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a type, and for this reason from its not being written; but this is truth, and for this reason from its not being. For just as in the names (for here they were titles, king of righteousness and of peace, but there the reality of things) so also here they are titles, but there the reality of things. How then does He have a beginning? You see the Son without beginning, not in the sense of not having a cause; for this is impossible; for He has a Father; for how else a son? but in the sense of not having a beginning of life, nor an end. 63.98 But made like, he says, unto the Son of God. And where is the likeness? That of both this one and that one we are ignorant of the end and the beginning; but of this one, from its not being written, of that one, from its not being. Here is the likeness. But if the likeness was to be in every respect, it was no longer a type and a reality, but both were a type. Thus one might see this happening also in sketched images; for in those there is something both like and unlike; for through the simple outline there is a certain likeness of the character; but when the colors are applied, then the difference is clearly shown, both the like and the unlike. But consider, he says, how great this man was, to whom even Abraham the patriarch gave a tenth out of the choicest spoils. So far he has fitted the type. With confidence, then, he shows him to be more glorious than the real things among the Jews. But if he who is a type of Christ is so much greater, not than the priests, but even than the very forefather of the priests; what might one say concerning the reality? You see from what an abundance he shows the superiority; But consider, he says, how great this man was, to whom even Abraham the patriarch gave a tenth of the choicest spoils. The choicest spoils are called akrothinia. And one cannot say that he gave it as to one who had participated in the war; for it was for this reason that he said, He met him returning from the slaughter of the kings; showing that he was sitting at home, and that he gave the first-fruits of what he himself had labored for. And those of the sons of Levi who receive the priesthood have a commandment to take tithes from the people according to the law, that is, from their brethren, even though they have come out of the loins of Abraham. So great, he says, is the superiority of the priesthood, that those who are of equal honor from their ancestors and have the same forefather, are much better than the others. At any rate, they receive tithes from them. When, therefore, someone is found receiving tithes from these very men, are not these then in the rank of lay people, and he among the priests? And not this only, but he was not even of equal honor with them, but of another family. So that he would not have given tithes to one of another tribe, if the honor had not been great. Amazing! What has he accomplished? He has set forth something greater than the things concerning faith he treated of in the Epistle to the Romans. For there he says that Abraham is the forefather of both our polity and the Jewish; but here he is exceedingly bold against him, and shows the uncircumcised man to be much better. How then did he show it? that Levi gave tithes? Abraham, he says, gave them. And what is this to us? Indeed, it is very much to you; for you will not surely contend that the Levites are better than Abraham. But he whose descent is not reckoned from them has received tithes from Abraham. Then he did not pass it by simply, but added, And he blessed him that had the promises. Since this was everywhere the august thing for the Jews, he shows that one to be more august than he, and from the common judgment of all. But without any contradiction, he says, the lesser is blessed by the greater. That is, it is agreed by all that the lesser is blessed by the greater. Therefore the type of Christ is greater, even than he who has the promises. And here men who die receive tithes; but there one of whom it is witnessed that he lives. But lest they should say those things, "Why do you go so far back? what is it to our priests, if Abraham gave a tenth? speak about us;" he brings on and says: And, so to speak. And well did he 63.99 check it, not speaking plainly, that he might not give offense. Through Abraham even Levi, who receives tithes, has paid tithes. How? For he was still in the loins of his father, when Melchizedek met him. That is, Levi was in him, and not yet born, through him he gave the tenth. See, he did not say, The Levites, but The

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τύπος, καὶ διὰ τοῦτο ἀπὸ τοῦ μὴ γεγράφθαι· τοῦτο δὲ ἀλήθεια, καὶ διὰ τοῦτο ἀπὸ τοῦ μὴ εἶναι. Ὥσπερ γὰρ καὶ ἐν τοῖς ὀνόμασιν (ἐνταῦθα μὲν γὰρ προσηγορίαι ἦσαν βασιλεὺς δικαιοσύνης καὶ εἰρήνης, ἐκεῖ δὲ πραγμάτων ἀλήθεια) οὕτω καὶ ἐνταῦθα προσηγορίαι εἰσὶν, ἐκεῖ δὲ πραγμάτων ἀλήθεια. Πῶς οὖν ἀρχὴν ἔχει; Ὁρᾷς ἄναρχον τὸν Υἱὸν, οὐ κατὰ τὸ μὴ ἔχειν αἴτιον· τοῦτο γὰρ ἀδύνατον· ἔχει γὰρ Πατέρα· ἐπεὶ πῶς υἱός; ἀλλὰ κατὰ τὸ μὴ ἔχειν ἀρχὴν ζωῆς, μήτε τέλος. Ἀφ 63.98 ωμοιωμένος δὲ, φησὶ, τῷ Υἱῷ τοῦ Θεοῦ. Καὶ ποῦ ἡ ὁμοιότης; Ὅτι καὶ τούτου κἀκείνου τὸ τέλος ἀγνοοῦμεν. καὶ τὴν ἀρχήν· ἀλλὰ τούτου μὲν παρὰ τὸ μὴ γεγράφθαι, ἐκείνου δὲ παρὰ τὸ μὴ εἶναι. Ἐνταῦθα ἡ ὁμοιότης. Εἰ δὲ πανταχοῦ ἔμελλεν ἡ ὁμοιότης εἶναι, οὐκέτι τύπος ἦν καὶ ἀλήθεια, ἀλλὰ τύπος τὰ ἀμφότερα. Οὕτω καὶ ἐν ταῖς σκιαγραφουμέναις εἰκόσι γινόμενον ἴδοι τις ἄν· ἐν ἐκείναις γὰρ ἔστι μέν τι καὶ ὅμοιον, ἔστι δὲ καὶ ἀνόμοιον· διὰ μὲν γὰρ τῆς ἁπλῶς γραφῆς ὁμοιότης τίς ἐστι τοῦ χαρακτῆρος· τῶν χρωμάτων δὲ ἐπιτεθέντων, τότε φανερῶς δείκνυται ἡ διαφορὰ, καὶ τὸ ὅμοιον καὶ τὸ ἀνόμοιον. Θεωρεῖτε δὲ, φησὶ, πηλίκος οὗτος, ᾧ καὶ δεκάτην Ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. Τέως ἥρμοσε τὸν τύπον. Θαῤῥῶν λοιπὸν δείκνυσι αὐτὸν τῶν ἀληθινῶν πραγμάτων τῶν παρὰ Ἰουδαίοις λαμπρότερον. Εἰ δὲ ὁ τύπον ἔχων τοῦ Χριστοῦ τοσοῦτον, οὐ τῶν ἱερέων, ἀλλὰ καὶ αὐτοῦ τοῦ προπάτορος τῶν ἱερέων βελτίων· τί ἄν τις εἴποι περὶ τῆς ἀληθείας; Ὁρᾷς ἐξ ὅσης περιουσίας δείκνυσι τὴν ὑπεροχήν· Θεωρεῖτε δὲ, φησὶ, πηλίκος οὗτος, ᾧ καὶ δεκάτην ἔδωκεν Ἀβραὰμ ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. Ἀκροθίνια τὰ λάφυρα λέγεται. Καὶ οὐκ ἔστιν εἰπεῖν, ὅτι ὡς μετασχόντι τοῦ πολέμου ἔδωκε· διὰ γὰρ τοῦτο εἶπεν, Ὑπήντησεν ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων· δηλῶν ὅτι οἴκοι ἐκάθητο, καὶ ὅτι τῶν αὐτῷ πεπονημένων τὰς ἀπαρχὰς ἔδωκε. Καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευῒ τὴν ἱερατείαν λαμβάνοντες, ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τουτέστι, τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ. Τοσαύτη, φησὶ, τῆς ἱερωσύνης ἡ ὑπερβολὴ, ὥστε τοὺς ὁμοτίμους ἀπὸ προγόνων καὶ τὸν αὐτὸν ἔχοντας προπάτορα, πολλῷ βελτίους εἶναι τῶν ἄλλων. ∆εκάτας γοῦν παρ' ἐκείνων λαμβάνουσιν. Ὅταν οὖν εὑρεθῇ τις παρ' αὐτῶν τούτων δεκάτας λαμβάνων, ἆρα οὐχ οὗτοι μὲν ἐν τάξει λαϊκῶν, ἐκεῖνος δὲ ἐν τοῖς ἱερεῦσι; Καὶ οὐ τοῦτο μόνον, ἀλλ' οὐδὲ ὁμότιμος ἦν αὐτοῖς, ἀλλ' ἐξ ἑτέρου γένους. Ὥστε οὐκ ἂν ἔδωκεν ἀλλοφύλῳ δεκάτας, εἰ μὴ πολλὴ ἦν ἡ τιμή. Βαβαί! τὶ εἰργάσατο; μεῖζον ἢ τὰ κατὰ τὴν πίστιν ἐν τῇ πρὸς Ῥωμαίους κινῶν Ἐπιστολῇ διεσάφησεν. Ἐκεῖ μὲνγὰρ καὶ τῆς ἡμετέρας καὶ τῆς Ἰουδαϊκῆς πολιτείας τὸν Ἀβραὰμ προπάτορα εἶναί φησιν· ἐνταῦθα δὲ αὐτοῦ σφόδρα κατατολμᾷ, καὶ δείκνυσι τὸν ἀκρόβυστον πολλῷ βελτίονα. Πῶς οὖν ἔδειξεν; ὅτι Λευῒ δεκάτας ἔδωκεν; Ὁ Ἀβρὰμ, φησὶν, ἔδωκε. Καὶ τί πρὸς ἡμᾶς τοῦτο; Μάλιστα μὲν οὖν πρὸς ὑμᾶς· οὐ γὰρ δὴ φιλονεικήσετε τοὺς Λευΐτας βελτίονας εἶναι τοῦ Ἀβραάμ. Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκε τὸν Ἀβραάμ. Εἶτα καὶ οὐχ ἁπλῶς παρῆλθεν, ἀλλὰ προσέθηκε, Καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγησεν. Ἐπειδὴ ἄνω καὶ κάτω τοῦτο ἦν τὸ σεμνὸν Ἰουδαίοις, δείκνυσιν ἐκείνου ὄντα σεμνότερον ἐκεῖνον, καὶ ἀπὸ τῆς κοινῆς κρίσεως ἁπάντων. Χωρὶς δὲ πάσης ἀντιλογίας, φησὶ, τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. Τουτέστι, πᾶσι δοκεῖ τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖσθαι. Οὐκοῦν κρείττων ὁ τύπος τοῦ Χριστοῦ, καὶ αὐτοῦ τοῦ τὰς ἐπαγγελίας ἔχοντος. Καὶ ὧδε μὲν δεκάτας ἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν· ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ. Ἀλλ' ἵνα ἐκεῖνα μὴ εἴπωσι, τί ἄνω ἀπέρχῃ; τί πρὸς τοὺς ἱερέας ἡμῶν, εἰ Ἀβραὰμ δεκάτην ἔδωκεν; εἰπὲ τὰ εἰς ἡμᾶς· ἐπάγει καὶ λέγει· Καὶ, ὡς ἔπος εἰπεῖν. Καὶ καλῶς αὐτὸ ἐκό 63.99 λασε, φανερῶς μὴ εἰπὼν, ἵνα μὴ πλήξῃ. ∆ιὰ Ἀβραὰμ καὶ Λευῒ ὁ δεκάτας λαμβάνων δεδεκάτωται. Πῶς; Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν, ὅτε συνήντησεν αὐτῷ ὁ Μελχισεδέχ. Τουτέστιν, ἐν αὐτῷ ἦν ὁ Λευῒ καὶ μήπω τεχθεὶς, δι' αὐτοῦ τὴν δεκάτην ἐδίδου. Ὅρα, οὐκ εἶπεν, Οἱ Λευῗται, ἀλλ' Ὁ