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Joshua bore the image of our Savior, the only one after Moses and the conclusion of the symbolic worship handed down through him, who succeeded to the beginning of the true and most pure piety. 1.3.5 And Moses, in this way, upon two men of his time who excelled all the people in virtue and glory, namely the high priest and the one who was to lead after him, bestowed the name of our Savior Jesus 1.3.6 Christ as the highest honor; and clearly the prophets after these things proclaimed the Christ by name, testifying beforehand both to the future plot against him by the Jewish people, and at the same time to the calling of the Gentiles through him, sometimes Jeremiah saying thus, "The breath of our face, Christ the Lord, was taken in their corruptions, of whom we said, In his shadow we shall live among the nations," and at another time David being at a loss through these words, "Why did the nations rage, and the peoples plot in vain? The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Christ." To which he adds next, as from the very person of Christ: "The Lord said to me, You are my Son, today I have begotten you. Ask of me, and I will give you the nations for your inheritance, and the ends of the 1.3.7 earth for your possession." Not only then did the name of Christ adorn among the Hebrews those honored with the high priesthood, being anointed with prepared oil for the sake of the symbol, but also the kings, whom the prophets, anointing them by divine command, made certain figurative Christs, because they themselves also bore through themselves the types of the royal and ruling authority of the one and true Christ, the divine Word who reigns over all. 1.3.8 And indeed we have received that some of the prophets themselves also became Christs in a type through anointing, so that all these have reference to the true Christ, the divine and heavenly Word, who is the only high priest of all, and the only king of all creation, and the only arch-prophet of the prophets of the Father. 1.3.9 The proof of this is that none of those anointed of old through the symbol, neither priests nor kings nor indeed prophets, possessed such a power of divine virtue as our Savior and Lord Jesus, the only and true 1.3.10 Christ, has displayed. For none of them, although they shone with rank and honor for very many generations among their own people, ever called their subjects Christians from the figurative appellation of Christ given to them. Nor was there any divine honor paid to any of them by their subjects; nor after their death was there such devotion as to be ready to die for the one honored; nor was there such a movement concerning any of them then among all the nations throughout the world, since the power of the symbol in them was not able to be as effective as the demonstration 1.3.11 of the truth shown through our Savior; who, having received from no one symbols and types of high priesthood, nor tracing his physical descent from priests, nor being advanced to a kingdom by bodyguards of men, nor indeed becoming a prophet like those of old, nor obtaining any rank or precedence at all among the Jews, was nevertheless adorned with all these things, if not by symbols, yet 1.3.12 by truth itself from the Father. Since he was not like those we have mentioned, he was proclaimed Christ more than all of them, and as being himself the one and true Christ of God, he filled the whole world with Christians, of his truly august and sacred name, handing down to his followers no longer types nor images, but bare virtues themselves and a heavenly life 1.3.13 through the doctrines of truth, and he received the anointing, not that prepared by bodies, but the very divine anointing by the divine Spirit, by participation in the unbegotten and paternal deity; which Isaiah again teaches, as if from him thus

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Ἰησοῦς τοῦ σωτῆρος ἡμῶν τὴν εἰκόνα ἔφερεν, τοῦ μόνου μετὰ Μωυσέα καὶ τὸ συμπέρασμα τῆς δι' ἐκείνου παραδοθείσης συμβολικῆς λατρείας, τῆς ἀληθοῦς καὶ καθαρωτάτης εὐσεβείας τὴν ἀρχὴν διαδεξαμένου. 1.3.5 καὶ Μωυσῆς μὲν ταύτῃ πῃ δυσὶ τοῖς κατ' αὐτὸν ἀρετῇ καὶ δόξῃ παρὰ πάντα τὸν λαὸν προφέρουσιν ἀνθρώποις, τῷ μὲν ἀρχιερεῖ, τῷ δὲ μετ' αὐτὸν ἡγησομένῳ, τὴν τοῦ σωτῆρος ἡμῶν Ἰησοῦ 1.3.6 Χριστοῦ προσηγορίαν ἐπὶ τιμῇ τῇ μεγίστῃ περιτέθειται· σαφῶς δὲ καὶ οἱ μετὰ ταῦτα προφῆται ὀνομαστὶ τὸν Χριστὸν προανεφώνουν, ὁμοῦ τὴν μέλλουσαν ἔσεσθαι κατ' αὐτοῦ συσκευὴν τοῦ Ἰουδαίων λαοῦ, ὁμοῦ δὲ καὶ τὴν τῶν ἐθνῶν δι' αὐτοῦ κλῆσιν προμαρτυρόμενοι, τοτὲ μὲν ὧδέ πως Ἱερεμίας λέγων «πνεῦμα προσώπου ἡμῶν Χριστὸς κύριος συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν, οὗ εἴπομεν ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσιν», τοτὲ δὲ ἀμηχανῶν ∆αυὶδ διὰ τούτων «ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτό, κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ». οἷς ἑξῆς ἐπιλέγει ἐξ αὐτοῦ δὴ προσώπου τοῦ Χριστοῦ· «κύριος εἶπεν πρός με υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς 1.3.7 γῆς». οὐ μόνους δὲ ἄρα τοὺς ἀρχιερωσύνῃ τετιμημένους, ἐλαίῳ σκευαστῷ τοῦ συμβόλου χριομένους ἕνεκα, τὸ τοῦ Χριστοῦ κατεκόσμει παρ' Ἑβραίοις ὄνομα, ἀλλὰ καὶ τοὺς βασιλέας, οὓς καὶ αὐτοὺς νεύματι θείῳ προφῆται χρίοντες εἰκονικούς τινας Χριστοὺς ἀπειργάζοντο, ὅτι δὴ καὶ αὐτοὶ τῆς τοῦ μόνου καὶ ἀληθοῦς Χριστοῦ, τοῦ κατὰ πάντων βασιλεύοντος θείου λόγου, βασιλικῆς καὶ ἀρχικῆς ἐξουσίας τοὺς τύπους δι' ἑαυτῶν ἔφερον. 1.3.8 ἤδη δὲ καὶ αὐτῶν τῶν προφητῶν τινὰς διὰ χρίσματος Χριστοὺς ἐν τύπῳ γεγονέναι παρειλήφαμεν, ὡς τούτους ἅπαντας τὴν ἐπὶ τὸν ἀληθῆ Χριστὸν, τὸν ἔνθεον καὶ οὐράνιον λόγον, ἀναφορὰν ἔχειν, μόνον ἀρχιέρεα τῶν ὅλων καὶ μόνον ἁπάσης κτίσεως βασιλέα καὶ μόνον προφητῶν ἀρχιπροφήτην τοῦ πατρὸς 1.3.9 τυγχάνοντα. τούτου δ' ἀπόδειξις τὸ μηδένα πω τῶν πάλαι διὰ τοῦ συμβόλου κεχρισμένων, μήτε ἱερέων μήτε βασιλέων μήτε μὴν προφητῶν, τοσαύτην ἀρετῆς ἐνθέου δύναμιν κτήσασθαι, ὅσην ὁ σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς ὁ μόνος καὶ ἀληθινὸς 1.3.10 Χριστὸς ἐπιδέδεικται. οὐδείς γέ τοι ἐκείνων, καίπερ ἀξιώματι καὶ τιμῇ ἐπὶ πλείσταις ὅσαις γενεαῖς παρὰ τοῖς οἰκείοις διαλαμψάντων, τοὺς ὑπηκόους πώποτε ἐκ τῆς περὶ αὐτοὺς εἰκονικῆς τοῦ Χριστοῦ προσρήσεως Χριστιανοὺς ἐπεφήμισεν. ἀλλ' οὐδὲ σεβάσμιός τινι τούτων πρὸς τῶν ὑπηκόων ὑπῆρξε τιμή· ἀλλ' οὐδὲ μετὰ τὴν τελευτὴν τοσαύτη διάθεσις, ὡς καὶ ὑπεραποθνήσκειν ἑτοίμως ἔχειν τοῦ τιμωμένου· ἀλλ' οὐδὲ πάντων τῶν ἀνὰ τὴν οἰκουμένην ἐθνῶν περί τινα τῶν τότε τοσαύτη γέγονε κίνησις, ἐπεὶ μηδὲ τοσοῦτον ἐν ἐκείνοις ἡ τοῦ συμβόλου δύναμις οἵα τε ἦν ἐνεργεῖν, ὅσον ἡ τῆς ἀληθείας πα1.3.11 ράστασις διὰ τοῦ σωτῆρος ἡμῶν ἐνδεικνυμένη· ὃς οὔτε σύμβολα καὶ τύπους ἀρχιερωσύνης παρά του λαβὼν, ἀλλ' οὐδὲ γένος τὸ περὶ σῶμα ἐξ ἱερωμένων κατάγων, οὐδ' ἀνδρῶν δορυφορίαις ἐπὶ βασιλείαν προαχθεὶς οὐδὲ μὴν προφήτης ὁμοίως τοῖς πάλαι γενόμενος, οὐδ' ἀξίας ὅλως ἤ τινος παρὰ Ἰουδαίοις τυχὼν προεδρίας, ὅμως τοῖς πᾶσιν, εἰ καὶ μὴ τοῖς συμβόλοις, ἀλλ' 1.3.12 αὐτῇ γε τῇ ἀληθείᾳ παρὰ τοῦ πατρὸς κεκόσμητο, οὐχ ὁμοίων δ' οὖν οἷς προειρήκαμεν, τυχών, πάντων ἐκείνων καὶ Χριστὸς μᾶλλον ἀνηγόρευται, καὶ ὡς ἂν μόνος καὶ ἀληθὴς αὐτὸς ὢν ὁ Χριστὸς τοῦ θεοῦ, Χριστιανῶν τὸν πάντα κόσμον, τῆς ὄντως σεμνῆς καὶ ἱερᾶς αὐτοῦ προσηγορίας, κατέπλησεν, οὐκέτι τύπους οὐδὲ εἰκόνας, ἀλλ' αὐτὰς γυμνὰς ἀρετὰς καὶ βίον οὐράνιον 1.3.13 αὐτοῖς ἀληθείας δόγμασιν τοῖς θιασώταις παραδούς, τό τε χρῖσμα, οὐ τὸ διὰ σωμάτων σκευαστόν, ἀλλ' αὐτὸ δὴ πνεύματι θείῳ τὸ θεοπρεπές, μετοχῇ τῆς ἀγεννήτου καὶ πατρικῆς θεότητος ἀπειλήφει· ὃ καὶ αὐτὸ πάλιν Ἡσαΐας διδάσκει, ὡς ἂν ἐξ αὐτοῦ ὧδέ πως