Commentary on the Song of Songs 1.4–1.14
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.4PG 81
δ΄. Μέλαινά εἶμι, καὶ καλὴ, θυγατέρες Ιερουσαε΄. Μὴ βλέψητέ με, ὅτι ἐγώ εἶμι ὅτ: παρέδιλεψέ με ὁ ἥλιος. Ἡγοῦμαι οὐκ ἔτι ταῦτα πρὸς τὰς νεάνιδας λέγειν τὴν νύμφην, ἀλλὰ πρὸς τὰς ἐπὶ τῷ νόμῳ γαυριώσας, καὶ ἐπὶ τῇ Παλαιᾷ ὀνειδιζούσας αὑτῇ, οὐ τὸ ἀλλόφυλον μόνον, ἀλλὰ καὶ τὴν προτέραν δεισιδαιμονίαν, καὶ τὴν ἐντεῦϑεν γινομένην μέλαιναν χρόαν. Διὸ λέγει πρὸς αὑτά; Οὐ μόγον εἰμὶ μέλαινα, ἀλλὰ καὶ καλῆ " ἀνέδλεψα γὰρ πάλαι τυφλώττουσα, καὶ ῥάχια παλαιὰ περικειμένη, νῦν ἐν ἱματισμῷ διαχρύσῳ περιδεδλημένη, χιμένη, τὸ βασιλικὸν ἔσχον ἀξίωμα, καὶ τῷ βασιλεῖ λεῖ, καὶ τοῦτον μὲν θανάτῳ παραδεδωχνυῖαν, τῷ πλήθει δὲ τῶν μοιχῶν τὴν παστάδα μιάνασαν. Μὴ τοίγυν ὀνείδιζέ μοι τὸ μέλαν τῆς χρόας, μηδὲ τὰ πρότερά μοι" ἄγε εἰς μέσον κακά. Μέλαινα γάρ εἰμι, ὁμολογῶ, ἀλλὰ καλὴ καὶ ἀρέσχουοα τῷ ννμφίῳ. Φοδήθητι τῆς Μαριὰμ τὸ παράδειγμα " ὠνείδισε γὰρ κἀκείνη Μωσεῖ, ὅτι Αἰθιόπισσαν γυναῖκα ἠγάγετο, καὶ ἐγένετο λεπρῶσα ὡσεὶ χιών’ καὶ ὡς ἀκάθαρτος ἔξω τῆς παρεμόολῇς ἐξεδλήθη, καὶ οὐκ εἰσελήλυθεν, Ὦ ἄκρις οὗ μετενόησε. Κἀγὼ τοίνυν Αἰθιόπισσα μὲν, ἀλλὰ τοῦ μεγάλου Νομοθέτου νύμφη " καὶ θυγάτηρ μὲν ἱερέως Μαδιὰμ 75 ἀνδρὸς εἰδωλολάτρου " ἐπελαθόμην δὲ τοῦ λαοῦ μον, καὶ τοῦ οἴχου τοῦ πατρός μου" διὸ ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους μου. Μὴ βλέψητέ με τοίνυν ὅτι ἐγώ εἰμι μεμελανωμέντ,, ὅτι παρέδλεψέ με ὁ ἥλιος " ὄψεσθέ με λελευχασμένην τὴν νῦν μεμελανωμένην, καὶ βοήσετε" Τίς αὕτη ἢ ἴ διά αὐεβὶ ἃ οοἀ. 75 σου (68. ἰῃ οοἀ. ἀναδαίνουσα λελευκανθισμένη; Ἑρῶ δὲ ὑμῖν καὶ τὴν Α αἰτίαν τῆς Ἶ" τῇ κτίσει καρὰ τὸν κτίσαντα, καὶ τὸν ἥλιον Ογαδίογα, εἰ ἔμπα τοῦτον τὸν αἰσθητὸν, ἀντὶ τοῦ ἡλίου τῆς δικαιοσύνης }ι5{Ὶ||25. Γαι 485 προσχυνήσασα. ᾿Αλλ᾽ εἶδον τὴν διαφορὰν ἐχείνου καὶ δά τούτου, καὶ καταλιποῦσα τὸ ποίημα, τὸν Ποιητὴν προς Ογοδιογοῦι σεχύνησα. Μὴ βλέψητέ με τοίνυν, ὅτι ἐγώ εἶμι μεμελας φιοὰ [508 νωμένη, ὅτι παρέδλεψέ με ὁἧλιος, ἢ ὡς ὁ Σύμμαχος, ὅτι καθήψατό μου ὁ ἥλιος. ε Μέλαινα γάρ εἰμι, καὶ ἰυγ. καλὴ, ϑυγατέρες Ἱερουσαλήμ » μέλαινα διὰ τὴν προς τέραν ἀσέδειαν, καλὴ διὰ τὴν μετάνοιαν" μέλαινα διὰ τὴν ἀπιστίαν, καλὴ διὰ τὴν πίστιν. Καὶ οὕτω δρα ἤμην μέλαινα, ὡς τὰ σκηνώματα Κηδὰρ, ἰα οὕτω δὲ γέγονα καλῇ, ὡς δέῤῥεις Σολομὼν ἀντὶ τοῦ, ὡς σκηναὶ δ τοῦ τΔὈεΓΒδοι Δ Σολομῶντος, ὡς τὰ περιδόλαια τοῦ Σολομῶντος, Β πιοηΐδ περὶ ὧν ὁ Κύριός φησι" ε ᾿Αποδλέψατε εἰς τὰ [{Π᾿|Δ Ἑαπηρὶ, αυῶ κρίνα τοῦ ἀγροῦ, ἃ οὔτε νήθει, οὔτε ὑφαίνει, καὶ ἀΐςο τοῦδ, πόα ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀμφιέννυσιν αὐτά" ἀμὴν ϑαίοπιο ἰῃ λέγω Ὁ ὑμῖν, οὐδὲ Σολομὼν ἐν τῇ δόξῃ αὑτοῦ ἰδ)», » 660 περιεδάλετο, ὡς ἕν τούτων. » Διὸ καὶ, μετὰ βραχὺ, ποαιίπδὶ, υἱ κρίνον αὐτὴν ὁ νυμφίος ὀνομάζει, ὡς μήτε οὖσαν, καὶ ὑπ᾽ αὐτοῦ τοῦ νυμφίου καὶ τρεφομένην, Φησὶ τοίνυν ἡ νύμφη, ὅτι Πάλαι καὶ τῷ σκότει δουλεύουσα, καὶ τοῖς δὲ, καὶ αὕτη οὐ μόνον νύμφη, ἀλλὰ καὶ ναὸς ἐγένετο τοῦ εἰρηνικοῦ Χριστοῦ "". ε Υἱοὶ μητρός μου σαντο ἐν ἐμοί. » Ἔχεται δὲ καὶ ταῦτα τῶν εδϑεῖ ὅπως, μέλαινα οὖσα καὶ δυσειδὴς. ἐξαίφνης καλὴ ἐγές Γυηι Ομ νετο. ε Υἱοὶ γὰρ, φησὶ, μητρός μου ἐμαχέσαντο ἐν ἰοδ, ἀὁ 4υΐ 8 ἰῶ ἐμοῖ" ν υἱοὺς μὲν καλοῦσα τοὺς ἱεροὺς ἀποστόλους, περὶ ὧν τὸ Πνεῦμα τὸ ἅγιον ἐν τῷ μδ' ψαλμῷ πρὸς αὐτὴν τὴν βασιλίδα" « ᾿Αντὶ τῶν πατέρων σου ἐγενυἰθησάν σοι υἱοί 3" καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. » Μητέρα δὲ αὐτῆς καὶ αὐτῶν ἱγπιδῶν, ἀξ υὰ υδδῖιι8 αἱὶ Αροβίοί δ : ε« θυξ καλεῖ τὴν ἄνω Ἱερουσαλὴμ, περὶ ἧς ὁ μακάριος δυγδβυπὶ Παῦλος λέγε" ε Ἢ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα οππίυιη ποβίγιι ἀ, » ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. » Οἱ τοίνυν Γᾶ υἱοὶ, φησὶ, τῆς μητρός μου ἐμαχέσαντο ἐν ἐμοί» τὸν 35 κατὰ τῆς εἰδωλολατρείας, καὶ τῆς ἄλλης πα- ἢ) ξοτίΑγυηϊ : ἄυπι ἴῃ ἐν ἐκάστω τῶν ἀκροατῶν, οἷόν τινα μάχην καὶ πόλενηρὰ ἔθη τῶν ψυχῶν, τοὺς δὲ τῆς εὐσεδείας ἔγχαταπῆξαι νόμους. Καὶ ἵνα σαφέστερον μάθωμεν, πῶς ἐν καῖς τῶν μαθητευομένων φυχαῖς διεμάχοντο οἱ μακάριοι τῆς » Μὴ, υἱ, ἐν ὑμῖν πορνεία, ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν ὀνομάξεται" ν καὶ πάλιν, « Μήπως ἐλθόντα με πρὸς ὑμᾶς ταπεινώσῃ ὁ Θεός μου, καὶ πενθήσω πολλοὺς τῶν προη μαρτηχότων, καὶ μὴ μετανοησάντων. » Γαλάταις δὲ γράφων, ε« ὯὮ ἀνόητοι, φησὶ, Γαλάται, τίς ὑμᾶς ἐθάσχηνε "3 τῇ ἀληθείᾳ μὴ πείθεσθαι, οἷς κατ᾽ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐν ὑμῖν ἐσταυρωμένος; » Οὕτως ἐπιτιμῶντες, καὶ παραινοῦντες, καὶ τὰς ῥυτίδας τῶν ἁμαρτημάτων διατείνοντες, καὶ τὰ γεγηραχότα ἀποξύοντες ἤθη, νέαν ἀντὶ παλαιᾶς, καὶ Β ἀντὶ δυσεϊδοῦς καὶ εἰδεχθοῦς εὐπρεπῆ, καὶ ἀντὶ μεφὴν οἱ πρῶτοι τῆς εὐσεθείας ὑποφῆται καὶ κήρυκες. Διὰ τοῦτο δ᾽ ἡ νύμφη δεῖξαι βουλομένη τίνα τρόπον ὡραία γέγονε καὶ καλὴ, φησίν" « Υἱοὶ μητρός μου ἐμαχέσαντο ἐν ἐμοί. "Ἐθεντό με φυλάχισσαν ἐν ἀμπελῶσι. » Παρέδωκάν μοι γὰρ οἷόν τινας ἀμπελῶνα:, τὰς θείας ἐντολάς " καὶ ταύτας οὐκ ἐργάζεσθαι μόνον καὶ γεωργεῖν, ἀλλὰ καὶ φυλάττειν παρεχελεύσαντο, ἵνα μὴ τι τῶν πονηρῶν θηρίων λυμαίνηται τὸν καρπόν. Τούτοις ἐπιφέρει" « ᾿Αμπελῶνα ἐμὸν οὐκ ἐφύλαξα. » Διπλὴν ἔχει τὴν ἔννοιαν τὸ ῥητὸν, εὐσεδῇ δὲ ἑκατέραν, καὶ ὠφελείας μεστήν. Ἢ γὰρ τοῦτο λέγει, ὅτι Τὸν πρότερόν μου ἀμπελῶνα, ὃν πρὸ τῆς πίστεως ἐγεώργουν, τὸν πατρόθεν μοι παραδοθέντα, καταλέλοιπα ἀνεπιμέλητον καὶ ἀφύλακτον, ὥστε παντελῶς τὰ πρότερα ἤδη διαφθαρῆναι, καὶ λήθῃ παραδοθτ,ναι" ἣ ὅτι Τὸν ἐμὸν ἀμπελῶνα, τουτέστι τῆς ἐμῆς ψυχῆς τὴν ὠφέλειαν ἀφιεμένη, καὶ τὰ τῶν ἄλλων κέρδη τῶν οἰκείων κερδῶν προαιρουμένη. Τοῦτο γὰρ καὶ ὁ μακάριος Παῦλός φησιν, ὅτι ε« Ἢ ἀγάπη οὐ ζητεῖ τὰ ἑαυτῆς" » καὶ πάλιν, « Μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ τοῦ ἑτέρου ἕχαστος" » καὶ περὶ ἑαυτοῦ δέ φησιν, ὅτι ε« Οὐ ζητῶ τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσι. » Τέθεικα δὲ ἀμφότερα τὰ νοήματα, ἵν᾽ ἔχοιεν οἱ ἐντυγχάνοντες ἀμφοτέρων τὴν γνῶσιν, καὶ τὸ δοκοῦν αὐτοῖς ἀληθέστερον εἶναι λάδωσιν. Μετὰ ταῦτα ἡ νύμφη, καταλιποῦσα τούς τε πρὸς τὰς νεάνιδας λόγους, καὶ τὴν πρὸς τὰς θυγατέρας Ἱερουσαλὴμ διδασκαλίαν, τρέπεταε πρὸς τὸν νυμφίον, καὶ ἣν ἔχει περὶ αὐτὸν ἀγάπην γυμνοῖ, καί φησιν" Ὁ ς΄. Ἀπάγγειλον μοι, ὃν ἠγάπησεν ἡ ψυχή μου, υείεἱ ἴῃ βοὰ ποτε γένωμαι ὡς περιδαλλομένη δ᾽ ἐπ’ ἀγέλαις ἑταίρων ΝΜ σου. Δειμαίνουσα γὰρ, καὶ ἀγωνιῶσα μὴ στερηθῇ τοῦ νυμφίου, καὶ ἑτέροις περιπέσῃ ποι-μνίοις οὐκ ὑπ᾽ αὐτοῦ ποιμαινομένοις, ἀλλ᾽ ὑπὸ ἄλλων τινῶν ἑταίρων αὐτοῦ ὀνομαζομένων, οὐ κατὰ τὴν ἀξίαν οὐδὲ κατὰ τὸ κοινὸν τοῦ φρονήματος, ἀλλὰ “Δα, νη, ον. χει, ΦῚ ν Οδίαι. μι, χει, ὃ. κα υἱά. δ, καλή. ἑταίρων. (οἀ. ἀγγελείαις ἑτέρων. ἢ ΚΣ τὴν μίμησιν τοῦ ἐπιτηδεύματος ἰκετεύει τὸν Α Ουοπίαιῃ. ἀἠ!οχὶς τς δι πὶθ8, ἀΐς οὐ μὶ αὶ ρᾶμεῖον λέγουσα " Ἐπειδὴ ἠγάπησέ σε ἡ ψυχή μου, εἰπὲ μοι κατὰ τὸν τῆ: μεσημθρίας καιρὸν ποῦ ποιμαίνεις, ἢ ποῦ χοιτάξεις τὰ πρόδατα΄ μὴ ἀγνοοῦσα τῆδε χἀχεῖσΞ περινοστήσω, καὶ ἀλωμένη καὶ πλανωμένη περιπέσω ἀγέλα!:ς οὐ τῆς σῆς ἐπιστασίας ἀξιω- Σύμμαχος τέθεικεν. Εἰκότως δὲ καὶ κατὰ τὸν τῆς μεσημδρία: καιρὸν πυνθάνεται ἡ νύμφη ποῦ ὁ νυμφίο; μένει, ἐπειδὴ τοῦ φωτὸς τῆς γνώσεως ἐγχραποὺ; γενομένον, ἀνεφύησαν αἱ αἱρέσεις, Χριστιανῶν μὲν τὸ ὄνομα ἔχουσαι, ἀλλ᾽ ἔρημοι τῆς ἀληθείας ὑπάρ ουσαι. Τούτου χάριν ἀγωνιῶσα μαθεῖν ἐφίεται: τοῦ νυμφίου τὸν τόπον, ἔνθα κατὰ τὸν τῆς μεσημθρίας καιρὸν κοιτάζει τὰ πρόδατα, ἵνα μὴ περιπέσῃ 5" ταῖς τῶν καλουμένων ἑταίρων ἀγέλαις. Ἰστέον δὲ ὅτι, ὥσπερ ἦσαν οἱ προφῆται, καὶ τούτων ἐναντίοι ψευδοπροφῆται, καὶ πάλιν ἀπόστολοι, καὶ τὰ ἐναντία φρονοῦντες ψευδαπόστολοι, οὕτως καὶ ψευδόχριστοι ὑπὴ τῆς θείας καλοῦνται Γραφῆς. Διὸ καὶ ὁ Κύριός φησιν, ὅτι ε ᾿Αναστήσονται πολλοὶ ψευδοπροφῆται, καὶ πολλοὺς πλανήσουσι. » Καὶ ὁ μακάριος ὃὲ Παῦλος οὐ μόνον ψευδαδέλφους οἷδε λέγειν, ἀλλὰ καὶ ψευδαποστόλους. Διό φησιν" « Οἱ γὰρ τοιοῦτοι ψευδαπόστολοί εἰσι. » Τούτοις ἡ νύμφη μὴ περιπεσεῖν ἱκετεύει" ἐπειδὴ τὸ ποιμενιχὸν ἐπιδείκνυνται σχῆμα καὶ ἀγέλας ὡσαύτως, καὶ ποίμνας "8 ἔχοντες φαίνονται“. ὁποῖοί εἰσιν οἱ τὰ τοῦ ᾿Αρείου, καὶ Εὐνομίου, καὶ Μαρκίωνος, καὶ Βαλεντίνου, καὶ Μάνητος, καὶ Ἀοντανοῦ φρονοῦντες σχῆμα μὲν χριστιανιχὸν καὶ ὅνομα περικείμενοι, καὶ ἐκκλησίας οἰκοδομοῦντες, γώσχοντες, καὶ νέμοντες κακῶς τοὺς πειθομένους "9, καὶ ἑταῖροι τοῦ νυμφίου νομιζόμενοι, ἐπίδουλο! δὲ ὄντες καὶ ὀλέθριοι, καὶ δηλητήρια τοῖς προδάτοις ἀντὶ τῆς τροφίμου πόας ὀρέγοντες. Διὰ τοῦτο ἡ νύφὴ ἰκετεύε: τὸν νυμφίον, ὑποδεῖξαι αὐτῇ ποῦ χοιτάζει Τὰ πρόδατα ἐν μεσημδρίᾳ, ἵνα μὴ γένηται « περιἴῃ συγ τοι! ἃ εἰ οἱ Εὰ οἱ μα βι τὰ νθθηλ ΟΥ̓ 8. δι: υἱ οἱ αἷϊ : βαλλομένη, » ἢ ῥεμδομένη κατὰ τὸν Σύμμαχον, ἐπ᾽ ἀγέλας τῶν ἑταίρων "' αὐτοῦ προφταγορευομένων, ἐναντίων δὲ αὐτῷ ὑπαρχόντων "". ᾿λποχρίνεται οὖν ὁ νυμφίος τῇ νύμφῃ" καί φησιν" ζ, Ἐὰν μὴ γγῷς σεαυτὴν, ἡ καιὴ ἐν γυναιξὶν, ξξεῖθε σὺ ἐν πτέρναις τῶν ποιμνίων, καὶ ποίμαιγε τοὺς ἐρίφους σου ἐπὶ σκηνώμασι τῶν ποιμένων. Ὃ δὲ λέγει τοιοῦτόν ἐστιν " Εἰς σαυτὴν ἀποδλέπουσα, καὶ τὰ κατὰ σαυτὴν περισχοποῦσα, καλὴ Τὰρ γέγονας, καὶ πασῶν γυναικῶν εὐπρεπεστάτη, γνώριζε τὰς ὁμοίας σοι, Ἐὰν δὲ σαυτὴν ἡγνόησας, ἐρεύνῃηστον τῶν ποιμνίων τὰ ἴχνη, καὶ ἀχολουθοῦσα ποίμαινε μὴ τὰ πρόδατα μόνον, ἀλλὰ καὶ τοὺς ἐρίφους σον, ἐν τοῖς σκηνώμασι τῶν ποιμένων. Βούλεται γὰρ ὁ φιλάνθρωπος Δεσπότης οὐ μόνον τοὺς δικαίους, ἀλλὰ καὶ τοὺς ἁμαρτωλοὺς ἐπιμελείας Ομ ᾿ ΐ β "Ν : “" 57 ἐρ, πέσῃ. "5 οο, ποιμένας. ν᾽ οοὐ, φαίνεται, " προβάτοις -- πειθομένους ἀ4ἐ5. ἴῃ οοὐ. Ἄ ᾿ν Ἶδ δυηί, Εἰ: «Νοη αὶ πάσης ἀξιοῦσθαι. Διό φησιν" ε Οὐ χρείαν ἔχουσιν οἱ ἃ δἰ ἰδ γὶ 8 εἰ ἴῃ [ἃεἴθ Ῥαΐγὶβ πιοὶ, αυΐ ὁδὶ ἴῃ 5". » ἰσχύοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες» καί" «Οὐκ ἦλθον καλέσαι δικαίους, ἀλλ᾽ ἀμαρτωλοὺς εἰς μετά-νοιαν.» Καὶ διὰ Ἰεζεχιὴλ τοῦ προφήτου «Μὴ θελήσω», φησὶ, τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῇν αὐτόν; » Καὶ ὁ μακάριος ἀπόστολος Παῦλος περὶ αὑτοῦ φησιν’ ε Ὁ θέλων πάντας ἀνθρώπους σω θῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. » Διὰ τοῦτο βούλεταε αὐτὴν καὶ τοὺς ἐρίφους βόσχειν " ἐν τύπῳ δὲ ἁμαρτωλῶν τοὺς ἐρίφους ἡ θεία παραλαμδάνει Γραφή" τούτους γὰρ ἐξ εὐωνύμων ὁ Κύριος. ἔφη σταθήσεσθαι, διαχριθέντας ἐκ τῶν ἀμνῶν τῶν λαχόντων δεξιὸν δ" χῶρον. Ἐπειδὴ καὶ ἐν τῷ νόμῳ ὑπὲρ ἁμαρτίας οὐ πρόθατον, ἀλλὰ χίμαρος ἐξ αἰγῶν προσεφέρετο. Διὰ τοῦτο λέγει τῇ νύμφῃ ὁ νυμφίος “ Ὦ Τοῖς ἴχνεσι τῶν ποιμνίων ἀκολούθει, καὶ τῶν προλα- Θόντων ἁγίων ἀνερεύνα τὸν βίον" καὶ ἐν τοῖς τῶν ποιμένων ἐχείνων σκηνώμασι, τουτέστιν ἐν ταῖς ἀποστολιχαῖς ἐκκλησίαις, βόσχε σου τοὺς ἐρίφους, ἀκούσασα ἐν τοῖς ἱεροῖς Εὐαγγελίοις " « Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τῶν ἐλαχίστω" τῶν πιστευόντων εἰς ἐμέ ἀμὴν γὰρ λέγω ὑμῖν, οἱ ἄγγελοι αὐτῶν καθ᾽ ἡμέραν ὁρῶσι τὸ πρόσωπον τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοὶς "5. πε αυὶ
d΄. Melaina eimi, kai kalē, thygateres Ierousae΄. Mē blepsēte me, hoti egō eimi hot: paredilepse me ho hēlios. Hēgoumai ouk eti tauta pros tas neanidas legein tēn nymphēn, alla pros tas epi tǭ nomǭ gauriōsas, kai epi tę̄ Palaią oneidizousas hautę̄, ou to allophylon monon, alla kai tēn proteran deisidaimonian, kai tēn enteuϑen ginomenēn melainan chroan. Dio legei pros hauta? Ou mogon eimi melaina, alla kai kalē " anedlepsa gar palai typhlōttousa, kai rhachia palaia perikeimenē, nyn en himatismǭ diachrysǭ peridedlēmenē, chimenē, to basilikon eschon axiōma, kai tǭ basilei lei, kai touton men thanatǭ paradedōchnuian, tǭ plēthei de tōn moichōn tēn pastada mianasan. Mē toigyn oneidize moi to melan tēs chroas, mēde ta protera moi" age eis meson kaka. Melaina gar eimi, homologō, alla kalē kai areschouoa tǭ nnmphiǭ. Phodēthēti tēs Mariam to paradeigma " ōneidise gar kakeinē Mōsei, hoti Aithiopissan gynaika ēgageto, kai egeneto leprōsa hōsei chiōn’ kai hōs akathartos exō tēs paremoolę̄s exedlēthē, kai ouk eiselēlythen, Ō akris hou metenoēse. Kagō toinyn Aithiopissa men, alla tou megalou Nomothetou nymphē " kai thygatēr men hiereōs Madiam 75 andros eidōlolatrou " epelathomēn de tou laou mon, kai tou oichou tou patros mou" dio epethymēsen ho basileus tou kallous mou. Mē blepsēte me toinyn hoti egō eimi memelanōment,, hoti paredlepse me ho hēlios " opsesthe me leleuchasmenēn tēn nyn memelanōmenēn, kai boēsete" Tis hautē ē i dia auebi ha ooa. 75 sou (68. ię̄ ooa. anadainousa leleukanthismenē? Herō de hymin kai tēn A aitian tēs I" tę̄ ktisei kara ton ktisanta, kai ton hēlion Ogadioga, ei empa touton ton aisthēton, anti tou hēliou tēs dikaiosynēs }i5{I||25. Gai 485 proschynēsasa. ᾿All᾽ eidon tēn diaphoran echeinou kai da toutou, kai katalipousa to poiēma, ton Poiētēn pros Ogodiogoui sechynēsa. Mē blepsēte me toinyn, hoti egō eimi memelas phioa [508 nōmenē, hoti paredlepse me hoēlios, ē hōs ho Symmachos, hoti kathēpsato mou ho hēlios. e Melaina gar eimi, kai iyg. kalē, ϑygateres Hierousalēm » melaina dia tēn pros teran asedeian, kalē dia tēn metanoian" melaina dia tēn apistian, kalē dia tēn pistin. Kai houtō dra ēmēn melaina, hōs ta skēnōmata Kēdar, ia houtō de gegona kalę̄, hōs derrheis Solomōn anti tou, hōs skēnai d tou tDOeGBdoi D Solomōntos, hōs ta peridolaia tou Solomōntos, B pioēïd peri hōn ho Kyrios phēsi" e ᾿Apodlepsate eis ta [{P᾿|D Heapēri, auō krina tou agrou, ha oute nēthei, oute hyphainei, kai aïso toud, poa ho Patēr hymōn ho ouranios amphiennysin auta" amēn ϑaiopio ię̄ legō Ho hymin, oude Solomōn en tę̄ doxę̄ hautou id)», » 660 periedaleto, hōs hen toutōn. » Dio kai, meta brachy, poaiipdi, hui krinon autēn ho nymphios onomazei, hōs mēte ousan, kai hyp᾽ autou tou nymphiou kai trephomenēn, Phēsi toinyn hē nymphē, hoti Palai kai tǭ skotei douleuousa, kai tois de, kai hautē ou monon nymphē, alla kai naos egeneto tou eirēnikou Christou "". e Huioi mētros mou santo en emoi. » Echetai de kai tauta tōn edϑei hopōs, melaina ousa kai dyseidēs. exaiphnēs kalē eges Gyēi Om neto. e Huioi gar, phēsi, mētros mou emachesanto en iod, hao 4yï 8 iō emoi" n huious men kalousa tous hierous apostolous, peri hōn to Pneuma to hagion en tǭ md' psalmǭ pros autēn tēn basilida" « ᾿Anti tōn paterōn sou egenuithēsan soi huioi 3" katastēseis autous archontas epi pasan tēn gēn. » Mētera de autēs kai autōn higpidōn, ax ya yddiii8 haii Arobioi d : e« thyx kalei tēn anō Hierousalēm, peri hēs ho makarios dygdbypi Paulos lege" e Ē de anō Hierousalēm eleuthera oppiuiē pobigii a, » hētis esti mētēr pantōn hēmōn. » Hoi toinyn Ga huioi, phēsi, tēs mētros mou emachesanto en emoi» ton 35 kata tēs eidōlolatreias, kai tēs allēs pa- ē) xotiAgyēï : aupi ię̄ en ekastō tōn akroatōn, hoion tina machēn kai polenēra ethē tōn psychōn, tous de tēs eusedeias enchatapēxai nomous. Kai hina saphesteron mathōmen, pōs en kais tōn mathēteuomenōn phychais diemachonto hoi makarioi tēs » Mē, hui, en hymin porneia, hētis oude en tois ethnesin onomaxetai" n kai palin, « Mēpōs elthonta me pros hymas tapeinōsę̄ ho Theos mou, kai penthēsō pollous tōn proē martēchotōn, kai mē metanoēsantōn. » Galatais de graphōn, e« HōŌ anoētoi, phēsi, Galatai, tis hymas ethaschēne "3 tę̄ alētheią mē peithesthai, hois kat᾽ ophthalmous Iēsous Christos proegraphē en hymin estaurōmenos? » Houtōs epitimōntes, kai parainountes, kai tas rhytidas tōn hamartēmatōn diateinontes, kai ta gegērachota apoxyontes ēthē, nean anti palaias, kai B anti dyseïdous kai eidechthous euprepē, kai anti mephēn hoi prōtoi tēs eusetheias hypophētai kai kērykes. Dia touto d᾽ hē nymphē deixai boulomenē tina tropon hōraia gegone kai kalē, phēsin" « Huioi mētros mou emachesanto en emoi. "Ethento me phylachissan en ampelōsi. » Paredōkan moi gar hoion tinas ampelōna:, tas theias entolas " kai tautas ouk ergazesthai monon kai geōrgein, alla kai phylattein parecheleusanto, hina mē ti tōn ponērōn thēriōn lymainētai ton karpon. Toutois epipherei" « ᾿Ampelōna emon ouk ephylaxa. » Diplēn echei tēn ennoian to rhēton, eusedę̄ de hekateran, kai ōpheleias mestēn. Ē gar touto legei, hoti Ton proteron mou ampelōna, hon pro tēs pisteōs egeōrgoun, ton patrothen moi paradothenta, kataleloipa anepimelēton kai aphylakton, hōste pantelōs ta protera ēdē diaphtharēnai, kai lēthę̄ paradotht,nai" hē hoti Ton emon ampelōna, toutesti tēs emēs psychēs tēn ōpheleian aphiemenē, kai ta tōn allōn kerdē tōn oikeiōn kerdōn proairoumenē. Touto gar kai ho makarios Paulos phēsin, hoti e« Ē agapē ou zētei ta heautēs" » kai palin, « Mēdeis to heautou zēteitō, alla to tou heterou hechastos" » kai peri heautou de phēsin, hoti e« Ou zētō to emautou sympheron, alla to tōn pollōn, hina sōthōsi. » Tetheika de amphotera ta noēmata, hin᾽ echoien hoi entynchanontes amphoterōn tēn gnōsin, kai to dokoun autois alēthesteron einai ladōsin. Meta tauta hē nymphē, katalipousa tous te pros tas neanidas logous, kai tēn pros tas thygateras Hierousalēm didaskalian, trepetae pros ton nymphion, kai hēn echei peri auton agapēn gymnoi, kai phēsin" Ho s΄. Apangeilon moi, hon ēgapēsen hē psychē mou, yeiei ię̄ boa pote genōmai hōs peridallomenē d᾽ ep’ agelais hetairōn NM sou. Deimainousa gar, kai agōniōsa mē sterēthę̄ tou nymphiou, kai heterois peripesę̄ poi-mniois ouk hyp᾽ autou poimainomenois, all᾽ hypo allōn tinōn hetairōn autou onomazomenōn, ou kata tēn axian oude kata to koinon tou phronēmatos, alla “Da, nē, on. chei, PhI n Odiai. mi, chei, ho. ka huia. d, kalē. hetairōn. (oa. angeleiais heterōn. ē KS tēn mimēsin tou epitēdeumatos iketeuei ton A Ouopiaię̄. aē!ochis ts di pith8, aïs ou mi ai rameion legousa " Epeidē ēgapēse se hē psychē mou, eipe moi kata ton tē: mesēmthrias kairon pou poimaineis, ē pou choitaxeis ta prodata΄ mē agnoousa tēde chacheisX perinostēsō, kai alōmenē kai planōmenē peripesō agela!:s ou tēs sēs epistasias axiō- Symmachos tetheiken. Eikotōs de kai kata ton tēs mesēmdria: kairon pynthanetai hē nymphē pou ho nymphio? menei, epeidē tou phōtos tēs gnōseōs enchrapou? genomenon, anephyēsan hai haireseis, Christianōn men to onoma echousai, all᾽ erēmoi tēs alētheias hypar ousai. Toutou charin agōniōsa mathein ephietai: tou nymphiou ton topon, entha kata ton tēs mesēmthrias kairon koitazei ta prodata, hina mē peripesę̄ 5" tais tōn kaloumenōn hetairōn agelais. Isteon de hoti, hōsper ēsan hoi prophētai, kai toutōn enantioi pseudoprophētai, kai palin apostoloi, kai ta enantia phronountes pseudapostoloi, houtōs kai pseudochristoi hypē tēs theias kalountai Graphēs. Dio kai ho Kyrios phēsin, hoti e ᾿Anastēsontai polloi pseudoprophētai, kai pollous planēsousi. » Kai ho makarios hoe Paulos ou monon pseudadelphous hoide legein, alla kai pseudapostolous. Dio phēsin" « Hoi gar toioutoi pseudapostoloi eisi. » Toutois hē nymphē mē peripesein hiketeuei" epeidē to poimenichon epideiknyntai schēma kai agelas hōsautōs, kai poimnas "8 echontes phainontai“. hopoioi eisin hoi ta tou ᾿Areiou, kai Eunomiou, kai Markiōnos, kai Balentinou, kai Manētos, kai Aontanou phronountes schēma men christianichon kai honoma perikeimenoi, kai ekklēsias oikodomountes, gōschontes, kai nemontes kakōs tous peithomenous "9, kai hetairoi tou nymphiou nomizomenoi, epidoulo! de ontes kai olethrioi, kai dēlētēria tois prodatois anti tēs trophimou poas oregontes. Dia touto hē nyphē iketeue: ton nymphion, hypodeixai autę̄ pou choitazei Ta prodata en mesēmdrią, hina mē genētai « periię̄ syg toi! ha ei hoi Ea hoi ma bi ta nththēl OU 8. di: hui hoi haiï : ballomenē, » ē rhemdomenē kata ton Symmachon, ep᾽ agelas tōn hetairōn "' autou prophtagoreuomenōn, enantiōn de autǭ hyparchontōn "". ᾿lpochrinetai oun ho nymphios tę̄ nymphę̄" kai phēsin" z, Ean mē ngǭs seautēn, hē kaiē en gynaixin, xxeithe sy en pternais tōn poimniōn, kai poimaige tous eriphous sou epi skēnōmasi tōn poimenōn. Ho de legei toiouton estin " Eis sautēn apodlepousa, kai ta kata sautēn perischopousa, kalē Tar gegonas, kai pasōn gynaikōn euprepestatē, gnōrize tas homoias soi, Ean de sautēn hēgnoēsas, ereunę̄ēston tōn poimniōn ta ichnē, kai acholouthousa poimaine mē ta prodata monon, alla kai tous eriphous son, en tois skēnōmasi tōn poimenōn. Bouletai gar ho philanthrōpos Despotēs ou monon tous dikaious, alla kai tous hamartōlous epimeleias Om ᾿ ï b "N : “" 57 er, pesę̄. "5 oo, poimenas. n᾽ oou, phainetai, " probatois -- peithomenous a4e5. ię̄ oou. A ᾿n Id dyēi, Ei: «Noē ai pasēs axiousthai. Dio phēsin" e Ou chreian echousin hoi ha di id gi 8 ei ię̄ [haeith Rhaïgib pioi, auï hodi ię̄ 5". » ischyontes iatrou, all᾽ hoi kakōs echontes» kai" «Ouk ēlthon kalesai dikaious, all᾽ amartōlous eis meta-noian.» Kai dia Iezechiēl tou prophētou «Mē thelēsō», phēsi, ton thanaton tou hamartōlou, hōs to epistrepsai kai zę̄n auton? » Kai ho makarios apostolos Paulos peri hautou phēsin’ e Ho thelōn pantas anthrōpous sō thēnai, kai eis epignōsin alētheias elthein. » Dia touto bouletae autēn kai tous eriphous boschein " en typǭ de hamartōlōn tous eriphous hē theia paralamdanei Graphē" toutous gar ex euōnymōn ho Kyrios. ephē stathēsesthai, diachrithentas ek tōn amnōn tōn lachontōn dexion d" chōron. Epeidē kai en tǭ nomǭ hyper hamartias ou prothaton, alla chimaros ex aigōn prosephereto. Dia touto legei tę̄ nymphę̄ ho nymphios “ Ō Tois ichnesi tōn poimniōn akolouthei, kai tōn prola- Thontōn hagiōn anereuna ton bion" kai en tois tōn poimenōn echeinōn skēnōmasi, toutestin en tais apostolichais ekklēsiais, bosche sou tous eriphous, akousasa en tois hierois Euangeliois " « Horate mē kataphronēsēte henos tōn mikrōn tōn elachistō" tōn pisteuontōn eis eme amēn gar legō hymin, hoi angeloi autōn kath᾽ hēmeran horōsi to prosōpon tou Patros hymōn tou en ouranois "5. pe aui
4–5. "I am black and beautiful, daughters of Jerusalem. Do not look at me because I am [darkened], because the sun has looked askance at me." I think the bride is no longer saying these things to the maidens, but to those who prided themselves on the law and, on the strength of the Old Covenant, reproached her not only with her foreign race but also with her former superstition and the black colour that came from it. That is why she says to them: I am not only black but also beautiful; for I who was long blind have recovered my sight, and I who wore old rags am now clothed in a garment woven with gold, arrayed …; I have obtained royal rank, and to the king … [while you] handed him over to death and defiled the bridal chamber with a multitude of adulterers. Do not reproach me, then, with the blackness of my colour, nor drag my former evils into the open. For I am black, I confess, but beautiful and pleasing to the bridegroom. Fear the example of Miriam: she too reproached Moses for having married an Ethiopian wife, and she became leprous as snow, and was cast out of the camp as unclean, and did not come in until she repented. So I too am an Ethiopian, but the bride of the great Lawgiver; the daughter of a priest of Midian, an idolater; but I have forgotten my people and my father's house, and so the king has desired my beauty. Do not look at me, then, because I am darkened, because the sun has looked askance at me: you will see her who is now darkened made white, and you will cry out: "Who is this who comes up made white?" I will tell you also the cause of my … [I served] the creation rather than the Creator, and … this visible sun, worshipping it instead of the Sun of righteousness. But I saw the difference between that one and this, and, leaving the thing made, I worshipped the Maker. Do not look at me, then, because I am darkened, because the sun has looked askance at me; or, as Symmachus has it, "because the sun has touched me." "For I am black and beautiful, daughters of Jerusalem": black because of my former impiety, beautiful because of my repentance; black because of unbelief, beautiful because of faith. And I was black "as the tents of Kedar," but I have become beautiful "as the curtains of Solomon," that is, as the tents of Solomon, as the coverings of Solomon, of which the Lord says: "Consider the lilies of the field: they neither spin nor weave, and your heavenly Father clothes them; truly I tell you, not even Solomon in his glory was arrayed like one of these." That is why, shortly after, the bridegroom calls her a lily, as one who [neither toils nor spins] and is nourished by the bridegroom himself. The bride says, then: Long [was I black] … serving darkness, and … and she became not only a bride but also a temple of Christ the peaceful one. "The sons of my mother fought in me." These words too are connected with what precedes: [she shows] how, though black and ugly, she suddenly became beautiful. "For the sons of my mother," she says, "fought in me": she calls "sons" the holy apostles, of whom the Holy Spirit speaks in the forty-fourth Psalm to the queen herself: "Instead of your fathers, sons have been born to you; you will make them rulers over all the earth." And she calls "mother" of herself and of them the Jerusalem above, of which the blessed Paul says: "But the Jerusalem above is free, which is the mother of us all." "These sons of my mother," she says, "fought in me" the [war] against idolatry and the other passions, … in each of the hearers, as it were a battle and a war, [to uproot] the evil customs of souls and to plant in them the laws of piety. And so that we may learn more clearly how the blessed [apostles] fought in the souls of those they taught, … "There is sexual immorality among you of a kind not named even among the nations"; and again: "Lest when I come to you my God humble me, and I mourn over many of those who sinned before and have not repented." And writing to the Galatians he says: "O foolish Galatians, who bewitched you not to obey the truth, before whose eyes Jesus Christ was publicly portrayed among you as crucified?" Thus, rebuking and exhorting, stretching out the wrinkles of sins and scraping off aged habits, the first interpreters and heralds of piety made her new instead of old, comely instead of ugly and hideous, and instead of … That is why the bride, wishing to show in what way she became fair and beautiful, says: "The sons of my mother fought in me; they made me a keeper in the vineyards." For they handed over to me the divine commandments as vineyards, and ordered me not only to work and till them but also to guard them, so that none of the evil beasts might spoil the fruit. To these words she adds: "My own vineyard I did not keep." The saying has a double sense, but each is pious and full of benefit. Either she says this: My former vineyard, which I tilled before the faith, handed down to me from my fathers, I have left untended and unguarded, so that what came before has now utterly perished and been given over to oblivion. Or this: [I did not keep] my own vineyard, that is, I set aside the benefit of my own soul and preferred the gains of others to my own. For this is what the blessed Paul says: "Love does not seek its own"; and again: "Let no one seek his own good, but each that of the other"; and of himself he says: "I do not seek my own advantage, but that of the many, that they may be saved." I have set down both meanings so that readers may know both and take whichever seems to them truer. After this the bride, leaving her words to the maidens and her teaching to the daughters of Jerusalem, turns to the bridegroom, lays bare the love she has for him, and says: 6. "Tell me, you whom my soul has loved, where you pasture, where you rest at noon, lest I become like one veiled beside the flocks of your companions." For she fears and is anxious lest she be deprived of the bridegroom and fall among other flocks, pastured not by him but by certain others who are called his companions, not in worth nor in sharing his mind, but only in imitation of his calling. So she entreats …, saying: Since my soul has loved you, tell me where you pasture at the time of noon, or where you rest your sheep; lest, not knowing, I wander here and there, and roaming and straying fall among flocks not counted worthy of your care. … Symmachus put … It is fitting that the bride asks where the bridegroom stays at noon: for when the light of knowledge had grown strong, the heresies sprang up, which have the name of Christians but are devoid of the truth. For this reason she is anxious to learn the place where the bridegroom rests the sheep at noon, so that she may not fall among the flocks of the so-called companions. One must know that, just as there were prophets and, opposed to them, false prophets, and again apostles and false apostles who thought the opposite, so too false christs are spoken of by the divine Scripture. That is why the Lord says: "Many false prophets will arise and will lead many astray." And the blessed Paul speaks not only of false brothers but also of false apostles; that is why he says: "For such men are false apostles." Among these the bride entreats that she may not fall, since they display the shepherd's appearance and seem likewise to have flocks and herds. Such are those who hold the views of Arius and Eunomius, of Marcion and Valentinus, of Mani and Montanus: they wear the Christian appearance and name, and build churches, … and pasture badly those who obey them; they are thought to be companions of the bridegroom, but they are treacherous and deadly, offering the sheep poisons instead of nourishing grass. That is why the bride entreats the bridegroom to show her where he rests the sheep at noon, so that she may not become "veiled," or "wandering" according to Symmachus, beside the flocks of those who are called his companions but are opposed to him. The bridegroom, then, answers the bride and says: 7. "If you do not know yourself, you who are beautiful among women, go out in the tracks of the flocks, and pasture your kids beside the tents of the shepherds." What he says is this: Look to yourself and examine what concerns you, for you have become beautiful, the most comely of all women; recognize those who are like you. But if you do not know yourself, search out the tracks of the flocks, and following them pasture not only the sheep but also your kids, in the tents of the shepherds. For the Master who loves humankind wishes not only the righteous but also sinners to be counted worthy of every care. That is why he says: "Those who are strong have no need of a physician, but those who are ill"; and: "I came not to call the righteous but sinners to repentance." And through Ezekiel the prophet he says: "Do I desire the death of the sinner, rather than that he turn and live?" And the blessed apostle Paul says of him: "who desires all people to be saved and to come to the knowledge of the truth." That is why he wishes her to feed the kids too. The divine Scripture takes kids as a type of sinners: the Lord said that these would stand on the left, separated from the lambs that had been given the right-hand place; and in the law, too, it was not a sheep but a male goat that was offered for sin. That is why the bridegroom says to the bride: Follow the tracks of the flocks, and search out the life of the saints who went before; and in the tents of those shepherds, that is, in the apostolic churches, feed your kids, since you have heard in the holy Gospels: "See that you do not despise one of these least little ones who believe in me; for truly I tell you, their angels always see the face of your Father who is in heaven."
Textual problem in this passage: see the notes.
Song 1:5–8 (quotation, high confidence) · Song 8:5 (quotation, medium confidence) · Num 12:1–15 (allusion, high confidence) · Exod 2:16 (allusion, medium confidence) · Exod 2:21 (allusion, medium confidence) · Ps 45:10–11 (44:11-Ps LXX) (allusion, high confidence) · Ps 45:16 (44:17 LXX) (quotation, high confidence) · Rom 1:25 (allusion, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · Matt 6:28–29 (quotation, high confidence) · Song 2:1–2 (allusion, medium confidence) · Gal 4:26 (quotation, high confidence) · 1 Cor 5:1 (quotation, high confidence) · 2 Cor 12:21 (quotation, high confidence) · Gal 3:1 (quotation, high confidence) · 1 Cor 13:5 (quotation, high confidence) · 1 Cor 10:24 (quotation, high confidence) · 1 Cor 10:33 (quotation, high confidence) · Matt 24:11 (quotation, high confidence) · Gal 2:4 (allusion, medium confidence) · 2 Cor 11:13 (quotation, high confidence) · Matt 9:12–13 (quotation, high confidence) · Ezek 18:23 (quotation, high confidence) · 1 Tim 2:4 (quotation, high confidence) · Matt 25:32–33 (allusion, high confidence) · Lev 4:23 (allusion, medium confidence) · Matt 18:10 (quotation, high confidence)
Notes and citation
Summary: The bride, the Church of the Gentiles, is black from her former idolatry but beautiful through faith; the apostles fought her passions; she asks to be kept from the heretics' flocks and is told to follow the saints and care for sinners too.
- Lemmas: Song 1:5–8 (numbered 4–7 in Theodoret's text). Lines are lost in the scan where marked …. The "daughters of Jerusalem" are read as those who boasted in the law and handed Christ over to death, and the named heretics (Arius, Eunomius, Marcion, Valentinus, Mani, Montanus) as false shepherds; Theodoret's polemic is translated as written. Symmachus is the second-century Greek translator of the Hebrew Bible.
- Quoted or alluded to: Song 8:5 (LXX "made white"); Num 12:1, 10–15; Exod 2:16, 21; Ps 45:10–11, 16 (LXX 44:11–12, 17); Rom 1:25; Mal 4:2 (LXX 3:20); Matt 6:28–29; Song 2:1–2; Gal 4:26; 1 Cor 5:1; 2 Cor 12:21; Gal 3:1; 1 Cor 13:5; 1 Cor 10:24, 33; Matt 24:11; Gal 2:4; 2 Cor 11:13; Matt 9:12–13; Ezek 18:23; 1 Tim 2:4; Matt 25:32–33; Lev 4:23; Matt 18:10.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): μελανώσεως ταύτης. Ἐμελανώθην γὰρ τρεύουσα → ; Δδροοῖ δ !]6 πὶ 6010 ΡΓῸ 8016 → ; ἀϊβεγοηιία,, δηϊπιδάνογι!, οἱ τε! οῖα εγοδίωγα → ; δδροχί!, γε} Δι{ἰ6|1 16 50], υἱ 5 → ; (βάλε, 2 ἑρμηνεύεται σχοτασμός" → ; τγεδίεγ σα ἐϑιῖθ νοδϑιϊ: εὰ. Αἰμη → ; γ᾽ϊ48, ἔμεγδηθ ποῦ ἀϊπδίτη 1 6.,. ᾿Θποῦγί 5 δεγυΐθη8, δὲ σχοτασμὸς, → ; προειρὴῃ- 88 οὐ"! → ; Ετρο 4,69 ἢ]}} τηδιγὶς πρθϑ, ἰὼἐστὶν, → ; 411, μιιβπανεγαμ! ΘΟμ → ; 98, 39, « Ρβ4], χειν, 17, 18. ἃ (δίδι. ἵν, 20. → ; ὅ). {1 Οὐτιν, 1. 511 → ; 1. 1 (τ. → ; 11 ὕοτν, χ, 34, → ; {ἢ} 88 0 γ 8. 618. → ; φοη(. ἑτέρων. 5 ὑπᾶρχ. [πη → ; τιοάϊοο : 6 ἀ 4] π|Δ16 58 ΒθΘηι 5.» → ; 16, ἰπτυ, (6 → .
Topics: Heresy
Cite (SBL): Theodoret, Comm. Cant. 1.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-4
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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.
1.8PG 81
η΄, Τῇ ἵππῳ μου ἐν ἅρμασι Φαραὼ ὡμοίωσά σε, ἡ πλησίον μου. Τροπικῶς ἐνταῦθα Φαραὼ τὸν τῆς ἡμετέρας φύσεως ἀλάστορα προσηγόρευσε, τὸν ἀλιτήριον καὶ κοινὸν ἡ λῶν πολέμιον ὃν "6 τῷ Φαραὼ παραπλησίως ἐν τοῖς ἁγίοις τοῦ βαπτίσματος ὕδασιν ὑποδρύχιον πεποίηκε. Τῇ ἵππῳ μου τοίνυν, ἣ" χρησάμενος τὰ ἅρματα τοῦ Φαραὼ κατεπόντισα, ὁμοίαν σε κρίνω " πλησίον μου γενομένην, καὶ ἀγάὦ πὴν περὶ ἐμὲ χτησαμένην. Ἐχρήσατο δὲ οἷόν τινε ἢ Β᾽ 6 πὶ σοι ἰμα;, οἷοπὶ, 18. ὀχήματι τῇ τοῦ δούλου μορφῇ, ἣν κενώσας ἑαυτὸν ἀνέλαθεν, ἵνα παντὶ τῷ γένει πραγματεύσηται σωτηρίαν. Ταύτῃ τοίνυν τῇ ἵππῳ ἀπεικάζει τὴν νύμφην. Καὶ μαρτυρεῖ τῷ νοήματι ὁ ᾿Απόστολος, οὑτωσὶ λέγῶν περὶ τοῦ Σωτῆρος Χριστοῦ" ε Ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὑτοῦ. » Καὶ πάλιν" « Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος. ν» Ἔχ τῶν ἀποστολικῶν τοίνυν ῥημάτων τὰ μυστικὰ τοῦ "λσματος νοήσωμεν ῥήματα, καὶ ἀκούσωμεν τοῦ νυμφίου λέγοντος, ὅτι Σὰ τὴν πλησίον μου γενομένην, καὶ διὰ τοῦτο πλησίον ὀνομαζομένην, καὶ ἐκ τοῦ πράγματος χαρπουμένην τὸ ὄνομα, τῇ ἵππῳ μου ἐοικέναι φημὶ, ἧ χρησάμενος τὸν νοητὸν Φαραὼ σὺν τοῖς ἅρμασιν αὐτοῦ κατεπόντισα, καί σοι τὴν ἐλευθερίαν ἐδωρησάμην. Τούτοις ἐπάγει"
ē΄, Tę̄ hippǭ mou en harmasi Pharaō hōmoiōsa se, hē plēsion mou. Tropikōs entautha Pharaō ton tēs hēmeteras physeōs alastora prosēgoreuse, ton alitērion kai koinon hē lōn polemion hon "6 tǭ Pharaō paraplēsiōs en tois hagiois tou baptismatos hydasin hypodrychion pepoiēke. Tę̄ hippǭ mou toinyn, hē" chrēsamenos ta harmata tou Pharaō katepontisa, homoian se krinō " plēsion mou genomenēn, kai agaō pēn peri eme chtēsamenēn. Echrēsato de hoion tine ē B᾽ 6 pi soi ima?, hoiopi, 18. ochēmati tę̄ tou doulou morphę̄, hēn kenōsas heauton anelathen, hina panti tǭ genei pragmateusētai sōtērian. Tautę̄ toinyn tę̄ hippǭ apeikazei tēn nymphēn. Kai martyrei tǭ noēmati ho ᾿Apostolos, houtōsi legōn peri tou Sōtēros Christou" e Hos metaschēmatisei to sōma tēs tapeinōseōs hēmōn eis to genesthai auto symmorphon tǭ sōmati tēs doxēs hautou. » Kai palin" « Hēmeis de pantes anakekalymmenǭ prosōpǭ tēn doxan Kyriou katoptrizomenoi, tēn autēn eikona metamorphoumetha apo doxēs eis doxan, kathaper apo Kyriou Pneumatos. n» Ech tōn apostolikōn toinyn rhēmatōn ta mystika tou "lsmatos noēsōmen rhēmata, kai akousōmen tou nymphiou legontos, hoti Sa tēn plēsion mou genomenēn, kai dia touto plēsion onomazomenēn, kai ek tou pragmatos charpoumenēn to onoma, tę̄ hippǭ mou eoikenai phēmi, hē chrēsamenos ton noēton Pharaō syn tois harmasin autou katepontisa, kai soi tēn eleutherian edōrēsamēn. Toutois epagei"
8. "To my mare among Pharaoh's chariots I have likened you, my companion." Here he figuratively calls Pharaoh the destroyer of our nature, the wicked common enemy of all, whom, like Pharaoh, he has drowned in the holy waters of baptism. To my mare, then, by means of which I drowned the chariots of Pharaoh, I judge you to be like, since you have come near me and have acquired love for me. He used as a kind of vehicle the form of a servant, which he took when he emptied himself, so as to work salvation for the whole race. To this mare, then, he likens the bride. And the Apostle bears witness to this meaning when he says of Christ the Saviour: "who will transform the body of our humiliation, to be conformed to the body of his glory"; and again: "And we all, with unveiled face beholding the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord the Spirit." From the apostolic words, then, let us understand the mystical words of the Song, and hear the bridegroom saying: You who have come near me, and for this reason are called my companion (taking the name from the fact), I say are like my mare, by means of which I drowned the spiritual Pharaoh with his chariots and granted you freedom. To these words he adds:
Song 1:9 (quotation, high confidence) · Exod 14:23–28 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Phil 3:21 (quotation, high confidence) · 2 Cor 3:18 (quotation, high confidence)
Notes and citation
Summary: Pharaoh stands for the devil, drowned in baptism; the bride is likened to the "mare" of Christ's human nature, which she is conformed to.
- Lemma: Song 1:9 (numbered 8 in Theodoret's text). "Companion" renders ἡ πλησίον ("the one near"), on which Theodoret plays. Pharaoh's chariots: Exod 14:23–28; 15:4.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): δά! θά}, πο Γπ}ἐπι → .
Cite (SBL): Theodoret, Comm. Cant. 1.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-canticum-1-8) · Report an error
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.
1.9PG 81
θ΄. Τί ὡραιώθησαν αἱ σιαγόνες σου",, ὡς τρῳδ θελήσω, φησί, οοἰ. θελήσει, φησὶ, θελήσω. δὲ δεξιόν. Αὐεδί ἃ οὐ. 55 οοὐ. κρινῶ. 55 σου. Δθεδί ἃ οοά, χι τόνος ! τράχηλός σου, ὡς ὀρμίσκοι "} ᾿Αλλὰ μὴ Α πε ἐμγιμτὶς ! φοἰ μην πάλιν σαρκικῶς νοήσωμεν τὴν σιαγόνα, καὶ τὸν τράχηλον᾽ λάδωμεν δὲ εἰς νοῦν, ὅτι καὶ πολλάκις ἡ θεία Γραφὴ σωματικοῖς ὀνόμασι καὶ ἐπὶ τῆς ψυχῆς κέχρῆται" γκαὶ ποτὲ μέν φησιν ὁ προφήτης Ἱερεμίας " ε Τὴν κοιλίαν μου, τὴν κοιλίαν μου ἐγὼ ἀλγῶ" » καὶ δεικνὺς ὅτι " οὐ περὶ ταύτης λέγει, ἐπάγει, ε καὶ τὰ αἰσϑητήρια τῆς καρδίας μον. » Ποτὲ δὲ ὁ μακάριος Παῦλος λέγει" ε Τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε, καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐχτραπῇ, ἰαθῇ δὲ μᾶλλον" » οὔτε περὶ χειρῶν, οὔτε περὶ ποδῶν, οὔτε περὶ τῆς ὁρωμένης χωλότητος ὁ μακάριος παρῇνεσε Παῦλος, ἀλλὰ τὰς πρακτικὰς τῆς ψυχῆς ἐνεργείας τούτοις τοῖς ὀνόμασι προσηγόρευδεν. Οὕτω τοίνυν νοήσωμεν τό' ε« Ὡραιώθησαν σιατόνες σου ὡς τρυγόνος, τράχηλός σηυ ὡς δρμίσχοι.» Ἔχ πολλῶν γὰρ ἀνδρῶν καὶ γυναικῶν ἢ Ἐκκλησία συγχεχροτημένη, ἔχει τινὰς μὲν σιαγόνας, τινὰς δὲ ὀφθαλμοὺς, τινὰς δὲ ἀκοὰς, τινὰς δὲ στόμα, ἄλλους δὲ χεΐρας, καὶ ἄλλους πόδας ὀνομαζομένους. ᾿Επαινεῖ τοίνυν δνυμφίος τοὺς τὴν σεμνότητα μετιόντας, καὶ τὸ τῆς αἰδοῦς ἐρύθημα κεκτημένους" καί φησιν" « Ὡραιώθησαν σιαγόνες σουὼς τρυγόνος. »Τὴν δὲ τρυγόνα φασὶν οἱ «ὰς φύσεις τῶν ζώων συγγεγραφότες, οὐ φιλέρημον εἶναι μόνον, ἀλλὰ καὶ σώφρονα, καὶ τόν τε ἄῤῥενα μιᾷ θηλείᾳ συναπτόμενον, τὴν δὲ θήλειαν ἑνὶ ἄῤῥενι χοινωυνοῦσαν, καὶ οὐδὲ μετὰ τὴν ἀποδίωσιν ἑτέρῳ ἣ ἑτέρᾳ συναφθῆναι ἀνεχομένην. Εἰκότως τοίνυν ταύτῃ ἢ ἐοικέναι τὴν Ἐκκλησίαν φησὶ τὴν τῷ Χριστῷ συναφθεῖσαν, καὶ τὰς τῶν ἄλλων κοινωνίας διαφυγοῦσαν, καὶ μηδὲ μετὰ τὸν θάνατον αὐτοῦ καταλιπεῖν αὐτὸν ἀνεχομένην, ἀλλὰ ἀναμείνασαν τὴν ἀνάστασιν, καὶ ἀναμένουσαν αὐτοῦ τὴν δευτέραν παρουσίαν. Καὶ τὸν τράχηλον δὲ αὐτῆς ὁρμίσχοις ἐοικέναι φησί. ΠΕεριδέραιον " δέ ἐστι τοῦτο, καὶ εἶδος κόσμου τὸν τράχηλον καλλωπίζοντος. Ἐπαινεῖ δὲ αὐτὴν καλῶς ἕλκουσαν τὸν τῆς εὐσεδείας ζυγὸν, περὶ οὗ φησιν ἐν Εὐαγγελίοις ὃ νυμφίος" « Ἄρατε τὸν ζυγόν μου ἐφ᾽ ὑμᾶς, ὅτι ὁ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ἔστι. » Διὰ τοῦτο ἐν τοῖς λομασι θαυμάζει τὸν τράχηλον τὸν τοῦτον φέροντα τὸν ζυγὸν, ὡς οὐ ὡραϊσμοῦ, ἀλλ᾽ οἴκοθεν ἔχοντα τὴν εὐπρέπειαν, ὡς ἀπεικάζεσθαι γυμνὸν ὄντα ὁρμέσχοις ἄλλους τραχήλους χοσμοῦσι ". Τούτων ὑπὸ τοῦ νυμφίου ῥηθέντων, ἀποκρίνονται καὶ οἱ δορυφόροι τοῦ νυμφίου, καὶ ὑπηρέται, καί φασι τῇ νύμφῃ" ὁ, α᾽, Ὁμοιώματα" χρυσίου ποιήσομέν σοι μετὰ στιγμάτων τοῦ ἀργυρίου. Ἕως οὗ ὁ βασιλεὺς ἐν ἀγακλίσει ᾽ αὑτοῦ. Δοκοῦσι δέ μοι σημαίνειν ἐνταῦθα τὸν πρὸ τῆς παρουσίας τοῦ' Δεσπότου Χριστοῦ πώ. ἰοδἰΐ, οἷ 50ροοἱ οἱ ἐμὰ : εἰ ἐπ 56, δι δ᾽ βοϊ ει εἰ γε γι οἰΐδιι ρα ἀΐ- «ἀπ : ναὶ αἱ τοῦθ θυ γε ηυΐξ, δα ὰ γρουγγοοιοησθπι., οἱ 586πιο ας μος Υ σε. ἵν, 19. « "νά. Ὑ " Ναί. χι, 29, εἰ] δἰ Πα ἀΐ πα 5 δυτγὶ εἰ πίη ϊ- Εἰδὶ σα δἱ ογί ν» οἱ; ε« ὦ. » ἰῃδια : δὲ ἴ,, » ξο ἃ πιΐαἱΐ : χὼδ τῇ πρὸς τὸν Ἰούδαν “ εἰρημένῃ ἔστιν εὑρεῖν "". διακόνων, πάλιν ἡ νύμφη φησί" Εα- 651 ργίηιο οὐ οὐτὰ δογοτίβ ἰ υ ἀρρο ει. ϑροη- οτ σοι βοη [48 810} εϑὲ Νοι ἀΐεῖ! ἰῃ 0, Εὰ δον '..» Αο χα, ἰϊ. Α καιρόν" καὶ παραμυθοῦνται τὴν νύμφην, ὅτι Πάντα τὸν πρὸ τῆς ἀναστάσεως τοῦ βασιλέως καιρὸν ἡμεῖς σοὶ συνεσόμεθα, καὶ διακοσμήσομέν σε τῷ δυνατῷ κόσμῳ καὶ οὐ καταλείψομέν σε ἕως ἀναστῇ, ἀλλὰ προσοίσομέν σοι ὁμοιώματα χρυσίου, καὶ στίγματα ἀργυρίου. ᾿Ακολούθως δὲ ἔφασαν ὁμοιώματα χρυσίου, καὶ οὐκ αὑτὸν τὸν γρυσόν δ" ἐπειδὴ μείζονα τοῦ νυμφίου τὰ δῶρα" τὰ δὲ τῶν ἐχείνου διακόνων οὐ τὴν ἴσην ἔχει δόξαν. Διὸ τοῖς θείοις Εὐαγγελίοις πλείονα προσφέρομεν τὴν τιμήν τιμῶμεν δὲ καὶ νόμον, καὶ τοὺς προφῆτας, καὶ τὰ τῶν ἁγίων ἀποστόλων συγγράμματα. Εἰκότως τοίνυν ἔφασαν οἱ τοῦ νυμφίου διάκονοι " ε« Ὁμοιώματα τοῦ χρυσίου ποιἕ σομέν σοι " μετὰ στιγμάτων τοῦ ἀργυρίου, ἕως οὗ ὁ βασιλεὺς ἐν ἀναχλίσει αὐτοῦ. » Στίγματα δὲ ἀργυρίον καὶ ὁμοιώματα χρυσίου τὸ ποικίλον τῶν χαρισμάτων νοήσωμεν, καὶ τῆς περὶ ἡμᾶς ὑπὸ τοῦ Θεοῦ γινομένης προνοίας, ᾿Απολαύομεν γὰρ καὶ τῆς παρ᾽ ἀγγέλων βοηθείας" ε Παρεμθαλεῖ γὰρ ἄγγελος Κυρίου κύκλῳ τῶν φοδουμένων αὐτὸν, καὶ ῥύσεται αὖτούς. ε Καὶ, ε Τοῖς ἀγγέλοις αὑτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδεῖς σου. » Καὶ ὁ νόμος δὲ αὐτὸς ἀγγέλων διακονούντων ἐδόθη. Διό φησὶν ὁ ᾿Απόστολος᾽ ε Εἰ γὰρ ὁ δι᾿ ἀγγέλων λαληθεὶς νόμος ἐγένετο βέδαιος. ν Ἐν ὅσῳ τοίνυν ὁ βασιλεὺς ἀναχλίνεται καὶ ἀνίσταται, ἡμεῖς, φησὶ, τὰ δυνατὰ πρασοίσομεν. ᾿Ανάχλισιν δὲ αὐτοῦ τὸν θάνατὸν προσαγορεύουσιν. Διὸ καὶ ὁ Βαλαὰμ προφη- “εὐων φησίν" « Ἐξελεύσεται ἄνθρωπος ἐκ τοῦ σπέρς ματος αὐτοῦ, καὶ κυριεύσει ἐθνῶν πολλῶν " » καὶ μετ᾽ ὀλίγα᾽ ε« Κατακλιθεὶς ἀνεπαύσατο ὡς λέων, καὶ ὡς σκύμνος, τίς ἀναστήσει αὑτόν; Οἱ εὐλογοῦντές τε Ταῦτα δὲ καὶ ἐν τῇ προφητείᾳ τοῦ πατριάρχου Ἴα- Τούτων ἄνωθεν οὕτω ῥηθέντων ὑπὸ τῶν τοῦ νυμφίου Νάρδος μου ἔδωκεν' ὀσμὴν αὐτοῦ. (.β) Ἀπό: δεσμὸς στωκτῆς ἀδειϊφιδοῦς "" μου ἐμοί. Ζητητέον δὲ πρότερον, τί δήποτε αὐτὸν ἀδελφιδοῦν ὀνομάζεε" νύμφην δὲ ἐδιδάχθημεν τὴν ἐξ ἐθνῶν Ἐκκλησίαν" ἀλλὰ καὶ γυναῖκα προτέραν τοῦ νυμφίου τὴν Ἰουδαίων πληθὺν, λαδοῦσαν βιδλίον ἀποςτασίου εἰς τὰς χεῖρας αὐτῆς, διὰ τὴν οἰκείαν ἀκολασίαν. ᾿Αδελφαὶ δὲ τυγχάνουσιν" ἄμφω γὰρ τὸν ᾿Αδὰμ αὐχοῦσι πατέρα" ἀλλ᾽ ὁ νυμφίος ἐκ τῆς προτέρας ἐδλάττησε Ὁ κατὰ τὸ ἀνθρώπινον. Φησὶ γὰρ ὁ μακάριος Παῦλος " « Πρόδηλον δὲ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος. » Καὶ πάλιν’ « Τῷ δὲ ᾿Αθραὰμ ἐῤῥέθησαν αἱ ἐπαγγελία:, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνός" Καὶ τῷ σπέρματι αὐτοῦ 15, ὅς ἐστι Χριστός. » Καὶ πεοὶ τοῦ Δαθὶδ δέ φησιν ὁ μακάριος Πέτρος, ὅτι « Προφή-. χεῖσ, 8δ τόν. Ανοβῖ ἃ οὐ. οι. Πος. δὶ : τῆς ὑπάρχων, καὶ εἰδὼς ὅτι ὄργῳ ὥμοσεν αὐτῷ ὁ Α θεὸς ἔχ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν." τὸ χχτὰ σάρκα τὸν Χριστὸν, προειδὼς ἐλάλησε περὶ τοῦ θανάτον, ὅτι «Οὐκ ξγχατελείφθη ἡ ψυχὴ εἰς ἄδου, οὐδὲ ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν. » Ἐπειδὴ τοίνυν ἀδελφαὶ τυγχάνουσα:, ἢ τε Ἰουδαίων πληθὺς, καὶ ἡ ἐξ ἐθνῶν Ἐκκλησία, ἐκείνης δὲ υἱὸς ὁ Χριστὸς τὸ κατὰ σάρκα, εἰκότως αὐτὸν ἀδελφιδοῦν ἡ νύμφη καλεῖ, ὡς τῆς ἀδελφῆς αὐτῆς υἱὸν γενόμενον κατὰ τὸ ἀνθρώπινον. Οὗτος τοίνυν ὁ ἀδελφιδοῦς μου ἐμοὶ καὶ νάρδος ἔστ᾽, καὶ ἀπόδεσμος σταχτῆς ᾿ πολλοῖς γὰρ αὐτὸν ὀνόμασι προσαγορεύω, ὑπὸ τῆς εὐοσμίας τοῦ μύρου αὑτοῦ χαταθελγομένη, καὶ οὐ δύναμαι ἑνὶ ὀνόματι χρήσασθαι. Πάσας γὰρ ὁμοῦ τὰς προτηγορίας νικᾷ πῖςς εὐοσμίας αὐτοῦ ἡ δύναμις " ἀλλ᾽ ὑπὸ τῆς ἀγάπης αὑτοῦ ν:χωμένη, καὶ νάρδον αὐτὸν ὀνομάζω, καὶ ἀπό- : μὲν, ὡς καὶ ἁλιφέντα τῇ νάρδῳ τῇ πιστικῇ τῇ πολυτίμῳ, ἧς ἡ ὀσμὴ ὅλον τὸν οἶκον ἐπλήρωσε, τύπον ἔχοντα τῆς οἰκουμένης " ἐπλήρωσε γὰρ τῆς εὐώδους πίστεως τὴν οἰκουμένην ἡ ὑπὸ τῶν εὐσεδῶν τῷ Κυρίῳ προσενεἐπειδὴ αὐτὸς ε« Κατέδη ὡς ὑετὸς ἐπὶ πόκον, καὶ ὡσεὶ στλγὼν ἡ στάζουσα ἐπὶ τὴν γῆν. » Κέκληται δὲ ὑπὸ τῶν προφητῶν καὶ σταγών" ε Ἕσται γὰρ, φησὶν, ἐκ τῆς σταγόνος τοῦ λαοῦ τούτου συναγόμενος συναχθήσεται Ἰαχώδ, » Ἰστέον δὲ ὅτι ὁ Σύμμαχος "5, καὶ ὁ ᾿χύλας, σμύρναν τὴν στακτὴν ὠνομάχασι. Δηλοῖ δὲ ἢ σμύρνα τοῦ νυμφίου τὸν θάνατον, καὶ τὴν ἐκεῖθεν γενομένην εὐοσμίαν τῇ νύμφῃ. Προσέθηκε δέ" εἰ ἀναμέσον 5 τῶν μαστῶν μου αὐλισθήσεται. » Τουτἐστιν ἐν τῷ ἠγεμονικῷ τῆς ψυχῆς μου, ὃ τῇ καρδίᾳ ἐπαναπαύεται μεταξὺ τῶν μαστῶν διαχειμένῃ. Δηλοῖ δὲ τοῦτο τῆς προφητείας τὸ πέρας, τῆς ὑπὸ Θεοῦ "7 λεγομένης" « Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαὸς, λέγει Κύριος παντοχράτωρ. » Καὶ αὑτὸς δὲ ὁ νυμφίος ὑπισχνεῖται λέγων, ὅτι « Ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ, καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα. » Διὸ καὶ ὁ Παῦλος βοζξ, ε Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; » Τούτου χάριν ἡ νύμφη φησίν" « ᾿Αναμέσον τῶν μαστῶν μου δ αὐλισθήσεται 15, Οὐ. Βότρυς κύπρου "5 ἀδελφιδοῦς μου ἐμοὶ ἐν ἡ νύμφη, ποῖον ὄνομα ἐπιθῇ τῷ νυμφίῳ, τῇδε κἀκεῖσε περινοστεῖ, καὶ πανταχόθεν προσηγορίας ἐρανιζομένη ἐπιτίθησιν αὐτῷ, ἐπειγομένη μὲν ὑπὸ τῆς ἀγάπης αὐτὸν καλεῖν, οὗ δυναμένη δὲ εὑρεῖν τῆν ἀξίαν προσηγορίαν. Διὸ πάλιν βότρυν αὐτὸν ὀνομάξει κύπρου, τουτέστι χυπρίζοντα, ἀντὶ τοῦ ἀνθεῖν ἀρξάμενον. Εὐώδης γὰρ ἧ ἄμπελος κατ᾿ ἐκεῖνο τοῦ καιροῦ. Προστίθησι δὲ, 1 Δει. ", χει, ὅ, αὐ «Νοῖ το οἴ αϑῖ Δ πιὰ 6118 οἵ ηἰ ἃρἀο! 11 οἱ απ οα δρρε!ν᾽ 8 Ομ ἷ οϑδὶ δἰ ηἰ Ποδὶ πη Ἶν σα πὶ δι! Κ. ν Ε ἃ : «ἴῃ ἀπ οδῖ. ἴῃ αι ου8 αἷϊ : ε Πα οἱ ᾿ρϑὶ δγιηι ἢν Ἶν οἱ εἰ εἰς μαϑ 88, " ορ. ἀναστήσει. τοῦς ἔμ Ραίγαμι. ζ9. κύπρον. οσοὐ. μεῖον, τῆς, τ ἀνᾳτοὐν σου, "" αὐλισῆ, πὲ σοι, δο {10 ἐ ἴη δυάδα Αὶ ἴσαι ἰδ πὶ ἃς ἢὰ δος δὶ Γ᾿, οὐ τὶ ἰηἃ ε Οου]! οἱ" ἰὼ πῃ 68}}μον ϑρί τυ δἰἷί: τε διον, ἰῃ- « Ἐν 5 τοῖς ἀμπελῶσιν Ἑνγαδδὶ » τοιοῦτός ἐστιν εὐώδης. Εἰ μὲν οὖν τὸ χωρίον σημαίνει τὸ ἐν τῇ Ἰουδαίᾳ, ὡς ἀμπελῶσι θαυμαστοῖς κεκοσμημένον, νοητέον τροπικῶς, ὅτι Ὑπὲρ ἐκείνας τὰς ἀμπέλους εὐώδης σου ὁ βότρυς ὑπάρχει. Εἰ δὲ διὰ τὴν τοῦ ὀνόμα τὸς σημασίαν τὴν προσηγορίαν τοῦ ε Ἐνγαδδὶ » τέθεικεν, ὅπερ ἑρμηνεύεται ὀρθαλμὸς πειρατηρίου, νοητέον οὕτως, ὅτι Καὶ ἐν πειρασμοῖς ὑπάργουσα, καὶ ὑπὸ πολλῶν πολεμουμένη, τῆς σῆς εὐοσμίας ἀντιλαμθάνομαι᾽ καὶ τῶν κατὰ τὸν παρόντα καιρὸν ἀνρίου δὲ ὄντων μέσον" πειρατήριον γάρ ἐστι ὁ βίος ἀν-θρώπου ἐπὶ τῆς γῆς" προκρίνω ᾽5 τὴν εὐοσμίαν τοῦ χυπρίζοντος βότρυος ᾽". Εἰ δὲ ὁ ἄρτι ἀνθῶν τοιοῦτός ἐστι, σκοπητέον οἷος ὁ περχάζων᾽ καὶ εἰ ὁ περχάζων τούτου κρείττων, ἐνθυμητέον οἷο; ὁ πέπειρος, καὶ ταῖς ληνοῖς ἐπιτήδειος. Ἡγοῦμαι γὰρ τὸν αὐτὸν, ἀναλόγως ταῖς πνευματικαῖς ἡλικία:ς, τοῖς μὲν ἀνθεῖν, τοῖς δὲ εἶναι, ὑπὸ δὲ τῶν τελείων πίνεσθαι" «ε Τὸ ᾿"" γὰρ ποτήριον αὐτοῦ μεθύσκον ᾽5 ὡσεὶ κράτιστον 55. » Τούτων ὑπὸ τῆς νύμφης ῥηθέντων, πάλιν αὐτῇ ὁ νυμφίος προσδιαλέγεται, καί φησιν"
th΄. Ti hōraiōthēsan hai siagones sou",, hōs trǭd thelēsō, phēsi, ooi. thelēsei, phēsi, thelēsō. de dexion. Auedi ha ou. 55 oou. krinō. 55 sou. Dthedi ha ooa, chi tonos ! trachēlos sou, hōs ormiskoi "} ᾿Alla mē A pe emgimtis ! phoi mēn palin sarkikōs noēsōmen tēn siagona, kai ton trachēlon᾽ ladōmen de eis noun, hoti kai pollakis hē theia Graphē sōmatikois onomasi kai epi tēs psychēs kechrētai" nkai pote men phēsin ho prophētēs Hieremias " e Tēn koilian mou, tēn koilian mou egō algō" » kai deiknys hoti " ou peri tautēs legei, epagei, e kai ta aisϑētēria tēs kardias mon. » Pote de ho makarios Paulos legei" e Tas pareimenas cheiras, kai ta paralelymena gonata anorthōsate, kai trochias orthas poiēsate tois posin hymōn, hina mē to chōlon echtrapę̄, iathę̄ de mallon" » oute peri cheirōn, oute peri podōn, oute peri tēs horōmenēs chōlotētos ho makarios parę̄nese Paulos, alla tas praktikas tēs psychēs energeias toutois tois onomasi prosēgoreuden. Houtō toinyn noēsōmen to' e« Hōraiōthēsan siatones sou hōs trygonos, trachēlos sēu hōs drmischoi.» Ech pollōn gar andrōn kai gynaikōn ē Ekklēsia synchechrotēmenē, echei tinas men siagonas, tinas de ophthalmous, tinas de akoas, tinas de stoma, allous de cheïras, kai allous podas onomazomenous. ᾿Epainei toinyn dnymphios tous tēn semnotēta metiontas, kai to tēs aidous erythēma kektēmenous" kai phēsin" « Hōraiōthēsan siagones souōs trygonos. »Tēn de trygona phasin hoi «as physeis tōn zōōn syngegraphotes, ou philerēmon einai monon, alla kai sōphrona, kai ton te arrhena mią thēleią synaptomenon, tēn de thēleian heni arrheni choinōynousan, kai oude meta tēn apodiōsin heterǭ hē heterą synaphthēnai anechomenēn. Eikotōs toinyn tautę̄ ē eoikenai tēn Ekklēsian phēsi tēn tǭ Christǭ synaphtheisan, kai tas tōn allōn koinōnias diaphygousan, kai mēde meta ton thanaton autou katalipein auton anechomenēn, alla anameinasan tēn anastasin, kai anamenousan autou tēn deuteran parousian. Kai ton trachēlon de autēs hormischois eoikenai phēsi. PEerideraion " de esti touto, kai eidos kosmou ton trachēlon kallōpizontos. Epainei de autēn kalōs helkousan ton tēs eusedeias zygon, peri hou phēsin en Euangeliois ho nymphios" « Arate ton zygon mou eph᾽ hymas, hoti ho zygos mou chrēstos, kai to phortion mou elaphron esti. » Dia touto en tois lomasi thaumazei ton trachēlon ton touton pheronta ton zygon, hōs ou hōraïsmou, all᾽ oikothen echonta tēn euprepeian, hōs apeikazesthai gymnon onta hormeschois allous trachēlous chosmousi ". Toutōn hypo tou nymphiou rhēthentōn, apokrinontai kai hoi doryphoroi tou nymphiou, kai hypēretai, kai phasi tę̄ nymphę̄" ho, a᾽, Homoiōmata" chrysiou poiēsomen soi meta stigmatōn tou argyriou. Heōs hou ho basileus en agaklisei ᾽ hautou. Dokousi de moi sēmainein entautha ton pro tēs parousias tou' Despotou Christou pō. iodiï, hoi 50rooi hoi ema : ei ep 56, di d᾽ boï ei ei ge gi oiïdii ra aï- «ap : nai hai touth thy ge ēuïx, da a groungooioēsthpi., hoi 586pio as mos Y se. hin, 19. « "na. Hy " Nai. chi, 29, ei] di Pa aï pa 5 dytgi ei piē ï- Eidi sa di ogi n» hoi? e« ō. » ię̄dia : de i,, » xo ha piïaiï : chōd tę̄ pros ton Ioudan “ eirēmenę̄ estin heurein "". diakonōn, palin hē nymphē phēsi" Ea- 651 rgiēio ou outa dogotib i y arro ei. ϑroē- ot soi boē [48 810} eϑe Noi aïei! ię̄ 0, Ea don '..» Ao cha, iï. A kairon" kai paramythountai tēn nymphēn, hoti Panta ton pro tēs anastaseōs tou basileōs kairon hēmeis soi synesometha, kai diakosmēsomen se tǭ dynatǭ kosmǭ kai ou kataleipsomen se heōs anastę̄, alla prosoisomen soi homoiōmata chrysiou, kai stigmata argyriou. ᾿Akolouthōs de ephasan homoiōmata chrysiou, kai ouk hauton ton gryson d" epeidē meizona tou nymphiou ta dōra" ta de tōn echeinou diakonōn ou tēn isēn echei doxan. Dio tois theiois Euangeliois pleiona prospheromen tēn timēn timōmen de kai nomon, kai tous prophētas, kai ta tōn hagiōn apostolōn syngrammata. Eikotōs toinyn ephasan hoi tou nymphiou diakonoi " e« Homoiōmata tou chrysiou poie somen soi " meta stigmatōn tou argyriou, heōs hou ho basileus en anachlisei autou. » Stigmata de argyrion kai homoiōmata chrysiou to poikilon tōn charismatōn noēsōmen, kai tēs peri hēmas hypo tou Theou ginomenēs pronoias, ᾿Apolauomen gar kai tēs par᾽ angelōn boētheias" e Paremthalei gar angelos Kyriou kyklǭ tōn phodoumenōn auton, kai rhysetai autous. e Kai, e Tois angelois hautou enteleitai peri sou, tou diaphylaxai se en pasais tais hodeis sou. » Kai ho nomos de autos angelōn diakonountōn edothē. Dio phēsin ho ᾿Apostolos᾽ e Ei gar ho di᾿ angelōn lalētheis nomos egeneto bedaios. n En hosǭ toinyn ho basileus anachlinetai kai anistatai, hēmeis, phēsi, ta dynata prasoisomen. ᾿Anachlisin de autou ton thanaton prosagoreuousin. Dio kai ho Balaam prophē- “euōn phēsin" « Exeleusetai anthrōpos ek tou spers matos autou, kai kyrieusei ethnōn pollōn " » kai met᾽ oliga᾽ e« Kataklitheis anepausato hōs leōn, kai hōs skymnos, tis anastēsei hauton? Hoi eulogountes te Tauta de kai en tę̄ prophēteią tou patriarchou Ia- Toutōn anōthen houtō rhēthentōn hypo tōn tou nymphiou Nardos mou edōken' osmēn autou. (.b) Apo: desmos stōktēs adeiïphidous "" mou emoi. Zētēteon de proteron, ti dēpote auton adelphidoun onomazee" nymphēn de edidachthēmen tēn ex ethnōn Ekklēsian" alla kai gynaika proteran tou nymphiou tēn Ioudaiōn plēthyn, ladousan bidlion apostasiou eis tas cheiras autēs, dia tēn oikeian akolasian. ᾿Adelphai de tynchanousin" amphō gar ton ᾿Adam auchousi patera" all᾽ ho nymphios ek tēs proteras edlattēse Ho kata to anthrōpinon. Phēsi gar ho makarios Paulos " « Prodēlon de hoti ex Iouda anatetalken ho Kyrios. » Kai palin’ « Tǭ de ᾿Athraam errhethēsan hai epangelia:, kai tǭ spermati autou. Ou legei, Kai tois spermasin, hōs epi pollōn, all᾽ hōs eph᾽ henos" Kai tǭ spermati autou 15, hos esti Christos. » Kai peoi tou Dathid de phēsin ho makarios Petros, hoti « Prophē-. cheis, 8d ton. Anobi ha ou. oi. Pos. di : tēs hyparchōn, kai eidōs hoti orgǭ hōmosen autǭ ho A theos ech karpou tēs osphyos autou anastēsein." to chchta sarka ton Christon, proeidōs elalēse peri tou thanaton, hoti «Ouk xnchateleiphthē hē psychē eis adou, oude hē sarx autou eide diaphthoran. » Epeidē toinyn adelphai tynchanousa:, ē te Ioudaiōn plēthys, kai hē ex ethnōn Ekklēsia, ekeinēs de huios ho Christos to kata sarka, eikotōs auton adelphidoun hē nymphē kalei, hōs tēs adelphēs autēs huion genomenon kata to anthrōpinon. Houtos toinyn ho adelphidous mou emoi kai nardos est᾽, kai apodesmos stachtēs ᾿ pollois gar auton onomasi prosagoreuō, hypo tēs euosmias tou myrou hautou chatathelgomenē, kai ou dynamai heni onomati chrēsasthai. Pasas gar homou tas protēgorias niką piss euosmias autou hē dynamis " all᾽ hypo tēs agapēs hautou n:chōmenē, kai nardon auton onomazō, kai apo- : men, hōs kai haliphenta tę̄ nardǭ tę̄ pistikę̄ tę̄ polytimǭ, hēs hē osmē holon ton oikon eplērōse, typon echonta tēs oikoumenēs " eplērōse gar tēs euōdous pisteōs tēn oikoumenēn hē hypo tōn eusedōn tǭ Kyriǭ proseneepeidē autos e« Katedē hōs hyetos epi pokon, kai hōsei stlgōn hē stazousa epi tēn gēn. » Keklētai de hypo tōn prophētōn kai stagōn" e Hestai gar, phēsin, ek tēs stagonos tou laou toutou synagomenos synachthēsetai Iachōd, » Isteon de hoti ho Symmachos "5, kai ho ᾿chylas, smyrnan tēn staktēn ōnomachasi. Dēloi de ē smyrna tou nymphiou ton thanaton, kai tēn ekeithen genomenēn euosmian tę̄ nymphę̄. Prosethēke de" ei anameson 5 tōn mastōn mou aulisthēsetai. » Toutestin en tǭ ēgemonikǭ tēs psychēs mou, ho tę̄ kardią epanapauetai metaxy tōn mastōn diacheimenę̄. Dēloi de touto tēs prophēteias to peras, tēs hypo Theou "7 legomenēs" « Enoikēsō en autois, kai emperipatēsō, kai esomai autōn Theos, kai autoi esontai moi laos, legei Kyrios pantochratōr. » Kai hautos de ho nymphios hypischneitai legōn, hoti « Eleusometha egō kai ho Patēr, kai monēn par᾽ autǭ poiēsometha. » Dio kai ho Paulos bozx, e Ē dokimēn zēteite tou en emoi lalountos Christou? » Toutou charin hē nymphē phēsin" « ᾿Anameson tōn mastōn mou d aulisthēsetai 15, Ou. Botrys kyprou "5 adelphidous mou emoi en hē nymphē, poion onoma epithę̄ tǭ nymphiǭ, tę̄de kakeise perinostei, kai pantachothen prosēgorias eranizomenē epitithēsin autǭ, epeigomenē men hypo tēs agapēs auton kalein, hou dynamenē de heurein tēn axian prosēgorian. Dio palin botryn auton onomaxei kyprou, toutesti chyprizonta, anti tou anthein arxamenon. Euōdēs gar hē ampelos kat᾿ ekeino tou kairou. Prostithēsi de, 1 Dei. ", chei, ho, au «Noi to oi aϑi D pia 6118 hoi ēi harao! 11 hoi ap oa drre!n᾽ 8 Om hi oϑdi di ēi Podi pē In sa pi di! K. n E ha : «ię̄ ap odi. ię̄ ai ou8 haiï : e Pa hoi ᾿rϑi dgiēi ēn In hoi ei eis maϑ 88, " or. anastēsei. tous em Raigami. z9. kypron. osou. meion, tēs, t anątoun sou, "" aulisē, pe soi, do {10 e iē dyada Ai isai id pi has ēa dos di G᾿, ou ti iēa e Oou]! hoi" iō pę̄ 68}}mon ϑri ty diii: te dion, ię̄- « En 5 tois ampelōsin Hengaddi » toioutos estin euōdēs. Ei men oun to chōrion sēmainei to en tę̄ Ioudaią, hōs ampelōsi thaumastois kekosmēmenon, noēteon tropikōs, hoti Hyper ekeinas tas ampelous euōdēs sou ho botrys hyparchei. Ei de dia tēn tou onoma tos sēmasian tēn prosēgorian tou e Engaddi » tetheiken, hoper hermēneuetai orthalmos peiratēriou, noēteon houtōs, hoti Kai en peirasmois hypargousa, kai hypo pollōn polemoumenē, tēs sēs euosmias antilamthanomai᾽ kai tōn kata ton paronta kairon anriou de ontōn meson" peiratērion gar esti ho bios an-thrōpou epi tēs gēs" prokrinō ᾽5 tēn euosmian tou chyprizontos botryos ᾽". Ei de ho arti anthōn toioutos esti, skopēteon hoios ho perchazōn᾽ kai ei ho perchazōn toutou kreittōn, enthymēteon hoio? ho pepeiros, kai tais lēnois epitēdeios. Hēgoumai gar ton auton, analogōs tais pneumatikais hēlikia:s, tois men anthein, tois de einai, hypo de tōn teleiōn pinesthai" «e To ᾿"" gar potērion autou methyskon ᾽5 hōsei kratiston 55. » Toutōn hypo tēs nymphēs rhēthentōn, palin autę̄ ho nymphios prosdialegetai, kai phēsin"
9. "How your cheeks have been made beautiful, as a turtledove's; your neck as necklaces." But let us not again understand the cheek and the neck carnally. Let us bear in mind that the divine Scripture often uses bodily names also of the soul. Sometimes the prophet Jeremiah says: "My belly, my belly, I am in pain"; and showing that he does not mean this belly, he adds: "and the senses of my heart." Sometimes the blessed Paul says: "Lift up the drooping hands and the paralysed knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed." The blessed Paul was not exhorting about hands or feet or visible lameness; by these names he called the practical activities of the soul. So let us understand "Your cheeks have been made beautiful as a turtledove's, your neck as necklaces." For the Church, gathered from many men and women, has some members called cheeks, some eyes, some ears, some mouth, others hands and others feet. The bridegroom, then, praises those who pursue modesty and possess the blush of shame, and says: "Your cheeks have been made beautiful as a turtledove's." Those who have written on the natures of animals say that the turtledove not only loves solitude but is also chaste: the male joins with one female and the female keeps company with one male, and even after the other's death it does not bear to be joined to another. Fittingly, then, he says that the Church is like her: joined to Christ, she flees fellowship with others, and did not bear to leave him even after his death, but waited for the resurrection and now waits for his second coming. And he says that her neck is like necklaces. This is a collar, a kind of ornament that adorns the neck. He praises her for drawing well the yoke of piety, of which the bridegroom says in the Gospels: "Take my yoke upon you, for my yoke is kind and my burden is light." That is why in the Song he admires the neck that bears this yoke, as having its comeliness not from adornment but from itself, so that, bare as it is, it is likened to the necklaces that adorn other necks. When the bridegroom has said these things, the bridegroom's guards and servants answer and say to the bride: 10–11. "We will make you likenesses of gold with studs of silver, until the king is at his reclining." They seem to me to signify here the time before the coming of Christ the Master … and they console the bride: All the time before the king's resurrection we will be with you, and adorn you with what adornment we can, and we will not leave you until he rises, but will bring you likenesses of gold and studs of silver. Consistently they said "likenesses of gold" and not gold itself, since the bridegroom's gifts are greater, while those of his servants do not have equal glory. That is why we give greater honour to the divine Gospels, while we honour also the law and the prophets and the writings of the holy apostles. Fittingly, then, the bridegroom's servants said: "We will make you likenesses of gold with studs of silver, until the king is at his reclining." By the studs of silver and the likenesses of gold let us understand the variety of the gifts and of the providence that God exercises over us. For we enjoy also the help of angels: "The angel of the Lord will encamp around those who fear him, and will deliver them"; and: "He will command his angels concerning you, to guard you in all your ways." The law itself was given through the ministry of angels; that is why the Apostle says: "For if the word spoken through angels proved firm." While the king, then, reclines and rises, we, they say, will offer what we can. They call his death his "reclining." That is why Balaam too, prophesying, says: "A man shall come forth from his seed, and he shall rule many nations"; and shortly after: "Lying down, he rested like a lion and like a lion's whelp; who shall raise him up? Those who bless you …" These things can be found also in the prophecy of the patriarch Jacob spoken to Judah. When these things had been said by the bridegroom's servants, the bride again says: 12. "… My nard gave forth its fragrance. 13. A bundle of myrrh is my kinsman to me." We must first ask why she calls him "kinsman" (literally, "sister's son"). We have learned that the bride is the Church from the nations; but the bridegroom's former wife was the multitude of the Jews, who received a bill of divorce into her hands because of her own licentiousness. They are sisters, for both boast of Adam as father; but the bridegroom sprang from the former according to his humanity. For the blessed Paul says: "It is evident that our Lord has arisen from Judah"; and again: "Now the promises were made to Abraham and to his seed. It does not say 'and to seeds,' as of many, but as of one, 'and to your seed,' who is Christ." And the blessed Peter says of David: "Being a prophet, and knowing that God had sworn with an oath to him that he would raise up the Christ according to the flesh from the fruit of his loins, he foresaw and spoke of his death, that his soul was not abandoned to Hades, nor did his flesh see corruption." Since, then, the multitude of the Jews and the Church from the nations are sisters, and Christ is the son of the former according to the flesh, the bride fittingly calls him "kinsman," as one who became her sister's son according to his humanity. This kinsman of mine, then, is to me both nard and a bundle of myrrh; for I call him by many names, enchanted by the fragrance of his ointment, and I cannot keep to one name. The power of his fragrance surpasses all names together; but overcome by love for him I name him nard and bundle … as anointed with the precious pure nard whose fragrance filled the whole house, which is a type of the world; for the ointment offered to the Lord by the pious filled the world with the fragrance of faith … since he himself "came down like rain upon a fleece, and like a drop that drips upon the earth." He has been called "drop" by the prophets too: "For from the drop of this people Jacob shall be gathered." One must know that Symmachus and Aquila called the stakte "myrrh." The myrrh signifies the bridegroom's death and the fragrance that came to the bride from it. And she added: "He will lodge between my breasts": that is, in the ruling part of my soul, which rests in the heart that lies between the breasts. The end of the prophecy spoken by God shows this: "I will dwell among them and walk among them, and I will be their God, and they shall be my people, says the Lord Almighty." And the bridegroom himself promises, saying: "I and the Father will come and make our home with him." That is why Paul too cries: "Or do you seek proof of Christ who speaks in me?" For this reason the bride says: "He will lodge between my breasts." 14. "My kinsman is to me a cluster of henna among …" [At a loss] what name to give the bridegroom, the bride goes about here and there, and collecting names from every side she puts them on him, urged by love to call him but unable to find a name worthy of him. That is why she now names him a cluster of kypros, that is, "in blossom," meaning beginning to flower; for the vine is fragrant at that season. And she adds … "among the vineyards of En-gedi" such a cluster is fragrant. If, then, it signifies the place in Judaea, adorned with wonderful vineyards, it must be understood figuratively: Your cluster is more fragrant than those vines. But if he set down the name "En-gedi" for the meaning of the name, which is translated "eye of testing," it must be understood thus: Even when I am in temptations and attacked by many, I lay hold of your fragrance; and being in the midst of the testings of the present time (for "the life of man upon earth is a place of testing"), I prefer the fragrance of the cluster in blossom. And if the cluster that is just blossoming is such, consider what the ripening one is like; and if the ripening one is better than this, think what the ripe one is like, ready for the winepress. For I think that the same one, in proportion to the spiritual ages, blossoms for some, [ripens] for others, and is drunk by the perfect: "For his cup, inebriating, how excellent!" When the bride has said these things, the bridegroom converses with her again and says:
Textual problem in this passage: see the notes.
Song 1:10–14 (quotation, high confidence) · Jer 4:19 (quotation, high confidence) · Heb 12:12–13 (quotation, high confidence) · Matt 11:29–30 (quotation, high confidence) · Ps 34:7 (33:8 LXX) (quotation, high confidence) · Ps 91:11 (90:11 LXX) (quotation, high confidence) · Heb 2:2 (quotation, high confidence) · Num 24:7 (quotation, high confidence) · Num 24:9 (quotation, high confidence) · Gen 49:9 (allusion, high confidence) · Jer 3:8 (allusion, medium confidence) · Heb 7:14 (quotation, high confidence) · Gal 3:16 (quotation, high confidence) · Acts 2:30–31 (quotation, high confidence) · John 12:3 (allusion, high confidence) · Ps 72:6 (71:6 LXX) (quotation, high confidence) · Mic 2:11–12 (quotation, medium confidence) · 2 Cor 6:16 (quotation, high confidence) · John 14:23 (quotation, high confidence) · 2 Cor 13:3 (quotation, high confidence) · Job 7:1 (quotation, high confidence) · Ps 23:5 (22:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The bride's cheeks and neck are her modest and faithful members; the angels and Scriptures adorn her until Christ rises; she calls him "kinsman" because he was born of her sister, Israel, and names him nard, myrrh and blossoming vine.
- Lemmas: Song 1:10–14 (numbered 9–14 in Theodoret's text). Lines are lost in the scan where marked …, notably in the comment on 1:11 and at the start of 1:12. Theodoret's picture of the synagogue as the former wife divorced for licentiousness is translated as written. Symmachus and Aquila are second-century Greek translators of the Hebrew Bible. The etymology of En-gedi as "eye of testing" is Theodoret's.
- Quoted or alluded to: Jer 4:19 (LXX); Heb 12:12–13; Matt 11:29–30; Ps 34:7 (LXX 33:8); Ps 91:11 (LXX 90:11); Heb 2:2; Num 24:7, 9; Gen 49:9; Jer 3:8; Heb 7:14; Gal 3:16; Acts 2:30–31; John 12:3; Ps 72:6 (LXX 71:6); Mic 2:11–12 (LXX); 2 Cor 6:16; John 14:23; 2 Cor 13:3; Job 7:1 (LXX); Ps 23:5 (LXX 22:5).
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): 8 δοϊυπι διρδδίομι 6896, → ; Ηθῦγ. σ, 19, 15. → ; ρίεὶ 608 4-"; → ; τ] θυ Ἰοθηῖα5 εἰ] δυηϊ τηδ]οαϊοιὶ → ; 581}} 6586 ἀϊοίϊηλι.8 “οἰ δοίη) → ; 6}5, φαΐ ὁ8ὲ Ομ γίϑίυ5 → ; ζ9 μι ἢλοὐη 65ς Ῥρ8]. → ; 8εῖ, οἱ 5Ξεἶτοι, ᾿υγοαγηο → ; 80, 51. 9}} (ον. → ; 681 ἀδ πιοτίο, 4υ͵ᾶ, → ; (οἴδπη| ἀοτηι πη), αἰ8 πιυμάυπι → ; δίδοίθϑ δυίθπι [Δϑοΐ → ; ρτγορίιοιιδ τα 50 εἰϊ δὺἴδῃ → ; 400 ἴη 1}}18, οἱ διμθε → ; πιδίυγεβοθης 6δὲ τ} 6110 60, φυδιἰβηδπι → ; 4 Ῥβ5α]. Χχ!, ὅ. τἢ} → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Cant. 1.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-9
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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.
1.14PG 81
ιδ΄. Ἰδοὺ εἶ καλὴ, ἡ πλησίον μου’ ἰδοὺ εἶ καλή" οἱ " ὀρθαλμοί σου περιστεραί, Ἕπαινεῖ αὐτῇ; ς πάλιν τὸ χάλλο;, καὶ θαυμάζει τὴν ὥραν, καὶ τῷ διπλασιασμῷ τὴν εὐπρέπειαν αὐτῆς ἐχπλήττεται. Πρὸ δὲ πάντων τοὺς ὀφθαλμοὺς αὐτῆς ἐγχωμιάζξει, φησιν « Οἱ ὀφθαλμοί σου περιστεραὶ, » τουτέστι πνευματικοί" ἐν εἴδει γὰρ περιστερᾶς ἐπεφοίτησε τὸ Πνεῦμα τὸ ἅγιον, καὶ ἐνῴχησε τῷ νυμφίῳ. Διὰ τοῦτο οὐ λέγει, ὡσεὶ ᾿' περιστερᾶς, ἀλλὰ «περιστεραὶ, »τουτἐστι πνευματικοὶ, χάριτος θείας πεπληρωμένο:, ἀχλύος ἐλεύθεροι, ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, καὶ τὴν αὐτὴν εἰκόνα μεταμορφούμενοι, ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος, καὶ δυνάμενοι λέγειν" « Ἡμῖν δὲ ὁ Θεὸς ἀπεκάλυψε διὰ τοῦ Πνεύματος αὐτοῦ Ἶ᾿. » ᾿ΑἈποχρίνεται πάλιν ἡ νύμφη, καί φησιν᾽ τε᾽, τς΄. Ἰδοὺ εἶ καιλὸς, ἀδελφιδοῦς μου, καὶ γα ὡραῖος πρὸς ὃ᾽ κλίνην ἡμῶν σύσκιον "". Δοκχοὶ οἵκων ἡμῶν κέδροι, φατνώματα ἡμῶν κυπάρισσοι. Μέχρι μὲν οὖν τοῦ παρόντος τὴν εὐοσμίαν αὐτοῦ διετέλει θαυμάζουσα" νῦν δὲ αὐτοῦ καὶ τὴν ὥραν ἐχπλήττεται, φωτισθεῖσα τοὺς ὀφθαλμοὺς, καὶ πνευματικοὺς αὐτοὺς κτησαμένη, ὡς καὶ περιστερᾶς ὄνομασθῆναι" διό φησιν, ὅτι ε Καλὸς καὶ ὡραῖος ὁ ἀδελφιδοῦς μου. » Κλίνην δὲ, ὡς οἶμαι, τὴν θείαν χαλεξ Γραφήν" ἐν ἧ ὅτε νυμφίος "3 καὶ ἢ νύμφη διαναπαυομένη 33 χοινωνοῦσιν ἀλλήλοις κατὰ τὴν πνευμα- «ικὴν κοινωνίαν. Καὶ ὁ μὲν δίδωσι τοῦ λόγου τὰ
id΄. Idou ei kalē, hē plēsion mou’ idou ei kalē" hoi " orthalmoi sou peristerai, Hepainei autę̄? s palin to challo?, kai thaumazei tēn hōran, kai tǭ diplasiasmǭ tēn euprepeian autēs echplēttetai. Pro de pantōn tous ophthalmous autēs enchōmiazxei, phēsin « Hoi ophthalmoi sou peristerai, » toutesti pneumatikoi" en eidei gar peristeras epephoitēse to Pneuma to hagion, kai enǭchēse tǭ nymphiǭ. Dia touto ou legei, hōsei ᾿' peristeras, alla «peristerai, »toutesti pneumatikoi, charitos theias peplērōmeno:, achlyos eleutheroi, anakekalymmenǭ prosōpǭ tēn doxan Kyriou katoptrizomenoi, kai tēn autēn eikona metamorphoumenoi, apo doxēs eis doxan, kathaper apo Kyriou Pneumatos, kai dynamenoi legein" « Hēmin de ho Theos apekalypse dia tou Pneumatos autou I᾿. » ᾿AApochrinetai palin hē nymphē, kai phēsin᾽ te᾽, ts΄. Idou ei kailos, adelphidous mou, kai ga hōraios pros ho᾽ klinēn hēmōn syskion "". Dokchoi hoikōn hēmōn kedroi, phatnōmata hēmōn kyparissoi. Mechri men oun tou parontos tēn euosmian autou dietelei thaumazousa" nyn de autou kai tēn hōran echplēttetai, phōtistheisa tous ophthalmous, kai pneumatikous autous ktēsamenē, hōs kai peristeras onomasthēnai" dio phēsin, hoti e Kalos kai hōraios ho adelphidous mou. » Klinēn de, hōs oimai, tēn theian chalex Graphēn" en hē hote nymphios "3 kai ē nymphē dianapauomenē 33 choinōnousin allēlois kata tēn pneuma- «ikēn koinōnian. Kai ho men didōsi tou logou ta
14. "Behold, you are beautiful, my companion; behold, you are beautiful; your eyes are doves." He praises her beauty again, admires her loveliness, and by the repetition shows his amazement at her comeliness. Above all he praises her eyes, saying: "Your eyes are doves," that is, spiritual; for the Holy Spirit came in the form of a dove and rested on the bridegroom. That is why he does not say "like a dove's" but "doves": that is, spiritual, filled with divine grace, free of mist, beholding with unveiled face the glory of the Lord and being transformed into the same image from glory to glory, as from the Lord the Spirit, and able to say: "But to us God has revealed it through his Spirit." The bride answers again and says: 15–16. "Behold, you are beautiful, my kinsman, and comely, by our shaded couch. The beams of our houses are cedars, our panelled ceilings cypresses." Until now she had continued to admire his fragrance; but now she is struck also by his loveliness, her eyes enlightened and made spiritual, so that she is called by the name of the dove. That is why she says: "My kinsman is beautiful and comely." By the "couch" she means, I think, the divine Scripture, in which the bridegroom and the bride, as they rest, share with one another in spiritual communion. And he gives the … of the word …
Song 1:15–17 (quotation, high confidence) · Matt 3:16 (allusion, high confidence) · 2 Cor 3:18 (quotation, high confidence) · 1 Cor 2:10 (quotation, high confidence)
Notes and citation
Summary: The bride's eyes are "doves" because they are spiritual, enlightened by the Spirit; the couch where bride and bridegroom rest together is the divine Scripture.
- Lemmas: Song 1:15–17 (numbered 14–16 in Theodoret's text). The comment breaks off in the scan. The dove: Matt 3:16; John 1:32.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): 541 (οτ. τι, 10. → .
Topics: Scripture and canon
Cite (SBL): Theodoret, Comm. Cant. 1.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/1-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-canticum-1-14) · Report an error
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.