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I should offend my brother." iii, 23-24. And the Lord God sent him out from the paradise of delight to cultivate the ground from which he was taken, and he cast out Adam and made him dwell opposite the paradise of delight. Someone might ask how, with the serpent having been the cause of the transgression, and the woman having been deceived first, it is not said concerning them that they were cast out, but concerning Adam, who is said by the wise Paul not to have been deceived. We say that, if he who suffered the lesser thing has come to be outside of paradise, how much more so those who have committed great faults. For if the serpent had been cast out, it would not yet be clear that the woman and Adam deserved to be cast out from paradise, but since Adam, who is not subject to the great errors, came to be outside, it is clear that so too are those who have committed great sins. And it is possible 112 to understand implicitly concerning the woman that when Adam was cast out, she also was cast out with him; for the name of Adam means man, which the scripture confirms, saying thus: "For," it says, "God formed man, male and female, and called their name Adam", which is, "he called their name man". But concerning the serpent it might be said that he was in paradise not as being worthy to live there, but just as it is said in Job that "the angels of God came to present themselves before him", so also must it be understood concerning the serpent. Therefore, God sent Adam, and it is clear also the woman, out of paradise, but that which is sent away has a time to return; for he did not send him away to be gone without return, but so that, having been settled opposite it by God, he might be in remembrance of it, gazing at it. He was cast out to cultivate the ground from which he was taken, so that he might guide his own vessel reverently, reining it in and not allowing the bodily impulses to overpower reason. For this reason God also made him dwell opposite the paradise of delight, having given a law in his mind, which he later also provided in writing, so that finding virtue lying in his own commands he might use it and through it might receive an understanding of the divine and purer life of paradise. And understand how in the case of Cain it is not said: "God cast him out from his own face", but "Cain went out from the face of God", but now "and he cast out Adam", who in a way still had a breath of longing for paradise, but being cast out on account of his unworthiness. And so he did not cast him out as completely alien; "And he made him dwell," it says, "opposite paradise", for he was still caring for him and not forbidding him to dwell, and he made him dwell according to law, as was said before, 113 implanting in him a conception of the laws that forbid evil, which is an introduction to the good, not hiding paradise from him; for he did not take away from him the knowledge of the good, nor did he produce in him a forgetfulness of the virtue, according to which he lived in paradise. iii, 24. And he stationed the cherubim and the flaming turning sword to guard the way to the tree of life. The designations of the transcendent powers, as one might say, are not simply what are called proper names among us, but are significant of ways of life; principalities and powers, thrones, dominions, because of ruling and having authority and reigning, -for this the throne indicates according to what is said in Proverbs: "For with righteousness is the throne of rule prepared", -and they are called dominions because of being masters. Thus cherubim were called from what is inherent in them; for cherubim is interpreted as "multitude of knowledge". From this very thing that belongs to them, therefore, the designation is given. In this same way also Abram was renamed Abraham, and Sarai Sarah, and Jacob Israel, and Peter, the chief of the apostles, obtained this designation on account of his progress

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ἀδελφόν μου σκανδαλίσω."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