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before me". He did not simply say, "[that I] have seen you", -for Abel too was righteous and Enos, o[f whom the hope was] "to [call] upon the name of the Lord God", -but "that I have see[n you right]eous [bef]ore me in this generation", the presen[t one], evid[ently. It is n]ot presented that because of his virtu[e also his] chil[dren], partaking of it, were sa[ved, but [gener]ation, [as] has been said before, denot[es] likeness of manner, as] we h[ave set] forth also in the preceding. Further[more, it shows] th[at] those [of the s]ame manner are called a generation, [as in] "[shall be re]q[uired] all right]eous blood shed upon the earth fro[m th]is [generation]". In the generation of the righteous, that we migh[t take those] righteous wi[th h]im, he himself was found righteo[us] before hi[m], not [ev]ery righteous person being righteous before God; for his sons [a]nd wives were [righteous] only before Noah. But [it is so] great a thing to be righ[teous] before God, [as to be] sa[id]: "But the stars are not pure in his sight" and [the oth]er lights; but also in the Psalms it is said: "No one living will be just[ifie]d in your sight", and again another [scrip]ture says: "All [ou]r righteousn[ess] was as a menstrual rag" from the per[s]on of all the righteous. 182 ῃιι, 2-3. B[ut from the] clean animals bring in to you seven sev[en, male] and female, and from the animals that are n[ot cle]an two two, male and female, and from the bir[ds of the heave]n that are clean seven seven, male and female, and fr[om the] birds that are not clean two two, ma[le] and fe[male, to pre]serve seed upon all the earth. Con[sequently], He commands to bri[ng in] "seven [seven]" from the clean. For sin[ce] men we[re goin]g to [hav]e ne[ed] of them both for food and for sacrif[ices], and those who r[emaine]d in the ark themselves, for this reason more are tak[en in, so that fr]om them also a greater succession might arise su[itable f]or th[eir] needs; but for the others; [... ...]ko'to[n ... ...] bringing in so much need, he o[rdered] "two two" to [be br]ought [in]. And if it is necessary also to introd[uce] a natural explanation to the acc[ount ... ...]o'ponois it might be said, as also before this, [that si]nce the d[yad is divi]sible, and this is proper to matter, the number two is proper [to the] un[clean]. But also, the two bei[ng] abol[ished], the Savior c[alls] the two "[into] one new man", bringing both the one f[rom] the circumcis[ion and] the one from the Gentiles into the unity of the way of life a[cc]ording to the g[ospel], which the an[cient] saints h[ad, 183 th]ere being no difference of Hellenis[m] and Judaism. For from the time there were arts from which [came] sta[tues, and] after them idolatry, and from when there was a la[w, there] bec[omes] Ju[d]aism. Therefore, the first way of life of men, [which] was [Christ]ian[ity], even if not [by this] name, [e]xists according to the common notions, which also the Savi[or ... ...] proclaimed: "Whatever you wish [that] men [do to you], you also do likewise". And this lies in th[e common n]otion; for what one does not wish to suffer, th[ese he ou]ght not to do to his neighbor. And for this reason th[is] lies in the common notion, so that man may be without excuse, b[e... ...]ed by God. But later, [the n]oti[o]n having been perverted, the written one has been given, not fighting against that one, b[ut ...]ing [m]en to it; at any rate it has been said: "He h[as gi]ven the law for h[elp]". Thus also the gospel has been [prea]ched in the whole world, s[o that no] one may make an excuse as not having been reminded, [... ...]a [... ...]n of the common notions. These things, therefore, a[s to the li]teral sense [... ...]e'tai; but it must also be said that the clean ani[mals ... ...] [...o]s seven seven are brought in [... ...]e;[... ...] for to say what is consistent with the story, th[at because] men wer[e going to u]se [them b]oth for sacrifice and for food, for this reason there were more, and also be[cause of the acco]unt of the num[bers], that it is much-praised in Scripture ... [...]th I say in the seventh, God rested ... ... ... more. For to the ungenerated those concerning t[... ...]n t[... ...]ad up the hebdomad; for this is a vir[gin] and fatherless and motherless, so that

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ἐναντίον ἐμοῦ"6. Οὐχ ἁπλῶς "6[ὅτι σ]ὲ εἶδον"6 [εἶπ]ε̣ν, -καὶ γὰρ ὁ Ἄβελ δίκαιος ἦν καὶ ὁ Ἐνὼς ο[ὗ ἐλπὶς] τὸ "6ἐ[πικαλ]εῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ"6, -ἀλλ' "6ὅτι σὲ εἶδ[ον δίκ]αιον [ἐνωπί]ον ἐμοῦ ἐν τῇ γενεᾷ ταύτῃ"6, τῇ παρού[σῃ δ]ηλον[ότι. Ο]ὐ παρίσταται ὅτι διὰ τὴν τούτου ἀρετὴ[ν καὶ ο]ἱ παῖ[δες αὐ]τοῦ μετέχοντες αὐτῆς ἐσώθησ̣α[ν, γενε]ὰν [δέ, ὡς] προείρηται, τὴν ὁμοτροπίαν δηλ[οῖ, καθ]ὰ πα[ρεθέ]μεθα καὶ ἐν τοῖς φθάσασιν. Προσέ[τι δηλοῖ] τ̣ο̣ὺς [τοῦ α]ὐτοῦ τρόπου γενεὰν λέγεσθαι τὸ "6ζη[τηθή- σεται π]ᾶν αἷμα δ]ίκαιον ἐκκεχυμένον ἐπὶ τῆς γῆς ἀπὸ τ[ῆς γενεᾶς] τού[της]"6. Ἐν τῇ τῶν δικαίων γενεᾷ, ἵνα λάβωμ[εν τοὺς] σὺν [αὐτ]ῷ δικαίους, αὐτὸς εὑρέθη ἐναντίον αὐ[τοῦ δίκαιο]ς, οὐ [παν]τὸς δικαίου ἐναντίον Θεοῦ δικαίου <ὄ>ντος· [δίκαιοι] γὰρ υἱοὶ [κ]αὶ γυναῖκες ἐναντίον Νῶε ἐτύγχανον [μόνον]. Μέγα [δὲ ο]ὕτως ἐστὶν τὸ ἐναντίον τοῦ Θεοῦ εἶναι δίκα̣[ιον, ὡς] λέγεσ[θαι]· "6Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ"6 καὶ [τὰ ἄλλ]α φῶτα· ἀλλὰ καὶ ἐν ψαλμοῖς λέγεται· "6Οὐ δικαιω[θήσε]ται κατενώπιον σου πᾶς ζῶν"6, καὶ πάλιν ἕτερον [λόγιό]ν φησιν· "6Ὡς ῥάκος ἀποκαθημένης πᾶσα ἦν δικαιοσύ[νη ἡ]μῶν"6 ἐκ πρ[ο]σώπου πάντων τῶν δικαίων. 182 ῃιι, 2-3. Ἀπ[ὸ δὲ τῶν] κτηνῶν τῶν καθαρῶν εἰσάγαγε πρὸς σὲ ἑπτὰ ἑπτ[ὰ ἄρσεν] καὶ θῆλυ, ἀπὸ δὲ τῶν κτηνῶν τῶν μὴ ὄντω[ν καθα]ρῶν δύο δύο ἄρσεν καὶ θῆλυ, καὶ ἀπὸ τῶν πετε[ι]νῶν [τοῦ οὐραν]ο̣υ῀̣ τῶν καθαρῶν ἑπτὰ ἑπτὰ ἄρσεν καὶ θῆλυ, καὶ ἀ[πὸ τῶν] πετεινῶν τῶν μὴ καθαρῶν δύο δύο ἄρ[σεν] καὶ θ[ῆλυ δια]θρέψαι σπέρμα ἐπὶ πᾶσαν τὴν γῆν. Ἀκο[λούθως] "6ἑπτὰ [ἑπτὰ]"6 ἀπὸ τῶν καθαρῶν προστάττει εἰσαγ[αγεῖν]. Ἐπει[δὴ γὰρ] αὐτῶν καὶ πρὸς τροφὰς καὶ πρὸς ἱερουρ[γίας ἔ]μελλ[ον ἄνθρ]ωποι καὶ αὐτοὶ δὲ οἱ ἐν τῇ κιβωτῷ ἐ[μμένον]τες χ[ρείαν ἔχ]ειν, διὰ τοῦτο πλείονα κατα[λαμβάνο]ν[ται, ἵν' ἐξ α]υ᾿̣τῶν καὶ πλείων γένηται διαδοχὴ π[ρὸς] τὰς α[ὐτῶν χ]ρείας κατάλληλος· ἐπὶ δὲ τῶν αλλω· [··· ·]κότω[ν ··· ··· τ]οσαύτην εἰσαγόντων χρείαν "6δύο δύο"6 [εἰσ]άγεσ[θαι προσέ]τ̣αξεν. Εἰ δὲ δεῖ καὶ φυσιολογίαν εἰσάγ[ειν] τῷ λόγ[ῳ ··· ···]ωπονοις λέγοιτ' ἄν, ὡς καὶ πρὸ τούτου, [ὅτι, ἐ]πεὶ ἡ δ[υὰς διαι]ρετή, τοῦτο δὲ τῇ ὕλῃ οἰκεῖον, οἰκεῖος [τοῖς] μὴ καθ[αροῖς ὁ] δύο ἀριθμός. Ἀλλὰ καί, τοῦ δύο ἀναιρέτ[ου], ὁ Σωτὴρ κ[αλεῖ "6εἰς] ἕνα καινὸν ἄνθρωπον"6 τοὺς δύο, τόν τε ἐ[κ] περιτομ[ῆς καὶ] τὸν ἀπὸ ἐθνῶν εἰς τὴν ἑνότητα τῆς κ[α]τὰ τὸ ε[ὐαγγέλ]ιον πολιτείας εἰσάγων, ἥντινα οἱ παλαι[οὶ] ἅγιοι ἔ[σχον, 183 μ]ηδεμιᾶς οὔσης διαφορᾶς ἑλληνισμο[ῦ] καὶ ἰουδαισμοῦ. Ἀφ' οὗ γὰρ τέχναι ἐξ ὧν ἀγάλ[ματα, καὶ ἡ] δὲ μετ' αὐτὰς εἰδωλολατρεία, καὶ ἐξότε νόμ[ος, γίνετα]ι̣ ἰο[υ]δαισμός. Ἡ πρώτη οὖν τῶν ἀνθρώπων πολιτεί[α, ἥτις χρι]στ[ια]- νισμοῦ ἐτύγχανεν, εἰ καὶ μὴ ἡ προσηγορί[α αὕτη, κ]ατὰ τὰς κοινὰς ἐννοίας ὑπάρχει, ὅπερ καὶ ὁ Σωτὴ[ρ ··· ··]· ἐκήρυττεν· "6Πάντα ὅσα θέλετε ἵνα ποιῶ[σιν ὑμῖν οἱ] ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε ὁμοίως"6. Τοῦτο δὲ ἐν τ[ῇ κοινῇ κ]εῖται ἐννοίᾳ· ἃ γὰρ μὴ βούλεταί τις παθεῖν, τα[ῦτα οὔ]τε τῷ πέλας ποιεῖν ὀφείλει. ∆ιὰ δὲ τοῦτο κεῖται το[ῦτο ἐ]ν τῇ κοινῇ ἐννοίᾳ, ἵνα ἀναπολόγητος ᾖ ὁ ἄνθρωπος ε[··· ··]·αγόμενος ὑπὸ τοῦ Θεοῦ. Ὕστερον δέ, διαστραφείσης [τῆς ἐν]νοί[α]ς, ὁ γραπτὸς δέδοται, οὐ μαχόμενος ἐκείνῳ, ἀλ[λὰ ···]·ιων [τοὺς ἀν]θρώπους εἰς αὐτόν· εἴρηται γοῦν· "6Νόμον εἰς βοή[θειαν] δέ[δ]ω- κεν"6. Ο̣ὕτω καὶ τὸ εὐαγγέλιον ἐν ὅλῳ τῷ κόσμῳ [κεκή- ρυκ]ταιἵν[α μὴ] προφασίσηταί τις ὡς μὴ ὑπομνησθείς, [··· ··· ·]·α [··· ··]ν κοινῶν ἐννοιῶν. Ταῦτα μὲν οὖν ὡ[ς πρὸς τὸ ῥη]τὸν [··· ·]ηται· λεκτέον δὲ καὶ ὅτι τὰ καθαρὰ ζῷ[α ··· ··· ·]·· [···]ως ἑπτὰ ἑπτὰ εἰσάγεσθαι [··· ···]ε·[··· ·] γὰρ τὸ εἰπεῖν τὸ ἀκόλουθον τῇ ἱστορίᾳ, ὅτ̣[ι διὰ τὸ] α̣υ᾿̣τοῖς κ]αὶ πρὸς ἱερουργίαν καὶ πρὸς τροφὴν μέλ[λειν χ]ρ̣η῀̣[σθαι] τοὺς ἀνθρώπους διὰ τοῦτο πλείονα, ἔτι καὶ δι[ὰ τὸν ἀριθ]μῶν λ[όγο]ν, ὅτι πολυΰμνητός ἐστιν ἐν τῇ γραφῇ ·[··· ··· ·]·· ··[·τ]ῃ ἑβδομάδι λέγω, κατέπαυσεν ὁ Θεὸς ···[··· ··]· γ·[··] πλείονας. Εἰς γὰρ τὴν ἀγένητον οἱ περὶ τ[··· ··]ν το[··· ·]ναγουσι τὴν ἑβδομάδα· αὕτη γὰρ παρθέν[ος ἐσ]τὶ καὶ ἀπάτωρ καὶ ἀμήτωρ, ἵν'