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to those who wait for him for salvation; so that they no longer have need of sacrifice to save them, but to do this by works. For the Law, he says, having a shadow of the good things to come, not the very image of the things; that is, not the very truth. For as long as one sketches the colors as in a drawing, it is a kind of shadow; but when one has spread on the bloom, and laid on the colors, then it becomes an image. Such was the Law also. For the Law, he says, having a shadow of the good things to come, not the very image of the things; that is, of the sacrifice, of the remission. Year by year; with the same sacrifices which they offer continually, can never make the comers thereunto perfect; for then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins; but in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; then said I, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. Do you see again the superiority? This sacrifice, he says, is one, but those were many; for this reason they were not strong, because they were many. 3. For what need was there of many, tell me, if one was sufficient? So the fact that they were many, and were offered continually, shows that they never cleansed them. For just as a medicine, when it is powerful and health-giving, and able to remove all the disease, having been applied once, does the whole work; and if having been applied once it accomplishes the whole, it shows its own strength by no longer being applied, and this is its work, that it is not applied again; but if it is always being applied, it is clear that this is a sign of its having had no strength; for the virtue of a medicine is to be applied once, and not often; so also here. For why are they always being treated with the same sacrifices? For if they had been freed from all their sins, the sacrifices would not have been offered daily; for they were appointed to be offered continually for all the people, both in the evening and in the day. So what was happening was an accusation of sins, and not a remission of sins; 63.131 an accusation of weakness, not a demonstration of strength. For since the first had no strength, a second was offered; and since this one accomplished nothing, another again; so it was a proof of sins. The offering, therefore, was a proof of sins; and the `continually` a proof of weakness. But in the case of Christ, the opposite; He was offered once, and it sufficed for ever. And well did he call those things copies; they have therefore only the type, but not the strength; just as in images the image has the type of the man, not the strength. So the truth and the type have something in common with each other; for the type is the same, but the strength no longer. So also in the case of heaven, and in the case of the tabernacle; for the type was the same, for it was holy; but the power and the other things, were not the same. What is, to put away sin by the sacrifice of himself hath he been manifested? What is putting away? That is, a setting at nought; for sin no longer has boldness; for it has been set aside. How? Though it ought to have received punishment, yet it did not receive it; that is, it suffered violence; when it expected to destroy all, then it was destroyed. By the sacrifice of himself, he says, hath he been manifested; that is, he was manifested to God and drew near. Do not then, because the priest did this often in the year, think that this was done simply, and not on account of weakness; for if not on account of weakness, why was it done at all? for when there are no wounds, the one caring for them no longer needs medicines. For this reason, he says, he commanded that they be offered continually, on account of their weakness, and so that there might be a remembrance of sins. What then? Do we not offer daily? We do offer, but a remembrance

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ἀπεκδεχομένοις εἰς σωτηρίαν· ὡς μηκέτι λοιπὸν δεηθῆναι θυσίας, ὥστε σῶσαι αὐτοὺς, ἀλλ' ἀπὸ ἔργων τοῦτο ποιεῖν. Σκιὰν γὰρ ἔχων, φησὶν, ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων· τουτέστιν, οὐκ αὐτὴν τὴν ἀλήθειαν. Ἕως μὲν γὰρ ἂν ὡς ἐν γραφῇ περιάγῃ τις τὰ χρώματα, σκιά τίς ἐστιν· ὅταν δὲ τὸ ἄνθος ἐπαλείψῃ τις, καὶ ἐπιχρίσῃ τὰ χρώματα, τότε εἰκὼν γίνεται. Τοιοῦτόν τι καὶ ὁ νόμος ἦν. Σκιὰν γὰρ, φησὶν, ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων· τουτέστι, τῆς θυσίας, τῆς ἀφέσεως. Κατ' ἐνιαυτόν· ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς, οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι· ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν συνείδησιν ἔχειν ἁμαρτιῶν τοὺς λατρεύοντας, ἅπαξ κεκαθαρμένους· ἀλλ' ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ' ἐνιαυτόν. Ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. ∆ιὸ εἰσερχόμενος εἰς τὸν κόσμον, λέγει· Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι· ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. Τότε εἶπον· Ἰδοὺ ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου. Ἀνωτέρω λέγων, ὅτι θυσίαν, καὶ προσφορὰν, καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας, οὐδὲ εὐδόκησας, αἵτινες κατὰ νόμον προσφέρονται· τότε εἶπον, Ἰδοὺ ἥκω τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου. Ἀναιρεῖ τὸ πρῶτον, ἵνα τὸ δεύτερον στήσῃ. Ὁρᾷς πάλιν τὴν περιουσίαν; Μία, φησὶν, αὕτη ἡ θυσία, ἐκεῖναι δὲ πολλαί· διὰ γὰρ τοῦτο οὐκ ἰσχυραὶ, ἐπειδὴ πολλαί. γʹ. Τί γὰρ ἔδει πολλῶν, εἰπέ μοι, τῆς μιᾶς ἀρκούσης, Ὥστε αἱ πολλαὶ καὶ τὸ ἀεὶ προσφέρεσθαι, τὸ μηδέποτε αὐτοὺς καθαίρεσθαι δεικνύουσιν. Ὥσπερ γὰρ φάρμακον, ὅταν ᾖ ἰσχυρὸν, καὶ ὑγείας ποιητικὸν, καὶ δυνατὸν πᾶσαν ἀπαλλάξαι τὴν νόσον, ἅπαξ ἐπιτεθὲν τὸ πᾶν ποιεῖ· ὅπερ ἐὰν ἅπαξ ἐπιτεθὲν τὸ πᾶν ἐργάσηται, δείκνυσιν αὑτοῦ τὴν ἰσχὺν τῷ μηκέτι ἐπιτίθεσθαι, καὶ τοῦτο αὐτοῦ ἐστιν ἔργον τὸ μηκέτι ἐπιτίθεσθαι· ἐὰν δὲ ἀεὶ ἐπιτιθῆται, δῆλον ὅτι τοῦ μηδὲν ἰσχυκέναι ἐστὶ σημεῖον· φαρμάκου γὰρ ἀρετὴ τὸ ἅπαξ ἐπιτεθῆναι, καὶ μὴ πολλάκις· οὕτω δὴ καὶ ἐνταῦθα· τί δήποτε γὰρ ταῖς αὐταῖς θυσίαις ἀεὶ θεραπεύονται; Εἰ γὰρ πάντων ἦσαν ἀπηλλαγμένοι τῶν ἁμαρτημάτων, οὐκ ἂν καθ' ἑκάστην ἡμέραν προσεφέροντο αἱ θυσίαι· καὶ γὰρ ἦσαν ὡρισμέναι, ὥστε ἀεὶ προσφέρεσθαι ὑπὲρ τοῦ λαοῦ παντὸς, καὶ ἐν ἑσπέρᾳ καὶ ἐν ἡμέρᾳ. Ὥστε κατηγορία ἁμαρτημάτων, καὶ οὐ λύσις ἁμαρτημάτων ἦν τὸ γινό 63.131 μενον· κατηγορία ἀσθενείας, οὐκ ἰσχύος ἐπίδειξις. Ἐπειδὴ γὰρ ἡ πρώτη οὐδὲν ἴσχυεν, ἡ δευτέρα προσεφέρετο· καὶ ἐπειδὴ οὐδὲν αὕτη ἤνυεν, ἑτέρα πάλιν· ὥστε ἔλεγχος ἁμαρτημάτων ἦν. Τὸ μὲν οὖν προσφέρεσθαι ἔλεγχος ἁμαρτημάτων· τὸ δὲ ἀεὶ, ἔλεγχος ἀσθενείας. Ἐπὶ δὲ τοῦ Χριστοῦ τοὐναντίον· ἅπαξ προσηνέχθη, καὶ εἰς τὸ ἀεὶ ἤρκεσε. Καὶ καλῶς εἶπεν ἐκεῖνα ἀντίτυπα· ἄρα τύπον ἔχει μόνον, οὐχὶ δὲ καὶ τὴν ἰσχύν· ὥσπερ ἐπὶ τῶν εἰκόνων τύπον ἔχει τοῦ ἀνθρώπου ἡ εἰκὼν, οὐχὶ τὴν ἰσχύν. Ὥστε τὸ ἀληθὲς καὶ ὁ τύπος κοινωνοῦσιν ἀλλήλοις· ὁ γὰρ τύπος ἴσος, ἡ δὲ ἰσχὺς οὐκέτι. Οὕτω δὴ καὶ ἐπὶ τοῦ οὐρανοῦ, καὶ ἐπὶ τῆς σκηνῆς· ὁ μὲν γὰρ τύπος ἴσος ἦν, ἅγια γὰρ ἦν· ἡ δὲ δύναμις καὶ τὰ ἄλλα, οὐ τὰ αὐτά. Τί ἐστιν, Εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὑτοῦ πεφανέρωται; τί ἐστιν ἀθέτησις; Τουτέστι, καταφρόνησις· οὐκέτι γὰρ παῤῥησίαν ἔχει ἡ ἁμαρτία· ἠθέτηται γάρ. Πῶς; Ὀφείλουσα μὲν ἀπολαβεῖν κόλασιν, οὐκ ἀπολαβοῦσα δέ· τουτέστι, βίαν ἔπαθεν· ὅτε προσεδόκησε πάντας ἀνελεῖν, τότε ἀνῃρέθη. ∆ιὰ τῆς θυσίας αὑτοῦ, φησὶ, πεφανέρωται· τουτέστιν, ἐφανερώθη τῷ Θεῷ καὶ προσῆλθε. Μὴ οὖν, ἐπειδὴ ὁ ἱερεὺς πολλάκις τοῦτο ἐποίει τοῦ ἐνιαυτοῦ, νομίσῃς ὅτι ἁπλῶς, καὶ οὐχὶ δι' ἀσθένειαν, τοῦτο ἐγίνετο· εἰ γὰρ μὴ δι' ἀσθένειαν, τί καὶ ἐγίνετο; μὴ ὄντων γὰρ τραυμάτων, οὐδὲ φαρμάκων λοιπὸν δεῖ τῷ ἐπιμελουμένῳ. ∆ιὰ τοῦτο προσέταξε, φησὶν, ἀεὶ προσφέρεσθαι διὰ τὸ ἀσθενὲς, καὶ ὥστε ἀνάμνησιν ἁμαρτιῶν γίνεσθαι. Τί οὖν; ἡμεῖς καθ' ἑκάστην ἡμέραν οὐ προσφέρομεν; Προσφέρομεν μὲν, ἀλλ' ἀνάμνησιν