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being buried, the one who washed away sin with the blood that flowed with water from his side, and by the wood of the cross saved our whole race, and became the leader of a common life and a new commonwealth. Abraham the great patriarch, leading Isaac up for a burnt offering, the one of the promise, and in whom are the promises, clearly foretold the master's slaughter. For Isaac himself is granted alive to his father by God; but a ram, caught by its horns in a plant of Sabek, became the victim; and the twofold mystery of both the ram and Isaac becomes a true type of Christ our God. For this one is twofold and composite, being the same, both God and man, insofar as he is by nature Son of God and God, he remained in impassibility; but insofar as he himself became a man beyond man, for the sake of the world he offered himself as a blameless sacrifice to the Father in a plant of Sabek, that is, on the wood of remission. For Sabek is interpreted as remission. What does he mean by the three measures of fine flour becoming hidden? does it not clearly allude to the three-day burial of the bread of life? And what of the pit of Joseph before, and the guard after? does it not most plainly show the tomb, and the guard over it? For "They placed me," he says, "in the lowest pit, in darkness, and in the shadow of death." And what of Moses, the God-seer and lawgiver? was he not hidden in the ark, given up to death, and taken up by the princess? So 96.625 Christ is also covered in the tomb, being dead in body, but by his own divinity, which reigns over all creation, he is brought up again to life. And did not Moses himself again strike the sea with his rod, and by the twofold blow, the upright and the transverse, announce the figure of the cross, and go down to the deep, showing the Savior's descent to Hades, and put to death Pharaoh the pursuer, and save Israel? Since Christ also put death to death, and saves all those who believe in him. And by the stretching out of his hands, putting Amalek to flight, and making Israel victorious, he prefigures the same mystery of the Savior. The paradox of the manna also amazes my mind. For just as on the evening of the Sabbath it was hidden, so Jesus my God, and for my sake man, all sweetness and all desire, is covered in the tomb at the end of the Preparation. And Jonah, did not the Lord himself foretell him as a type of himself? "For as Jonah," he says, "was in the belly of the whale three days and three nights, so must the Son of man also be in the heart of the earth three days and three nights." 26. But someone will say: If he endured voluntary death on the Preparation, and rose again on the first day of the week, how will the statement that he spent three nights in the heart of the earth be preserved? But divine Moses says to us thus, that God called the light day, and the darkness he called night. Therefore, when the Lord was hung on the undefiled cross, darkness came over the whole world, not with a cloud coming over and covering the sun's ray, nor with the lunar body blocking it, as a kind of diaphragm, and not allowing the light to reach us; for thus do those skilled in these matters say that solar eclipses occur; but with a darkness possessing the whole earth, much dimmer than the palpable plague of the Egyptians. For this illuminating power, springing from the solar body, failed. For it was necessary that all creation should mourn the bodily death of the Creator. Therefore the prophet also says: The sun will set at noon, and the light will be darkened in the daytime. And another again: On that day there will be no light. And not day, and not night, and towards evening there will be light. In this darkness, therefore, the divine and all-holy soul of the Lord 96.628 of the sacred and

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θαπτόμενον, τὸν κλύσαντα μὲν τὴν ἁμαρτίαν τῷ ἐκ πλευρᾶς αὐτοῦ ῥεύσαντι μεθ' ὕδατος αἵματι, τῷ δὲ τοῦ σταυροῦ ξύλῳ τὸ γένος ἡμῶν ἅπαν διασώσαντα, καὶ κοινοῦ βίου, καὶ νέας πολιτείας καθηγεμόνα γενόμενον. Ἀβραὰμ ὁ μέγας πατριάρχης τὸν Ἰσαὰκ ἀνάγων πρὸς ὁλοκαύτωσιν, τὸν ἐξ ἐπαγγελίας, καὶ εἰς ὃν αἱ ἐπαγγελίαι, τὴν τοῦ δεσπότου σφαγὴν σαφῶς προκατήγγειλεν. Αὐτὸς μὲν γὰρ ὁ Ἰσαὰκ ζῶν τῷ πατρὶ πρὸς Θεοῦ χαρίζεται· ἀμνὸς δὲ τῶν κεράτων ἐν φυτῷ Σαβὲκ κατεχόμενος ἐγένετο σφάγιον· καὶ γίνεται τοῦ διπλοῦν, τοῦ κριοῦ τε καὶ τοῦ Ἰσαὰκ μυστήριον, τύπος ἀληθὴς Χριστοῦ τοῦ Θεοῦ ἡμῶν. ∆ιπλοῦς γὰρ οὗτος καὶ σύνθετος, Θεός τε καὶ ἄνθρωπος ὢν ὁ αὐτὸς, καθὸ μὲν φύσει Υἱὸς Θεοῦ καὶ Θεὸς, ἐν ἀπαθείᾳ μεμένηκε· καθὸ δὲ αὐτὸς ἄνθρωπος ὑπὲρ ἄνθρωπον γενόμενος, ὑπὲρ τοῦ κόσμου ἑαυτὸν ἱερεῖον ἄμωμον ἐν φυτῷ Σαβὲκ τῷ πατρὶ προσήγαγεν, ἤτοι ἐν ξύλῳ ἀφέσεως. Σαβὲκ γὰρ ἄφεσις ἑρμηνεύεται. Τί βούλεται τὰ τρία μέτρα τῆς σεμιδάλεως ἐγκρυφίας γενόμενος; οὐ σαφῶς τὴν τριήμερον τοῦ ἄρτου τῆς ζωῆς ταφὴν ὑπαινίττεται; Τί δὲ ὁ λάκκος τοῦ Ἰωσὴφ πρότερον, καὶ ἡ φρουρὰ ὕστερον; οὐ τάφον, καὶ τὴν ἐπὶ τούτῳ φρουρὰν ἐμφαίνει τρανότατα; Ἔθεντο γάρ με, φησὶν, ἐν λάκκῳ κατωτάτῳ, ἐν σκοτεινοῖς, καὶ ἐν σκῖᾳ θανάτου. Τί δὲ Μωσῆς ὁ θεόπτης καὶ νομοθέτης; οὐκ ἐν τῇ θίβῃ κρυπτόμενος, ἔκδοτος πρὸς θάνατον δίδοται, καὶ πρὸς τῆς βασιλίδος ἀναλαμβάνεται; Οὕτω 96.625 καὶ ὁ Χριστὸς ἐν τάφῳ καλύπτεται, νεκρούμενος μὲν σωματικῶς, πρὸς δὲ τῆς οἰκείας θεότητος τῆς βασιλευούσης πάσης τῆς κτίσεως πρὸς ζωὴν αὖθις ἀνάγεται. Οὐκ αὐτὸς δὲ πάλιν Μωσῆς ῥάβδῳ παίει τὴν θάλασσαν, καὶ τῷ διπλῷ τῆς πληγῆς, τῷ ὀρθίῳ καὶ ἐγκαρσίῳ τοῦ σταυροῦ μηνύει τὸ πρόσχημα, καὶ πρὸς τὸν βυθὸν κάτεισι, τὴν πρὸς τὸν ᾅδην δεικνὺς τοῦ Σωτῆρος κατάβασιν, καὶ θανατοῖ Φαραὼ τὸν διώκοντα, καὶ σώζει τὸν Ἰσραήλ; Ἐπεὶ καὶ ὁ Χριστὸς ἐθανάτωσε μὲν τὸν θάνατον, σώζει δὲ πάντας τοὺς εἰς αὐτὸν πιστεύοντας. Ταῖς δὲ τῶν χειρῶν ἐκτάσεσι, τρέπων μὲν τὸν Ἀμαλὴκ, τροπαιοφόρον δὲ τὸν Ἰσραὴλ ἐργαζόμενος, τὸ αὐτὸ προεμφαίνει τοῦ Σωτῆρος μυστήριον. Ἐξίστησί μου τὸν νοῦν καὶ τὸ τοῦ μάννα παράδοξον. Ὥσπερ γὰρ τῇ ἑσπέρᾳ τοῦ Σαββάτου μόνον ἐκρύπτετο οὕτως Ἰησοῦς ὁ ἐμὸς Θεὸς, καὶ δι' ἐμὲ ἄνθρωπος, ὅλως γλυκασμὸς, καὶ ὅλως ἐπιθυμία, ἐν τῷ τέλει τῆς Παρασκευῆς τῷ τάφῳ καλύπτεται. Ἰωνᾶν δὲ, οὐκ αὐτὸς ὁ Κύριος ἑαυτοῦ προηγόρευσε τύπον; Ὥσπερ γὰρ, φησὶν, Ἰωνᾶς ἐποίησεν ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως δεῖ καὶ τὸν Υἱὸν τοῦ ἀνθρώπου ποιῆσαι ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας, καὶ τρεῖς νύκτας. κϛʹ. Ἀλλ' ἐρεῖ τις· Εἰ τῇ Παρασκευῇ τὸν ἑκούσιον ὑπομεμένηκε θάνατον, ἀνεβίω τε τῇ μιᾷ τῶν Σαββάτων, πῶς σωθήσεται τὸ τρεῖς νύκτας τῇ καρδία ἐνδιατρίψαι τῆς γῆς; Ἀλλὰ γὰρ οὑτωσὶ πρὸς ἡμᾶς φησιν ὁ θεῖος Μωσῆς, ὡς Ὁ Θεὸς, τὸ μὲν φῶς ἐκάλεσεν ἡμέραν, τὸ δὲ σκότος ἐκάλεσε νύκτα. Ἀναρτηθέντος τοίνυν τοῦ Κυρίου ἐν τῷ ἀχράντῳ σταυρῷ, σκότος ἐφ' ὅλην τὴν οἰκουμένην ἐγένετο, οὐ νέφους ἐπιπροσθοῦντος, καὶ τὴν ἡλιακὴν ἀκτῖνα καλύπτοντος, οὐ τοῦ σεληνιακοῦ τειχίζοντος σώματος, ὥσπερ τινὸς διαφράγματος, καὶ τὴν αἴγλην ὡς ἡμᾶς φθάνειν μὴ συγχωροῦντος· οὕτω γὰρ τὰς ἡλιακὰς ἐκλείψεις οἱ περὶ ταῦτα δεινοὶ φάσκουσι γίγνεσθαι· ἀλλὰ σκότους ἁπάσης κατασχεθείσης τῆς γῆς, τοῦ ψηλαφήτου τῆς Αἰγυπτίων πληγῆς λίαν ἀμαυροτέρου. Αὕτη γὰρ ἡ πηγάζουσα τοῦ ἡλιακοῦ σώματος φωτιστικὴ ἐξέλιπε δύναμις. Ἔδει γὰρ τὸν τοῦ ∆ημιουργοῦ σωματικὸν θάνατον πᾶσαν πενθῆσαι τὴν κτίσιν. ∆ιὸ καὶ ὁ προφήτης φησί· ∆ύσεται ὁ ἥλιος μεσημβρίας, καὶ συσκοτάσει ἐν ἡμέρᾳ τὸ φῶς. Καὶ ἕτερος αὖθις· Ἐν ἐκείνῃ τῇ ἡμέρα οὐκ ἔσται φῶς. Καὶ οὐχ ἡμέρα, καὶ οὐ νὺξ, καὶ πρὸς ἑσπέραν ἔσται φῶς. Ἐν τῷ σκότει τοίνυν τούτῳ, ἡ θεία καὶ παναγία τοῦ Κυρίου 96.628 ψυχὴ τοῦ ἱεροῦ καὶ