Being accused, they make their defense, that it is the altar, where Jesus rules, and this 461.20 is an imitation and symbol of that one; so that after a time those within might not consider those outside the Jordan to be strangers, preventing them from participation in the temple. But these things show that the earlier people of the circumcision, the sons of Reuben the firstborn, the sons of Gad another firstborn, the sons of Manasseh another firstborn (in order of time, clearly) 462 make an altar, not the true one, but a symbol; so that we may not separate them from those. For our brothers, the Jews before the coming [of Christ], also knew the true mystery, that they did not possess it. But the old sacrifices happened to be a type of the true ones, where Jesus was. Therefore we both become "one flock, one shepherd". For just as of old the people were dying and Aaron came and stood between the dead and the living and stopped the death from the rest, so the true high priest, between the dead and the living—both those who kept Judaism until the coming [of Christ] and those who did not receive him and put to death themselves rather than Jesus, through whom they dared to bring the blood of Jesus "upon themselves" (for which reason also "all righteous blood came upon them"); therefore coming between he stopped 463 from us the spreading of death. with the dead Jews separated by the law no longer doing anything true. For with us is the true temple made of "living stones" and the true Jesus. "To him be glory forever; amen."

ἐγκληθέν τες ἀπολογοῦνται, ὡς τὸ θυσιαστήριόν ἐστιν, ὅπου Ἰησοῦς ἄρχει, ἐκείνου 461.20 δὲ τοῦτο μίμημά τε καὶ σύμβολον· ὡς ἂν μὴ τοὺς ἐκτὸς Ἰορδάνου ξένους μετὰ χρόνον οἱ ἐντὸς εἶναι νομίσωσιν, κωλύοντες αὐτοὺς τῆς τοῦ ἱεροῦ μετοχῆς. ∆ηλοῖ δὲ ταῦτα, ὡς ὁ λαὸς τῆς περιτομῆς ὁ πρό τερος, οἱ υἱοὶ Ῥουβὴν τοῦ πρωτοτόκου, οἱ υἱοὶ Γὰδ ἄλλου πρωτοτό κου, οἱ υἱοὶ Μανασσῆ ἄλλου πρωτοτόκου (κατὰ χρόνον δηλονότι) 462 ποιοῦσι βωμὸν οὐ τὸν ἀληθινόν, ἀλλὰ σύμβολον· ἵνα μὴ διέλωμεν αὐτοὺς ἀπ' ἐκείνων. Ἀδελφοὶ γὰρ ἡμῶν οἱ πρὸ τῆς παρουσίας Ἰουδαῖοι καὶ τὸ ἀληθινὸν μυστήριον ᾔδεσαν ὡς οὐκ ἔχουσιν. Ἀλλ' αἱ παλαιαὶ θυσίαι τῶν ἀληθινῶν τύπος ἐτύγχανον, ὅπου ἦν Ἰησοῦς. Ἀμφότεροι τοίνυν γινόμεθα «μία ποίμνη, εἷς ποιμήν». Ὡς γὰρ πάλαι ἀπέθνησκεν ὁ λαὸς καὶ ἦλθεν Ἀαρὼν καὶ ἔστη μεταξὺ τῶν τεθνη κότων καὶ τῶν ζώντων καὶ ἀπὸ τῶν λοιπῶν τὸν θάνατον ἔστησεν, οὕτως ὁ ἀληθινὸς ἀρχιερεὺς μεταξὺ τῶν τεθνηκότων καὶ τῶν ζώντων τῶν τε μέχρι τῆς παρουσίας τὸν Ἰουδαϊσμὸν τετηροκότων καὶ τῶν αὐτὸν μὴ δεξαμένων καὶ ἑαυτοὺς μᾶλλον ἢ τὸν Ἰησοῦν νεκρωσάντων, δι' ὧν «ἐφ' ἑαυτοὺς τὸ αἷμα» φέρειν ἐτόλμησαν Ἰησοῦ (διὸ καὶ «πᾶν αἷμα δίκαιον ἔφθασεν ἐπ' αὐτούς»)· μεταξὺ τοίνυν ἐλθὼν ἔστησεν 463 ἀφ' ἡμῶν τὴν τοῦ θανάτου νομήν. τῶν νεκρῶν Ἰουδαίων μηδὲν ἔτι ποιούντων ἀληθινὸν τῶν ὑπὸ νόμου διῃρημένων. Παρ' ἡμῖν γὰρ ὁ ἀληθινὸς ναὸς ὁ ἐκ «λίθων ζώντων» καὶ Ἰησοῦς ὁ ἀληθινός. «Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν».