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but the things of men,” not understanding how the word was spoken to the apostle and for what reason, he says that these things were said to the devil. At the same time he places so many errors under one heading, writing in this manner verbatim: that no name greater than Jesus has arisen among those named on the earth, the Gospel bears witness, where “the angel” said to Mary, “Do not be afraid,” “for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name 1.2.4 Jesus. He will be great, and will be called the Son of the Most High”; and it is clear also from the prophecy of Zechariah, which long ago prophesied concerning this name, for “the Lord showed me,” he says, “Jesus the great high priest, standing before the face of the angel of the Lord, and the devil was standing at his right hand to oppose him. And the Lord said to the devil: May the Lord who has chosen 1.2.5 Jerusalem rebuke you.” For when did he rebuke him? When he joined the man beloved by him to his own Word. “The one who has chosen,” he says, “Jerusalem,” clearly this one of ours, concerning which the apostle says, “But our Jerusalem is above; for this one 1.2.6 is in bondage with her children.” For at that time, having come into that great Jerusalem, that is, into our church, he rebuked the devil according to the prophecy, saying, “Get behind me, Satan, for you are a stumbling block to me.” This, therefore, is the 1.2.7 great high priest, of whom the Jesus of that time was a type. For it was not possible for that one to be called a great priest, although he had become glorious in all things, since Moses was not named great; for Moses was not yet great, because he both heard that he was a servant of God and was named a god to Pharaoh by 1.2.8 God himself. But if anyone should think that Jesus was called great on this account, because he himself was deemed worthy to lead the people into the holy land and performed many other wonderful things, let him know also through this, that the greatness spoken of in the case of Jesus did not differ so much in its typical reality, but in the one who was about to lead his own people a little later into this great Jerusalem. Do you see how much he was ignorant of, having been led astray from the history, and not being able to pay attention 1.2.9 to the Jesus indicated by the prophet Zechariah? For the one was the son of Jozadak, of the tribe of Levi, having received the high priesthood from the family of Aaron, for which reason he was also called great high priest, just as the prophet teaches, saying, “And the Lord showed me Jesus the great high priest.” 1.2.10 But the successor of Moses, the one leading the people into the land of promise and having done many other wonderful things, was the son of Nun, of the tribe of Ephraim, which had nothing in common with the priesthood. Therefore, how could one who has erred so much from the simple text and is ignorant of the bare history be worthy to teach the highest theology? And in the case of Peter as well, 1.2.11 it is necessary to pay attention to how “Get behind me” was said to him, and what the interpretation of the name Satan is, and why He also called him a “stumbling block,” and how at almost one and the same time both “Blessed are you, Simon bar-Jona” was said to him and 1.2.12 “Get behind me, Satan,” and what the meaning of “to go behind” the Savior is, which he himself immediately clarified by adding next, “If anyone wishes to come after me, let him deny himself and take up his cross, and follow me”; which indeed Peter himself 1.2.13 accomplished in deed a little later, being perfected by martyrdom, but it is also necessary to investigate for what things He blessed him, and for what things He rebuked him; but he, having paid attention to none of these things, declared, contrary to Scripture, that these things were said to 1.2.14 the devil. Was he, then, ignorant of this alone? And did he not also, proceeding again, having mentioned the resurrection of our Savior, then wish to show that even before him, in the times of

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ἀλλὰ τὰ τῶν ἀνθρώπων», οὐ συνεὶς ὅπως ὁ λόγος εἴρητο πρὸς τὸν ἀπόστολον καὶ διὰ ποίαν αἰτίαν, πρὸς τὸν διάβολον ταῦτα λελέχθαι φησίν. ὁμοῦ δὲ τοσαῦτα σφάλματα ὑπὸ μίαν τίθησιν περικοπὴν αὐτολεξεὶ τοῦτον γράφων τὸν τρόπον ὅτι οὐδὲν ὄνομα μεῖζον Ἰησοῦ τῶν ἐπὶ τῆς γῆς ὀνομα σθέντων γέγονεν, μαρτυρεῖ μὲν τὸ εὐαγγέλιον, ἔνθα «ὁ ἄγγελος» τῇ Μαριὰμ «μὴ φοβοῦ» ἔφη «εὗρες γὰρ χάριν παρὰ τοῦ θεοῦ. καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ 1.2.4 Ἰησοῦν. οὗτος ἔσται μέγας, καὶ υἱὸς ὑψίστου κληθήσεται»· δῆλον δέ ἐστιν καὶ ἀπὸ τῆς τοῦ Ζαχαρίου προφητείας, πάλαι περὶ τοῦ ὀνό ματος τούτου προφητευσάσης, «ἔδειξεν» γὰρ «μοι» φησὶν «κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου κυρίου, καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ τοῦ ἀντικεῖσθαι αὐτῷ. καὶ εἶπεν κύριος πρὸς τὸν διάβολον· ἐπιτιμήσαι κύριος ἐν σοὶ ὁ ἐκλεξά1.2.5 μενος τὴν Ἱερουσαλήμ». πότε γὰρ αὐτῷ ἐπετίμησεν; ὅτε τὸν ἀγαπη θέντα ὑπ' αὐτοῦ ἄνθρωπον τῷ ἑαυτοῦ συνῆψεν λόγῳ. «ὁ ἐκλεξά μενος» φησὶν «τὴν Ἱερουσαλήμ», δηλονότι ταύτην τὴν ἡμετέραν, περὶ ἧς ὁ ἀπόστολος λέγει «ἡ δὲ ἡμετέρα Ἱερουσαλὴμ ἄνω ἐστίν· αὕτη 1.2.6 γὰρ δουλεύει μετὰ τῶν τέκνων αὐτῆς». τηνικαῦτα γὰρ ἐν τῇ μεγάλῃ αὐτῇ Ἱερουσαλήμ, τουτέστιν ἐν τῇ ἡμετέρᾳ ἐκκλησίᾳ, γενόμενος ἐπε τίμησεν τῷ διαβόλῳ κατὰ τὴν προφητείαν εἰπὼν «ἄπελθε ὀπίσω μου, σατανᾶ, ὅτι σκάνδαλον εἶ ἐμοί». οὗτος τοίνυν ἐστὶν ὁ ἱερεὺς ὁ 1.2.7 μέγας, οὗ τύπον ἔσωζεν ὁ τηνικαῦτα Ἰησοῦς. οὐ γὰρ ἦν δυνατὸν ἐκεῖνον μέγαν κληθῆναι ἱερέα, καίτοι ἔνδοξον ἐν πᾶσιν γεγονότα, Μωσέως μὴ ὀνομασθέντος μεγάλου οὔπω γὰρ μέγας ἦν Μωσῆς, ὅτι καὶ θεράπων ἤκουσεν θεοῦ καὶ θεὸς τοῦ Φαραὼ ὑπ' αὐτοῦ τοῦ 1.2.8 θεοῦ ὠνομάσθη. εἰ δέ τις κατὰ τοῦτο μέγαν εἰρῆσθαι τὸν Ἰησοῦν νομίζοι, ὅτι αὐτὸς ἠξιώθη εἰσαγαγεῖν τὸν λαὸν εἰς τὴν ἁγίαν γῆν καὶ ἕτερα πολλὰ θαυμαστὰ ἐποίησεν, γνώτω καὶ διὰ τούτου, ὅτι οὐ τῷ τυπικῷ τοσοῦτον διέφερεν πράγματι τὸ λεχθὲν μέγεθος ἐπὶ τοῦ Ἰησοῦ, ἀλλὰ τῷ μικρὸν ὕστερον τὸν ἑαυτοῦ λαὸν εἰς τὴν μεγάλην ταύτην Ἱερουσαλὴμ εἰσαγαγεῖν μέλλοντι. ὁρᾷς ὅσον ἠγνόησεν ἀποπλανηθεὶς τῆς ἱστορίας, καὶ μὴ δυνηθεὶς ἐπι1.2.9 στῆσαι τῷ ὑπὸ τοῦ προφήτου Ζαχαρίου δηλωθέντι Ἰησοῦ. ὁ μὲν γὰρ ἦν υἱὸς Ἰωσεδέκ, φυλῆς Λευιτῶν ἀπὸ γένους Ἀαρὼν τὴν ἀρχιερωσύνην ἀναδεδεγμένος, παρ' ὃ καὶ μέγας ἱερεὺς ἐχρημάτιζεν, ὥσπερ οὖν ὁ προφήτης διδάσκει λέγων «καὶ ἔδειξέν μοι κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν». 1.2.10 ὁ δὲ Μωσέως διάδοχος υἱὸς μέν, ὁ εἰς τὴν γῆν τῆς ἐπαγγελίας ἄγων τὸν λαὸν καὶ ἕτερα πολλὰ καὶ θαυμαστὰ ποιήσας, υἱὸς μὲν ἐτύγχανεν τοῦ Ναυῆ, φυλῆς δὲ τῆς Ἐφραίμ, οὐδὲν κοινὸν ἐχούσης πρὸς ἱερωσύνην. ὁ τοίνυν τοσοῦτον ἀποσφαλεὶς τῆς προχείρου λέξεως ψιλήν τε τὴν ἱστορίαν ἀγνοήσας πῶς ἂν γένοιτο ἀξιόχρεως πρὸς διδασκαλίαν τῆς ἀνωτάτω θεολογίας; καὶ ἐπὶ τοῦ Πέτρου δὲ ὡσαύ1.2.11 τως ἐπιστῆσαι δέον τὸ ὅπως ἐλέχθη πρὸς αὐτὸν τὸ «ὕπαγε ὀπίσω μου», καὶ τίς ἡ τοῦ σατανᾶ ὀνόματος ἑρμηνεία, διὰ τί δὲ καὶ «σκάνδαλον» αὐτὸν εἶπεν, πῶς δὲ σχεδὸν ὑφ' ἕνα καὶ τὸν αὐτὸν καιρὸν καὶ τὸ «μακάριος εἶ Σίμων βὰρ Ἰωνᾶ» πρὸς αὐτὸν ἐλέγετο καὶ τὸ 1.2.12 «ὕπαγε ὀπίσω μου, σατανᾶ», καὶ τίς ἡ διάνοια τοῦ «ὀπίσω πορεύεσθαι» καὶ τοῦ σωτῆρος ἣν παρὰ πόδας αὐτὸς διεσάφησεν συνάψας ἑξῆς τὸ «εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι»· ὃ δὴ καὶ ἔργῳ διεπράξατο 1.2.13 μικρὸν ὕστερον αὐτὸς ὁ Πέτρος, μαρτυρίῳ τελειωθείς, ἀλλὰ καὶ ἐπιζητῆσαι δέον ἐπὶ ποίοις μὲν αὐτὸν ἐμακάρισεν, ἐπὶ ποίοις δὲ αὐτῷ ἐπέπληξεν· ὁ δὲ μηδενὶ τούτων προσεσχηκὼς ταῦτ' εἰρῆσθαι πρὸς 1.2.14 τὸν διάβολον ἀπεφήνατο τῇ γραφῇ ἐναντίως. ἆρα οὖν τοῦτο μόνον ἠγνόησεν; οὐχὶ δὲ καὶ προϊὼν αὖθις, τῆς ἀναστάσεως τοῦ σωτῆρος ἡμῶν μνημονεύσας, ἔπειτα βουληθεὶς δεῖξαι ὅτι καὶ πρὸ αὐτοῦ κατὰ τοὺς χρόνους τοὺς