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flying in my vision, and he touched me," and "and he said" the things that have been written. Clearly, therefore, through these things the prophet named the city not simply a city but "the city of God," and the sanctuary the sanctuary of God, and the people the people of God, by his disposition toward the people. 8.2.16 But Gabriel no longer calls the things indicated in the same way as he does, but on the contrary, concerning the people he says "your" and concerning the holy city "your," all but declaring that the city and the people and the sanctuary are unworthy of the address "of God." 8.2.17 He teaches, then, that so long a time has been determined first against the people and then against the city, and this period is shown to be from the restoration of Jerusalem, which took place in the time of Darius the king of the Persians, until the supremacy of Augustus of the Romans and of Herod, king of the Jews, a foreigner by race, in whose time the birth of our Savior is recorded, as the argument will show as it proceeds. 8.2.18 Next he adds: "to finish transgression and to seal up sin and to blot out iniquities, and to make reconciliation for wickedness and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint a holy of holies." Therefore, instead of "to finish transgression and to seal up sins," Aquila has rendered: "to bring apostasy to an end and to complete sin"; 8.2.19 for "fill up the measure of your fathers," spoken by our Savior to those of the circumcision, I think is represented also through these words. For at the time of the plot of the Jewish nation dared against him, their sin was finished and their "apostasy" toward God, according to Aquila, came to an end. 8.2.20 For long ago, the long-suffering of God bore with them while they committed countless sins before the coming of our Savior, as is indeed shown through the prophetic words. But just as concerning the foreigners of old who inhabited the land of promise it was said to Abraham, "for the sins of the Amorites are not yet filled up," and since they were not yet filled up, the Amorites were not yet driven from their ancestral land, but when their sins were filled up, then they were all destroyed in the times of Joshua, the successor of Moses, so also you will understand concerning the former people. For as long as their sins were not filled up, the forbearance and long-suffering of God bore with them, always calling them to repentance through the prophets; but when, according to the Savior's voice, they had filled up "the measure of their fathers," so then all things coming together at the same time worked their final destruction, just as our Lord himself again teaches, saying: "all blood" shed from the foundation of the world, "from the blood of righteous Abel to the blood of Zechariah," would come "upon this generation." 8.2.21 At least, as the last of all things, daring to lay hands on the Son of God, they completed "the apostasy" and finished their own "sin" according to the interpretation of Aquila, but according to the Seventy, their sin was bound and sealed. 8.2.22 But since he came not only for the fall but also for the rising of many in Israel, as it says concerning him, "behold, this one is set for the fall and rising of many in Israel," Daniel fittingly adds to what has been said, "and to blot out sins and to make reconciliation for wickedness." 8.2.23 For because it is "impossible for the blood of bulls and goats to take away sins," and the whole race of men has need of a living and true propitiation, of which the mercy seat prepared by Moses was a type, this was our Savior and Lord, the Lamb of God, concerning whom it is said, "Behold, the Lamb of God, who takes away the sin of the world," 8.2.24 and again, "He is the propitiation for our sins, and not for ours only but also for the whole world," being himself also redemption, according to Paul who says, "who became for us wisdom from God, and righteousness and sanctification and redemption";

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ὁράσει μου πετόμενος, καὶ ἥψατό μου», «καὶ εἶπεν» τὰ ἀναγεγραμμένα. σαφῶς οὖν διὰ τούτων ὁ μὲν προφήτης πόλιν οὐχ ἁπλῶς ἀλλὰ «τοῦ θεοῦ» πόλιν ὠνόμασεν, καὶ τὸ ἁγίασμα τοῦ θεοῦ ἁγίασμα καὶ τὸν λαὸν τοῦ θεοῦ λαόν, διαθέσει τῇ πρὸς τὸν λαόν. 8.2.16 οὐκέτι μὴν καὶ ὁ Γαβριὴλ ὁμοίως αὐτῷ καλεῖ τὰ δηλούμενα, ἔμπαλιν δὲ ἐπὶ τὸν λαόν «σου» φησὶν καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν «σου», μονονουχὶ καὶ τὴν πόλιν καὶ τὸν λαὸν καὶ τὸ ἁγίασμα ἀνάξιον εἶναι τῆς τοῦ θεοῦ προσηγορίας ἀποφήνας. 8.2.17 Τοσοῦτον δὴ οὖν χρόνον ὡρίσθαι κατὰ τοῦ λαοῦ πρῶτον ἔπειτα καὶ κατὰ τῆς πόλεως διδάσκει, καὶ τοσοῦτός γε ὢν ἀποδείκνυται ἀπὸ τῆς ἀνανεώσεως τῆς Ἱερουσαλήμ, ὃς γέγονεν ἐπὶ ∆αρείου τοῦ Περσῶν βασιλέως, μέχρι τῆς Αὐγούστου Ῥωμαίων ἐπικρατήσεως Ἡρώδου τε Ἰουδαίων βασιλέως ἀλλοφύλου τὸ γένος, καθ' οὓς τὰ τῆς γενέσεως ἱστορεῖται τοῦ σωτῆρος ἡμῶν, ὡς ὁ λόγος προϊὼν ἐπιδείξει. 8.2.18 Ἑξῆς δὲ ἐπιλέγει· «τοῦ συντελεσθῆναι ἁμαρτίαν καὶ τοῦ σφραγίσαι ἁμαρτίαν καὶ ἀπαλεῖψαι ἀνομίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας καὶ ἀγαγεῖν δικαιοσύνην αἰώνιον, καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρίσαι ἅγιον ἁγίων». ἀντὶ μὲν οὖν τοῦ «συντελεσθῆναι ἁμαρτίαν καὶ τοῦ σφραγίσαι ἁμαρτίας» ὁ Ἀκύλας πεποίηκεν· «τοῦ συντελέσαι τὴν ἀθεσίαν καὶ τοῦ τελειῶσαι ἁμαρτίαν»· 8.2.19 τὸ γὰρ «πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν» εἰρημένον ὑπὸ τοῦ σωτῆρος ἡμῶν πρὸς τοὺς ἐκ περιτομῆς καὶ διὰ τούτων οἶμαι παρίστασθαι. ἐπὶ γὰρ τῆς κατ' αὐτοῦ τολμηθείσης τοῦ Ἰουδαίων ἔθνους ἐπιβουλῆς συνετελέσθη αὐτῶν ἡ ἁμαρτία καὶ ἡ πρὸς τὸν θεὸν κατὰ τὸν Ἀκύλαν «ἀθεσία» τέλος εἴληφεν. 8.2.20 πάλαι μὲν γὰρ πρότερον ἔφερεν αὐτοὺς ἡ τοῦ θεοῦ μακροθυμία μυρία ὅσα πλημμελοῦντας πρὸ τῆς τοῦ σωτῆρος ἡμῶν παρουσίας, ὥσπερ οὖν διὰ τῶν προφητικῶν ἀποδείκνυται λόγων. πλὴν ἀλλ' ὥσπερ ἐπὶ τῶν πάλαι τὴν γῆν τῆς ἐπαγγελίας οἰκούντων ἀλλοφύλων εἴρητο τῷ Ἀβραὰμ «οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμορραίων», καὶ ἐπεὶ μηδέπω ἦσαν ἐκπεπληρωμέναι, οὐκ ἠλαύνοντό πω οἱ Ἀμορραῖοι τῆς πατρῴας γῆς, ἐπεὶ δὲ ἐπληρώθησαν αἱ ἁμαρτίαι αὐτῶν, τηνικαῦτα πάντες ἐξωλοθρεύθησαν ἐπὶ τῶν Ἰησοῦ τοῦ Μωσέως διαδόχου χρόνων, οὕτω καὶ ἐπὶ τοῦ προτέρου νοήσεις λαοῦ· ἕως μὲν γὰρ οὐκ ἐπληροῦντο αὐτῶν αἱ ἁμαρτίαι, ἡ τοῦ θεοῦ ἀνοχὴ καὶ μακροθυμία ἔφερεν αὐτούς, εἰς ἐπιστροφὴν ἑκάστοτε προσκαλουμένη διὰ τῶν προφητῶν· ἐπεὶ δὲ κατὰ τὴν σωτήριον φωνὴν ἐπλήρωσαν «τὸ μέτρον τῶν πατέρων» αὐτῶν, οὕτω δ' οὖν πάντα συναχθέντα κατὰ τὸ αὐτὸ τὸν ἔσχατον αὐτοῖς κατειργάσατο ὄλεθρον, ὥσπερ οὖν πάλιν αὐτὸς ὁ κύριος ἡμῶν διδάσκει λέγων· «πᾶν αἷμα» ἐκχυθὲν ἀπὸ καταβολῆς κόσμου, «ἀπὸ αἵματος Ἄβελ τοῦ δικαίου ἕως αἵματος Ζαχαρίου», ἥξειν «ἐπὶ τὴν γενεὰν ταύτην». 8.2.21 τὸ γοῦν ἔσχατον ἁπάντων, τὰς χεῖρας ἐπιβαλεῖν τῷ υἱῷ τοῦ θεοῦ τολμήσαντες, ἐτέλεσαν «τὴν ἀθεσίαν» καὶ ἐτελείωσαν τὴν ἑαυτῶν «ἁμαρτίαν» κατὰ τὴν Ἀκύλου ἑρμηνείαν, κατὰ δὲ τοὺς ἑβδομήκοντα ἐδέθη αὐτῶν καὶ ἐσφραγίσθη ἡ ἁμαρτία. 8.2.22 Ἀλλ' ἐπεὶ μὴ μόνον εἰς πτῶσιν, ἀλλὰ καὶ εἰς ἀνάστασιν πολλῶν ἐλήλυθεν ἐν τῷ Ἰσραήλ, καθά φησιν περὶ αὐτοῦ «ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ», εἰκότως τοῖς εἰρημένοις ἑξῆς ἐπιλέγει ὁ ∆ανιὴλ τὸ «καὶ τοῦ ἀπαλεῖψαι ἁμαρτίας καὶ τοῦ ἐξιλάσασθαι ἀδικίας». 8.2.23 διὰ γὰρ τὸ «ἀδύνατον» εἶναι «αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας», δεῖσθαι δὲ πᾶν τὸ τῶν ἀνθρώπων γένος ἱλασμοῦ ζῶντος καὶ ἀληθινοῦ οὗ τύπον ἔφερεν τὸ παρὰ Μωσεῖ κατασκευασθὲν ἱλαστήριον, οὗτος δὲ ἦν ὁ σωτὴρ καὶ κύριος ἡμῶν, ὁ ἀμνὸς τοῦ θεοῦ, περὶ οὗ εἴρηται «ἰδὲ ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου», 8.2.24 καὶ πάλιν «αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου», αὐτὸς ὢν καὶ ἀπολύτρωσις, κατὰ τὸν Παῦλον φάσκοντα «ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις»·