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2.70 (ο΄) The Lord is called Light, and Life, and Resurrection, and Truth. Light, both as the brightness of souls, and as the banisher of the darkness of ignorance; and as the one who enlightens the mind to understand ineffable things; and shows the mysteries that are visible only to the pure; Life, as the one who provides the motion in divine things fitting for souls that love the Lord; Resurrection, as the one who raises the mind from the deadening attachment to material things, pure from all corruption and deadness; Truth, as the one who grants an unchangeable possession of good things to the worthy.

2.71 (οα΄) The God Logos of God and the Father mystically exists in each of His own commandments; but God the Father is wholly inseparable in His whole Logos by nature. Therefore, he who receives a divine commandment and does it, receives the Logos of God within it. And he who has received the Logos through the commandments has, through Him, received together with Him the Father who is by nature in Him, and has received together with Him the Spirit who is by nature in Him. 1157 For truly, He says, I say to you, he who receives whomever I send, receives me; and he who receives me, receives the one who sent me. Therefore, he who has received a commandment and has done it, having received, mystically possesses the Holy Trinity.

2.72 (οβ΄) He glorifies God in himself, not who honors God with words only, but who for God's sake endures the sufferings of labors for virtue; and in return is glorified by God, receiving the glory in God, as a prize for virtue, the grace of dispassion by participation. For everyone who glorifies God in himself through the sufferings for virtue according to (14__544> the practical life, is also glorified in God, through the dispassionate illumination of divine things according to contemplation. For the Lord says, as He is going to His passion: Now the Son of Man has been glorified, and God has been glorified in Him. If God has been glorified in Him, God will also glorify Him in Himself; and He will glorify Him at once. So that from this it is clear, that the divine gifts of grace follow upon sufferings for virtue.

2.73 (ογ΄) As long as we see the Logos of God embodied in the letter of Holy Scripture in various ways through riddles, we have not yet intellectually beheld the Father as incorporeal and simple and unified and alone in the incorporeal and simple and unified and only Son, according to, "He who has seen me has seen the Father." And: "I am in the Father, and the Father is in me." Much knowledge is therefore needed, so that having first penetrated the veils of the sayings concerning the Logos, we may thus with a naked mind behold the Logos Himself, standing pure by Himself, who in Himself clearly shows the Father, as far as is possible for men. Therefore it is necessary for one who piously seeks God not to be held by any letter, lest he unwittingly take the things concerning God instead of God; that is, precariously loving the sayings of Scripture instead of the Logos, with the Logos having escaped the mind from the vestments, while thinking to hold the incorporeal Logos; like the Egyptian woman, who seized not Joseph, but his garments; and the ancient people, who, remaining only in the beauty of visible things, unwittingly worshipped the creation rather than the Creator.

2.74 (οδ΄) The word of Holy Scripture, having put off in part for the 1160 higher thoughts the composition of the sayings physically fashioned upon it, is shown to exist as in the voice of a gentle breeze to the more discerning mind; to the one that, on account of the extreme stripping away of natural energies, has been able to receive the perception only of the simplicity that in some way (14__546> reveals the Logos, like the great Elijah who was deemed worthy of this vision in the cave at Horeb. For Horeb is interpreted as "newness," which is the state of virtues in the new Spirit of grace. And the cave is the hiddenness of wisdom according to the mind; in which he who has entered will mystically perceive the knowledge that is beyond sense, in which God is said to be. Everyone therefore who, like the great Elijah, truly seeks God, not only in Horeb

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2.70 (ο΄) Φῶς ὁ Κύριος λέγεται, καί ζωή καί ἀνάστασις καί ἀλήθεια. Φῶς μέν καί ὡς λαμπρότης, ψυχῶν, καί ὡς ἀγνοίας σκότους διώκτης· καί ὡς φωτίζων τόν νοῦν πρός κατανόησιν τῶν ἀποῤῥήτων· καί δεικνύς, τά μόνοις θεατά τοῖς καθαροῖς μυστήρια· ζωή δέ, ὡς τήν πρέπουσαν ψυχαῖς ἀγαπώσαις τόν Κύριον ἐν τοῖς θείοις παρεχόμενος κίνησιν· ἀνάστασις δέ, ὡς τῆς νεκρᾶς τῶν ὑλικῶν προσπαθείας ἐγείρων τόν νοῦν, φθορᾶς παντοίας καθαρόν καί νεκρότητος· ἀλήθεια δέ, ὡς ἕξιν τῶν ἀγαθῶν τοῖς ἀξίοις δωρούμενος ἄτρεπτον.

2.71 (οα΄) Ὁ μέν τοῦ Θεοῦ, καί Πατρός Θεός Λόγος, ἑκάστῃ μυστικῶς ἐνυπάρχει τῶν οἰκείων ἐντολῶν· ὁ δέ Θεός καί Πατήρ, ὅλος ἐστίν ἀχώριστος ἐν ὅλῳ τῷ οἰκείῳ Λόγῳ φυσικῶς. Ὁ τοίνυν δεχόμενος θείαν ἐντολήν καί ποιῶν αὐτήν, τόν ἐν αὐτῇ τοῦ Θεοῦ δέχεται Λόγον. Ὁ δέ τόν Λόγον διά τῶν ἐντολῶν δεξάμενος, δι᾿ αὐτοῦ τόν ἐν αὐτῷ φυσικῶς ὄντα συνεδέξατο Πατέρα, καί τό ἐν αὐτῷ φυσικῶς ὄν συνεδέξατο Πνεῦμα. 1157 Ἀμήν γάρ, φησι, λέγω ὑμῖν, ὁ λαμβάνων ὅν τινα πέμψω, ἐμέ λαμβάνει· ὁ δέ ἐμέ λαμβάνων, λαμβάνει τόν πέμψαντά με. Ὁ γοῦν ἐντολήν δεξάμενος καί ποιήσας αὐτήν, λαβών ἔχει μυστικῶς τήν ἁγίαν Τριάδα.

2.72 (οβ΄) ∆οξάζει τόν Θεόν ἐν ἑαυτῷ, οὐχ ὁ λόγοις μόνον γεραίρων τόν Θεόν, ἀλλ᾿ ὁ διά τόν Θεόν ὑπέρ ἀρετῆς τά τῶν πόνων ὑπομένων παθήματα· καί ἀντιδοξάζεται παρά Θεοῦ, τήν ἐν τῷ Θεῷ δόξαν, οἷον ἀρετῆς ἔπαθλον κατά μέθεξιν τήν τῆς ἀπαθείας κομιζόμενος χάριν. Πᾶς γάρ ὁ δοξάζων τόν Θεόν ἐν ἑαυτῷ διά τῶν κατά τήν (14__544> πρακτικήν ὑπέρ ἀρετῆς παθημάτων, καί αὐτός ἐν τῷ Θεῷ δοξάζεται, διά τῆς κατά τήν θεωρίαν ἀπαθοῦς τῶν θείων ἐλλάμψεως. Φησί γάρ ὁ Κύριος ἐπί τό πάθος ἐρχόμενος· Νῦν ἐδοξάσθη ὁ Υἱός τοῦ ἀνθρώπου, καί ὁ Θεός ἐδοξάσθη ἐν αὐτῷ. Εἰ ὁ Θεός ἐδοξάσθη ἐν αὐτῷ, καί ὁ Θεός δοξάσει αὐτόν ἐν ἑαυτῷ· καί εὐθύς δοξάσει αὐτόν. Ὡς ἐντεῦθεν εἶναι δῆλον, ὅτι τοῖς ὑπέρ ἀρετῆς παθήμασιν, ἐπακολουθοῦσι τά θεῖα χαρίσματα.

2.73 (ογ΄) Ἕως τόν ἐν τῷ ῥητῷ τῆς ἁγίας Γραφῆς ποικίλως διά τῶν αἰνιγμάτων σεσωματωμένον ὁρῶμεν τόν τοῦ Θεοῦ Λόγον, οὔπω τόν ἀσώματον καί ἁπλοῦν καί ἐνιαῖον καί μόνον, ὡς ἐν ἀσωμάτῳ καί ἁπλῷ καί ἐνιαίῳ καί μόνῳ Υἱῷ νοητῶς τεθεάμεθα Πατέρα, κατά τό, Ὁ ἑωρακώς ἐμέ ἑώρακε τόν Πατέρα. Καί· Ἐγώ ἐν τῷ Πατρί, καί ὁ Πατήρ ἐν ἐμοί. Πολλῆς οὖν χρεία τῆς ἐπιστήμης, ὥστε διαδύντας πρότερον τά περί τόν Λόγον τῶν ῥημάτων καλύμματα, οὕτω γυμνῷ τῷ νοΐ καθαρόν αὐτόν ἐφ᾿ ἑαυτόν ἑστῶτα θεάσασθαι τόν Λόγον, τόν ἐν ἑαυτῷ σαφῶς ὡς ἐφικτόν ἀνθρώποις τόν Πατέρα δεικνύντα. ∆ιόπερ ἀνάγκη τόν εὐσεβῶς τόν Θεόν ἐπιζητοῦντα, μηδενί κρατεῖσθαι ῥητῶ, ἵνα μή ἀντί Θεοῦ, τά περί Θεόν λάθῃ λαβών· τουτέστιν, ἀντί τοῦ Λόγου τά ῥητά στέργων ἐπισφαλῶς τῆς Γραφῆς, τοῦ Λόγου διαφυγόντος τόν νοῦν ἐκ τῶν περιβλημάτων κρατεῖν δοκοῦντα τόν ἀσώματον Λόγον· κατά γε τήν Αἰγυπτίαν, τήν μή τοῦ Ἰωσήφ, ἀλλά τῶν αὐτοῦ ἐπιλαβομένην ἱματίων· καί τούς παλαιούς ἀνθρώπους, οἱ μόνῃ τῆ εὐπρεπείᾳ τῶν ὁρωμένων ἐναπομείναντες, ἔλαθον τῇ κτίσει λατρεύοντες παρά τόν κτίσαντα.

2.74 (οδ΄) Ὁ τῆς ἁγίας Γραφῆς λόγος, κατά μέρος τοῖς 1160 ὑψηλοτέροις νοήμασι τήν τῶν ἐπ᾿ αὐτῶ σωματικῶς διαπεπλασμένων ῥητῶν ἐκδυσάμενος σύνθεσιν, ὡς ἐν φωνῇ αὔρας λεπτῆς ὑπάρχων δείκνυται τῷ διορατικωτέρῳ, νοΐ· τῷ διά τήν ἄκραν ἀπόλειψιν τῶν κατά φύσιν ἐνεργειῶν, αἴσθησιν μόνου δυνηθέντι λαβεῖν, τῆς τόν Λόγον ποσῶς (14__546> μηνυούσης ἁπλότητος, κατά τόν μέγα Ἠλίαν τόν ἐν τῷ σπηλαίῳ Χωρήβ ταύτης ἀξιωθέντα τῆς ὄψεως. Χωρήβ γάρ ἑρμηνεύεται νέωμα ὅπερ ἐστίν ἡ ἐν τῷ καινῷ Πνεύματι τῆς χάριτος ἕξις τῶν ἀρετῶν. Τό δέ σπήλαιον, ἡ τῆς σοφίας ἐστί κατά νοῦν κρυφιότης· ἐν ᾗ ὁ γενόμενος, τῆς ὑπέρ αἴσθησιν μυστικῶς αἰσθήσεται γνώσεως, ἐν ᾗ λέγεται τυγχάνειν ὁ Θεός. Πᾶς οὖν κατά τόν μέγαν Ἠλίαν ζητῶν ἀληθῶς τόν Θεόν, οὐ μόνον ἐν Χωρήβ