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ge]nesis of Jesus Christ," meaning, according to the flesh; for the eternal one is unkn[own] to men; for it is said, "Who shall declare His generation?" Ju[s]t as we said the six days were not a multitude of days, so also not the one day; for God does not crea-te in time. For men have actions mea-sured by time, but God is not so; for "He" "spoke, and they were made," and we cannot distinguish between His willing and the existence of what He wishes to bring into being, but for the sa<ke> of order, as has been said, the first has been taken among the perfect things. But also concerning man having been made "in the image" it was similarly said then. And the phrase "and he blessed them" is emphatic of their being good 146; for a blessing comes to the good; for "He" "shall receive a blessing from the Lord." It should be noted that He calls them both Adam, and concerning "male and female He made them," having spoken in the first parts, we will not repeat ourselves. But if Enos and Adam also signify man, one should not be surprised; for among the Hebrews man has many names, just as also among those who speak Greek, man is called anthropos, merops, brotos, phos; but these, falling under etymologies, are by nature and not by convention, as was also said before. 9, 3-5. And Adam lived two hundred and thirty years and begat a son according to his o[w]n form and according to his image, and he called his name Seth. And the days of Adam after he had begotten Seth were seven hundred years, and he begat s[on]s and daughters. And a[ll th]e days of Adam which he lived were nine hundred and thirty years, and he died. [The life o]f men is now cut short to a small number; for it will be s[ai]d later from the histories how the matter progressed little by little, so that it was even proclaimed beforehand by God, saying: "My spirit shall not remain in these men, because they are flesh; but their days shall be one hundred and twenty years," and it was also said by the psalmist: "The days of our years are seventy years, and if in strength, eighty years, but the greater part of them is labor and sorrow;" for the years of life after the eightieth are sorrow and labor. But then they did not grow old quickly; 147 at any rate, at one hundred and sixty years they seemed to be in their prime. And it was fitting that at the beginning men happened to be long-lived, so that, if they were short-lived, the race o[f] men, descending from a single beginning, would not fail; for thus they also b<ega>t more <children>, since the time of life was longer, but mention is made of one for the sake of the account of succession, the first[bo]rn being named. But if someone should say: And yet Seth is the third, not the firstborn, it must be said that it was not fitting [to trace the line] from Cain, being wicked, nor from Abel, who departed childless, wherefore it is fittingly from Seth, who was in a way the firstborn. And "according to the form" and "according to the image" will seem, when taken more simpl[y], to be the same, but a more sophisticated interpreter would say that "according to the form" refers to the ***, but "according to" "the image" to the ***. These things have now been rendered thus; but if someone should also be occupied with the number [of the] years and the interpretation of the names <of those> begotten, Ph[ilo] would give a mystical account without being tedious; so pay attention to this, for it is useful. 9, 6-8. And Seth lived two hundred and five years and begat Enos. And Seth lived after he had begotten Enos seven hundred and seven years and begat sons and daughters. And all the days of Seth were nine hundred and twelve years, and he died. But this Enos is a namesake of the one before him, who was the son of Cain. And this Enos lived 900 years and di-ed; and his son was Kenan, who also lived 910 years and died; and his son was Mahalalel, and his ti[me] also

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γε]νέσεως Ἰησοῦ Χριστοῦ"6, τὴν κατὰ σάρκα λέγων· ἡ γὰρ ἀΐδιος ἄγν[ωστος] ἀνθρώποις· λέγεται γάρ· "6Τὴν γενεὰν αὐτοῦ τίς διηγήσεται;"6 Ὥ[σ]περ δὲ οὐ πλῆθος ἡμερῶν τὰς ἓξ ἡμέρας ἐλέγομεν εἶναι, οὕτως οὐδὲ τὴν μίαν· οὐ γὰρ ἐν χρόνῳ Θεὸς δημι- ουργεῖ. 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. Σημειωτέον ὅτι ἀμφοτέρους Ἀδὰμ καλεῖ, καὶ περὶ τοῦ "6ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς"6 εἰπόντες ἐν τοῖς πρώτοις, οὐ παλιλλογήσομεν. Εἰ δὲ καὶ τὸ Ἐνὼς καὶ Ἀδὰμ τὸν ἄνθρωπον σημαίνει, οὐ ξενιστέον· παρ' Ἑβραίοις γὰρ πολυώνυμος ὁ ἄνθρωπος, ὥσπερ καὶ παρὰ τοῖς ἑλληνιστὶ λαλοῦσιν ἄνθρωπον, μέροπα, βροτόν, φῶτα· ἐτυμολογίαις δὲ ταῦτα ὑποπίπτοντα φύσει καὶ οὐ θέσει εἰσίν, ὡς καὶ πρότερον εἴρηται. ῃ, 3-5. Ἔζησεν δὲ Ἀδὰμ τριάκοντα καὶ διακόσια καὶ ἐγέννησεν κατὰ τὴν ἰδέαν α[ὐτ]οῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ, καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σήθ. Ἐγένοντο δὲ αἱ ἡμέραι Ἀδὰμ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Σὴθ ἑπτα- κόσια ἔτη, καὶ ἐγέννησεν υ[ἱο]ὺς καὶ θυγατέρας. Καὶ ἐγένον- [το π]ᾶσαι αἱ ἡμέραι Ἀδὰμ ἃς ἔζησεν τριάκοντα καὶ ἐν[νακόσ]ια ἔτη καὶ ἀπέθανεν. [Ἡ ζωὴ μ]ὲν ἀνθρώπων νῦν εἰς ὀλίγον ἀριθμὸν συντέτμηται· ῥ[ηθήσ]εται γὰρ ὕστερον ἐκ τῶν ἱστοριῶν οὕτω κατ' ὀλίγο[ν] χωρῆσαν τὸ πρᾶγμα, ὡς καὶ προανα- φωνηθῆναι πρὸς τοῦ Θεοῦ λέγοντος· "6Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ εἶναι αὐτοὺς σάρκας, ἔσονται δὲ αἱ ἡμέραι αὐτῶν ἔτη ἑκατὸν εἴκοσι"6, εἴρηται δὲ καὶ ὑπὸ τοῦ ψαλμῳδοῦ· "6Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἑβδομήκοντα ἔτη, ἐὰν δὲ ἐν δυνα- στείαις ὀγδοήκοντα ἔτη, τὸ δὲ πλεῖον αὐτῶν κόπος καὶ πόνος"6· τὰ γὰρ μετὰ τὸ ὀγδοηκοστὸν ἔτος τῆς ζωῆς πόνος ἐστὶν καὶ κόπος. 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. ῃ, 6-8. Ἔζησεν δὲ Σὴθ πέντε καὶ διακόσια ἔτη καὶ ἐγέννησεν τὸν Ἐνώς. Καὶ ἔζησεν Σὴθ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Ἐνὼς ἑπτὰ ἔτη καὶ ἑπτακόσια καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας. Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Σὴθ δώδεκα καὶ ἐννακόσια ἔτη καὶ ἀπέθανεν. Ὁμώνυμος δέ ἐστιν οὗτος ὁ Ἐνὼς τοῦ πρὸ τούτου, ὃς υἱὸς ἦν τοῦ Κάιν. Οὗτος δὲ ὁ Ἐνὼς ἔζησεν ˉϠ καὶ ἀπέ- θανεν· υἱὸς δὲ αὐτοῦ Καινάν, ὃς καὶ αὐτὸς ἔζησεν ˉι καὶ ˉϠ καὶ ἀπέθανεν· υἱὸς δὲ τούτου Μαλελεήλ, καὶ τούτου δὲ ὁ χρ[ό]νος