is fitting for humans to use them both for worship and for sustenance, thus more are needed. Also, for the sake of numbers, for it is honored in scripture. For example, in speaking of the week, God rested... and more. For the seven, those who lead the week are understood to be a virgin, without father and mother, so that it may be as it is called. All the numbers within the ten, by being doubled or tripled except for seven, beget and are begotten, as one begets two, and two begets four, thus generated by the one, and four begets eight, generated by the two, and five begets ten, and six, once generated, does not beget, and seven is neither begotten by preceding numbers nor begets any until the ten. But two begets six, and three begets nine, by being tripled. And it has another privilege, for if one multiplies the numbers from one to seven by a double ratio, it becomes both equal and a square. For one, two, four, eight, sixteen, thirty-two, doubled becomes sixty-four, which is a square, and a cube, for four times four is sixty-four. But also, by being tripled, it creates the two hundred and twenty-nine, which is also a square and a cube. For one, three, nine, twenty-seven, eighty-one, two hundred and forty-three, tripled becomes seven hundred and twenty-nine, which, as it is said, completes both a cube and a square. The square signifies solidity, and the cube... Therefore, it would not be unwise to place these things about numbers in divine letters, firmly believing in them. And it is appropriate to add to what has been said that it is necessary to leave a live coal in the ark, so that, if another creation should occur, a heresy about two creators may not be introduced. For even if they had made such a great assurance, the heretics still found various plausible arguments for their evil hypothesis. [...] For still, for seven days, it rains on the earth for forty days and forty nights. And I will destroy all the living creatures that I have made from the face of the earth. And this has been foretold by the benevolence of God for correction... And if the number by which the flood happened has a meaning, consider how 'I will destroy all the living creatures that I have made from the face of the earth' was said. Some, having conceived the resurrection... thought that it had been made from the previous world, having been burned according to the Stoics, and had come into existence, the same things existing in the matter that is unchanged from this world to that one. This they have demonstrated in the proofs of the teachings... For it is not possible for the movements of souls to occur unchanged between what has come to be and what will be, so as not to change in anything. [...] And Noah did everything that the Lord God commanded him. That this is a testimony to man, that he does everything that the Lord God commanded, and it is said in those who have gone before. David was worthy of this acceptance, of whom God said, 'David, the son of Jesse, a man after my own heart, who will do all my will.' [...] And Noah was 600 years old when the flood of water came upon the earth... For how did the ark, being together for a hundred years, continue with all the sons of Noah entering into it? For it is clear that it began when Noah himself made it... that men might observe the strange construction and, hearing and learning the cause, cease from evil. If they had listened and repented, the flood would not have happened. But for the sake of patience and calling men to repentance, Peter, the foremost of the apostles, writes in his epistle about the Savior, 'In which He also went and preached to the spirits in prison, who formerly were disobedient, when once the divine long-suffering waited in the days of Noah, while the ark was being prepared.' Καὶ ἐκ τούτου σκοπῶμεν ὅτι εἶπ[εν ὅτι] πολλαὶ ἁ]μαρτίαι "6ἐ]πὶ τῆς γῆς"6 γίνονται· μὴ ἐπάγῃ δὲ ὁ Θεὸς α·[····] ἁμα[ρτ··· ···] διά τινα μακροθυμίαν τοῦτο ποιεῖ τόπον μ̣[ε]τανοίας [διδούς. Ο]ὕτω καὶ μετὰ παράβασιν νόμον δέδωκ[εν] κωλυτικ[ὸν καὶ μετὰ τ]ὰς νουθεσίας προσάγει ἐλέγχους ἀπε[ιλῶν]. Καὶ ἐν τοῖ[ς ··· ··· ·]·ος τοῦτο εὑρήσεις. Ὁ Ἰσραὴλ μερὶς Κυρίου κα[ὶ υἱ]ὸς Θεοῦ ὑπ[άρχων τ]ὰς αὐτοῦ προστάξεις παρέβαινεν, καίτοι Θεο[ῦ] πάντα εἰς [αὐτοὺ]ς ποιοῦντος. Τί γάρ φησιν ἐν τῷ Ἠσαΐᾳ; "6Ἀμπ[ελὼ]ν̣ ε᾿̣γεν[ήθη τῷ ἠ]γα̣πημένῳ ἐν κέρατι ἐν τόπῳ πίονι"6, "6κέρα[τι"6 μὲν] τὴν βα[σιλείαν] λέγων, "6πίονι"6 δὲ "6τόπῳ"6 σημαίνων τὴν διὰ [νό]μου καὶ πρ[οφητῶ]ν παίδευσιν. "6Καὶ ἐφύτευσα ἄμπελον Σωρή[κ"6], ὅ ἐστιν ἐκλε[κτή· ἐ]πι`̣ γὰρ τῷ "6βασίλειον"6 εἶναι "6ἱεράτευμα"6 καὶ ἐκλεκτὴν ἄμπελο[ν εἶν]αι ἐφύτευσεν τὸν λαόν. "6Καὶ ᾠκοδόμησα πύργον"6 ἐπὶ τῷ κα[ταφε]υ´̣γειν 187 τοὺς ἐπερχομένους ἐχθρούς· λόγος δὲ τούτου παιδευτικὸς ὁ πύργος, φρουρῶν ἅμα καὶ ἐκ̣παίων ἐχθρῶν ἔφοδον. Οἰκο<δο>μήσας ἀκούει· "6Ἐὰν πνεῦμα τοῦ ἐξουσιάζον̣-τος [ἀ]νάβῃ ἐπὶ σέ, τόπον σου μὴ ἀφῇς"6. Θριγκόν τε ἐποίησεν κα[ὶ φρ]αγμὸν περιέθηκεν, ἃ δηλοῖ τὴν ἀπὸ τῶν ἀγ̣γέλων ἀσφάλ[ει]αν. Καὶ ὁμῶς ἐν τῇ αὐτῇ ἀκαρπίᾳ, τοσούτων γεγενημένων, διέμεινεν· διό φησιν· "6Τί ἔτι ποιήσω τῷ ἀμπελῶνί μου καὶ οὐκ ἐποίησα αὐτῷ;"6 πάντα πεποίηκα ἀνελλιπῶς, διόπερ, ἐπεὶ αὐτοὶ οὐκ ἔχουσιν εἰπεῖν ὃ δεῖ γενέσθαι, ἐγὼ ἐρῶ, "6ἀπαγγε̣λ̣ῶ ὑ[μ]ι῀̣ν τί ποιήσω τῷ ἀμπελῶνί μου"6· ἀφελῶ ἃ δέδωκα αὐτῷ, "6καθελῶ τὸν τοῖχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα, καὶ τὸν φρα̣γμὸν ἀφελῶ καὶ ἔσται εἰς διαρπαγήν"6. Χρήσιμον γὰρ τῶν ἀνωφελῆ τὴν ἀπ' ἀγγέλων δεξαμένων βοήθειαν ταύτην προσαφελεῖν· [ἵνα ὁρῶ]ντες οἷ κακῶν εἰσιν ποθήσωσιν ἐπιστρέψαι, [δ]ι̣όπερ καὶ ἐ[λέγ]χει λέγων· "6Καὶ ταῖς νεφέλαις ἐντελοῦμαι τὸ μὴ βρέξαι ε̣[ἰς] α̣ὐτὸν <ὑετόν>"6, αἵτινες τοὺς προφήτας δηλοῦσιν καὶ τ̣οὺς δια- κόνους τ[οῦ πνε]υματικοῦ ὑετοῦ, περὶ ὧν εἴρηται· "6Αἱ νεφέλαι ῥανάτωσ[αν] δικαιοσύνην"6. Τούτῳ γὰρ τῷ ὑετῷ οὐ δεόν[τως] ἐχρήσατο α᾿̣[ντὶ] σ̣ταφυλῆς ἀκάνθας ἐνεγκών· διόπερ ἐξώ[λεια] το[ῦ] ᾿Ι̣σρα[ὴλ γέ]γονεν τοσαύτην ὠφελίαν μὴ δεξαμέ[νου]. Οὑ´̣τως̣ ει[·····] ὁ κατακλυσμὸς ἐπήχθη, μηδὲν τῶν ἀν̣θρώπω̣ν ἐν τῇ ἑαυ[τῶν] π̣ροθυμίᾳ ὠφεληθῆναι θελησάντων. ∆̣····η̣τ̣οι ἔσται [ἡ τοῦ] καθόλου συντέλεια σπάνει ἀρετῆς ὑφισταμέ[νη], καθὰ καὶ ὁ Σ[ωτήρ φ]ησιν· "6Ἄρα ἐλθὼν ὁ Υἱὸς τοῦ ἀνθρώπου εὑρήσει τὴν [π]ίστιν ἐπὶ τ[ῆς γ]ῆς;"6 ῃιι, 7–9. Εἰσῆ[λθ]εν δὲ Νῶε καὶ οἱ υἱοὶ αὐτοῦ καὶ ἡ γυνὴ αὐτοῦ καὶ [αἱ γ]υναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ εἰς τὴν κιβωτὸν [διὰ τ]ὸ ὕδωρ τοῦ κατακλυσμοῦ. Καὶ ἀπὸ τῶν πετεινῶν καὶ ἀπὸ [τ]ῶν κτηνῶν τῶν̣ καθαρῶν καὶ ἀπὸ τῶν κτηνῶν τῶν μὴ καθαρῶν [καὶ] ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἐπὶ τῆς γῆς δύο δύο εἰσῆλθον π[ρὸς Ν]ω῀̣ε εἰς 188 τὴν κιβωτὸν ἄρσεν καὶ θῆλυ κατὰ ἐνετείλατο αὐτῷ ὁ Θεός. ∆ῆ[λό]ν ἐστιν ὅτι, σημείων τινῶν τοῦ κατακλυσμοῦ ὑπαρξάντων καὶ φανέν̣των τῷ Νῶε οἷον τῆς ὑγρᾶς τῆς γῆς ἢ τῶν ὁμο[ιο]τ̣ρόπων, εἰσῆλθεν εἰς τὴν κιβωτὸν ὁ Νῶε, οὐ πολλοῦ διαγεγονότος̣ [χρό]νου. Τὰ δὲ περὶ τοῦ μετὰ τοῦ Νῶε τοὺς υἱοὺς καὶ μετὰ τῆς γυναικὸς τὰς γυναῖκας τῶν υἱῶν εἰσεληλυθέναι παρατηρηθέντα πρότερον εἴρηται· οὐ γὰρ ἥρμοζεν, τοσαύτης κολάσεως ἐπὶ πάντας ἐλθούσης, αὐτοὺς τὰ τῶν γάμων ἐπιτελεῖν· διόπερ πρὸς καιρόν, ἵν' ἀπὸ τούτων σχολάσωσιν, διεῖλεν τὰς συζυγίας ἀποδιδοὺς αὐτὰς ἐν τῇ ἀπὸ τῆς κιβωτοῦ ἐξόδῳ. Ἀπὸ κοινοῦ δὲ καὶ τὰ ζῷα εἰσεληλυθέναι φησίν, τῶν καθαρῶν προτέρων μνημονεύσας διὰ τὸ τίμιον· καὶ τὰ προειρη- μένα δέ, ὅτε πρὸς τοῦ Θεοῦ προσετάττετο Νῶε εἰσαγαγεῖν ἀπὸ τῶν ζῴων εἰς τὴν κιβωτόν, καὶ ἐνταῦθα συμβαλεῖς, ἵνα μὴ ἀεὶ τὰ αὐτὰ λέγωμεν. ῃιι, 10–19. Καὶ ἐγένετο μετὰ τὰς ἑπτὰ ἡμέρας καὶ τὸ ὕδωρ τοῦ κατ[ακ]λυσμοῦ ἐγένετο ἐπὶ τῆς γῆς ἐν τῷ ἑξακοσιοστῷ ἔτει ἐν τῇ [ζωῇ] τ̣οῦ Νῶε, τοῦ δευτέρου μηνός, ἑβδόμῃ καὶ εἰκάδι τοῦ μην[ός]. Παρετήρησάν [τ]ι̣νες διὰ τὸ ἐν ἀριθμῷ τοιούτῳ ἐπῆχθαι τὸ[ν κ]ατακλυ[σ]μὸ[ν λέ]γ̣οντες ὅτι, ἐπειδὴ ἐπὶ τελειότητι ἔργου ε[··· ·] γον[···]ε·[·]α̣[·]·ς̣ ἐξᾶραι, διὰ τοῦτο τούτου ἐμνήσθη, τε[λείας] ἐπιρύσεως γινομένης, ἥτις ἐπὶ σωτηρίᾳ τοῦ κόσμ[ου ἐγίνε]το. Καὶ τὸ τοὺς ἁμαρτωλοὺς γὰρ ἀφαιρεθῆναι ἀπὸ τῆς [γῆς καὶ] τὸ ἀρχὴν λαβεῖν τὸ τῶν ἀνθρώπων γένος σὺν ἀρετῇ ζῆν τ[έλειόν] ἐστιν· καὶ ὥ[σπ]ερ ἀρίστου ἰατροῦ ἐστιν οὐ μόνον ἐκτεμε[ῖν σῆ]ψιν γεγενημένην σωμάτων, ἀλλὰ καὶ ἐπαυξῆσαι σάρκ[ας ἀν]τὶ τῶν σῆψιν ὑπομεινασῶν, οὕτω Θεοῦ ἔργον ἁμαρτωλοὺς φ[θεῖρ]αι, ἵνα ἀρχὴν λάβωσιν οἱ κατὰ δικαιοσύνην ζῶντες. Ἀμέλει γοῦν μ̣ετὰ ταῦτα ε᾿̣[γ]ένοντο Ἀβραὰμ ἸσαὰκἸακώβ. Εἰ δὲ καὶ πρὸς ἀναγωγήν τις ἐθέλοι, [λ]έγοι ἂν ὅτι, ἐπεὶ ὁ <ἑ>πτὰ ἀριθμὸς ἀναπαύσεώς ἐστι σύμβολον, [ὁ ἐ]ν 189 τούτῳ μένειν μὴ βουλόμενος διὰ τὸ μὴ ἐκλέγεσθαι τὴν ἀνάπαυσιν ἐκείνην, περὶ ἧς ὁ Σωτήρ φησιν· "6Ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς καὶ μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι κ[α]ὶ τα[πε]ινὸς τῇ καρδίᾳ καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμ[ῶ]ν"6, ὑπὸ τὸν κατακλυσμὸν τῆς ἁμαρτίας γίνεται καὶ τὴν κόλασιν τὴν ἐπαγομένην διὰ τὴν κακίαν. Τοῦτο δὲ συμβαίνει ἐν τῷ ἑξακοσιοστῷ ἔτει οὔπω πληρωθέντι, διὰ συμβόλου δεικνυμένου ὅτι καὶ ἐν τοῖς αἰσθητοῖς ἀτελεῖς ἦσαν οἱ ὑπὸ τὸν κατακλυσμὸν γεγενημένοι, οὐχ ὡς δεῖ οὐδὲ τούτοις χρώμενοι. Τὰ γὰρ ἑξακόσια συγγένειαν ἔχει πρὸς τὸν ἕξ, ἐν ἒξ ἑκατοντάσιν συμπλη- ρούμεν<α>. Εἰ δὲ δεῖ καὶ εἰς τὸ "6ἑβδόμῃ καὶ εἰκάδι"6 γεγενῆσθαι τὸν κατακλυσμὸν εἰπεῖν, λεχθείη ἂν τοῦτο· οὐ πᾶσα ἀπειλὴ βεβαιοῦται, ἐξ ἡμῶν ἢ συμπληρου̣[μ]ένη ἢ παυο- μένη, καθὰ καὶ ἐπὶ Νινευειτῶν γέγονεν· ἐπεὶ ο[ὖ]ν ὁ ἀριθμὸς οὗτος βεβαιότητός ἐστι σύμβολον, –τρεῖς [γ]ὰρ τρὶς τρίς–, διὰ τοῦτο ἐν αὐτῷ ἐπήχθη κατὰ τῶν μ̣[ὴ ἐπι]στραφέντων ἀλλ' ἀμετακινήτως ἐχόντων πρὸς κακ[ίαν] βεβαία κόλασις. "6Ἐν ἑξακοσιοστῷ"6 δὲ λέγει γεγενῆσθαι τ̣[ὸν] κατα- κλυσμὸν ἐξ ἄκρου αὐτοῦ ἁψάμενος. Τοῦτο δὲ ἔθος [τῇ γ]ρ̣αφῇ, καθὰ καὶ ὁ Σωτήρ φησιν· "6Ὥσπερ γὰρ Ἰων̣ᾶς ἔμενεν [ἐν τῇ κ]οιλίᾳ τοῦ κήτους <τρεῖς ἡμέρας καὶ τρεῖς νύκτας>, οὕτως <ἔσται ὁ υἱὸς τοῦ ἀνθρώπου> ἐν τῇ καρ- [δίᾳ τ]ῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας"6. For if anyone were to assert this [claim] in its entirety, saying that he lived for three whole days and nights, he would be lying. For he was crucified at the sixth hour of the Preparation Day, which is called the day of the Passover, after touching the day in this way - clearly also considering the night as part of the day, because upon the arrival of each night the past day is completed, and following the regular pattern of considering nights as part of the days—after this night, the fullest night and day of the Sabbath, and then the night and the very end of the day of the Resurrection, for he also touched it. And thus, by touching both ends of the first period of the night and day of the Preparation, and that of the Lord’s day entirely, it is said that three days and three nights elapsed in the heart of the earth. Now, as these things are said to us figuratively, they aim at indicating that the scripture commonly makes use of such expressions from the extremities of time. ῃιι, 11–12. On this day, all the springs of the abyss broke open, and the sluices of heaven were opened, and the rain fell upon the earth for forty days and forty nights. This number is problematic. For the children of Israel spent so many years in their wandering, and even Moses himself did not eat bread for forty days, but the Savior also fasted in the same number of days, which will provide those not neglecting the divine scriptures with a consistent understanding. ∆ιὸ καὶ ἡ φορὰ τοῦ ὕδατος ἐν τοσούτῳ γέγονεν ἡ[μερῶν] ἀριθμῷ.Ζητήσειεν ἄν τις τὰ περὶ τῶν καταρακτῶν τοῦ οὐραν[οῦ] [ἐ]κ̣εῖνα παρατιθέμενος, ὅτι προσκαλούμενος ὁ Θεὸς τὸ ὕδωρ [τῆς] θαλάσσης τὸν υ῾̣ετὸν ἐπιπέμπει, πῶς ὁ κατακλυσμὸς γέγονε[ν], τρόπον τινὰ μηχανῆς τρόπῳ ἐκ τῆς θαλάττης τοῦ ὑετοῦ [γι]νομένου καὶ πάλιν ἐπ' αὐτὴν ἰόντος· πρὸς ὃ λεχθείη ὅτι [πρῶ]τον μὲν αἱ πηγαὶ τῆς ἀβύσσου ῥαγεῖσαι τὴν χορηγίαν παρέσχον, –καὶ γάρ, ἅτε ἐπισχεῖν ἐβουλήθη, ἀναγέγραπται· "6Ἐπεκαλύφθη- σαν αἱ πηγαὶ τῆς ἀβύσσου"6, –ἔπειτα οὐδὲν ἀπεικὸς καὶ τὸ ποσ[ὸν] τοῦ ὕδατος ἐπαύξειν τὸν Θεόν, καθάπερ ἐν τοῖς εὐαγγελίοις [ο]ἱ πέντε ἄρτοι ἐπὶ πεντακισχιλίους ηὐξήθησαν. ῃιι, 13–16. [Ἐν] τῇ ἡμέρᾳ ταύτῃ εἰσῆλθεν Νῶε, Σήμ, Χάμ, Ἰάφεθ, οἱ υἱοὶ Νῶε, καὶ ἡ γυνὴ Νῶε καὶ αἱ τρεῖς γυναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ εἰς τὴν κιβωτόν, [κ]αὶ πάντα τὰ θηρία κατὰ γένος καὶ πάντα τὰ κτήνη κατὰ γέν̣[ος καὶ] πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς κατὰ 191 γένος καὶ πᾶν πετεινὸν κατὰ γένος. Εἰσῆλθον πρὸς Νῶε εἰς τὴν κι[βω]τὸν δύο δύο ἀπὸ πάσης σαρκός, ἐν ᾧ ἐστιν πνεῦμα [ζ]ωῆς. Καὶ τὰ εἰσπορευόμενα ἄρσεν καὶ θῆλυ ἀπὸ πάσης σαρκ̣ὸς εἰσῆλθον, καθὰ ἐνετείλατο ὁ Θεὸς τῷ Νῶε. ∆ῆλον ὡς οὐκ ἀθρόως ὁ κατακλυσμὸς γέγονεν, ἀλλὰ παρέσχεν τι καὶ σημεῖον, ὡς καὶ πρότερον εἴρηται, ἵν' εὐαγώγως τὰ <ἄλογα> ἐπὶ τὴν κιβωτὸν εἰσέλθωσιν καὶ μὴ συμπεφυρμένως, καὶ ὅπως μή, ἀθρόως τοῦ ὕδατος ἐπιρρεύσαντος, καὶ τῆς κιβωτοῦ βλάβη γένηται, προσαρα- ξάντων τῶν ὑδάτων. Ἐν τάξει δὲ καὶ ἡ εἴσοδος γέγονεν πρώτου Νῶε, δι' ὃν καὶ οἱ ἄλλοι ἐσῴζοντο, εἶθ' ἑξῆς καὶ οἱ ἄλλοι καὶ οὕτω τὰ ἄλογα εἰσῆλθον, ὅπερ παρατηρητέον ὅτι θείᾳ δυνάμει γέγονεν· οὐδὲ γὰρ ἀνθρωπίνης ἦν ἐπιχει- ρήσεως τὰ ἀτίθασα εἰσαγαγεῖν, εἰ μὴ Θεοῦ γεγόνει συνεργείᾳ. Εὖ δὲ καὶ τὸ "6κατὰ γένος"6· οὐ γὰρ οἷόν τε ἦν ἅμα εἶναι αὐτῶν τὴν δίαιταν, διῃρημένω[ν ταῖς] φύσεσιν. Προσέθηκεν δὲ τὸ "6ἐν ᾧ ἐστιν πνεῦμα ζωῆς"6 πρὸς ἀντιδιαστολὴν νεκρῶν. Σημειώσαιτο ἄν τις πῶς [οὖ]ν ο[ὐκ ἐ]μ̣νήσθη τῶν καθαρῶν ἀλλὰ τῶν μὴ καθαρῶν· "6δύο [δύο]"6 γ[άρ φη]σιν "6εἰσῆλθον εἰς τὴν κιβωτόν"6, δῆλον δὲ ὅτι ταῦτα [ἦσ]α̣ν̣ [τὰ μὴ] καθαρά· πρὸς ὃ λέγοι τις ὅτι φανερὸν ὅτι, τῶν μ̣η`̣ κ[αθαρῶ]ν εἰσελθόντων, καὶ τὰ καθαρὰ εἰσῄει· εἰ γὰρ τὰ ἐλάτ̣[τονα] εἰσῄεσαν, δῆλον ὅτι τὰ κρείττω. Ἔπειτα τὸ "6δύο δύο"6 εἴη [ἂν καὶ] περὶ τῶν καθαρῶν ἐκλαβεῖν, δηλοῦντος τοῦ λόγου ὅτι κ[ατὰ] σ̣υζυγίαν τὰ πάντα εἰσῆλθεν. ῃιι, 16–18. Καὶ ἔκλ[εισε] Κύριος ὁ Θεὸς ἔξωθεν αὐτοῦ τὴν κιβωτόν, καὶ ἐγένετο ὁ κατα[κλ]υ̣σμὸς τεσσεράκοντα ἡμέρας καὶ τεσσεράκοντα νύκτα̣ς ἐπὶ τῆς γῆς, καὶ ἐπληθύνθη τὸ ὕδωρ κ<αὶ> ἐπῆρεν τὴν κιβωτόν, καὶ ὑψώθη ἀπὸ τῆς γῆς, καὶ ἐπεκράτει τὸ ὕδωρ καὶ ἐπληθύνετο σφόδρα ἐπὶ τῆς γῆς, καὶ ἐπεφέρετ[ο] ἡ κιβωτὸς ἐπάνω τοῦ ὕδατος. 192 Καὶ πρὸς τὴν ἱστορίαν αὐτὴν ἀκολούθως Θεοῦ δυνάμει "6ἔξωθεν"6 κέκλεισται ἡ κιβωτός, ἀνθρώπου μὴ ὑπάρχοντος ἔξωθε̣[ν]. Ἐπεὶ γὰρ ἅπασαν ἀσφαλτώσας ἐτύγχανεν ἔσωθεν κα̣[ὶ ἔ]ξωθεν, τὴν δὲ θύραν μήπω κλεισθεῖσαν οὐχ οἷός τε ἦν ἔξ[ω]θεν ἀσφαλτῶσαι, πρὸς τὸ μὴ ἄν τινα εἰπεῖν ὅτι διὰ τῆς θύρας εἴσοδος ἐγίνετο τῷ ὕδατι, τὴν ἀπὸ Θεοῦ ἀσφάλειαν προσέθηκεν· ποικίλη δὲ αὕτη καὶ εὔπορος. Καλῶς δὲ καὶ τὸ "6ἐπῆρεν τὴν κιβωτὸν"6 ὁμαλῶς καὶ οὐκ ἀθρόως, καθὰ καὶ πρότερον τὴν αἰτίαν παρεθέμεθα. ῃιι, 19–20. Τὸ δὲ ὕδωρ ἐπεκράτει σφόδρα σφόδρα ἐπὶ τῆς γῆς καὶ ἐπεκάλυψεν πάντα τὰ ὄρη τὰ ὑψηλά, ἃ ἦν ὑποκάτω τοῦ οὐρανοῦ· πεντεκαίδεκα πήχεις ἐπάνω ὑψώθη τὸ ὕδωρ. Περιττῶς οἱ φάσκοντες διασεσῶσθαι ἀνθρώπους εἰς τὰ ὑψηλὰ ὄρη φασίν. Καὶ γὰρ ἐσημειώσατο ὡς πεντεκαίδεκα [π]ήχεισἐπήρθη τὸ ὕδωρ ἐπάνω τῶν ὑψηλῶν ὀρῶν, ἐξ οὗ δῆλον ὡς ἐκεῖνο εἰκαίως εἴρηται, μάλιστα ὅτι καὶ ἐν̣α̣ν[τίον] τοῦ βουλήματος τοῦ Θεοῦ τυγχάνει· τῷ Νῶε γὰρ δικαιοσύνης ἕνεκα κιβωτὸν κατασκευάσαι προσέ- ταξεν ο῾̣ [Θεὸς] λέγων ὅτι πᾶσαν σάρκα καταφθερεῖ, ὥστ' οὐ διεσώ[θη] τις ἔξω τῆς κιβωτοῦ. Καὶ περὶ τοῦ ὑψῶσθαι δὲ τ[ὸ ὕδωρ] ἐπάνω πήχεις δεκάπεντε, εἴ τις ἐθέλοι τῷ ἀριθ[μῷ ἐ]πιστάνων, θεωρήσει ὅτι πολλαχοῦ τῆς γραφῆς [παρα]λαμβάνεται· οἱ τοῦ ναοῦ ἀναβαθμοὶ δεκάπεντε [ἦσα]ν̣, καὶ διδόναι προστάττει ὁ λόγος "6μερίδα τοῖς ἑπ[τὰ] καί γε τοῖς ὀκτώ"6, νοουμένου τούτου ὅτι οἱ μὲν πρ[ο]σ̣ι̣έμενοι τὴν παλαιὰν μετὰ καὶ τῆς νέας μέρος τοῖς ἑπτὰ καὶ τοῖς ὀκτὼ παρέ- χουσιν. Πιθανῶς ἂν εἴποι τις ὅτι οἱ καταφρονηταὶ γεγενη- μένοι τοῦ διὰ τοῦ ἀριθμοῦ σημαινομένου μυστηρίου ὑπὸ τὸν κατακλυσμὸν [γε]γένηνται τῆς κακίας. Σημαίνεται γὰρ πάλιν ἐνταῖς [γρα]φαῖς ὑπὸ τοῦ πλήθους τοῦ ὕδατος 193 ὡς ἐν τῷ "6Τί λογίζεσθε ἐπὶ τὸν Κύριον; Συντέλειαν ***"6· εἰ γάρ τις λογίσαιτο ὅτι τὰ ῥευστὰ τοῦ βίου πράγματα ἀντὶ κατακλυσμοῦ λαμβανόμενα, ὅτε πληθύν̣ε̣ι̣, ψυχομένης [τ]ῆς τῶν πολλῶν ἀγάπης, συντέλεια ἔσται, προσεχῶς ἐν τῷ [λ]όγῳ νοήσειεν. ῃιι, 21–23. Καὶ ἀπέθανεν πᾶσα σὰρξ κινουμένη ἐπὶ τῆς γῆς τῶν πετεινῶν καὶ τῶν κτηνῶν καὶ τῶν θηρίων· καὶ πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς καὶ πᾶς ἄνθρωπος καὶ πάντα ὅσα ἔχει πνοὴν ζωῆς καὶ πᾶς ὃς ἦν ἐπὶ τῆς ξηρᾶς ἀπέθανεν. Καὶ ἐξηλείφθη πᾶν τὸ ἀνάστημα, ὃ ἦν ἐπὶ προσώπου πάσης τῆς γῆς ἀπὸ ἀνθρώπου ἕως κτήνους καὶ ἑρπετῶν καὶ τῶν πετεινῶν τοῦ οὐρανοῦ· καὶ ἐξηλείφθησαν ἀπὸ τῆς γῆς. Τὸ μὲν ῥητὸν φανερόν· φθορὰν γὰρ πάντων τῶν ζώντων πλὴν τῶν ἐν τῇ κιβωτῷ δηλοῖ, {πρὸς δὲ διάνοιαν λογιζομένων γάμων}, ὅτι καὶ τὰ ἄλογα ἀπώλετο διὰ τὸ διὰ χρείαν γεγενῆσθαι. Πρὸς δὲ διάνοιαν πᾶς ἀπώλετο ὑπὸ τοῦ κολαστικοῦ ὕδατος ὁ τὸ "6κατ' εἰκόνα"6 ἀπολω- λεκὼς καὶ τοῦ χοϊκοῦ ἔχων τὴν εἰκόνα, ὡς εἰς διάφορα ἤθη σχισθῆναι θηρίων τε καὶ ἑρπετῶν καὶ τῶν ἄλλων ἀλόγων, καθὰ ἀκούουσίν τινες· "6Γεννήματα ἐχιδνῶν"6, καὶ [ἄλ]λοι ὄφεις καὶ σκορπίοι, ἕτεροι δὲ κύνες κατὰ τὸ εἰρημέ[νον]· "6Βλέπετε τοὺς κύνας"6· καὶ ὅλως τὸ πολύτροπον τῆς [κα]κίας ἀναδεξάμενοι εἰκότως τῇ ὑπὸ τῆς κακίας φθορ̣ᾷ διελύθησαν, ταύτην τοῦ ὕδατος συμβο- λικῶς ὑποδείκνυντος. Οὗτοι δ' αὐτοὶ καὶ γήϊνοι, ὡς ἀπο- λωλεκότες τὴν ε᾿̣π̣ουράνιον εἰκόνα· οἱ δ' αὐτοὶ καὶ "6ἐπὶ τῆς ξηρᾶς"6 ἀπώλοντο, τῆς μηδὲν ζωτικὸν ἐχούσης κακίας. ῃιι, 23–24. Καὶ κατελείφθη μόνος Νῶε καὶ οἱ μετ' αὐτοῦ 194 ἐν τῇ κιβωτῷ, καὶ ὑψώθη τὸ ὕδωρ ἐπὶ τῆς γῆς ἑκατὸν πεντήκοντα ἡμέρας. Εἰκότως Νῶε σῴζεται μὴ μετέχων κακίας μετὰ καὶ τῶν σὺν αὐτῷ, ἅτε παρ' αὐτοῦ παιδευομ̣ένων, ὑπεραναβὰς τὴν φορὰν τοῦ ἀλληγορουμένου ὕδατος πεντεκαίδεκα πήχεις, φθάσας εἰς τὸν ναὸν διὰ τῶν ἀναβαθμῶν, καὶ τὰ προειρημένα δι<ὰ> τοῦ ἀριθμοῦ δηλοῦσθαι πληρώσας· "6Ὕδωρ"6 γὰρ "6πολὺ οὐ δυνήσεται σβέσαι τὴν ἀγάπην"6. *** ῃιιι, 1–3. Καὶ ἐμνήσθη ὁ Θεὸς τοῦ Νῶε καὶ πάντων τῶν θηρίων καὶ πάντων τῶν κτηνῶν καὶ πάντων τῶν πετεινῶν, ὅσα ἦν μετ' αὐτοῦ ἐντῇ κιβωτῷ. Καὶ ἐπήγαγεν ὁ Θεὸς π[ν]εῦμα ἐπὶ τὴν γῆν, καὶ ἐκόπασεν τὸ ὕδωρ· καὶ ἐπεκαλύφ- θησαν αἱ πηγαὶ τῆς ἀβύσσου καὶ [οἱ] καταράκται τοῦ οὐρανοῦ, καὶ συνεσχέθη ὁ ὑετὸς ἀπὸ τοῦ οὐρανοῦ. Καὶ ἐνεδίδου τὸ ὕδωρ πορευόμενον ἀπ̣[ὸ τ]ῆς γῆς, ἐνεδίδου καὶ ἠλαττονοῦτο τὸ ὕδωρ μετὰ πεντήκοντα <καὶ ἑκατὸν ἡμέρας>. Καὶ τὸ "6ἐμνη´̣σθη"6 θεοπρ[ε]πῶς ἀκουστέον, οὐχ ὡς ἐκ λήθης, ἀλλ' ὥσπερ περὶ τῶν ἀσέβων λέγει· "6Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ· ἀποχωρεῖτε ἐργάται ἀνομίας· οὐδέποτε ὑμᾶς ἔγνων"6, τῆς γνώσεως ἐνταῦθα δηλούσης τὸ "3οὐδέποτε ὡς ἡμετέρους ὑμᾶς ἔσχον"3, "6ἐμνήσθη"6 οὐκ ἐκλαθόμ[ε]νος, –ἐνώπιον γὰρ διὰ παντός ἐστιν τοῦ Θεοῦ ὁ ἅγιος, –ἀλλὰ τὴν ἐπ[ὶ] τὸ ἀγαγεῖν αὐτὸν εἰς τὸ ἀρχὴν γενέσθαι γένους μνήμην αὐτο̣υ῀̣ εἶπεν, ὁμοίως δὲ καὶ τῶν ἄλλων. Ζητοῦσί τινες ποῦ κεχώρηκεν τὸ ὕδωρ τοῦ κατα- κλυσμοῦ, πνεύματος ἐπελθόντος, δι' ὃ κεκόπακεν τὸ ὕδωρ, ὅπερ ἢ τὸ βούλημα τοῦ Θεοῦ εἴη ἢ θεία δύναμις τοῦτο ἐγκεχειρισμένη· πρὸς δὲ τούτῳ καὶ συνεργὸν πρὸς τὸ 195 κοπάσαι γέγονεν ἡ ἐποχὴ τῶν ἀβύσσων καὶ ἡ ἄνωθεν ἐπομβρία κωλυθεῖσα. ῃιιι, 4. Καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ, καὶ τὰ ἑξῆς. Τὸ μὲν ῥητὸν φανερόν· τὸ δὲ πρὸς διάνοιαν ἴδωμεν. ∆ύναται εἶναι ἡ κιβωτὸς ἡ ἐκκλησία σῴζουσα τοὺς διὰ φρονημάτων <καὶ> ἔργων ἀρετῆς πρὸς αὐτὴν κολλωμένους, ἥτις καὶ ἐν ὕψει καθέζεται. Οὐδέποτε γὰρ ἐν ταπεινῷ γίνεται, διόπερ οὐδὲ πύλαι ᾅδου κατισχύουσιν αὐτῆς· παρίσταται τῷ Χριστῷ ἔνδοξος, οὐκ ἔχουσα σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἐπεὶ καὶ ὁ Χριστὸς ἐν ὕψει ἐστίν, ὃ δηλοῦται ἐν τῷ "6Ἰδοὺ οὗτος ἥκει πηδῶν ἐπὶ τὰ ὄρη"6, τοὺς προφήτας καὶ Μωσέα καὶ τὰς ἀοράτους δυνάμεις. Ἐν τῇ πέτρᾳ οὖν καθέζεται, τῷ ἀρραγεῖ τῆς εὐσεβείας λόγῳ. "6Οἱ θεμέλιοι"6 γὰρ τοῦ Θεοῦ "6ἐν τοῖς ὄρεσιν τοῖς ἁγίοις"6, ἅπερ καὶ πόλις εἰσὶν Θεοῦ· "6Ὁ Θεὸς"6 γὰρ "6ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα"6. "6Ἐξεδέχοντο γάρ"6 φησιν "6τὴν τοὺς θεμελίους ἔχουσαν πόλιν"6, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Εἴη δὲ ὄρη καὶ εἰσαπομείναντα ˉˉϛˉˉΘˉ πρόβατα τὰ μὴ ὑποπεσόντα τῇ πλάνῃ. But even if someone wanted to argue from the number, they would say that the certainty is indicated by the divine church itself; for this is a square, and it is also a cube; for three multiplied by three is twenty-seven. 'Ara riad' is interpreted as a testimony of descent; and God testifies to the one who seeks refuge in the church through righteousness, who is blameless. For it is said, 'If you pass through water, rivers will not overwhelm you,' and again, 'We passed through fire and water, and you brought us out into refreshment.' It is also good that the flood is fulfilled in a year; for when the true sun enlightens and illuminates our understanding, then every disturbance of the soul will depart. Eiiii, 6. And Noah opened the door of the ark, and so on. And here the saying is not ambiguous; but if you investigate the matter of opening, with the purpose of understanding, you will find that knowledge of the times is appropriate for the just and for their own benefit as well as for others. For there is a time to close and a time to open; thus, when the Savior opened, it is said to those about Cleopas, 'Was not our heart burning within us while he opened the Scriptures?' But also consider the exhortation in Isaiah, 'Open the gates, O leaders,' and you will understand it in the same way; and the closing as mentioned, 'Do not throw what is holy to the dogs'; for when someone closes or opens appropriately, they imitate Noah. Eiiii, 7. And he sent the raven, and so on. Not all who are under the church have the same conduct, but some are doves, and some are ravens, being symbols of different ways and customs. The dove is a sign of a pure life, for it is found among the pure and is offered in sacrifice, but the raven has no preference. Κατὰ ταύτην τὴν διάνοιαν ἐκλημπτέα ἐστὶν καὶ ἡ κατὰ Ἠλίαν ἱστορία, ὡς κόρακες αὐτὸν ἔθρεψαν· ὅτε γὰρ διδάσκαλος ἀκάθαρτον μεθίστησιν τῆς ἀκαθαρσίας ὡς μεταβα[λ]εῖν αὐτὸν τοῦ τρόπου, τροφὴν ἔχει τὸν ὠφελούμενον. Οὗτος δ' αὐτός, ὁ τοιοῦτός φημι καὶ κατὰ τὸν κόρακα τρόπον ἔχων, κἂν ὑπὸ τὸν δίκαιον δοκεῖ τυγχάνειν, ἐξελθὼν ὡς ἐν ἀγῶνι πρὸς πειρασμὸν οὐχ [ὑ]ποστρέφει. Μὴ θαυμάσῃς δὲ εἰ ὁ δίκαιος ἀποστέλλει τὸν τοιο[ῦτον] εἰς γυμνάσιον, ὅπου γε καὶ θεῖον λόγιόν φησιν· "6Τέκνον, εἰ προσέ[ρχῃ] δουλεύειν Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν"6· διόπερ̣ οὐδὲ ὑποστρέφει, ἀβέβαιός τις ὢν καὶ ζάλην ἐνεγκεῖν πειρασμῷ οὐ δεδυνημένος. ῃιιι, 8. Καὶ ἀπέστειλεν τὴν περιστεράν, καὶ τὰ ἑξῆς. Προοίμιον καὶ θεμέλιός ἐστιν τῆς ἀληθοῦς πολιτείας τὸ εἰς πειρασμοὺς πρόθυμον· διὰ τοῦτο καὶ ὁ κατὰ τὴν περιστερὰν πολιτευόμενος ἀποστέλλεται εἰς τὸ στάδιον. 197 Περὶ τῶν σπουδαίων τὸ λόγιον πρὸς αὐτοῖς φησιν· "6Ἐὰν κοιμηθῆτε ἀνάμεσον τῶν κλήρων, πτέρυγες περι- στερᾶς περιηργυρωμέναι, καὶ τὰ μετάφρενα αὐτῶν ἐν χλωρότητι χρυσίου."6 Πρὸς τὴν τοιαύτην ψυχὴν ὁ λόγος φησίν· "6Καλή μου, περιστερά μου."6 ∆ιότι βεβαία τυγχάνουσα ἡ τοιαύτη ψυχή, κἂν ἐν πειρασμοῖς γένηται καὶ ἔξω τῶν ὠφελού<ν>των ἀποστάλῃ, ὑποστρέφει ἀδιά- φορος πρὸς τὸν ὠφελητήν, ὅτε μάλισ̣τα σύνοιδεν οὔπω τέλος εἶναι πειρασμοῦ, ὥστε γῆς ἐπιλαβέσθαι. Καὶ πρέπει γὰρ μὴ εἰς τὰ ἄμετρα ἀντιτείνειν· διόπερ καὶ ὁ δίκαιος ἐκτείνει τὴν χεῖρα ἐπικουρῶν καὶ βοήθειαν ὀρέγων. Τοῦτο δὲ ἀνηγά<γο>μεν διὰ τὸ σαφές. ῃιιι, 12. Καὶ ἐπίσχων ἔτι ἡμέρας ἑπτὰ ἑτέρας πάλιν ἐξαπέστειλεν αὐτήν. Οἰκείως πάλιν ἐξαποστέλλει τὴν περιστεράν, καὶ ὑπο- στρέφει ἔχουσα ἐλαίας κάρφος ἐν τῷ στόματι. Λόγῳ γὰρ ἅπαντα πράττει ὁ σπουδαῖος· φωτὸς οὖν φυλακτικὰς πράξεις ἤγαγεν πρὸς τὸν δίκαιον, σημεῖον τοῦ μὴ ἐφ' ἑαυτοῦ βάλλεσθαι, ἀλλ' ἢ πρὸς τὸν διδάσκαλον χωρεῖν, "6πρὸς ἑσπέραν"6, πλησίον λοιπὸν τοῦ τέλους. Καὶ τρίτον διαπο- σταλεῖσα οὐκέτι ὑποστρέφει· μετὰ γὰρ τοσαύτας προκοπὰς αὐτάρχης λοιπὸν γεγένηται χωρὶς διδασκάλου εἶναι. Καὶ ἡ μὲν ἀναγωγὴ οὕτως· τὰ δὲ ῥητὰ οὐκ ἄδηλα. ῃιιι, 13. Καὶ ἐγένετο ἐν τῷ ἑνὶ καὶ ἑξακοσιοστῷ, καὶ τὰ ἑξῆς. Τοῦ ῥητοῦ σαφοῦς ὄντος, τὰ τῆς διανοίας περιλαλητέον. Ὁ ἄνω χωρήσας διὰ καλοκαγαθίαν ὁρᾷ τὴν κακίαν τέλος λαβοῦσαν, περιελὼν τὸ κάλυμμα τὸ ἐκ πειρασμῶν συμβαῖνον καὶ τούτων ἀνω[τέρ]ω γεγονώς. Τὸ δὲ ἑβδόμῃ καὶ εἰκάδι πεπαῦσθαι [τὴν] βεβαιό[τ]ητα σημαίνει· τετράγωνος γὰρ ὁ ἀριθμὸς καὶ κύβος. ῃιιι, 15–16. Καὶ εἶπεν Κύριος ὁ Θεός· Ἔξελθε ἐκ τῆς κιβωτοῦ σὺ καὶ ἡ γυνὴ καὶ οἱ υἱοί σου καὶ αἱ γυναῖκες τῶν υἱῶν σου, καὶ τὰ ἑξῆς. Ἐπεσημηνάμεθα πρὸ τ[ού]του ὅτι ἐν ἀρχῇ τοῦ κατα- κλυσμοῦ ἁρμόνιον ἦν λεχθῆναι "6Εἴσελ[θε] εἰς τὴν κιβωτὸν σὺ καὶ οἱ υἱοί σου καὶ ἡ γυνή σου καὶ αἱ γυναῖκες τῶ[ν] υἱῶν σου μετὰ σοῦ"6, νῦν δέ "6Ἔξελθε ἐκ τῆς κιβωτοῦ σὺ καὶ ἡ γυνή σου καὶ οἱ υἱοί σου καὶ αἱ γυναῖκες τῶν 198 υἱῶν σου"6. Ἔδει γὰρ τότε μέν, ἅτε πάντων ἀνθρώπων φθειρομένων, τρόπον τινὰ μὴ ἐντρυφᾶν αὐτοὺς τοῖς γάμοις ἀκολάζοντας, νῦν οἰκείως μετὰ τῆς γυναικὸς αὐτὸς ἐξελθεῖν κε̣λεύεται καὶ μετὰ τῶν ἰδίων οἱ υἱοί· ἀρχὴ γὰρ ἔμελλον τῆς ··· ··· ··· {ἔσεσθαι} γενέσθαι. Πρεπόντως δὲ αὐτὸς μὲν ἀκούει ἐξελθεῖν, περὶ τῶν ζῴων ἐξαγαγεῖν προστάτ- τεται ὡς βασιλεὺς αὐτῶν καὶ δεσπότης πρὸς Θεοῦ χειρο- τονηθείς. Παρατηρεῖται δὲ τὸ λόγιον ὅτι "6πάντα"6 ἐξῆλθε, οὐδένος βλαβέντος. ῃιιι, 20. Καὶ ᾠκοδόμησεν Νῶε θυσιαστήριον. Εἰ καὶ συνε´̣πραξέν τι πρὸς σωτηρίαν Νῶε κατα- σκευάσας τὴν κιβωτὸν καὶ ἀσφαλῶς αὐτὴν ἀσφαλτώσας καὶ τὰ ἄλλα ποιήσας, ἀλλ' οὐκ ἐφ' ἑαυτῷ ἐβάλετο, ἀλλ' εὐχα- ριστῶν θυσιαστήριον οἰκοδομεῖ. Οἰκείως δὲ πρὸ τούτου ἐλέγομεν ὅτι πλείονα εἰκότως τῶν ζῴων τῇ κιβωτῷ καθαρὰ ζῷα εἰσήγαγεν· ἔμελλεν γὰρ ἐξ αὐτῶν ἱερουρ- γεῖν ***. Εἰ δὲ καὶ μήπω νόμῳ προστεταγμένον ἦν ἱερουργεῖν, ἀλλὰ δίκαιος ὤν, καθὰ καὶ Ἄβε̣λ̣ ἐξ̣ ὡ῀̣ν̣ ἔκαμνεν καὶ εἶχεν ἀπήρχετο Θεῷ, δίκαιον ἡ[γούμ]ενος τῷ δεδωκότι εὐχαριστητικῶς ἀπάρχεσθαι. Τὸ δὲ "6ἀπὸ πάντων"6 εἴρ̣ησθαι αὐτὸν τῷ θυσιαστηρίῳ προσανενεγκεῖν συνετῶς ἀκούειν δεῖ. Τρία γάρ ἐστι τὰ εἰς θυσίαν ἀνα- φερόμεν[α] ··· ζῴων τῶν ἐν κτήνεσιν μόσχος, πρόβατον, ·ει̣[··]··νων δὲ τούτων, καὶ περιστερά. Ταῦτα οὖν ἐστι τὰ "6πάντα"6. Καὶ ἔστι τοῦτο ἐκ τῶν γραφῶν εὑρεῖν, ὅτι, τοῦ καθόλου λεγομένου, πρὸς τὸ [ἀκ]ολούθως αὐτὸ ἐκλαμβάνειν προσήκει· τὸ γὰρ "6Καὶ ὄψεται πᾶσα [σὰρ]ξ τὸ σωτήριον τοῦ Θεοῦ"6 οὐχ ἁπλῶς πᾶσαν ἡγεῖσθαι δεῖ, ἀλλὰ τὴν [πεφ]υκυῖαν, ἥτις ἐστὶν ἡ ἀνθρώπου φύσις. Καθαρὰ δὲ τὰ κτήνη τὰ [π]ροειρημένα διὰ τ̣ὰ ἐν τῷ νόμῳ εἰρημένα *** 209 χιι, 1–3. Καὶ εἶπεν Κύριος τῷ Ἀβράμ· Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τ[ο]ῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆ[ν] ἣν ἐάν σοι δείξω· καὶ ποιήσω σε εἰς ἔθνος μέγα, καὶ εὐλογήσω σε, καὶ μεγαλυνῶ τὸ ὄνομά σου καὶ ἔσῃ εὐλογητός, καὶ εὐλογήσω το̣υ`̣ς̣ εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε καταράσομαι· καὶ ἐνευλογη- θήσονται ἐν σο[ὶ πᾶ]σαι αἱ φυλαὶ τῆς γῆς. Οὐκ ἀποκληρωτικῶς τῷ Ἀβραὰμ ὁ Θεὸς κελεύει ἀποστῆναι τῆς γῆς καὶ τῆς συγγενείας ἑαυτοῦ, ἀλλ' ἐνιδὼν ἐν αὐτῷ ἄξιόν <τι> τοῦ ὑπὸ κηδεμονίαν αὐτοῦ λοιπὸν τετάχθαι, ὅπερ ἦν ἡ εἰς αὐτὸν πίστις, καὶ οὐχ ἥρμοζεν τὸν ἔχοντα πίστιν εἰς Θεὸν παραμενεῖν τοῖς φαύλοις· εἰδωλολάτρης γὰρ ἦν ὁ τούτου πατήρ. Πολλάκις γὰρ ἡ συνουσία τῶν κακῶν βλάπτει τοὺς σπουδαίους, καὶ μάλιστα ὅταν νεοπαγεῖς ὦσιν. ∆ιά τοι τοῦτο καὶ ὁ Σωτὴρ κηρύττει· "6Εἴ τις θέλει ὀπίσω μου ἐλθεῖν καὶ οὐ μισεῖ τὸν πατέρα αὐτοῦ καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι δὲ καὶ τὴν γυναῖκα καὶ τέκνα, οὐ δύναται εἶναί μου μαθητής"6. Οὐ μῖσος δὲ τῶν οἰκείων ἐνεργαζόμενος τοῦτ̣ο̣ ἔφη ὁ Κύριος, ἀλλ' εἰ ἐμπόδιον τούτων τι πρὸς ἀρετὴν γίνοιτο, [μι]σητέον αὐτὸ δι' ἀρετήν, ὅπερ ποιήσαντες οἱ μαθηταὶ ἔλεγον· "6Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι"6. Τοῦτ' οὖν καὶ νῦν τῷ πατριάρχῃ προστάττεται, <τοῦ Θεοῦ> ἐπαγγελομένου δείξειν αὐτῷ γῆν, ἵν' ἐκεῖ διάγῃ, ποιήσειν τε αὐτὸν εἰς ἔθνος μέγα, εὐλογήσει<ν> τε καὶ μεγαλυνεῖν τὸ ὄνομα αὐτοῦ καὶ εὐλογητὸν αὐτὸν ἀποδείξειν, ὡς τοὺς εὐλογοῦντας αὐτὸν τυγχάνειν παρ' αὐτοῦ εὐλογίας, τοὺς δὲ καταρωμένους κατάραν ὑφίστασθαι πα[ρ' αὐ]τοῦ. Πρὸς δὲ τούτοις ἐν ὑποσχέσει αὐτῷ κατε- παγ̣γ̣έλλεται ἐνε[υλο]γηθῆναι ἐν αὐτῷ πᾶσας τὰς φυλὰς τῆς γῆς, ἅπερ ἅπαντα οὐκ ἀνθρ[ώ]πινα τυγχάνει, ὡς ἐκ τῆς ἀναγωγῆς εἰσόμεθα [τὰ] ἐντεῦθεν ἄν̣ω̣θε̣[ν] ἀρχόμενοι. Παντὸς ἁμαρτωλοῦ διάβολος πατή[ρ ἐσ]τιν κατὰ τὸ ε̣ι᾿̣ρημένον· "6Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν"6. 210 Ὡς γὰρ ὁ πο̣ι̣ῶν τὸ θέλη[μα τοῦ] Θεοῦ γέννημα αὐτοῦ γίνεται, –"6Π̣[ᾶς]"6 γάρ φησιν "6ὁ ποιῶν τὴν δικαι- [οσύν]ην ἐκ τοῦ Θεοῦ γεγέννηται"6–, οὕτως "6ὁ τὴν ἁμαρτίαν ποιῶν ἐκ τοῦ δ̣ιαβο´̣λου ἐστίν"6 καὶ πατρὸς αὐτῆς̣. Ἔχει δὲ καὶ συγγένειαν τὴν ἐκ τούτου̣ [τοῦ] πατρὸς σύστασιν. Ταύτην οὖν ὑπεξελθεῖν αὐτῷ παρακελε̣ύετ̣αι Θεὸς γῆν αὐτὴν καλ[ῶν, –ο]ὐδὲν γὰρ οὐράνιον ἀλλὰ πάντα γήϊν̣α ἐν τῷ ἀντικειμένῳ διαβόλῳ, –ἵν' οὕτω ἀποθέμενος τὴν εἰκόνα τοῦ χοϊκοῦ ἀναλάβῃ τὴν εἰκόν̣α̣ τοῦ ἐπουρανίου. Τοιοῦτον δ' ἐν ψαλμῷ φέρεται πρὸς τὴν ἀπὸ τῶν ἐθνῶν ἐκκλησίαν λεγόμενον· "6Ἄκουσον, θύγατερ, καὶ ἰδὲ καὶ κλῖνον τὸ οὖς σου καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου, ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου, καὶ αὐτός ἐστιν ὁ Κύριός σου"6. Ἤδη γὰρ αὐτὴν ὑπαρξαμένην τοῦ κινεῖσθαι ἀπὸ τῆς εἰδωλολατρείας προφητικῷ ὀφθαλμῷ διεγείρων ὁ λόγος θυγατέρα καλεῖ προτρεπόμενος αὐτὴν ἀκοῦσαί τε καὶ ἰδεῖν, τοῦ τοῦ Θεοῦ λόγου ἅμα καὶ τὸ ἀκούεσθαι καὶ τὸ ὁρᾶσθαι ἔχοντος καρδίᾳ καθαρᾷ, πρὸς δὲ τοῦτο καὶ κλῖναι τὸ οὖς, ἵν' ἐκ τούτων ἐπιλάθῃ "6τοῦ λαοῦ σου"6 οἰκείου "6καὶ πατρός σου"6 ἀποταξαμένη αὐτῷ, προσθεὶς καὶ τὴν αἰτίαν, ἥνπερ καὶ ἐν τῷ πατριάρχῃ ἐφάσκομεν ἐνυπάρχειν, κάλλος ψυχῆς· οὐδὲν γὰρ οὕτως καλλωπίζει τὴν ψυχὴν ὡς ἀρετη´̣. ∆εῖ οὖν ἐπιλαθέσθαι πάντων τῶν γηΐνων ἃ διαιρεῖται εἰς τὰ προειρημένα. Φησὶν δὲ τῷ σπουδαίῳ ἥκειν εἰς γῆν ἣν ἐὰν αὐτῷ δείξῃ Θεός, οὐχ ὁρατο´̣ν, εἰ καὶ συμβόλου χάριν καὶ τοῦτο παρηκολούθησεν, ἀλλ' ἀόρατον· "6ἐλπὶς γὰρ βλεπομένη οὐκ ἔστιν ἐλπίς"6. Τί δὲ καὶ τὸ ποιήσειν [αὐ]τὸν "6εἰς ἔθνος μέγα"6 μετὰ τὸ κατὰ τὸ ῥητὸν ἐκλαβεῖν; ∆ῆλον γὰρ [ὅτ]ι καὶ καθ' ἱστορίαν τοῦτο ὑπῆρξεν. Μέγα δέ ἐστιν τῷ ὄντ̣ι γινόμενος ἔθνος, ὅταν ἐξ ἀρετῶν κοσμῆται. Φανερὸν δὲ ὅτι, πλειον·[··]· προκοπῶν ἐν ψυχῇ γινομένων, μέγεθος οὐκ ἀνθρώπινο[ν σ]υνίσταται, ἀλλ' οὐράνιον, ὅπερ εὐλογία ἐστίν, ου᾿̣ ψιλῶς προφερομένη, ἀλλὰ πραγματικῶς, 211 μεγάλου τοῦ ὀνόματοσκαὶ διαβοήτου γινομένου ἐκ τῆς συ̣νούσης ἀρετῆς καὶ τοῦ κόσμου τοῦ ἑπομένου ἐκ τῆς εὐλογίας τῆς πνευματικῆς· αἱρετώτερον γὰρ ὄνομακαλὸν ἢ πλοῦτος *** καὶ "6φήμη ἀγαθὴ πιαίνει ὀστᾶ"6. Οὐκ ἀρκεῖται δὲ τῷ εὐλογῆσαι, ἀλλ' ἔτι ἐπάγει λέγων· "6Καὶ ἔσῃ εὐλογητός"6, ἄξιος εὐλογίας γινόμενος̣ διὰ τὸ μέγεθος καὶ τὴν ἐπὶ τελείαν ἀρετὴν προκοπήν, εὐλογεῖ δὲ καὶ τοὺς εὐλογοῦντας, οὐ ψιλῇ προφορᾷ, ἀλλὰ τῇ αἱρέσει καὶ ἐκλογῇ ὧν αὐτὸς ἐκλέγεται. Ὡσαύτως δὲ καὶ κατάρᾳ ὑποπεσοῦνται οἱ ἐναντίως αὐτῷ διακείμενοι. Καὶ φαί- νεται τοῦτο τῷ ἀναγνόντι τὰς ἱστορίας, ἐν αἷς δηλοῦται ὡς ὅσοι μὲν αὐτὸν ἀσμένως ὑπεδέξαντο εὐλογήθησαν, ὅσοι δὲ οὐ δεόντως αὐτῷ ἐχρήσαντο ὑπὸ κατάραν γεγόνασιν ὡς ὁ Ἀβιμέλεχ. But it is possible to speak also about invisible powers, with the holy angels blessing and being blessed, and with the devil and demons cursing and being cursed. Furthermore, there is another accomplishment in being blessed in him by imitating all the tribes of the earth, freeing themselves from being of the earth, because of their imitation of him in holiness, no longer being concerned with earthly matters. This is the purpose for the holy one, to be blessed in him by imitating all the tribes of the earth, even if not all of them come forward by their own choice, separating themselves from him. (χιι, 4-5) And Abraham went as the Lord spoke to him, and Lot went with him. Now Abraham was seventy-five years old when he departed from Haran. And Abraham took his wife Sarah and his nephew Lot, and all their possessions that they had acquired, and every soul that they had acquired in Haran, and they went to go into the land of Canaan, and they came into the land of Canaan." (6:212) This is a great testimony to the patriarch, that he acted in accordance with what God spoke to him, and Lot followed along with Abraham. And it is attested to by the narrative and the time in which they left, and how they brought out everything they had acquired from Haran, and all the souls they had acquired, and so they came into the land of Canaan. And this would indeed be greatest acceptance in and of itself, that he did not wait, was not hindered by familiarity of kinship, or by friends, or by anything that could have prevented him from leaving his homeland, but he esteemed everything in obedience to the divine command. Additionally, as we have already mentioned, this is how he went as God spoke to him. For it often happens that people do what is commanded, but not in the manner in which the one who commanded it assumed. But here it happened just as God commanded, with the cause of the action being divinely done and the result achieved according to the intention of the one who commanded it. Not so do those who perform acts of charity in order to be seen by people. They accomplish the deed, but seek to secure their own reputation by the way in which they do it. But the blessed Paul is not like this. Instead, he says, "Be imitators of me" (6) not simply commanding this, but immediately adding, "Just as I also am of Christ" (6), not in appearance but in truth. Again the Savior said, 'Learn from me, because I am gentle and lowly in heart,' and he leads those who listen to understand the way, the action, and the causes of gentleness and humility. And the patriarch, instead of being subject to possession, willingly takes things for his needs, not being enslaved to them because he was enslaved by his only begotten son. For he acquired them according to his own way. For no one, as mentioned before, is slow in acquiring wisdom in the house of a wise person. And the discourse of discipline also has great benefit for one who is capable of transforming everything. Charun, therefore, is translated as 'cave,' which is a symbol of the senses. For the places of the senses are like caves. Therefore, God wants to resurrect him from the senses. The holy one rightly leads this acquisition in him to perfect spiritual completion, or the perfect one does not have adornment, a smiling teeth, or a stepped foot. And the woman is also led, which is interpreted as 'my beginning,' appropriately. For the wise one is with wisdom, either being initiated by her or having the power to initiate. And he has her as a wife, in accordance with Solomon's saying, 'I brought her into my life,' clearly meaning wisdom, 'and I became a lover of her beauty.' And she gives birth to wisdom for the man. And Lot, the nephew, is also led, about whom we should say as follows: Abram, the son of God, exists through righteousness, for 'everyone who does righteousness is born of God,' and for this reason he partakes in divine, invisible, and supernatural mysteries. And someone like this has a brother, who is wisely transformed in regard to the senses. For something like this is joined to the perfect one. And the son of this one, Lot, is interpreted as 'deliverance,' for by him is the deviation that is slightly shaken away from the senses, by which he deviates from the wise one but follows him under the holy one, he exists as this beginning, receiving this from the divine and supernatural understanding. Abram, in a wise manner, accepts this man and his senses, for deviance is also beautiful, leaning towards the beautiful and being shaken away from opposites. For this reason, the psalmist sends a prayer, saying, 'Let all the earth be shaken away from his face.' For when this happens, the earth no longer remains the earth, for those on earth are brought towards becoming heavenly. Τῆς αὐτῆς διανοίας ἐστὶν καὶ τὸ "6Ὁ καθήμεν̣ος ἐπὶ τῶν χερουβείμ, σαλευθήτω ἡ γῆ"6, ἵνα μεταβολὴ περὶ αὐτοῦ γένηται. Οὕτω δὴ καὶ οἱ σὺν αὐτῷ τῷ πατριάρχῃ ἐξῆλθον μεταβαλόντες ἐπὶ τὸ βέλτιον· ἦλθον γὰρ εἰς Χαναάν, ὅπερ ἑρμηνεύεται "3ἡτοι- μασμένη"3· πρέπει γὰρ τῷ νῦν εἰσαγομένῳ ἀρξαμένῳ καταλιπεῖν τὰ αἰσθητὰ εὐτρεπισθῆναι πρὸς παραδοχὴν τω῀̣ν θειοτέρων. χιι, 6. Καὶ διώδευσεν Ἀβρὰμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχὲμ ἐπὶ τὴν δρῦν τὴν ὑψηλήν· οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν"6 Εἰσάγει μὲν ὁ λόγος ὅτι νεωστὶ εἰς̣ τὴν γῆν ταύτην μεταστὰς ἀναγκαίως αὐτῆς τὴν εἰδέαν κατανοεῖ διοδεύων τὸ μῆκος, εἰκὸς δ' ὅτι καὶ τὸ πλάτος, τὴν περιοχὴν αὐτῆς καταμανθάνων· σημειοῦται γὰρ τὸ λόγιον "6ἕως τοῦ τόπου Συχέμ"6, καὶ ὅτι δὲ οἱ Χαναναῖοι ἐπὶ τὴν γῆν κατῴκουν. Ἀναγκαίως δὲ ἀπὸ τούτου χωρητέον ἐπὶ τὴν ἀναγωγήν. Ὁ ἅγιος μεταστὰς ἀπὸ τῶν αἰσθητῶν, ἃ καὶ αὐτὰ καλῶς μετῄει, ἐπὶ προκοπὴν θειοτέραν, καὶ μετελθὼν κατενόει τὸ μῆκος, ὅπερ ἔμφασιν παρέχει ὡς τὸ ὕψος καὶ τῶν θείων κατενόει. Τοῦτ' αὐτὸ καὶ ὁ μακάριος Παῦλος *** τί πλάτος καὶ μῆκος καὶ βάθος γνῶναι τε τὴν ὑπερβάλ- λουσαν χάριν τοῦ Θεοῦ"6. Ταῦτα οὖν ἅπαντα κατενόει ἀπὸ τοῦ μείζονος καὶ περὶ τῶν ἄλλων μαρτυρούμενος. Ἔρχεται δὲ "6ἕως τοῦ τόπου Συχέμ"6, ἔνθα ἡ πηγὴ ἐτύγχανεν, ἐφ' ἣν ὁ Ἰησοῦς ἐκαθέσθη κοπιάσας διὰ τὸ ὁμοούσιον τῇ ἡμετέρᾳ σαρκὶ σῶμα ἔχειν, ὅπερ πιθανῶς ὑποβάλλοι ὅτι ἀπὸ τῆς μείζονος καὶ περὶ θεολογίαν ἀσχολίας, ὃ δηλοῦται διὰ τοῦ μήκους, ἦλθεν καὶ εἰς τὸν περὶ τῆς ἐνανθρωπήσεως λόγον κατὰ τὸ ὑπὸ Ἰησοῦ 215 εἰρημένον· "6Ἀβρ<α>ὰμ ἐπεθύμησεν ἰδεῖν τὴν ἡμέραν [τ]ὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη"6. Ἔρχεται δὲ εἰς Συχὲμ ἑρμηνευομένην ὠμίασιν διὰ πράξεων ἐναρετῶν ἁπάντων τούτων ἀξιούμενος· ὁ ὦμος γάρ, ἀφ' οὗ ἡ ὠμίασις, σύμβολον ὑπάρχει ἔργου, καθὸ εἴρηται· "6∆ὸς καρδίαν σου εἰς ὤμους σου"6, καὶ περὶ ἑνὸς τῶν πατριαρχῶν· "6Ὑπέθηκεν τὸν ὦμον αὐτοῦ εἰς τὸ πονεῖν"6. Οὕτω γοῦν λέγεται καὶ περὶ τοῦ ἀνθρώπου, οὗ ἀνέλαβεν ὁ Σωτήρ· "6Ἐγενήθη ἡ ἀρχὴ αὐτοῦ ἐπὶ τοῦ ὤμου αὐτοῦ"6· ἐργασά- μενος ἔσχεν τὴν ἀρχήν, ἔργον δὲ οὐ τὸ ἀπὸ κακίας εἰς ἀρετήν– "6Ἁμαρτίαν"6 γὰρ "6οὐκ ἐποίησεν"6–, ἀλλὰ τὴν φυλακὴν τῆς τελ̣ε̣ι̣ότητος· οὕτω καὶ τὰ κατὰ τὸν ἄνθρωπον βασιλεὺς ἦν, τοῦ Θεοῦ Λόγου τὴν ἀΐδιον καὶ σύμφυτον καὶ οὐσιώδη ἔχοντος βασιλείαν, οὐκ <ἐξ> ἔργου ἢ πόνου. Ἔρχεται δὲ καὶ "6ἐπὶ τὴν δρῦν τὴν ὑψηλήν"6, καὶ ἐπεὶ πολλὰ τῶν δένδρων καὶ φυτῶν νοητά τινα δηλοῖ, ὡς τὰ ἐν τῷ Ἠσαΐᾳ λέγοντι· "6Ἐν χαρᾷ"6 φησιν "6ἐξελεύσεσθε καὶ ἐν εὐφροσύνῃ διδαχθήσεσθε· τὰ γὰρ ὄρη καὶ οἱ βουνοὶ ἐξολου῀̣νται προσδεχόμενοι ὑμᾶς ἐν χαρᾷ καὶ πάντα τὰ ξύλα τοῦ ἀγροῦ ἐπικροτήσει τοῖς κλάδοις"6, ἅπερ οὐδὲν αἰσθητὸν σημαίνει, ἀλλὰ τὴν ἔξοδον τῶν ἀστείων, οἳ οὐ μετὰ κλαυθμοῦ ἀπέρχονται, ἀλλὰ μετὰ χαρᾶς. Φαῦλος οὖν τίς φησιν· "6Εἰ οὕτω πικρὸς ὁ θάνατος"6, περὶ δὲ τοῦ Ἀβρὰμ λέγεται ὅτι ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ, "6τραφεὶς ἐν γήρει καλῷ"6. Τῶν δικαίων οὖν ἀναχωρούντων τοῦ βίου, "6τὰ ὄρη καὶ οἱ βουνοί"6, <οἱ> ἄγγελοι καὶ οἱ δίκαιοι, προσδέξονται αὐτοὺς ἐν χαρᾷ, συγχαίροντα διὰ τὸ ἓν πρόβατον. Σὺν τούτοις δὲ "6καὶ πάντα τὰ τοῦ ἀγροῦ ξύλα ἐπικροτήσει"6 χαίροντα, ἅπερ ἐστὶν τὰ ἐν τῷ παραδείσῳ λογικά. Εἶτα λέγει· "6Ἀντὶ στοιβῆς ἀναβήσεται κυπάρισσος"6, ἀντὶ ἀκάρπου καὶ ἀκανθώδους χρήσιμον καὶ εὐῶδες–τοῦτο γὰρ ὁ μετανοῶν γίνεται–, "6καὶ ἀντὶ κονύζης ἀναβήσεται 216 μυρσίνη"6, τῆς δυσωδίας εἰς εὐωδίαν μεταβαλούσης. Ἐπεὶ οὖν ἔχομεν δένδρα νοητῶς λαμβανόμενα, ἀναγκαῖον καὶ περὶ τῆς δρυὸς θεωρῆσαι, εἰς ἣν ὁ Ἀβρὰμ ἔρχεται, ὑφ' ἣν καθεζόμενος καὶ ὀπτασίας ἠξιώθη, ὅτε καὶ τὴν κατὰ τὸν Ἰσαὰκ ἐπαγγελίαν ἐδέξατο. ∆ι' ἔργων οὖν καὶ πόνων ἐπὶ τὰ ὕψη προκόπτων πρόεισιν μεταλαμβάνων εὐωδίας καὶ θεωρίας τῶν ὑψηλῶν καὶ θείων νοημάτων. Σκοπήσεις δὲ καὶ τὸ παρασημανθέν, ὅτι "6οἱ δὲ Χαναναῖοι ἔτι κατῴκουν τὴν γῆν"6, μήποτε δυνάμεθα νοῆσαι ὅτι τῷ προκόπτοντι οὐκ εὐθὺς ἅπαντα ἐλευθεροῦται, ἀλλ' ἔχει τινὰ καὶ τῆς παλαιᾶς συνηθείας–τοῦτο γὰρ τὸ "6ἔτι"6 δηλοῖ–, ἅπερ ἂν νοήσειας περὶ τῶν ἀκολούθων τῷ ἁγίῳ μήπω τελείων τυγχανόντων. χιι, 7. Καὶ ὤφθη Κύριος τῷ Ἀβρὰμ καὶ εἶπεν αὐτῷ· Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην. Καὶ ᾠκοδόμησεν ἐκεῖ Ἀβρὰμ θυσιαστήριον τῷ Κυρίῳ τῷ ὀφθέντι αὐτῷ. Ἀκολούθως τῷ πειθαρχήσαντι τοῖς κελευομένοις ὑφ' ἑαυτοῦ ὁ Θεὸς ἐπιφαίνεται, ἐλπίδι ἀγαθῇ τῶν προσδο- κωμένων αὐτὸν βεβαιότερον ποιῶν· ἐπαγγέλλεται γὰρ καὶ τῷ σπέρματι αὐτῷ δώσειν τὴν γῆν. Ἀκολούθως δὲ καὶ ὁ ἅγιος, εὐχάριστος ὤν, θυσιαστήριον οἰκοδομεῖ τῷ τὴν ἐπαγγελίαν προτείναντι. Καὶ ταῦτα ὡς μεταφράσεως τρόπῳ εἰρήσθω. Ἄξιον δὲ θεωρῆσαι εἰς τὸ "6Ὤφθη ὁ Θεὸς τῷ Ἀβράμ"6, τοῦ γὰρ Θεοῦ ἀοράτου τυγχάνοντος, καθὰ τὰ ἐν εὐαγγελίῳ ἀποδείκνυται, λεγομένου "6Θεὸν οὐδεὶς ἑώρακεν πώποτε"6, καὶ τοῦ "6Οὐχ ὅτι τὸν Πατέρα ἑώρακέν τις"6, ἀλλὰ καὶ Παύλου λέγοντος περὶ Θεοῦ· "6Ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται"6, ὅπερ σημαίνει τὸ φύσει ἀόρατον. Ἔνια γὰρ τῶν ὁρατῶν οὐχ ὁρῶμεν, ἀλλὰ ἰδεῖν δυνάμεθα, κἂν μὴ ἀκολουθήσῃ δὲ τοῦτο· τῆς τῶν ὁρωμένων φύσεώς ἐστιν ἐκεῖνα· τὸ δὲ ἀόρατον οὐ διὰ τὸ μὴ ὁρᾶσθαι τοιοῦτόν ἐστιν, ἀλλὰ διὰ τὸ ἀόρατον οὐχ ὁρᾶται. ∆ῆλον οὖν ὅτι τὸ ὁρᾶν δίττον, τὸ μὲν κατ' αἴσθησιν, τὸ δὲ κατὰ διάνοιαν· καὶ τὸ μὲν τῶν ὁρατῶν ἀντιλημπτικόν, τὸ δὲ τῶν ἀοράτων, 217 ὅπερ ἐστὶν νοῦς καθαρός, καθ' ὃν ὤφθη [ὁ] Θεὸς τῷ Ἀβράμ. Ἔχει δὲ καὶ ἑτέραν παρατήρησιν ὁ λόγος. Οὐ γὰρ εἴρ[η]ται "3εἶδεν ὁ Ἀβρὰμ τὸ<ν> Θεόν"3, ἀλλ' "6ὤφθη ὁ Θεὸς τῷ Ἀβράμ"6. Ὅσον γὰρ ἦμεν πρὸς τὴν γενητὴνφύσιν καὶ τὸ ταύτης ἀσθενές, οὐκ ἔστιν ἐφικτὸν τὸ πρᾶγμα· ὅσον δὲ πρὸς τὴν τοῦ Θεοῦ φιλανθρωπίαν, δυνατὸν γίνεται, αὐτοῦ δι' ἀγαθότητος ἐπιδιδόντος ἑαυτὸν εἰς τὴν ἑαυτοῦ κατανόησιν. Εἰ δέ ποτε ἀντὶ τοῦ "6ὤφθη"6 τὸ "6εἶδεν"6 κεῖται ὡς ἐν τῷ Ἠσαΐᾳ· "6Εἶδον τὸν Κύριον καθήμενον"6 καὶ τὰ ἑξῆς, παιδευώμεθα ἐκ τοῦ πρὸς τὸν Ἀβρὰμ γεγενη- μένου ὅτι, Θεοῦ ἐπιδιδόντος ἑαυτόν, τοῦτο γίνεται. Ὅτι δὲ τὸ ὁρᾶν τάττεταί ποτε καὶ ἐπὶ τοῦ νοεῖν, ὁ Παῦλος Ῥωμαίοις γράφων λέγει· "6Τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθόραται"6. Καὶ Μωσῆς δὲ ἀξιῶν τὸν Θεόν, περὶ οὗ ἔννοιαν εἶχεν, ὅτι ἀόρατός ἐστιν, ἔλεγεν· "6Ἐμφάνισόν μοι σεαυτόν· γνωστὼς ἴδω σε"6, καὶ πάλιν· "6Ἐμφανίζεται γὰρ τοῖς μὴ ἀπιστοῦσιν αὐτῷ"6· εἰ γὰρ φύσεως ὁρατῆς ἐτύγχανεν τὸ ὁρώμενον καὶ τοῖς ἀπίστοις δυνατὸν ἦν φαίνεσθαι, νῦν δ' εἴρηται· "6Ἐμφανίζεται τοῖς μὴ ἀπιστοῦσιν αὐτῷ"6 καταυγασθεῖσιν ὑπὸ θείου φωτὸς τὴν διάνοιαν. Ἀνάπαλιν δὲ ἔχει τὸ πρᾶγμα ἐπὶ τῶν αἰσθητῶν· πρῶτο̣ν̣ μὲν γὰρ αὐτὰ ὁρῶμεν, εἶτα, τοῦ ἐκ τῆς αἰσθήσεως τύπου ἐν διανοι´̣ᾳ γινομένου, νοοῦμεν αὐτά· τὰ δὲ νοητὰ ἑαυτὰ εἰς τὸ γινώ- σκεσθαι παρέχει, τοῦ νοῦ οὐ προκαταρχομένου εἰ <μὴ> μόνον κατὰ τὸ εὐτρεπίζειν ἑαυτὸν εἰς κατανόησιν ἀλλ' ἐπα- κολουθοῦντος τῷ ὀφθέντι. Γίνεται δέ ποτε καὶ ἐκ τῆς κατανοήσεως τῆς δημιουργίας ἡ περὶ Θεοῦ νόησις κατὰ τὸ "6Ἐκ γὰρ καλλονῆς τῶν κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται"6 καὶ καθὸ ὁ Θεὸς ὤφθη τῷ Ἀβράμ. Τὸ γὰρ "6Θεὸς"6 ὄνομα ὡς ἐπίπαν συνζεύγνυται τῇ δημιουργίᾳ ὡς ἐπὶ τοῦ "6Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν"6, καὶ· "6Εἶπεν ὁ Θεός· Γενηθήτω φῶς"6, τῆς τοῦ "6κυρίου"6 προσηγορίας τότε λεγομένης ὅτε ὁ νόμος παρείχετο. Οὕτω γοῦν θεασάμενος διὰ τῆς παν- αρμονίου τάξεως τοῦ παντὸς τὸν Θεὸν ἀπέστη τῆς πολυθέου 218 πλάνης, ἣν παρὰ τοῦ πατρὸς μεμαθήκει, καὶ [ἀ]κολούθως εἰς κατανόησ̣ιν ὁ Θεὸς ἑαυτὸν παρέχει τῷ ἁγίῳ μετὰ τὴν ἐξ ἀκοῆς παίδευσιν, ἥτις ἐγίνετο ἐν τῷ "6Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τ̣ῆς συγγενείας σου"6. Ἀκοὴν δὲ ψυχῆς ἡγητέον τὴν πειθήνιον σ̣υγκατάθεσιν τῶν ὑποβαλλομένων, ὀφθαλμὸν τὴν μετὰ τ̣ὴν προκοπὴν ἐπιβολὴν καὶ κατάλημψιν βεβαιοτάτην τῶν π̣αιδευμάτων. Ἰστέον γὰρ ὅτι τὰ αὐτὰ διαφόρως ἔστιν γνῶν̣αι̣, εἰσαγωγικώτερον, προκόπτοντα, οἰκείως δὲ προκόψαντι ε᾿̣κ τῆς τοῦ Θεοῦ κατανοήσεως. Κατεπαγγέλλεται καὶ τῷ σπέρμ̣ατι τὴν γῆν δώσειν, γῆν ἐκείνην περὶ ἧς εἶπεν ὁ Σωτήρ· "6Μακάρι̣οι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν"6, καὶ ἐν Ψαλμ̣οῖς· "6Ὑπόμεινον τὸν Κύριον καὶ φύλαξον τὴν ὁδὸν αὐτοῦ καὶ ὑψώσ̣ε̣ι σε τοῦ κατακληρονομῆσαι γῆν"6, δῆλον δ' ὡς οὐ ταύτην ἣν π̣α̣τοῦμεν καὶ σπείρομεν, – αὐτῆς ἦν βασιλεύς, –ἀλλὰ τὴν οὐράνι̣ον, ἥτις ἐστὶν γνῶσις Θεοῦ τελειοτάτη̣· ταύτην "6δίκαιοι κληρονο̣μήσουσιν καὶ κατασκηνώσουσιν εἰς αἰῶνα αἰῶνος ἐπ' αὐτήν"6 ἐπ̣ὶ δὲ τῆς αἰσθητῆς τοῦτο οὐκ ἔσται. Ταύτην οὖν κατεπαγγε´̣<λλε>ται Θεὸς τῷ σπέρματι δώσειν τοῦ ἁγίου, σπέρμα δὲ ἐνταῦθ̣α̣ τὸ τέκνον λέγει. ∆ιαφορὰ γὰρ πολλάκις σπέρματος κα̣ι`̣ τέκνου εὑρίσκεται· εἰ γὰρ τέκνον τινός τις γέγονεν, τούτῳ αὐτοῦ καὶ σπέρμα γέγονεν, οὐ μήν, ἐπεὶ σπέρμα, γίνεται καὶ τέκνον· συμβαίνει γὰρ μὴ μορ<φω>θῆναι μηδ' ἀποτελεσθῆναι ἢ ἐξεικονισθῆναι, ὡς ἡ γραφή φησιν. Ὥσπερ δὲ ἐν τοῖς σωματικοῖς ἐστιν σπέρμα μὴ γινόμενον τέκνον καὶ τέκνον ὂν καὶ σπέρμα, οὕτω καὶ ἐν τοῖς κατὰ ψυχὴν καὶ τὴν διάνοιαν. Ὁ Σωτὴρ γοῦν λέγει τοῖς εἰποῦσιν ὅτι "6πατέρα ἔχομεν τὸν Ἀβραάμ"6· "6Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε"6· ἐκ γὰρ τούτων τις τέκνον γίνεται. Τούτους οὓς εἶπεν μὴ εἶναι τέκνα Ἀβραάμ, σπέρμα αὐτοῦ λέγει εἶναι φάσκων· "6Οἶδα ὅτι σπέρμα 219 Ἀβραάμ ἐστε"6, ὥστε δῆλον ὡς οὐ τὸ σπέρμα καὶ τέκνο[ν], ἀλλὰ σπέρμα μὲν καθὸ τὴν διαδοχὴν ἐκ τοῦ Ἀβραὰμ ἐσχήκασιν καὶ ἀνατροφὴν ἐξ αὐτοῦ ἐκαρπώσαντο, οὐκ ἐμιμήσαντο δὲ τούτου τὴν πρᾶξιν, δυνατὸν δὲ ἦν χρησα- μένους τῇ ἐπιτηδειότητι καὶ τέκνα γενέσθαι. Ἐνταῦθα οὖν, ἐπεὶ ἐπαγγελία δίδοται τῷ σπέρματι, τὸ σπέρμα τέκνον ἐκλαμβάνομεν. Ἐν Ψαλμοῖς γοῦν λέγεται· "6Σπέρμα Ἀβραὰμ δοῦλοι αὐτοῦ, υἱοὶ Ἰακὼβ ἐκλεκτοὶ αὐτοῦ"6. Ὅτι δὲ δηλοῦταί ποτε ὡς οὐ τὸ σπέρμα καὶ τέκνον, Παῦλος γράφει· "6*** ἀλλ' οὐ πάντως τέκνα"6· οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραήλ, ἀλλ' ἐκεῖνος περὶ οὗ ὁ Σωτὴρ εἶπεν· "6Ἴδε ἄνθρωπος Ἰσραηλίτης, ἐν ᾧ δόλος οὐχ ὑπάρχει"6· ἀλλ' <οὐχ> οὗτοι περὶ ὧν εἴρηται· "6Βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα"6. Ταῦτα μὲν περὶ τῆς διαφορᾶς σπέρματος καὶ τέκνου· ἐπανελθετέον δὲ ἐπὶ τὸ ἐκτεθὲν ῥητόν. Οἰκοδομεῖ τοίνυν Ἀβρὰμ θυσιαστήριον εὐχαριστητικῶς κινούμενος, πνευμα- τικῶς ἀναφέρων θυσίας, εἰ καὶ τὸ σύμβολον ἐποίει περὶ ὧν εἴρηται "6ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους τῷ Θεῷ"6 καὶ "6Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως"6 καὶ "6Θύσατε θυσίαν δικαιοσύνης καὶ ἐλπίσατε ἐπὶ Κύριον"6. "6Ἀνάγκη δὲ τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς ταύταις ταῖς θ̣υσίαις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας."6 Τοιοῦτον οὖν θυσια- στήριον οἰκοδομεῖ ὁ προκόπτων καὶ ἀκολουθήσας τῷ καλέσαντι καὶ ἔξω τῆς γῆς καὶ τῆς συγγενείας καὶ τοῦ οἴκου τοῦ πατρὸς γεγενημένος ὡς λοιπὸν ἀξιωθῆναι τοῦ ἰδεῖν Θεόν, αὐτοῦ καταξιώσαντος ὀφθῆναι τῷ ἁγίῳ. χιι, 8. Καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατὰ ἀνατολὰς Β̣αιθήλ, καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ κατὰ θάλασσαν καὶ Ἀγγαὶ κατὰ νότον. Τὸ μὲν ῥητὸν τί δηλοῖ, οὐκ ἔστιν ἄδηλον· πρὸς̣ δ' ἀναγωγὴν σημαίνει ὡς ἐπὶ ὑψηλοτέραν προκοπὴν καὶ κα̣τ̣α´̣σ̣τ̣ασιν διέβη. ∆ηλοῦται διὰ τοῦ ὄρους, καὶ οὐχ 220 ἁπλῶς "6εἰς τὸ ὄρος"6, α᾿̣λ̣λὰ τὸ τοῦ οἴκου τοῦ Θεοῦ· τοῦτο γὰρ Βαιθὴλ ἑρμηνεύε[τ]αι, ὅπερ οὐ μόνον ἐστίν, ἀλλὰ καὶ σὺν ἄλλοις κατὰ τὸ ἐν Ἄισμασιν εἰρημένον· "6Ὅμοιός ἐστιν ἀδελφιδός μου τῷ δόρκωνι ἢ νεβρῷ ἐλάφων ἐπὶ τὰ ὄρη Βαιθήλ"6. Πολλὰ γὰρ ὄρη καὶ βουνοὶ ἐν τῷ οἴκῳ τοῦ Θεοῦ εἰσιν ὡς ἐκ τοῦ "6Ἰδοὺ οὗτος ἥκει πηδῶν ἐπὶ τὰ ὄρη διαλλόμενος ἐπὶ τοὺς βουνούς"6· καὶ καθ' ἑκάστην προκοπὴν ἔστιν εἰς βουνὸν ἀνελθεῖν, καὶ ἐκ τοῦ βουνοῦ εἰς ὄρος, καὶ ἐκ ταπεινοτέρων ὀρῶν εἰς ὑψηλότερα· τοῦτο γὰρ ἔν τε ταῖς εἰσαγωγαῖς τῶν ἀρετῶν καὶ ἐν ταῖς ἀρεταῖς γνωρίζεται. Ἓν δέ ἐστιν τὸ ἐπὶ πᾶσιν ὄρος, ὁ Σωτὴρ καὶ Κύριος ἡμῶν, περὶ οὗ λέγεται· "6Ἔσται ἐπ' ἐσχάτου τῶν ἡμερῶν ἐμφανὲς τὸ ὄρος τοῦ Κυρίου"6, ὅπερ ἄλλο ἐστὶ παρὰ τὰ ἕτερα ὄρη, ὡς τὸν ἅγιον διδασκαλίας χάριν λέγειν, ἵνα μὴ ἀποσφάλωσίν τινες· "6Ἵνα τί ὑπολαμβάνετε, ὄρη τετ<υ>ρωμένα;"6 εἶτα παιδεύων τὸ ἐξοχώτατον ὄρος φησίν· "6Ὄρος τοῦ Θεοῦ ὅρος πῖον, ὄρος τετυρωμένον, ὄρος πῖον. Ἵνα τί ὑπολαμβάνετε, ὄρη τετυρωμένα, τὸ ὄρος ὃ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ;"6 ὅπερ σημαίνει τὸν ἐνανθρωπήσαντα Κύριον. Ἡ γὰρ ἐνσωμάτωσις δηλοῦται διὰ ταύτης τῆς λέξεως, καθὰ καὶ παρὰ τῷ Ἰώβ· "6Ἦ οὐχ ὥσπερ γάλα με ἤμελ-ξας, ἐτύρωσας δέ με ἴσα τυρῷ;"6 Μόνος γὰρ ὁ Σωτὴρ ἐκ παρθένου· διὸ λέγεται. Μὴ περὶ ἄλλων τοῦτο λέγεται; οὐδὲ γὰρ τοιαύτην ἔσχεν σύστασιν ἄλλος. ∆ιόπερ ὁ Ἰὼβ οὐκ εἶπεν "3ἐτυρώθην"3, ἀλλ' "6ἴσα τυρῷ ἐτύρωσάς με"6· ὃ γὰρ πεποίηκεν τὸ Πνεῦμα, τουτὸ ἡ καταβολὴ τῶν σπερμάτων ἐν τοῖς ἄλλοις ἐνεργεῖ, Θεοῦ κελεύσαντος. Τὸ δ' αὐτὸ καὶ "6πῖον"6 ὑπάρχει ἐκ τῆς παρουσίας τοῦ Πνεύματοσκαὶ τῆς τοῦ Ὑψίστου δυνάμεως. Καὶ τῷ κοινῷ μὲν λόγῳ πάντες καὶ αὐτὸς ὁ ναὸς τοῦ Σωτῆρος κατὰ δημιουργίαν ἐκ Θεοῦ τυγχάνουσιν, ἐξαίρετον δὲ ἐπὶ τοῦ Κυρίου· ὀργάνῳ γὰρ αὐτῷ πρὸς τὴν ἐνανθρώπησιν κέχρηται. Καὶ ὥσπερ πᾶσα μὲν ἡ γῆ τοῦ Θεοῦ ἐστιν κτίσμα, ἐξαίρετον δὲ εἶχεν ὁ ναὸς διὰ τὸ ἐκεῖθεν τὸν Θεὸν χρημα- 221 τίζειν, οὕτως καὶ ἐπὶ τῶν προειρημένων̣. [Ὅ]τι δέ, ἔνθα Θεὸς χρηματίζει, οἶκος αὐτοῦ ὁ τόπος ἐκεῖνος λέγετ[αι], μαρτυρεῖ Ἰακὼβ λέγων· "6Ὡς φοβερὸς ὁ τόπος οὗτος· οὐκ ἔστιν τοῦτο ἀλλ' ἢ οἶκος Θεοῦ, καὶ αὕτη πύλη το<ῦ> οὐρανοῦ"6. Οὐ δεῖ οὖν προσέχειν, εἰ λέγοιεν πολλοὶ ἑαυτοὺς χριστοὺς κατὰ τὸ εἰρημένον· "6Πολλοὶ ἐλεύσονται ἐν τῷ ὀνόματί μου λέγοντες· Ἐγώ εἰμι ὁ Χριστός"6. Ἓν γάρ ἐστιν ὄρος ἐν ᾧ "6εὐδόκησεν ὁ Θεὸς κατοικεῖν"6· ἡ γὰρ εὐδόκησις τῆς κατοικήσεως αὐτὸ καὶ οὐκ ἀνὴρ ἔπλασεν. Εἰς τοῦτο οὖν τὸ ὄρος τῇ διανοίᾳ προκόπτων καίει ὁ Ἀβράμ. Ἀμέλει γοῦν ἐλθὸν ἐμαρτύρησεν αὐτῷ λέγον· "6Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη"6, φωτισθεὶς τῷ ἀληθινῷ φωτὶ προξενηθέντι αὐτῷ ἐκ τῶν προλαβουσῶν προκοπῶν. Εὖ δὲ καὶ τὸ ὄρος τοῦτο εἰρῆσθαι ὡς "6κατ' ἀνατολάς"6 ἐστιν· παντόθεν γὰρ φῶτα ἔχει. Οἵαν γὰρ ἂν ἐπίνοιαν τούτου τοῦ ὄρους λάβοις, φωτεινή ἐστιν· λέγεται γὰρ σοφία λόγος ζωη`̣ ἀλήθεια δικαιοσύνη ἁγιασμὸς ἀπολύ- τρωσις. Ταῦτα πάντα ἀνατέλλοντά εἰσι φῶτα, οὐ πολλὰ φῶτα κατὰ τὴν οὐσίαν, –ἓν γὰρ ἔχουσιν ὑποκείμενον τὸν τοῦ Θεοῦ Υἱόν, –ἀλλὰ κατ' ἐνεργείας διαφόρους. "6Κατὰ ἀνατολὰς"6 οὖν τοῦ οἴκου τοῦ Θεοῦ τοῦ δι' ὅλου καταυγαζομένου ἦλθεν ὁ ἅγιος ἐκ τῶν ἀρετῶν χειραγωγούμενος· δυνατὸν δὲ καὶ τὰ ποικίλα δόγματα τῆς εὐσεβείας ἀνατολὰς εἰπεῖν, δι' ὧν ἐληλυθὼς ὁ Ἀβρὰμ τὴν σκηνὴν ἔπηξεν, ᾗ ἐκέχρητο μὲν εἰς τὰς προκοπάς, –τοῦτο γὰρ ἡ σκηνὴ δηλοῖ, –τοῦ οἴκου τοῦ Θεοῦ μονίμου τυγχάνοντος· "6∆ιελεύσομαι"6 γὰρ "6ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ"6. ∆ιελθὼν οὖν διὰ τῆς σκηνῆς πήγνυσιν αὐτὴν εἰς τὸν οἶκον τὸν ἀεὶ μένοντα, μεθ' ὃν οὐκ ἔστιν ἀνάβασις ἄλλη. Τοῦτο καὶ ἐν ἄλλῳ ψαλμῷ λέγεται· "6Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων· ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰστὰς αὐλὰς τοῦ Κυρίου"6. Ὁ γὰρ μήπω εἰς τὰς αὐλὰς φθάσας ἐν ταῖς σκηναῖς ἔχει τὴν ἀγάπην προκόπτων 222 καὶ προσδοκῶν τελείωσιν ἐν τῷ λέγειν· "6Ἡ καρδία μου καὶ ἡ σάρξ̣ μ̣ο̣[υ ἀ]γαλλιάσεται ἐπὶ Θεὸν ζῶντα"6, ὅτε ἐν ἐκείνῃ τῇ καταστα´̣σ̣[ει γί]νεται, μεθ' ἣν οὐκ ἔστιν ἑτέρα, εἰς ἣν οἱ φθάσαντες μα̣κ̣αρίζ̣ονται, λέγοντος τοῦ ψαλμοῦ· "6Μακάριοι πάντες οἱ κατοικο̣υ῀̣ν̣τ̣ε̣ς ἐν τῷ οἴκῳ σου"6, οὐ παροικοῦντες ἀλλὰ κατοικοῦντες· τοῦτο γὰρ̣ τ̣ω῀̣ν ἐν σκηναῖς καὶ προκοπαῖς ἴδιον, κατοικούντων δὲ τὸ εἰς Θ̣ε̣ο̣υ῀̣ ο̣ἶκ̣ον ἐλθεῖν, ἐν ᾧ μακαρίζονται οἷα "6εἰς τοὺς αἰῶνας τῶν αι᾿̣ω´̣ν̣ω̣ν̣"6 αἰνοῦντες αὐτόν, ὅπερ τὸ ἐπὶ πᾶσιν τέλος δηλοῖ, εἰς ὃ ἔπηξε̣ν̣ τ̣ὴν̣ σκηνὴν διὰ προκοπῶν διεληλυθὼς καὶ τελειότητος λοιπὸν με̣τ̣α̣π̣ο̣ιούμενος, εἰς ὃ ἥξει ὁ πειθόμενος τῷ λόγῳ παραινοῦντι· "6Φυ´̣λ̣α̣ξο̣ ̣ν τὸν πόδα σου ἐν ᾧ ἐὰν ἀπέρχῃ εἰς οἶκον τοῦ Θεοῦ καὶ ἐγγὺς τ̣ο̣υ῀̣ α᾿̣κοῦσαι"6· οὕτω γὰρ κατοικῆσαι τὸν οἶκον δυνήσεται λέγων· "6Τ̣ο̣υ῀̣ κα̣τοικεῖν με ἐν οἴκῳ Κυρίου εἰς μακρότητα ἡμερῶν"6. Εἰδέναι δε̣ι῀̣ ὁ´̣τ̣ι̣ δ̣ιὰ το̣ύτ̣ω̣ν συμβολικῶς ἡ πολιτεία ἡ θεία δηλοῦται, κἂν τὸ προ´̣σ̣ω̣π̣ο̣ν̣ τοῦ Ἀβ̣ρὰμ ἔτι τελείωσιν ἐπιδέχηται· οὔπω γὰρ μετακέκλη̣τ̣α̣ι̣. "6Κατὰ θάλασσαν"6 δὲ τὴν σκηνὴν πήγνυσιν βέβαιος ὢν καὶ ἄσ̣ε̣ι̣σ̣τ̣ο̣ς̣ διὰ τὸ τελείως ἀντέχεσθαι τῆς ἀρετῆς ὥστ' ἂν εἰπεῖν· "6Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις ἢ στενοχωρία <ἢ> διωγμός;"6 καὶ τὰ ἑξῆς, ἅπερ θάλασσαν λέγων οὐκ ἂν ἁμάρτοις. Ὁπ̣ούποτε γὰρ ἂν ᾖ ὁ ἅγιος, κἂν ἐν τελειότητι, ἐφεδρεύουσαν ἔχει̣ τη`̣ν ζάλην καὶ τῆς γενητῆς φύσεως τὸ τρεπτόν, ὅπερ ἡνιοχῶν ὁ τέλειος κωλύει τὴν ἐνέργειαν τῆς κακίας ἐν δυνάμει αὐτῆς διαμένων, ὅπερ ἐστὶ μακάριον· ἀγαθοῦ γάρ ἐστι τοῦτο καὶ ἐν ἀρετῇ ὑπάρχοντος, ἐπεὶ καὶ ὁ κακὸς ἐν δυνάμει ἀρετῆς ὑπάρχει, τῇ ἰδίᾳ προθέσει τραπεὶς ἐπὶ τοῦτο και`̣ μὴ φυλάξας ἑαυτὸν ὡς γέγονεν ἀγαθός. Ὁ δ' αὐτὸς καὶ ἐν "6Ἀγγαὶ κατὰ νότον"6 πήγνυσι τὴν σκηνὴν οἰκείως τῷ ἐφθακέναι εἰς τὸ ὄρος τοῦ οἴκου τοῦ Θεοῦ καὶ δι' ὅλων πεφωτισμένος ἐκ τῶν ἀνατολῶν, 223 αἵτινές εἰσιν αἱ κατ' εἶδος ἀρεταί, καὶ μηδὲν τῶν ἀντι- στα̣τ̣[ού]ν̣τ̣ω̣ν ἐστὶ φροντίδα ποιούμενος, –οὐδὲ γὰρ αἱ ἐκ τῆς θαλάττης τ̣ρ̣ι̣κ̣υ̣μ̣ι´̣αι ἀν̣ατρέπουσιν αὐτοῦ τὸ οἰκοδό- μημα καλῶς ἱδρύμενον, –ὁ´̣σ̣περ τοὺς λόγους Ἰησοῦ εἰς ἔργα μεταβέβληκεν ἐν ἑορτῇ γ̣ινο´̣μενος· ̣ τοῦτο γὰρ ἑρμηνεύεται Ἀγγαί. Ἡ μεγάλη γὰρ ἑορτ̣ὴ η῾̣ τ̣ῆς ἀρετῆς ὑπάρχει τελείωσις. Τοῦτο γὰρ καὶ ὁ ψαλμῳδός̣ φ̣η̣σ̣ι̣ν· "6Φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχου ἑορτα̣ζ̣ο´̣ν̣- των"6· ο῾̣ γὰρ ἀγαλλιώμενος ἐπὶ τῇ τοῦ Πνεύματος παρουσίᾳ καὶ ε᾿̣ξ̣ο̣μ̣ολογούμενος οὐχ ὡς ἁμαρτάνων καὶ μετανοῶν ἀλλ' ὡς̣ ε̣υ᾿̣χ̣α̣ριστ̣ω῀̣ν ἑορτάζει, –κεῖται γὰρ τὸ τῆς ἐξομο- λογήσεως ὄνομ̣α̣ α᾿̣ν̣τ̣ι`̣ εὐχ̣αρ̣ιστίας ὡς ἐν τῷ "6Ἐξομολο- γοῦμαί σοι Πάτερ Κύριε το̣υ῀̣ ο̣υ᾿̣ρ̣α̣ν̣οῦ καὶ τῆς γῆς"6· –φησὶν γὰρ "6ὅτι ἐνθύμιον ἀνθρώπου"6, δη̣λ̣ο̣ν̣ότι τοῦ ἀγαλλιωμένου, "6ἐξομολογήσεταί σοι καὶ ἐγκατα´̣λ̣ε̣ι̣μ̣μα ἐνθυμίου ἑορτάσει σοι"6. χιι, 8. Καὶ ᾠκοδόμησεν ἐκεῖ θυσι̣α̣σ̣τ̣η´̣ρ̣ιον τῷ Κυρίῳ κ̣α̣ι`̣ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου. Πρεπόντως ὁ διαβὰς καὶ ἐπὶ τ̣ο`̣ ἀποδοθὲν ὄρ̣ος και`̣ τὸν οἶκον τοῦ Θεοῦ καὶ ὑπὸ τῶν ἀνατολῶν̣ καταυγασθεὶς καὶ πατήσας τὰ ἀντικείμενα οὕτως ὡς μηδένα αὐτὰ δεδι´̣ττεσθαι εὐχαριστίας ἤγειρε θυσιαστήριον, ἐφ' ᾧ ἐπιτελεῖ τῆς αἰνέσεως τὴν θυσίαν καὶ δικαιοσύνην κατὰ τὰ προειρημένα περὶ πνευ<μα>τικῆς θυσίας, ἥτις ἐστὶ τὸ σύστημα τῶν ἀρετῶν. "6Καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι Κυρίου"6, ὅπερ προχείρως τις ἐκλαμβάνων λέξει ὅτι τὸ θυσιαστήριον, ὃ ᾠκοδόμησεν, ὠνόμασεν "3Κυρίου"3· δυνατὸν δὲ μυστηρι- κώτερον καὶ ὑπεραναβεβηκότως εἰπεῖν αὐτὸν ἐπὶ τῷ ὀνόματι Κυρίου ἐπικαλέσασθαι οὐ ψιλῇ συλλαβῇ ἀλλὰ πραγματικῶς, τοῦ νοῦ τὴν ἔντευξιν Θεῷ ποιουμένου, μὴ δι' ἄλλο τὰς ἀρετὰς ἐνεργοῦντ̣ο̣ς ἀλλὰ δι' αὐτὸ τὸ ἀγαθόν. Κατὰ γὰρ ταύτην τὴν διάνοιαν καὶ ὁ Σωτὴρ διδάσκων προσεύχε̣σθαι καὶ λέγειν "6Πάτερ ἡμῶν"6 οὐ κατὰ 224 προφορὰν τοῦτο ποιεῖν ἐπαίδευσεν, ἀλλ' ἵνα παραστήσωσιν ἑα̣υ̣τοὺς υἱοὺς καὶ μηκ̣ε´̣τ̣ι̣ ματαίως ἐπικαλῶνται τὸν Θεὸν πατέρα· ο̣ὕτως ἀκούομεν και`̣ ······ "6Οὐδεὶς λέγει Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι α῾̣γίῳ"6, τοῦτο δὲ οὐχ ὑπ̣α´̣ρ̣χ̣ε̣ι̣ τοῖς κατὰ μόνην τὴν προφορὰν του῀̣τ̣ο λέγουσιν καὶ ματ̣α̣ι´̣ω̣ς̣. ῾Ο̣ οὖν Ἀβρὰμ τὴν οἰκοδομὴν τοῦ ἐξ ἀρ̣ετῶν θυσια- στηρίου τ̣ῳ῀̣ Κυρίῳ καὶ δι' αὐτὸν καὶ οὐ δι' ἄλλον ἐποιεῖτο. χιι, 9. Καὶ ἐπῇρεν Ἀβρὰμ καὶ πορευθεὶς ἐστρατο- πέδευσεν ἐν τῇ ε᾿̣ρ̣η´̣μ̣ῳ̣. Τοῦ ῥητοῦ οὐκ ἀδήλου ὄντος, λεκτέον τὸ πρὸς διάνοιαν. Κ̣ἀ`̣ν̣ γ̣α`̣ρ̣ τ̣ε´̣λειός τις ᾖ, οὐκ ἀπαλλάττεται τῶν πολεμούντων, κἂν ἐ´̣τ̣ι̣ ν̣ήπιος καθὼς Κορίνθιοι, οἷς ἐπιστέλλων Παῦλός φησιν· "6Πει̣ρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ Θεός, ὃς ο̣ὐκ ε᾿̣άσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρα̣σ̣μ̣ῳ῀̣ποιήσει τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν"6. Ἐφεσίοις δὲ ὡς ἤδη τελείοις ἐπιστέλλει καὶ ἑαυτὸν ἀριθμῶν· "6Οὐ γάρ ἐστ̣ιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα"6· οὐ λέγει "3οὐ γέγονεν"3, ἀλλ' "6οὐκ ἔστιν ἡμῖν ἡ πάλη"6· γέγονεν γάρ ποτε, ὅτε ὑπετίθετο ἑαυτὸν σάρκινον εἶναι πεπραμένον ὑπὸ τὴν ἁμαρτίαν, σημαίνων τοὺς ἐν τοιαύτη καταστάσει, οἷς καὶ δέον ἐστὶν λέγειν ὡς αὐτὸς γράφει· "6Ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι"6. Ἔχει δὲ τὴν μάχην χρώμενος ὅπλοις ἐπουρανίοις ᾗ πρὸς πνευματικὰ ἐπουράνια. Τελείου οὖν ἐστιν τὸ πολεμεῖν καθὰ καὶ Ἀβρὰμ ἐπιστὰς τῷ οἴκῳ τοῦ Θεοῦ κατὰ τὰ ἀποδοθέντα, κατ' αὐτὸ καὶ αὐτὸς γινόμενος καθὰ εἴρηται· "6Οἱ πεποιθότες ἐπὶ Κύριον ὡς ὄρος Σιών"6. Τηλικοῦτος οὖν γεγενημένος, ἐπιστάμενος ὅτι οὐκ ἀφέξεται αὐτοῦ ἡ ἐναντία φάλαγξ, ἐστρα<το>πέδευσεν, ὥσπερ ὁ Ἰακὼβ μέλλων τῷ Ἠσαύ, μεγάλῳ πολεμίῳ ὄντι καὶ φθονοῦντι αὐτῷ, συντυγχάνειν, "6εἶδεν παρεμβολὴν Θεοῦ"6· ἔδει γὰρ τὸν Θεὸν παρα- σκευάζοντα εἰς ἀνδρείαν τὸν ἀθλητὴν δεῖξαι αὐτῷ ὅτι ἔχει τοὺς συμμαχοῦντας. Καὶ Ἐλισαῖος δὲ μέλλων πορθεῖ- σθαι ὑπὸ τοῦ τῆς Συρίας βασιλέως εἶχεν περὶ ἑαυτὸν θεῖον στρατόπεδον, ὅπερ ἀγνοοῦν τὸ παιδάριον τοῦ προφήτου πεφόβηται, ὕστερον ἐκ τῆς ἀποκαλύψεως τῶν ὀφθαλμῶν αὐτοῦ θαρσήσας. 225 Εὐ῀̣ δὲ καὶ τὸ "6ἐν τῇ ἐρήμῳ"6 ἐστρατοπεδευκέναι. Οὕτω γοῦν καὶ ὁ Σωτὴρ ἐν ἐρήμῳ πειράζεται· καὶ ἐν Ἠσαΐᾳ ἔχεις· "6Ὡς καταιγὶς δι' ἐρήμου διέλθοι ἐξ ἐρήμου ἐρχομένη ἐκ γῆς"6, ἅπερ δηλοῖ πειρασμόν. Ἐστρα- <το>πέδευσεν οὖν ὁ Ἀβρὰμ "6ἐν τῇ ἐρήμῳ"6· ἔξω πόλεων γὰρ ὡς ἐπὶ τὸ πλεῖστον οἱ πειρασμοὶ <ἔ>τυχον διὰ τὸ ἀβοηθήτους αὐτοὺς εὑρίσκεσθαι ἐκ τῶν ὁμοίων ἀνθρώπων· "6Ἀδελφὸς γὰρ ὑπὸ ἀδελφοῦ βοηθούμενος ὡς πόλις ὀχυρά"6. Καὶ ὁ Σωτὴρ οὖν, ὡς πρόειπον, ἐν ἐρήμῳ πειράζεται, ἵν' ᾖ τὸ λεγόμενον τοιοῦτον· ἡ εἰς πειρασμὸν ἐρχομένη ψυχὴ ὥσπερ ἔρημον ἑαυτὴν ὁρᾷ συμμαχίας, Θεοῦ τοῦτο οἰκονομικῶς ποιοῦντος· εἰ γὰρ προαπεκάλυπτεν αὐτοῖς τὴν ἔκβασιν καὶ ὅτι νικήσουσιν τὸν πειρασμόν, οὐ μέγα [ἦν] τὸ ἀνυσμένον· οὐδὲ γὰρ εὐχὴν ἀνέπεμπον οὐδ' ἄλλο τι ἐποίουν. ∆είκνυται δὲ αὐτοῖς πάλιν ὅτι καὶ συμμαχεῖ Θεός, ἵνα μηδ' οὕτως ἀποκακήσωσιν. Καὶ οὕτω μὲν ἀνθρώποις, τῷ δὲ Σωτῆρι μετὰ τὸν πειρασμὸν φαίνονται ἄγγελοι, καὶ ταῦτα πρὸς διακονίαν, ἵνα μὴ οἱ ἐθελόκακοι, πρὸ τούτου φανέντων τῶν ἀγγέλων, εἴπωσιν ὅτι ἀγγέλων ἡ νίκη. Who is the ministry of angels or the presentation of the souls of those obedient to God? For they did not exist for the purpose of assistance. For to Peter, indeed, he rebukes him for wanting to excel himself, saying, 'Do you think that I could not appeal to my Father, and he would at once send me more than twelve legions of angels?' Thus, there is no need for an alliance. And there was famine in the land; and Abram went down to Egypt to sojourn there, because the famine was severe in the land. The meaning of the saying is clear; the wise men of God are above the earth, not being of it; therefore, there was famine in it; for those who have their minds set on earthly things, famine often happens if they are deserving, and later on when they are worthy of this, it is given to them again. In this way, Abram went to Egypt to 'sojourn,' not to live there, coming to the rescue of those suffering from famine, not to dwell there; for even the companions of Daniel did not become corrupt in Babylon, but they were sent there to help those who had been carried away because of their sins. For God is patient with sinners as long as it is possible for them to repent. And just as doctors are sent where there is much harm or disease not to share in the disease themselves, but in order to heal those who are sick, so the saints went to Babylon and confusion, not being inhabitants of it; for they obtained nothing worthy of it, which is the characteristic of those who dwell there. And it came to pass, when Abram came to go into Egypt, that Abram said to his wife Sarah, 'I know that you are a woman of beautiful countenance, so it will happen, when the Egyptians see you, that they will say, 'This is his wife,' and they will kill me, but they will let you live. Say, therefore, that you are his sister, so that, when this is the only and first thing asserted, they may not suspect any submission on her part, as being his wife, and be deceived on account of this. For there was both marriage with a sister in Egypt and in his own land, as he later said, 'For she is truly my sister.' Thus, the wise one deceives them with a clever deception, saying this alone and first. Σῳζομένων γὰρ εἰκὸς τῶν κατὰ μοιχείας νόμων παρ' Αἰγυπτίοις, ἐλογίζετο ὁ Ἀβρὰμ ὅτι, ἵνα μὴ δόξωσιν εἶναι μοιχοί, δολοφονήσουσιν αὐτόν. Ταῦτα μὲν οὖν τοῦ ῥητοῦ χάριν· πρὸς δὲ διάνοιαν οἱ ἀπὸ ἀρετῆς εἰς κακίαν ἐρχόμενοι κατιέναι εἰς τὴν Αἴγυπτον λέγονται· εἴρηται γοῦν πολλάκις· "6Οὐαὶ οἱ καταβαί- νοντες εἰς Αἴγυπτον"6. Ἐνταῦθα οὐ "3κατέβη"3 [π]ρόκειται, ἀλλ' εἰσῆλθεν· ἡ γὰρ τούτου κατάβασις εἴσοδός ἐστιν. 227 Συγκαταβαίνει γὰρ πᾶς σπουδαῖος τοῖς σφαλλομένοις οὐ σφαλλόμενος ἀλλὰ μετάγων αὐτοὺς τοῦ σφάλματος· καὶ ὥσπερ γίνεται Ἰουδαίοις Ἰουδαῖος οὐκ ὢν Ἰουδαῖος,καὶ ἀνόμοις ἄνομος οὐκ ὢν ἄνομος, οὕτω γίνεταί τις εἰς Αἴγυπτον οὐκ αἰγυπτιάζων. ∆ιὸ ἄλλοι καταβαινέτωσαν ἐκεῖ, αὐτὸς δὲ εἰσέρχεται· οὐ γὰρ κακία αὐτῶν κατήνεγκεν, ἀλλ' οἰκονομία τις ἐκτελουμένη. Εἰσέρχεται ὁ ἐνάρετος εἰς Αἴγυπτον πολλάκις χρώμενος ἀλλοτρίᾳ παιδεύσει, ἵν' ἐξ αὐτῆς τι χρήσιμον κατασκευάσῃ, καθὰ καὶ Παῦλος ὁ μακάριος πεποίηκεν φάσκων τὸ ἀπὸ Ἀράτου "6Τοῦ γὰρ καὶ γένος ἐσμέν"6, ἵνα τὰ ἑξῆς ποιήσῃ, καὶ τὸ "6Ἀγνώστῳ Θεῷ"6 καὶ τὸ "6Κρῆτες ἀεὶ ψεῦσται"6· οὕτω δὲ καὶ παραινεῖ πᾶν νόημα αἰχμαλωτίζεσθαι εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ. Εἰσελθών, καθὰ εἴπομεν, εἰς Αἴγυπτον τῇ ἀρετῇ ὑποτάσσεταί τινα, ἵνα εἴπῃ ὅτι γυνὴ αὐτοῦ ἐστιν· ὁ γὰρ σπουδαῖος καὶ τέλειος οὐκ ἀποκληρωτικῶς ἑαυτοῦ τὴν ἀρετὴν εἶναί φησιν τοῖς ὑποδεεστέροις, ἵνα μὴ φθόνον αὐτοῖς εἰσαγάγῃ, ἀδελφὴν δὲ ἑαυτοῦ αὐτὴν εἶναί φησιν τὰ δευτερεῖα πρὸς ἕνωσιν τὴν πρὸς ἀρετὴν ἑαυτοῦ διδούς, ἵνα συγκατέλθῃ τοῖς ἀσθενέσιν, οὕτω τε ποθήσωσιν αὐτὴν ὡς κοινῇ ἐκκειμένην δέξεσθαι. Πολλάκις γοῦν ἐπιστῆσαί τινα βουλόμενοι κοινοποιοῦμεν τὰ θεωρήματα οἷον τὰ περὶ προνοίας, ἵν' οὕτω μετὰ τοῦτο καὶ δέξηται ἑαυτῷ αὐτήν. Ἡ εὐαγγελικὴ οὖν διδασκαλία ἀστὴ γαμετὴ τοῦ σπουδαίου ἐστίν· ταύτην δὲ οὐχ ἁρπάζει, εἰ καὶ ἐν τοῖς τελείοις αὐτὴν λαλεῖ, ἀλλὰ κοινοποιεῖται πᾶσιν ταύτην, καθάπερ Παῦλος λέγων· "6Θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν"6· τοιοῦτοι γὰρ γεγενημένοι γνώσονται ὅτι τοῦ τελείου σύζυγός ἐστιν αὕτη ἡ παίδευσις· "6Ἡ σοφία"6 γὰρ "6τίκτει ἀνδρὶ φρόνησιν"6, καὶ ἐγώ, φησὶν ὁ τέλειος, "6ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς"6, σοφίας δηλονότι· ὁ σόφος δὲ τῶν ἑαυτοῦ πᾶσιν μεταδοῦναι βούλεται· οὕτω γὰρ οὐδὲ φθονήσουσιν. χιι, 14–16. Ἐγένετο δέ, ἡνίκα εἰσῆλθεν ὁ Ἀβρὰμ εἰς 228 Αἴγυπτον, ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ εἴη σφόδρα, καὶ εἶδον αὐτὴν οἱ ἄρχοντες Φαραώ, καὶ ἐπῄνεσαν αὐτὴν πρὸς Φαραώ, καὶ εἰσήγαγον αὐτὴν εἰς τὸν οἶκον Φαραώ· καὶ τῷ Ἀβρὰμ εὖ ἐχρήσαντο δι' αὐτήν, καὶ ἐγένετο αὐτῷ πρόβατα καὶ μόσχοι καὶ ὄνοι καὶ παῖδες καὶ παιδίσκαι <καὶ> ἡμίονοι καὶ κάμηλοι. Τὸ συνετὸν βούλευμα τοῦ πατριάρχου οὐκ ἠστόχησεν· οὔτε γὰρ ἐπεβουλεύθη, ἀλλὰ καὶ ὁδός τις γίνεται τοῦ μὴ διαφθαρῆναι τὸν γάμον τοῦ ὁσίου· οὐδὲ γὰρ ὡς πρὸς ἠμελημένην ἐπεπήδησαν Αἰγύπτιοι· ἀλλὰ γὰρ οἱ ἄρχοντες θεασάμενοι τῷ βασιλεῖ χάριν κατατιθέμενοι προσήγαγον αὐτὴν ὡς δῶρον αὐτῷ, οὕτω τε συμβέβηκεν τὸ καὶ καλῶς αὐτοὺς τῷ Ἀβρὰμ δι' αὐτὴν χρήσασθαι. Εἰσέρχεται τοίνυν εἰς Αἴγυπτον ὁ Ἀβρὰμ κατὰ τὸν ἀλληγορίας τρόπον ὡς τέλειος πρὸς ἀτελεῖς, ἵν' ὠφελη- θῶσιν, ἁρμοζόμενος, ἔχων τὴν ἀρετήν, ὡς προείρηται, οὐχ ὡς ἀποκληρωτικῶς αὐτῷ προσοῦσαν, ἀλλ' ἅπασιν αὐτὴν ὑποδεικνὺς ὡς ἀδελφὴν συγκατιών, ἵν' οὕτω δυνηθῶσιν θεασάμενοι ἀγαπῆσαι αὐτήν. Παρατήρει δὲ ὅτι οἱ ἄρχοντες αὐτὴν εἶδον· ἔστιν γὰρ καὶ ἐν τῷ τάγματι τῶν κατὰ ἀλληγορίαν Αἰγυπτίων καθαριότεροί τινες οἳ καὶ πολλὴν ἔχουσιν ἐπιτηδειότητα πρὸς τὸ θεάσασθαι τὴν ἀρετήν. Οὗτοι δὲ οὐκ ἄχρι μόνον τοῦ θεάσασθαι γεγένηνται, ἀλλὰ καὶ εἰσήγαγον αὐτὴν πρὸς τὸν ἄρχοντα ἑαυτῶν, τοῦτ' ἔστιν τὸν ἡγεμονεύοντα αὐτῶν λόγον μετὰ τοῦ ἐπαινεῖν αὐτήν· οὗτος γὰρ ὁ σκοπὸς ἦν τοῦ ἁγίου Ἀβρὰμ εὐαγώγως αὐτοὺς *** 229 <χῃ, 12. Περὶ δὲ ἡλίου δυσμὰς ἔκστασις ἐπέπεσε τῷ Ἀβράμ, καὶ ἰδοὺ φόβος σκοτεινὸς μέγας ἐπιπίπτει αὐτῷ.> 230 <Ὁ δὲ Ἀβρὰμ> ὡς θεῖα θεάματα θεωρῶν ἐφοβήθη φόβον προσήκοντα τελείῳ. Παρατήρει δὲ ὅτι περὶ ἡλίου δυσμὰς ἔκστασις ἐπ' αὐτὸν ἐπέπεσεν, προκοπὴν σημαίνοντος τοῦ λόγου διὰ τοῦ παρεληλυθέναι αὐτῷ τὴν τῆς παρούσης καταστάσεως ἡμέραν, ἵν' ἄλλη αὐτὸν προκοπὴ διαδέξηται εὐλογίας ἐπ' αὐτὸν φθανούσης, καθ' ἣν εἴρηται· "6Μακρότητι ἡμερῶν ἐμπλήσω αὐτόν"6, οὐ πάντως πολυχρονιότητα αὐτῷ ἐπαγγελλόμενος, ἀλλὰ δῆλον ὡς φωτισμῶν προκοπάς. "6Ἔκστασις"6 οὖν ἐπι<πί>πτει αὐτῷ, ἔκ<σ>τασις δὲ οὐχ ἡ παραφροσύνῃ ὁμοία, ἀλλ' ὁ θαυμασμὸς καὶ τὸ μεταστῆναι ἀπὸ τῶν ὁρατῶν ἐπὶ τὰ ἀόρατα. Λέγει γοῦν ὁ ἀπόστολος· "6Εἴτε γὰρ ἐξέστημεν Θεῷ, εἴτε σωφρο- νοῦμεν ὑμῖν"6, οὐ τόδε δηλῶν ὅτι Θεῷ ἐμάνημεν, ἀλλ' ὅτι, κἂν ἔξω τῶν ἀνθρωπίνων διὰ θεωρίαν γενώμεθα, Θεῷ τοῦτο ποιοῦμεν, καθὰ καὶ ∆αυίδ φησιν· "6Ἐγὼ εἶπα ἐν τῇ ἐκστάσει μου· Πᾶς ἄνθρωπος ψεύστης"6· ἐκστὰς γὰρ καὶ γενόμενος θεὸς λέγει περὶ τῶν ἀνθρώπων ὅτι ψεῦσταί εἰσιν, αὐτὸς οὐκέτι ἄνθρωπος ὑπάρχων διὰ τὴν τοῦ ἁγίου πνεύματος κοινωνίαν, ἀλλ' ἄλλος ἐκείνων τυγχάνων, περὶ ὧν εἴρηται· "6Ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;"6 Ἐκστάντος οὖν τοῦ Ἀβράμ, σκοτεινὸς φόβος ἐπι- <πί>πτει αὐτῷ, οὐ σκότους μετέχων ἀλλ' ἀσαφείας καὶ μὴ γιγνωσκόμενος προχείρως· οὗτος μέγας ὑπάρχων φόβος οὐ μικροῖς συμβαίνει. Ὅτι δὲ ἀντὶ ἀσαφείας πολλάκις ὁ σκότος παραλαμβάνεται, εἴρηται· "6Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ"6· καὶ τῷ ὄντι ἡ τῶν ὑπερφυῶν δογμάτων θεωρία καὶ κατάλημψις καὶ τοῖς μεγάλοις εἴλιγγον ἐμποιεῖ καὶ φόβον θεῖον μετ' εὐλαβείας τοῖς τοιούτοις ἐπιβάλλουσιν. χῃ, 13–14. Καὶ ἐρρέθη πρὸς Ἀβράμ· Γιγνώσκων γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτοὺς καὶ κακώσουσιν αὐτοὺς τετρακόσια ἔτη· τὸ δὲ ἔθνος, ᾧ ἂν δουλεύσουσιν, κρινῶ ἐγώ· μετὰ δὲ ταῦτα ἐλεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς. 231 Τὴν εἰς Αἴγυπτον παροίκησιντοῦ λαοῦ τὸ λόγιον προαναφωνεῖ· οὐκ ἰδίαν γὰρ οὖσαν παρῴκησαν δουλεύ- σαντες τῷ Φαραὼ καὶ πολλὰ ὑπ' αὐτοῦ καὶ τῶν Αἰγυπτίων κακωθέντες. Οὐ μάχεται δὲ τοῖς ἐνταῦθα τὰ ἐν τῇ Ἐξόδῳ γεγραμμένα· ἐκεῖ γὰρ εἴρηται· "6Μετὰ τετρακόσια καὶ τριάκοντα ἔτη ἐξῆλθεν ἡ δύναμις Κυρίου ἐκ γῆς Αἰγύπτου"6, ἐνταῦθα "6μετὰ τετρακόσιά"6 φησιν· ἀλλ' ἐπιστῆσαι δεῖ ὅτι οὐκ ἐρρέθη ὡς πληρωθέντων τῶν τετρακοσίων ἐτῶν ἐξῆλθον ἀλλὰ μετὰ τετρακόσια ἔτη, ὅπερ ἐμφαίνει τὰ τριάκοντα. Καὶ τὸ "6κρινῶ δὲ ἐγὼ τὸ ἔθνος ᾧ ἂν δουλεύσωσιν"6 ἐκβάσεως τετύχηκεν κατὰ τὰ ἐν Ἐξόδῳ γεγραμμένα· δεκάπληγον γὰρ αὐτοῖς ἐπήγαγεν καὶ τελευταῖον ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι πολλῷ. Ἀλλὰ καὶ "6μετὰ ἀποσκευῆς πολλῆς"6 ἐξεληλύθασιν, ὡς ἡ ἱστορία δηλοῖ, ἐξ ἧς παιδευόμεθα ὅτι, κἂν ἐν χρόνῳ Θεός τινα κακώσῃ, οὐκ ἀδιαφόρως τοῦτο ποιεῖ ἀλλ' ἐπ' ἀγαθῷ τέλει. Εἰ δὲ αἰνίττεται ὁ λόγος καὶ τὴν τῶν ἁγίων παροίκησιν, συνεπισκέψαι. χῃ, 15–16. Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου <μετ' εἰρήνης> τραφεὶς ἐν γήρει καλῷ· τετάρτῃ δὲ γενεᾷ ἀποστραφήσονται ὧδε· οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμορραίων ἕως τοῦ νῦν. Φαίνεται ἐκ τοῦ προχείρου τὴν ἐκ τοῦ βίου ἀναχώρησιν αὐτῷ προαπαγγέλλων. Πρὸς δὲ ἀναγωγὴν ταῦτα ἂν λεχθείη. Ὁ σοφὸς ἐν εἰρήνῃ ἀπέρχεται τοῦ βίου, ὁ δ' ἁμαρτάνων συγκεχυμένους ἔχει λογισμούς, ταραττομένην ἔχει τὴν ψυχήν· καὶ ὡς παραλαμβάνεταί τις ἐν τῷ θανάτῳ, οὕτω καὶ κρίνεται. Ὁ εἰρήνην ἑαυτῷ ἀπ' ἐντεῦθεν κατασκευάσας ἐν εἰρήνῃ καὶ ἀπέρχεται, ὁ δὲ ταράχους ἔχων καὶ συγκεχυμένους λογισμοὺς πρὸς τοῦτο καὶ κρι- θήσεται. Τοῦτο δηλοῦται ἐκ τοῦ ἐν τῷ Ἐκκλησιαστῇ· "6Οὗ ἐὰν πέσῃ τὸ ξύλον, ἐκεῖ μενεῖ"6. Οὐκ ἔστι δὲ τοῦτο οὕτως ἔχον ἐπὶ ἱστορίας· οὐ γὰρ πάντως ἔνθα πίπτει ξύλον, ἐκεῖ μενεῖ· πολλάκις γὰρ καὶ μετάγεται· ἀλλὰ δῆλον ὡς ὁ ἄνθρωπός ἐστιν ὁ διὰ τοῦ ξύλου ἐν αἰνιγμῷ σημαινόμενος, οὕτω κριθησόμενος ὡς καὶ εὑρίσκεται. 232 Ἁρμοζόντως οὖν ἐν εἰρήνῃἈβραὰμ ἀπελεύσεται πρὸς τοὺς πατέρας ε̣ὐάρεστος ὢν Θεῷ, τῆς αὐτῆς ἐπαγγελίας κοινωνῶν· "6Ἀπαρχὴ"6 γὰρ "6Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ"6. Καὶ αὐτῶν δὲ τῶν δικαίων διάφορος ἡ ἐπαγγελία καὶ ἡ μονή· πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατρί. Πρὸς οὖν τοὺς πατέρας τοὺς κατὰ πνεῦμα ἀπελεύσεται ὁ σπουδαῖος τῇ ὁμοιότητι τῶν τρόπων υἱὸς ὑπάρχων αὐτῶν, κἂν κατὰ σάρκα φαύλους ἔχῃ πατέρας. Ταῦτα περὶ αὐτοῦ τοῦ Ἀβρὰμ εἰπὼν περὶ τῶν ἐξ αὐτοῦ λέγει ὅτι "6τετάρτῃ γενεᾷ ἀποστραφήσονται ὧδε"6, τὴν ἐπὶ τὴν γῆν τῆς κληρονομίας δηλῶν. ∆ιὰ δὲ τοῦτο μετὰ "6τετρακόσια ἔτη"6 φησὶν τὴν ἀποστροφὴν ἔσεσθαι, διότι̣ ο̣ὔπω ἐξεπλήρωσαν οἱ Ἀμορραῖοι ἑαυτῶν τὰς ἁμαρτίας, δι' ἃς λοιπὸν πείσονται καταστροφήν, ἵν' ἐκείνων δικασθέντων αὐτοὶ οἰκήτορες τῆς γῆς ἐκείνων γένωνται. Καὶ τὰς τιμωρίας γὰρ ὁ Θεὸς μέτρῳ καὶ καιρῷ ἐπιφέρει μακροθυμῶν ἕως ὁ καιρὸς ἐνστῇ τῆς ἀνταποδόσεως. Τούτῳ ὅμοιον καὶ κατασκευαστικὸν ὑπάρχει τὸ ἐν τῷ εὐαγγελίῳ λεγόμενον· "6Τότε Ἰησοῦς ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν· Οὐαί σοι, Χοραζίν· οὐα<ί> σοι Βηθσαϊδάν, ὅτι εἰ ἐν Τύρῳ καὶ Σιδόνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετε- νόησαν"6. Πρὸς ὃ λέγοι τις ἄν· Πῶς οὖν οὐκ ἐγένοντο, εἴ γε μετενόουν, ἀλλ' ἐκεῖ ἐπετελέσθησαν ἔνθα οὐ μετενόη- σαν; Καὶ λέγοιμεν ὅτι σοφία ἐστὶν ὁ υἱὸς τοῦ Θεοῦ, ὃς καὶ ταῦτα ἐποίησεν· ἐπεὶ γὰρ τὰ κρυπτὰ ἐπιστάμενος ἐγίνωσκεν ὅτι μετανοήσαντες οὐ γνησ̣ίαν ἐποιοῦντο μετά- νοιαν, διὰ τοῦτο ἐκεῖ οὐκ ἐγένοντο αἱ δυνάμεις. Καὶ ἔστιν περὶ αὐτῶν οἰκεῖον εἰπεῖν· κρεῖσσον γὰρ αὐτοῖς μὴ ἐπεγνωσκέναι τὴν ἀλήθειαν ἢ ἐπιγνοῦσιν ἀνακᾶμψαι εἰς τὰ ὀπίσω. Οὕτως οὐ πεποίηκεν Τύρῳ καὶ Σιδόνι τὰ παράδοξα· ἔμελλεν γὰρ αὐτοῖς εὐμετάπτωτος εἶναι ἡ μετάνοια. Ἐπειδὴ δὲ οὗτοι παρ' οἷς ἐγένοντο <τὸ> κίνη<μα> οὐ<κ> εἶχον ψυχῆς γνωριζόμενον τῷ κριτῇ, ὅπερ ἔχρῃζεν τῆς τῶν σημείων ἐπιδείξεως, διὰ τοῦτο 233 ἐποίησεν, ἵνα οὗτοι μὲν ἀναπολόγητοι ὦσιν, ἐκεῖνοι δὲ μὴ πλέον βλάβωσιν ἀκαίρως τινὸς ἀξιούμενοι. Εἰ δὲ καὶ τοῦτο ὑπερβολικῶς εἴρηται πρὸς τοῦ Σωτῆρος πρὸς ἐντροπὴν τῶν θεασαμένων τὰ σημεῖα καὶ μὴ μετανοησάντων, –καὶ γὰρ οὗτος ὁ τρόπος διδασκαλικὸς ὑπάρχει, –συνεπι- σκέψαι. ῾Η̣ μακροθυμία οὖν καὶ ἀγαθότης τοῦ κριτοῦ δείκνυται τῷ ἀπεκδέχεσθαι τὴν ἀναπλήρωσιν τῶν ἁμαρτιῶν τῶν Ἀμορραίων, μετὰ τὸ ἐλέγξαι καὶ προτρέψασθαι καὶ ὅσα συντελεῖ μετάγνωσιν ἐπάγοντος τοῦ Θεοῦ τὴν κόλασιν, καθὰ καὶ τῷ Φαραὼ γεγένηται· πολλάκις γὰρ ἐπιτι- μώμενος καὶ συγχωρήσεως ἀξιούμενος ἐπήγαγεν ἑαυτῷ διὰ τὴν σκληροκαρδίαν ἑαυτοῦ καὶ τὴν τελευταίαν κατάκρισιν. χῃ, 17. Ἐπεὶ δὲ ἐγένετο ὁ ἥλιος πρὸς δυσμαῖς, φλὸξ ἐγένετο, καὶ ἰδοὺ κλίβανος καπνιζόμενος καὶ λαμπάδες πυρός, αἳ διῆλθον ἀνάμεσον τῶν διχοτομημάτων τούτων. Τὸ σαφὲς τοῦ ῥητοῦ οὕτως ἂν παρασταίη. Περὶ δυσμὰς τοῦ ἡλίου ἤδη χωροῦντος "6φλὸξ ἐγένετο"6 καὶ "6κλίβανος καπνιζόμενος"6 ἐφαίνετο "6καὶ λαμπάδες πυρός, αἳ διῆλθον ἀνάμεσον τῶν διχοτομημάτων"6, ἀμφο- τέραι καίουσαι καὶ φωτίζουσαι τὸν τόπον πρὸς τὸ ὁρᾶν τὸν πατριάρχην τὰ γινόμενα καὶ σύμβολα ἐπιδεικνύναι θειότερον, ἅπερ ἀναγκαῖον διεραυνήσασθαι. Καὶ τοῦτο δὲ σημειωτέον, ὅτι οὐ νῦν μόνον διαθήκης γινομένης πῦρ ἐφάνη, ἀλλὰ καὶ διὰ Μωσέως ὁ νόμος ἐπὶ πυρὶ δίδοται· ἐώρων γὰρ τὸ πῦρ, τὸν λαλοῦντα οὐ θεωροῦντες ἤκουον τὰ νομοθετηθέντα. Ἃ δὲ ᾐνίττετο διὰ τούτων εἴη ἂν τοιαῦτα. Ἐπεὶ ὁ νόμος ἆθλα καὶ ἐπίτιμα ἔχει, ἐμμέσῳ τοῦ πυρὸς δοθεὶς ἐδήλου ὅτι τοῖς μὲν καῦσιν ἐπιφέρει, τοῖς δὲ φωτισμόν. ∆ιττὴν γὰρ ἔχει δύναμιν τὸ πῦρ, φωτίζον ἅμα καὶ καῖον· ὁ δοθεὶς οὖν νόμος τοὺς μὲν λιποτάκτας αὐτοῦ καίει, τοὺς δὲ φύλακας αὐτοῦ φωτίζει. Οὕτω καὶ ἐνταῦθα λαμπάδες καὶ καπνὸς̣ ἐφαίνοντο· ἔστι δὲ ὁ καπνὸς ἀπο- 234 τέλεσμα καὶ ὡς παρακολούθημα πυρὸς ἐξαφθέντος, ἀλλὰ καὶ φλὸξ προτέρα ἐγίνετο. Λέγομεν οὖν ὡς ἐν τοιαύτῃ δυσχωρίᾳ τῷ διαιροῦντι τὰ πρακτέα καὶ μὴ φωτισμοῦ δεῖ τοῦ ἀπὸ τοῦ Θεοῦ καὶ φόβου, ὅσπερ διὰ τοῦ κλιβάνου δηλοῦται, ἵνα ἅπαντα κατὰ τὸν ὀρθὸν ἐπιτελῆται λόγον. χῃ, 18– 19. Ἐν τῇ ἡμέρᾳ ἐκείνῃ διέθετο Κύριος ὁ Θεὸς τῷ Ἀβρὰμ διαθήκην λέγων· Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην ἀπὸ τοῦ ποταμοῦ Αι᾿̣γύπτου ἕως τοῦ ποταμοῦ τοῦ μεγάλου ποταμοῦ Εὐφράτου, τοὺς Καιναίους, καὶ τὰ ἑξῆς. Τῶν λαμπάδων διελθουσῶν τὰ διχοτομήματα, ἐβεβα̣ιοῦτο ἡ διαθήκη, λέγοντος τοῦ Θεοῦ· "6Τῷ σπέρματί σου δώσω τὴν γῆν ταύτην"6, διαγράφει δὲ καὶ τὸ διάστημα τῆς γῆς. ∆εῖ δὲ κατὰ τὰ προαποδοθέντα ἀνάγοντα̣ γ̣ῆν ἐννοεῖν τῷ σπέρματι διδομένην τῷ κατὰ πνεῦμα τοῦ ἁγίου. <Ταύ>την καὶ ὁ Σωτὴρ τοῖς πραότητα κατορθώσασιν κατεπαγγέλλεται. Αὕτη πρέπουσα ἐπαγγελία τοῖς τέκνοις τοῖς ἀληθέσι καὶ οὐ τοῖς ἐκ διαδοχῆς πᾶσιν· "6Οὐ"6 γὰρ "6τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ Θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα"6· ὁ γὰρ ποιῶν αὐτοῦ τὰ ἔργα τέκνον αὐτοῦ ἐστ̣ι̣ν. Εὖ δὲ καὶ τὸ "6ἀπὸ τοῦ ποταμοῦ ἕως τοῦ ποταμοῦ"6· ἡ γὰρ πρέπουσα ἐπαγγελία τῷ σπέρματι τοῦ ἁγίου ἡ ἀρετή ἐστιν, ἥτις μέση τῶν ῥευστῶν πραγμάτων ἐστίν, οὐκ ὄντων αὐτῆς μερῶν τῶν ῥευστῶν πραγμάτων, ἀλλ' ὅρων αὐτῶν· ἔξω γάρ τις εἰ γίνοιτο ἀρετῆς, ταῦτα αὐτῷ εὐθὺς προαπαντᾷ. Εἰ δὲ καὶ διὰ τὸ ἐπικεῖσθαι πειρασμοὺς τῷ ἐναρέτῳ τοῦτο εἰ´̣ρ̣η̣ται, ἐπιστήσ̣εις, μέσου αὐτοῦ ὄντος τῶν θλιβόντων καὶ ὑπερνικῶντος. χῃι, 1–2. Σάρα δὲ ἡ γυνὴ Ἀβρὰμ οὐκ ἔτικτεν αὐτῷ. Ἦν δὲ αὐτῇ παιδίσκη Αἰγυπτι´̣α, ᾗ ὄνομα Ἁγάρ. Εἶπεν δὲ Σάρα πρὸς Ἀβράμ· Ἰδοὺ δὴ συνέκλεισέν με Κύριος τοῦ μὴ τίκτειν· εἴσελθε οὖν πρὸς τὴν παιδίσκην μου, ἵνα τεκνοποιήσω ἐξ αὐτῆς. Ὑπήκουσεν δὲ Ἀβρὰμ τῆς φωνῆς Σάρας. Ἀνήγαγεν τα̣ύτας ἀπόστολος εἰς τὰς δύο διαθήκας 235 ἀλληγορίας νόμῳ· ἐπειδὴ δὲ καὶ τὸ ῥητὸν γεγένηται, καὶ αὐτὸ ἄξ̣ιον θεωρῆσαι. Οἱ ἅγιοι οὕτως συνεβίουν ὡς μὴ ἡδονὰς θηρᾶν ἀλλὰ τέκνων χάριν. Καὶ γὰρ παράδοσις τοιαύτη περὶ αὐτῶν φέρεται, ὅτι τότε μόνον συνῄεσαν ταῖς γυναιξίν, ὅτε καιρὸν εἶχον συλλήμψεως· οὔτε δὲ θηλαζούσῃ οὔτε τρεφούσῃ τὸ βρέφος συνῄε̣σ̣αν οὔτε̣ κυοφο- ρούσῃ· ἐν οὐδενὶ γὰρ το̣υ´̣των τῶν καιρῶν οἰκείαν ἡγοῦντο τὴν σύνοδον. Βεβαιοῖ δὲ καὶ ὁ Ἰακὼβ τὴν παράδοσιν· ἐν γὰρ πολλῷ χρόνῳ δοκιμάσας ὅτι οὐκ ἐπεδέχετο ἡ Ῥαχὴλ τεκνῶσαι, οὐκέτι προσῄει αὐτῇ· ἐκείνης δ' οἰομένης ὅτι, ἐὰν προσέλθῃ αὐτῇ, τεκνοῖ, ἔλεγεν· "6Ἢ δός μοι τέκνα, εἰ δὲ μὴ, ἀπόκτεινόν με σύ"6. Μὴ γὰρ οὐκ ᾔδει ὅτι οὐκ ἦν πλάστης ὁ Ἰακώβ, ἀλλὰ σύνοδον ἀπῄτει ὡς τοῦ ἁγίου παυσαμένου διὰ τὴν εἰρημένην αἰτίαν, ἵνα μὴ ματαιουργῇ. Ὃς δὲ πρὸς αὐτήν· "6Μὴ ἀντὶ Θεοῦ σοι ἐγώ εἰμι, ὃς ἐστέρησέ <σε> καρπὸν κοιλίας;"6 Καὶ ἡ Σάρα οὖν, σοφὴ καὶ ἁγία οὖσα, πολλῷ χρόνῳ εἰδυῖα ὅτι συνευναζομένη οὐκ ἔλαβεν κατὰ γαστρός, ἀπέσχετο τῆς πρὸς αυ᾿̣τὸν κοινωνίας καί, ἐπειδὴ ἐγίγνωσκεν ἀκόλουθον εἶναι ἔχειν ἐκεῖνον τέκνα, τὴν παιδίσκην ἑαυτῆς ἔδωκεν αὐτῷ εἰς γυναῖκα παλλακίδα. Σωφροσύνη ἅμα καὶ ἀφθονία τῆς Σάρας καὶ τοῦ Ἀβρὰμ <δείκνυται> ἀπάθεια το<ῦ> πρὸς τῆς γυναικὸς καὶ οὐκ ἀπὸ ἰδίας ὁρμῆς ἑλομένου τοῦτο ἀλλ' εἴκοντος διὰ τέκνων γένεσιν. Χρήσιμον μὲν οὖν καὶ τὸ ῥητόν, καθὰ διεξεληλύθαμεν. Ὁ δὲ τῆς ἀναγωγῆς λόγος οὕτως ἂν ἐξομαλισθείη, ὡς τύπῳ ὁ μακάριος Παῦλος εἰς τὰς δύο διαθήκας ἀνήγαγεν τὰς δύο γυναῖκας· τούτῳ καὶ Φίλων χρώμενος ἐν ἑτέροις πράγμασιν ἀνήγαγεν τὴν μὲν Σάραν εἰς τὴν τελείαν ἀρετὴν καὶ φιλοσοφίαν, αυ᾿̣τὴν οὖσαν γαμετὴν ἐλευθέραν τε καὶ εὐγενίδα καὶ κ̣ατὰ νόμους σύνοικον· συνοικεῖ δὲ ἡ 236 ἀρετὴ τῷ σοφῷ κατὰ νόμους, ἵνα θεῖα γεννήματα ἐξ αὐτῆς ἀπογεννήσῃ· "6Ἡ σοφία"6 γὰρ "6τίκτει ἀνδρὶ φρόνησιν"6, καὶ πρὸς τὸν εὐλαβῆ καὶ ὅσιον λέγεται· "6Ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα ***, οἱ υἱοί σου ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου. Οὕτως εὐλογη- θήσεται ἄνθρωπος ὁ φοβούμενος τὸν Κύριον"6. Εἰς μὲν οὖν τὴν τελείαν ἀρετὴν καὶ πνευματικὴν ἡ Σάρα ἀνάγεται, ἡ δὲ Ἁγὰρ ἡ παιδίσκη ἡ Αἰγυπτία παρὰ μὲν Φίλωνος τὰ προγυμνάσματα σημαίνειν εἴρηται, παρὰ δὲ Παύλῳ τὴν σκιάν. Ἀδύνατον γάρ τι τῶν πνευματικῶν ἢ ὑψηλῶν νοημάτων χωρὶς τῆς κατὰ τ̣ο`̣ γ̣ρ̣α´̣μ̣μα σκιᾶς ἢ τῶν εἰσαγωγικῶν προπαιδεύσεως̣ ̣ κ̣α̣τ̣αλαβεῖν· δεῖ γὰρ ἐκ τῶν ὑποδεεστέρων πρότερον τεκ̣ν̣ο̣υ῀̣ν̣. Κατὰ γοῦν τὴν σκιὰν ἐβουθύτουν, πάσχα ἐπετέλουν αἰσ̣θ̣η̣τ̣ῶς καὶ περιετέμνοντο σωματικῶς, διὰ τούτων χειραγωγούμενοι ἐπὶ τὸ θύειν "6τῷ Θεῷ θυσίαν αἰνέσεως"6, ὅπερ ἐστὶν τῆς ἐλευθέρας ἴδιον. Ἐπεὶ οὖν σπουδὴ τῷ σοφῷ τάξει χωρεῖν ἐπὶ τὰ μείζονα, ὑποβάλλει ἡ ἀρετὴ σκοπῷ θείῳ τοῖς εἰσαγωγικοῖς πρότερον χρῆσθαι καὶ ἐξ αὐτῶν τεκνοποιεῖν. Ἐπεὶ γὰρ ἄρτι προσιὼν τῇ ἀρετῇ τελειότητος ἐφάψασθαι οὐχ οἷός τέ ἐστιν ὥστε καὶ ἐξ αὐτῆς τεκνῶσαι, ὑποτίθεται αὐτῷ πρότερον ἐγγυμνάσασθαι τοῖς προπαι- δεύμασιν, ἵν' οὕτω καὶ αὐτὴν τελείως χωρῇ, εἰ δυνηθῇ. χῃι, 3–4. Καὶ λαβοῦσα Σάρα ἡ γυνὴ Ἀβρὰμ Ἁγὰρ τὴν Αἰγυπτίαν τὴν ἑαυτῆς παιδίσκην μετὰ δέκα ἔτη τοῦ οἰκῆσαι μετὰ Ἀβρὰμ ἐν γῇ Χαναὰν καὶ ἔδωκεν αὐτὴν Ἀβρὰμ τῷ ἀνδρὶ αὐτῆς αὐτῷ γυναῖκα, καὶ εἰσῆλθεν πρὸς Ἁγάρ, καὶ συνέλαβεν. Καθὰ προείρηται, σωφροσύνης δεῖγμα ἀκριβέστατον ἐκφέρει ἡ Σάρα ἀφθόνως προσενεχθεῖσα πρὸς <Ἀβρὰμ> τὴν ἑαυτῆς παιδίσκην συνεωρακυῖα ὅτι μετὰ δέκα ἔτη οὐ συνείληφεν, καὶ τοῦ σοφοῦ δὲ τὸ ἀπαθὲς ὅτι σκοπῷ παιδοποιεῖ ὡς εἴκει τῇ γαμετῇ. Τὰ δὲ τῆς ἀναγωγῆς ἤδη προείρηται, ὅτι κατὰ τὸν 237 σκοπὸν τῆς ἀρετῆς ἐστιν [τὸ] ὑποβάλλειν πρότερον τοῖς εἰσαγωγικοῖς κεχρῆσθαι, ἵν' [ἐξ] αὐτῶν πρότερον τεκνο- ποιήσῃ· οὐδὲν δ' ἧττον καὶ τὰ ἐκ τῆς προπαιδεύσεως τέκνα τῆς ἀρετῆς εἰσιν διὰ τὸ σκοπῷ τῷ πρὸς αὐτὴν αὐτὰ πεποιηκέναι. Χρησάμενος οὖν τούτοις θᾶττον τὴν σύλλημψιν εἰργάσατο· ἑτοιμοτάτη γὰρ τῷ σοφῷ ἡ προκοπή. χῃι, 4. Καὶ εἶδεν ὅτι ἐν γαστρὶ ἔχει, καὶ ἠτιμάσθη ἡ κυρία ἐναντίον αὐτῆς. *** ὁ σκοπός, ὡς προείρηται, προγυμνασθῆναι τὸν σοφὸν ἐν τῇ προπαιδεύσει καὶ τῇ σκιᾷ, ἵνα ἐν τούτοις γυμνασθεὶς χωρήσῃ ἐπὶ τὰ μείζονα· ὡς γὰρ πρέπουσα τάξις ἡ τ̣ο̣ι̣α̣υ´̣τ̣η̣, οὕτως οὐκ ἀκολούθως ἡ μετὰ τὴν τῶν τελείων γνῶσι̣ν̣ ε̣ι᾿̣ς̣ τ̣α`̣ μικρὰ ὑποστροφή. Ἀμέλει γοῦν ὁ ἀπόστολος Γαλάταις, γ̣ρ̣άφ̣ε̣ι̣ θέλουσιν μετὰ τὸ εὐαγγέλιον τῇ σκιᾷ τοῦ νόμου συζῆν. Ου᾿̣ γὰρ Ἰουδαῖοι, οἱ σύντροφον ἔχοντες τὴν σκιάν, Γαλᾶται δέ, μετὰ τὸ πιστεῦσαι τῷ εὐαγγελίῳ ἤθελον ἰουδαΐζειν ἀπατηθέντες ὑπὸ Ἐβίωνός τινος ἰουδαΐζειν μετὰ τοῦ χριστιανίζειν θέλοντος καὶ τοὺς ἄλλους οὕτω πείθοντος, ὡς τὴν τοῦ ὀνόματος τούτου ἐπωνυμίαν πρὸς τῶν ἀποστόλων ἔσχεν διὰ τὸ δηλοῦσθαι ὑπ' αὐτοῦ τὴν πτωχείαν· πτωχὸς γὰρ ἑρμηνεύεται Ἐβίων, διὰ τὸ σαθρὸν ἑαυτοῦ καὶ πτωχὸν τῆς διανοίας Ἐβίων καλούμενος· ὅτι δὲ Ἕλληνες ἦσαν Γαλᾶται, γράφει Παῦλος· "6Ἀλλὰ τότε μὲν οὐκ εἰδότες Θεὸν ἐδουλεύετε τοῖς φύσει μὴ οὖσι̣ν̣ θ̣ε̣οῖς, νῦν δὲ γνόντες Θεόν, μᾶλλον δὲ γνωσθέντες υ῾̣πὸ τοῦ Θεοῦ"6. Αἰτιᾶται οὖν αὐτούς, ὡς προεῖπον· δεῖ γὰρ ἀποδοῦναι τὴν ὑπόσχεσιν γραφῶν· "6Ἐναρξάμενοι πνεύματος νῦν σαρκὶ ἐπιτελεῖσθε"6· ἅπαξ γὰρ ἀρχὴν θείαν καταβεβλημένοι οὐ προσηκόντως τοὺς τύπους ἐζήτουν, ἀκαίρως γοῦν ἐπιζητοῦντες. ∆εῖ γὰρ νοῆσαι τὴν αἰσθητὴν περιτομὴν διὰ τί δέδοται καὶ μέχρι 238 ποίου καιροῦ ὀφείλει πολιτεύεσθαι· ἐα`̣ν γα`̣ρ τοῦτο νοήσῃ τις, ἐτέκνωσεν ἐκ τῆς παλλακίδος καὶ μ̣ε̣τὰ τοῦτο δύναται νοῆσαι τὴν ἐν καρδίᾳ περιτομὴν π̣ν̣ε̣υ´̣μ̣α̣τ̣ι̣ γινομένην. Καὶ οὗτος ὁ ἅγιος καθ' ὑφήγησιν τῆς ἀρετῆς ει᾿̣σ̣η῀̣λθεν πρὸς ἣν ἐνεχείρισεν αὐτῷ θεραπαινίδα, ὡς ἀποδεδώκαμεν, ἣ καὶ συνέλαβεν, πρὸς ἣν οὐκ εἶτα μένε̣ι̣ν προσ̣η´̣κει ὑπερβαί- νοντα τὸ χρειῶδες. Πολλοὶ γὰρ ἕνεκα τῆς τελείας πα̣ι̣δ̣εύσεως χρησάμενοι προγυμνάσμασιν αὐτοῖς ἐναπομ̣ε̣ι´̣ναντες δου- λοπρεπῆ γεννῶσιν καὶ τρόπον τινὰ ἀτιμάζουσιν τὴν ἀρετήν. Ταῦτα δὲ οὐ δεῖ εἰς τὸ πρόσωπον τοῦ Ἀβρα`̣μ ἀναφέρειν ἀλλ' εἰς τὸν τρόπον τὸν τοιοῦτον και`̣ τ̣οὺς̣ τ̣ούτῳ̣ τῷ εἰ´̣δει χρωμένους. Εἰ δ' ὅτι ἔφαμεν τὴν ἀρετὴν ··· ··ειν τὴν ὑποτιθεμένην τὰ τῆς εἰσαγωγῆς, λέγοι τις ὅτι τρόπον τινὰ αὐτῆς ἐστι τὰ γεννήματα καὶ πρώτῃ τῇ ἀρετῇ σ̣υ̣νοικεῖ ὁ τοιοῦτος, – κατὰ γὰρ τὰς αὐτῆς ὑποθήκας ἐνεργεῖτ̣α̣ι̣ ὁ ὑποκείμενος αὐτῇ, –λεκτέον οὖν ὅτι τῶν ἐν χρόνῳ γινο̣με´̣ν̣ω̣ν τὰ μὲν πρότερά τινός ἐστιν, τὰ δ' ὕστερα, ἐσθότε δὲ σ̣υ´̣γ̣χ̣ρ̣ο̣ν̣α̣, ἀλλὰ τῶν ἅμα ὑπαρχόντων τὸ <μὲν> προυπάρχειν, τὸ δ' ἕπ̣ε̣σ̣θ̣α̣ι̣ ε᾿̣π̣ινοίᾳ λαμβάνομεν ὡς ἐπὶ τῶν φύσει αἰτιῶν· ἡ ἀρετὴ γ̣ο̣υ῀̣ν̣ α̣ι᾿̣τ̣ι´̣α̣ ἐστὶν πάντων τῶν δι' αὐτὴν γινομένων· διόπερ, κἂν χ̣ρ̣ο´̣ν̣ῳ̣ τ̣α̣υ῀̣τ̣α προήγηται, ἀλλ' αὐτή γε τῇ φύσει προτέρα ἐστὶν ὡς̣ γ̣α´̣μ̣ο̣ς̣ υ῾̣π̣α´̣ρ̣χ̣ει πρότερον ἢ παιδοποιΐα· διὰ γὰρ ταῦτα ὁ γάμος̣ ··· ··· ··· · τ̣ῆς ἀρετῆς. Καὶ ἐπὶ τῶν ἄλλων δὲ ἐπιστημῶν τὸ αυ̣···· τι̣ ··· ··· · Ἀτιμάζει οὖν τὴν ἀρετὴν ὁ ἕτερα προκ̣ρ̣ίν̣ων αὐτῆς̣· εἰ γάρ τις αὐτὴν αἱροῖτο μὴ δι' αὐτὴν ἀλλ' ἄλλου χάριν ο̣ἱ῀̣ο̣ν̣ ἐπαίνου ἢ δόξης, τρόπον τινὰ ἀτιμάζει τὸ ἀγαθόν, αὐτὸ καθ̣' ε῾̣α̣υ̣τ̣ὸ ἀτιμίαν οὐ δεχόμενον. Πρόσ<σ>χες δὲ ὅτι οὐδὲ εἴρηται ἠτίμασ̣ε̣ν̣ αὐτὴν 239 Ἀβράμ, –οὐδὲ γὰρ ἁρμόνιον ἐπ' αὐτοῦ τοῦτο–· ἀλλ' ἐπεὶ τ̣ο̣υ῀̣το ἐνδέχεται παρά τινων γενέσθαι ἀσφαλι- ζόμενον τὸ λόγιον̣ ἐπεσημήνατο αἰνιττόμενον ὅτι οὐ πρέπει τὴν ἀρετὴν ἀτιμάζοντα καταμένε̣ι̣ν̣ ἐν τοῖς πρὸ αὐτῆς *** 240 χῃι, 5. Εἶπεν δὲ Σάρα· Ἀδικοῦμαι ἐκ σοῦ· ἐγὼ ἔδωκα τὴν παιδίσκην̣ μ̣ο̣υ̣ εἰς τὸν κόλπον σου· ἰδοῦσα δὲ ὅτι ἐν γαστρὶ ἔχει ἠτιμάσθην ἐνα̣ντίον αὐτῆς· κρίναι ὁ Θεὸς ἀνάμεσον ἐμοῦ καὶ σοῦ. Τὸ "6ἐκ σοῦ"6 διττόν, ἤτοι "3ἀπὸ σοῦ"3 ἢ "3ἀφ' οὗ"3, ἵν' ᾖ ἐπὶ μὲν τοῦ "3ἀπὸ σοῦ"3 οὑ´̣τ̣ω̣ς̣· ὅταν τις τῆς ἀρετῆς χάριν καὶ τῆς τελείας σοφίας προπαιδεύμ̣α̣σιν ἐθέλων χρῆσθαι καταμένῃ ἐν τούτοις τρόπον τινὰ ἀδικ̣ε̣ι῀̣ τὴν ἀρετὴν οὐκ εἰς τὸ δέον τοῖς πρὸ αὐτῆς κεχρημένος, καὶ τὸ "3α᾿̣φ' οὗ"3 δὲ τὴν αὐτὴν δέξεται διάνοιαν, μόνης διαφορᾶς τῆς προει- ρημένης τυγχανούσης, ὅ<τι> καὶ τῷ ὄντι ἀτιμάζει τὴν ἀρετὴν ὁ τεκνῶσαι ἐκ τῆς εἰσαγωγῆς μόνης σπεύδων καὶ τοῦτο τέλος τιθέμενος. Πρόσ<σ>χες δὲ καὶ τῷ "6ἐναντίον αὐτῆς"6· οὐ γὰρ ἁπλῶς ἠτιμάσθη ἡ ἀρετὴ ἀλλ' "6ἐναντίον αὐτῆς"6· ὅτε γάρ τις τοῖς προπαιδεύμασιν κεχρημένος διὰ τὴν τελείαν σοφίαν ἔξω τῆς χρείας γίνεται, ἀτιμάζει ἐν αὑτῷ τὴν ἀρετήν. Τὸ δὲ "6κρίναι ὁ Θεὸς ἀνάμεσον ἐμοῦ καὶ σοῦ"6 εἴποι μὲν ἄν τις κατὰ τὸ ῥητὸν ὡς ἀπὸ ἀνθρω- πίνου τινὸς κινήματος ἐγγεγενημένου ἐν αὐτῇ εἰρῆσθαι, πρὸς δὲ διάνοιαν ἑπομ̣ε´̣νως τοῖς φθάσασιν λεχθείη πρὸς τὸν καταμείναντα τῷ εἰσαγωγ̣ι̣κ̣ῷ χαρακτῆρι, ὅτι οὐ 241 παρ' ἐμὲ οὐκ ἐτέκνωσας τὰ τέλεια α᾿̣λλὰ παρα`̣ τὸ ἔτι ἐν ἐκείνοις παραμένειν. χῃι, 6. Εἶπεν δὲ Ἀβρὰμ πρὸς <Σ>άραν· Ἰδοὺ ἡ παιδίσκη σου ἐν ταῖς χερσίν σου· χρῶ αὐτῇ ὡς ἄν σοι ἀρεστὸν ᾖ. Ἀπάθειαν μὲν ὡς πρὸς τὸ ῥητὸν εἰσάγει ὁ λόγος τοῦ πατριάρχου καὶ παρὰ τῆς γυναικὸς τὴν παιδίσκην δεξα- μένου οὐχ ἡδονὴν θη̣ρῶντος καὶ νῦν εἴκοντος αὐτῇ καὶ ἀφισταμένου ὅτε καὶ βούλεται· πρὸς δὲ ἀναγωγὴν ὁ σπουδαῖος, κἂν τῇ εἰσαγωγῇ καταμένῃ, καὶ μ̣ὴ τέλεον τῆς ἀρετῆς ἀλλοτριωθεὶς δέχεται ἀσμένως τὸν παρὰ ταύτης ἔλεγχον καὶ θᾶττον μεταστὰς ἀπὸ τῶν μικρῶν ὥσπερ ὑποτάττων ἑαυτὸν αὐτῇ κατὰ τὰς ἐκείνης ὑφηγή- σεις χρῆται τοῖς προγυμνάσμασιν ἐκείνῃ τὸ κῦρος ἀνάπτων. Ἅτε γ̣ὰρ πρὸς τὸν τῆς ἀρετῆς σκοπὸν ἅπαντα καὶ λέγειν καὶ πράττειν καὶ διανοεῖσθαι προθυμούμενος τὰς παρ' ἐκείνης διορθώσεις ἑτοιμότατα δέχεται. χῃι, 6. Καὶ ἐκάκωσεν αὐτὴν Σάρα καὶ ἀπέδρα ἀπὸ προσώπου αὐτῆς. Κάκωσις τῆς παιδίσκης, ἣν ἀνήγομεν εἰς τὰ προ- γυμνάσματα, τυγχάνει, ἣ τρόπον τινὰ κατάργησίς ἐστιν αὐτῶν. Τούτων γὰρ ὁ ἐπὶ τ[ὴ]ν̣ τελειότητα ἐπειγόμενος οὐκέτι δέεται. ∆ιά τοι τοῦτο εἰκο´̣τως ἀποδιδράσκει· οὐ γὰρ ἔτι ὑπομένει τὰ εἰσαγωγικὰ προ[κο]πῆς ἐγγενομένης καὶ τελειότητος. χῃι, 7–8. Εὗρεν δὲ αὐτὴν ἄγγελος Κυρίου τοῦ Θεοῦ ἐπὶ τῆς πηγῆς τοῦ ὕδατος ἐν τῇ ἐρήμῳ ἐπὶ τῆς πηγῆς ἐν τῇ ὁδῷ Σούρ. Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου· Ἁγὰρ παιδίσκη Σάρας, πόθεν ἔρχῃ καὶ ποῦ πορεύῃ; Καὶ εἶπεν· Ἀπὸ προσώπου Σάρας τῆς κυρίας μου ἐγὼ ἀποδιδράσκω. Ἐκ τούτων ἔστιν καὶ τὴν ἀρετὴν τῆς Ἁγὰρ συνιδεῖν καὶ γνῶναι ὡς οὐκ εὐκαταφρόνητος αὐτή, ἀγγέλου αὐτῇ συνομιλοῦντος καὶ τιθεμένου τὴν περὶ αὐτη῀ς̣ ̣ κηδεμονίαν 242 οὐκ ἐν παρέργῳ· δῆλον γὰρ ὡς κ̣α̣τ̣α`̣Θεοῦ βούλησιν ··· ··· ··· ··· ··· ··· Οὐκ ἀπεικὸς δὲ ταύτην εἶνα̣ι̣ σπουδαίαν ω῾̣ς̣ α̣ι῾̣ρ̣ε̣θ̣ε̣ι῀̣σ̣α̣ν̣ ὑπὸ Σάρα̣ς̣ τῆς ἁγίας εἰς σ̣υ̣ν̣ο̣ι´̣κησιν Ἀβράμ. Καὶ τὸ εὔγνωμον δε`̣αυ᾿̣τ̣η῀̣ς̣παρίσταται ἐκ τοῦ λέγειν "6ἀπὸ προσώπου Σα´̣ρ̣α̣ς τῆς̣ κ̣υρίας μου ἐγὼ ἀποδιδράσκω"6 οὐδὲν φαῦλον περὶ αυ᾿̣τ̣η῀̣ς̣ ··· ··· ··· · απ··· ·θεν··ς̣ ἀποδιδράσκων ποιεῖν καὶ τὰ ··· ··· ·· τατ··· ··· · ε᾿̣ν τοῖς προειρημένοις ἐτίθετο εἶναι ἡ Σάρα ἡ ἀρετὴ καὶ ἡ πνευματικὴ τ̣ω῀̣ν γραφῶν νόησις, ἡ δὲ Ἁγὰρ ἡ εἰσαγ̣ω̣γικὴ καὶ σκιώδης. Ὁ προσερχόμενος τοίνυν τῇ θείᾳ παιδεύσε̣ι̣ οὕτως αὐτῇ προσέχ̣εσθαι ὀφείλει ὡς νοῆσαι αὐτη`̣ν κατὰ γράμμα καὶ πνεῦμα ὁδῷ καὶ τάξει χωροῦντα. ∆εῖ οὖν τεκνῷ Σάρας τῆς εἰσαγωγῆς, ἵν' οὕτως ἐπὶ τὰ τελειότερα φθάσῃ καθὰ καὶ οἱ Ἰσραηλῖται περὶ ὧν εἴρηται "6ὅτι πρῶτοι ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ"6, ἅπερ δέδονται μέχρι καιροῦ διορθώσεως. Οὐδει`̣ς̣ γ̣α`̣ρ̣ καταμένων ἐν τῷ γράμματι ἢ τῇ εἰσαγωγῇ αὐτῆς σοφίας ἀντιποιούμενός ε᾿̣σ̣τ̣ι̣ν̣. Therefore, if this lover of wisdom were to remain with these introductory teachings, he would in a way dishonor virtue. But if he were to become sober, he would reject the introductory instruction as something to escape from. Once progress has been made, he moves past what belonged to the Egyptian Hagar, for the teachings of instruction are confirmed by earthly examples. So he flees from the instruction, and an angel finds her fleeing. For an angel does not appear without reason; the addition of the Lord signifies this. It is said: 'Evil ones, as it is said, "We will judge through evil angels."' The angel finding her fleeing returns because of the greatness of virtue. For the instructive word and the lessons of the introduction turn towards virtue. And it is well said to have found her in the desert and by a fountain. For she had not gone outside her dwelling quickly; she had not yet received the mission there, just as she had not yet begun the introductions to virtue. Thus, she does not arise outside the enclosure, but remains in the instruction. Therefore, the instructive word turns back and shows him the likeness of remaining through the question: 'Where do you come from and where are you going?' For it is necessary to know the principles and the goal of the virtuous one. But the one who employs the instruction often alleges the greatness of virtue and remains in it to some extent, evading the tone of perfection. This is shown by the statement: 'I am fleeing from the presence of my lady Sarah.' But he also flees from the shadowy parts of the spiritual law, from the radiant offerings being offered by the ones under the shadow and being admitted. Likewise, the partial is done away with when the perfect is present. The listener flees from the presence to the Savior, who said: 'You must be born from above,' and asks: 'How can a person be born when they are old?' For he understood the divine in a human way. And it is good to find oneself at the fountain of water. For the one being initiated finds purification, which water signifies, and this person is free from the desert of evil and possesses virtue. Εἶπεν δὲ αὐτῇ ὁ ἄγγελος Κυρίου· Ἀποστρά- φητι πρὸς τὴν [κυ]ρίαν σου καὶ ταπεινώθητι ὑπὸ τὰς χεῖρας αὐτῆς. Τὸ μὲν ῥητὸν οὐκ ἀσαφές· δείκνυται δὲ ἐκ τῆς ἀλληγο- ρίας ὅτι, κἂν ὑπό τινος εἰκαίας πράξεως ἄγῃ ἕκαστος, ἧς οἰήθῃ εἶναι τῶν τὴν σκιὰν τοῦ νόμου περιεπόντων, καὶ ὥσπερ ἀποφεύγῃ τὴν πνευματικὴν θεωρίαν, ὑποστρέφει τὸν τοιοῦτον ὁ διδασκαλικὸς λόγος εἰς τὸ προηγούμενον βούλημα το̣[ῦ ···]υ· Καὶ γὰρ Κύριος τὰ ἐν τοῖς γράμμασιν τῆς σκιᾶς ἠρέμα ὑπέβαλλε̣[ν] ἀφίστασθαι αὐτῆς διὰ τοῦ λέγειν· "6Τί μοι πλῆθος τῶν θυσιῶν ὑμ̣ω῀̣ν;"6 καὶ "6Μὴ φάγομαι κρέας ταύρων καὶ αἷμα τράγων πίομαι; Θῦσ̣ο̣ν̣ τῷ Θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου"6. Μέγα οὖν τὸ ὑπὸ τὰς χεῖρας τῆς πνευματικῆς διδασ- καλίας κυρίασὀνομαζομένης εὑρίσκεσθαι καὶ ταπεινοῦσθαι ὑπ' αὐτὴν οὐκ οὖσαν ταπεινὴν ἀλλ' ὡς πρὸς τὴν κυρίαν. Καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει ἕνεκεν τῆς ὑπερβαλλούσης δόξης. χῃι, 10. Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου· Πληθύνων πληθυνῶ τὸ σπέρμα σου καὶ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους. Οὐκ ἀπιθάνως εὐλογίας ἀξιοῦται καὶ ὁ κατὰ τὴν εἰσαγωγὴν ζῶν· ἡ γὰρ τούτου προκοπὴ κατὰ τὸν προσή- κοντα σκοπὸν προΐουσα ἥξει ἐπὶ τὸ τέλειον. Παρατήρει δὲ ὅτι ἐπὶ μὲν τῆς ἀρετῆς–ἀπ' αὐτῆς γὰρ τὸ γνήσιόν ἐστι σπέρμα τοῦ Ἀβραάμ–ἐξαγαγόντος τοῦ Θεοῦ αὐτὸν ἔξω καὶ εἰπόντος· "6Ἀνάβλεψον δὴ εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς"6, εἴρηται· "6Οὕτως ἔσται τὸ σπέρμα σου"6, ἐπὶ δὲ ταύτης οὐκ ἐλέχθη ὡς "3κατὰ τοὺς ἀστέρας ἔσται τὸ σπέρμα σου"3 ἀλλὰ μόνον· οὐκ ἀριθμήσεται ἀπὸ τοῦ πλήθους, μήποτε ἐκ ταύτης τῆς διαφορᾶς δυνήθῃς ἐπιστῆσαι ὅτι τὰ μὲν τοῦ 245 τελείου γεννήματα φωτεινὰ τυγχάνει, τὰ δὲ τῆς εἰσαγωγῆς οὐ τοιαῦτα. χῃι, 11. Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου· Ἰδοὺ ἐν γαστρὶ ἔχεις καὶ τέξεις υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσμαὴλ ὅτι ἐπήκουσεν Κύριος τῇ ταπεινώσει σου. Μέγα τι κατ̣' ἐκεῖνον τὸν χρόνον ἡ τεκνογονία ἐνομίζετο ··· ···μεν κα··· ··· ··· ·ν ἀν̣θρώπων, τοῦτο δὲ καὶ μήπ̣ω̣ τῆς παρθενείας καὶ τῆς περὶ ἀρετῆς διδα- σκαλίας ἰσχυούσης ἐν ἀνθρώποις· δι̣όπ̣ερ καὶ εὐχὰς ἐπὶ τούτου ἐποιοῦντο καὶ ἐν εὐλογίας μέρει τὰ τοιαῦτα ἐλογί- ζοντο. Καὶ ταῦτα μὲν ἕνεκα τῆς ἐμφάσεως τοῦ ῥητοῦ ἐλέχθη· τὰ δὲ πρὸς διάνοιαν εἴη ἂν τοιαῦτα. "3Ὁ ἤδη ἐναρχόμενος τῆς κατὰ Θεὸν παιδεύσεως καὶ ἐν τοῖς εἰσαγωγικοῖς υ῾̣πάρχων καθάπερ κυοφορῶν τὰ εἰς τοῦτο ορωντα·υ··· ···αμφιλος τις ὑπάρχων εἰ ὅλως απ··· ··· ··· ··· ··· ···σει ὅμως ἐπαγγελία τοῦ διδασκαλικοῦ λόγου γίνεται οὕτ̣ω ὅτι τέξεται· ἀγχινοίᾳ γὰρ πολλάκις οἱ διδάσκοντες τὰς ἐπιβολὰς τῶν μαθητευομένων ἴσασιν καὶ τὰς εὐφυί¨̣α̣ς αὐτῶν οὐκ ἀγνοοῦσιν. Ὅτι δὲ τὸ γαστρὸς ἄδηλ̣ο´̣ν̣ ἐστιν, ἔστιν ἀπὸ εὐαγγελικοῦ μαθεῖν, λέγοντος τοῦ Σωτῆρος· "6Οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐκείνῃ τῇ ἡμέρᾳ"6. Καὶ γὰρ τοιαῦται ἕξεις ἀβέβαιοι ἐπιστάντος πειρασμοῦ. ∆ιὰ τοῦτο λόγος τοὺς τοιούτους ἀπογαλακτίζεσθαι βουλόμενός. φησιν· "6Οἱ ἀπογεγαλακτισμένοι ἀπὸ <γαλακτός, οἱ ἀπεσπασμένοι ἀπὸ> μαστοῦ, θλῖψιν ἐπὶ θλίψει προσδέχου ἐλπίδα ἐπ' ἐλπίδι"6· ὡς γὰρ λοιπὸν ἐν βεβαιότητ̣ι̣ ε᾿̣ν̣στάντες θλῖψιν ἐπὶ θλίψει προσδέχονται. Ἀτελεῖς δὲ εἰσὶν π̣ερὶ ὧν λέγει Παῦλος· "6Γάλα ὑμᾶς ἐπότισα οὐ βρῶμα· οὔπω γὰρ <ἐ>δύνασθε, ἀλλ' οὐδὲ ἔτι νῦν δύνασθε̣"6. Κατεπαγ̣[γέλ]λεται οὖν αὐτῇ τέξεσθαι υἱὸν λέγων ὅτι "6καλέσεις τὸ ὄ[νο]μα αὐτοῦ Ἰσμαήλ"6. 246 χῃι, 12. Οὗτος ἔσται ἄγροικος ἄνθρωπος. Κατὰ πλείονας τρόπους διαστέλλεται ἀπὸ τοῦ σπουδαίου καὶ σοφοῦ καὶ πολιτικοῦ ὁ μὴ τοιοῦτος. Λέγομεν οὖν ὡς πρὸς πολίτην καὶ ἐπιστήμονα ἰδιώτην καὶ ἄγροικον καὶ ὡς πρὸς μεμαθηκότα καὶ πεπαιδευμένον ἀμαθῆ καὶ ἀρτιμαθῆ. Ἐπεὶ τοίνυν τὸ γέννημα τῆς ἀρετῆς πολιτεία ἐστὶν νόμιμος, ὁ μὴ πολιτείᾳ κ̣α̣τ̣α`̣ τὴν πόλιν τοῦ Θεοῦ τοῦ ζῶντος τὴν ἐπουράνιον βιῶν ἄγροικός ἐσ̣τι̣ν, ·α·· ε᾿̣λλειπόμενος ἐκείνης τῆς καταστάσεως ἀγρὸν οἰκει῀̣ οὔπω πόλιν. Εὖ δὲ καὶ τὸ μὴ μόνον ἄγροικον ἀλλὰ καὶ ἄνθρωπον αὐτὸν εἰπεῖν· οὔπω γὰρ μετουσία Θεοῦ λόγου γίνεται τῷ νῦν ἀρχομένῳ ἀλλὰ μετὰ τὸ προκόψαι, –ἐκείνους γὰρ θεοὺς εἶπεν, πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο, –καὶ οὕτως ἔσται πολίτης τῆς ἐπουρανίου πόλεως· περὶ γὰρ τῶν τοιούτων λέγεται πρὸς τοῦ σοφοῦ Παύλου πρὸς Ἑβ̣ρ̣α̣ι´̣ο̣υ̣ς̣ τ̣α̣υ῀̣τα· Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἰερουσαλὴμ ἐπουρανίῳ, ἐν ταύτῃ ἐγγραφησόμενοι. Λέγει γοῦν ὁ Σωτήρ· "6Μὴ χαίρετε ὅτι τὰ δαιμ̣ο´̣ν̣ι̣α ὑμῖν ὑποτάσ- σεται ἀλλ' ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς"6. Καὶ οὐδήπου δεῖ οὕτω λογίζεσθαι ὅτι τὰ ἐκ συλλαβῶν ὀνόματα ἐν τοῖς οὐρανοῖς ἐγγράφονται ἀλλὰ κατὰ τὴν ἀρετὴν ὀνόματα· ταῦτα τοῖς οὐρανοῖς ἀείμνη- στον ἔχει τὴν γραφήν. Καὶ οὗτοι μὲν ἐν οὐρανοῖς ἐγγρά- φονται, οἱ δὲ ἐναντίως διακείμενοι γήι¨̣να φρονοῦντες ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γη̣ΐνων αὐτῶν, εἰκότως τοῦ Ἰερεμίου περὶ αὐτῶν λέγοντος· "6Ἀφε-στηκότες ἐπὶ τῆς γῆς γραφήσονται"6. χῃι, 12–14. Αἱ χεῖρες αὐτοῦ ἐπὶ πάντας καὶ αἱ χεῖρες πάντων ἐπ' αὐτόν, καὶ κατὰ πρόσωπον πάντων τῶν ἀδελφῶν 247 αὐτοῦ κατοικήσει. Καὶ ἐκάλεσεν Ἁγὰρ τὸ ὄνομα Κυρίου τοῦ λαλοῦντος πρὸς αὐτήν· Σὺ ὁ Θεὸς ὁ ἐπιδών με, ὅτι εἶπεν· Καὶ γὰρ ἐνώπιον εἶδον ὀφθέντα μοι. Ἕνεκεν τούτου ἐκάλεσεν τὸ φρέαρ Φρέαρ οὗ ἐνώπιον εἶδον ἀνὰ μέσον Καδὴς καὶ ἀνὰ μέσον Βάραδ. Ἐν τοῖς προαναγνωσθεῖσιν ἄγγελος ἦν Θεοῦ ὁ πρὸς αὐτὴν λαλ̣ω῀̣ν̣, νῦν δὲ Κύριον καὶ Θεὸν αὐτὸν ὀνομάζει, καὶ ὁ μὴ ἀπαλλάττων αὑτὸν πραγμάτων ἐρεῖ ὅτι ὁ ἄ[γ]γελος οὐκ ἰδίους λόγους διηκόνει ἀλλὰ τοὺς τοῦ Θεοῦ ὡς οἱ πρ[ο]φῆται· τρόπον γάρ τινα καὶ οἱ ἄγγελοι ὅτε διακο- νοῦσιν τὴν ··[···]·ι̣ν καὶ προθεσπίζουσιν τὰ ἐσόμ̣ενα ἔργον προφητῶν ··· ποιοῦσιν ·μ··· ··· ···ν καὶ τὸ ἄγγελος ὄνομα ἐνερ[γεί]α̣ς κ̣αὶ οὐκ οὐσίας ἐστὶν παραστα- τι̣κ̣ὸν ὡς καὶ τὸ προφ··[ ]τη τῇ προσηγορίᾳ ··· ··· ··· [···] ··· ··· ··· ··· ··· ··· ·ων ··ε̣ννου ···· ἄγγελος ··[···] ἄγγελοι ··· ··· ··· ··· ··· ··· τὰ Θεοῦ ἐλάλησεν ὁ ἄγγελος [···]···ν ὠνόμασεν διὰ τὸν ἐνοικοῦντα, καθὰ καὶ Ἠσαΐας [προ]- φητεύων ποτε μὲν ἀπὸ τοῦ ἰδίου προσώπου ὡς ἔχων το`̣ [πνευματι]κὸν ἐν ἑαυτῷ λαλεῖ, ποτὲ δὲ ὡς τὸ Θεοῦ προφέρων πρό[σω]πον, μὴ προειπὼν δὲ "6λέγει Κύριος"6 ὡς ὅταν λέγῃ· "6Ἐγὼ ἐ[ποί]ησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς"6, ἀπὸ δὲ τοῦ Κυρίου ἀπαγγέλ<λ>ει ·[·]τ·ν φαινε··· ··· ··· γη· "6Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, [ὅτ]ι Κύριος ἐλάλησεν"6. Τοῦτό φαμεν ὡς οὐ πάντων τῶ[ν] λόγων δι' αὐτοῦ προφερομένων ἀλλ' ὡς μετουσίας [χ]αριζομένης καὶ αὐθεντίαν καὶ διὰ τὴν ἐνοίκησιν τοῦ [Θεοῦ] θεῶν ὀνομαζομένων τῶν μετεχόντων. Ἀμέλε[ι γο]ῦν καὶ Μωσεῖ λαλῶν ἄγγελος ἐρρέθη· <***> γάρ· "6Καὶ ἐκάλεσε[ν] 248 α̣ὐτὸν ἄγγελος Κυρίου καὶ εἶπεν· Ἐγὼ Θεὸς Ἀβραὰμ καὶ Θεὸς Ἰσαὰκ καὶ Θεὸς Ἰακώβ"6. Ὡς πρὸς τὸ διακονεῖνοὖν ἀγγέλων εἰσὶν λόγοι, ὡς δὲ πρὸς τὴν δύναμι̣ν Θεοῦ. Καὶ αὕτη μὲν ἡ πρώτη ἀπόδοσι̣ς̣ ···· ··· ··· ἔστιν δὲ καὶ 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῾̣ θεία γίνεται· "6Ἔφαναν γὰρ αἱ ἀστραπαί σου τῇ οἰκουμένῃ"6. χῃι, 15–16. Καὶ ἔτεκεν Ἁγὰρ τῷ Ἀβρὰμ υἱὸν καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ ὃν ἔτεκεν Ἁγὰρ Ἰσμαήλ. Ἀβρὰμ δὲ ἦν ὀγδοήκοντα ἓξ ἐτῶν ἡνίκα ἔτεκεν Ἁγὰρ τὸν Ἰσμαὴλ τῷ Ἀβράμ. Πιθανὸν μὲν ἂν λέγοιτο ὅτι πρὸς κατάστασιν σεμνότητος καὶ γνησιότητος κεῖται μετὰ παρατηρήσεως τὸ "6ἔτεκεν <Ἁγὰρ τῷ> Ἀβρὰμ υἱόν"6, σαφῆ δὲ πρὸς τὸ ῥητὸν τὰ ἑξῆς· ἴδωμεν δὲ καὶ τὰ πρὸς ἀναγωγήν. Ὁ προκόπτων ὅτε πρὸς τὸν σκοπὸν τοῦ διδασκάλου τίκτει, οὐκ εὐκα-ταφρόνητόν ἐστι τὸ τικτόμενον. Τὸ κατάλληλον οὖν παρί-σ<τα>ται τὸ λόγιον τοῦ γεννήματος πρὸς τὸν ὀρθῶς παιδεύοντα καὶ σπείροντα τὸ ὠφελοῦν ··· εἶπ̣εν "6ἔτεκεν Ἁγὰρ τῷ Ἀβράμ"6. Ὅτι δὲ τοῦτο οὕτως ἔχει ···· παρέσχον τῆς γραφῆς λεγούσης, ἐπιφέρεται· "6 Καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα <τοῦ υἱοῦ> αὐτοῦ"6, καὶ ἐπάγει "6ὃν ἔτεκεν αὐτῷ"6· εἰ γὰρ μὴ ἔννοιαν, ἣν ἀποδε···α ··· εἶχεν το··υτ··, ἠρκεῖτο τῷ "6καὶ ἐκάλεσεν Ἀβρὰμ τὸ ὄνομα τοῦ υἱοῦ αὐτοῦ"6, οὐ προσθεὶς τὸ "6ὃν ἔτεκεν αὐτῷ"6. Καὶ ταῦτα μὲν ἐπ̣ι`̣ τοσοῦτον· ἴδωμεν δὲ καὶ το`̣ περὶ τῶν ̣ ἀριθμῶν τῶν ἐτῶν τοῦ πατριάρχου· εἴρηται γάρ· "6Ἀβρὰμ δὲ ἦν ὀγδοήκοντα ἓξ ἐτῶν ἡνίκα ἔτεκε̣ν̣Ἁγὰρ τὸν Ἰσ̣μαὴλ τῷ Ἀβράμ"6. Ἀμφότεροι τοίνυν οἱ ἀριθμοὶ 250 ........................................................α ......................................................τ̣ω̣ .......................................................... ......................................................... ........................................................ς̣ ......................................................τω ......................................................... χῃιι, 1. And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Then on the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen. And the angel of the LORD called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... ......................................................... το̣....................................................... ......................................................... ......................................................... ......................................................... το....................................................... χῃιι, 2. Καὶ θ̣η´̣σ̣ο̣μ̣α̣ι̣ τ̣η`̣ν̣ δ̣ι̣α̣[θήκην μου ἀνὰ] μ̣ε´̣σ̣ο̣ν̣ ε᾿̣μ̣ο̣υ῀̣ κ̣α̣ι`̣ α᾿̣ν̣α`̣ μ̣ε´̣σ̣ο̣ν̣ σοῦ κα̣ι`̣ π̣λ̣η̣θ̣υ̣ν̣ω῀̣ σ̣ε̣ [σφόδρα. ] Ὡς...........[··· ··· ··· ·]........................... ................[··· ··· · ἐνα]ν̣τ̣ι´̣ο̣ν̣ ἐμοῦ γίνου ἄμεμπτος ................[··· ··· ··· ·]··ς κληρονομίας ···ουτα̣ ·ε̣παγ-γελ ··· ἑαυτὸν πληθύνειν ··· ·· κατὰ τὸ ῥητὸν ···εσχεν οὐ θαῦμα δὲ τοῦτο. Καὶ γὰρ ἄλλα̣ ἐ´̣θ̣ν̣η πολυάνθρωπα γεγόνασιν χῃιι, 3. Κ̣α̣ι`̣ ἐ´̣π̣ε̣σ̣ε̣ν̣ ᾿Α̣β̣ρ̣α`̣μ̣ ε᾿̣π̣ι`̣ πρ̣ ̣ο´̣σ̣ω̣π̣ο̣ν̣ α̣ὐτοῦ................................................... ......................................................... ......................................................... ·ν....................................................... εισ̣...................................................... νον...................................................... ......................................................... οι··· ··· ··αν.......................................... χαίροντες ἅμα κα̣ι`̣καταπληθ̣υ̣νόμενοι ὡς καὶ ὁ πατριάρχης. χῃιι, 3–6. Καὶ ἐλάλησεν αὐτῷ ὁ Θεὸς λέγων· Καὶ ἐγὼ ἰδοὺ ἡ διαθήκη μου με-τὰ σοῦ καὶ ἔσῃ πατὴρ πλήθους ἐθνῶν. Καὶ οὐ κληθήσεται τὸ ὄ-ν̣ο̣μ̣α´̣ σου Ἀβρὰμ ἀλλ' ἔσται τὸ ὄνομά σου Ἀβραάμ, ὅτι πατέ-ρ̣α̣ πολλῶν ἐθνῶν τέθεικά σε. Καὶ αὐξανῶ σε σφόδρα σφό-δρα. Πάλιν Κυ´̣ρ̣ι̣ο̣ς̣μ̣ε̣τ̣ὰ τὸ πεσεῖν βεβαιοῖ τὴν ἐπαγγελίαν λέγων αὐτῷ ὅτι α̣υ᾿̣τ̣ο`̣ς σ̣υ`̣ν̣α̣ὐτῷ διαθήσεται διαθήκ̣ην· ἔσῃ δὲ πατὴρ πλήθους