Joshua 5
Commentary from 10 fathers
And it came to pass when the kings of the Amorites who were beyond Jordan heard, and the kings of Phoenicia by the sea, that the Lord God had dried up the river Jordan from before the children of Israel when they passed over, that their hearts failed, and they were terror-stricken, and there was no sense in them because of the children of Israel.
ΚΑΙ ἐγένετο ὡς ἤκουσαν οἱ βασιλεῖς τῶν ᾿Αμορραίων, οἳ ἦσαν πέραν τοῦ ᾿Ιορδάνου, καὶ οἱ βασιλεῖς τῆς Φοινίκης οἱ παρὰ τὴν θάλασσαν, ὅτι ἀπεξήρανε Κύριος ὁ Θεὸς τὸν ᾿Ιορδάνην ποταμὸν ἐκ τῶν ἔμπροσθεν τῶν υἱῶν ᾿Ισραὴλ ἐν τῷ διαβαίνειν αὐτούς, καὶ ἐτάκησαν αὐτῶν αἱ διάνοιαι καὶ κατεπλάγησαν καὶ οὐκ ἦν ἐν αὐτοῖς φρόνησις οὐδεμία ἀπὸ προσώπου τῶν υἱῶν ᾿Ισραήλ.
И҆ бы́сть є҆гда̀ ᲂу҆слы́шаша ца́рїе а҆морре́йстїи, и҆̀же бѧ́хꙋ ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ і҆ѻрда́на, и҆ ца́рїе фїні́честїи {Є҆вр.: ханаа̑ни.}, и҆̀же бѧ́хꙋ бли́з̾ мо́рѧ, ꙗ҆́кѡ и҆зсꙋшѝ гдⷭ҇ь бг҃ъ і҆ѻрда́нъ рѣкꙋ̀ пред̾ сы̑ны і҆и҃левыми, внегда̀ преходи́ти и҆̀мъ, и҆ и҆ста́ѧша мы̑сли и҆́хъ, и҆ ᲂу҆жасо́шасѧ, и҆ не бѧ́ше въ ни́хъ смышле́нїѧ ни є҆ди́нагѡ ѿ лица̀ сынѡ́въ і҆и҃левыхъ.
And Joshua made sharp knives of stone, and circumcised the children of Israel at the place called the "Hill of Foreskins."
καὶ ἐποίησεν ᾿Ιησοῦς μαχαίρας πετρίνας ἀκροτόμους καὶ περιέτεμε τοὺς υἱοὺς ᾿Ισραὴλ ἐπὶ τοῦ καλουμένου τόπου Βουνὸς τῶν ἀκροβυστιῶν.
И҆ сотворѝ і҆исꙋ́съ себѣ̀ ножѝ ка́мєнны ѻ҆стры̑ и҆ ѡ҆брѣ́за сы́ны і҆и҃лєвы на мѣ́стѣ нарече́ннѣмъ хо́лмъ ѡ҆брѣ́занїѧ.
And [this is] the way in which Joshua purified the children of Israel; as many as were born in the way, and as many as were uncircumcised of them that came out of Egypt, all these Joshua circumcised;
ὃν δὲ τρόπον περιεκάθαρεν ᾿Ιησοῦς τοὺς υἱοὺς ᾿Ισραήλ, ὅσοι ποτὲ ἐγένοντο ἐν τῇ ὁδῷ καὶ ὅσοι ποτὲ ἀπερίτμητοι ἦσαν τῶν ἐξεληλυθότων ἐξ Αἰγύπτου, πάντας τούτους περιέτεμεν ᾿Ιησοῦς·
И҆ та́кѡ ѡ҆брѣ́за і҆исꙋ́съ сы́ны і҆и҃лєвы: є҆ли́цы тогда̀ роди́шасѧ на пꙋтѝ, и҆ є҆ли́цы тогда̀ не ѡ҆брѣ́зани бы́ша ѿ и҆зше́дшихъ и҆з̾ є҆гѵ́пта, всѣ́хъ си́хъ ѡ҆брѣ́за і҆исꙋ́съ: всѝ лю́дїе и҆зше́дшїи и҆з̾ є҆гѵ́пта мꙋ́жеска по́лꙋ, всѝ мꙋ́жїе ра́тнїи и҆змро́ша въ пꙋсты́ни на пꙋтѝ, внегда̀ и҆зыдо́ша и҆з̾ є҆гѵ́пта:
4–7The circumcision was given to Abraham before the law, after the blessings and after the promise, as a sign to set him and those born of him and those of his household apart from the Gentiles in whose midst he was living. And this is obvious, because, when Israel spent forty years alone by themselves in the desert without mixing with any other nation, all those who were born in the desert were not circumcised. However, when Joshua brought them across the Jordan, they were circumcised and a second law of circumcision was made. For, under Abraham a law of circumcision was given, and then it was inoperative for forty years in the desert. Then, after the crossing of the Jordan, God again gave the law for a second time, as is written in the book of Joshua, son of Nave [Nun]: “At that time the Lord said to Joshua: make knives of stone from the sharpest rock, and sitting down circumcise the second time the children of Israel”; and a little further on: “for during forty-two years Israel dwelt in the wilderness of Midbar, and for this reason very many were uncircumcised of the sons of the fighting men who had come out of Egypt, who had disobeyed the commandments of God and to whom he declared that they should not see the good land which he had sworn to give to their fathers, the land flowing with milk and honey. The children of these he made to succeed in their place whom Joshua circumcised because of their not having been circumcised in the way.” Hence, circumcision was a sign by which Israel was set apart from the Gentiles among whom they lived.
Orthodox Faith 4.25
for forty and two years Israel wandered in the wilderness of Mabdaris--
τεσσαράκοντα γὰρ καὶ δύο ἔτη ἀνέστραπται ᾿Ισραὴλ ἐν τῇ ἐρήμῳ τῇ Μαβδαρίτιδι,
ꙗ҆́кѡ ѡ҆брѣ́зани бы́ша всѝ лю́дїе и҆зше́дшїи, вси́ же лю́дїе, и҆̀же роди́шасѧ въ пꙋсты́ни на пꙋтѝ, є҆гда̀ и҆зыдо́ша и҆з̾ є҆гѵ́пта, не ѡ҆брѣ́зани бы́ша:
Wherefore most of the fighting men that came out of the land of Egypt, were uncircumcised, who disobeyed the commands of God; concerning whom also he determined that they should not see the land, which the Lord sware to give to their fathers, [even] a land flowing with milk and honey.
διὸ ἀπερίτμητοι ἦσαν οἱ πλεῖστοι αὐτῶν τῶν μαχίμων τῶν ἐξεληλυθότων ἐκ γῆς Αἰγύπτου οἱ ἀπειθήσαντες τῶν ἐντολῶν τοῦ Θεοῦ, οἷς καὶ διώρισε μὴ ἰδεῖν αὐτοὺς τὴν γῆν, ἣν ὤμοσε Κύριος τοῖς πατράσιν αὐτῶν δοῦναι, γῆν ῥέουσαν γάλα καὶ μέλι.
четы́редесѧть бо и҆ два̀ лѣ̑та хожда́ше і҆и҃ль въ пꙋсты́ни мавдарі́тїдѣ: сегѡ̀ ра́ди не ѡ҆брѣ́зани бы́ша мно́зи ѿ тѣ́хъ во́инѡвъ и҆зше́дшихъ и҆з̾ землѝ є҆гѵ́петскїѧ, не послꙋ́шавшїи за́повѣдїй гдⷭ҇нихъ, и҆̀мже и҆ ѡ҆предѣлѝ гдⷭ҇ь не ви́дѣти землѝ, є҆́юже клѧ́тсѧ гдⷭ҇ь ѻ҆тцє́мъ и҆́хъ да́ти на́мъ зе́млю кипѧ́щꙋю ме́домъ и҆ млеко́мъ:
And in their place he raised up their sons, whom Joshua circumcised, because they were uncircumcised, having been born by the way.
ἀντὶ δὲ τούτων ἀντικατέστησε τοὺς υἱοὺς αὐτῶν, οὓς ᾿Ιησοῦς περιέτεμε, διὰ τὸ αὐτοὺς γεγεννῆσθαι κατὰ τὴν ὁδὸν ἀπεριτμήτους.
вмѣ́стѡ же си́хъ поста́ви сы́ны и҆́хъ, и҆̀хже ѡ҆брѣ́за і҆исꙋ́съ, ꙗ҆́кѡ сконча̑ныѧ плѡ́ти бѧ́хꙋ и҆̀мъ, ꙗ҆́кѡ роди́шасѧ на пꙋтѝ не ѡ҆брѣ́зани:
And when they had been circumcised they rested continuing there in the camp till they were healed.
περιτμηθέντες δὲ ἡσυχίαν εἶχον αὐτόθι καθήμενοι ἐν τῇ παρεμβολῇ, ἕως ὑγιάσθησαν.
ѡ҆брѣ́завшесѧ же поко́й и҆мѧ́хꙋ та́мѡ сѣдѧ́ще въ полцѣ̀, до́ндеже и҆сцѣли́шасѧ.
For it is not enough for us to be circumcised, but [we must] also be healed after circumcision, that is, until a scar closes up the wound of circumcision itself. When, therefore, is the scar spread over the wound of our circumcision? I myself think that to be circumcised by our Jesus is this: to be free from faults, to put aside wicked habits and vile practices, to cut off filthy and rude customs and whatever recoils at the rule of honesty and piety.But, in the beginning, when we do this we are fettered in a certain measure by the difficulty of newness and, as if with a certain labor and anguish of spirit, we change the defects of the old habit for a new practice. On that account, as I said, there is a certain distress in the beginning, and with difficulty and grief are we able to remove the first things and to receive the second. Therefore, this seems to me to be the time when we are said to tarry, just as in the pain of our circumcision, until after the scar is closed and we are healed. And we close the scar when, without difficulty, we adopt new manners and there is within us a transformation to a practice that previously seemed difficult because we were not used to it. And at that time, we are truly said to be healed when, lacking vices, we instill a virtue in our nature by its new use.
Homilies on Joshua 6.1
And the Lord said to Joshua the son of Naue, On this day have I removed the reproach of Egypt from you: and he called the name of that place Galgala.
καὶ εἶπε Κύριος τῷ ᾿Ιησοῖ υἱῷ Ναυή· ἐν τῇ σήμερον ἡμέρᾳ ἀφεῖλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ’ ὑμῶν. καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Γάλγαλα.
И҆ речѐ гдⷭ҇ь і҆исꙋ́сꙋ: въ дне́шнїй де́нь ѿѧ́хъ поноше́нїе є҆гѵ́петско ѿ ва́съ. И҆ наречѐ и҆́мѧ мѣ́стꙋ томꙋ̀ галга́ла, да́же до сегѡ̀ днѐ.
All persons, even if they come from the law, even if they have learned through Moses, still have the reproach of Egypt in them, the reproach of sins. Who will be like Paul even according to the observance of the law? Just hear him saying, “According to the righteousness based upon the law, I lived without blame.” Nevertheless, he himself publicly announces and says, “For we were even ourselves at some time foolish, unbelieving, wandering, enslaved to desires and various forms of pleasure, in malice and envy, hateful, hating one another.” Do these things not seem to you to be reproaches, even the reproaches of Egypt? But since Christ came and gave to us the second circumcision through “the baptism of regeneration” and purified our souls, we have cast away all these things and in exchange for them we have received the affirming of a good conscience toward God. At that time, through the second circumcision, the reproaches of Egypt were taken away from us, and the blemishes of sins were purified. No one, therefore, fears the reproaches of past transgressions, if he has been wholly converted and has repented from the heart, and, by faith, has parted the waters of the Jordan and been purified through the second circumcision of the gospel. You hear that, “Today, I have taken the reproach of Egypt away from you.”
Homilies on Joshua 5.6
The Lord also signifies this in the gospel when he says, “Your sins are forgiven you,” but “sin no longer, so nothing worse may happen to you.” For if, after the remission of sins you no longer sin, truly the reproach of Egypt has been taken away from you. But if you sin again, the old reproaches return again to you, and so much the more because it is a much greater charge “to tread underfoot the Son of God and to consider the blood of the covenant defiled” than to neglect the law of Moses. For indeed, the person who commits fornication after the gospel merits a much greater reproach than the one still under the law, because that one, “taking away the members of Christ, makes them the members of a prostitute.” You see, therefore, that more serious and more abundant reproaches are returned to you if you have neglected them. Then, indeed, no one proves you responsible for defilement but condemns you for the crime of sacrilege, because it is said to you, “Do you not know that your body is the temple of God?” “If anyone dishonors the temple of God, God will destroy that person.”
Homilies on Joshua 5.6
And the children of Israel kept the passover on the fourteenth day of the month at evening, to the westward of Jericho on the opposite side of the Jordan in the plain.
Καί ἐποίησαν οἱ υἱοὶ ᾿Ισραὴλ τὸ πάσχα τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς ἀφ’ ἑσπέρας ἐπὶ δυσμῶν ῾Ιεριχὼ ἐν τῷ πέραν τοῦ ᾿Ιορδάνου ἐν τῷ πεδίῳ
И҆ ѡ҆полчи́шасѧ сы́нове і҆и҃лєвы въ галга́лѣхъ и҆ сотвори́ша па́схꙋ въ четвертыйна́десѧть де́нь мцⷭ҇а ѿ ве́чера на за́падѣ на по́ли і҆ерїхѡ́нстѣмъ,
10–11After they observed the Passover in Egypt, they began the exodus. In the book of Joshua, however, after the crossing of the Jordan, on the tenth day of the first month they encamped in Gilgal.…Then the sons of Israel observed the Passover on the fourteenth day of the month much more cheerfully than the one in Egypt, seeing that they also "ate unleavened bread and fresh from the grain of the holy land," a food better than the manna. For God does not feed them on lesser foods when they have received the land according to promise, nor do they obtain inferior bread through Jesus [Joshua] who is so great. This will be clear to the one who has perceived the true holy land and the Jerusalem above.
Commentary on the Gospel of John 6.233-35
For not before circumcision were they able to celebrate a Passover; nor immediately after circumcision, before they were healed, were they able to eat the flesh of the lamb. But after they were healed it is said that "the sons of Israel celebrated the Passover on the fourteenth day of the month." You see, therefore, that no one unclean celebrates Passover, no one uncircumcised, but whoever has been cleansed and circumcised, just as the apostle also interprets, saying, "For indeed Christ our Passover has been sacrificed. Therefore, let us celebrate the feast day, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."
Homilies on Joshua 6.1
And they ate of the grain of the earth unleavened and new [corn].
καὶ ἐφάγοσαν ἀπὸ τοῦ σίτου τῆς γῆς ἄζυμα καὶ νέα.
и҆ ꙗ҆до́ша ѿ пшени́цы землѝ ѻ҆́ноѧ ѡ҆прѣсно́ки и҆ нѡ́ваѧ:
Now if the law is to be understood only according to the letter, without doubt the sons of Israel will be found to have received poorer things from the promise since they had been partaking of better things—for they were receiving manna from heaven. When they had forsaken the prior food of Egypt, a better food by all means had followed, the manna from heaven. Now in what manner will it be reckoned that with a better food ceasing, a worse has followed, unless a greater and truer account is discovered in a spiritual understanding rather than in the literal text.
Homilies on Joshua 6.1
In this day the manna failed, after they had eaten of the corn of the land, and the children of Israel no longer had manna: and they took the fruits of the land of the Phoenicians in that year.
ἐν ταύτῃ τῇ ἡμέρᾳ ἐξέλιπε τὸ μάννα μετὰ τὸ βεβρωκέναι αὐτοὺς ἐκ τοῦ σίτου τῆς γῆς, καὶ οὐκέτι ὑπῆρχε τοῖς υἱοῖς ᾿Ισραὴλ μάννα· ἐκαρπίσαντο δὲ τὴν χώραν τῶν Φοινίκων ἐν τῷ ἐνιαυτῷ ἐκείνῳ.
въ то́й де́нь преста̀ ма́нна, повнегда̀ ꙗ҆до́ша ѿ пшени́цы землѝ, и҆ ктомꙋ̀ не бы́сть сынѡ́мъ і҆и҃лєвымъ ма́нны: но ꙗ҆до́ша ѿ плодѡ́въ землѝ фїні́ческїѧ {Є҆вр.: ханаа́нскїѧ.} въ лѣ́то ѻ҆́ное.
Indeed at that time, when the people went out of the land of Egypt, “they carried dough in their clothes.” And when the dough had run out and they had no bread, God rained manna on them. But when they came to the holy land and “took the fruit of the province of the palms, the manna ceased for them,” and then they began to eat of the fruit of the land.In this manner, three kinds of food in general are described. The first one we certainly enjoy when going out of the land of Egypt, but this suffices for only a little time. Manna follows after this. But the third fruit we receive now from the holy land. By this diversity, as my insignificant perception comprehends, I think it is indicated that the first food that we carry with us when leaving Egypt is this little school learning (or even more advanced learning if, by chance, anyone has acquired it) that is able to help us only a little. But, placed in the desert, that is, in the condition of life in which we now are, we enjoy the manna only through what we learn by the instructions of the divine law. But the one who will deserve to enter the land of promise, that is, to obtain that which has been promised by the Savior, that one will eat fruits from the region of the palms. For truly that person who arrives at these promises after having conquered the enemy will discover the fruit of the palm. For it is certain that however great those things are that we are now able to understand or to know in the law of God or in divine learning, those things that the holy ones will deserve to see “face to face” when the enigma is over, will be far more sublime and lofty. For “what the eye has not seen or the ear heard, what has not ascended into a person’s heart, these are the things God has prepared for those who love him.”
Homilies on Joshua 6.1
“And Jesus said to them: ‘I have eagerly desired to eat this Passover with you before I suffer.’ ” He desired first of all to eat the typical Passover with his disciples and thus to reveal the mystery of his passion to the world, so that the judge of the ancient and lawful Passover would emerge and forbid this to be displayed to have pertained to the type of its dispensation by further carnal teaching but would demonstrate instead through the passing shadow that the light of the true Passover has now come. The time and order of Joshua finishing the manna beautifully prefigures this, where it is written: “And they kept the Passover on the fourteenth day of the month at evening in the plains of Jericho, and they ate from the fruit of the earth on the next day, unleavened bread from the grain of the land of the same year. And the manna ceased after they ate of the fruit of the earth, nor did the children of Israel use that food any more.” For, when Moses died, Joshua restored the people whom he had provided with manna for a time across the Jordan, by which food he himself was also restored, even though he knew and formerly tasted of the fruit of the promised land. Thereafter, he crossed the Jordan, circumcised with knives made of stone and did not take the customary manna for three and one half months, until the day of Passover. In fact, Joshua was ordained leader when Moses died because Christ was incarnated when the law had been corrupted by the traditions of the Pharisees. Joshua fed with and was fed by manna across the Jordan because, until the time of his baptism, the Lord observed the ceremonies of the law and wanted them to be observed by everyone else. After they had crossed the Jordan, Joshua circumcised the people with knives made from stone because the Savior celebrated the grace of baptism with thoughts that the law, in its severity, had been unable to cut off the attractions of faith. And for three and one half years [after his baptism], although provoking gradual movement toward the promised heaven, Christ does not cease to observe the sacraments of the law, as though to be nourished with the customary manna, until, while eating the desired Passover with his disciples at a foreordained time, as morning was breaking, he finally offers the most pure sacrament of his body and blood, consecrated on the altar of the cross for imbuing the faithful, as though it were the unleavened bread of the promised land.
On the Gospel of Luke 6.22
And it came to pass when Joshua was in Jericho, that he looked up with his eyes and saw a man standing before him, and [there was] a drawn sword in his hand; and Joshua drew near and said to him, Art thou for us or on the side of our enemies?
Καὶ ἐγένετο ὡς ἦν ᾿Ιησοῦς ἐν ῾Ιεριχώ, καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς εἶδεν ἄνθρωπον ἑστηκότα ἐναντίον αὐτοῦ, καὶ ἡ ρομφαία ἐσπασμένη ἐν τῇ χειρὶ αὐτοῦ. καὶ προσελθὼν ᾿Ιησοῦς εἶπεν αὐτῷ· ἡμέτερος εἶ ἢ τῶν ὑπεναντίων;
И҆ бы́сть є҆гда̀ бѧ́ше і҆исꙋ́съ ᲂу҆ і҆ерїхѡ́на, и҆ воззрѣ́въ ѻ҆чи́ма свои́ма, ви́дѣ человѣ́ка стоѧ́ща пред̾ ни́мъ, и҆ ме́чь є҆гѡ̀ ѡ҆бнаже́нъ въ рꙋцѣ̀ є҆гѡ̀. И҆ пристꙋпи́въ і҆исꙋ́съ, речѐ є҆мꙋ̀: на́шъ ли є҆сѝ, и҆лѝ ѿ сопоста̑тъ на́шихъ;
And so you must beware and exercise great care in order to discern with knowledge the kinds of visions, just as Joshua the son of Nun, when he saw a vision and knew there was temptation in it, immediately asked the one who appeared to him and said, "Are you for us, or for our adversaries?" So, then, the soul progresses when it comes to the place where it begins to distinguish between visions; and it is proved to be spiritual if it knows how to discern them all. That is why, as well, one of the spiritual gifts, given by the Holy Spirit, is mentioned as "the ability to distinguish between spirits."
Homilies on Numbers 27.11
13–14Joshua, the successor of Moses, calls the leader of the heavenly angels and archangels and of the supernal powers and as if he were the power and wisdom of the Father, entrusted with the second rank of sovereignty and rule over all, “prince of the host of the Lord,” although he saw him only in the form and shape of a man. At any rate, it is written: “And it came to pass, when Joshua was in the field of the city of Jericho, he lifted up his eyes, and saw a man standing over against him, holding a drawn sword, and he went to him and said: ‘Are you one of ours, or of our adversaries?’ And he said to him, ‘I am prince of the host of the Lord and I have now come.’ And Joshua fell on his face to the ground and said to him, ‘What does my Lord command to his servant?’ And the prince of the Lord said to Joshua, ‘Loose your shoe from off your feet, for the place on which you stand is a holy place.’ ” Here, too, you will perceive from the identity of words that this is no other than he who also spoke to Moses.
Ecclesiastical History 1.2
13–14Divine providence surrounds all persons at all times, but it is not visible except to those who have purified their souls of sin and think about God at all times. To these it is luminously revealed at that time; because when they have undergone great temptations for the sake of truth, then they receive the faculty to perceive sensibly as if with eyes of flesh also when necessary, even palpably, according to the kind and cause of the temptation, as if for greater encouragement.So it was with Jacob and Joshua son of Nun, Hananiah and his companions, Peter and others to whom the form of a man appeared to encourage them and to console their faith.
Ascetical Homilies 5.31-32
13–14Joshua, the son of Nun, and Daniel bowed in veneration before an angel of God, but they did not adore him. For adoration is one thing, and that which is offered in order to honor something of great excellence is another.
On Divine Images 1.8
13–14Joshua the son of Nun did not see the angel as he is by nature, but an image, for an angel by nature is not visible to bodily eyes, yet he fell down and worshiped, and Daniel did likewise. Yet an angel is a creature, a servant and minister of God, but not God. And they fell down in worship before the angels, not as God, but as God’s ministering spirits. Shall I not make images of friends? Shall I not honor them, not as gods but as the images of God’s friends? Neither Joshua nor Daniel worshiped the angels they saw as gods. Neither do I worship an image as god, but through the images of Christ and of the holy Theotokos and of the saints, I bring worship and honor to God, because of the reverence with which I honor his friends. God did not unite himself with angelic nature but with human nature. God did not become an angel; he became a man by nature and in truth.
On Divine Images 3.26
And he said to him, I am now come, the chief captain of the host of the Lord. And Joshua fell on his face upon the earth, and said to him, Lord, what commandest thou thy servant?
ὁ δὲ εἶπεν αὐτῷ· ἐγὼ ἀρχιστράτηγος δυνάμεως Κυρίου νυνὶ παραγέγονα. καὶ ᾿Ιησοῦς ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν καὶ εἶπεν αὐτῷ· δέσποτα, τί προστάσσεις τῷ σῷ οἰκέτῃ;
Ѻ҆́нъ же речѐ є҆мꙋ̀: а҆́зъ а҆рхїстрати́гъ си́лы гдⷭ҇ни, нн҃ѣ прїидо́хъ (сѣ́мѡ). И҆ і҆исꙋ́съ падѐ лице́мъ свои́мъ на зе́млю и҆ поклони́сѧ є҆мꙋ̀, и҆ речѐ: гдⷭ҇и, что̀ повелѣва́еши рабꙋ̀ твоемꙋ̀;
What is it that Jesus [Joshua] teaches us through this? That, doubtless, which the apostle says: "Do not believe every spirit, but test if it is from God." Therefore, Jesus [Joshua] recognized not only something from God but that which is God; for certainly he would not have worshiped unless he had recognized God. For who else is chief of the army of the powers of God except our Lord Jesus Christ? For every heavenly army, whether angels or archangels, whether powers or "dominions or principalities or authorities," all these that were made through him, wage war under the chief himself, who is the chief of chiefs and who distributes sovereignty to the sovereigns. For he himself is the one who says in the gospel, "Have power over ten cities," and, to another, "Have power over five cities." This is the one who has returned after accepting the kingdom.
Homilies on Joshua 6.2
And as Joshua, the successor of Moses, was about to fight against the former possessors of Palestine, his enemies, foreign and most ungodly races, he rightly appears to him with a sword drawn and pointed against the enemy, showing by the vision that he himself is about to attack the ungodly with an unseen sword and with divine power, the fellow soldier and the fellow combatant of his people. Wherefore he gives himself the name of Chief and Captain of the Lord to suit the occasion. - "Proof of the Gospel 5.19"
A brother asked a hermit, ‘Is it good to be always repenting?’ He answered, ‘We have seen Joshua the son of Nun; it was when he was lying prostrate on his face that God appeared to him’ (cf. Josh. 5:14).
The Desert Fathers, Sayings of the Early Christian Monks
And the captain of the Lord’s host said to Joshua, Loose thy shoe off thy feet, for the place whereon thou now standest is holy.
καὶ λέγει ὁ ἀρχιστράτηγος Κυρίου πρὸς ᾿Ιησοῦν· λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐφ’ ᾧ νῦν ἕστηκας ἐπ’ αὐτοῦ, ἅγιός ἐστι.
И҆ речѐ а҆рхїстрати́гъ гдⷭ҇ень ко і҆исꙋ́сꙋ: и҆ззꙋ́й сапо́гъ съ ногꙋ̀ твоє́ю: мѣ́сто бо, на не́мже ты̀ стои́ши, ст҃о є҆́сть. И҆ сотворѝ і҆исꙋ́съ та́кѡ.
And in what manner is Jericho holy ground since it is retained by the enemies? This indicates, and not by accident, that the chief of the army of the power of the Lord sanctifies every place to which he comes, for Jericho itself was not a holy place. But because the chief of the army of God came there, the place is said to be holy. I also dare something more and say that even the place where Moses stood was not holy through Moses himself but because the Lord stood with him. The presence of the Lord had sanctified the place; and on that account, it is said to him, “Loosen the latchet of your sandal; for the place on which you stand is holy ground.”
Homilies on Joshua 6.3
Now, grasp the mystical meaning of Holy Writ. As long as we are walking through the wilderness, it is necessary that we wear sandals to cover and protect our feet, but when we shall have entered the Land of Promise, we shall hear with Jesus [Joshua], the son of Nave [Nun]: “Remove your sandals from your feet, for the place upon which you are standing is holy.” When, therefore, we enter into the kingdom of heaven, we shall have no need of sandals or for protection against this world, but—to give you a new thought—we shall follow the Lamb that has been slain for us.
Homily on the Exodus 91
And about this time the Lord said to Joshua, Make thee stone knives of sharp stone, and sit down and circumcise the children of Israel the second time.
ὑπό δὲ τοῦτον τὸν καιρὸν εἶπε Κύριος τῷ ᾿Ιησοῖ· ποίησον σεαυτῷ μαχαίρας πετρίνας ἐκ πέτρας ἀκροτόμου καὶ καθίσας περίτεμε τοὺς υἱοὺς ᾿Ισραὴλ ἐκ δευτέρου.
Въ сїе́ же вре́мѧ речѐ гдⷭ҇ь і҆исꙋ́сꙋ: сотворѝ себѣ̀ ножѝ ка́мєнны ѿ ка́мене ѻ҆́страгѡ, и҆ сѣ́дъ ѡ҆брѣ́жи сы́ны і҆и҃лєвы второ́е.