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them my tabernacle which is among them". If he said involuntary acts defile, it is clear that voluntary acts are much more abominable. And these things were very fitting for them, being most lustful and lewd. For what was transgressed was not great, and what was observed made them more suitable for the perfect things. XXII When did the high priest enter the holy of holies? On the day of atonement, which God commanded to be celebrated on the tenth day of the seventh month. "For the Lord said," it says, "to Mo 173 ses: Speak to Aaron your brother, that he should not enter at all times into the holy place within the veil, before the mercy seat which is upon the ark of the testimony, that he may not die; for in a cloud I will appear upon the mercy seat." From this it is clear that the Lord God made his own appearance on the mercy seat; and showing his own goodness, he was seen not in darkness and smoke and fire as to Israel, but in a cloud of light. He also taught the manner of the sacrifices, by which the high priest had to dare to enter the innermost sanctuary. For he commanded to sacrifice a bullock for sin, and to offer a ram as a whole burnt offering; and to offer these for himself, but for all the people to take two goats for sin, and one ram for a whole burnt offering. He also commanded to divide the goats by lot, and to sacrifice one, and to send the other into the wilderness. But some, having understood this foolishly, thought the one sent away was a certain demon, because he said, "one for the Lord, and one for the one sent away." They assumed this out of great simplicity. For how was it possible for him who had said, "you shall have no other gods but me, and you shall not worship nor serve another God," to assign an equal sacrifice to a certain demon? They should have paid attention to the fact that he also commanded the goat that was sent away to be offered to himself. "For," he says, "you shall take the living goat before the Lord, to make atonement over it, to send it away into the wilderness." This shows that the goat itself was called "sent away," as being sent away into the wilderness, for the following also shows this: "and the goat shall take 174 upon itself their iniquities into the inaccessible land." And Symmachus interpreted "the one sent away" thus: "for a goat that is going away, so as to send it for sending away." And Aquila, "for a goat that is sent away into the wilderness." Therefore, it was not sent to any god or demon, but both were offered to God. And while one was being sacrificed, the other, taking the sins of the people, was sent away into the wilderness. For just as in the case of the leper being cleansed, when one bird was sacrificed, the other, being dipped in its blood, was set free, so for the sins of the people, two goats being offered, one was sacrificed, and the other was sent away. These again are types of the Lord Christ; of these two animals, being taken not as two persons, but as two natures. For since it was not possible in one goat to foreshadow both the mortal and the immortal of the Lord Christ—for the goat is only mortal—, he necessarily commanded two to be brought; so that the one being sacrificed might prefigure the passible nature of the flesh, while the one being sent away might show the impassible nature of the divinity. Thus also the blessed David, prophesying the passion and resurrection and ascension into heaven of the Lord Christ, said: "O God, when you went forth before your people, when you passed through the wilderness the earth shook; for the heavens also dropped." And we have been taught that when the Lord Christ was crucified, the earth shook and the rocks were split, and heaven, through the darkened sun, showed the excess of impiety. The wilderness is a type of death. For this reason he said: "when you passed through 175 the wilderness." But let no one suppose it unsuitable for goats to prefigure the passion of the savior, since the great John called him a lamb; but let him consider that he offered himself not only for the righteous, but also for sinners. and to kids the company of sinners

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αὐτοὺς τὴν σκηνήν μου τὴν ἐν αὐτοῖς ". εἰ δὲ τὰ ἀκούσια μιαίνειν ἔφη δῆλον, ὅτι πολλῷ μᾶλλον ἐναγῆ τὰ ἑκούσια. καὶ ταῦτα δὲ μάλα ἥρμοττεν ἐκείνοις λαγνιστάτοις οὖσι καὶ κακομάχλοις. τό τε γὰρ παρα βαινόμενον οὐ μέγα καὶ τηρούμενον ἐπιτηδειοτέρους εἰργάζετο πρὸς τὰ τέλεια. XXII Πότε ὁ ἀρχιερεὺς εἰς τὰ ἅγια τῶν ἁγίων εἰσῄει; Ἐν τῇ τοῦ ἱλασμοῦ ἡμέρᾳ ἣν ἐπιτελεῖσθαι προσέταξεν ὁ Θεὸς τῇ δεκάτῃ τοῦ ἑβδόμου μηνός· " εἶπε, γάρ φησι, Κύριος πρὸς Μωϋ 173 σῆν· λάλησον πρὸς Ἀαρὼν τὸν ἀδελφόν σου, καὶ μὴ εἰσπορευέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος, εἰς πρόσωπον τοῦ ἱλαστηρίου, ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου καὶ οὐκ ἀποθανεῖται· ἐν γὰρ νε φέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου ". ἐντεῦθεν δῆλον, ὡς ἐν τῷ ἱλαστηρίῳ τὴν οἰκείαν ἐπιφάνειαν ὁ δεσπότης ἐποιεῖτο Θεός· καὶ τὴν οἰκείαν ἐμφαίνων ἀγαθότητα, οὐκ ἐν γνόφῳ καὶ καπνῷ καὶ πυρὶ καθάπερ τῷ Ἰσραήλ, ἀλλ' ἐν νεφέλῃ φωτοειδεῖ ἑωρᾶτο. ἐδίδαξε δὲ καὶ τῶν θυσιῶν τὸν τρόπον, αἷς ἔδει τὸν ἀρχιερέα χρησάμενον τῶν ἀδύτων κατατολμῆσαι. ἐκέλευσε γὰρ μόσχον μὲν ἱερεῦσαι περὶ ἁμαρτίας, κριὸν δὲ ὁλοκαυτῶσαι· καὶ ταῦτα μὲν ὑπὲρ ἑαυτοῦ προσενεγκεῖν, ὑπὲρ δὲ παντὸς τοῦ λαοῦ δύο τράγους περὶ ἁμαρτίας λαβεῖν, καὶ ἕνα κριὸν εἰς ὁλοκαύτωμα. προσέταξε δὲ καὶ κλήρῳ διελεῖν τοὺς τράγους, καὶ τὸν μὲν ἱερεῦσαι, τὸν δὲ εἰς τὴν ἔρημον ἀποστεῖλαι. τοῦτο δέ τινες ἀνοήτως νενοηκότες δαίμονά τινα τὸν ἀποπομπαῖον ἐνόμισαν ἐπειδὴ ἔφη· " ἕνα τῷ Κυρίῳ, καὶ ἕνα τῷ ἀποπομπαίῳ ". τοῦτο δέ γε ἐκ πολλῆς ὑπέλαβον εὐηθείας. πῶς γὰρ οἷόν τε ἦν τὸν εἰρηκότα· " οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ, καὶ οὐ προσ κυνήσεις οὐδὲ λατρεύσεις Θεῷ ἑτέρῳ ", δαίμονί τινι τὴν ἴσην ἀπονεῖμαι θυσίαν; ἔδει δὲ αὐτοὺς ἐπιστῆσαι τὸν νοῦν, ὅτι καὶ τὸν ἀπολυόμενον τράγον ἑαυτῷ προσενεχθῆναι προσέταξε. " λήψῃ, γάρ φησι, τὸν τράγον τὸν ζῶντα ἔναντι Κυρίου, τοῦ ἐξιλάσασθαι ἐπ' αὐτοῦ, τοῦ ἐξαποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπὴν εἰς τὴν ἔρημον ". τοῦτο δὲ δηλοῖ, ὡς αὐτὸς ὁ τράγος ἀποπομπαῖος ἐκλήθη, ὡς ἀποπεμ πόμενος εἰς τὴν ἔρημον, τοῦτο γὰρ καὶ τὰ ἑξῆς δηλοῖ· " καὶ λήψε 174 ται ὁ τράγος ἐφ' ἑαυτῷ τὰς ἀνομίας αὐτῶν εἰς τὴν ἄβατον ". καὶ ὁ Σύμμαχος δὲ τὸν ἀποπομπαῖον οὕτως ἡρ μήνευσεν· " εἰς τράγον ἀπερχόμενον, ὥστε ἀποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπήν ". ὁ δὲ Ἀκύλας, " εἰς τράγον ἀπολυόμενον εἰς τὴν ἔρημον ". οὐ τοίνυν θεῷ τινι, ἢ δαίμονι ἀπεστέλλετο, ἀλλ' ἀμφότεροι μὲν τῷ Θεῷ προσεφέροντο· τοῦ δὲ ἑνὸς θυομένου, ὁ ἕτερος τὰς ἁμαρτίας τοῦ λαοῦ λαμβάνων εἰς τὴν ἔρημον ἀπεπέμπετο. ὥσπερ γὰρ ἐπὶ τοῦ καθαιρομένου λεπροῦ, τοῦ ἑνὸς ὀρ νέου θυομένου, τὸ ἕτερον εἰς τὸ τούτου αἷμα βαπτόμενον ἀπελύετο, οὕτως ὑπὲρ τῶν τοῦ λαοῦ ἁμαρτημάτων δύο τράγων προσφερομέ νων, ὁ μὲν ἐθύετο, ὁ δὲ ἀπεπέμπετο. τύποι πάλιν ταῦτα τοῦ δεσπό του Χριστοῦ· τῶν δύο τούτων ζῴων, οὐκ εἰς δύο πρόσωπα, ἀλλ' εἰς δύο φύσεις λαμβανομένων. ἐπειδὴ γὰρ οὐχ οἷόν τε ἦν ἐν ἑνὶ τράγῳ σκιογραφηθῆναι καὶ τὸ θνητὸν καὶ τὸ ἀθάνατον τοῦ δεσπότου Χριστοῦ θνητὸς γὰρ μόνον ὁ τράγος-, ἀναγκαίως δύο προσαχθῆναι προσέταξεν· ἵνα ὁ μὲν θυόμενος, τῆς σαρκὸς τὸ παθητὸν προτυπώσῃ· ὁ δὲ ἀπολυό μενος δηλώσῃ τὸ ἀπαθὲς τῆς θεότητος. οὕτως καὶ ὁ μακάριος ∆αβὶδ τοῦ δεσπότου Χριστοῦ τὸ πάθος καὶ τὴν ἀνάστασιν καὶ τὴν εἰς οὐρανοὺς ἀνάβασιν προθεσπίζων ἔφη· " ὁ Θεὸς, ἐν τῷ ἐκπορεύεσθαί σε ἐνώπιον τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε ἐν τῇ ἐρήμῳ γῆ ἐσείσθη· καὶ γὰρ οἱ οὐρανοὶ ἔσταξαν ". ἐδιδάχθημεν δὲ ὡς τοῦ δεσπότου σταυρουμένου Χριστοῦ, καὶ γῆ ἐσείσθη καὶ αἱ πέτραι ἐρράγησαν, ὁ δὲ οὐρανὸς διὰ τοῦ σκοτισ θέντος ἡλίου ἐμήνυσε τὴν τῆς ἀσεβείας ὑπερβολήν. ἡ δέ γε ἔρημος τοῦ θανάτου τύπος. τούτου χάριν ἔφη· " ἐν τῷ διαβαίνειν σε 175 ἐν τῇ ἐρήμῳ ". ἀλλὰ μηδεὶς ἀνάρμοστον ὑπολάβοι τὸ τρά γους προτυποῦν τοῦ σωτῆρος τὸ πάθος, ἐπειδήπερ ἀμνὸν αὐτὸν ὁ μέγας προσηγόρευσεν Ἰωάννης· σκοπησάτω δὲ ὡς οὐ μόνον ὑπὲρ δικαίων, ἀλλὰ καὶ ὑπὲρ ἁμαρτωλῶν ἑαυτὸν προσενήνοχεν. ἐρίφοις δὲ τὴν τῶν ἁμαρτωλῶν συμμορίαν