he was justified with righteousness beginning to be in him from the ····· faith which was reckoned to him as righteousness *** how each one must do the <works> of Abraham: for one to go out from his land and from his kindred and from the house of his father into the land which | the Lord will show to the one who has gone out from these things, and if anyone indeed goes out from these things, to obtain the rewards, as it were, spoken for these things to Abraham *** [Rom. 5, 1-2] For it is not possible for one who does works contrary to virtue to have peace with God, which make the one who does them an enemy to God, just as it is said, "Being enemies to God" to which is added "We were reconciled"| *** God indeed, ····making his sun rise on the evil and the good, and sending rain on the just and the unjust, accomplishes the things that pertain to peace with us, but we by sinning make ourselves enemies to God, but by acting rightly, friends, at which time we also have peace with God; and that I may take the more proper | opposite to peace in the case of those who sin, I would say that the one who acts rightly has peace with God, but the one who does the opposite of acting rightly, that is, sinning, chooses and has war with God, and through the very act of doing evil, he wages war against God *** And we have had this access through no one other than through Jesus Christ | our Lord; for Word and Truth and Wisdom and Righteousness and all the other things, which our Savior is, the firstborn of all creation, brings near to the God and Father over all the one who has given himself over to these things *** And see how great a thing grace is, that it is written of only a few, "He found grace before God." For it is said in praise | "But Noah 226 found grace before God" and Moses, speaking boldly, "If I have found grace," he says, "before you" *** "And we boast in the hope of the glory of God," which I think happens to be equal to "we boast in the hope of seeing the glory of God and of partaking of it"; of which glory of God our Savior is said to be the radiance in the | epistle to the Hebrews *** glory on the face of Moses is the purity of his mind and communion with the divinity of the Father of all, from which, being illumined and enlightened, he perceived, more than all those on earth, what is the unbegotten and transcendent nature of God; but the veil on the face | of Moses is the concealment of the things he had understood and contemplated,‖ since the many were not even able to be discipled by such great insights in Moses; but also when Moses finished the works and the cloud covered the tent of testimony, the tent of testimony was filled with the glory of the Lord and Moses was not able | to enter the tent of testimony because the cloud overshadowed it and the tent was filled with the glory of the Lord *** the true house is the church of the living God, called the church of the firstborn enrolled in heaven, and the cloud is our Savior over this house, so that not even the priests were able to stand to minister| on account of this cloud because the glory of the Lord filled the house *** For with respect to that from the epistle to the Corinthians ········· he seems to already have the glory of God on his own face; but with respect to the present text, as not having it, he says [··] "We boast in the hope of the 228 glory of God." See then if we can | thus resolve the difficulty: the same Paul says: "If anyone thinks he knows something, he does not yet know as he ought to know" and "For now we see in a mirror dimly, but then face to face" and "We know in part and we prophesy in part" *** [Rom. 5, 3-5] "Not only so, but also boasting in tribulations, knowing that | tribulation produces endurance" For while the many give in to tribulations and are grieved by them so as to be displeased, we have been so benefited by God through Jesus Christ as to boast because of the great endurance from God in tribulations, boasting in tribulations as in the raw material of good things. Therefore we have also received a certain new knowledge; |

ἐδικαιώθη ἀρξαμένης εἶναι ἐν αὐτῷ δικαιοσύνης ἀπὸ τῆς ····· πίστεως λογιζομένης αὐτῷ εἰς δικαιοσύνην *** πῶς χρὴ ἕκαστον τ̣ὰ τοῦ Ἀβραὰμ <ἔργα> ποιεῖν τὸ ἐξελθεῖν τινα ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ εἰς τὴν γῆν ἣν | δείξει τῷ ἐξελθόντι ἀπὸ τούτων ὁ Κύριος, καὶ εἴ τίς γ' ἐξέρχεται ἀπὸ τούτων, ἐπιτεύξασθαι τῶν ἐπὶ τούτοις ὡσπερεὶ ἄθλων εἰρημένων πρὸς τὸν Ἀβραάμ *** [Rom. 5, 1-2] οὐ γὰρ δυνατόν ἐστιν εἰρήνην ἔχειν πρὸς τὸν Θεὸν τὰ ἐναντία ἔργα τῇ ἀρετῇ πράττοντα ἅπερ ἐχθροποιεῖ Θεῷ τὸν κατεργαζόμενον, καθὸ λέγεται τὸ «Ἐχθροὶ ὄντες τῷ Θεῷ» ᾧ ἐπιφέρεται τὸ «Κατηλλάγη|μεν» *** Ὁ Θεὸς μὲν ····τὸν ἥλι̣ο̣ν αὐτοῦ ἀνατέλ λων ἐπὶ πονηροὺς καὶ ἀγαθούς, καὶ βρέχων ἐπὶ δικαίους καὶ ἀδί κους τὰ τῆς πρὸς ἡμᾶς εἰρήνης ἐπιτελεῖ, ἡμεῖς δὲ ἁμαρτάνοντες ἑαυτοὺς ἐχθροὺς Θεῷ κατασκευάζομεν, κατορθοῦντες δὲ φίλ̣ο̣υ̣ς, ὁ´̣τ̣ε καὶ εἰρήνην ἔχομεν πρὸς τὸν Θεόν· καὶ ἵνα τὸ κυριώτερον τὸ | ἐναντίον τῇ εἰρήνῃ ἐπὶ τῶν ἁμαρτανόντων λάβω, εἴποιμι δ' ἂν ὅτι ὁ μὲν κατορθῶν εἰρήνην ἔχει πρὸς τὸν Θεόν, ὁ δὲ τὰ ἐναντία τῷ κατορθοῦντι πράττων, τουτέστιν ἁμαρτάνων, πόλεμον αἱρεῖται καὶ ἔχει πρὸς τὸν Θεόν, καὶ δι' αὐτοῦ τοῦ ποιεῖν κακῶς πολεμεῖ τῷ Θεῷ *** Καὶ τὴν προσαγωγὴν δὲ ἐσχήκαμεν δι' οὐδενὸς ἢ διὰ Ἰησοῦ Χριστοῦ | τοῦ Κυρίου ἡμῶν· λόγος γὰρ καὶ ἀλήθεια καὶ σοφία καὶ δικαιοσύνη καὶ τὰ ἄλλα πάντα, ὅσα ἐστὶν ὁ Σωτὴρ ἡμῶν ὁ πρωτοτόκος πάσης κτίσεως, προσάγει τῷ ἐπὶ πᾶσιν Θεῷ καὶ Πατρὶ τὸν ἑαυτὸν τούτοις ἐπιδεδωκότα *** Καὶ ὅρα πηλίκον ἐστὶν τὸ κατὰ τὴν χάριν ὡς περὶ ὀλίγων ἀναγεγράφθαι τὸ «Εὗρεν χάριν ἐνώπιον τοῦ Θεοῦ». Ἐν ἐπαίνῳ γὰρ εἴ|ρηται τὸ «Νῶε 226 δὲ εὗρεν χάριν ἐνώπιον τοῦ Θεοῦ» καὶ Μωσῆς δὲ παρρησιαζόμενος «Εἰ εὗρον χάριν, φησίν, ἐνώπιόν σου» *** «Καὶ καυχώμεθα ἐπ' ἐλπίδι τῆς δόξης τοῦ Θεοῦ», ὅπερ ἴσον νομίζω τυγχάνειν τῷ «καυχώμεθα ἐπὶ τῇ ἐλπίδι τοῦ ὄψεσθαι τὴν δόξαν τοῦ Θεοῦ καὶ τοῦ μεταλήμψεσθαι αὐτῆς»· ἧς δόξης Θεοῦ ἀπαύγασμα ὁ Σωτὴρ ἡμῶν ἐν τῇ | πρὸς Ἑβραίους εἶναι λέγεται *** δόξαν μὲν ἐπὶ τοῦ προσώπου Μωσέως τοῦ νοῦ αὐτοῦ τὴν καθαρότητα καὶ πρὸς τὴν θεότητα τοῦ Πατρὸς τῶν ὅλων κοινωνίαν, ἀφ' ἧς ἐλλαμπόμενον φωτιζόμενον πάντων μᾶλλον τῶν ἐπὶ γῆς ἐνεώρα ἥτις ποτ' ἐστὶν ἡ ἀγένητος καὶ ὑπὲρ πάντα τοῦ Θεοῦ φύσις· καλύμμα δὲ ἐπὶ τοῦ προσώπου | Μωσέως ἡ ἀπόκρυψίς ἐστιν τῶν νενοημένων αὐτῷ καὶ τεθε‖ωρημένων, ἐπεὶ μηδὲ ἐδύναντο οἱ πολλοὶ τοῖς τηλικούτο̣ις ἐν Μωσεῖ θεωρήμασιν μαθητεύεσθαι· ἀλλὰ καὶ ὅτε συνετέλεσεν Μωσῆς τὰ ἔργα καὶ ἐκάλυψεν ἡ νεφέλη τὴν σκηνὴν τοῦ μαρτυρίου, δόξης Κυρίου ἐνεπλήσθη ἡ σκηνὴ τοῦ μαρτυρίου καὶ οὐ δυνήθη Μωσῆς | εἰς τὴν σκηνὴν τοῦ μαρτυρίου εἰσελθεῖν ὅτι ἐπεσκίαζεν ἐπ' αὐτὴν ἡ νεφέλη καὶ δόξης Κυρίου ἐνεπλήσθη ἡ σκηνή *** οἶκος ἀληθινὸς ἡ ἐκκλησία ἐστὶν ζῶντος Θεοῦ λεγομένη ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, νεφέλη δὲ ὁ Σωτὴρ ἡμῶν ἐπὶ τ]ο`̣ν οἶκον τοῦτον ὡς μηδὲ τοὺς ἱερεῖς στῆναι δύνασθαι λει|τουργεῖν ἀπὸ προσώπου τῆς νεφέλης ταύτης ὅτι ἔπλησεν δ̣[όξα Κυρίου τὸν οἶκο̣ν *** ὅσον μὲν γὰρ ἐπὶ τοῦ ἀπὸ τῆς πρὸς Κορινθίους ········· ἔοικεν ἔχειν ἤδη τὴν δόξαν τοῦ Θεοῦ ἐπ̣ι`̣ τοῦ ἑαυτοῦ προσώπο̣υ· ὅσον δὲ ἐπὶ τῇ προκειμένῃ λέξει ὡς οὐκ ἔχων αὐτήν̣ φησιν [··] «Καυχώμεθα ἐπ' ἐλπίδι τῆς 228 δόξης τοῦ Θεοῦ». Ὅρα τοίνυν εἰ δυ|νάμεθα οὕτω λῦσαι τὸ ἐπαπορηθέν· ὁ αὐτός φησιν Παῦλος· «Εἴ τις ἔγνω, οὔπω ἔγνω καθὼς δεῖ γνῶναι» καὶ «βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου καὶ ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον» καὶ «Ἐκ μέρους γινώσκομεν καὶ ἐκ μέρους προφητεύομεν» *** [Rom. 5, 3-5] «Οὐ μόνον δὲ ἀλλὰ καὶ καυχώμενοι ἐν ταῖς θλίψεσιν εἰδότες ὅτι ἡ | θλῖψις ὑπομονὴν κατεργάζεται» τῶν γὰρ πολλῶν ἐνδιδόντων πρὸς τὰς θλίψεις καὶ λυπουμένων ἐπ' αὐταῖς ὡς δυσαρεστεῖσθαι, ἡμεῖς τοσοῦτον διὰ Ἰησοῦ Χριστοῦ ὑπὸ Θεοῦ ὠφελήθημεν ὥστε καυχᾶσθαι διὰ τὴν ἐκ Θεοῦ ἐν θλίψεσιν πολλὴν ὑπομονὴν ἐπὶ ταῖς θλίψεσιν ὡς ἐπὶ ὕλῃ ἀγαθῶν. ∆ιὸ καὶ ἐπιστήμην τινὰ καινὴν ἀνειλήφαμεν· |