Scholia in Canticum canticorum

 receiving a remnant of the election of grace but I, having received the covenant according to the Jerusalem above, and being born again from a promis

 The ointment of the female disciple filled the whole house. A bundle of myrrh is my kinsman to me he shall lie between my breasts. Having said that t

 apostles and prophets almost saying, Mingle me with the body of Christ. Strengthen me with ointments, heap me up with apples, for I am wounded by lov

 Isaiah names it a surrounding wall, saying: he will set a wall, or a surrounding wall therefore, he wants it, having departed from corporeal things,

 to take up a fitting likeness, to a gazelle, because of its keen sight and to a fawn of harts, for the destruction of the race of serpents doing the

 is said to come up out of the wilderness but that the righteous one is a sweet savor of Christ in every place to those who are being saved, she is co

 bridegroom wherefore in the three evangelists it is said that the wind was rebuked and the winds simply obey him Christ then, casting out those of

 in every state but Symmachus: not ordered battle-arrays for they are a terror, like an army in battle array, striking the enemies with dread. Turn a

 into this life of toil, to see a certain paradoxical fruit of the winter, of a flowing black river or, according to Symmachus, she went down to learn

 for from wickedness there is roughness on the bride's neck but it no longer said concerning the dead, who feed among the lilies for they had become

 I will take you I will bring you into my mother's house and into the chamber of her that conceived me I will give you to drink of spiced wine, of t

Scholia in Canticum canticorum

OF ORIGEN ON THE SONG OF SONGS. 17.253 CHAPTER 1. Let him kiss me with the kisses of his mouth. Let him not betroth me through prophets, she says, but let him speak through himself, according to spiritual perception; through which John says: And our hands have handled the Word of life; but she says these things as having heard the prophets say: The king has desired your beauty; and elsewhere: As the bridegroom rejoices over the bride, so the Lord will rejoice over you. As often as we, seeking some divine doctrine, grasp it, let us consider that we have been kissed by the mouth of the bridegroom; but while we are at a loss, let us suppose we are constrained to say, Let him kiss me with the kisses of his mouth. For your breasts are better than wine, and the scent of your ointments than all spices. That is, your virtues are above our virtues, according to, His virtue covered the heavens; for he is wisdom itself and righteousness; but we are wise and righteous by participation, by choice and power, being in their fragrance Your name is ointment poured out. Therefore the maidens have loved you. Perhaps prophesying of the name of Christ the power that filled the world, according to his coming; so that it becomes according to Paul to some a scent from death to death, but to others from life to life, the bride would have said, Therefore all have loved you; but not only the maidens who are renewed daily, and have no wrinkle or spot; but it was poured out, so that it is no longer kept silent, shut up in secrets. The king has brought me into his chamber. That is, he says the lovely soul or the Church or the governing principle of Christ is unattainable; into which Paul entered and said: But we have the mind of Christ, that we may know the things freely given to us by God; and what are 17.256 these things? What eye has not seen, and ear has not heard, and has not entered into the heart of man; for these things God has prepared for those who love him; for in the chamber of the bridegroom are hidden all the treasures of wisdom and knowledge; for she, as having gone before the maidens, was brought in, and stood as queen at the right hand of the king, in golden apparel, according to David; but concerning the maidens, virgins shall be brought to the king after her, and so on. We will love your breasts more than wine; uprightness has loved you. That is, if even now because of weakness we love wine more than your breasts, O bridegroom, when we become better, we will love them more than this. -Wine, then, that gladdens maidens, is the things of the law; but perfection is the bridegroom's breasts; then in defense of not yet loving, she says: Uprightness has loved you; but we have not yet made our ways straight. I am black and beautiful, O daughters of Jerusalem; as the tents of Kedar, as the curtains of Solomon. And the Church from the Gentiles says these things to the souls from Jerusalem, that is, to Jerusalem, confessing her blackness, because she is not from illustrious nor enlightened fathers; wherefore she is also compared to darkness; but beautiful because of the word which she received; and to be like the curtains of Solomon which he had, with the other things he possessed in his glory. Do not look upon me because I am dark, because the sun has looked upon me. Or that Christ, when I was darkened by sin, overlooked me because of unbelief; whom the Scriptures proclaim the sun of righteousness. The sons of my mother fought in me; they made me the keeper of the vineyards; but my own vineyard I have not kept. That is, the teaching disciples of Christ, wishing to cleanse me of the evil thoughts from this one, and of the demons who work these things, fought against these in me, being sons of the same mother as I, of freedom, I say; some to the...

Scholia in Canticum canticorum

ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΤΑ ΑΣΜΑΤΑ ΤΩΝ ΑΣΜΑΤΩΝ. 17.253 ΚΕΦΑΛΑΙΟΝ Αʹ. Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Μὴ διὰ προφητῶν με μνηστευσάτω, φησὶν, δι' ἑαυ τοῦ δὲ ὁμιλησάτω, κατ' αἴσθησιν πνευματικήν· δι' ἧς ὁ Ἰωάννης φησί· Καὶ αἱ χεῖρες ἡμῶν ἐψηλά φησαν περὶ τοῦ Λόγου τῆς ζωῆς· ταῦτα δέ φησιν ὡς τῶν προφητῶν εἰπόντων ἀκούσασα· Ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου· καὶ ἀλλαχοῦ· Ὃν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφην, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοί. Ὁσάκις δέ τι ζητοῦντες θεῖον δόγμα καταλαμβάνομεν, καταπε φιλῆσθαι ἀπὸ τοῦ στόματος τοῦ νυμφίου νομίσωμεν· ἐν ὅσῳ δὲ ἀποροῦμεν, ὑπολάβωμεν ἐχόμενοι λέγειν τὸ, Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Ὅτι ἀγαθοὶ οἱ μαστοί σου ὑπὲρ οἶνον, καὶ ὀσμὴ μύρων σου ὑπὲρ πάντα τὰ ἀρώματα. 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 Μῦρον ἐκκενωθὲν ὄνομά σου. ∆ιὰ τοῦτο νεάνιδες ἠγάπησάν σε. 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, ∆ιὰ τοῦτο πάντες ἠγάπη σάν σε· ἀλλ' οὐ μόνον αἱ νεάνιδες ὁσημέραι ἀνανε ούμεναι, καὶ μὴ ἔχουσαι ῥυτίδα ἢ σπῖλον· ἐξεκε νώθη δὲ, ὡς μηκέτι σιωπᾶσθαι κατακεκλεισμένον ἐν ἀποῤῥήτοις. Εἰσήγαγέ με ὁ βασιλεὺς εἰς τὸ ταμιεῖον αὐτοῦ. 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 17.256 ταῦτα; Ἃ ὀφθαλμὸς οὐκ οἶδε καὶ οὖς οὐκ ἤκουσε, 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 ∆αυΐδ· περὶ δὲ τῶν νεανίδων, ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς, καὶ τὰ ἑξῆς. Ἀγαπήσωμεν μαστούς σου ὑπὲρ οἶνον· εὐθύτης ἠγάπησέ σε. Ἤγουν εἰ καὶ νῦν δι' ἀσθένειαν ὑπὲρ τοὺς σοὺς μαστοὺς ἀγαπῶμεν, ὦ νυμφίε, τὸν οἶνον, ὅταν βελτιω θῶμεν, ὑπὲρ τοῦτον αὐτοὺς ἀγαπᾷν. -Οἶνος μὲν οὖν εὐφραίνων νεάνιδας, τὰ νομικά· ἡ δὲ τελειότης, τοῦ νυμφίου μαστοί· εἶτα εἰς ἀπολογίαν τοῦ μὴ εἴδη ἀγαπᾷν, φησίν· Εὐθύτης ἠγάπησέ σε· ἡμεῖς δὲ οὔπω τὰς ἑαυτῶν πορείας εὐθείας ἐποιησάμεθα. Μέλαινά εἰμι καὶ καλὴ, θυγατέρες Ἱερουσαλήμ· ὡς σκηνώματα Κηδὰρ, ὡς δέῤῥεις Σαλομών. Λέγει δὲ ἡ ἐξ ἐθνῶν Ἐκκλησία ταῦτα πρὸς τὰς ἐξ Ἱερουσαλὴμ ψυχὰς, ἤτοι τὴν Ἱερουσαλὴμ, ὁμολογοῦσαν τὸ μέλαν, διὰ τὸ μὴ ἐκ λαμπρῶν μηδὲ πεφωτι σμένων πατέρων· διὸ καὶ σκοτασμῷ παραβάλλεσθαι· καλὴ δὲ διὰ τὸν λόγον ὃν παρεδέξατο· καὶ δέῤῥεσιν ἐοικέναι τοῦ Σαλομὼν ἃς εἶχεν, μεθ' ὧν ἄλλων ἐκέ κτητο ἐν τῇ δόξῃ αὐτοῦ. Μὴ βλέψητέ με ὅτι ἐγώ εἰμι μεμελανωμένη, ὅτι παρέβλεψέ με ὁ ἥλιος. Ἢ ὅτι σκοτισθεῖσάν με τῇ ἁμαρτίᾳ, Χριστὸς παρεῖδε διὰ τὴν ἀπιστίαν· ὃν ἥλιον δικαιοσύνης ἀνα γορεύουσιν αἱ Γραφαί. Υἱοὶ μητρός μου ἐμαχέσαντο ἐν ἐμοί· ἔθεντό με φυλάκισσαν ἐν ἀμπελῶσιν ἀμπελῶνα ἐμὸν οὐκ ἐφύλαξα. Ἤγουν οἱ διδάσκοντες μαθηταὶ τοῦ Χριστοῦ, κα θᾶραί με τῶν πρὸς τούτου βουλόμενοι πονηρῶν λογι σμῶν, καὶ τῶν συνεργούντων ταῦτα δαιμόνων, ἐμαχέσαντο τούτοις ἐν ἐμοὶ, τῆς αὐτῆς μοι μητρὸς ὄντες υἱοὶ, τῆς ἐλευθερίας φημί· οἱ μὲν εἰς τὸ κατ'