Commentary on the Song of Songs 2.1–2.6
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.1PG 81
α΄. ᾿Εγὼ γὰρ, φησὶν, ἄνθος τοῦ πεδίου 5, χρίγον εκ. 1. Εσο τὸς. Κρίνον ἐγενόμην οὐκ ὁρέων, οὐδὲ βουνῶν, οὐδ πὶ πεδίων ἁπλῶς, ἀλλὰ κοιλωμάτων. Οὐ γὰρ μόνον τοῖς οΟἸ ὑπ, ζῶσιν εὐηγγελίσατο τὴν σωτηρίαν, ἀλλὰ καὶ τοῖς χροῖς τὴν ἀνάστασιν, κατελθὼν εἰς τὰ κατώτερα μέρη τῆς γῆς, ἵνα πληρώσῃ τὰ πάντα. Διὰ τοῦτο τοῦ μὲν πεδίου ἄνθος ἑαυτὸν ὀνομάζει, κρίνον δὲ τῶν κοιλω- [Ιἀεῖγοο 86 μάτων, τουτέστι τῶν τεθνηκότων᾽ καὶ γὰρ ἐκείνοις τὴν ἀναδίωσιν ἐπηγγείλατό τε καὶ δἰ εἰ τὸ Ἂς Εἶτα ἐπειδὴ ἑαντὸν τοιούτοις ὀνόμασι προσ- Β. Ὡς κρίνον ἐν μέσῳ τῶν ἀκανθῶν, οὕτως ἡ Ὁ πλησίον μου ἐν μέσῳ "" τῶν θυγατέρων. Ὅση γὰρ διαφορὰ τοῦ χρίνου πρὸς τὰς ἀκάνθας, τοσοῦτο 5 διενήνοχέ σου τὸ κάλλος τῶν θυγατέρων, αἵ οὕτω μὲν " προσαγορεύονται διὰ τὸ τῆς κλήσεως ἀξιωθῇ- 4110 ναι, τοῦ δὲ ἐχλεχταὶ εἶναι ἑαυτὰς ἀπεστερήχεισαν. « Μυ} ε Πολλοὶ γὰρ, φησὶ, κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. » εἰΐ Υ.» χχ, 10. Ἦ' σύσκιον. ἐν μέσῳ. ες. ἰ6ς|ο0 651 ἀναμέσον. ἢ τοσοῦτο. ΜΑΠοπὶ τοσούτῳ. οοἀ. τοτοῦτον, 5 μέν, 5. ἃ οοὐ. “ δἰ- Α Τούτῳ δὲ "Ἶ ὀνόματι καὶ ὁ προφήτης ᾿Ησαΐας ὀνομάοἱ δυΐ. » οὶ οἱ ἀεί 5ροηβὰ, αἱ οἷ : εκβ. ὅ. δέοι μομείηι ἱμ ον Πσπα οἰίνω, Θ᾽ ἰία εἰ δραὶ : εἰ [γμοίτιδ 6718 ἀμ οἷς δυαὶ, οἱ ἢ μα οδὶ, [υνυ} 05 οἱ ζει τὴν νύμφην λέγων' « Εὐφράνθητι, ἔρημος διψῶσα". εὐφρανθήτω ἔρημος, καὶ ἀνθείτω ὡς κρίνον" » ἔρημος γὰρ ἣν πρότερον, καὶ ἄκαρπος, καὶ ἄνυδρος ἡ νύμφη προσαγορενομένη, καὶ κλίνην οὐκ ἔχουσα σύσκιον" ἐδίψα δὲ τὸν νυμφίον" διὸ καὶ βοᾷ « Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. » Καὶ τοῦτο ὁ προφήτης εἰδὼς, πνευματικὸς γὰρ ἦν, ἔλεγεν « Εὐφράνθητι, ἔρημος διψῶσα, εὐφρανθήτω ἔρημος, καὶ ἀνθείτω ὡς κρίνον. » Διὰ τοῦτο καὶ ὁ νυμφίος φησὶ πρὸς αὑτήν’ « Ὡς κρίνον ἐν μέσῳ τῶν ἀκανθῶν, οὔτως ἡ πλησίον μου ἀναμέσον τῶν θυγατέρων. » Καὶ ἔοικεν ἐνταῦθα τὰς τῶν αἰρετιχῶν ἐκκλησίας θυγατέρας καλεῖν, διὰ τὴν αὐτοῦ κλῇσιν, καὶ οὐ διὰ τὴν ἐχείνων προαίρεσιν. Κἀκείνας μὲν ἀπειχάζει " Β ἀκάνθαις, ταύτην δὲ κρίνῳ εὐώδει, τῷ καὶ ἔξωθεν λαμπρότητα ἔχοντι, καὶ τὸ χρυσοειδὲς ἄνθος ἐν μέσῳ «ερικειμένῳ. Τοιαύτη δέ ἐστιν ἡ τὴν τῆς δικαιοσύνης λαμπρότητα περικειμένη ψυχὴ, καὶ τὸ πνευματικὸν τῆς σοφίας καὶ τῆς γνώσεως χάρισμα ἔνδον ἐν τοῖς ταμείοις κρυπτόμενον περιφέρουσα "". ᾿Αμείδεται ἡ νύμφη, καί φησι πρὸς αὐτόν"
a΄. ᾿Egō gar, phēsin, anthos tou pediou 5, chrigon ek. 1. Eso tos. Krinon egenomēn ouk horeōn, oude bounōn, oud pi pediōn haplōs, alla koilōmatōn. Ou gar monon tois oOI hyp, zōsin euēngelisato tēn sōtērian, alla kai tois chrois tēn anastasin, katelthōn eis ta katōtera merē tēs gēs, hina plērōsę̄ ta panta. Dia touto tou men pediou anthos heauton onomazei, krinon de tōn koilō- [Iaeigoo 86 matōn, toutesti tōn tethnēkotōn᾽ kai gar ekeinois tēn anadiōsin epēngeilato te kai di ei to As Eita epeidē heanton toioutois onomasi pros- B. Hōs krinon en mesǭ tōn akanthōn, houtōs hē Ho plēsion mou en mesǭ "" tōn thygaterōn. Hosē gar diaphora tou chrinou pros tas akanthas, tosouto 5 dienēnoche sou to kallos tōn thygaterōn, hai houtō men " prosagoreuontai dia to tēs klēseōs axiōthę̄- 4110 nai, tou de echlechtai einai heautas apesterēcheisan. « My} e Polloi gar, phēsi, klētoi, oligoi de eklektoi. » eiï Y.» chch, 10. Ē' syskion. en mesǭ. es. i6s|o0 651 anameson. ē tosouto. MAPopi tosoutǭ. ooa. totouton, 5 men, 5. ha oou. “ di- A Toutǭ de "I onomati kai ho prophētēs ᾿Ēsaïas onomaoi dyï. » oi hoi aei 5roēba, hai hoi : ekb. ho. deoi momeiēi him on Pspa oiinō, Th᾽ iia ei drai : ei [gmoitid 6718 am hois dyai, hoi ē ma odi, [yny} 05 hoi zei tēn nymphēn legōn' « Euphranthēti, erēmos dipsōsa". euphranthētō erēmos, kai antheitō hōs krinon" » erēmos gar hēn proteron, kai akarpos, kai anydros hē nymphē prosagorenomenē, kai klinēn ouk echousa syskion" edipsa de ton nymphion" dio kai boą « Philēsatō me apo philēmatōn stomatos autou. » Kai touto ho prophētēs eidōs, pneumatikos gar ēn, elegen « Euphranthēti, erēmos dipsōsa, euphranthētō erēmos, kai antheitō hōs krinon. » Dia touto kai ho nymphios phēsi pros hautēn’ « Hōs krinon en mesǭ tōn akanthōn, outōs hē plēsion mou anameson tōn thygaterōn. » Kai eoiken entautha tas tōn airetichōn ekklēsias thygateras kalein, dia tēn autou klę̄sin, kai ou dia tēn echeinōn proairesin. Kakeinas men apeichazei " B akanthais, tautēn de krinǭ euōdei, tǭ kai exōthen lamprotēta echonti, kai to chrysoeides anthos en mesǭ «erikeimenǭ. Toiautē de estin hē tēn tēs dikaiosynēs lamprotēta perikeimenē psychē, kai to pneumatikon tēs sophias kai tēs gnōseōs charisma endon en tois tameiois kryptomenon peripherousa "". ᾿Ameidetai hē nymphē, kai phēsi pros auton"
1. "For I," he says, "am the flower of the plain, the lily of the valleys." I became a lily not of mountains, nor of hills, nor simply of plains, but of hollows. For he proclaimed the good news not only of salvation to the living but also of resurrection to the dead, having gone down into the lower parts of the earth so as to fill all things. That is why he calls himself the flower of the plain and the lily of the hollows, that is, of the dead; for to them too he promised and [granted] new life. Then, since he had called himself by such names … 2. "As a lily among thorns, so is my companion among the daughters." As great as is the difference between the lily and the thorns, so far does your beauty excel the daughters, who are so called because they were counted worthy of the calling, but had deprived themselves of being chosen. "For many," he says, "are called, but few are chosen." By this name the prophet Isaiah too names the bride, saying: "Rejoice, thirsty desert; let the desert rejoice and blossom like a lily." For the one called bride was formerly a desert, fruitless and waterless, and had no shaded couch; but she thirsted for the bridegroom, which is why she cries: "Let him kiss me with the kisses of his mouth." And knowing this, the prophet (for he was spiritual) said: "Rejoice, thirsty desert; let the desert rejoice and blossom like a lily." That is why the bridegroom too says to her: "As a lily among thorns, so is my companion among the daughters." Here he seems to call the churches of the heretics "daughters," because of his calling and not because of their choice. Those he likens to thorns, but her to a fragrant lily, which has brightness on the outside and the golden flower set in the middle. Such is the soul that is clothed in the brightness of righteousness and carries within, hidden in its storerooms, the spiritual gift of wisdom and knowledge. The bride replies and says to him:
Song 2:1–2 (quotation, high confidence) · Eph 4:9–10 (allusion, high confidence) · 1 Pet 3:19 (allusion, medium confidence) · Matt 22:14 (quotation, high confidence) · Isa 35:1 (quotation, high confidence)
Notes and citation
Summary: Christ is the lily of the valleys because he went down to the dead; the bride stands out among the heretical churches like a lily among thorns.
- Lemmas: Song 2:1–2 (Theodoret gives 2:1 to the bridegroom). The heretical churches are called "daughters" by their calling, not their choice; translated as written. Quoted or alluded to: Eph 4:9–10; 1 Pet 3:19; Matt 22:14; Isa 35:1 (LXX); Song 1:2.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): πχιϊηδνὶ οἱ |Π πὶ 50 → ; ὁδη5 ἴῃ ἱπίοτίοΓΕ8 βάτο 8 [εγγα, αἱ ἱπιρίοταὶ → ; [ΐπηι, ἰὰ 65ϊ, πιογίυογαπι, 4} }0ὺ8 ἃ πιογίο ἴῃ νἱϑπὶ → ; ἐπραγματεύσα- τεάϊιυπι οἱ ῥΓΟΠ → ; ΥεΒδ. 2. δίομε {ἔνα ἀπ|6Υ ἐρίπας, εἰς Ῥγορίνιφια → ; 65. ἢ. 1. ἴπ εοἀ. ΤῊΝ ἀρόος 9 → .
Topics: Heresy
Cite (SBL): Theodoret, Comm. Cant. 2.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-1
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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.
2.3PG 81
γ΄, Ὡς μῆλον ἐν τοῖς ξύλοις τοῦ δρυμοῦ, οὔεὡς ἀδελφιδοῦςι μου ἀγαμέσον τῶν υἱῶν" ἐν τῇ σκιᾷ αὑτοῦ ἐπεθύμησα καὶ ἐκάθισα, καὶ καρπὸς αὐτοῦ γλυκὺς ἐν λάῤυγγί μου. Πολλὴ δὲ ἢ διαφορὰ τοῦ μήλου πρὸς τὸ γρίνον' τὸ μὲν γὰρ μόνὴν τὴν ὄψιν, καὶ τὴν ὄσφρησιν εὐφραίνει, τὸ δὲ μῆλον πρὸς τῇ ὄψει, καὶ τῇ ὀσφρήσέι καὶ τῇ γεύσει "Ὁ α ἡδονὴν τοῖς βουλομένοις παρέχει. Ἐδώδιμον γάρ ἔστεν καὶ ἐσθίεται" διὰ τοῦτο ἡ μὲν νύμφη κρίνον ὀνομάζεται, ὁ δὲ νυμφίος μῆλον. Ὁ μὲν γὰρ ἐσθίεται καὶ γίνεται τροφὴ τῇ νύμφῃ ἡ δὲ οὐκ ἐσθίεται, ἀλλὰ μόνην ἔχει τὴν εὐοσμίαν' διὰ τοῦτό φησιν" « Ὡς μῇλον ἐν τοῖς ξύλοις τοῦ δρυμοῦ, οὕτως ἀδελφιδοῦς μου ἀναμέσον τῶν υἱῶν. » ΥἹἱοὺς δὲ προσαγορεύει, ὥσπερ ἐκεῖ θυγατέρας, τοὺς τῆς μὲν κλήσεως ἀξιωθέντας, ἀναξίους δὲ σφᾶς αὐτοὺς χαταστήσαντας τῆς ἔκλογῆς" οὖς ἐοικέναι ξύλοις δρυμοῦ, καὶ δένδροις ἀχάρποῖς ἡ νύμφη φησίν. Τὸν δὲ νυμφίον ὀνομάζει μῆλον, ὃ καὶ τῇ ἀφῇ λεῖον, καὶ τῇ γεύσει ἡδὺ, καὶ τῇ ὀσμῇ εὐῶδες, καὶ τῇ ὄψει τερπνότατον καὶ χαριέστατον, καὶ τῇ ἀκοῇ ἥδιστον" ἅμα γὰρ τῷ ἀκοῦσαι πάσας τῷ λόγῳ τὰς αἰσθήσεις προσφέρομεν. Τοιοῦτος δὲ ὁ Δε- 0 σπότης ἡμῶν, καὶ Σωτὴρ, καὶ νυμφίος, πάσας ἡμῶν ἑστιῶν τὰς αἰσθήσεις τυγχάνε!:. Ἔν τῇ τούτου σκιᾷ λέγει ἡ νύμφη ἐπιθυμῆσαι καθίσαι, καὶ τοῦτο πεποιτκέναι" μετὰ δὲ ταῦτά φησι καὶ τοῦ καρποῦ μεταλαθεῖν, καὶ γλυκύτατον τοῦτον ἐν τῷ λάρυγγι φανῆνα!" βούλεται γὰρ φυγεῖν τὰς τῆς κακίας ἀκτῖνας συγκαίει») ἐπισταμένας, ἵνα μὴ πάλιν γένηται μέλαινα" σκιὰ δὲ τοῦ νυμφίου τὰ νῦν ἐν ἐσόπτρῳ καὶ αἰνίγματι, χστὰ τὸν μακάριον Παῦλον, φαινόμενα “ εἴλρτι μὲν γὰρ, φτσὶν, βλέπω ὡς ἐν ἐσόπτρῳ, καὶ ὡς τ δὲ, οοἀ. τῶ, 5 σῇ γεύσει, οο(. τὴν γεῦσιν, ἐν περί, πὶ ἐν αἰνίγματι" τότε δὲ πρόσωπον πρὸς πρόσωπον" δγτ. γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην" : διὰ τοῦτό φησιν" ε« Ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐκάθισα, καὶ καρπὸς αὐτοῦ γλυκὺς ἐν λάρυγγί μον. » Καὶ γὰρ ὑπὸ τὴν σκιὰν θάνω" καὶ μαρτυροῦσιν οἱ μεμυημένοι, τοῖς τοῦ
g΄, Hōs mēlon en tois xylois tou drymou, oueōs adelphidousi mou agameson tōn huiōn" en tę̄ skią hautou epethymēsa kai ekathisa, kai karpos autou glykys en laryngi mou. Pollē de ē diaphora tou mēlou pros to grinon' to men gar monēn tēn opsin, kai tēn osphrēsin euphrainei, to de mēlon pros tę̄ opsei, kai tę̄ osphrēsei kai tę̄ geusei "Ho a hēdonēn tois boulomenois parechei. Edōdimon gar esten kai esthietai" dia touto hē men nymphē krinon onomazetai, ho de nymphios mēlon. Ho men gar esthietai kai ginetai trophē tę̄ nymphę̄ hē de ouk esthietai, alla monēn echei tēn euosmian' dia touto phēsin" « Hōs mę̄lon en tois xylois tou drymou, houtōs adelphidous mou anameson tōn huiōn. » HuIious de prosagoreuei, hōsper ekei thygateras, tous tēs men klēseōs axiōthentas, anaxious de sphas autous chatastēsantas tēs eklogēs" ous eoikenai xylois drymou, kai dendrois acharpois hē nymphē phēsin. Ton de nymphion onomazei mēlon, ho kai tę̄ aphę̄ leion, kai tę̄ geusei hēdy, kai tę̄ osmę̄ euōdes, kai tę̄ opsei terpnotaton kai chariestaton, kai tę̄ akoę̄ hēdiston" hama gar tǭ akousai pasas tǭ logǭ tas aisthēseis prospheromen. Toioutos de ho De- 0 spotēs hēmōn, kai Sōtēr, kai nymphios, pasas hēmōn hestiōn tas aisthēseis tynchane!:. En tę̄ toutou skią legei hē nymphē epithymēsai kathisai, kai touto pepoitkenai" meta de tauta phēsi kai tou karpou metalathein, kai glykytaton touton en tǭ laryngi phanēna!" bouletai gar phygein tas tēs kakias aktinas synkaiei») epistamenas, hina mē palin genētai melaina" skia de tou nymphiou ta nyn en esoptrǭ kai ainigmati, chsta ton makarion Paulon, phainomena “ eilrti men gar, phtsin, blepō hōs en esoptrǭ, kai hōs t de, ooa. tō, 5 sę̄ geusei, oo(. tēn geusin, en peri, pi en ainigmati" tote de prosōpon pros prosōpon" dgt. ginōskō ek merous, tote de epignōsomai kathōs kai epegnōsthēn" : dia touto phēsin" e« En tę̄ skią autou epethymēsa, kai ekathisa, kai karpos autou glykys en laryngi mon. » Kai gar hypo tēn skian thanō" kai martyrousin hoi memyēmenoi, tois tou
3. "As an apple tree among the trees of the wood, so is my kinsman among the sons; in his shade I longed to sit, and I sat, and his fruit was sweet in my throat." Great is the difference between the apple and the lily. The lily delights only sight and smell; but the apple, besides sight and smell, gives pleasure to taste as well to those who wish, for it is edible and is eaten. That is why the bride is named a lily and the bridegroom an apple: he is eaten and becomes food for the bride, while she is not eaten but has only her fragrance. That is why she says: "As an apple tree among the trees of the wood, so is my kinsman among the sons." She calls "sons," as there "daughters," those who were counted worthy of the calling but made themselves unworthy of being chosen; these the bride says are like trees of the wood and fruitless trees. And she names the bridegroom an apple, which is smooth to the touch, sweet to the taste, fragrant to the smell, most delightful and charming to the sight, and most pleasant to the hearing; for as soon as we hear the word, we bring all our senses to it. Such is our Master and Saviour and bridegroom: he feasts all our senses. In his shade the bride says she longed to sit, and did so; and after that she says she partook also of the fruit, and it seemed most sweet in her throat. For she wishes to flee the rays of wickedness, which know how to scorch, so that she may not become black again. And the bridegroom's "shade" is what now appears in a mirror and in a riddle, according to the blessed Paul: "For now," he says, "I see as in a mirror, in a riddle, but then face to face; now I know in part, but then I shall know fully, even as I have been fully known." That is why she says: "In his shade I longed to sit, and I sat, and his fruit was sweet in my throat." For indeed under the shade … and those who have been initiated bear witness, to the …
Song 2:3 (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence)
Notes and citation
Summary: Christ is the apple tree whose fruit feeds the bride and delights every sense; his shade is the partial knowledge of this life, seen as in a mirror.
- Lemma: Song 2:3. The comment breaks off in the scan at a reference to "those who have been initiated," apparently to the sacraments. Paul: 1 Cor 13:12.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): [κ οὐιἱ. 504. ἀχροϑίεἷῖο {γί → .
Cite (SBL): Theodoret, Comm. Cant. 2.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-3
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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.
2.4PG 81
δ', ε΄. Εἰσαγάγετε μὲ "Ὑ) εἷς οἶκον τοῦ οἵγου" τάξατε "" ἐπ᾽ ἐμὲ ἀγάπην. Στηρίξατέ με ἐν μύἐοις 5" στοιδάσατέ με ἐν μήλοις, ὅτι τετρωμένη ἀγάπης ἐγώ. Οἶχον δὲ οἴνου καλεῖν αὐτὴν ἡγοῦμαι πὰς θείας ληνοὺς, περὶ ὧν ὁ προφήτης φησίν. « Ὡς ἀγαπητὰ τὰ σκηνώματά σον, Κύριε τῶν δυνάμεων Ἐπιποθεῖ καὶ ἐκλείπει ἡ Ψυχή μου εἰς τὰ; αὐλὰς τοῦ Κυρίου. » --α ε Ὑπερ γὰρ τῶν «1ηγῶν ν τὸν ᾧχλμὸν ὀνομάσας ταῦτα ἐπήγαγε" διδάσκων, ὡς χηνοὺς χυλεῖ τὰς τοῦ Θεοῦ Ἐκκλησίας, ἐν αἷς ὁ πνευματικὸς οἶνος ἀποθλιθόμενος, καὶ οἱονεὶ ληνοῦαπούμενο; εὐφραίνει τῶν εὐσεδῶν τὰς ψυχὰς κατὰ τὴν προφητείαν τὴν λέγουσαν" « Μεθυσθήσονται ἀπὸ πιότητος οἴχου σου, καὶ τὸν χειμάῤῥουν δ τῆς τρυφῆς ὅοὺυ ποτιεῖς αὐτούς. » Διὰ τοῦτο καὶ ἀξιοῖ ἡ νύμφη εἰσελθεῖν εἰς τὸν οἶκον τοῦ οἶνον αὐτοῦ, καὶ παρλχαλεῖ τοὺς τοῦ νυμφίου διακόνους λέγουσα " « Τάξατε ἐπ᾽ ἐμὲ ἀγάπην᾽ » τουτέστι, διδάξατέ με τῆς ἀγάπης τὸν τρόπον, ἵνα μὴ ἀγαπήσω πατέρα ἣ μητέρα ὑπὲρ πὀννυμφίον, ἣ ἀγρὸν, ἢ ἀμπελῶνας, καὶ ἀναξία τοῦ γυμφῶνος φανῶ. Αὐτὸς γὰρ ἀπεφήνατο λέγων" ε Ὁ ἀγαπῶν πατέρα ἣ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος" καὶ ὁ ἀγαπῶν υἱοὺς καὶ θυγατέρας ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. » Καὶ ὁ παλαιὸς δὲ νόμος, ὁ τῷ ᾿Αδὰμ δοθεὶς, τοιαῦτα διηγόρευσεν᾽ « ᾿Αντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὑτοῦ καὶ τὴν μητέρα, καὶ προσκολληθήσεται τῇ γυναικὶ αὑτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.»--- ε«Τάξατε τοίνυν ἐπ᾽ ἐμὲ ἀγάπην, ν ἵνα τῷ νυμδρίῳ μου συναφθῶ, καὶ τοῦ. πον καὶ πατρὸς, καὶ μητρὸς, καὶ τῶν ἄλλων προτιἦσω. ε Στηρίξατέ με ἐν μύροις, ν τουτέστι, Β:θαιώσατὲέ με τῇ τοῦ νυμφίου εὐοσμίᾳ, καὶ ὑπερείσατέ. με, ἵνα μηδέν με σαλεύσῃ᾽ διαπαντός μοι τὴν εὐωδίαν ἐχεένην προσφέροντες, ἵνα μὴ λαθδοῦσα λήθην τοῦ νυμφίου περὶ ἕτερα πλανηθῶ. ᾿Αλλὰ καὶ με δ᾽ ἐν μήλοις" » ἀντὶ τοῦ, Τοῖς καρποῖς με τοῦ νυμφίου φορτίσατε' ἵνα ὑπὸ τὴν σκιὰν αὐτοῦ χαθηχένη, καὶ τῶν μύρων αὐτοῦ ὀσφρα!νομένη, καὶ τῷ 6᾽ 860] : δέ. εἶθ. ἴῃ συγ πἸ60. » οἱ πὶ μ ε Ογδυῖ πηδίγθην, δι Δα οἱ οἱ εἶτα πθ βροπϑὶ ον βοᾶν, οἱ δά εἰ « πιᾶοπογδίο, υἱ 50}} ἀπῆν γα Θὲ ὕη 506 }}}5 Ὦ εἶδ. » καρπῷ αὐτοῦ πεφορτωμένη, ἄληστον αὐτοῦ διαφυλάξω τὴν μνήμην" « Τέτρωμαι γὰρ αὐτοῦ τῇ ἀγάπῃ.» Καὶ γὰρ βέλος: ἐκλεκτὸν ὑπάρχει, καὶ τιτρώσχει τὰς βαλλομένας ψυχάς "5,
d', e΄. Eisagagete me "Hy) heis oikon tou hoigou" taxate "" ep᾽ eme agapēn. Stērixate me en myeois 5" stoidasate me en mēlois, hoti tetrōmenē agapēs egō. Oichon de oinou kalein autēn hēgoumai pas theias lēnous, peri hōn ho prophētēs phēsin. « Hōs agapēta ta skēnōmata son, Kyrie tōn dynameōn Epipothei kai ekleipei hē Psychē mou eis ta? aulas tou Kyriou. » --a e Hyper gar tōn «1ēgōn n ton hǭchlmon onomasas tauta epēgage" didaskōn, hōs chēnous chylei tas tou Theou Ekklēsias, en hais ho pneumatikos oinos apothlithomenos, kai hoionei lēnouapoumeno? euphrainei tōn eusedōn tas psychas kata tēn prophēteian tēn legousan" « Methysthēsontai apo piotētos oichou sou, kai ton cheimarrhoun d tēs tryphēs hoouy potieis autous. » Dia touto kai axioi hē nymphē eiselthein eis ton oikon tou oinon autou, kai parlchalei tous tou nymphiou diakonous legousa " « Taxate ep᾽ eme agapēn᾽ » toutesti, didaxate me tēs agapēs ton tropon, hina mē agapēsō patera hē mētera hyper ponnymphion, hē agron, ē ampelōnas, kai anaxia tou gymphōnos phanō. Autos gar apephēnato legōn" e Ho agapōn patera hē mētera hyper eme, ouk esti mou axios" kai ho agapōn huious kai thygateras hyper eme, ouk esti mou axios. » Kai ho palaios de nomos, ho tǭ ᾿Adam dotheis, toiauta diēgoreusen᾽ « ᾿Anti toutou kataleipsei anthrōpos ton patera hautou kai tēn mētera, kai proskollēthēsetai tę̄ gynaiki hautou, kai esontai hoi dyo eis sarka mian.»--- e«Taxate toinyn ep᾽ eme agapēn, n hina tǭ nymdriǭ mou synaphthō, kai tou. pon kai patros, kai mētros, kai tōn allōn protiēsō. e Stērixate me en myrois, n toutesti, B:thaiōsatee me tę̄ tou nymphiou euosmią, kai hypereisate. me, hina mēden me saleusę̄᾽ diapantos moi tēn euōdian echeenēn prospherontes, hina mē lathdousa lēthēn tou nymphiou peri hetera planēthō. ᾿Alla kai me d᾽ en mēlois" » anti tou, Tois karpois me tou nymphiou phortisate' hina hypo tēn skian autou chathēchenē, kai tōn myrōn autou osphra!nomenē, kai tǭ 6᾽ 860] : de. eith. ię̄ syg pI60. » hoi pi m e Ogdui pēdigthēn, di Da hoi hoi eita pth bropϑi on boan, hoi da ei « piaopogdio, hui 50}} apēn ga The hyē 506 }}}5 Ō eid. » karpǭ autou pephortōmenē, alēston autou diaphylaxō tēn mnēmēn" « Tetrōmai gar autou tę̄ agapę̄.» Kai gar belos: eklekton hyparchei, kai titrōschei tas ballomenas psychas "5,
4–5. "Bring me into the house of wine; set love upon me. Support me with ointments, pile me up with apples, for I am wounded with love." By the house of wine I think she means the divine winepresses, of which the prophet says: "How lovely are your dwellings, O Lord of hosts! My soul longs and faints for the courts of the Lord." Having entitled the psalm "For the winepresses," he added these words, teaching that he calls the churches of God winepresses, in which the spiritual wine, pressed out and as it were trodden, gladdens the souls of the pious, according to the prophecy that says: "They shall be drunk with the abundance of your house, and you will give them drink from the torrent of your delight." That is why the bride asks to enter his house of wine, and appeals to the bridegroom's servants, saying: "Set love upon me": that is, teach me the right order of love, so that I may not love father or mother, or a field or vineyards, more than the bridegroom, and appear unworthy of the bridal chamber. For he himself declared: "Whoever loves father or mother more than me is not worthy of me; and whoever loves sons or daughters more than me is not worthy of me." And the old law given to Adam laid down the like: "For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh." "Set love upon me," then, so that I may be joined to my bridegroom and prefer him to house and father and mother and everything else. "Support me with ointments": that is, make me firm with the bridegroom's fragrance and prop me up, so that nothing may shake me, always bringing me that fragrance, so that I may not forget the bridegroom and stray after other things. "And pile me up with apples": that is, load me with the bridegroom's fruits, so that, sitting under his shade, smelling his ointments and laden with his fruit, I may keep his memory unforgotten: "For I am wounded with his love." For he is a chosen arrow, and he wounds the souls he strikes.
Song 2:4–5 (quotation, high confidence) · Ps 84:1–2 (83:2-Ps LXX) (quotation, high confidence) · Ps 36:8 (35:9 LXX) (quotation, high confidence) · Matt 10:37 (quotation, high confidence) · Gen 2:24 (quotation, high confidence) · Isa 49:2 (allusion, medium confidence)
Notes and citation
Summary: The house of wine is the churches, God's winepresses; the bride asks to be taught to love Christ above all, and is wounded by his love.
- Lemmas: Song 2:4–5. The psalm "For the winepresses": Ps 84 (LXX 83), title and 84:1–2. Quoted or alluded to: Ps 36:8 (LXX 35:9); Matt 10:37; Gen 2:24; Isa 49:2 ("a chosen arrow").
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): (γυςι8. 0718. ἀ] → ; δτιπὶ ἰμ αι] εις, 4, ὅ. ἱπιγοαιμεῖί6 → ; 112 Ἀθοσγθη). 56 → ; {ΠΠ}π|8 56 668, → .
Cite (SBL): Theodoret, Comm. Cant. 2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-4
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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.
2.6PG 81
ς΄. Εὐώγυμος αὑτοῦ ὑπὸ δ τὴν κεραλὴν μου" καὶ ἡ δεξιὰ αὐτοῦ περιϊήψεταί με. ᾿Αλλὰ μὴ πάλιν εἰς σωματικὰς καταπέσωμεν δόξας, εὐωυὐμου καὶ δεξιᾶς ἑπαΐοντες " καὶ γὰρ περὶ τῆς σοφίας, ἥτις ἐστὶν ἕξις, καὶ οὐκ οὐσία, φησὶν ὁ Θοα απ γ΄ πιὸ ψυχάς. ἴῃ εοὐ. δ᾽ ὑπό, (οἰ. ἐπὶ, το, νι μέ Δ|ν051 ἃ οἱ Α μὼν, ὅτε « Μῆκος βίου, καὶ ἕτη ζωῆς, ἐν τῇ δεξιᾷ πὶ ἐπί Πσ γα, αἱ ἀρ! 6χὰ αν πὶ ΥοΡΟὶ "οὶ τ ἃ πὸ ἰεὶ- (υτ αἰεὶ: « [νᾶ αὐτῆς ἐν δὲ τῇ ἀριστερᾷ αὐτῆς πλοῦτος καὶ δόξα.» Καὶ περὶ τῆς περιλήψεως πάλιν ἔστιν εὑρεῖν ἐν ταῖς Παροιμίαις εἰρημένον τὸ δ, Ἐράσθητι αὐτῆς, καὶ πηρήσει σε᾽ περιχαράχωσον αὐτὴν, καὶ ὑψώσει σε" τίμησον αὐτὴν, ἵνα σε περιλάδῃ. ν» Ἐντεῦθεν τοίνυν τὰς ἀφορμὰς λαθόντες, πνευματικώτερον κἀκεῖνα νοήσωμεν, τοῦ θείου λόγου καὶ τῆς εὐσεδοῦς ψυχῆς εἶναι κοινωνίαν πιστεύοντες τὴν καλουμένην περίληψιν " καὶ τὸ εὐώνυμον δὲ καὶ δεξιὸν, ὡς ἀφ᾽ ἡμῶν ληφθὲν, νοητέον. Ἵνα δὲ μὴ ἀθεώρητον αὐτὸ χκαταλίπωμεν, οὑτωσὶ νοήσωμεν. Εὐεργετεῖν οἷδε καὶ κολάζεῖν ὁ Θεὸς, τοῖς ἀξίοις ἀπονέμων ἀμφότερα. Τὴν εὐεργετικὴν τοίνυν χάριν ἐπὶ τῆς δεξιᾶς νοήσαντες, τὴν δὲ χολαστιχὴν ἐπὶ τῆς εὐωνύμον, ἀκούσωμεν τῆς δ᾽ εἶοῦ Β νύμφης λεγούσης" ε Εὐώνυμος αὐτοῦ ἐπὶ δ᾽" τὴν κεφαλήν μου "» τουτέστιν, Ἄνω εἰμὶ τῶν κολάσεων, οὐκ ὑπόχειμαι ταύταις, διὰ τὸ τῷ νυμφίῳ πλησιάσαι, καὶ τῆς θεραπείας αὐτοῦ φροντίσαι. ε« Ἡ δεξιὰ αὐτοῦ περιλήψεταί με δ5,» ἀντὶ τοῦ, Ταῖς εὐεργεαίαις αὐτοῦ κατακοσμήσει με, καὶ τούτων ἐμπλήσει με, οἱονεὶ περιπτυσσόμενος καὶ περιλαμδάνων, καὶ τὴν ἐμὴν ἐπιθυμίαν πληρῶν. Τοῦτο δὲ καὶ ὁ μακάριος Παῦλος παραδηλῶν ἔλεγεν, ὅτι « Οὕτως πάντοτε σὺν Κυρίῳ ἐσόμεθα. » Γένοιτο καὶ ἡμᾶς πεῖραν μὲν "'΄ τῆς χολαστιχῆς αὐτοῦ δυνάμεως μὴ λαθεῖν, μηδὲ γεύσασθαι τῶν ἠπειλη μένων τιμωριῶν, τῶν δὲ ἐπηγγελμένων ἀπολαῦσαι δωρεῶν, χάριτι καὶ φι)ανθρωπίᾳ τοῦ νυμφίου Χριστοῦ τοῦ Κυρίου ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος "8 εἰς τοὺς αἰῶνας τῶν αἱμεθ᾽ οὗ τῷ Πατρὶ ἣ δόξα σὺν ἁγίῳ Πνεύματι. Γὰ θυ. ἐν δυνάμεσι καὶ ἰσχύσεσι τοῦ ἀγροῦ, ἐὰν 9 ἐγείρητε δ᾽ καὶ ἐξεγείρητε τὴν ἀγάπην, ἕως 55 θελήσῃ. Οἱ μὲν σωμάτων ἐρῶντες, μόνοι τῶν ποθουμένων ἀπολαύειν σπουδάζουσι - τοὺς δὲ πειρωμένους λῃστεύειν τὰς σφίσιν αὐτοῖς ἀνακειμένας, μετὰ πολλῆς ἀπελαύνουσι τῆς σφοδρότητος. Οἱ δὲ πνευματικῶς ἐρῶντες, καὶ τὸν Θεὸν ποθοῦντες, πάνὕπνον αὑτῶν, καὶ “' οὐκ εὗρον οὐδέν. » Ἐὰν γὰρ μὴ ἀπαγγείλητε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ, καὶ μὴ μνησθῆτε τῶν θαυμασίων αὐτοῦ ὧν ἑποίει, ἀλλ᾽ ἐπιλάθησϑε τῶν εὐεργεσιῶν αὐτοῦ " σδεσθήσεται ἡ ἀγάπη, καὶ οἱονεὶ νεκρωθήσεται. Χρὴ δὲ ὑμᾶς" διηνεκῶς ἐξάπτειν αὐτὴν, καὶ διεγείρειν, καὶ εἰς ὕψος αὐτὴν αἴρειν τὴν φλόγα. Μέτρον δὲ ποιεῖσθαι τῆς ἀγάπης, τοῦ νυμφίου τὸ βούλημα. Μὴ πρότερον οὖν παύσησθε ταύτην διεγείροντες, καὶ τὴν πυρὰν αὐτῆς ἑξάπτοντες, ἕως ἂν ὁ νυμφίος ἔχειν αὐτὴν ἃς επί ε θιὼ δ. ν ἴῃ θεὶ (28, εἰ αὐ αι οἱ δἱ πἰ επἰπὶ παρ γον ἀδ ἀΐα ἰπ οἱ, ἢ 5. θᾶ, εἴπῃ τὸ μέτρον. Τούτοις ἔοικε τὰ ὑπὸ τοῦ μακαρίου Ὁ ποῦ Παύλου Κορινθίοις γραφέντα, καὶ διὰ Κορινθίων πᾶτιν ἡμῖν" ε Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, χραταιοῦσθε. πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω. » Καὶ ἐν τῷ τέλει δὲ τῆς Ἐπιστολῆς φησιν" «Ἐΐτις οὐ φιλεῖ τὸν Κύριον Ἰησοῦν, ἤτω ἀνάθεμα. » Οὕτως ἀγαπῶσιν οἱ θερμῶς ἀγαπῶντες τὸν σεσωχότα, ὡς τοὺς ἀγαπᾷν αὐτὸν οὐκ ἐθέλοντας ὡς ὀδωδότα καὶ σεσηπότα βδελύττεσθαι σώματα. Τοῦτο σημαίνει λέε (αϊαῖ. τν, 26. Β Μλιἢ. χη, 28. βάο, υἱ : οἴη πο 68 ἴδ. σξ, Κύριξ, ἐμίσησα, καὶ ἐπὶ τοὺς ἐχθρούς σου ἐξετηχόμην; Τέλειον μῖσος ἐμίσουν αὐτοὺς, εἰς ἐχθροὺς ἐγένοντό μοι. ν» Περὶ δὲ τῶν φιλούντων αὐτόν φησιν" « Ἐμοὶ δὲ λίαν ἐτιμήθησαν οἱ φίλοι σου, ὁ Θεὸς, λίαν ἐχραταιώθησαν αἱ ἀρκαὶ αὐτῶν. » Οὕτω δὲ φιλεῖν τοὺς φιλοῦντας τοὺς φίλους οἱ μακάριοι ἄνδρες ὑπὸ τοῦ Θεοῦ τῶν ὅλων ἐδιδάχθησαν. Αὐτὸς γὰρ πρῶτος ἔφη τῷ ᾿Αθραάμ." « Εὐλογήσω τοὺς εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε καταράσομαι. » Λέγει δὲ καὶ τῷ Ἰσραήλ « Ἐχθρεύσω τοὺς ἐχθρούς σου, καὶ ἀντ'χείσομαι τοῖς ἀντικειμένοις σοι.» Ἐντεῦθεν ἐδιδάχθη καὶ ὁ Δαδὶδ ἐκεῖνα εἰπεῖν, καὶ ὁ μακάριος Παῦλος ἀνάθεμα ποιῆσαι τοὺς μὴ φιλοῦντας τὸν Κύριον" διὰ τοῦτο καὶ ἡ νύμφη ὁὀρχίζει τὰς θυγατέρας Ἱερουσαλῆμ, ἐγεῖραι καὶ ἐξεγεῖραι τὴν περὶ τὸν νυμ.φίον ἀγάπη», ἕως ἂν αὐτὸς ἐθελήσῃ "5. Ταῦτα ταῖς γνεάνισι διαλεγομένη, καὶ εἰς τὴν ὁμοίαν αὐτὰς ἀγάπην προτρεπομένη, ἐν αἰσθήσει γίνεται τῆς τοῦ νυμφίου
s΄. Euōgymos hautou hypo d tēn keralēn mou" kai hē dexia autou periïēpsetai me. ᾿Alla mē palin eis sōmatikas katapesōmen doxas, euōyymou kai dexias hepaïontes " kai gar peri tēs sophias, hētis estin hexis, kai ouk ousia, phēsin ho Thoa ap g΄ pio psychas. ię̄ eou. d᾽ hypo, (oi. epi, to, ni me D|n051 ha hoi A mōn, hote « Mēkos biou, kai hetē zōēs, en tę̄ dexią pi epi Ps ga, hai ar! 6cha an pi YoROi "oi t ha po iei- (yt aiei: « [na autēs en de tę̄ aristerą autēs ploutos kai doxa.» Kai peri tēs perilēpseōs palin estin heurein en tais Paroimiais eirēmenon to d, Erasthēti autēs, kai pērēsei se᾽ pericharachōson autēn, kai hypsōsei se" timēson autēn, hina se periladę̄. n» Enteuthen toinyn tas aphormas lathontes, pneumatikōteron kakeina noēsōmen, tou theiou logou kai tēs eusedous psychēs einai koinōnian pisteuontes tēn kaloumenēn perilēpsin " kai to euōnymon de kai dexion, hōs aph᾽ hēmōn lēphthen, noēteon. Hina de mē atheōrēton auto chkatalipōmen, houtōsi noēsōmen. Euergetein hoide kai kolazein ho Theos, tois axiois aponemōn amphotera. Tēn euergetikēn toinyn charin epi tēs dexias noēsantes, tēn de cholastichēn epi tēs euōnymon, akousōmen tēs d᾽ eiou B nymphēs legousēs" e Euōnymos autou epi d᾽" tēn kephalēn mou "» toutestin, Anō eimi tōn kolaseōn, ouk hypocheimai tautais, dia to tǭ nymphiǭ plēsiasai, kai tēs therapeias autou phrontisai. e« Hē dexia autou perilēpsetai me d5,» anti tou, Tais euergeaiais autou katakosmēsei me, kai toutōn emplēsei me, hoionei periptyssomenos kai perilamdanōn, kai tēn emēn epithymian plērōn. Touto de kai ho makarios Paulos paradēlōn elegen, hoti « Houtōs pantote syn Kyriǭ esometha. » Genoito kai hēmas peiran men "'΄ tēs cholastichēs autou dynameōs mē lathein, mēde geusasthai tōn ēpeilē menōn timōriōn, tōn de epēngelmenōn apolausai dōreōn, chariti kai phi)anthrōpią tou nymphiou Christou tou Kyriou hēmōn, hǭ hē doxa kai to kratos "8 eis tous aiōnas tōn haimeth᾽ hou tǭ Patri hē doxa syn hagiǭ Pneumati. Ga thy. en dynamesi kai ischysesi tou agrou, ean 9 egeirēte d᾽ kai exegeirēte tēn agapēn, heōs 55 thelēsę̄. Hoi men sōmatōn erōntes, monoi tōn pothoumenōn apolauein spoudazousi - tous de peirōmenous lę̄steuein tas sphisin autois anakeimenas, meta pollēs apelaunousi tēs sphodrotētos. Hoi de pneumatikōs erōntes, kai ton Theon pothountes, panypnon hautōn, kai “' ouk heuron ouden. » Ean gar mē apangeilēte hēmeran ex hēmeras to sōtērion autou, kai mē mnēsthēte tōn thaumasiōn autou hōn hepoiei, all᾽ epilathēsϑe tōn euergesiōn autou " sdesthēsetai hē agapē, kai hoionei nekrōthēsetai. Chrē de hymas" diēnekōs exaptein autēn, kai diegeirein, kai eis hypsos autēn airein tēn phloga. Metron de poieisthai tēs agapēs, tou nymphiou to boulēma. Mē proteron oun pausēsthe tautēn diegeirontes, kai tēn pyran autēs hexaptontes, heōs an ho nymphios echein autēn has epi e thiō d. n ię̄ thei (28, ei au ai hoi di pi epipi par gon ad aïa ip hoi, ē 5. tha, eipę̄ to metron. Toutois eoike ta hypo tou makariou Ho pou Paulou Korinthiois graphenta, kai dia Korinthiōn patin hēmin" e Grēgoreite, stēkete en tę̄ pistei, andrizesthe, chrataiousthe. panta hymōn en agapę̄ ginesthō. » Kai en tǭ telei de tēs Epistolēs phēsin" «Eïtis ou philei ton Kyrion Iēsoun, ētō anathema. » Houtōs agapōsin hoi thermōs agapōntes ton sesōchota, hōs tous agapąn auton ouk ethelontas hōs odōdota kai sesēpota bdelyttesthai sōmata. Touto sēmainei lee (aïai. tn, 26. B Mliē. chē, 28. bao, hui : oiē po 68 id. sx, Kyrix, emisēsa, kai epi tous echthrous sou exetēchomēn? Teleion misos emisoun autous, eis echthrous egenonto moi. n» Peri de tōn philountōn auton phēsin" « Emoi de lian etimēthēsan hoi philoi sou, ho Theos, lian echrataiōthēsan hai arkai autōn. » Houtō de philein tous philountas tous philous hoi makarioi andres hypo tou Theou tōn holōn edidachthēsan. Autos gar prōtos ephē tǭ ᾿Athraam." « Eulogēsō tous eulogountas se, kai tous katarōmenous se katarasomai. » Legei de kai tǭ Israēl « Echthreusō tous echthrous sou, kai ant'cheisomai tois antikeimenois soi.» Enteuthen edidachthē kai ho Dadid ekeina eipein, kai ho makarios Paulos anathema poiēsai tous mē philountas ton Kyrion" dia touto kai hē nymphē hoorchizei tas thygateras Hierousalēm, egeirai kai exegeirai tēn peri ton nym.phion agapē», heōs an autos ethelēsę̄ "5. Tauta tais gneanisi dialegomenē, kai eis tēn homoian autas agapēn protrepomenē, en aisthēsei ginetai tēs tou nymphiou
6. "His left hand is under my head, and his right hand will embrace me." But let us not again fall into bodily notions on hearing of left and right. For of wisdom, which is a disposition and not a substance, [Solomon] says that "length of life and years of life are in her right hand, and in her left hand wealth and glory." And again, about embracing, one can find it said in Proverbs: "Love her, and she will keep you; fence her about, and she will exalt you; honour her, so that she may embrace you." Taking our starting point from here, then, let us understand those words too more spiritually, believing the so-called embrace to be the communion of the divine Word with the pious soul; and left and right must be understood as terms taken from ourselves. But so as not to leave it unexamined, let us understand it thus. God knows how both to do good and to punish, assigning both to those who deserve them. Understanding, then, the beneficent grace by the right hand and the punishing by the left, let us hear the bride saying: "His left hand is upon my head": that is, I am above the punishments and not subject to them, because I have drawn near to the bridegroom and taken care to serve him. "His right hand will embrace me": that is, he will adorn me with his benefits and fill me with them, as it were embracing and enfolding me and fulfilling my desire. This too the blessed Paul hinted at when he said: "So we shall always be with the Lord." May it be granted to us also not to experience his punishing power nor to taste the punishments he has threatened, but to enjoy the gifts he has promised, by the grace and love for humankind of the bridegroom, Christ our Lord, to whom be glory and might to the ages of ages; with whom to the Father be glory, with the Holy Spirit. [7.] "… by the powers and the strengths of the field, if you rouse and awaken love until it please." Those who love bodies are eager to enjoy the beloved alone, and they drive off with great vehemence any who try to steal what is devoted to them. But those who love spiritually and long for God … "they slept their sleep and found nothing." For if you do not proclaim his salvation from day to day, and do not remember the wonders he did, but forget his benefits, love will be quenched and as it were deadened. You must continually kindle it, rouse it, and raise its flame on high, and make the bridegroom's will the measure of love. Do not cease, then, rousing it and kindling its fire until the bridegroom says he has the measure. Like these words is what the blessed Paul wrote to the Corinthians, and through the Corinthians to us all: "Be watchful, stand firm in the faith, act like men, be strong; let all that you do be done in love." And at the end of the letter he says: "If anyone does not love the Lord Jesus, let him be accursed." Those who warmly love the Saviour love him in such a way that they loathe those who will not love him, as one loathes stinking and rotting bodies. This is what … signifies when he says: "… you, O Lord, and was I not wasting away over your enemies? I hated them with a perfect hatred; they became enemies to me." And of those who love him he says: "But to me your friends, O God, are greatly honoured; their dominions have been greatly strengthened." Thus to love those who love God's friends the blessed men were taught by the God of all. For he first said to Abraham: "I will bless those who bless you, and those who curse you I will curse." And he says to Israel: "I will be an enemy to your enemies, and oppose those who oppose you." From this David too learned to say those words, and the blessed Paul to pronounce anathema on those who do not love the Lord. That is why the bride adjures the daughters of Jerusalem to rouse and awaken love for the bridegroom until he himself wills. As she converses with the maidens and urges them to a like love, she becomes aware of the bridegroom's …
Textual problem in this passage: see the notes.
Song 2:6–7 (quotation, high confidence) · Prov 3:16 (quotation, high confidence) · Prov 4:6–8 (quotation, high confidence) · 1 Thess 4:17 (quotation, high confidence) · Ps 76:5 (75:6 LXX) (quotation, high confidence) · Ps 96:2 (95:2 LXX) (allusion, medium confidence) · Ps 105:5 (104:5 LXX) (allusion, medium confidence) · 1 Cor 16:13–14 (quotation, high confidence) · 1 Cor 16:22 (quotation, high confidence) · Ps 139:21–22 (138:21-Ps LXX) (quotation, high confidence) · Ps 139:17 (138:17 LXX) (quotation, high confidence) · Gen 12:3 (quotation, high confidence) · Exod 23:22 (quotation, high confidence)
Notes and citation
Summary: God's left hand (punishment) is above the bride and his right (blessing) embraces her; she charges the maidens to keep love for Christ always burning, a love that turns away from those who refuse him.
- Lemmas: Song 2:6 and the end of 2:7 (its opening, "I adjure you, daughters of Jerusalem," is lost in the scan). The doxology after 2:6 marks the end of one of Theodoret's books (homilies) on the Song. Lines are lost in the scan where marked ….
- Quoted or alluded to: Prov 3:16; Prov 4:6, 8 (LXX); 1 Thess 4:17; Ps 76:5 (LXX 75:6); Ps 96:2 (LXX 95:2); Ps 105:5 (LXX 104:5); 1 Cor 16:13–14, 22; Ps 139:21–22 (LXX 138:21–22); Ps 139:17 (LXX 138:17); Gen 12:3; Exod 23:22.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes): Σολοἐπι "ὁ ἔντρυφ. [ἡ εοὗὖ. → ; Ἰλοη}5 ἰδι 18. ἴλος. 2 → ; δοψάτιγ. ὀχροδίίο, ἀπὲ Ῥαίγαιι, → ; δηπὶ υἱίβ ἰπ ἀδιίθγα → ; δ} ἱμυόπθῦυῃ! ἴ.» Νίδἱ → ; ἀΐδπὶ θα] υῖδγα → ; τ! Ὁ ἀρίιθ, εἰ δομοτιοπιηὶ → .
Cite (SBL): Theodoret, Comm. Cant. 2.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-canticum/2-6
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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.