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bull for bull, theft of a calf, and death of a thief in the act of breaking in, concerning the burning of cattle and of a threshing floor, concerning a deposit of silver or gold, and of beasts of burden and of the use of all kinds of livestock from one's neighbor, of the seduction of virgins and of the death of sorcerers, of bestiality and of sacrifice to idols, of the mistreatment of a sojourner and of or 1.134 phans and widows who are borrowing, of speaking evil against God and the ruler of the people, of the firstfruits of the threshing floor and the winepress, of firstborn sons, and of calves and sheep and beasts of burden, that they should be men holy to God, not to eat meat torn by beasts, but to throw it to the dogs, not to accept an idle report, not to bear witness with an unrighteous man, not to be with many for evil, not to pervert judgment with many, not to pity a poor man in judgment, that the one who finds them should turn back and return the ox and the beast of burden of his enemy wandering astray, and to help raise up one that has fallen under its burden, not to pervert the just judgment of a poor man, to stand aloof from every unjust word, not to slay the innocent and righteous, not to justify the ungodly, not to receive gifts, as they blind those who see and corrupt what is just, to do good to a sojourner, to sow the land for six years, but in the seventh to grant it a release for the enjoyment of the poor or of wild beasts, likewise also the vineyard and the olive grove, to teach them philanthropy. And in this year there was also a release of debts, and freedom for the Hebrews who were serving as slaves, and he legislated that the jubilee be a time of rest. The name signifies freedom and release. They call the fiftieth year jubilee, in which he commands also that the one who sold it should take back the field and the houses in it, and cancellations of debts and freedom for children who were bought. To work six days a week, and on the seventh to rest. Not to swear by the name of a foreign god, nor to utter it with the mouth. To celebrate three times a year, the first, the feast 1.135 of unleavened bread for seven days in the new month, that is, at the first full moon of spring, a second, the feast of the harvest of the firstfruits, and a third, the gathering in of the works of the field at the end of the year, reminding them through the Passover of the exodus from Egypt, through Pentecost of the entry into the land of promise, and through the Feast of Tabernacles of the sojourn in the desert; for dwelling in tents they passed forty years. Not to appear empty before the Lord, and that every male should appear before the Lord at these three feasts. Not to sacrifice the blood of the Lord's sacrifice with leaven, but with unleavened bread. Not to let the fat of the feast remain until morning. And above all to bring the firstfruits of the first produce of the earth into the house of God. Not to boil a lamb in its mother's milk. These ordinances of God Moses came and reported to the people along with certain other divine exhortations. And all the people answered with one voice, and said, "All the words of the Lord we will do and we will hear," and all these things were written. That Moses, having received glory from God, placing a veil on his face for forty years spoke to the Jews; for they were not able to gaze at him. But when he went in to the Lord the veil was removed, just as for those who read the law according to the flesh a veil of hardening lies upon them so that they do not recognize the glory of Christ, but for those who enter through the spirit 1.136 the veil of ignorance is taken away. And truly the back parts of God, the incarnation of the Only-begotten, Moses saw on Tabor as being placed on a rock and being sheltered by Christ; and he saw him passing by in glory, not a bare but an incarnate God. That the first tablets were hewn and written by the hand of God, which were permitted to be broken, because these were a type of the first law, which is according to the letter, just as the second ones which Moses hewed and wrote, were a clear type of the second law, which is according to the spirit. just as also the first people who made the calf typified the first

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ταύρου πρὸς ταῦρον, κλοπῆς μόσχου, καὶ θανῆς κλέπτου ἐν τῷ διορύγματι, κατὰ ἐμπρησμοῦ βοσκημάτων καὶ ἅλωνος, κατὰ παρακαταθήκης ἀργυρίου ἢ χρυσίου, καὶ ὑποζυγίων καὶ παντοίων κτηνῶν χρήσεως παρὰ τοῦ πλησίον, φθορᾶς παρθένων καὶ θανάτου φαρμάκων, κτηνοβασίας καὶ θυσίας εἰδώλων, κακώσεως προσηλύτου καὶ ὀρ 1.134 φανῶν καὶ χηρῶν δανειζομένων, κακολογίας εἰς θεὸν καὶ ἄρχοντα τοῦ λαοῦ, ἀπαρχῶν ἅλωνος καὶ ληνοῦ, πρωτοτόκων υἱῶν μόσχων τε καὶ προβάτων καὶ ὑποζυγίων, τοῦ εἶναι αὐτοὺς ἄνδρας ἁγίους τῷ θεῷ, κρέας θηριάλωτον μὴ ἐσθίειν ἀλλὰ κυσὶν ἀπορρίπτειν, μὴ παραδέχεσθαι ἀκοὴν ματαίαν, μὴ συμμαρτυρεῖν ἀδίκῳ, μὴ συνεῖναι πολλοῖς ἐπὶ κακίᾳ, μὴ ἐκκλῖναι μετὰ πολλῶν κρίσιν, μὴ ἐλεῆσαι πτωχὸν ἐν κρίσει, ἀποστρέφειν καὶ ἀποδιδόναι τὸν βοῦν καὶ τὸ ὑποζύγιον τοῦ ἐχθροῦ πλανώμενον τὸν εὑρίσκοντα, καὶ πεπτωκὸς ὑπὸ τὸν γόμον συνεγείρειν, μὴ διαστρέφειν κρίσιν πένη τος δικαίαν, ἀπὸ παντὸς ῥήματος ἀδίκου ἀφίστασθαι, μὴ ἀναι ρεῖν ἀθῶον καὶ δίκαιον, μὴ δικαιοῦν τὸν ἀσεβῆ, δῶρα μὴ λαμ βάνειν ὡς ἐκτυφλοῦντα τοὺς βλέποντας καὶ τὸ δίκαιον λυμαινό μενα, προσήλυτον εὖ ποιεῖν, ἓξ ἔτη σπείρειν τὴν γῆν, τῷ δὲ ἑβδόμῳ ἄφεσιν παρέχειν αὐτῇ εἰς ἀπόλαυσιν πτωχῶν ἢ θηρίων, ὁμοίως καὶ τὸν ἀμπελῶνα καὶ τὸν ἐλαιῶνα, φιλανθρωπίαν ἐκπαι δεύειν αὐτούς. κατὰ τοῦτο δὲ τὸ ἔτος καὶ ἄφεσις ὀφλημάτων ἐγίνετο, καὶ τῶν δουλευόντων Ἑβραίων ἐλευθερία, καὶ τὸν ἰωβη λαῖον ἀργεῖν ἐνομοθέτησεν. ἐλευθερίαν δὲ καὶ ἄφεσιν σημαίνει τὸ ὄνομα. ἰωβηλαῖον δὲ τὸ πεντηκοστὸν προσαγορεύουσιν ἔτος, ἐν ᾧ κελεύει καὶ τὸν ἀγρὸν ἀναλαμβάνειν τὸν πεπρακότα καὶ τὰς ἐν αὐτῷ οἰκίας, καὶ χρεῶν ἀποκοπὰς καὶ παίδων ὠνητῶν ἐλευθε ρίας. ἓξ ἡμέρας ἐργάζεσθαι τὴν ἑβδομάδα, τῇ δὲ ἑβδόμῃ ἀνα παύεσθαι. ὀνόματι θεοῦ ἀλλοτρίου μὴ ὀμνύειν, μήτε προφέρειν διὰ στόματος. τρεῖς καιροὺς τοῦ ἔτους ἑορτάζειν, τὴν ἑορτὴν 1.135 τῶν ἀζύμων πρώτην ἑπτὰ ἡμέρας τῷ μηνὶ τῷ νέῳ ἤτοι κατὰ τὴν πρώτην πανσέληνον τοῦ ἔαρος, δευτέραν ἑορτὴν θερισμοῦ πρωτο γεννημάτων, καὶ τρίτην συναγωγὴν ἔργων τοῦ ἀγροῦ συντελείας ἀπὸ ἐξόδων ἐνιαυτοῦ, ἀναμιμνήσκων αὐτοὺς διὰ τοῦ μὲν πάσχα τῆς ἐξ Αἰγύπτου ἐξόδου, διὰ δὲ τῆς πεντηκοστῆς τῆς εἰς τὴν γῆν τῆς ἐπαγγελίας εἰσόδου, διὰ δὲ τῆς σκηνοπηγίας τῆς ἐν τῇ ἐρήμῳ διαγωγῆς· ἐν σκηναῖς γὰρ οἰκοῦντες τεσσαράκοντα διετέλεσαν ἔτη. μὴ ὀφθῆναι κενὸν ἐναντίον κυρίου, καὶ πᾶν ἀρσενικὸν ὀπτάνεσθαι ἐνώπιον κυρίου κατὰ τὰς τρεῖς ἑορτὰς ταύτας. μὴ θύειν ἐπὶ ζύμῃ αἷμα θυσιάσματος κυρίου, ἀλλ' ἐπ' ἀζύμοις. μὴ μένειν ἕως πρωῒ στέαρ τῆς ἑορτῆς. καὶ τὰς ἀπαρχὰς τῶν πρώτων γεννημά των τῆς γῆς εἰσάγειν εἰς τὸν οἶκον τοῦ θεοῦ ἐφ' ἅπασι. μὴ ἕψειν ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ. ταῦτα τὰ δικαιώματα τοῦ θεοῦ Μωϋσῆς ἐλθὼν ἀπήγγειλε τῷ λαῷ μετὰ καὶ ἄλλων τινῶν θείων παραινέσεων. καὶ ἀπεκρίθη μιᾷ φωνῇ πᾶς ὁ λαός, καὶ εἶπε "πάντας τοὺς λόγους κυρίου ποιήσομεν καὶ ἀκουσόμεθα," καὶ ἐγράφη ταῦτα πάντα. Ὅτι Μωϋσῆς λαβὼν παρὰ θεοῦ δόξαν, ἐν τῷ προσώπῳ κάλυμμα τιθεὶς ἐπὶ τεσσαράκοντα χρόνοις διελέγετο τοῖς Ἰου δαίοις· οὐ γὰρ ἠδύναντο ἀτενίζειν εἰς αὐτόν. εἰσιόντος δὲ πρὸς κύριον περιῃρεῖτο τὸ κάλυμμα, ὥσπερ καὶ τοῖς κατὰ σάρκα μὲν τὸν νόμον ἀναγινώσκουσι κάλυμμα πωρώσεως ἐπίκειται τοῦ μὴ ἐπιγνῶναι τὴν δόξαν τοῦ Χριστοῦ, τοῖς δὲ διὰ τοῦ πνεύματος 1.136 εἰσιοῦσι τὸ κάλυμμα τῆς ἀγνοίας ἀφαιρεῖται. ἀληθῶς δὲ τὰ ὀπί σθια τοῦ θεοῦ, τὴν σάρκωσιν τοῦ μονογενοῦς, ἐπὶ τοῦ Θαβωρίου εἶδε Μωϋσῆς ὡς ἐπὶ πέτρᾳ τεθεὶς καὶ σκεπασθεὶς τῷ Χριστῷ· παρερχόμενον δὲ ἐν δόξῃ εἶδεν οὐ γυμνὸν ἀλλὰ σεσαρκωμένον θεόν. Ὅτι αἱ μὲν πρῶται πλάκες χειρὶ θεοῦ λελάξευνται καὶ γε γράφαται, αἳ συντριβῆναι συγκεχώρηνται, ὅτι τύπος ἦσαν αὗται τοῦ πρώτου καὶ κατὰ τὸ γράμμα νόμου, ὥσπερ αἱ δεύτεραι ἃς Μωϋσῆς ἐλάξευσε καὶ ἔγραψε, τύπος ἦσαν σαφὴς τοῦ δευτέρου καὶ κατὰ πνεῦμα νόμου. ὥσπερ καὶ λαὸς ὁ πρῶτος ὁ μοσχοποιή σας τὸν πρῶτον ἐτύπου