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having been slaughtered from the very day the great-giver commanded this to happen, on the third day he typically came back to life by the voice of the lover of mankind; and a ram was seen hanging from a plant, showing the image of the cross, who instead of the child endured the slaughter. But if these things are a type of the truth, and in the type the only-begotten did not endure slaughter, but a ram was brought in his place and was offered on the altar and fulfilled the mystery of the sacred rite, why then here also do you not assign the passion to the flesh, and proclaim the impassibility of the Godhead? {ΕΡΑΝ.} You too, when narrating the things concerning the type, said that Isaac came back to life by the divine voice. We are therefore doing nothing unreasonable by fitting the truth to the type, and proclaiming that God the Word suffered and came back to life. {ΟΡΘ.} I have often said that it is not possible for the image to have all things that the archetype has. And this is easy to learn from this also. For Isaac and the ram correspond to the image according to the difference of natures, but no longer according to the divided separation of the hypostases. For we proclaim such a union of Godhead and manhood as to conceive one indivisible person, and to know the same one as God and man, seen and unseen, circumscribed and uncircumscribed, and all the other things which are indicative of Godhead and manhood, we fit to the one person. Since therefore it was not possible for the coming back to life to be prefigured in the ram, since it was irrational and deprived of the divine image, they divide the type of the mystery 210 of the economy, and the one shows the image of death, while the other shows the image of the resurrection. And this very same thing we also find in the Mosaic sacrifices. For it is possible to see in those also the type of the saving passion prefigured. {ΕΡΑΝ.} And what Mosaic sacrifice foreshadows the truth? {ΟΡΘ.} Every old one, so to speak, is a type of the new. For this very reason the divine apostle also expressly says: "For the law, having a shadow of the good things to come;" and again: "Now all these things happened to them as types." But the sheep sacrificed in Egypt, and the red heifer burned far from the camp, show most clearly the image of the archetype. Of this the apostle also, having made mention in the epistle to the Hebrews, added: "Wherefore Jesus also, that he might sanctify the people through his own blood, suffered outside the gate." But of these things I will say nothing at present, but I will mention that sacrifice, which has two goats offered, and the one sacrificed, but the other sent away. For these prefigure the image of the two natures of the Savior, the one being sent away, of the impassible Godhead, while the one being slaughtered, of the passible manhood. {ΕΡΑΝ.} Then does it not seem blasphemous to you to liken the Lord to goats? {ΟΡΘ.} What do you consider more to be shunned and abominable, a serpent or a goat? {ΕΡΑΝ.} It is clear that the serpent is abominable. For it injures those who approach, and often harms even those who have done no wrong; but the other is among the edible and clean according to the law. {ΟΡΘ.} Therefore listen to the Lord likening the saving passion to the bronze serpent; "As Moses," he says, "lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may not perish, but have eternal life." But if a bronze serpent fulfilled the type of the body that was nailed up, what unreasonable thing have we done, by comparing the sacrifice of the goats to the saving passion? 211 {ΕΡΑΝ.} Because John called the Lord a lamb, and Isaiah likewise a lamb and a sheep. {ΟΡΘ.} But the blessed Paul calls him sin and a curse. Therefore as a curse he fulfills the type of the cursed serpent; and as sin he shows the image of the sacrifice of the goats. For on behalf of sin, according to the law, not a lamb, but a male goat from the goats was offered. For this very reason the Lord also

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κατασφαγεὶς ἐξ ἧσπερ ἡμέρας ὁ μεγαλόδωρος τοῦτο προσέταξε γενέσθαι, τῇ τρίτῃ τυπικῶς ἀνεβίω τῇ τοῦ φιλανθρώπου φωνῇ· ὤφθη δὲ κριὸς ἐξηρτημένος φυτοῦ, καὶ τοῦ σταυροῦ τὴν εἰκόνα δεικνύς, ὃς ἀντὶ τοῦ παιδὸς ὑπέμεινε τὴν σφαγήν. Εἰ δὲ τύπος ταῦτα τῆς ἀλη θείας, ἐν δὲ τῷ τύπῳ σφαγὴν οὐχ ὑπέμεινεν ὁ μονογενής, ἀλλὰ κριὸς ἀντεισήχθη καὶ τῷ βωμῷ προσηνέχθη καὶ τῆς ἱερουργίας πεπλήρωκε τὸ μυστήριον, τί δήποτε κἀνταῦθα μὴ τῇ σαρκὶ τὸ πάθος προσνέμετε, καὶ τῆς θεότητος τὴν ἀπάθειαν κηρύττετε; {ΕΡΑΝ.} Καὶ σὺ τὰ περὶ τοῦ τύπου διηγούμενος τὸν Ἰσαὰκ ἔφης ἀναβιῶναι τῇ θείᾳ φωνῇ. Οὐδὲν τοίνυν ἀπεικὸς ποιοῦμεν, τῷ τύπῳ προσαρμόζοντες τὴν ἀλήθειαν, καὶ τὸν θεὸν λόγον πεπονθέναι καὶ ἀναβιῶναι κηρύττοντες. {ΟΡΘ.} Πολλάκις ἔφην ὡς οὐχ οἷόν τε τὴν εἰκόνα πάντα ἔχειν, ὅσα τὸ ἀρχέτυπον ἔχει. Τοῦτο δὲ κἀντεῦθεν καταμαθεῖν εὐπετές. Ὁ γὰρ Ἰσαὰκ καὶ ὁ κριὸς κατὰ μὲν τὸ διάφορον τῶν φύσεων τῇ εἰκόνι συμβαίνουσι, κατὰ δὲ τὸ διῃρημένον κεχωρισμένων τῶν ὑποστάσεων οὐκ ἔτι. Θεότητος γὰρ ἡμεῖς καὶ ἀνθρωπότητος τοιαύτην κηρύττομεν ἕνωσιν, ὡς ἐννοεῖν ἓν πρόσωπον ἀδιαίρετον, καὶ τὸν αὐτὸν θεόν τε εἰδέναι καὶ ἄνθρωπον, ὁρώμενον καὶ ἀόρατον, περιγεγραμμένον καὶ ἀπερίγραφον, καὶ τὰ ἄλλα δὲ πάντα, ὅσα τῆς θεότητος καὶ τῆς ἀνθρω πότητος ὑπάρχει δηλωτικά, τῷ προσώπῳ τῷ ἑνὶ προσαρμόττομεν. Ἐπειδὴ τοίνυν οὐχ οἷόν τε ἦν ἐν τῷ κριῷ προτυπωθῆναι τὴν ἀναβίω σιν, ἀλόγῳ γε ὄντι καὶ τῆς θείας εἰκόνος ἐστερημένῳ, μερίζονται τοῦ 210 τῆς οἰκονομίας μυστηρίου τὸν τύπον, καὶ ὁ μὲν τοῦ θανάτου, ὁ δὲ τῆς ἀναστάσεως δείκνυσι τὴν εἰκόνα. Ταὐτὸ δὲ τοῦτο κἀν ταῖς μωσαϊκαῖς θυσίαις εὑρίσκομεν. Ἔστι γὰρ ἰδεῖν καὶ ἐν ἐκείναις προδιαγραφέντα τοῦ σωτηρίου πάθους τὸν τύπον. {ΕΡΑΝ.} Καὶ ποία θυσία μωσαϊκὴ σκιογραφεῖ τὴν ἀλήθειαν; {ΟΡΘ.} Πᾶσα μέν, ὡς ἔπος εἰπεῖν, ἡ παλαιὰ τύπος ἐστὶ τῆς καινῆς. ∆ιά τοι τοῦτο καὶ ὁ θεῖος ἀπόστολος διαρρήδην λέγει· "Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν·" καὶ πάλιν· "Ταῦτα δὲ πάντα τύποι συνέβαινον ἐκείνοις." Ἐναργέστατα δὲ τοῦ ἀρχετύπου δείκνυσι τὴν εἰκόνα τὸ πρόβατον τὸ ἐν Αἰγύπτῳ τυθέν, καὶ ἡ δάμαλις ἡ πυρρὰ ἡ πόρρω τῆς παρεμβολῆς καιομένη. Ταύτης καὶ ὁ ἀπόστολος ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ μνημονεύσας ἐπήγαγε· "∆ιὸ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν." Ἀλλὰ τούτων μὲν ἐπὶ τοῦ παρόντος οὐδὲν ἐρῶ, ἐκείνης δέ γε τῆς θυσίας μνησθήσομαι, ἣ δύο τράγους ἔχει προσφερομένους, καὶ τὸν μὲν ἕνα θυόμενον, τὸν δὲ ἕτερον ἀφιέμενον. Τῶν γὰρ δύο τοῦ σωτῆρος φύσεων οὗτοι προδιαγράφουσι τὴν εἰκόνα, ὁ μὲν ἀφιέμενος τῆς ἀπα θοῦς θεότητος, ὁ δέ γε σφαττόμενος τῆς παθητῆς ἀνθρωπότητος. {ΕΡΑΝ.} Εἶτα οὔ σοι δοκεῖ βλάσφημον τὸ τράγοις τὸν δεσπότην ἀφομοιοῦν; {ΟΡΘ.} Τί πλέον ἡγῇ φευκτὸν εἶναι καὶ μυσαρόν, ὄφιν ἢ τράγον; {ΕΡΑΝ.} ∆ῆλον ὡς ὄφις ἐστὶ μυσαρός. Λωβᾶται γὰρ τοὺς πελά ζοντας, πολλάκις δὲ πημαίνει καὶ τοὺς οὐδὲν ἀδικήσαντας· ὁ δὲ τῶν ἐδωδίμων ἐστὶ καὶ καθαρῶν κατὰ τὸν νόμον. {ΟΡΘ.} Οὐκοῦν ἄκουσον τοῦ δεσπότου τῷ ὄφει τῷ χαλκῷ τὸ σωτήριον ἀπεικάζοντος πάθος· "Καθὼς ὕψωσε, φησίν, Μωϋσῆς τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πᾶς ὁ πιστεύων ἐπ' αὐτῷ μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον." Εἰ δὲ χαλκοῦς ὄφις τὸν τοῦ προσηλωθέντος σώματος ἐπλήρωσε τύπον, τί δεδράκαμεν ἀπεικός, τῷ σωτηρίῳ πάθει παραθέντες τὴν τῶν τράγων θυσίαν; 211 {ΕΡΑΝ.} Ὅτι τὸν κύριον ὁ Ἰωάννης ἀμνὸν προσηγόρευσεν, καὶ ὁ Ἡσαΐας ὡσαύτως ἀμνὸν καὶ πρόβατον. {ΟΡΘ.} Ὁ δέ γε μακάριος Παῦλος ἁμαρτίαν αὐτὸν καὶ κατάραν καλεῖ. Τοιγάρτοι ὡς μὲν κατάρα τοῦ καταράτου ὄφεως τὸν τύπον πληροῖ· ὡς δὲ ἁμαρτία τῆς τῶν τράγων θυσίας δείκνυσι τὴν εἰκόνα. Ὑπὲρ γὰρ ἁμαρτίας, κατὰ τὸν νόμον, οὐκ ἀμνός, ἀλλὰ χίμαρος ἐξ αἰγῶν προσεφέρετο. ∆ιά τοι τοῦτο καὶ ὁ κύριος