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is a slave of sin and every [····· ··· ··· ···]ing to hate evil things. For those who love[··· ··· ··· ··] evil things are hated. "For either he will hate the one and l[ove the other"] -for the virtuous man loves God, hating wicke[dness-"or he will be devo]ted to the one and despise the other", which [··· ··· ··· ··] has been said accurately; for he said "to be devoted to" [in the case of wickednes]s, not "to love." For no one acts with love for [··]a[··· ··· ··], but having slipped, he is held fast, nor is he sai[d to ha]te God, but to despise Him; wherefore the appropria[te ··· ···] verb, to 176 God, on the one hand, being loved by the good man, and to wickedness, being hated, and again to wickedness, being held fast to it by the ensnared, vi[ci]ous man, and to God, being despised by such a one. For no one would ever s[a]y that anyone despises sin or hates Go[d], even if for the sake of re[p]roach the wicked, because they have an inclination t]oward wick[edness], are said to hate God according to, "O Lord, did I not hate th[os]e who ha[t]e you?" for he does not do this in the proper sense, b]ut having sli[pped], as was said, he is said to hate. But "to des[pise]" is most proper for such precision and obser[vation] a[ccording to] what is said again by the Savior himself: "Whoe[ver] shall confess in me before men, I too sh[all conf]ess in him, and whoever shall deny"-he did n[ot] sa[y] "i[n m]e"-"I too will deny him." For he who confe[sses] God in [Christ] does this, but he who denies does n[ot] do this in [Christ]. Therefore the confession must be in him [··· ·] and·[·· ··] with respect to those who are not such, but it is said of those confessing on[ly with] wo[rds]: "They con[fess] to k[now] God, but] by their works they deny him," and, "Th[is] people honors [me wi]th their li[ps], but their heart is far away f[rom me," for in the] one who confesses is the one who is confessed a[nd the one who confesses in the] one confess-ed. But let no one th[ink] this is the same as "I am in the Fath]er and the Father is in me," for the one indicates [...], but the other, the [...] in the one confess[ed, wh]ich is indicated in "whoever con[fesses in me," o]f "I too will confess in him" not pa[...]ing, -for God does not partake of man,- but a judgment [...] from God who confesses. So then has been sa]id in a similar way also the matter concerning the sons of Noah and him and h[is wife] and his sons, but as we have observed we[ll ··· ··· ··] 177 Enter, you and your sons with you. For not he on account of them, but t[hey] on account of h[im] and the benefit from him were saved. And th[is is confi]rmed [by] that which is brought forward in what follows, God sa[ying] to Noah: "For I have seen you righteous before me i[n thi]s gene[ration]." For the greatness of his soul is indicat[ed by "right]eous," si[nc]e he is not simply testified to, but before [God]. ῃι, 19. And fr[om al]l cattle and from all flesh two by tw[o from al]l. If one looks i[nto the] natures of the numbers and k[nows] that [the number seven in] the Scriptures is mention[ed] as having many priv-ileges, while the number two [is] proper t[o mat]ter, as has also been said before, he will notice how in the case of [the] clean in what follows he appointed the number seven, but in the case of [the unc]lean now also the number two; furthermore he will also ask how, when the law had [not yet] been given concerning clean and un[c]lean things, [the number two is me]ntioned, unless perhaps someone should argue that to the righteous man the scien-tific ordinance of the law was fore[seen]. And tha[t one], raising the further difficulty of how one man over[comes] so many [animals] so as to bring them into the a[rk], l[et him he]ar th[at] by the cooperation of God it has been given to the righteous man [to fu]lfil[l] the command, and it is not at all incredible that [by God] even the [wild] beasts are tamed. But if also to the foremost [of the apos]tles, [Peter], in the vessel like a sheet, the im[ages] of all t[he anim]als were shown, what is incredible if because the world was a[bout] to be re[gener]ated He cooperated, when he c[ommand]s the righteous man the [introd]uction of these, so that also from them afterward a succes[sion]

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δοῦλός ἐστι τῆς ἁμαρτίας καὶ πᾶσα με[····· ··· ··· ···]ωντα μισεῖν τὰ πονηρά. Οἱ γὰρ ἀγαπῶντε[ς ··· ··· ··· ·· μ]ισεῖται πονηρά. "6Ἢ γὰρ τὸν ἕνα μισήσει καὶ τ[ὸν ἕτερον ἀγαπήσει"6] -ἀγαπᾷ γὰρ Θεὸν ὁ ἐνάρετος μισῶν τὴν κακί[αν-"6ἢ τοῦ ἑνὸς ἀνθέ]ξεται καὶ τοῦ ἑτέρου καταφρονήσει"6, ὅπερ [··· ··· ··· ··] ἀκριβῶς εἴρηται· τὸ γὰρ ἀντέχεσθαι εἶπεν [ἐπὶ τῆς κακία]ς, οὐ τὸ ἀγαπᾶν. Οὐδεὶς γὰρ ἀγάπῃ τῇ πρὸς [··]α[··· ··· ··]ην ἐνεργεῖ, ἀλλ' ὀλισθήσας ἀντέχεται, οὐδὲ [μ]ισ[εῖν λέ]γεται τὸν Θεόν, ἀλλὰ κατα- φρονεῖν· διόπερ τὸ οἰκεῖ[ον ··· ···]ενι μὲν ῥῆμα, τῷ 176 μὲν Θεῷ τὸ ἀγαπᾶσθαι ὑπὸ τοῦ σπουδαίου, τῇ δὲ κακίᾳ τὸ μισεῖσθαι, καὶ πάλιν τῇ μὲν κα̣κίᾳ τὸ ἀντέχεσθαι αὐτῆς τὸν ἐνεχόμενον φα[ῦ]λον, τῷ δε`̣ Θ̣ε̣ῷ τὸ καταφρονεῖσθαι ὑπὸ τοῦ τοιούτου. Οὐδεὶς γὰρ εἴ[πο]ι ἄν ποτε̣ κ̣αταφρονεῖν τινα τῆς ἁμαρτίας ἢ μισεῖν τὸν Θεό[ν], εἰ καὶ πρὸς [ἐ]πί- πληξιν οἱ φαῦλοι διὰ τὸ ῥοπὴν ἐσχηκέν[αι π]ρὸς κακ[ίαν μ]ισεῖν λέγονται Θεὸν κατὰ τὸ "6κύριε οὐχὶ τ[ο]ὺς μισο[ῦν- τ]άς σε ἐμίσησα;"6 οὐ γὰρ τοῦτο κυρίως ποι[εῖ, ἀ]λλ' ὀλισ[θών], ὡς ἐλέχθη, μισεῖν λέγεται. Τὸ δὲ κατα[φρον]εῖν κυριώτατον τοιαύτης ἀκριβείας καὶ παρατηρή[σεώς] ἐστ[ι κατὰ] τὸ λεγόμενον πάλιν ὑπ' αὐτοῦ τοῦ Σωτῆρος· "6Πᾶ[ς ὃς ἂ]ν ὁμολ̣ο̣γήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώ- πων, ὁμ[ολογ]ήσω κἀγ[ὼ] ἐν αὐτῷ, καὶ πᾶς ὃς ἂν ἀρνήσηται"6-οὐκ "6ἐ[ν ἐμο]ὶ"6 εἶ[πεν]-"6ἀρνήσομαι κἀγὼ αὐτόν"6· ὁ γὰρ ὁμολογ[ῶν τὸν] Θεὸν ἐν̣ [Χριστῷ] τοῦτο ποιεῖ, ὁ δὲ ἀρνούμενος οὐκ ἐν [Χριστῷ τ]οῦτο πο[ιεῖ]. ∆εῖ οὖν τὴν ὁμολογίαν ἐν αὐτῷ εἶνα[ι ··· ·]ω̣ς̣ και·[·· ··]ση πρὸς τοὺς μὴ τοιούτους, ἀλλὰ μόν[ον τοῖς] λόγο̣[ις λέ]γοντας ὁμολογεῖν εἴρηται· "6Θεὸν ὁμολ[ο- γοῦσι]ν εἰδ[έναι, τοῖ]ς δὲ ἔργοις ἀρνοῦνται"6, καὶ "6Ὁ λαὸς οὗτ[ος τοῖ]ς χείλ[εσίν με] τιμᾷ, τῇ δὲ καρδίᾳ πόρρω ἄπεστιν ἀ[π' ἐμοῦ"6· ἐν γὰρ τῷ ὁ]μολογοῦντι ὁ ὁμολογούμενός ἐστιν κ[αὶ ὁ ὁμολογῶν ἐντῷ] ὁμολο- γουμένῳ. Ἀλλὰ μη´̣ τις ταὐτὸν οἴη[ται τῷ "6ἐγὼ ἐν τῷ Πατρ]ὶ καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν"6· τὸ μὲν γὰρ τὸ απ̣[··· ··· ··· ····]γ̣ίας δηλοῖ, τὸ δὲ τὴν ἐν τῷ ὁμολογου[μένῳ ··· ··· ·, ὅπ]ερ δηλοῦται ἐν τῷ "6πᾶς ὁστισοῦν ὁμολο[γήσῃ ἐν ἐμοί"6, τ]οῦ "6ὁμολογήσω κἀγὼ ἐν αὐτῷ"6 οὐ μετο[··· ··· ··· ··]τος, -οὐ γὰρ Θεὸς ἀνθρώπου μετέχει, -ἀλλὰ κρίσιν [··· ··· ··· ···] ἐκ Θεοῦ τοῦ ὁμολογοῦντος. Οὕτως οὖν παρ[··· ··· ··· · εἴ]ρηται καὶ τὸ περὶ τῶν υἱῶν τοῦ Νῶε καὶ αὐτοῦ καὶ τῆ[ς γυναικὸς] αὐτοῦ καὶ τῶν υἱῶν, ἀλλ' ὡς παρετηρησάμεθα κα̣λῶ[ς ··· ··· ··] 177 Εἴσελθε σὺ καὶ οἱ υἱοί σου μετὰ σοῦ. Οὐ γὰρ αὐτὸς δι' αὐτούς, ἀλλὰ [α]ὐτ[οὶ] δι' αὐτ[ὸ]ν καὶ τὴν ἀπ' αὐτοῦ ὠφελίαν διεσώθησαν. Καὶ τοῦτ[ο βεβαι]οῦτα[ι ἐκ] τοῦ ἐν τοῖς μετέπειτα ἐπιφερομένου, λέγο[ντος τοῦ Θεο]υ῀̣ πρὸς [τὸ]ν Νῶε· "6Ὅτι σε εἶδον δίκαιον ἐναντίον ἐμοῦ ἐ[ν τῇ γεν]εᾷ ταύ[τῃ]"6. Τὸ μέγεθος γὰρ αὐτοῦ τῆς ψυχῆς δηλοῦτ[αι τῷ "6δί]καιος"6, ἐ[πε]ὶ οὐχ ἁπλῶς μεμαρτύρηται, ἀλλ' ἐναντίον τ[οῦ Θεοῦ]. ῃι, 19. Καὶ ἀπ[ὸ πά]ντων κτηνῶν καὶ ἀπὸ πάσης σαρκὸς δύο δύ[ο ἀπὸ πάντ]ων. Εἰ[ς τὰς] φύσεις τῶν ἀριθμῶν τις ἀποσκοπῶν καὶ γιγ[νώσκων] ὡς [ὁ ἑπτὰ ἐν] γραφαῖς πολλὰ ἔχων προ- νόμια μνημονεύετ̣[α]ι, ὁ δὲ δύο [ἐστὶ τῇ ὕ]λῃ οἰκεῖος, καθὰ καὶ πρότερον εἴρηται, ἐπιστήσει πῶς ἐπὶ [μὲν τῶν] καθαρῶν ἐν τοῖς ἑξῆς τὸν ἑπτὰ ἔταξεν ἀριθμόν, ἐπὶ δὲ [τῶν ἀκα]θάρτων καὶ νῦν τὸν δύο· ἔτι δὲ καὶ τοῦτο ζητήσει πῶς, [μηδέπω] τοῦ νόμου δεδομένου περὶ καθαρῶν καὶ ἀκα[θ]άρτων, [ὁ δύο λέ]γεται, εἰ μή που ἀπολόγοιτό τις ὅτι τῷ δικαίῳ προ[εθεωρεῖ]το ἡ ἐπιστη- μονικὴ τοῦ νόμου διάταξι[ς]. Κἀκεῖ[νος π]ροσαπορῶν πῶς εἷς ἄνθρωπος τοσούτων [κτηνῶν] περι[κρατεῖ] ὥστε καὶ εἰσαγαγεῖν αὐτὰ εἰς τὴν κ[ιβωτὸν] ἀκου[έσθω ὅ]τι Θεοῦ συνεργείᾳ τῷ δικαίῳ δέδοται [τὸ ἀναπ]λη[ροῦν] τὸ πρόσταγμα, οὐδὲν δὲ ἄπιστον τὸ [ὑπὸ Θεοῦ κ]αὶ τὰ [ἄγρια] ἡμεροῦσθαι. Εἰ δὲ καὶ τῷ προκρίτῳ [τῶν ἀποσ]τόλων [Πέτρῳ] ἐν τῷ σκεύει τῷ ὡς ὀθόνῃ πάντων τ[ῶν ζῴ]ων αἱ εἰ[κόνες] ἐφανερώθησαν, τί ἄπιστον εἰ διὰ τὸ μέ[λλειν] παλιγ[γίνεσ]θαι κόσμον συνήργησεν, ὅτε τῷ δικαίῳ κ[ελεύε]ι τούτων [εἰσαγ]ωγήν, ἵνα καὶ ἐξ αὐτῶν μετὰ ταῦτα διαδ[οχὴ