112

and he answered and said to those standing before him, saying, Take the filthy garments off him. And he said to him, Behold, I have taken away your iniquities, and clothe him with a full-length robe, and place a clean turban on his head, and they clothed him with garments.” 4.17.10 And next he adds: “Hear now, Joshua the high priest, you and your companions who sit before you, for they are men of wondrous signs, for I bring my servant, the Dawn.” 4.17.11 And a little after this he adds, saying: “And the word of the Lord came to me, saying, Take the things from the captivity from the rulers and from its oracles, and from those who have acknowledged it, and you shall enter on that day into the house of Zephaniah who has come from Babylon, and you shall take silver and gold, and you shall make crowns, and you shall place them on the head of Joshua, the son of Jozadak, the high priest, and you shall say to him, Thus says the Lord Almighty, Behold a man, Dawn is his name, and from beneath him it shall spring up, and he shall build the house of the Lord; and he shall receive virtue, and he will be consecrated and will rule upon his throne, and there shall be a priest at his right hand, and there shall be a peaceful counsel between them both.” 4.17.12 And Joshua, who in the present prophet is proclaimed high priest, seems to me to preserve a very bright image and a clear symbol of our Savior Jesus the Christ, being honored both by his name and by having led the people in the return from the Babylonian captivity, 4.17.13 since our Savior Jesus the Christ is also said through Isaiah the prophet to have been sent “to proclaim release to the captives and recovery of sight to the blind, to comfort all who mourn, and that glory should be given to those who mourn in Zion instead of ashes, an ointment of gladness.” You have, therefore, now two great high priests, the one the anointed one with Moses, the other Joshua at hand, who through themselves have borne the symbols of the truth concerning our Savior and Lord Jesus Christ. 4.17.14 But Aaron, the anointed one with Moses, having freed the people from slavery among the Egyptians, and having led their journey out of Egypt for the freedom and worship of God, would preserve the image of the true Lord, who redeemed all of us from the nations from Egyptian idolatry. 4.17.15 But Joshua the high priest in the prophet presided over the return from Babylon to Jerusalem, himself also bearing a type of Jesus our Savior, whom we have as “a great high priest who has passed through the heavens,” through whom we ourselves also, having been redeemed as if from Babylon, from the confusion and captivity of the present life, have been taught to hasten to the city of heaven, the true Jerusalem. 4.17.16 And it is fitting that Joshua, who bears through himself the image of the truth, was also clothed in filthy garments, and the devil is said to be standing at his right hand and opposing him, since our true Savior and Lord Jesus, having descended into our captivity, took up our sins, and wiped off human filth, and endured the shames of the passion because of his love for humanity. 4.17.17 Therefore Isaiah says: “He bears our sins and is in pain for us, and we accounted him to be in trouble and in affliction and in distress; but he was wounded for our sins, and was bruised for our iniquities.” But also John the Baptist, seeing the Lord, said: “Behold the Lamb of God who takes away the sins of the world.” 4.17.18 And Paul, writing similarly about him, says: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God,” and “Christ redeemed us from the curse of the law, having become a curse for us.” Therefore, prophesying all these things, the prophecy made it plain through what it says: “And Joshua was clothed in filthy garments.” 4.17.19 But nevertheless, having put these things aside according to the

112

καὶ ἀπεκρίθη καὶ εἶπεν· πρὸς τοὺς ἑστηκότας πρὸ προσώπου, λέγων, ἀφέλετε τὰ ἱμάτια τὰ ῥυπαρὰ ἀπ' αὐτοῦ. καὶ εἶπεν πρὸς αὐτόν, ἰδοὺ ἀφῄρηκα τὰς ἀνομίας σου, καὶ ἐνδύσατε αὐτὸν ποδήρη, καὶ ἐπίθετε κίδαριν καθαρὰν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ περιέβαλον αὐτὸν ἱμάτια.» 4.17.10 καὶ ἑξῆς ἐπιλέγει· «ἄκουε δή, Ἰησοῦ ὁ ἱερεὺς ὁ μέγας, σὺ καὶ οἱ πλησίον σου, καθήμενοι πρὸ προσώπου σου, διότι ἄνδρες τερατόσκοποί εἰσιν, διότι ἄγω τὸν δοῦλόν μου ἀνατολήν». 4.17.11 καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων· «καὶ ἐγένετο λόγος κυρίου πρός με λέγων, λάβε τὰ ἐκ τῆς αἰχμαλωσίας παρὰ τῶν ἀρχόντων καὶ παρὰ τῶν χρησμῶν αὐτῆς, καὶ παρὰ τῶν ἐπεγνωκότων αὐτήν, καὶ εἰσελεύσῃ ἐν τῇ ἡμέρᾳ ἐκείνῃ εἰς τὸν οἶκον Σοφονίου τοῦ ἥκοντος ἐκ Βαβυλῶνος, καὶ λήψῃ ἀργύριον καὶ χρυσίον, καὶ ποιήσεις στεφάνους, καὶ ἐπιθήσεις ἐπὶ τὴν κεφαλὴν Ἰησοῦ τοῦ Ἰωσεδὲκ τοῦ ἱερέως τοῦ μεγάλου, καὶ ἐρεῖς πρὸς αὐτόν, τάδε λέγει κύριος παντοκράτωρ, ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, καὶ οἰκοδομήσει τὸν οἶκον κυρίου· καὶ αὐτὸς λήψεται ἀρετήν, καὶ καθιεῖται καὶ κατάρξει ἐπὶ τοῦ θρόνου αὐτοῦ, καὶ ἔσται ὁ ἱερεὺς ἐκ δεξιῶν αὐτοῦ, καὶ βουλὴ εἰρηνικὴ ἔσται ἀνὰ μέσον ἀμφοτέρων». 4.17.12 Καὶ ὁ ἐν τῷ παρόντι προφήτῃ μέγας ἱερεὺς ἀναγορευόμενος Ἰησοῦς λευκοτάτην εἰκόνα καὶ σύμβολον ἐναργὲς δοκεῖ μοι σῴζειν τοῦ σωτῆρος ἡμῶν Ἰησοῦ τοῦ Χριστοῦ, τῇ τε αὐτοῦ προσηγορίᾳ τιμηθεὶς καὶ τῆς ἐπανόδου τῆς ἀπὸ Βαβυλῶνος αἰχμαλωσίας τοῦ λαοῦ καθηγησάμενος, 4.17.13 ἐπεὶ καὶ ὁ σωτὴρ ἡμῶν Ἰησοῦς ὁ Χριστὸς ἀφεῖσθαι εἴρηται διὰ Ἡσαΐου τοῦ προφήτου «κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, παρακαλέσαι τε πάντας τοὺς πενθοῦντας, καὶ δοθῆναι τοῖς πενθοῦσι Σιὼν δόξαν ἀντὶ σποδοῦ, ἄλειμμα εὐφροσύνης». ἔχεις τοιγαροῦν ἤδη δύο μεγάλους ἀρχιερεῖς, τὸν μὲν παρὰ Μωσεῖ Χριστόν, τὸν δὲ μετὰ χεῖρας Ἰησοῦν, τὰ σύμβολα τῆς περὶ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀληθείας δι' ἑαυτῶν ἐπενηνεγμένους. 4.17.14 ἀλλ' ὁ μὲν Ἀαρών, ὁ παρὰ Μωσεῖ Χριστός, τῆς παρ' Αἰγυπτίοις ἀπαλλάξας τὸν λαὸν δουλείας, ἐπ' ἐλευθερίᾳ τε καὶ θεραπείᾳ τοῦ θεοῦ τῆς ἀπ' Αἰγύπτου πορείας αὐτῶν ἡγησάμενος, τὴν εἰκόνα σῴζοι ἂν τοῦ ἀληθοῦς κυρίου, ὃς τῆς Αἰγυπτιακῆς εἰδωλολατρίας πάντας ἡμᾶς τοὺς ἐξ ἐθνῶν ἐλυτρώσατο. 4.17.15 ὁ δ' ἐν τῷ προφήτῃ Ἰησοῦς ὁ ἱερεὺς ὁ μέγας τῆς ἀπὸ Βαβυλῶνος ἐπὶ τὴν Ἱερουσαλὴμ ἐπανόδου προέστη, δεῖγμα φέρων καὶ αὐτὸς Ἰησοῦ τοῦ σωτῆρος ἡμῶν, ὃν ἔχομεν «ἱερέα μέγαν διεληλυθότα τοὺς οὐρανούς», δι' οὗ καὶ αὐτοὶ ὥσπερ ἐκ Βαβυλῶνος τῆς κατὰ τὸν ἐνεστῶτα βίον συγχύσεώς τε καὶ αἰχμαλωσίας ἀπολυτρωθέντες εἰς τὴν οὐρανόπολιν, τὴν ἀληθῶς Ἱερουσαλήμ, σπεύδειν ἐδιδάχθημεν. 4.17.16 εἰκότως δὲ ὁ τὴν εἰκόνα τῆς ἀληθείας δι' ἑαυτοῦ φέρων Ἰησοῦς καὶ ῥυπαρὰ ἱμάτια περιεβέβλητο, καὶ ὁ διάβολος ἐκ δεξιῶν αὐτοῦ ἑστὼς καὶ ἀντικείμενος αὐτῷ λέγεται, ἐπεὶ καὶ ὁ ἀληθῶς σωτὴρ καὶ κύριος ἡμῶν Ἰησοῦς εἰς τὴν ἡμετέραν καταβὰς αἰχμαλωσίαν τὰς ἁμαρτίας ἡμῶν ἀνείληφεν, καὶ τὸν ἀνθρώπειον ῥύπον ἀνεμάξατο, τά τε κατὰ τὸ πάθος αἴσχη διὰ τὴν πρὸς ἡμᾶς φιλανθρωπίαν ὑπέμεινεν. 4.17.17 διό φησιν ὁ Ἡσαΐας· «οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει· αὐτὸς δ' ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν». ἀλλὰ καὶ Ἰωάννης ὁ βαπτιστὴς ἰδὼν τὸν κύριον εἶπεν· «ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὰς ἁμαρτίας τοῦ κόσμου». 4.17.18 καὶ ὁ Παῦλος τούτοις παραπλησίως περὶ αὐτοῦ γράφων φησίν· «τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς δικαιοσύνη θεοῦ γενώμεθα ἐν αὐτῷ», καὶ «Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα». ταῦτα δὴ οὖν ἅπαντα θεσπίζουσα ἡ προφητεία ἐδήλου δι' ὧν φησιν· «καὶ Ἰησοῦς ἦν ἐνδεδυμένος ἱμάτια ῥυπαρά». 4.17.19 πλὴν ἀλλὰ ταῦτα ἀποθέμενος κατὰ τὴν εἰς