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dwelling place. And to Naphtali he announced abundance from land and sea; for this one was also a neighbor to the sea, having Galilee to the south; this both the prophet and the evangelist said: "Land of Zebulun and land of Naphtali and the rest who dwell by the sea, Galilee of the nations; the people who sat in darkness have seen a great light." However, Symmachus translated "fullness of acceptable things" as "fullness of good pleasure"; but it has the same meaning; for things well-pleasing are acceptable. And indeed for Asher also he requests both fruitfulness of the land and abundance from the sea. For the saying, "he shall dip his foot in oil, and iron and bronze shall be his sandal," indicates an abundance of good things. 267 XLVI Why did he not bless Simeon? Reuben had brotherly love as the occasion for blessing. For through that he was released from the curse; and Levi obtained the blessing through great Moses; for that which looses the curses of others, much more loosed his own. But Simeon had no pretext to receive the blessing. And I think that he was also the ringleader of the plot against Joseph, and the proof of this is that that most admirable man released all the others, but ordered this one alone to be seized and bound and imprisoned. Nevertheless, this one also partook of the blessing; for he gave not only a private blessing to each tribe but also a common one to all the people. "For Israel," it says, "will dwell alone in confidence on the land of Jacob, on a land of grain and wine, and the heaven for you will be cloudy with dew. And he has added many other things to the common blessing." After the blessings, however, the Lord God showed the prophet the entire land; but he prevented him from entering there. And this prefigures what was said by our Savior: "Many prophets and kings and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."

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"And it came to pass after the death of Moses the servant of the Lord, the Lord spoke to Joshua son of Nun, the minister of Moses, saying: Moses my servant is dead. Now therefore arise, cross this Jordan, you and all this people, into the land which I am giving to them." The all-wise Paul taught us that the old was a type of the new. "For all these things," he says, "happened to them as types, but they were written for our instruction, upon whom the ends of the ages have come." And writing to the Galatians, he spoke thus: "It is written that Abraham had two sons, one by the maidservant, and one by the free woman. But the one from the maidservant was born according to the flesh, and the one from the free woman was through the promise; which things are allegorized. For these are two covenants," and the rest. And he wrote, not casting out the history, but comparing the type to the truth, Abraham to God, the women to the two covenants, the sons to the peoples. So then, here too Moses should be understood as the law; Jesus, the savior of the same name. That the law has also been called Moses, we have already shown by using testimonies from the divine scripture: "For they have," it says, "Moses and the prophets." And, "to this day, when Moses is read, a veil lies over their heart." Therefore, just as in the history, when Moses died, Joshua led the people into the promised land, so after the end of the law, our Jesus having appeared opened the kingdom of heaven to the pious people. "For the end," he says, "of the law is Christ for righteousness to everyone who believes." And, "The law and the prophets prophesied until John; and from the days of John the kingdom of heaven suffers violence, and the violent take it by force." I And how does the name of minister befit our Lord Jesus Christ?

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οἰκητήριον. καὶ τῷ Νεφθαλεὶμ δὲ τὴν ἀπὸ γῆς καὶ θαλάττης εὐπορίαν ἀπήγγειλεν· πρόσοικος γὰρ καὶ οὗτος ἦν τῆς θαλάττης, ἔχων ἀπὸ νότου τὴν Γαλιλαίαν· τοῦτο δὲ καὶ ὁ προφήτης καὶ ὁ εὐαγγελιστὴς ἔφη· " γῆ Ζαβουλὼν καὶ γῆ Νεφθα λεὶμ καὶ οἱ λοιποὶ οἱ τὴν παραλίαν κατοικοῦντες Γαλιλαίαν τῶν ἐθνῶν· ὁ λαὸς ὁ καθήμενος ἐν σκό τει εἶδε φῶς μέγα ". τὸ μέντοι " πλησμονὴ δεκτῶν ", " πλησμονὴ εὐδοκίας " ὁ Σύμμαχος ἡρμήνευσε· τὴν δὲ αὐτὴν ἔχει διάνοιαν· δεκτὰ γὰρ τὰ εὐδοκούμενα. καὶ μέντοι καὶ τῷ Ἀσὴρ καὶ τῆς γῆς τὴν εὐκαρπίαν καὶ τὴν ἀπὸ θαλάττης εὐπορίαν αἰτεῖ. καὶ γὰρ τὸ, " βάψει ἐν ἐλαίῳ τὸν πόδα αὐτοῦ καὶ σίδηρος καὶ χαλκὸς τὸ ὑπόδημα αὐτοῦ ", τὴν ἀφθονίαν τῶν ἀγα θῶν δηλοῖ. 267 XLVI Τί δήποτε τὸν Συμεὼν οὐκ εὐλόγησεν; Ὁ Ῥουβὴν ἔσχε τὴν φιλαδελφίαν ἀφορμὴν εὐλογίας. διὰ γὰρ ἐκείνης τῆς ἀρᾶς ἀπηλλάγη· καὶ ὁ Λευῒ διὰ Μωϋσῆν τὸν μέγαν τῆς εὐλογίας τετύχη κεν· ἡ γὰρ τοῖς ἄλλοις λύουσα τὰς ἀρὰς πολλῷ μᾶλλον ἔλυσε τὴν οἰκείαν. ὁ δὲ Συμεὼν οὐδεμίαν ἔσχε πρόφασιν ὥστε τῆς εὐλογίας τυχεῖν. οἶμαι δὲ αὐτὸν καὶ ἀρχηγὸν τῆς κατὰ τοῦ Ἰωσὴφ ἐπιβουλῆς γεγενῆσθαι καὶ τούτου τεκμήριον, τὸ τὸν ἀξιάγαστον ἄνδρα ἐκεῖνον τοὺς μὲν ἄλλους ἅπαντας ἀπολῦσαι, τοῦτον δὲ μόνον καὶ συλληφθῆναι καὶ δεθῆναι καὶ καθειρχθῆναι κελεῦσαι. μετέσχε δὲ ὅμως καὶ οὗτος τῆς εὐλογίας· οὐ γὰρ μόνον ἰδίαν ἑκάστῃ φυλῇ δέδωκεν εὐλογίαν ἀλλὰ καὶ κοινὴν παντὶ τῷ λαῷ. " κατασκηνώσει, γάρ φησιν, Ἰσραὴλ πεποιθὼς μόνος ἐπὶ γῆς Ἰακώβ, ἐπὶ γῆς σίτου καὶ οἴνου, καὶ ὁ οὐρανός σοι συννεφὴς δρόσῳ. πολλὰ δὲ καὶ ἄλλα τῇ κοινῇ εὐλογίᾳ προστέθεικε ". μετὰ μέντοι τὰς εὐλογίας, ἔδειξεν ὁ δεσπότης Θεὸς τῷ προφήτῃ τὴν γῆν ἅπασαν· εἰσελθεῖν δὲ αὐτὸν ἐκεῖ διεκώλυσεν. προτυποῖ δὲ τοῦτο τὸ παρὰ τοῦ σω τῆρος ἡμῶν εἰρημένον· " πολλοὶ προφῆται καὶ βασιλεῖς καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν ".

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" Καὶ ἐγένετο μετὰ τὴν τελευτὴν Μωϋσῆ δούλου Κυρίου, εἶπε Κύριος τῷ Ἰησοῦ υἱῷ Ναυῆ, τῷ ὑπουργῷ Μωϋσῆ, λέγων· Μωϋσῆς ὁ θεράπων μου τετελεύτηκε. νῦν οὖν ἀναστὰς διάβηθι τὸν Ἰορδάνην, σὺ καὶ πᾶς ὁ λαὸς οὗτος, εἰς τὴν γῆν ἣν ἐγὼ δίδωμι αὐτοῖς ". ὁ πάνσοφος ἡμᾶς ἐδίδαξε Παῦλος, ὡς τύπος ἦν ἡ παλαιὰ τῆς καινῆς. " ταῦτα γὰρ πάντα, φησί, τύποι συνέβαινον ἐκείνοις, ἐγράφη δὲ πρὸς νου θεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήν τησεν ". καὶ γαλάταις δὲ ἐπιστέλλων οὕτως ἔφη· " γέγραπται ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσ κης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. ἀλλ' ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διὰ τῆς ἐπαγγελίας· ἅτινά ἐστιν ἀλ ληγορούμενα. αὗται γάρ εἰσι δύο διαθῆκαι ", καὶ τὰ ἑξῆς. καὶ γέγραφεν, οὐ τὴν ἱστορίαν ἐκβάλλων, ἀλλὰ τῇ ἀληθείᾳ παρα βάλλων τὸν τύπον, τὸν Ἀβραὰμ τῷ Θεῷ, τὰς γυναῖκας ταῖς δύο διαθή καις, τοὺς υἱοὺς τοῖς λαοῖς. οὕτω τοίνυν κἀνταῦθα Μωϋσέα νοητέον τὸν νόμον· Ἰησοῦν τὸν ὁμώνυμον ἐκείνῳ σωτῆρα. ὅτι δὲ καὶ ὁ νόμος Μωϋσῆς ὠνόμασται, ἀπεδείξαμεν ἤδη ταῖς τῆς θείας γραφῆς μαρτυρίαις χρησά 269 μενοι· " ἔχουσι, γάρ φησι, Μωϋσέα καὶ τοὺς προφή τας ". καί, " μέχρι τῆς σήμερον, ἡνίκα ἀναγινώσ κεται Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται ". ὥσπερ τοίνυν κατὰ τὴν ἱστορίαν Μωϋσῆ τετελευτηκότος, Ἰησοῦς τὸν λαὸν εἰς τὴν ἐπηγγελμένην εἰσήγαγε γῆν, οὕτω μετὰ τὸ τοῦ νόμου τέλος ὁ ἡμέτερος ἐπιφανεὶς Ἰησοῦς ἀνέῳξε τῷ εὐσεβεῖ λαῷ τὴν βασιλείαν τῶν οὐρανῶν. " τέλος, γάρ φησι, νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι ". καί, " ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου προεφήτευ σαν· ἀπὸ δὲ τῶν ἡμέρων Ἰωάννου ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν ". I Καὶ πῶς ἁρμόττει τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ τὸ τῆς ὑπουργίας ὄνομα;