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may be. 19-20. You shall bring into the ark, so that you may nourish with yourself, male and female; there will be from the birds after their kind, and from the cattle after their kind, and from all the creeping things that are on the earth after their kind. 178 Two by two of all shall come in to you to be nourished with you, male and female. It must be said that here "kind" is used instead of "species," with species also sometimes being called "kind." And ... *** 21. But you shall take for yourself from all the foods that you eat, and you shall gather them to yourself, and it shall be for you and for them to eat. ... to instruct the just man to take care not only of himself and of those with him, but also of the irrational animals; for he justly has compassion on the lives of his cattle. And the phrase "you shall gather to yourself" might have the observation that 179 in the dwellings where you live, and other animals do not approach, gather the food; for if it had been stored in their places, they would have wastefully set upon the food and caused a lack of it *** 22. And Noah did all that the Lord God commanded him, so he did. Great is the praise, when, after an expert has acted, someone trustworthy and able to judge rightly says that he acted just as the one who commanded had instructed him; for this action is one of virtue. For it is sometimes ... not in the way he commanded; for ... for the action to be seen ... of the disposition, not having the manner which it ought ... Every action done without the proper reasoning is imperfect, even if the result is perfect, but the just man is testified to as having also done 180 ... For this is what the Savior also teaches, saying: "Have mercy and you shall be shown mercy", and he wishes mercy not to be done with trumpets, that is, not to make a show and act boastfully in the needs of the poor; "Be" he says, "perfect as your heavenly Father is perfect"; for God is communicative of Himself and does not receive from another; so you too should emulate this communicativeness, just as the blessed Paul also exhorts: "It is more blessed to give than to receive". For the one who receives does not imitate God; for God receives nothing from anyone, but is the provider of all good things. Therefore, the imitator of God gives.

1. And the Lord God said to Noah: Enter, you and all your house, into the ark, because I have seen you righteous before me in this generation. <Thus> it appears that the whole house happened to be only the eight; for they did not bring a servant, either because people had not yet been enslaved or because they were without possessions of such a kind. Therefore, here he calls "house" the kinship among the eight, for often such a name is used homonymously for these as well, though it is properly said of that which is built. And you would find the same in the case of a city. At least, in the Gospel it is said: "And they brought him", that is, Jesus, "to the brow of the hill <on> which their city was built", the name "city" now indicating the thing constructed and built, but in "and when Jesus came to Jerusalem, the whole city was shaken" the assembly of the people contained 181 within the city being signified. And again in "Jesus began to reproach the cities in which most of his mighty works were done, because they did not repent" this same thing is indicated; for repentance does not occur in inanimate or material things, the name "house" signifying the building in "this is the house of so-and-so"... the assembly, but the assembly, when it is said ... the royal official and the jailer and the house ... And stating the reason for entering the ark, he says: "because I have seen you righteous

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γέ]νηται. ῃι, 19-20. [Εἰσ]άξεις εἰς τὴν κιβωτόν, ἵνα τρέφῃς μετ[ὰ σε]αυτοῦ [ἄρσ]εν καὶ θῆλυ· ἔσονται ἀπὸ τῶν πετει- νῶ[ν κα]τὰ γένος [καὶ] ἀπὸ τῶν κτηνῶν κατὰ γένος καὶ ἀπὸ [πάν]των ἑρπε[τῶν] τῶν ἐπὶ τῆς γῆς κατὰ γένος αὐτῶν. 178 [∆ύο δ]ύο ἀπὸ πάντων εἰσ[ελεύσον]ται πρὸς σὲ τρέφεσθαι μετὰ σοῦ ἄρσεν καὶ θῆ[λυ. Λεκτ]έον δὲ ὅτι ἐνταῦθα τὸ γένος ἀντὶ τοῦ εἴδου[ς ἐστίν], λεγομένου ποτὲ τοῦ εἴδους καὶ γένους. Καὶ π[··· ···]εξω *** (17 λιγνες εν βλανξ̣ ῃι, 21. [Σ]ὺ δὲ λήμψῃ̣ [σεαυ]τ̣ῷ ἀπὸ πάντων τῶν βρωμάτων ἃ ἔδεσθε, καὶ σ[υνάξ]εις πρὸς σεαυτόν, καὶ ἔσται σοι κἀ[κείν]οι̣ς φαγ̣ε̣ι῀̣[ν]. [···]·ητ··[··· ··]α ὑποτίθεσθαι τῷ δικαίῳ οὐ μόνον ἑαυτ̣ο̣υ῀̣ κ̣[αὶ τῶ]ν σὺν αὐτῷ, ἀλλὰ καὶ τῶν ἀλόγων φρονῆ- σαι· δικα[ίως] γὰρ οἰκτείρει ψυχὰς κτηνῶν αὐτοῦ. Το`̣ δ̣ὲ "6πρὸς [σεα]υτὸν συνάξεις"6 παρατήρησιν ἂν ἔχοι ὅτι 179 ἐν οἷς [σὺ] διαιτᾷ καταγωγίοις, καὶ ἄλλα ζῷα οὐ πλησιάζει, συνάγαγε τὰς τροφάς· εἰ γὰρ [ἐν τοῖς ἐ]κείν[ων] τόποις ἀπέκειντο, ἀφειδῶς ἐπιβαί[νοντα ταῖς] τρο[φα]ῖς ἔνδειαν αὐτῶν ἐργάζοντο *** (13 λιγνες εν βλανξ̣ ῃι, 22. [Καὶ ἐπο]ίησεν Νῶε πάντα ὅσα ἐνετείλατ[ο αὐτῷ] Κύριος [ὁ Θεός], οὕτως ἐποίησεν. [Μέγας] ἔπαινός ἐστιν, ὅταν, ἐπιστήμονο[ς ποιή]σαν- [τος, εἰ]πῇ τις ἀξιόπιστος καὶ ὀρθῶς κρίνε[ιν δυνά]μενος [ὅτι οὕ]τως ἐποίησεν ὡς ὁ προστάξας ὑπέθ[ηκεν α]ὐτῷ· [ἀρετῆ]ς γὰρ αὕτη ἡ πρᾶξις. Ἔστιν γάρ ποτε[ ··· ··]···· ··· ··]ιν μὴ μὴν οὕτως ὡς προσέταξεν· τὸ γὰ[ρ ··· ·] ··· ···· ·]ν̣ην πρὸς τὸ θεαθῆναι τὴν πρᾶξι[ν ··· ·]··· · σ[··]θ̣αι τῆς διαθέσεως, οὐχ ὃν δεῖ τρόπον ἔχ[···]κα···τος. Πᾶ[σ]α πρᾶξις μὴ μετὰ τοῦ πρέποντος λογισ[μοῦ] γινομένη [ἀ]τελής ἐστι, κἂν τὸ ἀποτέλεσμα γίνη̣[ται] τε´̣λειο̣ν, μ[αρ]τυρεῖται δὲ ὁ δίκαιος ὡς καὶ ποιήσας 180 κα[···]··· ··· ·ο[··· ··· Το]ῦτο γὰρ καὶ ὁ Σωτὴρ παιδεύει λέγων· "6Ἐλεᾶτε καὶ ἐ[λεηθήσεσ]θε"6, βούλεται δὲ τὸν ἔλεον μὴ μετὰ σ[αλ]πίγγω[ν γίνεσθ]αι, ὅ ἐστιν μὴ ἐμπομπεύειν καὶ ἐναλαζ[ον]εύεσ[θαι ταῖς] ἐνδείαις τῶν πενομένων· "6Γίνεσθε"6 γάρ [φη]σιν "6τ[έλειοι ὡς] ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν"6· ὁ [Θεὸς] γὰρ [ἑαυτοῦ] μεταδοτικός ἐστιν καὶ οὐκ ἄλλοθεν δ[εχό]μεν[ος· οὕτ]ω καὶ ὑμεῖς τὸ μεταδοτικὸν ζηλώσατε, [καθὰ] παρα[ινεῖ κ]αὶ ὁ μακάριος Παῦλος· "6Μακάριόν ἐστι μᾶ[λλον] διδόν[αι ἢ λ]αμβάνειν"6. Οὐ γὰρ ὁ λαμβάνων μιμεῖται [τὸν] Θεόν· ὁ [γὰρ Θεὸ]ς παρ' οὐδενός τι δέχεται, ἀλλὰ χορηγὸ[ς τῶν] πάντ[ων ἀ]γαθῶν. Ὁ μιμητὴς οὖν τοῦ Θεοῦ δίδωσιν.

ῃιι, 1. Κ[αὶ εἶ]πεν Κύριο[ς ὁ Θεὸς] πρὸς Νῶε· Εἴσελθε σὺ καὶ πᾶς ὁ οἰκό[ς σου]

τὴν κ[ιβωτόν, ὅ]τι σε εἶδον δίκαιον ἐναντίον μου ἐ[ν τῇ γε]νεᾷ τ[αύτῃ]. <Οὕτ>ως ἐμφ[αίνεται] ὅτι ἅπας ὁ οἶκος οἱ ὀκτὼ μόνοι ἐτύ[γχα]νον· θ[εραπευτὴ]ν γὰρ οὐκ ἐπηγάγοντο ἢ διὰ τὸ μήπω [κα]ταδ[εδουλῶσ]θαι ἀνθρώπους ἢ διὰ τὸ ἀκτήμονας εἶναι τ[ῶν] τοιού[των]. [Οἶκον] οὖν ἐνταῦθα τὴν ἐν τοῖς ὀκτὼ συγ[γέ]νειαν [καλεῖ, πο]λλάκις γὰρ τοιούτου ὀνόματος ὁμων[υ]μοῦντ[ος καὶ ἐ]πὶ τούτων, κυρίως ἐπὶ τοῦ οἰκοδομηθ[έν]τος λεγ[ο- μένο]υ. Τὸ δ' αὐτὸ καὶ ἐπὶ πόλεως εὕροις ἄ[ν]. Ἐν τῷ εὐα̣[γγελί]ῳ γοῦν εἴρηται· "6Καὶ ἤγαγον αὐτόν"6, δηλο- ν[ότ]ι τὸν Ἰησοῦν, "6ἕ[ως ὀ]φρύος τοῦ ὄρους, <ἐφ'> οὗ ἡ πόλις αὐτῶν ᾠκοδόμητο"6, δηλ[οῦντο]ς νῦν τοῦ ὀνόματος τῆς πόλεως τὴν κατασκευασθεῖ[σαν κ]αὶ οἰκοδομηθεῖσαν, ἐν δὲ τῷ "6ὡς δὲ ἦλθεν Ἰησοῦς εἰς Ἱ[εροσό]λυμα, ἐσείσθη πᾶσα ἡ πόλις"6 τοῦ ἀθροΐσματ[ο]ς τοῦ περιεχ[ομέν]ου 181 τῶν ἀνθρώπων ὑπὸ τῆς πόλεως σημαινομέ[ν]ου. Καὶ πάλιν ἐν τῷ "6ἤρξατο ὁ Ἰησοῦς ὀνειδίζειν τὰς πόλει[ς ἐν αἷς ἐ]γένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μ[ετε- νόησαν"6 αὐ]τὸ [τοῦ]το δηλοῦται· μετάνοια γὰρ οὐκ ἐν ἀψύχοι[ς οὐδὲ ἐν ὑλ]ικο[ῖς] γίνεται, τοῦ ὀνόματος τοῦ οἴκου σημαίνον[τος τὸ μὲ]ν οἰ[κο]δόμημα ἐν τῷ "3ἥδε τοῦδε οἰκ[ία"3··· ··]. ου··τη συναγωγή, τὸ δὲ ἀθρόϊσμα, ἐπὰν λέγητ[··· ··· ·]υ [·]··δε ὁ βασιλικὸς καὶ ὁ δεσμοφύλαξ καὶ ἡ οἰκία [··· ··· ·]η. Τὴ[ν δ]ὲ αἰτίαν τοῦ εἰς τὴν κιβωτὸν εἰσελθεῖν ἐ[πάγων] φησίν· "6[ὅτι] σ̣ε`̣ εἶδον δίκαιον