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of destruction nor kingdom of Hades on earth." 37 Keep guilelessness and see uprightness, because there is a remnant for a peaceable man. Then it says these things: "Turn away from evil and do good, and dwell for ever and ever." It says: "Keep guilelessness, see uprightness," having become outside all malice. But that man is guileless according to the present meaning. The one having virtue sees also uprightness. "because there is a remnant for a peaceable man." This is to say that: it is impossible for the peaceable man to disappear completely. Even if he is left behind, yet he has a remnant. 38 But the lawless will be destroyed together. At the same time the lawless are destroyed; for this is the meaning of "together," for them to fall into destruction. 38 The remnants of the ungodly will be destroyed. But there is a remnant for the peaceable. The remnants of the ungodly will fall into destruction. 39 But the salvation of the righteous is from the Lord. This is to say: even if the righteous, being plotted against, should ever seem not to have obtained salvation from men, such as Abel and as many other righteous men were plotted against, yet their salvation is from the Lord, the eternal salvation, not the temporary. 39 And he is their defender in time of affliction. Even if a time of affliction should overtake them, he is their defender. He puts forth his shield for them, so that they may remain unwounded not entirely in the body, but in the soul. 40 And the Lord will help them and will rescue them. 257 Helping them, he rescues them. Even if not here, yet they will be rescued at some time; for if they are plotted against because of piety and seem to die, yet not ... ... ... ... ... ... punishment. And this is truly to be helped by God, to be rescued by God. And ... ... ... ... ... has both, helping he rescues. He rescues them from the surrounding grievous ... ... ... ... ... 40 And he will take them out from sinners and will save them, because they hoped in him. Since they hoped ... ... ... ... of salvation than him, he will take them out from the sinners and will make them outside all ... ... ... ... ...-usin. And here the one who harms the righteous, as he thinks, harms himself. For God indeed ... ... ... ... ... "he who touches you is as he who touches the pupil of his eye"; for does not the one plotting... ... ... ... ... harm himself. But he took the example to show that the one ... ... ... ... ... is harmful to himself, he does not affect that one, but himself. Since ... how do we take "the bow"? -the strained ruling part ... ... ... ..

1-2 A Psalm of David; for a remembrance concerning the sabbath. Lord, not in your anger

rebuke me. ... ... ... remembrance differs from reminding; for then one is reminded, when another to another... ... ... ... ...-self recalls the first things, he remembers. Thus at least some have said that the learn... ... ... ... ... ... those wishing to be saved come "to the knowledge of the truth." "To the knowledge" is the same as "for a remembrance." For one remembers what he knows. No one is said to remember what is said; before ... ... ... ... ... of Joseph they recognized him, and he himself recalled them; for they knew him ... ... ... ... takes remembrance concerning the sabbath, has some beginning of good. The sabbath signifies rest ... ... ... ...-zesthai observes the sabbath. He does not observe the sabbath in the six days, but when he surpasses these and ... ... ... ... ... this, in which we spend our time, the things seen and temporary, has come to be in a period of six days ... ... ... ... . But when he surpasses these and henceforth lives in a super-cosmic and super-heavenly manner ... ... ... ... ... in heaven, then he observes the sabbath. This is the sabbath-rest in the proper sense. And ... ... ... ... ... ...-zein; For the one walking on earth and having his citizenship in heaven, this man ... ... ... ... ... in the world has in heaven the

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ὀλέθρου οὐδὲ ᾅδου βασίλειον ἐπὶ γῆς". 37 φύλασσε ἀκακίαν καὶ ἰδὲ εὐθύτητα, ὅτι ἔστιν ἐνκατάλειμμα ἀνθρώπῳ εἰρηνικῷ. λοιπὸν τ̣αῦτα λέγει· "ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθὸν καὶ κατασκήνου εἰς αἰῶνα αἰῶνος". λέγει· "φύλασσε ἀκακίαν, ἰδὲ εὐθύτητα" ἔξ̣ω̣ πάσης κακίας γενόμενος. ἐκεῖνος δὲ ἄκακο´̣ς̣ ἐστι̣ν̣ κατὰ τὸ νῦν σημαινόμενον. ὁ ἀρετὴν ἔχων ὁρᾷ καὶ τὴν εὐθύτητα. "ὅτι ἔστιν ἐνκατάλειμμα ἀνθρώπῳ εἰρηνικῷ". τοῦτο λέγει ὅτι· ἀδύνατόν ἐστιν τὸν εἰρηνικὸν ἄνθρωπον ἐξ ὅλων ἀφανισθῆναι. κἂν ἐνκαταλειφθῇ, ἀλλ' ἐνκατάλειμμα ἔχει. 38 οἱ δὲ παράνομοι ἐξολεθρευθήσονται ἐπὶ τὸ αὐτό. ἅμα οἱ παράνομοι ἐξολεθρεύονται· τοῦτο γάρ ἐστιν̣ τὸ "ἐπὶ τὸ αὐτὸ" ὀλέθρῳ περιπεσεῖν αὐτούς. 38 τὰ ἐνκαταλείμματα τῶν ἀσεβῶν ἐξολεθρευθήσονται. ἔστιν δὲ ἐνκατάλειμμα τῷ εἰρηνικῷ. τῶν ἀσεβῶν τὰ ἐνκαταλείμματα ὀλέθρῳ υ῾̣π̣ο̣πεσ̣εῖται. 39 σωτηρία δὲ τῶν δικαίων παρὰ κυρίου. τοῦτο λέγει· κἂν δόξωσίν ποτε οἱ δίκαιοι ἐπιβουλευόμενοι μὴ τετυχηκέναι τῆς̣ πα̣ρ̣ὰ ἀνθρώπων̣ σω̣τηρίας, οἷον ὁ Ἅβελ καὶ ὅσοι ἄλλοι ἐπεβουλεύθησαν δίκαιοι, ἀλλ' ἡ σωτηρία αὐτῶν παρὰ κυρίου ἐστίν, ἡ αἰώνιος σωτηρία, οὐχ ἡ π̣ρ̣όσκαιρος. 39 καὶ ὑπερασπιστὴς αὐτῶν ἐστιν ἐν καιρῷ θλίψεως. κἂν θλίψεως καιρὸς καταλάβῃ, ὑπερασπιστὴς αὐτῶν ἐσ τιν. τη`̣ν ἀσπίδα τὴν ἑαυτοῦ ὑπὲρ αὐτῶν προβάλλεται, ὁ´̣π̣ως ἄτρωτοι οὐ πάντως τῷ σώματι διαμείνωσιν, ἀλλὰ τῇ ψυχῇ. 40 καὶ βοηθήσει αὐτοῖς κύριος καὶ ῥύσεται αὐτούς. 257 βοηθῶν αὐτο̣̣ι῀̣ς ῥύεται αὐτούς. κἂν μὴ ὧδε, ἀλλὰ ῥυ̣σθήσονταί ποτε· ἐὰν γὰρ ἐπιβουλευθῶσιν δι' εὐσεβείας καὶ δόξωσιν ἀποθνῄσκειν, ἀλλ' οὐ ······ ····· ····· ····· ··· ··νι κολάσει. τοῦτο δέ ἐστιν ἀληθῶς τὸ βοηθηθῆναι ὑπὸ θεοῦ, τὸ ῥυσθῆναι ὑπὸ θεοῦ. καὶ ······ ····· ····· ····· ··· ἀμφότερα ἔχει, βοηθῶν ῥύεται. ῥύεται αὐτοὺς ἀπὸ τῶν περιεστηκότων ἀνιαρῶν ······ ····· ····· ····· ··· 40 καὶ ἐξελεῖται αὐτοὺς ἐξ ἁμαρτωλῶν καὶ σώσει αὐτούς, ὅτι ἤλπισαν ἐπ' αὐτόν. ἐπεὶ ἤλπισαν ····· ····· ····· ··· σωτηρίας ἢ αὐτόν, ἐξελεῖται αὐτοὺς ἐκ τῶν ἁμαρτωλῶν καὶ ἔξω ποιήσει αὐτοὺς πάσης ····· ····· ····· ····· ·····υσιν. καὶ ἐνταῦθα ὁ βλάπτων τοὺς δικαίους, ὡς οἴετα̣ι, ἑαυτὸν βλάπτει. τοῦτο γοῦν ὁ θεὸς ······ ····· ····· ····· ··· "ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ"· μὴ γὰρ ὁ ἐπιβου····· ····· ····· ····· ··· ἑαυτοῦ βλάπτει. ἔλαβεν δὲ τὸ παράδειγμα πρὸς τὸ δεῖξαι, ὅτι ἑαυτοῦ βλαπτικός ἐστιν ὁ ····· ····· ····· ····· ··· οὐκ ἐκεῖνον διατίθησιν, ἀλλ' ἑαυτόν. ἐπερ · τὸ "τόξον" πῶς λαμβάνομεν; -τὸ τεταμένον ἡγεμονικὸν ····· ····· ····· ··

1-2 Ψαλμὸς τοῦ ∆αυίδ· εἰς ἀνάμνησιν περὶ σαββάτου. κύριε, μὴ τῷ θυμῷ σου

ἐλέγξῃς με. ····· ····· ····· διαφέρει ἀνάμνησις ὑπομνήσεως· τότε γάρ τις ὑπομιμνήσκεται, ὅταν ἄλλος ἄλλῳ ····· ····· ····· ····· ····αυτοῦ ἀναπολῇ τὰ πρῶτα, ἀναμιμνήσκεται. οὕτω γοῦν τινες εἴρηκαν τὰς μαθ····· ····· ····· ····· ···· οἱ σωθῆναι βουλόμενοι ἔρχονται "εἰς ἐπίγνωσιν ἀληθείας". ταὐτόν ἐστιν τὸ εἰς ἐπίγνωσιν τῷ εἰς ἀνάμνησιν. ἀναμιμνήσκεται γάρ τις οὗ οἶδεν. οὐδεὶς λέγεται ἀναμιμνήσκεσθαι οὗ λέγεται· πρότερον γ····· ····· ····· ····· ···· τοῦ Ἰωσὴφ ἀνεγνώρισαν αὐτόν, καὶ αὐτὸς αὐτοὺς ἀνεπόλησεν· ᾔδεσαν γὰρ αὐτὸν ····· ····· ····· ··· ἀνάμνησιν περὶ σαββάτου λάβῃ, ἀρχὴν ἀγαθοῦ ἔχει τινός. τὸ σάββατον κατάπαυσιν σημαίνει ····· ····· ····· ···ζεσθαι σαββατίζει. οὐκ ἐν ταῖς ἓξ ἡμέραις σαββατίζει, ἀλλ' ὅταν ὑπερβῇ ταύτας καὶ λ····· ····· ····· ····· ··· οὗτος, ἐν ᾧ διατρίβομεν, τὰ βλεπόμενα καὶ πρόσκαιρα, ἐν ἑξάδι ἡμερῶν γεγένηται ····· ····· ····· ····· · ὅταν δὲ ὑπερβῇ ταῦτα καὶ λοιπὸν ὑπερκοσμίως καὶ ὑπερουρανίως διάγῃ α····· ····· ····· ····· ··· τῷ οὐρανῷ, τὸ τηνικάδε σαββατίζει. ὁ κυ ρίως σαββατισμὸς οὗτός ἐστιν. καὶ γη̣····· ····· ····· ····· ····· ·ζειν· ὁ γὰρ ἐπὶ γῆς περιπατῶν καὶ ἐν οὐρανοῖς ἔχων τὸ πολίτευμα, οὗτ̣ος ····· ····· ····· ····· ··· κόσμῳ ἔχει ἐν οὐρανῷ τὴν