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the Master himself compared; "for he said, he will place the lambs on his right, and the goats on his left." And in the law, a goat was offered for sin. But the Lord himself has called the bronze serpent a type of himself; "for he says, as Moses lifted up the serpent in the desert, so must the son of man be lifted up, that everyone who believes in him may not perish, but have eternal life." If, therefore, the type of the goats is inappropriate, much more so that of the serpent. These things, then, prefigured the salvation of the world, but he instructed the Jews as infants, that the goat carried away sin into the desert. For he reminded them of the lawlessness often dared in the desert; and of the ineffable philanthropy of the Master, through which they escaped just punishments and entered the promised land. Having thus commanded these things to be done, he also teaches how it is fitting for the high priest to enter into the holy of holies. "For he says, Aaron shall offer the calf for his own sin and shall make atonement for himself and for his house; and he shall slaughter the calf for his own sin; and he shall take the censer full of coals of fire from the altar that is before the Lord, and shall fill his hands with finely ground compound incense, and shall bring it within 176 the veil, and shall put the incense on the fire before the Lord, and the cloud of the incense will cover the mercy seat which is upon the testimonies, and he shall not die." It is clear from this also, that the altar of incense lay outside the veil. For if it were inside, he would not have been commanded to take the coals into the censer, and to cast this incense inside the veil. The blessed Luke also taught us this, relating the things concerning Zacharias, the father of John the Baptist. For at that time he too had entered into the holy of holies, and had enjoyed the angelic vision. And he was commanded to sprinkle with his finger seven times before the mercy seat from the blood of both the calf and the goat. For since life revolves in seven days, and on each day, so to speak, we commit small or great sins, the sprinkling of the blood was offered, equal in number to the days, for the sins committed in them. And he says this, to purify not only them but also the tent. "For he says, he shall make atonement for the holy place from the uncleannesses of the sons of Israel, and from their iniquities concerning all their sins; and so you shall do for the tent of testimony that is pitched among them in the midst of their uncleanness." And he commanded that no one be present during this liturgy performed by the high priest. And he also states the time when it is fitting for these things to be done. "For he says, on the tenth day of the 177 month you shall afflict your souls; and you shall do no work, neither the native nor the proselyte who sojourns among you. For on this day he shall make atonement for you to cleanse you from all your sins before the Lord and you shall be cleansed. A sabbath of sabbaths, a rest shall it be for you, and you shall afflict your souls, an eternal statute." And he called it a sabbath of sabbaths, as holy of holies; for this festival is much more venerable than the sabbaths. And he called affliction fasting. Then he adds: "It shall be done once a year, as the Lord commanded Moses." And this also prefigures the economy of our savior in the flesh. For just as once a year the high priest, entering into the holy of holies, performed this liturgy, so the Master Christ, having once endured the saving passion, ascended into heaven, "having obtained eternal redemption," as the divine apostle says. XXIII Why does he forbid the edible animals to be sacrificed far from the tent? He knew the impiety of some, and that they would offer sacrifices to demons. He therefore commanded anyone wishing to sacrifice either a calf or a sheep or a goat, to bring it to the door of the tent, and to pour out the blood, and to partake of the meat at home; but the one not doing this, he accused as guilty of murde

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αὐτὸς ἀπείκασεν ὁ δεσπότης· " στήσει, γὰρ ἔφη, τοὺς μὲν ἀμνοὺς ἐκ δεξιῶν, τοὺς δὲ ἐρίφους ἐξ εὐωνύμων ". καὶ ἐν τῷ νόμῳ δὲ περὶ ἁμαρτίας ἔριφος προσ εφέρετο. αὐτὸς δέ γε ὁ Κύριος τὸν χαλκοῦν ὄφιν τύπον ἑαυτοῦ κέκληκεν· " καθώς, γάρ φησι, Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀν θρώπου, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπό ληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον ". εἰ τοίνυν ἀνάρμοσ τος τῶν τράγων ὁ τύπος, πολλῷ μᾶλλον ὁ τοῦ ὄφεως. ταῦτα μὲν οὖν προεδίδασκε τῆς οἰκουμένης τὴν σωτηρίαν, ἰουδαίους δὲ οἷα δὴ νηπίους ἐψυχαγώγει, τὸ τὸν τράγον εἰς τὴν ἔρημον ἀπαγαγεῖν τὴν ἁμαρτίαν. ἀνεμίμνησκε γὰρ αὐτοὺς τῆς πολλάκις τολμηθείσης ἐν τῇ ἐρήμῳ παρα νομίας· καὶ τῆς ἀρρήτου τοῦ δεσπότου φιλανθρωπίας, δι' ἣν τὰς ἐνδί κους τιμωρίας διαφυγόντες εἰς τὴν ἐπηγγελμένην εἰσεληλύθασι γῆν. οὕτω ταῦτα γενέσθαι κελεύσας, διδάσκει καὶ ὅπως εἰσελθεῖν εἰς τὰ ἅγια τῶν ἁγίων τὸν ἀρχιερέα προσήκει. " προσάξει, γάρ φησιν, Ἀαρὼν τὸν μόσχον τὸν περὶ ἁμαρτίας τὸν ἑαυτοῦ καὶ ἐξιλάσεται περὶ ἑαυτοῦ καὶ τοῦ οἴκου αὐτοῦ· καὶ σφάξει τὸν μόσχον τὸν περὶ ἁμαρτίας τὸν ἑαυτοῦ· καὶ λήψεται πλῆρες τὸ πυρεῖον ἀνθρά κων πυρὸς ἀπὸ τοῦ θυσιαστηρίου τοῦ ἀπέναντι Κυρίου, καὶ πλήσει τὰς χεῖρας αὐτοῦ θυμιά ματος συνθέσεως λεπτῆς, καὶ εἰσοίσει ἐσώτε 176 ρον τοῦ καταπετάσματος καὶ ἐπιθήσει τὸ θυ μίαμα ἐπὶ τὸ πῦρ ἔναντι Κυρίου, καὶ καλύψει ἡ ἀτμὶς τοῦ θυμιάματος τὸ ἱλαστήριον τὸ ἐπὶ τῶν μαρτυρίων, καὶ οὐκ ἀποθανεῖται ". δῆλον καὶ ἐντεῦθεν, ὡς ἐκτὸς τοῦ καταπετάσματος τὸ θυσιαστήριον τοῦ θυμιάματος ἔκειτο. οὐ γὰρ ἂν εἴπερ ἔνδον ἦν, εἰς τὸ πυρεῖον τοὺς ἄνθρακας λαβεῖν ἐκελεύσθη, καὶ τοῦτο εἴσω τοῦ καταπετάσματος ἐμβαλεῖν τὸ θυμίαμα. ἐδίδαξε δὲ τοῦτο ἡμᾶς καὶ ὁ μακάριος Λουκᾶς, τὰ κατὰ τὸν Ζαχαρίαν διηγούμενος, τὸν Ἰωάννου τοῦ βαπτιστοῦ πατέρα. κατὰ τοῦτον γὰρ κἀκεῖνος τὸν καιρὸν εἰς τὰ ἅγια τῶν ἁγίων εἰσελήλυθε, καὶ τῆς ἀγγελι κῆς ὀπτασίας ἀπολελαύκει. ἐκελεύσθη δὲ καὶ διαρράναι τῷ δακτύλῳ ἑπ τάκις πρὸ τοῦ ἱλαστηρίου τοῦ αἵματος τοῦ τε μόσχου καὶ τοῦ τράγου. ἐπειδὴ γὰρ ἐν ἑπτὰ ἡμέραις ὁ βίος ἀνακυκλεῖται, καθ' ἑκάστην δέ, ὡς ἔπος εἰπεῖν, ἡμέραν, ἢ σμικρὰ ἢ μεγάλα πλημμελοῦμεν, ἰσάριθμος προσεφέρετο ταῖς ἡμέραις ὁ τοῦ αἵματος ῥαντισμὸς ὑπὲρ τῶν ἐν ταύταις γιγνομένων πλημμελημάτων. λέγει δὲ τοῦτο, μὴ μόνον αὐτοὺς ἀλλὰ καὶ τὴν σκηνὴν καθαίρειν. " ἐξιλάσεται, γάρ φησι, περὶ τῶν ἁγίων ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραήλ, καὶ ἀπὸ τῶν ἀδικημάτων αὐτῶν περὶ πασῶν τῶν ἁμαρ τιῶν αὐτῶν· καὶ οὕτω ποιήσεις τῇ σκήνῃ τοῦ μαρτυρίου τῇ ἐκτισμένῃ ἐν αὐτοῖς ἐν μέσῳ τῆς ἀκαθαρσίας αὐτῶν ". ἐκέλευσε δὲ μηδένα παρεῖναι ταύτης ὑπὸ τοῦ ἀρχιερέως γινομένης τῆς λειτουργίας. λέγει δὲ καὶ τὸν καιρὸν καθ' ὃν προσήκει ταῦτα γενέσθαι. " δεκάτῃ, γάρ φησι, τοῦ μη 177 νὸς κακώσετε τὰς ψυχὰς ὑμῶν· καὶ πᾶν ἔργον οὐ ποιήσετε, ὁ αὐτόχθων καὶ ὁ προσήλυτος ὁ προσκείμενος ὑμῖν. ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν καθαρίσαι ὑμᾶς ἀπὸ πα σῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι Κυρίου καὶ καθαρισθήσεσθε. σάββατα σαββάτων ἀνάπαυ σις ἔσται ὑμῖν καὶ κακώσετε τὰς ψυχὰς ὑμῶν νόμιμον αἰώνιον ". σάββατα δὲ σαββάτων, ὡς ἅγια ἁγίων ἐκάλεσε· πολλῷ γὰρ τῶν σαββάτων αὕτη σεβασμιωτέρα ἡ ἑορτή. κά κωσιν δὲ τὴν νηστείαν ὠνόμασεν. εἶτα ἐπάγει· " ἅπαξ τοῦ ἐνι αυτοῦ ποιηθήσεται, καθάπερ συνέταξε Κύριος τῷ Μωϋσῇ ". καὶ τοῦτο δὲ προτυποῖ τὴν κατὰ σάρκα τοῦ σωτῆρος ἡμῶν οἰκονομίαν. ὥσπερ γὰρ ἅπαξ τοῦ ἐνιαυτοῦ ὁ ἀρχιερεὺς εἰς τὰ ἅγια τῶν ἁγίων εἰσιὼν ταύτην ἐπετέλει τὴν λειτουργίαν, οὕτως ὁ δεσπότης Χριστός, ἅπαξ τὸ σωτήριον ὑπομείνας πάθος, εἰς τὸν οὐρα νὸν ἀνελήλυθεν, " αἰωνίαν λύτρωσιν εὑράμενος ", ᾗ φη σιν ὁ θεῖος ἀπόστολος. XXIII ∆ιὰ τί ἀπαγορεύει πόρρω τῆς σκηνῆς θύεσθαι τὰ ἐσθιόμενα θρέμματα; Ἤδει τὴν ἐνίων ἀσέβειαν, καὶ ὅτι τοῖς δαίμοσι θυσίας προσοίσουσι. προσ έταξε τοίνυν πάντα θῦσαι βουλόμενον ἢ μόσχον ἢ πρόβατον ἢ αἶγα, παρὰ τὴν θύραν τῆς σκηνῆς ἀγαγεῖν, καὶ τὸ αἷμα ἐκχέαι, καὶ μεταλαβεῖν οἴκαδε τῶν κρεῶν· τὸν δὲ τοῦτο μὴ δρῶντα, ὡς φόνου ἔνοχον κατηγο