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especially to have been deemed worthy of human nature, as a prize worthy of that blessed ascent, he brings back the knowledge that circumscribes the generation of time and nature, and having made God himself a type and paradigm of the virtues, toward whom, having impressed himself like a painting that skillfully preserves the imitation of the archetype, he descends from the mountain, signifying on his face the grace of the glory in which he had partaken and to other men, generously giving and setting forth himself as a type of a godlike type, and he makes this clear by explaining to the people the things he both saw and heard, and by writing, he hands down the mysteries of God to those after him, as a kind of God-given inheritance.

A contemplation of the leadership of Jesus, and of the crossing of the Jordan, and of the second circumcision by him with knives of stone.

Thus Jesus, the successor of Moses, so that I may pass over many of the things recorded about him on account of their multitude, having received the people, who had previously been instructed in piety in the wilderness in many ways, after the death of Moses on the mountain, and having purified them with a strange kind of circumcision with knives of stone, and having brought all the people across the Jordan (1120), which had been dried up by the procession of the divine ark, untouched by water, he signified the Savior Word who was typologically revealed through him, who after the death of the letter of the legal ordinances received the leadership of the true Israel that sees God, which takes place in the height of thoughts, and who circumcises every defilement of soul and body with the sharpest word of faith in him, and who frees from every reproach of those who provoke to sin, and who leads the flowing nature of time and of things in motion across to the state of incorporeal beings, having the knowledge that reveals the divine mysteries borne upon the shoulders of the virtues.

A contemplation of Jericho and of the seven circuits, and of the ark and of the trumpets and of the anathema.

Thus again, with seven circuits and as many trumpets, along with a mystical shout, having cast down the city of Jericho, which was thought to be hard to capture or even impregnable, he mystically signified the same Word of God as conqueror of the world and consummator of the age, by mind and word, that is, by knowledge and virtue. Of which the ark and the trumpets were a type, showing to those who follow him that the sensible age is easily captured and easily destroyed, and that nothing in it is suitable for enjoyment by the lovers of divine goods, as it is joined to death and corruption and is a cause of divine displeasure. And Achan the son of Carmi makes this clear, who, for having brought in something of the sensible things, suffered that most pitiable death according to a divine decree, which the word works, suffocating in the depth of an evil conscience the one worthy to be so punished.

A contemplation of Tyre and of her king, and of her capture. Thus again, as it is written, In that time having seized Assur,

and having killed its king with a sword, and having destroyed every breathing thing in it,

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μάλιστα ἀνθρωπίνην ἀξιωθῆναι φύσιν, οἷον ἔπαθλον τῆς μακαρίας ἐκείνης ἀναβάσεως ἄξιον τήν χρόνου καί φύσεως τήν γένεσιν περιγράφουσαν κομίζεται γνῶσιν, καί τύπον καί παράδειγμα τῶν ἀρετῶν αὐτόν ποιησάμενος τόν Θεόν, πρός ὅν καθάπερ γραφήν εὐφυῶς τοῦ ἀρχετύπου τήν μίμησιν σώζουσαν ἑαυτόν ἀποτυπώσας κάτεισι τοῦ ὄρους, ἧς μετείληφε δόξης κατά τό πρόσωπον ἐπισημαίνων τήν χάριν καί τοῖς ἄλλοις ἀνθρώποις, ὥσπερ θεοειδοῦς τύπου τύπον ἑαυτόν γενόμενον ἀφθόνως διδούς καί προτιθέμενος, καί δηλοῖ τοῦτο ποιῶν περί ὧν εἶδέ τε καί ἤκουσε τῷ λαῷ ἐξηγούμενος, καί γραφῇ τοῖς μετ᾿ αὐτόν οἷόν τινα κλῆρον θεόσδοτον παραδιδούς τοῦ Θεοῦ τά μυστήρια.

Θεωρία τῆς Ἰησοῦ ἡγεμονίας, καί τῆς διαβάσεως τοῦ Ἰορδάνου, καί τῆς δευτέρας δι᾿ αὐτοῦ περιτομῆς τοῖς ἐκ πέτρας ξίφεσιν.

Οὕτως Ἰησοῦ ὁ Μωσέως διάδοχος, ἵνα τά πολλά τῶν περί αὐτοῦ ἱστορουμένων παραδράμω διά τό πλῆθος, παραλαβών τόν λαόν πολλοῖς πρότερον πρός εὐσέβειαν παιδευθέντα κατά τήν ἔρημον τρόποις, μετά τήν ἐν τῷ ὄρει Μωϋσέως τελευτήν, καί ξένῳ περιτομῆς εἴδει καθαγνίσας αὐτόν ταῖς ἐκ πέτρας μαχαίραις, καί τόν Ἰορδάνην ξηραθέντα τῇ προπομπῇ τῆς θείας κιβωτοῦ τούς τοῦ λαοῦ πάντας (1120) ἀτεγγεῖς διαβιβάσας, τόν δι᾿ αὐτοῦ τυπικῶς μηνυόμενον Σωτῆρα λόγον παρεδήλου, μετά τήν τελευτήν τοῦ γράμματος τῶν νομικῶν διατάξεων τήν ἐν τῷ ὕψει τῶν νοημάτων γινομένην τοῦ ἀληθινοῦ Ἰσραήλ καί ὁρῶντος Θεόν ἡγεμονίαν παραλαβόντα, καί παντός μέν ψυχῆς καί σώματος μολυσμοῦ τῷ τομωτάτῳ λόγῳ τῆς εἰς αὐτόν πίστεως περιτέμνοντα, παντός δέ ὀνειδισμοῦ τῶν πρός ἁμαρτίαν ἐρεθιζόντων ἐλευθεροῦντα, καί τήν ῥέουσαν τοῦ χρόνου φύσιν καί τῶν κινουμένων διαβιβάζοντα πρός τήν τῶν ἀσωμάτων κατάστασιν, τοῖς ὤμοις ἀρετῶν ἐπαιωρουμένην ἔχοντα τήν δεικτικήν τῶν θείων μυστηρίων γνῶσιν.

Θεωρία τῆς Ἱεριχοῦς καί τῶν ἑπτά περιόδων, καί τῆς κιβωτοῦ καί τῶν σαλπίγγων καί τοῦ ἀναθέματος.

Οὕτω πάλιν περιόδοις ἑπτά καί σάλπιγξι τοσαύταις σύν ἀλαλαγμῷ μυστικῷ τήν δυσάλωτον ἤ καί ἀνάλωτον εἶναι δόξασαν πόλιν Ἱεριχώ κατασείσας τόν αὐτόν τοῦ Θεοῦ Λόγον μυστικῶς ἐνέφαινεν ὡς νικητήν τοῦ κόσμου καί συντελεστήν τοῦ αἰῶνος, νῷ καί λόγῳ, ἤτοι γνώσει καί ἀρετῇ. Ὧν ἡ κιβωτός καί αἱ σάλπιγγες τύπος ὑπῆρχον, τοῖς ἑπομένοις αὐτῷ τόν αἰσθητόν αἰῶνα εὐάλωτον δεικνύοντα και εὐκαθαίρετον, καί μηδέν τῶν ἐν αὐτῷ πρός ἀπόλαυσιν ἐπιτήδειον τοῖς τῶν θείων ἐρασταῖς ἀγαθῶν, ὡς θανάτῳ καί φθορᾷ συνημμένον καί θείας ἀνανακτήσεως αἴτιον. Καί δηλοῖ Ἄχαρ ὁ τοῦ Χαρμί, ὅπερ τοῦ εἰσοικίσασθαί τι τῶν αἰσθητῶν, τόν οἴκτιστον ἐκεῖνον κατά θείαν ψῆφον ἀπενεγκάμενος θάνατον, ὅν ἐργάζεται λόγος τῷ βάθει τῆς πονηρᾶς συνειδήσεως ἐναποπνίγων τόν οὕτω τιμωρηθῆναι ἄξιον.

Θεωρία Τύρου καί τοῦ αὐτῆς βασιλέως, καί τῆς ἁλώσεως αὐτῆς. Οὕτω πάλιν καθώς γέγραπται, Ἐν τῷ καιρῷ ἐκείνῳ καταλαβόμενονς τήν Ἀσσώρ,

καί τόν βασιλέα αὐτῆς ἀποκτείνας ἐν ῥομφαίᾳ, καί πᾶν ἐμπνέον ἐξολοθρεύσας ἐν αὐτῇ,