PG 17 · cols. 253–288

Origenes, Scholia in Canticum canticorum (ex Catena Vaticana Procopii)

Editors' preface

PG 17:253

ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΤΑ ΑΣΜΑΤΑ ΤΩΝ ΑΣΜΑΤΩΝ.

Origen on the Song of Songs.

ΚΕΦΑΛΑΙΟΝ Αʹ.

Chapter I.

Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτου.

Let Him kiss me with the kisses of His mouth (Song 1:1).

Μὴ διὰ προφητῶν με μνηστευσάτω, φησὶν, δι' ἑαυτοῦ δὲ ὁμιλησάτω, κατ' αἴσθησιν πνευματικήν· δι' ἧς ὁ Ἰωάννης φησί· Καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς· ταῦτα δέ φησιν ὡς τῶν προφητῶν εἰπόντων ἀκούσασα· Ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου· καὶ ἀλλαχοῦ· Ὅν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφην, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοί. Ὁσάκις δέ τι ζητοῦντες θεῖον δόγμα καταλαμβάνομεν, καταπεφιλῆσθαι ἀπὸ τοῦ στόματος τοῦ νυμφίου νομίσωμεν· ἐν ὅσῳ δὲ ἀποροῦμεν, ὑπολάβωμεν ἐχόμενοι λέγειν τὸ, Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ.

Let Him not woo me through prophets, she says, but let Him converse with me through Himself, according to spiritual perception, through which John says: And our hands have handled concerning the Word of life (1 John 1:1); and she says these things as having heard the prophets say: The King has desired your beauty (Ps. 44:12); and elsewhere: In the manner in which a bridegroom shall rejoice over a bride, so shall the Lord rejoice over you (Isa. 62:5). And as often as in seeking some divine dogma we grasp it, let us reckon that we have been kissed by the mouth of the Bridegroom; whereas so long as we are at a loss, let us suppose as we cleave to Him that we say the word, Let Him kiss me with the kisses of His mouth.

Ὅτι ἀγαθοὶ οἱ μαστοί σου ὑπὲρ οἶνον, καὶ ὀσμὴ μύρων σου ὑπὲρ πάντα τὰ ἀρώματα.

For Thy breasts are good above wine, and the fragrance of Thy ointments is above all spices (Song 1:1–2).

Ἤγουν αἱ ἀρεταί σου ὑπὲρ τὰς παρ' ἡμῖν ἀρετὰς κατὰ τὸ, Ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ· ἔστι γὰρ αὐτοσοφία καὶ δικαιοσύνη· ἡμεῖς δὲ κατὰ μέθεξιν σοφοί τε καὶ δίκαιοι, κατὰ προαίρεσίν τε καὶ δύναμιν, ἐν τῇ τούτων εὐωδίᾳ γινόμενοι

That is to say, Thy virtues are above the virtues among us, according to the word, His virtue covered the heavens (Hab. 3:3); for He is wisdom itself and righteousness, whereas we are wise and righteous by participation, according to both choice and power, coming to be in the sweet savour of these

Μῦρον ἐκκενωθὲν ὄνομά σου. Διὰ ταῦτο νεάνιδες ἠγάπησάν σε.

Ointment poured forth is Thy name. Therefore have the maidens loved Thee (Song 1:2).

Τάχα προφητεύου τοῦ ὀνόματος τοῦ Χριστοῦ τὴν τὸν κόσμον πληρώσασαν δύναμιν, κατὰ τὴν αὐτοῦ παρουσίαν· ὥστε γενέσθαι κατὰ τὸν Παῦλον οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ζωῆς εἰς ζωὴν, εἶπεν ἂν ἡ νύμφη, Διὰ τοῦτο πάντες ἠγάπησάν σε· ἀλλ' οὐ μόνον αἱ νεάνιδες ὁσημέραι ἀνανεούμεναι, καὶ μὴ ἔχουσαι ῥυτίδα ἢ σπίλον· ἐξεκενώθη δὲ, ὡς μηκέτι σιωπᾶσθαι κατακεκλεισμένον ἐν ἀποῤῥήτοις.

Perhaps prophesying the power of the name of Christ that filled the world at His coming, so as to become, according to Paul, to the one a fragrance from death unto death, and to the other from life unto life (2 Cor. 2:16), the bride might have said, Therefore have all loved Thee; yet not only the maidens who are renewed day by day, and have neither wrinkle nor spot (Eph. 5:27); and it was poured forth, so as no longer to be kept silent, shut up in mysteries.

Εἰσήγαγέ με ὁ βασιλεὺς εἰς τὸ ταμιεῖον αὐτοῦ.

The King has brought me into His chamber (Song 1:3).

Ἤγουν ἀδύνατον τὴν ἀξιέραστον λέγει ψυχὴν ἢ Ἐκκλησίαν ἢ τὸ ἡγεμονικὸν τοῦ Χριστοῦ· εἰς ὃ Παῦλος εἰσελθὼν ἔφη· Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα ἴδωμεν τὰ ὑπὸ Θεοῦ χαρισθέντα ἡμῖν· τίνα δὲ

That is to say, an inner sanctuary he calls the soul worthy of love, or the Church, or the ruling faculty of Christ; into which Paul having entered said: But we have the mind of Christ, that we may know the things freely given to us by God (1 Cor. 2:16, 12); and what are

Editors' notes and page, col. 253

Footnotes

(1) ‹title over cols 253-254, not set› · call in col 253

Haec scholia, qualia ab illustrissimo Mai exscripta sunt, ipsi nos protulimus, mendis scilicet non semel insanabilibus deturpata. Latine etiam reddere conati sumus, quamvis saepe saepius divinando potiusquam interpretando opus fuerit: facinus temerarium, ignoscendum tamen, modo, quod speramus, sciverint ignoscere lectores. EDIT.

These scholia we have ourselves published just as they were copied out by the most illustrious Mai, disfigured, that is, more than once by incurable faults. We have also tried to render them in Latin, although again and again it has been a work of divining rather than of interpreting: a rash undertaking, yet a pardonable one, provided, as we hope, the readers know how to pardon. EDITOR.

(printed under page 137)

(2) ‹Τάχα προφητεύου› · call in col 253

Lego, meo periculo, προφητεύουσα. EDIT.

I read, at my own risk, προφητεύουσα ("prophesying"). EDITOR.

(printed under page 137)

(3) ‹Ἤγουν ἀδύνατον› · call in col 253

Forte leg. ἄδυτον. EDIT.

Perhaps read ἄδυτον ("inner sanctuary"). EDITOR.

(printed under page 137)

Footnotes

(¹) ‹anchor not visible› · call in col 254 Joan. I, 1.

John 1:1.

(printed under page 137) (²) ‹anchor not visible› · call in col 254 Psal. XLIV, 12.

Psalm 44 (45):12.

(printed under page 137) (³) ‹Dominus tecum› · call in col 254 Isa. LXII, 5.

Isaiah 62:5.

(printed under page 137) (⁴) ‹virtus ejus› · call in col 254 Habac. III, 3.

Habakkuk 3:3.

(printed under page 137) (⁵) ‹vitae in vitam› · call in col 254 II Cor. II, 16.

2 Corinthians 2:16.

(printed under page 137) (⁶) ‹maculam habentes› · call in col 254 Ephes. V, 27.

Ephesians 5:27.

(printed under page 137)

(1) ‹anchor not visible› · call in col 254

These scholia we have ourselves brought out just as they were transcribed by the most illustrious Mai, disfigured, that is, more than once by incurable errors. We have also tried to render them in Latin, although again and again the task called for guessing rather than translating: a rash deed, yet a pardonable one, provided, as we hope, our readers know how to pardon. EDITOR.

(printed under page 137)

(2) ‹Τάχα προφητεύου› · call in col 254

Lego, meo periculo, προφητεύουσα. EDIT.

I read, at my own risk, προφητεύουσα ("prophesying," feminine). EDITOR.

(printed under page 137)

(3) ‹Ἤγουν ἀδύνατον› · call in col 254

Forte leg. ἄδυτον. EDIT.

Perhaps read ἄδυτον ("the inner sanctuary"). EDITOR.

(printed under page 137)

Footnotes

(⁷) ‹anchor not visible› · call in col 255 I Cor. II, 12, 16.

1 Corinthians 2:12, 16.

(printed under page 138) (⁸) ‹anchor not visible› · call in col 255 I Cor. II, 9.

1 Corinthians 2:9.

(printed under page 138) (⁹) ‹anchor not visible› · call in col 255 Coloss. II, 3.

Colossians 2:3.

(printed under page 138) (¹⁰) ‹anchor not visible› · call in col 255 Psal. XLIV, 10.

Psalm 44 (45):10.

(printed under page 138) (¹¹) ‹anchor not visible› · call in col 255 ibid. 1[1?].

Ibid., verse 1[1?] (last figure blurred on the scan).

(printed under page 138)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:256

ταῦτα; Ἃ ὀφθαλμὸς οὐκ οιδε καὶ οὐς οὐκ ἠκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη· ταῦτα γὰρ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν· ἐν γὰρ τῷ ταμιείῳ τοῦ νυμφίου πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι· αὕτη μὲν γὰρ ὡς προλαβοῦσα τὰς νεάνιδας εἰσήχθη, καὶ παρέστη ὡς βασίλισσα ἐκ δεξιῶν τοῦ βασιλέως, ἐν ἱματισμῷ διαχρύσῳ, κατὰ τὸν Δαυΐδ· περὶ δὲ τῶν νεανίδων, ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς, καὶ τὰ ἑξῆς.

these things? The things which eye has not seen and ear has not heard, and which have not come up into the heart of man, for these things God has prepared for them that love Him (1 Cor. 2:9); for in the chamber of the Bridegroom are all the treasures of wisdom and knowledge hidden (Col. 2:3); for she indeed, as having gone ahead of the maidens, was brought in, and stood as queen at the right hand of the King, in vesture wrought with gold, according to David (Ps. 44:10); and concerning the maidens, virgins shall be brought to the King after her (Ps. 44:15), and so forth.

Ἀγαπήσωμεν μαστούς σου ὑπὲρ οἶνον· εὐθύτης ἠγάπησέ σε.

Let us love Thy breasts above wine; uprightness has loved Thee (Song 1:3).

Ἤγουν εἰ καὶ νῦν δι' ἀσθένειαν ὑπερ τους σους μαστοὺς ἀγαπῶμεν, ὦ νυμφίε, τὸν οἶνον, ὅταν βελτιωθῶμεν, ὑπὲρ τοῦτον αὐτοὺς ἀγαπᾶν. — Οἶνος μὲν οὖν εὐφραίνων νεάνιδας, τὰ νομικά· ἡ δὲ τελειότης, τοῦ νυμφίου μαστοί· εἶτα εἰς ἀπολογίαν τοῦ μὴ εἴδη ἀγαπᾶν, φησίν· Εὐθύτης ἠγάπησέ σε· ἡμεῖς δὲ οὔπω τὰς ἑαυτῶν πορείας εὐθείας ἐποιησάμεθα.

That is to say, even if now through weakness we love wine above Thy breasts, O Bridegroom, when we are made better, we shall love them above this. Wine, therefore, gladdening the maidens, means the things of the law; whereas perfection means the breasts of the Bridegroom; then in defence of not loving outward forms, she says: Uprightness has loved Thee; whereas we have not yet made our own paths straight.

Μέλαινά εἰμι καὶ καλὴ, θυγατέρες Ἱερουσαλήμ· ὡς σκηνώματα Κηδὰρ, ὡς δέῤῥεις Σαλομών.

I am black and beautiful, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon (Song 1:4).

Λέγει δὲ ἡ ἐξ ἐθνῶν Ἐκκλησία ταῦτα πρὸς τὰς ἐξ Ἱερουσαλὴμ ψυχὰς, ἤτοι τὴν Ἱερουσαλὴμ, ὁμολογοῦσαν τὸ μέλαν, διὰ τὸ μὴ ἐκ λαμπρῶν μηδὲ πεφωτισμένων πατέρων· διὸ καὶ σκοτασμῷ παραβάλλεσθαι· καλὴ δὲ διὰ τὸν λόγον ὃν παρεδέξατο· καὶ δέῤῥεσιν ἐοικέναι τοῦ Σαλομὼν ἃς εἶχεν, μεθ' ὧν ἄλλων ἐκέκτητο ἐν τῇ δόξῃ αὐτοῦ.

And the Church from the Gentiles says these things to the souls from Jerusalem, that is, Jerusalem, confessing her blackness because of not being from illustrious nor enlightened fathers; wherefore she is also compared to darkness (Kedar); yet she is beautiful because of the Word which she received; and she resembles the curtains of Solomon which he had, along with the other things that he possessed in his glory.

Μὴ βλέψητέ με ὅτι ἐγώ εἰμι μεμελανωμένη, ὅτι παρέβλεψέ με ὁ ἥλιος.

Look not upon me because I am blackened, because the sun has looked askance upon me (Song 1:5).

Ἢ ὅτι σκοτισθεῖσάν με τῇ ἁμαρτίᾳ, Χριστὸς παρεῖδε διὰ τὴν ἀπιστίαν· ὃν ἥλιον δικαιοσύνης ἀναγορεύουσιν αἱ Γραφαί.

Either because when I was darkened by sin, Christ overlooked me on account of unbelief—Whom the Scriptures proclaim as the Sun of righteousness (Mal. 4:2).

Υἱοὶ μητρός μου ἐμαχέσαντο ἐν ἐμοί· ἔθεντό με φυλάκισσαν ἐν ἀμπελῶσιν· ἀμπελῶνα ἐμὸν οὐκ ἐφύλαξα.

The sons of my mother fought in me; they set me as a keeper in vineyards; my own vineyard I have not kept (Song 1:5).

Ἤγουν οἱ διδάσκοντες μαθηταὶ τοῦ Χριστοῦ, καθᾶραί με τῶν πρὸς τούτου βουλόμενοι πονηρῶν λογισμῶν, καὶ τῶν συνεργούντων ταῦτα δαιμόνων, ἐμαχέσαντο τούτοις ἐν ἐμοὶ, τῆς αὐτῆς μοι μητρὸς ὄντες υἱοὶ, τῆς ἐλευθερίας φημί· οἱ μὲν εἰς τὸ κατ' ἐκλογὴν χάριτος λεῖμμα ἀναλαμβανόμενοι· ἐγὼ δὲ τὴν κατὰ τὴν ἄνω Ιερουσαλὴμ διαθήκην λαβοῦσα, καὶ ἐξ ἐπαγγελίας ἀναγεννωμένη. Οὐ πρότερον δὲ ταύτην ἔθεντο φυλάκισσαν, εἶτα ἐμαχέσαντο· μαχεσάμενοι δὲ πρῶτον ἐπιτηδείαν ἐποίησαν τοῦ τεθῆναι ἐν ἀμπελῶσιν εἰς φυλακήν... Μωϋσῆς δὲ οὗτος, καὶ οἱ προφῆται, ὧν ἕκαστος ἀγρὸς ἦν πλήρης, ὃν εὐλόγησε Κύριος·.. καὶ ἀμπελὼν ἐν οἷς τις γενόμενος, καὶ τὴν προτέραν ἕξιν ἑαυτοῦ μὴ τηρῶν ὡς ἐν Σοδόμων ὑπάρχουσαν ἀμπελῶνα, τῷ παρόντι κέχρηται λόγῳ.

That is to say, the teaching disciples of Christ, wishing to cleanse me of the evil thoughts prior to this, and of the demons working together in these things, fought against them in me, being sons of the same mother as I, of freedom I mean: they being taken up into the remnant according to the election of grace (Rom. 11:5), and I having received the covenant according to the Jerusalem above (Gal. 4:26), and being born again by promise. And they did not first set her as a keeper and then fight; rather, having fought first, they made her fit to be set in vineyards for keeping... And this is Moses, and the prophets, each of whom was a full field which the Lord blessed (Gen. 27:27)... and a vineyard; coming to be in which, and not keeping one's former habit as being a vineyard of Sodom (Deut. 32:32), one uses the present word.

Ἐὰν μὴ γνῷς σεαυτὴν ἡ καλὴ ἐν γυναιξὶν, ἔξελθε σὺ ἐν πτέρναις τῶν ποιμνίων σου, καὶ ποίμαινε τὰς ἐρίφους σου ἐπὶ σκηνώμασι τῶν ποιμένων.

Unless you know yourself, O beautiful among women, go forth in the tracks of your flocks, and pasture your kids beside the tents of the shepherds (Song 1:7).

Τὸ πολυθρύλλητον δὲ παρ' Ἕλλησιν ἐπίφθεγμα προείληπται παραδοθὲν τῷ σοφῷ Σολομῶντι, τὸ

And the saying much bruited about among the Greeks has been anticipated as handed down by the wise Solomon, namely

Editors' notes and page, col. 256

Page

running head: UM AD ORIGENIS EXEGETICA.
marginal letters: A ταῦτα; Ἃ ὀφθαλμὸς; B εὐφραίνων νεάνιδας,; C Ἢ ὅτι σκοτισθεῖσάν; D σάμενοι δὲ πρῶτον
old-edition numerals: (none)
other: (none)

PG 17:257

Γνῶθι σαυτόν· καθ' ἣν ἀπειλεῖται νῦν ἡ ψυχὴ παρὰ τοῦ ἐράστου καὶ νυμφίου, εἰ μὴ τὸ δοθὲν αὐτῇ κατ' εἰκόνα Θεοῦ φυλάξει κάλλος, τὴν ἔνδοθεν ἐκβολὴν, καὶ τὸ ἐν ἐσχάτοις τετάχθαι, τοὺς σκαιοὺς ἐρίφους ποιμαίνουσα. Ποιμανεῖς δὲ αὐτοὺς ἐπὶ τοῖς τῶν ποιμένων σκηνώμασιν, ποτὲ μὲν τοῦδε, ποτὲ δὲ ἐκείνου οἷα δή τις ἀλῆτις· μέχρι παιδευθεῖσα τῇ πείρᾳ πρὸς τὴν σεαυτῆς ἐπιστρέψειας γνῶσιν· ἁρμόσει δὲ καὶ πρὸς τὴν Ἐκκλησίαν ὁ λόγος· γινώσκει δέ τις ἑαυτὸν, εἰδὼς, εἰ ἀγαθὴν ἢ φαύλην ἔχει διάθεσιν· καὶ πολὺ τῆς ὁδοῦ τῆς ἐπὶ τὴν ἀρετὴν ἀπολείπεται· ἢ τοῖς ἔμπροσθεν ἐπεκτείνεται, τῶν ὄπισθεν ἐπιλανθανόμενος· εἰ δὲ καὶ μήπω ἔλαβεν ἢ τετελείωται, ἢ προσεγγίζει τοῖς ὁρίοις τοῦ κάλλους· ἔργον δὲ καὶ τὸ ἀφιστάνειν ἑκάστῃ πράξει ὅπως γεγένηνται λογισμῷ τε παντὶ καὶ λόγῳ· γυναῖκας δὲ τὰς μὴ καθαρὰς μηδὲ ἀδιαφόρους ψυχὰς λέγει· ἀμελοῦσα δὲ τῆς ἰδίας γνώσεως, γένοιτ' ἂν κλυδωνιζομένη καὶ περιφερομένη παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων· καὶ πανταχοῦ μᾶλλον ποιμαίνειν τὰς ἰδίας σκαιὰς ἐρίφους ἢ παρὰ τῷ καλῷ ποιμαίνει λόγῳ· αὕτη δὲ προσηνὴς ὁ λόγος, εἰ καὶ μηδέποτε λεία λοιπὸν ἤδη ἐν γυναιξίν ἐστι καλὴ, συγκαταριθμουμένη τῇ τοῦ Θεοῦ Ἐκκλησίᾳ, καὶ τῶν ἐν αὐτῇ μικρῶν οὖσα καλλίων· αἱ γὰρ οὕτω λεγόμεναι τῆς Ἐκκλησίας γυναῖκες, τῶν ἐθνικῶν ψυχῶν ἀσυγκρίτως ἀμείνους πορευομένων ὀπίσω τῶν ἐραστῶν τῶν ἀντικειμένων δυνάμεων, γυναικῶν λεγομένων, ἀλλ' οὐ παρθένων· πῶς γὰρ οὐκ ἀμείνων, ἡ πρὸς τὸν κτίστην τὸν σαυτῆς ἀναβλέψασα; ὅμοιον δὲ τὸ Ἔξελθε, τῷ παραδοθῆναι τῷ Σατανᾷ, εἰς ὄλεθρον τῆς σαρκὸς ἀφορισθέντα τῆς Ἐκκλησίας· μετὰ τὸ καθάπερ ἔλεγε πρὸς τὰς νεάνιδας εἰσαχθῆναι παρὰ τοῦ βασιλέως εἰς τὸ ταμιεῖον αὐτοῦ.

Know yourself; according to which the soul is now threatened by her Lover and Bridegroom, unless she guards the beauty given to her according to the image of God, with casting out from within, and being stationed among the last, pasturing the left-hand kids. And you shall pasture them beside the tents of the shepherds, now of this one, now of that one, like some wanderer, until, disciplined by experience, you turn back towards the knowledge of yourself; and the word will fit the Church also: for one knows oneself when one knows whether one has a good or a base disposition, and falls far short of the way that leads to virtue, or stretches forward to the things ahead, forgetting the things behind (Phil. 3:13), and whether one has not yet obtained or been made perfect (Phil. 3:12), or draws near to the bounds of beauty; and it is a task also to weigh strictly in each action how every thought and word has come about; and by women he means the souls that are neither pure nor indifferent; and if she neglects the knowledge of herself, she would become tossed by waves and carried about by every wind of teaching in the sleight of men (Eph. 4:14), and everywhere rather pasturing her own left-hand kids than she pastures beside the good Word; yet to her the word is gentle, even if never smooth, seeing that already now she is beautiful among women, being numbered together with the Church of God, and being fairer than the little ones in her; for the women of the Church so called are incomparably better than the Gentile souls who walk after their lovers, the opposing powers, being called women, but not virgins; for how is she not better, who has looked up towards her own Creator? And the word Go forth is like being delivered to Satan for the destruction of the flesh (1 Cor. 5:5), having been excommunicated from the Church, after having, just as she said to the maidens, been brought by the King into His chamber.

Τί ὡραιώθησαν σιαγόνες σου ὡς τρυγόνος;

How have your cheeks been made lovely as a turtledove's! (Song 1:9).

Ἀλλὰ καὶ μέλη Χριστοῦ Ἐκκλησίαν νύμφης ὁ Παῦλός φησιν· ἧς οἱονεὶ πρόσωπον, οἱ τῷ κάλλει τῶν λοιπῶν διαφέροντες, αἰσχρὸν οὐδὲν ἐννοοῦντες· τὴν δὲ τῆς σωφροσύνης αὐτῇ καρποφοροῦντες αἰδῶ, οἱ πρότερον ἴσως οὐκ ὄντες καλοὶ, τοσοῦτον μετέβαλον ὡς εἰρῆσθαι τῇ νύμφῃ· Τί ὡραιώθησαν σιαγόνες σου, μὴ ἔχοντες σπίλον ἢ ῥυτίδα; τάχα δὲ καὶ τῷ τὸν ἕνα μόνον γινώσκειν Θεόν· καὶ ἡ τρυγὼν γὰρ ἑνὶ μόνῳ συνέρχεται.

Moreover Paul also calls the Church of the bride members of Christ (Eph. 5:30); of whom those who excel the rest in beauty are as it were the face, conceiving nothing shameful; and bearing for her the fruit of the modesty of temperance, those who formerly perhaps were not fair have changed so greatly that it is said to the bride: How have your cheeks been made lovely, having neither spot nor wrinkle (Eph. 5:27)? And perhaps also by their knowing the one God alone; for the turtledove also mates with one alone.

Ὁμοιώματα χρυσίου ποιήσωμέν σοι μετὰ στιγμάτων τοῦ ἀργυρίου.

Likenesses of gold we will make for you with studs of silver (Song 1:10).

Τοῦτο δὲ, Οὐ πολὺς ἦν οὐδὲ κεχυμένος ὁ ἄργυρος· — ὀλίγα δὲ ἐν ἀποῤῥήτῳ παρὰ τῶν προφητῶν λεγόμενα καὶ τῶν πάλαι σοφῶν· — ἐπιδημήσαντος δὲ τὰ ἐν τοῖς ἀβάτοις τοῦ ναοῦ, τεθεώρηται τῷ βλέποντι τὸ καταπέτασμα τὸ ἀληθινὸν σχιζόμενον ἄνωθεν ἕως κάτω ἐπὶ τῷ θεωρηθῆναι τὰ ἔνδον, ἐπὰν ὁ ἀναπεσὼν κοιμηθεὶς ὡς λέων καὶ ὡς σκύμνος ἐγερθῇ.

And this means, The silver was neither abundant nor poured out—for few things were spoken in mystery by the prophets and the wise men of old—; whereas once He has come to sojourn, the things in the inaccessible shrines of the temple have been beheld by him who sees the true veil rent from top to bottom (Matt. 27:51) so that the things within might be beheld, whenever He Who lay down and slumbered as a lion and as a lion's whelp (Gen. 49:9) has been raised up.

Καὶ μετὰ ταῦτα.

And after these things.

Τότε γὰρ οἱ σύμμορφοι γενόμενοι τῆς ἀναστάσεως αὐτοῦ, παραλήψονται αὐτοὶ ἀνθομοιωμάτων χρυσόν· πληθυνθήσονται γὰρ τῷ ἀργυρίῳ καὶ τῷ χρυσίῳ.

For then those who have become conformed to His resurrection (Phil. 3:10) shall themselves receive gold instead of likenesses; for they shall be multiplied with silver and with gold.

Editors' notes and page, col. 257

Footnotes

- (4) [Greek, after λεγόμενα; printed under the Greek column] Edit. Mai, λέγομαι, quod nullum sensum affert.

Mai's edition has λέγομαι, which yields no sense.

- (5) [Greek, after αὐτοὶ; printed under the Latin column] Edit. Mai, αὐτούς. Locus, ut videtur, valde corruptus.

Mai's edition has αὐτούς. The passage, it seems, is badly corrupt.

Footnotes

(¹²) ‹anchor not visible› · call in col 258 Ephes. IV, 14.

Ephesians 4:14.

(printed under page 139) (¹³) ‹Paulus dicit› · call in col 258 Ephes. V, 30.

Ephesians 5:30.

(printed under page 139) (¹⁴) ‹maculam habentes› · call in col 258 ibid. 27.

Ibid., verse 27.

(printed under page 139)

(4) ‹προφητῶν λεγόμενα› · call in col 258

Edit. Mai, λέγομαι, quod nullum sensum affert.

Mai's edition has λέγομαι ("I am said"), which yields no sense.

(printed under page 139)

(5) ‹παραλήψονται αὐτοὶ› · call in col 258

Edit. Mai, αὐτούς. Locus, ut videtur, valde corruptus.

Mai's edition has αὐτούς ("them"). The passage, it seems, is badly corrupt.

(printed under page 139)

Footnotes

(¹⁵) ‹anchor not visible› · call in col 259 Joan. XII, 3.

John 12:3.

(printed under page 140) (¹⁶) ‹membra Christi esse› · call in col 259 I Cor. VI, 15.

1 Corinthians 6:15.

(printed under page 140) (¹⁷) ‹servi formam accipiens› · call in col 259 Philipp. II, 7.

Philippians 2:7.

(printed under page 140)

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PG 17:260

Ἕως οὗ ὁ βασιλεὺς ἐν ἀνακλίσει αὐτοῦ, νάρδος ἔδωκεν ὀσμὴν αὐτοῦ.

While the King was at His reclining, the spikenard gave forth His fragrance (Song 1:11).

Τὴν γὰρ τοῦ νυμφίου φησὶν ὀσμὴν ἡ ἐμὴ νάρδος ἐν ᾗ αὐτὸν ἤλειψα, δέδωκε· τῇ γὰρ ἑαυτῆς νάρδῳ τοὺς πόδας ἀλείψασα τοῦ Ἰησοῦ, καὶ ταῖς θριξὶν ἀπομάξασα, μεταπεποιημένην ἐκ τῆς ὀσμῆς τοῦ νυμφίου ταύτην ἀνέλαβεν· ἧς αἰσθανομένη φησὶν ἐπὶ τὴν κεφαλὴν ἐλθούσης Ἡ ἐμὴ νάρδος ἔδωκέ μοι τὴν τοῦ νυμφίου ὀσμήν· διόπερ ὡς ἀπὸ τῶν χρωτῶν Ἰησοῦ τὴν οἰκίαν ὅλην ἐπλήρωσε τῆς μαθητρίας τὸ μῦρον.

For my spikenard wherewith I anointed Him, she says, gave forth the fragrance of the Bridegroom; for having anointed the feet of Jesus with her own spikenard, and having wiped them with her hairs, she received it back transformed from the fragrance of the Bridegroom (John 12:3); perceiving which coming upon her head, she says, My spikenard has given me the fragrance of the Bridegroom; wherefore as from the skin of Jesus the ointment of the female disciple filled the whole house.

Ἀπόδεσμος τῆς στακτῆς ἀδελφιδοῦς μου ἐμοὶ, ἀνὰ μέσον τῶν μαστῶν μου αὐλισθήσεται

A bundle of myrrh is my nephew to me, between my breasts He shall lodge (Song 1:12).

Εἰποῦσα τὴν νάρδον τοῦ νυμφίου δεδωκέναι μοι τὴν ὀσμὴν, νῦν φημι τὸν ἀδελφιδοῦν μου πνέειν στακτῆς οὐ διαχεομένης, οὐδ' ἔξω πνεούσης· ἀλλ' ἀποδεδεμένης καὶ πυκνότερον τὴν εὐωδίαν διδούσης· ἀδελφὸν δὲ τὸν πρῶτον ἐσχηκυῖα λαὸν ἡ ἐξ ἐθνῶν Ἐκκλησία, ἐπείπερ ἐξ αὐτοῦ τὸ κατὰ σάρκα ἦν ὁ Χριστὸς, υἱὸν κέκληκεν ἀδελφοῦ καὶ νυμφίου· τοῦ δὲ Ἀκύλα ἐκδεδωκότος πατράδελφον, λεκτέον πατέρα εἶναι τῆς ἐξ ἐθνῶν Ἐκκλησίας τὸν πάλαι λαόν· ἐπεὶ ἐκ τοῦ παρ' ἐκείνοις νόμου καὶ τῶν προφητῶν ἡ ἐν Θεῷ γένεσις καὶ ἡ ἐξ ἡμῶν εἰς εὐσέβειαν ὑπῆρξε προαγωγή· τούτου τοίνυν οὕτως ἀποδεδομένου τῆς νύμφης πατρὸς, ἀδελφὸς ὁ Σωτὴρ ὁμοίως ἐκείνοις ὑπὸ νόμον γενόμενος.

Having said that the spikenard has given me the fragrance of the Bridegroom, now I say that my nephew breathes of myrrh not diffused nor breathing outwards, but bound up and giving forth its sweet savour more densely; and the Church from the Gentiles, having had the first people as a brother, seeing that from it was Christ according to the flesh (Rom. 9:5), has called Him son of a brother and Bridegroom; whereas since Aquila rendered it father's brother, we must say that the ancient people is the father of the Church from the Gentiles, since from the law and the prophets among them came our birth in God and our advancement unto godliness; this father of the bride, therefore, having been thus rendered, the Saviour is his brother, having likewise with them come to be under the law (Gal. 4:4).

Ἰδοὺ εἶ καλὴ, ἡ πλησίον μου, ἰδοὺ εἶ καλή· ὀφθαλμοί σου περιστεραί.

Behold, you are beautiful, My neighbour, behold, you are beautiful; your eyes are doves (Song 1:14).

Νῦν ἔοικε πρότερον ἑνεωρακέναι τρανώτερον τῷ τοῦ νυμφίου κάλλει ἡ νύμφη· καὶ διὰ τῶν περιστερῶν αὐτῆς ὀφθαλμῶν αἰσθέσθαι τῆς ἐν τῷ κάλλει τοῦ λόγου καὶ ὑπεροχῆς· τάχα δὲ καὶ κλίνην κοινὴν ἑαυτῆς καὶ τοῦ νυμφίου τὸ σῶμα αἰνίττεται, ἐν ᾧ ἔτι οὖσα ἡ ψυχὴ ἀξιοῦται τῆς τοῦ λόγου κοινωνίας· λέγει οὖν Παῦλος, Τὰ σώματα ἡμῶν μέλη Χριστοῦ ἐστι· διὰ γὰρ τοῦ ἡμῶν τῆς νύμφης εἶναι λέγει τὸ σῶμα· διὰ δὲ τοῦ μέλη Χριστοῦ, τοῦ νυμφίου· σύσκιον δέ φησι τὸν νυμφίον διὰ τὴν πυκνότητα τῶν ἐν τῷ λόγῳ καὶ τῇ σοφίᾳ θεωρημάτων· ἐὰν δὲ ᾖ ἡ κοινὴ νύμφη ἀμφοῖν εὐθαλὴς, οὐδὲν θαυμαστὸν καὶ ἐπὶ τὸ σῶμα πᾶσαν τὴν διὰ τοῦ σώματος πρᾶξιν ἀγαθὴν δηλοῦσθαι.

Now the bride seems first to have gazed more distinctly upon the beauty of the Bridegroom, and through her dove-like eyes to have perceived the excellence also that is in the beauty of the Word; and perhaps too by the common bed (Song 1:15) of herself and the Bridegroom she hints at the body, while still in which the soul is counted worthy of the communion of the Word; Paul says therefore, Our bodies are members of Christ (1 Cor. 6:15); for by the word our he says that the body belongs to the bride, and by the words members of Christ, to the Bridegroom; and she calls the Bridegroom shaded because of the density of the contemplations in the Word and in wisdom; and if the common bride of both is flourishing, it is no wonder that upon the body also every good action performed through the body is signified.

ΚΕΦΑΛΑΙΟΝ Βʹ.

Chapter II.

Ἐγὼ ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων.

I am a flower of the plain, a lily of the valleys (Song 2:1).

Ἄνθος λέγει τὸ ὁδεῦον ἐπὶ τὸ γενέσθαι καρπός· ἐν οὖν τῷ περιγείῳ τόπῳ πεδίῳ ῥηθέντι, ἄνθος ἐστὶν ὁ νυμφίος λόγος ὡς πρὸς τὰ μέλλοντα· ὅταν γὰρ ἔλθῃ τὸ τέλειον, μεταβαλεῖ τὸ ἄνθος εἰς τὸ γενέσθαι καρπός· καὶ ἐπεὶ μὴ πλέον χωροῦσι τοῦ ἄνθους, λέγει ἐπὶ γῆς· διὰ τοῦτο γέγονεν ὁ νυμφίος ὡς ἄνθος τοῦ πεδίου· ἑαυτὸν γὰρ ἐκένωσε, μορφὴν δούλου λαβὼν, πρὸς τὸ δυνηθῆναι τὴν δόξαν αὐτοῦ μετὰ ταῦτα ἡμᾶς θεάσασθαι· μήποτε δὲ τοῖς μὲν εὐγενεστέροις καὶ ὁμαλέσι πεδίοις ὀνομαζομένοις, ἄνθος ἐστὶ, τοῖς δὲ τούτων κατωτέροις καὶ κοιλωτέροις κρίνον· ταῦτα φήσας ὁ νυμφίος παραβάλλει τὴν

He calls a flower that which is on its way to becoming fruit; in the earthly place, therefore, called a plain, the Bridegroom Word is a flower in relation to the things to come; for when that which is perfect has come (1 Cor. 13:10), He will change the flower into becoming fruit; and since on earth they cannot contain more than the flower, He says this; on this account the Bridegroom has become as a flower of the plain; for He emptied Himself, taking the form of a servant (Phil. 2:7), so that after these things we might be able to behold His glory; and perhaps to those who are nobler and more even, called plains, He is a flower, whereas to those lower than these and more hollow He is a lily; having said these things, the Bridegroom compares

Editors' notes and page, col. 260

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running head: M AD ORIGENIS EXEGETICA.
marginal letters: A Ἕως οὗ ὁ βασιλεὺς; B κτῆς οὐ διαχεομένης,; C τοῦ νυμφίου κάλλει; D Ἄνθος λέγει
old-edition numerals: (none)
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PG 17:261

πλησίον αὐτοῦ ἄλλαις θυγατράσι ταῖς λοιπαῖς ψυχαῖς, αἵτινές εἰσιν ἄκανθαι ταύτῃ παραβαλλόμεναι. Τοιαῦται δὲ αἱ μὴ πλησίον τοῦ νυμφίου ψυχαί· ἡ δὲ πλησίον κρίνον ἐν μέσῳ διαλάμπον αὐτοῦ.

His neighbour to other daughters, the remaining souls, which are thorns when compared with her (Song 2:2). And such are the souls that are not near the Bridegroom; whereas she who is near is a lily shining brightly in His midst.

Ὡς μῆλον ἐν τοῖς ξύλοις τοῦ δρυμοῦ, οὕτως ἀδελφιδοῦς μου ἀνὰ μέσον τῶν υἱῶν· ὑπὸ τὴν σκιὰν αὐτοῦ ἐπεθύμησα καὶ ἐκάθισα, καὶ ὁ καρπὸς αὐτοῦ ἐν τῷ λάρυγγί μου.

As an apple tree among the trees of the wood, so is my nephew in the midst of the sons; under His shadow I desired and sat down, and His fruit is in my throat (Song 2:3).

Ἔπρεπε τῇ νύμφῃ τοῦ κάλλους ὅλῃ τοῦ νυμφίου γεγενημένῃ, περὶ αὐτῆς μὲν λέγειν οὐδὲν, πρὸς οἷς δὲ ὁ νυμφίος ἔφη περὶ ἑαυτοῦ, μήλῳ παραβάλλειν αὐτόν· τοὺς παρ' αὐτῶν δὲ υἱοὺς, ξύλοις δρυμοῦ· ὑπερβολῇ δὲ τοῦ πόθου, τὸ καὶ σκιᾶς ἐπιθυμεῖν τῆς αὐτοῦ, καὶ παραπέμψαι τῷ βάθει τὴν τούτου ποιότητα· ἔοικε δὲ ταῦτα λέγειν πρὸς τὰς νεάνιδας, ὡς πρὸς τοὺς ἑταίρους ὁ νυμφίος τὰ πρῶτα· υἱοὺς δὲ, ἢ τοὺς ἑταίρους λέγει οὓς παραθέει τοῦ νυμφίου ξύλοις ἀκάρποις παρείκασεν, ἢ τοὺς ἀλλοτρίους αὐτοῦ. Ὑπὸ σκιὰν δὲ αὐτοῦ ἐπεθύμησέ τε καὶ κεκάθικεν· λέγει δὲ καὶ Ἱερεμίας ἐν Θρήνοις· Πνεῦμα πρὸ προσώπου ἡμῶν Χριστὸς Κύριος, συνελήφθη ἐν ταῖς διαφθοραῖς ἡμῶν· οὗ εἴπωμεν Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσι· πῶς γὰρ οὐκ ἔμελλε ζωῆς ἡμῖν αἰτία ἡ σκιὰ αὐτοῦ γενέσθαι, γενομένοις ἐλευθέροις τῆς τοῦ νόμου σκιᾶς; Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν, μηκέτι οὖσιν ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν, εἰ καὶ νῦν ἐσμεν ὑπὸ σκιὰν πολλῷ διαφέρουσαν· μετὰ τὸν παρόντα γὰρ βίον, οὐκ ἔτι δι' ἐσόπτρου καὶ αἰνίγματι, ἀλλὰ πρόσωπον πρὸς πρόσωπον τὴν ἀλήθειαν θεωρήσωμεν· λέξει δὲ καὶ ἡ νύμφη, Ἕως οὗ διαυγάσῃ ἡμέρα, καὶ κινηθῶσιν αἱ σκιαί· ἔστι γὰρ ὁ βίος ἡμῶν ὡς σκιὰ, καὶ ἐν σκιᾷ θανάτου ὁ ἐξ ἐθνῶν ἐκαθέζετο, καὶ οἱ ἀπιστοῦντες ἔτι καθέζονται.

It was fitting for the bride, having come to belong wholly to the beauty of the Bridegroom, to say nothing about herself, but in addition to what the Bridegroom said about Himself, to compare Him to an apple tree, and the sons beside them to trees of a wood; and in excess of longing, to desire even His shadow, and to transmit His quality to the depth; and she seems to say these things to the maidens, as the Bridegroom said the first things to His companions; and by sons she means either the companions whom she passes by and likened to unfruitful trees in comparison with the Bridegroom, or those who are strangers to Him. And under His shadow she has both desired and sat down; and Jeremiah also says in Lamentations: The Spirit before our face, Christ the Lord, was taken in our corruptions; of Whom we said, Under His shadow we shall live among the nations (Lam. 4:20); for how was His shadow not going to become a cause of life for us, once we had become free from the shadow of the law? For the law had a shadow of the good things to come (Heb. 10:1), for us who are no longer under law, but under grace (Rom. 6:14), even if now we are under a far different shadow; for after the present life, no longer through a mirror and in a riddle, but face to face (1 Cor. 13:12) let us behold the truth; and the bride will also say, Until the day dawns, and the shadows move away (Song 2:17); for our life is as a shadow (Job 8:9), and in the shadow of death (Matt. 4:16) the Gentile world sat, and those who disbelieve still sit.

Εἰσαγάγετέ με εἰς οἶκον τοῦ οἴνου.

Bring me into the house of wine (Song 2:4).

Ταῦτα πρὸς τοὺς φίλους τοῦ νυμφίου φησὶ τοὺς ἁγίους ἀγγέλους ἢ ἀποστόλους τε καὶ προφήτας· μονονουχὶ λέγουσα, Συγκεράσατέ με τῷ σώματι τοῦ Χριστοῦ.

She says these things to the friends of the Bridegroom, the holy angels or both apostles and prophets, all but saying, Mingle me with the body of Christ.

Στηρίσατέ με ἐν μύροις, στοιβάσατέ με ἐν μήλοις, ὅτι τετρωμένη ἀγάπης ἐγώ.

Stay me with ointments, strew me around with apples, for I am wounded with love (Song 2:5).

Ὁ Σύμμαχος οὕτως ἐκδέδωκεν· Ἐπανακλίνατέ με οἰνάνθῃ, τοὐτέστιν εὐώδεσι δένδροις, τοῖς καλὸν καρπὸν ποιοῦσιν, ἀνθοῦντα· τῶν φαύλων λεγομένων δένδρων ἀκάρπων ἢ κακοκάρπων ὄντων· τινὰ δὲ τῶν ἀντιγράφων ἔχει· Στηρίσατέ με ἐν ἀμύροις· ὃ νοητέον, ἢ πιστοὺς μὲν, οὐ μὴν ὡς χρηματίζειν μέλη τῆς μὴ ἐχούσης σπίλον ἢ ῥυτίδα, ἢ ἀλλοτρίους τῆς πίστεως χρηστούς· τὸ δὲ, στοιβάσατέ με ἐν μήλοις, σαφηνίζων ὁ Σύμμαχος, περικυλίσατέ με μῆλα, εἶπε· βούλεται γὰρ ἡ νύμφη ἐν πολλοῖς περικυλιομένοις αὐτὸν μήλοις ἀναπαύεσθαι· ἅτινα οἶμαι καρπός ἐστι τοῦ μήλου ἐν τοῖς ξύλοις τοῦ δρυμοῦ νυμφίου, ἵνα τῆς αὐτῶν μεταλάβῃ ποιότητος· Τέτρωμαι γὰρ φίλτρῳ, φησὶ, κατὰ τὸν Σύμμαχον· ἀπὸ τοῦ ἐκλεκτοῦ βέλους, κατὰ τὸν Ἠσαΐαν.

Symmachus has rendered it thus: Cause me to recline upon vine-blossom, that is, fragrant trees, those that produce good fruit, blossoming, whereas the base trees so called are unfruitful or evil-fruited; and some of the copies have: Stay me among the unperfumed; by which one must understand either believers indeed, yet not such as to be styled members of her who has neither spot nor wrinkle (Eph. 5:27), or upright men who are strangers to the faith; and making clear the clause, strew me around with apples, Symmachus said, roll apples around me; for the bride wishes Him to rest among many apples rolled around, which I think are the fruit of the Bridegroom Who is the apple tree among the trees of the wood, so that she may partake of their quality; For I am wounded with a love-charm, she says, according to Symmachus; from the chosen arrow, according to Isaiah (Isa. 49:2).

Editors' notes and page, col. 261

Footnotes

(¹⁸) ‹in peccatis nostris› · call in col 262 Thren. IV, 20.

Lamentations 4:20.

(printed under page 141) (¹⁹) ‹futurorum bonorum› · call in col 262 Hebr. X, 1.

Hebrews 10:1.

(printed under page 141) (²⁰) ‹sed sub gratia› · call in col 262 Rom. VI, 14.

Romans 6:14.

(printed under page 141) (²¹) ‹facie ad faciem› · call in col 262 I Cor. XIII, 12.

1 Corinthians 13:12.

(printed under page 141) (²²) ‹inclinentur umbrae› · call in col 262 Cant. II, 17.

Song of Songs 2:17.

(printed under page 141) (²³) ‹secundum Isaiam› · call in col 262 Isa. XLIX, 2.

Isaiah 49:2.

(printed under page 141)

Footnotes

(²⁴) ‹usque ad Joannem› · call in col 263 Luc. XVI, 16.

Luke 16:16.

(printed under page 142) (²⁵) ‹Deo sumus› · call in col 263 II Cor. II, 15.

2 Corinthians 2:15.

(printed under page 142)

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PG 17:264

Φωνὴ τοῦ ἀδελφιδοῦ μου, ἰδοὺ οὗτος ἥκει πηδῶν ἐπὶ τὰ ὄρη, διαλλόμενος ἐπὶ τοὺς βουνούς.

The voice of my nephew! Behold, He comes leaping upon the mountains, bounding over the hills (Song 2:8).

Τοῦτό τινες τοῖς προλαβοῦσιν ἀπέδωκαν, τὸ δὲ Ἑβραϊκὸν ἐξ ἰδίας τάττει περικοπῆς· καὶ δῆλόν ἐστιν ὡς ἡ νύμφη διαλεγομένη ταῖς θυγατράσιν Ἱερουσαλὴμ, αἰφνίδιον αἰσθάνεται τῆς τοῦ νυμφίου φωνῆς, διαλεγομένου τισὶν ὡς εἰκός· ἧς αἰσθανομένης ἐπὶ τῶν ὀρῶν καὶ τῶν βουνῶν τῶν παρακειμένων τῷ τόπῳ τῆς νύμφης διαλέγεσθαι, ὡς μηδὲν ἀπᾴδειν νεβρῷ· εἶτα σπουδῇ τῇ περὶ τὴν νύμφην, ἐγένετο πλησίον τοῦ οἴκου καὶ παρέφηνεν ὄπισθεν αὐτοῦ· εἶτα πηδήσας μέχρι τῶν τοῦ οἴκου φθάνει θυρίδων, ἐρωτικῶς ὥσπερ ἐθέλων εἰς αὐτὴν παρακῦψαι· ἐγγὺς δὲ τῆς οἰκίας ἔνθα ἡ νύμφη, δίκτυα πολλὰ ἐπενέδρα τῆς νύμφης καὶ τῶν περὶ αὐτὴν ἐκπεπέτασται, ἅπερ διακόψας ὁ νυμφίος ὡς ἰσχυρότερος, διέκυψε δι' αὐτῶν· καὶ καλεῖ τὴν νύμφην πλησίον ἐλθεῖν· παραθαῤῥύνων ἔργῳ τῶν δικτύων καταφρονεῖν, ὡς ἤδη σχισθέντων, καὶ τοῦ χαλεποῦ δι' αὐτῶν παραδραμόντος καιροῦ, ὃν χειμῶνα καλεῖ, ἀνωφελῆ φέροντα καὶ σφοδρὸν ὑετόν· προτρέπεται δὲ καὶ διὰ τῶν καλῶν τοῦ παρόντος καιροῦ, ἄνθη λέγων ὡς ἐν ἔαρι καὶ θεραπείαν ἀμπέλων· τρυγόνος τε φωνὴν, καὶ συκῆς ὀλύνθους, καὶ κυπριζούσας ἀμπέλους διαγράφει· καὶ τὸν ἔνθα συναναπαύσεται τόπον· ἔνθα γενομένην ἐβούλετο αὐτὴν ὅλῳ προσώπῳ τῷ νυμφίῳ φανῆναι, καὶ τῆς ἡδείας αὐτῇ παρέχειν ἀκοῦσαι φωνῆς.

Some have assigned this to the preceding words, whereas the Hebrew sets it as a separate section; and it is clear that while the bride is conversing with the daughters of Jerusalem, she suddenly perceives the voice of the Bridegroom conversing with certain ones, as is likely; and as she perceives Him conversing upon the mountains and the hills lying beside the place of the bride, so as in no way to be out of harmony with a fawn, then in His eagerness for the bride He came near the house and showed Himself from behind it (Song 2:9); then having leaped He reaches as far as the windows of the house, amorously as it were wishing to peer in at her; and near the house where the bride is, many nets have been spread out as an ambush against the bride and those around her, which the Bridegroom, having cut through as the stronger, peered through (Song 2:9); and He calls the bride to come near, encouraging her by deed to despise the nets as already rent asunder, and the grievous season through them as having passed by, which He calls winter, bringing unprofitable and violent rain; and He exhorts her also through the good things of the present season, speaking of flowers as in spring and the tending of vines; and He depicts the voice of the turtledove, and the green figs of the fig tree, and the blossoming vines, and the place where He will rest together with her; having come to which, He wished her to appear with her whole face to the Bridegroom, and to grant Him to hear her sweet voice.

Ἀποκρίνεται ἀδελφιδοῦς μου καὶ λέγει μοι· Ἀνάστα, ἐλθὲ, ἡ πλησίον μου, καλή μου, περιστερά μου· ὅτι ἰδοὺ ὁ χειμὼν παρῆλθεν, ὁ ὑετὸς ἀπῆλθεν καὶ ἐπορεύθη ἑαυτῷ· τὰ ἄνθη ὤφθη ἐν τῇ γῇ· καιρὸς τῆς τομῆς ἔφθακε· φωνὴ τῆς τρυγόνος ἠκούσθη ἐν τῇ γῇ ἡμῶν· ἡ συκῆ ἐξήνεγκεν ὀλύνθους αὐτῆς· αἱ ἄμπελοι κυπρίζουσιν, ἔδωκαν ὀσμὴν, κ. τ. ἑ.

My nephew answers and says to me: Rise up, come, My neighbour, My beautiful one, My dove; for behold, the winter is past, the rain is gone and has departed to itself; the flowers have appeared in the earth; the time of pruning has arrived; the voice of the turtledove has been heard in our land; the fig tree has put forth its green figs; the vines are in blossom, they have given forth fragrance (Song 2:10–13), and so forth.

Ἀνάστα, φησὶν, ἀπὸ τῶν αἰσθητῶν πρὸς τὰ νοητὰ, ἵνα συνῆμεν· Ὁ ὑετὸς ἀπῆλθεν· εἴπομεν ἂν ὑετὸν γεγονέναι, τὸν πρὸ τῆς Ἐπιδημίας καιρὸν, τοῦ Θεοῦ ἐντειλαμένου ταῖς νεφέλαις ὕειν τὸν νομικὸν καὶ προφητικὸν λόγον· πεπαῦσθαι δὲ τοῦτον, ἐπειδὴ ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου· ἔαρ δὲ καὶ θέρος μετὰ τὴν Ἐπιδημίαν· ὅτι μηκέτι ὑετῶν χρεία ὅτε τὰ διὰ Χριστὸν ἄνθη ὤφθη ἐν τῇ γῇ· καὶ ἀπὸ τῆς ἐπιδημίας αὐτοῦ, ἡ συκῆ οὐκ ἐκκόπτεται ἄκαρπος ἐν τῷ προτέρῳ γενομένη καιρῷ· νυνὶ γὰρ ὀλύνθους ἐξήνεγκε, καὶ κυπρίζουσιν αἱ ἄμπελοι· διό φησιν, ἓν τῶν κλημάτων Χριστοῦ, εὐωδία, ἐσμὲν τῷ Θεῷ.

Rise up, He says, from the things of sense towards the things of the mind, that we may be together; The rain is gone: we might say that the rain was the season before the Advent, when God commanded the clouds to rain (Isa. 5:6) the word of the law and the prophets, and that this has ceased, since the law and the prophets were until John (Luke 16:16); whereas spring and summer are after the Advent, because there is no longer need of rains when the flowers through Christ have appeared in the earth; and from His advent the fig tree is not cut down, which had been unfruitful in the former season (Luke 13:6–9); for now it has put forth green figs, and the vines are in blossom; wherefore one of the branches of Christ (John 15:5) says, we are a sweet savour to God (2 Cor. 2:15).

Ἀνάστα, ἐλθὲ, ἡ πλησίον μου, καλή μου, περιστερά μου· καὶ ἐλθὲ σὺ, περιστερά μου, ἐν σκέπῃ τῆς πέτρας ἐχόμενα τοῦ προτειχίσματος· δεῖξόν μοι τὴν ὄψιν σου, καὶ ἀκούτισον με τὴν φωνήν σου, ὅτι ἡ φωνή σου ἡδεῖα, καὶ ἡ ὄψις σου ὡραία.

Rise up, come, My neighbour, My beautiful one, My dove; and come, My dove, in the shelter of the rock beside the outwork; show Me your face, and cause Me to hear your voice, for your voice is sweet, and your face is comely (Song 2:13–14).

Βούλεται τὴν ψυχὴν ὑπερβῆναι τὰ αἰσθητά· ὡς ἐπὶ πόλεως δὲ τεῖχος καὶ προτείχισμα, τὸν αἰσθητὸν κόσμον καλεῖ· δεῖ οὖν τὴν τῷ λόγῳ κοινωνοῦσαν ψυχὴν ἐν σκέπῃ τῆς πέτρας, οὐ μόνον ἔξω τοῦ τείχους τῆς πόλεως, ἀλλὰ καὶ τοῦ προτειχίσματος γενέσθαι· ὡς πλησίον γενομένην ἀνακεκαλυμμένῳ προσώπῳ τὴν

He wishes the soul to pass beyond the things of sense; and as in the case of a city, He calls the sensible world a wall and an outwork; the soul that communes with the Word, therefore, must come to be in the shelter of the rock, not only outside the wall of the city, but also outside the outwork, so that, having come near, with unveiled face

Editors' notes and page, col. 264

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PG 17:265

δόξαν τοῦ Κυρίου κατοπτρίζεσθαι· πειθομένην τῷ λέγοντι, Δεῖξόν μοι τὴν ὄψιν σου· ἐπιθυμεῖ δὲ καὶ διαλεγομένης ἀκοῦσαι, τὴν φωνὴν ὡς ἡδεῖαν θαυμάζων προτείχισμα δέ ἐστιν, ὅπερ Ἠσαΐας περίτειχον ὀνομάζει, λέγων· θήσει τεῖχος, ἢ περίτειχος· βούλεται τοίνυν τῶν σωματικῶν ἐξελθοῦσαν, οὐ μόνον ἐν τῷ τείχει γενέσθαι, ὅπερ εἶναι τὸν περὶ τοῦ κόσμου λόγον νομίζω, ἀλλὰ καὶ ἐχόμενα τοῦ προτειχίσματος· ὃς λόγος μέν ἐστι τελευταῖος τῶν σωματικῶν, ἀρχὴ δὲ τῶν ἀσωμάτων.

she may reflect as in a mirror the glory of the Lord (2 Cor. 3:18), obeying Him Who says, Show Me your face; and He desires also to hear her conversing, admiring her voice as sweet; and an outwork is that which Isaiah names a rampart, saying: He will set a wall and a rampart (Isa. 26:1); He wishes her, therefore, having gone forth from corporeal things, to come to be not only at the wall, which I think is the account concerning the world, but also beside the outwork, which account is the last of corporeal things, and the beginning of incorporeal things.

Πιάσατε ἡμῖν ἀλώπεκας μικροὺς ἀφανίζοντας ἀμπελῶνας, καὶ αἱ ἄμπελοι ἡμῶν κυπρίζουσιν.

Catch for us the little foxes that ruin the vineyards, and our vines are in blossom (Song 2:15).

Ταῦτα τοῖς φίλοις ὁ νυμφίος, ἤτοι ἀγγέλοις ἢ ἀνδράσιν ἁγίοις, ὅσοι τῆς Ἐκκλησίας διδάσκαλοι· ὑπὲρ σωτηρίας δὲ τῶν ἀμπελώνων ἡ προτροπή· ἵνα τῶν πανούργων συλλαμβανομένων δυνάμεων, αἳ διαφθείρουσαι τὴν ἀρχὴν τῆς ἐκφύσεως τοῦ καρποῦ, δυνηθῶσιν αἱ ἄμπελοι προκόψαι ἀπὸ τοῦ κυπρίζειν μέχρι τῆς τοῦ καρποῦ τελειώσεως, ὑπὸ τοῦ Θεοῦ γεωργούμεναι· διὰ δὲ τὸ αὐτεξούσιον δυνάμεναι ἐνέγκαι καρπόν τε καὶ μή· ἢ τάχα καὶ ἄνθρωποι, ἀλώπεκές τινες δι' ἑτεροδόξου δριμύτητος ἐμποδίζοντες τοῖς ἀρξαμένοις τρέχειν καλῶς· οὓς ἔτι μικροὺς ὄντας βούλεται συλληφθῆναι πρὶν ἐπιπλέον ἀσεβείας προκόψωσι· μέγας γὰρ ἀλώπηξ γενόμενος, ἐκείνοις μὲν ἀνάλωτος, ὑπὸ μόνου δὲ τοῦ νυμφίου θηρεύεται· ἀρχόμενοι γὰρ ἐνεργεῖν τὰ χείρονα, καὶ τοῖς φίλοις εὐάλωτοι· λέγει δ' ἂν καὶ μικροὺς τοὺς ἀμπελῶνας· οὐ δύναται γὰρ κατὰ τῶν μεγάλων ἀλώπηξ.

These things the Bridegroom says to His friends, either angels or holy men, as many as are teachers of the Church; and the exhortation is on behalf of the salvation of the vineyards, so that when the crafty powers are seized, which destroy the beginning of the sprouting of the fruit, the vines may be able to advance from blossoming unto the perfection of the fruit, being cultivated by God, yet through free will being able either to bear fruit or not; or perhaps men also, certain foxes who through heterodox sharpness hinder those who had begun to run well (Gal. 5:7), whom while they are still little He wishes to be caught before they advance further in ungodliness (2 Tim. 2:16); for once a fox has become great, to them indeed he is uncapturable, and is hunted down by the Bridegroom alone; for when they are beginning to work worse things, they are easily caught even by the friends; and He might also call the vineyards little, for a fox has no power against the great ones.

Ἀδελφιδός μου ἐμοὶ, κἀγὼ αὐτῷ· ὁ ποιμαίνων ἐν τοῖς κρίνοις, ἕως οὗ διαπνεύσῃ ἡ ἡμέρα, καὶ κινηθῶσιν αἱ σκιαί.

My nephew is mine, and I am His; Who pastures among the lilies, until the day breathes, and the shadows move away (Song 2:16–17).

Ἡ νύμφη πρὸς τοὺς ἑταίρους τοῦ νυμφίου φησὶν ὡς οὐδεμίαν ἔχουσα πρὸς τοὺς ἀλώπεκας μετουσίαν· ἐκοινώνησαν γὰρ ἡμῖν, φησὶν, αἵματος καὶ σαρκὸς, καὶ ἡμεῖς αὐτῷ τῆς ἀφθαρσίας. Ἢ ὅτι ὁ Θεὸς ἐν ψυχῇ γίνεται, καὶ ἡ ψυχὴ εἰς Θεὸν μετοικίζεται· οὕτω καὶ ὁ Παῦλος· Τὸ σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι· σῶμα γὰρ ἡ νύμφη Ἐκκλησία Χριστοῦ, τὸ μηδαμῶς τῇ πορνείᾳ, ἀεὶ δὲ τῷ Κυρίῳ· καὶ αὐτὸς δὲ ὁ Σωτήρ· Μείνατε ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν· ἐν δὲ τοῖς ἑξῆς ἀνάπαλιν γέγραπται· Ἐγὼ τῷ ἀδελφιδῷ μου, καὶ ὁ ἀδελφιδός μου ἐμοί. Ἢ τάχα διὰ τὸ τὴν ἀρχὴν τῆς εὐεργεσίας ἀπὸ τοῦ νυμφίου γενέσθαι· μὴ ἐμφανίσαντος γὰρ ἑαυτὸν αὐτῇ, οὐδ' αὐτὴ τῷ νυμφίῳ ἀνέκειτο· τὸ γὰρ ἔνθεον αὐτοῦ κάλλος θεασαμένη, ἐπὶ σωτήριον ἀφίκετο φίλτρον, μεθὸ ἀνατεθεῖσα ἐκείνου τῷ κάλλει, λέγει, κἀγὼ αὐτῷ· εἶτα τὴν τάξιν ἀντέλαβε πρὶν μὲν ἐλθεῖν τὸ τέλειον, λέγουσα, ἐγὼ τῷ ἀδελφιδῷ μου· ὅταν δὲ τελείως ἀποκαλυφθῇ, μηδὲν καταλίπῃ κεκρυμμένον, αἰσθανομένη τοῦτο λέγει· καὶ ἀδελφιδός μου ἐμοί· εἴρηται δέ που ταῖς προφητείαις, αὐτὸς Κύριος ποιμανεῖ ἡμᾶς εἰς τοὺς αἰῶνας, ἀλλ' οὐχ ὡς νῦν ἐν κρίνοις ἡμᾶς ποιμαίνει τοῖς ἐν μέσῳ ἀκανθῶν· τοιγαροῦν εἰπών· Ἐγὼ ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων, ἐπάγει· ὡς κρίνον ἐν μέσῳ ἀκανθῶν, οὕτως ἡ πλησίον μου ἀνὰ μέσον τῶν θυγατέρων· καὶ τήρει ὡς ἐπὶ τῆς νύμφης οὐκ ἔλεξεν· διὸ καὶ παραγέγονεν, εἰς τὸ ἀκάνθαις μὴ ἐμπαγῆναι τὰ ποιμαινόμενα.

The bride speaks to the companions of the Bridegroom as having no fellowship with the foxes; for they partook with us, she says, of blood and flesh (Heb. 2:14), and we with Him of incorruption. Or because God comes to be in a soul, and the soul is transplanted into God; thus Paul also: The body is not for fornication, but for the Lord, and the Lord for the body (1 Cor. 6:13); for the bride, the Church of Christ, is a body that is by no means for fornication, but always for the Lord; and the Saviour Himself also: Abide in Me, and I in you (John 15:4); whereas in what follows it is written conversely: I am my nephew's, and my nephew is mine (Song 6:2). Or perhaps because the beginning of the beneficence came from the Bridegroom; for had He not manifested Himself to her, neither would she have been devoted to the Bridegroom; for having beheld His divine beauty, she arrived at a saving love-charm, after which, having been dedicated to His beauty, she says, and I am His; then she reversed the order before that which is perfect has come (1 Cor. 13:10), saying, I am my nephew's; whereas when He is perfectly revealed, and leaves nothing hidden, perceiving this she says, and my nephew is mine; and it is said somewhere in the prophecies, the Lord Himself will pasture us unto the ages (Ps. 47:15), yet not as He now pastures us among lilies that are in the midst of thorns; wherefore having said: I am a flower of the plain, a lily of the valleys, He adds: As a lily in the midst of thorns, so is My neighbour in the midst of the daughters (Song 2:1–2); and observe how in the case of the bride He did not say this; wherefore also He has come, so that those whom He pastures may not be caught fast in thorns.

Editors' notes and page, col. 265

Footnotes

- other: scripture notes 26 Isa. xxvi, 4 (as printed; the text is Isa. 26:1); 27 I Cor. vi, 13; 28 Joan. xv, 4; 29 Cant. vi, 2; 30 Ose. xiv 10 are called in the facing Latin (col. 266, not set).

Footnotes

(²⁶) ‹anchor not visible› · call in col 266 Isa. XXVI, 4.

Isaiah 26:4.

(printed under page 143) (²⁷) ‹et Dominus corpori› · call in col 266 I Cor. VI, 13.

1 Corinthians 6:13.

(printed under page 143) (²⁸) ‹ego in vobis› · call in col 266 Joan. XV, 4.

John 15:4.

(printed under page 143) (²⁹) ‹dilectus meus mihi› · call in col 266 Cant. VI, 2.

Song of Songs 6:2.

(printed under page 143) (³⁰) ‹in prophetiis› · call in col 266 Ose. XIV 10.

Hosea 14:10.

(printed under page 143)

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PG 17:268

Ἕως οὗ διαπνεύσῃ ἡ ἡμέρα καὶ παρέλθωσιν αἱ σκιαί.

Until the day breathes and the shadows pass away (Song 2:17).

Διὸ καὶ αὐχεῖ μυστικῶς λέγειν ἐν Ἰακὼβ τό· ἐγενόμην τῆς ἡμέρας συγκαιόμενος τῷ καύματι· ἐν τῷ τοῦ παρόντος γὰρ βίου καύματι δεόμεθα τοῦ ποιμαίνοντος, διὰ τὰ μεσημβρινὰ δαιμόνια· λέγει γὰρ πρὸς τὸν εὐπειθῆ· οὐ φοβηθήσεται ἀπὸ δαιμονίου μεσημβρινοῦ· ὁποῖον καὶ τὸ, Ὁ ἥλιος οὐ συγκαύσει σε· ἐπείπερ ὁ τὰς ἀσθενείας ἡμῶν φέρων καὶ περὶ ἡμῶν ὀδυνηθεὶς ἐγένετο ὑπὲρ ἡμῶν συγκαιόμενος τῷ καύματι· ἵνα ἐξαγοράσῃ ἡμᾶς ἀπ' αὐτῶν· ὥς καὶ ἀπὸ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα· ποιμαίνει δὲ καὶ ἐν κρίνοις, καὶ μέχρι παρέλθωσιν αἱ σκιαὶ τοῦ βίου· κατὰ τὸ, ὡς σκιαὶ ἡμέραι ἡμῶν παράγουσιν· ἴσως δὲ καὶ πρὸ τῆς ἐπιδημίας αὐτοῦ, διὰ νόμου καὶ προφητῶν, ἐν κρίνοις ἐποίμανεν ἔτι καύσωνος ὄντος· μετὰ δὲ τὴν ἐπιδημίαν, ποιμαίνει μὲν, ἀλλ' οὐκ ἐν κρίνοις· ὡς γὰρ τῆς ἡμέρας διαπνευσάσης εἴρηται τὸ, ἀγαπητοὶ, γινώσκετε ὅτι ἐσχάτη ὥρα ἐστίν.

Wherefore He also glories mystically to say in Jacob the word: By day I was burned up with the heat (Gen. 31:40); for in the heat of the present life we have need of Him Who pastures, because of the midday demons; for it says to the obedient man: He shall not be afraid of the midday demon (Ps. 90:6); of which sort also is the word, The sun shall not burn you up (Ps. 120:6); seeing that He Who bears our weaknesses and suffers pain for us (Isa. 53:4) came to be burned up with the heat on our behalf, that He might redeem us from them, just as also from the curse of the law, having become a curse on our behalf (Gal. 3:13); and He pastures both among lilies, and until the shadows of life pass away, according to the word, as shadows our days pass by (Ps. 143:4); and perhaps even before His advent, through the law and the prophets, He pastured among lilies while there was still scorching heat; whereas after the advent, He pastures indeed, yet not among lilies; for as though the day had breathed, it has been said, Beloved, know that it is the last hour (1 John 2:18).

Ἀπόστρεψον, ὁμοιώθητι σὺ, ἀδελφιδέ μου, τῷ δόρκωνι ἢ νεβρῷ ἐλάφων ἐπὶ τὰ ὄρη τῶν κοιλωμάτων.

Turn back, liken Thyself, O my nephew, to a gazelle or a fawn of harts upon the mountains of the hollows (Song 2:17).

Τὰ πρότερα πρὸς τὰς νεανίδας εἶπεν ἡ νύμφη, τὰ δὲ νῦν πρὸς τὸν νυμφίον· ὥστε τῷ παρόντι καιρῷ ἁρμόττουσαν ἀναλαβεῖν ὁμοιότητα πρὸς μὲν τὸν δόρκωνα, διὰ τὸ διορατικόν· πρὸς δὲ νεβρὸν ἐλάφων, δι' ἀφανισμῶν τοῦ τῶν ὄφεων γένους· ταῦτα δὲ ποιῶν ἐν τοῖς ὄρεσι τῶν κοιλωμάτων, ἀπόστρεψον λέγουσα, ἐκ τοῦ ἐν μορφῇ ὑπάρχειν Θεοῦ· καὶ ἀνάλαβε ταῦτα διὰ τὴν ἀγάπην τὴν πρὸς ἐμὲ τοῖς ἀνθρώποις ἐπιδημῶν· ὧν οἱ πλείους διὰ τὴν κακίαν ἐν κοιλώμασι διατρίβουσιν· ὄρη δὲ κοιλωμάτων, οἱ τῶν κακῶν ὑπερανέχονται δίκαιοι· ἀποστρέψας δὲ ὁ λόγος ὁμοιοῦται, ἐν μὲν τοῖς ἀνακειμένοις τῇ θεωρίᾳ, δόρκωνι· ἐν τοῖς πρακτικωτέροις δὲ καὶ καθαιρετικοῖς τῶν ἀντικειμένων δυνάμεων, ἐλάφων νεβρῷ· τὸ δὲ, ἢ νεβρῷ, παραδιαζευκτικόν· ὁ δὲ Θεοδοτίων εἶπεν, ἐπὶ τὰ ὄρη θυμιαμάτων· οὐδὲν ἧττον τοὺς ἁγίους δηλῶν.

The former things the bride spoke to the maidens, whereas the present things she speaks to the Bridegroom, so that He may take up a likeness fitting for the present season: to the gazelle on the one hand, because of keenness of sight, and to a fawn of harts on the other, through the destructions of the brood of serpents; and doing these things in the mountains of the hollows, Turn back, she says, from subsisting in the form of God (Phil. 2:6), and take up these things because of Thy love towards me, coming to sojourn among men, the majority of whom through wickedness dwell in hollows; whereas mountains of hollows are the righteous who rise above evil things; and having turned back, the Word is likened, among those devoted to contemplation, to a gazelle, whereas among those who are more practical and destructive of the opposing powers, to a fawn of harts; and the phrase, or a fawn, is sub-disjunctive; and Theodotion said, upon the mountains of incense, none the less signifying the saints.

ΚΕΦΑΛΑΙΟΝ Γʹ.

Chapter III.

Ἐπὶ τὴν κοίτην μου ἐν νυξὶν ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή μου· ἐζήτησα αὐτὸν, καὶ οὐχ εὗρον αὐτόν· ἐκάλεσα αὐτὸν καὶ οὐχ ὑπήκουσέ μου· ἀναστήσομαι δὴ καὶ κυκλώσω ἐν τῇ πόλει, ἐν ταῖς ἀγοραῖς, καὶ ἐν ταῖς πλατείαις· καὶ ζητήσω ὃν ἠγάπησεν ἡ ψυχή μου· ἐζήτησα αὐτὸν, καὶ οὐχ εὗρον αὐτόν· ἐκάλεσα αὐτὸν, καὶ οὐχ ὑπήκουσέ μου· εὕροσάν με οἱ τηροῦντες, οἱ κυκλοῦντες ἐν τῇ πόλει· μὴ ὃν ἠγάπησεν ἡ ψυχή μου ἴδετε; ὡς μικρὸν ὅτε παρῆλθον ἀπ' αὐτῶν, ἕως οὗ εὗρον ὃν ἠγάπησεν ἡ ψυχή μου· ἐκράτησα αὐτὸν, καὶ οὐκ ἀφῆκα αὐτόν· ἕως οὗ εἰσήγαγον αὐτὸν εἰς οἶκον μητρός μου καὶ εἰς τὸ ταμιεῖον τῆς συλλαβούσης με.

Upon my bed by night I sought Him Whom my soul loved; I sought Him, and found Him not; I called Him, and He hearkened not to me; I will rise up now and go about in the city, in the market-places, and in the broad ways, and I will seek Him Whom my soul loved; I sought Him, and found Him not; I called Him, and He hearkened not to me; the watchmen found me, who go about in the city: Have you seen Him Whom my soul loved? It was but a little that I passed from them, until I found Him Whom my soul loved; I held Him fast, and did not let Him go, until I brought Him into the house of my mother and into the chamber of her who conceived me (Song 3:1–4).

Περὶ τῶν πρὸ τοῦ γάμου μυστηρίων εἰπὼν, νῦν αὐτὸν διὰ νυκτὸς ἐπὶ τὴν κοίτην καλεῖ· ἀποῤῥητοτέρων ἐθέλων κοινωνεῖν, καὶ τῆς τελειοτέρας μετασχεῖν ἀναπαύσεως· τοῦτο γὰρ ἡ κοίτη· τὸ δὲ ἐν νυκτὶ, ἐν ἡσυχίας καιρῷ, καὶ πόῤῥω τῆς ὄψεως τῶν μὴ τὰ τοιαῦτα θεωρεῖν δυναμένων· δεῖ δὲ ἀγάπη τὴν ψυχὴν προτετρῶσθαι τοῦ ἐπὶ τὴν κοίτην ζητοῦντος τὰ τοῦ θείου λόγου βαθύτερα· περιμένειν δὲ τὴν τῆς ποθούσης ἀνάστασιν ὁ ποθούμενος· ὡς ἂν ἐπιτεί⟨ν⟩ας

Having spoken concerning the mysteries before the marriage, now she calls Him by night upon her bed, wishing to commune in more ineffable things and to partake of the more perfect rest; for this is the bed; and the phrase by night means in a season of quiet, and far from the sight of those who are unable to contemplate such things; and the soul of him who seeks the deeper things of the divine Word upon his bed must first have been wounded by love; and the Beloved awaits the rising up of her who longs for Him, so that having intensified

Editors' notes and page, col. 268

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old-edition numerals: (none)
other: last word ἐπιτεί⟨ν⟩ας has lost ν in damaged type
misprints (set as printed): ἀγάπη (for ἀγάπῃ), δεῖ δὲ ἀγάπη τὴν ψυχὴν

PG 17:269

τὸν ἔρωτα κατὰ καιρὸν ἑαυτὸν ἐμφανίσειε τῇ καμούσῃ πλεῖστα παρὰ τὴν ζήτησιν τὴν αὐτοῦ· εἰποῦσα γὰρ ὅτι ἐπὶ τὴν κοίτην μου ἐν νυξὶν ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή μου, καὶ ὅτι ἐζήτησα αὐτὸν καὶ οὐχ εὗρον, ἐπάγει· ἀναστήσομαι δὴ καὶ κυκλώσω· οὐκοῦν ὑπτιασμὸν καὶ τὴν κατάμυσιν ἀποθέμενοι, ἐξαναστῶμεν πειθόμενοι τῷ λέγοντι, Ἔγειραι δὴ ὁ καθεύδων· ὅλος δὲ ὁ κόσμος, ἡ πόλις ὃν ἐκπεριελθὼν ἀεὶ τῇ περὶ αὐτοῦ θεωρίᾳ γινόμενον ἐν ταῖς σοφαῖς διδασκαλίαις· αὗται γὰρ αἱ ἀγοραί· ὅθεν τι χρήσιμόν ἐστι λαβεῖν, ἀλλὰ καὶ ἐν ταῖς πλατείαις· σοφία γὰρ ἐν ἐξόδοις ὑμνεῖται, ἐν δὲ πλατείαις παῤῥησίαν ἄγει· κεκελεύσμεθα δὲ καὶ ἡμεῖς ἐπὶ τὸ πλάτος τῆς καρδίας ἡμῶν γράψαι· μείζονα δὲ ζητοῦσα ἢ κατ' ἀγορὰς καὶ πλατείας μὴ εὑρηκέναι φησί· πλὴν ὁδεύει ἐπὶ τὴν εὕρεσιν, εὑρισκομένη ὑπὸ τῶν τηρούντων τὴν πόλιν καὶ κυκλούντων αὐτήν· εἶεν ἂν τὰ λειτουργικὰ πνεύματα· οὗτοί εἰσιν οὓς ἐξαπέστειλε Κύριος περιοδεῦσαι τὴν γῆν· ὧν δὴ περὶ τοῦ ποθουμένου πυνθάνεται· οὐκ ἀναγέγραπται δὲ τούτων ἀπόκρισις· διδασκόμεθα δὲ εἰ μέλλοιμεν εὑρεῖν τὸν ποθούμενον, ὀλίγον τι παρελθεῖν, καὶ κρείττους γενέσθαι τῶν τοιούτων ἀγγέλων· περὶ ὧν ἔοικεν ἐν Ἐπιστολῇ λέγειν ὁ Πέτρος διδάσκων τὴν ὑπεροχὴν τῶν τοῖς τελείοις ἀποκειμένων· εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι· ἀγαπητὸν δὲ βραχύ τι τοὺς τοιούτους παρενεγκεῖν, ἵν' εὑρεθῇ τὸ ποθούμενον, καὶ εὑρεθὲν κρατηθῇ, καὶ κρατηθὲν μὴ νοηθῇ· ἀνόνητος γὰρ ἡ κράτησις, εἰ μὴ τὸ νοηθὲν συνεχὴς μελέτη κρατήσειε· διό φησιν· οὐκ ἀφῆκα αὐτὸν, ἕως οὗ εἰσήγαγον αὐτὸν εἰς οἶκον μητρός μου· ἵνα καὶ μετὰ τὴν ἐντεῦθεν ἔξοδον, εἰσέλθοι αὐτῷ εἰς τὸν οἶκον τῆς ἄνω Ἱερουσαλὴμ, ἔνθα εἰσάγῃ τὰ κοινότερα τῶν τοῦ λόγου θεωρημάτων· τὰ δὲ ἀποῤῥητότερα εἰς τὰ ταμιεῖα τῆς συλλαβούσης τὴν νύμφην· ἡ αὐτὴ δὲ μήτηρ καὶ συλλαβοῦσα δηλοῦται, διὰ τὸ ἐν τῇ συλλήψει τὴν ἀρχὴν τῆς συστάσεως εἶναι· μήτηρ δὲ λεγομένη μετὰ τὴν μόρφωσιν, καὶ τὴν τοῦ συλληφθέντος τελείωσιν.

her longing He may in due season manifest Himself to her who has toiled most greatly in the search for Him; for having said that upon my bed by night I sought Him Whom my soul loved, and that I sought Him and found Him not, she adds: I will rise up now and go about; therefore, having put away supine sloth and the closing of the eyes, let us rise up, obeying him who says, Awake now, O sleeper (Eph. 5:14); and the whole world is the city, going all around which one is ever engaged in the contemplation concerning it in wise teachings; for these are the market-places, whence one may get something useful, and in the broad ways also; for wisdom is praised in the ways out, and in the broad ways she speaks boldly (Prov. 1:20); and we too have been commanded to write upon the breadth of our heart (Prov. 7:3); yet seeking greater things than those according to the market-places and broad ways, she says she has not found Him; nevertheless she journeys on towards the finding, being found by those who watch the city and go about it; these would be the ministering spirits (Heb. 1:14); these are they whom the Lord sent forth to go about the earth (Zech. 1:10), of whom indeed she inquires concerning the Beloved; yet no answer of theirs is recorded; and we are taught that if we would find the Beloved, we must pass a little beyond and become better than such angels, concerning whom Peter seems to speak in his Epistle when teaching the excellence of the things laid up for the perfect: into which things angels desire to peer (1 Pet. 1:12); and one must be content to surpass such ones by a little bit, so that the Beloved may be found, and once found may be held fast, and once held fast may not be merely understood; for the holding fast is unprofitable unless continuous meditation holds fast what has been understood; wherefore she says: I did not let Him go, until I brought Him into the house of my mother; so that even after the departure from hence, she might enter with Him into the house of the Jerusalem above (Gal. 4:26), where she may bring in the more common of the contemplations of the Word, and the more ineffable ones into the chambers of her who conceived the bride; and the same one is signified as both mother and she who conceived, because in the conception is the beginning of constitution, whereas she is called mother after the forming and the perfection of that which was conceived.

Τίς αὕτη ἡ ἀναβαίνουσα ἐκ τῆς ἐρήμου ὡς στελέχη καπνοῦ τεθυμιαμένη; σμύρνα καὶ λίβανος ἀπὸ πάντων κονιορτῶν μυρεψοῦ;

Who is this that comes up from the wilderness as pillars of smoke perfumed with incense, myrrh and frankincense from all the powders of the perfumer? (Song 3:6).

Καλὴ λίαν ἡ ἀναβαίνουσα βίῳ καὶ λόγῳ ψυχὴ, φυγοῦσα τὰ παρὰ τοῖς πολλοῖς ἁμαρτήματα, ἅπερ ἐξ ἐρήμου λέγεται ἀναβαίνειν· τὸ δὲ τὸν δίκαιον εἶναι Χριστοῦ εὐωδίαν ἐν παντὶ τόπῳ τοῖς σωζομένοις, τεθυμιαμένη νοεῖται παραπλησίως στελέχεσι, καπνὸν ἡδὺν ἀναπέμπουσιν, εὐφραίνοντα τὰς τῶν μακαριζόντων ἀναπνοάς.

Exceedingly fair is the soul that comes up in life and word, having fled the sins among the multitude, which is called coming up from the wilderness; and as for the righteous man's being a sweet savour of Christ in every place among those who are being saved (2 Cor. 2:15), she is understood as perfumed with incense after the manner of pillars sending up sweet smoke that gladdens the breath of those who call her blessed.

ΚΕΦΑΛΑΙΟΝ Δʹ.

Chapter IV.

Ὀδόντες σου ὡς ἀγέλαι τῶν κεκαρμένων αἳ ἀνέβησαν ἀπὸ τοῦ λουτροῦ· αἱ πᾶσαι διδυμεύουσαι, καὶ ἀτεκνοῦσα οὐκ ἔστιν ἐν αὐταῖς.

Your teeth are as flocks of shorn ewes that have come up from the washing, all of them bearing twins, and there is not a barren one among them (Song 4:2).

Διδυμεύουσαι δὲ ἄλλως, διὰ τὸ διττὸν τῆς νοήσεως τῆς τερητῆς καὶ πνευματικῆς.

And bearing twins in another sense, because of the twofold nature of understanding, the perceptive and the spiritual.

Ὡς σπαρτίον τὸ κόκκινον χείλη σου, καὶ ἡ λαλιά σου ὡραῖα.

As a scarlet thread are your lips, and your speech is comely (Song 4:3).

Ἤγουν ἔστω διάπυρος ἡ τοῦ λόγου παρασκευὴ ὡς κερδῆσαι τὸν ἀκροατὴν δυναμένη, ἢ καὶ τὸ ἔναιμον

That is to say, let the preparation of speech be fiery so as to be able to win the hearer; or too the blood-filled

Editors' notes and page, col. 269

Footnotes

- (6) at τῆς τερητῆς: Τερητῆς. Forte τηρητῆς. EDIT.

(6) Τερητῆς ("perceptive"): perhaps τηρητῆς ("watchful"). EDITOR.

- other: scripture notes 31 Ephes. v, 14; 32 I Petr. i, 12; 33 II Cor. ii, 15 are called in the facing Latin (col. 270, not set).

Footnotes

(³¹) ‹anchor not visible› · call in col 270 Ephes. V, 14.

Ephesians 5:14.

(printed under page 145) (³²) ‹angeli prospicere› · call in col 270 I Petr. I, 12.

1 Peter 1:12.

(printed under page 145) (³³) ‹qui salvi fiunt› · call in col 270 II Cor. II, 15.

2 Corinthians 2:15.

(printed under page 145)

(6) ‹τῆς τερπνῆς› · call in col 270

Τερητῆς. Forte τηρητῆς. EDIT.

Τερητῆς: perhaps τηρητῆς ("of watching, observant"). EDITOR.

(printed under page 145)

Footnotes

(³⁴) ‹et humilitatem› · call in col 271 Rom. XIII, 14; Coloss. III, 12.

Romans 13:14; Colossians 3:12.

(printed under page 146)

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PG 17:272

καὶ ζωτικὸν δηλοῖ τῶν διὰ τοῦ χείλους ἐξιόντων ῥημάτων, οἱονεὶ βαπτομένων ἐν τῇ ἀληθινῇ πόσει τοῦ αἵματος τοῦ Χριστοῦ.

and vital character it signifies of the words going forth through the lip, as though dipped in the true drink of the blood of Christ (John 6:55).

Ὡς λέπυρον τῆς ῥόας μῆλόν σου ἐκτὸς τῆς σιωπήσεώς σου.

As the rind of a pomegranate is your cheek besides your silence (Song 4:3).

Προστίθησι τῷ τῆς σωφροσύνης ἐπαίνῳ, τὸν ἀπὸ τῆς σιωπῆς· ἐπισταμένης τῆς νύμφης καιροὺς λαλιᾶς ὡραίας καὶ ἐπαινουμένης σιγῆς· καὶ ἐπεὶ πιστὸς πνοῇ κρύπτει πράγματα καὶ ἡ νύμφη ἐν τῷ βάθει κρύπτει τὰ θεωρήματα τοὺς οἱονεὶ κόκκους τῆς ῥόας ἕκαστος ἐν τῷ ἰδίῳ τάγματι σεσωματοποιημένον ἐν τῷ ἡγεμονικῷ· διὸ ἐπήγαγεν· Ἐκτὸς τῆς σιωπήσεώς σου· δηλῶν τὰ σιωπώμενα δόγματα ὡς κόκκους ῥόας ὑπὸ τὸ λέπυρον αὐτῆς.

He adds to the praise of temperance that which comes from silence, since the bride knows the seasons of comely speech and of praised silence (Eccl. 3:7); and since one trustworthy in spirit conceals matters (Prov. 11:13), the bride also conceals in the depth her contemplations, like the grains of the pomegranate, each embodied in its own order (1 Cor. 15:23) in the ruling faculty; wherefore He added: Besides your silence, signifying the dogmas kept in silence like grains of a pomegranate beneath its rind.

Ὡς πύργος Δαυΐδ τράχηλός σου, ὁ ᾠκοδομημένος ἐν Θαλπιώθ· χίλιοι θυρεοὶ κρέμανται ἐπ' αὐτὸν, πᾶσαι βολίδες τῶν δυνατῶν.

As the tower of David is your neck, that is built in Thalpioth; a thousand shields hang upon it, all the darts of the mighty (Song 4:4).

Ἀκύλας τὸ Θαλπιὼθ ἐπάλξεις ἐκδέδωκεν· ὁ δὲ Σύμμαχος, ὕψη· ᾧ ἀκολουθεῖ τὸν ὑπὲρ τὰς ἐπάλξεις πύργον εἶναι τὴν σοφίαν, ἧς ὁμοίως ἤρτηνται θυρεοὶ μὲν τὰ πεπιστευμένα δόγματα, ἅπερ εἶπεν ἑνικῶς ὁ Ἀπόστολος θυρεὸν πίστεως· βολίδες δὲ τῶν δυνατῶν, οἱ δυνατῶς ἀνατρέποντες λόγοι τῶν ἐναντίων τῆς ἀληθείας τὴν πιθανότητα· ἀντὶ δὲ τοῦ ἐπάλξεις, ἐντολὰς ἐκδέδωκεν ἡ πέμπτη ἔκδοσις, τὸν νοῦν μᾶλλον ἢ τὴν λέξιν ἑρμηνεύουσα· μὴ προαποκειμένων γὰρ ἐντολῶν, οἰκοδομηθῆναι τὴν ἀψευδῆ γνῶσιν ἀδύνατον.

Aquila has rendered Thalpioth battlements, and Symmachus, heights; from which it follows that the tower above the battlements is wisdom, upon which likewise are hung as shields the dogmas held in faith, which the Apostle in the singular called the shield of faith (Eph. 6:16); and the darts of the mighty are the arguments that mightily overturn the plausibility of the adversaries of the truth; and instead of battlements, the Fifth Edition has rendered commandments, interpreting the sense rather than the wording; for unless commandments are previously laid down, it is impossible for unerring knowledge to be built up.

Δύο μαστοί σου, ὡς δύο νεβροὶ δίδυμοι δορκάδος οἱ νεμόμενοι ἐν τοῖς κρίνοις, ἕως οὗ διαπνεύσῃ ἡ ἡμέρα καὶ κινηθῶσιν αἱ σκιαί.

Your two breasts are as two twin fawns of a roe that pasture among the lilies, until the day breathes and the shadows move away (Song 4:5–6).

Τὸ ἡγεμονικὸν, ὡς ἐπὶ νύμφης μαστοί· ὅπερ ἐστὶν ὀξυδερκέστατον· διὸ παρείκασε δύο νεβροῖς δορκάδος νεμομένοις ἐν ὡραίοις τόποις καὶ εὐώδεσι· σημαίνων τά τε νοητὰ καὶ αἰσθητά· νεβροὺς δὲ, ἐπειδὴ νῦν ἐκ μέρους γινώσκομεν· ὅταν δὲ τὸ τέλειον ἔλθῃ, καταργοῦμεν τὴν νηπιότητα· ὅταν ὁ καύσων τοῦ παρόντος βίου παύσηται, καὶ καιρὸς τῆς ἀναψύξεως ἐπιστῇ, λυομένης καὶ τῆς σκιᾶς· σκιὰ γάρ ἐστιν ὁ παρὼν βίος· τότε γὰρ ὡς τέλειοι, ἀλλ' οὐχ ὡς νεβροὶ νεμηθησόμεθα.

The ruling faculty is, as in the case of a bride, the breasts; which is most keen-sighted; wherefore He likened them to two fawns of a roe pasturing in comely and fragrant places, signifying both the things of the mind and the things of sense; and fawns, since now we know in part, whereas when that which is perfect has come, we do away with childhood (1 Cor. 13:9–11), when the scorching heat of the present life ceases, and the season of refreshing comes on (Acts 3:19), the shadow also being dissolved; for the present life is a shadow; for then as perfect, and not as fawns, we shall be pastured.

Ἐκαρδίωσας ἡμᾶς, ἀδελφή μου νύμφη· ἐκαρδίωσας ἡμᾶς ἑνὶ ἀπὸ ὀφθαλμῶν σου, ἐν μιᾷ ἐνθέματι τραχήλου σου.

You have ravished our heart, My sister, My bride; you have ravished our heart with one of your eyes, with one ornament of your neck (Song 4:9).

Τὸ ἔνθεμα εἴρηται παρὰ τὸ ἐντίθεσθαι καὶ ἐνορμᾶσθαι τῷ τραχήλῳ τῆς νύμφης· εἰ δὲ ὡς δύο νεβροὶ δορκάδος ἔμειναν οἱ μαστοὶ τῆς νύμφης, τὸ τί ἐκαλλιώθησαν; οὐκ ἂν ἐῤῥέθη θαυμαστικῶς περὶ τοῦ, ὡς ἔφην, διανοητικοῦ, ἀλλὰ καὶ τὸ διπλοῦν τοῦ θαύματος, τὴν αὔξησιν τοῦ κάλλους ὑπέδειξεν· ὁποῖον τὸ ἐκαρδίωσας ἐκ δευτέρου ῥηθέν· ἱμάτια δὲ τῆς νύμφης, οἱ ἐνδεδυμένοι Χριστὸν Ἰησοῦν, σπλάγχνα οἰκτιρμῶν καὶ χρηστότητα καὶ ταπεινοφροσύνην· χείλη δὲ οἱ διδάσκαλοι· καὶ κηρία μέλιτος λόγοι καλοί· εἰργάσαντο δὲ κηρίον καὶ μέλι προφῆται καὶ ἀπόστολοι.

The ornament (enthema) is so called from being set upon and fastened as a necklace upon the neck of the bride; and if the breasts of the bride had remained as two fawns of a roe, the exclamation How have they been made fair! (Song 4:10) would not have been spoken admiringly concerning the intellectual faculty, as I said; moreover the doubling of the wonder also showed the increase of the beauty, of which sort is the word You have ravished our heart spoken a second time; and the garments of the bride (Song 4:11) are those who have put on Christ Jesus (Rom. 13:14), a heart of compassions and kindness and lowliness of mind (Col. 3:12); and the lips are the teachers, and honeycombs (Song 4:11) are good words (Prov. 16:24); and prophets and apostles wrought honeycomb and honey.

Κῆπος κεκλεισμένος, ἀδελφή μου νύμφη· κῆπος κεκλεισμένος, πηγὴ ἐσφραγισμένη.

A garden enclosed is My sister, My bride; a garden enclosed, a fountain sealed (Song 4:12).

Δεύτερον, τὸ κῆπος κεκλεισμένος ἐῤῥέθη, τὸ μὲν ἐπὶ προκόπτοντος, τὸ δὲ ἐπὶ τελείου, ὅτε τὸ ἡγεμονικὸν

Twice was the phrase a garden enclosed spoken, the one in the case of him who is advancing, the other in the case of him who is perfect, when his ruling

Editors' notes and page, col. 272

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PG 17:273

αὐτοῦ καθοραθὲν, τῇ τῆς θεολογίας σφραγίδι τετύπωται· ἢ καὶ νῦν μὲν ἡ νύμφη κῆπός ἐστιν κεκλεισμένος μόνον, ἐν δὲ τῷ μέλλοντι αἰῶνι διὰ τὴν τελειότητα καὶ τὸ βέβαιον, καὶ πηγή ἐστιν ἐσφραγισμένη. Παντὶ γὰρ τῷ ἔχοντι δοθήσεται καὶ περισσευθήσεται· νῦν μὲν οὖν ἡ Γραφὴ κῆπον εἶναι ἁπλῶς· ἀλλαχοῦ δὲ ὡς περὶ ἑτέρου, καὶ τὸ λαχανείας προστίθησιν.

faculty, having been clearly beheld, has been stamped with the seal of theology; or too, now indeed the bride is a garden enclosed only, whereas in the age to come, because of perfection and steadfastness, she is also a fountain sealed. For to everyone who has shall be given, and he shall have abundance (Matt. 13:12); now therefore the Scripture says simply that she is a garden, whereas elsewhere, as concerning another, it adds the word of herbs (1 Kgs. 21:2).

Ἐξεγέρθητι, Βοῤῥᾶ, καὶ ἔρχου, Νότε, διάπνευσον κηπόν μου, καὶ ῥευσάτωσαν ἀρώματά μου.

Awake, O North wind, and come, O South wind, blow through my garden, and let my spices flow forth (Song 4:16).

Ἔοικεν ἐπιτιμᾷν ἡ νύμφη τῷ Βοῤῥέᾳ, τὴν ἐξουσίαν λαβοῦσα παρὰ τοῦ ἐπιτιμήσαντος τῷ ἀνέμῳ νυμφίου· διὸ παρὰ τοῖς τρισὶν εὐαγγελισταῖς ἐπιτιμηθῆναι τῷ ἀνέμῳ εἴρηται· οἱ δὲ ἄνεμοι ἁπλῶς ὑπακούουσιν αὐτῷ· Χριστὸς οὖν ἐξωθουμένους τοῦ διαβόλου, εισοικίζεται ταῖς ψυχαῖς· περὶ οὗ τὸ, ὁ Θεὸς ἀπὸ Θαιμὰν ἥξει, τουτέστιν ἐκ Νότου.

The bride seems to rebuke the North wind, having received the authority from the Bridegroom Who rebuked the wind; wherefore in the three Evangelists He is said to have rebuked the wind, whereas the winds simply obey Him (Matt. 8:26–27); Christ therefore, when the devil is thrust out, takes up His dwelling in the souls; concerning Whom is the word, God shall come from Thaeman (Hab. 3:3), that is, from the South.

ΚΕΦΑΛΑΙΟΝ Εʹ.

Chapter V.

Ἄνοιξόν μοι, ἀδελφή μου, πλησίον μου, περιστερά μου, τελεία μου, ὅτι ἡ κεφαλή μου ἐπλήσθη δρόσου, καὶ οι βόστρυχοί μου ψεκάδων νυκτός.

Open to Me, My sister, My neighbour, My dove, My perfect one, for My head is filled with dew, and My locks with the drops of the night (Song 5:2).

Ἀναγκαίως ἡ τοῦ μοὶ προσθήκη τοῦ ἄνοιξον· ἔστι γὰρ καὶ ἀντικειμέναις δυνάμεσιν ἀνοῖξαι· ὡς περὶ ὀχληρᾶς δὲ τῆς δρόσου λέγειν δοκεῖ, ὡς καὶ περὶ τῶν τῆς νυκτὸς ψεκάδων· ἀνάπαυλαν γὰρ ἔοικεν ἀπὸ τούτων ἐπιζητεῖν. Ἀκόλουθα ταῦτα τοῖς πρώτοις· μετὰ γὰρ τὴν ἀνάστασιν εἰσῆλθε τῶν θυρῶν κεκλεισμένων· καὶ καλεῖ τὸν Θωμᾶν, καὶ δι' αὐτοῦ πᾶσαν ἄπιστον ψυχὴν, ἀνοῖξαι τὴν ἰδίαν καρδίαν καὶ τὴν τῆς ἀναστάσεως χωρῆσαι πληροφορίαν· καλεῖ δὲ αὐτὸν τελείαν ειπόντα, ὁ Κύριός μου καὶ ὁ Θεός μου· ἡ δρόσος δὲ δηλοῖ τὴν κατὰ τὸν ὄρθρον ἀνάστασιν, ὅτε κάτεισι δρόσος.

Necessary is the addition of the word to Me to the word open; for it is possible to open also to opposing powers; and He seems to speak of the dew as troublesome, as also of the drops of the night, for He seems to seek rest from these. These things follow upon the first: for after the resurrection He entered when the doors were shut (John 20:26), and He calls Thomas, and through him every unbelieving soul, to open its own heart and contain the full assurance of the resurrection; and He calls him perfect when he has said, My Lord and my God (John 20:28); and the dew signifies the resurrection at dawn, when dew comes down.

Ἀδελφιδός μου παρῆλθε· ψυχή μου ἐξῆλθεν ἐν λόγῳ αὐτοῦ.

My nephew passed by; my soul went forth at His word (Song 5:6).

Ἡνίκα ἔφθασεν ἡ νύμφη τὸ κλεῖθρον, ὥστε τὴν ψυχὴν ἀναπετάσαι τῷ λόγῳ, τότε μόνην τὴν χεῖρα καί τινας ἑαυτοῦ δείξας πράξεις παρελήλυθεν, ὡς μηδέπω τὸ πλέον εἰς θέαν χωρούσης τῆς νύμφης· ἅμα δὲ καὶ οἰκονομεῖ πλέον αὐτῆς ἐπιτεῖναι τὸν ἔρωτα· ἐξέρχεται καὶ ἐκδημεῖ τοῦ σῶματος ἡ ψυχὴ διὰ τὸν τοῦ νυμφίου λόγον ἔχουσα ἐν οὐρανῷ τὸ πολίτευμα.

When the bride reached the bolt so as to fling open her soul to the Word, then having shown only His hand (Song 5:4) and certain of His deeds He passed by, since the bride did not yet contain more for beholding; and at the same time He also arranges to intensify her longing all the more; the soul goes forth and is absent from the body (2 Cor. 5:8) on account of the word of the Bridegroom, having its citizenship in heaven (Phil. 3:20).

Ἐζήτησα αὐτὸν, καὶ οὐχ εὗρον· ἐκάλεσα αὐτὸν καὶ οὐχ ὑπήκουσέ μου.

I sought Him, and found Him not; I called Him, and He hearkened not to me (Song 5:6).

Συνεχῶς ἡ ψυχὴ τὸν νυμφίον λόγον ἐπιζητεῖ· καὶ εὑροῦσα πάλιν ἑτέροις ἀποροῦσα ζητεῖ· κἀκεῖνα θεωρήσασα ποθεῖ τὴν ἑτέρων ἀποκάλυψιν· καὶ τυχοῦσα τούτων, ἐπ' ἄλλοις εὔχεται τὸν νυμφίον ἐπιδημεῖν.

Continually the soul seeks after the Bridegroom Word; and having found Him, again being at a loss in other matters it seeks Him; and having contemplated those things, it longs for the revelation of other things; and having attained these, over still others it prays for the Bridegroom to come and sojourn.

Ἀδελφιδός μου λευκὸς καὶ πυῤῥὸς, ἐκλελοχισμένος ἀπὸ μυριάδων.

My nephew is white and ruddy, chosen out from myriads (Song 5:10).

Ἢ λευκὸς ἐπειδὴ ὁ Θεὸς ἀληθινὸς, πυῤῥὸς δὲ διὰ τὴν σάρκωσιν.

Either white because He is true God, and ruddy because of the incarnation.

Κεφαλὴ αὐτοῦ χρυσίον κεφάζ· βόστρυχοι αὐτοῦ ἐλάται, μέλανες ὡς κόραξ.

His head is gold of Cephaz; His locks are firs, black as a raven (Song 5:11).

Οἱ βόστρυχοι διὰ τὴν πυκνότητα παραβάλλονται ταῖς τῶν φοινίκων ἐλάταις, ἃς φασιν ἀντὶ σπέρματος εἶναι ταῖς θηλείαις φοίνιξιν, ὥστε καρπὸν φέρειν

The locks because of their density are compared to the spathes (elatai) of date-palms, which they say serve instead of seed for the female date-palms, so as to bear fruit

Editors' notes and page, col. 273

Footnotes

(³⁵) ‹anchor not visible› · call in col 274 Matth. XIII, 12.

Matthew 13:12.

(printed under page 147) (³⁶) ‹anchor not visible› · call in col 274 III Reg. XXI, 2.

3 Kings (1 Kings) 21:2.

(printed under page 147) (³⁷) ‹anchor not visible› · call in col 274 Matth. VIII, 27; Marc. IV, 40; Luc. VIII, 25.

Matthew 8:27; Mark 4:40; Luke 8:25.

(printed under page 147) (³⁸) ‹anchor not visible› · call in col 274 Habac. III, 3.

Habakkuk 3:3.

(printed under page 147)

Footnotes

(³⁹) ‹anchor not visible› · call in col 275 Job XXXVIII, 41.

Job 38:41.

(printed under page 148) (⁴⁰) ‹in Levitico abluitur› · call in col 275 Levit. I, 9, 13.

Leviticus 1:9, 13.

(printed under page 148)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:276

ἐδώδιμον· διὰ δὲ τὴν βαθύτητα τῶν ὥσπερ ἐκφυέντων ἀντὶ τριχῶν λογισμῶν, μέλανες ἐπαινετῶς ὀνομάζονται, τῷ τοῦ νυμφίου συμβαλλόμενοι κάλλει· τὸ δὲ ὡς κόραξ, οὐχ ἁπλῶς οἶμαι διὰ τὸ χρῶμα· σύμβολον δὲ τῶν βαθυτάτων εἶναι καὶ πεπληρωμένων σκοτεινοῦ ὕδατος ἐν νεφέλαις ἀέρων· περὶ ὧν εἶπεν ὁ Ἰώβ· Τίς δὲ ἡτοίμασε κόρακι βοράν; νεοσσοὶ δὲ αὐτοῦ πρὸς Κύριον κεκράζονται· ἡτοίμασε γὰρ τοῖς βαθυτέροις τὸν νοῦν, πολλὴν τροφὴν ὁ Θεὸς, ὧν οἱ μαθηταὶ νεοσσοὶ εὐχαῖς σχολάζοντες, πρὸς Κύριον κεκράγασιν· πλανώμενοι καὶ ζητοῦντες τὰ ἐν αὐτοῖς ἐπαπορουμένοις ὑπ' αὐτῶν σιτά.

that is edible; and because of the depth of the thoughts that have as it were sprouted forth instead of hairs, they are praiseworthily named black, contributing to the beauty of the Bridegroom; and the phrase as a raven is not simply, I think, on account of the colour, but is a symbol of the deepest things and those filled with dark water in clouds of the air (Ps. 17:12); concerning which Job said: And who has prepared food for the raven? For its young ones cry out to the Lord (Job 38:41); for God has prepared abundant nourishment for those who are deeper in mind, whose disciples, the young ones devoting themselves to prayers, cry out to the Lord, wandering and seeking the food in the matters questioned among them by them.

Σιαγόνες αὐτοῦ ὡς φιάλαι τοῦ ἀρώματος, φύουσαι μυρεψικά.

His cheeks are as bowls of spice, putting forth perfumes (Song 5:13).

Σιαγόνας Χριστοῦ τοὺς διακονουμένους λόγῳ Θεοῦ καὶ τροφῇ πνευματικῇ νοητέον· διὰ μὲν τὴν πληρότητα τῆς εὐωδίας τῶν καλῶν ἔργων καὶ λόγων, ἐοικότας φιάλαις τοῦ ἀρώματος· διὰ δὲ τὸ ἐῤῥιζωμένον ἐν αὐταῖς ποικίλον ἐν πάσῃ συνθέσει γραφῆς λόγον ἀεὶ καρποφοροῦντας μυρεψικόν.

By the cheeks of Christ one must understand those who minister in the word of God and spiritual nourishment: on account of the fullness of the sweet savour of good works and words, resembling bowls of spice; and on account of the manifold word in every composition of Scripture rooted in them, ever bearing the fruit of perfume.

Κοιλία αὐτοῦ πυξίον ἐλεφάντινον, ἐπὶ λίθου σαπφείρου.

His belly is an ivory tablet upon a sapphire stone (Song 5:14).

Κοιλία ἐστὶ τοῦ λόγου, οἱ χωρητικοὶ τῶν μυστηρίων, τουτέστιν οἱ κοῖλοι πρὸς ὑποδοχήν· πυξίον δὲ, οἱ πρὸς διατήρησιν ἐπιτήδειοι· κατὰ δὲ τὸ λαμπρὸν καὶ σαφὲς ἐλεφάντινον εἶναι λέγεται· ἡ δὲ τοιαύτη κοιλία, τὸ πύξιον τὸ ἐλεφάντινον, ἐπιβέβληκε λίθῳ σαπφείρῳ, ὅς ἐστι Χριστός· ὅσοι οὖν εἰσι κοιλία τοῦ λόγου, οὗτοι ἀπὸ τοῦ φόβου Κύριον ἐν γαστρὶ λαμβάνουσι, καὶ τίκτουσι πνεῦμα σωτηρίας· διὰ τοῦτο καὶ ἡ κοιλία τῆς θυσίας ἐν τῷ Λευιτικῷ πλύνεται, ὡς μηδὲν ἔχειν κοπρῶδες.

The belly of the Word is those who are capable of containing the mysteries, that is, those who are hollow for reception; and a tablet, those who are fit for preserving them; and according to its brightness and clearness it is said to be of ivory; and such a belly, the ivory tablet, rests upon a sapphire stone, which is Christ; as many therefore as are the belly of the Word, these from fear conceive the Lord in the womb, and bring forth a spirit of salvation (Isa. 26:18); on this account the belly of the sacrifice in Leviticus is also washed (Lev. 1:9), so as to have nothing dung-like.

ΚΕΦΑΛΑΙΟΝ Ϛʹ.

Chapter VI.

Καλὴ εἶ, ἡ πλησίον μου, ὡς εὐδοκία, ὡραία ὡς Ἱερουσαλὴμ, θάμβος ὡς τεταγμέναι.

You are beautiful, My neighbour, as good pleasure, comely as Jerusalem, a wonder as women set in array (Song 6:3).

Ὅσον πλησίον γίνεται τοῦ νυμφίου, κρείττοσιν ἀπεικάζεται· τῷ γὰρ καλὴ καὶ ὡραία καὶ πλησίον, προσέθηκε τὸ ὡς Ἱερουσαλήμ· καὶ καταπληκτικὴν δὲ τὴν τετελειωμένην φησὶν Ἐκκλησίαν· πῆ μὲν, ἐν ταῖς ἀντικειμέναις δυνάμεσιν, οὐ δυναμέναις ἐνατενίζειν τῷ κάλλει τοῦ προσώπου αὐτῆς· πῆ δὲ καὶ ταῖς ὑποδεεστέραις αὐτῆς, ἐοικυίαις ταῖς τεταγμέναις ἐν τῷ παντὶ καταστάσεσιν· ὁ δὲ Σύμμαχος· οὐ τεταγμέναι παρατάξεις· θάμβος γάρ εἰσιν ὡς τάγμα παρεμβολῶν τοὺς πολεμίους ἐκπλήττοντα.

The nearer she comes to the Bridegroom, to better things is she likened; for to the words beautiful and comely and neighbour, He added the phrase as Jerusalem; and He calls the perfected Church awe-inspiring: partly among the opposing powers, who are unable to gaze intently upon the beauty of her face, and partly also among those inferior to her, who resemble the constitutions set in order in the universe; and Symmachus renders it: battle-lines not set in array; for they are a wonder like a rank of camps striking terror into the enemies.

Ἀπόστρεψον τοὺς ὀφθαλμούς σου ἀπεναντίον μου, ὅτι αὐτοὶ ἀνεπτέρωσάν με.

Turn away your eyes from before Me, for they have given Me wings (Song 6:4).

Ἡ Ἐκκλησία τῇ ὡραιότητι καὶ τῷ κάλλει ἐνορᾷ τοῦ Χριστοῦ· δυναμένη τῇ πλείονι προκοπῇ κατανοεῖν αὐτοῦ τὴν θεότητα· καθὸ πάντα δι' αὐτοῦ ἐγένετο· εὐφραινόμενος δὲ ἐπὶ τῇ δυνάμει τῶν ὀφθαλμῶν, τῆς εἴτε Ἐκκλησίας εἴτε νύμφης τοῦ λόγου ψυχῆς· πτεροῖς αὐτὴν λογικοῖς ἀποστραφῆναι κελεύει πρὸς τὸ μετέωρον· ὡς ἂν ἐπ' ἄκρον ἔλθοι τῆς τελειότητος, ὡς ἂν κἀκείνη βλέπῃ τοῦτον ἐπτερωμένον, καὶ μηκέτι συγκαταβαίνοντα δι' αὐτὴν, καὶ δύνηται λέγειν, ει καὶ

The Church gazes upon the comeliness and the beauty of Christ, being able through greater progress to perceive His divinity, inasmuch as all things came into being through Him (John 1:3); and rejoicing over the power of the eyes of either the Church or the soul that is the bride of the Word, He bids her turn away with rational wings towards the height, so that she may come to the summit of perfection, so that she too may behold Him winged, and no longer condescending on her account, and may be able to say, even if

Editors' notes and page, col. 276

Page

running head: M AD ORIGENIS EXEGETICA.
marginal letters: A ἐδώδιμον· διὰ δὲ; B καὶ τροφῇ πνευματικῇ; C νουσι, καὶ τίκτουσι; D ναι παρατάξεις·
old-edition numerals: (none)
other: (none)

PG 17:277

ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν· τῇ σῇ τοίνυν συνανέβη προκοπῇ, φησὶν, χωρησάσης σου ἐνορᾷν, καὶ μηκέτι περαιτέρω τῆς οἰκονομίας ζητεῖν.

we have known Christ according to the flesh, yet now we know Him so no longer (2 Cor. 5:16); He has ascended, therefore, together with your progress, He says, since you have become capable of gazing upon Him, and of no longer seeking anything further of the dispensation.

Τρίχωμά σου ὡς ἀγέλαι τῶν αιγῶν, αἳ ἀνέβησαν ἀπὸ τοῦ Γαλαάδ· ὀδόντες σου, ὡς ἀγέλαι τῶν κεκαρμένων αἳ ἀνέβησαν ἀπὸ τοῦ λουτροῦ· αἱ πᾶσαι διδυμεύουσαι, καὶ ἀτεκνοῦσα οὐκ ἔστιν ἐν αὐταῖς.

Your hair is as flocks of goats that have come up from Galaad; your teeth are as flocks of shorn ewes that have come up from the washing, all of them bearing twins, and there is not a barren one among them (Song 6:4–5).

Εἴρηται δεύτερον ταῦτα τῇ νύμφῃ, πρότερον οἶμαι τοιαύτῃ φανείσῃ κατὰ τὸ ἐνδεχόμενον, ἡνίκα ἔτι ἐν τῷ βίῳ τούτῳ ἐτύγχανεν· δεύτερον ὁπότε ἦλθεν ἐπὶ τὴν τελειότητα· διὸ καὶ νῦν μόνον παρῃνίξατο· Ὀδόντες σου ὡς ἀγέλαι τῶν κεκαρμένων· κατὰ δὲ τὸν Ἀκύλαν καὶ Σύμμαχον, ὀδόντες σου ὡς ἀγέλαι τῶν προβάτων, ἢ, τῶν ἀμνάδων· καὶ ἔπρεπεν ειρῆσθαι ταῦτα ἐπὶ τῆς τελειοτητος· ὡς εἶναι τὸ ἀπὸ τοῦ λουτροῦ οὐκ ἔτι προτέρου, ἀλλὰ τοῦ δευτέρου· διδυμεύουσαι δὲ τάχα, ὡς τρεφόμεναι τῇ τῶν νοητῶν καὶ αἰσθητῶν θεωρίᾳ· καὶ ὡς μηδεμίαν ἄγονον εἶναι τῆς περὶ οὑτινοσοῦν λόγου τροφῆς.

These things have been spoken a second time to the bride, who previously, I think, appeared such so far as was possible while she was still in this life, and a second time when she came unto perfection; wherefore now also He hinted only: Your teeth are as flocks of shorn ewes; and according to Aquila and Symmachus, your teeth are as flocks of sheep, or, of ewe-lambs; and it was fitting for these things to have been spoken in the case of perfection, so that the phrase from the washing belongs no longer to the former washing, but to the second; and bearing twins perhaps, as being nourished by the contemplation of both the things of the mind and the things of sense, and as none being barren of the nourishment concerning any principle whatsoever.

Ἑξήκοντά εισι βασίλισσαι καὶ ὀγδοήκοντα παλλακαὶ, καὶ νεάνιδες ὧν οὐκ ἔστιν ἀριθμός· μία δέ ἐστι περιστερά μου.

There are sixty queens and eighty concubines, and maidens of whom there is no number; one is My dove (Song 6:7–8).

Αἱ νεάνιδες ἀριθμὸν οὐκ ἔχουσαι· οὐ τῷ μὴ ὑποπίπτειν ἀριθμῷ, ἀλλὰ τῷ ἀξίας αὐτὰς εἶναι ἀριθμηθῆναι· καὶ τάχα τῆς αὐτῆς διανοίας ἔχεται, τῇ ἐνταῦθα διαφορᾷ τῶν νεανίδων τῶν κοινωνουμένων ὑπὸ Χριστοῦ, καὶ τὰ παρὰ Ἀποστόλου λεγόμενα περὶ ἀναστάσεως νεκρῶν, λόγῳ τάγματα φάσκοντι· ἐπειδὴ γὰρ δι' ἀνθρώπου θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν· ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται· ἕκαστος ἐν τῷ ιδίῳ τάγματι· ὁ γὰρ ἑκάστου βίος καὶ λόγος καὶ διάθεσις ποιήσει προκριθῆναι ἑκάστου κατ' ἀξίαν.

The maidens have no number, not by not falling under number, but by their being worthy to be numbered; and perhaps to the same thought belongs, along with the difference here of the maidens who are shared in by Christ, what is spoken by the Apostle concerning the resurrection of the dead, in a word that speaks of orders: For since by a man came death, by a man also came the resurrection of the dead; for just as in Adam all die, so also in Christ shall all be made alive, each in his own order (1 Cor. 15:21–23); for the life and word and disposition of each will cause each to be preferred according to worth.

Μὴ θαύμαζε, εἰ ὁ νυμφίος ἦν ἔχων καλὴν νύμφην, καὶ τάχα δευτέραν καὶ τρίτην καὶ πλείονας· ἐὰν νοήσῃς αὐτοῦ καὶ τὰς νύμφας, οὐ φοβηθήσῃ λέγειν ἀπὸ τοῦ ᾌσματος· Ἑξήκοντά εισι βασίλισσαι καὶ ὀγδοήκοντα παλλακαὶ, καὶ νεάνιδες ὧν οὐκ ἔστιν ἀριθμός· μία δέ ἐστι περιστερά μου· λόγος ἐστὶν ὁ νυμφίος· λογικὸν ζῶον ἡ νύμφη· ἐὰν νοήσῃ ψυχὴ καὶ λάβῃ ὁ νυμφίος τὴν νύμφην· ἀλλ' ἐπεί ἐστιν ὁ λόγος οὗτος, οὐ μιᾷ ψυχῇ κοινωνῶν, ἀλλὰ πλείοσι καὶ διαφόροις, τιμῇ τινι βασιλικῇ καὶ διαφαινούσῃ, λεγέτω τελεία περιστερά· ταῖς δὲ βασιλικαῖς μὲν, ὑποδεεστέραις δὲ, διὰ τοῦτο ἑξήκοντα βασίλισσαι· ἑτέραις δὲ ψυχαῖς κοινωνεῖ παιδαγωγουμέναις φόβῳ Θεοῦ· αὗταί εἰσιν αἱ παλλακίδες· εἰσί τινες καὶ ἄλλαι ψυχαὶ ὑποδεέστεραι, ἐλάττονα φόβον ἔχουσαι· αὗταί εἰσιν αἱ νεάνιδες ὧν οὐκ ἔστιν ἀριθμός· ὁ νυμφίος τοίνυν καὶ ἐνθάδε καλὰς καὶ δυναμένας αὐτῷ εἶναι καὶ κοινωνοὺς, ἐξῆλθεν ἀπὸ τοῦ παστοῦ τοῦ ἐπουρανίου, κοινωνεῖ ἀγγέλοις καὶ ἀρχαγγέλοις, αἵ τινές εἰσιν αἱ νύμφαι τοῦ λόγου, καὶ θρόνοι καὶ κυριότητες.

Do not wonder if the Bridegroom had a beautiful bride, and perhaps a second and a third and more; if you understand His brides also, you will not be afraid to say from the Song: There are sixty queens and eighty concubines, and maidens of whom there is no number; one is My dove; the Bridegroom is the Word; the bride is a rational living being, if a soul understands and the Bridegroom takes the bride; yet since this Word communes not with one soul alone, but with many and diverse souls, to one of royal and pre-eminent honour let Him say, My perfect dove; and to those that are royal indeed, yet inferior, on this account there are sixty queens; and with other souls He communes that are tutored by the fear of God: these are the concubines; and there are also certain other inferior souls, having less fear: these are the maidens of whom there is no number; the Bridegroom, therefore, finding here also souls fair and able to belong to Him and be partakers, went forth from the heavenly bridal chamber (Ps. 18:6), and communes with angels and archangels, which are the brides of the Word, and thrones and lordships (Col. 1:16).

Εἰς κῆπον καρύας κατέβην ιδεῖν ἐν γεννήματι τοῦ χειμάῤῥου· ιδεῖν ει ἤνθησεν ἡ ἄμπελος, ει ἤνθησαν αἱ ῥόαι· ἐκεῖ δώσω τοὺς μαστούς μου

I went down into the garden of nuts to see the produce of the torrent-bed, to see whether the vine had blossomed, whether the pomegranates had blossomed; there I will give my breasts (Song 6:10–11, 7:12)

Editors' notes and page, col. 277

Footnotes

(⁴¹) ‹in suo ordine› · call in col 278 I Cor. XV, 21, 22.

1 Corinthians 15:21, 22.

(printed under page 149)

Footnotes

(⁴²) ‹anchor not visible› · call in col 279 Psal. CXXIII, 5.

Psalm 123 (124):5.

(printed under page 150) (⁴³) ‹anchor not visible› · call in col 279 Cant. VII, 12.

Song of Songs 7:12.

(printed under page 150) (⁴⁴) ‹tribus Judae Naasson› · call in col 279 Num. I, 7.

Numbers 1:7.

(printed under page 150) (⁴⁵) ‹serpentem exaltavit› · call in col 279 Num. XXI, 9.

Numbers 21:9.

(printed under page 150)

(1) ‹anchor not visible› · call in col 279

Τά. Lege τοῦ. EDIT.

For τά read τοῦ. EDITOR.

(printed under page 150)

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PG 17:280

σοί· γῆ ἐστιν ὡς ἡ ψυχή μου· ἔθετό με ἅρματα Ἀμιναδάβ.

to Thee (Song 7:12); my soul knew not: it set me as the chariots of Aminadab (Song 6:11).

Κατά τι παράδειγμα οἱ δίκαιοι καρύαι εἰσὶ, φέροντες καρπὸν διὰ τὴν πρὸς Θεὸν θεραπείαν ἱερατικὴν, διὰ τὸ ἕρκος ἔχειν περὶ αὐτά· ὁ μέν τι πικρὸν καὶ χολῶδες, ἕτερον δέ τι σκληρὸν τῶν πειρασμῶν· ἀλλὰ καὶ χειμάῤῥους ὁ πειρασμὸς λέγοιτο· κατὰ τὸ, χειμάῤῥους διῆλθεν ἡ ψυχὴ ἡμῶν· ἠβουλήθη τοίνυν ἡ νύμφη καταβᾶσα εἰς τὸν κῆπον τῆς καρύας, τουτέστιν ἐκπεσοῦσα τὰ παραδείσου πρὸς τὴν ἐπίμοχθον ταύτην ζωὴν, ιδεῖν παράδοξόν τι γέννημα τοῦ χειμῶνος ῥέοντος μαύρου ποταμοῦ· ἢ, κατὰ Σύμμαχον, κατέβη μαθεῖν ει ἡ φάρυγξ τοῦ βίου ὀπώρας ἔχει· ἀλλὰ καὶ ιδεῖν ει ἤνθησεν ἡ ἄμπελος, διαφεύγουσα τὸν χειμῶνα· καὶ τὸ ἔαρ φθάσασα, τὸν καιρὸν τοῦ Πάσχα καὶ τῆς τῶν ἀζύμων ἑορτῆς· τότε γὰρ φιλεῖ ἀνθεῖν ἐν τῇ Ἰουδαίᾳ ἡ ἄμπελος· καὶ ει ἤνθησαν αἱ ῥόαι, ὧν ὁ καρπὸς πολὺς, καὶ τάξει περιειλημμένος ὑπὸ τοῦ λέπους· ᾧ ὡμοίωται τὸ μῆλον τῆς νύμφης· ἐκεῖ δὲ, φησὶ, δώσω σοι τοὺς μαστούς μου, τουτέστι τὸ ἡγεμονικόν· ἀλλ' ἠγνόησε, φησὶν, ἡ ψυχή μου, καὶ τὴν ὑπόσχεσιν ἔψευσται, μὴ δυναμένη ἀφ' ἑαυτῆς τι ποιεῖν· ἀλλ' οὐκ ἀπελείφθην ἐν τούτοις· ὁ γὰρ πατὴρ τοῦ Ναασσὼν ὁ ἄρχων τοῦ λαοῦ μου Ἀμιναδὰβ, ἔθετό με ἑαυτῷ εἶναι ἅρματα· Ναασσὼν δὲ ὀφιώδης ἑρμηνεύεται· ὁ ἄρχων τοῦ λαοῦ τῆς νύμφης· Ἀμιναδὰβ δὲ οὗτος ὁ ἐν Ἀριθμοῖς πατὴρ τοῦ ἄρχοντος τῆς φυλῆς Ἰούδα Ναασσών· ὃς μεταλαμβάνεται εἰς τὸν Χριστόν· διὰ τὸ, καθὼς Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως, φησὶν, ἅρματά με ἔθετο ἑαυτῷ ἡνιοχῶν μου τοὺς λογισμούς.

According to a certain comparison the righteous are nut trees, bearing fruit for the priestly service towards God, because of having an enclosure around them: the one something bitter and gall-like, the other something hard of temptations; moreover temptation might also be called a torrent-bed, according to the word, our soul passed through a torrent (Ps. 123:4); the bride wished, therefore, having gone down into the garden of nuts, that is, having fallen out of paradise into this toilsome life, to see some paradoxical produce of the dark river that flows in winter; or, according to Symmachus, she went down to learn whether the gorge of life has autumn fruits; and also to see whether the vine had blossomed, escaping the winter, and having reached the spring, the season of the Passover and of the feast of Unleavened Bread; for then the vine is wont to blossom in Judaea; and whether the pomegranates had blossomed, whose fruit is abundant and encompassed in order by the rind, to which the cheek of the bride has been likened; and there, she says, I will give Thee my breasts, that is, the ruling faculty; yet my soul knew not, she says, and has belied the promise, not being able to do anything of itself; yet I was not left destitute in these things; for the father of Naasson the ruler of my people, Aminadab, set me to be chariots for himself; and Naasson is interpreted serpent-like, the ruler of the people of the bride; and this Aminadab in Numbers is the father of Naasson the ruler of the tribe of Judah (Num. 1:7), who is taken as a figure of Christ, on account of the word, Just as Moses lifted up the serpent in the wilderness (John 3:14; Num. 21:9), so, she says, He set me as chariots for Himself, driving my thoughts as charioteer.

Ἐπίστρεφε, ἐπίστρεφε ἡ Σουλαβίτις· ἐπίστρεφε, ἐπίστρεφε· καὶ ὀψόμεθα ἐν σοί.

Return, return, O Sulabite; return, return, and we shall look upon you (Song 6:12).

ΚΕΦΑΛΑΙΟΝ Ζʹ.

Chapter VII.

Τί ὄψεσθε ἐν τῇ Σουλαβίτιδι; ἡ ἐρχομένη ὡς χοροὶ τῶν παρεμβολῶν· ἀνέβη γὰρ ἐκ τοῦ λουτροῦ, ὡς τὰ ἀγγελικὰ τάγματα.

What will you look upon in the Sulabite? She who comes as choirs of camps (Song 7:1); for she has come up from the washing like the angelic ranks.

Ἀκύλας καὶ ἡ πέμπτη ἔκδοσις, τὸ Σουλαβίτις ἐξέδωκαν, ειρηνεύουσα γάρ· ἔστι δὲ ἡ νύμφη τοῦ λόγου ψυχὴ, ἡ τοῦ Χριστοῦ Ἐκκλησία, διὰ τὸν ποιήσαντα τὸ ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσαντα· ἐὰν δὲ ἡ Σουλαμίτις, ἡ ἐσκυλευμένη, κατὰ Σύμμαχον, λέγοι ἂν πρὸς αὐτὴν ὁ νυμφίος, Ὦ ἐσκυλευμένη καὶ ὑπὸ τῷ αιχμαλωτίσαντί σε γεγενημένη, ἐπίστρεφε εἰς τὴν προτέραν εὐγένειαν· νῦν μὲν ὡς ἐν ἀπαρχῇ λαμβάνουσα τῆς υιοθεσίας τὸν ἀῤῥαβῶνα, καὶ τὴν τῆς ἀναστάσεως ἐλπίδα· ἐὰν δὲ τῆς ἐπαγγελίας καὶ τῆς ἀφθαρσίας τὸ ἔνδυμα, πυκνότερον δὲ εἰς προτροπὴν, τὸ ἐπίστρεφε· τότε γάρ φησι κυρίως ἐστὶν ιδεῖν σε· τῶν ἑταίρων δὲ τοῦ νυμφίου πρὸς τὴν νύμφην εἶναι τὸν λόγον δοκῶ· πρὸς οὓς ὁ νυμφίος, Τί ὄψεσθε; φησίν· ἀπεικάζεται δὲ νενικηκότων στρατῷ· ἡ μία γὰρ νύμφη πλῆθος ἐν ἑαυτῇ ἔχει παρεμβολῶν· τὰ γὰρ μέλη τῆς νύμφης συστήματα τυγχάνοντα πλείονα, χοροὶ μέν εἰσι, τῷ τὸ θεῖον ὑμνεῖν συμφώνως θεολογοῦντες αὐτῷ· τῷ δὲ καθελεῖν τοὺς πολεμίους παρεμβολῶν εἰρηνικῶν ἔχοντες· ἀλλ' οὐκέτι σχῆμα πολεμικὸν, τὴν

Aquila and the Fifth Edition have rendered the word Sulabite as making peace; and she is the soul that is the bride of the Word, the Church of Christ, through Him Who made both one and broke down the middle wall of partition (Eph. 2:14); whereas if it is Sulamite, she who has been despoiled, according to Symmachus, the Bridegroom would say to her, O you who have been despoiled and have come to be under him who took you captive, return unto your former nobility: now indeed as in a first-fruits receiving the earnest of adoption (Rom. 8:23; 2 Cor. 1:22) and the hope of the resurrection, and hereafter the garment of promise and of incorruption; and more frequently by way of exhortation is the word return; for then, He says, is it properly possible to look upon you; and I think the word is spoken by the companions of the Bridegroom to the bride, to whom the Bridegroom says, What will you look upon? And she is likened to an army of conquerors; for the one bride has within herself a multitude of camps; for the members of the bride, being many assemblies, are choirs on the one hand by hymning the divine nature as they harmoniously theologize to Him, and on the other hand by overthrowing the enemies they have the character of peaceful camps, yet no longer a warlike form,

Editors' notes and page, col. 280

Footnotes

- (1) Τά. Lege τοῦ. EDIT. — (1) Tá: read τοῦ. EDITOR. [called in the Greek at τὰ (1) παραδείσου]

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old-edition numerals: (none)
other: (none)

PG 17:281

ὑπὲρ τῶν ἐν χειμάῤῥῳ καμοῦσαν καὶ σκυλεῖσαν δι' αὐτούς· προσκαλοῦνται οἱ φίλοι τοῦ νυμφίου· ἐσκυλευμένη γὰρ ἑρμηνευεται Σουλαμίτις· ἐπίστρεφε λέγοντες, ὀψόμεθα ἐν σοί· ἑώρων γὰρ αὐτῆς τὸν σκυλμὸν, οὐκ ἄκαρπον, ἀλλ' εἰς χρηστὸν τελευτήσαντα πέρας, ὅπως τοὺς ἐν τῷ χειμάῤῥῳ κατακριθέντας παραδεδομένους τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκὸς, παρελθόντας τὸ τοῦ χειμάῤῥου ὕδωρ, νικηφόρους ἦγε μεθ' ἑαυτῆς, ἐρχομένη ὡς χοροὶ παρεμβολῶν, τῶν ἐκ πολέμου ἐπανερχομένων, καὶ κατὰ διάφορα συστήματα χορευόντων, καὶ ἐπινικίους ᾀδόντων καὶ λεγόντων· Κύριε, ὡς ὅπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς.

the friends of the Bridegroom call to her who laboured on behalf of those in the torrent-bed and was despoiled on their account; for Sulamite is interpreted despoiled; saying, Return, we shall look upon you; for they saw that her despoiling was not unfruitful, but ended in a good issue, how those condemned in the torrent-bed, who had been delivered to Satan for the destruction of the flesh (1 Cor. 5:5), once they had passed through the water of the torrent-bed (Ps. 123:4), she led victorious with herself, coming as choirs of camps returning from war, and dancing in diverse assemblies, and singing songs of victory and saying: O Lord, as with a shield of good pleasure Thou hast crowned us (Ps. 5:13).

Ῥυθμοὶ μηρῶν σου ὅμοιοι ὁρμίσκοις, ἔργον χειρῶν τεχνίτου.

The proportions of your thighs are like necklaces, the work of a craftsman's hands (Song 7:1).

Πολλαχοῦ τάττει τοὺς μηροὺς ἐπὶ τῆς γενέσεως ἡ Γραφή· δηλοῖ τοίνυν ἐνταῦθα τῆς νύμφης τὸ τεταγμένον ἐν τῷ τῆς γενέσεως χωρίῳ καὶ εὔρυθμον, ὁμοίῳ περιτραχηλίοις κατεσκευασμένοις τῇ ἀρετῇ.

In many places the Scripture sets the thighs for generation (Gen. 46:26); it signifies here, therefore, the orderly and well-proportioned character of the bride in the place of generation, like necklaces fashioned by virtue.

Ὀμφαλός σου κρατὴρ τορνευτὸς, μὴ ὑστερούμενος κρᾶμα· κοιλία σου, θημωνία σίτου πεφραγμένη ἐν κρίνοις..

Your navel is a turned bowl, not lacking mixed wine; your belly is a heap of wheat fenced about with lilies (Song 7:2).

Ἐπὶ τὸν ὀμφαλὸν δὲ τὸν κρατῆρα ἡ σοφία συγκαλεῖ λέγουσα· Δεῦτε, πίετε οἶνον ὃν κεκέρακα ὑμῖν· καὶ δηλοῖ τὸ πνευματικὸν πνεῦμα· καὶ προσέθηκε καὶ θημωνίαν σίτου, ἵνα τὴν πνευματικὴν τροφὴν σημάνῃ· τὸ γὰρ θημωνία ἀντὶ τοῦ συναγωγὴ ἀρετῶν πλήθους εἰς ἓν τῇ ὁμονοίᾳ συντεταγμένη.

And to the navel, the bowl, Wisdom summons, saying: Come, drink of the wine which I have mingled for you (Prov. 9:5); and it signifies the spiritual spirit; and He added also a heap of wheat, in order to signify the spiritual food; for the phrase heap stands for a gathering of a multitude of virtues ordered together into one in harmony.

Κρίνα δ' ἂν εἴη καὶ τὰ ἄνθη τῆς χάριτος τοῦ Θεοῦ, ἃ συνελέξατο ἀπὸ μέσου τῶν τοῦ βίου ἀκανθῶν.

And lilies would also be the flowers of the grace of God, which she gathered from the midst of the thorns of life.

Ὁ τράχηλός σου ὡς πύργος ἐλεφάντινος.

Your neck is as an ivory tower (Song 7:4).

Πυργοι δὲ ἐκλήθησαν, οἱ τὰ ἀρεστὰ τῷ νυμφίῳ ποιοῦντες, σκοπευτήριον ἔχοντες τὴν θεωρητικὴν ψυχὴν, ἐκ μετεώρου σκοπεύουσαν ἅπαντα· ἐλεφάντινον δὲ, διὰ τὸ λαμπρὸν καὶ λεῖον· οὐδὲν γὰρ ἀπὸ κακίας τραχὺ ἐν τῷ τῆς νύμφης τραχήλῳ· οὐκέτι δὲ περὶ τῶν νεκρῶν εἶπεν, οι νεμόμενοι ἐν κρίνοις· ὑπεράνω γὰρ ἐγεγόνεισαν κρίνων τῶν ἐν μέσῳ ἀκανθῶν· βούλεται δὲ ἡμᾶς καὶ φιλομαθεῖς ὄντας πολλῶν ἔχειν τὴν ψυχὴν θυγατέρα σοφῶν καὶ ἐν εισαγωγαῖς γενέσθαι μαθημάτων πολλῶν, ἃς ἐκάλεσε πύλας· τοσοῦτον, φησίν, γνώσεως τοῖς ἐν σοὶ διδασκάλοις περίεστι χάρις, ὡς μὴ μόνον τοὺς παρὰ σοὶ ἀπολαύειν αὐτῶν τῆς παιδεύσεως, ἀλλ' ἤδη καὶ τῆς ἔξωθεν καὶ πόῤῥωθεν τῆς αὐτῶν ἀπολαύειν ὠφελείας.

And those who do the things pleasing to the Bridegroom were called towers, having as a watchtower the contemplative soul, surveying all things from on high; and of ivory, because of its brightness and smoothness; for there is nothing rough from vice in the neck of the bride; and no longer concerning the dead did He say, that pasture among the lilies; for they had come to be above the lilies that are in the midst of thorns; and He wishes us also, being lovers of learning, to have our soul a daughter of many wise men (Song 7:4), and to come to be in the introductions of many teachings, which He called gates (Song 7:4); so greatly, He says, does the grace of knowledge abound for the teachers in you, that not only do those beside you enjoy their instruction, but already even those from outside and from afar enjoy their benefit.

Μυκτήρ σου, ὡς πύργος τοῦ Λιβάνου σκοπεύων πρόσωπον Δαμασκοῦ· κεφαλή σου ἐπὶ σὲ ὡς Κάρμηλος, καὶ πλόκιον κεφαλῆς σου ὡς πορφύραν βασιλεὺς δεδεμένος ἐν παραδρομαῖς.

Your nose is as the tower of Lebanon looking towards the face of Damascus; your head upon you is as Carmel, and the braid of your head is like purple, a king bound in the galleries (Song 7:4–5).

Ὁ δὲ καθαρὰν ἔχων τὴν διαπνοὴν, καὶ διὰ τῆς αἰσθήσεως τοῦ θείου λόγου δυνάμενος ὀπίσω αὐτοῦ εἰς ὀσμὴν μύρων αὐτοῦ δραμεῖν, μυκτήρ ἐστιν αἰσθανόμενος εὐωδίας πνευματικῆς· σκοπεύων εἴ τι ἐπιφανὲς ἐν ἔθνεσι δόγμα δοκεῖ· Δαμασκὸς γὰρ τὰ ἔθνη παρίστησι· τοῦ δὲ ἐπιφανοῦς καὶ καλοῦ τὸ πρόσωπον σύμβολον· ὁ δὲ λίβανος ἀναφέρεται ἐπὶ τὸ θυσιαστήριον τοῦ Θεοῦ· ὁ δὲ Κάρμηλος ἐπίγνωσις περιτομῆς ἑρμηνεύεται· γινώσκει δὲ περιτομὴν ὁ μετὰ παῤῥησίας

And he who has pure respiration, and through the perception of the divine Word is able to run after Him unto the fragrance of His ointments (Song 1:3), is a nose perceiving spiritual sweet savour, surveying whether any dogma among the nations seems notable; for Damascus represents the nations, and the face is a symbol of what is notable and fair; and frankincense (Libanos) is offered up upon the altar of God; and Carmel is interpreted knowledge of circumcision; and he knows circumcision who with boldness

Editors' notes and page, col. 281

Footnotes

(⁴⁶) ‹tuae coronasti nos› · call in col 282 Psal. V, 13.

Psalm 5:13.

(printed under page 151) (⁴⁷) ‹quod miscui vobis› · call in col 282 Prov. IX, 5.

Proverbs 9:5.

(printed under page 151)

Footnotes

(⁴⁸) ‹vitis vera› · call in col 283 Joan. XV, 1.

John 15:1.

(printed under page 152) (⁴⁹) ‹mensuram et lancem› · call in col 283 Eccli. V, 14; XXIII, 13; Psal. CXL, 3.

Ecclesiasticus (Sirach) 5:14; 23:13; Psalm 140 (141):3.

(printed under page 152)

(8) ‹anchor not visible› · call in col 283

Βραχύτης. Ita corrigendum duximus quod in antea editis legebatur βραχύ τις. EDIT.

Βραχύτης ("brevity"): so we have judged it should be corrected where the earlier editions read βραχύ τις. EDITOR.

(printed under page 152)

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PG 17:284

λέγειν δυνάμενος· ἡμεῖς ἐσμὲν ἡ περιτομή· ἀπὸ δὲ τῆς κεφαλῆς, τουτέστι Χριστοῦ, ἐπίγνωσις πνευματικῆς ἐγεννήθη περιτομῆς.

being able to say: We are the circumcision (Phil. 3:3); and from the Head, that is, Christ, the full knowledge of spiritual circumcision was born.

Τί ὡραιώθης καὶ τί ἡδύνθης, ἀγάπη, ἐν τρυφαῖς σου; τοῦτο μέγεθός σου· ὡμοιώθης τῷ φοίνικι, καὶ οἱ μαστοί σου τοῖς βότρυσι· διότι ὑψηλόν σου τὸ φρόνημα· καὶ οὐδὲν τῶν γηΐνων ἐπιφερόμενον.

How fair have you become and how sweet have you become, O love, in your delights! This is your greatness: you have been likened to the palm tree, and your breasts to the clusters (Song 7:6–7); because your mind is lofty, and brings along nothing of earthly things.

Ὅτι ταῦτά φησιν ὁ νυμφίος ἀποθαυμάζων αὐτῆς τὴν ἐπὶ τὸ κρεῖττον μεταβολήν· ὡς γὰρ ἡ τῶν στοιχείων εὐκρασία σωμάτων ὑγείαν ἐμποιεῖ, οὕτως ἐκ τῶν ὁρμῶν καὶ ἐκκλίσεων, ὑγεία πως καὶ κάλλος ἐπιγίνεται τῇ ψυχῇ· ὡς δὲ αἰσχρά τίς οὖσα διὰ κακίαν ἡ νύμφη, μετέβαλεν ἐξ ἀρετῆς εἰς ὡραιότητα, οὕτως οὖσα πικρὰ, γέγονεν ἡδίστη τε αὐτῷ καὶ γλυκεῖα· φησὶ τοίνυν, ὡς ἐν ταῖς σωματικαῖς τρυφαῖς ἡ πολυτελὴς εὐωχία περιπόθητος, οὕτω τοῖς τὴν πνευματικὴν τρυφῶσι τρυφὴν, ἡ ἀγάπη· τῆς δὲ σοῦ ἀντωνυμίας κειμένης παρὰ τοῖς ἄλλοις, λέγοι ἂν, τῇ ἀγάπῃ ἐντρυφᾷς πλέον τῶν ἄλλων τοῦ πνεύματος καρπῶν· ὡς πάντα δι' αὐτὴν στέγειν πάντα ὑπομένειν· ὥσπερ δὲ σωμάτων ἐστὶ βραχύτης, καὶ μέγεθος ἑτέρων, οὕτω καὶ ψυχῆς ἀναλόγως οἷς διαπράττεται.

Because the Bridegroom says these things marvelling at her change for the better; for just as the good tempering of the elements produces health of bodies, so out of impulses and avoidances health in a certain way and beauty accrue to the soul; and just as the bride, having been base through wickedness, changed from virtue into fairness, so having been bitter, she has become both most pleasant and sweet to Him; He says, therefore, that just as in bodily delights sumptuous feasting is much desired, so to those who delight in spiritual delight is love; and since the pronoun "your" stands among the other translators, He would mean: in love you delight more than in the other fruits of the Spirit, so as to bear all things through it, to endure all things (1 Cor. 13:7); and just as of some bodies there is shortness, and of others greatness, so also of the soul in proportion to the things which it accomplishes.

Ἤγουν τὰ νοήματά σου, φησὶν, τρόφιμά τε καὶ πότιμα, καὶ οὐδαμῶς ὀμφακίζοντα.

That is, your thoughts, He says, are both nourishing and drinkable, and in no way sour like unripe grapes.

Εἶτα ἀναβήσομαι ἐν τῷ φοίνικι· κρατήσω τῶν ὕψεων αὐτοῦ, καὶ ἔσονται δὴ μαστοί σου ὡς βότρυες ἀμπέλου· καὶ ὀσμὴ ῥινός σου ὡς μῆλα, καὶ λάρυγξ ὡς οἶνος ἀγαθὸς, πορευόμενος τῷ ἀδελφιδῷ μου εἰς εὐθύτητα, ἱκανούμενος ἐν χείλεσί μου ὀδοῦσιν.

Then: I shall go up into the palm tree; I shall take hold of its heights, and your breasts indeed shall be as clusters of the vine, and the scent of your nose as apples, and your throat as good wine, going to my beloved unto uprightness, sufficing in my lips and teeth (Song 7:8–9).

Ἀπεικασθεῖσα φοίνικι, φοίνικα τὸν νυμφίου καλεῖ, τὸ ὕψος καὶ μέγεθος τοῦ λόγου κατανοήσασα· ἐφ' ἃ καὶ ἤλπισεν ἀνελθεῖν ἐπὶ τέλει τῶν ᾀσμάτων· ὅτε τελεία ἐστὶν ἡ νύμφη· ὅτε καὶ ἀντιλήψεται τῶν τοῦ νυμφίου μασθῶν, δηλούντων τὰ πυκνώματα· διὸ καὶ ἀμπέλου βότρυσιν ἀπεικάζονται· περὶ ἧς εἶπεν ὁ Σωτήρ· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή· τὰ δὲ ἐκ τῶν τοῦ λόγου κρυπτῶν ἐκπορευόμενα, ἐπὶ τοσοῦτον ἰθύνει τε καὶ εὐφραίνει, ὥστε λέγειν ὅτε δεῖ, καὶ οἷς δεῖ, καὶ ὅσου δεῖ· τὰ μὲν γὰρ χείλη τὸν λόγον· οἱ δὲ ὀδόντες τὴν ἐχεμυθίαν ἐμφαίνουσι· κατὰ τὸ, ‘τῷ στόματί σου ποίησον θύραν καὶ μοχλὸν, καὶ τοῖς λόγοις σου μέτρον καὶ σταθμόν·’ τῶν δὲ τοιούτων οὐ μόνον ἀσφαλῆ τὰ νοήματα, ἀλλὰ καὶ τὰ χείλη αἰσθήσει δέδεται· οἶνος δὲ ὁ ἀγαθὸς, ὁ ἐξ ἀγαθοῦ θησαυροῦ τῆς καρδίας προσφερόμενος.

Having been likened to a palm tree, she calls the Bridegroom a palm tree, having perceived the height and greatness of the Word, unto which she also hoped to go up at the end of the Songs, when the bride is perfect, when she will also lay hold of the breasts of the Bridegroom, which signify the thick foliage; wherefore they are also likened to clusters of the vine, concerning which the Saviour said: I am the true vine (John 15:1); and the things proceeding out of the hidden things of the Word direct and gladden to such a degree as to speak when one ought, and to whom one ought, and as much as one ought; for the lips manifest speech, whereas the teeth manifest reticence, according to the saying, "Make for your mouth a door and a bar, and for your words a measure and a weight" (cf. Sir. 28:25); and of such persons not only are the thoughts secure, but the lips also are bound by perception (cf. Prov. 14:3); and the good wine is that which is brought forth out of the good treasure of the heart (Matt. 12:35).

Ἐγὼ τῷ ἀδελφιδῷ μου· ἐπ' ἐμὲ ἡ ἐπιστροφὴ αὐτοῦ.

I am my beloved's, and His turning is towards me (Song 7:10).

Τελειωθείσης ὁ λόγος, ὅτι μηδαμοῦ παντοδαπῇ ἀνάπαυσιν εὑρήσει, ὅπου ἑαυτὸν ἐπιστρέφει, ὡς παρ' ἐμοί

The speech is of her who has been made perfect, that nowhere at all will He find rest, wherever He turns Himself, as with me.

Ἐλθὲ, ἀδελφιδέ μου· ἐξέλθωμεν εἰς ἀγρόν· αὐλισθῶμεν ἐν κώμαις· ὀρθρίσωμεν εἰς ἀμπελῶνας· ἴδωμεν ει ἤνθησεν ἡ ἄμπελος, ἤνθησεν ὁ κυπρισμὸς, ἤνθησαν αἱ ῥόαι.

Come, my beloved, let us go forth into the field; let us lodge in the villages; let us rise early to the vineyards; let us see if the vine has blossomed, if the blossom has opened, if the pomegranates have blossomed (Song 7:11–12).

Περὶ τῶν ὑποδεεστέρων ἡ νύμφη παρακαλεῖ· ὡς ἐκ τῶν ἐνδοτάτων καὶ μακαρίων διατριβῶν εἰς τὴν τούτων ἐπισκοπὴν ἐξελθεῖν· οὗτοι γὰρ ἀγρὸς καὶ κῶμαι καὶ ἀμπελῶνες καὶ ῥόαι

Concerning the inferior ones the bride entreats, so as to go forth from the innermost and blessed abodes unto the visitation of these; for these are the field and villages and vineyards and pomegranates,

Editors' notes and page, col. 284

Footnotes

(8) Βραχύτης. Ita corrigendum duximus quod in antea editis legebatur βραχύ τις. EDIT.

(8) Βραχύτης (shortness). So we have thought it should be corrected, where the earlier editions read βραχύ τις (something short). EDITOR.

Page

running head: SUPPLEMENTUM AD ORIGENIS EXEGETICA. 284
marginal letters: A λέγειν δυνάμενος·; B λυτελὴς εὐωχία; C Ἀπεικασθεῖσα φοίνικι,; D οἶνος δὲ ὁ ἀγαθὸς,
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks
misprints kept as printed: τὸν νυμφίου (for νυμφίον)

PG 17:285

ΚΕΦΑΛΑΙΟΝ Ηʹ.

Chapter VIII.

Εὑροῦσα ἔξω φιλήσω σε· καί γε οὐκ ἐξουδενώσουσί με· παραλήψομαί σε· εἰσάξω σε εἰς οἶκον μητρός μου· καὶ εἰς ταμιεῖον τῆς συλλαβούσης με· ποτιῶ σε ἀπὸ οἴνου τοῦ μυρεψικοῦ, ἀπὸ νάματος ῥοῶν μου.

Finding You outside, I shall kiss You; and indeed they shall not despise me; I shall take You; I shall bring You into the house of my mother, and into the chamber of her who conceived me; I shall give You to drink of spiced wine, from the juice of my pomegranates (Song 8:1–2).

Εὑρίσκουσα γὰρ αὐτὸν τῆς ἄνω περιωπῆς ἐκβάντα, περιεπτύξατο αὐτόν.

For finding Him having stepped forth from the watchtower above, she embraced Him.

Ὥρκισα ὑμᾶς. θυγατέρες Ἱερουσαλὴμ, ἐν ταῖς δυνάμεσι καὶ ἐν ταῖς ἰσχύσεσι τοῦ ἀγροῦ, τί ἐγείρητε καὶ ἐξεγείρητε τὴν ἀγάπην ἕως ἂν θελήσῃ;

I have adjured you, O daughters of Jerusalem, by the powers and by the forces of the field, why do you stir up and awaken love until it please? (Song 8:4).

Ἤδη δεύτερον ὥρκισεν· ἀλλ' ἀμφιβάλλουσα προετίθει τὸ ἐάν· νῦν δὲ διδάξασα τὸ εἶδος τῆς ἐγέρσεως τῆς ἐξεγέρσεως καὶ τῆς ἀγάπης οἱονεὶ παρίστησιν, ὅτι ὁρκοῦσα ὑμᾶς κατὰ τῶνδε ὥρκισα, τὸ ἐγείρητε καὶ ἐξεγείρητε.

Already a second time she has adjured; but previously, being in doubt, she prefixed "if" (Song 2:7, 3:5); whereas now, having taught the form of the stirring up and of the awakening of love, she as it were sets forth: Adjuring you by these things I have adjured you, namely why you stir up and awaken it.

Θές με ὡς σφραγίδα ἐπὶ τὴν καρδίαν σου, ὡς σφραγίδα ἐπὶ τὸν βραχίονά σου· ὅτι κραταιὰ ὡς θάνατος ἡ ἀγάπη, σκληρὸς ὡς ᾅδης ζῆλος.

Set me as a seal upon your heart, as a seal upon your arm; for strong as death is love, hard as Hades is jealousy (Song 8:6).

Προτρέπεται αὐτὴν ὁ νυμφίος πᾶν νόημα καὶ πρᾶξιν μορφῶσαι τῷ ἑαυτοῦ χαρακτῆρι· ποιεῖν δὲ ταῦτά φησιν τὴν ὡς θάνατον κραταιὰν ἀγάπην· πάντα γὰρ στέγει, πάντα ὑπομένει· διὸ καὶ κραταιὰ κατὰ θάνατον νεκροῦντα τὴν ἁμαρτίαν· ἤγουν ἐπειδὴ πάντων ἐκράτησεν ὁ θάνατος, διὰ τὸ ἐν τῷ Ἀδὰμ πάντας ἀποθνήσκειν· καὶ ὁ ᾅδης ὁμοίως· τοιαύτη, φησὶν, ἡ ἀγάπη καὶ ὁ ζῆλος· ὃν δεῖ ζηλοῦν τῷ Θεῷ, σκληρὸς κατὰ τῶν ἁμαρτανόντων ὑπάρχων, ὡς ὁ τοῦ Ἠλίου καὶ τοῦ Φινεές· ἢ τοῦτο λέγει ὁ νυμφίος πρὸς αὐτὴν, θές με ὡς σφραγίδα πρὸς τὸ σφραγίζειν τὰς ἐνθυμήσεις σου καὶ τὰς πράξεις σου, καὶ ἕως θανάτου ἀγωνίσαι ὑπὲρ τῆς ἀληθείας· καὶ ἐν τῷ ᾅδῃ δὲ τὸν Χριστὸν ἐζήλωσαν οἱ Ἰουδαῖοι, ὑποφθείραντες τοὺς στρατιώτας.

The Bridegroom exhorts her to fashion every thought and action after His own stamp; and He says that love, which is strong as death, does these things; for it bears all things, it endures all things (1 Cor. 13:7); wherefore also it is strong like death which puts sin to death; or else, since death prevailed over all, because in Adam all die (1 Cor. 15:22), and Hades likewise, such, He says, is love and jealousy, with which one must be jealous for God, being hard against sinners, like that of Elijah and of Phinehas; or the Bridegroom says this to her: Set Me as a seal for sealing your thoughts and your actions, and contend unto death for the truth (Sir. 4:28); and in Hades too the Jews were jealous against Christ, having bribed the soldiers (Matt. 28:12).

Ἀδελφὴ ἡμῶν μικρὰ, καὶ μαστοὺς οὐκ ἔχει.

Our sister is little, and has no breasts (Song 8:8).

Ὅτι μικρὰ ἡ τοῦ ἀνθρώπου ψυχὴ, καὶ ἐπὶ γῆς ἔτι ἐπισκευαζομένη τοῦ Θεοῦ Ἐκκλησία, καὶ νοήματα (τοῦτο γὰρ οἱ μαστοὶ) μήπω ἔχουσα, ἐπιδίδωσιν εἰς μέγεθος βίου καὶ νοημάτων· ἐπ' ἂν τρανώσῃ τὰ νοήματα καὶ προφητικὰ θεωρήματα, ἢ τὴν σύμπνοιάν τε καὶ ἐνέργειαν χωρήσῃ δυνάμεως· αἳ καὶ ταῦτά φασι μετά τε προφητῶν καὶ δικαίων πνευμάτων.

Because the soul of man is little, and the Church of God still being equipped upon earth and not yet having thoughts (for this is what the breasts are) advances unto greatness of life and of thoughts, whenever she makes clear her thoughts and prophetic contemplations, or receives the harmony and working of power; which powers also say these things together with the prophets and righteous spirits.

Ὁ καθήμενος ἐν κήποις, ἑταῖροι προσέχοντες τῆς φωνῆς σου· ἀκούτισόν με· φύγε, ἀδελφιδέ μου, καὶ ὁμοιώθητι τῇ δορκάδι, ἢ τῷ νεβρῷ τῶν ἐλάφων ἐπὶ ὄρη ἀρωμάτων.

O You Who sit in the gardens, the companions attend to Your voice: make me hear it; flee, my beloved, and be likened to the gazelle or to the fawn of the stags upon the mountains of spices (Song 8:13–14).

Εἶδεν ἡ νύμφη τὸν νυμφίον ἀναπαυόμενον ἐν τοῖς κήποις, καὶ τοὺς ἑταίρους αὐτοὺς προσέχοντας αὐτοῦ τῇ φωνῇ ἧς ἤκουσεν αὐτή· καὶ βούλεται αὐτὸν ὀξέως καὶ διορατικῶς ὁρῶντα ἀπὸ τῶν τῇδε πραγμάτων ἐκκλῖναι, τάχει μὲν καὶ ὀξυδερκίᾳ, ὡμοιωμένον δορκάδι, νεβρῷ δὲ τοῖς τῶν πολεμίων ὡς ὄφεων καὶ σκορπίων καταφρονητικῶς ἔχειν, καὶ ἀνελθεῖν πρὸς τοὺς ἀνεστηκότας ὡς ὄρη, καὶ πάσης πνέοντας εὐωδίας· περὶ ὧν τὸ, οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὄρεσι τοῖς ἁγίοις· καὶ ταῦτα κατὰ τοὺς Ἑβδομήκοντα καὶ Θεοδοτίωνα, καὶ τὴν πέμπτην ἔκδοσιν· ὁ μέντοι Ἀκύλας, ὁ καθήμενος ἐν κήποις, ἐξέδωκεν· ὁ δὲ Σύμμαχος, ἡ κατοικοῦσα· ὡς λέγεσθαι τὰ πρῶτα πρὸς τὴν νύμφην

The bride saw the Bridegroom resting in the gardens, and the companions themselves attending to His voice which she herself heard; and she wishes Him, seeing keenly and piercingly, to turn aside from the things here below, likened in swiftness and keenness of sight to a gazelle, and as a fawn to hold contemptuously towards the works of the enemies as of serpents and scorpions, and to go up to those who stand raised up like mountains and breathe every sweet fragrance, concerning whom is the saying: His foundations are in the holy mountains (Ps. 86:1); and these things are according to the Seventy and Theodotion and the Fifth Edition; Aquila, however, rendered: O you who sit in the gardens; and Symmachus: O you who dwell (fem.); so that the first words are spoken to the bride,

Editors' notes and page, col. 285

Footnotes

(9) Ἰσχύσεσι. Forte ἰσχύσι. EDIT.

(9) Ἰσχύσεσι (forces). Perhaps ἰσχύσι. EDITOR.

Footnotes

(⁵⁰) ‹in montibus sanctis› · call in col 286 Psal. LXXXVI, 1.

Psalm 86 (87):1.

(printed under page 153)

(9) ‹anchor not visible› · call in col 286

Ἰσχύσεσι. Forte ἰσχύσι. EDIT.

Ἰσχύσεσι: perhaps ἰσχύσι ("strengths," dative plural). EDITOR.

(printed under page 153)

Footnotes

(1) ‹anchor not visible› · call in col 287

Dixi inferius exstare in eodem cum Apollinari ad Ezechielem codice, certum fragmentorum Origenis numerum, quae Rnaeus in editione non habet. Reapse enim dicta editio t. III, p. 437, non ultra capitulum XXX, v. 6, procedit; ejusque ultimum fragmentum Μαγδωλά ἐστιν ἀρχὴ τῆς Αἰγύπτου, legitur in codice nostro f. 220, b. Ecce autem, praeterquam quod in praecedentibus quoque foliis partes aliquot erant Ruaeo incognitae, id est editis ab eo intermissae, post illam certe codicis paginam usque ad prophetae finem, fragmenta omnia, etsi perexigua, inedita sunt; quae hic transcribere, ne diutius lateant aut pereant, non pige- (continues)

I said below that in the same codex that holds Apollinaris on Ezekiel there survives a certain number of fragments of Origen which Ruaeus [printed "Rnaeus"] does not have in his edition. For in fact that edition, vol. III, p. 437, goes no further than chapter XXX, verse 6; and its last fragment, "Magdola is the beginning of Egypt," is read in our codex at fol. 220b. But see: besides the fact that in the preceding leaves too some parts were unknown to Ruaeus, that is, left out of his edition, after that page of the codex, at any rate, all the fragments to the end of the prophet, small as they are, are unpublished; and to transcribe them here, lest they lie hidden or perish any longer, [it will] not [be] irk- (continues)

(printed under page 154)