3

Let us say first what this month is, the beginning of months, and why this month of the Passover is first among the months of the year; second, what is the sheep taken on the tenth of the month, and the perfect one-year-old sheep, who is the neighbor and who is the one taken from nearby, and why the sheep is kept until the fourteenth, then is sacrificed toward evening; "and the whole multitude of the congregation of the sons of Israel shall kill it toward evening"; what is the blood on the two doorposts and on the lintel, and why they eat the flesh at night, and this roasted with fire, neither raw nor boiled in water; or what is "Its head with its feet and its entrails," and why "you shall not break a bone"; and what are the unleavened breads with bitter herbs, and why "you shall eat" the Passover "with haste"; what are the loins girded and the sandals on the feet and the staffs in the hands, and what is "the Lord's Passover" and "the blood will be a sign on the houses where you are there and I will see the blood and I will protect you and there will not be in you a plague to destroy, when I strike in the land of Egypt," and why "for seven days you shall eat unleavened bread"; why the foreigner will not eat it, but the member of the household will be circumcised, what is "It shall be eaten in one house, and you shall not carry the flesh outside, and you shall not break a bone of it. Every uncircumcised person shall not eat of it. The whole congregation shall do it"—what is the congregation—."There shall be one law for the native and for the proselyte who has come; one and the same law for both."

7.1 The types therefore and the symbols and the mysteries, taking place visibly in Israel,

are spiritually fulfilled in us. Having discussed these things briefly, let us thus introduce the mysteries of the truth; what is the advent of Jesus Christ after the law, and why did he come and with a body; what is the Passover that he desired to eat with us, and why did he who raised the dead by a word not also rebuke death completely while living, and why did he endure death at all by a tree; what is the thorn with which he was crowned, or what is the vinegar that he drank and the gall, and what is the opened side from which flowed blood and water; why does he pray for the cup to pass, which he certainly came to drink; who are the robbers crucified with him, and which of the two is in paradise; why is the spirit commended into the hands of the Father, but the body in the new tomb, what was that which was to be "in paradise" and was happening "today"; what is the three-day period that he remained under the earth, and why do the women see him first and announcing the good news he says: "Women, rejoice." These are the foods of our sacred feast, this is the spiritual table, this is the immortal food and delight; and having been provisioned with the bread from the heavens and having drunk the cup of gladness, the very thing boiling and fiery, blood indeed impressed from above with a warm spirit, taking up the word <let us say> first what is law and what is the economy of law, for thus we will know by comparison what is the Word and what is the freedom of the Word. The law through Moses is a collection of various and necessary doctrines, a universally beneficial gleaning of all good things in life, a mystical imitation of the polity in heaven, lamps and lampstands and fire and lights, the precious things of the torch-bearing above.

9.2 The law through Moses is the prefiguration of godliness, the ordinance of an orderly polity,

the prevention of the first sin, the riddle of the truth to come. 9.3 The law through Moses is the punishment for Egyptian error, inscribed by the finger of God, for otherwise the high arm was kept. 9.4 The law through Moses is a leader of piety, a guide of righteousness, an illumination of the blind, a refutation of the foolish, a tutor of infants, a bond of the ungrateful, a bridle of the stiff-necked and a yoke of necessity for those yoked differently. 9.5 The law through Moses is an angel of Christ, a forerunner of Jesus, a herald and prophet of a great king, a wise school,

3

Λέγωμεν δὴ πρῶτον τί οὗτος ὁ μὴν ἡ ἀρχὴ τῶν μηνῶν, διὰ τί δὲ οὗτος ὁ μὴν ὁ τοῦ πάσχα ἐστὶ πρῶτος ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ· δεύτερον τί τὸ πρόβατον τῇ δεκάτῃ τοῦ μηνὸς λαμβανόμενον, καὶ τὸ πρόβατον τέλειον ἐνιαύσιον, τίς ὁ γείτων καὶ τὶς ὁ προσλαμβανόμενος πλησίον, διὰ τί δὲ μέχρι τῆς τεσσαρεσ καιδεκάτης συντηρεῖται τὸ πρόβατον, εἶτα πρὸς ἑσπέραν θύεται· "καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἑσπέραν"· τί τὸ αἷμα τὸ ἐπὶ τοὺς δύο σταθμοὺς καὶ ἐπὶ τὴν φλιάν, διὰ τί δὲ ἐν νυκτὶ τὰ κρέα ἐσθίουσι, καὶ ταῦτα ὀπτὰ πυρί, οὔτε ὠμὸν οὔτε ἡψημένον ἐν ὕδατι· ἢ τί τὸ "Κεφαλὴν σὺν ποσὶ καὶ τοῖς ἐνδοσθιδίοις", διὰ τί δὲ "ὀστοῦν οὐ συντρίψετε"· καὶ τίνα τὰ ἄζυμα μετὰ πικρίδων, διὰ τί δὲ "μετὰ σπου δῆς ἔδεσθε" τὸ πάσχα· τίνες αἱ ὀσφύες αἱ περιεζωσμέναι καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶ καὶ αἱ βακτηρίαι ἐν ταῖς χερσί, καὶ τί τὸ "Πάσχα Κυρίου" καὶ τὸ "αἷμα σημεῖον ἐπὶ τῶν οἰκιῶν ἐν αἷς ἐστε ἐκεῖ καὶ ὄψομαι τὸ αἷμα καὶ σκεπάσω ὑμᾶς καὶ οὐκ ἔσται ἐν ὑμῖν πληγὴ τοῦ ἐκτρίψαι, ὅταν παίω ἐν γῇ Αἰγύπτου", διὰ τί δὲ "ἑπτὰ ἡμέρας ἄζυμα ἔδεσθε"· διὰ τί ὁ μὲν ἀλλογενὴς οὐ βρώσεται, ὁ δὲ οἰκογενὴς περιτμηθήσεται, τί δὲ τὸ "Ἐν οἰκίᾳ μίᾳ βρωθήσεται, καὶ ἔξω ἐκ τῶν κρεῶν οὐκ ἐξοίσετε, καὶ ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ. Πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ' αὐτοῦ. Πᾶσα συναγωγὴ ποιήσει αὐτό-τίς ἡ συναγωγή-. Νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ· εἷς καὶ ὁ αὐτὸς ἐπ' ἀμφοτέρων νόμος".

7.1 Οἱ μὲν οὖν τύποι καὶ τὰ σύμβολα καὶ τὰ μυστήρια, ἐν Ἰσραὴλ μὲν ὁρατῶς

γινόμενα, ἐν ἡμῖν δὲ πνευματικῶς τελεσιουργούμενα. Μικρὰ δὴ περὶ τούτων διαλεχθέντες οὕτως ἐπαγάγωμεν τὰ τῆς ἀληθείας μυστήρια· τίς μετὰ τὸν νόμον Ἰησοῦ Χριστοῦ ἐπιδημία, διὰ τί δὲ ἦλθε καὶ μετὰ σώματος· τί τὸ πάσχα ὃ ἐπεθύμησε φαγεῖν μεθ' ἡμῶν, διὰ τί δὲ ὁ λόγῳ νεκροὺς ἀναστήσας οὐχὶ καὶ πάντῃ τῷ θανάτῳ ἐπετίμησε ζῶν, διὰ τί δὲ καὶ ὅλως ὑπέμεινε θάνατον διὰ ξύλου· τίς ἡ ἄκανθα ἣν ἐστεφανώσατο, ἢ τί τὸ ὄξος ὃ ἔπιε καὶ ἡ χολή, καὶ τίς ἡ ἀνοιγομένη πλευρὰ ἐξ ἧς ἔρρευσεν αἷμα καὶ ὕδωρ· διὰ τί εὔχεται παρελθεῖν τὸ ποτήριον ὃ πάντως ἦλθε πιεῖν· τίνες οἱ λῃσταὶ οἱ συγκρεμάμενοι, καὶ τίς ὁ ἐξ ἀμφοτέρων ἐν τῷ παραδείσῳ· διὰ τί τὸ πνεῦμα παρακατατίθεται ἐν ταῖς χερσὶ τοῦ πατρός, τὸ δὲ σῶμα ἐν τῷ καινῷ μνημείῳ, τί ἦν τὸ ἐσόμενον "ἐν τῷ παρα δείσῳ" καὶ γινόμενον "σήμερον"· τίς ἡ τριήμερος ἣν ὑπὸ γῆν ἔμεινε, διὰ τί δὲ πρῶται αὐτὸν ὁρῶσιν αἱ γυναῖ κες καὶ εὐαγγελιζόμενος λέγει· "Γυναῖκες χαίρετε". Ταῦτα ἡμῶν τῆς ἱερᾶς ἑορτῆς τὰ ἐδέσματα, αὕτη ἡ τράπεζα ἡ πνευματική, αὕτη ἡ ἀθάνατος τροφὴ καὶ τρυφή· ἐπισιτισάμενοι δὲ τὸν ἄρτον τὸν ἐκ τῶν οὐρανῶν καὶ πίοντες τὸ τῆς εὐφροσύνης ποτήριον, αὐτὸ τὸ ζέον καὶ ἔμπυρον, αἷμα μὲν δὴ ἄνωθεν θερμῷ τυπωθὲν πνεύματι, λόγῳ ἀναλαβόντες <εἴπωμεν> πρῶτον μὲν τίς νόμος καὶ τίς νόμου οἰκονομία, οὕτως γὰρ γνωσόμεθα ἐκ παραβολῆς τίς λόγος καὶ τίς λόγου ἐλευθερία. Νόμος ὁ διὰ Μωϋσέως ποικίλων καὶ ἀναγκαίων δογμάτων ἀθροϊσμός ἐστι, πάντων ἐρανισμὸς κοινωφελὴς τῶν ἐν τῷ βίῳ καλῶν, μίμημα μυστικὸν τῆς ἐν οὐρανῷ πολιτείας, λύχνοι καὶ λυχνίαι καὶ πῦρ καὶ φῶτα τῆς ἄνω λαμπαδουχίας τὰ τιμήματα.

9.2 Νόμος ὁ διὰ Μωϋσέως θεοσεβείας τὸ προτύπωμα, εὐτάκτου πολιτείας τὸ

πρόσταγμα, τῆς πρώτης ἁμαρτίας τὸ κώλυμα, τῆς μελλούσης ἀληθείας τὸ αἴνιγμα. 9.3 Νόμος ὁ διὰ Μωϋσέως αἰγυπτίας πλάνης τὸ κολαστήριον, δακτύλῳ Θεοῦ καταγραφόμενον, ἄλλως γὰρ ὁ ὑψηλὸς βραχίων ἐτηρεῖτο. 9.4 Νόμος ὁ διὰ Μωϋσέως εὐσεβείας ἀρχηγός, δικαιοσύνης ὁδηγός, τυφλῶν φωτισμός, ἀφρόνων ἔλεγχος, νηπίων παιδαγωγός, ἀγνωμονούντων δεσμός, σκληροτραχήλων χαλινὸς καὶ τῶν ἑτεροζυγούντων ἀνάγκης ζυγός. 9.5 Νόμος ὁ διὰ Μωϋσέως ἄγγελος Χριστοῦ, πρόδρομος Ἰησοῦ, κῆρυξ καὶ προφήτης μεγάλου βασιλέως, σοφὸν παιδευτήριον,