Origen, Hom. 2 on Lev.

Homily 28.2(3) on Numbers: Spiritual (eschatological?) Cities of Refuge are prepared for us: “There, I believe, for a certain period, those of us who have committed involuntary sins must dwell; provided, that is, we are found clean and free from sins which have been committed deliberately.”

Homily 9 on Exodus: symbols of High Priesthood, Altar of Incense, Jar of Manna, Rod of Aaron, Ark, Vestments, Nous, and Sacrifice; logion, petalus, faith in Trinity

Homily 13 on Exodus 3-4. red color; 5. twisted linen, 7 The (logion - oracular) breastplate of the high priest KG 4.63 Is the rational understanding within us.

Homily 7 on Numbers: 7 Days Creation; Paul's Armor of Spirit: Breastplate, Helmet; Sword, shield, arrows/darts

Homily 20 on Numbers: Paul's Armor of Spirit: Breastplate, Helmet; Sword, shield, feet shod

Homily 6 on Judges: Heavenly Bread; Paul's Armor of Spirit: Breastplate, Helmet; Sword, shield,

Homily 26 on Joshua, The Knife of Stone is the Word of God by which Jesus effects a second circumcision



Homily 1 on Genesis
5. But now, after this, the firmament deserves also to be adorned with lights. For God says: “Let there be lights in the firmament of heaven, that they may give light on the earth and divide between day and night.”⁴³
As in that firmament which had already been called heaven God orders lights to come into existence that “they might divide between day and night,” so also it can happen in us if only we also are zealous to be called and made heaven. We shall have lights in us which illuminate us, namely Christ and his Church. For he himself is “the light of the world”⁴⁴ who also illuminates the Church by his light. For just as the moon is said to receive light from the sun so that the night likewise can be illuminated by it, so also the Church, when the light of Christ has been received, illuminates all those who live in the night of ignorance.
But if someone progresses in this so that he is already made a “child of the day,”⁴⁵ so that “he walks honestly in the day,”⁴⁶ as “a child of the day and a child of light,”⁴⁷ this person is illuminated by Christ himself just as the day is illuminated by the sun.
43 Gn 1.14. 44 Cf. Jn 8.12. 45 Accepting Doutreleau's conjecture of diei on the basis of the context. Baehrens reads dei with the MSS. 46 Cf. Rom 13.13. 47 Cf. 1 Thes 5.5.


Homily 9 on Exodus
FOTC v. 71; tr. R.E. Heine; (CUAP 1981); pp. 342-343];
3. The whole people, therefore, is ordered to construct the tabernacle, with each one contributing all he can, that in a certain sense all at the same time might be one tabernacle. The contribution itself is not made of necessity, but of free will. For God says to Moses that each one, “as it seemed good in his heart,”(Cf. Ex 25.1f.) should offer for the construction of the tabernacle gold, silver, precious stones, bronze, then in addition, linen, scarlet, blue, and purple, also red and blue hides of rams, and wood not subject to rot and goats’ hair. Women wise in the skill of weaving are also required, and craftsmen who know how to prepare gold, silver, bronze, and stones and to fashion wood with gold.	3. Iubetur ergo universus populus, unusquisque pro viribus conferens, facere tabernaculum, ut quodammodo omnes simul unum sint tabernaculum. Collatio vero ipsa non fit necessitate, sed sponte. Ait enim Deus ad Moysen, ut unusquisque, 'sicut visum fuerit cordi eius', aurum, argentum, lapides pretiosos, aes, tum praeterea byssum, coccum, hyacinthum et purpuram, pelles etiam arietum rubras et pelles hyacinthinas, sed et ligna imputribilia, pilos quoque caprarum ad constructionem tabernaculi offerat. Mulieres quoque sapientes in arte textrinae requiruntur et fabri, qui aurum vel argentum vel aes, lapides etiam aptare noverint, auro et ligna formare.
Next the measurements of the courts are delivered. These courts are made secure, stretched out in curtains, erected on columns, made firm with bars, and stretched tight with ropes. There are, in addition, certain places which are separated by veils. One is called the Holy Place and the other divided no less ^[p.338]by a second veil is called the Holy of Holies. The ark of the covenant is placed inside. The cherubim stand over it with wings outstretched and touching one another. A kind of base and seat, as it were, for them made from gold is placed there, which is called the place of atonement. The golden altar of incense is also there. Then in the outer place the golden candlestick is set in the southern part that it might face north. But the table and the setting forth of loaves on it is placed in the northern part. And also the altar of whole burnt offerings is placed next to the inner veil. But why am I going through these things piece by piece? We can scarcely narrate so much. It is scarcely possible that the material forms themselves be brought before our eyes, and how will anyone be sufficient to explain the mysteries hidden in these things.	Tum deinde mensurae traduntur atriorum. Quae atria extenta tentoriis, columnis erecta, seris stabilita et funibus distenta firmantur. Fiunt praeterea quaedam velaminibus distincta, quae appellantur sancta, et alia nihilominus secundo dirempta velamine, quae dicuntur sancta sanctorum. Collocatur intrinsecus arca testamenti, supra quam Cherubin extensis alis se que invicem contingentibus statuuntur, ibi que ex auro velut basis eis quaedam collocatur ac sedes, quod appellatur propitiatorium, sed et altare aureum incensi. Tum praeterea in exteriori loco candelabrum ponitur aureum in parte austri ut respiciat ad aquilonem. In parte vero aquilonis mensa collocatur et propositio panum super eam. Nec non et altare holocaustorum iuxta velamen interius ponitur. Sed quid ego de his revolvo per singula? Vix ad haec tantum enarranda sufficimus, vix nobis ipsa rerum materialium forma adduci ante oculos potest, et quomodo quis latentia in his mysteria expedire sufficiet?
Sanctuary Within Self Where God is Seen	See Evag.KG 5.80
Nevertheless, the reason for constructing the tabernacle is found already mentioned in the words above when the Lord says to Moses: “You shall make for me a sanctuary and thence I will be seen by you.” (Ex 25.8) God wishes, therefore, that we make a sanctuary for him. For he promises that if we make a sanctuary for him, he can be seen by us. Whence also the Apostle says to the Hebrews, “Follow peace and the sanctuary, without which no one will see God.” (Heb 12.14) This, therefore, is the sanctuary which the Lord orders to be constructed, which the Apostle also wishes to be present in virgins “that they may be holy in body and spirit,”(Cf. 1 Cor 7.34) knowing without doubt that he who makes a sanctuary for the Lord by the purity of his own heart and body will himself see God. Let us, therefore, also make a sanctuary for the Lord both collectively and individually.	Verumtamen causa, pro qua fieri deberet tabernaculum, in superioribus invenitur praedicta dicente Domino ad Moysen: "facies" inquit "mihi sanctificationem, et inde videbor vobis". Vult ergo Deus, ut faciamus ei sanctificationem. Promittit enim quia, si fecerimus ei sanctificationem, possit nobis videri. Unde et Apostolus ad Hebraeos dicit: "pacem sequimini et sanctificationem, sine qua nemo videbit Deum". Haec ergo est sanctificatio, quam iubet Dominus fieri, quam et Apostolus in virginibus esse vult, 'ut sint sanctae corpore et spiritu', sciens sine dubio quod, qui fecerit Domino sanctificationem per cordis sui et corporis puritatem, ipse videbit Deum.
Bars of Sanctuary as the Right Hand of Fellowship	See Evag.KG 5.80
Perhaps we all make the Church which is holy, “not having spot or blemish,”(Eph 5.27) a sanctuary in this way, if it has as pillars its teachers and ministers about whom the Apostle says, “Peter and James and John, who appeared to be pillars, gave the right [p.339] hand of fellowship to me and Barnabas.”(Gal 2.9) In the tabernacle of the Old Testament, therefore, the pillars are joined by interposed bars; in the Church the teachers are associated by the right hand of fellowship which is given to them. But let those pillars be overlaid with silver and their bases overlaid with silver. Let two bases, however, be alloted to each pillar; one, which is said to be the “capital” and is placed over it; another, which is truly called the “base” and is placed under the pillar as a foundation. Let the pillars, therefore, be overlaid with silver because those who preach the word of God shall receive through the spirit “the words of the Lord,” which are “pure words, silver proved by fire.” (Ps 11.7) But they have the prophets as the bases of their preaching, for they erected the Church “upon the foundation of the apostles and prophets,”(Cf. Eph 2.20) and using their testimonies they confirm the faith in Christ. The capital of the pillars, however, I believe, is he of whom the Apostle says, “The head of man is Christ.” (1 Cor 11.3) I have already said above that the bars of the pillars are the right hand of the apostolic fellowship given to one another. Let the curtains, which after they have been sewn to rings and suspended in circles and tied with cords, are stretched out in the manner of curtains twenty-eight cubits in length and four in breadth, hold the remaining multitude of believers who cling to and hang on the cords of faith. For “a threefold cord is not broken.”(Eccl 4.12) This is the faith in the Trinity, from which the whole Church hangs and by which it is sustained. 1 think that the law introduced in the Gospels is designated by the twenty-eight cubits in length and the four in breadth which are the measure of one court. For the number seven usually signifies the Law ^[p.340] because of the many mysteries of the seventh number. When this number is united with four, four times seven consequently makes the number twenty-eight. These ten courts, however, were constructed that they might contain the whole number of perfection and designate the Decalogue of the Law. But now the appearance of scarlet and blue and linen and purple set forth many diverse works. They disclose the curtains, the exterior and interior veil, and the whole priestly and high priestly attire joined with gold and gems.	Faciamus ergo et nos sanctificationem Domino et omnes unam et unusquisque per singulos unam. Omnes fortasse sanctificationem ecclesiam facimus, quae est sancta, 'non habens maculam aut rugam', hoc modo, si columnas habeat doctores et ministros suos, de quibus dicit Apostolus: "Petrus et Iacobus et Iohannes, qui videbantur columnae esse, dextras dederunt mihi et Barnabae societatis". In tabernaculo ergo hoc columnae seris interiectis iunguntur, in ecclesia doctores datis sibi dextris sociantur. Sed columnae istae inargentatae sint et bases earum inargentatae. Binae autem bases columnis singulis deputentur; una, quae 'caput' dicitur et superponitur, alia, quae vere 'basis' appellatur et columnae velut pro fundamento subicitur. Inargentatae ergo sint columnae idcirco, quia qui verbum Dei praedicant, accipient per spiritum "eloquia Domini", quae sunt "eloquia casta, argentum igni probatum". Isti autem praedicationis suae bases habent prophetas; 'supra fundamentum' enim 'Apostolorum et prophetarum' ecclesiam collocant, quorum testimoniis utentes fidem Christi confirmant. Caput autem columnarum est ille, opinor, de quo dicit Apostolus quia "caput viri Christus est". Seras vero columnarum societatis apostolicae datas sibi invicem dextras supra iam diximus. Tentoria, quae ansulis assuta et circulis suspensa atque innexa funibus ad modum cortinarum viginti et octo in longum atque in latum quattuor cubitis distenduntur, habeatur reliqua credentium plebs, quae haeret et pendet in funibus fidei. 'Funis' enim 'triplex non rumpitur', quae est trinitatis fides, ex qua pendet et per quam sustinetur omnis ecclesia. Viginti autem et octo cubitorum quod in longum distenditur et in latum quattuor atrii unius mensura, puto quod inserta lex evangeliis designetur. Septenarius namque numerus legem significare solet pro multis septimi numeri sacramentis. Qui cum sociatur ad quattuor, quater septem consequenter viginti et octo numerum faciunt. Decem autem haec atria fiunt, ut integrum perfectionis numerum teneant et legis decalogum signent. Iam vero cocci et hyacinthi et byssi ac purpurae species multa ac diversa opera explicant. Inde tentoria, inde velum exterius et interius, inde tota sacerdotalis et pontificalis vestis auro et gemmis expeditur adiunctis.
But lest we linger too long on the forms of individual virtues, we can briefly say that they indicate those things by which the Church is adorned. Its faith can be compared to gold; the word of preaching to silver; bronze to patience; incorruptible wood to the knowledge which comes through the wood, (Lignum. Probably a reference to the cross. Cf. Gal 3.13; 1 Pt 2.24) or to the incorruptibility of purity which never grows old; virginity to linen; the glory of suffering to scarlet; the splendor of love to purple; the hope of the kingdom of heaven to the blue. Let those, however, be the materials from which the whole tabernacle is constructed, the priests are clothed, and the high priest is adorned. The prophet speaks in another passage about the nature and quality of their clothing: “Let your priests be clothed with justice.”(Cf. Ps 131.9) All those garments, therefore, are garments of justice. And again the apostle Paul says, “Put on heartfelt mercy.” (Col 3.12) They are also, therefore, garments of mercy. But the same apostle no less also designates other more noble garments when he says, “Put on the Lord Jesus Christ, and give no attention to the flesh for lusting.” (Rom 13.14) Those, therefore, are the garments with which the Church is adorned.	Sed ne diutius per singularum demoremur species virtutum, possumus breviter dicere illa significari per haec quibus ornatur ecclesia. Fides eius auro conferri potest; sermo praedicationis argento, aes patientiae; lignis imputribilibus scientia, quae per lignum venit, aut incorruptio castitatis, quae numquam veterescit; bysso virginitas; cocco confessionis gloria; purpurae caritatis fulgor; hyacintho spes regni coelorum. Istae sint interim materiae, ex quibus omne tabernaculum construatur, induantur sacerdotes, ornetur et pontifex. Quorum indumenta quae sint vel qualia, in alio loco propheta pronuntiat et dicit: "sacerdotes tui induantur iustitiam"; sunt ergo ista omnia indumenta iustitiae. Et iterum Paulus Apostolus dicit: "induite vos viscera misericordiae"; sunt ergo et indumenta misericordiae. Sed et alia nihilominus idem Apostolus indumenta nobiliora designat, cum dicit: "induite vos Dominum Iesum Christum, et carnis curam ne feceritis ad concupiscentias". Ista ergo sunt indumenta, quibus ornatur ecclesia.
4. Each one of us, however, can also build a tabernacle for God in himself. For if, as some before us have said, this ^[p.341]tabernacle represents the whole world, and each individual also can contain an image of the world, why can not each one also complete a form of the tabernacle in himself? He ought, therefore, to apply the pillars of the virtues to himself, silver pillars, that is, rational patience.	4. Potest autem et unusquisque nostrum etiam in semet ipso construere tabernaculum Deo. Si enim, ut quidam ante nos dixerunt, tabernaculum hoc totius mundi tenet figuram, mundi autem habere etiam singuli quique imaginem possunt, cur non et tabernaculi unusquisque in semet ipso formam possit explere? Is ergo debet columnas sibi aptare virtutum, columnas argenteas, id est patientiam rationabilem.
For it is indeed possible for a man to have what appears to be patience but it is not rational. For he who feels no injury and consequently does not retaliate appears patient, but that patience is not rational. That man, therefore, has pillars, but they are not silver; but that man who suffers because of the word of God and bears it bravely is decorated and protected by silver pillars.	Potest enim esse quidem in homine, quae videatur patientia, sed quae rationabilis non sit. Nam et qui non sentit iniuriam et propterea non reddit, patiens videtur, sed non est rationabilis ista patientia. Iste ergo habet quidem columnas, sed non sunt argenteae; qui vero propter verbum Dei patitur et fortiter fert, iste columnis argenteis decoratus est et munitus.
It is also possible to extend the courts in yourself when your heart enlarges in accordance with the word of the Apostle to the Corinthians: “You also be enlarged.” (2 Cor 6.13)	Potest in se et atria distendere, cum dilataverit cor suum secundum Apostoli vocem dicentis ad Corinthios: "dilatamini et vos".
Bars may be used in Defense if bound by Unanimity of Love	See Evag.KG 5.80
It is also possible to defend yourself with bars when you have bound yourself with the unanimity of love.	Potest se et seris munire, cum se unianimitate dilectionis adstrinxerit.
It is possible to stand on silver bases when one stations himself upon the stability of the word of God, the prophetic and apostolic word.	Potest super argenteas bases stare, cum supra stabilitatem verbi Dei, verbi prophetici et apostolici collocatur.
It is possible to have a gilded capital on the pillar if the golden capital on it is the faith of Christ. “For the head of every man is Christ.” (Cf. 1 Cor 11.3)	Potest habere in columna deauratum caput, si caput aureum sit ei fides Christi. "Omnis namque viri caput Christus est".
But one can stretch out ten courts in himself when he is enlarged not only in one or two or three words of the Law, but can extend the breadth of spiritual understanding in the whole Decalogue of the Law, or when one produces the fruit of the spirit: joy, peace, patience, kindness, goodness, moderation, faith, temperance, when love, which is greater than all, has been added. Let that soul which will not give “sleep to its eyes” nor “sleep to its eyelids” nor “rest to its hours,” “until it find a place for the Lord, a tabernacle for the God of Jacob,” (Ps 131.4-5) let that soul, I say, have further in itself also an immovable altar on which it may offer sacrifices of prayers and victims of mercy to God, on which it may sacrifice pride as a bull with the knife of temperance, on which it may slay wrath as a ram and offer all luxury and lust like he-goats and kids. But let him know how to separate for the priests even from these ^[p.342] “the right arm” and “the small breast” and the jaws, that is, good works and works of the right hand (for let him preserve nothing evil); the whole small breast, which is an upright heart and a mind dedicated to God and jaws for speaking the word of God. Let him also understand that the candlestick must be placed in his own sanctuary, that his “lamps” may be always “glowing and his loins girded” and he himself be “as a servant who awaits his master to return from a wedding.”(Lk 12.35-36) For the Lord also said of these lamps, “The lamp of your body is your eye.” (Mt 6.22) But let him place that candlestick in the south that it may look to the north. For when the light has been lit, that is when the heart is watchful, it ought always to look to the north and watch for “him who is from the north” (Jer.13.20) as also the prophet says he saw “a kettle or pot kindled and its face was from the face of the north,” for “evils are kindled from the north for the whole earth.” (Jer 1.13-14) Watchful, therefore, apprehensive, and zealous, let him always contemplate the slyness of the devil and always watch whence temptation may come, whence the foe may invade, whence the enemy may creep up. For the apostle Peter also says, “Your adversary the devil walks around like a roaring lion seeking whom he may devour.”(1 Pt 5.8)	Decem vero atria potest in semet ipso distendere, cum non in uno tantum verbo legis dilatatur neque duobus aut tribus, sed in toto decalogo legis spiritalis intelligentiae dilatare amplitudinem potest, aut cum fructum spiritus, gaudium, pacem, patientiam, benignitatem, bonitatem, modestiam, fidem, continentiam, adiecta, quae est maior omnium, caritate protulerit. Habeat adhuc in se anima ista, quae non dederit 'somnum oculis' suis nec 'palpebris' suis 'dormitationem' nec 'requiem temporibus' suis, 'donec inveniat locum Domino, tabernaculum Deo Iacob'; - habeat, inquam, in se defixum et altare, in quo orationum hostias et misericordiae victimas offerat Deo, in quo continentiae cultro superbiam quasi taurum immolet, iracundiam quasi arietem iugulet, luxuriam omnem que libidinem tamquam hircos et hoedos litet. Sciat tamen ex his etiam sacerdotibus separare 'dextrum bracchium' et 'pectusculum' et maxillas, id est opera bona et opera dextra (nam sinistrum nihil reservet); pectusculum integrum, quod est cor rectum et mens Deo sacrata, et maxillas ad verbum Dei loquendum. Sciat sibi in sanctis etiam candelabrum luminis collocandum, ut sint ei 'lucernae' semper 'ardentes et lumbi succincti' et ipse 'tamquam servus, qui exspectat Dominum suum redire de nuptiis'. De his enim lucernis et Dominus dicebat: "lucerna corporis tui est oculus tuus". Sed istud candelabrum lucernarum in austro collocet, ut ad aquilonem respiciat. Accenso etenim lumine, id est vigilanti corde, respicere semper debet ad aquilonem et observare 'eum, qui ab aquilone est'; sicut et propheta videre se dicit 'succensum lebetem vel ollam et faciem eius a facie aquilonis'; 'ab aquilone' enim 'accenduntur mala universae terrae'. Vigilans ergo et sollicitus et ardens intueatur semper astutias diaboli et semper adspiciat, unde sit ventura tentatio, unde hostis irruat, unde inimicus obrepat. Dicit enim et Petrus Apostolus quia "adversarius vester diabolus, sicut leo rugiens, circuit quaerens quem transvoret".
Let the table also which has the twelve loaves of setting forth be placed in the northern part looking to the south. Let the apostolic word, in number as in power, be those loaves on it. By using it incessantly—for it is commanded that they be put “before the Lord” daily—one may again look to the south whence the Lord comes, “For the Lord will come from The-man,^” (Hb 3.3) as it is written, which is from the south. Let him have an altar of incense in his innermost heart also, that he too may say, “We are a good odor of Christ.^” (2 Cor 2.15) And let him have an ^[343] ark of the covenant in which are the tables of the Law, that “he may meditate on the Law of God day and night.” And let his memory become an ark and library of the books of God because the prophet also says those are blessed who hold his commands in memory that they may do^. them.⁴² Let there be put back within him also a jar of manna, a fine and sweet understanding of the word of God; and let there be a rod of Aaron within him, a priestly teaching and a blooming sternness of discipline.	Mensa quoque propositionis habens duodecim panes in parte collocetur aquilonis respiciens ad austrum. Panes isti apostolicus ei tam numero quam virtute sit sermo, quo indesinenter utens - cotidie namque hos ‘ante Dominum’ iubetur apponere - rursum respiciat ad austrum, unde Dominus venit: “Dominus enim ex Theman veniet”, sicut scriptum est, quod est de austro. Habeat in penetralibus pectoris sui etiam altare incensi, ut et ipse dicat: “quia Christi bonus odor sumus”. Habeat et arcam testamenti, in qua sint tabulae legis, ut ‘in lege Dei meditetur die ac nocte’ et memoria eius arca et bibliotheca efficiatur librorum Dei, quia et propheta beatos dicit eos, qui memoria tenent mandata eius, ut faciant ea. Sit intra ipsum et urna mannae reposita, intellectus verbi Dei subtilis et dulcis; sit et virga Aaron intra eum, doctrina sacerdotalis et florida severitas disciplinae; supra omnem vero gloriam sit ei pontificalis ornatus.
But over and above all this splendor let him wear the adornment of the high priest. For that part which is the most precious in man can hold the office of high priest. Some call it the overseer of the heart, others, rational understanding, or intellectual substance, but whatever it is called, it is that part of us in which we can have a capacity for God.	Potest enim intra se agere pontificatum pars illa, quae in eo est pretiosior omnium, quod quidam principale cordis appellant, alii rationabilem sensum aut intellectualem substantiam vel quocumque modo appellari potest in nobis portio nostri illa, per quam capaces esse possumus Dei.
Let that part in us, therefore, as a kind of high priest, be adorned with garments and costly jewels, with a long linen priestly garment. This is the kind of garment which reaches the feet, covering the whole body. This signifies that first of all the whole man be clothed with chastity.	Ista ergo pars in nobis velut quidam pontifex exornetur indumentis et monilibus pretiosis, podere byssino. Indumenti hoc genus est, quod usque ad pedes deducitur totum contegens corpus; in quo designatur, ut primo omnium totus sit castitate vestitus.
Let him afterwards receive also the cape adorned with jewels in which the splendor of works is arranged, “that men seeing your works may magnify the father who is in heaven.” (Cf. Mt 5.16)	Accipiat postmodum et humerale gemmatum, in quo fulgor operum collocatur, ‘ut videntes homines opera vestra magnificent patrem, qui in coelis est’.
And let him also receive on his breast the logion, which can be called the oracular breastplate, which is adorned with four rows of stones. But also let the golden plate which is called ρetalus shine brightly on his forehead. “Truth” and “manifestation” are said to have been placed on both of these. In these objects which are said to be placed on the breast, I perceive the message of the Gospel which, in its fourfold order, sets out to us the truth of the faith and the manifestation of the Trinity, referring all things to the head, that is to say, to the nature of the one God. [see Evag. KG 4.52] There is in these objects, therefore, ^[344] all truth and all manifestation of the truth. If you, therefore, wish to perform the high priesthood properly for God let the message of the Gospel and the faith in the Trinity always be held in your breast. The message of the Apostle agrees with this both in its force and estimation, so that the name of God may always be held in the head and all things may be referred to the one God.	Accipiat et logium, quod rationale dici potest, pectori superpositum, quaterno lapidum ordine distinctum; sed et aurea lamina in fronte resplendeat, quod ‘petalum’ appellatur, in quibus utrisque ‘veritas’ et ‘manifestatio’ dicitur collocata. Ego in his, quae in pectore locari dicuntur, sermonem evangelicum sentio, qui quadruplicato ordine veritatem fidei nobis et manifestationem trinitatis exponit, cuncta referens ad caput, ad unius scilicet Dei naturam. In his ergo est omnis veritas et omnis manifestatio veritatis. Igitur si rite vis pontificatum gerere Deo, evangelicus sermo et trinitatis fides semper tibi habeatur in pectore. Cui convenit etiam apostolicus sermo tam virtute quam numero, tantum ut nomen Dei semper habeatur in capite et ad unum Deum cuncta referantur.
Let the high priest also have his coverings on his inner parts; let him have his private parts covered “that he may be holy in body and spirit^”4^’ and pure in thoughts and deeds. Let him also have bells around the hem of his garment so that, Scripture says, “when he enters the sanctuary he may give a sound and not enter with silence. ^“(Cf. Ex 28.35)⁴⁶ And these bells, which ought always to sound, have been placed on the fringe of the garment. The purpose of this, I think, is that you might never keep silent about the last times and the end of the world, but that you might always ring forth and dispute and speak in accordance with him who said: “Remember your last end and you will not sin.” (Sir 7.40) In this manner, therefore, our inner man is adorned as high priest to God that he may be able to enter not only the sanctuary, but also the Holy of Holies; that he may be able to approach the mercy seat where the cherubim are and thence God may appear to him. The sanctuary can be those things which a holy way of life can have in the present world. But the Holy of Holies, which is entered only once, is, I think, the passage to heaven, where the mercy seat and the cherubim are located and where God will be able to appear to the pure in heart, or because the Lord says: “Behold, the kingdom of God is within you.^”48	Habeat etiam in interioribus pontifex partibus operimenta sua, habeat pudenda contecta, ‘ut corpore et spiritu sanctus sit’ et cogitationibus et operibus purus sit. Habeat etiam per indumenti circuitum tintinnabula, ut ‘ingrediens’ inquit ‘in sancta det sonitum et non intret cum silentio’. Et haec tintinnabula, quae semper sonare debent, in extremo vestimenti sunt posita, idcirco credo, ut de extremis temporibus et fine mundi numquam sileas, sed inde semper sones, inde disputes et loquaris secundum eum, qui dixit: “memor est novissimorum tuorum, et non peccabis”. Ad hunc ergo modum homo noster interior Deo pontifex adornetur, ut introire possit non solum in sancta, sed et in sancta sanctorum; ut possit adire propitiatorium, ubi sunt Cherubin, et inde ei appareat Deus.Sancta possunt esse ea, quae in praesenti saeculo habere sancta conversatio potest. Sancta vero sanctorum, in quae semel tantummodo intratur, ad coelum esse transitum puto, ubi est propitiatorium et Cherubin, ubi et mundis corde apparere poterit Deus, vel quia Dominus dicit: “ecce, regnum Dei intra vos est”.


Homily 13 on Exodus
3. [...] [near end] But let us also consider the other things. “Blue and purple and scarlet doubled and twisted linen.”(Ex 35.6) Those are four materials from which either the garments of the high priest or other things which are prepared for the sacred adornment are made. Some also before us have spoken about these things and as it is not fitting to steal words belonging to another, so it is appropriate, I think, to use words said well by another and acknowledge their source. Therefore, as it appeared to men before us, these materials represent the four elements of which both the world and the human body consist, that is, air, fire, water, and earth. The blue, therefore, refers to the air—for the color itself indicates this—as also scarlet refers to fire. Purple represents water, which, as it were, receives its color from the waters; linen corresponds to the earth because it springs from the earth. We also, therefore, have all these materials in us and since we are ordered to offer firstfruits from these things to the Lord, the text says: “Take from yourselves and offer firstfruits to the Lord.”(Ex 35.5)
Scarlet is Present fire that enlightens; future fire burns	See Evag KG 2.50
4. [...] Let us see, therefore, why he said “scarlet doubled.” That color, as we said, indicates the element of fire. Fire, however, has a double power: one by which it enlightens, another by which it burns. This is the historical reason. Let us come also to the spiritual reason. Even here fire is double. There is a certain fire in this age and there is fire in the future. The Lord Jesus says, “I came to cast fire on the earth.”^L0 That fire enlightens. Again the same Lord says in the future to the “workers of iniquity”: “Go into everlasting fire which my Father has prepared for the devil and his angels.”²¹ That fire burns. Nevertheless, that fire which Jesus came to cast “enlightens,” indeed, “every man coming into this world.”²¹ But it has something also which burns, as those acknowledge who say, “Was not our heart burning within us when he opened to us the Scriptures?”²³ Therefore, “by opening the Scriptures” he both burned and enlightened at the same time. I do not know, however, whether that fire in the world to come which burns also has power to enlighten. The nature of fire, therefore, as we have shown is double and, for that reason, it is ordered that “scarlet doubled” be offered. 20 Lk 12.49. 21 Cf. Lk 13.27; Mt 25.41. 22 Jn 1.9. 23 Lk 24.32. 24 Jer 5.14.
Twisted Linen is Chastity (abstinence, vigils, meditation)	See Evag KG 2.50
5. Let us consider also what “twisted linen” means. For here also he makes an addition to the other elements. We said that linen represents the earth which is our flesh. Therefore, he does not wish flesh to be offered to God wallowing in luxury and enfeebled by pleasures, but he orders it to be twisted and restrained. Who, therefore, is it who twists his flesh? He, doubtless, who said, “I torment my body and bring it into subjection, lest perhaps when I have preached to others I myself should become a castaway.” (cf. 1Cor 9.27) So, therefore, to offer also twisted linen is to weaken the flesh by abstinence, by vigils, and by the exertion of meditations.
7. But the text also says, “the princes offered”³³ their gifts. What are those gifts which the princes offer? “They offered jewels,” it says, “emeralds, stones of fulfillment, and stones for the cape.”³⁴ They are called stones of fulfillment which are placed on the lοgiοn, that is, which are arranged on the breast of the high priest, inscribed with the names of the tribes of Israel.
Breasplate is Rational Understanding	See Evag KG 4.63
This which is said to be the logion, that is, the oracular breastplate,^3' which is arranged on the breast of the high priest represents the rational understanding which is in us. The “stones of fulfillment” are said to be placed on this, which nevertheless cohere and are joined together with the stones of the cape and, bound together, are supported from these. The adorned cape is an indication of good deeds. Action, therefore, is associated with reason and reason with actions, that there might be harmony in both, “for he who shall do and teach, he shall be called great in the kingdom of heaven.” ³⁶ Let ^{[p. 386]} our speech, therefore, rest upon actions and let actions adorn our speech, for this is related as the adornment of the high priest. But the princes are required to execute these things; that is the adornment of those who have advanced so far that they deserve to preside over the people. 33 Cf. Ex 35.27. 34 Cf. Ex 35.27. 35 rationale. 36 Mt 5.19.




Homily 7 on Numbers 12 :1~15J 13:18~33J 14:1~8
Homilies on Numbers/Origen translated by Thomas P. Scheck; edited by Christop/!er A. Hall. ISBN 978-0-8308-2905-7 ser. Ancient Christian Texts, Inter Varsity Press 2009	In Numeros homiliae - s. 5 p.C. CPL 0198 O (A) Corpus Berolinense, vol. 30 (W.A. Baehrens, 1921), p. 3-285
p. 29 4.4.We have already said above that these seven days indicate the week of this world; (Cf. Homily on Num. 7.1) for in seven days the substances of the entire visible creation seem to have been produced. (Cf. Gen 1:1-2:3)⁵⁷ For at that time things that did not exist came into being. In fact, in the week of the whole world the secrets will also be explained’	“Septem” ergo diebus “separatur extra castra”. Diximus iam et in superioribus quod septem dies isti septimanam mundi huius designent; in septimana enim dierum creaturae totius visibilis productae videntur esse substantiae; tunc enim quae non erant, facta sunt. In septimana vero totius mundi secreta quadam et Deo soli cognita dispensatione, quae tunc producta sunt, explicantur.
Homily 7 Numbers 12:1~15J 13:18~33J 14:1~8 6.1
	‘Accessimus’ ergo, sicut Paulus dicit, ‘ad coelestem Hierusalem’, sine dubio et ad coelestem Iudaeam, et sicut illi de terrestri Iudaea eiecerunt Chananaeos et Pherezaeos et Evaeos reliquas que gentes, ita et nos qui ‘accessimus ad montem Dei’ et ad regna coelestia, necesse est ut expellamus de eis contrarias potestates et ‘spiritalia nequitiae de coelestibus’,
[5] And just as they expelled the Jebusite from Jerusalem ⁸⁴ and the place that had formerly been called Jebus was afterward named Jerusalem, ⁸⁵ so also we should first expel the J ebusite from Jerusalem and thus attain to the inheritance of it. But they did these things with visible weapons, whereas we use invisible ones. They conquered by means of physical battles, but we overcome by means of spiritual combat.	et sicut illi eiecerunt Iebusaeum de Hierusalem et, quae prius Iebus vocitata fuerat, postmodum appellata est Hierusalem, ita et nos oportet expellere prius Iebusaeum de Hierusalem et sic hereditatem eius consequi. Sed illi quidem haec faciebant armis visibilibus, nos vero invisibilibus. Illi vincebant corporalibus proeliis, nos autem spiritali certamine superamus.
6.1. Would you like to hear how Paul fought first? He is not only the “teacher of the Gentiles,” ⁸⁶ but he is also the teacher of this army.87 Listen to what he writes about himself, as we also mentioned above.	6. Quod si vis audire, Paulus, qui non solum ‘magister gentium’, sed et militiae huius magister est, quomodo pugnaverit prior, audi quid ipse de se scribat, sicut etiam et supra memoravimus.
[…] ^{p. 31} He says, “Our struggle is not against flesh and blood, but against the principalities and powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness in the heavenlies.” (Eph 6:12) This is why he musters spiritual weapons and invisible arrows for the combatants of this spiritual and invisible combat and says: “Put on the breastplate of love and the helmet of salvation, and take up the shield of faith by which you can extinguish all the flaming arrows of the evil one.” (Cf. Eph 6:14, 16, 17) Moreover, he says: “Take up the sword of the Spirit, which is the word of God.” (Eph 6:17)	“Non est” inquit “nobis colluctatio adversum carnem et sanguinem, sed adversum principatus et potestates, adversum rectores mundi huius tenebrarum, adversum spiritalia nequitiae in coelestibus”. Propterea et hanc pugnam spiritalem atque invisibilem pugnaturis spiritalia arma et invisibilia tela componit et dicit: “induite vos loricam caritatis et galeam salutis, et adsumite scutum fidei, in quo possitis omnia tela maligni ignita exstinguere”. Sed “et gladium spiritus” inquit “adsumite, quod est verbum Dei”.


HOMILY 10 on NUMBERS
3.2. But if you want to refer the tabernacle of testimony to the human being, since indeed Paul calls the human body a tabernacle, when he says: “For we who are in this tabernacle are weighed down with groaning, because we do not want to be stripped, but to be clothed”⁴⁶—if therefore we refer the tabernacle to the human being, we will call the interior of the veil, where inaccessible things are covered, the governing part of the heart, which is the only part that can receive the mysteries of truth and is capable of receiving God’s secrets.
Two Altars - Exterior and Interior
3.3. Now I think the significance of there being two altars, that is, an interior and an exterior one, is that an altar is a symbol of prayer.⁴⁷ For this is what the apostle says: “I will pray with the spirit, I will also pray with the mind:”⁴⁸
For when I pray “in my heart,” I enter into the inner altar. I think this is also what the Lord says in the Gospels: “But you, when you pray, go into your room and shut your door, and pray to your Father in secret,”⁴⁹
Thus the one who prays like this, as I said, approaches the altar of incense which is within.⁵⁰ But when one pours forth prayer to God with a clear voice and with words that have been brought forth vocally, as one who would edify those who hear, this is the one who “prays with the spirit”^S1 and who seems to offer a sacrifice on the altar, the altar which is set up outside for the people’s burnt offerings.⁵²
So it is necessary for priests in particular to attend to these things and to guard the things that are covered inside within the veil, lest anything there be defiled, lest anything be found unclean. That is to say, they must attend to the inner man and to the secrets of the heart, so that immaculate things may continue to abide there.
Cherubim and Propitiatory are Knowldge of the Trinity	See Evag. KG 4.63
3.4. By “cherubim and propitiatory,”⁵³ one should understand the knowledge of the Trinity; for the translation of “cherubim” points to a “multitude,” that is, a perfection “of knowledge.”⁵⁴ And what else is the “perfection of knowledge” if not to know the Father and the Son and the Holy Spirit? So this must be attended to by priests, that it be preserved undefiled and unharmed.
3.5. Moreover, “the jar holding the heavenly food of manna”⁵⁵ is undoubtedly the treasure of the divine word. In my judgment the “golden ark” in which are the “tablets of the covenant”⁵⁶ indicates nothing else than our mind in which we ought to have the law of God inscribed. Now this mind should be of gold, that is, pure and precious. We should always have the law of God inscribed on it, as the apostle says: “Written not with ink, but with the Spirit of the living God, not on tablets of stone, but on the tablets of the fleshly heart.”⁵⁷ For this is what is also said about certain ones: “Who show the work of God written in their hearts.”⁵⁸ But who if not God has written it on their hearts “with his finger”?⁵⁹ Assuredly the natural law that God gave to the human race, he has also written into the minds of all.^6° From this source we take a commencement and receive certain seeds for thoroughly searching for truth. If we cultivate these seeds well, they will bring
Homily 20 Numbers 25:1
~10 [ p.123:] 1.5.
Even in these things there are certain mysteries and things that are hidden away in the interior meaning; but first we should let ourselves be edified by the text of the historical narrative. Let us learn from it, since fornication is waging war against us and the javelins of luxury are being hurled at us. But if we do not lack the weapons with which the apostle commands us to be armed, such javelins will be unable to pierce us, if we have at our disposal the “breastplate of justice,” the “helmet of salvation, the sword of the Spirit,” and above all the “shield of faith”; and if our “feet are shod with the readiness of the Gospel of peace.” (Cf. Eph 6:14-17)¹⁴ These are the arms that defend us in such wars. But if we throw such weapons away, at once we are giving the devil an opportunity to wound us and a whole band of demons will “lead us as captives.”¹⁵(Ignatius To tile Ephesians 17.1; To the Philadelphians 2.2) And on this account the anger of God will rise against us and we will be punished, not only” in the present age,” but also” in the future:’16 So then, in these battles that the devil incites against us, it is chastity, justice, prudence, piety and the other virtues that give us the victory. But it is luxury and lust, avarice and impiety and all evil that will cause us to be defeated. So these are the things that the text of the historical narrative has taught us.	Sunt quidem in his et mystica quaedam atque interioris intelligentiae secreta; sed nos primo ipse historiae textus aedificet et discamus ex hoc quoniam adversum nos militat fornicatio, adversum nos iaculantur tela luxuriae. Sed si nobis non desint arma, quibus nos armari iubet Apostolus, iacula huiusmodi nos terebrare non poterunt, si sit nobis ‘lorica iustitiae’, si habeamus ‘galeam salutaris et gladium spiritus’ et super omnia ‘scutum fidei’ et ‘calciati simus pedes in praeparatione evangelii pacis’. Ista sunt arma, quae nos defendunt in huiusmodi bellis. Si autem talia arma proicimus, statim locum diabolico vulneri damus et ‘captivos’ nos ‘ducit’ omnis daemonum chorus; atque ob hoc era Dei insurget super nos et non solum ‘in praesenti saeculo’ puniemur, verum etiam ‘in futuro’. Quod ergo facit nos vincere in his proeliis, quae adversum nos diabolus commovet, pudicitia est et iustitia et prudentia et pietas ceterae que virtutes. Quae autem faciunt nos vinci, luxuria est et libido, avaritia et impietas omnis que malitia. Haec ergo sunt, quae nos historiae textus edocuit.

Homily 25.31 on Numbers 31:1~54 [Five senses .
^{[p. 156]} 3.5. After all, those who are reigning in the vices are said to be “five kings.” Thus we are most plainly taught that every vice that reigns in the body is dependent on the five senses. So these five senses must be destroyed from the kingdom of the Midianites, so that vices may no longer reign through them, but justice; nor should what they see look to a stumbling block, but to edification. For among the Midianites these senses that were inclined toward stumbling were reigning in order to cause stumbling blocks and to seduce.	Denique hi, qui in vitiis regnant, ‘quinque reges’ esse dicuntur, ut evidentissime doceamur quia omne vitium, quod regnat in corpore, ex quinque sensibus pendet. Isti ergo quinque sensus perimendi sunt de regno Madianitarum, ut ultra non vitia regnent per eos, sed iustitia, nec ad scandalum videant, quae vident, sed ad aedificationem. Apud Madianitas enim sensus isti ad scandalizandum regnabant, ut scandalizarent et deciperent.
^{[p. 159]} 6.1. So this is why it says: “This is the ordinance ⁶⁹ of the law, which the Lord appointed for Moses. Beside the gold and silver and brass and iron and lead and tin, every thing that passes through fire, have it pass through fire and it will be cleansed; moreover they will be purified with the water of purification; everything, whatsoever does not pass through fire shall pass through water. And on the seventh day you shall wash your garments, and you will be clean; and after this you will enter into the camp.”70 You see how everyone who has gone forth from the combat of this life requires purification. But if this is so, allow me to be bold in saying something in accordance with the authority of Scripture: no one who goes forth from this life can be clean.	6. Propterea ergo ait: “haec est iustificatio legis, quam constituit Dominus Moysi; praeter aurum et argentum et aeramentum et ferrum et plumbum et stannum, omnis res, quae transit per ignem, traducite per ignem et mundabitur, sed et in aqua purificationis purificabuntur; omnia, quaecumque non transeunt per ignem, transibunt per aquam. Et lavabitis vestimenta vestra die septima, et mundi eritis; et post haec introibitis in castra”. Vides, quomodo purificatione indiget omnis, qui exierit de proelio vitae huius. Quod si ita est, ut aliquid audeam dicere secundum Scripturae auctoritatem, omnis, qui exit de hac vita, non potest esse mundus.

Homily 6.2 on Judges
^{[p. 87]}, It is not, however, always to be expected that the angels “should fight for us,” but only “for establishing,” that is, in our beginnings, we are helped by the angel-“leaders.” For the rest, in the course of time, it is necessary also that we ourselves march out armed for battles. To be sure, before we may learn to recognize the battles, before we may consider fighting the battles of the Lord, we are raised up by the angel-“leaders.” Before we may obtain the yearly provision of “heavenly bread” (Cf. Jn 6.51) and may be satisfied by the flesh “of the unblemished lamb,” (Cf. 1 Pt 1.19)before we may become intoxicated with the blood of the “true vine” (Cf. Jn 15.1) which has risen up from the root of David, (Cf. Is 11.1 and Mt 1.6 and 20) so long as we are “babes” and are nourished “with milk” (Cf. 1 Cor 3.1–2 and Heb 5.12–6.1) and hold to discourse about the first principles of Christ, we act just as “babes under the angel- ‘overseers’ and angel-’stewards.’” (Cf. Gal 4.2. 31) But listen to how, as soon as we have tasted ³¹ the mysteries “of the heavenly host” (Cf. Lk 2.13) and have been restored by “the bread of life,” (Cf. Jn 6.35) we are incited to battle by the apostolic war-trumpet. For Paul, with a powerful voice, calls out to us, saying: “Put on the armor of God, so that you may stand firm against the tricks of the Devil.” (Eph 6.11) He does not permit us to be concealed any longer under the wings of those giving the nourishment of milk. Instead, he summons us to the fields of combat. It is said, “Put on the breastplate of love” (Cf. 1 Thes 5.8 and Eph 6.14. 36) and “receive” no less “the helmet of salvation,” (Cf. 1 Thes 5.8 and Eph 6.17. 37. Eph 6.17) and, moreover, “the sword of the Spirit” ³⁷ and, above all, “the shield of faith on ^[p.88] which you may be able,” he says, “to extinguish all the fiery darts of the evil one.” ³⁸[…]	Verum non semper exspectandum est, ut angeli ‘pro nobis pugnent,’ sed ‘in incipiendo’ tantummodo, id est in initiis nostris, a ‘principibus’ angelis adiuvamur. Ceterum processu temporis oportet etiam nos ipsos exire armatos ad proelia. Ante enim quam bella discamus, antequam pugnas Domini pugnare meditemur, a ‘principibus’ angelis sublevamur; antequam ‘panis coelestis’ consequamur annonam et ‘agni immaculati’ carnibus satiemur, antequam ‘verae vitis,’ quae adscendit de radice David, sanguine inebriemur, donec ‘parvuli’ sumus et ‘lacte’ alimur et initiorum Christi sermonem tenemus, tamquam ‘parvuli’ ‘sub procuratoribus’ agimus ‘et actoribus angelis. ‘ Ubi vero iam ‘militiae coelestis’ sacramenta gustavimus et ‘pane vitae’ refecti sumus, audi, quomodo per apostolicam tubam suscitamur ad proelia. Ingenti namque voce Paulus clamat ad nos dicens: induite vos arma Dei, ut possitis stare adversus astutias diaboli. Non nos ultra patitur sub alis ‘lactantium’ latitare, invitat nos ad certaminum campos: induite inquit vos loricam caritatis et galeam nihilominus salutis accipite, sed et gladium inquit spiritus et super omnia scutum fidei, in quo possitis ait omnia iacula maligni ignita exstinguere.

Homily 9.1 on Judges
^{[p. 114]}; So, therefore, in those who serve as soldiers for the truth, but indeed also in those who serve as soldiers for God, fortitude, not of the body, but of the mind ²⁶ is required, because victory is obtained not by javelins of iron but by the weapons²⁷ of prayers, and it is faith that supplies endurance in the fight. For this reason also the holy Apostle equips the soldiers of God with weapons appropriate to wars of this kind, by saying: “Therefore, stand clothed with the breastplate of righteousness and having girded your loins in truth; moreover, receive the helmet of salvation and the sword of the Spirit; indeed, in all things take up the shield of faith upon which you can extinguish the fiery darts of the evil one.” (Eph 6.14, 17, 16. 29). And also he orders “the feet to be shod in preparation for the Gospel of peace,” (Eph 6.15. 30) and, by being armed in this way, “to take up” the standards ³⁰ “of the cross of Christ and to follow him.”	Sic ergo in his, qui militant veritati, sed et qui militant Deo, non corporis, sed animi fortitudo requiritur, quia non iaculis ferreis, sed orationum telis victoria quaeritur, et fides est, quae in certamine tolerantiam praebet. Unde et sanctus Apostolus ad huiuscemodi bella armis convenientibus instruit milites Dei dicens: state ergo induti loricam iustitiae, et succincti lumbos vestros in veritate; sed et galeam salutis accipite, et gladium spiritus; super omnia autem scutum fidei assumite, in quo possitis iacula maligni ignita exstinguere; sed et ‘calciari pedes’ iubet ‘in praeparatione Evangelii pacis,’ et hoc modo armatos ‘tollere’ vexilla ‘crucis Christi et sequi eum.

[p. 117] Hom. 6.2. (2) When the Lawgiver set forth to say, “This is the anointing of Aaron and the anointing of his sons,”7 he did not add what the anointing would be nor did he explain how he would anoint. This he does certainly in what follows. But now after he said, “This is the anointing of Aaron and his sons,” and he did not add anything about the anointing. By all means this is to show that these things which he had mentioned before, i.e., “the breast of presentation and the limb of separation”8 should be the anointing of Aaron and his sons, that we not think these were to be understood physically but that this insertion might teach us about the mystery of anointing. In the end he repeats what he had said earlier and says, “This is the law of whole burnt offerings and of sacrifice and for sin.”9 This, that is, what was explained above, seems also to be an anakephalaiosis * that is, a ‘recapitulation’ of the mysteries which were explained more in detail in the preceding. But after these it adds, ‘‘And the Lord spoke to Moses, saying, ‘Take Aaron and his sons, and their robes, and the oil of anointing, and the calf which is for sin, and two rams and a basket of unleavened bread. Call together the entire congregation to the entrance of the Tent of Witness.’ Moses did as the Lord commanded him, and he called the congregation to the entrance of the Tent of Witness. And Moses said to the congregation, ‘This is the word that the Lord commanded us to do.’ And Moses approached his brother Aaron and his sons and washed them with water and clothed him with a robe and girded him with a belt. He clothed

him with an interior tunic and placed a cape on him and girded him according to the formation of the cape and bound him in it. He placed the breastplate on him and on the breastplate he placed the manifestation and truth. He placed a mitre on his head and he placed on the mitre, in the front, a golden plate, sanctified and holy, just as the Lord had commanded Moses.”10

(6) Nevertheless, Moses places also on the high priest “a cape,”32 which is a kind of ornate vestment put around the shoulders. But the shoulders signify works and labor. Therefore, he wants the high priest also to be adorned in works, and knowledge alone does not suffice since “he who does and teaches, this one will be called great in the kingdom of heaven.”33 4. It also says, “And he girded him according to the shape of the cape.”34 He had already said that “he girded him with a belt” upon the tunic, and now again he is girded “according to the shape of the cape.”35 What is this double belt with which he wants the high priest to be bound in every part? He should be bound in word, in work, free of all things. He should have nothing negligent, nothing dissolute. He should be well girded with the virtues of the soul; he should be restrained from bodily vices. He should not fear any lapse of the soul or body. He should always use both belts “that he may be pure in body and spirit.”36 But it is good for him that he is also bound “according to the shape of the cape.” For by his actions and his works he will use the belt of virtue.

4.2 (2) [p. 123] Next it says, “He placed on him the logium”—that is the breastplate of the high priest—”and he placed on the logium the communication and truth; and he placed the mitre upon his head.”37 But let us see what “the logium,” that is, ‘the breastplate,’ signifies. After his nakedness was covered and his dishonor was veiled with garments, after he was defended by his works and he was secured with both belts, then “the logium,’’ that is, ‘the breastplate,’ was delivered to him. “The logium” is a sign of wisdom because wisdom is founded on reason. And it shows what is the virtue of this wisdom and reason.

(4) But observe also how holy and how marvelous is the sequence of things. “The logium” is not before “the cape,” for wisdom is not before works. Works ought to come first, and wisdom must be sought afterwards. Then “the communication” is not before “the breastplate,” because we ought not teach others before we are instructed and rational. After these things, however, ‘‘truth” is added because “truth” is the highest wisdom. Finally, the prophet also preserves this same order when he says, “Sow for yourselves righteousness and reap the fruit of life; illuminate yourselves with the light of knowledge.”39 See how he does not first say, “illuminate yourselves with the light of knowledge;” but first, “sow for yourselves righteousness.” It is not sufficient just to sow, but he says, “reap the fruit of life” so that after these you can fulfill what follows, “illuminate yourselves with the light of knowledge.” Thus therefore, here the ornament “of the cape” is put on, and it is not enough, but it is also bound “with a belt.” But even that is not enough. He is bound a second time so that at last “the breastplate” can be placed on him and after these “the communication and truth”40 follow. The high priest uses these garments; with such ornaments he who bears the priesthood ought to be clothed. 5. But he was not yet finished and he had to add yet another ornament. It is necessary for him also to receive a crown. Therefore, he first receives “a tiara” which is either some kind of covering or an ornament for the head. Next, this “mitre” is

12.(3) Therefore, he brings “the fatty parts which are above the breast and the lobe of the liver,”160 which are placed upon the altar. We have spoken often of the fatty parts already. But when it says, “the fatty parts which are above the breast,” understand your “breast” to be your heart, from which all “evil thoughts”161 must be taken away by you, for they proceed from that place. And they must be delivered to the fire of the altar that your heart, made pure, may see God.162 But it also instructed you to offer “the lobe of the liver.”163 We spoke also before to explain that part of the liver is the place of wrath and cupidity. Therefore, he brings “the lobe of the liver” who cuts out of himself all vices of passion and fury.

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