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1.52 (52) He who observes only the sixth day according to the Law, fleeing the tyranny of the passions which afflicts the soul through their activity, (14__472> fearlessly crosses through the sea to the desert; keeping the Sabbath only as an inactivity of the passions. But he who has crossed the Jordan, having left behind even this state of mere inactivity from the passions, has come into the inheritance of the virtues.

1.53 (53) He who observes the sixth day according to the Gospel, having first killed the initial stirrings of sin, through the virtues attains the state of passionlessness, which is a desert devoid of all evil; keeping the Sabbath in his mind even from the bare fantasy of the passions. 1104 But he who has crossed the Jordan, is translated to the land of knowledge; in which the mind, mystically built as a temple by peace, becomes a dwelling-place of God in the Spirit.

1.54 (54) He who has divinely completed for himself the sixth day with its appropriate works and thoughts, and has himself, with God, brought his own works to a good completion, has passed in his understanding beyond all existence that is subject to nature and time, and has been transferred to the mystical contemplation of the ages and of eternal things; keeping the Sabbath unknowably in his mind, the total abandonment and transcendence of beings. But he who has been deemed worthy also of the eighth day, has risen from the dead; I mean, from all things after God, both sensible and intelligible, and from principles and concepts; and has lived the blessed life of God, Who alone is truly and properly called and is life; since he himself has become by deification a god.

1.55 (55) The sixth day is the complete fulfillment of the practical activities related to virtue according to nature; the seventh is the conclusion and cessation of all natural concepts in contemplative activities related to ineffable knowledge; and the eighth, the transference and transition of the worthy toward deification. And perhaps the Lord, showing this seventh and eighth day more mystically, named them the day and the hour of consummation, as circumscribing (14__474> the mysteries and principles of all things. Which none at all of the heavenly and earthly Powers will be able to know before the experience of undergoing them, except for the blessed Godhead Itself which creates these things.

1.56 (56) The sixth day indicates the principle of the being of things; the seventh signifies the mode of the well-being of things; and the eighth suggests the ineffable mystery of the eternal well-being of things.

1.57 (57) Knowing that the sixth day is a symbol of practical activity, let us fulfill in it every debt of the works of virtue; so that of us too it may be said, “And God saw everything that he had made, and behold, it was very good.”

1.58 (58) He fulfills the debt of good work praised by God, who through the body labors for the soul on the well-ordered diversity of the virtues.

1.59 (59) He who has completed the preparation of the works of righteousness, has passed over to the rest of gnostic contemplation; 1105 in which, having divinely comprehended the principles of beings, he rests from the movement of the mind concerning it.

1.60 (60) He who has partaken of God’s seventh-day rest on our behalf, will also partake of His eighth-day activity, that is, the mystical resurrection, on our behalf, according to deification; having himself also left the linen cloths lying in the tomb, and the napkin that was on His head; which, when a certain Peter and John see, they believe that the Lord is risen.

1.61 (61) The Lord’s tomb is perhaps, either this world, or the heart of each of the faithful; the linen cloths are the principles of sensible things along with the modes according to virtue; and the napkin, is of (14__476> intelligible things with the

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1.52 (νβ΄) Ὁ τήν ἕκτην μόνον κατά τόν νόμον ἄγων ἡμέραν, τήν κατ᾿ ἐνέργειαν ἐκθλίβουσαν τήν ψυχήν τῶν παθῶν φεύγων δυναστείαν, (14__472> διά τῆς θαλάσσης ἀφόβως ἐπί τήν ἔρημον διαβαίνει· τήν τῶν παθῶν ἀργίαν μόνην σαββατίζων. Ὁ δέ τόν Ἰορδάνην διαβάς, καί αὐτήν ἀπολιπών τήν τῶν παθῶν μόνον ἀργοῦσαν κατάστασιν, ἦλθεν εἰς τήν τῶν ἀρετῶν κληρονομίαν.

1.53 (νγ΄) Ὁ τήν ἕκτην εὐαγγελικῶς ἄγων ἡμέραν, ἀποκτείνας πρότερον τά τῆς ἁμαρτίας πρῶτα κινήματα, τήν πάσης κακίας ἔρημον διά τῶν ἀρετῶν καταλαμβάνει τῆς ἀπαθείας κατάστασιν· σαββατίζων κατά νοῦν καί αὐτῆς ψιλῆς τῆς τῶν παθῶν φαντασίας. 1104 Ὁ δέ Ἰορδάνην διαπεράσας, εἰς τήν τῆς γνώσεως μετατίθεται χώραν· καθ᾿ ἥν ὁ νοῦς, ναός μυστικῶς ὑπό τῆς εἰρήνης οἰκοδομούμενος, Θεοῦ κατοικητήριον γίνεται ἐν Πνεύματι.

1.54 (νδ΄) Ὁ τήν ἕκτην θεϊκῶς μετά τῶν προσφόρων ἔργων καί ἐννοιῶν ἑαυτῷ συμπληρώσας ἡμέραν, καί αὐτός μετά τοῦ Θεοῦ καλῶς τά ἑαυτοῦ συντελέσας ἔργα, διέβη τῇ κατανοήσει πᾶσαν τήν τῶν ὑπό φύσιν καί χρόνον ὑπόστασιν, καί εἰς τήν τῶν αἰώνων καί τῶν αἰωνίων μετετάξατο μυστικήν θεωρίαν· σαββατίζων ἀγνώστως κατά νοῦν, τήν ὁλικήν τῶν ὄντων ἀπόλειψίν τε καί ὑπέρβασιν. Ὁ δέ καί τῆς ὀγδόης ἀξιωθείς, ἐκ τῶν νεκρῶν ἀνέστη· τῶν μετά Θεόν λέγω πάντων, αἰσθητῶν τε καί νοητῶν, καί λόγων καί νοημάτων· καί ἔζησε τήν τοῦ Θεοῦ μακαρίαν ζωήν, τοῦ μόνον κατ᾿ ἀλήθειαν κυρίως ζωῆς καί λεγομένου καί ὄντος· οἷα καί αὐτός γενόμενος τῇ θεώσει θεός.

1.55 (νε΄) Ἕκτη ἡμέρα ἐστίν, ἡ τῶν πρακτικῶν περί ἀρετήν τῶν κατά φύσιν ἐνεργειῶν, παντελής ἀποπλήρωσις· ἑβδόμη δέ ἐστιν, ἡ τῶν θεωρητικῶν περί τήν ἄῤῥητον γνῶσιν πασῶν τῶν φυσικῶν ἐννοιῶν ἀποπεράτωσις καί ἀπόπαυσις· ὀγδόη δέ, ἡ πρός θέωσιν τῶν ἀξιῶν μετάταξίς τε καί μετάβασις. Καί μήποτε ταύτην τήν ἑβδόμην καί τήν ὀγδόην τυχόν μυστικώτερον ὑποφαίνων ὁ Κύριος, προσηγόρευσεν ἡμέραν συντελείας καί ὥραν, ὡς πάντων περιγράφουσαν (14__474> τά μυστήρια καί τούς λόγους. Ἅς οὐδέν οὐδαμῶς τό παράπαν τῶν ἐπουρανίων καί ἐπιγείων ∆υνάμεων γνῶναι πρό πείρας τοῦ παθεῖν δυνήσεται, πλήν αὐτῆς τῆς ταῦτα ποιούσης μακαρίας θεότητος.

1.56 (νστ΄) Ἡ ἕκτη ἡμέρα, τόν τοῦ εἶναι τῶν ὄντων λόγον ὑποδηλοῖ· ἡ δέ ἑβδόμη, τόν τοῦ εὖ εἶναι τῶν ὄντων τρόπον ὑποσημαίνει· ἡ δέ ὀγδόη, τό τοῦ ἀεί εὖ εἶναι τῶν ὄντων ἄῤῥητον μυστήριον ὑπαγορεύει.

1.57 (νζ΄) Πρακτικῆς ἐνεργείας σύμβολον ὑπάρχουσαν τήν ἕκτην ἡμέραν γινώσκοντες, πᾶσαν ἐν αὐτῇ τῶν ἔργων τῆς ἀρετῆς τήν ὀφειλήν ἀποπληρώσωμεν· ὅπως καί ἐφ᾿ ἡμῶν ῥηθείη τό, Καί εἶδεν ὁ Θεός πάντα ὅσα ἐποίησε, καί ἰδού καλά λίαν.

1.58 (νη΄) Ἀποπληροῖ τήν ὀφειλήν τῆς ἐπαινουμένης τῷ Θεῷ καλῆς ἐργασίας, ὁ διά σώματος τῇ ψυχῇ φιλοπονῶν τήν εὔκοσμον ποικιλίαν τῶν ἀρετῶν.

1.59 (νθ΄) Ὁ τήν παρασκευήν τῶν ἔργων τῆς δικαιοσύνης πληρώσας, διέβη πρός τήν ἀνάπαυσιν τῆς γνωστικῆς θεωρίας· 1105 καθ΄ ἥν τούς λόγους τῶν ὄντων περιλαβών θεοπρεπῶς, τῆς κατά νοῦν περί αὐτήν κινήσεως ἀναπαύεται.

1.60 (ξ΄) Ὁ τῆς δι᾿ ἡμᾶς ἑβδοματική τοῦ Θεοῦ μετεσχηκώς ἀναπαύσεως, καί τῆς αὐτοῦ δι᾿ ἡμᾶς μεθέξει κατά τήν θέωσιν ὀγδοατικῆς ἐνεργείας, εἴτουν μυστικῆς ἀναστάσεως· ἀφείς καί αὐτός ἐν τῷ τάφῳ κείμενα τά ὀθόνια, καί τό ἐπί τῆς κεφαλῆς σουδάριον· ἅπερ θεωροῦντες εἴ τις Πέτρος καί Ἰωάννης, πιστεύουσιν ἐγηγέρθαι τόν Κύριον.

1.61 (ξα΄) Μνημεῖον ἐστιν ἴσως ∆εσποτικόν, ἤ ὁ κόσμος οὗτος, ἤ ἡ ἑκάστου τῶν πιστῶν καρδία· τά δέ ὀθόνια, οἱ τῶν αἰσθητῶν μετά τῶν κατ᾿ ἀρετήν τρόπων ὑπάρχουσι λόγοι· τό δέ σουδάριον, ἡ τῶν (14__476> νοητῶν ἐστι μετά τῆς