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"holes". Appropriately take the "hole" in the division of the seeds to be the investigation of the scriptures, their clarity; and this is also their being "ground". And it must be said in another way: "those who look through the holes," it says, seem to see many things; and there are 348 some who are able to approach the light; and according to the power and the weakness of sight, perception of the light occurs. Therefore, when the light is hidden again, "those who look" through certain "holes" "are darkened". They are not able to see the light, having those small "holes". However, when their body changes from the "perishable" to the "imperishable" and from the "soulish" to the "spiritual", they no longer have senses that "are darkened" but that are shining forth and increasing. Therefore, "for those who look through the holes to be darkened" does not bring complete disgrace; for when they "are darkened", according to the measure of the present sense they will see things more greatly, "what is in part being brought to an end", so that their "partial" "hole" might not also "be brought to an end" when a great opening occurs. And it is possible to take it this way because "the holes" is said in the plural. A praiseworthy "hole" is mentioned in the singular in the writings of Moses, when he had a desire "to see the face" of God and "to see him manifestly, with knowledge". God said to him that being yet a "man", "you are not able" to have the splendor; "But I am placing you in the cleft of the rock", of one "rock" he said "cleft". And "the rock is Christ"; from this "rock" also the ... of Christ here ....... For blameworthy "rocks" are spoken of in the plural, and "holes"; "a wind shattering rocks". And it is said to the devil: "The pride of your heart has lifted you up, you who dwell in the holes of the rocks" -not "in the cleft of the rock", for that is blessed-, but because they give heed to antichrists and false teachers and false prophets, their "hole" is not for seeing but rather for harming. Indeed, "clefts of rocks" in other places are called "holes"; and the disharmony of the teaching is a "schism" and a multitude of "holes". Therefore, "those who look" in the "hole" do not "become darkened with," but rather are enlightened. But those who seem to see in the many "holes" "are darkened". And when the truth comes into the midst, all deception is dissolved; and the many "holes" were in deception. And as I have often said the image of the calculation, that those who fail in the 349 calculation speak of myriad "rocks". If therefore the correct calculation shines forth, what those who were calculating erroneously said is dissolved. Thus do the false opinions arise in the absence of the truth; when it appears and shines forth, all the false opinions are dissolved. 12,4ab and they shall shut the doors in the marketplace in the weakness of the voice of the one grinding. 12,4a I spoke concerning human affairs, both "things seen and things temporary". Concerning the age to come and the end of the present age, he teaches and says that "they shall shut the doors in the marketplace". And here he calls the church the "marketplace", as the orators say. As long as this life is present, the "marketplaces" exist, or the "marketplace", the church, in which those who speak publicly speak. And "it will be shut" after these things, there being no more teaching in the "time of judgment". I do not say this, that there will not sometimes be instruction in the ages to come, but in that "time" itself in which those being judged "stand before the judgment seat of Christ"; for they have the account with respect to the things done, with respect to being instructed or taught. But if ever the labor from the ................... another word is not a teaching uttered by men or angels ................... Concerning the ten virgins in the parable it is said that the five who had collected oil gathered from the true olive tree, they, having what was supplied as nourishing, illuminating, torch-bearing, entered with the bridegroom into the bridal chamber, when "at midnight a cry was made. The bridegroom has come, go out to meet him." But those who did not take oil in their vessels, but were negligent of what guards the light, went away to buy and no longer found those

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"ὀπάς". καταλλήλως λάβε τῇ σχίσει τῶν σπερμά των τὴν "ὀπὴν" τὴν ἔρευναν τῶν γραφῶν, τὴν σαφήνει αν αὐτῶν· αὕτη δέ ἐστιν τὸ καὶ "ἀλήθεσθαι" αὐτάς. καὶ ἑτέρως δὲ ῥητέον· δοκοῦσιν, φησίν, αἱ "βλέπουσαι ἐν ταῖς ὀπαῖς" ἰδεῖν πολλά· καὶ εἰσίν 348 τινες δυνάμεναι προσβάλλειν τῷ φωτί· καὶ παρὰ τὴν δύ ναμιν καὶ τὴν ἀςθένειαν τῆς ὄψεως ἀντίλημψις γίνεται τοῦ φωτός. ὅταν οὖν πάλιν τὸ φῶς κεκρυμμένον γένη ται, αἱ "βλέπουσαι" δι' "ὀπῶν" τινων "σκοτίζονται". οὐ δύνανται ἰδεῖν τὸ φῶς τὰς μικρὰς "ὀπὰς" ἐκείνας ἔχο̣ν̣τες. ὅταν μέντοι μεταβάλῃ αὐτῶν τὸ σῶμα ἀπὸ τοῦ "φθαρτοῦ" ἐπὶ τὸ "ἄφθαρτον" καὶ ἀπὸ τοῦ "ψυχικοῦ" ἐπὶ τὸ "πνευματικόν", οὐκ ἔχουσιν οὐκέτι αἰσθήσεις "σκοτιζομέ νας" ἀλλὰ ἀναλαμπούσας καὶ αὐξομένας. οὐ παντελῆ οὖν ὕβριν φέρει τὸ "σκοτισθῆναι τὰς βλεπούσας ἐν ταῖς ὀ παῖς"· ὅταν γὰρ "σκοτισθῶσιν", κατὰ τὸ μέτρον τῆς παρ ούσης αἰσθήσεως μειζόνως ὄψονται τὰ πράγματα "κατ αργουμένου τοῦ ἐκ μέρους", ἵνα μὴ καὶ ἡ "ἐκ μέρους" αὐτῶν "ὀπὴ" "καταργηθῇ" γινομένης μεγάλης ἀνοίξεως. δυνατὸν δὲ καὶ οὕτω λαβεῖν διὰ τὸ πληθυντικῶς εἰ ρῆσθαι "τα̣ῖς ὀπαῖς". φέρεται ἐπαινετὴ "ὀπὴ" ἑνικῶς ἐν τοῖς Μωσαϊκοῖς γράμμασιν, ὅτε πόθον ἔλαβεν τοῦ "ἰδεῖν τὸ πρόσωπον" τοῦ θεοῦ καὶ ἐμφανῆ αὐτὸν "γνωστ̣ῶς ἰδεῖν". εἶπεν αὐτῷ ὁ θεὸς ὅτι "ἄνθρωπος" ἔτι ὠ`̣ν "οὐ δύνασαι" τὴν αὐγ̣ὴν ἔχει̣ν· "τίθημι δέ σε ἐν τῇ ὀπῇ τῆς πέτρας", μιᾶς "πέτρας" εἶπεν "ὀπήν". ἔστιν δὲ "ἡ πέτρα ὁ Χρι στὸς" ἐκ τῆσ̣δε τῆς "πέτρας" καὶ ἡ ενδεχομ̣ε̣·····σ̣ις τοῦ Χριστοῦ ἐντ̣α̣υ῀̣θ̣α̣ ······. κ̣αι`̣ λ̣ε´̣γ̣ονται γ̣ὰρ "π̣ε´̣τ̣ρα̣ι" ψεκταὶ πληθυντικῶς καὶ "ὀπαί"· "πνεῦμα συντρῖβον πέτρας". καὶ λέγεται πρὸς τὸν διάβολον· "ἡ ὑπερηφανία τῆς καρδίας σου ἐπῆρέν σε κατασκηνοῦντα ἐν ταῖς ὀπαῖς τῶν πετρῶν" -οὐκ "ἐν τῇ ὀπῇ τῆς πέτρας", μακάριον γὰρ τοῦτο-, ἀλλ' ἐπειδὴ ἀντιχρίστοις προςέχουσιν καὶ ψευδοδι δασκάλοις καὶ ψευδοπροφήταις, ἡ "ὀπὴ" ἐκείνων οὐκ ἔστιν ἐφοπτικὴ ἀλλὰ μᾶλλον βλαπτική. "σχισμαὶ πετρῶν" γοῦν ἐν ἀ´̣λλοις "ὀπαὶ" λέγονται· τὸ ἀσύμφωνον δὲ τῆς διδασκαλίας "σχίσμα" ἐστὶν καὶ "ὀπῶν" πλῆθος. οὐκ αἱ "βλέπουσαι" οὖν ἐν τῇ "ὀπῇ" "συνσκοτάζουσιν", ἀλλὰ μᾶλλον φωτίζονται. αἱ δὲ ἐν ταῖς πολλαῖς "ὀ παῖς" δοκοῦσαι ὁρᾶν "σκοτίζονται". ὅταν δὲ ἡ ἀλήθεια εἰς μέσον ἔλθῃ, πᾶσα ἀπάτη λύεται· ἐν τῇ ἀπάτῃ δὲ ἦσαν αἱ πολλαὶ "ὀπαί". καὶ ὡς ἔλεγον πολλάκις τὴν εἰκόνα τῆς διαψηφίσεως ὅτι ο̣ἱ ἀποτυγχάνοντες τοῦ 349 διαψηφισμοῦ μυρίας "πέτρας" λέγουσιν. ἐὰν οὖν ἐπι λάμψῃ ἡ ο᾿̣ρθὴ ψῆφος, ἃ οἱ διαψηφίζοντες ἐσφαλμένως ἔλεγον λύεται. οὕτως αἱ ψευδοδοξοῦσαι ἀπούσης τῆς ἀληθείας γίνονται· ὅταν ταὕτη φανῇ καὶ ἀναλάμψῃ, λύονται ὅλαι αἱ ψευδοδοξοῦσαι. 12,4ab καὶ κλείσουσιν θύρας ἐν ἀγο ρᾷ ἐν ἀσθενείᾳ φωνῆς τῆς ἀληθούσης. ̣12,4a εἶπον περὶ τῶν ἀνθρωπίνων πραγμάτων τῶν τε "βλεπομένων καὶ προσκαίρων". περὶ τοῦ μέλλοντος αἰῶνος καὶ τοῦ τέλους τοῦ παρόντος αἰῶνος διδάσκει καὶ λέγει ὅτι "κλείσουσιν θύρας ἐν ἀγορᾷ". "ἀγορὰν" δὲ ἐνταῦθα τὴν ἐκκλησίαν λέγει, ὡς οἱ ῥή τορες λέγουσιν. ὅσον ἐνέστηκεν ὁ βίος οὗτος, αἱ "ἀγοριαὶ" τυγχάνουσιν ἢ ἡ "ἀγορά", ἡ ἐκκλησία, ἐν ᾗ ἀγορεύουσιν οἱ ἀγορεύοντες. "κλεισθήσεται" δὲ μετὰ ταῦ τα οὐκ ἐν̣ούσης ἔτι διδασκαλίας ἐν τῷ τῆς "κρίσεως καιρῷ". οὐ τοῦτο λέγω ὅτι οὐκ ἐνίοτε ἔσται παίδευσις ἐν τοῖς μέλλουσιν αἰῶσιν, ἀλλὰ κατ' αὐτὸν τὸν "καιρὸν" καθ' ὃν "παρίστανται" οἱ κρινόμενοι "τῷ βήματι τοῦ Χρισ τοῦ"· τὸν λόγον γὰρ πρὸς τὰ πραχθέντα ἔχουσιν, πρὸς τὸ παιδευθῆναι ἢ διδαχθῆναι. εἰ δέ ποτε ὁ πόνος ὁ ἐκ τῆς ····ε̣·σ̣···ε̣?·········ε̣σ̣?·ν ἄλλος λόγος οὐ διδασκαλία ἐστὶν παρὰ ἀνθρώπων προφερομένη ἢ ἀγγέλων ·······?············· π̣ε̣ρ̣ὶ τῶν δέκα παρθένων ἐν τῇ παραβολῇ λέγεται ὅτι αἱ πέντε αι῾̣ ἔχουσαι συ̣ναχθὲν ἔλαιον τρυγηθὲν ἀπὸ τῆς ἐλαίας τῆς ἀληθινῆς ἐκεῖναι ἔχ̣ο̣υσαι τὸ χορηγούμενον θρεπτικὸν ἐκφωτί ζουσαι δᾳδουχοῦσαι εἰσῆλθον μετὰ τοῦ νυμφίου εἰς τὸν παστόν, ὅτε "μέσον νυκτὸς κραυγὴ γέγονεν. ἦλθεν ὁ νυμ φίος, ἐξέλθατε εἰς ὑπάντησιν". αἱ δὲ μὴ λαβοῦσαι ἔλαιον ἐν τοῖς ἀγγείοις, ἀλλὰ ἀμελήσασαι τοῦ φυλάττοντος τὸ φῶς, ἀπῆλθαν ἀγοράσαι καὶ οὐκέτι εὗρον τοὺς