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but falsely claiming for themselves the saving name for the deceit and harm of those who are able to pay attention to a name and appearance 15 rather than to truth. Let no one, therefore, tear away the old things from Christ, nor suppose that any of the ancients were saved without Christ, nor let anyone call those who now teach falsely and counterfeit the truth and prepare vain appearances of churches, both outside the truth and alien to Christ, let no one call such people Christians nor choose communion with them; for it is not permitted, since the sacrifice is not brought out of the holy house nor offered in communion to those "outside."

16 And for the glory of the Lord we see it prefigured that the lamb is to be "perfect" and "male" and "a year old." "Perfect," because Christ alone is without want in all virtue and in every way blameless and from the beginning and to the end in need of no righteousness, as he himself says: "For thus it is fitting for us to fulfill all righteousness"; wherefore also all the sacrifices were offered perfect and without blemish, because they were all sacrificed as a type of Christ, and God commanded the priests to be sound and perfect in their bodies, because they were all a type of the true priest.

17 And the lamb is "male," because he is also ruling, having leadership by nature, just as the male has physical leadership over the female; for by nature and in truth Christ is leader and king, being a heavenly man, and ranked with us as a brother according to the fleshly nature, but presiding as master according to the spiritual divinity. 18 Wherefore he himself is indeed the only bridegroom of all humanity as his bride, and John, the greatest of the prophets, is not the bridegroom, who indeed says concerning Christ and himself, concerning Christ: "He who has the bride is the bridegroom," and concerning himself: "But the friend of the bridegroom, who stands and hears his voice, rejoices greatly at the bridegroom's voice; therefore this joy of mine is fulfilled," nor indeed are the apostles bridegrooms of the church, although having received likeness to Christ by grace and having become sons of Christ through the spirit of Christ, but what does the blessed Paul say? "For I betrothed you to one husband, to present you as a pure virgin to Christ."

19 Therefore the Lord is truly leader and master and king, not only because he was God among men, but also according to his pre-existing divinity, because he is by nature king of all creation, not having received kingship by grace, but possessing it in truth and by his generation from the Father; and further, the lamb is "a year old," which signified that the Lord was new upon the earth and had nothing of the oldness that is in men.

20 If, therefore, anyone says the Lord is a mere man and places Christ in our nature, for him the lamb is not "perfect" nor "without blemish," for no man is without blemish, for him the lamb is not "male," for no man has natural and complete leadership over his fellow men; and he who numbers the Lord among creation and says he has a graced, not a true, divinity, neither does he have a "male" lamb sacrificed for him, for he did not know the king by nature but turns to another who is not by nature nor in truth; but also if anyone attributes <ti> anything of human oldness to Christ or dares to say he is susceptible to sin or subject to the slavery of the law or subject to death by necessity, this one does not have a "year-old" lamb, nor has he perceived the newness that is in Christ.

21 It remains to understand the symbol of the lamb and of the kid. The lamb, then, according to Isaiah, is a symbol of the gentleness of Christ; "For as a sheep" "he was led to the slaughter, and as a lamb before its shearer is silent," but the kid according to the law is a sacrifice for sin. "A male goat," for it says, "from the goats 22 for a sin offering." Therefore, having been brought gentle as a lamb, he was sacrificed for sin as a male goat, through his gentleness giving himself for the of men

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ἀλλὰ κενῶς ἐπιφημιζούσας ἑαυταῖς τὸ σωτήριον ὄνομα πρὸς ἀπάτην καὶ βλάβην τῶν ὀνόματι καὶ σχήματι 15 μᾶλλον ἢ ἀληθείᾳ προσέχειν δυναμένων. Μήτε οὖν τὰ παλαιά τις ἀπορρηγνύτω Χριστοῦ μηδὲ ἄνευ Χριστοῦ σώζεσθαί τινα τῶν προτέρων ὑπονοείτω, μήτε τοὺς νῦν παραδιδάσκοντας καὶ τὴν ἀλήθειαν παραχαράττοντας καὶ μάταια παρασκευάζοντας ἐκκλησιῶν σχήματά τε τῆς ἀληθείας ἐκτὸς καὶ ἀλλότρια Χριστοῦ, τοὺς τοιούτους μήτε χριστιανοὺς ὀνομαζέτω τις μήτε κοινωνίαν αἱρείσθω πρὸς αὐτούς· οὐ γὰρ ἔξεστιν, ἐπείπερ οὐκ ἐκκομίζεται τῆς ἱερᾶς οἰκίας τὸ θῦμα οὐδὲ εἰς κοινωνίαν τοῖς "ἔξω" προφέρεται.

16 Εἰς δὲ τὴν τοῦ Κυρίου δόξαν προτετυπωμένον ὁρῶμεν τὸ "τέλειον" εἶναι καὶ "ἄρσεν" καὶ "ἐνιαύσιον" τὸ πρόβατον. "Τέλειον" μὲν γὰρ ὅτι μόνος Χριστὸς ἀνενδεὴς ἐν τῇ πάσῃ ἀρετῇ καὶ κατὰ πάντα τρόπον ἄμωμος καὶ ἐξ ἀρχῆς καὶ εἰς τέλος οὐδεμιᾶς ἐνδέων δικαιοσύνης, ὡς αὐτός φησιν· "Οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην"· διὸ καὶ πάντα τὰ θύματα προσήγετο τέλεια καὶ ἄμωμα, ὅτι καὶ πάντα εἰς τύπον ἐθύετο τοῦ Χριστοῦ, καὶ τοὺς ἱερεῖς ἀρτίους εἶναι καὶ τελείους τοῖς σώμασιν ἐκέλευεν ὁ θεός, ὅτι τοῦ ἀληθοῦς ἱερέως ἦσαν ἅπαντες τύπος.

17 "Ἄρσεν" δὲ τὸ πρόβατον, ὅτι καὶ ἡγεμονικόν, φύσει τὴν ἡγεμονίαν ἔχον, ὥσπερ ὁ ἄρρην ἔχει σωματικὴν ἡγεμονίαν πρὸς τὸ θῆλυ· φύσει γὰρ καὶ ἀληθείᾳ Χριστὸς ἡγεμὼν καὶ βασιλεύς, ἅτε ὢν ἐπουράνιος ἄνθρωπος, καὶ συνταχθεὶς μὲν ἡμῖν ὡς ἀδελφὸς κατὰ τὴν φύσιν τὴν σαρκικήν, ἐφεστὼς δὲ ὡς δεσπότης κατὰ τὴν θεότητα τὴν 18 πνευματικήν. ∆ιὸ καὶ νυμφίος αὐτὸς δὴ καὶ μόνος ὡς νύμφης τῆς πάσης ἀνθρωπότητος, καὶ οὔτε Ἰωάννης νυμφίος ὁ προφητῶν μέγιστος, ὅς γέ φησι περὶ Χριστοῦ καὶ ἑαυτοῦ, περὶ Χριστοῦ μέν· "Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν", περὶ ἑαυτοῦ δέ· "Ὁ φίλος δὲ τοῦ νυμφίου ὁ ἑστηκὼς καὶ ἀκούων τὴν φωνὴν αὐτοῦ χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου· αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται", οὐδὲ μὴν οἱ ἀπόστολοι νυμφίοι τῆς ἐκκλησίας, καίτοι γε τὴν πρὸς Χριστὸν ὁμοίωσιν κατὰ χάριν λαβόντες καὶ υἱοὶ Χριστοῦ διὰ τὸ Χριστοῦ πνεῦμα γενόμενοι, ἀλλὰ τί φησιν ὁ μακάριος Παῦλος; "Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ".

19 Ἡγεμὼν οὖν ἀληθῶς καὶ δεσπότης καὶ βασιλεὺς ὁ κύριος, οὐ μόνον ὅτι θεὸς ἦν ἐν ἀνθρώποις, ἀλλὰ καὶ κατὰ τὴν προϋπάρχουσαν θεότητα, ὅτι φύσει βασιλεὺς ἁπάσης τῆς κτίσεως, οὐ χάριτι τὸ βασιλεύειν λαβών, ἀλλ' ἔχων ἐν ἀληθείᾳ καὶ γεννήσει τῇ ἐκ πατρός· ἔτι δὲ καὶ "ἐνιαύσιον" τὸ πρόβατον, ὅπερ ἐδήλου τὸν κύριον νέον ἐπὶ γῆς ὄντα καὶ παλαιότητος οὐδὲν τῆς ἐν ἀνθρώποις ἔχοντα.

20 Εἴ τις οὖν ἄνθρωπον ψιλὸν λέγει τὸν κύριον καὶ τῆς ἡμετέρας φύσεως τίθησι τὸν Χριστόν, τούτῳ τὸ πρόβατον οὐκ ἔστι "τέλειον" οὐδὲ "ἄμωμον", οὐδεὶς γὰρ ἄνθρωπος ἄμωμος, τούτῳ τὸ πρόβατον οὐκ ἔστιν "ἄρσεν", οὐδεὶς γὰρ ἀνθρώπων ἡγεμονίαν ἔχει φυσικὴν καὶ ὁλόκληρον πρὸς τοὺς ὁμοφυεῖς ἀνθρώπους· καὶ ὃς ἐν κτίσει τὸν κύριον ἀριθμεῖ καί φησι κεχαρισμένην ἔχειν, οὐκ ἀληθῆ, τὴν θεότητα, οὐδ' οὗτος "ἄρσεν" ἔχει τὸ θυόμενον ὑπὲρ αὐτοῦ πρόβατον, οὐ γὰρ ἔγνω τὸν φύσει βασιλέα ἀλλ' εἰς ἕτερον τὸν μὴ φύσει μηδὲ ἀληθείᾳ περιτρέπει· ἀλλὰ καὶ εἴ τίς <τι> ἐκ τῆς ἀνθρωπίνης παλαιότητος εἰς Χριστὸν ἀνάγει ἢ δεκτικὸν ἁμαρτίας λέγειν τολμᾷ ἢ νόμου δουλείᾳ προσήκοντα ἢ θανάτῳ κατ' ἀνάγκην ὑποκείμενον, οὗτος "ἐνιαύσιον" οὐκ ἔχει τὸ πρόβατον οὐδὲ τῆς καινότητος ᾔσθετο τῆς ἐν Χριστῷ.

21 Ὑπολείπεται τοῦ προβάτου τὸ σύμβολον καὶ τοῦ ἐρίφου κατανοῆσαι. Ἔστι τοίνυν τὸ μὲν πρόβατον κατὰ τὸν Ἡσαίαν ἠπιότητος τῆς Χριστοῦ σύμβολον· "Ὡς πρόβατον" γὰρ "ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος", ἔριφος δὲ κατὰ τὸν νόμον ὑπὲρ ἁμαρτίας θῦμα. "Χίμαρον" γάρ φησι "ἐξ αἰγῶν 22 περὶ ἁμαρτίας". Προσαχθεὶς οὖν ἤπιος ὡς πρόβατον, ὑπὲρ ἁμαρτίας ὡς χίμαρος ὢν τέθυται, διὰ τῆς ἠπιότητος δοὺς ἑαυτὸν εἰς τὴν τῶν ἀνθρώπων