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is it clear that he himself established that one also? I will not provide testimony from John, nor from the apostles; for my struggle now is with the Jews; but from the prophets in whom they seem to believe, from them I will prove that both the Old and the New have one lawgiver. What then does Jeremiah say? I will make a new covenant with you. Did you see the name of the New in the Old? did you see the designation shining forth so many years before? I will make a new covenant with you. But how is it clear that he himself also gave the Old? Having said, "I will make a new covenant with you," he added, "Not according to the covenant that I made with your fathers." Yes; but we have not yet proven the matter; for it is necessary to bring all the opposing points into the open and make them clear, so that our argument may be purified from every side, and not even a pretext be left for the shameless. I will make a new covenant with you, not according to the covenant that I made with your fathers. He made a covenant with Noah, when the flood happened, wishing to deliver us from fears, so that seeing a flood, and always seeing rain, we would not expect that universal destruction to occur; for this reason, he says, "I will establish a covenant with you, and with all flesh." Again he made a covenant with Abraham, that of circumcision; he made a covenant through Moses, the one known to all. Jeremiah said: "I will make a new covenant with you, not according to the covenant that I made with your fathers." Tell me, with what fathers? For Noah was a father, and Abraham was a father; with what fathers, then, does he speak? For the lack of specification of the person causes confusion. Pay attention here: "Not according to the covenant that I made with your fathers." For so that you may not say that he means the one in the time of Noah, so that you may not say he means the one in the time of Abraham, he then mentioned the very time of the covenants thus: for having said, "I will make a cove49.320 nant with you, not according to the covenant that I made with your fathers," he added also the time: "On the day that I took them by the hand to bring them out of the land of Egypt." Did you see how much clarity the specification of the time produced? No longer then does even a Jew contradict; recall the time, and take the legislation; "On the day that I took them by the hand." And why does he also state the manner of the exodus? "When I took them by the hand to bring them out of the land of Egypt." To show a fatherly affection, he led them out not as slaves, but as a father taking a child, so he delivered them, not commanding them to walk behind like a servant, but as a noble and free son, taking them by the right hand, so he led them out. Did you see one lawgiver of two covenants? Therefore, since we are now free from the struggles, I will also show you this from the New, so that you may know the harmony of the covenants. Did you see the prophecy through words? learn the prophecy also through types, even if for this reason again it is unclear what a prophecy by type is, and what a prophecy by word is; therefore I will make this clear in brief. Prophecy through type is prophecy through deeds, but the other prophecy is prophecy through words; for he persuaded the more intelligent through words, but he fully convinced the more insensible also through the sight of deeds. For since a great event was about to come to pass, and God was about to take on flesh; since the earth was about to become heaven, and our nature to be raised to the nobility of the angels; since the account of the good things that were to come to pass surpassed hope and expectation, so that the new and paradoxical, appearing suddenly, would not disturb those then seeing and hearing, he prefigured from above through deeds and through words, accustoming our hearing and sight, and preparing for what was to come to pass. This then was what we were saying, what is prophecy through type, and what is

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δῆλον ὅτι κἀκεῖνον αὐτὸς ἔθηκεν; Οὐκ ἀπὸ Ἰωάννου, οὐδὲ ἀπὸ τῶν ἀποστόλων τὴν μαρτυρίαν παρέξομαι· πρὸς γὰρ Ἰουδαίους μοι νῦν ὁ ἀγών· ἀλλ' ἀπὸ τῶν προφητῶν οἷς δοκοῦσι πιστεύειν, ἀπ' αὐτῶν ἀποδείξω, ὅτι καὶ Παλαιὰ καὶ Καινὴ νομοθέτην ἕνα ἔχει. Τί οὖν ὁ Ἱερεμίας φησί; ∆ιαθήσομαι ὑμῖν διαθήκην καινήν. Εἶδες καὶ τῆς Καινῆς τὸ ὄνομα ἐν τῇ Παλαιᾷ; εἶδες καὶ τὴν προσηγορίαν πρὸ τοσούτων διαλάμπουσαν χρόνων; ∆ιαθήσομαι ὑμῖν διαθήκην καινήν. Ἀλλὰ πόθεν δῆλον ὅτι καὶ τὴν Παλαιὰν αὐτὸς ἔδωκεν; Εἰπὼν, ὅτι ∆ιαθήσομαι ὑμῖν διαθήκην καινὴν, ἐπήγαγεν, Οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν ὑμῶν. Ναί· ἀλλ' οὔπω τὸ πρᾶγμα ἀπεδείξαμεν· δεῖ γὰρ ἅπαντα τὰ ἀντικρούοντα παραγαγεῖν εἰς μέσον καὶ δῆλα ποιεῖν, ἵνα πάντοθεν ὁ λόγος ἡμῖν ἐκκαθαίρηται, καὶ μηδὲ τοῖς ἀναισχυντοῦσι καταλείπηται πρόφασις. ∆ιαθήσομαι ὑμῖν διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν ὑμῶν. ∆ιέθετο διαθήκην πρὸς τὸν Νῶε, ἡνίκα ὁ κατακλυσμὸς ἐγένετο, βουλόμενος ἡμᾶς ἀπαλλάξαι τῶν φόβων, ἵνα μὴ δὴ κατακλυσμὸν βλέποντες, καὶ ὄμβρον ὁρῶντες ἀεὶ, καὶ τὴν πανωλεθρίαν ἐκείνην προσδοκῶμεν ἔσεσθαι· διὰ τοῦτο, φησὶ, ∆ιαθήσομαι διαθήκην μετὰ σοῦ, καὶ μετὰ πάσης σαρκός. ∆ιέθετο πάλιν πρὸς τὸν Ἀβραὰμ διαθήκην τὴν τῆς περιτομῆς· διέθετο διαθήκην διὰ Μωϋσέως τὴν καὶ πᾶσι γνώριμον. Εἶπεν ὁ Ἱερεμίας· ∆ιαθήσομαι ὑμῖν διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν ὑμῶν. Εἰπὲ, ποίοις πατράσι; καὶ γὰρ ὁ Νῶε πατὴρ ἦν, καὶ ὁ Ἀβραὰμ πατὴρ ἦν· ποίοις οὖν λέγει πατράσι; τὸ γὰρ ἀδιόριστον τοῦ προσώπου σύγχυσιν ποιεῖ. Ἐνταῦθα προσέχετε· Οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν ὑμῶν. Ἵνα γὰρ μὴ λέγῃς ὅτι τὴν ἐπὶ Νῶε λέγει, ἵνα μὴ λέγῃς ὅτι τὴν ἐπὶ τοῦ Ἀβραὰμ λέγει, αὐτοῦ τοῦ χρόνου λοιπὸν τῶν διαθηκῶν ἐμνημόνευσεν οὕτως· εἰπὼν γὰρ, ὅτι ∆ιαθήσομαι ὑμῖν δια49.320 θήκην, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν ὑμῶν, ἐπήγαγε καὶ τὸν χρόνον· Ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου. Εἶδες ὁ τοῦ καιροῦ διορισμὸς πόσην ἐποίησε τὴν σαφήνειαν; Οὐκέτι λοιπὸν οὐδὲ Ἰουδαῖος ἀντιλέγει· ἀναμνήσθητι τοῦ χρόνου, καὶ λάβε τὴν νομοθεσίαν· Ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν. ∆ιὰ τί δὲ καὶ τὸν τρόπον λέγει τῆς ἐξόδου; Ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου. Ἵνα πατρικὴν δείξῃ φιλοστοργίαν, οὐχ ὡς δούλους ἐξήγαγεν, ἀλλ' ὡς παιδίον λαβὼν πατὴρ, οὕτως ἀπήλλαξεν, οὐκ ὄπισθεν βαδίζειν κελεύων ὥσπερ οἰκέτην, ἀλλ' ὡς υἱὸν εὐγενῆ καὶ ἐλεύθερον, τῆς δεξιᾶς λαβόμενος, οὕτως ἐξήγαγεν. Εἶδες δύο διαθηκῶν ἕνα νομοθέτην; Οὐκοῦν λοιπὸν ἐπειδὴ τῶν ἀγώνων ἀπηλλάγημεν, καὶ ἀπὸ τῆς Καινῆς δείξω σοι τοῦτο, ἵνα εἰδῇς τὴν συμφωνίαν τῶν διαθηκῶν. Εἶδες τὴν προφητείαν διὰ τῶν ῥημάτων; μάθε τὴν προφητείαν καὶ διὰ τῶν τύπων, εἰ καὶ διὰ τοῦτο πάλιν ἀσαφές ἐστιν, τί ποτέ ἐστι διὰ τύπου προφητεία, καὶ τί ποτέ ἐστι διὰ λόγου προφητεία· οὐκοῦν ἐν βραχεῖ καὶ τοῦτο ποιήσω σαφές. Ἡ προφητεία ἡ διὰ τοῦ τύπου ἡ διὰ πραγμάτων ἐστὶ προφητεία, ἡ δὲ ἄλλη προφητεία ἡ διὰ τῶν ῥημάτων ἐστὶ προφητεία· τοὺς μὲν γὰρ συνετωτέρους διὰ τῶν λόγων ἔπειθε, τοὺς δὲ ἀναισθητοτέρους καὶ διὰ τῆς τῶν πραγμάτων ὄψεως ἐπληροφόρει. Ἐπειδὴ γὰρ πρᾶγμα ἕμελλεν ἐκβήσεσθαι μέγα, καὶ ὁ Θεὸς σάρκα ἔμελλεν ἀναλαμβάνειν· ἐπειδὴ ἡ γῆ οὐρανὸς ἔμελλεν ἔσεσθαι, καὶ ἡ ἡμετέρα φύσις πρὸς τὴν τῶν ἀγγέλων εὐγένειαν ἀνάγεσθαι· ἐπειδὴ ὑπερέβαινεν ἐλπίδα καὶ προσδοκίαν ὁ λόγος τῶν μελλόντων ἐκβήσεσθαι ἀγαθῶν, ἵνα μὴ τὸ καινὸν καὶ παράδοξον ἀθρόως φανὲν θορυβήσῃ τοὺς τότε ὁρῶντας, καὶ ἀκούοντας, ἄνωθεν προετύπωσε διὰ πραγμάτων καὶ διὰ ῥημάτων ἐθίζων ἡμῶν τὴν ἀκοὴν καὶ τὴν ὄψιν, καὶ τὸ μέλλον ἐκβήσεσθαι παρασκευάζων. Τοῦτο δὲ ἦν ὅπερ ἐλέγομεν, τί ἐστιν ἡ διὰ τύπου προφητεία, καὶ τί ἐστιν