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but in iniquity. But that which corrupted the way of God is not spirit, but flesh; For the mind of the flesh is enmity against God; and, Those who live in the flesh cannot please God. Two, two of all you shall bring into the ark to nourish with yourself. They shall be male and female. Since he wished the people who entered the ark to remain pure from intercourse, thus he brings them in, commanding them at their entry to conduct their stay in the ark. For it was not fitting, when their kinsmen were perishing, for them to be occupied with beds and childbearing. But when the terrible things had passed, and the need called for the earth to be filled with people, he brings them out according to marital union, saying: Go out, you, and your wife, and your sons, and the wives of your sons. And from all the clean animals bring to yourself seven sevens, male and female; but from the unclean animals two two, and so on. Someone might ask how, when the law had not yet distinguished clean and unclean, these things are said to Noah as to one who knew the difference of the unclean. Whence it is worthy to consider whether Noah knew these things not according to the text, 'When nations that do not have the law do by nature the things of the law,' but from the natural law. And Noah was six hundred years old, and the flood of water came upon the earth. Perhaps in contrast to a future flood that will happen by fire, it is added here, of water. And they went in to Noah into the ark two by two from all flesh. As to the literal text, someone might ask why it is not said, the unclean two by two, but the clean seven by seven; but it is silent about the clean. But consider whether there is not an explanation in the phrase, from all flesh, with only the unclean being indicated in the phrase, from all flesh. And God blessed Noah, and his sons, and said to them: Increase and multiply, and fill the earth. How did Noah increase and multiply, not yet having begotten after the flood? perhaps therefore one must not understand corporally the phrase, Increase and multiply. And if here it is not corporally on account of Noah, it is clear that according to the will of the spiritual law it was also thus in the beginning. 12.108 And the trembling and the fear of you shall be upon all the beasts of the earth; and so on. Someone argues according to the literal text, saying that every animal fears upon seeing man, even the beasts in the wilderness. But perhaps it is better to understand the evil powers, the wild beasts of the earth, and the other remaining kinds, to suffer fear from the just man, and that the trembling is upon such things. For the evil powers fear the just man. But in the blood of the soul you shall not eat; for I will require your blood of your souls. From the hand of all the beasts I will require it. Since the literal text is clear, it must be said that beasts are opposing powers, with the result that the sinning soul dies, from whose hand the death of the sinner will be required. But it is also possible to understand it of the cattle, from which he commanded the goring bull to be stoned. Because in the image of God I made man. God says: In the image of God I made man; but the image of the invisible God is the Savior. Therefore the Savior is also God according to the Scripture. And the sons of Noah who went out from the ark were Shem, Ham, Japheth. And Ham was the father of Canaan. Why indeed, when the Scripture said, And the sons of Noah going out from the ark were Shem, Ham, Japheth, did it add: And this Ham is the father of Canaan? For if it was necessary to mention the sons, it should have been all of them, and not only Canaan; Canaan himself also became impious, as the history shows. The spirit, therefore, wishing to show the affinity of the father to the son, in a way alienates him from the piety of the brothers by the addition of, Ham was the father of Canaan. For all were sons of Noah by birth; but this one alone was not a son in character, but the father of a similar child. Therefore it is emphatically stated, He is the father of Canaan. And the Hebrew who said these things also brought forth such a tradition, adding proof to the tradition: That Canaan first saw the nakedness of his grandfather, and announced it to his father alone

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ἀλλ' ἐν τῇ ἀδι κίᾳ. Ὃ δὲ κατέφθειρε τὴν ὁδὸν τοῦ Θεοῦ, οὐκ ἔστι πνεῦμα, ἀλλὰ σάρξ· Τὸ γὰρ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν· καὶ, Οἱ ἐν σαρκὶ ζῶντες Θεῷ ἀρέ σαι οὐ δύνανται. ∆ύο, δύο ἀπὸ πάντων εἰσάξεις εἰς τὴν κιβωτὸν ἵνα τρέφῃς μετὰ σεαυτοῦ. Ἄρσεν καὶ θῆλυ ἔσον ται. Ἐπεὶ καθαροὺς ἤθελε διαμένειν τοὺς εἰσελ θόντας ἀνθρώπους εἰς τὴν κιβωτὸν ἀπὸ μίξεως, οὕ τως αὐτοὺς εἰσάγει, κατὰ τὴν εἰσαγωγὴν κελεύων αὐτοῖς τὴν διατριβὴν ποιεῖσθαι τὴν ἐν τῇ κιβωτῷ. Οὐ γὰρ ἔπρεπε, τῶν ὁμοίων ἀπολλυμένων, τούτους κοίταις καὶ παιδοποιίαις σχολάζειν. Ὅτε μέντοι τὰ δεινὰ παρῆλθε, καὶ χρεία ἐκάλει τὴν γῆν ἀνθρώπων πληρωθῆναι, κατὰ γαμικὴν αὐτοὺς συζυγίαν ἐκβάλ λει, λέγων· Ἔξελθε σὺ, καὶ ἡ γυνή σου, καὶ οἱ υἱοί σου, καὶ αἱ γυναῖκες τῶν υἱῶν σου. Ἀπὸ δὲ πάντων τῶν κτηνῶν τῶν καθαρῶν εἰσ άγαγε πρὸς σὲ ἑπτὰ ἑπτὰ, ἄρσεν καὶ θῆλυ· ἀπὸ δὲ τῶν κτηνῶν τῶν μὴ καθαρῶν δύο δύο, καὶ τὰ ἑξῆς. Ζητήσειέ τις ἂν πῶς, μηδέπω τοῦ νόμου διαστειλαμένου καθαρὰ καὶ ἀκάθαρτα, ὡς εἰδότι τῷ Νῶε διαφορὰν ἀκαθάρτων ταῦτα λέγεται. Ὅθεν ἄξιον ἐπιστῆσαι μὴ κατὰ τὸ, Ὅταν ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, ἢ ἀπὸ τοῦ φύσει νόμου ταῦτα ἠπίστατο ὁ Νῶε. Νῶε δὲ ἦν ἐτῶν ἑξακοσίων, καὶ ὁ κατακλυσμὸς τοῦ ὕδατος ἐγένετο ἐπὶ τῆς γῆς. Μήποτε πρὸς ἀντιδιαστολὴν μέλλοντος κατακλυσμοῦ γενέσθαι πυρὶ πρόσκειται ἐνταῦθα, τοῦ ὕδατος. Καὶ εἰσῆλθον πρὸς Νῶε εἰς τὴν κιβωτὸν δύο δύο ἀπὸ πάσης σαρκός. Ὡς πρὸς τὸ ῥητὸν ζητήσειέ τις ἂν διὰ τί οὐκ εἴρηται, τὰ μὲν ἀκάθαρτα δύο δύο, τὰ δὲ καθαρὰ ἑπτὰ ἑπτά· ἀλλὰ σεσιώπηκε τὰ καθαρά. Ὅρα δὲ μὴ ἀπολογία ἐστὶν ἐν τῷ, ἀπὸ πάσης σαρ κὸς, ἀκαθάρτων μόνον δηλουμένων ἐν τῷ, ἀπὸ πά σης σαρκός. Καὶ εὐλόγησεν ὁ Θεὸς τὸν Νῶε, καὶ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπεν αὐτοῖς· Αὐξάνεσθε καὶ πληθύ νεσθε, καὶ πληρώσατε τὴν γῆν. Ὁ Νῶε πῶς ηὔ ξησε, καὶ ἐπλήθυνε, μήπω γεννήσας μετὰ κατα κλυσμόν; μήποτε οὖν οὐ δεῖ σωματικῶς ἀκούειν τὸ, Αὐξάνεσθε καὶ πληθύνεσθε. Εἰ δὲ ἐνθάδε οὐ σω ματικῶς διὰ τὸν Νῶε, δῆλον, ὅτι κατὰ βούλημα τοῦ πνευματικοῦ νόμου καὶ ἐν τῇ ἀρχῇ οὕτως. 12.108 Καὶ ὁ τρόμος καὶ ὁ φόβος ὑμῶν ἔσται ἐπὶ πᾶσι τοῖς θηρίοις τῆς γῆς· καὶ τὰ ἑξῆς. Βιάζεται μέν τις κατὰ τὸ ῥητὸν φάσκων, πᾶν ζῶον φοβεῖσθαι βλέπον τὸν ἄνθρωπον, καὶ αὐτὰ τὰ ἐν ἐρημίαις θηρία. Μήποτε δὲ βέλτιον νοεῖν τὰς πονηρὰς δυνάμεις, τὰ ἄγρια θηρία τῆς γῆς, καὶ τὰ λοιπὰ εἴδη ἕτερα, πάσχειν ἀπὸ τοῦ δικαίου τὸν φόβον, καὶ τὸν τρόμον εἶναι ἐπὶ τοῖς τοιούτοις. Αἱ γὰρ πονηραὶ δυνάμεις φοβοῦνται τὸν δίκαιον. Πλὴν ἐν αἵματι ψυχῆς οὐ φάγεσθε· καὶ γὰρ τὸ ὑμέτερον αἷμα τῶν ψυχῶν ὑμῶν ἐκζητήσω. Ἐκ χειρὸς πάντων τῶν θηρίων ἐκζητήσω αὐτό. Ἀπεμ φαίνοντος τοῦ ῥητοῦ, λεκτέον, ὅτι θηρία δυνά μεις ἀντικείμεναί εἰσι, τῷ ἁμαρτάνουσαν τὴν ψυ χὴν ἀποθνήσκειν, ἀφ' ὧν τῆς χειρὸς ἐκζητηθήσε ται ὁ θάνατος τοῦ ἡμαρτηκότος. ∆υνατὸν δὲ καὶ ἐπὶ τῶν κτηνῶν αὐτὸ ἐκλαβεῖν, ἀφ' ὧν τὸν κερατιστὴν ταῦρον λιθοβολεῖσθαι προσέταξεν. Ὅτι ἐν εἰκόνι Θεοῦ ἐποίησα τὸν ἄνθρωπον. Ὁ Θεὸς λέγει· Ἐν εἰκόνι Θεοῦ ἐποίησα τὸν ἄνθρωπον· εἰκὼν δὲ τοῦ Θεοῦ τοῦ ἀοράτου ὁ Σωτήρ. Θεὸς ἄρα καὶ κατὰ τὴν Γραφὴν ὁ Σωτήρ. Ἦσαν δὲ οἱ υἱοὶ Νῶε, οἱ ἐξελθόντες ἐκ τῆς κι βωτοῦ, Σὴμ, Χὰμ, Ἰάφεθ. Χὰμ δὲ ἦν πατὴρ Χα ναάν. Τί δήποτε, εἰποῦσα ἡ Γραφὴ, Καὶ ἦσαν οἱ υἱοὶ Νῶε ἐξερχόμενοι ἀπὸ τῆς κιβωτοῦ, Σὴμ, Χὰμ, Ἰάφεθ, προσέθηκε· Καὶ Χὰμ οὗτος πατὴρ Χαναάν; Εἰ γὰρ ἐχρῆν μνημονεῦσαι τῶν υἱῶν, ἔδει πάντων, καὶ μὴ μόνου Χαναάν· ὁ Χαναὰν καὶ αὐτὸς ἀσεβὴς ἐγένετο, ὡς ἡ ἱστορία δηλοῖ. Βουλόμενον οὖν τὸ πνεῦμα δεῖξαι τὴν οἰκειότητα τοῦ πατρὸς πρὸς τὸν υἱὸν, τρόπον τινὰ ἀπαλλοτριοῖ τῆς τῶν ἀδελφῶν εὐσεβείας προσθήκῃ τοῦ, Χὰμ ἦν πατὴρ Χαναάν. Υἱοὶ μὲν γὰρ πάντες τοῦ Νῶε τῷ γένει· μόνος δὲ οὗτος οὐχ υἱὸς τῷ τρόπῳ, ἀλλὰ τοῦ ὁμοίου παιδὸς πατήρ. ∆ιόπερ ἐμφαντικῶς κεῖται, Αὐτὸς πατὴρ Χαναάν. Ἔφερε δὲ ὁ Ἑβραῖος ὁ ταῦτα εἰπὼν καὶ παράδοσιν τοιαύτην, ἐπενεγκὼν ἀπόδειξιν τῇ παραδόσει· Ὡς ἄρα ὁ Χαναὰν πρότερος εἶδε τὴν ἀσχημοσύνην τοῦ πάππου, καὶ ἀνήγγειλεν αὐτοῦ τῷ πατρὶ μόνῳ