very much is left.” And yet he said before: “and the land ceased from being warred upon” and that “Jesus took all the land.” Understand, therefore, the Lord Jesus’s earlier possession of the land, when he sowed his word into all the inhabited world. For by having perhaps conquered the demons in each 397 nation and driven them out, he sowed the word in the Churches. This is one possession of Jesus. See for me a second one besides that, when he will possess all things, though many parts of the land are now left. Therefore, to the first is added “being warred upon,” but to the second, “very much.” However, blessed are all those possessed in the first coming; for it is a grace to them that they are subject while many are still at war. For those in the second are possessed by necessity, so that even “the last enemy, death, be destroyed.” “All the nations” first, as seems right to the prophets, “from ends to ends 398 of the inhabited world will be subjected.” But though many of the subjected nations are named, he speaks only of the Sidonians, as: “I will destroy them from the face of the sons of Israel” either taking this as common to all or because “Sidonians” is interpreted as “hunters.” For every power that hunts the souls of men “he will destroy.” And then when there is no one hunting, “each will rest under his vine and under his fig tree.” 406 Therefore Moses gives an inheritance, but “beyond the Jordan”; but “Jesus gives an inheritance with the tribal leaders of Israel.” Thus Jesus the Christ, giving the true inheritance, takes with him “the rulers” of the spiritual “Israel,” the Apostles, to whom he said: “you will sit on twelve thrones judging the twelve tribes of Israel.” “Eleazar” is also taken along, accompanying Jesus, each prefiguring the priest and ruler, the son of God. 407 And Caleb was the first to receive an inheritance, reasonably so. It is interpreted as “heart”; and this is the one paying attention to all the thoughts, the one who, beyond all the members which he renounced, is called “as heart” and is wholly re-constituted into the governing part. And his father is Jephunneh; it is interpreted as <turning back; Caleb therefore> son of the turning back. He is a disciple of Moses and secondly of Jesus. And what does he say? “You know the word which the Lord spoke to Moses.” For who knows the law as does Jesus the Christ, who also unfolded it for us accurately? “The Lord spoke,” he says, “to Moses concerning me and you.” For Moses prophesies both concerning Jesus and the one who is “as heart.” Who also says 408 he is “strong today as he was strong then.” For the saint is “strong” in both words, in the old and in the new, under Moses and Jesus. And he “asks” for a “mountain,” wishing for nothing low-lying, in which are “great and fortified cities,” as one who knows how to fight against “the Anakim;” for “a wise man went up against fortified cities and went up against the fortress in which the ungodly trusted.” For Solomon says: “a wise man fortified cities and 409 pulls down the strongholds,” that is, the arguments with plausibility that are able to deceive. Which he says are in a “mountain,” since they are “high things raised up against the knowledge of God.” These things Caleb professes “to be able” to pull down; for which “Jesus blessed him.” Hebron is interpreted as “conjunction”; for the bones of the fathers are laid there according to 410 conjunction, of Abraham and Sarah, Isaac and Rebecca, Jacob and Leah. He gives therefore the honor of the fathers to Caleb who is willing to cast down the foreigners. “And the land ceased from the war.” and for how could anyone inherit from Jesus without having ended the war within himself? 411 And while there are four general regions for “the borders of Judah,” mentioning two, “south” and “east,” he has been silent about the rest. For after “the Libyan parts,” he says, follow “the borders of Judah.” Which is near “Idumea,” which is interpreted as “earthly things,” after which are “the borders of Judah.” He says also “from the desert of Zin”; and it is interpreted as “temptations.” After which is the inheritance “of Judah.” And concerning these borders of the tribe towards the “south,” no region is named other than “south” or “west” or “the ravine of Egypt,” so that someone might pass through these and 412 the temptations

ὑπολέλειπται πολλὴ σφόδρα». Καίτοι προεῖπε· «καὶ ἡ γῆ κατέπαυσε πολεμουμένη» καὶ ὅτι «ὁ Ἰησοῦς ἔλαβε πᾶσαν τὴν γῆν». Νόει τοίνυν τοῦ Κυρίου Ἰησοῦ προτέραν μὲν κράτησιν τῆς γῆς, ὅτε ἔσπειρε τὸν λόγον αὐτοῦ εἰς πᾶσαν τὴν οἰκουμένην. Τῷ γὰρ κεκρατηκέναι τάχα τῶν ἐν ἑκάστῳ 397 ἔθνει δαιμόνων ἀπελάσαι τε τούτους ἔσπειρε τὸν λόγον εἰς τὰς Ἐκ κλησίας. Αὕτη μία κράτησις τοῦ Ἰησοῦ. Ἴδε μοι καὶ ἐπ' ἐκείνῃ δευτέραν, ὅτε πάντων κρατήσει πολλῶν νῦν μορίων ὑπολειπομένων τῆς γῆς. ∆ιὸ τῇ μὲν προτέρᾳ τὸ «πολεμουμένη» προσκεῖται, τῇ δὲ δευ τέρᾳ τὸ «πολλὴ σφόδρα». Πλὴν μακάριοι πάντες οἱ ἐν τῇ πρώτῃ παρουσίᾳ κεκρατημένοι· χάρις γὰρ αὐτοῖς ὅτι πολλῶν ἔτι πολεμούν των ὑποτάσσονται. Οἱ γὰρ ἐπὶ τῆς δευτέρας ἀνάγκῃ κρατοῦνται, ὡς καὶ «τὸν ἔσχατον ἐχθρὸν θάνατον καταργηθῆναι». «Πάντα» δὲ πρῶτον «τὰ ἔθνη», καθὰ δοκεῖ τοῖς προφήταις «ἀπὸ περάτων ἕως περάτων 398 τῆς οἰκουμένης ὑποταγήσεται». Πολλῶν δὲ τῶν ὑποτασσομένων ὀνομασθέντων ἐθνῶν, ἐπὶ μόνων τῶν Σιδωνίων φησίν, ὡς· «ἐξολο θρεύσω αὐτοὺς ἀπὸ προσώπου τῶν υἱῶν Ἰσραὴλ» ἢ κοινὸν τοῦτο κατὰ πάντων λαμβάνων ἢ ἐπειδὴ Σιδώνιοι ἑρμηνεύονται θηρευταί. Πᾶσαν γὰρ δύναμιν θηρεύουσαν ψυχὰς ἀνθρώπων «ἐξολοθρεύσει». Καὶ τότε μηδενὸς ὄντος θηρεύοντος «ἀναπαύσεται ἕκαστος ὑποκάτω τῆς ἀμπέλου αὐτοῦ καὶ ὑποκάτω τῆς συκῆς αὐτοῦ». 406 οὐκοῦν κληροδοτεῖ Μωυσῆς, ἀλλὰ «πέραν τοῦ Ἰορδάνου»· κληροδοτεῖ δὲ «Ἰησοῦς μετὰ τῶν ἀρχιφύλων τοῦ Ἰσραήλ». Οὕτως Ἰησοῦς ὁ Χριστὸς τὴν ἀληθῆ κληροδοσίαν διδοὺς παραλαμβάνει «τοὺς ἄρχοντας» τοῦ πνευματικοῦ «Ἰσραήλ», τοὺς Ἀποστόλους, πρὸς οὓς ἔφησεν, ὅτι· «καθήσεσθε ἐπὶ θρόνους ιβʹ κρίνοντες τὰς ιβʹ φυλὰς τοῦ Ἰσραήλ». Παραλαμβάνεται δὲ καὶ «Ἐλεάζαρ» συνιὼν Ἰησοῦ, τυπῶν ἑκάτερος τὸν ἱερέα καὶ ἄρχοντα, τὸν υἱὸν τοῦ Θεοῦ. 407 Πρῶτος δὲ Χάλεβ εἰκότως ἔτυχε κλήρου. ἑρμηνεύεται δὲ ὡς καρδία· ἔστι δὲ οὗτος ὁ πάντα προσέχων τοῖς νοήμασιν, ὁ παρὰ πάντα τὰ μέλη, οἷς ἀπετάξατο, χρηματίζων ὡς καρδία καὶ ὅλος ἀνα στοιχειωθεὶς εἰς ἡγεμονικόν. Ὁ δὲ τούτου πατὴρ Ἰεφοννή· ἑρμηνεύεται δὲ <ἐπιστροφή· Χάλεβ οὖν> υἱὸς τῆς ἐπιστροφῆς. Ἔστι δὲ παίδευμα Μωυσέως καὶ δεύτερον Ἰησοῦ. Τί δέ φησιν; «Σὺ ἐπίστῃ τὸ ῥῆμα, ὃ ἐλάλησε Κύριος πρὸς Μωυσῆν». Τίς γὰρ οἶδε τὸν νόμον ὡς Ἰησοῦς ὁ Χριστός, ὃς καὶ ἀκριβῶς ἡμῖν τοῦτον ἀνήπλωσεν; «Ἐλάλησεν δέ» φησί «Κύριος πρὸς Μωυσέα περὶ ἐμοῦ καὶ σοῦ». Προφη τεύει γὰρ Μωυσῆς περί τε Ἰησοῦ καὶ τοῦ ὡς καρδία. Ὃς καί φησι 408 «σήμερον ἰσχύειν ὡς ὅτε ἴσχυε τότε». Ἐν ἀμφοτέροις γὰρ «ἰσχύει» τοῖς λόγοις ὁ ἅγιος, ἔν τε παλαιῷ καὶ καινῷ, ἐπὶ Μωυσέως καὶ Ἰησοῦ. «Αἰτεῖ» δὲ «ὄρος», χαμαιπετὲς ἐθέλων οὐδέν, ἐν ᾧ «πόλεις με γάλαι καὶ ὀχυραί», ὡς εἰδὼς πολεμεῖν πρὸς «τοὺς Ἐνακείμ»· «πόλεις» γὰρ «ὀχυρὰς ἐπέβη σοφὸς καὶ ἐπέβη τὸ ὀχύρωμα, ἐφ' ᾧ ἐπεποίθεσαν οἱ ἀσεβεῖς». Φησὶ γὰρ Σολομών· «σοφὸς πόλεις ὠχύρωσε καὶ κα 409 θαιρεῖ τὰ ὀχυρώματα», δηλαδὴ τοὺς μετὰ πιθανότητος λόγους ἀπα τᾶν δυναμένους. Οὓς ἐν «ὄρει» φησίν, ἐπείπερ «ὑψώματά εἰσιν ἐπαιρόμενα κατὰ τῆς γνώσεως τοῦ Θεοῦ». Ταῦτα Χάλεβ «ἱκανὸς εἶναι» καθαιρεῖν ἐπαγγέλλεται· ἐφ' ᾧπερ «αὐτὸν εὐλόγησεν Ἰησοῦς». Χεβρὼν δὲ ἑρμηνεύεται συζυγή· τὰ γὰρ ὀστᾶ τῶν πατέρων ἐκεῖ κατὰ 410 συζυγίαν ἀποκεῖται, Ἀβραὰμ καὶ Σάρρας, Ἰσαὰκ καὶ Ῥεβέκκας, Ἰακὼκαὶ Λείας. ∆ίδωσιν οὖν τὴν τιμὴν τῶν πατέρων τῷ Χάλεβ καθαι ρεῖν τοὺς ἀλλοφύλους ἐθέλοντι. «Καὶ ἡ γῆ ἐκόπασεν τοῦ πολέμου». καὶ πῶς γὰρ ἄν τις κληρονομήσῃ παρ' Ἰησοῦ μὴ τὸν πόλεμον κατα λύσας τὸν ἐν αὑτῷ; 411 Τεσσάρων δὲ ὄντων γενικῶν κλιμάτων ἐπὶ «τῶν ὁρίων Ἰούδα» τὰ δύο λέγων, «λίβα» τε καὶ «ἀνατολάς», τὰ λοιπὰ σεσιώπηκε. Μετὰ γὰρ «τὰ Λιβυκά», φησί, «τοῦ Ἰούδα τὰ ὅρια» διαδέχεται. Ἅπερ ἐστὶ πλησίον «τῆς Ἰδουμαίας», ἥτις ἑρμηνεύεται γήινα, μεθ' ἃ «τὰ ὅρια Ἰούδα». Φησὶ δὲ καὶ «ἀπὸ τῆς ἐρήμου Σίν»· ἑρμηνεύεται δὲ πειρασμοί. Μεθ' οὓς «Ἰούδα» κληρονομία. Καὶ ἐπὶ τῶνδε κατὰ «λίβα» τῆς φυλῆς ὁρίων οὐδὲν ὠνόμασται κλίμα ἄλλ' ἢ «λὶψ» ἢ «δυσμαὶ» ἢ «φάραγξ Αἰγύπτου», ἵνα ταῦτα καὶ 412 τοὺς πειρασμοὺς διαπορευθῇ τις