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type of Christ; as the shewbread again is a type of his body, and the other things likewise. For "See," he says, "that you make all things according to the pattern shown to you on the mountain." But now he has obtained a more excellent ministry, by how much also he is the mediator of a better covenant. 95.968 Since our hearing is less instructed than our sight, he showed him all things. Consider how great is the distance between this and that, if that is a copy and a type, but this is the truth. which was established upon better promises. The spiritual ones. But that one upon the land of the Canaanites. Therefore, the one has been cast out, but the other remains. For if that first covenant had been faultless, then no place would have been sought for a second. For finding fault with them, he says: Behold, the days come, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. That is, if it made them blameless. In that he says, A new covenant, he has made the first old. Now that which decays and grows old is ready to vanish away. He shows the difference even from the tabernacle itself; How? the first was holy; but the second, the Holy of Holies.

CHAPTER 9. Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For a tabernacle

was made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all, which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant. By ordinances, he means symbols. He says worldly, because all were permitted to enter, and it was a public place in the same house, where the priests stood, where the Jews were, where the proselytes were, where the Greeks and Nazarenes were. Since it was accessible to all, he calls it worldly. For the world was not just the Jews. He calls it a tabernacle, from tabernacling there. 95.969 And over it the cherubim of glory shadowing the mercy seat. Instead of, the glorious things. of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second As requiring a long discourse once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that not yet lest they should say, How has one sacrifice perfected for ever? he shows it prefigured of old by the high priest. If indeed it was more holy and awesome, it was one, and how did the high priest offer once? the way into the holiest of all was made manifest, while as the first tabernacle was yet standing: which was a figure The former was hidden here, he says, because its time was thus present. And this was the time of Christ's coming, through whom it was also made manifest. for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience. That is, the type was made, according to which both gifts and sacrifices are offered, that cannot make him that did the service perfect, as pertaining to the conscience. For the sacrifices did not remit the stain of the soul, but were still about the body, according to

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τύπον Χριστοῦ· ὡς τοὺς ἄρτους τῆς προθέσεως πάλιν εἰς τύπον τοῦ σώματος αὐτοῦ, καὶ τὰ ἄλλα ὁμοίως. Ὅρα γὰρ, φησὶ, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. Νυνὶ δὲ διαφορωτέρας τέτευχε λειτουργίας, ὅσῳ καὶ κρείττονός ἐστι διαθήκης μεσίτης. 95.968 Ἐπειδὴ ἡ ἀκοὴ ἡμῶν ἀμαθεστέρα τῆς ὄψεως ἐστιν, ἔδειξεν αὐτῷ πάντα. Σκόπει δὲ πόσον τὸ μέσον ταύτης πρὸς ἐκείνην, εἴ γε ἐκείνη μὲν ὑπόδειγμα καὶ τύπος, αὕτη δὲ ἀλήθεια. Ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. Ταῖς πνευματικαῖς. Ἐκείνη δὲ ταῖς τῆς γῆς τῶν Χαναναίων. ∆ιὸ καὶ, ἡ μὲν ἐκβέβληται, ἡ δὲ μένει. Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος. Μεμφόμενος γὰρ αὐτοῖς λέγει· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἣν ἐποίησα τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ τῆς Αἰγύπτου· ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος. Ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ, μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὐτῶν ἐπιγράψω αὐτοὺς, καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαὸν, καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων, Γνῶθι τὸν Κύριον, ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Τουτέστιν, εἰ ἀμέμπτους ἐποίει. Ἐν τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην. Τὸ δὲ παλαιούμενον, καὶ γεγερασμένον, ἐγγὺς ἀφανισμοῦ. ∆είκνυσι τὸ διάφορον καὶ ἀπ' αὐτῆς τῆς σκηνῆς· Πῶς; ἡ μὲν πρώτη ἅγια· ἡ δὲ δευτέρα, Ἅγια ἁγίων.

ΚΕΦΑΛ. Θʹ. Εἶχε μὲν οὖν καὶ ἡ πρώτη δικαιώματα λατρείας, τό τε ἅγιον κοσμικόν. Σκηνὴ

γὰρ κατεσκευάσθη ἡ πρώτη, ἐν ᾗ ἥ τε λυχνία, καὶ ἡ τράπεζα, καὶ ἡ πρόθεσις τῶν ἄρτων, ἥ τις λέγεται ἅγια. Μετὰ δὲ τὸ δεύτερον καταπέτασμα, σκηνὴ ἡ λεγομένη, Ἅγια ἁγίων, χρυσοῦν ἔχουσα θυμιατήριον, καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης. ∆ικαιώματα δὲ, σύμβολά φησιν. Κοσμικὸν λέγει, ἐπειδὴ πᾶσιν ἐφεῖτο ἐπιβαίνειν, καὶ φανερὸς ἦν τόπος ἐν τῷ αὐτῷ οἴκῳ, ἔνθα οἱ ἱερεῖς εἱστήκεισαν, ἔνθα Ἰουδαῖοι, ἔνθα προσήλυτοι, ἔνθα Ἕλληνες καὶ Ναζωραῖοι. Ἐπειδὴ πᾶσι βατὸν ἦν, κοσμικὸν αὐτὸ καλεῖ. Οὐ γὰρ δὴ Ἰουδαῖοι ὁ κόσμος ἦν. Σκηνὴν καλεῖ, παρὰ τὸ σκηνοῦν ἐκεῖ. 95.969 Ὑπεράνω δὲ αὐτῆς Χερουβὶμ δόξης, κατασκιάζοντα τὸ ἱλαστήριον. Ἀντὶ τοῦ, τὰ ἔνδοξα. Περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος. Τούτων δὲ οὕτω κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς, τὰς λατρείας ἐπιτελοῦντες, εἰς δὲ τὴν δευτέραν Ὡς μακροῦ δεόμενα λόγου Ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεὺς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ, καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, τοῦτο δηλοῦντος τοῦ Πνεύματος ἁγίου, μήπω Ἵνα μὴ λέγωσιν, ὅτι Πῶς μία θυσία τετελείωκεν εἰς τὸ διηνεκές; δείκνυσιν αὐτὴν ἄνωθεν ἀπὸ τοῦ ἀρχιερέως προτετυπωμένην. Εἴ γε ἁγιωτέρα καὶ φρικτὴ, μία ἦν, καὶ πῶς ὁ ἀρχιερεὺς ἅπαξ προσέφερε; Πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν, ἥτις παραβολὴ Ἀπεκρύπτετο ἐνταῦθα, φησὶν, ἡ προτέρα, ἐπειδὴ οὕτως ἐνειστήκει αὐτῆς ὁ καιρός. Ἦν δὲ οὗτος, ὁ τῆς ἐπιδημίας τοῦ Χριστοῦ, δι' οὗ καὶ ἐφανερώθη. Εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ' ὃν δῶρά τε καὶ θυσίαι προσφέρονται, μὴ δυνάμενα κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα. Τουτέστιν, ὁ τύπος γέγονε, καθ' ὃν δῶρά τε καὶ θυσίαι προσφέρονται, μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα. Αἱ γὰρ θυσίαι, οὐ τὸν ἀπὸ ψυχῆς ῥύπον ἠφίεσαν, ἀλλ' ἔτι περὶ σῶμα ἦσαν, κατὰ