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the base of the altar, and the fat to be offered, and they themselves to take the meat, just as they receive the breast and the shoulder from the other sacrifices. He called the fellowship a "covenant of salt," since according to the divine apostle, "those who serve at the altar share in the things of the altar." But some say that since he commanded that salt be cast upon the sacrifices, he then teaches both the priests and the Levites that he does not want them to receive an inheritance, like the other tribes; but that the Levites are to receive from all the people: both the tithes of the things that grow from the earth, and of the increase from flocks and herds, and from trade or any other business. and the Levites are to offer the tithes of the tithes to the priests; and he commands them to partake of these in any place; but what has been set aside for them from the sacrifices they are to eat inside, in the temple. He also calls the tithes a wage for the benefit of the people. For while you, he says, are farming or trading or staying at home, these men, on behalf of all of you, attend to my service. For he said this, that "this is your wage in return for your service in the tent of witness." XXXV How are we to understand the things decreed concerning the red heifer? 215 He has legislated that this be offered for the sin of the people; and it prefigures the saving passion, which took away the sin of the whole world. He commands a red heifer to be offered, so that it might prefigure the earthly body; for the name of Adam alludes to the red earth from which his body was formed. And the unblemished nature of the heifer signifies the sinlessness of the Lord Christ. And the heifer's being unyoked alludes to the freedom of our Savior. For the yoke signifies bondage; but the Lord, when the two-drachma tax was demanded, said, "then the sons are free." And the slaughter of the heifer outside the camp, the passion of the Savior which took place outside the gate. The divine apostle teaches these things more clearly in the epistle to the Hebrews. He commanded the whole heifer to be burned, along with its skin and the other parts; since all things of the Lord Christ are pure. And the cedar wood was a symbol of the cross. For just as this is incorruptible, so that is life-giving. And the scarlet, of the Lord's blood. And the hyssop, that the life-giving warmth dissolved the coldness of death. However, the one burning the heifer he says is unclean until evening, as a type of those who crucified the Lord Christ. He commanded that those who approach a dead body, or touch bones, or are defiled by any other such thing be sprinkled, using these ashes with water. "And a person," he says, "who is not purified, that soul shall be cut off from the midst of the congregation, because the water of sprinkling was not sprinkled upon him." So also the Lord said in the holy gospels, "unless one is born of water and the Spirit, he cannot enter the kingdom of heaven." XXXVI Why does he say that both the one who sprinkles and the one who is sprinkled are unclean until evening? 216 Because according to the law, one who touched the bone of a dead person was unclean. Therefore the cleansing happens in truth; for the cleansing is through Christ; but the being unclean is according to the law; and the law prefigured grace. And these were unclean until evening, that is, until the end of the law. For the Lord's coming is like the dawn. "for a light has dawned on those who sit in darkness and in the shadow of death," as the prophet Isaiah says, and elsewhere God himself has said: "But for you who fear me, the sun of righteousness shall rise, with healing in its wings." And again: "Behold, a man whose name is the Dawn." XXXVII Why was the Lord God angry with Moses and Aaron, when they brought water out of the rock? They pressed upon them, who were despondent because of the death of their sister, rebelling on account of the lack of water. Therefore, being vexed at their great lack of self-control, with doubtful

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τοῦ θυσιαστηρίου βά σιν, τὸ δὲ στέαρ προσενεχθῆναι, τὰ δὲ κρέα αὐτοὺς λαμβάνειν, ὥσπερ δὴ τὸ στηθύνιον καὶ τὸν βραχίονα, ἀπὸ τῶν ἄλλων θυμάτων κομίζονται. " διαθήκην δὲ ἁλὸς " τὴν κοινωνίαν ἐκάλεσεν, ἐπειδὴ κατὰ τὸν θεῖον ἀπόστολον, " οἱ τῷ θυσιαστηρίῳ προσεδρεύοντες τῷ θυσιαστηρίῳ συμμερίζονται ". τινὲς δέ φασιν ἐπειδὴ ταῖς θυσίαις ἐπιβάλλεσθαι τοὺς ἅλας προσέταξεν, εἶτα διδάσκει καὶ τοὺς ἱερέας καὶ τοὺς λευΐτας ὡς οὐ βούλεται αὐτοὺς κλῆρον λαβεῖν, ὡς τὰς ἄλλας φυλάς· ἀλλὰ παρὰ παντὸς κομίζεσθαι τοῦ λαοῦ τοὺς λευΐτας· καὶ τῶν ἀπὸ γῆς φυομένων τὰς δεκάτας, καὶ τῶν ἐκ ποιμνίων καὶ βουκολίων προσ γιγνομένων κερδῶν, καὶ τῶν ἐξ ἐμπορίας ἢ ἑτέρας τινὸς χρείας. τοὺς δὲ λευΐτας τῶν δεκατῶν τὰς δεκάτας προσφέρειν τοῖς ἱερεῦσι· καὶ τούτων μὲν ἐν παντὶ τόπῳ κελεύει μεταλαγχάνειν· τὰ δέ γε ἐκ τῶν θυσιῶν ἀφωρισ μένα αὐτοῖς ἔνδον ἐσθίειν ἐν τῷ ναῷ. καλεῖ δὲ καὶ τὰς δεκάτας μισθὸν εἰς τὴν τοῦ λαοῦ ὠφέλειαν. ὑμῶν, γάρ φησιν, γεωργούντων ἢ ἐμπορευομένων ἢ οἴκοι διαγόντων, οὗτοι ἀντὶ πάντων ὑμῶν τῇ ἐμῇ προσεδρεύουσι λει τουργίᾳ. τοῦτο γὰρ ἔφη, ὅτι " μισθὸς ὑμῶν οὗτός ἐστιν ἀντὶ τῶν λειτουργιῶν ὑμῶν, τῶν ἐν τῇ σκηνῇ τοῦ μαρτυρίου ". XXXV Πῶς νοητέον τὰ περὶ τῆς πυρρᾶς δαμάλεως διηγορευμένα; 215 Προσενεχθῆναι μὲν ταύτην ὑπὲρ τῆς τοῦ λαοῦ ἁμαρτίας νενομοθέτηκε· προτυποῖ δὲ τὸ σωτήριον πάθος, ὃ τοῦ κόσμου παντὸς ἦρε τὴν ἁμαρ τίαν. πυρρὰν δὲ προσκομισθῆναι κελεύει δάμαλιν, ἵνα προτυπώσῃ τὸ γήϊνον σῶμα· καὶ γὰρ τοῦ Ἀδὰμ ἡ προσηγορία τὴν ἐρυθρὰν αἰνίττεται γῆν ἐξ ἧς αὐτοῦ διεπλάσθη τὸ σῶμα. καὶ τὸ ἄμωμον δὲ τῆς δαμάλεως, τὸ ἀναμάρτητον προδηλοῖ τοῦ δεσπότου Χριστοῦ. καὶ τὸ ἄζυγα εἶναι τὴν δάμαλιν, τὴν τοῦ σωτῆρος ἡμῶν ἐλευθερίαν αἰνίττεται. ὁ γὰρ ζυγὸς τὴν δουλείαν δηλοῖ· ὁ δὲ Κύριος τὸ δίδραχμον ἀπαιτούμενος ἔφη, " ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί ". ἡ δὲ ἔξω τῆς παρεμβολῆς σφαγὴ τῆς δαμάλεως, τὸ ἔξω τῆς πύλης γενόμενον τοῦ σωτῆρος πάθος. ταῦτα δὲ σαφέστερον διδάσκει ὁ θεῖος ἀπόστολος ἐν τῇ πρὸς ἑβραίους ἐπιστολῇ. πᾶσαν δὲ τὴν δάμαλιν σὺν τῷ δέρματι καὶ τοῖς ἄλλοις κατακαυθῆναι προσέταξεν· ἐπειδὴ πάντα καθαρὰ τοῦ δεσπότου Χριστοῦ. τὸ δὲ ξύλον τὸ κέδρινον τοῦ σταυροῦ σύμβολον ἦν. ὥσπερ γὰρ τοῦτο ἄσηπτον, οὕ τως ἐκεῖνο ζωοποιόν. τὸ δὲ κόκκινον, τοῦ δεσποτικοῦ αἵματος. τὸ δέ γε ὕσσωπον, ὅτι ἡ ζωτικὴ θερμότης διέλυσε τοῦ θανάτου τὴν ψυχρότητα. τὸν μέντοι κατακαίοντα τὴν δάμαλιν ἀκάθαρτον μέχρις ἑσπέρας φησὶν εἶναι, εἰς τύπον τῶν τὸν δεσπότην ἐσταυρωκότων Χριστόν. ταύτῃ δὲ τῇ σποδῷ μεθ' ὕδατος χρωμένους ἐκέλευσε περιρραίνεσθαι τοὺς τῷ τεθ νηκότι πελάζοντας, ἢ ὀστῶν ἁπτομένους, ἢ ἄλλῳ τινὶ τοιούτῳ μολυνο μένους. " καὶ ἄνθρωπος, φησίν, ὃς ἐὰν μὴ ἀφαγνισθῇ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ μέσου τῆς συναγωγῆς, ὅτι ὕδωρ ῥαντισμοῦ οὐ περιερραν τίσθη ἐπ' αὐτόν ". οὕτω καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς εὐαγγελίοις ἔφη, " ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τῶν οὐρανῶν ". XXXVI ∆ιὰ τί ἀκάθαρτον εἶναι λέγει μέχρις ἑσπέρας καὶ τὸν περιρραίνοντα καὶ τὸν περιρραινόμενον; 216 Ἐπειδὴ κατὰ τὸν νόμον ἀκάθαρτος ἦν ὁ ἁπτόμενος ὀστέου νεκροῦ. οὐκοῦν ἡ κάθαρσις τῇ ἀληθείᾳ συμβαίνει· διὰ Χριστοῦ γὰρ ἡ κάθαρσις· τὸ δὲ ἀκάθαρτον εἶναι τῷ νόμῳ· ὁ δὲ νόμος προετύπου τὴν χάριν. καὶ οὗτοι δὲ ἀκάθαρτοι ἦσαν μέχρις ἑσπέρας, τουτέστι μέχρι τοῦ τέλους τοῦ νόμου. ὄρθρῳ γὰρ ἔοικεν ἡ δεσποτικὴ παρουσία. " τοῖς γὰρ ἐν σκότῳ καὶ σκιᾷ θανάτου καθημένοις φῶς ἀνέτειλεν ", ᾗ φησιν ὁ προφήτης Ἠσαΐας, καὶ ἀλλαχοῦ δὲ αὐτὸς εἴρηκεν ὁ Θεός· " τοῖς δὲ φοβουμένοις με ἀνατελεῖ ἥλιος δικαιοσύνης καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ ". καὶ πάλιν· " ἰδοὺ ἀνὴρ, ἀνατολὴ ὄνομα αὐτῷ ". XXXVII Τί δήποτε ὠργίσθη τῷ Μωϋσῇ καὶ τῷ Ἀαρὼν ὁ δεσπότης Θεός, ἡνίκα τὸ ὕδωρ ἐκ τῆς πέτρας ἐξήγαγον; Ἀθυμοῦσιν αὐτοῖς διὰ τὴν τῆς ἀδελφῆς τελευτὴν ἐπέκειντο, διὰ τὴν τοῦ ὕδατος στασιάζοντες σπάνιν. δυσχεραίνοντες οὖν τὴν πολλὴν αὐτῶν ἀκρασίαν, ἀμφιβόλοις