appropriates things into bearing a world; it disclosingly appropriates world into the granting of things.

The dif-ference is neither distinction nor relation. The difference is, at most, dimension for world and thing. But in this case "dimension" also no longer means a precinct already present independently in which this or that comes to settle. The dif-ference is the dimension, insofar as it measures out, apportions, world and thing, each to its own. Its allotment of them first opens up the separateness and towardness of world and thing. Such an opening up is the way in which the dif-ference here spans the two. The difference, as the middle for world and things, metes out the measure of their presence. In the bidding that calls thing and world, what is really called is: the dif-ference.

The first stanza of the poem bids the things to come which, thinging, bear world. The second stanza bids that world to come which, worlding, grants things. The third stanza bids the middle for world and things to come: the carrying out of the intimacy. On this account the third stanza begins with an emphatic calling:

		Wanderer quietly steps within.

Where to? The verse does not say. Instead, it calls the entering, wanderer into the stillness. This stillness ministers over the doorway. Suddenly and strangely the call sounds:

		Pain has turned the threshold to stone.

This verse speaks all by itself in what is spoken in the whole poem. It names pain. What pain? The verse says merely "pain." Whence and in what way is pain called?

		Pain has turned the threshold to stone.

Martin Heidegger (GA 7) Poetry, Language, Thought

GA 12 p. 22-23