Sophia Scriptura

Commentary on the Song of Songs 1.1

Theodoret of Cyrus · Commentary on the Song of Songs · ca. 430 (probably before 436) · Cyrrhus · 1 passage

Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1

1.1PG 81

α΄. Φιϊησάτω με ἀπὸ φιϊημάτων στόματος αὖ- εκ. ονὸς εἰ. τοῦ. Ταῦτα ἡ νύμφη λέγει προξευχομένη τῷ τοῦ γυμφίου Πατρί. “ἤκουσε γὰρ καὶ τῶν τῷ ᾿Αὐραὰμ ἐπὶ οἱ πατριάρχῃ δοθεισῶν ὑποσχέσεων, καὶ τῶν τοῦ εγἰατοῖε, εἴ μεγάλου Μωσέως περὶ αὐτοῦ προθεσπίσαντος" ἤκουσε καὶ τῶν Ῥαλμῶν τὸ κάλλος; αὐτοῦ καὶ δύναμιν " δι- ἡγουμένων" ε« Ὥραϊος γὰρ, φησὶ, κάλλει παρὰ τοὺς διὰ τοῦτο εὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ. ἢ ροϊοπεί πο πι; δρϑεὶς [πῷ εἴ μι !εθεϊεμθπε ἰυὰ ἰη- Τῇ ὡραιότητί σου, καὶ τῷ κάλλει σου ἔντεινε ", καὶ κατευοδοῦ, καὶ βασίλευε᾽ ἕνεκεν ἀληθείας, καὶ Β.. » πραότητος, καὶ δικαιοσύνης.» Ἐδιδάχθη, ὅτι καὶ Θεός δ] ἀϊοῖι πῆς ἔστι, καὶ Υἱὸς προαιώνιος οὗτος αὐτὸς ὡραῖος, καὶ οἱ ΕἸ τπ Δδῖο εοιΐα. ε εὐπρεπής. ε Ὁ θρόνος γάρ σου, ὁ Θεὸς, εἰς τὸν αἰῶνα δηΐ αἰῶνος " ῥάδδοης εὐθύτητος ἡ ῥάδδος τῆς βασιλείας φυυ.» Καὶ Ἡσαῖας δὲ βοᾷ’ ε Τίς οὗτος ὁ παραγενό- επί μενος ἐξ Ἐδὼμ, ἐρύθημα ἱματίων αὐτοῦ ἐκ Βοσόρ; πῃ δίοἰϑ, οϑι οὗτος ὡραῖος ἐν στολῇ ᾽" μετὰ ἰσχύος. » Διδαχθεῖσα ἀΐμα ', ν Οἰπὶ γο- «τοίνυν τοῦ νυμφίου τὸ κάλλος, τὴν ῥώμην, τὸν πλοῦ. δι, τον, τὴν βασιλείαν, τὸ κράτος ὃ κατὰ πάντων ἔχει, τὸ ἀΐδιον, τὸ ἀνώλεθρον, τὸ ἀτελεύτητον, ἱμείρεται ἰδεῖν τε αὐτὸν, καὶ περιπτύξασθαι, καὶ τὰ πνευματικὰ αὐτῷ ἀποδοῦναι φιλήματα. ᾿Αλλὰ μηδεὶς τῶν χαμαι- δρίγυδ|1Δ. Αἱ πὸ ζήλων καὶ περιγείων ἀπὸ τῆς τῶν φιλημάτων προσ- Ὁ ηγηρίας πληττέσθω" σκοπείτω δὲ ὡς καὶ, ἐν τῷ μυστικῷ καιρῷ, τοῦ νυμφίου τὰ μέλη δεχόμενο;, χαταφιοῦμέν τε καὶ περιπτυσσόμεθα, καὶ τοῖς ὀφθαλμοῖς ἐπιτίθεμεν τῇ καρδίᾳ, καὶ οἱονεὶ περίληψίν τινα 80 πης ἐχδαλλούσης τὸν φόδον, κατὰ τὴν θείαν Γραφήν. Ποθεῖ τοίνυν ἡ νύμφη ὑπ᾽ αὐτοῦ φιληθῆναι τοῦ νυμ- εἰ οβου]ατί. Ανοῖ φίο", μονονουχὶ λέγουσα πρὸς τὸν τούτου Πατέρα: Πέμψον μοι τὸν μονογενῇ σου Υἱὸν, ὦ Δέσποτα : Μ τ πα υπἱφοπίτυπι ΕἸϊΐω τὰ ἀνα, ὦ καὶ "3 Πάτερ' τοῦτο γὰρ μᾶλλον ἣ ἐκεῖνο θέλεις Βομιίδὸ οἱ ἀκούειν" πάλαι αὐτὸν ἀναμένω, πάλαι ποθῶ. αὑτοῦ τὰς ἐπιστολὰς δεχομένη διὰ πατριαρχῶν, νομοθετῶν, διὰ προφητῶν" οὐκέτι φέρω τοῦ ἔρωτος ἢ τὴν φλόγα" πῦρ ἐστι καιόμενον καὶ φλεγόμενον ἐν ριοί τοῖς ἐγκάτοις μου. Διὰ πάντων μοι τῶν προφητῶν ὀπισχνεῖται παραγίνεσθαι, καὶ οὐδέπω καὶ τήμε-. μοι διὰ τοῦ Δαδὶδ, διὰ τοῦ Ἱερεμίου, διὰ τοῦ Ἡσαΐου, μοῦ διὰ τοῦ Ἱεξεκιὴλ, καὶ Ζαχαρίου, καὶ Δανιὴλ, καὶ τῶν λοιπῶν προφητῶν παραγίνεσθαι, καὶ τὸν γάμον οἱ - ἰὰν 1 ἴο τοὶ μυστήρια. ἴῃ καί, Ρ. 22, αν. θ ογαὶ ἔντεινον. 3: στολῇ. οοὐ, ἀἱ! δῇ Α ἐπιτελέσειν. Οὐκ οἷδα δὲ ἀνθ᾽ οὗ "5 μέλλει, καὶ πες οἵ ἰὼ αΠΠεἶο, οἱ ἴῃ πιἰδθτίοὐτάϊα, οἱ ἴῃ τη ἰβογδι! οι 1} : οἱ ἀθϑροηβ8}00 (6 πλἢ ρον ε Οδοι δία πιὸ δά υβίου ΐβ, [Ἀπ αῦδη ἴῃ δ᾽ » Εἰ Ου} Ομ ΐ πὶ Εἰ ἀκα ρει ρ οί, οἱ τοραβ, οἱ ἠπίϊ, οἱ θαι: « Εἶπέ μοι διὰ Ὡσηέ᾽ ε Καὶ μνηστεύσομαί Ἶ" σε ἐν δικαιοσύνῃ, καὶ ἐν κρίματι, καὶ ἐν ἐλέει, καὶ ἐν οἰκτιρμοῖς, καὶ μνηστεύσομαί σε ἐν πίστει, καὶ ἐπιγνώσῃ τὸν Κύριον. » Εἶπέ μοι διὰ "5 Ἡσαΐου’ « Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῇξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἣ τῆς ἐχούσης τὸν ἄνδρα" », καὶ ἀναμένω καθ᾽ ἑκάστην ἡμέραν τυχεῖν ἐφιεμένη τῶν ὑποσχέσεων ᾽5. Ταῦτα αἰνίττεται λέγουσα" « Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ "". » Καὶ ἵνα μὴ ἀποφαντικῶς "5 ἑρμηνεύσωμεν, φέρε μάρτυρα τῶν εἰρημένων τὸν μακάριον καλέσωμεν Παῦλον. Οὗτο; Ἑραίοις γράφων, καὶ περὶ ἦν πίστεως λόγον διεξιὼν, τοιαῦτά φησι περὶ τοῦ ᾿Αδραάμ' ε Πίστει παρῴκησεν εἰς τὴν γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας μετὰ Ἰσσὰκ καὶ Ἰαχὼδ, τῶν συγχληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς" ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός" ν καὶ μετὰ βραχέα" ε Κατὰ πίστιν, φησὶν, ἀπέθανον οὗτοι πάντες, μὴ λαθόντες τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες, καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτι ξένοι καὶ παρεἐπίδη μοί εἰσιν ἐπὶ τῆς γῆς οἵ γὰρ τοιαῦτα λέγουσιν, ἐμφανίξουσιν ὅτι πατρίδα ἐπιζητοῦσιν: καὶ εἰ μὲν ἐκείνης ἐμνημόνευον ἀφ᾽ ἧς ἐξῆλθον, εἶχον ἂν καιρὸν ἀνακάμψαι" νῦν δὲ κρείττονος ὀρέγονται, τουτέστι τῆς ἐπουρανίου" διὸ καὶ ᾽ οὐκ ἐπαισχύνεται ὁ θεὸς αὐτῶν καλεῖσθαι Θεός" ἡτοίμασε γὰρ αὐτοῖς πόλιν. ( Καὶ περὶ τοῦ μεγάλου Μωσέως φησὶν, ὅτι « Μᾶλλον εἵλετο συγχαχουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, ἣ πρόσκαιρὸν ἔχειν ἁμαρτίας ἀπόλαυσιν " μείζονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ" ἀπέδλεψε γὰρ εἰς τὴν μισθαποδοσίαν. Πίστει κατέλιπεν Αἴγνπτον, μὴ φοδηθεὶς τὸν θυμὸν τοῦ βασιλέως" τὸν γὰρ ἀόρατον δ᾽ ὡς ὁρῶν ἐχαρτέρησε. » Καὶ περὶ πάντων δὲ ὁμοῦ τῶν ἁγίων, τῶν ἐν τῇ Παλαιᾷ διαπρεψάντων τοιαῦτά φησι" « Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἡμῶν χρεῖττόν τι προδλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν. ν» Καὶ Κύριος δὲ ἐν τοῖς ἱεροῖς Εὐαγγελίοις τοιαῦτα πρὸς τοὺς ἀποστόλους φησί. ε Πολλοὶ προφᾶται, καὶ βασιλεῖς "5, καὶ δίκαιοι, ἐπεθύμησαν ἰδεῖν Ὦ ἃ βλέπετε, καὶ οὐκ εἶδον" καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούει. » Καὶ πρὸς Ἰουδαίους δὲ διαλεγόμενος ἔλεγεν’ « ᾿Αὐραὰμ ὁ πατὴρ ὑμῶν ἐπεθύμησεν ἰδεῖν τὴν ἡμέραν ἐμήν" καὶ εἶδε, καὶ ἐχάρη. » Καὶ Συμεὼν δὲ ὁ πρεσδύτης ἐχρηματίσθη μὴ ἰδεῖν θάνατον, ἕως ἂν ἴδῃ τὸν Χρι- 28 οὗ. οοὐ. ὅτου. διά, οοὐ. τήν. περί. ςοἀ. ρίαηι. τῶν. καί δροϑί ἃ οὐ, Ὁ οοὐ.δ] στὸν Κυρίου. Τεχθέντα τοίνυν, καὶ εἰς τὸν ναὸν ἀνεν- Α : «ἐ Νυης δεξάμενός τε ἐν χερσὶν, φησί’ ε Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥηῃμά σου ἑν εἰρένῃ" ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ Σωτήριόν σου, ἃ ἡτοίμασα: κατὰ πρόσωπον πάντων τῶν λαῶν" » καὶ τὰ ἑξῆς. Δῆλον τοίνυν, ὡς ταῖς θείαις ὑποσχέσεσι πιστεύοντες ἐπεθύμουν τῶν ἐπαγγελιῶν τὸ τέλος ἰδεῖν" διὸ τὸ Ἄσμα τῶν ἀσμάτων εἰσάγει τὴν νύμφην λέγουσαν ε Φιλησάτω μὲ ἀπὸ φιλημάτων στόματος αὐτοῦ. ν Φίλημα δὲ νοοῦμεν οὐ στομάτων συνάφειαν, ἀλλ᾽ εὐσεδοῦς ψυχῆς καὶ θείου λόγου κοινωνίαν. Καὶ ἔοικεν ἡ νύμφη τοιοῦτόν τι λέγειν. Ἤκουσά σου τῶν λόγων διὰ γραμμάτων" ἐπιθυμῶ δὲ καὶ αὐτῆς ἀκοῦσαί σου τῆς φωνῆς" βούλομαι ἀμέσως ἐκ τοῦ στόματος τὴν ἑερὰν δέξασθαι διδασκαλίαν, καὶ ταύτην τοῖς τῆς διανοίας μον καταφιλῆσαι χείλεσι. ε Φιλησάτω με ἀπὸ φιλημάτων στόματος αὑτοῖ. » Ταῦτα τῆς γύμφτς εἰρηχυίας, εὐθὺς ὁ νυμφίος ἐπιφαίνεται τῇ νύμφῃ, τὴν ὑπόσχεσιν ν᾽ ἐχείνην πληρῶν, ὅτι εἴτι λαλούσης ν) σου, ἰδοὺ πάρειμι. » Αὕτη δὲ εὐθὺς θεασαμένη τὸν ποθούμενον ἐγ πλήττεται, αὐτοῦ καὶ θαυμάζει τοὺς μαστοὺς, καὶ τὴν εὐωδίαν, καὶ βοᾷ" β. ᾿Αγαθοὶ 38 μαστοί " σου ὑπὲρ οἵνον, καὶ ὀσμὴ μύρων σου ὑπὲρ πάντα ἀρώματα ὅ΄. Οἶδα, φησὶ, τὰ ὑπὸ Μωσέως κατασκευασθέντα μύρα, τό τε ἔλαιον τῆς χρίσξτως, καὶ τὸ θυμίαμα τῆς συνθέσεως " ἀλλὰ πάντων ἐχείνων τῶν ἀρωμάτων τὸ σὸν μύρον ἐστὶν εὐωδέστατον. Μύρον δὲ ἐνταῦθα καλεῖ τὴν πνευματικὴν χάριν, ἧς πλήρης ὑπάρχων, ἐκ τοῦ πληρώματος αὐτοῦ πᾶτιν ἡμῖν δέδωκεν. Διὸ καὶ ὁ μακάριος Παῦλος βοᾷ, ὅτι ε Χριστοῦ εὐωδία ἐσμὲν αἢ τοῖς σωζομένοις, καὶ ἐν τοῖς ἀπολλυμένοις" οἷς μὲν ὀσμὴ θανάτου, εἰς θάνατον " οἷς δὲ ὁσμὴ ζωῆς, εἰς ζωήν.» Τυψὶ γὰρ τοῖς νεχροθόροις, τροφὴ μέν ἐστι τὰ δυσώδη σώματα, τὸ δὲ μύρον ὄλεθρον 5. Οὕτω ποῖς δυσσεδέσι, καὶ τῇ δυσωδίᾳ τῆς ἁμαρτίας προσμὲν τῆς ἀκολασίας ἡ δυσωδία, βαρεῖα δὲ καὶ ἐπαχθὴς ἡ Χριστοῦ διδασκαλία " διὸ καὶ τὸν αὐθαίρετον αὐτοῖ; θάνατον ἐπε ἀγει. «Αὕτη γάρ ἔστι, φησὶ, χρίσις, ὅτι τὸ φῶς ἦλθεν εἰς τὸν κόσμον, καὶ ἠγάπησαν μᾶλλον οἱ ἄνθρωποι τὸ σκότος, ἢ τὸ φῶς. ν» Εἰκότως τοίνυν φησὶν ἣ νύμφη" « Καὶ ὀσμὴ μύρων σὸν ὑπὲρ πάντα τὰ ἀρώματα. » Καὶ οὐ λέγει, Τοῦ μύρον σου, ἀλλὰ, ε Τῶν μύρων σοῦ 3» δεικνύουσα ὅτι πολλὰ καὶ μυρία χαρίσματα. εὯ μὲν γὰρ, κατὰ τὸν μακάριον Παῦλον, δέδοται "5 λόγος σοφίας " ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα - ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι" ἄλλῳ δὲ ἐνεργήματα δυνάμεων " ἄλλῳ δὲ προφητεία " ἄλλῳ δὲ διακρίσεις πνευμάτων "", ἄλλῳ δὲ γένη γλωσσῶν. ν Διὰ τοῦτο οὐ λέγει, ᾽θσμὴ μύρον σου, ἀλλὰ, ε Ὀσμὴ μύρων σου. ν Δείξασα τὰ πολλὰ καὶ ποιχλα χαρίσματα, διδάσκε: ἡμᾶς ὅτι ἀπὸ μιᾶς ἴῃ αυοί οἱ ας! ἀϊαἱ ᾿ι, 15. δίῃ τ. » οὐοοἱ Η ἀπ}. δ νόος πιο ἐπι, δι. ἴηι, ἠυἀϊοίαιη, 4018 Ἰὰκ νοΐ ἴῃ πληι 28. πα 19.001 σον. χε, ὑπο ὑπ᾽ ᾶπι Υ, οἱ δἰ πη} 811506ἀεί : οἱ 511 οἱ ξυδσπίιπι » δἰἷί δ ρ! οἴ 16 Γ, ϑοὰ ε : ε αυἱ δἃ ἴῃ ν᾽ ν᾽ θα πὶ αἱ εἰ ροϑὶ δῖ, πὸ δῦ προχεῖται πηγῆς. Διὸ ἐπάγει" ε« Μύρον ἔκκενωθὲν δνομά "} σου "5, » Οἱ γὰρ πολλοὶ, φησὶν, οὗτο! καὶ διάφοροι κρουνοὶ, οἱ πᾶσαν τὴν οἰκουμένην εὐωδίας πληρώσαντες, μίαν ἔχουσι φλέδα καὶ πηγὴν, τὸ σὺν μύρον. ε« “Ἐν αὐτῷ γὰρ κατῴκησε πᾶν τὸ πλήρωμα τῆς θεότητος, » καὶ αὑτὸς πάντα ὁμοῦ τὰ τοῦ Πνεύματος κατὰ τὸ ἀνθρώπινον ὑπεδέξατο δῶρα. Διὸ καὶ Ἡσαΐας βοᾷ "ε Ἐξελεύσεται ῥάδδος ἐκ τῆς ῥίζης Ἵεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίξης αὐτοῦ 5" ἀναδήσε-ται" καὶ ἐπαναπαύσεται ἐπ’ αὐτῷ " τὸ Πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεδείας " καὶ "5 πνεῦμα φόδου θεοῦ ἐμπλήσει αὐτόν. Διὰ τοῦτο λέγει" « Μύρον ἐκκενωθὲν ὄνομά σοι " » καὶ οὐ λέγει ε μύρὸν ν» ἁπλῶς, ἀλλὰ ε ἐκκενωθέν. » Καθάπερ γὰρ τὸ μύρον ἐν ἀγγείῳ κεκρυμμένον, κεκρυμμένην ἔχεε καὶ τὴν εὐοσμίαν, εἰ δὲ προχυθείη, καὶ αὐτὸν ἀναπίμπλησι τὸν ἀέρα οὕτως ὁ Δεσπότης Χριστὸς, πρὸ μὲν τοῦ πάθους ὀλίγοις ἦν γνώριμος " ἐπειδὴ δὲ τὸν σταυρὸν ὑπέμεινε, καὶ ὃ) θάνατον, καὶ οἱονεὶ διηνοίγη " τὸ τοῦ σώματος ἄγγος, πλήρεις μὲν εὐθὺς οἱ μακάριοι ἀπόστολοι τῆς εὐοσμίας ἐκείνης ἐγένοντο: δραμόντες δὲ, γῆν καὶ θάλασσαν περινοστήσαντες, καὶ τὸ κήρυγμα πᾶσι διαπορθμεύσαντες, ἅπασαν τὴν οἰκουμένην τῆς εὑοσμίας ἐπλήρωσαν. Διὰ τοῦτό φησιν ἡ νύμφη" « Μύρον ἐκκενωθὲν ὄνομά σοι.» Αρχεῖ γὰρ ἡ Χριστοῦ προσηγορία οἱονεὶ μυρίσαι καὶ εὐωδίας ἁπάσης ἐμφορῆσαι τῶν εὐσεδῶν τὰς ψυχάς. Εἰ δὲ βούλῃ καὶ μυστικώτερον νοῆσαι, ἀνάνῆσον σεαυτὸν τῆς ἱερᾶς μυσταγωγίας, ἐν ἧ οἱ τελούμενοι, μετὰ τὴν ἄρνησιν τοῦ τυράννου, καὶ τὴν τοῦ βαπιλέως ὁμολογίαν, οἱονεὶ σφραγῖδά τινα βασιλικὴν. δέξονται τοῦ πνευματικοῦ μύρου τὸ χρίσμα " ὡς ἐν τύπῳ τῷ μύρῳ τὴν ἀόρατον τοῦ παναγίου Πνεύματος χάριν ὑποδεχόμενοι "5. Διὰ τοῦτο γεάγιδες ἠγάπησάν σε. σδ, ὀπίσω σου εἰς ὀσμὴν μύρου σου δραμοῦσαι "5 Ταύτης, φησὶ, τῆς εὐοσμίας τοῦ μύρου σου, τουτέστι τῆς θείας καὶ σωτηριώδους σου διδαψυκαὶ (ταύτας γὰρ νεάνιδας ὁ λόγος καλεΐ), οὕτως σε θερμῶς ἠγάπησαν, ὡς ἑλκῦσαί σε ποὺς ἑαυτὰς, καὶ ὀπίσω» σου ἀκολουθῆσαι, ἀλλὰ καὶ σὺν δρόμῳ τοῦτο δ πιηγενὶ, ἢ δι 56 Γποθουμένου. Δηλοῖ δὲ καὶ ὁ μακάριος Παῦλος τοῦτον τὸν δρόμον, λέγων ε Τρέχω εἴ γε καὶ χαταλάδω, ἐφ᾽ ᾧ καὶ κατελήφθην. » Καὶ πάλιν " ε« Οὕτως, φησὶ, τρόχετε, ἵνα καταλάδητε. » Καὶ ἑτέρωθι" ε Τὸν χα- ' λὸν ἀγῶνα ἡγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα. » Τρέχουσ: τοίνυν αἱ νεανιχὸὺν φρόνη ν ον. ιχ, 28. 511 Τίαι. ιν, 7. " Μύρον.-- ὄνομά σου. 4 αὐτοῦ ἀ68. ᾿π οοὐ. φυγοχίπιδ ἰη. ὅ οἱ “ ορά, αὐτόν. "5 καί αἰ εβὶ ἃ ἰϑία, μύρον ἐκκενωθὲν ὄνο σοι. ᾿ι. 1. οϑι μύρων σου δραμοῦμεν, βα κεχτημέναι ψυκαὶ, καὶ τὸν ἁδρὸν καὶ ὑγρὸν καὶ Α οἱ ᾿αϑοϊ χαῦνον βίον διαφυγοῦσαι, καὶ τὸν πόνον ἀντὶ τρυφῆς μεναι "' τῇ εὐωδίᾳ τοῦ μύρου, καὶ οἱονεὶ ἀῤῥήτῳ δεσμῷ διᾳιε αἰϊγϑοῖα, ἃς. κατεχόμεναι. Ταῦτα μὲν οὖν ἡ νύμφη, μηδέπω τοῦ νυμφῶνος ἀξιωθεῖσα, πρός τε τὸν τοῦ νυμφίου Πατέρα, καὶ πρὸς αὑτὸν τὸν νυμφίον ἐληλυθότα πρὸς αὐτὴν οἱ διεξέρχεται. ᾿Αξιοῦται δὲ καὶ τῆς παστάδος, καὶ τῶν δ᾽ συ σα υπὶ δά πη τὰν : εἴ μένη πρὸς τὸν οἰκεῖον λέγει χορόν" « Εἰσήνεγκέ με ὁ τὸχ ἴῃ ουθίσυ!αμν " δυυ πὶ, » μὴ μὶ βασιλεὺς εἰς τὸ ταμιεῖον αὐτοῦ, » τουτέστι, τὰ υπὶ ἃ βίθου}}8 οἱ μένα αὑτοῦ ἀπεκάλυψέ μοι βουλεύματα" τὸ μυστήριον τὸ ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν ἐγνώρισέ μοι’ δυβοοπά!ο8 δίψα ἔην 51 1165 ποὺς θησαυροὺς, τοὺς σκοτεινοὺς, γαὶ ἀποκρύφους, ἀπ) καὶ ἀοράτους, ἀνέῳξέ μοι, κατὰ τὴν τοῦ Ἡσαΐου προς μαθεῖν, ἡνίκα ὁ Δεσπότης Χριστὸς, τοῖς μὲν Ἰουδαίοις ἐν παραθολαῖς διελέγετο, τοῖς δὲ ἁγίοις ἱπαυΐοπβ, ἀδίιιπιὶ ὁδῖ αὐτοῦ μαθηταῖς ἀπεκάλυπτε τῶν παραθολῶν τὴν δυΐοηι ποη δε « οἰ ου αι » οδιάνοιαν, λέγων " « Ὑμῖν δέδοται γνῶναι τὰ μυστήρια : ε Τὰ δυΐοη τῆς βασιλείας, ἐκείνοις δὲ οὐ δέδοται. Καὶ ταμιεῖον οἱ ογἃ δά Ῥαίγοην δὲ ὁ Κύριος τὴν διάνοιαν προσαγορεύει, λέγων. αυὶ οϑἱ ἴῃ Δυβεοηάϊιο ἅ. » --- « « Σὺ δὲ ὅταν προσεύχῃ., εἴσελθε εἰς τὸ ταμιεῖόν σου, ἰπ καὶ πρόσευξαι τῷ Πατρί σου τῷ ἐν τῷ κρυπτῷ δ.» νεδῖο ΡΑυϊὸ : « Οὐ « Εἰτήνεγχέ με ὁ βασιλεὺς εἰς τὸ ταμιεῖον αὐτοῦ» δπάϊνι!, πας ἴῃ ΠΟΥ μονονουχὶ λέγουσα μετὰ τοῦ μακαρίου Παύλου, ὅτε ραγανίι « Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὕς οὐκ ἤκουσε, καὶ ἐπὶ γονοίαν!! καρδίαν ἀνθρώπου οὐκ ἀνέδη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν 55 αὑτόν" ἡμῖν δὲ ὁ Θεὸς » --- ε Τηιγοάυχὶξ τοῦ Πνεύματος αὐτοῦ. Ἡμεῖς γὰρ νοῦν Χριστοῦ ἔχο- ἴπ οὐ δου] πὶ δαυην. » ΝΌΠ μεν, ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. ν»---- Εἰσήνεγκέ με ὁ βασιλεὺς εὶς τὸ ταμιεῖον αὐτοῦ. » ᾿Αναγκαῖον ζητῆσαι σφτγοὐϊοπίοιη τίνος ἕνεκεν μόνη ἡ νύμφη εἰσάγεται, αἱ δὲ νεάνιδες οπατγΓδηΐο, 410 οὖκ εἰσάγονται, ἀλλ᾽ ἔξω ἐστηχυΐαι, τὴν νύμφην εἰσ. ἀναμένουσι " καὶ ἐξελθούσης καὶ διηγησα- σα πὴ δ ὴὶ νἱπιῖπι. μένης πῶς εἰσήγαγεν αὐτὴν ὁ βασιλεὺς εἰς τὸ τα- αὐτοῦ, ἐπάγουσιν " «᾿Αγαλλιασώμεθα, καὶ εὐς εὐμ ἰν φρανθῶμεν ἐν σοί. ᾿Αγαπήσομεν μαστούς σου δ" ὑπὲρ Οἰινίϑευ8, τ) Δ εἶνον. Ἐὐθύτης ἠγάπησέ σε ὅν,» Οὐ πάντες οἱ πεπι- ιος γὰρ μοναὶ παρὰ τῷ Πατρί μου,» φησὶν ὁ Χριστὸς, ϑΔροσίοίοτυπι, 41115 τουτέστιν, ἀξιωμάτων διαφοραί. "Αλλο γὰρ τάγμα μι πατριαρχῶν, καὶ ἄλλο προφητῶν" ἄλλο ἀποστό- λων, καὶ ἄλλο "6 μαρτύρων. ἄλλο τῶν ἐν παρθενίᾳ νἱαπίίιπι δα οἰ διαπρεψάντων 57, καὶ ἄλλο τῶν τοῦ γάμου ξυγὸν ἐννόμως ὑπελθόντων " ἄλλο τῶν ἐν πλούτῳ τὸν Θεὸν γων, καὶ ἄλλο τῶν τῆς πενίας τὰ τ;οιχίλα παθήματα Αἰᾳᾷδ ἴῃ " ἄλλο τῶν τὴν πολιτικὴν ὀρετὴν μετιόντων, καὶ ἄλλο τῶν ἐν ὄρεσι πο σ γῶν, καὶ τῇ θείᾳ θεωρίᾳ μόνῃ προσέχειν » 'Σ κεν, ὅ, ἃ ΜΑΙ. νι, δ δυλῃ. ἀγαπ. μαστοὺς σον. εὺτ. “Ομ! 5051. δό οὐ. ἄλλων. 57 ἄλλο --- διαπρεψάντων ἀς5. ἰη οοά. "πὶ ἑ Οἱ Α μένων. Καὶ ἐν αὐτοῖς δὲ τούτοις τοῖς τάγμασι δ᾽ πὰ Δ, Ἔχοο ει, « οὐπὶ ἴῃ [τη αὶ ὀχϑίβίθῃβϑ, τοι πὶ εἰς : « 5. Δα οία, νατίοραία ἱ. ν Εἰ μέ 5 ᾿; ἀλἱ : ς πὰ οἱ υἱ, οἱ : εἵ ἀἰν! ἰ 6 πὶ; δι, ροϑὶ ἀΐαι ἢ ρὰἃ} Τί. αι, 12. ὅ. πολλὰς ἔστιν εὑρεῖν τὰς διαφοράς " τῶν μὲν θερμότερον, τῶν δὲ χαυνότερον μετιόντων ἃ μετίασι “ καὶ τῶν μὲν σπουδαιότερον, τῶν δὲ ἀμελέστερον. Καὶ τοῦτο ἔστιν εὑρεῖν καὶ ἐκ τῆς τοῦ Κυρίου παραδολῆς. Δέκα γὰρ παρθένους εἰσάγων, τὰς μὲν πέντε λέγει φρονίμους, τὰς δὲ πέντε μωράς " καὶ τὰς μὲν ἀξιοῖ τοῦ νυμφῶνος, ταῖς δὲ ἀποκλείει τὰς θύρας " καὶ ἀποχρίνετα! μὲν αὐταῖς, τὴν παρθενίαν τιμῶν, οὐκ ἀξιοῖ δὲ τῆς εἰσόδου, διὰ τὴν περὶ τὰς ἄλλας ἀρετὰς ῥᾳθυμίαν. Ἐπειδὴ τοίνυν οὕτω ταῦτα διευχρινησάμεθα, νοΐέσωμεν νύμφην μὲν εἶναι τὰς ἐν ἀπάσαις ταῖς ἀρεταῖς τετελειωμένας ψυχὰς, νεάνιδας δὲ ταύτῃ ἑπομένας, τὰς ἀγαπώσας μὲν τὸν νυμφίον, καὶ ἀκολουθεῖν αὐτῷ σπουδαζούσας, τὴν τελειότητα δὲ τῆς νύμφης οὐδέπω μιμησαμένας. Καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, μαρτυρεῖ τὸ Πνεῦμα τὸ ἅγιον ἐν τῷ μδ' ψαλμῷ τὰ ὅμοια λέγον. Διηγησάμενον γὰρ τοῦ νυμφίου τὸ κάλλος, καὶ τὴν ἐν τοῖς χείλεσι χάριν, καὶ τὴν αἰώνιον εὐλογίαν, καὶ τὴν φοδερὰν καὶ τῶν πολεμίων τὸν ὄλεθρον, καὶ τῶν πάλαι αἶχμαλώτων λαῶν τὴν ὑπόπτωσιν καὶ προσκύνησιν, τὸν βασιλικὸν αὐτοῦ καὶ αἰώνιον θρόνον, καὶ τὰ σκἥπτρα τῆς βασιλείας, τὰ τῇ δικαιοσύνῃ κεκοσμημένα " πρὸς δὲ τούτοις καὶ τὴν ἀνθρωπείαν ἀρετὴν, ἣν μετελήλυθεν, ε« ἡνίχα ἐν μορφῇ Θεοῦ ὑπάρχων, οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου δ᾽ λαδών" » πρὸς δὲ τούτοις καὶ τὴν χρίσιν τὴν κατὰ τὸ ἀνθρώπινον γεγενημέγην, καὶ τὰ δῶρα τὰ ὑπὸ τῶν Μάγων 55 προόσενξεχθέντα, παράγει " « Παρέστη ἡ Βασίλισσα ἐκ δεξιῶν σου ἐν ἱματισμῷ διαχρύσῳ περιθεθλη μένη, πεποικιλμένη. » Καὶ βασίλισσαν μὲν καλεῖ τὰς τετελειωμένας ἐν ἀρετῇ ψυχὰς, ἐπειδὴ καὶ Παῦλος οὕτω λέγει" «Εἰ ὑπομένομεν, καὶ συμδασιλεύσομεν "» ἱματισμὸν δὲ διάχρυσον καὶ ποικίλον, τὰ αὐτὰ τοῦ Πνεύματος πο:χίλα χαρίσματα. Εἶτα καὶ συμδουλὴν αὐτῇ προσφέρει" «ἼΑχουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὗς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴχου τοῦ πατρός σου, καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. »Δείκνυσι δὲ ἑαυτὸν 5' οὐ μόνον αὑτῆς συγγενῆ ὄντα κατὰ τὸ ἀνθρώπινον, ἀλλὰ καὶ Κύριον καὶ Δεσπότην κατὰ τὴν κεκρυμμένην θεότητα " καὶ τῆς ἀῤῥῆτου φιλανθρωπίας αὑτὴν ἀναμιμνήσκων, φησὶν, ε« τι αὐτός ἐστι Κύ- Ὁ ρίος καὶ Θεός σου, καὶ προσκυνήσεις αὑτῷ, » Προαγορεύει αὑτῇ καὶ τὴν οὐκ εἰς μακρὰν θεωμένην παρά τε βασιλέων καὶ ἀρχόντων προσκύνησιν, ε Τὸ πρόσωπόν σου γὰρ, φησὶ, λιτανεύσουτι πάντες “5 οἱ πλούσιοι τοῦ λαοῦ. » Πρόσωπον δὲ τῆς Ἐκκλησίας, κατὰ μὲν τὸ ὁρώμενον, τὸ ἱερατικὸν ἀξίωμα, κατὸ δὲ τὸ νοούμενον, αὑτὸς ὁ νυμφίος, ὁ κεφαλὴ αὐτῦς γεγενῆσθαι ἀξιώσας, κατὰ τὴν τοῦ ᾿Αποστόλου φω- 1 νὰ, δ (ρι}. πράγμασι. δ᾽ δούλου μάγων οοὰ. γάμων “ ἑαυτόν οὔ γὴν. Εἶτα τὴν κεκρυμμένην αὐτῆς διηγεῖται δόξαν" Α ἰάθη "δ δία 5 ἐΠβᾷσαγὰρ ἡ δόξα τῇς θυγατρὸς τοῦ βασιλέως ἔσωθεν.» Ἐπειδὴ κατὰ τὸν μακάριον Παῦλον, ε Ἡ ζωὴ ἡμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν " τῷ Θεῷ" »κατὰ ὃὲ τὸν παρόντα βίον πάντες οἱ θέλοντες εὐσεθῶς ζῆν ἐν Χριστῷ Ἰησοῦ διωχθήσονται. Διὸ καὶ ὁ μακάριος Παῦλος ϑρᾷ " «Εἰ ἐν τῇ ζωῇ ταύτῃ ἡλπικότες ἐσμὲν ἐν Χριστῷ μόνον, ἐλεεινότεροι πάντων ἐσμέν. » Διὰ τοῦτο μέν φησι" « Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ ῥατιλέως ἔσωθέν ἔστιν δ᾽, ἐν κροσσωτοῖς χρυσοῖς χρυσᾶ καὶ ποικίλα τὰ διάφορα λέγων χαρίσματα. Τούτοις γὰρ ἐπιφέρει " ε᾿Απενεχθήσονται τῷ βασιγεῖ παρθένοι ὀπίσω αὑτῆς " αἱ πλησίον αὐτῆς ἀπἐνεχϑήσονταί σοι "5, ἀπενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει " ἀχθήσοντα! εἰς ναὸν βασιλέως.» Εὔδηλον τοίνυν ἐκ τῶν εἰρημένων, ὡς οἱ μὲν φθάσαντες εἰς ἄνδρα τέλειον, εἰς πέτρον ἡλικίας, κατὰ τὸν μακάριον Παῦλον, καὶ τῆς ἀρετῆς τὴν τελειότητα κτησάμενοι, νύμφη προσαγορεύονται" οἱ δὲ μήπω “6 τὴν τηλεύότητα φθάσαντες, ἀλλὰ τούτων ὑποδεέστεροι τυγχάνοντες, οἷόν τινες νεάνιδες ἀχολουθοῦσι τῇ νύμφῃ, πᾶσαν εὔνοιαν καὶ φιλοστοργίαν περί τε αὐτὴν καὶ τὸν νυμφίον “7 ἐπιδειχνύμεναι “ὁ ς Εἰσἡνεγκέ με ὁ βασιλεὺς εἰς τὸ τα μιεῖον αὐτοῦ. ᾿Αγαλλιασὠμεθακαὶ εὐφρανθῶμεν ἐν σοί. »Οὐ γὰρ ξηλοτυποῦσιν, οὐδὲ φθονοῦσιν 5“), ἔξω μείνασαι, καὶ μηδέπω τῆς πακαὶ γάννυνται ἐπὶ τῇ τιμῇ τῆς νύμφη, καὶ ἀρκοῦνται τᾧ τῆς ἠδίστης αὐτῆς ἀπολαύειν φωνῆς. Διὸ ἐπάγουσιν" ε᾿λγαπήσομεν μαστούς σου ὑπὲρ οἶνον. » Καὶ ὅπερ αὕτη τῷ νυμφίῳ ἔφη, τοῦτο αὗται τῇ νύμφῃ φασὶ, διὰ τὴν περὶ αὐτὴν εὔνοιαν 15 καὶ στοργὴν, τοῦ νυμφίου τὴν εὔνοιαν ἐπισπώμεναι. Φησὶ γὰρ καὶ ὁ Χριστὸς τοῖς ἀποστόλοις " « Ὁ δεχόμενος ὑμᾶς, ἐμὲ δέχεται " » καὶ, ε Ὃς ἂν ποτίσῃ ποτήριον ψυχροῦ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμὲ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὑτοῦ. » Μαστοὺς δὲ πάλιν τῆς νύμφης αἱ νεάνιδες καλοῦσι τοὺς τῆς διδαδχαλίας χρουνοὺς, τοὺς ἁπάσαις ταῖς ἡλικίαις τὰ πρόσφορα προχέοντας νάματα " καὶ ὑπἰσχνοῦνται ἀγαπήσειν τῆς νύμφης τοὺς μαστοὺς ὑπὲρ πᾶσαν ἀνθρωπίνην εὐφροσύνην. Τοῦτο γὰρ τροπικχῶς ὁ οἶνος ὀνομάζεται, ὁ εὐφραίνων καρδίαν ἀνθρώπου. Ἔστι δὲ ταῦτα καὶ ἐν τῇ Παλαιᾷ καὶ ἐν Νέᾳ Διαθήκῃ γεγενημένα καταμαθεῖν, καὶ καθ᾽ ἐκάστην δὲ ἡμέραν γινόμενα θεάσασθαι. Ἐν μὲν γὰρ τῇ Παλαιᾷ τοῖς προφήταις ὁ Θεὸς ἀποκαλύπτων τὰ μὲλγοντα, δι᾽ αὐτῶν τοὺς τηνικάδε ἀνθρώπους πὸ δέον ἐδίδασκε. Καὶ οἱ μὲν τῶν ταμιείων καὶ ἀποκρύφων ἀπήλαυον τοῦ Θεοῦ, γαὶ ἐξιόντες ἔλεγον τοῖς ἀνθρώσοῖς τὰ ἀποχαλυπτόμενα καὶ 1" δηλούμενα. Διὸ καὶ ὁ Δαδιὃ πρὸς τὸν Θεόν φησι " ε Τὰ ἄδηλα καὶ τὰ γρύ- 4 1] Τί. αἰ, 12; 1 ον. κν, ὕ. τ δι πὶ ἰπ εὐ ου απὶ βναπι : ἀκϑυ » Νοη οἱ σαι ο ρι- Εἰ απ "46 5ροιβ, δκ δι ἴὴ Ποὺ Βαπεν ἰἐ πιὰ οἱ υΐ ἴῃ πιὸ Ἵγοάυμ!, πὶ ᾿ὺ νἱδυίοηι (πὶ ἰπ Υ οἱ αἱ Ὡοὶ δίχα ᾿ιοπιϊ μα πὶ ἰμ 5 ἐν αθοϑί ἃ ἕο. τ᾽ ἐστιν ἐγ αϑεϑὶ ἃ οοὐ. 7" καί. οοἱὐ.. ἢ. 85. ἀπ, σοι. οοὐ, μηδέπω. “' νυμφίον. ἐκ Α φία τῆς σοφίας σου ἐδήλωσάς μοι. » Οἱ δὲ διὰ ᾽ξ τῶν ἐκ οἱ ἴῃ ἴῃ 16 χ.) ἴθ δϑὶ θοιηΐπυδβ, υἱ αἷν αν ἃ Σ, οἱ προφητῶν τῶν θείων ναμάτων ἀπολαύοντες, ὡς μεσίταις θεοῦ καὶ ἀνθρώπων τοῖς προφήταις προσεῖχον " καὶ οἱ ἀπόστολοι δὲ, ὡσαύτως θεόθεν ἐμπνεόμενοι, τῆς εὐσεδείας τὸ κήρυγμα εἰς ἅπαντας τοὺς ἀνθρώπους τοῦτο διαπορθμεύοντες διετέλεσαν. Καὶ οἱ μὲν ἀπόστολοι τῶν οἱ δὲ τούτων ἀκροαταὶ τῶν ἀποστολικῶν ἐτύγχανον χρουνῶν, οἷόν τινων μαστῶν παντὸς οἴνου καὶ πάσης εὐφροσύνης τιμιωτέρων. Καὶ κατὰ τὸν παρόντα δὲ καιρὸν, οἱ τῆς “Ἐκκλησίας διδάσκαλοι τὰ θεῖα νάματα προσφέρουσι τῷ λαῷ, ὥσπερ ἔχ τίνων ταμιείων. Ὃ δὲ ἀπολαύων, ὥσπερ ἀπό τινων μαστῶν, τὴν πνευματικὴν ἕλκει τροφὴν, καὶ πάσης αὑτὴν εὐφροσύνης βιωτικῇς ἀμείνω ἡγεῖται. Διὰ τοῦτο καὶ ἐν τοριὶ τὰἱ π, οἱ οἢ οἱ ἀϑϑί τις Τὰν σοὶ 5.» καὶ σιλεὺς εἰς τὸ ταμιεῖον αὐτοῦ. » Αἱ δὲ νεάνιδες ἀπεκρίναντο " « ᾿Αγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν ὑπισχνοῦνται λέγουσαι" ε ᾿Αγαπήσομεν μαστούς σου ὑπὲρ οἶνον" » καὶ τὴν αἰτίαν ἐπιφέρουσιν " ε Εὐθύτης ἢγάπησέ σε. ν ΕΓ γὰρ « χρηστὸς καὶ εὐθὺς ὁ Κύριος, κατὰ τὸν μακάριον Δαδὶδ, καὶ ῥάθδος εὐθύτητος ἡ ῥάδδος τῆς βασιλείας σου, καὶ διὰ τοῦτο ἡγάπησέ σε" » προσήκει καὶ ἡμᾶς ἐξηρτῆσθαι σοῦ Ἶ" καὶ διηνεκῶς προσεδρεύειν, καὶ τῶν σῶν ἀπολαύειν μαστῶν. Εἶτα πάλιν ἡ νύμφη φησίν" δά ατ, εἰσι μοί [ες δαίοπιογα : Οὐαὶ δα υ οι οἷ τὰγρα5ιϊ. Νὰ γί ταν τ Πν Το ογ 48, αι ουπὶ Μοὶ, ἰπ}- "πᾶ ὰ 6 μερὶ 5᾽αιοτγίβ : ἃς ἢ αἰεὶ, τἰα χει, Ἴ.

a΄. Phiïēsatō me apo phiïēmatōn stomatos au- ek. onos ei. tou. Tauta hē nymphē legei proxeuchomenē tǭ tou gymphiou Patri. “ēkouse gar kai tōn tǭ ᾿Auraam epi hoi patriarchę̄ dotheisōn hyposcheseōn, kai tōn tou egiatoie, ei megalou Mōseōs peri autou prothespisantos" ēkouse kai tōn Rhalmōn to kallos? autou kai dynamin " di- hēgoumenōn" e« Hōraïos gar, phēsi, kallei para tous dia touto eulogēse se ho Theos eis ton aiōna. Perizōsai tēn rhomphaian sou epi ton mēron sou, dynate. ē roïopei po pi? drϑeis [pǭ ei mi !etheïemthpe iya iē- Tę̄ hōraiotēti sou, kai tǭ kallei sou enteine ", kai kateuodou, kai basileue᾽ heneken alētheias, kai B.. » praotētos, kai dikaiosynēs.» Edidachthē, hoti kai Theos d] aïoii pēs esti, kai Huios proaiōnios houtos autos hōraios, kai hoi EI tp Ddio eoiïa. e euprepēs. e Ho thronos gar sou, ho Theos, eis ton aiōna dēï aiōnos " rhaddoēs euthytētos hē rhaddos tēs basileias phyy.» Kai Hēsaias de boą’ e Tis houtos ho parageno- epi menos ex Edōm, erythēma himatiōn autou ek Bosor? pę̄ dioiϑ, oϑi houtos hōraios en stolę̄ ᾽" meta ischyos. » Didachtheisa aïma ', n Oipi go- «toinyn tou nymphiou to kallos, tēn rhōmēn, ton plou. di, ton, tēn basileian, to kratos ho kata pantōn echei, to aïdion, to anōlethron, to ateleutēton, himeiretai idein te auton, kai periptyxasthai, kai ta pneumatika autǭ apodounai philēmata. ᾿Alla mēdeis tōn chamai- drigyd|1D. Hai po zēlōn kai perigeiōn apo tēs tōn philēmatōn pros- Ho ēgērias plēttesthō" skopeitō de hōs kai, en tǭ mystikǭ kairǭ, tou nymphiou ta melē dechomeno?, chataphioumen te kai periptyssometha, kai tois ophthalmois epitithemen tę̄ kardią, kai hoionei perilēpsin tina 80 pēs echdallousēs ton phodon, kata tēn theian Graphēn. Pothei toinyn hē nymphē hyp᾽ autou philēthēnai tou nym- ei obou]ati. Anoi phio", mononouchi legousa pros ton toutou Patera: Pempson moi ton monogenę̄ sou Huion, ō Despota : M t pa ypiphopitypi EIïïō ta ana, ō kai "3 Pater' touto gar mallon hē ekeino theleis Bomiido hoi akouein" palai auton anamenō, palai pothō. hautou tas epistolas dechomenē dia patriarchōn, nomothetōn, dia prophētōn" ouketi pherō tou erōtos ē tēn phloga" pyr esti kaiomenon kai phlegomenon en rioi tois enkatois mou. Dia pantōn moi tōn prophētōn opischneitai paraginesthai, kai oudepō kai tēme-. moi dia tou Dadid, dia tou Hieremiou, dia tou Hēsaïou, mou dia tou Hiexekiēl, kai Zachariou, kai Daniēl, kai tōn loipōn prophētōn paraginesthai, kai ton gamon hoi - ian 1 io toi mystēria. ię̄ kai, R. 22, an. th ogai enteinon. 3: stolę̄. oou, hai! dę̄ A epitelesein. Ouk hoida de anth᾽ hou "5 mellei, kai pes hoi iō aPPeio, hoi ię̄ piidthtioutaïa, hoi ię̄ tē ibogdi! oi 1} : hoi athϑroēb8}00 (6 plē ron e Odoi dia pio da ybiou ïb, [Ap audē ię̄ d᾽ » Ei Ou} Om ï pi Ei aka rei r oi, hoi torab, hoi ēpiï, hoi thai: « Eipe moi dia Hōsēe᾽ e Kai mnēsteusomai I" se en dikaiosynę̄, kai en krimati, kai en eleei, kai en oiktirmois, kai mnēsteusomai se en pistei, kai epignōsę̄ ton Kyrion. » Eipe moi dia "5 Hēsaïou’ « Euphranthēti, steira hē ou tiktousa, rhę̄xon kai boēson, hē ouk ōdinousa, hoti polla ta tekna tēs erēmou mallon hē tēs echousēs ton andra" », kai anamenō kath᾽ hekastēn hēmeran tychein ephiemenē tōn hyposcheseōn ᾽5. Tauta ainittetai legousa" « Philēsatō me apo philēmatōn stomatos autou "". » Kai hina mē apophantikōs "5 hermēneusōmen, phere martyra tōn eirēmenōn ton makarion kalesōmen Paulon. Houto? Heraiois graphōn, kai peri ēn pisteōs logon diexiōn, toiauta phēsi peri tou ᾿Adraam' e Pistei parǭkēsen eis tēn gēn tēs epangelias hōs allotrian, en skēnais katoikēsas meta Issak kai Iachōd, tōn synchlēronomōn tēs epangelias tēs autēs" exedecheto gar tēn tous themelious echousan polin, hēs technitēs kai dēmiourgos ho Theos" n kai meta brachea" e Kata pistin, phēsin, apethanon houtoi pantes, mē lathontes tas epangelias, alla porrhōthen autas idontes, kai aspasamenoi, kai homologēsantes hoti xenoi kai pareepidē moi eisin epi tēs gēs hoi gar toiauta legousin, emphanixousin hoti patrida epizētousin: kai ei men ekeinēs emnēmoneuon aph᾽ hēs exēlthon, eichon an kairon anakampsai" nyn de kreittonos oregontai, toutesti tēs epouraniou" dio kai ᾽ ouk epaischynetai ho theos autōn kaleisthai Theos" hētoimase gar autois polin. ( Kai peri tou megalou Mōseōs phēsin, hoti « Mallon heileto synchachoucheisthai tǭ laǭ tou Theou, hē proskairon echein hamartias apolausin " meizona plouton hēgēsamenos tōn Aigyptou thēsaurōn ton oneidismon tou Christou" apedlepse gar eis tēn misthapodosian. Pistei katelipen Aignpton, mē phodētheis ton thymon tou basileōs" ton gar aoraton d᾽ hōs horōn echarterēse. » Kai peri pantōn de homou tōn hagiōn, tōn en tę̄ Palaią diaprepsantōn toiauta phēsi" « Kai houtoi pantes martyrēthentes dia tēs pisteōs ouk ekomisanto tēn epangelian, tou Theou peri hēmōn chreitton ti prodlepsamenou, hina mē chōris hēmōn teleiōthōsin. n» Kai Kyrios de en tois hierois Euangeliois toiauta pros tous apostolous phēsi. e Polloi prophatai, kai basileis "5, kai dikaioi, epethymēsan idein Ō ha blepete, kai ouk eidon" kai akousai ha akouete, kai ouk ēkousan. Hymōn de makarioi hoi ophthalmoi, hoti blepousi, kai ta ōta hymōn, hoti akouei. » Kai pros Ioudaious de dialegomenos elegen’ « ᾿Auraam ho patēr hymōn epethymēsen idein tēn hēmeran emēn" kai eide, kai echarē. » Kai Symeōn de ho presdytēs echrēmatisthē mē idein thanaton, heōs an idę̄ ton Chri- 28 hou. oou. hotou. dia, oou. tēn. peri. soa. riaēi. tōn. kai droϑi ha ou, Ho oou.d] ston Kyriou. Techthenta toinyn, kai eis ton naon anen- A : «e Nyēs dexamenos te en chersin, phēsi’ e Nyn apolyeis ton doulon sou, Despota, kata to rhēę̄ma sou hen eirenę̄" hoti eidon hoi ophthalmoi mou to Sōtērion sou, ha hētoimasa: kata prosōpon pantōn tōn laōn" » kai ta hexēs. Dēlon toinyn, hōs tais theiais hyposchesesi pisteuontes epethymoun tōn epangeliōn to telos idein" dio to Asma tōn asmatōn eisagei tēn nymphēn legousan e Philēsatō me apo philēmatōn stomatos autou. n Philēma de nooumen ou stomatōn synapheian, all᾽ eusedous psychēs kai theiou logou koinōnian. Kai eoiken hē nymphē toiouton ti legein. Ēkousa sou tōn logōn dia grammatōn" epithymō de kai autēs akousai sou tēs phōnēs" boulomai amesōs ek tou stomatos tēn heeran dexasthai didaskalian, kai tautēn tois tēs dianoias mon kataphilēsai cheilesi. e Philēsatō me apo philēmatōn stomatos hautoi. » Tauta tēs gymphts eirēchuias, euthys ho nymphios epiphainetai tę̄ nymphę̄, tēn hyposchesin n᾽ echeinēn plērōn, hoti eiti lalousēs n) sou, idou pareimi. » Hautē de euthys theasamenē ton pothoumenon eg plēttetai, autou kai thaumazei tous mastous, kai tēn euōdian, kai boą" b. ᾿Agathoi 38 mastoi " sou hyper hoinon, kai osmē myrōn sou hyper panta arōmata ho΄. Oida, phēsi, ta hypo Mōseōs kataskeuasthenta myra, to te elaion tēs chrisxtōs, kai to thymiama tēs syntheseōs " alla pantōn echeinōn tōn arōmatōn to son myron estin euōdestaton. Myron de entautha kalei tēn pneumatikēn charin, hēs plērēs hyparchōn, ek tou plērōmatos autou patin hēmin dedōken. Dio kai ho makarios Paulos boą, hoti e Christou euōdia esmen aē tois sōzomenois, kai en tois apollymenois" hois men osmē thanatou, eis thanaton " hois de hosmē zōēs, eis zōēn.» Typsi gar tois nechrothorois, trophē men esti ta dysōdē sōmata, to de myron olethron 5. Houtō pois dyssedesi, kai tę̄ dysōdią tēs hamartias prosmen tēs akolasias hē dysōdia, bareia de kai epachthēs hē Christou didaskalia " dio kai ton authaireton autoi? thanaton epe agei. «Hautē gar esti, phēsi, chrisis, hoti to phōs ēlthen eis ton kosmon, kai ēgapēsan mallon hoi anthrōpoi to skotos, ē to phōs. n» Eikotōs toinyn phēsin hē nymphē" « Kai osmē myrōn son hyper panta ta arōmata. » Kai ou legei, Tou myron sou, alla, e Tōn myrōn sou 3» deiknyousa hoti polla kai myria charismata. heŌ men gar, kata ton makarion Paulon, dedotai "5 logos sophias " allǭ de logos gnōseōs kata to auto Pneuma - heterǭ de pistis en tǭ autǭ Pneumati" allǭ de energēmata dynameōn " allǭ de prophēteia " allǭ de diakriseis pneumatōn "", allǭ de genē glōssōn. n Dia touto ou legei, ᾽thsmē myron sou, alla, e Osmē myrōn sou. n Deixasa ta polla kai poichla charismata, didaske: hēmas hoti apo mias ię̄ auoi hoi as! aïai ᾿i, 15. dię̄ t. » ouooi Ē ap}. d noos pio epi, di. iēi, ēuaïoiaiē, 4018 Iak noï ię̄ plēi 28. pa 19.001 son. che, hypo hyp᾽ api Y, hoi di pē} 811506aei : hoi 511 hoi xydspiipi » diii d r! oi 16 G, ϑoa e : e aui da ię̄ n᾽ n᾽ tha pi hai ei roϑi di, po dy procheitai pēgēs. Dio epagei" e« Myron ekkenōthen dnoma "} sou "5, » Hoi gar polloi, phēsin, houto! kai diaphoroi krounoi, hoi pasan tēn oikoumenēn euōdias plērōsantes, mian echousi phleda kai pēgēn, to syn myron. e« “En autǭ gar katǭkēse pan to plērōma tēs theotētos, » kai hautos panta homou ta tou Pneumatos kata to anthrōpinon hypedexato dōra. Dio kai Hēsaïas boą "e Exeleusetai rhaddos ek tēs rhizēs Hiessai, kai anthos ek tēs rhixēs autou 5" anadēse-tai" kai epanapausetai ep’ autǭ " to Pneuma tou Theou, pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusedeias " kai "5 pneuma phodou theou emplēsei auton. Dia touto legei" « Myron ekkenōthen onoma soi " » kai ou legei e myron n» haplōs, alla e ekkenōthen. » Kathaper gar to myron en angeiǭ kekrymmenon, kekrymmenēn echee kai tēn euosmian, ei de prochytheiē, kai auton anapimplēsi ton aera houtōs ho Despotēs Christos, pro men tou pathous oligois ēn gnōrimos " epeidē de ton stauron hypemeine, kai ho) thanaton, kai hoionei diēnoigē " to tou sōmatos angos, plēreis men euthys hoi makarioi apostoloi tēs euosmias ekeinēs egenonto: dramontes de, gēn kai thalassan perinostēsantes, kai to kērygma pasi diaporthmeusantes, hapasan tēn oikoumenēn tēs heuosmias eplērōsan. Dia touto phēsin hē nymphē" « Myron ekkenōthen onoma soi.» Archei gar hē Christou prosēgoria hoionei myrisai kai euōdias hapasēs emphorēsai tōn eusedōn tas psychas. Ei de boulę̄ kai mystikōteron noēsai, ananēson seauton tēs hieras mystagōgias, en hē hoi teloumenoi, meta tēn arnēsin tou tyrannou, kai tēn tou bapileōs homologian, hoionei sphragida tina basilikēn. dexontai tou pneumatikou myrou to chrisma " hōs en typǭ tǭ myrǭ tēn aoraton tou panagiou Pneumatos charin hypodechomenoi "5. Dia touto geagides ēgapēsan se. sd, opisō sou eis osmēn myrou sou dramousai "5 Tautēs, phēsi, tēs euosmias tou myrou sou, toutesti tēs theias kai sōtēriōdous sou didapsykai (tautas gar neanidas ho logos kaleï), houtōs se thermōs ēgapēsan, hōs helkysai se pous heautas, kai opisō» sou akolouthēsai, alla kai syn dromǭ touto d piēgeni, ē di 56 Gpothoumenou. Dēloi de kai ho makarios Paulos touton ton dromon, legōn e Trechō ei ge kai chataladō, eph᾽ hǭ kai katelēphthēn. » Kai palin " e« Houtōs, phēsi, trochete, hina kataladēte. » Kai heterōthi" e Ton cha- ' lon agōna hēgōnismai, ton dromon teteleka, tēn pistin tetērēka. » Trechous: toinyn hai neanichoun phronē n on. ich, 28. 511 Tiai. in, 7. " Myron.-- onoma sou. 4 autou a68. ᾿p oou. phygochipid iē. ho hoi “ ora, auton. "5 kai ai ebi ha iϑia, myron ekkenōthen ono soi. ᾿i. 1. oϑi myrōn sou dramoumen, ba kechtēmenai psykai, kai ton hadron kai hygron kai A hoi ᾿aϑoï chaunon bion diaphygousai, kai ton ponon anti tryphēs menai "' tę̄ euōdią tou myrou, kai hoionei arrhētǭ desmǭ diąie aiïgϑoia, has. katechomenai. Tauta men oun hē nymphē, mēdepō tou nymphōnos axiōtheisa, pros te ton tou nymphiou Patera, kai pros hauton ton nymphion elēlythota pros autēn hoi diexerchetai. ᾿Axioutai de kai tēs pastados, kai tōn d᾽ sy sa ypi da pē tan : ei menē pros ton oikeion legei choron" « Eisēnenke me ho toch ię̄ outhisy!amn " dyy pi, » mē mi basileus eis to tamieion autou, » toutesti, ta ypi ha bithou}}8 hoi mena hautou apekalypse moi bouleumata" to mystērion to apo tōn aiōnōn kai apo tōn geneōn egnōrise moi’ dyboopa!o8 dipsa eēn 51 1165 pous thēsaurous, tous skoteinous, gai apokryphous, ap) kai aoratous, aneǭxe moi, kata tēn tou Hēsaïou pros mathein, hēnika ho Despotēs Christos, tois men Ioudaiois en paratholais dielegeto, tois de hagiois hipauïopb, adiiipii hodi autou mathētais apekalypte tōn paratholōn tēn dyïoēi poē de « oi ou ai » odianoian, legōn " « Hymin dedotai gnōnai ta mystēria : e Ta dyïoē tēs basileias, ekeinois de ou dedotai. Kai tamieion hoi oga da Rhaigoēn de ho Kyrios tēn dianoian prosagoreuei, legōn. aui oϑhi ię̄ Dybeoēaïio ha. » --- « « Sy de hotan proseuchę̄., eiselthe eis to tamieion sou, ip kai proseuxai tǭ Patri sou tǭ en tǭ kryptǭ d.» nedio RAuïo : « Ou « Eitēnenche me ho basileus eis to tamieion autou» dpaïni!, pas ię̄ POU mononouchi legousa meta tou makariou Paulou, hote raganii « Ha ophthalmos ouk eide, kai hous ouk ēkouse, kai epi gonoian!! kardian anthrōpou ouk anedē, ha hētoimasen ho Theos tois agapōsin 55 hauton" hēmin de ho Theos » --- e Tēigoauchix tou Pneumatos autou. Hēmeis gar noun Christou echo- ip ou dou] pi dauēn. » NOP men, en hǭ pantes eisin hoi thēsauroi tēs sophias kai tēs gnōseōs apokryphoi. n»---- Eisēnenke me ho basileus eis to tamieion autou. » ᾿Anankaion zētēsai sphtgouïopioiē tinos heneken monē hē nymphē eisagetai, hai de neanides opatnGdēïo, 410 ouk eisagontai, all᾽ exō estēchyïai, tēn nymphēn eis. anamenousi " kai exelthousēs kai diēgēsa- sa pē d ēi nipiipi. menēs pōs eisēgagen autēn ho basileus eis to ta- autou, epagousin " «᾿Agalliasōmetha, kai eus eum in phranthōmen en soi. ᾿Agapēsomen mastous sou d" hyper Oiiniϑeu8, t) D einon. Euthytēs ēgapēse se hon,» Ou pantes hoi pepi- ios gar monai para tǭ Patri mou,» phēsin ho Christos, ϑDrosioiotypi, 41115 toutestin, axiōmatōn diaphorai. "Allo gar tagma mi patriarchōn, kai allo prophētōn" allo aposto- lōn, kai allo "6 martyrōn. allo tōn en parthenią niapiiipi da oi diaprepsantōn 57, kai allo tōn tou gamou xygon ennomōs hypelthontōn " allo tōn en ploutǭ ton Theon gōn, kai allo tōn tēs penias ta t?oichila pathēmata Aiąąd ię̄ " allo tōn tēn politikēn oretēn metiontōn, kai allo tōn en oresi po s gōn, kai tę̄ theią theōrią monę̄ prosechein » 'S ken, ho, ha MAI. ni, d dylę̄. agap. mastous son. eut. “Om! 5051. do ou. allōn. 57 allo --- diaprepsantōn as5. iē ooa. "pi he Hoi A menōn. Kai en autois de toutois tois tagmasi d᾽ pa D, Echoo ei, « oupi ię̄ [tē ai ochϑibithę̄bϑ, toi pi eis : « 5. Da oia, natioraia hi. n Ei me 5 ᾿? ali : s pa hoi hui, hoi : hei ain! i 6 pi? di, roϑi aïai ē raa} Ti. ai, 12. ho. pollas estin heurein tas diaphoras " tōn men thermoteron, tōn de chaunoteron metiontōn ha metiasi “ kai tōn men spoudaioteron, tōn de amelesteron. Kai touto estin heurein kai ek tēs tou Kyriou paradolēs. Deka gar parthenous eisagōn, tas men pente legei phronimous, tas de pente mōras " kai tas men axioi tou nymphōnos, tais de apokleiei tas thyras " kai apochrineta! men autais, tēn parthenian timōn, ouk axioi de tēs eisodou, dia tēn peri tas allas aretas rhąthymian. Epeidē toinyn houtō tauta dieuchrinēsametha, noïesōmen nymphēn men einai tas en apasais tais aretais teteleiōmenas psychas, neanidas de tautę̄ hepomenas, tas agapōsas men ton nymphion, kai akolouthein autǭ spoudazousas, tēn teleiotēta de tēs nymphēs oudepō mimēsamenas. Kai hoti tauth᾽ houtōs echei, martyrei to Pneuma to hagion en tǭ md' psalmǭ ta homoia legon. Diēgēsamenon gar tou nymphiou to kallos, kai tēn en tois cheilesi charin, kai tēn aiōnion eulogian, kai tēn phoderan kai tōn polemiōn ton olethron, kai tōn palai aichmalōtōn laōn tēn hypoptōsin kai proskynēsin, ton basilikon autou kai aiōnion thronon, kai ta skēptra tēs basileias, ta tę̄ dikaiosynę̄ kekosmēmena " pros de toutois kai tēn anthrōpeian aretēn, hēn metelēlythen, e« hēnicha en morphę̄ Theou hyparchōn, ouk harpagmon hēgēsato to einai isa Theǭ, all᾽ heauton ekenōse morphēn doulou d᾽ ladōn" » pros de toutois kai tēn chrisin tēn kata to anthrōpinon gegenēmegēn, kai ta dōra ta hypo tōn Magōn 55 proosenxechthenta, paragei " « Parestē hē Basilissa ek dexiōn sou en himatismǭ diachrysǭ perithethlē menē, pepoikilmenē. » Kai basilissan men kalei tas teteleiōmenas en aretę̄ psychas, epeidē kai Paulos houtō legei" «Ei hypomenomen, kai symdasileusomen "» himatismon de diachryson kai poikilon, ta auta tou Pneumatos po:chila charismata. Eita kai symdoulēn autę̄ prospherei" «IAchouson, thygater, kai ide, kai klinon to hous sou, kai epilathou tou laou sou, kai tou oichou tou patros sou, kai epithymēsei ho basileus tou kallous sou. »Deiknysi de heauton 5' ou monon hautēs syngenē onta kata to anthrōpinon, alla kai Kyrion kai Despotēn kata tēn kekrymmenēn theotēta " kai tēs arrhētou philanthrōpias hautēn anamimnēskōn, phēsin, e« ti autos esti Ky- Ho rios kai Theos sou, kai proskynēseis hautǭ, » Proagoreuei hautę̄ kai tēn ouk eis makran theōmenēn para te basileōn kai archontōn proskynēsin, e To prosōpon sou gar, phēsi, litaneusouti pantes “5 hoi plousioi tou laou. » Prosōpon de tēs Ekklēsias, kata men to horōmenon, to hieratikon axiōma, kato de to nooumenon, hautos ho nymphios, ho kephalē autys gegenēsthai axiōsas, kata tēn tou ᾿Apostolou phō- 1 na, d (ri}. pragmasi. d᾽ doulou magōn ooa. gamōn “ heauton ou gēn. Eita tēn kekrymmenēn autēs diēgeitai doxan" A iathē "d dia 5 ePbąsagar hē doxa tę̄s thygatros tou basileōs esōthen.» Epeidē kata ton makarion Paulon, e Hē zōē hēmōn kekryptai syn tǭ Christǭ en " tǭ Theǭ" »kata hoe ton paronta bion pantes hoi thelontes eusethōs zēn en Christǭ Iēsou diōchthēsontai. Dio kai ho makarios Paulos ϑrą " «Ei en tę̄ zōę̄ tautę̄ hēlpikotes esmen en Christǭ monon, eleeinoteroi pantōn esmen. » Dia touto men phēsi" « Pasa hē doxa tēs thygatros tou rhatileōs esōthen estin d᾽, en krossōtois chrysois chrysa kai poikila ta diaphora legōn charismata. Toutois gar epipherei " e᾿Apenechthēsontai tǭ basigei parthenoi opisō hautēs " hai plēsion autēs apenechϑēsontai soi "5, apenechthēsontai en euphrosynę̄ kai agalliasei " achthēsonta! eis naon basileōs.» Eudēlon toinyn ek tōn eirēmenōn, hōs hoi men phthasantes eis andra teleion, eis petron hēlikias, kata ton makarion Paulon, kai tēs aretēs tēn teleiotēta ktēsamenoi, nymphē prosagoreuontai" hoi de mēpō “6 tēn tēleuotēta phthasantes, alla toutōn hypodeesteroi tynchanontes, hoion tines neanides acholouthousi tę̄ nymphę̄, pasan eunoian kai philostorgian peri te autēn kai ton nymphion “7 epideichnymenai “ho s Eisēnenke me ho basileus eis to ta mieion autou. ᾿Agalliasōmethakai euphranthōmen en soi. »Ou gar xēlotypousin, oude phthonousin 5“), exō meinasai, kai mēdepō tēs pakai gannyntai epi tę̄ timę̄ tēs nymphē, kai arkountai tǭ tēs ēdistēs autēs apolauein phōnēs. Dio epagousin" e᾿lgapēsomen mastous sou hyper oinon. » Kai hoper hautē tǭ nymphiǭ ephē, touto hautai tę̄ nymphę̄ phasi, dia tēn peri autēn eunoian 15 kai storgēn, tou nymphiou tēn eunoian epispōmenai. Phēsi gar kai ho Christos tois apostolois " « Ho dechomenos hymas, eme dechetai " » kai, e Hos an potisę̄ potērion psychrou hena tōn mikrōn toutōn tōn pisteuontōn eis eme, amēn legō hymin, ou mē apolesę̄ ton misthon hautou. » Mastous de palin tēs nymphēs hai neanides kalousi tous tēs didadchalias chrounous, tous hapasais tais hēlikiais ta prosphora procheontas namata " kai hypischnountai agapēsein tēs nymphēs tous mastous hyper pasan anthrōpinēn euphrosynēn. Touto gar tropikchōs ho oinos onomazetai, ho euphrainōn kardian anthrōpou. Esti de tauta kai en tę̄ Palaią kai en Neą Diathēkę̄ gegenēmena katamathein, kai kath᾽ ekastēn de hēmeran ginomena theasasthai. En men gar tę̄ Palaią tois prophētais ho Theos apokalyptōn ta melgonta, di᾽ autōn tous tēnikade anthrōpous po deon edidaske. Kai hoi men tōn tamieiōn kai apokryphōn apēlauon tou Theou, gai exiontes elegon tois anthrōsois ta apochalyptomena kai 1" dēloumena. Dio kai ho Dadio pros ton Theon phēsi " e Ta adēla kai ta gry- 4 1] Ti. ai, 12? 1 on. kn, hy. t di pi ip eu ou api bnapi : akϑy » Noē hoi sai o ri- Ei ap "46 5roib, dk di iē Pou Bapen ie pia hoi yï ię̄ pio Higoaum!, pi ᾿y niduioēi (pi ip Y hoi hai Hōoi dicha ᾿iopiï ma pi im 5 en athoϑi ha heo. t᾽ estin eg aϑeϑi ha oou. 7" kai. ooiy.. ē. 85. ap, soi. oou, mēdepō. “' nymphion. ek A phia tēs sophias sou edēlōsas moi. » Hoi de dia ᾽x tōn ek hoi ię̄ ię̄ 16 ch.) ith dϑi thoiēïpydb, hui hain an ha S, hoi prophētōn tōn theiōn namatōn apolauontes, hōs mesitais theou kai anthrōpōn tois prophētais proseichon " kai hoi apostoloi de, hōsautōs theothen empneomenoi, tēs eusedeias to kērygma eis hapantas tous anthrōpous touto diaporthmeuontes dietelesan. Kai hoi men apostoloi tōn hoi de toutōn akroatai tōn apostolikōn etynchanon chrounōn, hoion tinōn mastōn pantos oinou kai pasēs euphrosynēs timiōterōn. Kai kata ton paronta de kairon, hoi tēs “Ekklēsias didaskaloi ta theia namata prospherousi tǭ laǭ, hōsper ech tinōn tamieiōn. Ho de apolauōn, hōsper apo tinōn mastōn, tēn pneumatikēn helkei trophēn, kai pasēs hautēn euphrosynēs biōtikę̄s ameinō hēgeitai. Dia touto kai en torii tai p, hoi oē hoi aϑϑi tis Tan soi 5.» kai sileus eis to tamieion autou. » Hai de neanides apekrinanto " « ᾿Agalliasōmetha kai euphranthōmen en hypischnountai legousai" e ᾿Agapēsomen mastous sou hyper oinon" » kai tēn aitian epipherousin " e Euthytēs ēgapēse se. n EG gar « chrēstos kai euthys ho Kyrios, kata ton makarion Dadid, kai rhathdos euthytētos hē rhaddos tēs basileias sou, kai dia touto hēgapēse se" » prosēkei kai hēmas exērtēsthai sou I" kai diēnekōs prosedreuein, kai tōn sōn apolauein mastōn. Eita palin hē nymphē phēsin" da at, eisi moi [es daiopioga : Ouai da y oi hoi tagra5iï. Na gi tan t Pn To og 48, ai oupi Moi, ip}- "pa a 6 meri 5᾽aiotgib : has ē aiei, tia chei, I.

1. "Let him kiss me with the kisses of his mouth." The bride says this as she prays to the Father of the bridegroom. For she has heard the promises given to Abraham the patriarch, and the great Moses prophesying about him; she has heard also the Psalms recounting his beauty and power: "You are beautiful in comeliness beyond the sons of men … therefore God has blessed you forever. Gird your sword upon your thigh, O mighty one; in your comeliness and your beauty bend [your bow], and prosper, and reign, for the sake of truth and meekness and righteousness." She has been taught that he is also God, and the Son before the ages, and that he himself is beautiful and comely: "Your throne, O God, is forever and ever; a rod of uprightness is the rod of your kingdom." And Isaiah cries: "Who is this who comes from Edom, the redness of his garments from Bosor? … this one, beautiful in his robe, with strength." Having been taught, then, the bridegroom's beauty, his strength, his wealth, his kingship, the power he holds over all, his eternity, his indestructibility, his endlessness, she longs to see him, to embrace him, and to give him spiritual kisses. But let no one of earthbound and worldly mind be shocked at the word "kisses." Let him consider that we too, at the mystical moment, receiving the members of the bridegroom, kiss and embrace them, and lay them on our eyes and on our heart, and picture as it were an embrace … of the love that casts out fear, according to the divine Scripture. The bride, then, longs to be kissed by the bridegroom himself, all but saying to his Father: Send me your only-begotten Son, O Master … and Father (for this you wish to hear rather than that). Long have I waited for him, long have I desired him, receiving his letters through patriarchs, through lawgivers, through prophets. I can no longer bear the flame of love; it is a fire burning and blazing in my inmost parts. Through all the prophets he promises me that he will come, and not yet … to me through David, through Jeremiah, through Isaiah, … through Ezekiel and Zechariah and Daniel and the rest of the prophets [he promised] to come and to accomplish the marriage … I do not know why he delays … He said to me through Hosea: "And I will betroth you in righteousness and in judgment and in mercy and in compassion, and I will betroth you in faithfulness, and you shall know the Lord." He said to me through Isaiah: "Rejoice, barren one who does not bear; break forth and cry out, you who are not in labour; for many are the children of the desolate one, more than of her who has a husband." And I wait every day, eager to obtain the promises. This she hints at in saying: "Let him kiss me with the kisses of his mouth." And so that we may not interpret by bare assertion, let us call the blessed Paul as witness to what has been said. Writing to the Hebrews and setting out his account of faith, he says of Abraham: "By faith he sojourned in the land of promise as in a foreign land, living in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking forward to the city that has foundations, whose designer and builder is God." And shortly after: "These all died in faith, not having received the promises, but having seen them from afar and greeted them, and having confessed that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of the one they had left, they would have had opportunity to return; but now they desire a better one, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city." And of the great Moses he says that "he chose rather to share ill-treatment with the people of God than to have the fleeting enjoyment of sin, considering the reproach of Christ greater wealth than the treasures of Egypt; for he looked to the reward. By faith he left Egypt, not fearing the anger of the king; for he endured as seeing him who is invisible." And of all the saints together who were distinguished under the Old he says: "And all these, though commended through their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect." And the Lord in the holy Gospels says to the apostles: "Many prophets and kings and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. But blessed are your eyes, for they see, and your ears, for they hear." And conversing with the Jews he said: "Your father Abraham longed to see my day; and he saw it and was glad." And Simeon the elder was told by revelation that he would not see death until he had seen the Lord's Christ. When, then, the child had been born and was brought up to the temple, … receiving him in his arms he says: "Now, Master, you let your servant depart in peace according to your word; for my eyes have seen your salvation, which you have prepared before the face of all peoples," and the rest. It is plain, then, that, believing the divine promises, they longed to see the fulfilment of what had been promised. That is why the Song of Songs brings in the bride saying: "Let him kiss me with the kisses of his mouth." By a kiss we understand not a joining of mouths but the communion of a pious soul with the divine Word. And the bride seems to say something like this: I have heard your words through writings; I long to hear your very voice; I wish to receive the sacred teaching directly from your mouth, and to kiss it with the lips of my mind. "Let him kiss me with the kisses of his mouth." When the bride has said this, the bridegroom at once appears to her, fulfilling that promise: "While you are still speaking, behold, I am here." And she, as soon as she sees the one she longed for, is struck with amazement, admires his breasts and his fragrance, and cries: 2. "Your breasts are better than wine, and the fragrance of your ointments is beyond all spices." I know, she says, the ointments prepared by Moses, the oil of anointing and the compounded incense; but your ointment is the most fragrant of all those spices. Here she calls the spiritual grace "ointment": he is full of it, and from his fullness he has given to us all. That is why the blessed Paul cries: "We are the aroma of Christ among those who are being saved and among those who are perishing; to the one a fragrance of death unto death, to the other a fragrance of life unto life." For to vultures that feed on carcasses stinking bodies are food, but perfume is death. So too to the impious, who [delight in] the stench of sin, the stench of licentiousness [is pleasant], but the teaching of Christ heavy and burdensome; that is why it brings on them a death of their own choosing. "For this is the judgment," he says, "that the light has come into the world, and people loved the darkness rather than the light." Fittingly, then, the bride says: "And the fragrance of your ointments is beyond all spices." She does not say "of your ointment" but "of your ointments," showing that the gifts are many and countless. For according to the blessed Paul, "to one is given the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith by the same Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another kinds of tongues." That is why she does not say "the fragrance of your ointment" but "the fragrance of your ointments." Having shown the many and varied gifts, she teaches us that they pour forth from one spring. Therefore she adds: 3. "Your name is ointment poured out." For these many and various streams, she says, which have filled the whole world with fragrance, have one vein and source: your ointment. "For in him dwelt the whole fullness of the Godhead," and he received, in his humanity, all the gifts of the Spirit together. That is why Isaiah cries: "A rod shall come forth from the root of Jesse, and a flower shall grow up from his root; and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety; and the spirit of the fear of God shall fill him." That is why she says, "Your name is ointment poured out"; and she does not say simply "ointment" but "poured out." For as ointment kept in a jar keeps its fragrance hidden too, but when poured out fills the very air, so Christ the Master was known to few before his passion; but when he endured the cross and death, and the vessel of his body was, as it were, opened, at once the blessed apostles were filled with that fragrance, and running over land and sea and carrying the preaching across to everyone, they filled the whole world with the fragrance. That is why the bride says, "Your name is ointment poured out." For the very name of Christ is enough, as it were, to anoint the souls of the pious and fill them with every fragrance. And if you wish to understand it more mystically, recall the sacred initiation, in which those being initiated, after renouncing the tyrant and confessing the king, receive the anointing with spiritual ointment like a royal seal, receiving in the ointment, as in a type, the invisible grace of the all-holy Spirit. "Therefore the maidens have loved you. 4. … after you we will run to the fragrance of your ointment." Because of this fragrance of your ointment, she says, that is, of your divine and saving teaching, the souls (for these are what the passage calls maidens) have loved you so warmly as to draw you to themselves and to follow after you, and to do so running … the one they long for. The blessed Paul too shows this running when he says: "I run, if only I may lay hold of that for which I was laid hold of"; and again: "Run in such a way that you may obtain"; and elsewhere: "I have fought the good fight, I have finished the race, I have kept the faith." So the souls run, having a youthful mind, fleeing the soft, moist and slack life, and [choosing] toil instead of luxury, … held fast by the fragrance of the ointment as by an unspeakable bond. These things, then, the bride, not yet counted worthy of the bridal chamber, recounts both to the bridegroom's Father and to the bridegroom himself, who has come to her. But she is counted worthy also of the chamber and … she says to her own chorus: "The king brought me into his storeroom": that is, he revealed to me his hidden counsels; he made known to me the mystery hidden from the ages and from the generations; the treasures, dark, secret and invisible, he opened to me, according to the prophecy of Isaiah. … to learn, when Christ the Master spoke to the Jews in parables, but to his holy disciples revealed the meaning of the parables, saying: "To you it has been given to know the mysteries of the kingdom, but to them it has not been given." And the Lord calls the mind a "storeroom" when he says: "But when you pray, go into your storeroom and pray to your Father who is in secret." "The king brought me into his storeroom," she says, all but saying with the blessed Paul: "What eye has not seen and ear has not heard, and has not entered into the heart of man, what God has prepared for those who love him, God has revealed to us through his Spirit. For we have the mind of Christ," in whom are hidden all the treasures of wisdom and knowledge. "The king brought me into his storeroom." We must ask why the bride alone is brought in, while the maidens are not brought in but stand outside waiting for the bride …; and when she has come out and told how the king brought her into his storeroom, they add: "Let us rejoice and be glad in you; we will love your breasts more than wine; uprightness has loved you." Not all … for "in my Father's house are many dwelling places," says Christ, that is, differences of rank. One is the order of patriarchs and another of prophets; one of apostles and another of martyrs; one of those distinguished in virginity and another of those who have lawfully taken up the yoke of marriage; one of those who [serve] God in wealth and another of those who [bear] the varied sufferings of poverty; one of those who pursue civic virtue and another of those who [live] in the mountains and choose to attend to divine contemplation alone. And within these very orders one can find many differences: some pursue what they pursue more fervently, others more slackly; some more earnestly, others more carelessly. This can be found also from the Lord's parable. Bringing in ten virgins, he calls five wise and five foolish; the former he counts worthy of the bridal chamber, to the latter he shuts the doors; and he answers them, honouring their virginity, but does not count them worthy of entry because of their negligence in the other virtues. Since we have distinguished these things thus, let us understand the bride to be the souls made perfect in all the virtues, and the maidens who follow her to be those who love the bridegroom and are eager to follow him but have not yet imitated the bride's perfection. That this is so, the Holy Spirit testifies in the forty-fourth Psalm, saying similar things. Having described the bridegroom's beauty, the grace on his lips, the eternal blessing, the fearsome … and the destruction of the enemies, the submission and worship of peoples long held captive, his royal and eternal throne, and the sceptre of his kingdom adorned with righteousness; and besides these the human virtue he pursued "when, being in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant"; and besides these the anointing that took place in his humanity and the gifts offered by the Magi, it brings in: "The queen stood at your right hand, clothed in a garment woven with gold, arrayed in many colours." It calls the souls perfected in virtue "queen," since Paul too says: "If we endure, we shall also reign with him"; and by the garment woven with gold and of many colours, the varied gifts of the Spirit. Then it offers her counsel too: "Hear, O daughter, and see, and incline your ear; forget your people and your father's house, and the king will desire your beauty." And he shows himself to be not only her kinsman according to his humanity but also her Lord and Master according to his hidden Godhead; and reminding her of his unspeakable love for humankind, he says: "for he is your Lord and God, and you shall worship him." He foretells to her also the worship she would receive not long after from kings and rulers: "For all the rich of the people," he says, "will entreat your face." The face of the Church is, as to what is seen, the priestly rank; as to what is understood, the bridegroom himself, who deigned to become her head, according to the Apostle's word. Then he describes her hidden glory: "For all the glory of the king's daughter is within." Since, according to the blessed Paul, "our life is hidden with Christ in God," while in the present life "all who desire to live piously in Christ Jesus will be persecuted." That is why the blessed Paul cries: "If in this life only we have hoped in Christ, we are of all people most to be pitied." For this reason, then, he says: "All the glory of the king's daughter is within, in golden fringes," meaning by "golden and many-coloured" the various gifts. For to these he adds: "Virgins shall be brought to the king after her; her companions shall be brought to you; they shall be brought with gladness and rejoicing; they shall be led into the king's temple." It is plain, then, from what has been said, that those who have attained to the perfect man, to the measure of the stature, according to the blessed Paul, and have acquired the perfection of virtue, are called the bride; while those who have not yet attained to perfection but are inferior to them follow the bride like maidens, showing every goodwill and affection toward her and toward the bridegroom. "The king brought me into his storeroom." "Let us rejoice and be glad in you." For they are not jealous or envious, though they have remained outside and are not yet [admitted to the] chamber, but they rejoice at the bride's honour and are content to enjoy her sweetest voice. That is why they add: "We will love your breasts more than wine." And what she said to the bridegroom, they say to the bride, drawing the bridegroom's goodwill by their goodwill and affection toward her. For Christ too says to the apostles: "Whoever receives you receives me"; and: "Whoever gives one of these little ones who believe in me a cup of cold water to drink, truly I tell you, he will not lose his reward." The maidens in turn call the bride's "breasts" the streams of teaching, which pour out streams fitted to every age; and they promise to love the bride's breasts above every human gladness. For it is this that is figuratively named wine, which gladdens the heart of man. One can learn that these things happened both in the Old and in the New Testament, and see them happening every day. In the Old, God revealed the future to the prophets, and through them taught the people of that time what was needful. They enjoyed God's storerooms and secrets, and going out they told the people what had been revealed and made known. That is why David says to God: "The unclear and hidden things of your wisdom you have made known to me." And those who enjoyed the divine streams through the prophets attended to the prophets as to mediators between God and men. And the apostles too, likewise inspired by God, went on carrying the preaching of piety across to all people. And the apostles [enjoyed the storerooms] of …, while their hearers obtained the apostolic streams, as breasts more precious than any wine and any gladness. And in the present time the teachers of the Church offer the divine streams to the people as from storerooms; and the one who enjoys them draws spiritual nourishment as from breasts, and counts it better than every gladness of this life. That is why … "The king brought me into his storeroom." And the maidens answered: "Let us rejoice and be glad in you," and they promise, saying: "We will love your breasts more than wine"; and they add the cause: "Uprightness has loved you." For if "the Lord is good and upright," according to the blessed David, and "a rod of uprightness is the rod of your kingdom," and for this reason it has loved you, it befits us too to cling to you, to attend on you continually, and to enjoy your breasts. Then the bride says again: …

Textual problem in this passage: see the notes.

Song 1:2–4 (quotation, high confidence) · Ps 45:2–7 (44:3-Ps LXX) (quotation, high confidence) · Ps 45:9–15 (44:10-Ps LXX) (quotation, high confidence) · Isa 63:1 (quotation, high confidence) · 1 John 4:18 (allusion, medium confidence) · Hos 2:19–20 (quotation, high confidence) · Isa 54:1 (quotation, high confidence) · Heb 11:9–10 (quotation, high confidence) · Heb 11:13–16 (quotation, high confidence) · Heb 11:25–27 (quotation, high confidence) · Heb 11:39–40 (quotation, high confidence) · Matt 13:16–17 (quotation, high confidence) · John 8:56 (quotation, high confidence) · Luke 2:26–32 (quotation, high confidence) · Isa 58:9 (allusion, medium confidence) · Exod 30:22–38 (allusion, high confidence) · John 1:16 (allusion, high confidence) · 2 Cor 2:15–16 (quotation, high confidence) · John 3:19 (quotation, high confidence) · 1 Cor 12:8–10 (quotation, high confidence) · Col 2:9 (quotation, high confidence) · Isa 11:1–3 (quotation, high confidence) · Phil 3:12 (quotation, high confidence) · 1 Cor 9:24 (quotation, high confidence) · 2 Tim 4:7 (quotation, high confidence) · Col 1:26 (allusion, high confidence) · Isa 45:3 (allusion, high confidence) · Matt 13:11 (quotation, high confidence) · Matt 6:6 (quotation, high confidence) · 1 Cor 2:9–10 (quotation, high confidence) · 1 Cor 2:16 (quotation, high confidence) · Col 2:3 (allusion, high confidence) · John 14:2 (quotation, high confidence) · Matt 25:1–12 (allusion, high confidence) · Phil 2:6–7 (quotation, high confidence) · 2 Tim 2:12 (quotation, high confidence) · Eph 5:23 (allusion, medium confidence) · Col 3:3 (quotation, high confidence) · 2 Tim 3:12 (quotation, high confidence) · 1 Cor 15:19 (quotation, high confidence) · Eph 4:13 (allusion, high confidence) · Matt 10:40 (quotation, high confidence) · Matt 10:42 (quotation, high confidence) · Ps 104:15 (103:15 LXX) (allusion, high confidence) · Ps 51:6 (50:8 LXX) (quotation, high confidence) · Ps 25:8 (24:8 LXX) (quotation, high confidence)

Notes and citation

Summary: The bride, the Church and the souls perfected in virtue, longs for the coming of the Word foretold by the prophets; his "ointment" is the Spirit's gifts poured out through his passion, and the maidens are souls not yet perfect who follow her.

  • Lemmas: Song 1:2–4 (numbered 1–3 in Theodoret's text, which does not count the title as a verse). Lines are lost in the scan where marked …; brackets supply the evident sense. "Receiving the members of the bridegroom" at "the mystical moment" refers to the Eucharist, and "the sacred initiation" with renunciation, confession and anointing to baptism and the post-baptismal anointing; translated as written.
  • Quoted or alluded to: Ps 45:2–7, 9–15 (LXX 44:3–8, 10–16, "the forty-fourth Psalm"); Isa 63:1; 1 John 4:18; Hos 2:19–20; Isa 54:1; Heb 11:9–10, 13–16, 25–27, 39–40; Matt 13:16–17; John 8:56; Luke 2:26–32; Isa 58:9 ("while you are still speaking"); Exod 30:22–38; John 1:16; 2 Cor 2:15–16; John 3:19; 1 Cor 12:8–10; Col 2:9; Isa 11:1–3; Phil 3:12; 1 Cor 9:24; 2 Tim 4:7; Col 1:26; Isa 45:3; Matt 13:11; Matt 6:6; 1 Cor 2:9–10, 16; Col 2:3; John 14:2; Matt 25:1–12; Phil 2:6–7; 2 Tim 2:12; Eph 5:23; Col 3:3; 2 Tim 3:12; 1 Cor 15:19; Eph 4:13; Matt 10:40, 42; Ps 104:15; Ps 51:6 (LXX 50:8); Ps 25:8 (LXX 24:8).

Notes on the original text

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Topics: Christology, Baptism, Eucharist

Cite (SBL): Theodoret, Comm. Cant. 1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.