But for each of us these things must happen mystically, if someone, having persevered in all things from the teaching until the end, remains impassible until the glorious coming of Christ. 123 that those in heaven and on earth, who are called by metonymy heaven and earth, will pass through their entire state, so that they may come to the things that are superior. For the words of the Savior will always effect their proper results, being perfect and not admitting of becoming better, having passed beyond what they are. But "heaven and earth will pass away, but his words will remain," being words of him through whom all things were made; 124 for the reason of the things that have come to be does not pass away, even if they themselves pass away. 125 and what he will say, is that Christ says this before the economy, but after the economy no longer, when "God highly exalted him and gave him the name that is above every name." 126 The Son concealed it by saying he did not know, for the benefit of the disciples. But another says, that just as Paul says "then the Son himself will be subjected to the Father," not as though he were ever insubordinate (l. ἂν ὑποτάκ του̣ Diehl), but as not yet all of his members having been perfected, so since the body of Christ does not know that day or hour, neither does he himself say that he knows ... 127 and according to the custom of scripture concerning knowing, also "he who keeps the commandments will not know a fault," instead of "will not suffer"; and "him who knew no sin, he made to be sin for us." The "nor the Son" also signifies something of this sort, and in the sense of "Adam knew Eve his wife." 128 now he prepares the knowledge of the day and hour for the heirs; of the promise from when "he emptied himself," so that all for whom he took on the "form of a slave," may know the things of the day and hour, "what eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him." 130.30 For the end of each one's departure only God knows, and he who has the spirit of God, as Samuel of Saul (I. Regn.28,19) and Elijah of Ahaziah. 132 or two in the field of the ruling faculty, both the mind of the virtuous and that of the wicked, and of the souls grinding in the heavy mill of the world, where the one, beautiful and good, is taken, but the wicked one, as unworthy, is left. But it can also signify two bodies from one matter, of which the one of the just man is one of those on the one bed who is taken, while the other of the unjust man is left. And the body, as weak, is on a bed even if it is taken, but the soul, through the many things, <ὧν κλ> it endures in life, grinds in the mill of the world. 133 Therefore, the saying of these things that follow must be understood not as concerning the universal, but especially as concerning the consummation of each one. For these heard "watch," from whom the more universal meaning was far, on account of the coming visit of the Word in them, which had not yet happened in them as it was going to be. 134 And the Lord, having come, enters into the house, the soul, the master of the house, the mind, but the thief, the adversary, digging through the natural concepts of the soul, which the Word built up, and overturning them, in order to plunder the mind. 135 And everyone, whom while watching the Word (even if not yet as the sun, but as a lamp) enlightens, 136 ought to watch also the lamp of the Lord 137 at sunset, whether at the departure from life, or at which the consummation of this age happens for him. But perhaps the Lord comes after the thief; and he comes to that one from whom the thief, because he was watching, kept away. 138 But see if the Word does not also put to shame the bishops and teachers entrusted with such things. 140 The thing said by Daniel to the one of the elders who spoke against the holy Susanna, "for already the angel of God, having received the sentence from God, will cut you in two," [interpreting, Origen says] that this will certainly happen to him in the judgment according to what was said by the Lord, that "and he will cut him in two." 144 a cutting in two, because (l. διχοτομήσει δὲ ὅτε Diehl κλ) "the spirit returns to God who gave it," but the soul with the body spoken of in the gospel goes away "into Gehenna." Therefore they weep for the things at which they laughed,

ἑκάστῳ δὲ ἡμῶν ταῦτα γενέσθαι μυστικῶς δεῖ, ἐὰν ἀπὸ τῆς διδασκαλίας ἕως τέλους ἐν πᾶσι τις διαρκέσας μείνῃ ἀπαθὴς ἄχρι τῆς ἐνδόξου Χριστοῦ παρουσίας. 123 τοὺς ἐν οὐρανῷ καὶ ἐν γῇ μετωνυμικῶς οὐρανὸν καὶ γῆν λεγομένους διελεύ σεσθαι πᾶσαν τὴν ἑαυτῶν κατά στασιν, ἵνα ἔλθωσιν ἐπὶ τὰ ὑπερέ χοντα. οἱ γὰρ τοῦ σω τῆρος λόγοι ἀεὶ τὰ οἰκεῖα ἐνεργή σουσιν ὡς τέλειοι καὶ οὐκ ἐπιδεχό μενοι βελτίους γενέσθαι παρελθόν τες ὅ εἰσιν. ἀλλ' «ὁ οὐρανὸς μὲν καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι αὐτοῦ μενοῦσι» λόγοι ὄντες τοῦ δι' οὗ τὰ πάντα ἐγένετο· 124 ὁ γὰρ λόγος τῶν γεγονότων οὐ παρέρ χεται, εἰ καὶ αὐτὰ παρέρχεται. 125 ὃ δὲ λέξει, πρὸ μὲν τῆς οἰκονομίας τὸν Χριστὸν τοῦτο λέγειν, μετὰ δὲ τὴν οἰκονομίαν οὐκέτι, ὅτε «ὁ θεὸς αὐτὸν ὑπερύψωσε καὶ ἐχαρί σατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα». 126 ἀπέκρυψεν ὁ υἱὸς εἰπὼν μὴ γινώσκειν εἰς τὸ συμφέρον τῶν μαθητῶν. ἕτερος δέ φησιν, ὅτι ὥσπερ ὁ Παῦλός φησι «τότε καὶ ὁ υἱὸς ὑποταγήσεται τῷ πατρὶ» οὐχ ὡς ἀνυποτάκτου (l. ἂν ὑποτάκ του̣ Diehl) ποτὲ ὄντος, ἀλλ' ὡς μηδέπω τῶν μελῶν αὐτοῦ πάντων τελειωθέν των, οὕτως ἐπεὶ τὸ σῶμα τοῦ Χριστοῦ οὐκ οἶδε τὴν ἡμέραν ἐκείνην ἢ τὴν ὥραν, οὐδὲ αὐτὸς λέγει εἰδέναι ... 127 καὶ κατὰ τὴν τῆς γραφῆς περὶ τοῦ εἰδέναι συνήθειαν καὶ «ὁ φυλάσσων ἐντολὰς οὐ γνώσεται πταῖσμα» ἀντὶ τοῦ οὐ πείσεται· καὶ «τὸν μὴ γνόντα ἁμαρτίαν ἁμαρ τίαν ὑπὲρ ἡμῶν ἐποίησε». τοιοῦτόν τι σημαίνει καὶ τὸ «οὐδὲ ὁ υἱός» καὶ κατὰ τὸ «ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ» 128 νῦν μὲν προπαρασκευάζει τὴν γνῶσιν τῆς ἡμέρας καὶ ὥρας τοῖς κληρονό μοις· τῆς ἐπαγγελίας τῆς ἀφ' οὗ «ἑαυτὸν ἐκένωσεν», ἵνα ἅπαντες δι' οὓς ἀνέλαβε τὴν τοῦ «δούλου μορφήν», γνῶσι τὰ τῆς ἡμέρας καὶ ὥρας, «ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν». 130.30 τὸ γὰρ ἑκάστου τῆς ἐξόδου τέλος μόνος οἶδεν ὁ θεὸς καὶ ὁ πνεῦμα 131 θεοῦ ἔχων, ὡς Σαμουὴλ τοῦ Σαοὺλ (I. Regn.28,19) καὶ Ἡλίας τοῦ Ὀχοζίου. 132 ἢ δύο ἐν τῷ ἀγρῷ τῷ ἡγεμονικῷ, ὅ τε τοῦ σπουδαίου νοῦς καὶ ὁ τοῦ φαύλου, καὶ τῶν ἀληθουσῶν ἐν τῷ βαρεῖ μυλῶνι τοῦ κόσμου ψυχῶν ἔνθα ἡ μὲν καλὴ καὶ ἀγαθὴ παραλαμβάνεται, ἡ δὲ φαύλη ὡς ἀναξία ἀφίεται. δύναται δὲ σημαίνε σθαι καὶ τὰ δύο ἐπὶ μιᾶς ὕλης σώματα, ὧν τὸ μὲν τοῦ δικαίου ὁ ἕτερός ἐστι τῶν ἐπὶ τῆς μιᾶς κλίνης ὁ παραλαμ βανόμενος, τὸ δὲ τοῦ ἀδίκου ὁ ἕτερος καὶ ἀφιέμενος. καὶ τὸ μὲν σῶμα ὡς ἀσθενὲς ἐπὶ κλίνης ἐστὶν κἂν παρα λαμβάνηται, ἡ δὲ ψυχὴ διὰ πολλῶν, <ὧν κλ> ἀνέχεται ἐν τῷ βίῳ, ἀλήθει ἐν τῷ μυλῶνι τοῦ κόσμου. 133 τού των οὖν τῶν ἑξῆς οὐχ ὡς περὶ τῆς καθολικῆς, ὡς δὲ περὶ τῆς ἑκάστου συντελείας μάλιστα ἐκληπτέον τὸν λόγον. οὗτοι γὰρ ἤκουσαν γρηγορεῖν, ὧν μακρὰν τὸ καθολικώτερον ἦν, διὰ τὴν ἐσομένην ἐν αὐτοῖς ἐπιδημίαν τοῦ λόγου, οὔπω ὡς ἔμελλεν ἔσεσθαι γενομένην ἐν αὐτοῖς. 134 καὶ ὁ μὲν κύριος ἐλθὼν εἰσέρχεται εἰς οἰκίαν ψυχὴν οἰκοδεσπότης νοῦ(ς), ὁ δὲ κλέπτης ἀντικείμενος διορύσσων τὰς φυσικὰς ἐννοίας τῆς ψυχῆς, ἃς ᾠκοδόμησεν ὁ λόγος, καὶ ἀνατρέπων, ἵνα σκυλεύσῃ, τὸν νοῦν. 135 καὶ πᾶς δέ, ὃν γρηγοροῦντα ὁ λόγος (εἰ καὶ μηδέπω ὡς ἥλιος, ἀλλ' ὡς λύχνος) φωτίζει, 136 ἐπιτηρεῖν ὀφείλει καὶ τὸν λύχνον τοῦ κυρίου 137 ἐπὶ δύσει, εἴτε ἐν τῇ ἐξόδῳ τοῦ βίου, εἴτε καθ' ἣν συντέλεια τοῦ αἰῶνος τούτου γίνεται αὐτῷ. τάχα δὲ μετὰ τὸν κλέπτην ἔρχεται ὁ κύριος· ἐπ' ἐκεῖνον δὲ ἔρχεται, οὗ ὁ κλέπ της γρηγοροῦντος ἀπέσχετο. 138 ὅρα δὲ εἰ μὴ καὶ τοὺς τὰ τοιαῦτα ἐγχειρισθέντας ἐπισκόπους καὶ διδασκάλους δυσωπεῖ ὁ λόγος. 140 τὸ παρὰ τοῦ ∆ανιὴλ εἰρημένον πρὸς θάτερον τῶν κατει πόντων τῆς ἁγίας Σωσάννης πρεσ βυτέρων «ἤδη γὰρ ὁ ἄγγελος τοῦ θεοῦ λαβὼν φάσιν παρὰ τοῦ θεοῦ σχίσει σε μέσον» [ἑρμηνεύων Ὠριγένης λέγει] γενήσεσθαι πάντως αὐτῷ τοῦτο ἐν τῇ κρίσει κατὰ τὸ εἰρημένον ὑπὸ τοῦ κυρίου, ὅτι «καὶ διχοτομήσει αὐτόν». 144 διχοτόμησις ὅτι (l. διχοτομήσει δὲ ὅτε Diehl κλ) «τὸ πνεῦμα ἐπιστρέφει πρὸς τὸν θεὸν ὃς ἔδωκεν αὐτό», ἡ δὲ ψυχὴ μετὰ τοῦ λεγομένου ἐν τῷ εὐαγγελίῳ σώματος ἄπεισιν «εἰς γέενναν». κλαίουσι τοίνυν ἀνθ' ὧν ἐγέλων,