Monday, October 29, 2012

ISAIAH 9:5-6 LXX VARIANTS AND THE GREAT UNICIAL MANUSCRIPTS OF THE 4TH & 5TH CENTURIES : CODEX SINAITICUS : CODEX ALEXANDRINUS : CODEX VATICANUS ALONG WITH EARLY 1ST-2ND CENTURY SEPTUAGINT REVISIONS : AQUILA : SYMMACHUS : THEODTION

RECEIVED TEXT: “...ὅτι [5.] παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελος· ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγίειαν αὐτῷ. [6.] μεγάλη ἡ ἀρχὴ αὐτοῦ, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον ἐπὶ τὸν θρόνον Δαυιδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι αὐτῆς ἐν δικαιοσύνῃ καὶ ἐν κρίματι ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον· ὁ ζῆλος κυρίου σαβαωθ ποιήσει ταῦτα...” - (Ἠσαΐας 9:5-6, “BIBLIOTHECA AUGUSTANA, Vetus Testamentum,”)

RECIEVED LXX-E: “...Because [6(5).] a child was born for us, a son also given to us, whose sovereignty was upon his shoulder, and he is named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him. [7(6).] His sovereignty is great, and his peace has no boundary, upon the throne of Dauid and his kingdom, to make it prosper and to uphold it with righteousness and with judgement from this time onward and forevermore. The zeal of the Lord Sabaoth will do these things...” - (Isaiah 9:5-6, Pages 831-832, “The New English Translation of the Septuagint” NETS, 2009.)

RECIEVED LXX-E: “...For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Messenger of great counsel:{E} for I will bring peace upon the princes, and health to him. His government shall be great, and of his peace there is no end: it shall be upon the throne of David, and upon his kingdom, to establish it, and to support it with judgement and with righteousness, from henceforth and forever. The seal of the Lord of hosts shall perform this...” - (Isaiah 9:5-6, “English translation of the Septuagint” by Sir Lancelot Charles Lee Brenton (1807-1862) originally published by Samuel Bagster & Sons, Ltd., London, 1851.)
[FOOTNOTE E]: Alex. +Wonderful, Counselor, Mighty One, Potentate, Prince of Peace, Father of the age to come; Compare Heb 2:2

RECIEVED LXX-E: “...Because a-child is-born to-us, a-son also given to-us, of-whom the beginning [of dominion]{*} has-come-to-be upon of-the shoulder of-him, and is-being-called{#} the name of-him: “Of-[the]-great purpose an-Angel. I-am ( for ) to-bring peace-to upon of-the rulers...” - (Isaiah 9:5 LXX, “An English Translation of the Septuagint,” Literally translated by Matt13weedhacker 26/10/12.)
[FOOTNOTE *]: Gk., ( ἡ ἀρχὴ ) “...the beginning...” or “...the commencement...” or “...the start...” I only add the words [of dominion] or [of a/the kingdom] in brackets because of the sense in the context of the Hebrew original.
[FOOTNOTE #]: LXX Gk., ( καλεῖται ) = “...he ( is ) called...” Symmachus Gk., ( κληθήσεται ) = “...( will be ) called...” Aquilla Gk., ( ἐκάλεσεν ) = “...he ( was ) called...”

RECIEVED LXX-E: “...Because a child has been born to us, he, a son also given to us, of whom the beginning [of dominion] is to be upon his shoulder, and his name is called: “Angel of [the] great purpose. For I will bring peace upon the princes...” - (Isaiah 9:5 LXX, “An English Translation of the Septuagint,” Literally translated by Matt13weedhacker 29/10/12.)

ISAIAH 9:6 IN SINAITICUS

9.6.jpg

[PICTURE NOTE]: The textual symbol ( ca ) = Corrector A, who added Gk., ( θαυμαστὸς σύμβολος θεὸς ἰσχυρός ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος ) in the bottom margin, trying to harmonize the Greek with the Hebrew.

[PICTURE NOTE]: The textual symbol ( cb ) = Corrector B, who added the cross signs ( + ).

[PICTURE NOTE]: The textual symbol ( d ) = Corrector D, who added red dots.

GREEK TEXT: “...θαυμαστὸς σύμβολος θς ἰσχυρός ἐξουσιαστής, ἄρχων εἰρήνης, πὴρ τοῦ μέλλοντος αἰῶνος...” - (Ἠσαΐας 9:5 LXX-[ B ], Reproduced In Modern Printed Text.)

CODEX SINAITICUS (circa. 4th C.E.): “...Angel of [the] great purpose, for I will bring peace to him...” - (Isaiah 9:5 LXX-[ א / S ], “An English Translation of the Septuagint,” Literally translated by Matt13weedhacker 26/10/12.)

CODEX SINAITICUS (circa. 4th C.E.): “...Angel of [the] great purpose, [[a wonder of a counselor, a strong god,{*} having delegated power to exercise authority,{#} prince of peace, a father of that age that is to come]], for I am to bring peace...” - (Isaiah 9:5 LXX-[ א / S ], “An English Translation of the Septuagint,” Correctors marginalia, by Matt13weedhacker 26/10/12.)
[FOOTNOTE *]: Or “a god [that is] strong” or “a god, a strong-mighty one.”
[FOOTNOTE #]: Or “authoritative.”

ISAIAH 9:6 IN VATICANUS

9.6 B.jpg

GREEK TEXT: “...[τὸ ὄνο]μα αὐτοῦ μεγάλης βουλῆς ἄγγελος· ἄξω γὰρ εἰρή[νην]...” - (Ἠσαΐας 9:5 LXX-[ B ], Reproduced In Modern Printed Text.)

CODEX VATICANUS (circa. 4th C.E.): “...the Messenger of Great Counsel: for I will bring peace upon the princes, and health to him...” - (Isaiah 9:5 LXX-[ B ], The Septuagint, as found in the Codex Vaticanus, translated by Sir Lancelot Charles Lee Brenton c. 1851.)

CODEX VATICANUS (circa. 4th C.E.): “...the name of him [is called]: “Angel of [the] great purpose, for I shall bring to princes [peace]...” - (Isaiah 9:5 LXX-[ B ], “An English Translation of the Septuagint,” Literally translated by Matt13weedhacker 27/10/12.)

CODEX ALEXANDRINUS

GREEK TEXT: “...ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, [[θαυμαστὸς σύμβουλος, ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος]] ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας εἰρήνην καὶ ὑγίειαν αὐτῷ...” - (Page 25, ISAIAH, “THE BOOK OF ISAIAH ACCORDING TO THE SEPTUAGINT (CODEX ALEXANDRINUS),” Translated and Edited by R. R. Ottley, M.A. I. Introduction and Translation with a Parallel Version from the Hebrew, Second Edition, Cambridge : at the University Press 1909.)

CODEX ALEXANDRINUS (circa. 5th C.E.): “...For a child is born unto us, a son also is given unto us, upon whose shoulder was the government ; and he shall call his name: “Messenger of great counsel” [[Wonderful Counselor, Mighty, Powerful, Prince of Peace, Father of the Age to come]] for I will bring peace upon rulers, peace and health to him...” - (Isaiah 9:5 LXX-[ A ], Page 97, ISAIAH, “THE BOOK OF ISAIAH ACCORDING TO THE SEPTUAGINT (CODEX ALEXANDRINUS),” Translated and Edited by R. R. Ottley, M.A. I. Introduction and Translation with a Parallel Version from the Hebrew, Second Edition, Cambridge : at the University Press 1909.)
[FOOTNOTE 6]: Omit “also,” B. “his name is called,” Aleph,B,Q. “Wonderful,” &c. : inserted by A, Alephca, V 91 97 106 &c. and Luc. MSS. In slightly varying forms (so Aq. Theod. Symm. Also): omit “peace,” Aleph*, B (after “rulers”).

CODEX ALEXANDRINUS (circa. 5th C.E.): “...the Messenger of great counsel, Wonderful, Counselor, Mighty One, Potentate, Prince of Peace, Father of the age to come...” - (Isaiah 9:5 LXX-[ A ], “English translation of the Septuagint” As found in the Codex Alexandrinus, translated by Sir Lancelot Charles Lee Brenton, c. 1850.)

CODEX ALEXANDRINUS (circa. 5th C.E.): “...Because a child is born to us, a son also given to us, of whom the beginning [of dominion] has come to be upon his shoulder, and is being called the name of him: “Angel of [the] great purpose [[a wonder of a counselor, a strong-mighty one, a person with delegated power of authority, prince of peace, father of an age, the one that is to come]],{*} for I am bringing peace to the rulers, to him may there be peace and health...” - (Isaiah 9:5 LXX-[ A ], “An English Translation of the Septuagint,” Literally translated by Matt13weedhacker 27/10/12.)
[FOOTNOTE *]: Correctors marginalia in double [[ ]] brackets. 

CODEX ALEXANDRINUS (circa. 5th C.E.): “...For a child has come into being for us, a son also given to us, of whom the beginning [of dominion] shall be borne on his shoulders, and the name that he is called [is]: “Angel of [the] great purpose, [[wonder of a counselor, a strong-mighty one, a person with delegated power of authority, a prince of peace, a father of an age, the one that is to come]],{*} for I am bringing peace to the rulers, to him may there be peace and health...” - (Isaiah 9:5 LXX-[ A ], “An English Translation of the Septuagint,” By Matt13weedhacker 27/10/12.)
[FOOTNOTE *]: Correctors marginalia in double [[ ]] brackets.

CODEX ALEXANDRINUS (circa. 5th C.E.): “...For a child has been generated for us, a son also given to us, on whose shoulders the beginning [of dominion] shall come to be, and his name is said to be: “Angel of [the] great purpose, [[wonder of a counselor, a strong-mighty one, a person with delegated power of authority, a prince of peace, a father of an age, the one that is to come]],{*} for I am bringing peace to the rulers, to him may there be peace and health...” - (Isaiah 9:5 LXX-[ A ], “An English Translation of the Septuagint,” By Matt13weedhacker 27/10/12.)
[FOOTNOTE *]: Correctors marginalia in double [[ ]] brackets.

CODEX ALEXANDRINUS (circa. 5th C.E.): “...For a child has been generated for us, a son also given to us, on whose shoulders the commencement [of the kingdom] shall come to be, and his name is called: “Angel of [the] great purpose, [[a wonder of a counselor, a strong-mighty one, a person with delegated power of authority, a prince of peace, a father of an age, the one that is to come]],{*} for I am bringing peace to the rulers, to him may there be peace and health...” - (Isaiah 9:5 LXX-[ A ], “An English Translation of the Septuagint,” By Matt13weedhacker 27/10/12.)
[FOOTNOTE *]: Correctors marginalia in double [[ ]] brackets.

VARIANT LXX TEXTS OF ISAIAH 9:6 ACCORDING TO EUSEBIUS

LXX REVISION'S

GREEK TEXT: “...κατὰ δὲ τὸ Ἑβραϊκόν, ὡς ὁ μὲν Ἀκύλας φησίν· «ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς ἐδόθη ἡμῖν, καὶ ἐγένετο μέτρον ἐπ' ὤμου αὐτοῦ. καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ θαυμαστὸς σύμβουλος, ἰσχυρός, δυνατός, πατὴρ ἔτι, ἄρχων εἰρήνης, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν πέρας»...” - (7.1.136 MPG, 2nd-3rd C.E., Hebrew according to Aquila.)

AQUILLA (Died circa. 135 C.E.): ...In the Hebrew, as Aquila says: “For unto us a child is born, to us a son is given, and a measure was upon his shoulders. And his name was called Wonderful Counselor, Mighty, Powerful, Father, even Prince of Peace, and of his peace there is no end...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by W.J. Ferrar 1920.)

AQUILLA (died circa. 135 C.E.): ...according to the Hebrew, as Aquila says: “Because a child is born to us, he, a son, is to be given to us, and a rule{*} is to be upon his shoulder. And his name was called: “A wonder of a counselor, a strong-mighty one, a powerful one, a father hereafter, prince of peace, and of the peace of him, there is not an end...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by Matt13weedhacker 27/10/12.)
[FOOTNOTE *]: Lit., “measure” as in determining length or quantity. An example of Aquila's extreme literalism.

GREEK TEXT:...καὶ κατὰ Θεοδοτίωνα «θαυμαστῶς βουλεύων, ἰσχυρός, δυνάστης, πατήρ, ἄρχων εἰρήνης, τῷ πληθύνειν τὴν παιδείαν, οὗ τῆς εἰρήνης οὐκ ἔστιν πέρας»..." - (7.1.139 MPG, Theodotion's LXX.)
 

THEODOTION (circa. 120-200 C.E.):...or in Theodotion's: “Counseling wonderfully, Strong, Powerful, Father, Prince of peace, for increasing instruction, of Whose peace there is no end...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by W.J. Ferrar 1920.)

THEODOTION (circa. 120-200 C.E.): “...and according to [the version of] Theodotion: “Marvelously counseling, a strong-mighty one, powerful, a father, prince of peace, the one who is to make instruction fully abound, the peace of whom is not to end...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by Matt13weedhacker 27/10/12.)

GREEK TEXT: “...ὡς δὲ ὁ Σύμμαχος· «νεανίας γὰρ ἐδόθη ἡμῖν, υἱὸς ἐδόθη ἡμῖν. καὶ ἔσται ἡ παιδεία αὐτοῦ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ κληθήσεται τὸ ὄνομα αὐτοῦ παραδοξασμός, βουλευτικός, ἰσχυρός, δυνατός, πατὴρ αἰῶνος, ἄρχων εἰρήνης, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν πέρας»...” - (7.1.137. MPG, Symmachus LXX.)

SYMMACHUS (circa. late 2nd C.E.): “...And as Symmachus: “For a youth is given to us, a son is given us; and his instructions shall be upon his shoulders, and his name shall be called Miraculous, Counseling, Strong, Powerful, Eternal Father, Prince of Peace, and of his peace there is no end..." - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by W.J. Ferrar 1920.)

SYMMACHUS (circa. late 2nd C.E.): “...But as the [version from] Symmachus: “For a young one is to be given to us, he, a son, is to be given to us. And his instruction is to be upon his shoulder, and his name is to be called: “A causer of strange wonders, giver of counsel on [the great] purpose, a strong-mighty one, a powerful one, father of an age, prince of peace, and of the peace of him, it shall not end...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by Matt13weedhacker 27/10/12.)

GREEK TEXT: “...κατὰ δὲ τὸν Σύμμαχον «παραδοξασμός, βουλευτικός, ἰσχυρός, δυνατός, πατὴρ αἰῶνος, ἄρχων εἰρήνης», καὶ ταύτης ἀπείρου καὶ ἀτελευτήτου...” - (7.1.139 MPG, Symmachus LXX [Variant text].)

SYMMACHUS (circa. late 2nd C.E.):...or in that of Symmachus: “Miraculous, Counseling, Strong, Powerful, Eternal Father, Prince of peace, and that endless and infinite...” - ([Variant text] Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by W.J. Ferrar 1920.)

SYMMACHUS (circa. late 2nd C.E.): “...But according to the [version of] Symmachus: “A causer of strange wonders, counselor on [the great] purpose, a strong-mighty one, a powerful one, father of an age, prince of peace, and this [is] endless, even in-finite...” - ([Variant text] Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by Matt13weedhacker 27/10/12.)

GREEK TEXT:...τίς δ' ἂν οὖν γένοιτο κατὰ μὲν τὸν Ἀκύλαν καὶ τὰς ( εἰσέτι νῦν ) φερομένας παρ' Ἑβραίοις μαρτυρίας ἐν ἀνθρώποις γεννώμενος, καὶ «παιδίον» γινόμενος, «θαυμαστὸς σύμβουλος» καὶ «ἰσχυρός», «δυνατός», καὶ «πατὴρ ἔτι», καὶ «ἄρχων εἰρήνης», ἧς εἰρήνης οὔποτέ φησιν ἔσεσθαι τέλος...” - (7.1.139 MPG, 3rd-4th C.E., Current Hebrew Greek translation.)

THE THEN AUTHORISED LXX AMONG THE HEBREWS (circa. 260-340 C.E.):...But who can this be who, in Aquila's version and those even now current among the Hebrews, is: “begotten among men, and become a child, Wonderful and Strong, Counselor, Powerful, and Father, yea even Prince of peace, Whose peace, he says, will never end?...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by W.J. Ferrar 1920.)

THE THEN AUTHORISED LXX AMONG THE HEBREWS (circa. 260-340 C.E.): “...But who can this be? Assuredly, therefore, it is as the [version] according to Aquilla [says], yet also the ones that are now being carried about by the Hebrews, bear this testimony: “Generated among men, even a child he has come to be, “a wonder of a counselor,” and “a strong-mighty one, a powerful one,” and “a father hereafter,” and “prince of peace,” of whose peace there shall never,” he says “be an end...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by Matt13weedhacker 29/10/12.)

GREEK TEXT: “...καὶ ὥς τινα τῶν ἀντιγράφων ἔχει, «θαυμαστὸς σύμβουλος, θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος»...” - ("Some" or a minority of LXX-MSS, in the 2nd - 3rd Century, Septuagint.)

SOME-COPIES LXX (circa. 260-340 C.E.): “...and as some of the copies have: “Wonderful Counselor, Mighty God, Potentate, Prince of Peace, Father of the World to Come...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by W.J. Ferrar 1920.)

SOME-COPIES LXX (circa. 260-340 C.E.): “...And as some of the copies are having: “A wonder of a counselor, a god, a strong-mighty one, a person having delagated power of authority, prince of peace, a father of that age that is to come...” - (Book 7, Chapter 1, Section (b), “From Isaiah,” in “EUSEBIUS OF CAESAREA: DEMONSTRATIO EVANGELICA,” Translated by Matt13weedhacker 29/10/12.)
[FOOTNOTE]: Notice Gk., ( θεὸς ἰσχυρός ) like John 1:1 is anathorus. It can be translated: “...( a ) strong god...” or “...a god, a strong one...” or “a god [that is] strong” or “a god, a strong-mighty one.”

Wednesday, October 24, 2012

ORIGEN SAYS IT WAS "...OUR LORD JESUS CHRIST..." WHO WAS THE CHEIF-COMMANDER AT JOSHUA 5:14

Origen interprets Joshua 5:14 as:

Lat., ( Quis enim alius est princeps militiae virtutum Domini, nisi Dominus noster Jesus Christus? )

...IS THERE ANY OTHER COMMANDER OF THE POWERS OF THE LORD THAN --- OUR LORD --- ( JESUS CHRIST )?...”

CAUTION!

In reading this text --- remember --- that this text has indeed been tampered with by Rufinus of Aqueleia, a later tri{3}nitarian, who modified the doctrinal content to fit the changed “orthodoxy” of his time!

But in the sentence above, no doubt, we see at least some trace of what Origen himself believed:

LATIN TEXT ACCORDING TO RUFINUS: “...Et factum est cum esset Jesus in Jericho, respiciens oculis vidit hominem stantem contra se, et gladius evaginatus [Or “evagi natus”] erat manu ejus. Et accedens Jesus dixit ei: “Noster es, an adversariorum? At ille: Ego sum Princeps Militiae Virtutis Domini : nunc adveni.” Respiciens ergo oculis videt principem militiae virtutis Domini, tanquam qui prius non respexit, sed tunc, cum principem militiae Domini visurus esset. Quem tamen cum vidisset Jesus, non eum velut communem hominem vidit, sed intellexit virtutem esse quamdam. Nundum enim certus est ex divinis virtutibus, an ex contrariis una sit quae videtur, et ideo interrogat, et perquirit dicens: “Noster es, an adversariorum?” At ille ait: “Ego sum Princeps Militiae Virtutis Domini, nunc adveni.” Et cum hoc audisset, adoravit Jesus, et dixit: “Domine, quid praecipis servo tuo?” Quid est quod nos per hoc edocet [cdocct] Jesus? Illud sinc dubio quod dicit Apostolus: “Nolite omni spiritui credere, sed probate spiritus [Or “probatespiritus”] si ex Deo sunt.” Cognovit ergo Jesus non solum quod ex Deo est, [[[= Rufinus]]] sed quia Deus est. Non enim adorasset, nisi agnovisset Deum. Quis enim alius est princeps militiae virtutum Domini, nisi Dominus noster Jesus Christus? Omnis namque coeli militia, sive Angeli, sive Archangeli, sive virtutes, sive dominationes, sive principatus, sive potestates, omnia haec quae per ipsum facta sunt, sub ipso principe militant, qui est principum princeps, et qui largitur principibus principatum. Ipse est enim qui dicit in Evangelo: “Esto potestatem habens supra decem civitates.” Et alibi: “Esto tu potestatem habens supraquinque [Or “supra quinque”] civitates.” Hic est qui accepto regno regressus est. [New Paragraph] Sed interim videamus quae praesens lectio suggerit. In Jericho est Jesus, adhuc hostes obtinent civitatem, nondum victi sunt, et jam tamen dicitur ad Jesum: “Solve calceamentum de pedibus tuis, locus enim in quo stasterra [Or “stas terra”] sancta est.” Et quomodo Jericho terra sancta est, quae ab hostibus retinetur? Sed ne forte hoc sit quod indicatur, quia quocumque venerit princeps militiae virtutis Domini, sanctificat locum, quia nec ipsa Jericho locus erat sanctus : sed quia princeps militiae Domini venit illuc, locus dicitur sanctus. Ego etiam amplius aliquid audeo et dico, quia etiam Moses udi stabat, per seipsum non erat locus sanctus, sed quia Dominus stabat cum Mose, praesentia Domini sanctificaverat locum, et ideo dicitur ad eum: “Solvecorrigiam [Or “Solve corrigiam”] calceamenti tui, locus enim in quo stas terrasancta [Or “terra sancta”] est.” Unde et nos si vita et meritis accedamus ad Deum, et digni efficiamur ut assistat nobis Deus, dicitur etiam ad nos ut solvamus a pedibus animae nostrae, si quid in eis vinculi mortalis annexum est. Isti enim sunt pedes, quos lavat Jesus, quos, nisi laverit, non habebimus partem cum eo. Quod si ergo ab anima nostra et sensibus omne vinculum curae [Or “eurae”] mortalis absolvimus, continuo libenter etiam nobis aderit, et assistet Deus...” - (Pages 30-32, Homily 6, Section 2-4, “IN LIBRUM JESU NAVE HOM.” Or “Homilies On Joshua,” By Origen, ” Patres Apostolici, COLLECTIO SELECTA SS. ECCLESIAE PATRUM, Complectens Exquisitissima Opera. By D. M. N. S. Guuillon. M. DCCC. XXIX.)

ORIGEN OF ALEXANDRIA (circa 185-253 C.E.): “...And [2.] it came to pass,” it says: “when Jesus [Joshua] was in Jericho, he looked up with his eyes and saw a man standing in front of him, and a drawn sword in his hand. Approaching Jesus [Joshua] said to him: “Are you one of us or one of the enemy?” And that one said: “I AM CHIEF OF THE ARMY OF THE POWER OF THE LORD ; I HAVE NOW COME.”{14} Thus lifting up his eyes, he sees the Chief of the Army of the Power of the Lord, as if he were one who could not see until then, when he was about to look upon the Chief of the Army of the Power of the Lord. Yet when Jesus [Joshua] had seen him, HE DID NOT SEE HIM AS A COMMON MAN, BUT HE UNDERSTOOD HIM --- TO BE --- ( A CERTAIN POWER ). NEVERTHELESS, NOT YET CERTAIN WHETHER THE ONE HE HAS SEEN IS FROM DIVINE OR HOSTILE ( POWERS ), he therefore asks and diligently inquires saying: “Are you one of us or one of the enemy?” And that one said: “I am Chief of the Army of the Power of the Lord ; I have now come.” And he had heard this: “Jesus [Joshua] worshiped and said: “( Lord ), what do you command your ( servant )?”{15} 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.”{16} Therefore, Jesus [Joshua] recognised not only something from God but that which is God;{*} for he certainly would not have worshipped unless he had recognized God.{*} FOR WHO ELSE IS THE CHIEF [Page 71] 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,”{17} 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.”{18} This – is the one who – has returned after accepting the kingdom.{19} [3.] But meanwhile, let us see what the present reading sugests. Jesus [Joshua] is in Jericho, the enimies still occupy the city and have not yet been conquered. Now, nevertheless, it is said to Jesus [Joshua]: “Loose the sandal from your feet ; for the place on which you stand is holy ground.”{20} And in what manner is Jerich holy ground since it is retained by the enimies? This indicates, and not by accident, that the Chief of the Army of the Power of the Lord santifies 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 onwhich you stand is holy ground.”{21} Whence also if we should approach the Lord because of our life and merits and be made worthy so that God stands by us,{*} we are also told to set free our feet of our soul, if they have been bound by any mortal fetter. For those are our: “feet that Jesus washes ; and unless he has washed them, we shall have a part of him.”{22} If, therefore, we loose every fetter of mortal concern from our soul and from our senses, God{*} will gladly, without delay, also be present to us and will stand by us. [4.] But let us see what there is in what follows. Jericho is surrounded ; it must be captured. How, therefore, is Jericho captured? [Page 72] The sword is not drawn against it ; the battering ram is not arranged, nor is the spear hurled. The priestly trumpets alone are employed, and by these the walls of Jericho are overthrown.{23} We frequently find Jericho to be placed in Scripture as a figure of this world. For also in the Gospel it is said that: “A man had descended from Jerusalem to Jericho and had run into thieves.”{24} This is undoubtedly a ( type ) of that Adam who was driven from Paradise into exile of this world. But also the blind men who were in Jericho, those to whom Jesus came in order that he might make them see,{25} bore the sign of those who continue to be overwhelmed in this world by the blindness of ignorance, to whom the Son of God comes. Consequently, this Jericho (that is, this world) is about to fall ; for indeed the consumation of the age has already been made known a little while ago by the sacred books. In what way therefore, will the consummation be given it? By what instruments? By the sound, it says, of trumpets. Of what trumpets? Let Paul make known the ( mystery of this secret ) to you. Hear what he himself says: “The trumpet will sound,” says he: “And the dead who are ( in ) Christ will rise incorruptible,”{26} and: “The Lord ( himself ) with a command, with the voice of ( the – Archangel ) and with the trumpet of God, will descend from heaven.”{27} At that time, therefore, Jesus our Lord conquers Jericho with trumpets and overthrows it, so that out of it, only the prostitute is saved and all her house. Therefore, our Lord will come and he will come with the sound of trumpets. But just now let us pray that he may come destroy: “The world that lay in wickedness,” and all things that are in the world, because: “Everything that is in the world is the lust of the flesh and the lust of the eyes.”{29} May he destroy that, may he disolve it again and again, and save only [Page 73] this one who received his spies and who placed his apostles, received with faith and obedience, in the high places. And may he join and unite the prostitute with the house of Israel...” - (Pages 70-73, Homily 6, Section 2-4, “Homilies on Joshua,” By Origen, Barbara J. Bruce, Cynthia White, 2002.)
[FOOTNOTE 14]: Joshua 5:13-14.
[FOOTNOTE 15]: Joshua 5:14.
[FOOTNOTE 16]: 1st John 4:1
[FOOTNOTE 17]: Colossians 1:16 also compare Col. 2:10.
[FOOTNOTE 18]: Luke 19:17-19.
[FOOTNOTE 19]: Luke 19:15.
[FOOTNOTE 20]: Joshua 5:15.
[FOOTNOTE 21]: Exodus 3:5.
[FOOTNOTE 22]: John 13:8
[FOOTNOTE 23]: Joshua 6:20.
[FOOTNOTE 24]: Luke 10:30. For further disscussion of this parable, see Origen's Commentary On Matthew 16:9, and Homilies On Luke 34.
[FOOTNOTE 25]: Matthew 20:29-30.
[FOOTNOTE 26]: 1st Corinthians 15:52.
[FOOTNOTE 27]: ***1st Thessalonians 4:16 ***
[FOOTNOTE 28]: 1st John 5:19.
[FOOTNOTE 29]: 1st John 2:16.
[FOOTNOTE ]:
[FOOTNOTE *]: This is clearly Rufinus at work, deliberately and consciously changing the original meaning of the text.
[FOOTNOTE]: “Jesus” in Hebrew and Greek are the same as our “Joshua.”

SECOND/THIRD CENTURY SEPTUAGINT VARIANT ( PAPYRUS 967 ) DANIEL 12:1: “...MICHAEL THE ANGEL, THE POWERFUL COMMANDER [OR GENERAL]...”

Chester Beatty Papyrus = (circa late 2nd or early 3rd C.E.)

Ralphs Numbering P967 or G967 or LXXp-967

A sample picture of the manuscript itself of the text for Daniel 10:20-11:4 below:




Michael is visible at the bottom. 

Unfortunately I cannot find a picture of the text in question at this time. 

The text in modern printed Greek reads as follows:

GREEK TEXT LXX-P967: “...Μιχαηλ ὁ ἄγγελος ὁ στρατηγὸς δυνατος ὁ ἑστὸς ἐπὶ τῶν υἱῶν τοῦ λαοῦ...”

TRANSLITERATED GREEK TEXT: “...Michaēl ho aggelos ho stratēgos ho dynatos ho hestōs epi tōn huiōn tou laou...”

DANIEL 12:1 LXX-P967: “...Michael, thee definitive Angel, the powerful one, the commanding general, the one who stands up over the son's of the people...” - (Literal Rendering A, Translated by Matt13weedhacker 25/10/12)

DANIEL 12:1 LXX-P967: “...Michael the Angel, the powerful commanding general, who has been placed over the sons of the people...” - (Alternate Rendering B, Translated by Matt13weedhacker 25/10/12)

DANIEL 12:1 LXX-P967: “...Michael, the Angel, the powerful general who stands over the sons of [your] people...” - (Alternate Rendering C, Translated by Matt13weedhacker 25/10/12)

DANIEL 12:1 LXX-P967: “...Michael, thee definitive Angel, the mighty commander general, the one made to stand up over the son's of [your] people...” - (Alternate Rendering D, Translated by Matt13weedhacker 25/10/12)

DANIEL 12:1 LXX-P967: “...Michael, thee Angel, the powerful commander general, the one made to stand up over the son's of [your] people...” - (Alternate Rendering E, Translated by Matt13weedhacker 25/10/12)

DANIEL 12:1 LXX-P967: “...Michael, thee Angel, the powerful commander general, the one who stands over the son's of [your] people...” - (Alternate Rendering F, Translated by Matt13weedhacker 25/10/12)

DANIEL 12:1 LXX-P967: “...Michael, thee Angel, the powerful commanding general, the one who stands over the son's of [your] people...” - (Alternate Rendering G, Translated by Matt13weedhacker 25/10/12)

The received text for comparison:

OLD GREEK TEXT: “...Μιχαηλ ὁ ἄγγελος ὁ μέγας ὁ ἑστηκὼς ἐπὶ τοὺς υἱοὺς τοῦ λαοῦ σου...”

DANIEL 12:1 LXX-OG: “...And at that hour Michael, the great angel who stands over the sons of your people, will pass by...” - ([Original LXX] NETS A New English Translation of the Septuagint 2007)

DANIEL 12:1 LXX-OG: “...Michael, thee Angel, the great one, the one who stands up over the son's of your people...” - (Rendering A, Translated by Matt13weedhacker 15/11/12)

DANIEL 12:1 LXX-OG: “...Michael, thee Angel, the great one, the one that was made to stand over the son's of your people...” - (Alternate Rendering B, Translated by Matt13weedhacker 15/11/12)

DANIEL 12:1 LXX-OG: “...Michael, thee great Angel, the one that was made to stand up over the son's of your people...” - (Alternate Rendering C, Translated by Matt13weedhacker 15/11/12)

THEODOTION GREEK TEXT: “...Μιχαήλ ὁ άρχων ὁ μέγας ὁ ἑστηκὼς ἐπὶ τοὺς υἱοὺς τοῦ λαοῦ σου...”

DANIEL 12:1 LXX-THD: “...And at that time Michael, the great ruler who stands over the sons of your people, will arise...” - ([Theodotion's LXX Revision] NETS A New English Translation of the Septuagint 2007)

DANIEL 12:1 LXX-OG: “...Michael, the Prince, the great one, the one who stands up over the son's of your people...” - (Rendering A, Translated by Matt13weedhacker 15/11/12)

DANIEL 12:1 LXX-OG: “...Michael, the great Prince, the one that stands up over the son's of your people...” - (Alternate Rendering B, Translated by Matt13weedhacker 15/11/12)

DANIEL 12:1 LXX-OG: “...Michael, the Ruler, the great one, the one that was made to stand over the son's of your people...” - (Alternate Rendering C, Translated by Matt13weedhacker 15/11/12)

DANIEL 12:1 LXX-OG: “...Michael, the great Ruler, the one that will have been made to stand up over the son's of your people...” - (Alternate Rendering D, Translated by Matt13weedhacker 15/11/12)

Other versions of interest:

LATIN VULGATE TEXT: “...Michahel princeps magnus qui stat pro filiis populi...”

OLD SYRIAC DANIEL 12:1: “...And at that time shall Michael arise, the great angel who has charge over your people...” - (Lamsa Bible Online - English Peshitta Translation (OT) from the Aramaic", by Dr. George M. Lamsa from the Aramaic Bible Society - August 2005.)

ELIZABETH DENHAM GUNTRIP: “...Collins, Apocalyptic Imagination, 101. “According to rabbinic tradition, the names of the angels were brought back from Babylon. The names themselves, which are mostly compounded with ‘El, are, however, West Semitic (Hebrew or Canaanite) in origin.” Collins, Daniel, 337. The combatant imagery is reinforced in the Septuagint (Papyrus 967) version of 10:21 which may be said to have elaborated on the Masoretic Hebrew Text which has “Michael, your prince.” Instead the Septuagint (as transliterated by Di Lella) reads: Michaēl ho aggelos ho stratēgos ho dynatos ho hestōs epi tōn huiōn tou laou. He translates this as reading: “Michael the angel, the powerful commander [or general], who has been placed [or stands] over the sons of the people.” Hartman and Di Lella, Book of Daniel, 285...” - (Footnote 196, Page 93, A PENTECOSTAL STUDY OF DANIEL’S PRINCE OF PERSIA (DANIEL 10:13) Submitted by Elizabeth Denham Guntrip, B. Pastoral Theology, B. Min., M.A. (Theology) A thesis submitted in total fulfilment of the requirements of the degree of Master of Philosophy, School of Theology Faculty of Arts and Sciences Australian Catholic University Research Services McAuley Campus PO Box 456 Virginia QLD 4014 Australia 10th July, 2006.)

COLIN R. NICHOLL: “...Daniel 12:1; [ MSS ] LXXp-967 has “...the Angel...” Moreover, LXXp-967 adds: “...the powerful commander who stands over the sons of your people...” (Der Septuaginta-Text des Buches Daniel Kap. 5-12, zusammen mit Susanna, Bel et Draco (ed. A. Geissen; PTA; Bonn; Rudolf Habelt, 1968, [p.] 240-1); but this LXXp-967 reading is probably a gloss introduced from 12:1 (so also David, Daniel 11.1, 511)...” - (Footnote 40, Page 234, “FROM HOPE TO DESPAIR IN THESSALONICA: SITUATING 1 AND 2 THESSALONIANS.” BY Colin R. Nicholl, The Heythrop Journal, Volume 48, Issue 4, pages 621–625, July 2007.)

CLEMENT OF ALEXANDRIA SAYS IT WAS THE ANGEL JESUS WHO LEAD THE ISRAELITES IN THE WILDERNESS!

GREEK TEXT: "...Ἐνταῦθα [1.] διδάσκαλός ἐστι παιδαγωγίας· καὶ γὰρ ἦν ὡς ἀληθῶς διὰ μὲν Μωσέως παιδαγωγὸς ὁ κύριος τοῦ λαοῦ τοῦ παλαιοῦ, δι' αὑτοῦ δὲ τοῦ νέου καθηγεμὼν λαοῦ, πρόσωπον πρὸς πρόσωπον. Ἰδού, γάρ φησι τῷ Μωσεῖ, ὁ ἄγγελός μου προπορεύεταί σου, τὴν εὐαγγέλιον καὶ ἡγεμόνιον ἐπιστήσας τοῦ λόγου [2.] δύναμιν...” - (The Instructor, Book I, chapter VII, MPG [1.7.58.1,2])

CLEMENT OF ALEXANDRIA (circa. 153-217 C.E.):...HERE HE IS THE TEACHER OF THE ART OF INSTRUCTION. FOR IT WAS REALLY THE LORD THAT WAS THE INSTRUCTOR OF THE ANCIENT PEOPLE BY MOSES; but He is the instructor of the new people by Himself, face to face. “For behold,” He says to Moses, “MY ANGEL SHALL GO BEFORE THEE,” representing the evangelical and commanding power of the Word, but guarding the Lord’s prerogative. “In the day on which I will visit them,[1155]...” — (Book 1, Chapter 7, “THE INSTRUCTOR,” Or “THE PAEDAGOGUS,” Translated by William Wilson. From Ante-Nicene Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1885.)
[FOOTNOTE 1155]: Ex. xxxii. 33, 34.

CLEMENT OF ALEXANDRIA (circa. 153-217 C.E.): "...In this place HERE HE IS [THE] TEACHER OF THE INSTRUCTION. For it was in truth, even the Lord, through Moses, the Instructor, even a new leader, but through his intermediate agency, face to face. For "Behold!" as it says to Moses: "MY PERSONAL ANGEL[*] WILL JOURNEY BEFORE YOU," meaning the good news AND LEADERSHIP OF THE POWERFUL LOGOS..." - (Book 1, Chapter 7, “THE INSTRUCTOR,” Or “THE PAEDAGOGUS,” Translated by Matt13weedhacker 29/08/2011)
[FOOTNOTE *]: Gk., ( ὁ ἄγγελος μου ) Literally: "...the Angel of me..."
[FOOTNOTE *]: Gk., ( τὴν εὐαγγέλιον καὶ ἡγεμόνιον ἐπιστήσας τοῦ λόγου δύναμιν )

GREEK TEXT: “...Τὸ μὲν οὖν πρότερον τῷ πρεσβυτέρῳ λαῷ πρεσβυτέρα διαθήκη ἦν καὶ νόμος ἐπαιδαγώγει τὸν λαὸν μετὰ φόβου καὶ λόγος ἄγγελος ἦν, καινῷ δὲ καὶ νέῳ λαῷ καινὴ καὶ νέα διαθήκη δεδώρηται καὶ ὁ λόγος γεγέννηται καὶ ὁ φόβος εἰς ἀγάπην μετατέτραπται καὶ ὁ μυστικὸς ἐκεῖνος ἄγγελος Ἰησοῦς τίκτεται...” - (Book I, Chapter 7, Section 59, Verses 1-2, [1.7.59.1-2] “THE INSTRUCTOR,” Or “THE PAEDAGOGUS,” M.P.G.)

CLEMENT OF ALEXANDRIA (circa. 153-217 C.E.): "...Formerly the older people [the Israelites] had an old covenant, and the law disciplined the people with fear, and THE WORD WAS AN ANGEL; but the fresh and new people [the Christians] has also been given a new covenant, and the Word has appeared, and fear turned into love, and THAT MYSTIC ANGEL IS BORN—JESUS..." — (Book I, Chapter 7, Section 59, Verses 1-2, [MPG 1.7.59.1-2] “THE INSTRUCTOR,” Or “THE PAEDAGOGUS,” Translated by William Wilson. From Ante-Nicene Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1885.)
http://www.newadvent.org/fathers/02091.htm

CLEMENT OF ALEXANDRIA (circa. 153-217 C.E.): “...Certainly in former times there was existing for the older people an older covenant and law to educate the people along with fear, AND [THE] LOGOS WAS AN ANGEL,[#] but to a new people of a new kind, a [correspondingly] new covenant of a new kind was given, and the Logos came to be born, and the fear was turned into love, AND THIS MYSTICAL PERSON, AN ANGEL, JESUS, IS BORN[*]...” - (Book I, Chapter 7, Section 59, Verses 1-2, [MPG 1.7.59.1-2] “THE INSTRUCTOR,” Or “THE PAEDAGOGUS,” Translated by Matt13weedhacker 13/2/2011)
[FOOTNOTE #]: Gk., ( καὶ λόγος ἄγγελος ἦν ) Lit., “...and [the] Logos an Angel was...”
[FOOTNOTE *]: Gk., ( καὶ ὁ μυστικὸς ἐκεῖνος ἄγγελος Ἰησοῦς τίκτεται )

HIPPOLYTUS SAYS MICHAEL THE ARCH-ANGEL LEAD THE ISRAELITES IN THE WILDERNESS!

GREEK TEXT: “...τίς δὲ ἐστιν Μιχαἠ ἀλλ' ἢ ὁ ἄγγελος ὁ τῷ λαῷ παραδεδομένος, ὡς λέγει τῷ Μωὐσῃ. Οὐ μὴ πορευθῶ μεθ' ὑμῶν ἐν τῃ ὁδῷ διὰ τὸ τὸν λαὸν σκληροτράχηλον εἶναι, ἀλλ' ἢ ὁ ἄγγελος μου πορεύσειται μεθ' ὑμῶν...” - (Book 4, Chapter 40:4-5, “COMMENTARY ON DANIEL,” Greek text of Marcel Richard’s GCS series Kommentar zu Daniel 2010.)

HIPPOLYTUS OF ROME (circa. 170-236 C.E.): “...WHO IS MICHAEL BUT THE ANGEL ASSIGNED TO THE PEOPLE? As (God) says to Moses. "I will not go with you in the way, because the people are stiff-necked; but MY ANGEL SHALL GO WITH YOU...” - (Fragment 13, [Book 4, Chapter 40:4-5,] “SCHOLIA ON DANIEL,” [Or “COMMENTARY ON DANIEL,”] Translated by S.D.F. Salmond. From Ante-Nicene Fathers, Vol. 5. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1886.)
[FOOTNOTE]: Compare, Exodus 14:19; 23:20, 3; 32:34; 1 Corinthians 10:4.

HIPPOLYTUS OF ROME (circa. 170-236 C.E.): “...BUT [40.4.] WHO IS MICHAEL, BUT THE ANGEL WHO IS GRANTED TO THE PEOPLE, as he says to Moses, “I will not go with you on the way because the people are stiff necked, BUT MY ANGEL WILL GO WITH YOU”?[4] [40.5.] This one stood against Moses in the encampment when he carried the uncircumcised boy[5] to Egypt. For it was not possible for Moses to be the elder and mediator of the law, who also announced the covenant of the fathers, and also to lead the uncircumcised boy, so that he may not be considered by the people as a false prophet and a deceiver...” - (Book 4, Chapter 40:4-5, “COMMENTARY ON DANIEL,” Quoted in “Hippolytus of Rome: Commentary on Daniel,” T.C. Schmidt 1st Edition, Translated from the Greek text of Marcel Richard’s GCS series Kommentar zu Daniel 2010.)
[FOOTNOTE 4]: Exodus 33:3
[FOOTNOTE 4]: Exodus 4:24-25

HIPPOLYTUS OF ROME (circa. 170-236 C.E.): “...BUT WHO IS MICHAEL? NONE OTHER THAN THAT ANGEL, THE ( ONE ) WHO WAS GIVEN TO THE PEOPLE, even as He says to Moses: “I [personally], will certainly not journey along with you in the way, through the fact of this peoples hard-heartedness, BUT [INSTEAD] MY PERSONAL{*} ANGEL WILL JOURNEY IN COMPANY WITH YOU...” - (Book 4, Chapter 40:4-5, “COMMENTARY ON DANIEL,” Translated by Matt13weedhacker 13/2/2011, Re-Revised 25/10/2012)
[FOOTNOTE *]: Gk., ( ὁ ἄγγελος μου ) Literally: "...the Angel of me..."
[FOOTNOTE *]: Gk., ( παραδεδομένος ) part sg perf mp masc nom “...give, hand over to another, transmit, grant, bestow, permitt...”

ORIGEN ON JOSHUA 5:14 SAYS IT WAS MICHAEL THE ARCH-ANGEL!


GREEK TEXT: “...Διὰ τοῦτο γὰρ καὶ ὁ Ἀπόστολος ἡμῖν ἔλεγε περιτομὴν τοῦ Χριστοῦ, οὐκ ἐν τῇ ἀπεκδύσει τῆς σαρκὸς ἡμῶν. [JOSHUA 5:14 LXX]: Ἐγὼ ἀρχιστράτηγος τῆς δυνάμεως Κυρίου, νῦν παραγέγονα. Μεμνῆσθαι δεῖ ὅτι ἡνίκα ἐμοσχοποίη σαν ὁ Θεὸς τῷ Μωϋσεῖ φησιν, ὅτι «Ἀνάγαγε τὸν λαὸν τοῦτον, οὐ γὰρ μὴ συναναβῶ διὰ τὸ τὸν λαὸν σκληρο τράχηλον εἶναι. [EXODUS 32:34 LXX]: Καὶ ἰδοὺ ἀποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου. Πρόσεχε οὖν σεαυτῷ, καὶ μὴ ἀπείθει.» Ὁ δὲ Μωϋσῆς πρὸς αὐτόν φησιν· «Εἰ μὴ συνανέρχῃ ἡμῖν, μή με ἀναγάγῃς ἐντεῦθεν.» Καὶ τοῦτο εἰπὼν ἔπεισε· καὶ ἦν μετὰ τοῦ λαοῦ, ἕως τῆς τελευτῆς Μωϋσῆ. Μετὰ δὲ τὴν τούτου ἀποβίωσιν, φαίνεται μὲν καὶ διαλέγεται τῷ τοῦ Ναυῆ Ἰησοῦ. Μετὰ γοῦν τὴν ἐπιστασίαν τοῦ λαοῦ εἰς τὸν μαθητὴν Μωϋσέως λοιπὸν παραδίδωσιν αὐτὸν [DANIEL 10 LXX]: τῷ ἀρχιστρατήγῳ τῷ Μιχαήλ. Οὗτος ἦν ἄρχων τοῦ λαοῦ, ὡς ἐν τῷ Δανιὴλ φαίνεται λέγων ἕτερος ἄγγελος. [JOSHUA 6:9 LXX]: Πορευόμενοι καὶ σαλπίζοντες. Αὐταὶ αἱ σάλπιγγες, σύμβολόν εἰσι τῶν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. [1 THESSALONIANS 4:16] «Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπ' [12.824] οὐρανοῦ.»...” - (Sections 12.821-12.824; Selecta in Jesum Nave ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΙΗΣΟΥΝ ΝΑΥΗ ΕΚΛΟΓΑΙ. MPG.)

ORIGEN OF ALEXANDRIA (circa 185-253 C.E.): “...For this is also said through the Apostle: [COLOSSIANS 2:11]: “The circumcision from Christ does not consist in the putting off of the flesh on my part.” [JOSHUA 5:14 LXX]: “I AM CHIEF GENERAL OF THE POWER[S] OF [THE] LORD – HAVE NOW COME TO [YOUR] AID!” For you must remember that when [they] made a golden calf, your God said to Moses: [EXODUS 33 LXX]: “Lead this people up-out-of [Egypt], for I shall not ascent to accompany [you], through this people being so stiff necked [and] obstinate! FOR BEHOLD! I SHALL SEND ON A MISSION THEE ANGEL OF MINE{*} BEFORE YOUR FACE. Therefore attentively devote [yourself] to ( him ), [because of] Me, and may [you] not disobey ([him]).” But Moses said toward ( him ): “If it is not you [who] comes out with us, then neither shall you lead me out [either].” And, having said this of him, he was persuaded. Thus it was, that ( he ) accompanied the people, until Moses passed away. But after this ones passing away, ( he ) appeared to Joshua [the son of] Nun, who conversed with [him]. After this, for a certainty, [Latin supplies: “God”] gAVE OVER [TO] HIM, THE DISCIPLE OF MOSES, [AND] THEREAFTER, THE PEOPLE, INTO THE CARE AND DOMINION OF THIS CHEIF GENERAL, MICHAEL. [DANIEL 10 LXX]: THIS ( ONE ) WAS PRINCE OF THE PEOPLE, as was said by a different Angel that appeared in the [book] of Daniel. [JOSHUA 6:9 LXX]: “As they walked playing their trumpets.” These themselves, their trumpets sounding [for war], being a portent of things in the last days: [1st THESSALONIANS 4:16]: “Himself” As, it says: “The Lord with a generals battle call, with [the] voice of [the] Arch-Angel, and with [the] trumpet of God, will descend from [12.824] heaven...” - (Sections 12.821-12.824; Selecta in Jesum Nave ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΙΗΣΟΥΝ ΝΑΥΗ ΕΚΛΟΓΑΙ, MPG, Translated by Matt13weedhacker 28/11/2011-Revised 3/12/11.)
[FOOTNOTE *]: Gk., ( τὸν ἄγγελόν μου ) literally: “...thee Angel of Me...” or “...My Personal Angel...”
[FOOTNOTE ^]: Gk., ( ἐπιστασίαν ) or “...authority, dominion over...”
[FOOTNOTE]: Compare Hippolytus, “Commentary on Daniel” Book 4, Chapter 40:4-5 Gk., ( τίς δὲ ἐστιν Μιχαἠ ) = Gk., ( ὁ ἄγγελος […] ὁ ἄγγελος μου )

LATIN TEXT: “...Ideo enim Apostolus quoque circumcisionem vocat Christi non in exspoliatione carnis nostrae. [JOSHUA 5:14]: “Ego sum Princeps militiae virtutis Domini : nune adveni.” Meminisse oportet, quando conflaverunt vitulum, tunc Deum Moysi dicere: [EXODUS 32:34]: “Deduc populum istum, non enim simul ascendam, quia populus dura cervice est. Et ecce mittam Angelum meum ante faciem tuam. Attende ergo tibi nec esto inobediens. Cui Moyses respondet: Si non ipse simul veneris, ne me educas hinc.” Quibus dictis ei persuasit, et cum populo suit nsque ad obitum Moysis, quo mortuo apparet Jesu filio Nave, et cum eo colloquitur. Postquam ergo populus in Moysis discipulum oculos defixos habuit, tradidit illum Deus Principi militiae suae, Michaeli. [DANIEL 10]: Ilic erat Princeps populi, ut in Daniele videtur dicere alter angelus. “Ambutantes et clangentes.” Hae tubae symbolum sunt eorum quae in novissima die contingent : [1st THESSALONIANS 4:16] “Ipse,” enim inquit, “Dominus in jussu, in voce Archangeli et in tuba Dei descendet de caelo...” - (Pages 822-823, SELECTA IN JESUM NAVE, ORIGENIS, MPG.)

ORIGEN OF ALEXANDRIA (circa 185-253 C.E.): “...Therefore, as the Apostle also calls [it]: “circumcision from of the Christ is not the putting off of our flesh.” [JOSHUA 5:14]:I AM CHEIF-PRINCE OF THE MILITARY POWER[S] OF THE LORD : HAVE NOW COME!” It is necessary to remember, when they forged [out of gold] that calf, God then said to Moses: [EXODUS 32:34]: “Lead this people! For I shall not go up at the same time, as this people is stiff knecked. And, behold! I WILL SEND MY PERSONAL ANGEL, BEFORE THY FACE. YOU SHOULD ATTEND TO [HIS WORDS] AND NOT BE DISOBEDIENT.” To which Moses replies: “If You do not come at the same time, neither bring me out from here.” With these words, he was persuasive. And he was with the people until the death of Moses. After this one's death, he appeared to Jesus the son of Nun, and coverses with him. Once the people had their eye's re-focused on Moses disciple, GOD DELIVERED HIM UP TO [Ltn., ( Principi militiae suae, Michaeli. )] THE CHEIF-PRINCE OF HIS MILITARY FORCES, MICHAEL. [DANIEL 10]: At once he is the Prince of the people, as another Angel that appeared says in the [book of] Daniel. “Marching and sounding trumpets.” These are a symbol of their trumpet [call] which will happen in the last days: [1st THESSALONIANS 4:16]: “For, Himself,” he says: “The Lord, by [his] order, with the voice of the Arch-Angel and the trumpet of God, shall descend from heaven...” - (PAGES 822-823, SELECTIONS IN JESUS THE SON OF NAVE, ORIGEN MPG, Translated by Matt13weedhacker 28/11/2011-Revised 3/12/11.)

Compare Joshua 5:14:

Old Itala/Vetus Latina/Pre-Vulgate OT:
...Ille autem dixit : Ego sum ( Dux ) virtutis Domini, nunc adveni...”

Matt13weedhacker Vetus Latina translation:
...And he said: I am the Duke{*} of the power of the Lord, now come...”
[FOOTNOTE *]: Or “...Leader...”

Vulgate:
...Qui respondit : Nequaquam : Sed sum ( Princeps ) exercitus Domini, & nunc venio...”

Matt13weedhacker Vulgate translation:
...he answered: No: but I am the First-Prince of army of the Lord, and now I come...”

Compare also 1st Thessalonians 4:16:

Latin: Biblia Sacra Vulgata
“...quoniam ipse Dominus in iussu et in voce archangeli et in tuba Dei descendet de caelo et mortui qui in Christo sunt resurgent primi...”

Nova [New or Revised] Vulgata
...quoniam ipse Dominus in iussu, in voce archangeli et in tuba Dei descendet de caelo, et mortui, qui in Christo sunt, resurgent primi...”

Ltn., ( PRINCEPS ), cĭpis, adj. and
I. subst. comm. [primus-capio], first in time or order (syn. Primus). [...] first, in front, in advance, […] B. The first, chief, the most eminent, distinguished, or noble (syn. primores):
II. As subst.: princeps , cĭpis, m., the first man, first person: “princeps senatŭs,” the first senator on the censor's list, the first member of the Senate, […] B. Esp., the first, chief, principal, most distinguished person: […] —In the time of the emperors this was also a title of honor given to the prince, the heir to the empire, Tac. A. 1, 3: “sacerdotum,” the high-priest, Vulg. Act. 4, 6. — C. A chief, head, author, originator, leader, contriver, etc.: [...]
D. A chief, superior, director (ante- and post-class.): […] E. A prince, i. e. a ruler, sovereign, emperor (poet. and post-Aug.): F. In milit[ary] lang[uage]: […] 2. A centurion or captain of the principes: princeps prior, the first captain of the principes, Caes. B. C. 3, 64 fin.: “princeps tertiae legionis,” Liv. 25, 14; cf. id. 42, 34.— 3. The office of centurion of the principes, the centurionship or captaincy of the principes: mihi primus princeps prioris centuriae est adsignatus, the first captaincy of the principes, Liv. 42, 34, 8.—Comp.: “omnium priorum principum principiorem, si dici fas est,” Cassiod. Hist. Eccl. 1, 1.
A Latin Dictionary. Founded on Andrews' edition of Freund's Latin dictionary. revised, enlarged, and in great part rewritten by. Charlton T. Lewis, Ph.D. and. Charles Short, LL.D. Oxford. Clarendon Press. 1879.

Ltn., ( PRĪNCEPS ), cipis, adj.
primus+CAP-, first in order, foremost : se principes ex omnibus bellum facturos pollicentur, Cs.: in fugā postremus, in periculo princeps: princeps Horatius ibat, in front , L.: principes pecuniae pollicendae fuerunt, took the lead in : princeps in haec verba iurat, Cs.: ut principes talem nuntium attulisse viderentur, might be the first , Cs.: matri Qui dederit princeps oscula, O.: Princeps ante omnīs agebat Agmen, first of all , V.: qualitatum aliae sunt principes, original : addere principi Limo particulam, H.— The first, chief, most eminent, most noble : longe omnium gravitate princeps Plato: terrarum populus, L.— Prov.: Principibus placuisse viris non ultima laus est, H.—As subst m., the first man, first person : senatūs, first on the roll , S.: principes sententiarum consulares, who were first asked for their opinion , L.— The first, chief, leader, foremost man : in re p. principes esse: iuventutis, one of the noblest of the Roman knights : trecenti principes iuventutis Romanae, i. e. patrician youths , L.: (pueri) aequalium principes, first among their fellows. —A chief, head, author, founder, originator, leader, contriver : Zeno eorum (Stoicorum): Argonautarum, i. e. Jason : principes inferendi belli, Cs.: sententiae in senatu: eius consili principes, Cs.: equitum, at the head of , Iu.: familiae suae, founder , L.— A prince, ruler, sovereign, emperor : hic ames dici pater atque princeps, H.: principis uxor, Iu.—In the army, plur., orig., the foremost line ; hence, the heavy-armed, second line of soldiers ; cf. totidem princeps habebat Corpora (poet. for principes), O.— A company of the principes : primi principis signum, of the first company of the heavyarmed , L.: octavum principem duxit, was centurion of the eighth maniple.—A centurion of the principes : princeps prior, first captain of the principes , Cs.: tertiae legionis, L.— The office of centurion of the principes, captaincy of the principes : mihi primus princeps prioris centuriae est adsignatus, i. e. centurion of the first century of the first maniple , L.

DUX , dŭcis, com. duco,
I. a leader, conductor, guide (for syn. cf.: imperator, ductor, tyrannus, rex, princeps, praetor, auctor).
I. In gen.: “illis non ducem locorum, non exploratorem fuisse,” Liv. 9, 5, 7; cf. “itineris,” Curt. 5, 4: “itinerum,” Caes. B. G. 6, 17, 1: “regendae civitatis (with auctor publici consilii),” Cic. de Or. 3, 17, 63: “dux isti quondam et magister ad despoliandum Dianae templum fuit,” Cic. Verr. 2, 3, 21: “nil desperandum Teucro duce et auspice Teucro,” Hor. C. 1, 7, 27: “tu dux et comes es,” Ov. Tr. 4, 10, 119; id. P. 4, 12, 23 et saep. —In the fem., Cic. Fin. 1, 21, 71; id. Lael. 5, 19; id. Div. 2, 40; id. Tusc. 1, 12, 27; Verg. A. 1, 364; Ov. M. 3, 12; 14, 121 et saep.—
II. In partic., in milit. lang., a leader, commander, general-in-chief.
A. Prop., Caes. B. G. 1, 13, 2; 2, 23, 4 (with qui summam imperii tenebat); 3, 18, 7; “3, 23, 3 et saep.—Prov.: ducis in consilio posita est virtus militum,” Pub. Syr. 136 (Rib.). Also a lieutenant-general, general of division (cf. duco, I. B. 5. b., and imperator), as opp. to the imperator, Caes. B. G. 3, 21, 1; Cic. Off. 3, 26, 99; id. Fl. 12, 27; Tac. H. 3, 37 al.—
B. Transf. beyond the milit. sphere, a leader, chief, head: “dux regit examen,” Hor. Ep. 1, 9, 23; cf. “gregis, i. e. aries,” Ov. M. 5, 327; 7, 311; so, “pecoris,” Tib. 2, 1, 58; “but dux gregis = pastor,” id. 1, 10, 10: “armenti, i. e. taurus,” Ov. M. 8, 884; “of the head of a sect of philosophers,” Lucr. 1, 638; cf. Quint. 5, 13, 59; Hor. Ep. 1, 1, 13.
A Latin Dictionary. Founded on Andrews' edition of Freund's Latin dictionary. revised, enlarged, and in great part rewritten by. Charlton T. Lewis, Ph.D. and. Charles Short, LL.D. Oxford. Clarendon Press. 1879.

DUX ducis, m and f
DVC-, a leader, conductor, guide : itineris periculique, S.: locorum, L.: iis ducibus, qui, etc., guided by , Cs.: Teucro duce, H.: Hac (bove) duce carpe vias, O.—Of troops, a commander, general - in - chief : Helvetiorum, Cs.: hostium, S.— A lieutenant-general, general of division (opp. imperator), Cs. — In gen., a commander, ruler, leader, chief, head, author, ringleader, adviser, promoter : ad despoliandum Diane templum: me uno togato duce: optimae sententiae: femina facti, V.: dux regit examen, H.: armenti (i. e. taurus), O.: Te duce, while you are lord , H.—Fig., a guide, master, adviser, counsellor : natura bene vivendi: Sine duce ullo pervenire ad hanc improbitatem: quo me duce tuter (i. e. magister), H.
Lewis, Charlton, T. An Elementary Latin Dictionary. New York, Cincinnati, and Chicago. American Book Company. 1890.

VIRTUTIS = noun sg masc gen B. Transf., of animals, and of inanimate or abstract things, goodness, worth, value, power, strength, etc. B. Moral perfection, virtuousness, virtue.
H.—Goodness, moral perfection, high character, virtue: C. Military talents, courage, valor, bravery, gallantry, fortitude (syn. fortitudo)

EXERCITUS = part sg perf pass masc nom

EXERCĬTUS , ūs
I. gen. sing. exerciti, Naev. ap. Charis. p. 103 P.; Att. Trag. Fragm. 150, 311 (Rib. p. 155, 177); Varr. ap. Non. 485, 16 sq. EXERCITVIS, acc. to Non. ib. 11, without example. EXERCITVVS, Inscr. Orell. 4922.—Dat.: “exercitu,” Caes. B. C. 3, 96; Liv. 9, 5; 9, 41; 22, 1 al.), m. exerceo. *
I. Lit., exercise: “pro exercitu gymnastico et palaestrico, etc.,” Plaut. Rud. 2, 1, 7.—
B. Transf., concr., in milit. lang., an exercised, disciplined body of men, an army (syn.: “agmen, acies, phalanx, caterva, manus, legiones): exercitum non unam cohortem neque unam alam dicimus, sed numeros multos militum. Nam exercitui praeesse dicimus eum, qui legionem vel legiones administrat,” Dig. 3, 2, 2: horrescit telis exercitus asper utrimque, Enn. ap. Macr. S. 6, 4 (Ann. v. 385, ed. Vahl.); Enn. Ann. 14, 13: “exercitum comparare,” Cic. Phil. 4, 3, 6: “abire in exercitum,” Plaut. Am. prol. 102; 125: “venire ab exercitu,” id. ib. 140: “adesse ad exercitum,” id. ib. 1, 3, 6: “e castris educere exercitum,” id. ib. 1, 1, 61 (cf.: “ex oppido legiones educere,” id. ib. v. 63); cf.: “exercitum conscribere, comparare,” id. ib. 5, 13, 36: “parare,” Sall. C. 29, 3: “scribere,” Liv. 2, 43, 5: “conficere,” Cic. Phil. 5, 16, 43; id. de Imp. Pomp. 21, 61: “facere,” id. Phil. 5, 8, 23: “conflare,” id. ib. 4, 6, 15: “contrahere,” Caes. B. G. 1, 34, 3: “cogere,” id. ib. 3, 17, 2; Sall. J. 10, 4: “ducere,” Cic. Mur. 9, 20: “ductare,” Sall. C. 11, 5; 17, 7: “transducere,” Caes. B. G. 1, 13, 1 et saep.—As a land army, in opposition to a naval army or fleet: “eodem tempore et exercitus ostendebatur et classis intrabat portum,” Liv. 26, 42, 2. As infantry, in opposition to cavalry: “(Caesar) exercitum equitatumque castris continuit,” Caes. B. G. 2, 11, 2; 7, 61, 2; 1, 48, 4; Liv. 30, 36, 8; 40, 52, 6; cf. Drak. id. 28, 1, 5.—
2. Transf.
(a). The assembly of the people in the Centuria Comitiata, as being a military organization, Varr. L. L. 6, 9, § 88; cf. Gell. 15, 27 fin.; Plaut. Capt. 1, 2, 50; 52.—
(b). Poet., in gen., a multitude, host, swarm, flock: “corvorum,” Verg. G. 1, 382; id. A. 5, 824; Sil. 11, 413.—
(g). A troop, body of attendants, etc.: “huic illut dolet, quia remissus est edundi exercitus,” Plaut. Capt. 1, 2, 50: “remissum imperare exercitum,” id. ib. v. 52.—*
II. (Acc. to exerceo, II. C.) Trouble, affliction: “Noli, obsecro, lacrimis tuis mihi exercitum imperare,” Plaut. Cist. 1, 1, 60.
A Latin Dictionary. Founded on Andrews' edition of Freund's Latin dictionary. revised, enlarged, and in great part rewritten by. Charlton T. Lewis, Ph.D. and. Charles Short, LL.D. Oxford. Clarendon Press. 1879.

EXERCITUS ūs dat. ū, Cs., L.; gen plur. tūm, L.)
exerceo, a disciplined body of men, army : terrestris, L.: tiro, L.: pedester, N.: exercitum dimittere, T.: comparare: parare, S.: scribere, L.: contrahere, Cs.: ducere: cum exercitu venit: exercitum equitatumque castris continuit, infantry , Cs.: exercitūs conveniunt, S.— A multitude, host, swarm, flock : corvorum, V.
Lewis, Charlton, T. An Elementary Latin Dictionary. New York, Cincinnati, and Chicago. American Book Company. 1890.

MILITIAE = “...military body or service...”