for these things, what was said concerning the sprinkling would not have been sufficient: «and he will be clean». For even after the sprinkling he had filthy garments. Which would be a way of life not altogether badly woven, otherwise he would have put these things away. And «Hairs» are the dead things that have blossomed on the soul, to which the «numbered» hairs of 413 Samuel and the Nazirites and the disciples are contrary. For of the Nazirites, «a razor does not come upon the head». «May they prosper in all that they do, so that not even a leaf of their fruit-bearing falls away». And now also he puts away the defilement from his body with water. And after becoming «clean» for the third time, he becomes worthy of the camp; but he does not enter his own house until «seven days» and being shaved again. Since the second shaving, which was spoken of more simply, is not sufficient, the second one having a special quality—the head being cleansed because of the more fundamental 414 points of doctrine, and after it putting away the «beard,» the sins of the man, and through «the eyebrows» all conceit—so also he «washes his clothes» a second time and «bathes» a second time, and thus now becomes «clean» for a fourth time. «But on the eighth day» of his stay in the camp, others will no longer take for him, but he himself «will set apart for himself animals and oil and fine flour with oil» so that he may be perfected in the cleansing; 415 And he who has arrived at the fifth purification becomes worthy of the sacrifice «in a holy place,» and his offering is «holy of holies». The «lamb for the trespass offering,» then, is a heroic deed that cleanses sins; while the one «offered as a whole burnt offering» is now a fruit worthy also to be dedicated wholly to God, becoming food for the fire «of the altar». After which «the sheep»: the fruits remaining in the soul of the one being cleansed, referring to the one being cleansed himself. And «the three tenths of the fine flour» are divided for the three sacrifices; for the fifth purification he says not meal, but «fine flour,» the material of 416 pure bread; «and it is mixed with oil»; and this is food for light, not simply for fire. And by another «log of oil» he is again cleansed, he who needs a priest «who will set him» not only inside the camp but also «at the very door of the tent of testimony before the Lord».

τούτων οὐκ ἂν ἀρκέσαντος τοῦ ῥηθέντος ἐπὶ τοῦ ῥαντισμοῦ· «καὶ καθαρὸς ἔσται». Καὶ μετὰ τὸν ῥαντισμὸν γὰρ ῥυπαρὰ εἶχε τὰ ἱμάτια. Ἅπερ εἴη ἂν πολιτεία μὴ πάντῃ κακῶς ὑφασμένη, ἐπεὶ κἂν ἀπέθετο ταῦτα. «Τρίχες» δὲ τὰ ἐξανθήσαντα νεκρὰ τῇ ψυχῇ, αἷς ἐναντίαι αἱ τοῦ 413 Σαμουὴλ καὶ τῶν Ναζιραίων καὶ αἱ τῶν μαθητῶν «ἠριθμημέναι». Τῶν γὰρ Ναζιραίων «σίδηρος ἐπὶ τὴν κεφαλὴν οὐκ ἀναβαίνει». «Πάντα, ὅσα ἂν ποιῶσιν, εὐοδούμενα πραττόντων ὡς μήτε φύλλον αὐτῶν καρ- ποφορούντων ἀπορρεῖν». Ἤδη δὲ καὶ ἀπὸ τοῦ σώματος ὕδατι τὸν μολυσμὸν ἀποτίθεται. Μετὰ δὲ τὸ τρίτον «καθαρὸν» γενέσθαι τῆς μὲν παρεμβολῆς ἄξιος γίνεται· εἰς δὲ τὸν ἴδιον οἶκον οὐκ εἰσεῖσιν ἕως «ἡμερῶν ἑπτὰ» καὶ τοῦ πάλιν ξυρηθῆναι. Ὡς μὴ ἀρκούσης τῆς δευτέρας ξυρήσεως ἁπλούστερον εἰρημένης τῆς δευτέρας κατ' ἐξαίρετον ἐχούσης-κεφαλὴν καθαιρομένου διὰ τὰ τῶν δογμάτων κεφα 414 λαιωδέστερα καὶ «πώγωνα» μετ' αὐτὴν ἀποτιθεμένου τὰ τοῦ ἀνδρὸς ἁμαρτήματα, διὰ δὲ «τῶν ὀφρύων» ἅπασαν οἴησιν-οὕτω καὶ «πλύνει τὰ ἱμάτια» δεύτερον καὶ δεύτερον «λούεται» καὶ οὕτω «καθαρὸς» τέταρτον ἤδη γίνεται. «Τῇ δὲ ὀγδόῃ» τῆς ἐν τῇ παρεμβολῇ διαγωγῆς «ἡμέρᾳ» οὐκέτι λήψονται ἕτεροι αὐτῷ, ἀλλ' αὐτὸς «ἑαυτῷ ἀφήσει ζῷα καὶ ἔλαιον καὶ σὺν ἐλαίῳ σεμίδαλιν» ὡς ἂν ἐν τῇ καθάρσει τελειωθῇ· 415 Καὶ τῆς «ἐν τόπῳ ἁγίῳ» θυσίας ἄξιος γίνεται ὁ ἐπὶ τὸν πέμπτον φθάσας καθαρισμὸν καὶ τὸ θῦμα αὐτοῦ «ἅγια ἁγίων» ἐστίν. Ὁ μὲν οὖν «περὶ πλημμελείας ἀμνὸς» ἀνδραγάθημα καθαιρετικὸν ἡμαρτημένων· ὁ δὲ «ὁλοκαρπούμενος» ἤδη καρπὸς ἄξιος ὢν καὶ δι' ὅλων ἀνατεθῆναι τῷ Θεῷ τροφὴ τῷ πυρὶ «τοῦ θυσιαστηρίου» γινόμενος. Μεθ' οὓς «τὸ πρόβατον»· οἱ παραμείναντες τῇ ψυχῇ τοῦ καθαριζομένου καρποὶ ἐπ' αὐτὸν ἀναφερόμενοι τὸν καθαριζόμενον. Εἰς δὲ τὰς τρεῖς θυσίας τὰ «τρία δέκατα» διαιρεῖται «τῆς σεμιδάλεως»· ἐπὶ τῷ πέμπτῳ καθαρισμῷ οὐκ ἄλευρον δέ φησιν, ἀλλὰ «σεμίδαλιν», ὕλην ἄρτου κα 416 θαροῦ· «ἐν ἐλαίῳ δὲ πεφύραται»· φωτὸς δὲ τοῦτο τροφή, οὐχ ἁπλῶς πυρός. ∆ι' ἑτέρου δὲ «κοτύλης ἐλαίου» πάλιν καθαρίζεται ὁ δεόμενος ἱερέως τοῦ «στήσοντος αὐτὸν» οὐ μόνον ἔσω τῆς παρεμβολῆς ἀλλὰ καὶ «παρ' αὐτὴν τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου ἔναντι Κυρίου».