Беседа XXI

“This is the book of the existence of man, on the same day God created Adam: in the image of God created him, husband and wife created them 138; and he called their name Adam, on the same day he created them” (Gen. 5:1-2). 1. Great and ineffable treasure, beloved, (lies) in this reading. I know that many, listening to the listing of names and superficially looking at what they read (from Scripture), think that these words contain nothing more than the simple name of names; but I ask all of you not to ignore what is offered in the Divine Scripture, because everything written here contains a great wealth of thoughts. Since the blessed prophets spoke at the inspiration of the Divine Spirit, therefore the sacred books written by the Spirit contain hidden treasure. And do not be surprised that in listing the names I now promise to show you the great hidden wealth of thoughts: in Scripture there is not a single syllable, not a single line, in the depths of which there would not be a great treasure. Therefore, we must approach Divine words only if we are guided by grace from above and have received enlightenment from the Holy Spirit. To understand what is contained in Divine Scripture, we need not human wisdom, but the revelation of the Spirit, so that we, having learned the true meaning of what is written, can receive great benefit from it. If in everyday affairs, the writings compiled by people, being damaged by time, receive great significance from the designation of time at the beginning of this written monument and from even one syllable of it, then all the more can this be found in the Divine Scripture composed by the Holy Spirit, if only we are attentive and do not skim through it superficially, but, straining our minds, let us consider everything carefully and do not yield in this to those who show so much zeal about sensual objects. So those who dig ore do not stop at the surface, but, having descended very deeply and having found grains of gold, with great labor and effort they separate them from the earth, and after such great labor they receive, however, little reward for their labors. Although they know that they are receiving benefits that do not correspond to their labors, and often even, after great vigils and efforts, they are completely deceived in their expectations, they do not stop there either, but, feeding on hope, they do not feel the labors. So if they show so much zeal for corruptible, transitory and very unreliable objects, then for us, who are offered both inalienable wealth and inexhaustible treasure, and it is impossible to be deceived in expectations, all the more we need to have the same and even greater zeal so that we can achieve what we want and, having received benefit from here and knowing God’s ineffable love for mankind, were grateful to our Lord, and having thereby attracted His favor to ourselves, we became elusive to the devil's snares. So, having offered you the words we have now read, let us carefully examine each of them, so that you can return home having received the usual instruction. “This is the book,” it is said, “of the existence of man, on the same day that God created Adam: in the image of God created him, husband and wife; and he called their name Adam, on that day thou shalt create them.” Pay attention to the wisdom of this wondrous prophet, or - better - to the teaching of the Holy Spirit, because by His (the Holy Spirit's) inspiration he tells us everything; He gave his tongue, and through it the grace of the Spirit clearly teaches our race everything. So look how (Moses) turned his word back to the beginning, and as if he wants to begin the story again. For what and why? He saw that those who were already alive then showed great ingratitude (before God) and, not being wise with the fate of the first-created, plunged into the very abyss of evil: the son (of Adam) immediately, out of envy, rushed to fratricide, for which he was subjected to that terrible punishment, which we previously reported to your love; and his (Cain’s) descendants, not being enlightened by his punishment, fell into even greater sins, as you heard yesterday about Lamech telling his sin to his wives and determining punishment for himself. So, as he saw that their corruption was gradually increasing, like harmful moisture 139 ready to spread throughout the body, he stops the desire of evil and does not even deign to mention the generations that were from Cain to Lamech, but as if making some beginning (of his book) and wanting to console Adam and Eve in the sorrow that the fratricide dared to inflict on them, arming his hand against Abel, he begins the story and says: “This book existence of man, on the same day God created Adam: in the image of God created him, husband and wife, created them: and he called their name Adam, on the same day, created them.” 2. See how he used the same words that he (used) at the beginning, in order to impress upon us that he does not deign to mention those generations as indecent, but begins the genealogy with the one born now, that is, with Seth, so that from here you would know how much God cares for the human race and how he turns away bloodthirsty people. Moses is silent about them, as if they had not even lived, and by this he makes us understand how great an evil sin is and how those who love it cause themselves the greatest harm. These people are excluded from the (geniology) list and, if mentioned, it is only so that their wickedness is exposed to shame and serves as a warning for future generations, and the one who was unlawfully killed and killed by his brother’s hand has been sung by everyone from then to this day, and time has not destroyed the memory of this (Abel), nor has the shame of that (Cain) stopped, but like this every day by everyone praised, so he is constantly condemned. Do you see what the harm of wickedness is and how great the power of virtue is, how the first, although it attacks and overcomes, nevertheless perishes and disappears, and how the second, although it is attacked and suffers countless disasters, nevertheless becomes even more glorious and brilliant from this? This could now be proven by your love and other similar events, but in order not to deviate from the proper order, let us turn to the words given. “This book,” it is said, “of the existence of man, on the same day God created Adam: in the image of God created him, husband and wife, and he called their name Adam, on the same day he created them.” See how the Divine Scripture, again starting the story from above, reminds us of the honor that man created (by God) was awarded. “On the same day,” it is said, “create Adam, in the image of God create him,” i.e. made him the ruler of all visible things. The expression “in the image” indicates power and dominance. The God of all, just as He Himself had power over everything, both visible and invisible, being the Creator of everything, so, having created this rational being (man), He wanted it to have power over everything visible. Therefore He gave him a soul so that he would be immortal forever. When (man) carelessly fell and transgressed the commandment given to him, (God), in His love for mankind, did not turn away completely from him, but deprived him of immortality and condemned him to death, leaving him with almost the same power. When his son later fell into such a great frenzy and was the first to commit murder, inflict violent death on [his brother], and discovered great depravity in himself, adding a lie to the murder, then (God) wanted to admonish him with a long punishment, so that not only he himself would benefit from the punishment that befell him, but he would also show his descendants how great his crime and excessive lawlessness were. But since his descendants, out of great carelessness, gradually fell into great iniquities, then (God), wanting to somehow console Adam, who was in such great sorrow not only because of his own crime, but also because of the iniquity of Cain and that unbearable misfortune 140 which he saw with his own eyes [after all, they (the first people) did not yet know how they were dying, although they had already been sentenced to death, and Adam’s grief was double and triple from the fact that they saw death appearing in the world for the first time, a violent death committed by their son, moreover, inflicted on a brother born of one mother and one father and who had not done any evil], so wanting to give him consolation commensurate with his grief, the philanthropic God gives him another son Seth, and, having thus comforted him sufficiently, from this son he is already beginning the family. Therefore, the blessed prophet began like this: “this is the book of human existence.” Then, since he promised to tell the story of the descendants of people, see what order he maintains. “Live,” he says, “Adam two hundred and thirty years, and give birth... after his appearance, and after his image, and he called his name Seth. And his days were 141 seven hundred years, and he begat sons and daughters. And all the days of Adam 142 were nine hundred and thirty, and he died” (Gen. 5:3–5). 3. Was it not true when I said at the beginning that in the Divine Scripture nothing can be found written simply and in vain? And now with what precision this blessed prophet expressed himself. “Give birth,” he says, “Adam and give birth... after his own kind, and after his own image, and he will call his name Seth.” And about the first-born, i.e. he didn’t say anything like that about Cain, already making it known in advance about his inclination towards evil; and rightly so: Cain did not retain his fatherly morals, but immediately turned to evil. Here Moses says: “in his image and in his likeness,” i.e. (Adam gave birth to a son) homogeneous to the one who gave birth, with the same virtuous properties, revealing in himself through his deeds the image of the father, who can with his virtue reward the elder (son) for the crime. Here Scripture, saying: “in his own image and in his likeness,” tells us not about physical features, but about the state of mind, so that we know that this son (Seth) will not be the same (like Cain). Therefore, the mother, giving a name to this son, gives it with gratitude, and attributes the birth of the child not to nature and her own ability to give birth, but to the power of God, which aroused nature to birth, and says: “And he called his name Seth, saying: For God has raised up another seed instead of Abel, whom Cain killed” (Gen. 4:25). Look how precise the words are. She didn’t say: God gave it to me, but resurrect me. Notice how this expression has since then, although not clearly, indicated the beginnings of the resurrection. She seemed to say this: instead of the dead one, he resurrected this one for me. Although he, he says, fell to the ground from his brother’s hand and suffered death, the power of God raised him up in his place. Since the time of resurrection had not yet come, God did not raise up the fallen one, but another in his place, which is why Eve says: “For God, raise up another seed instead of Abel, whom Cain killed.” Have you seen your wife's gratitude? I saw the Lord’s love for mankind—how quickly did He give them (Adam and Eve) consolation? Let us all imitate Eve and attribute everything to the highest grace, because although nature acts, it is not by its own power, but in obedience to the command of the Creator. And let wives never complain if they do not give birth, but with a grateful heart let them resort to the Creator of nature and from Him, the Lord of nature, ask (for childbearing): let the birth of children not be attributed either to marital cohabitation or to anything else, but to the Creator of all things, Who, just as He called your nature from non-existence into being, can also correct its shortcomings. So Eve turned the very thing that was the cause of grief for her into an incentive to glorify, and attributes everything to the Lord, saying: “God raised up another seed instead of Abel, but Cain killed him.” Do you see how she not only did not complain and did not say a single sad word (the Divine Scripture would not have missed it if something like that had been said by her), on the contrary, having generously endured misfortune, she is rewarded with quick consolation and reveals even greater gratitude, proclaiming the goodness of the Lord? Look how generously the Lord gives his gifts. Not only did he bestow another son, but he also shows in advance that this son will also be virtuous. “Give birth,” says Scripture, “after your own appearance and after your own image.” And so that we are immediately convinced of the virtue of this son, look how he himself, in the name of his own son, expresses his God-loving soul. “And Seth,” it is said, “became a son, and he called his name Enos. This is the hope of calling on the name of the Lord God” (Gen. 4:26). Here is a name that is brighter than a diadem, more brilliant than purple! What could be more blessed than a person who adorns himself with the invocation of God and bears this very (invocation) instead of a name? Do you see how even in the simplest names, as I said at the beginning, a great wealth of thoughts is hidden? Here (in the naming of children) not only the piety of the parents is shown, but also their great care for their children - how from the very beginning they taught the children born to them, with the very names they gave them, to cleave to virtue, and not in the way names are given now - simply and as it happens. Let the child be called by the name of his grandfather or great-grandfather; but the ancients were not like that: they tried in every possible way to give children names that would not only arouse those receiving these names to virtue, but also serve as an instruction in all wisdom for all others and for subsequent generations. We will see this further in the course of the word. We will not assign random names to children, we will not give them the names of fathers, grandfathers, great-grandfathers and people famous in their family, but the names of holy men who shone with virtue, who have acquired great boldness from God. However, neither parents nor children receiving names should rely on these names, because a name without virtue does not bring any benefit. The hope of salvation must be placed in the practice of virtue and not boast either by name, or affinity with holy men, or anything else, but by the righteousness of one’s deeds; and it is better to say, not to be proud of this either, but then especially to humble and humble ourselves, when we have managed to collect the great wealth of virtue, since in this case we will faithfully preserve the wealth we have collected, and will attract the favor of God to ourselves. That’s why Christ said to his disciples: “Whenever you have done all things, say, ‘We are unworthy servants’” (Luke 17:10). Thus He humbles their minds and instills in them to be modest and not to be proud of good deeds, but to know that the greatest of all virtues is for a virtuous person to remain humble. 4. But let us return again to the subject of the word and look at those born in the subsequent time. We can hope that little by little we move forward, we will find an even greater treasure, a great and inexpressible wealth. “And while Enosh lived, this son of Seth, a hundred and ninety years old, he begat Cainan, and Cainan... begat Maleleel, and... Maleleel... begat Jared,... Jared... begat Enoch. And Enoch lived a hundred and sixty-five years and begat Methuselah. Enoch, says the Scripture, please God, and Enoch lived until he begat Methuselah two hundred years, and begat sons and daughters: and the days of Enoch were three hundred and sixty-five years, and Enoch pleased God, and not being found, God cast him away" (Gen. 5:9-24). Wasn’t it true when I said that, going further, we will find great and ineffable spiritual wealth in these names? Notice here, beloved, the virtue of the righteous, and the excessive love of the good God, and the accuracy of Divine Scripture. “Live,” it says, “Enoch a hundred and sixty-five years and give birth to Methuselah, and please,” it says, “Enoch to God, to give him Methuselah.” Hear this, both husbands and wives, learn the virtues of the righteous, and do not think that marriage prevents you from pleasing God. For this reason, the Divine Scripture pointed to this more than once, saying that (Enoch) gave birth to Methuselah and then pleased (God), and again repeating the same thing: “and please whatever he begets,” so that no one would think that marriage is an obstacle to pleasing God. If we are awake, then neither marriage, nor raising (children), nor anything else can prevent us from pleasing God. So he (Enoch), being of the same nature as us and (living then) when the law had not yet been given, the Scripture did not teach, and nothing else led to wisdom, by himself and by his own will he pleased (God) so much that he was still alive and did not taste death. If, beloved, marriage and raising children were an obstacle to the path of virtue, then the Creator of all things would not have introduced marriage into our lives, so that we would not suffer harm in the things necessary and most necessary. But since (marriage) not only does not hinder us in a life pleasing to God, if we want to stay awake, but also provides us with a great help in taming the ardent nature, not allowing the sea to worry, but constantly encouraging the boat to sail into the pier, then God has given such consolation to the human race. And this righteous man proves that my words are true. “After giving birth,” says the Scripture, “Methuselah, please Enoch God”; Moreover, he labored in virtue for a considerable number of years, but, as Scripture says, two hundred years. And since, after the primordial crime, a man was found who ascended to the very heights of virtue and, by pleasing God, rewarded 143 for the sin of his forefather, then look at the excessive love of mankind of the good God. Just as He found a man who could reward Adam for his sin, He makes him live, showing by his very deed that He condemned the one who accepted the commandment (Adam) for violating it, and not because of his desire to subject our race to death. “And Enoch,” says the Scripture, “pleased God, and not being found, God cast him away.” Do you see the wisdom of the Lord? He converted 144 alive, but did not grant immortality, so as not to weaken the fear of sin in the human race; He left (this fear) in full force among people. Therefore, He wants to obscurely and secretly, so to speak, cancel the sentence pronounced on Adam. But he does not do this explicitly, so that fear serves as an admonition. Therefore He transposed the well-pleasing Enoch. And if anyone wants to be curious and ask: where did he move him, and is he really still alive, then let him learn not to be carried away by human considerations and not to inherit with curiosity the works of God, but to believe what is said (in Scripture). When God proclaims something, it should not contradict His words, but what is proclaimed from God, even if it was not visible to the eye, must be considered more reliable than what is subject to our gaze. That God moved Enoch, moved him alive and not having tasted death, so that for his good pleasure (to God) he became higher than the sentence pronounced on the human race, the Divine Scripture said about this; but where he moved him, and how he lives now, this was not added. Have you seen the goodness of the Lord, how He, having found a virtuous man, did not deprive him of the dignity that he bestowed on the first man before breaking the commandment, and thereby made us understand that if he had not preferred the seduction of this commandment, he would have been rewarded with the same or even greater benefits? “And Methuselah lived a hundred and eighty-seven years,” says the Scripture, “and gave birth to Lamech. And Lamech lived a hundred and eighty years 146 ... and gave birth to a son, and he called his name Noah, saying, “Surely this 147 will give us rest from our deeds and from the sorrow 148 of our hands, and from the land which the Lord God has cursed” (Gen. 5:25, 28-29). See again in the name of the one now born from Lamech the greatness of the mysteries, the lofty prophecy and the ineffable love for mankind of the good God. Since, according to his foreknowledge, he foresaw the future, seeing that the wickedness of people was increasing, by the name of his son he predicted disasters that would befall the entire human race; so that people, having come to their senses even through fear, would refrain from sin and turn to virtue. Notice also the long-suffering of the Lord: for how many years does He give a prediction, in order to thus show His love for mankind, and to take away any excuse from those who will be punished! But maybe someone will say: where did Lamech get such a great gift of prediction? After all, Scripture does not mention that he was a virtuous and wonderful man. Do not be surprised, beloved: the Lord, the Wise and Compassionate, often allows unworthy people to predict wonderful and great things, and this is not only in the Old Testament, but also in the New Testament. Listen to what the evangelist says about Caiaphas, the Jewish high priest: “This is not what he said about himself, but the bishop prophesied this year, that Jesus wanted to die not only for the people, but also to gather the scattered tongues into one” (John 11:51). You will find again that something similar happened with Balaam. Having been called to curse the (Jewish) people, he not only did not curse, but also predicted great and wonderful things, not only about this people, but also about the coming of the Savior (Num. 24). Do not be surprised that even now Lamech, giving a name to his son, gives him such a name (Noah); but attribute everything to God, who arranges everything through His skillful wisdom. “And he called his name Noah,” and this name means: “tranquility.” So, (Lamech) calls peace the universal destruction that was to take place after so many years, just as Job says: “death is a man’s rest” (Job 3:23). In fact, since wickedness causes much and much greater labor, its cessation and destruction, which was to be accomplished through the flood, is called tranquility. “And he called,” he says, “his name is Noah,” then, explaining to us the meaning of this name, he says: “this one will give us rest from our deeds,” i.e. will turn away from wickedness, “and from the sorrow of our hands” - again the same thing, i.e. from evil deeds. Scripture speaks about it this way not because the hands were sad, but because through their activities and evil deeds the sorrows of people multiplied. “And from the earth that the Lord God cursed,” i.e. free us from all the disasters that weigh upon us, from the labors and sorrows inseparable from the cultivation of the land, which was cursed for the crime of the first man. Think now, beloved, how this child, growing little by little, served as a lesson for all who saw him. As soon as anyone asked about the name of this child, the meaning of the name immediately told him about the death that lay ahead for the people. If someone, out of inspiration, simply said that this would happen, such a prediction would be consigned to oblivion, and not everyone would know about the severe punishment; and now this man, who lived before the eyes of everyone, reminded everyone of the wrath of God in a timely and untimely manner. And so that we know with certainty how long this son (Lamech) in his own name exhorted everyone to abandon wickedness, cleave to virtue and thereby avoid such a great wrath of God, (Scripture) says: “And Noah was five hundred years old and gave birth to Noah three sons” (Gen. 5:32). So another righteous man, with his wife and children, greatly pleased God, choosing, in spite of everyone (his contemporaries), the path of virtue, and did not encounter any obstacles either from marriage or from raising children. But at the same time, one cannot help but be amazed at the inexpressible long-suffering of God and the extreme ingratitude of the people of that time. For five hundred years this righteous man cried out and testified in his name about the flood that was about to happen throughout the entire universe due to the increase of wickedness; and at the same time they did not want to lag behind wickedness. But the philanthropic God, even after such a prophecy, and after so many years, does not yet inflict punishment, but wanting to show greater patience, adds a considerable number of years to the measure of His condescension. He created the human race not to punish it, but quite the contrary, to give it the enjoyment of countless blessings. That’s why you see how He slows down and postpones punishments everywhere. But so as not to burden your memory with many objects, we will stop the word here, postponing the rest until the next day. 6. Let us listen to this, beloved, not simply, but let us learn to care about virtue and place high value on pleasing God; Let us not refer to managing the house, or caring for a wife, or taking care of children, or anything else, and think that with this we can sufficiently justify ourselves in a careless and careless life; Let’s not utter empty and meaningless words: I am a layman, I have a wife and am concerned with children. Many people have the custom of saying this when we urge them to strive for virtue or diligently practice reading the Scriptures. It’s none of my business, they say; Have I renounced the world, am I a monk? What are you saying, man? Are monks alone meant to please God? God “wants all men to be saved and to come into the understanding of truth” (1 Tim. 2:4), and does not want anyone to neglect virtue. Listen to what He himself says through the prophet 150: “I do not want the sinner to die,... but he will turn and live” (Ezek. 18:23). Tell me, was this righteous man in any way hindered by cohabitation with his wife or caring for children? So, I ask you, we will not deceive ourselves, but the more we are burdened with these worries, the more we will take medicine from reading the Divine Scripture. After all, these people were of the same nature as us; Moreover, they did not have so many motives conducive to virtue. So, what excuse will we deserve, who enjoy such teaching, and have been awarded such great grace, and have benefited from heavenly help, and have received the promise of unspeakable blessings, if we do not achieve the measure of virtue of the ancient men? If only we want to be attentive, then what has been communicated to us today is enough to make us love virtue and not at all think that for us anything can serve as an obstacle to the path of virtue. If those who lived before the law, through the inspiration of nature alone, achieved such high virtue, then what can we say, who, with such benefits, after the coming of Christ and after countless miracles, are so far from virtue? Therefore, I ask, let us not go through superficially, but carefully read what is contained in the Divine Scripture, so that, using it, we can someday, albeit late, cleave to godly virtue. If we begin to announce this spiritual teaching to you every day, and you remain with the same carelessness, then what benefit will you receive from continuous instruction? And what consolation will there be for us when we see that our great work remains useless and there is no true success from our efforts? After all, tell me, are we not composed of two natures, i.e. from soul and body? Why don’t we take equal care of one and the other, but we try to serve the body in every possible way - we give money to doctors, and we ourselves take great care of it, and we dress it in expensive clothes, and we feed it more than it needs, and we want it to be in constant peace and not to be disturbed by any illness at all, and if anything disturbs it, then we use all means to ward off troubles? Such is caring for the body, which is lower in its essence: but how, tell me, can we equate soul and body? If you want to see the difference between them, then look how insignificant the body becomes when the soul leaves it. So you, who take such great care of the body, why and why do you care so little about the soul, and do not want to give it its characteristic food, i.e. instruction from the Divine Scripture, nor to apply useful medicines to her wounds and ulcers, which destroy her strength and weaken her vigor, 151, on the contrary, you leave her in neglect, when she melts away from hunger, and from ulcers she decays, and serves as prey, as it were for dogs, of evil and unclean thoughts that torment her and crush her entire strength? For this reason, not as much as we care about the visible body, we also care about the incorporeal and invisible soul; whereas taking care of her is not only convenient and easy, but also does not require costs or any labor? So, as for caring for the body and healing bodily diseases, it is necessary to spend a lot of money - partly on doctors, partly on all other needs, i.e. for food and clothing - not to mention the fact that many people spend them with great immoderation and beyond their needs. And in relation to the soul, nothing of the kind is needed, but if, just as you deliver food to the body every day and spend money on it, you want to not allow the soul to die of hunger, but you will give it appropriate food, i.e. instruction from Scripture and from spiritual teaching (“man shall live not on bread alone,” says Scripture, “but on every word that proceeds from the mouth of God” (Matthew 4:4)), then you will make the best use of it and pay due attention to what is most precious to us. Therefore, just as you provide the body with different clothes, taking into account the different seasons and the variety of clothes, so do not allow the soul to walk naked without good deeds; dress it in decent clothes: through this you will immediately restore it and bring it back to its natural state of health. What kind of clothing is this for the soul? Almsgiving and generosity to the poor: this is the most beautiful garment of the soul, this is its bright clothing. And if you want not only to provide her with a robe, but also to decorate her like a body, then add assistance consisting of prayer and confession of sins, and do not cease to wash her face with continuous tears. Just as you wash your bodily face every day with all care so that no impurity that disfigures it is visible on it, try to do the same with your soul, and wash it every day, shedding hot tears. With this (tear) water, washing away impurities, the soul becomes brighter. And since very many wives, out of great delicacy, neglecting the apostolic commandment, which commands them not to adorn themselves with braided hair, gold, pearls, or costly clothing (1 Tim. 2:9), adorn themselves with great luxury; and not only wives, but also pampered husbands bring themselves to the weakness of their wives, putting rings on their hands and adorning themselves with many expensive stones, which they should be ashamed of and blush at. Put on a body, even a beautiful one, they make it ugly; on the contrary, those placed on the soul, even an ugly one, bring it great beauty. But how, you say, is it possible to place these jewels on the soul? Again with the hands of the poor: they, accepting (alms), impart beauty to the soul (of the giver). Give them your jewels and scatter them into their wombs, and they will bring such beauty to your soul that you will attract the true Bridegroom to yourself with your appearance and acquire countless benefits: having attracted the Lord to you with this beauty, you will have the source of all benefits and possess unspeakable wealth. So, if we want to be dear to the Lord, then, leaving concern for the adornment of the body, let us take care of the beauty of the soul every day, so that we may attract the favor of the man-loving God and receive the ineffable benefits, by the grace and love of our Lord Jesus Christ, with whom to the Father be glory, power, honor, with the Holy Spirit, now and ever, and to the ages of ages. Amen. Further words: καὶ εὐλόγησεν αὐτοὺς - “and bless them”, read in the 70 and in Hebrews. text, Chrysostom does not have. Of course, of course, the death of Abel. Here Chrysostom quotes the words of Scripture, obviously in abbreviation, replacing the word “Adam” with the pronoun “him” and omitting the words: “even as long as he begat him Seth,” usually read in Lucian. and other Greek lists. The words “as long as you’ve lived” are also omitted here. (or moved – μετέθηκεν) Zlat.: Μαθουσάλα ἔτη ἐκατὸν ὀγδοήκοντα ἐπτὰ according to Cottonian. sp. and ev. text and contrary to Lucian. sp., where it reads: Μαθουσάλα ἔτη ἐκατὸν ἐξήκοντα ἐπτὰ – “one hundred and sixty seven”; this evidence is very important for biblical chronology. Zlat.: Λάμεχ ἔτη ἐκατὸν ὀγδοήκοντα according to the Bodleian. sp. and contrary to Lucian. and other sp., where it reads: Λάμεχ ἐκατὸν ὀγδοήκοντα ὀκτὼ - “one hundred eighty-eight years”; in euros the text here is instead 182 years old. Zlat. δὴ ἀναπαύσει, instead of the usual reading in Greek. lists: διαναπαύσει. Zlat.: τῶν λυπηρῶν τῶν χειρῶν - “burdensome, heavy for our hands” instead of the usual Greek. readings τῶν λυπῶν τῶν χειρῶν “the sorrows of our hands.” Zlat.: καὶ τὰ ἔθνη instead of τὰ τέκνα according to the usual text. Zlat.: Οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτολοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτὸν what in ancient Vatik. and Alex. sp. corresponds to: ; this reading is followed by the Slavic text. You might be interested in: