Беседа XVIII

“And he called his wife’s name Adam 113 Life, for she is the mother of all living. And the Lord God made for Adam and his wife garments of skins: and clothed them. And God said 114: Behold, Adam became one of Us” (Gen. 3:20–22). 1. Did you see the Judge’s philanthropy yesterday? Have you seen a study filled with goodness? Have you seen the difference in punishments - how the insidious seducer is punished, how the punishment imposed on the deceived shows God’s great love for mankind? Did you see how useful it was for us to be present at the trial and see how the research was carried out? We learned how many and great blessings Adam and Eve deprived themselves of by breaking the commandment given to them, depriving themselves of that indescribable glory and life, which was almost no worse than that of the angels. We saw the condescension of the Lord, learned what a great evil is carelessness, how it deprives us of the benefits that we have already enjoyed and exposes us to great shame. Therefore, I beg you, let us be vigilant, and let the fall of them (the first people) serve as a medicine for us, and let their carelessness be an incentive for us to be careful, because those who commit the same sins after this are subject to greater punishment, since they did not want to be brought to their senses by examples. And indeed, descendants who sin like the first people are subject to unequal punishment. This can be immediately verified from the words of the wise teacher of the universe, i.e. Blessed Paul, who says: “For those who sin lawlessly will perish lawlessly, and those who sin in the law will receive judgment by the law” (Rom. 2:12). These words mean: those who lived before the law and those who live after the law will not be judged in the same way; those who sin after the giving of the law will suffer the most severe punishments. “For those who sin lawlessly will perish lawlessly,” i.e. the punishment is made easier by the fact that they did not benefit from the guidance and assistance of the law. “And those who sin in the law will receive judgment by the law.” But these, says (the apostle), since they had the law as their guide and despite this did not come to their senses, but sinned like those, they will suffer greater punishment. But let’s also listen to what was read today. “And he called,” says (Moses), “Adam the name of his wife Eve, i.e. life is like the mother of all living.” Look at the thoroughness (in the words) of the Divine Scripture, how it did not remain silent about this, but told us that Adam gave a name to his wife. “He called,” he says, “the name of his wife Eve, which means life, as she is the mother of all living,” i.e. she is the beginning of all people who came from her, the root and foundation of the subsequent generation. Then, having informed us about the naming of the wife, he again shows us the goodness of God, how He does not ignore those created by Him when they were in such shame and nakedness. “And make,” he says, “the Lord God, for Adam and his wife to make garments of leather; and clothe them." Like a compassionate father, who has a noble son, brought up with all care, enjoying all the luxury, living in a beautiful house, clothed in silk clothes and freely using his father’s estate and wealth, seeing later that from such a happy life he has fallen into the abyss of debauchery, deprives him of all this, subjugates him to his power, and having taken off his (rich) clothes, dresses him in poor, often even slave clothes, so as not to to leave in complete nakedness and shame - so the humane God, when (Adam and Eve) became unworthy of that glorious and brilliant robe that clothed them and relieved them of bodily needs, deprived them of all this glory and happiness that they had enjoyed before this grave fall; but at the same time, showing them great mercy and regretting them in their very fall, and seeing that they are covered with great shame and do not know what to do so as not to leave them in complete nakedness and shame, he makes leather vestments for them and dresses them. Such are the machinations of the devil: when he finds those who are obedient to him, then having seduced them with short-term pleasure, casting them into the very depths of evil and covering them with shame and dishonor, he leaves them in this low position for the miserable shame of the spectators. But the Guardian of our souls, seeing them in complete helplessness, does not leave them in this position, but invents a covering for them, and by the poverty of their clothing shows them what kind of clothing they deserve. “And the Lord God made for Adam and his wife garments of skins: and clothed them.” See how Divine Scripture descends (to human concepts). But even now I repeat the same thing that I have said many times: we must understand everything in a God-appropriate manner, and by the word “do” we must understand: commanded. He commanded them to put on leather garments for constant remembrance of disobedience. 2. Let the rich, who adorn themselves with fabrics of worms and dress in silk, hear about this, and let them know how the philanthropic Master admonished human nature from the very beginning. Since the primordial one by the crime of the commandment deserved condemnation to death, meanwhile it was necessary to clothe him with clothes that would cover his shame, then (God) created leather vestments for them, thereby teaching us to avoid a pampered and luxurious life, not to seek an idle and careless life, but to love the harsh one more. But perhaps the rich, indignant at these words, will say: so what? Are you ordering us to dress in leather? I don’t say this, because the first people did not receive those vestments forever; the philanthropic Lord always adds others to his previous blessings. Since the first people, having lost that dispassion and angelic life, subjected themselves to bodily needs, God subsequently arranged for clothing for people to be made from sheep’s wool, but for nothing else than so that it would serve as a cover and so that this rational being would not live, like the dumb, in nakedness and shamelessness. So, let the use of clothing constantly remind us of the lost blessings and the punishment that befell the human race for disobedience. After this, let those who are so carried away by the glitter answer us, that they have no idea about clothes made of sheep’s wool, but put on silk and have reached such a frenzy that they also weave gold into their clothes - we especially see such luxury in the female sex: why, tell me, do you adorn the body and admire such clothes, and don’t you think that this covering was invented instead of the greatest punishment for a crime? Why don’t you listen to blessed Paul, who says: “Having food and clothing, we will be content with these” (1 Tim. 6:8)? You see that you only need to take care that the body is not naked, that it is only covered, and not at all worry about the variety of clothing. But let's move on to what follows. “And God said: Behold, Adam was one of Us, knowing good and evil, and now, lest he stretch out his hand 115 and take from 116 the tree of life, and cut it down, and live forever. And the Lord God drove him out of the sweet paradise, to make the earth from which he was taken” (Gen. 3:22-23). Look again at God's condescension. “And the Lord God said,” says Scripture: “Behold Adam was one of Us, knowing good and evil.” Do you see how simple the words are? Let us understand all this in a godly manner. With these words (Scripture) wants to remind us of the deception with which the devil, through the serpent, deceived (the first people). The devil told them that “if you eat it, you will be like a god” (Gen. 3:5), and they, hoping to become equal to God, dared to taste; therefore, God, wanting to admonish them, bring them to consciousness of sin and show how great their disobedience and excessive deception is, says: “Behold Adam was one of Us.” These words express great shame, which can strike the criminal. Is that why you, God says, neglected My commandment because you dreamed of being equal to God? So you have become what you hoped to be, or better - not what you hoped to be, but what you deserved to be, “behold, Adam was one of Us, knowing good and evil.” This is what the devil, the deceiver, told them through the serpent: “your eyes will be opened, and you will be like gods, seeing good and evil” (Gen. 3:5). “And now, lest he stretch out his hand 117 and touch the tree of life, and cut it down, and live forever.” See from here the Lord’s love for mankind. We need to carefully examine these words so that nothing hidden in this depth can be hidden from us. When God gave Adam the commandment, he commanded him to abstain from only one tree, from which he was subjected to the punishment of death; giving the commandment, he determined this if he violated it, without decreeing anything regarding the tree of life. Since God, as I think and as must be understood 118, created man immortal, he could, if he wanted, together with others, eat the fruits of this tree (of life), which could constantly support his life: therefore he did not receive any (special) commandment regarding this tree. 3. If anyone who is curious wants to find out why it is called the tree of life, then let him know that a person, following his own conclusions, cannot clearly understand all the works of God. So that the man He created, living in Paradise, would have exercise in obedience or disobedience, the Lord was pleased to plant these two trees there: one tree of life, and the other, so to speak, of death, because eating from this latter and breaking the commandment brought death upon man. Since man, having eaten from this tree, became mortal and was already subject to bodily needs, since sin first appeared, for which death was graciously established by the Lord, He does not leave Adam in Paradise, but commands him to leave it, showing that he does this not for anything other than love for him. In order to accurately understand this, it is necessary to read again the words of Divine Scripture: “And now,” he says, “let him stretch out his hand 119 and take from the tree of life, and eat it, and live forever.” Since, he says, man showed great intemperance in relation to this commandment and became mortal, so that he does not dare to touch this tree, which constantly supports life, and does not sin endlessly, it is better for him to be expelled from here. Thus, expulsion from Paradise is a matter of God’s care for man rather than of anger. Such is our Lord: and with punishments no less than with blessings, He shows His providence for us; and he sends punishment to us for our own admonition. So, if He knows that we, sinning with impunity, do not become worse, then He does not punish; in order to prevent our progressive movement for the worse and stop the further spread of sin, He, in His love for mankind, punishes. This is what He did now: caring for the primordial, He commanded it to leave Paradise. “The Lord God drove him out of the paradise of sweetness,” it is said, “to make the earth from which it was not taken.” Again, here, pay attention to the thoroughness (in the words) of Divine Scripture. “The Lord God expelled him from the paradise of sweetness,” he says, “to make the earth, from which it was taken.” So He carries out His sentence and, having brought (man) out of the Paradise of sweets, He forces him to cultivate the land from which he was taken. And these words: “from whom he was taken” were not said without a purpose, but so that (a person) in work would have a constant reminder of his humility and know that this is where his composition comes from, that the essence of his body at the beginning came from the earth: “to do,” he says, that “earth” from which he was composed. What God expressed in His sentence: “By the sweat of your brow, take away your bread” (Gen. 3:19), the same thing is now expressed with the words: “to work the land from which it was taken.” Further, in order for us to know at what distance God removed man from Paradise, Divine Scripture teaches us this too, saying: “And the Lord God took away Adam, and filled him with the sweetness of Paradise” (Gen. 3:24). See how in every circumstance the philanthropy of the universal Lord was expressed and every type of punishment testifies to great goodness. Not only was the exile a matter of philanthropy and goodness, but also that (God) placed him opposite Paradise, so that he would constantly grieve, reflecting daily on what he had lost and to what state he had brought himself. But the sight (of Paradise), even if it aroused unbearable grief in Adam, at the same time, however, also brought considerable benefit: constant contemplation (of Paradise) served as a warning for the mourner for the future, so that he would not again fall into the same (crime). This is how, for the most part, it happens with people: while we possess goods, we still do not know how to use them properly; Having lost them, we become smarter, and then, taught by experience, we begin to realize our carelessness, and thus a change in circumstances makes us understand what we have lost and what evil we have subjected ourselves to. So the command to the one expelled from Paradise to settle near and opposite him was a sign of the greatest care (of God for man), so that this view would remind him and he would benefit from it, and having a strong desire to live, would not dare, like those who were outside Paradise, to eat from the tree. Divine Scripture sets out everything for us, condescending to human weakness. “And set up cherubim and flaming weapons to keep the way of the tree of life” (Gen. 3:24). The carelessness that they (the first people) showed in relation to this commandment was the reason why their entrance to Paradise was so tightly blocked. Think about it - the Lover of Mankind was not content with settling against Paradise, but commanded those forces - the Cherubim and the fiery "convertible weapons" - to guard the path leading there. Not without purpose (Moses) added: “converted,” but in order to teach us that his entrance to Paradise was completely blocked, since that weapon, turning, blocked all the paths leading there and constantly aroused fear and memory in him. 4. “And Adam knew Eve his wife” (Gen. 4:1). Notice when it happens. After disobedience, after expulsion from Paradise, then married life begins. Before the disobedience (the first people) lived like angels, and there was no (talk about) cohabitation. And how could this be when they were free from bodily needs? Thus, in the beginning life was virginal; when, through the carelessness of (the first people), disobedience appeared and sin entered (the world), virginity flew away from them, since they became unworthy of such a great good, and instead the law of marriage came into force. Think, beloved, how great the dignity of virginity is, how high and important this state is, how it exceeds human nature and requires help from above. That those who decide to choose virginity, and being in the body, live like incorporeal forces, listen to the words of Christ spoken to the Sadducees. Raising the question of the resurrection and wanting to know (the opinion of Jesus Christ), they said: “Teacher! We had seven brothers: the first, having married, died childless and left his wife to his brother; and the second died and, having no seed, left his wife to his brother; likewise the third, and the fourth, and the fifth, and the sixth, and the seventh. So, in the resurrection, which of the seven will she be the wife of? After all, everyone had it” (Matthew 22:24–28; Mark 12:19–23; Luke 20:28–33)? What did Christ answer them? “You are deceived, not knowing the Scripture or the power of God. On Sunday they neither marry nor commit violence, but like Angels... they are” 121. Do you see how those who, out of love for Christ, have chosen the lot of virginity, both living on earth and being clothed with the body, imitate the angelic life? Therefore, as great and lofty as this feat is, so great and even greater are the crowns and rewards and benefits promised to those who, along with virginity, strive in other virtues. “And Adam,” it is said, “knew Eve his wife, and when he conceived, he begat Cain” (Gen. 4:1). Since sin entered through disobedience and the sentence made the first people mortal, Almighty God, having arranged, in His wisdom, the continuation of the human race, deigned for it to multiply through marriage. “And (Eve) said: Man is acquired by God.” Look how the punishment made the wife more prudent: she attributes the birth of the child not to nature, but to God, and (by this) reveals a feeling of gratitude in herself. Do you see how the punishment served as an incentive for them to reform? “Acquires,” says Eve, “man by God”; It was not nature that gave me the child; he was bestowed by heavenly grace. “And he was about to give birth to his brother Abel” (Gen. 4:2). Since she was grateful for the birth (of her first son) and grateful for the first benefit, she received the second. This is our Master: if we reveal our gratitude for the gifts we have received and confess the Benefactor, He will extend His mercies to us. So Eve, for the fact that she attributed the birth (of Cain) to God, receives another child. The birth of children has already become the greatest consolation for people when they became mortal. That is why the humane God, in order to immediately, at the very beginning, soften the severity of punishment and take away the terrible appearance of death, granted the birth of children, revealing in it, so to speak, the image of the resurrection and arranging it so that others would rise in the place of those who fell (died). “And it came to pass,” it is said, “Abel is a shepherd of the sheep; Cain should not make the earth” (Gen. 4:2). Divine Scripture tells us about the occupations of each of those born, (namely) that one of them led the life of a shepherd, and the other cultivated the land. “And it came to pass from day to day that Cain offered an offering to the Lord of the fruits of the ground 122” (Gen. 4:3). See how the Creator of nature put knowledge into the conscience. Who, tell me, led him (Cain) to this idea (about making a sacrifice to God)? None other than the knowledge placed in conscience. “Bring,” he says, “a sacrifice to the Lord from the fruits of the ground.” He knew and understood that he must bring (to God), as the Lord, some kind of fruit from his estate; not because God needs it, but in order to show his gratitude by enjoying such a great benefit (of God). God does not need anything and does not require anything from us; but, condescending to us, out of His inexpressible love for mankind, He allows this (sacrifices to be offered to Him) for the sake of our salvation, so that the knowledge of the Lord may serve as a school of virtue for human nature. “And Abel shall bring him also some of his firstborn sheep” (Gen. 4:4). It was not without purpose and not in vain that at the very beginning of the conversation I told your love that our Lord does not look at the differences in faces, but rewards intention, experiencing spiritual disposition. So, look, it was and now. Therefore, beloved, let us carefully listen to what has been said and see what Scripture says about Cain and what about Abel; Let us not pass this story without attention, because Divine Scripture does not say anything simply and how it will happen; every syllable, every even line contains some hidden treasure; This is the property of everything spiritual. So what does Scripture say? “And it came to pass from day to day that Cain offered an offering to the Lord of the fruits of the ground: and Abel offered both of his firstborn sheep and of their fat” (Gen. 4:3–4). 5. The more insightful ones already understand what is said from the reading itself. But since we must take care of everyone in general - because spiritual teaching does not know differences - then we will reveal these words to you more clearly, and for this purpose we will repeat them again. “Cain,” it is said, “bring a sacrifice to the Lord from the fruits of the ground,” then, wanting to tell us about Abel, the Divine Scripture says that he also made a sacrifice from his shepherd occupation: “bring also to that one from your firstborn sheep and from their fat.” Look how Scripture shows us his God-loving intention and what he brought not just from the sheep, but from the “firstborn,” i.e. expensive, selected; further, that from these firstborn (he brought) the most precious things: “and from their fat,” it is said, from the most pleasant, the best. Scripture does not notice anything like this about Cain, but only says that he brought “a sacrifice from the fruits of the ground,” which, so to speak, came across, without any effort or analysis. I say again and will not stop saying: God accepts our offerings not because He needs them, but because He wants our gratitude to be expressed through them. The one who brings to God and, moreover, what belongs to Him, who understands the difference in nature (Divine and human) and the fact that man is awarded such an honor, should, if possible, fulfill his duty 123 and bring the most precious thing to God. But look, beloved: whoever from here had the means to know his duty is justly punished, losing his salvation through carelessness. After all, he did not have any mentor, and this one did not have a leader and adviser, but each began such a sacrifice at the inspiration of conscience and wisdom given to the human race from above; but difference in intentions and carelessness of will were the reason why the offering of one was accepted and the other rejected by God. “And God looked upon Abel and his gifts” (Gen. 4:4). Look how what is said in the Gospel is fulfilled here, that “the first will be last, and the last will be first” (Matthew 19:30). So the one who had the advantage of birthright and who made the sacrifice before turned out to be worse than his brother, because he did not bring it as he should have. When they both made a sacrifice, “and looked upon,” says the Divine Scripture, “God is upon Abel and on his gifts.” What does it mean: “and look away?” This means: he accepted, praised the intention, crowned the disposition, was, so to speak, pleased with what was accomplished. If we talk about God and dare to open our lips about that immortal Nature, then, being people, we can only imagine this with the help of language. But here’s what’s amazing (here): “God look upon Abel and his gifts,” he says. The Scripture called the bringing of sheep gifts, because they brought what was precious, choice, and immaculate. So God looked upon Abel because he made the offering with pure disposition; He also looked upon the gifts brought not only because they were clean, but because in all respects they turned out to be precious, both according to the disposition of the one who brought them, and because (the sheep) were the firstborn, and, moreover, chosen, “and from their fat,” and from these the very best. “And God,” it is said, “respected Abel and his gifts; but Cain and his sacrifices he had no regard for” (Gen. 4:4–5). Since Abel brought it with the proper disposition and from a sincere heart, then “he looked upon,” it is said, “God” - that is, he accepted, approved, praised; He called what he brought gifts, in order to honor the favor of the one who brought it. “But Cain and his sacrifices are not heeded.” Notice the accuracy (in words) of Scripture. In a word: “not heeded,” it showed the rejection of what was brought, and by the name of the fruits of the earth brought by sacrifice, it inspires us with something else. Look, in fact, how Scripture makes it clear both by the very events and by words that the Lord wants all this from us 124 so that our inner dispositions are revealed in our deeds and we know that we are under the dominion of the Lord and Creator, Who brought us from non-existence into being. Having called sheep gifts and the fruits of the earth sacrifices, Divine Scripture teaches us that the Lord is not looking for the bringing of the dumb and the fruits of the earth, but only spiritual disposition. Therefore, now, depending on the location, one was accepted with a gift, and the other was rejected with a sacrifice. The words: “look at Abel and his gifts, but do not pay attention to Cain and his sacrifices” - we will understand it in a Godly manner. With these words, Scripture wants to say that God imparted to them the knowledge that He was pleased with the disposition of the one, and rejected the folly of the other. This was done by God; Let's see what comes next. “And Cain 126 was greatly saddened,” it is said, “and his face fell away” (Gen. 4:5). What does it mean: “And they made Cain very sad”? His sadness came from two reasons: not only from the fact that he himself was rejected, but also from the fact that his brother’s gift was accepted. “And Cain was greatly saddened,” it is said, “and his face fell.” What made him sad? These two circumstances saddened him: and the fact that the Lord did not accept his sacrifice; and that the brother's gift was favorable to Him. It was necessary, having learned the reason from what happened, to correct the error, because our humane Master does not so much turn away from us when we sin, but in such a case when we are stuck in sin; but he (Cain) did not care at all about this (correction). 6. And in order for you to be fully convinced of this and see the ineffable greatness of God’s love for mankind, notice in real events the abundance of goodness and the greatness of God’s mercy. Когда Он увидел, что Каин чрезмерно опечалился и готов, так сказать, утонуть в волнах печали, то не презрел его, но то же человеколюбие, какое показал Он к отцу его, после тяжкого греха его, когда дал ему случай к оправданию и отверз двери к дерзновению, словами «где еси?» - such philanthropy is now shown towards (Cain), who turned out to be so unreasonable and ready, as it were, to plunge into the abyss; stretching out his hand (of help) and wanting to give him a chance to correct his wrongdoing, he says to him: “For how long have you been sorrowful and how long have you fallen from grace? Food, if you brought the right, but did not share the right, have you not sinned? Be silent: his message is addressed to you, and you will possess it” (Gen. 4:6-7). Look, beloved, what an unspeakable condescension of care! God saw that Cain was overwhelmed, so to speak, by the passion of envy: see how He, in His goodness, applies the appropriate medicine to immediately raise him and prevent him from drowning. “For ever wast thou sorrowful, and for all that thy countenance fell”—why, i.e. Are you overcome by such sadness that you even show the depth of grief on your face? “How has your face fallen?” Why did what happened touch you so much? Why did you not fulfill your duty? You did not sacrifice to a person who could be deceived. Don't you know that I do not desire offerings, but the sincere favor of those who bring them? “In what way were you sorrowful and in what way did your face fall? Food, even if you brought this right, you didn’t share the right, didn’t you sin”? That it occurred to you to make an offering is commendable; and the fact that you unjustly divided (chose the fruits for sacrifice), this was the reason that what you brought was rejected. The one offering to God must take great care in dividing; and no matter how great the difference is between the Receiver and the Offerer, the same difference must be made in the selection (of the sacrifice). But you didn’t think about it at all, and simply brought what happened: therefore, what you brought could not be accepted. But just as your disposition, with which you made the offering, without at all thinking about the difference (between the Receiver and the offerer), was the reason that the sacrifice you brought was rejected, so the proper disposition of your brother, who showed great diligence in choosing (the sacrifice), made his gifts favorable. However, even at the same time, I do not want to punish you for your misconduct, but I only point out your sin and give you advice, which if you want to accept, then you will correct your sin and will not fall into worse evil. What then? You have committed a sin, and a great sin, but I do not punish for it, because “I am a lover of mankind and do not want the sinner to die, but to be converted... and live to be him” (Ezek. 18:23). Since you have sinned, then “be silent”, calm your thoughts, free yourself from the pressure of the waves besieging your soul, tame your excitement, so that you do not add another grave sin to your previous sin, so that you do not decide to commit some irreparable evil. Do not give yourself up to the evil demon. “You have sinned, be silent.” God already knew in advance that (Cain) would rebel against his brother, and with these words he warns him. As God, who knows the secrets of the soul, He knew the heart movements of Cain: therefore, in a long exhortation and merciful words, He offers him decent medicine and does everything on His part, although (Cain) rejected the medicine and plunged into the abyss of fratricide. “You have sinned, be silent.” Do not think, says God, that I, having rejected your sacrifice for improper disposition and accepted the gift of my brother for his true disposition, am depriving you of primacy and taking away your birthright. “Be silent”: although he was honored by Me and his gift was accepted, but “his appeal is to you, and you have it” - so, even after this sin, I leave behind you the advantage of the birthright and I command him to be under your power and authority. Look at the Lord’s love for mankind, how with these words He wants to tame the rage and fury of Cain and keep him from rebelling against his brother. Seeing the movements of his thoughts and knowing the cruelty of his murderous intentions, God wants in advance to soften his heart and calm his mind, and for this he subjugates his brother to him and does not take away his power over him. But even after such care and after such healing, Cain did not receive any benefit. Such is the difference in the internal disposition (of Cain and Abel), such is the power of evil! 7. But so that, extending the word further, we should not be a burden to your love; and our conversation, striking your ears, did not seem boring, we, stopping the word here, ask you, zealous listeners, to hate actions like (Cain’s) and, having completely turned away from sin, with great zeal and with all your heart turn to the commandments of the Lord, especially after so many and such examples. None of us (in our own defense) can any longer resort to ignorance. If he, I mean Cain, although he could not point to any of his ancestors who would have committed a crime similar to his, was nevertheless subjected, as you will later learn, to an unbearable and severe punishment, then what should we suffer when we sin in the same way, or even worse, after such an abundance of grace? Will eternal fire, an undying worm, gnashing of teeth, pitch darkness, fiery Gehenna and other inevitable executions befall us? There is no longer any excuse left for us when we live so carelessly and carelessly. Don’t we all know what should be done and what should not be done, that those who do the first (good) will receive victorious crowns, and those who fall into the last (sin) will be subjected to extreme torment? Therefore, I ask, beg and conjure, may our meeting in this place not be fruitless, but may deeds follow the hearing of words, so that, having a completely calm conscience and from this being nourished by good hopes, we can easily cross the dangerous sea of this life, enter the harbor of God’s love for mankind and receive those ineffable benefits that the Lord promised to those who love Him, by the grace and mercy of His Only Begotten Son, with whom to the Holy and worshiped Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen. Zlat. reads: γυναικὸς αὐτοῦ according to Lucian. and other lists, contrary to Alex., where αὐτοῦ, which is also in Hebrew, is missing. Masoret. text. Zlat. – ὁ Θεὸς according to Lucian. sp.; in Alexander. and other sp. and in euros Masoret. text Κύριος ὁ Θεὸς - “Lord God.” Zlat. τὴν χεῖρα αὐτοῦ according to Heb. Masoret. text; in Lucian., Alex. and other lists of αὐτοῦ is missing; see, however, further in part 2. Zlat. ἀπὸ τοῦ ξύλου according to Lucian. sp.; in Alex. sp. ἀπὸ is missing. Zlat is here. according to the text of Min's patrolology, reads τὴν χεῖρα without αὐτοῦ and then instead of λάβη ἀπὸ τοῦ ξύλου otherwise: καὶ ἅψηται τοῦ ξύλου. (ὡς ἡγοῦμαι καὶ ἔστι συνιδεῖν) Again τὴν χεῖρα without αὐτοῦ, but then λάβη ἀπὸ ξύλου. Zlat.: καὶ ἐξέβαλε Κύριος ὁ Θεὸς, and the Divine name, not readable in Hebrew. text, nor in the lists of Greek. translation, obviously taken from the previous verse for clarity of speech. Zlat.: ἀλλ᾿ εἰσὶν ὼς άγγελοι; the reading is obviously shortened in comparison with the Gospel text of Matthew and Mark. Zlat. τῷ Κυρίῳ according to Lucian. and other Greek lists, as well as Heb. text, and contrary to the Bodleian book, where it is put instead τῷ` Θεῷ, adopted by the Slavs. Bible. those. - Sacrifice and offerings. Chrysostom here follows the usual reading of the translation of the 70, also retained in Lucian. sp. καὶ ἐλύπησε τὸν Κάῖν λίαν . In further words: καί συνέπεσε τὸ πρόσωπον αὐτοῦ similarity of reading Zlat. with Lucian. sp. clearer, since in Alex instead. sp. reads: καὶ συνέπεσεν τῷ προσόπῳ - “and his face fell.” You might be interested in: