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or "Jesus" itself? For the name "Jesus" was not proper to the man who then appeared; for he was called Auses before; but Moses, divinely inspired, first proclaims him Jesus, clearly moved by a more divine spirit; so that the oracle which said, "for my name is in him," might be fulfilled by the Lord who spoke the oracle, whom we have often shown to be the pre-existing Word of God, Jesus was the name which Moses gave to Auses, as the divine scripture testifies, having kept it very accurately, that when he sent him out as an angel, according to the oracle, to scout the land of promise before the face of the people, at no other time did he call him by this name. Therefore, through these things, Moses is shown to have clearly known the name of our Savior Jesus; and just as the name of Jesus is first found with him in the passages being examined, so also he appears to be the first to proclaim Christ, since before his time, from eternity, no one had ever been called either Jesus or 36 Christ by anyone. And he seems to have honored the said appellations with inspired reasoning; for to two men, the most eminent of all the people and distinguished before God, who also had their own names, he bestows these two appellations, both to his own brother Aaron, and to the son of Nave, formerly called Auses, having chosen them by God's will as rulers of the whole nation above all the people, he glorified them with the names of our Savior Jesus Christ; calling the one "Christ," because of the image he bore of the true high priest of all, of the very Word of God who was in the beginning with God; and proclaiming his own successor "Jesus," because he also preserved a type of our Savior Jesus, who, when the worship symbolically handed down through Moses had ceased, and in this way somehow Moses having died, having succeeded to the piety toward the divine, has overcome and subdued by war all the invisible powers that opposed his word, and having made his own possession all the earth that was tyrannized under them among all the nations, he has given it as an inheritance to his own people through the churches throughout the whole world. ΙΒʹ. And when Moses entered into the tabernacle, the pillar of cloud would descend, and stand at the doors of the tabernacle, and the people standing, each one worshipped from 37 his tent. And the Lord spoke to Moses, face to face, as a man would speak to his friend; and he would return to the camp; but his servant Jesus, son of Nave, did not depart from the tabernacle. And Moses said to the Lord, Behold, you say to me, Lead up this people, but you have not shown me whom you will send with me. But you said to me, I know you above all, and you have favor with me. If then I have found favor in your sight, reveal yourself to me; let me see you clearly, that I may have found favor in your sight, and that I may know that this nation is your people. And he says, I myself will go before you and I will give you rest. And he says to him, If you yourself do not go with us, do not lead me up from here. And how will it be known that I and your people have found favor with you, unless you go with us? and I and your people will be glorified above all the nations that are on the earth. And the Lord said to Moses, This word also that you have spoken, I will do; for you have found favor in my sight, and I know you above all, and you have favor with me. And he said, show me your glory. And he said, I will pass by before you with my glory, and I will call on the name of the Lord before you; and I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. And he said, You will not be able to see my face; for no man shall see my face and live. And the Lord said, Behold, there is a place by me, and you shall stand upon the rock; and I will cover you with my hand, until I have passed by. And I will take away my hand, and then you will see my back; but my face shall not be seen by you, and the rest,

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ἢ αὐτὸ τὸ Ἰησοῦς; Τοῦ μὲν γὰρ φαινομένου τότε ἀνδρὸς οὐκ ἦν ἴδιον τὸ Ἰησοῦς ὄνομα· Αὐσὴς γὰρ ἐκαλεῖτο τὸ πρότερον· πρῶτος δὲ αὐτὸν Μωσῆς θεοφορούμενος Ἰησοῦν ἀναγορεύει, πνεύματι δῆλον ὅτι θειοτέρῳ κινούμενος· ὡς ἂν ὁ χρησμὸς ὁ φήσας, τὸ γὰρ ὄνομά μου ἐστὶν ἐπ' αὐτῷ, πληρωθείη τοῦ χρηματίζοντος Κυρίου, ὃν πολλάκις ἀπεδείξαμεν εἶναι τὸν προόντα τοῦ Θεοῦ Λόγον, Ἰησοῦς ἦν ὄνομα ὅπερ τῷ Αὐσῆ Μωσῆς ἐπιτέθεικεν, ὡς ἡ θεία γραφὴ μαρτυρεῖ, σφόδρα ἀπηκριβωμένως τηρήσασα, ὅτι μὴ ἄλλοτε ἢ ἄγγελον αὐτὸν ἀκολούθως τῷ χρησμῷ τὴν γῆν τῆς ἐπαγγελίας πρὸ προσώπου τοῦ λαοῦ προσκεψόμενον ἐξέπεμπεν, τούτῳ κέκληκεν αὐτὸν τῷ ὀνόματι. Οὐκοῦν διὰ τούτων καὶ τὴν τοῦ Σωτῆρος ἡμῶν Ἰησοῦ προσηγορίαν Μωσῆς φαίνεται σαφῶς ἐγνωκώς· ὥσπερ δὲ τὸ Ἰησοῦ ὄνομα παρὰ πρώτῳ αὐτῷ εὕρηται κατὰ τοὺς ἐξεταζομένους τόπους, οὕτω καὶ Χριστὸν πρῶτος αὐτὸς ἀναγορεύσας φαίνεται, πρὸ τῶν αὐτοῦ χρόνων ἐξ αἰῶνος μηδένος μηδέπω ποτὲ μήτε Ἰησοῦ μήτε 36 Χριστοῦ παρά τισιν προσαγορευθέντος. Καὶ φαίνεταί γε ἐνθέῳ λογισμῷ τὰς δηλουμένας προσηγορίας τιμήσας· δυσὶ γ' οὖν τοῖς παρὰ πάντα τὸν λαὸν ἐξοχωτάτοις ἀνδράσι καὶ παρὰ Θεῷ διαπρέπουσιν ἑτέροις τε ἰδίοις ὀνόμασι κεχρημένοις τὰς δύο ταύτας ἐπιφημίζει προσηγορίας, τῷ τε ἰδίῳ ἀδελφῷ τῷ Ἀαρὼν, καὶ τῷ τοῦ Ναυὴ υἱῷ, Αὐσηοὺς πρότερον ὀνομαζομένους, παρὰ πάντα τὸν λαὸν Θεοῦ νεύματι ἄρχοντας τοῦ παντὸς ἔθνους προχειρισάμενος ταῖς τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χρίστου ἐδόξασεν προσηγορίαις· τὸν μὲν Χριστὸν, δι' ἦν ἔφερεν εἰκόνα τοῦ κατ' ἀλήθειαν ἀρχιερέως τῶν ὅλων αὐτοῦ τοῦ ἐν ἀρχῇ πρὸς τὸν Θεὸν Θεοῦ Λόγου, προσειπών· τὸν δὲ ἑαυτοῦ διάδοχον Ἰησοῦν ἀναγορεύσας, δι' ὃν ἔσωζε καὶ αὐτὸς τύπον τοῦ Σωτῆρος ἡμῶν Ἰησοῦ, ὃς παυσαμένης τῆς διὰ Μωσέως παραδοθείσης συμβολικῶς λατρείας, καὶ τοῦτον πῶς τὸν τρόπον Μωσέως τελευτήσαντος, τὴν εἰς τὸ θεῖον εὐσέβειαν διαδεξάμενος, πάσας μὲν τὰς ἀοράτους δυνάμεις ἀνθισταμένας αὐτοῦ τῷ λόγῳ πολέμῳ νικήσας κεχείρωται, τὴν δ' ὑπὸ ταύταις ἅπασαν τυραννουμένην γῆν τὴν ἐν πᾶσι τοῖς ἔθνεσιν ἴδιον κτῆμα ποιησάμενος τῷ ἑαυτοῦ λαῷ διὰ τῶν ἀνὰ πᾶσαν τὴν οἰκουμένην ἐκκλησιῶν κατεκληροδότησεν. ΙΒʹ. Ἡνίκα δ' ἂν εἰσῆλθε Μωσῆς εἰς τὴν σκηνὴν, κατέβαινεν ὁ στύλος τῆς νεφέλης, καὶ ἵστατο ἐπὶ τῶν θυρῶν τῆς σκηνῆς, καὶ στάντες ὁ λαὸς, προσεκύνησαν ἕκαστος ἀπὸ 37 τῆς σκηνῆς. Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, ἐνώπιος ἐνωπίῳ, ὡς εἰ λαλήσαι τὶς πρὸς φίλον ἑαυτοῦ· καὶ ἀπηλλάττετο εἰς τὴν παρεμβολήν· ὁ δὲ θεράπων αὐτοῦ Ἰησοῦς υἱὸς Ναυῆ οὐκ ἐξεπορεύετο ἐκ τῆς σκηνῆς. Καὶ εἶπε Μωσῆς πρὸς Κυρίον, Ἰδοὺ, σὺ λέγεις μοι, Ἀνάγαγε τὸνλαὸν τοῦτον, σὺ δὲ οὐκ ἐδήλωσάς μοι, ὃν σὺ ἀποστελεῖς μετ' ἐμοῦ· σὺ δέ μοι εἶπας, Οἶδά σε παρὰ πάντας, καὶ ἔχεις χάριν παρ' ἐμοί. Εἰ οὖν εὕρηκα χάριν ἐναντίον σου, ἐμφάνισόν μοι σεαυτόν· γνωστῶς ἴδω σε, ὅπως ἂν ὦ εὑρηκὼς χάριν ἐναντίον σου, καὶ ἵνα γνῶ, ὁ λαός σου τὸ ἔθνος τοῦτο. Καὶ λέγει, Αὐτὸς προπορεύσομαι καὶ καταπαύσω σε. Καὶ λέγει πρὸς αὐτὸν, Εἰ μὴ αὐτὸς σὺ συμπορεύῃ, μή με ἀναγάγῃς ἐντεῦθεν. Καὶ πῶς γνωστὸν ἔσται ὅτι εὕρηκα χάριν παρὰ σοὶ ἐγὼ καὶ ὁ λαός σου, ἀλλ' ἢ συμπορευομένου σου μεθ' ἡμῶν; καὶ ἐνδοξασθησόμεθα ἐγώ τε, καὶ ὁ λαός σου παρὰ πάντα τὰ ἔθνη, ὅσα ἐπὶ τῆς γῆς ἐστι. Καὶ εἶπεν ὁ Κύριος πρὸς Μωσῆν, Καὶ τὸν λόγον σοι τοῦτον, ὃν εἴρηκας, ποιήσω· εὕρηκας γὰρ χάριν ἐνώπιόν μου, καὶ οἶδά σε παρὰ πάντας, καὶ ἔχεις χάριν παρ' ἐμοί. Καὶ εἶπεν, δεῖξόν μοι τὴν σεαυτοῦ δόξαν. Καὶ εἶπεν, Ἐγὼ παρελεύσομαι πρότερος τῇ δόξῃ μου, καὶ καλέσω ἐν ὀνόματι Κυρίου ἐναντίον σου· καὶ ἐλεήσω, ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω, ὃν ἂν οἰκτείρω. Καὶ εἶπεν, Οὐ δυνήσῃ ἰδεῖν τὸ πρόσωπόν μου· οὐ γὰρ μὴ ἴδῃ τὸ πρόσωπόν μου ἄνθρωπος καὶ ζήσεται. Καὶ εἶπεν Κύριος, Ἰδοὺ, τόπος παρ' ἐμοὶ, καὶ στήσῃ ἐπὶ τῆς πέτρας· καὶ σκεπάσω τῇ χειρί μου ἐπί σε, ἕως ἂν παρέλθω. Καὶ ἀφελῶ τὴν χεῖρά μου, καὶ τότε ὄψῃ τὰ ὀπίσω μου· τὸ δὲ πρόσωπόν μου οὐκ ὀφθήσεταί σοι, καὶ τὰ ἑξῆς,