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of the times being revealed and all of these having ceased down to our time. 8.2.35 To these he adds: “and to anoint a holy of holies.” And this is also self-evident, that until the times of our Savior the high priests among the Hebrews were anointed as holies of holies according to the sanctification performed according to the law of Moses, and from that time these also have ceased in accordance with the prophecy. 8.2.36 Now, Jacob's cry to Judah signified the cessation of rulers and princes of the nation of the Jews, according to what has been set forth before. 8.2.37 But since the leadership of the people had long before depended on prophets and priests, the word, having accordingly prophesied through the aforementioned prophecy the deposition of the rulers and leaders of the Jewish nation at the coming of Christ, through the prophecy now in hand proclaims the cessation of the prophets and priests who had long been distinguished among them, as these too would cease at the appearance of Christ, which the very coming of our Savior confirmed by deeds. 8.2.38 But since Aquila rendered it, “to anoint a sanctified one of sanctified ones,” one might suppose that the high priest of old among the Jews is indicated, since the many priests subordinate to him were called “holy,” and “holy of holies” only the high priest above all, since this, even when readily understood, is true. 8.2.39 For until the times of our Savior the high priests from the beginning in succession both led the entire people, and continuously performed the matters of the worship of God in accordance with the service legislated by Moses; but from the times of our Savior first the order among them was confused, and a little later was also completely extinguished. 8.2.40 But I, having nowhere found in the divine scripture the high priest among the Jews named "holy of holies," think that in these words only the only-begotten Word of God himself is indicated, as properly and truly worthy of this title. For to those among men who have advanced and attained to virtue as far as possible it is desirable to be called holy at some time, by participation and sharing in him who said, “you shall be holy, because I the Lord am holy”; 8.2.41 but "holy of holies" who among men could properly be named but the beloved Son of the Holy One, just as he is proclaimed "King of kings" and "Lord of lords," so also "holy of holies"? For to him alone, since he was anointed in a manner different from those ever anointed with the earthly, prepared oil of Moses, it was said: “You have loved righteousness and hated iniquity, therefore God, your God, has anointed you with the oil of gladness beyond your companions.” 8.2.42 Having been anointed with this, he himself also says in his own person in Isaiah: “The spirit of the Lord is upon me, because of which he has anointed me.” Since, therefore, our Savior alone is testified to have been anointed beyond all who ever were, with a different and spiritual, or rather, divine anointing, he is reasonably named “holy of holies,” as one might say, high priest of high priests, and “sanctified of sanctified ones” according to the oracle of Gabriel. 8.2.43 But all these things, with the seventy weeks being completed, were reaching their end at no other time than in the times of the appearance of our Savior. Therefore, since the aforementioned angel summarily prophesied to the prophet that these things would be so, he again takes up the account concerning the seventy weeks, teaching each part in detail, from where one must begin the numbering of the times, and what will occur during the designated periods. 8.2.44 So he says: “And you shall know and understand from the going forth of the word to answer and to build Jerusalem until Christ the prince, there shall be seven weeks and sixty-two weeks; and it shall return and be built, both square and wall.” In which it seems good to me not to hide the interpretation of these passages by one before us, but to set this forth also as suitable for the readers. For it has been well said, “the things of friends are common.” 8.2.45 and

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δηλουμένων χρόνων καὶ εἰς ἡμᾶς τούτων ἁπάντων διαλελοιπότων. 8.2.35 Τούτοις ἐπιφέρει· «καὶ τοῦ χρίσαι ἅγιον ἁγίων». καὶ τοῦτο δὲ αὐτόθεν πρόδηλον, ὡς μέχρι τῶν τοῦ σωτῆρος ἡμῶν χρόνων «ἅγιοι ἁγίων» οἱ παρ' Ἑβραίοις ἀρχιερεῖς ἐχρίοντο κατὰ τὴν κατὰ τὸν Μωσέως νόμον ἐπιτελουμένην ἁγιστείαν, ἐξ ἐκείνου δὲ καὶ οὗτοι διαλελοίπασιν καταλλήλως τῇ προφητείᾳ. 8.2.36 ἡ μὲν οὖν τοῦ Ἰακὼβ πρὸς τὸν Ἰούδαν ἀναφώνησις ἡγουμένων καὶ ἀρχόντων τοῦ Ἰουδαίων ἔθνους ἔκλειψιν ἐδήλου κατὰ τὰ προτεταγμένα. 8.2.37 ἐπειδὴ δὲ τὰ τῆς προστασίας τοῦ λαοῦ προφητῶν καὶ ἱερέων πάλαι πρότερον ἤρτητο, ἀκολούθως προθεσπίσας ὁ λόγος διὰ τῆς προπαρατεθείσης προφητείας τὴν τῶν ἀρχόντων καὶ ἡγουμένων τοῦ Ἰουδαίων ἔθνους καθαίρεσιν ἐπὶ τῇ τοῦ Χριστοῦ παρουσίᾳ, διὰ τῆς μετὰ χεῖρας προφητείας τὴν τῶν προφητῶν καὶ τῶν ἱερέων τῶν παρ' αὐτοῖς πάλαι διαπρεπόντων ἔκλειψιν ἀναφωνεῖ, ὡς καὶ τούτων ἐπὶ τῇ τοῦ Χριστοῦ ἐπιφανείᾳ διαλειψόντων, ὃ καὶ αὐτὸ τοῖς ἔργοις ἡ παρουσία τοῦ σωτῆρος ἡμῶν ἐπιστώσατο. 8.2.38 ἐπεὶ δὲ ὁ Ἀκύλας «τοῦ ἀλεῖψαι ἡγιασμένον ἡγιασμένων» ἐξέδωκεν, οἰήσεται μέν τις τὸν πάλαι παρὰ Ἰουδαίοις ἀρχιερέα δηλοῦσθαι, τῶν μὲν τούτῳ ὑποβεβηκότων πολλῶν ἱερέων «ἁγίων» προσαγορευομένων, «ἁγίου δὲ ἁγίων» μόνου τοῦ ὑπὲρ πάντας ἀρχιερέως, ἐπειδὴ τοῦτο, καὶ προχείρως νοούμενον, ἐστὶν ἀληθές. 8.2.39 μέχρι γὰρ τῶν τοῦ σωτῆρος ἡμῶν χρόνων οἱ ἀνέκαθεν κατὰ διαδοχὴν ἀρχιερεῖς ὁμοῦ καὶ τοῦ παντὸς ἡγοῦντο λαοῦ, καὶ τὰ τῆς τοῦ θεοῦ θεραπείας ἀκολούθως τῇ παρὰ Μωσεῖ νενομοθετημένῃ λατρείᾳ διαρκῶς ἐπετέλουν· ἀπὸ δὲ τῶν τοῦ σωτῆρος ἡμῶν χρόνων πρῶτον μὲν συνεχύθη καὶ ἡ κατὰ τούτους τάξις, μικρὸν δ' ὕστερον καὶ παντελῶς ἀπέσβη. 8.2.40 ἀλλ' ἔγωγε τῆς θείας γραφῆς οὐδαμοῦ εὑρὼν τὸν παρὰ Ἰουδαίοις ἀρχιερέα «ἅγιον ἁγίων» ὠνομασμένον, ἡγοῦμαι ἐν τούτοις μόνον αὐτὸν τὸν μονογενῆ τοῦ θεοῦ λόγον δηλοῦσθαι τε, κυρίως καὶ ἀληθῶς ταύτης ἄξιον τῆς ἐπωνυμίας. τοῖς μὲν γὰρ ἐξ ἀνθρώπων προκεκοφόσιν καὶ εἰς τὸ ἐφικτὸν ἀρετῆς χωρήσασιν ἀγαπητὸν ἁγίοις ποτὲ χρηματίσαι, κατὰ μετοχὴν καὶ μετουσίαν τοῦ φήσαντος «ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγὼ κύριος»· 8.2.41 «ἁγίων δὲ ἅγιος» τίς ἂν κυρίως ἐν ἀνθρώποις ὀνομασθείη ἢ μόνος ὁ ἠγαπημένος τοῦ ἁγίου παῖς, ὥσπερ «βασιλεὺς βασιλέων» καὶ «κυρίων κύριος», οὕτω καὶ «ἁγίων ἅγιος» ἀνηγορευμένος; μόνῳ γοῦν αὐτῷ, ἅτε διαφερόντως παρὰ τοὺς πώποτε Μωσέως ἐλαίῳ γεώδει σκευαστῷ κε χρισμένῳ, εἴρητο· «ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν, διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου». 8.2.42 ᾧ χρισθεὶς ἐξ ἰδίου προσώπου καὶ αὐτός φησιν ἐν Ἡσαΐᾳ· «πνεῦμα κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με». ἐπεὶ οὖν διαφέροντι καὶ πνευματικῷ μᾶλλον δὲ θεότητος χρίσματι μόνος παρὰ τοὺς πώποτε ὁ ἡμέτερος σωτὴρ κεχρῖσθαι μεμαρτύρηται, εἰκότως «ἅγιος ἁγίων», ὡς ἄν τις εἴποι ἀρχιερεὺς ἀρχιερέων, ὠνόμασται καὶ «ἡγιασμένος ἡγιασμένων» κατὰ τὸν τοῦ Γαβριὴλ χρησμόν. 8.2.43 Ταῦτα δὲ πάντα, συμπεραιουμένων τῶν ἑβδομήκοντα ἑβδομάδων, τέλος ἐλάμβανεν οὐκ ἄλλοτε ἢ ἐπὶ τῶν χρόνων τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας. ἐπειδὴ τοίνυν ταῦθ' οὕτως ἔσεσθαι ὁ προδηλωθεὶς ἄγγελος κεφαλαιωδῶς ἐθέσπισεν τῷ προφήτῃ, αὖθις ἐπαναλαμβάνει τὸν περὶ τῶν ἑβδομήκοντα ἑβδομάδων λόγον, διδάσκων κατὰ μέρος ἕκαστα ἀκριβῶς, ὅθεν ἀπάρχεσθαι δεῖ τῆς τῶν χρόνων ἀπαριθμήσεως, καὶ τίνα κατὰ τοὺς δηλουμένους καιροὺς ἀπαντήσεται. 8.2.44 λέγει δ' οὖν· «καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο· καὶ ἐπιστρέψει καὶ οἰκοδομηθήσεται πλατεῖα καὶ τεῖχος». ἐν οἷς δοκεῖ μοι καλῶς ἔχειν καὶ τὴν τοῦ πρὸ ἡμῶν εἰς τοὺς τόπους θεωρίαν μὴ ἀποκρύψασθαι, παραθεῖναι δὲ καὶ ταύτην ὡς οἰκείαν τοῖς ἐντευξομένοις. «κοινὰ» γοῦν καλῶς εἴρηται «τὰ τῶν φίλων». 8.2.45 καὶ