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by well-pleasing having escaped the way of death. Paragraph 5.83 And in this case it is shown more clearly that death was not inflicted upon man in wrath, nor the sentence of death, but in order that, as we have said, He might make sin hateful to him and righteousness desirable. Therefore in this case neither the sentence, nor death itself, had power or will have power. "For by faith Enoch was taken up," says the Apostle, "so that he should not see death," clearly indicating that he does not see death, but while living undergoes the change for the better with all those who remain alive at the coming of the Lord and do not have time to die because of the swiftness of the resurrection and of the life that has come to be. 5.84 Further. Let the wonder-mongers tell us, those who say that death came upon us through the wrath of God, and not through economy and wisdom, how, when all men from the ancestral sentence are obliged to die once, this man does not fall under this penalty? 5.85 This is the length of the ark. It is three hundred cubits, and the width, as has been said, is fifty cubits below, and one cubit above. "For gathering it together," it says, "you will make it and you will finish it to one cubit." And the height thirty cubits. He therefore divided the thirty cubits into three compartments, the height of each compartment being ten cubits. "For you will make it with two and three stories," as if to say: Arrange two decks within and a third, the upper deck, so that there are three compartments. And in the lower compartment he commanded the wild beasts and venomous reptiles to be, as they live perpetually in dens under the earth; and the quadrupeds and those that leap upon the mountains he assigned to be in the second compartment, as they live upon the earth and in the mountains; and the birds and the man he assigned to be in the third compartment, as the former are creatures of the air, and the latter is to be heavenly. 5.86 This is Noah, who was a perfect righteous man in his generation, who endured an involuntary drunkenness and saw in it mysteries. For the Scripture says: "And Noah awoke from his wine, and knew what his younger son had done to him." And after foretelling to him in the manner of a curse the things that were to be, he also tells the others in the manner of a blessing the things that are to come and says: "Blessed be the Lord God of Shem," and again: "May God enlarge Japheth, and let him dwell in the tents of Shem." For in a way he neither cursed the first, nor blessed these, but uttered a prediction of mysteries to be fulfilled through the Lord Christ. For the descendants of Canaan never served their brothers, but rather the latter served them in Egypt. Nor did the Gibeonites, as some have supposed, serve them, but they served God; for they made them hewers of wood and drawers of water for the temple of God, not for themselves. 5.87 What then is it, if not surely a prophecy that they too serve Christ, who is from Shem according to the flesh? But the "blessed be the Lord God of Shem," what has it to do with Shem, if his God is blessed? But it adds: "May God enlarge Japheth, and let him dwell," that is, God, "in the tents of Shem," having spoken this with a hyperbaton, so that it would be thus: "Blessed be the Lord God of Shem, and let him dwell in the tents of Shem," and then: "May God enlarge Japheth"; for he enlarged both Japheth and Canaan; and again both serve Christ who is from Shem. 5.88 For all His dwellings that God made among men, partially in the prophets, but wholly and inseparably and universally in the Lord Christ according to the flesh, He has made with those who are from Shem, just as it is written concerning the Lord Christ according to the flesh: "in whom dwells all the fullness of the Godhead bodily." Therefore he also was deemed worthy to foretell these visions which were fulfilled according to the economy of the Lord Christ. Paragraph 5.89 And in this case it is shown more clearly that death was not brought upon man in wrath. For as far as what is immediate, according to

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εὐαρεστήσεως ἐκφυγὼν τὴν ὁδὸν τοῦ θανάτου. Παραγραφή 5.83 Καὶ ἐπὶ τούτου σαφέστερον δείκνυται ὡς οὐ κατ' ὀργὴν ἐπενήνεκται τῷ ἀνθρώπῳ ὁ θάνατος, οὔτε ἡ ἀπόφασις τοῦ θανάτου, ἀλλ' ἵνα, καθὰ εἰρήκαμεν, μισητὴν αὐτῷ ποιήσῃ τὴν ἁμαρτίαν καὶ ποθητὴν τὴν δικαιοσύνην. Ὅθεν ἐπὶ τούτου οὔτε ἡ ἀπόφασις, οὔτε αὐτὸς ὁ θάνατος ἐκράτησεν οὔτε κρατήσει. "Πίστει γὰρ Ἐνὼχ μετετέθη, φησὶν ὁ Ἀπόστολος, τοῦ μὴ ἰδεῖν θάνατον", σαφῶς δηλώσας ὅτι οὐχ ὁρᾷ θάνατον, ἀλλὰ ζῶν τὴν ἐπὶ τὸ κρεῖττον ἀλλαγὴν ὑπομένει μετὰ πάντων τῶν περιλειπομένων ζώντων ἐν τῇ παρουσίᾳ τοῦ Κυρίου καὶ μὴ φθανόντων ἐκ τῆς ὀξύτητος τῆς ἀναστάσεως καὶ τῆς ζωῆς τῆς γενομένης ἀποθανεῖν. 5.84 Ἔτι. Εἰπάτωσαν ἡμῖν οἱ τερατολόγοι, οἱ κατ' ὀργὴν Θεοῦ τὸν θάνατον ἡμῖν προσγενέσθαι λέγοντες, καὶ οὐ κατ' οἰκονομίαν καὶ σοφίαν, πῶς, χρεωστούντων πάντων τῶν ἀνθρώπων ἐκ τῆς πατρικῆς ἀποφάσεως ἅπαξ ἀποθανεῖν, οὗτος τῷ ἐπιτιμίῳ τούτῳ οὐχ ὑποπίπτει; 5.85 Τοῦτο τὸ μῆκος τῆς κιβωτοῦ. Ἔστι δὲ πηχῶν τριακοσίων, τὸ δὲ πλάτος, ὡς εἴρηται, κάτωθεν μὲν ἔχει πήχεις πεντήκοντα, ἄνωθεν δὲ πῆχυν μίαν. "Ἐπισυνάγων γάρ, φησί, ποιήσεις αὐτὴν καὶ εἰς πῆχυν συντελέσεις". Τὸ δὲ ὕψος πηχῶν τριάκοντα. ∆ιεῖλεν οὖν εἰς τρεῖς σηκοὺς τοὺς τριάκοντα πήχεις, ἀπὸ πηχῶν δέκα τὸ ὕψος ἑκάστου σηκοῦ. "∆ιώροφα γὰρ καὶ τριώροφα ποιήσεις αὐτήν", ὡσανεί· ∆ύο μὲν στέγας τάξον ἔσωθεν καὶ τρίτην τὴν ἄνωθεν στέγην, ἵνα γένωνται σηκοὶ τρεῖς. Καὶ εἰς μὲν τὸν κατώτερον σηκὸν τὰ θηρία καὶ τὰ ἰοβόλα ἑρπετὰ ἐπέταξεν εἶναι, ὡς ἐμφωλεύοντα διαπαντὸς ὑπὸ τὴν γῆν· τὰ δὲ τετράποδα καὶ τὰ ἐξαλλόμενα ἐπὶ τὰ ὄρη εἰς τὸν δεύτερον σηκὸν ἔταξεν εἶναι, ὡς ἐπάνω τῆς γῆς καὶ ἐν τοῖς ὄρεσι διαιτώμενα· τὰ δὲ πετεινὰ καὶ τὸν ἄνθρωπον εἰς τὸν τρίτον σηκὸν ἔταξεν εἶναι, ὡς τὰ μὲν ἀεροπόρα ὄντα, τὸν δὲ οὐράνιον μέλλοντα εἶναι. 5.86 Οὗτός ἐστιν Νῶε, ὁ τέλειος δίκαιος ὢν ἐν τῇ γενεᾷ αὐτοῦ, ὁ ἀκούσιον μέθην ὑπομείνας καὶ θεωρήσας ἐν αὐτῇ μυστήρια. Φησὶ γὰρ ἡ Γραφή· "Ἐξένηψε δὲ Νῶε ἀπὸ τοῦ οἴνου, καὶ ἔγνω ὅσα ἐποίησεν ὁ υἱὸς αὐτοῦ ὁ νεώτερος." Καὶ μετὰ τὸ αὐτῷ προειπεῖν ὡς ἐν τάξει κατάρας τὰ μέλλοντα, λέγει καὶ τοῖς ἄλλοις ὡς ἐν τάξει εὐλογίας τὰ ἐσόμενα καί φησιν· "Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ Σήμ", καὶ πάλιν· "Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ καὶ κατοικησάτω ἐν τοῖς σκηνώμασι τοῦ Σήμ." Τρόπον γάρ τινα οὔτε τῷ πρώτῳ κατηράσατο, οὔτε τούτους ηὐλόγησεν, ἀλλὰ πρόρρησιν ἐξεῖπε μυστηρίων διὰ τοῦ ∆εσπότου Χριστοῦ ἐκτελουμένων. Οὔτε γάρ ποτε ἐδούλευσαν οἱ τοῦ Χαναὰν τοῖς ἀδελφοῖς αὐτῶν, ἀλλὰ μᾶλλον ἐκεῖνοι τούτοις ἐδούλευσαν ἐν Αἰγύπτῳ. Ἀλλ' οὔτε οἱ Γαβαωνῖται, ὥς τινες ὑπενόησαν, ἐδούλευσαν αὐτοῖς, ἀλλὰ τῷ Θεῷ ἐδούλευον· ξυλοφόρους γὰρ καὶ ὑδροφόρους τῷ ναῷ τοῦ Θεοῦ αὐτοὺς κατεστήσαντο, οὐ γὰρ ἑαυτοῖς. 5.87 Τί οὖν ἐστιν, ἢ πάντως πρόρρησίς ἐστιν, ὡς τῷ Χριστῷ δουλεύουσι καὶ αὐτοὶ τῷ ἐκ τοῦ Σὴμ ὑπάρχοντι κατὰ σάρκα; Τὸ δὲ "εὐλογητὸς Κύριος ὁ Θεὸς τοῦ Σήμ" τί τὰ πρὸς τὸν Σήμ, εἰ ὁ Θεὸς αὐτοῦ εὐλογητός ἐστιν; Ἀλλ' ἐπιφέρει· "Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ καὶ κατοικησάτω", ὡσανεὶ ὁ Θεός, "ἐν τοῖς σκηνώμασι τοῦ Σήμ", ὑπερβατὸν αὐτῷ εἰρηκώς, ἵνα ᾖ οὕτως· "Εὐλογητὸς Κύριος ὁ Θεὸς τοῦ Σὴμ καὶ κατοικησάτω ἐν τοῖς σκηνώμασι τοῦ Σήμ", λοιπόν· "Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ"· καὶ γὰρ καὶ τῷ Ἰάφεθ καὶ τῷ Χαναὰν ἐπλάτυνε· καὶ πάλιν ἀμφότεροι τῷ Χριστῷ δουλεύουσι τῷ ἐκ τοῦ Σὴμ ὑπάρχοντι. 5.88 Πάσας γὰρ τὰς κατοικίας ἑαυτοῦ ὁ Θεός, ἃς πρὸς τοὺς ἀνθρώπους ἐποιήσατο, μερικῶς μὲν ἐν τοῖς προφήταις, ὁλοτελῶς δὲ καὶ ἀδιασπάστως καὶ καθολικῶς ἐν τῷ ∆εσπότῃ Χριστῷ κατὰ σάρκα, πεποίηται τοῖς ἐκ τοῦ Σὴμ ὑπάρχουσι, καθάπερ περὶ τοῦ ∆εσπότου Χριστοῦ γέγραπται κατὰ σάρκα· "Ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς". Τούτων οὖν τῶν ὀπτασιῶν καὶ αὐτὸς ἠξιώθη προειπεῖν τῶν κατὰ τὴν οἰκονομίαν τοῦ ∆εσπότου Χριστοῦ ἐκτελουμένων. Παραγραφή 5.89 Καὶ ἐπὶ τούτου σαφέστερον δείκνυται ὡς οὐ κατ' ὀργὴν τῷ ἀνθρώπῳ ὁ θάνατος προσενήνεκται. Ὅσον γὰρ κατὰ τὸ προσεχὲς μὲν κατ'