in the psalms thus: "a thousand years in your eyes are as yesterday, which has passed" (which is the famous millennium, which is likened to the "yesterday" day, differing from "0today20"), but with the apostle it is written: "Jesus Christ is the same yesterday and 20today20 and for the ages." And it is no wonder to God for the whole age to have the significance of the interval of one of our days, and I think even of a lesser one. 27.14 And it must be examined whether the accounts of the feasts or festivals recorded according to "days" or "months" or "seasons" or "years" refer to ages. For if "the law has a shadow of the things to come," it is necessary that the many sabbaths be a "shadow" of many days, and that the new moons occur at intervals of time, celebrated, I know not by what moon accompanying some sun. But if also the "first" "month" and the tenth day "until the fourteenth" and the feast of unleavened bread from the fourteenth "until the twenty-first" contains a "shadow" of "things to come," "who is so wise and" so much a "friend" to God, as to see the first of many months and its tenth day and the things that follow? And what must I say about the feast of the seven weeks of days and about the seventh month (of which the new moon is a day of "trumpets," but "on the tenth" is the "day of atonement"), things known only to God who alone legislated them? And who has so comprehended the mind of Christ, as to understand the seventh years of the freedom of the Hebrew servants and "the release" of debts and the rest from farming the holy land? And there is also something higher than the feast every seven years, the so-called Jubilee, which to imagine even to some extent clearly as being something, or that the laws in it would be truly fulfilled, is possible for no one except him who has contemplated the paternal will concerning the order in all the ages according to "his" "unsearchable" "judgments" and his inscrutable ways. 27.15 But often it has occurred to me to be perplexed, when comparing two apostolic sayings, how there is a consummation of "ages," at which Jesus "has been manifested" "once" "for the abolition of sins," if there are to be ages coming after this one. And his sayings are as follows, in the one to the Hebrews: "but now once at the consummation of the ages he has been manifested for the abolition of sins through his sacrifice," and in the one to the Ephesians: "that he might show in the ages to come the surpassing riches of his grace in kindness toward us." And reflecting on such things I think that, just as the consummation of the year is the last month, after which the beginning of another month starts; so perhaps, with many ages completing a sort of year of ages, the present age is a consummation, after which certain future ages will begin, of which the future one is the beginning, and in those future ones God will show the riches "of his grace in kindness"; while the most sinful one who has blasphemed against the Holy Spirit is held by sin in the whole of the present age and from beginning to end in the one to come after this, to be dealt with I know not how. 27.16 Therefore, he who has seen these things and has considered in his mind a week of ages, that he may contemplate a certain holy sabbath-rest, and a month of ages, that he may see the holy new moon of God, and a year of ages, that he may understand the feasts of the year, when it is necessary for "every male" to appear before "the Lord God," and the analogous years of such great ages, that he may comprehend the seventh holy year, and seven weekly periods of ages, so that he may praise the one who legislated such great things, having examined them; how can he quibble about the smallest fraction of an hour of the day of so great an age, and will he not do everything so that, from the preparation here, having become worthy to receive 20the supersubstantial bread20, he may receive it on the "0today20" day and "0daily20," the meaning of "0daily20" already being clear from what was said before? For to the God who is from infinite to infinite not only concerning the

ψαλμοῖς οὕτως· «χίλια ἔτη ἐν ὀφθαλμοῖς σου ὡσεὶ ἡμέρα ἡ ἐχθὲς, ἥτις διῆλθεν» (ἥτις ποτέ ἐστιν ἡ διαβόητος χιλιονταετηρὶς, <ἣ> ὁμοιοῦται τῇ «ἐχθὲς» ἡμέρᾳ, δια φερούσῃ τῆς «0σήμερον20»), παρὰ δὲ τῷ ἀποστόλῳ γέγραπται· «Ἰησοῦς Χριστὸς χθὲς καὶ 20σήμερον20 ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας.» καὶ οὐ δὲν θαυμαστὸν τῷ θεῷ τὸν ὅλον αἰῶνα τῆς παρ' ἡμῖν μιᾶς ἡμέρας διαστήματος λόγον ἔχειν, ἐγὼ δ' οἶμαι ὅτι καὶ ἐλάττονος. 27.14 καὶ ἐξεταστέον εἰ ἐπὶ αἰῶνας ἀναφέρονται οἱ λόγοι τῶν κατὰ τὰς «ἡμέρας» ἢ «μῆνας» ἢ «καιροὺς» ἢ «ἐνιαυτοὺς» ἀναγεγραμμένων ἑορτῶν ἢ πανηγύρεων. εἰ γὰρ «σκιὰν» ἔχει «ὁ νόμος τῶν μελλόν των,» ἀνάγκη τὰ πολλὰ σάββατα πολλῶν τινων ἡμερῶν εἶναι «σκιὰν» καὶ τὰς νουμηνίας διὰ χρονικῶν διαστημάτων ἐνίστασθαι, οὐκ οἶδα ὑπὸ ποίας σελήνης συνοδευούσης τινὶ ἡλίῳ ἐπιτελουμένας. εἰ δὲ καὶ «πρῶτος» «μὴν» καὶ δεκάτη ἡμέρα «ἕως τεσσαρεσκαιδεκά της» καὶ τῶν ἀζύμων ἑορτὴ ἀπὸ τεσσαρεσκαιδεκάτης «ἕως μιᾶς καὶ εἰκάδος» «σκιὰν» περιέχει «μελλόντων,» «τίς σοφὸς καὶ» ἐπὶ τοσοῦ τον θεῷ «φίλος,» ὡς πλειόνων μηνῶν τὸν πρῶτον ἰδεῖν καὶ τὴν δε κάτην αὐτοῦ ἡμέραν καὶ τὰ ἑξῆς; τί δέ με δεῖ λέγειν περὶ τῆς ἑορ τῆς τῶν ἑπτὰ ἑβδομάδων ἡμερῶν καὶ περὶ τοῦ ἑβδόμου μηνὸς (οὗ ἡ νεομηνία ἡμέρα «σαλπίγγων» ἐστὶ, «τῇ» δὲ «δεκάτῃ» «ἡμέρα ἱλασ μοῦ»), τῷ μόνῳ νομοθετήσαντι αὐτὰ θεῷ ἐγνωσμένων; τίς δὲ ἐπὶ τοσοῦτον τὸν Χριστοῦ κεχώρηκε νοῦν, ὡς τοὺς ἑβδόμους ἐνιαυτοὺς τῆς ἐλευθερίας τῶν Ἑβραίων οἰκετῶν καὶ «τῆς ἀφέσεως» τῶν χρεῶν ἀνέσεώς τε ἀπὸ γεωργίας τῆς ἁγίας γῆς ἐκλαβεῖν; ἔστι δέ τις καὶ ἀνωτέρω τῆς διὰ ἑπτὰ ἐτῶν ἑορτῆς ὁ καλούμενος Ἰωβηλαῖος, ὅν τινα κἂν ἐπὶ ποσὸν φαντασθῆναι εἶναί τι τρανῶς ἢ τοὺς ἐν αὐτῷ νόμους πληρωθησομένους ἀληθινοὺς οὐδενός ἐστι <πλὴν> τοῦ τὴν πατρικὴν βουλὴν περὶ τῆς ἐν ἅπασι τοῖς αἰῶσι διατάξεως κατὰ «τὰ» «ἀνεξερεύνητα» «αὐτοῦ» «κρίματα» καὶ τὰς ἀνεξιχνιάστους αὐτοῦ ὁδοὺς τεθεωρηκότος. 27.15 πολλάκις δέ μοι ἐπῆλθεν ἀπορεῖν, συγκρούοντι δύο λέξεις ἀποστολικὰς, πῶς συντέλεια «αἰώνων» ἐστὶν, ἐφ' ᾗ «ἅπαξ» «εἰς ἀθέ τησιν τῶν ἁμαρτιῶν» Ἰησοῦς «πεφανέρωται,» εἰ μέλλουσιν εἶναι αἰῶνες μετὰ τοῦτον ἐπερχόμενοι. ἔχουσι δὲ αἱ λέξεις αὐτοῦ οὕτως, ἐν μὲν τῇ πρὸς Ἑβραίους· «νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῶν ἁμαρτιῶν διὰ τῆς θυσίας αὐτοῦ πεφανέρωται,» ἐν δὲ τῇ πρὸς Ἐφεσίους· «ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχο μένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ' ἡμᾶς.» καὶ περὶ τηλικούτων στοχαζόμενος νομίζω ὅτι, ὥσπερ συντέλεια τοῦ ἐνιαυτοῦ ὁ τελευταῖός ἐστι μὴν, μεθ' ὃν ἀρχὴ μηνὸς ἑτέρου ἐνίσταται· οὕτω μή ποτε, πλειόνων αἰώνων οἱονεὶ ἐνιαυτὸν αἰώνων συμπληρούντων, συντέλειά ἐστιν ὁ ἐνεστὼς αἰὼν, μεθ' ὃν μέλλοντές τινες αἰῶνες ἐνστήσονται, ὧν ἀρχή ἐστιν ὁ μέλλων, καὶ ἐν ἐκείνοις τοῖς μέλλουσιν ἐνδείξεται ὁ θεὸς τὸν πλοῦτον «τῆς χάρι τος αὐτοῦ ἐν χρηστότητι»· τοῦ ἁμαρτωλοτάτου καὶ εἰς τὸ ἅγιον πνεῦμα δυσφημήσαντος κρατουμένου παρὰ τῆς ἁμαρτίας ἐν ὅλῳ τῷ ἐνεστῶτι αἰῶνι καὶ ἀρχῆθεν μέχρι τέλους τῷ μέλλοντι μετὰ ταῦτα οὐκ οἶδ' ὅπως οἰκονομησομένου. 27.16 ταῦτα τοίνυν ὁ ἰδὼν καὶ τῇ διανοίᾳ αἰώνων ἑβδομάδα, ἵνα σαββατισμόν τινα ἅγιον θεωρήσῃ, ἐννοήσας καὶ αἰώνων μῆνα, ἵνα τὴν ἁγίαν τοῦ θεοῦ ἴδῃ νουμηνίαν, καὶ αἰώνων ἐνιαυτὸν, ἵνα συνί δῃ τὰς τοῦ ἐνιαυτοῦ γε ἑορτὰς, ὅτε δεῖ «πᾶν ἀρσενικὸν» ἐνώπιον φαίνεσθαι «κυρίου θεοῦ,» καὶ τηλικούτων αἰώνων τοὺς ἀνάλογον ἐνιαυτοὺς, ἵνα τὸ ἕβδομον ἅγιον ἔτος καταλαμβάνῃ, καὶ αἰώνων ἑβδοματικοὺς ἑπτὰ, ὅπως ὑμνήσῃ τὸν τηλικαῦτα νομοθετήσαντα, ἐξε τάσας· πῶς δύναται μικρολογῆσαι περὶ τοῦ ἐλαχίστου μορίου ὥρας τῆς τοῦ τηλικούτου αἰῶνος ἡμέρας καὶ οὐχὶ πάντα ποιήσει, ἵνα ἀπὸ τῆς ἐνταῦθα παρασκευῆς ἄξιος γενόμενος τοῦ τυχεῖν 20τοῦ ἐπιουσίου ἄρτου20 ἐν τῇ «0σήμερον20» ἡμέρᾳ λάβῃ αὐτὸν καὶ «0καθ' ἡμέραν20,» ἤδη σαφοῦς ἐκ τῶν προειρημένων γινομένου τοῦ «0καθ' ἡμέραν20»; τῷ γὰρ ἐξ ἀπείρων ἐπ' ἄπειρον ὄντι θεῷ οὐ μόνον περὶ τῆς