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And Abraham, having become one hundred years old, was called a father from the promise. And in general, the number is most beautiful; for ten multiplied by ten makes one hundred. And we said that the number ten is all-receptive; it contains all numbers. Again, sixty seems to have a kinship with the world; for in six days it was made. Therefore, as many as become citizens of the world and transcend this and inherit what is signified by this—and the number six was called perfect—, these are another order. Perhaps those who are prophetic, having in addition to the two things they have also the holy spirit abounding in them, these are the thirty. And thirty has a kinship with the adorable Trinity. Or perhaps since the Savior, having become thirty years old, began His excellent way of life and His evangelical speech, those who have just come to Him bear fruit thirtyfold. Listen: the virtues follow one another, so that he who has one has them all. We take this to be so in the case of the exceedingly perfect. But when one is in the process of advancing, he sometimes has one virtue more dominant, from which he began or for which he strived, as is the case also with the arts; you often see a grammarian and a musician and a physician, and he has one more dominant, to which he has his whole inclination. And we are taught this from the beatitudes; for does the poor in spirit not have the other virtues? The poor in spirit is also compassionate; and for this reason he mourns; for if he were uncompassionate, he would not be poor in spirit. He has meekness; for if he were irascible, he could not be called blessed. He has righteousness. Therefore, those who are named are admired for their most powerful and dominant characteristic. PER: Many, he says, they saw in the holy city? But Jerusalem was not holy, "the one who killed the prophets," which the Savior left, saying: "Behold, your house is left to you." To those walking on the earth and having their citizenship in heaven they appeared in the holy city, in the city of the living God. PER: The "they appeared"? —these grosser senses perceive gross things. Thirty has three threes, eleven and thirty three. They become fifteen. And often the number fifteen was said to refer to the two testaments; 187 for they give to the seven and to the eight; for it has been said by us in the preceding parts that it is also triangular and, being handed down, it has a pentad, it has a kinship with sensible things; for how was it not going to, a change of face having happened? PER: If we say that he remained there? —not immediately. On another visit that took place there. This is nearly at the beginning of the kingdoms, but that is around the end when they finally carried out the war against Saul. PER: Was he not first dismissed and went away? —Never examine the spiritual interpretations literally. Since I also tell you the thing about Abraham: "He had two sons, one by the maidservant and one by the free woman." And not being Abraham did he have them. Abram had Ishmael through Hagar, but Abraham had this one. And now this: "corresponds to the present Jerusalem." He does not say, I say now, so that you might take the correspondence also according to a symbol. And the correspondence is spoken of in many ways. For instance, in grammar the aspirates are said to correspond to the unaspirated, and the long to the short. But among those who deal with logic, the corresponding things are said to be the contradistinguished. You divide the animal into rational and irrational, and into mortal and immortal, and with feet and without feet. The rational is not correspondent to the mortal, but the irrational is. But to correspond here in the Apostle is the symbolic in relation to the preceding. To speak more plainly: there is a sensible sacrifice and circumcision, and both are spiritual. One must not take the circumcision according to the flesh to correspond to the spiritual sacrifice, and the more corporeal sacrifice not to the spiritual _0_s_a_c_r_i_f_i_c_e0_1__c_i_r_c_u_m_c_i_s_i_o_n_1 , but to the sacrifice. PER: The "by the word of the Lord the heavens were made firm," and again: "that straight

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καὶ ὁ Ἀβραὰμ ἑκατοντούτης γενόμενος πατὴρ ἐχρημάτισεν ἐξ ἐπαγγελίας. καὶ ὅλως ὁ ἀριθμὸς κάλλιστός ἐστιν· δεκάκις γὰρ πολυπλασιαζόμενος ὁ δέκα τὸν ἑκατὸν ποιεῖ. ἐλέγομεν δὲ ὅτι ὁ δέκα ἀριθμὸς πανδεχής ἐστιν· πάντας περιέχει τοὺς ἀριθμούς. πάλιν ὁ ἑξήκοντα οἰκειότητα δοκεῖ ἔχειν πρὸς τὸν κόσμον· ἐν̣ ἓξ ἡμ̣έραις γὰρ γέγονεν. ὅσοι οὖν γίνονται κοσμοπολῖται καὶ ὑπερβαίνουσιν τοῦτον κ̣αὶ τὸν ὑπὸ τούτου δηλούμενον κληρονομοῦσιν-τέλειος δὲ ἐλέχθη ὁ ἓξ α᾿̣ριθ μός-, οὗτοι ἄλλο τάγμα εἰσίν. τάχα δὲ οἱ προφητικοὶ ἔχοντες ἐφ' οἷς δυσὶν ἔχουσιν, καὶ τὸ ἅγιον πνεῦμα πλεονάζον ἐν αὐτοῖς, οὗτοί εἰσιν οἱ τριάκοντα. ὁ δὲ τριάκοντα συγγένειαν ἔχει πρὸς τὴν προσκυνητὴν τριάδα. ἢ τάχα ἐπεὶ τριακοντούτης γενόμενος ὁ σωτὴρ ἤρξατο τῆς πολιτείας τῆς ἀρίστης καὶ τῆς εὐαγγελικῆς αὐτοῦ λ̣αλιᾶς, οἱ ἄρτι προσεληλυθότες αὐτῷ τὸν τριάκοντα καρποφοροῦσιν. ἄκουε· αἱ ἀρεταὶ ἀντακολουθοῦσιν ὡς τὸν μίαν̣ ἔχοντα πάσας ἔχειν. ἐπὶ τοῦ ἄγαν τελείου τοῦτο λαμβάνομεν. ὅταν δέ τις ᾖν ἐν τῷ προκόπτειν, ἔχει μίαν̣ ἐνίοτε ἐπικρατεστέραν τὴν ἀφ' ἧς ἤρξατο ἢ περὶ ἧς ἐσπούδασεν, ὡς ἔχει καὶ ἐπὶ τῶν τεχνῶν· ὁρᾷς πολλάκις γραμματικὸν καὶ μουσικὸν καὶ ἰατρόν, καὶ ἔχει ἐπικρατεστέραν μίαν εἰς ἣν ἔχει ὅλην τὴν ῥοπήν. τοῦτο δὲ ἐκ τῶν μακαρισμῶν παιδευόμεθα· μὴ γὰρ ὁ πτωχὸς τῷ πνεύματι οὐκ ἔχει τὰς ἄλλας ἀρετάς; ὁ πτωχὸς τῷ πνεύματι καὶ συνπαθής ἐστιν· καὶ διὰ τοῦτο πενθεῖ· εἰ γὰρ ἦν ἀσυνπαθής, οὐκ ἦν πτωχὸς τῷ πνεύματι. ἔχει πραότητα· εἰ γὰρ ὀργίλος ἦν, οὐκ ἠδύνατο μακαρίζεσθαι. ἔχει δικαιοσύνην. περὶ τοῦ οὖν πλειστοδυναμοῦντος καὶ τῆς ἐπικρατεςτέρας ἕξεως θαυμάζονται οἱ παρονομαζόμενοι. ἐπερ · πολλούς, λε´̣γ̣ε̣ι̣, ἐθεώρησαν ἐν τῇ ἁγίᾳ πόλει; οὐκ ἦν δὲ ἁγία ἡ Ἰερουσαλὴμ "ἡ ἀποκτείνασα τοὺς προφήτας", ἣν κατέλειψεν ὁ σωτὴρ λέγων· "ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν". τοῖς ἐπὶ γῆς περιπατοῦσιν καὶ ἔχουσιν ἐν οὐρανοῖς τὸ πολίτευμα ὤφθησαν ἐν τῇ ἁγίᾳ πόλει, τῇ τοῦ θεοῦ ζῶντος πόλει. ἐπερ · τὸ "ὤφθησαν"; -αἱ παχύτεραι αὗται αἰσθήσεις παχέων ἀντιλαμβάνονται. ἔχει ὁ τριάκοντα τρεῖς τρεῖς, ἕνδεκα καὶ τριάκοντα τρεῖς. δεκαπέντε γίνονται. πολλάκις δὲ ὁ δεκαπέντε ἀριθμ̣ὸς ἐλέχθη ἀνάγεσθαι εἰς τὰς δύο διαθήκας· 187 διδόασιν γὰρ τοῖς ἑπτὰ καὶ τοῖς ὀκτώ· εἴρηται γὰρ ἡμῖν ἐν τοῖς ἔνπροσθεν ὅτι καὶ τρίγωνός ἐστιν κ̣αι`̣ παραδοθεὶς πεντάδα ἔχει, οἰκειότητα πρὸς τὰ αἰσθητὰ ἔχει· πῶς γὰρ οὐκ ἤμελλεν ἀλλοιώσεως τοῦ προσώπου γεγενημένης; ἐπερ · ἐὰν εἴπωμεν ὅτι ἔμεινεν ἐκεῖ; -οὐκ εὐθέως. ἐν ἄλλῃ γενομένῃ ἐκεῖ ἐπιδημίᾳ. σχεδὸν ἐν ἀρχῇ τῶν βασιλειῶν ἐστιν τοῦτο, περὶ τὸ τέλος δὲ ἐκεῖνο τὸ ὅτε λοιπὸν ἐξετέλεσαν εἰς πόλεμον πρὸς τὸν Σαούλ. ἐπερ · οὐ τὸ πρῶτον ἀπελύθη καὶ ἀπῆλθεν; - μήποτε τὰς ἀναγωγὰς πρὸς λέξιν ἐξέταζε. ἐπεὶ λέγω σοι κἀγὼ τὸ περὶ τοῦ Ἀβραάμ· "ἔσχεν δύο υἱούς, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας". καὶ οὐκ Ἀβραὰμ ὢν ἔσχεν αὐτούς. τὸν δι̣' Ἁγὰρ Ἰσμ̣αὴλ Ἀβρὰμ ἔσχεν, Ἀβραὰμ δὲ τοῦτοἔσχεν. καὶ ἄρτι τό· "συνστοιχεῖ τῇ νῦν Ἰερουσαλήμ". οὐ λέγει λέγω ἀρτίως, ἵνα τὴν συνστοιχίαν λάβῃς καὶ κατὰ σύμβολον. κατὰ πολλοὺς δὲ τρόπους λέγεται ἡ συνστοιχία. αὐτίκα γοῦν καὶ ἐπὶ γραμματικῆς τὰ δασεῖα τοῖς ψιλοῖς σύνστοιχα λέγεται εἶναι, καὶ τὰ μακρὰ τοῖς βραχέσιν. παρὰ δὲ τοῖς τὰ λογικὰ σύνστοιχα λέγονται τὰ ἀντιδιῃρημένα. διαιρεῖς τὸ ζῷον εἰς λογικὸν καὶ ἄλογον, καὶ εἰς θνητὸν καὶ εἰς ἀθάνατον, καὶ ὑπόπουν καὶ ἄπουν. οὔκ ἐστιν σύνστοιχον τὸ λογικὸν καὶ τὸ θνητόν, ἀλλὰ τὸ ἄλογον. τὸ συνστοιχεῖν δὲ ὧδε παρὰ τῷ ἀποστόλῳ τὸ συμβολικὸν πρὸς τὸ προηγούμενον. ἵνα παχύτερον εἴπω· ἔνι θυσία αἰσθητὴ καὶ περιτομή, καὶ ἀμφότερα πνευματικά. οὐ δεῖ σύνστοιχον λαβεῖν τὴν περιτομὴν τὴν κατὰ σάρκα πρὸς τὴν πνευματικὴν θυσίαν, καὶ τὴν σωματικωτέραν θυσίαν οὐ πρὸς τὴν πνευματικὴν _0_θ_υ_σ_ί_α_ν0_1__π_ε_ρ_ι_τ_ο_μ_ή_ν_1 , ἀλλὰ θυσίαν. ἐπερ · τὸ "τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν", καὶ πάλιν· "ὅτι εὐθὴς