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of a most divine teacher, a man who drew his starting points and his testimonies from the divine Scripture, beginning from their exodus from Egypt, when the firstborn of the Egyptians died, having received the final plague through Moses, at which time the Israelites, having made the sacrifice, ate the Passover standing, with their loins girt and holding their staffs in their hands, ready for departure, on the first day of the first month, from evening, the moon being already on its fourteenth day, which things they performed as a shadow and type of the things that were to happen in the time of the Lord Christ, of release, I mean, from tyrannical slavery and the re-creation of the world accomplished through the resurrection of the dead, and the eternal rest of men. 5.2 For at that very season the world appears to have been brought forth by God and to have had its beginning in it; likewise also in the time of Noah, after the flood, there was again a beginning of the world; at that same season again was the freedom of the Israelites from Egypt; at that same season again also the conception of the Lord Christ according to the flesh from the Virgin took place, the second Adam, the author of the second state; and at that same season was the resurrection from the dead of our Lord Jesus Christ according to the flesh; and they say that the universal resurrection will also take place at that same season. 5.3 And those from the outside bear witness to this season, being thieves, considering it their own opinion, positing Aries as the beginning of the zodiacal circle, in which is the first month according to the divine Scripture, a clear refutation of them being made in this also, especially as they also present a beginning of a circle, which according to them is ridiculous. But there is nothing good in them which they have not stolen from the divine Scripture; but being possessed by pride and wishing to be above other men, they have used what belongs to others as their own. 5.4 But that the law holds the place of a shadow of some things to come, the Apostle testifies, crying out: "For the law, having a shadow of the good things to come, not the very image of the things," saying "shadow," as when someone might sketch the outline of a man, but not make his image, that is, the features and all the limbs, so that it might be known what sort of man he is, whether old or young, comely or uncomely, but he will only sketch the size of the body; so also he calls the features themselves and the characteristics an "image," that is, the mysteries performed by us Christians, I mean regeneration through baptism and participation in the mysteries. 5.5 And again, the "things" themselves he calls the resurrection from the dead itself, the trans-elementation of our bodies, the change from corruption to incorruption, the soul's immutability instead of changeableness and perfect knowledge instead of partial, the dwelling place and the rest and the entrance into heaven, heavenly things instead of earthly, eternal things instead of temporary. And all these things were accomplished for the race of men through our Lord Jesus Christ. He calls the law, therefore, a "shadow" of these things, but the mysteries performed by Christians an "image" and characteristics, as for instance, I mean the lamb that was sacrificed in place of the passion of Christ, just as the apostle Paul also says: "For Christ our Passover was also sacrificed." And John the Baptist also says thus: "Behold the Lamb of God who takes away the sin of the world." 5.6 Then, the escape resulting from this for those Israelites at that time from the destroying angel and the slavery of Pharaoh, but for us, from the devil and the slavery of the most burdensome law; for them, the crossing of the sea and the sojourn in the desert and the giving of the law and the pitching of the tabernacle, for us, the crossing of baptism and the sojourn of the Church and the gift of the Holy Spirit; for them, abundant water from the rock for life, for us, life-giving mysteries; for them, the promised land as a rest, for us, heaven not made with hands as a rest; for them, temporary life, for us, eternal life, and righteousness and sanctification and redemption and blessedness. Those things, therefore, exist as in the order of a sketch, but our things are images and characteristics of the things themselves; but not yet within the things themselves

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θειοτάτου διδασκάλου ἀνδρὸς ἀπὸ τῆς θείας Γραφῆς τὰς ἀφορμὰς καὶ τὰς μαρτυρίας ποιησαμένου, ἀρξαμένου ἀπὸ τῆς ἐξόδου αὐτῶν τῆς ἐξ Αἰγύπτου, ἡνίκα τὰ πρωτότοκα τῶν Αἰγυπτίων ἐτελεύτων τὴν ὑστέραν πληγὴν δεξάμενα διὰ Μωϋσέως, ὅτε καὶ τὸ Πάσχα ἔφαγον θύσαντες οἱ Ἰσραηλῖται ὄρθιοι, περιεζωσμένοι τὰς ὀσφύας καὶ τὰς ῥάβδους ἐν ταῖς χερσὶ κατέχοντες, ἕτοιμοι πρὸς ἔξοδον, τῇ πρώτῃ τοῦ πρώτου μηνὸς ἀφ' ἑσπέρας, τεσσαρεσκαιδεκάτην ἤδη ἐχούσης τῆς σελήνης, ὅπερ σκιὰν καὶ τύπον ἐτέλουν τῶν μελλόντων γίνεσθαι ἐπὶ τοῦ ∆εσπότου Χριστοῦ, ἀφέσεως, λέγω, δουλείας τυραννικῆς καὶ ἀνακτίσεως κόσμου ἐξ ἀναστάσεως νεκρῶν ἐκτελουμένης καὶ καταπαύσεως ἀνθρώπων αἰωνίας. 5.2 Ἐν αὐτῷ γὰρ τῷ καιρῷ φαίνεται καὶ ὁ κόσμος παρὰ Θεοῦ παραχθεὶς καὶ ἀρχὴν ἐσχηκὼς ἐν αὐτῷ· ὁμοίως καὶ ἐπὶ τοῦ Νῶε, μετὰ τὸν κατακλυσμόν, ἀρχὴ πάλιν κόσμου· ἐν αὐτῷ πάλιν ἐξ Αἰγύπτου ἐλευθερία τῶν Ἰσραηλιτῶν· ἐν αὐτῷ πάλιν καὶ ἡ σύλληψις τοῦ ∆εσπότου Χριστοῦ κατὰ σάρκα ἐκ τῆς Παρθένου γεγένηται, τοῦ δευτέρου Ἀδάμ, τοῦ ἀρχηγοῦ τῆς δευτέρας καταστάσεως· καὶ ἐν αὐτῷ ἡ ἀνάστασις ἡ ἀπὸ νεκρῶν γενομένη τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κατὰ σάρκα· φασὶ δὲ καὶ τὴν καθολικὴν ἀνάστασιν ἐν αὐτῷ πάλιν γενέσθαι. 5.3 Μαρτυροῦσι δὲ τῷ καιρῷ καὶ οἱ ἔξωθεν, κλέπται ὑπάρχοντες, ἰδίαν δόξαν ἡγούμενοι, ἀρχὴν κύκλου ζῳδιακοῦ τὸν Κριὸν ὑποτιθέμενοι, ἐν ᾧπερ ὁ πρῶτος μὴν κατὰ τὴν θείαν Γραφὴν ὑπάρχει, σαφὴς ἔλεγχος αὐτῶν καὶ ἐν τούτῳ γινόμενος, μάλιστα καὶ ἀρχὴν κύκλου παρέχοντες, ὅπερ γελοῖον κατ' αὐτοὺς ὑπάρχει. Οὐδὲν δὲ αὐτοῖς ἀγαθὸν ἐνυπάρχει, ὃ μὴ ἔκλεψαν ἐκ τῆς θείας Γραφῆς· τύφῳ δὲ κατεχόμενοι καὶ ὑπὲρ τοὺς λοιποὺς ἀνθρώπους θέλοντες εἶναι, ὡς ἰδίοις τοῖς ἀλλοτρίοις κέχρηνται. 5.4 Ὅτι δὲ σκιᾶς τάξιν ἐπέχει ὁ νόμος μελλόντων τινῶν, μαρτυρεῖ ὁ Ἀπόστολος βοῶν· "Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων", "σκιὰν" φήσας, ὡς ἂν ὅτε τις σκιαγραφήσει ἄνθρωπον, μὴ ποιήσει δὲ τὴν εἰκόνα αὐτοῦ, τουτέστιν ὄψεις καὶ μέλη πάντα, ἵνα γνωρισθῇ ὁποῖος τυγχάνει, ἢ παλαιὸς ἢ νέος ἢ εὐπρεπὴς ἢ ἀπρεπής, ἀλλὰ μόνον τὸ μέγεθος τοῦ σώματος σκιαγραφήσει· οὕτω καὶ "εἰκόνα" λέγει αὐτὰς τὰς ὄψεις καὶ τοὺς χαρακτῆρας, τουτέστι τὰ δι' ἡμῶν τῶν χριστιανῶν ἐκτελούμενα μυστήρια, ἀναγέννησίν τε λέγω τὴν διὰ τοῦ βαπτίσματος καὶ μετάληψιν μυστηρίων. 5.5 Αὐτὰ δὲ πάλιν τὰ "πράγματα" καλεῖ αὐτὴν τὴν ἐκ νεκρῶν ἀνάστασιν, τὴν μεταστοιχείωσιν τῶν σωμάτων ἡμῶν, τὴν ἀπὸ φθορᾶς εἰς ἀφθαρσίαν μεταβολήν, τὴν τῆς ψυχῆς ἀντὶ τροπῆς ἀτρεπτότητα καὶ τελείαν γνῶσιν ἀντὶ μερικῆς, τὸ οἰκητήριον καὶ τὴν κατάπαυσιν καὶ τὴν εἴσοδον τὴν εἰς τὸν οὐρανόν, ἀντὶ τῶν ἐπιγείων οὐράνια, ἀντὶ προσκαίρων αἰώνια. Ταῦτα δὲ πάντα διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κατωρθώθη τῷ γένει τῶν ἀνθρώπων. "Σκιὰν" οὖν τούτων τὸν νόμον καλεῖ, "εἰκόνα" δὲ καὶ χαρακτῆρας τὰ διὰ τῶν χριστιανῶν ἐπιτελούμενα μυστήρια, οἷόν τι λέγω τὸν ἀμνὸν τὸν θυόμενον ἀντὶ τοῦ πάθους τοῦ Χριστοῦ, καθάπερ καὶ ὁ ἀπόστολος Παῦλος λέγει· "Καὶ γὰρ τὸ Πάσχα ἡμῶν ἐτύθη Χριστός." Καὶ Ἰωάννης δὲ ὁ Βαπτιστὴς οὕτως λέγει· "Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου." 5.6 Εἶτα τὴν ἐκ τούτου γινομένην ἐπ' ἐκείνοις μὲν τοῖς Ἰσραηλίταις τότε φυγὴν ἀπὸ τοῦ ὀλοθρευτοῦ ἀγγέλου καὶ τῆς δουλείας τοῦ Φαραώ, ἡμῖν δὲ ἀπὸ τοῦ διαβόλου καὶ τῆς δουλείας τοῦ βαρυτάτου νόμου· ἐκείνοις διάβασις θαλάσσης καὶ ἐρήμου διαγωγὴ καὶ νόμου δόσις καὶ σκηνοπηγία, ἡμῖν διάβασις βαπτίσματος καὶ διαγωγὴ Ἐκκλησίας καὶ Πνεύματος ἁγίου δωρεά· ἐκείνοις ἐκ πέτρας ἄφθονον εἰς ζωὴν ὕδωρ, ἡμῖν μυστήρια ζωοποιά· ἐκείνοις ἡ τῆς ἐπαγγελίας γῆ κατάπαυσις, ἡμῖν οὐρανὸς ἀχειροποίητος κατάπαυσις· ἐκεί νοις πρόσκαιρος ζωή, ἡμῖν αἰωνία ζωή, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις καὶ μακαριότης. Ἐκεῖνα τοίνυν ὡς ἐν τάξει σκιαγραφίας ὑπάρχουσι, τὰ ἡμέτερα δὲ αὐτῶν τῶν πραγμάτων εἰκόνες καὶ χαρακτῆρες· αὐτῶν δὲ τῶν πραγμάτων ἐντὸς οὔπω