22.  And just as there will come a time when these names and numbers will be removed from within the body and the soul and the nous because they will be elevated to the rank of the nous in accordance with [Christ’s prayer] “that they may be one [in us], as you and I are one” (Jn 17:21); even so there will come a time when the names and numbers will be removed from within the Father and His Son and His Spirit (on the one hand) and His rational creation (on the other), which truly is His “body”, in accordance with the (word): “So that God may be all in all.” (1Co 15:28)

[22.] και ωσπερ εσται οτε ταυτα τα ονοματα και οι αριθμοι εκ μεσου αρθησονται ^[190ab] του τε σωματος και της ψυχης και του νοος εν τωι αναγεοθαι εις το νοος αξιωμα (καταστασιν) δια το ινα εν ωσι καθως ημεις εν εσμεν (Jn.17,22), οντως εσται οτε ονοματα και αρεθμοι αρθησονται εκ μεσου του πατρος και του νιου αυτου και του πνευματος και της λογικης αυτον κτισεως ητις σωμα αυτον εστι, δια το ινα ηι ο θεος τα παντα εν πασι (1Cor. 15, 28).

23. But do not imagine that because I said that the names and numbers will be withdrawn from within the rational creation and their creator, that the hypostases and the names of the Father and the Son and the Spirit will be blotted out!  Much more [rather] just as the nature of the intellect is  united with the nature of the Father since it is His “body”, so also will the names of the soul and the body be enfolded into the hypostases of the Son and the Spirit, and there will for ever remain one nature  - the three hypostases of God and His likenesses: as before the Incarnation, so after the Incarnation on account of the harmony of wills.  

23. αλλα μη οιου οτι ειρηκα ονοματα και αριθμους αρθηαεαθαι εκ μεσου της λογικης κτεσεως και του κτισαντος αυτον, ως και αντι" αι υποστασεις και τα ονοματα του τε πατρος και του νιου και τον πνευματος αφανιζονται' αλλα καθως η τον νοος φνσις ως σωματος οντος τηι του πατρος ενονται ουτως τα ονοματα της τρυχης και τον σωματος εν ταις υποατασεσε τον υιου και τον πνευματος καταπιεται και διαμενει απανστως μια φνσις τρεις υποστασεις του θεου και τον εικονος αυτου . . .

24.  And on this account, namely, there are numbers among the body and the soul and the intellect: on account of the varieties of wills.  But every name will be taken away that has come upon the intellect secondarily on account of the “movement”.  But those many names will also be taken away by which God is named and that necessarily refer to  [Him] with respect to the diversity of the rational creation, whether this be in its original sense, in retrospect with regard to the economy of salvation, or in a metaphorical sense. As for example with regard to sinners, “judge”; to the lawless “avenger”; to the sick, “physician”; with regard to the dead, “awakener”, to enmity and death “destroyer” and “woe-bringer”, and so forth.  

24. ^[190ba] δια τουτο γαρ εισιν αριθμοι αναμεσον του σωματος και της τρνχης και τον νοος δια τας μεταβολας των θεληματων' αιρονται δε ονοματα και αριθμοι οι δια την xiv ηιυ νπειαηλθον επι τον νονν, αιρονται δε και τα πολλα ονοματα α ο θεος ωνομαβται και προσηγορευται κατ' αναγκην δια τας των λογικων μεταβολας ενεργικως και οικονομικως και μεταφορικως (τροπικως), ως δια τους ανομουντας κριτης και δια αμαρτωλους εκδικος και δια νοαηλενοντας ιατρος και προς νεκρονς ανεστων, δια εχθραν και αμαρτι.αν κτεινων και μετανοων μετα των εξης,

25.  It is not as if all these distinctions will simply not continue: rather, they will pass away because that which necessitated them will not continue.  The names and hypostases of the Son and the Spirit, however, will not pass away for they have no beginning and will have no end.  And since they are not so named on account of a transitory reason, they also will not pass away.  Rather, from when and henceforth their origin continues so do they continue, and for as long as it continues.

25. ουχ ως αυτος ουκ εστι πασαε αυ-ται αι διακριαεις αλλα δια το τους τουτων χρηiζοντας ουκ ετι ειναι, τα δε ονοματα και αι υποστααεις (= προσωπα) τον τε υιου και του πνευματος ον παραγουσι ... ^[190bb]

This, however, is not the case with the rational creation, the origin of which is indeed the Father.  For he is [the origin] of this creation through grace; but he is the origin of the others [i.e. the Son and the Spirit] through the nature of his being.  

αλλ' αφ' οτε εστεν αντων η αιτια εισιν και μενουσιν εiς οτε εσται αλλ ου κατα την λογικην κτισιν ης και αυτης αιτια ο πατηρ· ταυτης μεν γαρ χαοιτι, ^[p.619] εκεινων δε φυσει της ουσιας.

26. In what concerns the intellect there are as we said, it nature, its hypostasis, and its rank.  And once [long ago], since through its autonomous freedom it fell down from its first rank it was called “soul”, and as it slid down from there it was subsequently designated as “body”.  But someday body, soul, and intellect will [again] be one and the same, by means of the transformation of their wills. 

26. αυτου δε του νοος ως ειπομεν μια η φυσις και η υποστασις και το αξιωμα αυτου· εστιν δε οτε δια το αυτεξουσιον αυτου της πρωτης αυτου καταστασεως αποπεσων ωνομασθη ψυχη και παλιν κατολισθησας προσηγορευθη σωμα και εστιν οτε το αυτο σωμα και ιρυχη και νους δια . τας μεταβολας των αυτου προαιρεσεων .

And since there will someday come a time when its various wills and movements will pass away and it will rise up in its first creation,  its nature and its hypostasis and its name will again be one, which God knows.  And if it has arisen in its nature, then [it is true] of it alone of all beings that neither its place nor its name are known.  And it remains for the naked intellect alone to say which is its nature.

διοτι εσται οτε αι προαιρεσεις αυτου και κινησεις αι διαφοροι παραξουσι και εν τηι πρωτηι αυτου κτισει εστηξει. μια αυτου η υποστασις και το ονομα ο δη ο θεος οιδε· και οταν εν τηι φυσει αυτου υφιστηται εν εστι φησι παντων των οντων ου ουχ ο τοπος ουδε το ονομα γνωστον και νοος γυμνου δη παλιν εστιν  ^[191aa] ειπειν τις αυτου η φυσις.

27.  Do not be amazed that I have said that the rational beings will, through their uniting with God the Father, become one nature with the three hypostases without any expansion or change.  If, then, this sensible sea that is one in its nature and its color and its taste  - if into it many rivers with various tastes are mixed not only is it itself untransformed by their multiplicity; rather, these (rivers) are completely and effortlessly transformed into its nature and color and taste - how much more will the intelligible, limitless, and unchangeable sea that is God the Father transform into His own nature and color and taste all the intellects that turn back to him, like tributary streams reaching the sea!  And from then on they will be one in His unity  without end and without distinction on account of their union and blending with Him.

27. μη θαυμαζε οτι ειπον ως εν τηι των λογικων μετα θεου πατρος ενωσει μια εισι φυσις εν τρισιν υποστασεσι ανεν προεσεως τινος και αλλοιωσεως ει γαρ η θαλασσα αυτη η αισθητη μια ουσα φυσει και χρωματι και γυσει πολλων ποταμων τα γευματα διαφορων επιμιγνυμενων ου μυνον αυτη προς τας εκεινων δια­φορας ου μετατιθεται αλλ' αυτους τελειως προς την αυτης φυσιν και χρωμα και γυσιν ευκοπως μεταλλοιοι ποσωι μαλλον η νοητη θαλασσα απεραντος και απαραλλακτος ο δη θεος πατηρ μεταναστρεφοντας προς αυτον τους νους ως χειμαρρους εις την θαλασσαν εις την αυτου φυσιν και χρωμα και. γευμα παντα ς τελειως μεταβαλει; εσονται δη απο του ου πολλα αλλ' εν τηι αυιόυ ενωβει απαυδτως και αδιαφορως δια την μετ' αυτον ενωσιν τε και συμμιξιν.

28. But in the same way that the blending of tributaries in the sea entails no addition to its nature or change in its color, even so there comes to pass through the blending of the intellects with the Father no doubling of natures or quadrupling of hypostases.  Rather, just as the sea is one in its nature and color and taste both before and after the blending into it of the tributaries, just so is the divine nature one in the three hypostases of Father, Son, and Spirit both after the intellects are blended with it and before they are blended.

28. και ως εν ^[191ab] τηι των ποταμων τηι θαλασσηι συμμιξει ουχ ευρισκεται προσθεσις εν τηι φνβει αυτης η μεταλλοιωσις εν τωι χρωματι αυτης  και γενματι ουτως ουδε εν τηι μιξει των νοων μετα του πατρος γιγνεται δυας φυσεων η τετ ρας υποστασεων αλλα καως εν εστιν η θαλασαα τηι φνσει αυτης και τωι χρωματι και τωι γευματι προ του τους ποταμους αυτη' αναμιχηναι και μετα τουτο ουτως η θεια φυσις μια εστιν εν τρισιν υποστασεσιν πατρος και υιου και πνευματος και μετα το τους νους αυτη' συυιιιχθηναι ως και προ του ανακραθηναι.

29.  Thus we see indeed that the tributaries, before the water of the sea came together in one place and the dry land became visible, were one in it.  But since they have separated from it they have become many and various, since each has been changed according to the taste of the land in which it found itself.  It was precisely thus with the intellects before sin accomplished a separation between them and God; like the land between the sea and the tributaries: [they were] one in Him without change.  But as their sin became notorious they separated themselves from Him and became alienated from Him and His taste and His color; for each one took on the flavor of the particular body with which it had been united.  But if the land were to be withdrawn from the middle, then sea and tributaries would [again] be unchangeably one.  In the same way if the sin [lying] between the intellects and God were to be erased, they would again be one and not many.

29. ορωμεν γαρ και προ του συναχθηναι τα υδατα της θαλασσης εις ενα τοπιfν ωστε το ξηρον φαν ηναι οτι και οι ποταμοι εν αυτηι εν ησαν μετα δε το χωρισθηναι αυτους αντης πολλοι και διαφοροι (εγενοντο) ως ενος εκαστου κατα το γευμα της χωρας εν ηι εγενετο μεταβαλλομενον . . . ^[191ba] προ του χωριζειν την αμαρτιaν αναμεσον των νοων τωι θεωι ως την γην αναυεσον θαλασσηc και ποταμων εν ησαν εν αυτωι ανευ μεταβολης της δε αμαρτιας αυτων γιγνωσκομενης εχωρισθσαν αυτου και ηλλοτριωθησαν αυτου τε και τον γευματος αυτου και του χρωματος εν τωι κτασθαι ενα εκαστον το ιδιον του σωματος ωι εζυγη γευμα  της δε γης εκ μεσου αρθεισης εν εσται η τε θαλασσα και οι ποταμοι απαραλλακτως οντως της αμαρτιας ανα μεσον νοων και θεου αρθεισης εν εισι και ου πολλοι.

30.  Do not think that because I said that the rational beings had been in God beforehand like streams in the sea, that therefore they are also in their nature without beginning in Him!  Much more, rather, even if they are without beginning with Him in his wisdom and creative power - even then their creation certainly has a beginning.  But they do not have an end because of their union with Him Who has neither beginning nor end.

30. αλλα μη οιου διοτι ειρηχα οτι ως ποταμοι απαρχης εν τηι θαλασσηι ησαν οι λογικοι εν θεωι ως και ανα ρχοι μετ' αντου εισιν φυσει αυτων • αλλ' ει και εν τηι σοφιαι αυτου και δυναμει κτιστικηι μετ αυτου εισιν αναρχως της κτισεως αυτων εστιν αρχη. αλλα μη λογιζου αυτοις τελεντην ^[191bb] δια την ενωσιν αυτων μετα τουτου ου ουκ εστιν αρχη ουδε τελευτη.

31. It was to all these things that my thoughts were drawn as I sought to comprehend the great gift of the written characters. And since a great ecstasy came over me and caused me to praise and render thanks to their giver, I also  wanted to record this for love of you, so that you, too, may weave the crown of ceaseless praise for Him to Whom that work of praise is due.  And let us implore Him to grant us that, just as he has in his mercy made us worthy to praise Him for these small things, so He would once more make us worthy by His grace to delight without end in his love, without the mediation of any of His creatures; rather only through the mediation of His Son and His Spirit; that we may sing praise to Him for all that He has made. Amen

31. - εις παντα ταυτα η διανοια μου ελκυση θελοντος το μεγα των γραμματων δομα κaταμανθaνειν και διοτι απο τουτων μεγαλη με κατειχεν εκστασις τε και προς επαινον και ευχαριστιαν επηγειρεν ηθελον και τηι σηι αγαπηι αυτα σημειωσαι ινα και συ στεφανον δοξης απαυστου πλεξηις τωι τα ενδοξα κατ' ιδιαν επιτηδευοντι και αναπειθωμεν αυτον ωσπερ τηι ευσπλαγχνιαι αυτου κατηξιωσεν ημας περι των μικρων τουτων αυτον επαινειν ινα παλιν τηι αυτου χαριτι ευδοκηι ημας ου τινος των κτισματων μεσιτενοντος αλλα του υιου αυτον και του ' πνευματος δια της αγαπης αντου ευφρανθηνaι απαυστως και δοξαζιομεν αυτον περι ων εκτισε παντων αμην.