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of all substance and motion; and an end, because it is beyond all substance and motion; and a principle, because it is providentially the cause of all things, as a cohesive form for the underlying subject, according to which each of the beings has its permanence in its own principle. When, therefore, the times and the ages, to which he says the week corresponds, come to an end, God himself will then be absolutely alone, without the mediation of what is not without, that is, of places and times, holding together through himself, by a true union, the existence of beings in those who are saved; that is, created nature, which he compared to the pentad, not only because of the senses, to which it is naturally subject, but also because of universal science, which is established in the comprehension of the unerring knowledge of things intellectual and rational, sensible and living, and existing. Therefore, it will cease at some point, both from its static position in place and its motion in time, as being above the things that came to be through it (that is, place and time), the nature of beings having come to be in those who are saved through true conjunction with God, for whom it also came to be. For having made God himself, according to the principle of Providence, its own quality by the decad of the commandments (that is, a mark of the property that comes from grace according to deification), it will be freed both from the circumscription according to its stasis in place and from that in time according to its motion, having received an ever-moving stability, the infinite enjoyment of divine things, and a static motion, the insatiable desire for them.

με΄. In the seventh month there are three feasts: of trumpets, of atonement, and of tabernacles; of which the trumpet is a type of the law and the prophets, and of the knowledge proclaimed from them, the atonement is a symbol of God's reconciliation with man through the incarnation. For he who willingly submitted to the condemnation of the condemned one, dissolved the enmity once established against him. And the feast of tabernacles is a prefiguration of the resurrection, and of the transformation of all things to immutability.

μστ΄. He who delights in mere bloody sacrifices, he says, being subject to passion, prepares the sacrificers to be zealous about the passions; for the genuine worshipper loves to rejoice in those things in which the one worshipped rejoices.

μζ΄. For the Word knows as sacrifices, he says, the slaughter of the passions, and the offering of the natural powers; of which the ram is a type of reason; (784) the bull bears a symbol of the spirited part; and the goat is a manifestation of desire.

μη΄. The earthly sense of Scripture, it is clear, when it takes hold of the soul, casts away the natural principles, obliterating them by the misuse of the natural powers.

μθ΄. As soon as someone ceases, he says, to understand Scripture according to the senses, with respect to the body, at the same time he also runs up to the spirit according to the intellect through the midst of nature, doing spiritually those things for the performance of which the Jew has God being angry.

ν΄. What is the hand of the Gibeonites, to which David delivers those from the seed of Saul.

να΄. The exposure to the sun, he says, is the manifestation which the passions undergo when they are triumphed over by the high thoughts of nature according to lofty contemplation.

νβ΄. The teaching of the law according to the body, he says, having before its eyes, through repentance, the dead bodily meanings of the law, seated beside the Word according to Christ, receives like rain the heavenly illuminations of knowledge.

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πάσης οὐσίας ἐστί καί κινήσεως· τέλος δέ ὅτι ὑπέρ πᾶσαν οὐσίαν καί κίνησιν· λόγος δέ, ὅτι πάντων κατ᾿ αἰτίαν προνοητικός ἐστιν, ὡς πρός ὑποκείμενον εἶδος συνοχή, καθ᾿ ἥν τῶν ὄντων ἕκαστον ἔχει τήν ἐν τῷ ἑαυτοῦ λόγῳ διαμονήν. Ὅταν οὖν λάβωσι πέρας οἱ χρόνοι καί οἱ αἰῶνες, οἷς ἀναλογεῖν τήν ἑβδομάδα φησίν, αὐτός ἔσται τότε μονώτατος ὁ Θεός, δίχα τῆς τῶν οὐκ ἄνευ, τουτέστι, τόπων καί χρόνων μεσιτείας, συγκρατῶν δι᾿ ἑαυτοῦ καθ᾿ ἕνωσιν ἀληθῆ τῶν ὄντων ἐν τοῖς σωζομένοις ὕπαρξιν· ἤγουν τήν φύσιν τήν γενητήν, ἥν τῇ πεντάδι παρείκασεν, οὐ μόνον διά τάς αἰσθήσεις, αἷς ὑποπίπτειν πέφυκεν, ἀλλά διά τήν καθολικήν ἐπιστήμην, ἥτις ἐν τῇ περιλήψει τῆς τῶν νοερῶν τε καί λογικῶν, αἰσθητικῶν τε καί ζώντων, καί ὄντων ἀπταίστου καθέστηκε γνώσεως. Οὐκοῦν παύσεταί ποτε, τῆς τε κατά τόπον στάσεως, καί τῆς κατά χρόνον κινήσεως, ὡς ὑπέρ τά δι᾿ αὐτήν γεγονότα (τουτέστι, τόπον καί χρόνον) διά τῆς πρός τόν Θεόν, δι᾿ ὅν καί γέγονεν, ἀληθοῦς συναφείας ἐν τοῖς σωζομένοις γενομένη τῶν ὄντων ἡ φύσις. Αὐτόν γάρ τόν Θεόν, κατά τόν τῆς Προνοίας λόγον, τῇ δεκάδι τῶν ἐντολῶν ἴδιον ποιησαμένη ποιόν (τουτέστι, τῆς ἐκ χάριτος κατά τήν θέωσιν ἰδιότητος γνώρισμα), τῆς τε κατά τήν στάσιν ἐν τόπῳ περιγραφῆς, καί τῆς ἐν χρόνῳ κατά τήν κίνησιν ἐλευθερωθήσεται στάσιν ἀεικίνητον λαβοῦσα, τήν ἀπέραντον τῶν θείων ἀπόλαυσιν, καί κίνησιν στάσιμον, τήν ἐπ᾿ αὐτοῖς ἀκόρεστον ὄρεξιν.

με΄. Τῷ ἑβδόμῳ μηνί τρεῖς εἰσιν ἑορταί· σαλπίγγων καί ἱλασμοῦ καί σκηνοπηγίας· ὧν ἡ μέν σάλπιγξ, νόμου καί προφητῶν, καί τῆς ἐξ αὐτῶν κηρυττομένης γνώσεως τύπος ἐστίν, ὁ δέ ἱλασμός, τῆς τοῦ Θεοῦ πρός τόν ἄνθρωπον διά σαρκώσεως σύμβολον ὑπάρχει καταλλαγῆς. Ὁ γάρ ὑποδύς ἑκουσίως τήν τοῦ κατακριθέντος κατάκρισιν, διελύσατο τήν ποτε πρός αὐτόν κυρωθεῖσαν ἔχθραν. Ἡ δέ σκηνοπηγία, προτύπωσίς ἐστιν ἀναστάσεως, καί τῆς πάντων πρός ἀτρεψίαν μεταποιήσεως.

μστ΄. Ὁ ψιλαῖς ταῖς ἐναίμοις χαίρων θυσίαις, φησί, περί τά πάθη σπουδάζειν ὡς ἐμπαθής παρασκευάζει τούς θύοντας· φιλεῖ γάρ χαίρειν τό γνησίως σέβον, οἷς χαίρει τό προσκυνούμενον.

μζ΄. Ὅτι θυσίας οἶδεν ὁ λόγος, φησί, τήν τῶν παθῶν σφαγήν, καί τήν τῶν φυσικῶν δυνάμεων προσαγωγήν· ὧν τοῦ μέν λόγου τύπος ἐστίν ὁ κριός· (784) τοῦ δέ θυμοῦ φέρει σύμβολον, ὁ ταῦρος· τῆς δέ ἐπιθυμίας, ἡ αἴξ ὑπάρχει δήλωσις.

μη΄. Ὁ χοϊκός δῆλον ὅτι νοῦς τῆς Γραφῆς, κρατῶν τῆς ψυχῆς, τούς φυσικούς ἀποβάλλεται λόγους, τῇ παραχρήσει τῶν κατά φύσιν δυνάμεων αὐτούς ἐξαφανίζων.

μθ΄. Ἅμα τις, φησί, παύσηται κατ᾿ αἴσθησιν πρός σῶμα τήν Γραφήν ἐκδεχόμενος, ἅμα καί πρός πνεῦμα κατά νοῦν διά μέσης ἀνατρέχει τῆς φύσεως, ἐκεῖνα πράττων πνευματικῶς, ἅπερ ὁ Ἰουδαῖος ἐπιτελῶν ἔχει τόν Θεόν ὀργιζόμενον.

ν΄. Τίς ἐστιν χείρ τῶν Γαβαωνιτῶν, ᾗ παραδίδωσι ∆αβίδ τούς ἐκ σπέρματος Σαούλ.

να΄. Τόν ἐξηλιασμόν εἶναι λέγει, τήν φανέρωσιν, ἥν τά πάθη πάσχουσιν, ὑπό τῶν ὑψηλῶν τῆς φύσεως λογισμῶν κατά τήν ὑψηλήν θεωρίαν θριαμβευόμενα.

νβ΄. Ἡ πρός σῶμα τοῦ νόμου διδαχή, φησί, κατ᾿ ὀφθαλμούς ἔχουσα διά μετανοίας νεκρά τά σωματικά τοῦ νόμου νοήματα, τῷ κατά Χριστόν λόγῳ παρακαθημένη, δίκην ὑετῶν τούς οὐρανίου δέχεται τῆς γνώσεως φωτισμούς.