Dissertation revision section 3 translations more

Commentary on the Song of Songs by the Blessed Hippolytus Greek CantPar In Cant. Georgian 1.1 სიბრძნჱ აქუნდა სოლომონს, 1.1 Solomon had Wisdom.a He 1.1 Πολὺς ἐν σοφίᾳ Σολοµῶν, ὁ µαρτυρηθεὶς არა თუ თჳთ სიბრძნე იყო; მადლი was, however, not Wisdom ὑπὸ θεοῦ. Ἔµπροσθέν პოვა ღმრთისა მიერ, ხოლო არა himself; he found grace from σου οὐκ ἐγένετο ἄλλος 1 თუ თჳთ თავადი იგი მადლი იყო; God; but he was not grace itself, καὶ µετά σε οὐκ ἀναστήშვილ იყო დავითისი, ხოლო არა he was the son of David, but he σεται ὅµοιός σοι. 1.2 თუ თჳთ თავადი ქრისტე იყო. Πολύς ἐστι καὶ δυσερµήwas not himself the Christ. νευτος καὶ ὀκνηρὸς πρὸς 1.2 მ[ო]ე[მად]ლა2 ღმრთისა მიერ 1.2 He was graced by God to ἐγχείρησιν, ἀλλ’ ὅµως καὶ სამთა წიგნთა გამოთქუმად3 expound in the world three πολλάκις ἠβουλήθηµεν τὰ სოფელსა შინა, რომელთა სამთა books, in which three books he δι’ αὐτὸν ὑπεξελθεῖν, წიგნთა ძალსა რას-მე გამოაჩინებს ὅπως τε τὰ περὶ αὐτοῦ τί სულისა წმიდისა წინამძღურებ- reveals a certain force under ἐστι καὶ πόθεν ὁ τοσοῦτος guidance of the Holy Spirit ითა, რამეთუ მოძღურებითა τῆς σοφίας ἔρως ἐπ’ αὐτῷ ἀνεπέπαυτο, τίνες δὲ αἱ მადლისაჲთა მოპოვნილ სიტყუაჲ because the message gained through the instruction in grace4 βίβλοι καὶ ποταπαὶ καὶ იგი და სიბრძნისა მის თანა and the Wisdom that dwelt with πόσαι καὶ πῶς αὐτὰς დამკჳდრებითა არა უნაწილო ἐξῆλθε. ღმრთისაგან იქმნებოდა. him5 would be only from God.b CantPar 1.1 Great was the wisdom of Solomon, who was attested by God. “Before you there was not another and after you there will not arise [another] like you.”α 1.2 There is much that is difficult and wearisome in the undertaking, nevertheless very often we wished to give explanation so that both the great love of wisdom which rested upon him and where it came from [might be understood], as well as which, how many, of what kind were his books and how he wrote them. Garitte follows J in omitting იგი. In T this word is completely erased, see Garitte. 3 So J T but perhaps a scribal substitution for გამოქუმად, “create,” see also v.3 below. 4 Or perhaps “blessed teaching.” Garitte translates “magisterio gratiae” = “instruction” or perhaps “teaching office” (?). 5 Lit. “with him through-habitation” (cf. Wisd. 8:9). a Many verbs of perception and also “have” and other are constructed so that the English subject appears as the Georgian indirect object often in cooperation with the character vowels ი / უ, ა and ე. b Lit. “the Wisdom with him through-habitation not without-part from-God would-be/be-made.” α The paraphraser uses a Scriptural encomium of Solomon, unlike the In Cant. 445 2 1 Georgian 1.3 სამსა რას-მე განყოფასა განუჩინებს, რამეთუ სამნი ესე In Cant. a 446 Greek CantPar 1.3 Τρεῖς τοίνυν αὐτοῦ βίβλους ἀνοθεύτους εὑρίσκοµεν, τήν τε παροιµίαν, τὸν ἐκκλησιαστὴν καὶ τὸ ᾆσµα τῶν ᾀσµάτων. 1.4 Ὅπως δέ τινες καὶ τὴν λεγοµένην σοφίαν πανάρετον εἰς αὐτὸν περιπλέκωσιν, ἥντινα ξένην καὶ ἀλλοτρίαν αὐτοῦ ἐπιστάµεθα, οὐ µόνον ἐκ τῶν ἀρχαίων καὶ µακαρίων πατέρων, ἀλλὰ καὶ ἐξ αὐτῆς τῆς βίβλου. CantPar 1.3 So then we find three genuine books: the Proverbs, Ecclesiastes, and the Song of Songs. 1.4 In as much as some attribute to him (Solomon) the allvirtuous Wisdom, which we know is other and different from him, not only from the ancient and blessed fathers but also from the book itself. 1.3 He assigns for them a certain three-fold division (or economy), since these three წიგნნი ნებითა სულისა წმიდიbooks were expoundedb by the საჲთა და ნეტარისა მის პირისა will of [the] Holy Spirit and სულისა წმიდისა-გან through [his] blessed mouth it გამოითქუნეს. რამეთუ სული was declared by the Holy Spirit. წმიდაჲ არს, რომელი გამოიტყოდა For it is [the] Holy Spirit that სამებასა, რაჲთა მადლი მამისაჲ და would give utterance to [the] ძისაჲ და სულისა წმიდისაჲ Trinityc in order that the grace of 1 განითქუას. 1.4 რამეთუ the Father, the Son and the Holy წინაჲსწარ სიბრძნით გამოიტყჳს Spirit might be spread abroad.d იგავთა, რომელთა მიერ 1.4 Since with prophetic wisdom დასაკჳრვებელი და გამოუჩინე(or beforehand) [he] expressed Proverbs (lit. parables) through ბელი მადლი მამისაჲ which the wonderful and გამოითქუმის, invisible (or unrevealed) grace of the Father is expounded,e J has გამოითქას, “express, say, expound” see Garitte, ad loc. Lit. “it/for it.” b See note 3 on page 541 above. c Cf. “With respect to the power, God is one; but with respect to the economy [i.e., the story of how this power expresses itself], the manifestation is triple” (Haer. 8.2). d Cp. CantPar 1.3, 5, 9. e Unfortunately the text is obscure. a 1 Georgian In Cant. 447 a და შესაკრებელი წიგნთაგან, რომელ დაბნელებულნი სიტყჳთა1 მის მიერ2 მეცნიერებისაჲთა3 გჳჩუენნა, რამეთუ ძჱ იყო. მესამედ ერთობით სულისა წმიდისასა რასმე განაგებს, რომლისა შესხმასა მას სული წმიდაჲ ასწავებდა მრავალთა. Greek CantPar and a church from the books Τά τε σκέµµατα καὶ τοὺς which he made known to us τρόπους, τὰς παραβολάς [through] obscure wordsb the τε καὶ τὰ αἰνίγµατα, τάς τε knowledge [of the one who] is ἐνεργείας καὶ τὰ from him, for he was the Son.c A µυστήρια, ὅσα ἐν τοῖς third [book] he composes by a τρισὶ βίβλοις τοῖς µετὰ sort of unityd of the Holy Spirit πόνου ἐντυγχάνουσι in praise of which the Holy γνώριµα, ξένην καὶ πάλιν Spirit taught many.e τούτων ὑποτίθηµι. CantPar The issues and the style, the comparisons and the dark sayings, the [divine] inspirations and the mysteries—whatever worthy of note people find difficult to read in these three books, I propose to treat the strangest of these. Garitte reads with T სიტუათა (with an erased -თ-); J has სიტუასა, gen. sg., “word” or “Word.” Written above the line in a second hand in T. 3 მეცნიერებისაჲსა J. a Read, “the book of Ecclesiastes.” Or, “[they are to be] a gathering from [the] books.” See Garitte, CSCO 264.23. b The Georgian text has a nominative, as if modifying “dark things,” but it should be read as a dative. c Georgian mistranslated a reference to Eccl. CantPar 1.7 is closer to the original meaning. d The “unity” spoken of here is sacramentally expressed in the kisses of the Logos (see 2:1, 2), probably seen as the kiss of the bishop and the kiss of peace granted the newly baptized. Lit., “with-unity.” Garitte translates “una,” though he notes the literal reading. His use of the feminine suggests he sees a reference to the “una [ecclesia].” The coordination of ერთობით (dative) “with one” and რომლისა suggests that the text of Hippolytus may have read Τὸν δὲ τρίτον ἑνότητι πνεύµατος ἁγίου τινὶ συνέγραψεν αἰνέσι ῇ τό πνεῦµα ἅγιον ἐδίδασκεν πολλούς, “And the third [book] he composed in a certain unity of the Holy Spirit in praise of which the Spirit taught many.” The theme of unity is prominent in the In Cant. e Cp. CanPar 1.4 where the paraphraser suggests the purpose of Hippolytus’ In Cant. 2 1 Georgian Greek CantPar 1.5 Now these three books were 1.5 Ὅπως τε πάλιν 1.5 აწ სამნი ესე ერთობის წიგნ produced from a unity.a იქმნნეს, ხოლო მესამჱ იგი იყო µυστηριωδῶς καὶ πάνυ აღბეჭდვითა სულისა წმიდისაჲთა, Moreover the third book was by κεκαλυµµένως τὰς means of a symbolic რამეთუ პირველ მამაჲ βίβλους ταύτας τὰς τρεῖς representation of the Holy დასაკჳრვებელ და სიმდიდრჱ τῇ ἁγίᾳ τριάδι συνέταξε. Spirit,b for in the first [book]c the სიბრძნისაგან გამოთქუმულ Father represented as wonderful ქუეყანაჲ შესაკრებელ ბნელისაჲ and wealth of wisdom. [So in the ძისა მიერ უწყებითა და ბნელ second book] the Earth was said გულისხმის-ყოფითა სოფელსა to be a synagogued of darkness გამოთქუმულ. მესამჱ შესხმაჲ. to be known through the Son and განსამხიარულებელად სულისა and the gloom of the world წმიდისა და განსაცხრომელად [was] comprehendede [through ნუგეშინის-ცემისა, და ცნობაჲ him]. The third [book] is a [work ღმრთისაჲ გამოჩინებულ ყოფილ of] praise for the joy of the Holy Spirit and to give the delight of მრავალთა. consolation, and [thereby] the knowledge of God is made manifest to many. In Cant. 448 CantPar 1.5 [Next he treats] the way in which again mysteriously and altogether cryptically he composed these books by the Holy Trinity. The “unity” is unity in diversity of God, which for Hippolytus is also manifest in the unity of the church. On the political importance of the unity theme, see Brent, Political History of Early Christianity, 236-50. b Lit., “by way of a representation of the Holy Spirit.” c An adverbial construction in Georgian. See Garitte, CSCO 264.21. d Or gathering place, “შესაკრებელ,” is also used for “synagogue” (cf. 8.8; cp. 8.2) and likely represents συναγωγή in Hippolytus’ original text. e Eccl. represents the Son’s action as agent of the Father in creation. This passage nicely reverses the failure of the darkness to “comprehend” the light (Jn 1:5) by affirming that the light has comprehended the darkness. a Georgian Greek CantPar 1.6 აწ მის მადლისა ღირს-ყოფილ 1.6 Now having been made 1.6 Τήν τε γὰρ παροιµίαν worthy by grace through the ჴელითა სულისა წმიდისაჲთა εἰς τὸν πατέρα µυστηριωHoly Spirit,b he said: “He is the δῶς συγγράψας, ἐλάλησε, იტყჳს: “ესე არს, რომელმან one who created all thisc” (Wis φησίν, ὡς ἀπὸ τοῦ πατρὸς დაჰბადა ესე ყოველი”*. არა თუ თჳთ თავადი ესე იყო, არამედ იყო 9:1; cf. Eccl 8:9). For [Solomon] αὐτοῦ τῷ Σολοµῶντι, ἐν მსმენელ და სწავლულ მის მიერ was not himself this [Wisdom], οἷς φέρεται ὁ πατὴρ περὶ but he was listening and was ესე ყოველი მის თანა, რამეთუ τοῦ υἱοῦ τοῦ ἰδίου καὶ taught by him “everything [that სიტყუაჲ იგი მის მიერ was] in him” (Jn 1:3). Because ὁµοουσίου µυστήριά τινα ღაღადებდა, რამეთუ თჳთ სიბრძნე the Word, who was himself µέλλοντα ἐκβήσεσθαι ἐπ' იყო და აჩუენებდა ჩუენდა მომართ Wisdom, was crying out through ἐσχάτου τῶν ἡµερῶν εἰς ამას, რომელი უნდა მამასა მინიჭე- him, and was also revealing to us ἡµᾶς. ბად წინაჲსწარმეტყუელთა სიტ- what the Father desired to give ყჳსა მის მიერ მყოფელთა; to the prophets, [who] were made by the Word. [He] was რომლისა სიბრძნისაგან არა უნაწილო იყო, არამედ [არა]1 თჳთ [not] left without the evidence of სიბრძნე იყო და სიბრძნჱ ამის თანა wisdom, but he himself was not Wisdom. [Solomon] was experწურთილ იყო. რომელი-იგი ienced with Wisdom, so it was იტყოდა, ვითარმედ: a In Cant. 449 CantPar 1.6 He spoke the proverb, and composed it mysteriously for the Father, he says, as from his the Father himself to Solomon, in which matters the Father communicates certain mysteries concerning his own Son who shares his nature that would eventually be fulfilled for us at the end of days. T and J both omit არა, however, 1.1 requires არა. It fell out due to homoeoarchon: არამედ არა. In many places the Georgian mechanically translates აწ, “now” (a strictly temporal adverb). The Armenian արդ, ard can be either a particle “moreover,” “again” or a temporal adverb, just as the Greek νῦν. b Lit. “by the hand of the Holy Spirit.” c That is, τὰ πάντα=the universe. a 1 450 In Cant. “წინაჲსწარ ყოველთა მთათა ვიშევ said, “I existed before all the a mountains were brought forth.” მე”*. აწ შობილ სიბრძნჱ იგი მამისა Now Wisdom was brought forth მიერ წინაჲსწარ ყოველთა მთათა, by the Father before all the რომლისა სიბრძნისა მიერ განგებულ mountains, by means of this Wisdom the beauty of his world შუენიერებაჲ1 იგი ამის სოფლისაჲ. was arranged. 1.7 So therefore 1.7 რამეთუ ესრჱთ სიბრძნე პირად- Wisdom by means of the manifold grace of the Father was პირადითა მით მადლითა მამისაჲთა making manifest to us the გჳჩუენებდა შემკობილებასა adornment [of the world] by the ბრძანებითა მამისაჲთა. ამას-ვე command of the Father. At the სოფელსა სიბრძნისა მის2 თანაtime of Wisdom’s dwelling in the world with Solomon she said დამკჳდრებითა სოლომონის მიმართ to him, “I, Wisdom, have lived იტყჳს: “მე სიბრძნე დავემკჳდრე შენ with you as mystery (or თანა, ზრახვაჲ და მეცნიერებაჲ“*. counsel)b and knowledge.”c Georgian Greek CantPar 1.7 Τόν τε ἐκκλησιαστὴν εἰς Χριστὸν τὸν υἱὸν τοῦ θεοῦ τὸν µονογενῆ καὶ ὅσα ἐν τῇ ἐκκλησίᾳ αἰνίγµατα, µᾶλλον δὲ ἐκεῖνος αἰνιγµατωδῶς καὶ κεκαλυµµένως ἐξέθετο· πῶς δὲ δηλοῖ τὴν ἐξ ἐθνῶν ἐκκλησίαν τοῖς µὴ παρέργως ἀναγινώσκουσι καὶ πῶς τὰ τοῦ κόσµου “µαταιότης µαταιοτήτων, τὰ πάντα µαταιότης”, ἅπερ ὁ Χριστὸς ὕστερον ἐν τῷ εὐαγγελίῳ διδάξας φαίνεται. CantPar 1.7 Ecclesiastes refers to Christ the only begotten Son of God and as many enigmas as there are in the church, but he is put forward in a enigmatic and hidden way. And how he indicates the church of the Gentiles to those who do not read it in a trifling way and to whom the things of the World are “vanity of vanities, all is vanity,” which Christ later, once he taught them in the gospel, makes evident. შენებაჲ J, “building, construction.” T and J read instrumental სიბრძნითა მით, “by/when-dwelling.” Garitte and Gigineišvili and Giunašvili read genitive. a Cp. Prov 8:25 πρὸ τοῦ ὄρη ἑδρασθῆναι πρὸ δὲ πάντων βουνῶν γεννᾷ µε. b Hippolytus’ text, following Prov 8:12 (LXX) read βουλή. The Georgian Biblia Mcxetica has ზრახვაჲ. Garitte translates as “mysterium,” due to the assumed Armenian Vorlage of In Cant. ზრახვაჲ in Georgian has deliberative meaning only: “counsel, mind” e.g. NTI Paul CD Rom 8:7: რაჲ არს ზრახვაჲ იგი სულისაჲ, “what is the mind of the Spirt.” The Armenian Խորհուրդ, xorhurd, with the semantic range “thought, intention, counsel, mystery, symbol, sacrament.” See Garitte, CSCO 264.111. In most occurrences of this word, clearly the translation should be “mystery.” c Cp. Prov 8:12 ἐγὼ ἡ σοφία κατεσκήνωσα βουλήν καὶ γνῶσιν καὶ ἔννοιαν ἐγὼ ἐπεκαλεσάµην. 2 1 451 Georgian აწ მეცნიერებაჲ მიმადლებულ მორწმუნეთა ნებასა გჳთხრობს მამისა ზრახვითა. 1.8 აწ ესე სიბრძნჱ არა1 თუ სხუაჲ იყო, არამედ ქრისტე და ქრისტე არს ძჱ. და რამეთუ ესრეთ არს ესე, წამებს პავლე მოციქული და იტყჳს: “ქრისტესა თუ2 ვქადაგებთ, ძლიერებასა ღმრთისასა და ღმრთისა სიბრძნესა”*. 1.9 აწ ესე სიბრძნჱ ითქუმის პირისაგან ნეტარისა სოლომონისა3, კეთილსა მადლსა სულისა ნიჭსა გამოთქუმითა შესხმასა ახალსა. რამეთუ შეასხმიდა შესხმასა ახალსა, მოსწავებითა ზრახვასა გამოცხადებისასა, ვინაჲ გულისხმისსაყოფელ არს, რომელ მერმე ყოფად იყო თქუმად, რომელთა სიტყუათა წინაჲსწარ დასწერს მწერალი იგი გამოთქუმითა სახიობათა და შესხმათა. In Cant. Now since knowledge [is] blessed by the will of the faithful, [Wisdom] makes proclamation to us by the mystery of the Father. 1.8 Now this Wisdom was certainly none other than Christ; and Christ is the Son. Since this is so, Paul the Apostle bears witness and says: “But we preach Christ the power of God and the Wisdom of God” (1 Cor 1:23). 1.9 Now this Wisdom was spoken by the mouth of the blessed Solomon as a good grace, a gift of the Spirit, by the expressions of a new praise. Since he was celebrating [with] a new praise by announcing (or foreshadowing) a mystery4 of revelation, from which it becomes understandable [that he] spoke what would later happen. He gave expression to such words in songs and praises before the scribe transcribes them. Greek CantPar 1.8 Τὸ δὲ ᾆσµα τῶν ᾀσµάτων τὰ τοῦ θείου πνεύµατος λόγια ὅπως τε αὐτὸ παρέχει καὶ τὸ ᾆσµα καὶ τὸ ψάλλειν καὶ τὰ χαρίσµατα τὰ διάφορα καὶ πῶς τὴν ἐξ ἐθνῶν ἐκκλησίαν ποτὲ µεµελανωµένην ταῖς παραπτώµασιν ἐφαίδρυνε καὶ ἥνωσεν ἑαυτῷ λαµπρύνας διαφόροις χαρίσµασι. 1.9 Μυστηριωδῶς τοίνυν ὁ Σολοµὼν τὰς τρεῖς βίβλους ταύτας εἰς τὴν ἁγίαν τριάδα συνέγραψε. [Καὶ ὁ Ἱππόλυτος τρεῖς λέγει τὰς βίβλους]. Ἀλλ' ἐπὶ τὸ προκείµενον τῆς βίβλου προΐεµεν. Ἔγραψας ἡµῖν διατί ᾆσµα ᾀσµάτων καλεῖται; CantPar 1.8 The Song of Songs is the oracles of the Spirit so that it provides the song and the singing and the different gifts and how the church of the Gentiles, blackened as it was with transgressions, became clean and he united with him and became brilliant with various gifts. 1.9 So Solomon composed these three books mysteriously with reference to the Holy Trinity. (And Hippolytus mentions the books). But let us proceed to the book that lies before us, you have written to us why it is called Song of Songs. 1 2 არაჲ J, “nothing.” J has ქრისტეს თჳს, “Christ himself.” 3 სოლომონის გან J “from Solomon.” 4 See above note b on page 450. 452 Georgian 1.10 რამეთუ ითქუმის მისთჳს, ვითარმედ წართქუმულ მის მიერ სამ ათასთა იგავთა და ხუთ ათასთა შესხმათა და ნაძუთაგან ლიბანისათა ვიდრე მცენარეთამდე, რომელ ერდოთა ზედა-ცა და მფრინველთათჳს და მჴეცთათჳს და ქუეწარმძრომელთათჳს, რომელი იძრვის ქუეყანასა ზედა*. In Cant. 1.10 That is why [such a thing] is said about him in as much as [there are] three thousand proverbs (lit. parables) and five thousand songs (praises) by him, [concerning topics ranging] from the spruces of Lebanon to the plants that are on the wall (or flat roof), also concerning winged creatures and beasts and reptiles (3 Kgdms 5:12-13) that move on the earth. Greek CantPar 1.10 Τρισχιλίας παραβολὰς καὶ πεντακισχιλίας ᾠδὰς ἱστόρησε, φησί, Σολοµὼν καὶ ἀπὸ τῆς κέδρου τοῦ λιβάνου ἕως τῆς ὑσσώπου τῆς ἐπὶ δώµατος καὶ ἀπὸ πετεινοῦ ἕως ἑρπετοῦ καὶ θηρίου τοῦ ἕρποντος ἐπὶ τὴν γῆν. Ὅτι µὲν οὖν δυσνόητον τὸ πρόβληµα καὶ δυσεγχείρητον, παντί που δῆλόν ἐστιν, ὥστε ἀπό τε τοῦ οὐρανοῦ καὶ γῆς, ξύλου τε καὶ θηρίου καὶ πετεινοῦ καὶ ἑρπετοῦ καὶ πάντων τῶν φαινοµένων οὐ παρέλιπέ τι ὧν οὐχ ὑπεξῆλθε, τῶν µὲν ζηλούντων καὶ µιµουµένων τὰ ὑποδείγµατα, τῶν δὲ φεύγειν καὶ ἀποτρέπειν τοὺς τρόπους, ὡς ἑκάστῳ κατὰ δύναµιν. CantPar 1.10 He says Solomon narrated three thousand parables and five thousand songs. Even [of topics ranging] from the cedar of Lebanon to the hyssop grown on a house and from the bird to the creeping thing and the beast creeping on the earth. Now the issue difficult to understand and hard to grasp is clear to each person so that he did not fail to treat any material analogy whether from heaven or earth, tree or animal, bird or reptile or anything that appears to the senses, things that people in the normal way either desire and imitate or flee and avoid as they are able. Georgian 1.11 და სადა არს ესე ყოველი დიდ-დიდი მეცნიერებაჲ? ანუ სადა არს ზრახვაჲ მრავლით ჟამითგან თქუმული? დაეფარა. ანუ ვინ-მე1 არს, რომელმანმცა გამოთქუა ესე? სადა არიან წიგნნი იგი? რამეთუ2 არიან იგავნი ესე ხოლო მცირედ ოდენ, რომელ ითქუნეს სიბრძნით; არს სხუაჲ-ცა წიგნი ეკლესიასტჱ, განწესებულ შჳდას და რვა მუჴლ, და ქებაჲ ქებათაჲ, რომელ არა უმეტჱს არს უფროჲს სამისა3 შესხმისა In Cant. 1.11 And where is all this grand knowledge? Or where is the mystery spoken so long ago? It was hidden. Or who is it that declared these things? Where are the books? Because there are only these few proverbs which were spoken with Wisdom. There is besides another book, Ecclesiastes, ordered into 708 lines, and the Song of Songs, which is hardly more than three praisesa composed of 300 lines. Greek CantPar 1.11 Ποῦ τοίνυν πᾶσα ἡ τοιαύτη πλουσία γνῶσις; Ποῦ δὲ τὰ µυστήρια τὰ κεκρυµµένα; Ποῦ αἱ παραβολαὶ καὶ τὰ αἰνίγµατα τὰ τοιαῦτα; Ποῦ δὲ αἱ βίβλοι; Ἀναφαίνονται γὰρ µόναι παραβολαὶ αὗται αἱ γεγενηµέναι ἐν τῇ σοφίᾳ. Ὀλίγαι γάρ. Ἀναφέρεται δὲ καὶ ἕτερον βιβλίον τοῦ ἐκκλησιαστοῦ, στίχοις ψη’. Ἀναφέρεται δὲ καὶ τὸ ᾆσµα τῶν ᾀσµάτων, ἐγγύς που ἢ πλέον τ’. CantPar 1.11 Where then is all this wealth of knowledge? Where are the hidden mysteries? For there are only these proverbs and enigmas. Where are the books? For there are only these proverbs which came through Wisdom. For they are few. And there is another book, Ecclesiastes, which has 708 stichoi and also the Song of Songs which has more or less 300 stichoi. In Cant Cat 1.11 Καὶ ποῦ πᾶσα ἡ πλουσία αὕτη γνῶσις; ποῦ δὲ τὰ µυστήρια ταῦτα; καὶ ποῦ αἱ βίβλοι; ἀναφέρονται ἀναφέρονται γὰρ µόναι αἱ παροιµίαι καὶ ἡ σοφία καὶ ὁ ἐκκλησιαστὴς καὶ τὸ ᾆσµα τῶν ᾀσµάτων. 453 In Cant Cat 1.11 And where is all this wealth of knowledge? And where these mysteries? And where are the books? For there remain only the Proverbs and the [book of] Wisdom and Ecclesiastes as well as the Song of Songs.i ვინ interrogative vs. indefinite relative pronoun J. რომელ, “which,” J. 3 სამასისა J “three hundred.” a Lit. “three praises” but CantPar 1:11, reads “708 stichoi,” for Eccl and “300 stichoi” for the Song. Bonwetch suggested the In Cant. covered “three” songs; “300,” in J, however, as also in CantPar (homoeoarchon). The Claromontanus stichometry (ca. 300 C.E.) lists Song with 300 stichoi. Nicephorus gives 280 stichoi, see Henry B. Swete, An Introduction to the Old Testament in Greek (Cambridge: CUP, 1914), 345; also Bruce Metzger, The Canon of the New Testament (Oxford: Clarendon Press, 1987), 230, 310. i The frag. is from Simon Maria de Magistris, Acta martyrum ad Ostia tiberina sub Claudio Gothico (Romae: [s.n.], 1795), (In Cant Cat). See Bonwetsch and Achelis, Hippolytus Werke , 343. “Wisdom” is a book rather than inspirer of Prov. 2 1 Georgian 1.12 აწ რეცა თუ ყოველნი-ვე1 იგი წიგნნი წარწყმედულ. ხოლო თუ ვის-მე ტყუვილ უჩნდეს წერილი იგი, ნუ იყოფინ! არამედ მრავალ დაკლებულ იყო წერილთაჲ ამათ, რომლისათჳს მკუეთრი იგი მონიჭებად მადლი ყოფად რომელთათჳსმე სახეთა. და წინაჲსწარ დაწერა შესხმაჲ. ამათ მიაუწყებს მრავალთა წინაჲსწარ განწესებულთა ამათ შესხმათა, In Cant. 1.12 Now it seems almost all those books are lost. Now God forbid that to anyone the Scripture will appear to be lying! For on account of that this [book] was made strictly to present2 [it] as a gift [and] for [it] to be a blessing in many ways.a He indeed previously wrote song[s], this he announces concerning these many previously composed songs Greek CantPar 1.12 Ποῦ οὖν ἄρα τὸ πλῆθος παρέδραµε; Τί δὲ ἄρα; Πάντα τὰ βίβλια αὐτοῦ ἀνῄρηται ἢ ψεύδεται ἡ γραφή; Ἀλλὰ µὴ γένοιτο. Τὸ ἐπίτοµον γὰρ µᾶλλον ἡ χάρις τοῦ ἁγίου πνεύµατος ποιήσασθαι εὐδόκησεν ὥς τε πολλὰ µὲν καὶ ἄπορα τὰ τοῦ ἀνδρὸς τούτου ἤθη, ὥστε καὶ πλείστοις τῶν ἔξω τῶν αἰνιγµάτων αὐτοῦ ἐµφορηθῆναι· CantPar 1.12 Where did the majority go? What then, have all the books been taken away or is the Scripture lying? Never! Rather, the grace of the Holy Spirit was pleased to produce a representative summary, because it was customary for this man [to express] many things that are difficult. The result was that in many cases they were carried on in the philosophical issues of those who are outside. In Cant Cat 1.12 τί οὖν; ψεύδεται ἡ γραφή; µὴ γένοιτο· ἀλλὰ πολλὴ µέν τις ὕλη γεγένηται τῶν γραµµάτων, 454 In Cant Cat 1.12 What then [does it mean]? That the Scripture is lying? Never! But the quality [lit., “matter”] of his writings varied J omits -ვე, “almost.” Cp. Greek Τὸ ἐπίτοµον ... ποιήσασθαι, which probably represents original wording. a Or, “in any instance.” Garitte translates, propter quod promptus (est) ille donare (et) gratiam facere nonnullis modis, “For which [reason] it was made ready to give [it even] to make [it] a grace/blessing in many ways.” Cp. CantPar and In Cant. Anastasius of Sinai (PG 89:592-593) also has a frag. of this paragraph. 2 1 Georgian In Cant. 1.13 რამეთუ იტყჳს მეუფებათა შინა, ვითარმედ ხუთ ათასნი იგავნი წართქუნა. ხოლო აქა დაარჩოდებს, ვითარმედ შესხმასა შესხმათასა [...] 1.13 even as it says in the [book of] Kings that he pronounced five thousand proverbs, here, however, he repeatsa [the word], for [it is called] the Song of Songs [...]b Greek CantPar καὶ Πλάτωνι γὰρ καὶ Ἀριστοτέλει καὶ τοῖς περὶ αὐτὸν σοφοῖς λέγεται ἀποκλέψαι οὐκ ὀλίγα τινὰ τῶν τοῦ ἀνδρὸς τούτου παροιµιῶν τε καὶ αἰνιγµάτων. Πολλὰ δὲ καὶ οἱ θεῖοι εὐαγγελισταὶ ὑπεµνήσθησαν ἐν κρυφῇ τῶν τοῦ ἀνδρὸς τούτου κατορθωµάτων. 1.13 Τί οὖν; Ἅπαντα ἐσιωπήθη; CantPar In Cant Cat For even in Plato and in Aristotle and the school of philosophy belonging to him were stolen not a few of the things of both the proverbs and issues of this man. But many things the divine evangelists brought to mind in a hidden way of the things rightly spoken by this man. 1.13 What 1.13 ὡς δηλοῖ then, did they all fall τὸ λέγειν silent? ᾆσµα ᾀσµάτων. In Cant Cat 455 1.13 as is clear with the phrase “Song of Songs.” დაარჩოდებს “repeats-it” rather than minuit, “diminish” (as in Garitte). The Georgian text is defective. A comparison of both the CantPar and In Cant Cat indicate that: “What then? Does this mean that Scripture is lying? Never! But there was a great deal of material from the scribes” should be supplied to the text. See CantPar 1.12, a longer version. The reference to Plato and Aristole is possibly Hippolytan. b a Georgian ხოლო რომელსა იტყჳს, ვითარმედ შესხმაჲ შესხმათაჲ მოგუასწავებს, რამეთუ აქუნდა მის თანა შეკრებულად ხუთ ათასნი, ერთსა მას შინა მკუეთრ გამოაჩინნა. აწ მკუეთრ გამოჩინებასა მას შეუდგს ძალი-ცა და რომელთაჲ იყო ძუელისა მისგან, ყოვლისა მიმართ1 საჴმრისა სულისა მიერ გამოირჩია და In Cant. However, that he says “Song of Songs,” teaches us that he had with him five thousand gathered which [indeed] he represented them by readily reducing them to one.a Now their [relative] force also easily supportsb a restricted representationc and of them there was [...] from ancient time he made a choice through the Spirit for every use. Greek CantPar Οὐχί· µὴ γένοιτο. Εἶπε γὰρ ὅτι ἱστόρησεν ἀπὸ τῆς κέδρου καὶ τῆς ὑσσώπου καὶ πετεινοῦ καὶ θηρίου καὶ ἑρπετοῦ καὶ ἕως πατνωµάτων. Ἐπεὶ οὖν ἄπειρον ἦν τὸ πλῆθος, ὅρα τὸ ἀπειροδύναµον τῆς σοφίας τοῦ πνεύµατος. CantPar No, never. For it said that he discoursed upon the cedar and the hyssop plant and birds and beasts and creeping things and beams for buildings. Since therefore the multitude of them was countless, see the incomprehensibility of the wisdom of the Spirit. In Cant Cat σηµαίνει γὰρ ὅτι ὅσα περιεῖχον αἱ πεντακισχίλιαι ᾠδαὶ ἐν τῷ ἑνὶ διηγήσατο. ἐν δὲ ταῖς ἡµέραις Ἐζεκίου τὰ µὲν τῶν βιβλίων ἐξελέγησαν, τὰ δὲ καὶ περιώφθησαν. 456 In Cant Cat And in the days of Hezekiah they made a selection of some of the books, but the others they left aside. მის გან, “from him” J. Garitte, “in uno prompte demonstravit.” Cp. In Cant Cat, σηµαίνει γὰρ ὅτι ὅσα περιεῖχον αἱ πεντακισχίλιαι ᾠδαὶ ἐν τῷ ἑνὶ διηγήσατο. Note that the wording of “narration” applied to the books of Solomon in general and Song in particular is immediately taken up in 1:14. b Or “establishes” (შედგმა) the verb has a range of meaning from “establish, follow, attack.” Against Garitte, who translates sequitur, it is best to understand that the extraordinary power of the selected writings did not follow the selection, but led to their being selected. c From In Cant Cat 1.13 should be added “in the days of Hezekiah some were chosen and others left aside.” Cp. CantPar 1.16, which expands the explanation of the title “Song of Songs” from the selection of Hezekiah’s identifies the Song as “the most lyrical and of the odes, the most musical.” a 1 Georgian რომელნი ერთ-ვე მოხარკე არიან ეკლესიაჲსა სტუანვითა, ესე მერმე გულისხმის-საყოფელ იქმნა. 1.14 ხოლო რაჲთამცა უწყოდეთ კრძალვაჲ სიტყჳსა ამისთჳს, ყოვლითა შეძლებითა და ცოცხლად გამოთქუმულ იხილეთ წერილთა მათგან, და რომელნი არა მოჴსენებულ იგავთა მათ შინა. რამეთუ იტყჳს ესრე შორის წიგნთა წერილი იგი: In Cant. And [to] those who are completely zealous for the church this last [one] was made intelligible with contemplative study.a 1.14 But that you might know prudence toward this Word, contemplate from the Scripture (lit. writings) with all power and sound dogma,b even the things which were forgotten among the Proverbs (lit. parables), thus it says in the Scripture (lit. writing), Greek CantPar Ὅσα ἦν ἀναγκαῖα πρὸς ἐκκλησιαστικὸν ὅρον, ταῦτα καὶ µόνον ἐσηµειώθη. 1.14 Καὶ τοῦτο οὐκ ἔστιν ἐµὸν τὸ ῥῆµα, ἀλλ' ἄκουσον τῆς βίβλου τῶν παροιµιῶν αὐτοῦ που µέσον οὕτως δογµατιζούσης· «Αὗται αἱ παροιµίαι, φησί, Σολοµῶντος αἱ ἀδιάκριτοι ἃς ἐξελέξαντο οἱ φίλοι Ἐζεκίου τοῦ βασιλέως». CantPar As many things as were necessary for the ecclesiastical sphere, these alone were signified. 1.14 And this is not simply what I say, but hear his book of Proverbs where in some passage he says, “These are the unselected proverbs of Solomon which the friends of Hezekiah the king chose.”α In Cant Cat In Cant Cat 457 1.14 ὅθεν φησὶν ἡ γραφή· “αὗται αἱ παροιµίαι Σολοµῶντος αἱ ἀδιάκριτοι, ἃς ἐξεγράψαντο οἱ φίλοι Ἐζεκίου τοῦ βασιλέως”. 1.14 This is why the Scripture says “these are the unselected proverbs of Solomon, which the friends of Hezekiah the king wrote down.” სტუანვაჲ probably represents θεωρία, “contemplation, speculation.” Cf. Philo, vit. cont. 28. The use of δόγµα (similar to Garitte’s edictum “ordinance, decree”) by Hippolytus is also suggested by δογµατιζούσης in CantPar 1.14. α ἀδιάκριτος as “untested, unproven,” is likely an Atticism. b a Georgian ესე იგავნი სოლომონისნი გამოუცდელნი, რომელ-იგი გამოირჩიეს საყუა-რელთა მათ ეზეკია მეფისათა”*. და გამორჩევაჲ იგი ესე არს შემდგომად აღსრულებისა მის სოლომონისა. აწ ვინაჲ არიან იგავნი ესე სოლომონისნი გამოუძიებელ, რომელი გამოიძიეს საყუარელთა მათ ეზეკია მეფისათა? ვინაჲ წიგნთა მათ, რომელთა შინა იტყჳს სამ ათასთა იგავთა? In Cant. “These [are] proverbs of Solomon that were not [previously] found that the friends of Hezekiah the king chose.” (Pro 25.1) Indeed this selection is after the death of Solomon. Now, wherea are these these [previously] undiscovered proverbs of Solomon, which were then discovered by the friends of King Hezekiah? Whereb are the books among which it was said were the three thousand proverbs (lit. parables)? Greek CantPar Εἰ δὲ ἐκεῖνοι ἀδιακρίτους αὐτὰς εἶπον, τί εἴπωµεν ἡµεῖς οἱ βραχεῖς καὶ ταπεινοί, πλεῖστα αὐτῶν ἀπολιµπάνοντες ὅπως τε δυσερµηνευτοί εἰσιν. Ἐδόθη γὰρ αὐτῷ, φησί. “χύµα καρδίας” ὥστε µὴ παρεµποδίζεσθαι αὐτὸν µηδὲ τὸ τυχὸν φιλοσοφῆσαι. Τὸ δὲ “ἐξελέξαντο” τοιοῦτόν ἐστιν. Τελευτήσαντος Σολοµῶντος, µετὰ πλεῖστα ἔτη, ἦλθεν Ἐζεκίας ὁ βασιλεύς. Σοφὸς δὲ ὁ ἀνὴρ καὶ δίκαιος καὶ εὐγνώµων ἐνώπιον κυρίου θεοῦ αὐτοῦ. CantPar And if these he called “unselected” what shall we say who are insignificant and shallow and humble, who are lacking the greatest number of these as difficult to understand? For to him was given, it says, “largeness of heart” so that he might not be tripped up by philosophy. What “they made a selection” means is this. Once Solomon had died, after many years, came Hezekiah the king. He was wise and righteous and prudent before his Lord God. In Cant Cat πόθεν δὲ ἐξελέξαντο ἀλλ’ ἢ ἐκ τῶν βιβλίων τῶν ἐγκειµένων ἐν αἷς λέγει τρισχιλίαις παραβολαῖς καὶ πεντακισχιλίαι ς ᾠδαῖς; 458 In Cant Cat From where were they chosen, except from the books which they had at their disposal in which it says there were three thousand parables and five thousand songs? Garitte correctly suggests ვინაჲ, “where from?” stands for “where” in Hippolytus’ original and should have been translated სადა არინ? b See note a on page 458. a Georgian ესე არს რომელ მათგან უწყებულ არს თხრობათა მათგან საყუარელთა მათ ეზეკიასთა, რომელნი იგი ბრძენ იყვნეს გამო-რაჲმეიძიეს მერმე და შესძინეს ძუელთა მათ გამორჩეულთა აღსაშენებელად ეკლესიაჲსა. In Cant. These are those that have been reported to be from him from the history of the friends of Hezekiah who were wise men. They sought out some afterwards and added to the [more] ancient selection for the edification of the church. Greek CantPar Διὰ τοῦτο γὰρ εἶπεν ἡ βίβλος ὅτι οἱ φίλοι Ἐζεκίου ἐξελέξαντο, ἵνα µάθῃς ὅτι ἀξιοπίστου ὀνόµατος προσήγαγε µάρτυρας. CantPar In Cant Cat Because for this reason the book says that the friends of Hezekiah made a selection so that you may learn that he put forward witnesses worthy of the the name. In Cant Cat 459 Greek CantPar Πάντως γὰρ οὐκ ἂν αὐτοὺς ἐκέκτητο φίλους, δίκαιος ὤν, εἰ µὴ τῶν τῆς εὐσεβείας ὅρων συµµύσται αὐτῷ καὶ ὁµόφρονες ὑπῆρχον. Καὶ πόθεν φησὶν ἐξελέξαντο; Ἐν αἷς εἶπε πεντακισχιλίαις ᾠδαῖς καὶ τρισχιλίαις παραβολαῖς. Σοφοὶ γὰρ ὑπάρχοντες ἀκριβῶς ἐξελέξαντο. Τοῦτο δὲ οὐκ ἄνευ τῆς οἰκονοµίας τοῦ πνεύµατος γέγονεν, ἵνα τὸ µυστήριον τὸ µέλλον φανερωθῇ δι’ αὐτῶν ἐπ’ ἐσχάτων ἀποτελούµενον. CantPar For truly he would not have acquired them as friends, since he was righteous, unless he saw them as fellow initiates in godliness and that they were of the same mind. What was the source?—the five thousand songs and three thousand proverbs. Being wise, they made an accurate selection. And this [process] did not occur without the economy of the Spirit so that the mystery to come might be made known through them at the fulfillment of the last days. 460 In Cant Cat Τὰς δὲ βίβλους τοῦ Σολοµῶντος, τᾶς περὶ τῶν παραβολῶν καὶ ᾠδῶν, ἐν αἷς περἰ φυτῶν καὶ παντοίων ζῴων φυσιολογήσας, χερσαίων, πετεινῶν τε καὶ νηττῶν, καὶ ἰαµάτων πάθους παντὸς, γραφείσας αὐτῷ, ἀφανεῖς ἐποίησεν Ἐζεκίας, διὰ τὸ τὰς θεραπείας τῶν νοσηµάτων ἔνθεν κοµίζεσθαι τὸν λαὸν, καὶ περιορᾷν εντεῦθεν παρὰ θεῷ τὰς ἰάσεις. In Cant Cat Solomon wrote for himself books about parables and odes in which he carried on discourse on the nature of plants and all sorts of living creatures: lizards and birds and ships and the healing of every passion. And Hezekiah caused them to disappear because the people were providing for the healing of their illnesses in the [books] and overlooking that healings come from God.1 Georgian In Cant. 1.15 ხოლო ამისი-ცა 1.15 The reason for this is easy to მიზეზი ჩას1 a For გამოჩინებისათჳს, demonstrate.was [they chose] what რამეთუ იყო რომ- somewhat unique and ელიმე გარეწარ,2 და things that were to იყო რომელი-მე some extent expressed in a useful manner, that საჴმრად გამოჩინებულ, რაჲთა ამათ in them there might be the გამო შენება იყოს, edification. Let of one who is capable რომელი შემძლე- understanding hear! ბელ იყოს სმენად. Greek CantPar 1.15 Δέδεικται οὖν ὅτι τὰ µὲν πλείω ἦν, τὰ δὲ ἀναγκαῖα, ὅσα ἔφθην εἰπὼν µυστηριωδῶς εἴς τε τὸν πατέρα τοῦ κυρίου ἡµῶν Ἰησοῦ Χριστοῦ καὶ εἰς τὴν οἰκονοµίαν τοῦ Χριστοῦ καὶ εἰς τὴν εὐωδίαν τοῦ πνεύµατος, εἴς τε τὴν ἐκκλησίαν καὶ τοὺς σοφοὺς ἀποστόλους. CantPar 1.15 Therefore it is shown that on the one hand was the majority, and on the other the things that were necessary, the things that were the priority, things spoken mysteriously with a view to the Father of our Lord Jesus Christ and the economy of Christ and the aroma of the Spirit, the church and the wise apostles. In Cant Cat 1.15 ἐξ αὐτῶν οὖν τούτων οἱ φίλοι Ἐζεκίου σοφοὶ ὑπάρχοντες ἐξελέξαντο τὰ πρὸς οἰκοδοµὴν ἐκκλησίας. 461 In Cant Cat 1.15 From them, therefore, the friends of Hezekiah, because they were wise, made a selection for the edification of the church. 1 1 Anastasius of Sinai, quoting Eusebius of Pamphylia (PG 89:592-593) cp. ANF, 5:176. ჩანს “apparent, clear, evident” (J ) 2 T and J add იყო, but it should be deleted. a Lit., “But whose reason for the sake of demonstration is evident.” 462 In Cant. 1.16 Now the result of 1 these events [is] the დაცემული ძეს საშუვალ ერთ-ღა occurrence ofa a seriesb one სხუა რაჲმე ძუელი თხრობაჲ after another [of books] as სულიერადი2, რამეთუ დაძუელებულთა მათ თხრობაჲ თანა- an ancient spiritual აც მათ, რომელნი სარწმუნოვებით narrative, because those who are able must narrate თხრობად3 შემძლებელ არიან. აწ by faith the ancient matters. შეასხამს სული4 იგი, რომელ Now the Spirit sings what ეკლესიათა შინა განწესებულ არს, has been ordained in the რამეთუ5 პირად-პირადად გჳჩუენებს church, since in various სახეთა განყოფასა, რომელთაჲ თანა- portions itc reveals to us the გუაც მითხრობად მათ, რომელნი economy in typesd which სარწმუნოვებით შემძლებელ არიან we must declare to those who are able to listen with სმენად. faith. Georgian 1.16 აწ მათ ყოფილთათჳს Greek CantPar 1.16 Ἀλλ’ ἐπὶ τὸ βιβλίον τοῦ ᾄσµατος ἥκοµέν σοι πειθόµενοι. Διὰ τί ᾆσµα ᾀσµάτων καλεῖται; Ὅτι δὲ ἐν οἷς τὰ πεντακισχίλια ᾄσµατα ἐξ αὐτῶν ᾆσµα ἓν καὶ βελτίω διηγήσαντο παντὶ γνώριµον. Ὥσπερ γὰρ φίλος φίλων καὶ ἄνθρωπος ἀνθρώπων εἰς σύγκρισιν τοῦ βελτίονος, οὕτω φησὶ καὶ ᾆσµα ᾀσµάτων, τουτέστι τῶν ᾀσµάτων ᾀσµατικώτερον καὶ τῶν ᾠδῶν ᾠδικώτερον. CantPar 1.16 But since we are convinced we depend upon the book of the Songs for you. Why is it called “Song of Songs”? For just as we say “a friend of friends” and “a man of men” to compare the best of a class, so it says “Song of Songs,” the most lyrical of songs and of odes the most musical. T adds ხოლო, “but, however,” which Garitte rightly omits. სულიერადი with the -ი written above the line in T. 3 სმენად J “for hearing, to be heard.” 4 ს(უ)ლ(იერ)ი J, i.e. “now he sings spiritual[ly]. 5 და J , “and/even.” a Lit. “of these events fallen it lies.” b Lit. “a middle one.” c Georgian has no gender, nor are pronouns gendered, so Spirit may be thought of as “he, she, or it.” d Garitte, formarum divisionem but 2.2 he has “typus.” The განყოფა or “economy” is a central concept in Hippolytus. It stands for the narrative historical and Trinitarian plan salvation. The Song is said to declare the economy in types. 2 1 Georgian In Cant. 2.1 Now come and let us 2.1 აწ ამისი მოვედით და see this proposition of it,a b ვიხილოთ, წინადადებული ესე რასა in which he says. “Kiss me იტყჳს: “ამბოვრს-მიყავ1 მე ამბორებითა with the kisses of his პირისა თჳსისაჲთა, რამეთუ შუენიერ mouth, because your არიან ძუძუნი შენნი უფროჲს ღჳნისა. და breasts are lovelier than wine, and [the] aroma of სულნელებაჲ საცხებელისა შენისაჲ your anointing oil, greater უმეტჱს ყოველთა საკუმეველთასა. და than all incense. Indeed ვითარცა სულნელებაჲ საცხებელისაჲ your name is as aroma of განფენილ არს სახელი შენი”* anointing oil poured out.”c Greek CantPar 2.1 Ἀλλ' ἐπὶ τὸ προκείµενον τῆς βίβλου προΐεµεν. Φιλησάτω µε ἀπὸ φιλήµατος στόµατος αὐτοῦ, [Καὶ ἐν τούτοις τὰ πλεῖστα τῷ πατρὶ τούτῳ συνᾴδει καὶ ὁ µέγας Ἱππόλυτος] ὅτι ἀγαθοὶ µαστοί σου ὑπὲρ οἶνον καὶ ὀσµὴ µύρων σου ὑπὲρ πάντα τὰ ἀρώµατα, µύρον ἐκκενωθὲν ὄνοµά σου. Διὰ τοῦτο νεάνιδες ἠγάπησάν σε. 463 CantPar 2.1 But we pass on to proposition of the book. Let him kiss me from the kiss of his mouth (And in these matters the great Hippolytus celebrates God to the greatest extent). Because your breasts are above wine and the scent of your anointing oil is above all aromatic spices, your name is anointing oil poured out. For this reason the young women loved you. ამბოვრს-მიყავ (aor. imp. 2nd sg.) T and J (J has ამბორს-), Garitte places in his text ამბოვრს-მიყავნ (imp. 3rd sg.). T and J have ამისი, “of it/its/of him/his,”i.e., of this book, cf CantPar Greek 1.16 τῆς βίβλου. Garrite leaves ამისი untranslated. b Cf. τὸ προκείµενον τῆς βίβλου προΐεµεν, CantPar Greek 1.16b. c Song 1:2, 3 φιλησάτω µε ἀπὸ φιληµάτων στόµατος αὐτοῦ ὅτι ἀγαθοὶ µαστοί σου ὑπὲρ οἶνον καὶ ὀσµὴ µύρων σου ὑπὲρ πάντα τὰ ἀρώµατα µύρον ἐκκενωθὲν ὄνοµά σου. Cp. CantPar 2.1. a 1 464 Georgian 2.2 რაჲ-მე არს ნებაჲ სულისაჲ, რომლისა1 მიმართ არს ძალი ესე, ანუ რაჲ-მე სასწაულ ზრახვისა2 მის იყოს? თანაგუაც მიუწყებად მათა,3 რომელნი-იგი ისმენდენ,4 რამეთუ სახჱ ესე ერისაჲ მის არს, რომელი-ესე ევედრების5 ზეცისასა მას სიტყუასა, რაჲთა ამბოვრსუყოს, რამეთუ პირი პირსა შეხებად ჰნებავს, რამეთუ ძალი სულისაჲ თჳსა მომართ შეყოფად ჰნებავს. In Cant. 2.2 What is the will of the Spirit, for whata [is its] power,b or what might be the interpretation (lit. indication, sign) of this mystery? We must proclaim [it] to those who will hear,c for it is the representation (lit. type)d of the people that entreats the heavenly Word to kiss them, because [the people] wish to join [together] mouth to mouth. For [the people] wishes to join the power of the Spirit to itself.e რომლისა-მე J “to whichever.” ზრახვისაჲ T The nominative ending on the genitive ending shows the scribe understood სასწაულ to be the nominative head noun of the phrase. 3 მათდა J =”to/for them ”. 4 ისმენენ J, pres. 3rd pl. T has the conjunctive present (future use). 5 J adds მიწევნად, “to arrive at.” a Lit. “which.” b Lit., “this power/force,” representing Greek δύναµις and a play on “meaning/power.” The “concord” (ὁµόνοια) expressed in the community gathered liturgically defeat “Satan and his destruction is dissolved in the concord of your faith” Ignatius, Ephes., 13.1; cf. 19.2-3. Cf. 2.6 below. c J “those who hear.” See note 4 above. d Cp. Ignatius, Magnes. 6.1-2, cf. 7.2 union with the bishop and “concord” (ὁµόνοια) projects an “image (τύπος) which teaches incorruptibility.” In that passage as well as this one, the “image” is that of the Johannine Pentecost (Jn 20:21-23), cf. Brent, Political History of Early Christianity, 197-98. e This likely refers to the ritual kiss, which as a sharing of Spirit. Justin Apol. 1.65; Tertullian, Or. 18; Origen, Comm. Rom. 10.13; Trad. ap. 4.1; 18.3-4; 21.25; Cp. GPhil 31; Cyril of Jerusalem, Catechetical Lectures 23.4. Cf GPhil §29b-31 “If he [were born] from the mouth [of God] – where the logos comes from —, he would eat from the mouth and he would become perfect. For the perfect conceive through a kiss and give birth. Therefore, we too kiss one another, receiving conception from the grace that is within one another” (trans. van Os, “Baptism in the Bridal Chamber,” 52. 2 1 465 Georgian 2.3 და იტყჳს: “ამბოვრსმიყავ1 მე ამბორებითა პირისა თჳსისაჲთა”, რომელ არს ესე თავადი: მცნებათა მათ მიერ, რომელთა ამცნებს შემოყოფილ ჩემდა ესე, რამეთუ პირისა მაგისგან სიყუარული არს— ღირს-მყავ—2. რამეთუ იტყჳს: “უმჯობჱს არიან ჩემდა ძუძუნი შენნი უფროჲს ღჳნისა”. რამეთუ, ვითარცა სახედ განამხიარულის ღჳნომან გული, ესე სახედ განამხიარულებენ მცნებანი ქრისტესნი, რამეთუ ვითარცა ჩჩჳლნი, რომელნი გამოსწოვენ ძუძუთაგან გამოწოვად სძისა, ეგრე-ცა სახედ ყოველნი გამოსწოვდენ შჯულისა და სახარებისაგან მცნებათა, საჭმელსა სამარადისოსა მოიპოვებენ, In Cant. 2.3 And it says, “Let him kiss me with the kisses of his own mouth,” which is this very thing: through the commandment that he commands let it be applied to me, since from this mouth comes love— [Lord,] make me worthy. Because he says, “Better are your breasts to me than wine,” for [it means], just as wine made the heart glad, so also the commandments of Christ make [the heart] glad. For just as a infants suckle from breasts to draw out milk, so also all [who] will suckle on commandments from the law and the gospel receive eternal nourishment. Greek CantPar 2.3 Διὰ γὰρ τῶν ἐντολῶν ἐντέλλεται, ἵνα σκιρρώσῃ τὴν διὰ στόµατος ἀγάπην. Τὸ δὲ ἀγαθοὶ µαστοί σου ὑπὲρ οἶνον, ὃν τρόπον εὐφραίνει καρδίαν ὁ οἶνος, οὕτως εὐφραίνουσι διαθῆκαι Χριστοῦ. Μαστοὶ γάρ εἰσιν αὐτοῦ αἱ δύο διαθῆκαι, νόµος καὶ εὐαγγέλιον, γάλα δὲ αἱ λευκαὶ ἐντολαί. Ὥσπερ δὲ νήπια γαλουχεῖται διὰ τῶν µαζῶν, οὕτω καὶ οἱ πιστοὶ ἀπὸ τῶν δύο διαθηκῶν ἀµέλγουσιν ἐντολάς. CantPar 2.3 For through the commandments it is enjoined that by the mouth he might stiffen love. But the notion of “your breasts [are] better than wine” [means: as] in the way wine makes the heart glad, so the covenants of Christ. For the breasts are his two covenants, the law and the gospel, but the milk is the white commandments. And as babies draw milk from the breasts, even so the faithful suckle commandments from the covenants. Paleo-Slavonic 2.3 In the same way the heart is pleased with wine, the testament of Christ brings delight. For children suckle milk from the breasts, such a one is sucking out of the law of the commandments, out of the gospel, eternal food. Indeed the breasts of Christ are nothing other than both testaments and the milk is their commandments. ამბოვრს-მიყავნ, Garitte. T has ამბოვრს-მიყავ, J has ამბორს-მიყოს (“he will kiss me”). Garitte’s punctuation. a Cp. Later interpreters understandably transfer the breasts from the Logos to the church, viz., Philo of Carpasia, In Cant. (PG 40.36), δύο µαστοὺς τὰς δύο διαθήκας ῥητέον, ἀφ᾽ὧν καὶ θηλάζει τὰ τέκνα ἐκκλησίας . . . τοὺς λόγους τῆς ἀληθείας. Cf. Cyril of Alexandria, In Cant. (PG 69:1281-2), Μαστοὺς δὲ φέρει τὰς δύο Διαθήκας ἡ νύµφη, ὧν ὁ Χριστὸς ἀνὰ µέσον αὐλίζεται . . . Εὐώνυµος ὁ νόµος, δεξιὰ τὸ Εὐαγγέλιον. Hippolytus, however, incorporates them with the Sophia-Logos-Christ. The androgyny of the Sophia-Logos image is seen in In Cant. 1.7,8. Thus, the text (as well as the introduction) is seen to begin with a number of riddles, especially appropriate for a banquet setting. 2 1 Georgian რამეთუ ძუძუ ქრისტესა არა თუ1 სხუაჲ რაჲ არს, არამედ ორნი იგი შჯულნი, და სძჱ ესე არა თუ სხუაჲ რაჲ არს, არამედ მცნებანი იგი შჯულისანი. აწ მოწუელე ძუძუთა მათგან სძჱ, რაჲთა აღშენებულ და სრულ მოწამჱ იყო, 2.4 რამეთუ იტყჳს, ვითარმედ: “საწადელ არიან ძუძუნი შენნი უფროჲს ღჳნისა. და სულნელებაჲ საცხებელისა შენისაჲ უფროჲს შეზავებულთა საკუმეველთასა-ო”; ხოლო აწ საცხებელი იგი სულნელი ქრისტესი რაჲ-მე რაჲ არს, [არა თუ სიტყუაჲ,]2 რამეთუ სიტყუაჲ იგი უმეტჱს საკუმეველთასა მართლად შერაცხილ? რამეთუ ვითარცა სახედ შეზავებულნი იგი საკუმეველთანი გამოსცემენ სულნელებასა, ესრე-სახედ-ცა სიტყუაჲ გამოსრულ მამისაგან განამხიარულებს მსნენელთა. In Cant. For the breast in Christ is none aother than the two laws, and this milk is none other than the teachings of the law. Now draw out milk from these breasts, that you may be a witness who is built up and perfected.b 2.4 For she says, “More desirable are your breasts than much wine, and the scent of your anointing oil than mixed incense.” But now what is the fragrant anointing oil of Christ, [except the Word]? For the Word is rightly esteemed to be greater than any incense. For, just as mixtures of incense give off an aroma, so also the Word once it goes forth from the Father gladdens those who hear it. Greek CantPar CantPar 466 Paleo-Slavonic Suckle, proclaiming milk from the breasts, in this way you will become a more perfect disciple. 2.4 Μύρα Χριστοῦ τίνα λέγει, ἀλλ’ ἢ τὰ λόγια ὑπὲρ πάντα ἀρώµατα ἡδονὴν χορηγοῦντα. 2.4 To what do the myra of Christ refer, except that the sayings (τὰ λόγια) provide delight above all aromatic spices. 1 2 J omits. Garitte suggests არამედ სიტუაჲ, “except the Word,” dropped out of the text. a CantPar 2:3, Μαστοὶ γάρ εἰσιν αὐτοῦ αἱ δύο διαθῆκαι, νόµος καὶ εὐαγγέλιον, γάλα δὲ αἱ λευκαὶ ἐντολαί. b Cf. Odes of Solomon 19:1-5. Georgian 2.5 “სულნელება საცხებლის განფენილ სახელი შენი”. ჵ ახალი განყოფაჲ და საკჳრველთა ზრახვათა სულისა წმიდისა მიერ ქადაგებულთა! რამეთუ არამე კმა-იყო-ა თქუმად “საცხებელ სულნელების სახელი შენი”, არამედ “საცხებელ სულნელების განფენილ სახელი შენიო”? რამეთუ ვითარცა სახედ ჭურჭერსა, რომელსა ნელსაცხებელი დგან, In Cant. 2.5 “A fragrance of anointing oil poured out is your name.” ¡O new economy and of the wonderful mysteries preached by means of the Holy Spirit! For it was not enough to say, “your name is a fragrance of anointing oil.” Rather, he said “an aromatic anointing oil poured out [is] your name,” did he not? For, just as a vessel 1 2 in which there is დაკრძალულ და დაბეჭდულ ვიდრე არნ, არა გამოუტევის anointing oil, [which] has სულნელებაჲ, ხოლო აქუნ, არს been guarded safely and sealed up, does not emit ძლიერებაჲ იგი, ხოლო რაჟამს an aroma, nevertheless it აღჰჴსნიან, გამოსცის continues to contain [the სულნელებაჲ თჳსი და aroma], that is the აღავსნის მახლობელნი თჳსნი potential, but when they release it, it emits its და შორიელნი, aroma both [to] those nearby and those far away [are] filled [with it], Greek CantPar 2.5 Ὃν γὰρ τρόπον ἐν ἀγγείῳ µύρον ὂν ἐγκείµενον, οὐδέπω τὴν ὀσµὴν παρέχει, ἔχει δὲ αὐτὴν ἐν ἑαυτῷ, λυθέντος δὲ τοῦ µύρου, τέρπει ἅπαντας τοὺς ἐγγὺς καὶ τοὺς µακράν, οὕτω τὸ µύρον ὁ λόγος ἐν καρδίᾳ πατρὸς ὤν, τουτέστιν ἐν τῷ κόλπῳ, ἐκκενωθεὶς εἰς τὸν κόσµον εὐωδίας τὰ πάντα πεπλήρωκε. CantPar 2.5 In the way a vial of anointing oil which is shut up, never gives off its aroma, but has it within itself, but once the anointing oil is released it gives delight to all those who are near and those who are far way. In the same way as the anointing oil, the Word was in the heart of the Father. That is, in his breast, [but] once emptied into the world, he has filled everything with his fragrance. 467 Paleo-Slavonic 2.5 O the new divine economy, the wonderful mysteries preached by means of the Holy Spirit! For it was not sufficient to say, “your name is an anointing oil,” but rather “a poured out anointing oil is your name.”For, like anointing oil, standing in a sealed container never gives off its aroma, but rather it maintains (has) its power in itself, after the container is smashed and the anointing oil is poured out, 1 2 დაკრულ J , “tied up; bound up; lashed.” J omits და-preverb. 468 Georgian ესრე სახედ-ცა სიტყუაჲ იგი გულსა მამისასა იყო. და ვიდრე არღა გამოსრულ იყო, არავის რას განამხიარულებდა. ხოლო რაჟამს გამოუტევა მამამან სული იგი სულნელებისაჲ, მიჰფინა სიტყუამან მან განმხიარულებაჲ ყოველთა. 1 In Cant. so also the Word was in the heart of the Father, and so long as it had not gone forth, no one rejoiced in it all,a but when the Father sent forth the Spirit of the aroma, the Word spread joy abroad to all.b Greek CantPar οὕτω τὸ µύρον ὁ λόγος ἐν καρδίᾳ πατρὸς ὤν, τουτέστιν ἐν τῷ κόλπῳ, ἐκκενωθεὶς εἰς τὸν κόσµον εὐωδίας τὰ πάντα πεπλήρωκε. CantPar In the same way as the myron, the Word was in the heart of the Father. That is, in his breast, [but] once emptied into the world, he has filled everything with his fragrance. Paleo-Slavonic it makes everything sweet, what is close by and what is far away, so also while the Word was still in the heart of the Father, as long as it did not go forth, it delighted no one; when however it bubbled forth it released the new fragrance, then the Word delighted many. 1 a ესრჱ J. Cf. C.N. 10.1-3; El. 10.32 b Cp CantPar 2.5 The Greek paraphrase has no reference to the lack of rejoicing in the Word prior to incarnation. Georgian 2.6 ჵ სიკეთჱ სულნელებისაჲ ამის, რომელ მოჰფინა, რაჲთა სოფელი განავსოს! ამისთჳს იტყჳს, ვითარმედ: “საცხებელ სულნელების განფენილ სახელი შენი-ო1”. რამეთუ განეღო ჭურსა მას სიხარულისასა, რომელ არს პირი იგი მამული; წარმოღებითა პატიოსანი იგი სიტყუაჲ მისგან. ამას სულნელებასა ზეცით გარდამოუტევებს. ესე გარდამოსრულ აღავსებდა ყოველთა; ამის მიერ ყოველი შესხმაჲ წინაჲსწარმეტყუელთაჲ აღივსებოდა და2 ყოველთა მართალთა მიაქუნდა და იტაცებდეს მტაცებელნი, კეთილი სულთა თჳსთა თანა დაკრებულ, რაჲთა აღივსნენ3 სულნელებითა ერთობით ყოველნი-ვე. In Cant. Greek CantPar 2.6 O beauty of his aroma, which was poured out that he might fill the world! For this very reason it says: “an aromatic anointing oil [is] your name poured out.” For the vessel of joy has been opened, which is the paternal mouth. By bringing forth the esteemed Word from him[self], he caused the aroma to descend from heaven. This descending filled everything. By means of him all the praise of the prophets began to be fulfilled and all the righteous ones [began to be] brought forth and the destroyers were destroyed. Something good was taken into their own spirits in order that all things might be filled in unity with the aroma. CantPar 469 Paleo-Slavonic 2.6 How much more beautiful [is] the aroma of the poured out anointing oil. In this way it is able to fill the world! Therefore he also calls it: “A poured out anointing oil is your name.” It was made to be poured for the container of joy, the mouth of the Father, bringing out of himself what was precious, this myron, the anointing oil of heaven into the world [and it] filled all things, descending on all with a aroma. Therefrom the entire glorious choir of the prophets, all taken as righteous, was fulfilled, robbery has been robbed. 1 2 მისიო J “his.” J omits და, “and.” 3 აღვსნენ, “to [ful]fill” T. 470 Georgian 2.7 აწ ისწავე, ჵ კაცო, წინადადებული ესე და განწესებულნი ესე1, რამეთუ2 სულნელება საცხებლისა მამისა მიერ ქრისტე ჩუენდა3. რამეთუ, რაჟამს წარმართობასა შინა იქცეოდეს და არავინ შენ ზედა მოავლინებდა გმობასა. ხოლო აწ სიტყუაჲ სიწმიდისაჲ წინაშე წარმო-ღებულ და ქრისტეს მიერ სწავლულ ყოფილ, რაჲთა იქმნე მოწაფე მუნთქუეს4, ადრე-ადრე შეწირულ იქმნეს საცხებელი იგი შენი განფენილ, შრომათა მიმართ გამოჩინებულ. ყოველი-ვე მუნქუეს აღძრულ შენ ზედა, რამეთუ სული იყო, რომელი-იგი სიმძიმე ჩნდა, და რომელთა-მე დაუმძიმდის და რომელნიმე განამხიარულნის, რამეთუ სიძლიერჱ დაუმძიმდის5 და რომელნი-მე განამხიარულნის6, რამეთუ სიძლიერჱ ნელსაცხებლისაჲ მის დასამძიმებელ არნ, და რომელნი-მე განამხიარულნის, რამეთუ დაამორჩილნის მორწმუნენი ღმრთისანი და შეატყუნის ურჩნი. 2.8 “სულ სულნელების განფენილ სახელი შენი”, იხილეთ სულნელებაჲ საცხებლისაჲ მის განფენილ. In Cant. 2.7 Now learn, O human, this proposition and this ordinance. For Christ is to usa an aroma of anointing oil [sent] from the Father. For then they were going around in paganism and no one sent reviling over you; however, now the Word of holiness has been brought near and you have been taught through Christ, so that you might become a disciple right away and your anointing oil may be quickly offered, appearing in [good] works. Everyone quickly [became] agitated with you. For the Spirit was one that appeared as a tribulation,b indeed it is troublesomeb to some and to others he gives joy, for the power of the aroma to some became too strongb and to others it brings joy, for the power of the container of spices is strongb [to some], while to other it gives joy, for it subdues believers in God and it frustrates the disobedient (cf. 2 Cor 2:15). 2.8 “Spirit of aroma poured out [is] your name.” See the aroma of anointing oil poured out; it was taken into the womb and created a new[ly] begotten human. 1 2 იგი def. art. J. რომელ, “which,” T. 3 For ჩუენდა “to us,” Garitte, 16.27, suggests ჩნდა “appeared.” 4 Garitte follows J. The text of T reads მუნთქუეს “quickly, right away” alternate spelling in ADW, s.v. “მუნქუეს.” 5 T has imp. ind. act. 3rd sg., J has დაუმძიმდეს, pres. subj. act. 3rd sg., future use. 6 J has განამხიარულნეს, “will become happy/joyful” see preceding note. a Or “appeared.” b These words share the same Georgian root with a semantic range “heavy, troublesome, difficult, strong.” 471 Georgian [შთაისხა მუცელსა მას, და დაჰბადა ახალი კაცი შობილ; დაესხა წყალთა ზედა, და წყალნი განწმიდნა; მიეფინა წარმართთა შორის, და წარმართნი შეკრიბნა; მიეფინა ისრაჱლსა ზედა, ხოლო არა თუ რომელნი ურწმუნო იყვნეს, მიიღეს სულნელებაჲ იგი; აწ მიეფინა ზრახვაჲ იგი ისრაჱლსა შორის, და შეკრბეს წარმართნი, რომელთა ჰრწმენა იგი. ამისთჳს შესაკრძალველ სიტყუაჲ ესე; არა თუ ესრე იტყჳს, ვითარმედ: “საცხებელი დათხეული-ო”, არამედ საცხებელი გარდაფენილ]1. პირად პირადად მრავალთა ზედა მიფენითა მით, რამეთუ დათხეულ შეურაცხ არს, ხოლო მიფენილი არა მოაკლდის ჭურჭერსა-ცა მას და აღავსებნ მახლობელთა მათ2. ესევითარსა ბუნებასა შინა არს საცხებელი ესე. ჵ საყუარულნო, წყარო სახარების არს და მარადის3 გამოეცემის4 და თჳთ თავადსა არა მოაკლდების. In Cant. [The Spirit] was sent down over the waters and it purified the waters.a It was poured out to the Gentiles, and it congregated the Gentiles. [It was poured out over Israel, nevertheless those who were disobedient did not accept the aroma. Now the mystery has been poured among Israel and the Gentiles brought together those who believed it. For this reason this word is to be avoided, for this reason it does not at all mean, “anointing oil emanated” but “anointing oil poured out.”]1 [It happened] in various ways over many through outpourings because what emanates is contemptible,b nevertheless what [was] poured out did not diminish from the vessel itself and it filled the ones (or things) nearby. Such is the nature of this anointing oil. O beloved, it is the well-spring of the gospel and it constantly goes forth (or is sent forth4) and does not wane. Supplied from J The entire passage in brackets, e.g. [...] was omitted from T by haplography. J omits. 3 T adds მას “it, of it.” 4 Garitte reads გამოცემის. T has the character vowel -ე- above -ო- in a second hand, which makes the verb passive. a The reference to the Spirit descending over the water to purify possibly echoes the variant reading represented in the Gos. Eb. καὶ εὐθὺς περιέλαµψε τὸν τόπον φῶς µέγα, “and immediately a great light shone around the place” (according to Epiphanius, Pan. 30.13), also known to Justin (Dial. Tryph. 88.3) καὶ πῦρ άνήθη ἐν Ἰορδάνῃ, “and a fire was kindled in the Jordan.” Witnesses to the Diatessaron also preserve a similar reading. Cf. the Old Latin tradition, viz., a, g1 (6th century), et cum baptizaretur [Iesus], lumen magnum fulgebat de aqua, ita ut timerant omnes qui congregati erant. “And when Jesus was being baptized a great light flashed from the water, so that all who had gathered there were afraid.” See, William L. Petersen, Tatian's Diatessaron: Its Creation, Dissemination, Significance, and History in Scholarship (SupVC 25; Brill Academic Publishers, 1997), 14-6. More likely it refers to anointing oil poured on the water, as in Cyril, Procatechesis, 15 the waters of baptism ὑδάτων χριστοφόρων ἐχόντων εὐωδίαν. Cf. idem, Mystagogical Lectures 3.1.9-10 Κἀκεῖνος µὲν ἐν Ἰορδάνῃ λουσάµενος ποταµῷ καὶ τῶν χρωτῶν τῆς θεότητος µεταδοὺς τοῖς ὕδασιν. b A remark perhaps critical of Valentinian interpretation of the origin of the Logos. 2 1 472 Georgian 2.10 ამან საცხებელმან განამხიარულნა მართალნი. ესე შეყუარებულ ნოვესა, განმართლდა და კიდობნითა მით განერა*. 2.11 ესე შეურაცხ- ყოფილ ქამის მიერ და სარც-ხჳნელი მამისა თჳსისაჲ გამოაცხადა*. 2.12 ამის მიერ განმხიარულებულ ნეტარი იგი ებერ არა შეუდგა1 მათ თანა, რომელთაიგი გოდლისა საქმჱ ზრახეს*. 2.13 ესე შეურაცხ-ყოფილ ნებროთისაგან და საზრდელსა დაუმზადებდა მჴდომთა ღმრთისათა. 2.14 ამისა წადიერ-ყოფილ ნეტარი იგი აბრაჰამ იწრაფა ქუეყანისა მისგან ქალდეველთაჲსა მოსლვად სამკჳდრებელსა მას*. 2.9 მოიღე ჭურ-ჭერი, ჵ კაცო, და მოვედ, შემოეახლე, რაჲთა შემძლებელ იყო საცხებელითა მით აღვსებად. მიიღე საცხებელი ესე პატიოსანი. არა თუ სამასის დრაჰკნის განჰყიდო, არამედ უსასყიდლოდ იცხებდი. ნუ იქმნები იუდაჲს-ებრ, რაჲთა არა დასწუხნე, არამედ დაისხ თავსა ზედა სარწმუნოვებითა ქრისტე, რაჲთა თანამკჳდრ იყო. In Cant. 2.9 Receive the vessel, O man, and come and draw near, that you may be able to be filled by means of the anointing oil. Receive this precious anointing oil. Do not sell it for three hundred denarii, but be freely anointed. Do not act like Judas so that you become grieved, but put ona Christ with faith, that you may be a fellow-heir (John 12:5; Gal 3:26-27). 2.10 This anointing gladdened the righteous. This [was] dear to Noah and he was justified and through the arcb he was saved. 2.11 But it was rejected by Ham, and he revealed the nakedness of his father (cf. Gen 9:22). 2.12 By it Eber the blessed was made happy not to go with them, the ones who took counsel concerning the work of the tower [of Babel] (cf. Gen 10:25). 2.13 It was rejected by Nimrod, and he provided food for the adversaries of God (cp. Gen 10:8,9). 2.14 The blessed Abraham, who was made desirous of it and hurried from the land of the Chaldeans so that he might arrive at his inheritance (cf. Gen 12:4,5). Paleo-Slavonic florilegia 2.10 This anointing oil cheerfully made has made all righteous. It won dear Noah, he was made righteous, he was rescued in the ark. 2.11 It was rejected by Ham and he revealed the nakedness of his father. 2.12 Eber was adorned with it because the blessed Eber was not in agreement with (or “did not unite himself with”) the erection of the tower. 2.13 Nimrod neglected it having prepared through the giants a dwelling (?) against God. 14 After the blessed Abraham requested it he hurried out of the country of the Chaldeans to come into the inheritance. 1 a შედგა J omits direct object marker -უ-. Or depone super caput (tuum) “put upon [your] head” (Garitte). b Lit., “a box/basket/chest” as in ancient Roman Christian art depictions of Noah standing in a box. 473 Georgian In Cant. 2.15 ამისა წადიერ-ყოფილ ნეტარი იგი 2.15 The blessed Isaac became desirous ისაკი, შეწირვაჲ თავისა თჳსისაჲ უნდა of [the anointing] and he wished to sacrifice himself for the sake of the სოფლისათჳს*. 2.16 ამისთჳს world (cf. Gen 22). 2.16 Because he was განკრძალულ ნეტარი იგი იაკობ ბრჭალსა შებმა-ეყო ესავისსა*. 2.17 ესე very careful toward it the blessed Jacob took hold of the heel of Esau (cf. Gen შეურაცხ-ყოფილ ესავ [მ]ისგან 25:26). 2.17 Once this it was rejected by პირმშოებასა მას განეშორა, რამეთუ Esau, he was separated from his [right განიფრდო1 იგი ჭამადსა მისთჳს2* of] the first born, since it was sold for his ზედა*. 2.18 ამისი მიტაცებაჲ გულსown food (cf. Gen 25:29-34). 2.18 Blesიდგინა ნეტარ-მან თამარ და თავი თჳსი sed Tamar was eager to take hold of it, ვითარცა როსპიკმან გამოაჩინა იუდაჲს and made herself look like a prostitute მიმართ*. ესე იხილა და დაუკჳრდა toward Judah [to obtain it]. The 3 ყრმისა ამქუმელსა მას, რამეთუ ყრმასა [anointing] appeared and caused the მას ზედა ეწამულისფერი4 ნიში ედვა5 და midwife of the boy (i.e. her son) to be amazed, for on the boy there had been “ვითარ-მე ღონე-ეცა შენდა ზღუდესა placed a red sign, then she said, “How მას?”* [has] the way [out] of the breech [been given] to you?” (Cf. Gen 38:13.) Paleo-Slavonic florilegia 2.15 After desiring it the blessed Isaac wanted to be a sacrificial victim for the world. 2.16 Seeking to get hold of it, holy Jacob took hold of the heel of Esau. Esau neglected it having become the firstborn and he lusted after food. [...] 2.18 Blessed Tamar was eager to seize it; she came even as mistress of Judah. Having seen (the anointing oil), the astonished midwife put a mark on the lad, a red sign she put on him. განფრდო J, “he sold it”, but T has the passive form of the verb. მის- T omits, “it.” 3 ყრმისა ამქუმელსა T; ამქუმელსა ყრმისასა J (word order difference). 4 The electronic version of Šaṭberdis (http://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/gh/satberd/ satbe.htm?satbe195.htm; 03-06-2009) has შეწამულის-ფერი instead of მეწამულისფერი, “red,” (as in Garitte). 5 ზედაედვა J, “had been placed over.” 2 1 474 Georgian 2.19 ესე შეიყუარა ნეტარმან იოსებ, In Cant. 2.19 Blessed Joseph loved it, and he მოთმინე იქმნა მისყიდასა მას ეგჳპტედ. suffered when sold to Egypt. By it he ამის გამო არა უნდა მიხუეჭად და არა did not wish to steal [anything],a nor did თავს-იდვა დედოფლისაჲ მის, რაჲთა-მცა he give himself to the lady [of his house] განრყუნილ იქმნა განრყუნით. ამის so that he would not be tainted with საცხებლისათჳს მოთმინებაჲ ისწავა corruptionb (cf. Gen 37, 39, 41). On 1 იოსებმან , მთავრად გამოჩნდა account of this anointing Joseph 2 მეგჳპტელთა ზედა, 2.20 ამისთჳს practiced patience and then he appeared მოშურნე იქმნა ნეტარი იგი მოსე, თჳთ as lord over the Egyptians. 2.20 Blessed შურის-მეძიებელ და ჴელმწიფე იქმნა Moses became jealous for it, and he was ისრაჱლსა 2.21 ამისა წადიერ-ყოფილ made the avenger and a mighty one for ნეტარი იგი აჰრონ მღდელად ეცხო. ამას3 Israel (cf. Ex 18:13). 2.21 [It] was შურსა ეძიებდა ნეტარი იგი ფინეეზ და precious to Aaron, the blessed Aaron was ლახურითა როსპიკსა მას და ზამბრის anointed as a priest. Blessed Phineas დაჰგუმერდა*. sought to avenge it, and with a spear he sought to pierce the prostitute and Zambri (cf. Ex 28, 29; Num 25:7, 8, 14). Paleo-Slavonic florilegia 2.19 Because it became precious to the blessed Joseph suffered having been sold into Egypt. For it he did not wish to lustfully obey in lust his mistress, so that he was not ruined, and was appointed as sovereign in Egypt. 2.20 Blessed Moses became zealous the blessed for it as Judges and Sovereign of Israel. 2.21 By desiring it blessed Aaron was anointed with the priesthood. Having looked upon it with zeal for it, the blessed Phinehas ran through with javelin the mistress of Zambri. 1 2 J adds და, “and.” T adds in the margin, ამის წამიერი, “his temporal (i.e. inheritance).” 3 ამისა “of him/it,” J. a Translated commercari (=to buy up?) by Garitte. Cp. ADW, “მიხუეჭა,” defines as rauben, wegnehmen. b Lit., “that he became corrupt with corruption.” 475 Georgian In Cant. 2.22 In expectation having become 2.22 ამისა წადიერ-ყოფილ მოლოდებითა desirous of it blessed Joshua the son of ნეტარი იგი ისუ, ძჱ ნავესი, მსახურად Nun became the helper of Moses. Now, მოსესა დადგა. აწ იხილეთ, ჵ კაცნო, behold, O people, the commendation of შესხმაჲ იგი ყოველთა მართალთაჲ, ვითარ all the righteous, how they became წადიერ იყვნეს ამისა, ამას საცხებელსა desirous of it, in thisa fragrant anointing სულნელებისასა; ჵ ნეტარისა მის ისუ oil. O, blessed Joshua [son] of Nun, he who pointed to the new thing from a ნავესი, რომელი-იგი ახალსა მას ქვისაგან stone, that he might reveal the anointing! აჩუენებდა, ვითარ-მცა საცხებელი იგი გამოაჩინა. ამისა წადიერ* ნეტარი იგი ისუ When he desired it, blessed Joshua once again began circumcising the sons of ნავესი, მეორედ ქვითა წინადასცუეთდა ძეთა Israel with stones (Josh 15:3). მათ ისრაჱლისათა. 2.23 ესე შეიყუარა 2.23 Blessed David loved it. For this ნეტარმან დავით. ამისთჳს1 გულის-აგან reason, begotten from the heart of the მამისაჲსა შობილი გამოვიდა. და რაჲ-მე არს Father, he emerged. And one who is a type [put forth] by God of the Blessed სახჱ იგი ღმრთისა მიერ ნეტარისა ამის One. On account of David, seeing that, დავითისთჳს, ვითარმედ “ვპოვე კაცი დავითი ძეთა შორის იესესთა, ნებად გულისა “Among the sons of Jesse, I have found a man according to the desire my heart, ჩემისა?”* რაჲ-მე ეგულების თქუმად ანუ David” (Acts 13:22), what does he have რაჲ გამოთარგმანება არს? in mind to say, or what is the interpretation? Paleo-Slavonic florilegia 2.22 On it Joshua the son of Nun was depending, the follower of the Moses and gave a second circumcision the sons of Israel. 2.23 It had became precious to the holy David made after the heart God. 1 a ამისთჳსგან T, “since (or from) for this reason.” Sic J T. 476 Georgian ჵ კაცნო, იხილეთ-ღა, შუენიერად თქუა მამამან და უმეტჱსად შუენიერად, რამეთუ: “ვითარცა სახედ1 სიტყუაჲ იგი გულის-ა ჩემისაგან გამოჴდა, ესრე სახედ დავითისგანცამცა გამოვალს კაცი იგი-ო”. რამეთუ იტყჳს: “ვპოვე დავით, კაცი გულითადი ჩემი2, ჩემმან მან3 გულმან სიტყუაჲ შვა და დავითისგან კაცი”. ჵ დავითისი, კაცისა მართლისაჲ, რომელიგი გულსა მამისასა შეეზავა! აწ ამიერ-ვე ამისგან დიდი ზრა ხვაჲ საცხებელისაჲ ამის გამოითქუმის. 2.24 ამისა წადიერ ნეტარი იგი სოლომონ, სიბრძნჱ საუკუნოჲ დაიმკჳდრა. იხილეთ, ჵ კაცნო, მართალთა მათ შესხმანი, რომელთა ცვალებითი ცვალებად მიიღეს სული წმიდაჲ, ვითარცა საცხებელი. In Cant. Paleo-Slavonic florilegia O people, look thus far. Beautifully did the Father speak, indeed far more beautifully, for, “As the Word came from my heart, so from David also let a man go out.” For, it says, “I have found David, a man according to [the desire] of my hearta (cf. Jer 3:14; Acts 13:22). My heart brought forth the Word (John 1:18), and from David a man.”b O, David, righteous man, who had been mingled 2.24 Desiring it Solomon inherited with the heart of the Father! Now henceforth is declared the great mystery eternal wisdom. of the anointing oil from him. 2.24 Once blessed Solomon became desirous of [the anointing], he attained (cf. 3 Kgdms 3:7-12) eternal wisdom. Behold, people, the commendations of the righteous who each in turn received the Holy Spirit as anointing oil. 1 2 სახედცა J “as indeed.” ჩემდა J, “to us.” 3 J omits მან, def. art. a 1 Sam 13:14 ζητήσει κύριος ἑαυτῷ ἄνθρωπον κατὰ τὴν καρδίαν αὐτοῦ. b Possibly refers to a Logos theology hymn used by the church. 477 Georgian 2.25 ნეტარი იგი დანიელ ამის საცხებლისა წადიერ-ყოფილ და მღჳმესა მას შინა ლომთასა1 განერა*. 2.26 ანანია, აზარია და მისაელ ამის-ვე საცხებლისა2 წადიერებით სწადოდა ცხებად. ამის გამო ოთხად გამოჩნდეს საჴუმილსა მას შინა. რამეთუ საცხებელი იგი იყო, რომელი ვითარცა ცუარი ქუეყანასა ზედა დამოდიოდა3*. 2.27 ამის საცხებლისა წადიერ ნეტარი იგი იოსებ თანა-მზრახვალ ღმრთისა იქმნებოდა*. 2.28 ამის საცხებლისათჳს4 წადიერ-ყოფილ ნეტარი იგი ქალწული მარიამ მუცლად სიტყუასა მას მიიღებდა*. In Cant. 2.25 Having longed for the anointing the blessed Daniel in the den of lions was rescued out it (Dan 4; 1 Macc 2.60). 2.26 Ananias, Azarias and Misael desired the chrism of anointing oila so much that for this reason as four they appeared in the furnace with him. For the anointing oil was there as dew flowing down upon the earth.b 2.27 Joseph, having become desirous of this anointing oil was made a divine consultant (cf. Mat 1:19-25). 2.28 Of this very anointing made desirous, the Blessed Virgin Mary received Word in order to conceive (cf. Mat 1:18). Paleo-Slavonic florilegia 2.25 Having longed for it the blessed Daniel was rescued out of the throat of the lions. 2.26 Desiring to be anointed with this chrism of anointing oil Ananias, Azarias and Misael remained safe from the fire in the oven. 2.27 This anointing having become precious to the blessed Joseph, he became a picture of God 2.28 striving for this chrism of anointing oil the blessed Virgin received the Word into her body. ლომთასა გან განერა J by dittography, “out of [it] was rescued out.” ამითვე საცხებლითა რაჲმერუ J “by the anointing oil because.” 3 მოდიოდა J “it was coming.” 4 J omits თჳს, “very.” a Lit. “of the anointing oil with desire the desired to be anointed.” b See Comm. Dan. 2.30.1-5 (SChr 14.176), “But who was the fourth person who was with them, who was walking in the midst of the furnace and singing as with one voice with them the hymn to God ? . . . The Logos was with them and was speaking in the midst of them.” The identification of the fourth person in the furnace with the Logos links the Comm. Dan. directly to the In Cant. See Meloni, “Ippolito e il Cantico dei Cantici,” Aug 13: 105. 2 1 478 Georgian In Cant. 2.29 O new mysteries and they [are] 2.29 ჵ ახალნი ზრახვანი და ჭეშმარიტნი truly just to whom it was revealed! With მართალთა, რომელთა ეჩუენა. ესე 1 desire Martha carried this anointing oil, საცხებელი წადიერად მიაქუნდა მართას, which she sprinkled on Christ with all რომელსა ყოვლითა ვედრებითა და intercession and giving of consolation ნუგეშინის-ცემითა ქრისტესა ზედა (cf. Luke 10:38-41). 2.30 Judas hated მიაპკურებდა. 2.30 ესე საცხებელი this anointing oil, and betrayed Christ for მოიძულა იუდა. და ოცდაათის დრაჰკნის thirty denarii (cf. Mat 26:14-16), for this ქრისტჱ განყიდა, რომლისათჳს ღაღადებით reason with a loud voice it was said, იტყოდა: “რაჲსათჳს2 იყო დაღურაჲ3 ამის “Why was the anointing oil wasted? It საცხებლისაჲ4? ღირდა სამასის დრაჰკნის was worth selling for three hundred განსყიდად”*. 2.31 სახეს რას-მე გჳჩუენებს denarii.”a 2.31 This saying presents us თქუმული ესე, ჵ კაცნო. აწ ვინ-მე იყო5 with a sort of type, O people. Now what საცხებელი იგი, არამედ თავადი ქრისტე? was that anointing oil, except Christ himself? Paleo-Slavonic florilegia 30 Because he hated this chrism Judas handed over Christ for thirty pieces of silver. მოაქუნდა J, the preverb მო- puts more stress on the intimacy of the event. J omits თჳს for less emphasis. 3 Varian form of დაღურვაჲ J, in ADW s.v. “დაღურავა–ჲ / დაღურვა–ჲ.” 4 სულსაცხებლისაჲ J “fragrant anointing oil.” 5 იყოს J (aor. subj.), “might/will be.” a Mark 14:4, 5 εἰς τί ἡ ἀπώλεια αὕτη τοῦ µύρου γέγονεν; ἠδύνατο γὰρ τοῦτο τὸ µύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων. 2 1 479 Georgian არა თუ წინაჲსწარ ვნებათა მათ სასყიდელი იგი1 დრაჰკანთა მათ მიერ ვნებათა მათ მოგუასწავებს? ვნებათა მათ ოცდაათ დრაჰკნის განსყიდული იპოვა. რამეთუ ღირდავე ეგრე ჭეშმარიტებისა მის, რაჲთა ადვილის სასყიდლის განიყიდოს და რაჲთა გლახაკთა-ცა ადვილად მოპოვნებად შეუძლონ. ესრე იყო, საყუარელნო. 2.32 ხოლო ამისგან დიდი იგი ზრახვაჲ გამოგუეცხადების. ამისთჳს [იტყჳს]2 : “საც-ხებელ სულნელების განფენილ სახელი შენი-ო.3 ამისთჳს ყრმათა ჭაპუკთა ქალწულთა შეგიყუარეს შენ და შეიმოსნეს”*. 2.33 ვინ-მე არიან, რომელთა შეგიყუარეს შენ, არამედ ეკლესიათა? ანუ ვინ-მე არიან, რომელთა-იგი შთაიცუეს, არამედ ეკლესიათა სარწმუნოვებაჲ ზეცით გარდამო, რაჲთა “მიეფინოს სულნელებაჲ ჩემი4 თქუენ ზედა?”. In Cant. Does the anointing oil not teach us the passion before the passion through the price of the drachmae? It is found that in the passion he was sold for thirty denarii. For he was worth such in truth that for an easy price he was sold and so that the poor also could easily attain him. So it was, beloved. 2.32 But from this the great mystery was made clear to us; for this reason it says, “Your name is aromatic anointing oil poured out. That is why the young ones, virgin girls, have loved you”a and they were adorned.”b 2.33 Who are they, that have loved you, except the churches? Or who are they, that are adorned, except the faith of the churches, come down from heaven — “that my aroma might be dispersed over you”? Written above the line in a second hand in J. T omits. 3 J omits შენი-ო “your.” 4 მისი J “his.” a Song 1:3 καὶ ὀσµὴ µύρων σου ὑπὲρ πάντα τὰ ἀρώµατα µύρον ἐκκενωθὲν ὄνοµά σου διὰ τοῦτο νεάνιδες ἠγάπησάν σε. b Song 1:4 διὰ τοῦτο νεάνιδες ἠγάπησάν σε εἵλκυσάν σε ὀπίσω σου εἰς ὀσµὴν µύρων σου δραµοῦµεν. ἀγαλλιασώµεθα καὶ εὐφρανθῶµεν ἐν σοί. For εἵλκυσάν σε cf. 2 1 480 Georgian 2.34 “ამისთჳს ქალწულთა შეგიყუარეს შენ1. შეგიმოსეს შენ შედგომითა კუალსა შენსა, კუალსა სულნელებისა საცხებელთა შენთაჲსა მივისწრაფდეთ”, რამეთუ შთაცუმითა ქრისტესითა წესიყო მწრაფლ შედგომად კუალსა მისსა. “შემდგომად სულნელებასა საცხებელთა შენთასა მივისწრაფდეთ”*. 2.35 შეუდეგ ქრისტესა, ისმინე მცნებათაჲ მათ, იქცეოდე განწესებულითა მით, მობმა უყავ მწუერვალთა მათ, რაჲთა დაეყენოს შენი ეგე გულისთქუმაჲ! In Cant. 2.34 “For this reason the virgins have loved you, they adorned you by following your footprints, we will hurry in the path of the aroma of your anointing oil.” For the ones adorned by Christ it is proper to follow his path promptly. “To follow he aroma of your anointing oil with you we will hasten along.” 2.35 Follow Christ, hear the commandments, live in the precepts, be bound to most lofty things, so your desire may be held in check. Greek CantPar 2.34 Νεάνιδες δὲ οἱ ἀγαπήσαντες, οἱ µακαριστοὶ ἀπόστολοι, οἵτινες ἀφέντες τὸν κόσµον ἠγάπησαν αὐτόν. Εἵλκυσάν σε· ἐν γὰρ τῷ ἑλκύσαι Χριστὸν πρὸς ἑαυτούς, ἠκολούθησαν αὐτῷ εἰς ὀσµὴν µύρου αὐτοῦ δραµόντες, ὅ ἐστι τῆς διδασκαλίας αὐτοῦ. CantPar 2.34 “The “young ones who loved” him refers to the most blessed apostles who left the world and loved him. It says “they drew you” because by drawing Christ to themselves they followed him running toward the aroma of his myrrh, which is of his teaching.” 1 J omits “you.” 481 Georgian 3.1 “შემიყვანა მე მეუფემან საუნჯეთა თჳსთა*. და ვინმე არს მეუფჱ იგი, არამედ თავადი ქრისტე? ანუ რაჲ-მე არიან საუნჯეი იგი1, არამედ სამეუფონი იგი? ამას ერი იგი იტყოდა: 3.2 “ვიხარებდეთ და ვიშუებდეთ შენდამი”*, რამეთუ ყოველთა ესე მიუწესს. პირველ გჳთხრობს ყოფილთა მათ, მერმე ყოფადთა მათთჳს ჟამსა სინანულისასა გამოაცხადებს: “ვიხარებდეთ და ვიშუებდეთ შენდა მიმართ”. In Cant. 3.1 “A king led me to his own inner chambers.”a So, who is the king, except Christ himself? Or what are the inner chambers, except the royal palaces? The people said this, 3.2 “We will rejoice and delight in you.” For he called everyone. First he tells us what has happened, then in the future things he appears in a time of repentance, “We will rejoice and delight in you.” Greek CantPar 3.1 Εἰσήνεγκέ µε, φησίν, ὁ βασιλεὺς εἰς τὸ ταµιεῖον αὐτοῦ. Τί δὲ ταµιεῖον, ἀλλ’ ἢ ἡ ἐκκλησία; Τίς δὲ ταῦτα λαλεῖ ὅτι εἰσήγαγέ µε; Πάντως ἡ συναγωγὴ τῶν πιστευσάντων· ἠσφαλίσατο γὰρ αὐτὴν εἰς τὸ ταµεῖον ὅ ἐστιν ἡ ἐκκλησία. CantPar 3.1 The king took me, he says, into his inner chamber. But what is the inner chamber except the church? Who is the one who says ‘take me in’? In reality it is the congregation (or synagogue) of those who have believed. For it has been made safe in the chamber which is the church.”α Paleo-Slavonic 3.1 Who is the king? Christ. What is the bedchamber? The church. The Synagogue however speaks this. 3.2 “We rejoice and are glad in you.” So he convenes (?) everyone <who> desires salvation. Before he proclaims what should happen; then however he speaks of the time of receiving conversion: 1 a საუიჯენი არიან J , “are treasuries?” without definite article. Song 1:3 εἰσήνεγκέν µε ὁ βασιλεὺς εἰς τὸ ταµίειον αὐτοῦ α Synagogue is omitted in the Georgian, but likely original; both CantPar and PSflor have it. 482 Georgian 3.3 “შევიყუარენ სასძეურნი შენნი უფროჲს ღჳნისა”*. არა თუ რომელი-იგი შეიზავების ქრისტეს მიერ, არამედ იგი, რომლითა წინაჲსწარ მთრვალობითა დასულბა ნოვე და აცთუნა ლოთი. “უფროჲს ამის ღჳნისა შევიყუარენ სძის გამოსადინელნი შენნი”*. რამეთუ სასძეურნი იგი ქრისტეს მიერ ორნი იგი მცნებანი იყვნეს. განამხიარულნის, არა თუ ვითარ-მცა შე-ხოლოსულბნის. ამისთჳს-ცა1 მოციქული იგი იტყჳს: “ღჳნოსა გარდარეულად ნუ სუამთ მთრვალობით”*. In Cant. Greek CantPar 3.3 “I have loved your breasts more than wine.”a Not that [wine] that is mixed by Christ, but the [wine] that of old made Noah slow witted by intoxication, and which deceived Lot, “more than this wine do we love your fountains of milk,” for the breasts through Christ were the two commandments. It makes one joyful, but not in order to make one confused. Indeed (lit. also) for this very reason the apostle says, “Do not be drinking too much wine to the point of intoxication.”b CantPar Paleo-Slavonic 3.3 “We love your breasts more than wine” not speaking of [wine] taken from Christ, but wine that led to the drunkenness of [...] Noah and into the trap that lured Lot. About this wine, do “we love your breasts”? Yes the breasts of Christ are both Testaments, making believers sober. Therefore the voice of the apostle speaks: “Drink wine, but that do not drink wine to excess.” Following Garitte. T. reads შე-ხოლო-სულბნის-ამისთჳს-ცა. Song 1:2, 4 ἀγαπήσοµεν µαστούς σου ὑπὲρ οἶνον b The reading of Eph 5:18 in the Georgian NT textual tradition closely follows the Greek καὶ µὴ µεθύσκεσθε οἴνῳ. In Cant., however, resembles more closely Clement of Alexanderia, Paed. 2.2.28 Μὴ πίνετε οἶνον ἐπὶ µέθῃ; Const. ap. 8:44, “Μὴ πίνειν οἰνον είς µέθην” and Tobit 4:15, οἶνον εἰς µέθην µὴ πίῃς, than Eph 5:18 in either Greek or Georgian text traditions. Ambrose, depending upon In Cant., has a similar text at, Exp. Ps. 118, 2.7 (CSEL 62, 23.14-17), diligamus ubera tua super uinum, sic tamen bibens, ut non absorberetur uino, sed gratia eius laetituam cordis hauiret, non corporis ebrietate titubaret. “‘We love your breasts better than wine,’ however, means drinking in such a way as not to guzzle wine, but that by his grace one might imbibe joy of heart, and not drink to drunkenness of the body.” a 1 483 Georgian 3.4 აწ ამისგან, საყუარელნო, იტყჳს: “შევიყუარენ სასძეულნი შენნი უფროჲს ღჳნისა-ო. სიმართლემან შეგიყუარა შენ”*, რამეთუ ერთ-ვე რომელნი სიმართლესა შეუდგან, ესენი1 არიან, რომელთა შეგიყუარეს შენ. ხოლო ურწმუნოთა მოგიძულეს შენ და თანა-მდებ არიან მსაჯულისა მის მიმგებელ[ი]სა.2 In Cant. 3.4 Now for this reason, beloved, it says, “I have loved your breasts more than wine. Justice has loved you.” For those who follow after justice are one, they are those who have loved you.a On the other hand unbelievers have hatred toward you and they are debtors of retribution to the judges.b Greek CantPar 3.4 <Ἀγαλλιασθῶµεν>, φησί, <καὶ εὐφρανθῶµεν ἐν σοί, ἀγαπήσοµεν µαστούς σου ὑπὲρ οἶνον·εὐθύτης ἠγάπησέ σε>. Ἤδη µὲν οὖν τὸ µὲν προκατείληπτο, τὸ δὲ εὐθύτης, ὅσοι κατ' εὐθεῖαν πορεύονται οὗτοί σε ἀγαπῶσι. CantPar 3.4 “Let us rejoice,” he says, “ and be glad in you, we love your breasts more than wine rightly did she love you.” So then [this means] both what has expected, and uprightness. As many as live rightly these love you. Paleo-Slavonic 3.4 Let us rejoice, he says, and be glad in you, we will love you breasts more than wine, ესე J “this/these.” Garitte reads მიმგებელსა, dative rather than genitive. a Song 1:4c ἀγαπήσοµεν µαστούς σου ὑπὲρ οἶνον εὐθύτης ἠγάπησέν σε Cp. Ambrose Exp. Ps. 118, 2.7 (CSEL, 62, 23.18-20). aequitas delixit te, hoc est: ‘non flexuosa itinera te sequuntur, sed solus ad te potest iustitiae trames peruinire’. qui enim deligit iustitam non se auertit a Christo; quomodo enim arbitrum iusti remuneratoremque meritorum innocens metuat conscientia? “Justice has loved you, that is: ‘crooked roads do not lead to you, but only steadfastly continuing in the paths of justice able to lead to you. Therefore whoever loves justice does not turn from Christ. So, does an innocent person fear because of guilt the just judge and executer of things deserved? b Cp. Did 1:5 ὁ δὲ µὴ χρείαν ἔχων δώσει δίκην. 2 1 484 Georgian 4.1 “შავ ვარ და შუენიერ, ასულნო იერუსალჱმისანო”*, შეცოდებულ ვარ, ხოლო უფროჲს შუენიერ ვარ, რამეთუ შემიყუარა1 ქრისტემან. “შავ ვარ და შუენიერ, ასულნო იერუსალჱმისანო”.2 ყოველნი ნათესავნი შეკერბით3 და მოვედით და მიხილეთ მე შეყუარებული ესე, In Cant. 4.1 “I am black and beautiful, daughters of Jerusalem.”a I am a sinner, but to a greater extent I am beautiful, for Christ has loved me.b “I am black and beautiful, daughters of Jerusalem.” All peoples, gather and come and see me the beloved. Greek CantPar 4.1 “Μέλαινά εἰµι καὶ καλή, θυγάτερες Ἱερουσαλήµ.” Μὴ βλέπετέ µε ὅτι ἐγὼ µεµελανωµένη εἰµί, µηδὲ ὅτι παρεῖδέ µε ὁ ἥλιος. Πῶς καὶ µέλαινά φησι καὶ καλή; Ὅτι ἁµαρτωλὴ ἤµην, ἀλλ’ ἐφιλησέ µε Χριστός. CantPar 4.1 “I am black and beautiful, daughters of Jerusalem.” Do not look at me because I have become black, nor because the sun has looked upon me. How does she say both black and beautiful? Because I was a sinner, but Christ befriended me. J adds the direct object pronoun მე, “me.” The electronic version is lacking the string of text from the first occurrence of იერუსალჱმისანო to this point, probably because of homoeoteleuton. I have advised J. Gippert about this omission (2/11/07). 3 შეკერბით, so T J for შეკერვით, “gather together.” a Song 1:5 µέλαινά εἰµι καὶ καλή θυγατέρες Ιερουσαληµ. b Ambrose Exp. Ps. 118, 2.8 (CSEL, 62, 24.7,8), fusca sum, quia peccaui, decora quia iam me diligit Christus. “I am dark because I have sinned, now I am beautiful because Christ loves me.” 2 1 485 Georgian 4.2 “ნუ გიკჳრნ ხილვაჲ ესე ჩემი, რამეთუ ვარ დაშავებულ და ნუ-ცა ამისთჳს, რამეთუ მრუმედ მომხედა მე მზემან”*. იხილე სიტყუაჲ შეკრებულთაჲ მათ, რომელთა აღიარეს წარსრული იგი. ნუ დახედავთ შეცოდებულსა ამას და ამისთჳსცა, [რამეთუ]1 უგულებელსმყო2 მე ქრისტემან. და რამეთუ ამას ჭეშმარიტად მზის-თუალსა იტყჳს, რამეთუ იტყჳს ესრე: “და თქუენ მოშიშთა სახელისა ჩემისათა გამოგიჩნდეს მზე იგი სიმართლისაჲ”*. In Cant. 4.2 “Do not marvel at this appearance of mine, for I have become black, nor about this, that the sun gazed (or looked) upon me darkly.”a You saw the word of their congregations,b who/which [they] confessed the past,c “do not look upon the sinner,” and “for this reason Christ did not despise me.” And for this reason truly she says “the sun.”d For it says thus, “And to you who fear my name the sun of righteousness will appear.”e T omits რამეთუ, “for”; supplied by J. Following J, which omits -ს, which would be a conjunctive (future use). a Song 1:6 µὴ βλέψητέ µε ὅτι ἐγώ εἰµι µεµελανωµένη ὅτι παρέβλεψέν µε ὁ ἥλιος υἱοὶ µητρός µου ἐµαχέσαντο ἐν ἐµοί ἔθεντό µε φυλάκισσαν ἐν ἀµπελῶσιν ἀµπελῶνα ἐµὸν οὐκ ἐφύλαξα. b Or “Word of the congregations.” That is, “synagogues” or “Israel,” Garitte, CSCO, 264.31. The synagogues of Israel are here seen as a type of the church to who Christ came. The two are at times clearly differentiated (e.g. In Cant. 25.10). c From τὸ πρότερον or τὸ πάλαι, an adverbial nominative, see Fähnrich, “Old Georgian,” Indigenous Languages of the Caucasus, 1.186. d Lit. “the eye of the sun.” According to Garitte, 31, evidence of an Armenian Vorlage (viz, արեգակն, aregakn). Yet, it appears in Old Georgian Song of Songs 6:9, see Sardshweladse and Fähnrich, ADW, 670. e Mal 3:20 τοῖς φοβουµένοις τὸ ὄνοµά µου ἥλιος δικαιοσύνης. 2 1 486 Georgian 5.1 “ნუ მხედავთ მე, რამეთუ ვარ დაშავებულ და ნუ-ცა ამისთჳს, რამეთუ უგულებელსმყო მე მზემან”. უგულებელს-ყო ამისთჳს, რამეთუ ჰრწმენა მისი, რაჲთა დაეგოს მას სინანულითა, 5.2 რამეთუ: “შვილნი დედისა ჩემისანი მჴდომ მექმნეს მე*, წინაჲსწარმეტყუელნი იგი უწყინოდ მაწუევდეს მე, ვითარმედ “მოიქეც შჯულსა მოსესსა-ო”*. 5.3 “დამადგინა მე მჴუმილად ვენაჴისა”*. ჰგონებდეს ჩემსა წარწყმედად შეწყნარებისათჳს მომავალთაჲსა, In Cant. 5.1 “Do not look (or gaze) upon me, because I have become dark, nor about/ concerning this, that the sun despised me.” “He despised” on account of this, because she believed in him that she might be reconciled through repentance. 5.2 For “the sons of my mother have become enemies to me.” The prophets invited me without weariness, “Return to the law of Moses” (1Kdgms 17:13). 5.3 “He made me keeper (lit., to keep) of the vine,a thinking (or supposing) to ruin (or corrupt) me concerning the acceptance (or admission, obedience) of the comingb ones.c” Greek CantPar 5.1 Παρεῖδέ µε ὁ ἥλιος, τουτέστιν ἔµπροσθεν ὁ Χριστὸς παρεῖδέ µε. Παρεῖδε γὰρ αὐτὴν µὴ πεισθεῖσαν, διαλάσσεται δὲ αὐτῇ µετανοούσῃ. Εἶδες στόµα συναγωγῆς ὁµολογούσης τὰ συµβεβηκότα. 5.2 Υἱοὶ γάρ, φησί, µητρός µου ἐµαχέσαντό µε. Μητὴρ ὁ νόµος, υἱοὶ οἱ προφῆται οἵτινες ἐµάχοντο ἐν ἐµοὶ λέγοντες· ἐπίστρεψον ἐπὶ νόµον Μωυσῆ. 5.3 Ἔθεντό µε φυλακὴν ἐν ἀµπελῶνι· ἀµπελῶνα ἐµὸν οὐκ ἐφύλαξα. Τουτέστιν CantPar 5.1 The sun looked upon me, that is, before Christ looked upon me. For he looked at her who was not obedient, but he is reconciled to the one who repents. You have seen a mouth of the synagogue which confesses the things that have come to pass. 5.2 For sons of a mother, she says, fought against me. The law is [the] mother, sons are [the] prophets who fought in me saying return to [the] law of Moses. 5.3 They placed me as keeper in a vineyard, but I did not take care of my own vineyard. That is they Song 1:6 ἔθεντό µε φυλάκισσαν ἐν ἀµπελῶσιν. Richard, “Cantique,” 146, correctly suggests the “coming ones” are proselytes. Garitte, CSCO 264, iii, shows that this mistranslation is evidence of an Armenian Vorlage, եկամւտ, ekamut, “proselyte, neophyte,” from եկեալ, ekeal, aor. ptc. of գան, gan, to come has likely been mistranslated. მწირი is “proselyte” in Georgian (Mt 23:15; Ac 2:13; 13:43). Ambrose, following In Cant. reads ἐλθόντα not ἐλθόντας. By the fourth-fifth century Ambrose considered the synagogue sought power not proselytes (Exp. Ps. 118, 2.12). შეწყნარებაჲ does not mean “exception” or “ward off” but “receiving” see Sardshweladse and Fähnrich, ADW, 1402. The text suggests a summary of salvation history: the incarnate Word would turn to the Gentiles and neglect Israel for a time. c Cp. Ambrose Exp. Ps. 118, 2.7 (CSEL, 62, 25.10), non uidit me sol quia non recepi aduenientem, “The sun did not look at me because I did not receive the one who comes.” But see In Cant. 6.2 b a 487 Georgian “ვენაჴი ჩემი ვერ დავიცევ*. და რამეთუ ერი იგი1 [ჩემი ვერ დავიცევ, რამეთუ ერი იგი]2 ისრაჱლისაჲ ვენაჴად თქუმულ არს. მოვედ, ესაჲა, წამე, თუ თქუ: “ვენაჴ უფლისა საბაოთისა სახლი ისრაჱლისაჲ. ვდეგ და ველოდე, რაჲთა-მცა გამოიღო ყურძენი და მან გამოიღო ეკალი”* ამისთჳს იტყჳს, ვითარმედ3 “ვენაჴი ჩემი ვერ დავიცევო”. In Cant. “I have not cared for my own vine[yard].”4 And because I did [not take care of my own people, for the people]a of Israel is said to be a vine, come, Isaiah, testify and say, “The house of Israel is a vine of the Lord Sabaoth. I stood and was hoping that it would bear grape(s), and it produced thorns instead.” Therefore she says that, “I did not take care of my own vine.” Greek CantPar ἔθεντό µε ὡς ἄµπελον· οὐκ ἐτήρησα δὲ τὸν ἐµὸν λαόν, τουτέστι τὰ κλήµατά µου. Παρὰ πάσης γὰρ θεοπνεύστου γραφῆς ἀµπελὼν ὁ Ἰσραὴλ λέγεται. “Ἐφύτευσα” γάρ, φησίν, “ἀµπελῶνα καὶ φραγµὸν αὐτῷ περιέθηκα”. Καὶ “ἄµπελον ἐξ Αἰγύπτου µετῆρας” καὶ πολλὰ τοιαῦτα. CantPar placed me as a vineyard; but I did not keep my own people, that is my branches. For by all the inspired Scriptures Israel is called a vineyard. For, “I planted a vineyard,” it says, “and built a hedge around it.” And “you took a vine from Egypt,” and many others like these. 1 2 J omits და, “and.” T and J omit. Line has dropped out because of homoeoteleuton. 3 J omits “that.” 4 Song 1:6 ἀµπελῶνα ἐµὸν οὐκ ἐφύλαξα. a Line restored by Garitte. See note 2 above. 488 Georgian 6.1 “მითხარ მე, რომელ-ეგე შეგიყუარა სულმან ჩემმან”*. მარქუ მე, ქრისტე, მომიგე სიტყუაჲ, გევედრები “სადა ჰმწყსი, სადა განისუენებ შუვა დღესა?”* დამაგდე და დამიტევე მე. წარმართთა მიმართ მიხუედ, ობლად დავშთი. 6.2 დიდი ესე, სიგლახაკისა წადიერ ვიქმენ. “სადა ჰმწყსი, სადა განისუენებ”? ნუ-მცა ვიქმნები უგულებელ, ვითარცა წყმედული სამწყსოჲსაგან”, ნუ იყოფინ ესე ჩემდა! რომელმან პირველ-ვე შევიწყნარენ მომავალნი, ვითარ-მცა აწ ნასხორ წარმართთა ვიყავ. In Cant. 6.1 “Tell me, you whom my soul has loved.” Say to me, Christ; respond, O Word, to me I beg you. “Where do you pasture, where do you rest at mid day?”a You abandoned me and left me alone, you went away to the Gentiles. I remained behind as an orphan.b 6.2 These are great things, I have become desirous of poverty. “Where do you pasture? Where do you rest? Let me not be despised as [one] lost from the flock.” Let that not happen to me, [I] who at first welcomed those who come (or proselytes) so that I may not become a laughingstock of the Greeks.c Greek CantPar 6.1 Ἀπάγγειλόν µοι ὃν ἠγάπησεν ἡ ψυχή µου, ποῦ ποιµαίνεις, ποῦ κοιτάζῃ ἐν µεσηµβρίᾳ; Λέγε µοι, Χριστέ, φησί, παρακαλῶ, ἐγκατέλιπάς µε; Εἰς ἔθνη ποιµαίνῃ ἢ ἐπορεύθης ἐκεῖ; Ὀρφανὴ γεγένηµαι. 6.2 Ἡ πλουσία πένοµαι. <Μήποτε γένωµαι περιβαλλοµένη ἐπ' ἀγέλαις ἑταίρων σου>. Μήποτε, φησίν, ἡ πάλαι προσδεχοµένη προσηλύτους, νῦν προσήλυτος ἐθνῶν γένωµαι. CantPar 6.1 Tell me, the one my soul loves, where do you pasture [your sheep], where do you lie down at midday? Tell me, Christ, she says, I urge you, whether you went among the nation in order to take care of them as a shepherd? I have been left as an orphan. 6.2 I am poor as wealth. Lest I become veiled at the flocks of your friends. Lest, she says, the who received proselytes of old now I may become a proselyte of the Gentiles Paleo-Slavonic 6.1 Tell me, O Christ, and I would ask you to answer me: “Where do you pasture [your flock], where do you rest at noon?” You left me, went to the Gentiles, and I became like an orphan. Song 1:7 ἀπάγγειλόν µοι ὃν ἠγάπησεν ἡ ψυχή µου ποῦ ποιµαίνεις ποῦ κοιτάζεις ἐν µεσηµβρίᾳ. Cp. Ambrose Exp. Ps. 118, 2.11 (CSEL, 62, 26.15) reliquisti me, abisti ad gentes, recessisti longe a me et illis propior factus es, a quibus longe eras. “You abandoned me, you went away to the Gentiles, you withdrew far away from me and to them you became closer than to those with whom you were for a long time.” Christ going away to the Gentiles evoke the Johannine figure who “has other sheep not of this fold” (Jn 10) as well as the familiar figure of Dionysus, who left Ariadne to conquer India and returned with foreign women (Ovid, Fasti, March 8). c See In Cant. 5.2 and note c. b a 489 Georgian 7.1 მუნქუეს-ვე მიიწია ჴმაჲ იგი თხოვისაჲ და გამოცხადებულ მიერითგან ქრისტე. ჴმაჲ იგი, რომელი უწესს ერსა მას. “უკუეთუ არა საცნაურ იყო შენ, შუენიერი დედათა შორის”*. ხოლო ესე არს: უკუეთუ არა მოიქცე ყოვლითა გულითა შენითა და თუ აღიარნე ცოდვანი შენნი, რაჲთა განჰმართლდე 7.21 და თუ არა საცნაურ იქმნე შუენიერი დედათა შორის, რომელ-ეგე იქადოდე და იტყოდე: “შავ ვარი მე და შუენიერ. შეცოდებულ ვარ, ხოლო შეყუარებულ ვარ-ო", ვერაჲთ შეწევნა არს შენდა შეყუარებაჲ ეგე. ხოლო რამეთუ შემძლებელ არს ღმერთი ქვათაგან-ცა აღდგინებად შვილად2 აბრაჰამისა, ნუ შეგიტყუვებნ შენ აღთქუმული იგი წინანდელთა მამათაჲ. არა თუალ-ვახუნე კაცთა, ხოლო აწ არა თუ იცნა თავი შენი და თუ არა შეინანო, აბრაჰამი In Cant. 7.1 Suddenly there arrived a voice of petition, and by it Christ was [was] displayed. The voice [is one] which calls the people. “Though you may not be well known, you are beautiful among women.”a But this means, “if you will not convert with all your heart and unless you will confess your sins, so that you may be justified” (cf. Rom 10:9-10), 7.2 and, O beautiful [one] among women, unless you do not make yourself known, you who boasted and said : “I am dark and beautiful. I am a sinner, but I am beloved,” then of no help is that love to you. Indeed, God is able from stones to raise up children for Abraham, so do not beguile yourself now about the promise of the patriarchs. “For he is no respecter of persons” however, if you do not come to know yourself and repent, behold Abraham Greek CantPar 7.1 Ἢ καὶ λέγει συναγωγῇ· Ἐὰν µὴ γνῷς σεαυτήν, ἡ καλὴ ἐν γυναιξί, λέγουσα· Μέλαινά εἰµι καὶ καλή, ἀλλ’ ἁµαρτωλός, ἀλλὰ φιλοῦµαι, οὐδαµοῦ σε ὀνήσει ἡ φιλία µου· τουτέστιν, ἐὰν µὴ ἐπιστρέψῃς ἐξ ὅλης τῆς καρδίας καὶ εἴπῃς τὰς ἁµαρτίας σου, οὐ µὴ δικαιωθῇς. Μή σε ἀπατάτω ἡ πρὸς πατέρας ἐπαγγελία· Ἀβραὰµ σώζεται, ἀλλ’ οὐδέν σε ὠφελήσει. CantPar 7.1 And the synagogue says: “If you do not know yourself, O beautiful among women, since you say, “ I am black and beautiful, but a sinner but I am beloved, my love will not profit you, that is, if you do not return with your whole heart and declare your sins, you will not be justified. Let not the promise given to the fathers deceive you. Abraham is saved, but it profits you nothing. 1 2 Here following the versification of Garitte. შვილებ “be kin/related” J. a Song 1:8 ἐὰν µὴ γνῷς σεαυτήν ἡ καλὴ ἐν γυναιξίν. Georgian აჰა ჴსნილ არს, ხოლო შენ ვერაჲ გარგოს, რამეთუ ნათესაობაჲ მისა შესაწევნელ არნ, რომლისა თანა სარწმუნოვებაჲ იპოვის. ხოლო მქონან-მცა საქმენი კეთილნი, რაჲთა მართალთა მათ ნათესავთა გამორჩევა იყოს. ამისთჳს თუ არა ვინმე გიცნას შენ შუენიერი ეგე დედათა შორის, "განვედ და შეუდეგ კუალსა სამწყსოთასა და დამწყსენ თიკანნი შენნი”*, Georgian 7.3 რომელ არს ესე: უჴამური და შიშუელი მომდევდ მე, რამეთუ ცხოვარნი რჩეულნი გამოვირჩიენ ჩემდა და თიკანთა შორის შერაცხილ ხარ შენ, გარდაწონილი ეგე მარცხლ. ხოლო ჩემდა მარჯუენით ცხოვარნი იგი შემირაცხიან. 7.4 არღარა ამიერითგან შენდა ისრაჱლი სამწყსოდ შეთუალულ, რამეთუ იაკობისა თეთრნი იგი და ფერად-ფერადი In Cant. 7.3 Which means (lit. is) this, follow me bare foot and naked, for I have chosen choice sheep for myself and you are numbered amongd the goat-kids, [the flock] tending toward the left. But I have counted as the sheep on my right. 7.4 From now on Israel is no longer considered as a flock for you, for Jacob had both white 490 In Cant. was saved, but you it avails nothing.a For generation of that oneb is a help to the one who comes to faith. Let us hold to good works so that there may be an election of the generation of the righteous. So if no one else recognizes you to be beautiful among women, “go away and follow the track of the flock and pasture your kids.”c CantPar 7.3 Go out in the footsteps and tend the goat kids. That is, go barefoot and naked behind me. For a sheep has been taken up in him but because for as the goat kids I reckon them to you from now on, never as the flock of sheep, but as goats. Paleo-Slavonic 7.3 This however means: go after me barefoot and naked. Indeed to my sheep I spoke. The rams however he has placed on the left; but, the sheep are kept on my right. 4 Israel is not classed henceforth with the sheep of the shepherd. He does not separate the “spotted” and “dark” ones from the “white ones” for Jacob to receive for his work, which Laban, however, designated. Greek CantPar 7.3 Ἔξελθε σὺ ἐν πτέρναις καὶ ποίµαινε τὰς ἐρίφους. Τουτέστιν ἀνυπόδετος καὶ γυµνὴ πορεύου ὀπίσω µου· πρόβατον γὰρ ᾕρηµαι ἐν αὐτῷ· ἀλλὰ γὰρ εἰς ἐρίφους σοι τὸ ἐναντίον λογίζοµαι, οὐκέτι εἰς ποί«µνην» προβάτων, ἀλλ’ εἰς ἐρίφους. Cp. Ambrose Exp. Ps. 118, 2.14 (CSEL, 62, 28.12-17), . . . nihil tibi proderit, etsi dicas: ‘Abrahae sum filiae’, quae non credis, quae errorum non corrigis; Abraham quidem saluatur sed te nobilitas generis non iuuabit, nisi fides seruanerit. “. . . it profits you nothing, if you say, “I am a daughter of Abraham,” and do not believe and correct your faults. Abraham indeed is saved but [his] nobility of race will not help you, nor will [his] faith work for you.” b Or “relationship to that one, kinship to that one,” i.e. Jewish ancestry through Abraham. c Song 1:8 ἔξελθε σὺ ἐν πτέρναις τῶν ποιµνίων καὶ ποίµαινε τὰς ἐρίφους σου ἐπὶ σκηνώµασιν τῶν ποιµένων. d J reads “in/with” rather than “among/in.” a Georgian იგი, და მღიერთა მათ განაშორებდა. რამეთუ იაკობს1 თჳსსა მას სამწყსოსა განუჩინებს და ლაბანისა მრავალფერნი იგი. ამისთჳს თეთრი იგი ხოლო თუ ფერი იაკობისა და მრავალ-ფერი იგი ლაბანისა, რამეთუ ერთვე, რომელ-იგი აღბეჭდულ არნ, იგი შესწავებულ არს. 7.5 ხოლო რომელიგი აღბეჭდულ არს2, იგი დამწყსე უჴამურმან. “უკუეთუ არა შუენიერ იყო შენ, საცნაური3 დედათა შორის, განვედ და In Cant. lambs and variegated ones and he constantly separated the mangy ones. For it determines for Jacob his own flock, and for Laban the multicolored one (cp. Gen 30:32-34). For this reason the white and spotless one is Jacob’s, and Laban’s the multicolored, for only one, the one sealed [is] recognized. 7.5 What however is sealed, that you must pasture barefoot. “Though you were not beautiful, [you who are] known among women, go forth and Greek CantPar CantPar Paleo-Slavonic 7.5 Pasture the unmarked barefoot. 491 7.5 Ἐὰν µὴ γνῷς σεαυτήν, ἡ καλὴ ἐν γυναιξίν, ἔξελθε σὺ ἐν πτέρναις τῶν ποιµνίων σου καὶ ποίµαινε τὰς ἐρίφους σου ἐπὶ σκηνωµάτων τῶν ποιµένων. 7.5 If you do not know yourself, O beautiful among women, go out in the tracks of your sheep and pasture your goats at the tents of the shepherds. იაკობს, “(to) Jacob” in J. An -ი- between -ს- and -ა is erased in T, i.e. იაკობისა, “of Jacob” (gen. instead of dative). J. reads იაკობის. 2 არნ J. 3 J has the reverse order, არა შუენიერი იყო საცნაურ, “[though] you were not known, [O] beautiful . . .” cf. CantPar 7.5. See also In Cant. 7.5 lines 13-14 next page. 1 Georgian შეუდეგ შენ კუალსა სამწყსოთასა და დამწყსენ თიკანნი შენნი სამწყსოსა მწყემსთასა”*. აწ მივედ წარმართთა და იქმენ სახე ყოველთა შარავანდედთა. მეფეთასა მას მწყემსად იტყჳს, რომელთა მიმართ მივიდა, ყოველსა სოფელსა მიეფინა. "უკუეთუ არა საცნაურ იყო შუენიერი ეგე დედათა შორის, განვედ კუალსა სამწყსოთასა”*. In Cant. Greek CantPar follow the track of the flock and pasture your kids in the pasture of the shepherds.” Now go to the Gentiles and becomeaa type of all crowns. It says the pastors [are] kings, those to whom he went [and] in all the world he has been poured out. “Though you are not known, that beautiful one among women, go in the pathbmarked by the flock.” \ CantPar 492 Paleo-Slavonic Then go out to the Gentiles and the diaspora of the race, where all congregations are. The kings however he names shepherds, and in the entire world dispersing. Or, “crowns for all.” See Is 61:1-5 where Israel is betrothed to the Lord and called a “crown of beauty” in his hand. In Rev 12:1 the apostles are a crown of stars. In the Od. Sol. 1.1-5; 2:12; 9:8-11; 17:1-5; 20:7, the crown = the glorious relationship with God, the truth, the new covenant and a share in paradise in new creation: perhaps he crown worn at banquet celebrations. Tertullian, Cor., rejected any Christian use of crowns in banquets. Rabbis discussed types of honor as “crowns” among these: the crown of a good name (Pirke Avot, 4:17), “R. Shimon says there are three crowns: the crown of Torah and the crown of priesthood and the crown of kingship (civil rule) and the crown of a good name rises above them all.” The Dionysus-Ariadne myth (Ovid, Fasti, March 8) presents a parallel to the use of the crown here. b Song 1:8 ἐὰν µὴ γνῷς σεαυτήν ἡ καλὴ ἐν γυναιξίν ἔξελθε σὺ ἐν πτέρναις τῶν ποιµνίων. J adds “and pasture your goatkids of the flock of the herdsmen.” Cp. καὶ ποίµαινε τὰς ἐρίφους σου . . . τῶν ποιµένων. Cp. და დამშყსენ თიკანნი შენნი . . . მწყებსთათა from Sarjveladze, “Books of the Old Georgian Testament from the Bakar Bible,” electronically prepared. (Tbilisi, 1999; TITUS version by J. Gippert Frankfurt 1999-2002), http://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/at/bakarat/ bakar.htm. a Georgian 8.1 “საჴედარსა მას ჩემსა ეტლთა მათ1 შინა ფარაოჲსთა გამსგავსე შენ, მახლობელი ეგე”*. ჵ დიდთა ზრახვათაჲ, ჵ ჭეშმარიტებისაჲ, რომელ მართლად მოგუეთხრა! უკუეთუ მოიქცე შენ2, ერო, მაშინ შეგრაცხო შენ თავისა ჩემისაო. ვითარცა საჴედრისა მის ჩემისაჲ, რომელ შებმულ ეტლთა მათ ფარაოჲსთა. და ამათ ჟამთა საჴედარი პატიოსან, და ფარაოჲს მეფისა მეგჳპტელთაჲსა ეტლნი; ვითარცა სახედ ესე ურთიერთას შედგომილ დიდებულ არს და შუენიერ, ეგრე-ცა შენ შუენიერ იყო, უკუეთუ შეინანო. In Cant. 8.1 “I have compared you, dear,a to my steed among the1 chariots of Pharaoh.” O great mysteries! O truth that rightly had been revealed to us! If you2 will convert, O people, then I will reckon you as my very own, just as my steeds that are yoked to the chariots of Pharaoh.b And at the time [...] an honored steed, and [...] chariots of Pharaoh, the king of the Egyptians [...] just as each one in its turn that followed is glorious and beautiful, so also shall you be glorious, if you repent. Greek CantPar 8.1 Τῇ ἵππῳ µου ἐν ἅρµασι Φαραὼ ὡµοίωσά σε, ἡ πλησίον. Ἐὰν µετανοήσῃς, φησί, συναγωγή, τότε σὲ ὁµοιώσω ἐµαυτῷ ὡς τῇ ἵππῳ ζευγνυµένην ἐν ἅρµασι Φαραώ. Διατί δὲ τῷ ἵππῳ, τῷ ἅρµατι τοῦ Φαραὼ ὡµοίωσεν; Ὅτι τότε τίµια ἦν παρὰ τῷ Σολοµῶντι ὁ ἵππος, παρὰ δὲ τῷ Φαραὼ βασιλεῖ Αἰγύπτου τὸ ἅρµα. Ὃν τοίνυν τρόπον ταῦτα οὕτως ἐζευγµένα ἐστὶν ἔνδοξα, οὕτως καὶ σὺ ἔνδοξος ἔσῃ, ἐὰν ἄρα µετανοήσῃς. CantPar 8.1 “To my mare among chariots of Pharaoh I compared you, neighbor. If you repent, he says, O synagogue, then I will compare for myself as to a mare hitched among the chariots of Pharaoh. But why to the horse or to the chariot of Pharaoh did he compare [her]? Because then the horse was valuable to Solomon and and even more so was the chariot to Pharaoh. So in the same way these things yoked together are valuable, in such a way you will be valuable if indeed you repent. 493 Paleo-Slavonic 8.1 O the great mysteries, O truth rightly announced! If you convert saying yourself, synagogue, I compare you, my neighbor, to the keen horses at the chariot of Pharaoh. For the chariot horses of Solomon and Pharaoh in Egypt were valuable. So also you will be lovely, be lovely if you do repent. 1 2 J omits. J omits., “you (sg.)”; however, the verb form is marked for the second person. a Or “my near one,” “neighbor.” b Cp. CantPar 8.1 παρὰ τῷ Σολοµῶντι ὁ ἵππος dropped out in trasmission, see Richard, “Cantique,” 139. Georgian 8.2 და იხილეთ მერმე ახალი მადლი განყოფისაჲ. რამეთუ საჴედარი იგი იყო ერისა მისგანი, ვითარცა ნეტარნი იგი მოციქულნი წარტევებულ სრბად, ვითარცა საჴედარნი სოფელსა შინა. და ეტლ შესაკრებელი წარმართთაჲ და შებმულ მოციქულნი იგი ეკლესიასა შინა ზიდვედ მართლად განგებითა1 აღსავალთა ზეცისათა. In Cant. 8.2 And behold a new grace of the economy. For the steed was from the people, just as the blessed apostles [were] sent forth (or were bold) to race through the world like steeds. And the chariot was the congregation of the Gentiles. And the apostles having been yoked (or tied) among the church they hauled [them] up by just ordinance to the stair of heaven. Greek CantPar 8.2 Ἡ µὲν γὰρ ἵππος ἦν ἐκ λαοῦ τῶν Ἰουδαίων, ὅθεν οἱ ἀπόστολοι. "Ἐπεβίβασας" γάρ, φησίν, "εἰς θάλασσαν τοὺς ἵππους σου", καὶ "ἐπιβήσῃ ἐπὶ τοὺς ἵππους σου”. CantPar 8.2 For the mare was of the people of the Jews, from where were the apostles. For “you have sent the horses into the sea” it says “and that you may mount your horses.” And why does he call the apostles horses? Because pursuing in the world, that is running the race of godliness. 494 Paleo-Slavonic 8.2 Again behold a new economy! For the the peoples were the horses even as the blessed apostles he stirred up to pursue into the entire world. The chariot however is the church is out of the Gentiles. Harnessed however to the church the apostles pull righteously and reverently going up to the gate of heaven. 1 Following J. T adds და, “and.” Georgian და რამეთუ საჴედარ მოციქულნი ითქუმიან, იტყჳს წინაჲსწარმეტყუელი: “წარავლინენ წინაჲსწარმეტყუელნი შენნი და აღარღჳენ1 წყალნი მრავალნი”*. და მერმე იტყჳს: “აჰჴედ შენ ეტლთა შენთა2, და მჴედრობაჲ შენი ცხორება არს სოფლისა”*. In Cant. And because the apostles were said to be steeds,a the prophet says, “You sent out your prophets and stirred up many waters.”b And then it says, “You went up in your chariot and your horsemanship3 is the life of the world.” Greek CantPar Καὶ διατί ἵππους τοὺς ἀποστόλους καλεῖ; Διὰ τὸ διώκειν ἐν κόσµῳ, τουτέστι τρέχειν τὸν δρόµον τῆς εὐσεβείας, ἅρµατα δὲ αἱ ἐκκλησίαι αἱ ἐξ ἐθνῶν, ὑποζευγνύµενοι τοίνυν ἵπποι, τουτέστιν ἀπόστολοι, ἅρµα ὅ ἐστιν ἡ ἐκκλησία. Ἕλκουσιν αὐτὴν δικαίως προτρεπόµενοι ἐπὶ τὴν ὁδὸν τῆς οὐρανίου ζωῆς. CantPar And the horses he calles apostles; on account of which pursuing in the world the race of godliness, but the chariots are the churches of the Gentiles chariots, the yoked horses, that is apostles, the chariot which is the church. They pull her rightly going forward on the heavenly road of life. Paleo-Slavonic 495 Because the apostles are named horses, following the prophet: “You sent your horses, stirring up (“bringing into riot”) many waters,” and again: “You sat on your horses and your ride became salvation.” აღარღჳჱნ J. T reads შენ ეტლთა შენთა (=you in your chariot); J reads საჴედარსა შენსა, “your steed” (dat., cp. LXX ἐπὶ τοὺς ἵππους σου). 3 The word can also be used of “a (mounted) host, army,” from a private written communication with Dr. Jeffrey Childers, 03-19-2009. a The allusion is to 1 Cor 9:9, 10 where in the NTI Paul AB and CD recensions of the Old Georgian Pauline epistles read ჴარი (ox, steer) instead of საჴედარი (steed or donkey). From the context (In Cant. 8.3), it is clear Hippolytus has horses immediately in mind, but cp. In Cant. 8.6. The creatures carrying the chariot of God in Ez 1, 10 and the beasts thought to pull the chariot of the god Dionysus/Helios from ancient legend are also likely in the mind of Hippolytus and his audience. b Hab 3:15 καὶ ἐπεβίβασας εἰς θάλασσαν τοὺς ἵππους σου ταράσσοντας ὕδωρ πολύ. See In Cant. 8.3. 2 1 496 Georgian 8.3 ხოლო რომელ-იგი თქუა: “წარავლინენ ჰუნენი შენნი1, აღარღჳენ წყალნი მრავალნი-ო2”, აღრღუევა ნათესავთა მრავალთა3, რომელნი ვითარცა წყალნი ღელვითა აღრღუეულ4 დაიმუსრვოდეს, რომელნი აღრღუეულ5 დაუცხრომელობისაგან6. აწ სადგურსა შინა ახარებდეს. რამეთუ ესე დამწყსილ და მცნობელ ქრისტესა განმართლებულ. In Cant. 8.3 Nevertheless it said this, “You sent your horses and stirred up many waters.” It is a stirringa of many peoples who, as waters that were churned up in waves were continually breaking up,b they were stirred up because of untamedness. Now are cared for in an enclosure and learning Christc because they have been justified.d J adds და, “and.” J omits -ო, direct discourse marker. 3 J reads აღრღუჱვასა ნათესავთა მრავალთასა, “of/in a stirring of many peoples.” 4 აღრეულ, “mixed,” J. 5 აღძრულ, “mixed,” J. 6 T includes a sign of the passive, “from ceaselessness.” J დაუცხრომელებისაგან, “from unceasing.” a J reads “of/with a stirring up.” b J reads “disgusted, indignant.” c Cp. Ambrose Exp. Ps. 118, 2.33.3 (CSEL, 62, 40.12-17). et illius susceptione manscuescunt, sic et congretatio nationum gentilibus indomita moribus se ante iactabat; ubi uero suscepit iugum dicentis: tollite iugum meum . . . et coepit sponsa Christi concordia et mansuetudine populorum esse sublimis et toto circumferri orbe, tamquam currus equis velocibus supra mundum rapta ascendit sponsum. “. . . and by taking on his yoke they become tame, so even the congregation of the nations who by custom were untamable among the Gentiles were stirred up before, when he says, ‘Take my yoke . . . ’ and the bride of Christ began to be supremely publicized in all the world with respect to concord and gentleness, as a chariot ascends above the world taken up to the bridegroom.” d “Justified” is here opposed to “untamedness.” Ambrose properly saw “justification” as “concord and gentleness.” Cp. 25.10 “he brings peace to (i.e. pacifies) the synagogue and the church is glorified.” Peace is a prominent virtue in Hippolytus’ view of the church, e.g. In Cant. 8.4; 19.3; 25.5, 9. Note connection of “righteous” and not bearing the sword in 8.4. 2 1 497 Georgian 8.4 ჵ შუენიერნი1 საჴედარნი, რომელთა ვლდომაჲ სრბით მართალთაჲ მოიპოვეს, რომელნი არა ბრკიალებითა ჴრმლისაჲთა, არცა ღუაწლით რას აშენებდეს, არამედ ყოველსა-ვე მშჳდობით ახარებდეს. საჴედარნი ურთიერთას დაუღლვილ2, არცა განდრეკილ ურთიერთას და არცა მჴდომ, არა რაჲ დაშთომილ გულის-აგან და არცა განმგდებელ უღლისა. In Cant. 8.4 O beautiful steeds who won for themselves by running the race of the righteous (or just), who neither by the flashing of the sword, nor with combat (or struggle) did they ever build anything, but they announced good news to everyone with peace! For these steeds at the same time (or mutually) were submitted to the yoke, neither turning away from one another, nor adversaries, with no deficiency of soul, nor casting off the yoke. Paleo-Slavonic 8.4 O beautiful horses, whose running was not by the sounding of a sword nor through a sign of conflict, but rather each announcing peace! For these horses neither harnessed separately themselves from one another nor run against one another nor do they throw off the yoke. 1 2 T adds “people.” By dittography შუენიერნი ერნი, J omits ერნი. დაუღლებულ, “yoked,” J. 498 Georgian 8.5 არამედ აჰა, ვითარცა გამოცდილნი უღელსა დამორჩილებულ მოიზიდვენ ნათესავთა მრავალთა ვითარცა ეტლთა ჴსნისათჳს დაუღლებულნი. აწ საჴედარნი იგი ათორმეტნი უმწყ<ს>ნი1 მართალნი დაუღლვილ წარმართებულ იპოვნეს. აღსაგებელითა სიყუარულისაჲთა ვითარცა ღუედითა განმტკიცებულ და უღელსა მას სარწმუნოვებისასა დამორჩილებულ. ოთხითა რეცა ურმის თუალითა ზრახვასა მიმოდებისასა ოთხთა მათ მახარებელთასა უთხრობდეს; In Cant. 8.5 But, behold, as they experience the yoke, they became tame and attract many peoples as a chariot yoked for salvation. Now these twelve steeds were found [are found to be] unshepherded, just, subject to the yoke [and] going on uprightly. With a burden of love secured with a rope and submitted to the yoke of faith. As though they were announcing by means of the four wheels the mystery of the preaching of the four evangelists. Paleo-Slavonic 8.5 But undertaking to carry the yoke and the plow (so) with all diligence to all peoples, as harnessed to a chariot of salvation. For these horses are not bound together with a strap, but rather with the bond of love, obedient to the yoke of the faith. (As) with four wheels the mystery of the economy with the four. 1 უმწყნი J T, with the -ს- it becomes. 499 Georgian კეთილსა, ეტლისა წარმამართებელსა, სიტყუასა მას მიმოდაჰფენდეს და სრბასა სიმართლისათჳს აღმასრულებელ, ათორმეტთა მათ მიერ აღსაშენებელად სოფლისა, ყოველთა ნათესავთა თჳსა მიიჩინებდეს, ვითარცა წყალთა აღძრულთა. 8.6 ჵ სანატრელებაჲ1 ნეტართა მათ საჴედართაჲ, რამეთუ იყვნეს ამათნი იგი ურმის თუალნი, In Cant. They went about spreading the good Word, director of the chariot, and the race of the justice [they] completed by means of the twelve for the edification of the world. They called all peoples to themselves, for the waters were agitated. 8.6 O blessedness2 of the blessed steeds! For they had chariot wheels in which Paleo-Slavonic O beautiful fourfold economy, harnessed to the just vehicle3. A lion as a king was preached by Matthew; an ox, the Savior, however was preached by Luke, he was shown however to be a human being by Mark, however like an eagle of the divine John flying upwards into the heights; by grace revealing the secret to the world. 8.6 O the blessed horses which are spiritual! Indeed their wheels are like the wheel 1 2 სანატრელობა J with sign of passive. J. reads “blessedness” სანატრელობაჲ; Garitte reads სანატრელებაჲ with no difference in meaning. 3 Or, “vehicle of the righteous” or “of righteousness,” see Bonwetch, Hippolytus Kommentar, 42. 500 Georgian ვითარცა შორის ურმის თუალთა, რამეთუ იყო ახალი ესე სახარებაჲ ძუელსა მას შჯულსა შებმულ. ხოლო აწ დიდად შუენიერ ეტლნი-ცა იგი არიან, In Cant. were wheels, for this new gospel was put upon the old Law.1 But now there in addition their very handsome chariots, that have been pictured in many ways. Paleo-Slavonic within wheels. For the New Testament is alive in the Old and preached through the same. Ambrose Exp. Ps. 118, 4.28 (CSEL, 62, 40.5-24), adapts much of In Cant 8:3-6, Siquidem habet equos suos Christus, de quibus dicit propheta: inmisisti in mare equos tuos turbantes aquas multas, eo quod genitium poplulos, qui mouentur ut aquae multae et excitantur ut fluctus aquarum, euangelizando comouerint apostoli, ut adsurgentes a terrenis idolorum caeremoniis in Christum crederent. et supra ait: ascendisti in equos tuos, equitatus tuus sanitas. o bonourm equorum duodecaiugum mirabile, quibus frena pacis, habenae sunt caritatis! constricti inter se concordiae uinculis et iugo fidei subiecti, quattuor rotis euangelii mysterium totius orbis finibus inuehentes, bonum aurigam portantes dei uerbum, cuius flagello fugatae sunt inlecebrae saeculares, exerminatus mundi princeps, iustorum cursus impletus est. o rationabilium equorum grande certamen, o mirandum mysterium! rota intra rotam currebat et non inpediebatur, nouum testamentum in ueteri testamento. intra illud currebat per quod adnuntiabatur. in quattuor partes ibant rotae et non reuertebantur retrorsum, quia spiritus vitae erat in his qui currebant in quattuor partes totius mundi, et sine offensione currebant, quia bona uita equorum quadrabat. currebant igitur equi, quia non dormiebat que ascenderat equos. “So, Christ has his horses concerning whom the prophet spoke, ‘You sent your horses into the sea stirring up many waters.’ Oh, the wonderful yoke of twelve horses, whose bridle is peace and whose reins are love! They are bound together by the bond of concord and subject to the yoke of faith, and by four wheels they carry the mystery of the gospel to the ends of all the earth. They carry a good charioteer, the Word of God, by whose lash have been put to flight the allurements of the world, the prince of the world has been banished, and the race of the righteous is completed. O great contest of spiritual horses! O mystery to be admired! It ran by a wheel within a wheel, the New Testament in the Old Testament, and was not hindered. By thes what had been announced took place. They went to the four parts of the world and did not turn back because the Spirit of life was in these that went to the four parts of the world. And they ran without offense for by good life they went as a foursome of horses. So the horses were running for the one that mounted them did not sleep.” 1 501 Georgian რამეთუ მრავალ სახედ გამოხატულ იქმნეს1. რამეთუიყო მათ თანა ლომი და ვაზი ვენაჴი და კაცი2 და ორბი იგი. ჵ ახლისაჲ პირადპირადი სახჱ სახარებისაჲ მის, მართალთა თანა ეტლთა დაუღლვილ3! რამეთუ იყო ლომი4 იგი ამისა, ვითარცა მეუფჱ მათე მახარებელისაგან ქადაგებულ. და იყო5 ვაზი იგი ვითარცა ვენაჴი მღდელთ-მოძღურისა ლუკაჲსგან In Cant. For there was with them pictured (or depicted) a lion, a vine shoot6, a man, and the eagle. O new manifold forms of the gospel, with justice subjected to the yoked of the chariots. For concerning him (lit. to this one) has been preached from Matthew the lion as a king; and has been preached by Luke as Paleo-Slavonic Indeed the vehicle was also beautiful, for it was fourfold, for it had in itself a lion, an ox, a human being, and an eagle. O beautiful fourfold economy, harnessed to the just vehicle (or, of the righteous or righteousness). A lion as a king was preached by Matthew; an Ox, the Savior, however was preached by გამოხატულ იყვნეს, “there had been pictured,” J. -ნაჴი და written above the line in first hand T და, “and,” omitted in J. 3 დაუღლებულ, “yoked,” J. 4 ლომი, “lion,” written above the line in J. 5 J adds ამისა. “of it/him.” 6 J T read “vine shoot.” Expected: ox, cf. Ez 1:18 cf. PSflor. The Georgian reading may represent the translator’s misunderstanding of Hippolytus’ echo of Lk 1:78, which describes Jesus as ἀνατολὴ ἐξ ὕψους (= “dawn of a new day from on high” cp. “shoot as a vine of a high priest”); the word ἀνατολή can mean either “dawn” or “branch.” The Slavonic florilegium glosses with “Savior.” 2 1 502 Georgian ქადაგებულ. და იყო მისა კაცი იგი, ვითარცა ვნებული, მარკოზის მიერ გამოთქუმულ და იყო მისა ორბი-ცა იგი, ვითარცა სიტყუაჲ ნეტარისა იოვანეს მიერ ცად აღფრინებულ. ამის ზრახვისა მიერ მიმოქადაგებისა მის ზრახვაჲ უწყებულ იქმნა. 8.7 ამას ეტლსა შემოდგომილ ურმის თუალნი, რომელთა არა უკუნ-აქციეს კუალსა, რამეთუ იყო ეტლთა მათ შინა სული სასწაულისაჲ. რამეთუ ეზეკიელის მიერ მოგუეთხრა. რამეთუ იყო სახარებასა მას შინა სული იგი-ცა მრავალ თუალითა სავსჱ, პირად-პირადთა ნათესავთა მოწოდებითა მცნებათა მიერ. In Cant. the shoot as a vine of a priest-teacher. And in the case of Mark he was announced as the man, as one who suffered need. And in the case of John he was the eagle flying ascending to heaven according to the word of the blessed John. By this mystery of proclamation the mystery has been made known. 8.7 The wheels of the chariot following this chariot, from they did not turn back, for there was in the wheels the marvelous Spirita for it had been announced to us by Ezekiel. For there was in the gospel indeed the very Spirit full of many eyes calling a variety of peoples through the commandments. Paleo-Slavonic Luke, he was shown however to be a human being by Mark, however like an eagle of the divine John flying upwards into the heights; by grace revealing the secret to the world. 8.7 The wheels follow this chariot and do not themselves turn back, for the “the Spirit was in the wheels”; through Ezekiel, a Spirit is announced in the gospels, and it was full eyes, putting together the invitations of the different peoples. a Expected: “spirit of the creatures” Ez 1:20. 503 Georgian 8.8 აწ ესე არს საჴედართა მათ შორის მართალ და ამისთჳს-ცა ღაღადებს და იტყჳს: "საჴედარსა მას ჩემსა ეტლთა შინა ფარაოჲსთა გამსგავსე შენ, მახლობელი ეგე ჩემი”*. შეინანე, შესაკრებელო, რაჲთა შენცა ჰქადაგებდე ქრისტესთჳს, ვითარცა1 საჴედარი ექმენ2 მალე სრბად სოფელსა შინა ვითარცა-იგი პავლე და მწყემს ვითარცაიგი3 პეტრე, რაჲთა მართალ ქრისტეს მიერ გამოშჩნდე, ანუ ვითარცა სანატრელი მოწაფეთა მათგანი, რაჲთა საჴედართა მათ თანა გამოუთქუმელთა აღბეჭდო. In Cant. 8.8 Now there is among the steeds a righteous one and for this very reason he cries out and says: “I have likened you, my dear, to that steed among the chariots of Pharaoh.”a Repent, synagogueb so that you too may hasten toward Christ for the race through the world, so that as a steed for him/it you may be made swift for the race as was Paul and like a shepherd as was Peter, that truly from now on you may make Christ known then as the blessed one [was] from the disciples, you may appear then as disciples of the blessed one, that with the ineffable steeds you may be sealed. Paleo-Slavonic 8.8 See now in reference to the horses, more a righteous one (or “justly"). Therefore he also calls out saying: I compared you to my horses with the chariot of Pharaoh, my neighbor.” Repent, synagogue, so that also you might preach Christ, and would pass through the world quickly as a horse as Paul did after he believed in Christ, and a shepherd as well as Peter, so that you in truth might present the picture of Christ, or of John, thus you learn to make the Word known, or one of the blessed disciples. 1 2 ვითარცა J T, “as” should be read ვითარმცა, “so that as.” იქმენ J, i.e. omitting “for him/it.” 3 J omits იგი, def. art. a Song 1:9 τῇ ἵππῳ µου ἐν ἅρµασιν Φαραω ὡµοίωσά σε ἡ πλησίον µου b synagogue = congregation; see note b on 485. 504 Georgian 8.9 ჵ ახალთაჲ მათ ზრახვათაჲ! რამეთუ მიაგებს1 მისაგებელსა მართალსა, ვითარმედ2: “საჴედარსა მას ჩემსა გამსგავსე შენ, ეტლთა მათ ფარაოჲსთა, მოახლებულო ჩემდა”* უკუეთუ შეინანო, ისწავე, რომლითა შუენიერებითა შემკულ-ყოფად ხარ. In Cant. 8.9 O new mysteries! For he gives a just recompense, saying, seeing that [he says]: “I have likened you to my steed among the chariots of Pharaoh, O you who are near to me.” If you do repent, learn with which beautiful things you are to be adorned. Georgian In Cant. Greek CantPar CantPar 9.1 “რამეთუ განშუენდეს 9.1 “For your cheeks were 9.1 Σιαγόνες σου, φησίν, ὡς 9.1 “Your cheeks,” he says, საკეთენი შენნი, ვითარცა beautiful as turtledoves.”a For τρυγόνες. Ἔχει γὰρ τὸ “are like turtle doves.” For გურიტნი”*, რამეთუ გაქუს you have the blush of believ- ἐρυθρὸν τὸν τῆς πίστεως She has the red impertinent სიმეწამულჱ სარწმუნოვებისაჲ, ing, having been warned by δυσωπούµενον λόγον. blush of faith with respect to განმაკრძალებელი სიტყჳსა მიერ. the word. 9.2 “Your neck is Τράχηλός σου ὡς ὁρµίσκοι. the word. Your neck [is] as 9.2 “ქედი შენი ვითარცა სეროჲს as a <tower> of ivory,”b for Τουτέστιν οὐκέτι κάτω necklaces. Which means no ძისაჲ3”*. რამეთუ კადნიერებაჲ you have the boldness of longer do you have your head νεύεις· τὸ γὰρ იგი აზნაურებისაჲ გაქუს. არა noble birth. You look, not bowed down. For since you ხოლო თუ4 თავდაკიდებულად with head bowed down, but παρρησιαστικὸν τῆς have receive the frank ხედავ, არამედ მაღლად ზეცად rather with head held high in ἐλευθερίας λαβοῦσα, εἰς demeanor of freedom, you οὐρανοὺς ἀνάνευε. მიმართ. the direction of heaven. look up to heaven. მიუგებს “he give to/for him,” J. ვითარცა, “as,” J. 3 სეროჲს ძისაჲ is meaningless. The Georgian text is corrupt. Hippolytus may have quoted Song 7:5 (LXX). The Georgian text would read გოდოლი პილოჲსძულისაჲ, “tower of ivory.” See Jost Gippert, ed, Vetus Testamentum iberice: The Old Georgian texts of the Old Testament from the Ošḳi and the Jerusalem Bible Manuscripts (electronically prepared text; TITUS http://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/at/oskijer/oskij.htm) of Cant. 7:5, also cf. Garitte (CSCO 263), 48, following Marr, Ippolit, p. XXXIV-XXXVI. Or the text may have read ვითარცა გურიტისანი. CantPar 13.1 reads, following the LXX, Τράχηλός σου ὡς ὁρµίσκοι. 4 J omits თუ, “not.” a Song 1:10 τί ὡραιώθησαν σιαγόνες σου ὡς τρυγόνες b Or,“Your neck is as a necklace” (cp. Song 7:5); see Song 1:10b τράχηλός σου ὡς ὁρµίσκοι=your neck [is] as a necklace. Cp. Song 7:5 (LXX) τράχηλός σου ὡς πύργος ἐλεφάντινος 2 1 505 Georgian 10.1 “მსგავსი ოქროჲსაჲ გიქმნეთ შენ ქანქართაგან ვეცხლისათა”*. რამეთუ მათგანი, რომელი ზომად ოდენ შჯულისა მიერ სარწმუნო იქმნა, ხოლო აწ გარდარეულ შუენიერებაჲ ოქროჲსაჲ მკჳდრყოფილ და სახარება. 10.2 რამეთუ ქანქართაგან ვეცხლისათა მსგავს ოქროჲსაგან იქმნეს1 შენდა, რამეთუ გამსგავსებს შენ კაცთა მართალთა, რომელნი ვითარცა ოქროჲ გამოცდილ და განწმედილ არიან. In Cant. 10.1 “We will make you like gold from a talent of silver”a for from them is what is ordinary (or for measure) as much as was done faithfully through the law. But now indeed the inheritance and gospel [is] the surpassing beauty of gold. 10.2 For from talents of silver a likeness from gold they will be to you; for [the Scripture] likens you to righteous people (or men) who are like gold tested and purified.b Greek CantPar 10.1 Ὅτι ὁ νόµος ὡς ἀργύριον ἦν µετρίως παιδεύων, νῦν δὲ τὴν ἐξοχωτάτην τιµὴν τοῦ χρυσίου κληρονόµον λαβοῦσα τὸ εὐαγγέλιον, ὁµοιώµατα χρυσίου ποιήσεταί σοι. CantPar 10.1 For the law was like silver giving its training in moderation but now you have received the gospel as an inheritance which is of much greater value than gold, “likenesses of gold I will make you. იქმნების pres. ind. J. Song 1:11 ὁµοιώµατα χρυσίου ποιήσοµέν σοι µετὰ στιγµάτων τοῦ ἀργυρίου b Ambrose Exp. Ps. 118, 3.7.2 (CSEL, 62, 44.9-10), itaque sicut aurum bonum, ita ecclesia, cum uritur, detrimenta non sentit, sed magis fulgor eius augetur . . . “As is gold is good, so also is the church, when it is burned, it suffers no loss, on the contrary, its brilliance increases all the more . . . ” a 1 Georgian 11.1 “ვიდრე1 მეუფჱ იგი საინაჴესა თჳსსა არს”*. რამეთუ ქრისტე მოსრულ და მოწევნულ მეუფებითა; ნარდიონ განფენილ სული მისი; “ჭურჭერ დაკრძალულ ჩემდა დის-წულაკი იგი ჩემი”*. 12.1 “ნარდმან ჩემმან გამოსცა სულნელებაჲ2 თჳსი*. საცხებელი მადლისაჲ განეფინა, რაჲთა წინადაცუეთილებაჲცა შემძლებელ იყოს განრინებად. სანელსაცხებლე ჭურჭერ ქრისტე, ჴორცთა მათ შემოსითა საბლითა სიყუარულისაჲთა განმტკიცებულ, რაჲთა ამის გამო, ვითარცა ტევანი დაჭყლემულ. 1 2 In Cant. 11.1 “Until the king is on his own couch”a for Christ came and arrived reigning;b his Spirit [was] poured out [as] nard.c “My nephew is a guarded vessel to me.” 12.1 “My nard gave off its aroma”: an anointing oil of grace was diffused, that the circumcision might also be able to be saved. A container for spices, a vessel, [is] Christ who put on the garment of flesh and is held fast by means of a binding of a chord of love, that by means of this he may be crushed as grapes. Greek CantPar 11.1Ἕως οὗ ὁ βασιλεὺς ἐναγκαλίσῃ αὐτούς, φησί. Τουτέστιν ἕως οὗ ὁ Χριστὸς παραγένηται τὸ δεύτερον, θάλπων ἅπαντας τοὺς πιστεύσαντας ἐν τῇ βασιλείᾳ αὐτοῦ. 12.1 Νάρδος µου, φησίν, ἔδωκεν ὀσµὴν αὐτοῦ. Τουτέστιν τὸ µύρον τῆς χάριτος ἔπνευσεν, ἵνα, ἐὰν θέλῃ, καὶ περιτοµὴ σωθῆναι δυνηθῇ. Ἀπόδεσµος τῆς στακτῆς· ἦν γὰρ Χριστὸς σῶµα κεκτηµένος, ἵνα διὰ τοῦτο ὡς βότρυς ἐκθλιβῇ. 506 CantPar 11.1 It says, “until the king takes them in his arms.” This means until Christ appears the second time and warms with his heat all the believers in his kingdom. 12.1 It says, “My nard gave its fragrance.” This means he breathed the anointing oil of grace so that, if he wishes the the circumcision might also be able to be saved. “A bundle of myrrh” for Christ was created as a body, so that by means of this he might be crushed as a bunch of grapes.3 J has ვითარცა, “as, since.” J სული, “S/spirit.” 3 Cp. also Antichr. 11.1 where the same figure and language describe Christ’s crucifixion. a Song 1:12 ἕως οὗ ὁ βασιλεὺς ἐν ἀνακλίσει αὐτοῦ. “Until the king at table.” CantPar 11.1, offers for this difficult LXX reading ἐναγκαλίσῃ αὐτούς, “takes them in his arms.” The Georgian text shows that Hippolytus himself bases his interpretation on the traditional LXX reading. b Lit. “with kingly power.” c Ambrose Exp. Ps. 118, 3.7.2, (CSEL, 62, 44.10-15) donec Christus ueniat in regnum suum et reclinet caput suum in ecclesiae fide. qui cum uenisset ad oves perditas domus Israel, non habebat ubi caput suum reclinaret; nunc autem iam redolet fides ideoque dicit ecclesia: nardum meum dedit odorem suum et dicit cum praesumptione, expectans retributionem. “. . . until Christ comes in his kingdom and lays his head down in the faith of the church. He who, when he came to the lost sheep of Israel, did not have a place to lay his head, now already the faith by which the church says, ‘My nard gives off its odor,’ and it says so expectantly, hoping for a reward.” 507 Georgian 12.2 “დისწულაკი ჩემი შორის სასძეურთა ჩემთა დამკჳდრებულ”*. რამეთუ ცხებულ შჯულისა და სახარებისა იყო “ჭურჭერ სანელსაცხებლე დისწულაკი ჩემი, შორის ძუძუ-თა ჩემთა დაიმკჳდ-როს”. 13.1 “ნარდიონ ვითარცა კიპროსისაჲ დისწულაკი ჩემი ვენაჴო-ვანსა შორის ენგადისასა”*. ჵ შუენიერებაჲ იგი კიპროსისი, ჴელითა რომლისა მიერ1 შემკობილ ცხებულებაჲ, რაჲთა ვენაჴოვანი იგი ენგადისაჲ2 მართლად შერაცხილ იყოს. ენდადი ადგილი ერთი არს ჰურიასტანით კერძო, რომელსა-იგი აპრსამი იპოების3. In Cant. 12.2 “My nephew resides between my breasts”: for he was anointed by the Law and the Gospel. “A vessel that holds spices [is] my nephew. He will rest [as] an adornment between my breasts.” 13.14 “Nard as that of Cyprus [is] my nephew in the 5 vineyard of Engeddi .”O beauty of Cyprus, through which (lit. by the hand of which) an anointing (or blessing) [was] adorned, that the “vineyard of Engeddi” might rightly be revered. Engeddi is one place near Judea, in which balsam is found. Greek CantPar 12.2 Ἀδελφιδός µου ἐµοί, ἀνὰ µέσον τῶν µαστῶν µου αὐλισθήσεται. 13.1 Νάρδος τῆς κύπρου ἀδελφιδός µου ἐν ἀµπελῶσιν Ἐνγαδδί. Τόπος ἐστὶ χώρας τινὸς ἐν τῇ Ἰουδαίᾳ οὕτω καλούµενος ἐν ᾧ τὸ ἀποβάλσαµον γίνεται. Εἰσὶν οὖν ἀµπελῶνες ἐκεῖ «ἐπὶ» ξύλων. Ταῦτα τὰ ξύλα ἐκεῖ κνιζόµενα δίδωσι τὸ µύρον. CantPar 12.2 My nephew to me, spends the night between my breasts. 13.1 My nephew is nard of henna among the vineyards of Engeddi. The place is a region of a certain part en Judea by this name in which there grows a balsam tree. So there are vineyards there grow on trees. These very trees, when scraped, yield the anointing oil. Paleo-Slavonic 12.2 Christ was the mediator of the law and the gospel; “he spends the night between the breasts” [refers] to this. მიერ, “through,” J T. According to Garitte, it should be deleted. Cf. Le Museon 72 (1959): 78. ენდადადისა J. See note 5 on page 507. 3 J has იპოვების, a more common spelling meaning “it is found.” 4 So Georgian, but LXX βότρυς τῆς κύπρου (bunch of henna blossoms) and Richard, “Cantique,” 13.1 has ναρδος κυπρου. The dynamic figure depends upon the connection between the Semitic root ‫“ ,כפר‬camphire, henna” and “atonement” or “ransom.” Also in later Rabbinic literature see “R. Joshua b. Levi said . . . My beloved is unto me as a cluster [eshkol] of henna-flowers [kofer] in the vineyards of [karme] En-gedi: He to Whom everything belongs [she-ha-kol shelo] shall make atonement [mekapper] for me for the sin of the kid which I stored up [karamti] for myself” TalB Shabbat 88b. 5 T reads “of Endadi” J has “of Endadadi.” Cf. Song 1:14 βότρυς τῆς κύπρου ἀδελφιδός µου ἐµοὶ ἐν ἀµπελῶσιν 2 1 508 Georgian არიან მუნ ვენაჴოვანნი აღტევებულნი ხეთა. ესე მოპოვნილ გამოსახვითა ხეთა მათგან გამოსცემს ნელსაცხებელსა1 მას. აწ იტყოდის2: “დისწულაკი იგი ვენაჴოვანსა მას ენდადისასა”. მოგუასწავებს ამას3: ძლიერ იყო ძელსა მას ზედა ვნებითა, და გუმერითა4 გუერდსა ძელსა მას ზედა გამოუტევებს სულნელებასა, ვითარცა აპრსა მისასა. ვითარცა5 სიტყუაჲ პირისა მისისა-გან გამოეცემოდა, ესრეთ6 ქრისტემან გამოსცა სულნელებაჲ თჳსი. In Cant. Vineyards are cultivateda there among the trees. This [balsam] extracted figuratively from those trees yields the anointing oil. Now it said, “the nephew, among the vineyard of Engedi,” teaches us this becauseb he was mighty in his sufferings on the wood,7 and with wounding in the side while on the wood7 he emits an aroma of balsam, just as the Word was being sent from his mouth, so Christ gives his aroma. Greek CantPar Εἶπεν οὖν "ἀδελφιδὸς ἐν ἀµπελῶσιν Ἐνγαδδί", σηµαίνων τόδε· ἰσχυρὸς µὲν γὰρ ἦν, φησίν, ἐπὶ ξύλου πάσχων ὁ κύριος, νυττόµενος δὲ ἐπὶ ξύλου δίδωσι τὴν εὐωδίαν. CantPar Paleo-Slavonic Therefore it said, “My nephew among the vineyards of Engeddi” signifying this: on the one hand it means the Lord was strong when he suffered on the on the cross, but while being pierced on the cross, he gives off the aroma. Εγγαδδι. 1 საცხებელსა “anointing oil,” J. 2 იტყჳს J (pres. =says). 3 J adds რაჲმეთუ, “because.” 4 და დაგუმერითა, “wound,” J. 5 J ვითარცა იგი, “the which.” 6 ესრჱთ, Garitte, 49. 7 Lit. “wood = cross,” cf. ξῦλον. Cp. Ambrose Exp. Ps. 118, 3.8 (CSEL, 62, 44.16-45.24). a Lit. “mixed, blended.” b Following J. T omits. 509 Georgian 13.2 ხოლო, საყუარელნო, ვიდრემდის დგენ ნაყოფნი1 იგი ძელსა მას ზედა ვენაჴსა შინა, ვიდრე არა დაჭყლემულ, არა გამოსცის სულნელებაჲ თჳსი. ხოლო რაჟამს ჴელოვნისაგან მახჳლითა დაისხლის, მუნქუეს-ვე ადრეადრე ცრემლი გამოსცის რამეთუ ქრისტე-ცა მაშინ ერსა მას ზედა ცრემლო-ოდა, რამეთუ შემძლებელ იყო მათ ზედა მიფენად სულნელებისა, In Cant. 13.2 However, beloved ones, as long as the fruits will stand on the wood, in the vine that is, as long as [the fruit is] not crushed, it does not give off its aroma; but when it is harvested by the craftsmen with a knife, very quickly it begins to emit a drop of liquid,a for then indeed Christ was weeping over the people, for he was able to spread out over them an aroma, Greek CantPar 13.2 Ηνίκα δ’ ἂν ὑπὸ τοῦ τεχνίτου ὅπλῳ νυγῇ τὰ ξύλα ἐκεῖνα, παραυτίκα τὸ δάκρυον ἀποστάζει, οὕτω καὶ ὁ Χριστὸς ἐγγὺς αὐτοῦ που τοῦ τόπου τὸν λαὸν ἐδάκρυεν, ἵνα ἀπολοῦσαι δυνηθῇ, τὴν παρ’ ἑαυτοῦ εὐωδίαν δι’ εὐσπλαγχνίαν δηλῶν. Τότε µὲν ἐπὶ ξύλου ἐνύσσετο ὡς ἐν ἀµπελῶνι, ἵνα τὸ καλὸν µύρον τῆς εὐωδίας δείξῃ. CantPar 13.2 And whenever those trees are pierced by the instrument of the artisan it immediately begins to form the tear drop, just as even Christ somewhere near this very place wept for the people, in order that he might be able to wash [them], showing the aroma which he had through mercy. When upon the cross he was beeing pierced as happens in the vineyard, in order that he might show the good fragrant anointing oil. Paleo-Slavonic 13.2 However, beloved, while the fruit remains unhurt in the tree, it gives off no aroma. But if it is pierced by a skillful one with a knife, immediately it lets pour tear drops. Because Christ cried at that time over the people, thus he could send out that from himself a aroma, but I speak [concerning] mercy. 1 a დგეს ნაყოფნი, sing. verb., pl. sub. J Lit., “tear drop.” 510 Georgian შეწევნისა ყოფითა განცხადებულად, რამეთუ ძელსა მას ზედა დაიწყლა ვენაჴოვანსა მას, რაჲთა კეთილი სულნელებაჲ ნელსაცხებელისაჲ გჳჩუენოს 13.3 და რამეთუ სიტყუაჲ იგი, საყუარელნო, მერმე-ცა ჴორცთა მათ შინა დაემკჳდრა და1 რამეთუ დიდი იგი რეცათუ დამცირებული გამოჩნდა, რაჲთა გამოჩინებულ იყოს; და ახალსა მადლსა განყოფისასა უჩუენებდა. In Cant. by making manifest a help[er].2 For on the wood he was wounded in the vine, that he might reveal the good aroma of the anointing oil for us. 13.3 And so the Word, beloved, when he dwelt a body,3 because he was great, though he appeared abased that he might be revealed, he was indeed revealing the new grace of the economy. Greek CantPar CantPar 13.3 Ὁ δὲ λόγος τοῦ θεοῦ κατὰ σάρκα σώµατι ἐσφίγγετο καὶ µέγας ὢν µικρὸς ἐγένετο· ἐντεῦθεν κρεµασθέντος αὐτοῦ ἐπὶ ξύλου τὸ καλὸν µύρον τῆς εὐωδίας ἀπεκαλύπτετο. 13.3 But the Word of God according to the flesh was bound to a body and though he was great, he became small from which condition when hung on the cross, the excellent anointing oil of good aroma was revealed. J omits “and.” Garitte translates lit. “making manifestly a help.” According to the context, one may guess that the text behind the Georgian translation suggests the Paraclete, a thread, however, not picked up in either CantPar or Ambrose.. See, CantPar 13.2 ἵνα ἀπολοῦσαι δυνηθῇ, τὴν παρ’ ἑαυτοῦ εὐωδίαν δι’ εὐσπλαγχνίαν δηλῶν, “that he might be able to cleanse [them], manifesting his own aroma because of his good heart.”Cf. Ambrose Exp. Ps. 118, 3.8.2 (CSEL, 62, 45.3-6) cum autem compunctum fuerit artificis manu, tunc lacrimam destillat; sicut et Christus in illo emptationis ligno crucfixus inlacrimabat populum, ut pecata nostra dilueret, et de uiceribus misericordiae suae fundebat unguentum . . . “But whenever it is pierced by the skillful hand, then it distills a sap (tear). This did Christ weep for the people when crucified in that tree of temptation, that he might wash away our sins, and from his bowels of compassion he poured forth an anointing oil . . .” 3 Cf. Jn 1:14 But cp. CantPar, 13.3 σώµατι ἐσφίγγετο, “he was bundled up/bound up in a body” 2 1 511 Georgian მდიდარი იგი დაგლახაკნა ჩუენთჳს, რაჲთა ჩუენ სიმდიდრითა მისითა განვმდიდრეთ. აწ ამიერითგან, საყუარელნო, დამოკიდებულ ესე ძელსა, კეთილი სულნელებაჲ ნელსაცხებისაჲ გამოჩნდა. რამეთუ დაიმდაბლა თავი1 და წარმომართებულ წარმოიმღერნა2 სიტყუამან მან და მას ჟამსა აღავსნა; გამოფენილ სულნელებაჲ იგი, რაჲთა მერმე-ცა მოწყალებაჲ განყოფისაჲ გამოჩნდეს მარადის საცხებელისა სულნელებისა მიფენითა განსამხიარულებელ რამეთუ გამოეცა მამისა გულისაგან და ახარა ქუეყანასა. In Cant. Greek CantPar The rich was made poor for us, that by his wealth we might be made rich.3 Then, beloved, from that time suspended there on wood, he gave off a good aroma of anointing oil. For he humbled himself and having stood up, the Word began to sing forth and in that time filled [the people]; the aroma was poured out that also the mercy of the economy might always appear bringing joy in the outpouring of the fragrant anointing for it was sent from the heart of the father and made known good news to the earth. CantPar 1 2 So J T for თავი თჳსი, “himself.” So J T, “was stood up.” 3 Cf. 2 Cor 8:9, δι᾿ ὑµᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑµεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε. 512 Georgian 13.4 თჳთ აღმაღლდა ქუეყანით და გამოჩნდა ვითარცა სულნელებაჲ საცხებელისაჲ და აღისწრაფა ზეცად; ცით1 მოფენილ ქუეყანით ზეცად აღვიდოდა. რაჲმეთუ ცუარი ნაყოფის გამომღებელი მაღლით გარდამოჴდა, რაჲთა ქუეყანისანი ესე ცხორებად აღიბეჭდნენ, რომელ არს ესე: სიტყუაჲ იგი გარდამოსრულ, რაჲთა კაცნი ცად აღსლვად შემძლებელ იყვნენ. ესე სახეთა მათ მსგავსებაჲ გამოჩინებულ სიტყჳთა მით, ვითარმედ: “დისწულაკი ჩემი ვენაჴოვანსა მას ენდადისასაო”. In Cant. Greek CantPar 13.4 He was lifted up from 13.4 Λέγει οὖν· <Ἀδελφιδός the earth and appeared as the µου ἐν ἀµπελῶσιν Ἐνγαδδί>. aroma of the anointing oil and hurried to heaven. [That is] having been diffused from heaven, he was ascending from earth to heaven. For a dew was brought out from fruit and descended from on high, that terrestrial creatures might be sealed for life which is this: the Word descended that men might be able to ascend to heaven. This parable of types [is] clearly suggested in such words as: “My niece, in the vineyard of Engeddi.”2 CantPar 13.4 Therefore she says “My nephew among the vineyards of Engeddi.” 1 2 ზეცად J “to heaven.” Song 1:14 ἀδελφιδός µου ἐµοὶ ἐν ἀµπελῶσιν Εγγαδδι. 513 Georgian 14.1 და მუნქუეს-ვე მიუგებს და იტყჳს: “აჰა, მე შუენიერ, მახლობელო ჩემო, აჰა მე შუენიერი”*. ამას-ვე მიუგებს მერმეცა:1 “ხოლო2 აღმიარე მე3 კეთილად, ამის სახისათჳს უმეტესად აღგიარო შენ შუენიერი”. In Cant. 14.1 And immediately he/she responds and says: “Behold, you area beautiful, my dear, you are beautiful,” this likewise he/she repeats again.b [...] “But well have you confessed me, for this reason I declare all the more that you are very beautiful.” Greek CantPar 14.1 Ἀντιφωνεῖ καὶ λέγει πάλιν ἐκεῖνος· Ἰδοὺ εἶ καλή, ἡ πλησίον µου, ἰδοὺ εἶ καλή [ἀδελφιδός µου]. Ὑπὸ πάντων γὰρ πεφίλησαι καὶ τῶν µὴ γινωσκόντων σε. Ἰδοὺ εἶ καλὸς ἀδελφιδός µου. Ὡµολόγησάς µε καλόν, διὰ ταύτην τὴν αἰτίαν ὁµολογῶ σε κἀγὼ καλήν. CantPar 14.1 And Again he responds and says, “Behold you are beautiful, my neighbor, behold you are beautiful [my niece]. For by all you are loved even those who do not know you. Behold you are handsome, my nephew. Well have you confess me, for this very reason I also will confess you as beautiful. Paleo-Slavonic 14.1 Again he calls out: You have known me well. Also I know you. So T J but should read ხარ, “you,” according to Garitte. J adds რაჲმეთუ, “for, because.” 3 J omits, “me.” a See textual note 3 above. “Behold I am,” J T. Should be read, following Garitte, as “behold you are.” Armenian ես, es = “you are” or “I,” has likely been incorrectly translated from Armenian Vorlage (so, Garitte, 264.36). However, the confusion in this text may arisen earlier in Hippolytus’ own comment in Greek on Song 1:15 ἰδοὺ εἶ καλή ἡ πλησίον µου ἰδοὺ εἶ καλή, “Well have you confessed me.” The original text is here preserved in CantPar. The line preserved in CantPar probably dropped from In Cant. 14.1 by homoeoteleuton: Ὑπὸ πάντων γὰρ πεφίλησαι καὶ τῶν µὴ γινωσκόντων σε. Ιδοὺ εἶ καλὸς ἀδελφιδός µου. “You have been loved by all, even those who do not know you.· Behold, you are handsome, my nephew . . . ” Once this line dropped out of the text, it became difficult to know who was speaking to whom. b The paraphrase reads, ἀντιφωνεῖ. 2 1 514 Georgian 14.2 აწ უკუე რაჲ-მე არს იგი, რომელსა-იგი ქრისტე იტყჳს, ვითარმედ “შუენიერი ეგე-ო”, არამედ მისთჳს თუ “მჴნდე, ასულო, მიგეტევნენ შენ ცოდვანი შენნი?”*. In Cant. 14.2 Now therefore, what is this that Christ says, “that beautiful one,” except this: “Have courage, daughter. Your sins are forgiven you.”1 Greek CantPar 14.2 Τί δὲ ἦν τὸ εἰπεῖν τὸν Χριστόν· Καλὴ εἶ, ἀλλ’ ἤ· "Θάρσει, θύγατερ, ἀφέωνταί σου αἱ ἁµαρτίαι”. CantPar 4.2 And what does the thing Christ says, “You are beautiful,” mean except, “Take courage, daughter, your sins are forgiven.” Paleo-Slavonic 14.2 Of whom, however, is it that Christ speaks: “Beautiful ones”? Have courage, O daughter, your sins are forgiven. Georgian 15.1 მიუგო მერმე-ცა და თქუა: “აჰა მე2 კეთილ, დის-წულაკო ჩემო, და შუენიერ”*, რამეთუ ყოველთა მე1 საყუარელ და მათა-ცა, რომელთა არა გიციან შენ. რამეთუ მას ჟამსა, რომელთა-ცა არა იცოდეს, მიუწყებულ იქმნნეს ქრისტეს მიერ. მაშინ კეთილად გულისხმის-მყოფელ წამონ. და თქუა: “ჵ ბრძენ ვინმე არს კაცი ესე და დიდ და არა ცნობილ, ვითარმედ ღმერთი არს! აწ ამიერითგან, ჵ კაცნო, გულისხმა-ყავთ, რაჲ-ესე წინა-გჳც. In Cant. 15.1 She answered again and said: “Behold you3 are good, my nephew and beautiful.”4 For you are5 beloved by all, even by who have not known you.6 For in that time, athose who indeed did not know were given the good news through Christ. Then, knowing well,b they will testify and say, “O, how wise and great is this man, who was not known as God!” Now henceforth, O people, you were made to know the one that before was made known to us. Mat 9:22b; CantPar 14.6, Τί δὲ ἦν τὸ εἰπεῖν τὸν Χριστόν· Καλὴ εἶ, ἀλλ’ ἤ· “Θάρσει, θύγατερ, ἀφέωνταί σου αἱ ἁµαρτίαι.” 2 So T J but should read ხარ, “you,” according to Garitte. See 14.1 n. 3 above, 18.2 n. 1 below. 3 J T read “I,” but, as Garitte suggests, “me” should be read “you.” 4 Song 1:16 ἰδοὺ εἶ καλός ὁ ἀδελφιδός µου καί γε ὡραῖος. 5 See note a on page 513. 6 Cf. Ps 78.6; Jer 10:25, ἔκχεον τὴν ὀργήν σου ἐπὶ ἔθνη τὰ µὴ γινώσκοντά σε. And Vetus Testamentum iberice: codd. Oshki & Jerusalem Part No. 316, http://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/at/oskijer/oskij.htm?oskij325.htm: გარდაასხ რისხვაჲ შენი წარმართთა ზედა, რომელთა არა გიციან შვნ. CantPar 14.1, Ὑπὸ πάντων γὰρ πεφίλησαι καὶ τῶν µὴ γινωσκόντων σε. See In Cant. 2.33. a Garitte, edocti facti, Lit. notificati facti. The Georgian word მიუწყებულ is the passive participle of მიუწყება, “to evangelize.” b Garitte, bene intelligentes. 1 515 Georgian 15.2 “აჰა მე1 შუენიერ, დის-წულაკო ჩემო, და განკეთებულ-ცა, ცხედარსა მას ჩემსა მაგრილობელ”*. რაჲ-მე ეგულების თქუმად სამკჳდრებელისა მისთჳს? რამეთუ იტყჳს, ვითარმედ2 “ცხედარსა მას ზედა კეთილად მაგრილობელო”. მოგუასწავებს გულისასა მას მადლსა, რომელ მაგრილობელ არს ყოველთა, რომელთა ხორშაკი შეემთხჳოს, In Cant. 15.2 “Behold you are beautiful, my nephew, and also handsome, casting a shadow on my couch.”a What does he mean to say concerning his residenceb? For he says, “upon the couch you are casting a shadow well” teaches us the grace of the Spirit, that overshadows all who will encounter burning heat.c Greek CantPar 15.2 Ἐπεφώνησε πάλιν ἡ αὐτὴ καὶ λέγει· Ἰδοὺ εἶ καλὸς ἀδελφιδός µου καί γε ὡραῖος· πρὸς κλίνην ἡµῶν σύσκιος, δοκοὶ οἴκων ἡµῶν κέδροι. Τίνα δὲ βούλεται λέγειν τὴν κατοικίαν; Λέγει γάρ· πρὸς κλίνην ἡµῶν σύσκιος· πάντως τὴν τοῦ πνεύµατος χάριν σκ«έπη»ν γενοµένην πᾶσι τοῖς καυσουµένοις. CantPar 15.2 Again she herself called out and says, “Behold you are handsome, my nephew, and fair indeed you cover our bead with shade. The beams of our house are cedar. But what does he mean concerning the dwelling place? For he says, you cover our bead with shade. In every way the grace of the Spirit has become a covering to all who are burning up with heat. Paleo-Slavonic 5.2 “Upon my resting place is a shadow.” What might this mean? It means the grace of the Spirit, which is a protection (canopy) for those who are in the heat. Because as in the heat someone hurries to rest in the shade, so also each one overcoming (laid down) sin hurries under those arms of the Lord, around whom the protection (“the canopy”) of the Spirit casts a shadow,“our couch shaded.” Garitte suggests this should be read as “you.” See note a on page 513. ვითარმედ written above the line in a second hand in J. a Song 1:16 ἰδοὺ εἶ καλός ὁ ἀδελφιδός µου καί γε ὡραῖος πρὸς κλίνη ἡµῶν σύσκιος. b Or “inheritance, dominion.” c CantPar 15.2 πᾶσι τοῖς καυσουµένοις. Cp. Dan. Com. 1.16, “those destined for the flames” are baptized and anointed with fragrant oil by Faith and Love. 2 1 Georgian 15.3 რამეთუ ვითარცა სახედ, რომელნი ხორშაკისაგან საგრილთა ადგილთა მიივლტიედ განსუენებისათჳს მას1 ქუეშე, ესრე სახედ-ცა ყოველნი, რომელნი ცოდვითა შეპყრობილ არიედ, წადიერებით მიისწრაფედ საგრილსა მას ქრისტესსა, რაჲთა საგრილსა მას სულისა წმიდისასა მიიწიოს.2 “ცხედარსა მას ჩუენსა ზედა კეთილად მაგრილობელ”*. 516 In Cant. For in the same way as those who [endure] flee from the fire to a shady place to rest under thema so also those who might be caught up in sin may gladly hurry to the shelter of Christ, that they might seek the shadow of the Holy Spirit. “Upon our couch” well “do you cast your shadow.” Georgian 16.1 “ჴელ სახლთა ჩუენთა ხეთაგან ნაძუთაჲსა”*. აწ ვინ არიან ესე, არამედ მამანი3? რამეთუ ვითარცა სახედ ნაძჳ არა დალპის, ესრე სახედ დიდებაჲ იგი მამათაჲ არა დაფარულ. In Cant. 16.1 “The beams (or woodwork)b of our houses are from spruce trees.”4 Now, what are these but the fathers? For in the same way a spruce does not decay, so also the glory of the fathers is not hidden. Greek CantPar 16.1 Δοκοὶ οἴκων ἡµῶν κέδροι. Τίνες δοκοὶ κέδρινοι, ἀλλ’ ἢ πατέρες καὶ πατριάρχαι; Ὃν γὰρ τρόπον ἡ κέδρος οὐ σήπεται, οὕτω καὶ δόξα πατέρων οὐκ ἀπολεῖται. Πατνώµατα ἡµῶν κυπάρισσοι. CantPar 16.1 Our beams are cedar. What are these cedar beams, but the ancestors and the : For in the same way that cedar does not rot, neither is the glory of the ancestors destroyed. Paleo-Slavonic 16.1 “The beams however are Cedar, ours are Cypress.” What are these however if not the fathers? Rather just as the Cedar does not rot, so also the fame of the fathers will not die. 1 2 T J read მას, “him/it” according to Garitte, მათ “them” should be read. მიიწიოს “he might seek” T J., according to Garitte, მიიწიონ, “they might seek,” should be read. 3 J adds იგი. 4 Song 1:17 δοκοὶ οἴκων ἡµῶν κέδροι, “the beams of our houses are cedar.” a T J read “it.” See textual note 1 above. b Lit. “hand[work].” 517 Georgian 16.2 “სათხეველ1 ჩუენდა საროჲსაგან”*. რამეთუ სათხეველსა ყოველი იგი მოქმნილებაჲ უტჳრთავს. ჵ საყუარელნო, საროჲსა ყუავილი არასადა2 მოაკლდების3, არამედ აქუნ მსგავსებაჲ4 იგი თჳსი სამარადისოდ და ეგრე-ვე ჰგიენ ზაფხულსა და ზამთარსა. ეგრე-ცა სახედ მოციქულნი არასადა დამცირდიან, სათხეველ და სამტკიცებელ ეკლესიათა არიან. ხოლო აქუს ძალი სულისა წმიდისა შეძლებითა და რომელიგი მას ზედა არნ, შემძლებელ არნ პყრობად. “სათხეველ ჩუენდა საროჲსაგან”. In Cant. 16.2 “A pillara for us of cypress”: for a pillar supports the entire structure (or is supported). O beloved, the flower of the cypress never diminishing, but has its likeness forever, and remains in the same state both in spring and winter. In the same manner the apostles are never diminished. They are a beam and mainstay of the churches; moreover they have power by ability of the Holy Spirit, and the one who is above it is able to hold [it] fast. “A pillar for us of cypress.” Greek CantPar 16.2 Πατνώµατα γάρ εἰσιν οἱ ἀπόστολοι, τὴν πᾶσαν ὀροφὴν ὑποβαστάζοντες. Ὥσπερ δὲ ἡ κυπάρισσος οὐκ ἀποβάλλεταί ποτε τὸ ἄνθος, ἔχει δὲ ἐν ἑαυτῇ πάντοτε τὴν µορφὴν καὶ χειµῶνος καὶ θέρους, τὸν αὐτὸν τρόπον καὶ οἱ ἀπόστολοι οὐ λείπουσι πατνώµατα κυπαρίσσου ἐκκλησίας ὑπάρχοντες. CantPar 16.2 For the roof beams are the apostles, supporting the whole ceiling. And just as the cypress does not ever loose its flower, but always maintains its form in both winter and summer, in the same way also the apostles are not missing, since they are the cedar ceiling beams of the church. Paleo-Slavonic 16.2 But our framework is holding the whole roof. Because the Cypress, beloved, never loses its flower, rather it always keeps its same shape in the winter and in the summer; in the same way the apostles always [are] the roof rafters of the church. 1 2 სათხეპელ, “ wood attachment in brick-work ” J. The პ and ვ are easily confused. არასადა, “never” Garitte reads არა სადა “no where.” 3 მოაკლდის, “was becoming weak,” imp. J. 4 From here to 20.3 J has a lacuna of one folio. See note at 20.3. a Or, “reinforcing wall beam,” CDEG, s.v. “სათხეველი.” 518 Georgian 17.1 იწყებს ამიერითგან ქებად თავისა თჳსისა განმართლებითა და იტყჳს: “მე ყუავილ ველის”* რამეთუ არა1 სივრცესა ქუეყანისასა განფენილ არს, რამეთუ შენდა სარწმუნოვებითა აჰა, ყუავილ ვარ ყოველთა კაცთა. და არს ესე მსგავს, რამეთუ რაჟამს წინადაცუეთილთაგანსა ვის-მე ჰრწმენეს ქრისტესი და ყუავილის სახედ გამოჩნდიან, ძუელისა და ახლისა შემძლებელ არს. In Cant. 17.1 She begins from this place to praise herself by justifying herself, and says, “I am a flower of the field”a: for she is already (or not)b spread out over the breadth of the earth. For by faith in you behold I am the flower for all people. And this is a likeness, for when someone from the circumcision believes in Christ they will appear as a flower, able [to bring forth] both new and old. Greek CantPar 17.1 Ἄρχεται λοιπὸν ἑαυτὴν ἐπάγειν καὶ λέγειν δικαιουµένη· Ἐγὼ ἄνθος τοῦ ἄγρου ὡς κρίνον τῶν κοιλάδων, ὡσεὶ κρίνον ἐν µέσῳ ἀκανθῶν. Ἐγὼ πλάτος τοῦ κόσµου ἤδη σκορπιζοµένη, σοὶ πιστεύουσα ἄνθος γεγένηµαι παρὰ πᾶσιν ἀνθρώποις. Καὶ γάρ ἐστι θεωρῆσαι ἵνα, ἐάν τις ἐκ περιτοµῆς πιστεύσῃ Χριστῷ, πῶς ἄνθος ἐστὶ παλαιὰ καὶ νέα φθεγγόµενος. CantPar 17.1 Next the church begins to put itself forward and to with justification to say, “I am a flower of the field as a lily of the valleys, as a lily in the midst of thorns. I who am already scattered over the breadth of the world, believing in you, have become a flower to all people. For it is [remarkable] to see that, if someone from the circumcision believes in Christ, he is as a flower that whispers both new and old things. Paleo-Slavonic 17.1 (The church) begins to actually praise itself and speaks righteously. Because it is to be seen, if someone from circumcision believes in Christ that person is “a flower”, which is able to unite “old and new.” T J read რამეთუ არა, should be read as რამეთუ .. უკვე. Song 2:2 ἐγὼ ἄνθος τοῦ πεδίου. b The Georgian (or Armenian) translator has perhaps misread ἤδη γὰρ=უკვე as οὐδε γὰρ = რამეთუ არა. Garitte translates, non in latitudine, “not in the breadth.” See CantPar, 17.1, Ἐγὼ πλάτος τοῦ κόσµου ἤδη σκορπιζοµένη, σοὶ πιστεύουσα ἄνθος γεγένηµαι παρὰ πᾶσιν ἀνθρώποις. “I am already scattered over the breadth of the earth, I have become to you a faithful flower for all humanity.” a 1 Georgian 17.2 “მე ყუავილი, ვითარცა შროშანი ღელეთაჲ და ვითარცა შროშანი შორის ეკლოვანთა”*. ჵ მართლისა მის პირისანი განცხადებულნი ზრახვანი, რომელ იგავთა ამათ შინა გამოჩნდეს! რამეთუ იტყჳს, ვითარმედ; “მე ყუავილ ველის, ვითარცა შროშანი ღელებსა და ვითარცა შროშანი შორის ეკლოვანსა”. სულნელებასა მას შროშნისასა სახედ გჳჩუენებს წმიდათა, რამეთუ ვითარცა სახედ არს შროშანი მბრწყინვალჱ შუენიერებისა გამომცემელ, ესრე სახედცა საქმენი მართალნი ბრწყინვენ და ღელებსა ყუავიან. ეგრე-ცა სახედ დამცირებულთა მიმართ მადლნი იგი აღორძნდებიან და ვითარცა შორის ეკალთა ქუეყანასა საქმეთა არა დაიშდვნიან. In Cant. 17.2 “I am a flower as a lily of the valleys and as a lily among the thorny [bushes].” O the manifested mysteries of the mouth of the righteous which appeared in these parables! For it says that, “I am a flower of the field, as a lily of the valley and as a lily among the thorns.” The aroma of the lilies as a type exhibits to us [that] of the saints. For just as the lilies are brought out glorious in beauty, in the same way the righteous works are brilliant and flourish in the valleys, in the same way to those who are humbled (lit. made small) will graces increase and are not suffocated as 1 among the thorns of earthly works. Greek CantPar 17.2 Τὴν εὐωδίαν τοίνυν τοῦ κρίνου παρέβαλε τῇ ὁµοιότητι τῶν ἁγίων. Ὃν γὰρ τρόπον τὸ κρίνον εὐωδιάζει, οὕτω καὶ οἱ ἅγιοι, τῶν ἐν τῷ βίῳ ἀνθρώπων ὡς ἀκανθῶν ἀποπνιγοµένων, µυρίζουσι. CantPar 17.2 Accordingly she emits the fragrance of the Lord in the likeness of the saints. In the same way the lily emits a aroma, so also the saints produce anointing oil, while people by life are choked as by thorns. 519 Paleo-Slavonic 17.2 “I am a flower of the field; like a lily of the valleys in the midst of thorns. From the mouth of the righteous (or “from a righteous mouth) secrets in allegories are clearly made known. He puts forth the aroma of the lily as a picture of the just because of the brightness of the lily. So also the works of the righteous are illuminated. In the valley however the flowers are as among thorns. <So> grace sprang up, as “in the midst of of the thorns” the works (actions) of this life. 1 Ambrose Exp. Ps. 118, 5.7.2 (CSEL, 62, 86.4-7), expands this figure of Hippolytus. Georgian 17.3 და პირად-პირადი, ვითარცა1 სახჱ შროშნისაჲ, გჳჩუენა სახედ ჭეშმარიტებისა. თავსა თჳსსა გამოაჩინებს, რამეთუ არს მას შინა ოქროჲს ფერ-ცა, რამეთუ დაფლვითა ჴელთა მიერ განშუენებითა გამოღებულ და შეპყრობილ, ვითარცა ჴორცნი იგი ქრისტესნი სულისა მიერ დაცვულ, გინა თუ რომელთა-მე ჴელნი ურწმუნოვებითა2 შებღალულ, ხოლო რომელსა ჰრწმენეს, სულნელებითა საცხებლისა მისისაჲთა განმხიარულდენ. რამეთუ თეთრსა მას განრეულ არს ოქროჲს ფერი-ცა. რამეთუ სულსა მას შინა გჳჩუენებს ჴორცთა მათ ვნებასა, რაჲთა ზრახვაჲ იგი მიმოფენისაჲ გამოჩნდეს ყოველთა მართალთა აღსარებითა და ბრწყინვალებასა სულისასა მოგებითა. “მე ყუავილ ველის, ვითარცა შროშანი ღელეთაჲ და ვითარცა შროშანი შორის ეკლოვანსა”. 520 In Cant. 17.3 And in various ways the form of lilies has revealed to us a type of the truth. It demonstrates itself because there is in it also the color of gold. For through planting with equipmenta it is brought forth and taken, even as the flesh of Christ made secure by the Spirit lest it [be taken] by anyone whose hands are stained by unbelief. On the other hand, [the lilies] gladden the one who believes by means of the aroma of his anointing oil. For the color of white is also mixed with gold, which in the Spirit reveals to us the passion of the flesh, that the mystery of the diffusion might appear to all the righteous by confessing and glorifying the acquisition of the Spirit. “I am a flower of the field like a lily of the valley and like a lily among thorns.”3 According to Garitte, it appears this word should be deleted. It probably entered the text mechanically with სახჱ. ურწმუნოვებითა T. Garitte reads ურწმუნოებითა. 3 Song 2:1-2 ἐγὼ ἄνθος τοῦ πεδίου κρίνον τῶν κοιλάδων ὡς κρίνον ἐν µέσῳ ἀκανθῶν οὕτως ἡ πλησίον µου ἀνὰ µέσον τῶν θυγατέρων a Or “furnishing/ornamentation.” 2 1 Georgian 18.1 აწ რომელთა სულნელებაჲ ესე შეიწყნარეს, ეტყჳს: “აჰა მე შუენიერ, მახლობელო ჩემო” და მერმე-ცა იტყჳს, ვითარმედ: “აჰა მე შუენიერ”. და ამას ქრისტესთჳს იტყჳს: “და აჰა მე1 განკეთებულ, დის-წულო ჩემო, ვითარცა ვაშლი ხეთა მაღნარისათაჲ”*. 18.2 რამეთუ ვითარცა სახედ, საყუარელნო, ვაშლისაგან გამოეცემის სულნელებაჲ უმეტჱს ყოველთა ხილთასა, ეგრე-ცა ქრისტე შორის ყოველთა წინაჲსწარმეტყუელთა ზედა ძელსა მას მოკიდებულ სულნელებასა, ვითარცა ვაშლისასა, გამოსცემდა. In Cant. 18.1 Now to those whom received this aroma he says: “Behold you are beautiful, my dear” (Song 1:15). And once again (or then also) he says the same thing: “Behold you are handsome,”2 and she says this of Christ, and “Indeed, behold you are a handsome one, my nephew, as an apple tree among the trees of the forrest.”3 18.2 For just as, beloved, the aroma is wafted from an apple tree more than that of all the fruits, so also is Christ among all the prophets suspended on the wood was sending forth an aroma like [that of] the apple tree.4 Greek CantPar 18.1 Τῆς οὖν εὐωδίας ταύτης µετέχων λέγει αὐτῇ· Ἰδοὺ εἶ καλὴ ἡ πλησίον µου, ἰδοὺ εἶ καλή. Ἡ δὲ πρὸς Χριστόν· Ἰδοὺ εἶ καλός· 18.2 οὕτω καὶ Χριστὸς ἀνὰ µέσον πάντων προφητῶν ἐπὶ ξύλου πηγνύµενος τὴν εὐωδίαν ὡς µῆλον παρείχετο. ὡς µῆλον ἐν τοῖς ξύλοις τοῦ δρυµοῦ οὕτως ἀδελφιδός µου. Ὃν γὰρ τρόπον, ἀγαπητοί, ἐν µήλῳ πάρεστιν εὐωδία παρὰ πᾶν ἀκρόδρυον, οὕτω καὶ Χριστὸς ἀνὰ µέσον πάντων προφητῶν ἐπὶ ξύλου πηγνύµενος τὴν εὐωδίαν ὡς µῆλον παρείχετο. 521 CantPar 18.1 Partaking in this aroma, therefore, he says to her: “Behold you are beautiful, my neighbor, behold you are beautiful.” And she says to Christ, “Behold you are handsome. 18.2 And she says to Christ, “Behold you are handsome. As an apple tree among the trees of the forrest so are you my nephew. In the same way, beloved, that in the apple tree there is present a aroma that is better than any fruit tree, so also is Christ among all the prophets upon the cross he gives forth his aroma as an apple tree. My nephew answers and says to me: Come, my neighbor, you are beautiful, my dove.” So T J but should read ხარ, “you,” according to Garitte. See above chap. 14.1 n. 3-15.1 n. 1. T reads “I.” See note a on page 513. 3 Song 2:3 ὡς µῆλον ἐν τοῖς ξύλοις τοῦ δρυµοῦ οὕτως ἀδελφιδός µου 4 Echoed also in Ambrose Exp. Ps. 118, 5.9.1 (CSEL, 62, 86.25-27), Christus ergo adfixus ad lignum, sicut malum pendens in arbore, bonum odorem mundanae fundebat redemptionis, quia peccati grauis detersit factorem et unguentum potus uitalis effudit. “Christ therefore fastened to the cross, as an apple hanging from a tree, gave off a good aroma of redemption, which swept away the perpetrator of oppressive sin and, once absorbed, spread out the anointing oil of life.” 2 1 522 Georgian 19.1 და იტყჳს, ვითარმედ: “აჰა ესერა დისწულაკი ჩემი მომიგებს და იტყჳს: ‘მომეახლე, მახლობელო და შუენიერებაო ჩემო, ტრედაკო ჩემო, განსრულებულო ჩემო’”*. აწ ჭეშმარიტად ამას ტრედსა იტყჳს დასახლეულებით, რამეთუ მოუწესს მას წადიერებით და იტყჳს: “მოვედით ჩემდა ყოველნი ეგე მაშურალნი და ტჳრთმძიმენი”*. აწ ვინ-მე არს ტჳრთ-მძიმჱ იგი, არათუ შესაკრებელთა მათ, რომელთა მიმართ იტყოდა? 1 In Cant. 19.1 And indeed she says: “Behold my nephew responds and says: ‘Come near to me, my dear neighbor and my beauty, my little a dove, my perfect one.’” Now in truth he says to her, “dove” with gentleness [...]1 Because he calls her with desire, saying: “Come to me all you who are weary and heavy-burdened.”2 Now who is this person who is heavy-burdened if not the synagoguesb to whom it was said? Greek CantPar 19.1 <Ἀδελφιδός µου ἀποκρίνεται καὶ λέγει µοι· Ἐλθέ, ἡ πλησίον µου, καλή µου, περιςτερά µου>. Δικαίως ταύτην λοιπὸν περιστερὰν καλεῖ εἰς ἡµερότητα τρεποµένην. CantPar 19.1 My nephew responds and says to me, “Com, my neighbor, my beauty, my dove.” Rightly does he call her dove from now on in order for her to be turned toward tameness. Paleo-Slavonic 19.1 With truth he calls her “dove”, comparing her with meekness. “Beautiful one” he calls her, saying: He names (calls) her beautiful, saying: “Come everyone striving and burdened and I will give you rest.” Who, then, was burdened, if not the synagogue, to whom he speaks? Lit. “with gentleness.” Garitte suggest that there is a lacuna in the text. Cp. CantPar 19.1, Δικαίως ταύτην λοιπὸν περιστερὰν καλεῖ εἰς ἡµερότητα τρεποµένην. “Rightly he calls her “dove” hereafter as one that is being tamed.” 2 For “burden-heavy,” see Stanslas Lyonet, Les origines de la version arménienne et le Diatessaron (Biblica et orientalia 13; Pontifical Biblical Institute, 1950), 17-19, 161. The phrase appears in Mat 11:28 various versions of Old Georgian Gospels. And elswhere in the Shatberd ms., e.g. Ben. Mos. (Georgian) 21.39 აწ რომელთა-მე ძმათა იქმნა შეწყნარებულ, არამედ ნათესავთა შორიელთა მოწოდებულთა, რომელთა მიმართ-ცა იტყოდა: “მოვედით ჩემდა ყოველნი ეგე მაშურალნი და ტჳრთ-მძიმენი და მე განგისუენო თქუენ. მიიღეთ უღელი ჩემი, რამეთუ წმიდა ვარ და მდაბალ გულითა. და მიიღოთ განსასუენებელი თავთა თჳსთა, რამეთუ უღელი ჩემი ტკბილ არს და ტვირთი ჩემი სუბუქ?” “Now, which of the brothers were accepted, except those invited from the distant relatives, indeed toward these it was said, “Come to me all those who are tired and burden-heavy and I will give you rest. Take my yoke, for I am holy and meek of soul. And you will receive a resting place for yourselves, for my yoke is sweet and my burden is light.” See http://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/gh/satberd/satbe.htm?satbe173.htm. a Song 2:10 ἀποκρίνεται ἀδελφιδός µου καὶ λέγει µοι ἀνάστα ἐλθέ ἡ πλησίον µου καλή µου περιστερά µου b Lit. “congregations.” See note b on page 485. 523 Georgian 19.2 მახლობელად დამყნასა მას უწესს ამას. და აწ დამყნაჲ იგი რაჲ-მე არს, საყუარელნო, არამედ, ვითარცა მარჯულ ზღუდესა თანა? რამეთუ შესავედრებელ წინაშე ზღუდე იგი არს. მოვედ, შემომეახლე სახარებასა, რაჲთა თანასწორ მართალთა იპოვო მახლობელად დამყნითა მით. In Cant. 19.2 Near the grafting1 he calls her. And now, what is the grafting, beloved, except as if right of the wall? For there is [for us] a refuge near the wall, “Come, come near to the gospel that you might be found truly with the righteous near the grafting.”a Greek CantPar 19.2 Ἐχόµενα τοῦ προτειχίσµατος προσκαλεῖ ταύτην. Προτείχισµα δὲ πρόµαχόν ἐστι τειχῶν. Ἐλθέ, φησίν, ἐγγὺς ἀσφαλείας καὶ δικαιοσύνης τοῦ προτειχίσµατος, ἵνα δικαίων κοινωνὸς γένῃ. CantPar Paleo-Slavonic 19.2 She calls to her while she is close to the outwork of the wall. And the outwork is a bulwark/defensive construction of walls. “Come near,” he says, “to security and righteousness of the outwork, so that you may be a friend with the righteous.” Cf 2:14 Ἐχοµένα τοῦ προτειχίσµατος. This is a clear case of mistranslation based on Armenian interference or Vorlage. Garitte follows Marr, Ippolit, p. LVII-LVIII, reading დამყნა as “alcove” assuming a connection with an Armenian Vorlage. պատւստ (patuast) = “to graft” while պատւար (patuar) = bulwark, rampart. The word, in Georgian means “grafting,” and is not an architectural term. See ADW, s.v. “დამყნა,” as in NTI Paul AB Rom 11.17 უკუეთუ ვინმე რტოთა მათგანი გარდასტყდეს, ხოლო შენ ველური ზეთისხილი იყავ და დაემყენ მათ ზედა და თანა-ზიარ ძირისა მის და სიპოხისა ზეთისხილისა იქმენ . . . “While some branches were broken away, but you were a wild olive tree and you were grafted upon them and in (their) place of the root . . . ” The meaning “outwork” on a wall must be due to Armenian influence. a Cf. Rom. 11:17-24. 1 524 Georgian 19.3 “მიჩუენე პირი შენი და მასმინე ჴმაჲ შენი, რამეთუ მშჳდ არს პირი შენი და ჴმაჲ შენი შუენიერ”*. “მიჩუენე მე პირი შენი და მასმინე ჴმაჲ შენი”. კადნიერებით აჩუენე შენ ქრისტეანებაჲ აღბეჭდ-ვითა შუბლსა ზედა. “მასმინე ჴმაჲ შენი”. აღიარე გამოთქუმით ჭეშმარიტ-ებაჲ. “მიჩუენე პირი შენი და მასმინე ჴმაჲ შენი, რამეთუ მშჳდ და ტკბილ არს”, რომელსა აღუვარებიეს ქრისტე, და შუენიერ არნ პირი. რომელსა კადნიერებაჲ აქუნ მის მიერ. In Cant. 19.3 “Show me your face and let me hear your voice, for your face is peaceful and ayour voice is beautiful.” “Show me your face and let me hear your voice,” [means] show your Christianity with boldness, with a sealb on the forehead. “Let me hear your voice,” [That is] speak out by professing the truth. “Show me your face and let me hear your voice, for it is peaceful and sweet.” He says this concerning [the one] whom has confessed Christ. And [her] face is beautiful who one who has boldness through him. Greek CantPar 19.3 Δεῖξόν µοι τὴν ὄψιν σου καὶ ἀκούτισόν µε τὴν φωνήν σου· ὅτι ἡδεῖα ἡ φωνή σου καὶ ἡ ὄψις σου ὡραία. Ἀκουτισθείσης γὰρ ψυχῆς, µᾶλλον δὲ τῆς συναγωγῆς, καὶ ὁµολογησάσης Χριστὸν ἐν ἀληθείᾳ, ἡδεῖα ἡ φωνή, χαροποιὰ ἡ ὄψις τῆς πίστεως, παρρησιαζοµένη δὲ ἀποκρίνεται καὶ λέγει· Μυστήριον γὰρ µυστηριωδῶς σοι βούλοµαι φράσαι ἀπὸ τοῦ νῦν ὅσα ἐπικεκρυµµένως εἰς τὰ µέλλοντα ἡµῖν ἐκφύεσθαι ἐξηγήσατο. CantPar 19.3 Show me your countenance and hear my voice because your voice is pleasant and your countenance is fair. For once the soul has been made to hear, rather the synagogue, and having confessed Christ in truth, his voice is pleasant, the countenance of faith is bright, and she is made bold he answers and says, “For a mystery I wish to speak mysteriously to you from now as many things as in a hidden way to be born for the future have been explained. Paleo-Slavonic 19.3 “Show me your face and let me hear your voice”: With boldness (frankness) you must show the “seal” of Christianity carrying [it] on the forehead. “Let me hear your voice”: confess, speaking the truth. Because “sweet” is your voice, confessing Christ and “beautiful” is your appearance, which is bold for him. Song 2:14 δεῖξόν µοι τὴν ὄψιν σου καὶ ἀκούτισόν µε τὴν φωνήν σου ὅτι ἡ φωνή σου ἡδεῖα καὶ ἡ ὄψις σου ὡραία Chappuzeau, “Auslegung,” JAC 19: 63, suggests this is the sign of the cross, which boldly signifies faith by which the devil is destroyed. This sign of the cross is likely place on the believer at the postbaptismal anointing. This interpretation is supported by Ambrose Exp. Ps. 118, 6.33.3 (CSEL, 62, 125.14-15), who borrows Hippolytus’ figure and specifies the “seal” as the sign of the cross, ostendit ergo faciem suam signalacum crucis praeferens et insinuat uocem suam auctoritatem praedicationis adsumens. “She shows her face bearing the sign of the cross and insinuates by her voice a claim of authority.” b a 525 Georgian 20.1 და მიუგებს და იტყჳს: “გჳპყრენით მელნი განმრყუნელნი ვენაჴისანი, რამეთუ ვენაჴნი ჩუენნი ყუავიან”* ჵ სანატრელისა ჴმისაჲ, ჵ ჭეშმარიტებისაჲ სიმართლით მიმოდებულ. რომლისა ჴელითა მწვალებელნი შეპყრობილ. შეგჳპყრენით მელნი მცირენი, ვიდრე ჩჩჳლ-ღა იყვნენ1; შეიკრძალენით, რაჲთა არა იყვნენ განსრულებულ; ზაკულებითა ვენაჴოვანნი, ვიდრე ყუავილსა შინა არიან, აღავსნენ. რომელსა სწავლით იტყჳს.2 In Cant. 20.1 And she answers and says: “Catch for us the foxes that are spoiling the vines, for our vines are bearing flowers.”a O blessed voice! O truth widely known by righteousness, by the hand of which the heretics are caught! Catch for us the little foxes while they are yet young. Be on your guard, lest they grow up; [lest] they fill the vines with evil things while they are in bloom.Which he says teaching. Greek CantPar 20.1 Εἰπούσης γὰρ αὐτῆς ὅτι ἀκούτισόν µε τὴν φωνήν σου, ἐπάγει λέγουσα· Πιάσετε ἡµῖν ἀλώπεκας µικροὺς ἀφανίζοντας ἀµπελῶνας καὶ ἀµπελῶνες ἡµῖν κυπρίζουσιν. Οἶδά σε δὲ πυθόµενόν µε καὶ περὶ τοῦ Σαµψὼν πολλάκις τί φησι τὰ “ἀλωποὺς ἐκράτησε κέρκον πρὸς κέρκον δήσας”; CantPar Paleo-Slavonic 20.1 He ("she"?) an20.1 Once she said, swers however and “Cause me to hear says: [“Catch us the your voice, she foxes, which spoil the proposes saying, “Catch for us the little vineyard there our vineyards flower. ”] O foxes that are blessed voice and (?) destroying the vines the truth which rightand our vines are in eously is widely made bloom.” I know you known, by which the who inquires of me heretics are driven out even concerning like foxes in the narrow Samson often why he place! Catch for us the says these things : small foxes, which “take hold of the spoil the vineyards! As they are still small, foxes and join them catch them, let them tail to tail.” not grow up and fill the vineyard (with) evil. 1 2 T reads იყვნეს but it should be read იყვნენ; ს and ნ are easily confused. J resumes here after a lacuna of one folio from chapter 16. a Song 2:15 πιάσατε ἡµῖν ἀλώπεκας µικροὺς ἀφανίζοντας ἀµπελῶνας καὶ αἱ ἄµπελοι ἡµῶν κυπρίζουσιν 526 Georgian რამეთუ იტყჳს:1 “გჳპყრენით ჩუენ მელნი მცირენი”, არა სხუასა რას იტყჳს, არამედ ამას, ვითარმედ: “წვალებაჲ აღიღეთ შორის თქუენსა-ო”, რაჲთა წმიდად ნამწუარევი იგი გამოჩნდეს, უკუეთუ გინდეს გულისხმისყოფად, ჵ კაცო, რამეთუ მელ მწვალებელთასა იტყჳს. In Cant. When (or For) he says, “Catch for us the little foxes,” indeed he means nothing other than this: “Destroy heresy among yourselves,” so that what is burned2 will appear holy (Cf. 1 Cor 5:7; 3:12, 13.), if you wish to understand, O man, for [he says] “foxes” meaning heretics. Greek CantPar Μυστηριωδῶς δὲ τὰς µελλούσας ἀνακύπτειν αἱρέσεις προεσηµήνατο ἐν οἷς καὶ ἡ βίβλος αὕτη ἀλώπεκας τοὺς ψευδοπροφήτας λέγει καὶ ψευδοχρίστους. Τί δέ φησι µικρούς; Ὡς γὰρ ἔτι, φησί, νηπιάζουσι, συλλάβετε αὐτάς, ἵνα µὴ αὐξήσαντες τοὺς ἀµπελῶνας κακίας ἐµπλήσωσι τοὺς κυπρίζοντας τὸ ἄνθος τῆς πίστεως. CantPar He was indicating in a mystery the heresies that in the future would raise their heads in which even this very book calls the false prophets foxes and false christs. Why does he say “little”? For he means take hold of them while they are yet young, so that they may not grow up and fill with evil the vines that are in the bloom of faith. Paleo-Slavonic But this, he says, as a warning: “Catch for us the small foxes,” meaning nothing other than: Take heresy away from you, so that the lump of dough would be pure.” Understand, O people that he shows the heretics rightly as foxes. For the false prophets are nothing other as the heretics; the heretics are false teachers and lying preachers. J adds ვითარმედ. Garitte suggests ნამწუარევი იგი, “what is burned/scorched,” is the dough of the passover loaf, following Marr, Ippolit, XLIX. See Bonwetch, Hippolyts Kommentar, 53 and PS. 2 1 527 Georgian რამეთუ ცრუ წინაჲსწარმეტყუელნი იგი არა თუ სხუა რაჲმე იყვნეს, არამედ მწვალებელ. რამეთუ რომელნი-იგი ნაცილსა ასწავებენ და ცილსა ქადაგებენ, იგინი მწვალებელ არიან, რამეთუ იერემია რამეთუ იერემია ღაღადებს და იტყჳს: "აჰა, ცრუ წინაჲსწარმეტყუელნი იგი შენნი, იერუსალჱმ, ვითარცა მელნი ჴურელსა შეყენებულ არიან”*. და მერმე მიუგებს თჳთ ქრისტე ჰეროდეს და ეტყჳს: “არქუთ მელსა მას: აჰა, ესერა დღეს და ხვალე ძალსა აღვასრულებ და მესამესა დღესა ვიდიდო”*. 20.2 და რასამე სა[მ]ფსონ1 ახალსა ზრახვასა მელთა მიმართ აღასრულებდა, In Cant. For false prophets were really nothing other than heretics, for those who teach error and preach falsehood, they are heretics. For Jeremiah cryies out and says, “Behold your false prophets, Jerusalem, are as foxes in shut up in a pit.”2 And then also Christ himself answered Herod and said to him: “Tell that fox, ‘Behold, today and tomorrow I work a miracle, and on the third day I will be glorified.”3 20.2 And certainly Samson was performing a new mystery against foxes. Greek CantPar Ὅτι δὲ ἀλωποί εἰσιν οἱ ψευδοπροφῆται καὶ αἱρετικοί, ἄκουσον Ἰερεµίου λέγοντος· "Ἰδοὺ οἱ ψευδοπροφῆταί σου, Ἰσραήλ, ὡς ἀλώπεκες ἐνεδρεύονταί σοι”. Τοῦτο δὲ καὶ Χριστὸς ἐν τοῖς εὐαγγελίοις ἐδήλωσε πρὸς Ἡρώδην εἰπών· “Εἴπατε τῇ ἀλώπεκι ταύτῃ· Ἰδοὺ σήµερον καὶ αὔριον δυνάµεις ἐπιτελῶ καὶ τῇ τρίτῃ ἡµέρᾳ δοξασθήσοµαι”. 20.2 Τούτοις δὲ καὶ αὐτὸς ὁ Σαµψὼν τοὺς τ’ ἀλωποὺς κέρκον πρὸς κέρκον δήσας, λαµπάδα ὀπίσω αὐτῶν τὰς αἱρέσεις τὰς µελλούσας ἀναφύειν ᾐνίττετο, ὧν τὰ ἔσχατα πῦρ φλέγον. CantPar Listen to Jeremiah about the fact that the false prophets and heretics are foxes. He says, “Look, your false prophets, Israel, are lying in wait for you.” But even Christ pointed this out to Herod in the gospels, “Tell that fox, ‘behold, today and tomorrow I complete miracles and on the thirds day I will be glorified.” 20.2 With these Samson himself after binding the foxes tail to tail, firebrands behind them, was figuratively indicating the heresies that would afterward spring up whose destiny is burning fire. Paleo-Slavonic For Jeremiah cries out and says: “See, your prophets” O Jerusalem, hunting “like foxes.” Christ himself answers Herod: “Tell that fox: see, today and tomorrow I fulfill miracles and on the third day, I will be glorified.” 20.2 Which a new miracle (secret) also Samson again is fulfilling with regard to the foxes. 1 2 Following J.; T reads საფსონ. Ez 13:4; Lam 5:18? Cf. Ambrose, Exp. Ps. 118, 11.24.2 (CSEL, 62, 251.24-252.11). 3 Hippolytus loosely cites Lk 13:32. 528 Georgian რამეთუ რაჟამს მისგან მიეღო ცოლი იგი, შეიპყრნა სამასნი მელნი და შეკიცუნა ურთიერთას და ყოვლისა მის კუდებსა გამოაბმიდა მუგუზებსა და ყოველსა მას ყანობირსა და ვენაჴოვანსა1 დასწუვიდა2. და ესე იყო სასწაულ, რამეთუ რიცხუსა მას იტყჳს, ვითარმედ: სამასნი მელნი შეკიცუნა ურთიერთას-ო, რომელთა უკუანაჲსკნელ ცეცხლი აღგზებული დასწუვიდეს-ო. ამას გჳჩუენებს3,4ვითარმედ მწვალებელ იყვნეს-ო, რამეთუ ვნებათა მათ ქრისტესთა ვითარცა სამასნი აღიარებდეს. 5 ხოლო ძლიერებაჲ არაჲ მოგებულ იყო6 მათა. In Cant. Greek CantPar For, when his wife was taken from him, he caught three hundred foxes and tied them to one another and to the tails of all he tied torches, and all the cultivated and vineyards fields were burned up (Jg 15:4-5). And this was a sign when he said the number, since he tied three hundred foxes together, after which having set fire they were to be burned. This shows us that they were heretics, for the sufferings of Christ are acknowledged to be about three hundred, nevertheless no power a was was won by them. CantPar Paleo-Slavonic When his wife was stolen “he seized three hundred foxes” and having tied their tails to one another,” fastened lit torches/flares behind them (it) and sent them all, being and the vineyards (or “all beings vineyard") it. However, it was a sign of those which the last fire burns. This shows that they were the heretics. 1 2 ვენაჴოანსა J. J T read დასწუვიდესო, but should be read დასწუვიდა. 3 გჳჩუჱნებს J. 4 მწვალებ(ე)ლს J. 5 So Garitte, J. reads არა. 6 J omits. a I.e., the foxes or heretics. 529 Georgian 20.3 ხოლო კუდი კუდსა რომელსა-იგი შეჰკრვიდა, რაჲთა შეუმსგავსებელი და ჴდომისაჲ იგი გამოაჩინოს, რამეთუ იგინი-ცა ურთიერთა ჴდომილ1 სიტყუა2 არიან. და იყო კუდებსა მათსა ლამპრები აღნთებული, რამეთუ აღსასრულისა მათისა საშჯელი3-ცეცხლ შემწუველ. In Cant. 20.3 Rather, the tail to tail which he joined together so that it might make a demonstrationa of the[ir] dissimilarity and contrariness, for they also are enem[ies] to one another in word.b On each of their tails are lit torches burning with fire, for the end of their judgment4 [is] burning fire. Greek CantPar 20.3 Κέρκον δὲ πρὸς κέρκον δήσας, τὸ ἀνόµοιον ἔδειξεν αὐτῶν ὅτι καὶ αἱ αἱρέσεις ἀλλήλαις ἀντιλέγουσι. CantPar 20.3 After binding them tail to tail, he demonstrated their contradictoriness because indeed the heresies contradict one another. Paleo-Slavonic 20.3 He binds, however, from tail to tail, so that he might destroy their lawlessness but that the torches at their tails burning them with the flaming fire at the last judgement. ჴდომისა, “of controversy” J. So J T adverbial nominative. 3 სატანჯელი J. 4 J reads, “torture.” a “Making a demonstration” (რაჲთა . . . გამოაჩინოს = εἰς ἀποδείξασθαι?) may refer here to a apodictic rhetorical form of refutation (ἔλεγχος) against heresies used from the time of Justin. Cp. CantPar 20.2. b Or, perhaps, “with respect to the Word.” Both Iranaeus (Adv. haer. 1.1-9; 1.11.1) and Hippolytus #1 (Haer. 4.35.5-7) argue against the Valentinians as “a” false doctrine that was essentially multiform and contradictory. 2 1 530 Georgian 20.4 აწ ამისთჳს იტყჳს სული იგი: “გჳპყრენით მელნი მცირენი-ო, განმრყუნელნი ვენაჴთანი”. რომელნი - მე ვენაჴნი, არამედ იგი ვენაჴი, რომელი ახალნერგ იყო და ყუავილსა-ვე შინა ნაყოფის გამოცემის უნდა, განრყუნის და განხრწნის, დაჴსნის, არა უფლობს, რაჲთა ქრისტეს მიერ ტევანი იგი და მწიფჱ მოისთულოს? “აწ ვენაჴი ჩუენნი ყუავიან", 21.1 მიუგებს და ეტყჳს: “აჰა, დის-წულაკი ვლდომით მოიწია და მოვიდა”*. ჵ სანატრელი ჴმაჲ: რამეთუ რაჟამს მერმე შურის-გებაჲ იყოს ვენაჴისაჲ მის, რაჲთა შეიწუნენ მელნი იგი, In Cant. 20.4 Now for this reason the Spirit says: “Catch for us the little foxes who are ruining the vines.”a What are the vines, except that vine which was the newly planted and in bloom that desired to give fruit, and became corrupt and spoiled and was destroyed, and does not permit that mature grape be harvested by Christ. “Now our vines are in bloom.” 21.1 She responds and says to him: “Behold, [my] nephew arrived and came leapingb.” O blessed voice!c For when there there be retribution for the vines and the foxes be burned, Greek CantPar 20.4 Τούτων κρατουµένων, οἱ ἀµπελῶνες κυπρίζουσι καὶ καρπὸν πέπειρον τῷ θεῷ προσφέρουσιν. CantPar Paleo-Slavonic 20.4 While they are controlled, the vines bloom and bear ripened fruit for God. 21.1 O the blessed voice, if he enters into the retribution of the vineyard, therewith the foxes are taken. Rightly she calls out and says: “See, my brother comes jumping over the mountains and leaping on the hills. My brother is like a deer or a young deer on the mountains a Song 2:15. Or lit. “with leaping.” c Hippolytus takes the φωνὴ of Song 2:8 as the voice of the beloved. b 531 Georgian სამართლად ღაღადებს და იტყჳს: “აჰა დისწულაკი ჩემი ვლდომით მოიწია ზედა თავთა მთათა1 გარდავლდომად ზედა ბორცუთა”. მსგავს არს დის-წულაკი ჩემი ქურციკსა და ნუკრსა მისსა ზედა ღელეთა მთათასა საწოლსა ჩემსა”*. In Cant. Greek CantPar [then] righteously she cries out and says: “Behold, my nephew, leaping on the mountain tops even jumping across the hills. My nephew is like a gazelle and a hind of a gazelle, upon the brooks of the mountains2 in my bedroom3.” CantPar Paleo-Slavonic Following J.;T reads მათთა. Song 2:8-9 ἀδελφιδοῦ µου ἰδοὺ οὗτος ἥκει πηδῶν ἐπὶ τὰ ὄρη διαλλόµενος ἐπὶ τοὺς βουνούς ὅµοιός ἐστιν ἀδελφιδός µου τῇ δορκάδι ἢ νεβρῷ ἐλάφων ἐπὶ τὰ ὄρη Βαιθηλ. Cp. CantPar 21.1. 3 Song 2:17-3.1a ὁµοιώθητι σύ ἀδελφιδέ µου τῷ δόρκωνι ἢ νεβρῷ ἐλάφων ἐπὶ ὄρη κοιλωµάτων ἐπὶ κοίτην µου. CantPar 21.1 neglects a reference to the bedroom here. Cyril of Alexandria, however, depending upon Hippolytus#2, offers an explanation of this reference, cf. Fragmenta in Canticum canticorum, (PG 69: 1285.33-37) Τὰς γυναῖκας δηλοῖ, τὰς ἐλθούσας µιᾷ Σαββάτων ὄρθρου βαθέως ἐπὶ τὸ µνῆµα τοῦ Ἰησοῦ, καὶ µὴ εὑρούσας αὐτόν. Τὸ οὖν, ἐπὶ τὴν κοίτην, ἢ ἀπὸ κοίτης φησὶν, ἢ κοίτην ἑαυτῆς τὸ τοῦ Κυρίου µνῆµα καλεῖ, καθ’ ὃ συνθαπτόµεθα αὐτῷ. “It is clear that the women, who came early on the first day of the week to the tomb of Jesus and did not find him. Therefore it says “on the bed,” or “from the bed”, or “bed” itself referring to the bed of the Lord, where we are buried together with him.” After introducing the women of the resurrection scene (see In Cant. 24.1ff.). The bed of the Lord, then is the tomb, which is reminiscent of baptism. The later image of the κλίνη (In Cant. 26-27) is of resurrection and festivity. In the thought of ancient Christians “tomb” and “couch” and “festivity” were concepts that belonged naturally together. Dunbabin, The Roman Banquet, 2 1 532 Georgian 21.2 ჵ ახლისა მადლისა განყოფაჲ! ჵ დიდ-დიდთა1 მათ ზრახვათაჲ! “აჰა დისწულაკი ჩემი ვლდომით მოიწია და მოვიდა-ო” რაჲ-მე არს ვლდომისა მის სიტყუაჲ? გარდამოვლდა ზეცით საშოსა მას ქალწულისასა, აღვლდა მუცლისა გან წმიდისა2 ზედა ძელსა მას, ვლდა ძელისა [!] მისგან ჯოჯოხეთა, აღმოვლდა მიერ კაცობრივითა ამით ჴორცითა ქუეყანად. In Cant. 21.2 O economy of new grace and of enormous mysteries! “Behold, [my] nephew arrived and came leaping” (Song 2:8.) What does the message about leaping mean? He leapt down from heaven into the womb of a virgin; he leapt from the holy belly and mounted the wood. He leapt from the cross into the underworld;3 he leapt up in human flesh to the world. Greek CantPar 21.2 Τί τὸ πήδηµα; Τοῦ λόγου τὸ ταχύ. Ἐπήδα γὰρ ἀπὸ µὲν τοῦ οὐρανοῦ εἰς µήτραν παρθενικήν, ἀπὸ µήτρας εἰς τὸν κόσµον, ἀπὸ τοῦ κόσµου ἐπὶ τὸ ξύλον, ἀπὸ τοῦ ξύλου εἰς τὸν ᾅδην, ἀπὸ τοῦ ᾅδου ἄνεισι πάλιν εἰς γῆν, ἀπὸ γῆς εἰς οὐρανούς, ἀπ’ οὐρανοῦ πάλιν ἐπὶ τὴν γῆν, ἀλλὰ τότε µὲν σῶσαι, νῦν δὲ κρίναι τὸν κόσµον. CantPar 21.2 “What is the leaping? It is of the swift Word. For he leapt from heaven to the virgin womb, from the womb into the world, from the world to the Cross, from the Cross to Hades, from Hades he ascended again to Earth, from Earth to the Heavens. From Heaven [he will leap] again to the Earth. Then it was to save, but now it will be to judge the world.” Paleo-Slavonic 21.2 O the new economy! O the great mysteries! “See, my brother, comes jumping”. What is the jumping? The Word leapt from heaven into the body of the virgin, he leapt out of the womb onto the tree, he leapt from the tree into the Hades, leapt up to the earth again. O the new resurrection! Again he leapt and from the earth so sat down in heaven at the right hand of the father. Again however he will come with with glory to the earth and is able to make a reward of recompense. 101-141. 1 J დიდთა. 2 J omits. 3 The Syriac fragmentary text reads: “The Word lept from heaven into the body of the virgin, it leapt from the womb to the cross and from the cross into Hades.” See I. Rucher, Florilegium Edessenum anonymum, (SBAW, PHA; Munich: C.H. 533 Georgian ჵ ახლისა აღდგომისაჲ! მერმე აღვლდა ქუეყანით ზეცად. ესე დაჯდომილ მარჯულ მამისა და მერმე გარდამოვლდეს ქუეყანად, რაჲთა ნაცვალი მისაგებელი მიაგოს. 21.3 “აჰა ესერა ესე ვლდომით მოიწია ზედა თავსა1 მთათასა გარდამოვლდომად ზედა ბორცუთა", რამეთუ იგინი, რომელნი მაღლად ზრახვენ, არა დადგას ფერჴი მათ ზედა, არამედ ვლდომით თანა-წარჰვალს, არა დადგრომილ მათ თანა. In Cant. O new resurrection! Then he leapt from earth to heaven. He [is] seated at the right hand of the Father, and from there he will leap again to the earth, that he may meet out appropriate recompense.2 21.3 “Behold this is he who comes leaping upon the tops of the mountains, even to skip upon the hills.” For he does not set his foot upon those who think pridefully, but [as he is] leaping, he passes them by, not remaining (or sitting) upon them. Greek CantPar CantPar Paleo-Slavonic 21.3 Ἐπὶ γὰρ τοῖς τὰ ὑψηλὰ ὡς ὄρη φρονοῦσι πατεῖ µέν, διάλλεται δέ· οὐκ ἀναπαύεται γὰρ ἐπ’ αὐτήν. 21.3 For indeed over these consider who consider the heights as mountains he treads, but he leaps over them and does not come to a stop upon it. 21.3 Behold, “he comes jumping on the mountains and leaping on the hills.” But I say, “on the heights” he does not tread upon them, but leaps over them, not resting upon them. Beck, 1933), 8 and Pitra, Analecta Sacra 4 (Paris, 1878): 36, 40 with English translations. 1 თავთა J. 2 Cp. CantPar 21.2 The “leaping” of the Word recalls Wis 18:15 Hippolytus’ words became a topos of patristic biblical interpretation, viz., Ambrose, De Isaac et anima Or. 4.31 (PG 14.539) and Ambrose Exp. Ps. 118, 6.6 (CSEL, 111,20). Hippolytus had a significant impact on Ambrose’s exegesis. According to Jerome, Ep. 84, 7 (PL 22.749), Ambrose composed a 534 Georgian 22.1 “მსგავს არს დისწულაკი ჩემი ქურციკსა და ნუკრსა მისსა”*, რამეთუ სიმალჱ1 იტყჳსაჲ მის განახლებული და ადვილი ვის ერთისა ზედა იქადაგა. იხილე, ჵ კაცო, ვითარ ადვილ იყო სრბაჲ იგი; აღმოსავალით დასავალთა გამოჩნდა და დასავალით სამხრად მიწევნულ იპოვა; სამხრით ეტლსა მას ქალწულსა შინა სარწმუნოდ გამოჩინებულ. In Cant. Greek CantPar 22.1 [It says] “My nephew is like a gazelle and hind of a gazelle”2 because of the swiftness3 of the word newly and easilya proclaimed over everyone. Look, O person, how easy was the course [it took]. From the East to the West it appeared, and reaching from the West it managed to get to the South. From the South in a chariot, by a virgin, faithfully [it was] revealed. CantPar Paleo-Slavonic 22.1 “My brother is like the gazelle or the young deer.” It indicates the easy and nimble speed of the Word. See, O man, how swiftly [he] runs (or “the running”). From east to west he appears, from west to mid-day he appears and from mid-day to midnight he is believed. Hexaemeron that used more statements of Hippolytus than of Basil, Bonwetch, Hohenlied Studien, 10. 1 T სიმაღლჱ; J სიმაღლე. but Marr, Garitte, Gigineišvilma, and Giunašvilma all agree that სიმალჱ should be read, see Garitte, 16.42, who cites Marr, Ippolit, LXXVII-LXXIX. Cp. CantPar 22.1 Τὸ γὰρ ὀξὺ τοῦ λόγου καινὸν καὶ εὔκολον ἐσήµανε· θαύµασον δέ, ὦ ἄνθρωπε, τοῦ θεοῦ ὀξύτητα δρόµων. “He symbolizes the new and easy swiftness of the Word. But marvel, O human being, while he runs with God’s speed.” 2 Song 2:9, 17 ὅµοιός ἐστιν ἀδελφιδός µου τῇ δορκάδι ἢ νεβρῷ ἐλάφων. 3 Instead of “swiftness,” J T read “in the height.” a Adverbial nominative (?), lit. “renewed and easy.” 535 Georgian 22.2 იხილენით სრბანი სიმართლისანი; ქუესკნელად შთავიდოდა და ზეცად აღისწრაფდა რამეთუ არა დაიყენა ბნელსა ამის ქუეყანისასა, არამედ ნათლად გამოჩინებულ აღვიდოდა ზეცად. და მერმე-ცა აღფრინებულ, ვითარცა ვარსკულავი დიდი გამობრწყინებულ და მზის-თუალ სიმართლის გამოჩინებულ, საყდართა მამისა თანა დიდებულ. 22.3 ჵ სიმჴნჱ და დიდად სიმალისა მის სრბაჲ! სიყრმით-ვე ყოველთა წართქრომილ, რაჲთა ოდეს-მე ვითარცა ქურციკი და სადა-მე ვითარცა ირემმან გამოაჩინოს სიმალჱ1 ფერჴთა თჳსთაჲ. In Cant. 22.2 Consider the courses of righteousness, it descended into the underworld and hurried to heaven, for [it] was not retained in the shadows of this earth, but appearing as a light, it ascended to heaven, and flying forth from there also, shining as a great, brilliant star and the appearance of the sun of righteousness (Mal 4:2), on the Father’s throne he is glorified.2 22.3 O valor and race of great speed! Indeed from childhood he has gone forth to all, that, at times like a gazelle and at others like a stag, he might demonstrate the swiftness of his feet. Greek CantPar 22.1-2Ὅµοιος, φησί, τῇ δορκάδι. Τὸ γὰρ ὀξὺ τοῦ λόγου καινὸν καὶ εὔκολον ἐσήµανε· θαύµασον δέ, ὦ ἄνθρωπε, CantPar Paleo-Slavonic 22.1-2 “Like the gazelle,” he says. For he indicated the new and easy/agile swiftness of the Word. But be amazed, o human, 22.3 At the swiftness of the ones who run, from the east toward the setting of the sun, from the setting of the sun to the midday. From the midday hurrying down and up, so that a certain times as gazelles, and at others he might be manifested as a dear, symbolizing the gospel with the swiftness of feet. Both animals have cloven hooves and chew the cud. 22.3 O the beautiful speed of foot being everywhere always! For swift as he is shown (he appears) like a deer, however a swift deer, designating the speed of his feet. See now the Christ quick as a deer, quick however like a running deer. Both have split hooves and (are) chewing the cud. 22.3 τοῦ θεοῦ ὀξύτητα δρόµων, ἀπὸ ἀνατολῶν ἐπὶ δύσιν, ἀπὸ δύσεως ἐπὶ µεσηµβρίαν, κάτω καὶ ἄνω σπεύδοντος, ἵνα ποτὲ µὲν ὡς δορκάς, ποτὲ δὲ ὡς ἔλαφος δειχθῇ, τῷ ὠκεῖ τῶν ποδῶν τὸ εὐαγγέλιον σηµαίνων. Ἀµφότερα δὲ διχηλῆ καὶ µαρυκᾶται. 1 2 See previous note. T reads, “together with the Father he is glorified on the throne.” 536 Georgian აწ იხილე ქრისტე სადა-მე ვითარცა ქურციკი სრბად მალჱ და სადა-მე ვითარცა ირემი რქა-შუენიერი. და ორნი-ვე ჭლაკნი განპებულ არიან და აღმოიცოხნიან. 22.4 და ამას შჯული წმიდაჲ გამოცხადებულად გჳჩუენებს, რამეთუ სიწმიდჱ გამოცხადებულ იყო; ქრისტე ორთა მათ შჯულთა სარწმუნოვებასა გამოაცხადებს, შჯულისა და სახარებისა სიმტკიცესა მარადის აქებს, გამოცხადებულთა და წრფელთა სიტყჳსა მის აღთქუმითა ესე მოეფინა რომელ ზედა1, რომლისათჳს ესრე იტყჳს: “აჰა დის-წულაკი ჩემი ემსგავსა ქურციკსა და ნუკრსა მისსა”. In Cant. Now see Christ sometimes swift as a gazelle for the race and sometimes as a stag with beautiful horns, and both have cleft hooves and chew the cud. 22.4 And this the holy Law clearly makes known to us, for holiness had been manifested. Christ reveals the faith reveals the faith of two laws. He always praises the truth of both of the Law and the Gospel. The Word, by means of manifest and sincere covenants, has poured out2 what [is] above. On account of which it says thus: “My nephew is like a gazelle and hind of a gazelle.” Greek CantPar CantPar Paleo-Slavonic 22.4 Ταῦτα µόνος καθαρὰ ἐκήρυττε. Καθαρὸς γὰρ ἐσηµαίνετο Χριστός, τῶν δύο διαθηκῶν πίστιν ἐπιφερόµενος. Μαρυκᾶται γὰρ τὸ σαφὲς τοῦ λόγου, τῆς δυνάµεως τὸ ἰσχυρὸν ἀναφέρων. 22.4 He alone preached these pure things. For Christ showed himself pure, bringing out the faith of the two covenants. For he chews the cud with respect to the clear truth of the Word, bringing forth its full strength. 22.4 In such a way the law indicates pure preaching. Christ is shown pure indeed through both Testaments which reveal the faith through the law and gospel. Indeed he pours [it] forth making manifest the powers of the Word bringing [it to] memory. Therefore he says (“she”?) also: “See, my brother is equal to a deer and young deer.” On the basis of its omission in CantPar, Garitte, 16.42, suggests that “what [is] above” should be omitted; nevertheless, the Georgian text as it stands is probably a literal rendering of τὸ/τὰ ἄνω and should be retained as in Gigineišvili and Giunašvili, 262. 2 Lit., მოეფინა <მოფენა “to unfurl, spread out, shed abroad.” 1 537 Georgian 23.1 მერმე-ცა1 ღაღადებს: “აჰა დის-წულაკი ჩემი სარკუმლით გამართ ხედავს, გარდახედავს სატირით დის-წულაკი ჩემი: მოვედ მახლობელი ჩემი, შუენიერი და ტრედი”* ჵ ახლისა მიმოქადაგებისაჲ მის! და მერმე განცხადებულად სიწრფოებით ღაღადებს სული იგი: “დისწულაკი ჩემი ჰხედავს გარდამართ სარკუმლით”*. ხოლო აწ სარკუმელთა მათ ვიეთსა- მე იტყჳს? მოვედ, წარმოდეგ, წინაჲსწარმეტყუელო, წამე და თქუ: “სარკუმელნი განეხუნეს ცათა შინა-ო”*. და ვიეთსა-მე იტყჳს სარკუმელს, არამედ წინაჲსწარმეტყუელთასა, რომელთა მიერ გამოდუღებულ სიტყუაჲ იგი მიმოდადებულ ამიერ? In Cant. 23.1 Next he also cries: “Behold, my nephew looks from the window there, my nephew looks intently through the lattice-work.2 Come, he says, my dear, beautiful and a dove.”3 O new declaration! To manifest it with sincerity, the Spirit cries out, “The son of my sister looks down from the window4.” Now, however concerning whose windows does he speak? Come, stand, [O] prophet, testify and say: “The windows in heaven are open” (Is 24:18). Now, of whose windows does he speak, except [those] of the prophets, from whom the Word issued forth being spread here? Greek CantPar 23.1 Εἶτα ἰδοὺ ἀδελφιδός µου παρακύπτων διὰ τῶν θυρίδων, ἐκκύπτων διὰ τῶν δικτύων. Λέγει µοι· Ἐλθέ, πλησίον µου, καλή µου, περιστερά µου. Θυρίδας δὲ καὶ δίκτυα τοὺς προφήτας καλεῖ, ἐξ ὧν διακύπτων ὁ λόγος κηρύσσεται Διὰ τούτων τῶν θυρίδων παρακύπτων λέγει µοι· Ἐλθέ, ἡ πλησίον µου. Διὰ πάντων γὰρ τῶν προφητῶν προσκαλεῖται ταύτην, καθὼς καὶ ὁ προφήτης λέγει· "Θυρίδες ἠνεῴχθησαν ἐν τῷ οὐρανῷ”. CantPar 23.1 Then behold, my nephew looking intently through the window, looking out through the lattice work. He says to me, “Come, my neighbor, your are beautiful, my dove. But he calls the prophets the windows and the lattice work. From the ones who look out through them the Word is preached. Through these windows looking intently he says to me, “Come, my neighbor. For through all the prophets he summons this one, even as the prophet says, “Windows were opened in the heaven.” და მერმეცა J., “and next . . .” Lit., “coin” confusing δικτύων with διδραχµων? Or does the translator understand the coin-lattice of a woman’s headress? 3 Song 2:9; CantPar, 16.42 Garitte notes that both “neighbor” and “dove” are in the nominative. 4 Song 2:9 παρακύπτων διὰ τῶν θυρίδων ἐκκύπτων διὰ τῶν δικτύων. 2 1 538 Georgian 24.1 ამისთჳს-ცა მერმე ღაღადებს და იტყჳს: “ღამე ვეძიებდი, რომელი შეიყუარა სულმან ჩემმან; ვეძიებდ მას და ვერ ვპოვე. მპოვეს მე მცველთა, რომელნი სცვიდეს ქალაქსა. ერთი1, რომელი შეიყუარა სულმან ჩემმან, [და აჰა აწ ვითარცა2 წუთ განრე-ვეშორე, ვპოვე, რომელი-იგი შეიყუარა სულმან ჩემმან3.] In Cant. 24.1 For this reason she also cries out and says, “By night I was seeking the one whom my soul loved. I was seeking him and did not find him. The watchmen that were guarding the city found me. Have you not seena the one whom my soul loves? And behold now I went on a short distance (from them), I found the one whom my soul loved. Armenian 24.1 “By night I sought the one my soul loves. I sought him and did not find him. The watchmen guarding the city found me. Have you seen the one my soul loves, have you? And behold I withdrew a little further from them, I found the one my soul loved. I held him and did not let him go until he led me to my mother’s house, and in the storehouse of the one who conceived me.” Greek CantPar 24.1 Ἐν νυξί, φησίν, ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή µου· ἐζήτησα αὐτὸν καὶ οὐχ εὗρον αὐτόν. Εὗρόν µε οἱ φρουροῦντες τὴν πόλιν. Μὴ ὃν ἠγάπησεν ἡ ψυχή µου εἴδετε; Ἐκράτησα αὐτὸν καὶ οὐκ ἀφῆκα αὐτὸν ἕως οὗ εἰσήγαγον αὐτὸν εἰς οἶκον µητρός µου καὶ εἰς ταµιεῖον τῆς συλλαβούσης µε. CantPar 24.1 In the nights, she says, I sought the one whom my soul loved and did not find him. The men who guard the city found me. “Have you seen the one whom my soul loves?” I took hold of him and did not let him go until I lead him into the house of my mother, into the treasury of the one who conceived me. J T both read ერთი, “one.” Garitte, following Marr, suggests that the Georgian represents a mistranslation of an Armenian Vorlage, misunderstanding of մի(թե) which is either a negative question opener or “one” in Armenian. However, the mistranslation may have already been in the Armenian, arising from a confusion in Greek between ΜΗ and MIA. 2 In J added in a second hand. 3 და აჰა . . . სულმან ჩემმან omitted in T. Cf. 25.1. a J T read “one, whom my soul loves” but T omits “have you seen?” 1 Georgian ვპოვე და არა განუტეო, ვიდრემდის მივაწიო სახედ დედისა ჩემისა და საუნჯეთა, რომელმან მუცლად მიღო მე”*. 24.2 ჵ სანატრელისა მის ჴმისაჲ! ჵ სანატრელთა დედათაჲ წინანდელთაჲ მათ, წინაჲსწარ სახედ გამოჩინებულთაჲ! ამისთჳს-ცა ღაღადებს და იტყჳს: “ღამე ვეძიებდი, რომელი-იგი შეიყუარა სულმან ჩემმან-ო”. იხილე ესე აღსრულებული მართაჲს და მარიამის ზედა. In Cant. I found and do not let him go until (he) makes me go into my mother’s house and into the treasuries [of] her who a conceived me.” 24.2 O blessed voice! O blessed women in previous times revealed as a type! On account of this she even cries out and says, “By night I was searching for the one whom my soul loved” (Song 3:1). See this is fulfilled in Marthab and Mary. Armenian Greek CantPar CantPar 539 Paleo-Slavonic 24.2 O happy voice of the wonderful women who from antiquity past have been shown as a type. For this reason she cries out and says: By night I sought the one whom my soul loved.” I have seen this fulfilled in Mary and in their synagogue < . . .>. 24.2 Ὢ τῶν ἀποκρύφων µυστηρίων τοῦ θεοῦ. Θεώρησον τοῦτο πληρούµενον ἐν Μάρθᾳ καὶ Μαρίᾳ. 24.2 O mysteries hidden by God. Behold this is fulfilled in Martha and Mary. 24.2 O the blessed voice, O the wonderful women, long prefigured. Therefore she cries out and says: “By night I sought him, whom my soul dearly loves.” Song 3:1-4 ἐν νυξὶν ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή µου ἐζήτησα αὐτὸν καὶ οὐχ εὗρον αὐτόν . . . εὕροσάν µε οἱ τηροῦντες οἱ κυκλοῦντες ἐν τῇ πόλει µὴ ὃν ἠγάπησεν ἡ ψυχή µου εἴδετε ὡς µικρὸν ὅτε παρῆλθον ἀπ᾿ αὐτῶν ἕως οὗ εὗρον ὃν ἠγάπησεν ἡ ψυχή µου ἐκράτησα αὐτὸν καὶ οὐκ ἀφήσω αὐτόν ἕως οὗ εἰσήγαγον αὐτὸν εἰς οἶκον µητρός µου καὶ εἰς ταµίειον τῆς συλλαβούσης µε. b See note 3 on page 541. According to Hippolytus, Martha both anoints Christ (In Cant. 2.29) and is primary witness of the resurrection to the apostles, personally vouchsafed by the resurrected Christ (In Cant. 25). a Georgian მათ თანა შესაკრებელი გულს-მოდგინებით ეძიებდეს1 ქრისტესა2 მკუდარსა, რომელსაიგი ცხოველად არა ჰგონებდეს, რამეთუ ესრე მოგუასწავებს3 და იტყჳს: “ღამე4 ვეძიებ და5 ვპოვე, რომელი-იგი შეიყუარა სულმან ჩემმან-ო" In Cant. Armenian With them the synagoguea diligently sought the dead Christb whom they did not think to be alive. For so she teaches us and says, “By night I was seeking, and I found the one whom my soul loved” (Song 3.1b). Greek CantPar CantPar 540 Paleo-Slavonic See this is fulfilled in Martha and Mary, who themselves sought the dead Christ, not believing he was alive. For this indicates it (it) and speaks: By night I sought the one whom my soul loves.” 1 2 ეძიებს J. J adds რაჲმეთუ ეძიებს მუნ ქრისტესა. “For one seeks Christ there.” 3 მოგუასწავა J, “taught.” 4 ღამჱ T. 5 J omits. a Lit. “congregation.” See note b on page 485. b J adds a parenthetical statement, “For one seeks Christ there.” Georgian 24.3 იტყჳან წერილნი იგი სახარებისანი: “მოვიდეს1 დედანი იგი ღამე ძიებად საფლავსა2 მას”*. “ვეძიებდ მას და არა ვპოვეო”. “რაჲსა მებრ-ვე ეძიებთ ცხოველსა მას მკუდართა თანა”* 541 In Cant. Armenian Greek CantPar CantPar Paleo-Slavonic 24.3 The books of 24.3 As it says in 24.3 Τῇ νυκτὶ γὰρ 24.3 For by night 24.3 The writing/book of the Gospels say, “The the book of the ἐζήτησαν τὸν ζῶντα the sought the the gospel says: women came by gospel, “The ὡς νεκρόν. living one as if The women came in or by night to seek in the women went by Ἄκουσον γὰρ τοῦ he were dead. night, seeking in tomb3” (Lk 24:1, 5, night to seek [for ἀγγέλου· "Τίνα For hear the the tomb and did 22). “I was seeking his body] in the ζητεῖτε;" angel, “Whom not find him. For him and did not find sepulcher, and they do you seek?” the grave was not his dwelling, him.” “Why do you did not find [it but rather seek the living there]. “And why, heaven: “Why among the dead?” therefore, are your do you seeks the seeking the living living among the dead,” among the dead?” და მივიდეს J., “and they went.” Garitte follows J but omits და. სამარესა J “in the grave.” 3 The canonical gospels agree that among the women who first saw the risen Christ and told the news to the apostles were two Maries: Mary of Magdala (Mat 28:1; Mk 15:47; 16:9; Lk 24:10; John 20:1, 18), and another Mary, who is variously called “the mother of James and Joseph” or “the mother of Joses” or “the mother of James” (Mk 15:47; Lk 24:10, cp. 16:1 which in Mark could be referring to two different Maries). Besides these two or three Maries, other women also are mentioned, but never Martha. However, the tradition of an apostolic Martha is ancient (early 2nd century) and widespread. Martha is a resurrection witness in the Ethiopic version of the Epistula Apostolorum, the Ambrosian Missal, the Syrian Catholic Fenqitho, an early Easter hymn preserved partially on a wooden tablet in Cologn and partially in an unpublished manuscript in the Bibliotheque Nationale in Paris (MS Copte 129), and in Christian iconography. See Cornelia Römer, “Osterhymnus,” in Kölner Papyri (ed. B. Kramer, C. Römer, D. Hagedorn; Opladen: Westeutscher Verlag, 1982), 4:57-90. See also Allie Ernst, “Martha from the Margins: an Examination of Early Christian Traditions about Martha,” unpublished Ph.D. thesis, University of Queensland, 2006. 2 1 542 Georgian და არავინ იპოვა თჳსი მუნ, რამეთუ არა იყო მისა შირიმი იგი სამკჳდრებელ1, არამედ - ცანი. რაჲსა ეძიებთ ქუეყანასა ზედა, რომელი-იგი აღმაღლებული საყდართა2 ზის? რაჲსა ეძიებთ დიდებულთა3 უდიდებულესსა მას4 შეურაცხსა სამარესა შინა? რაჲსა ეძიებთ აღსრულებულსა მას შირიმსა შინა5? აჰა ლოდისა მის წარმოგორვებულისა; რაჲსა ეძიებთ სამარესა მას, რომელი აჰა6 ცათა შინა მადლითა აღვსებულ? რაჲსა ეძიებთ განჴსნილსა მას, ვითარცა შეკრულსა და მანდა ვითარცა შეყენებულსა საპყრობილესა შინა? In Cant. And nothing of hisa was found there, for the tomb was not his inheritance, but heaven. Why do you seek on earth the one who sits exalted upon a throne? Why do you seek the most glorious one in a inglorious tomb? Why do you search for the perfected in a grave? Behold, the stone has been rolled away. Why do you seek the perfected one in the tomb? Behold, the stone is rolled away; why do you seek the righteous one who, behold in the heavens full of grace?7 Why do you seek the One who has been set free, as one who is yet bound thereb as one who is trapped in a prison? Armenian He is not found here, for the same reason that the sepulcher will not be his home, but in heaven. Why do you seek on earth the one who, behold, once he departs, will sit on the throne of glory? Why are you seeking the one who has been glorified in a humble tomb? Why are you seeking the one who has been perfected in the rock? Behold, the stone is rolled away. Why are you seeking in this tomb the one who, behold, has obtained grace in heaven? Why are you seeking the one who has been released as if he were [yet] bound? Paleo-Slavonic the one who is already on the throne? Why do you seek the Glorious One in the inglorious grave? Why do you seek the Perfect One (as) with the still covered with the stone? Why do you seek the living in the tomb, the one who is in the heaven? What do you seek the the One who has been loosed as one who has been bound? სამკჳდრებელად J “as an inheritance.” J adds ზედა. 3 დიდებულსა მას J. 4 J omits. 5 J omits. 6 J omits. 7 A Syriac fragment reads, “The women came by night seeking for him in the tomb. She says, ‘I sought for him and did not find him.’ ‘Why do you seek the living among the dead?’ We did not find him here. For the tomb is not appropriate for him,a but heaven. So, why do you seek on the Earth the one who sits above the Cherubim?” See note 3 on page 533. Or, lit. “and no one of his was found there”; according to Garitte, nemo inventus est ei proprius ibi, “nothing [that belongs] to him was found there.” b Lit. “bound and/even there.” Cf. Garitte, colligatum et illic. 2 1 543 Georgian 24.4 იხილეთ ახალი ზრახვაჲ აღსრულებულ მუნ; რამეთუ ესრე ოხრის და იტყჳს1: “ვეძიებდ მას და არა ვპოვე იგი-ო. მპოვეს მცველთა, რომელნი სცვიდეს ქალაქსა”. ვინ იყვნეს, რომელთა-იგი პოვეს, არამედ ანგელოზთა მათ, რომელნი-იგი სხდეს მუნ2? In Cant. 24.4 See the new mystery perfected there, for so she calls and says, “I sought him and did not find him.3 The watchmen guarding the city found me” (Song 3:3). Who were those who found her, but the angels who were sitting there? Armenian 24.4 Behold the new mystery is fulfilled here. For she cries out and says, “I sought and did not find him. Those who were guarding the city found me.” Who were the watchmen if not the angels who were sitting there? And which city were they guarding, except the new Jerusalem, the body of Christ? Greek CantPar 24.4 Εὗρόν µε οἱ φρουροῦντες τὴν πόλιν. Τίνες οὗτοι; Οἱ ἄγγελοι οἱ εἰς τὸν τάφον καθήµενοι. Οὐκέτι γὰρ τάφος ἦν, ἀλλὰ πόλις, ὅτι τὸν οὐράνιον βασιλέα ἐχώρησεν. CantPar 24.4 Those who guard the city found me. Who are these? The angels who were sitting at the tomb. For it was no longer a tomb, but a city. For the heavenly kingdom had come near. Paleo-Slavonic 24.4 See the new mystery! For so it cries out and says: “I sought him and did not find him. The guardians of the city found me.” Who are the guardians not if the angels who sat there? And what was the city they watched <if not> The New Jerusalem of the flesh of Christ? Not legible in T. მუნ სხდეს J. 3 Cp. Ambrose, Or. 5.42 (PL 42.542), et quoniam per evangelium interris videmus cailestia mysteria figurata, veniamus ad illam Mariam, veniamus et ad Magdalenam. consideremus quemadmodum Christum in cubili corporis sui in quo defunctus iacebat in noctibus quaesiverint, quando dixit illis angelus: “Iesum qui cucifixus est quaeritis; non est hic, surrexit enim. quid igitur quaeritis viventem cum mortuis?” quid quaeritis in sepulchro eum qui iam in caelo sit? quid quaeritis in vinculis sepulturae universorum vincula solventem? non sepulchrum huic sedes, sed caelum est. ideo dixit una ex his: quaesivi eum et non inveni eum”. “And since by the gospel we see celestial mysteries fashions in earthly things, let us go to that Mary, and also to the Magdalene. Let us consider the way in which they sought for Christ during the night in the bead where his body lay after death. When the angel said to them: “You seek Jesus who was crucified. He is not here, for he has arisen. Why then do you seek the living among the dead? Why do you seek in the tomb the one who is in heaven? Why do you seek in the bonds of the tomb the one who has destroyed the bonds of death of the whole world? The tomb is not home for him, but heaven. Then one of them said, “We were looking for him but did not find him.” Cf. Cyril of Alexandria, Fragmenta in Canticum canticorum, (PG 69: 1285.33-46). 2 1 Georgian და რომელსა-მე ქალაქსა, არამედ ახალსა იერუსალჱმსა ჴორცთა მათ ქრისტესთა? “მპოვეს მე მცველთა მათ, რომელნი სცვიდეს ქალაქსა”. ჰკითხვენ დედანი ესე: “ნუთუ რომელიესე1 შეიყუარა სულმან, იხილე2[თ]?* ხოლო3 მათ ჰრქუეს: “ვის ეძიებთ? იესუს ნაზარეველსა? აჰა აღდგომილ არს”*. 25.1 “და ვითარცა წუთ ერთ გან-რე-ვე-შორე მათგან”*. და ვითარ უკუნიქცეს და წარვიდეს, შეემთხჳა მათ4 მჴსნელი; მაშინ აღესრულებოდა თქუმული იგი: “აჰა ვითარცა გან-რე-ვეშორე წუთ ერთ, ვპოვე, რომელი-იგი შეიყუარა სულმან ჩემმან”*. In Cant. And what city [were they guarding] except the New Jerusalem, the body of Christ? “The watchmen who were guarding the city found me.” These women ask them, “Have you not seen the one [our] soul has loved?” (Song 3:3) “They, however, said: Whom are you seeking? Jesus of Nazareth? Behold, he is risen” (Mk 16:6). 25.1 “And I withdrew a little from them.” And as they turned back and were leaving, the Savior met them (Jn 20:4); then the saying was fulfilled: “Behold as I withdrew a little from them, I found him, the one whom my soul loves” (Song 3:4). Armenian “The watchmen who guard the city found me.” The women ask, “Have you not seen the one whom my soul loves?” In response they say, “Whom do you seek? Jesus of Nazareth? Behold he is risen.” 25.1 And behold she withdrew a little on from them, the Savior meets them. Then is fulfilled that saying, “I found the one whom my soul loved.” Greek CantPar CantPar 544 Paleo-Slavonic 25.1 Then, 25.1 Εἶτα, ὡς when she departed ἀπέστη ἀπ’ αὐτῶν, φησίν· from them, she says, “I Εὗρον ὃν found the ἠγάπησεν ἡ one whom ψυχή µου. my soul loved.” 25.1 And as they had gone on a little farther, Jesus met them. There the saying was fulfilled: “I found the one whom my soul loves. 1 2 J omits “this [one].” იხილე, “you saw,” T. 3 Following J and Garitte ხოლო, “however, but.” T რაიმეთუ, “for, because.” 4 მას, “him,” T. Georgian 25.2 ხოლო მჴსნელმან მიუგო და ჰრქუა: “მართა! მარიამ! და მათ ჰრქუეს: “რაბუნი”*, რომელი გამოითარგმანების “უფალი ჩემი”. “ვპოვე იგი1, შევიყუარე. და აჰა განუტევო იგი2”*. რამეთუ მას ჟამსა ფერჴთ-მოხუევით შეიმტკიცებს. და იგი ღაღადებით ეტყჳს: “ნუ შემომეხები მე3, რამეთუ არღა აღსრულ ვარ მამისა ჩემისაო”*. და მას შებმა-ეყო და იტყოდა: “არა დაგიტევო, ვიდრემდის4 შეგიყვანო5 და შეგავლინო გულსა”. “არა დაუტევო, ვიდრემდის არა შევიყვანო In Cant. 25.2 But the Savior answered and said to them: “Martha, Mary.” And they said, “Rabbuni,” (Jn 20:16) which means “my Lord.” “I found the one I have loved, and would not let him go.” For in that moment, with [his] feet embraced, she holds fast to him. And he with a loud cry says to her, “Do touch me, for I have not yet ascended to my father” (Jn 20:17) Indeed she held on to him and it was said, “I will not let you go, until I take you in and I bring you into my heart.” “I will not Armenian 25.2 “I found him, I held on to him and did not let him go.” For also she was drawing his feet close [with her arms] wrapped around them. And Jesus said, says to her, “Do not hold on to me, for I have not yet ascended to my Father. And she, still holding on, says, “I will not let you go until I take you and introduce you into my heart.” Greek CantPar 25.2 Ἰδοὺ γάρ, φησίν, Ἰησοῦς ἀπήντησεν αὐταῖς.Ἐκράτησα αὐτὸν καὶ οὐκ ἀφῆκα αὐτόν. Προσελθοῦσαι γὰρ ἐκράτη-σαν αὐτοῦ τοὺς πόδας. Οὐκ ἀφιεῖσαι αὐτόν, φησίν, ἕως εἰσήγαγον αὐτὸν εἰς οἶκον µητρός µου καὶ εἰς ταµιεῖον τῆς συλλα-βούσης µε, τῆς καρδίας µου ἔνδον CantPar 25.2 For behold, it says, “Jesus met them.” I took hold of him and did not let him go. For they went and took hold of his feet not to let him go, it says, until I lead him into the house of my mother and the chamber of she who conceived, within my heart 545 Paleo-Slavonic 25.2 However he called to them saying: “Mary and Martha!” But they held on to his feet. And he says to them: “Do not hold on to me, I am not yet am ascended to my father.” But they held him firmly while they said: “I will not let you until I lead you into my heart,” 1 2 Thus J T, but რომელი იგი should be read. J omits იგი, “the, he, it.” 3 J omits მე, “me, I.” 4 ვიდრემდე, “until,” J. 5 მიგიყვანო J “bring.” Georgian სახლსა დედისა ჩემისასა და საუნჯეთა, რომელმან მუცლად მიღო მე”*. მუცელსა დაკრებულ სიყუარული იგი ქრისტესი, არა უნდა განყენების; ამის სახისათჳს ზახებით იტყჳს: “ვპოვე იგი და არა განუტევო1”. ჵ ნეტარისა მის დედაკაცისა, რომელსა შებმა-ეყო ფერჴთა მისთა, რაჲთა ჰაერთა შემძლებელ იყოს აღფრენად! In Cant. let you go, until I take you into my mother’s house and the chamber, [of] the one who conceived me” (Song 3:4). In her womb she treasured the love of Christ, she2 did not wish to be moved. For this reason (or form) with a cry she says, “I found him and will not let him go.” O blessed woman, who held on to his feet, that she might be able to fly up in the air! Armenian For in every way setting up the storehouse in her inner person she confirmed the love of Christ, and did not wish to be separated. For this reason she cries out and says, “I found and did not let him go.” O happy woman, who held to the feet of the Lord, that she might be able to fly to the sky! Greek CantPar καὶ τῶν σπλάγχνων καὶ τῆς ψυχῆς τὴν ἀγάπην αὐτοῦ ἔγνων[...] CantPar and my viscera and my soul have I known his love. 546 Paleo-Slavonic not wanting separated from their “the Lover,” Christ. For this reason she cries out: “I found him and would let him go.” O the blessed women that hold on to at his feet so that he might not fly up into the air! განუტეო J T should be read განუტევო. Cp. Ambrose, De Isaac et Anima Or. 5.43a (PL 14.542). tamen dum vadunt apostolis nuntiare miseratus quaerentes “occurrit eis Iesus dicens: avete. illae autem accesserunt et tenuerunt pedes eius et adoraverunt eum.” tenetur ergo Iesus, sed delectatur sic teneri, quia fide tenetur denique delectavit eum et ella mulier quae tetigit eum et curata est sanguinis fluxu, de qua dixit: “tetigit me aliquis, nam sentio virtutem de me exisse”. tange ergo et fide tene eum et constringe fideliter pedes eius, ut virtus de eo exeat et sanet animam tuam. et si dicat: “noli me tangere”, tu tene. “nondum enim ascendi ad patrem meum”, dixit semel. dixit “noli me tangere” quando resurrexit: aut forte illi dixit quae putabat furto esse sublatum et non virtute propria resuscitatum. “But while they were going to tell the apostles, he took pity on those seeking him, “Jesus appeared to them and said, “Greetings.” The women came near and took hold of his feet and worshipped him.” They took hold of Jesus for he wanted to be taken hold of this way. Since faith takes hold of him, it pleased him also that woman who touched him was cured of the flow of blood. He said about her, “Someone touched me, for I felt power go out from me.” Therefore touch and by faith take hold of him. Hold faithfully to his feet, that power may go from him to heal your soul. And if he says, “Don’t touch me,” hold on! “I have not yet ascended to my father” he often said. He said, “Don’t touch me,” when he arose: rather firmly he said it to her who thought he would be stolen away and not raised up by his 2 1 Georgian 25.3 ამას ეტყოდეს მართა და მარიამ. მართაჲსსა მას ზრახვასა წინაჲსწარ აჩუენებდა1 სოლომონის მიერ: არა გიფლობთ შენ აღფრინებად-ო. აღვედ მამისა და შეწირე ახალი მსხუერპლი. შეწირე ევაჲ2 და არღარა შეცთომილ, არამედ ხესა მას ცხორებისასა ჴელთ-მობმით წადიერებით. აჰა, შებმა-მიყოფია მუჴლთა არა ვითარცა ბადისპირი ვითარ-მცა განწყდა. არამედ შებმამიყოფია ფერჴთა ქრისტესთა. ნუ დამაგდებ მე ქუეყანასა ზედა, რაჲთა არა შევსცთე, აღმიტაცე მე ზეცად, In Cant. 25.3 Martha and Mary said this to him. The mystery of Martha3 was being shown beforehand through Solomon. “We do not let you fly up. Go up to the Father and offer a new sacrifice. Offer Eve indeed no longer errant, but eagerly holding with her hand to the tree of life. Behold, I have clung to your knees, not as the cord which may be severed, but I have held to the feet of Christ, do not abandon me on earth! So that I may not stray, take me up to heaven!” Armenian 25.3 This did Martha and Mary cry out, showing the righteous mystery earlier [given] through Solomon. He went to the Father, and obtained a new sacrifice from Mother Eve who now no longer wanders astray, but wishes to hold on to the tree of life. Greek CantPar 25.3 µυστηριωδῶς ὁ Σολοµῶν πρὸ τοσούτων γενεῶν τῶν γυναικῶν τὸ µυστήριον αἰνιττόµενος. CantPar 25.3 In a mysterious way before so many generations ago Solomon spoke enigmatically of the women. 547 Paleo-Slavonic 25.3 Maria and Martha announce this righteous mystery through Solomon again. “I will not let you go” to fly up “I am going to my father.” Carry upwards a new sacrifice, indeed carry Eve upwards, she desires no longer to be tempted, but rather to hold to the tree of the life. See <through> her holding fast to the feet Christ: “Do not leave me back on the earth, so that I may not be tempted (would go astray). Lest the serpent trap me again strives through me to place (to prevent) a trap, own power.” 1 აჩუჱნებდა J. 2 ევაჲ J has between ვ and ა one erased letter. 3 So JT. Garitte, CSCO 264: 46, n. 19 rightly corrects მართაჲსსა, martayssa “of Martha” to მართალსა, martalsa “of righteousness.” Cf. the agreement of both Armenian and Paleo Slavic texts, “righteous mystery.” Georgian ჵ ნეტარისა მის დედაკაცისაჲ1, რომელსა-იგი ქრისტესგან2 განყენებაჲ არა უნდა! 25.4 ამის სახისათჳს იტყჳს: “ვითარცა წუთ ერთ განრე-ვეშორე, ვპოე3, რომელი4-იგი შეიყუარა სულმან ჩემმან”. In Cant. O blessed woman, who did not wish to be separated from Christ.5 25.4 For this reason she says: “When I withdrew a little [...] I found him, the one whom my soul loves” (Song 3:4) Armenian Greek CantPar CantPar Paleo-Slavonic 548 against Adam. Lead me into heaven! O the blessed woman must not be separated from Christ! 25.4 And for that reason he calls out: When I went on a little further, I found the one whom my soul loves.” დედაკაცისა J. J omits –გაი. 3 ვპოვე J. 4 რომელ J. 5 Ambrose, De Isaac et Anima Or. 5.43b (PL 14.542) denique in alio libro habes, quia tenentibus pedes et adorantibus dixit: “noli timere”. tene ergo et tu anima, sicut tenebat et Maria et dic: “tenui eum et non dimittam”, sicut dicebant ambae: teneamus te. vade ad patrem, sed non relinquas Evam, ne iterum labatur. “tecum eam ducito, iam non errantem, sed arborem vitae tenentem. rape tuis pedibus inhaerentem, ut tecum ascendat: noli me dimittere, ne iterum serpens venena sua fundat [see In Cant 25.7] , ne iterum quaerat femineum mordere vestigium ut suplantet Adam. dicat ergo anima tua: teneo te et “inducam te in domum matris meae et in secretum eius quae concepit me, ut cognoscam mysteria tua, ut hauriam sacramenta tua. “In fact you have it in another book, for he said to those holding his feet and worshipping him, ‘Fear not.’ Be encouraged, just as Mary was encouraged and say, ‘I have taken hold of him and will not let him go.’ Just as both women said, ‘Let us hold on to you. Go to the Father, but do not abandon Eve lest she fall a second time. Lead me with you. I will no longer stray but hold on to the tree of life. Take away the one cleaving to your feet that she may ascend with you. Don’t send me away so that the serpent will not spread his venom lest he seek again to bite the seed of the woman that he may trip up Adam. So let your soul say: I have hold of you, and I will lead you to my mother’s house, and in the inner chamber of the one who conceived me, that I may know your mysteries, and that I may draw upon your sacraments.” 2 1 Georgian მოიღე, გულო ჩემო, შეეზავე სულსა, დაამტკიცე, აღასრულე, რაჲთა ჴორცთა მათ-ცა ზეცისათა შეყოფად შეუძლოს. შეზავენ ზეცისასა მას ჩემნი ესე ჴორცნი. სუ, ვითარცა ღჳნოჲ, აღიღე, აღაწიე ცად მერმე ახალი სასუმელი, განზავებული, შედგომად რომელსა ჰნებავს და არა შეცთომად, არღარა ნახჭი გამოტკფოლვილ და არა ძელსა მეცნიერებისასა შეხებულ. ხოლო აქა1 ამიერითგან ძელსა ზედა სიკუდილითა ძლეულყოფილ, 25.5 შეიწყნარე ევა2, რაჲთა არღარა კუნესით მშობელ, რამეთუ განიდევნნეს სალმობანი, კუნესანი და მწუხარებანი. In Cant. Armenian Receive, O my heart! Be mixed with the Spirit, strengthen it, perfect it, so that it also may be able to join with the heavenly body. Mix this my body with [the] heavenly body. Drink it as wine, taken it, make it go up to heaven then a newly mixed cup, that [the woman] may follow the one she desires and not go astray, no longer with a bruised heel nor having touched the wood3 of knowledge (Cf. Gen 3:15). But from now on [she is] victora over the tree through death. 25.5 Receive Eve, that no longer gives birth with sighs, for pain has been driven out, as well as sighing and distress (Is 35:10). Greek CantPar CantPar 549 Paleo-Slavonic The soul expects that it would connect with the spirit that by virtue of the Spirit the body would be mixed with it! Mix my body like wine! Receive it, carry [it] upwards into heaven! Mix once more a new cup, [and] a woman saved and seduced no more nor one bitten in the heel, neither touching the tree of knowledge, the tree that is able to put to death! 1 2 J omits. ევაჲ J In T a letter is erased between ვ and ა. 3 Or “tree” not collective. a Lit. “having conquered” or “one who has conquered.” 550 Georgian შეიწყნარე ამიერითგან ევა, წესიერებით მავალ1, მიიღე და იცან ესე ძღუენი, რომელ მიპყრობილ მამისა, ახლად შეწირე, არღარა განშიშულებულად ევა, არღარა2 ფურცელი ლეღჳსაჲ მისა სამოსელ. არამედ სულისა წმიდისა მიერ შემოსილ, რამეთუ კეთილი სამოსელი შთაუცუამს, რომლისა განრყუნა არა არს. In Cant. From now on receive Eve who now walks in proper order,3 receive her and know this offering which has been provided to the Father. Make Eve a new offering, no longer is she naked, no longer clothed with the fig leaf. No, but clothed through the Holy Spirit, she has put on a good garment, of which there is no corruption.4 Armenian 25.5 For when Adam was deceived, then it was discovered that he was naked. But now becoming aware [of the deception], he has turned back clothed in garments. Paleo-Slavonic 25.5 Take Eve, who no longer brings to birth with pain! So she “has escaped pain and sorrow and sighing.” Receive Eve once more, the one living firmly (“strongly”) and henceforth not naked and clothed with fig leaves, but rather clothed with the Holy Spirit and covered with a good robe which does cannot not be ruined, and, who, while Following J მავალ, T has the non-sensical მრვალ, “much.” არღა, “not yet,” J. 3 For წესიერებით, c ̣’esierebit, Garitte translates in-ordinatione, “in [proper] order.” Cp. PS, “one living firmly.” Given the immediately following discussion of nakedness and clothing, Hippolytus likely wrote ἐν καταστολῇ (or perhaps) ἐν ὑποταγῇ. The Georgian NTI Paul AB 1 Tim 2.9 represents ἐν καταστολῇ as წესიერებისა, c ̣’esierebisa = “appropriate.” In Cant. 25.6 Martha and Mary are called “apostles to the apostles,” but this title is not connected with the “in-ordinatione” of this passage. The combination of in-ordinatione . . . munus in Garitte’s translation has led to the idea Hippolytus is speaking of female ordination. But female ordination to apostleship is highly unlikely during this period. On the early history of ordination, see Maier, Social Setting of the Ministry, 199-201; Stewart-Sykes, “Ordination rites and patronage systems” VC, 115-130. 4 Ambrose, De Isaac et Anima Or. 5.43b (PL 14.542-3), suscipe igitur Evam iam non ficulneae foliis adopertam. sed sancto amictam spiritu et nova gratia gloriosam, quia iam non tamquam nudata absconditu, sed tamquam circumdata vestimenti splenore fulgentis ocurrit, quia vestit eam gratia. sed nec Adam primo nudus erat, quande eum innocentia vestiebat. “Receive, therefore, Eve no longer covered by fig leaves, but with the clothing of the Holy Spirit, and a new grace. For no longer does she hide as if nude, but runs to meet him as robed in gloriously shining garments. And neither was Adam at first nude when he was clothed with innocence.” 2 1 551 Georgian ქრისტე არა თუ განშიშულებულსა აქუნდა; დაღათუ მჩუარნი იგი სამარესა მას ისხნეს, და შიშუელ1 არა იყო2. რამეთუ ადამ-ცა პირველ შიშუელ იყო, განახლებული სამკაული3 შთაეცუა უცოდველებისაჲ და სიმშჳდისა და უხრწნელებისაჲ, რომლისაგან გარდაცთომილ შიშუელ იპოვნეს, ხოლო აწ განცხადებულად შემოსილ მერმე იპოვების. 25.6 და ამისა შემდგომად ზახებით აღიარებს შესაკრებელი ამათ დედათა მიერ. კეთილსა წამებასა გჳჩუენებენ, In Cant. Indeed she (or they) would not have Christ unclothed; though the clothes were lying in the grave, nevertheless he was not naked (Jn 20:7). For neither was Adam at first naked, but [at that time] dressed with a fresh adornment of purity and peacefulness and and of incorruption, from which when he was seduced he was found naked, but now truly once again he has been found clothed. 25.6 And after this with a cry the synagogue expresses a good testimony for us through the women, Armenian Paleo-Slavonic holding on to Christ cannot be unclothed; since he while lying in the grave was not naked. There also Adam before was not naked before, 25.6 Now, since made wonderfully with lack these things hapof conceit, from which when pened, in answer he he deviated he became transcries out the con- formed pallid (naked). Now fession, he giving however having recognized his assent to this [himself], he is clothed again. good testimony 25.6 25.6 After this happened [given] through the however, he again calls out a women to the syna- confession through these gogue. women to the synagogue, the good testimony; შიშუჱლ J. Garitte reports that a likely lacuna in the manuscripts produced the reading with out არა. The electronic texts makes no note of this omission. 3 სამოსელი J, “clothing.” 2 1 552 Georgian რომელნი-იგი მოციქულ მოციქულთა იქმნებოდეს, მივლინებულ ქრისტეს მიერ, რომელთა მათ პირველ ანგელოზნი იგი ეტყოდეს: “მივედით და უთხართ მოწაფეთა მათ; წინა გიძღჳს გალილეად, მუნ იხილოთ იგი1”*. ხოლო რაჲთა არა ანგელოზთა მათ გამო მოციქულნი2 შეორგულდენ3, შეემთხჳა თჳთ ქრისტე მოციქულთა მათ, რაჲთა დედანი იგი ქრისტეს მოციქულ იყვნენ და დაკლებული იგი ძუელისა მის ევაჲსი მორჩილებითა აღავსოს. ამიერითგან მორჩილებით მსმენელ აღსრულებულად გამოჩნდინ. In Cant. those who were made apostles to the apostles, having been sent by Christ: those to whom first the angels said, “Go and announce to the disciples, ‘He has gone before you into Galilee. There you shall see him’” (Mark 16:7). But in order that the apostles might not doubt [that they were sent] from the angels, Christ himself met with the apostles, in order that the women might become apostles of Christ and might complete through obedience the failure of old Eve. For this reason [she] listens obediently that she may be revealed as perfected. Armenian The women are apostles among the apostles sent by Christ, concerning which and angel said, “ ‘Go,’ he says, ‘to his disciples and say that, behold, he has risen. But that [the disciples] might not disbelieve that they were sent by the angel, Christ himself sends them, that the women might be apostles of Christ and that they might absolve and put an end to both the defect and the disobedience of old Eve, since the women were now the obedient ones in attention and subjection [to Christ], Paleo-Slavonic and they were sent by Christ as apostle of the apostles. To which the angels spoke: “Goes and tell the disciples” : “He goes before you to Galilee." But if they had been sent by an angel they would not have believed, but when Christ met them as sending them so that also women might be apostles of Christ and made the lack of the disobedience obvious by the current obedience bringing Eve into a right relationship. 1 2 J omits იგი. მოციქულნი იგი J. 3 Following J, შეურგულდენ T. 553 Georgian 25.7 ჵ ახალთა ნუგეშინისცემათაჲ! ევა1 მოციქულ იწოდების2. აჰა, ამიერითგან გუელისა მის ძმა-ცვულებაჲ გულისხმა-ყოფილ და არღარა შესცთების3, რამეთუ რომელსაიგი დახედა, ამიერითგან მოიძულა და მტერად შეჰრაცხა, რომელმან გულის-თქუმითა იგი აცთუნა. არღარა ამიერითგან აცთუნოს ესე ხემან მან შეცთომილები ამან. აჰა ცხორებითა მით ამიერითგან განმხიარულებულ ხითა აღსარებითა. ხისა მის გამო გემოჲ იხილა ქრისტესგან, ღირს იქმნა კეთილსა და გულმან უთქუა ჭამადისა. In Cant. 25.7 O new consolations! Eve is being calleda an apostle! Behold from now on the fraud of the serpent is understood and [Eve] no longer goes astray. From now on [she understood] the one she saw from that moment she hated and considered as an enemy who seduced her through desire. From now on that tree of seduction would not seduce her. Behold, from now on she is made happy through the tree of life and through the confession. From that tree, she tasted Christ. She has been made worthy of the good and [her] heart desired its nourishment. Armenian 25.7 O new admonition! Eve has been made and apostle! Behold from now on recognizing the deception of the Serpent, she is separated no longer [from rightful role], for from now on she despises satanic precepts, she does not accept that which because of desire had conquered her. No longer does the seductive tree seduce her for from now on she exulting in the Tree of Life and receiving it she has tasted of the promise of the wood.4 She is honored by Christ, having taken nourishment from eternal food, she leaves the Murderer behind! Paleo-Slavonic 25.7 O wonderful advisers. Eve [has] become an apostle,! Already recognizing the cunning of the snake, and henceforth not being tempted by the tree of the knowledge, but rather having tasted the tree of the promise. The honor of Christ is praised, he is a desired food. 1 2 ევა T has a letter erased between ვ and ა. იქმნების, “becomes, is made” J. 3 და არღარა შესცთების is written twice and erased once in T. 4 Lit. “wood = cross,” cf. ξῦλον. a Or “has become,” J. 554 Georgian 25.8 არღარა ამიერითგან ჰშიოდის და არცა მიუპყრას კაცთა ჭამადი განსარყუნელი; მიუღებიეს განურყუნელებაჲ; ერთობით არს1 ამიერითგან და შემწე, რამეთუ ადამი ევას უძღჳს. ჵ კეთილსა მის შემწისაჲ, სახარებითა2 ქმრისა მის მიმართ შეწირვითა! რომლისათჳს-ცა დედათა მათ მიახარეს მოწაფეთა მათ. In Cant. 25.8 From now on she will no longer either crave or proffer to men food that corrupts; she has received incorruptibility; from now on she is in unity and [is] a helper, for Adam leads Eve.a O good helper, with the gospel offering (or sacrificing) [it] to her husband!b This is why the women evangelized the Disciples. Armenian 25.8 From now on neither does she crave [it], nor does she give corruption to the man any longer; she receives together with [him] incorruptibility. She now shares a single purpose and is a helper for her husband. O beautiful helper, offering to him the Gospel, on account of which even the women evangelized the disciples. Paleo-Slavonic 25.8 She does not hunger any longer nor thirsts again after the human corruptibility after she received the fellowship of the incorruptibility. Now Eve has become an helper to Adam. O the beautiful helper by means of the gospel! Therefore the women also announced the Gospel. განურყუნელებაჲ ერთობით არს written twice in T. სახარებითა T J but Garitte suggests it should be read სახარებისა. a Bonwetch, Hippolytus Kommentar, 69 translates: “Adam ist Führer für Eva”; Garitte, Traités d’Hippolyte (CSCO 264), 48, translates “Adam Evam ducit,” as in NTI John Ap Rev 7:17 უძღჳს წყაროთა მიმართ წყლისა, “he leads them to springs of living water.” The verb in this case is a common verb ძღოლა. I am grateful to Dr. Jeffrey Childers for this reference. Less likely, but also possible is that უძღჳს is derived from a rarer verb, ძღომა, and functions like verbs of love, perception, feeling, having, and the English subject appears as the Georgian indirect object, in the verb expressed by the indirect personal object, often in cooperation with the character vowels ი / უ, ა and ე. In contrast the direct object of the English is marked in these verbs by the sign of the personal subject. With these verbs nominative refers to the subject which corresponds to the English direct object, e.g. მამასა ჩემსა უჴუართ თქუენ, “My father (dative) loves you (nominative). In this case the translation would be: “Eve satisfies Adam.” b Lit. “with the gospel to husband an offering (or with offerings).” 2 1 555 Georgian 25.9 და ამისთჳს შეჰრაცხნეს იგინი, ვითარცა ცთომილნი, რომლისათჳს ორგულებდეს. ხოლო მიზეზ ესე იყო, რამეთუ ჩუეულებაჲ ესე იყო1 ევაჲსი მითხრობაჲ [!]2 საცთურისაჲ და არა ჭეშმარიტებისაჲ. რაჲ-მე არს ესე ახალი თხრობაჲ, ჵ დედანო, აღდგომისაჲ და მისთჳს შეჰრაცხნეს იგინი ვითარცა ცთომილნი3, რაჲთა არა გამოჩნდენ ვითარცა მაცთურნი, არამედ ჭეშმარიტებისა მეტყუელ. მას ჟამსა 4 ქრისტე გამოცხადებულ მათა . და ჰრქუა: “მშჳდობაჲ თქუენ თანა*. ამას მოსწავებითა, ვითარმედ: “მე, რომელ-ესე დედათა ამათ ვეჩუენე, და თქუენ მოციქულთა მიმართ მივლინებად ვინებე”. In Cant. 25.9 And because of this they regarded them as deceived, because they doubted. But the reason was that it was the custom of Eve to report deception and not truth. What is this new announcement of the resurrection, O women? This is why they reckoned and (i.e. even) them as deceived. But in order that they might not appear as deceivers, but as speaking the truth, Christ was displayed to them at that time and said to them: “Peace be with you,” (Jn 20:15) by this he taught that, “It was my desire, I who appeared to these women, to send them also as apostles to you.” Armenian 25.9 And for this reason the thought the were mistaken, for this reason they were afraid. The reason is this, it seems the tale was a falsehood, not the truth. What are these new things among you, women, that you declare the resurrection? On account of this the considered that they were mistaken. But that it might not again be shown that the women were wrong, but speaking the truth, at that moment Christ appears and says, “Peace to you,” this means that, “I am he who appeared to the women and sent them to you, because I wished to send [them as] apostles to you.” Paleo-Slavonic 25.9 The reason for this is however, that the Eve was in the habit of announcing error, not truth. What is this, that here women announce the resurrection as a gospel? — Then Christ appears to them <and> says: “Peace be with you!” For I appeared to the women and sent them to you as an apostles. 1 2 ყსე იეო T non-sensical scribal mistake. Expected: მითხრობად, “to report.” 3 ცთომილნი is written above the line in J in a second hand. 4 მათა. და Garitte reads without the full stop მათა და, while J reads მათდა. 556 Georgian 25.10 აწ ყოფილთა ამათთჳს, რამეთუ, საყუარელნო, ამიერითგან აწ აჰა დაამშჳდებს შესაკრებელსა მას და ეკლესიაჲ იდიდების. In Cant. 25.10 Now, beloved, it is clear from these things that he pacifies (or brings peace) the synagogue and the church is glorified.1 Armenian 25.10 Now, since these things happened, O beloved, behold, he makes peace, causing the synagogue of the Jews to cease and glorifies the mystery of the resurrection. We are those who worship every day in so far as we are making very glorious the holy festival, rejoicing with the angels. Paleo-Slavonic 25.10 After this however it so happens, O beloved, boasts still further after the church breaks from the synagogue. Cf. Cyril of Alexandria, Fragmenta in Canticum canticorum, (PG 69: 1285.33-46). Τὰς γυναῖκας δηλοῖ, τὰς ἐλθούσας µιᾷ Σαββάτων ὄρθρου βαθέως ἐπὶ τὸ µνῆµα τοῦ Ἰησοῦ, καὶ µὴ εὑρούσας αὐτόν. Τὸ οὖν, ἐπὶ τὴν κοίτην, ἢ ἀπὸ κοίτης φησὶν, ἢ κοίτην ἑαυτῆς τὸ τοῦ Κυρίου µνῆµα καλεῖ, καθ’ ὃ συνθαπτόµεθα αὐτῷ. Ἀλλ’ οὐχ εὗρεν αὐτὸν, ἀκούσασα· “Οὐκ ἔστιν ὧδε· ἠγέρθη γάρ.” Καὶ εὗρον αὐτὴν οἱ τηροῦντες ἄγγελοι, οὓς καὶ ἐρωτᾷ· “Ποῦ τεθείκατε τὸν Κύριον;” Ἀλλὰ παρελθούσῃ τοὺς ἐρωτηθέντας, ὑπήντησε λέγων· “Χαίρετε.” Διό φησιν ὡς µικρὸν παρῆλθον ἀπ’ αὐτῶν ἕως εὗρον, καὶ οὐκ ἀφήσω αὐτόν. Ἐκράτησε γὰρ οὗτος πόδας αὐτοῦ, καὶ ἤκουσε· “Μή µου ἅπτου.” Οἶκον δὲ µητρὸς τὴν συναγωγὴν ἀποστόλων φησὶ, εἰς ἣν ἀπελθοῦσα εὐαγγελίζετο τοῦ Χριστοῦ τὴν ἀνάστασιν. Τεθυµιαµένη σµύρναν καὶ λίβανον. “He indicates the women who found him very early on the first day of the week to the tomb of Jesus and who did not find him. What, then does ‘on the bed’ mean? Either she is speaking from a bed she speaks or she calls the Lord’s tomb, according to which we are buried together with him, a bed. but he did not find him, because she heard, ‘He is not here, for he has arisen.’ And the guarding angels found her, them she also asks, “Where have you laid the Lord?” But when she went on by the ones she had asked, he met her saying, ‘Greetings.’ This is why it says I went on a little further from them until I found [him] and I will not let him go. For she held so to his feet and she heard ‘Do not touch me.’ She speaks of the house of the gathering (synagogue) of the apostles as the house of her mother to which she went and preached the gospel of the resurrection of Christ, having offered myrrh and frankincense.” 1 557 Georgian 26.1 და რასა-მე იტყჳს: “ვინ არს ესე. რომელი გამოვალს უდაბნოჲთ, ვითარცა ბურქუად-ბურქუად კუამლისა აღსლვაჲ, საკუმეველისა სულნელებაჲ აღტევებული, მური და გუნდრუკი ყოვლითურთ სულნელებითა შესაზავებელთაჲ”?*. ჵ ახლისაჲ მის ჴმისაჲ! ჵ საკჳრველთა1 მათ ზრახვათაჲ! ჵ ეკლესიაჲ, რომელი უდაბნოჲთ გამოვალს, ამისთჳს, რაჲთა მოქალაქე ქრისტესა იყოს, “ვინ არს ესე, რომელი გამოვალს უდაბნოჲთ? რამეთუ მრავლით ჟამითგან წარმართნი უდაბნო-ქმნულ ღმრთისა მიმართ. ხოლო ამიერითგან მად-2 ლითა ღმრთისაჲთა მოქალაქეთა წმიდათა თანა შერაცხილ, ვინაჲთგან ეკლესიაჲ შემკული, გამოჩინებულ სულნელთა ნელსაცხებელთა შეზავებითა. In Cant. 26.1 And what does it say, “Who is this who goes outa from the desert, as billows of smoke [are] ascending,b sending up the aroma of incense, myrrh and frankincense, mixed with all aromas”?3 O the new voice! Oh the amazing mysteries! O church that approaches from the desert, for the reason that it might be citizen (or a neighbor ) to Christ! “Who is this, who approaches from the desert?” because for a long time the Gentiles became a desert toward God. But, from now on they are citizens esteemed in holiness by the grace of God, whence the church adorned appeared in the aroma of mixed anointing oil. Greek CantPar 26.1 Εἶτα µετὰ τοῦτο· Τίς αὕτη ἡ ἀναβαίνουσα ἀπὸ τῆς ἐρήµου ὡς στελέχη καπνοῦ τεθυµιαµένη, σµύρναν καὶ λίβανον ἀπὸ πάντων κονιορτῶν µυρεψοῦ. Πάλαι γὰρ τὰ ἔθνη ἔρηµα θεῷ ὑπήρχοµεν, νυνὶ δὲ χάριτι θεοῦ πολίται καὶ συγκληρονόµοι Χριστοῦ. Τὴν οὖν ἐξ ἐθνῶν ἐκκλησίαν λέγει τὴν ἔρηµον ἥτις ἐγένετο πόλις τοῦ θεοῦ. CantPar 26.1 Then after this, who is this that comes up from the desert as a smoking pillar of smoke, myrrh and frankincense of a preparer of incense. For from long ago we the nations have been desolate toward God, but now by the grace of God we are citizens, fellow heirs of Christ. Therefore the church of the Gentiles he calls the desert place has become a city of God. Paleo-Slavonic 26.1 O the new voice! O the wonderful mysteries! O the church “from the desert climbing” so that she would become a companion of Christ! “Who” now is this of the upwards path from the desert?” The Gentiles were left (desolate) by Christ before now, but now through the grace of God, they are “fellow citizens with the saints” by which the church traveling upwards are adorned with well mixed myra. Corrected by a second hand from სრლთა to საკჳრველთა. მოქალაქეთა J; მოქალაქე T. 3 Song 3:6 τίς αὕτη ἡ ἀναβαίνουσα ἀπὸ τῆς ἐρήµου ὡς στελέχη καπνοῦ τεθυµιαµένη σµύρναν καὶ λίβανον ἀπὸ πάντων κονιορτῶν µυρεψοῦ; a ბურქუი is an otherwise unknown word. b Garitte, “with clouds, smoke.” See ADW, s.v. “ბურქუად-ბურქუად,” “კუამლი” “making billows of smoke.” 2 1 558 Georgian 26.2 და იტყჳს: “აწ ვინ-მე1 არს ესე, რომელი გამოვალს უდაბნოჲთ, ვითარცა კუამლი საკუმეველთაჲ აღტევებული?”* ჵ კეთილთაჲ მათ საკუმეველთაჲ, სულნელთაჲ საკუმეველთა შეზავებულთაჲ! რამეთუ რომელსა-იგი იტყჳს: “ვითარცა კუამლი სულნელი საკუმეველთაჲ აღტევებულო”, რამეთუ კუამლი ცეცხლისაგან გამოსრულ და ჰაერთა აღიწიის და ალსა მას, ვითარცა ეტლთა წარმმართებელსა, გჳჩუენებს და გამოჩნდების; ეგრე-ცა ქრისტეს ზრახვაჲ კეთილი მიმოდებულ, მოუწყებულ, აღმავალ ქუეყანით ზეცად; In Cant. 26.2 And she says, “Now who is this, that goes out from the desert, like smoke of incense ascending” (Song 3:6)? O excellent incenses, mixed aromatic incenses! For concerning whom does it say: “as fragrant smoke of incenses ascending” (Song 3:6)? As smoke from fire comes out from a fire and is taken up into the air, and a flame as a leader of chariots, shows it to us and appears, so the good mystery of Christ was spread abroad giving notice, going up from earth to heaven Greek CantPar 26.2 <Ὡς στελέχη καπνοῦ τεθυµιαµένη>. Διὰ τί καπνοῦ; Ὅτι καπνὸς ἐκ πυρὸς προερχόµενος εἰς ἀέρα ἵπταται. Τὸν αὐτὸν δὴ τρόπον τοῦ Χριστοῦ µυστήριον κατήγγειλεν ἡ οἰκονοµία εἰς τὰ πέρατα τῆς γῆς, εὐωδιάσαν ἡµᾶς τῷ πυρὶ τῆς θεότητος ἀπὸ τῆς γῆς εἰς οὐρανοὺς ἀνερχόµενον. CantPar 26.2 “As one producing a smoking pillar of smoke.” Why of smoke? Because smoke goes up into the are as it comes from the fire. In the same way that the mystery of Christ announce the economy to the ends of the earth, sending us up from the earth into heaven by the flame of divinity. Paleo-Slavonic 26.2 “Who” now, he said (having announced), are these coming upwards from the desert as palm trees of the smoke of frankincense?” O the beautiful incense, the adornment full of aroma! And saying: “Like palms of smoke of the incense.” For the smoke of fire flies upwards into the air, in which manner Christ promising the mysteries of the economy, from the earth upwards to heaven. Now well the Palm tree, promising the mystery of the resurrection. 1 აწ ვინ-მე “now who,” T ; J omits აწ, “now.” 559 Georgian რამეთუ შუენიერთა საკუმეველთა აღმოაცენებდა ზრახვისა აღდგომისაჲსა მოუწყებითა. ვითარცა ბურქუად-ბურქუადი კუამლი აღმავალი საკუმეველთაჲ; 26.3 რამეთუ ამის სახისათჳს, მსგავსად სულნელებისა მოპოვნებითა, არა ხოლო თუ მას ქუე კუამნ1, არამედ ზეცად-ცა აღწევნულ, ვითარცა ალი ცეცხლისა აღკუმეულისაჲ. “მური და გუნდრუკი ყოვლითურთ შემზავებელთა მიერ”*. ჵ მერმე დიდ-დიდთა ზრახვათაჲ! ჵ მართლის ქადაგებისაჲ! რამეთუ მურსა მას ვნებათა მათ ქრისტესთა მოსათხრობელ დაფლვისა მის იქმნების. In Cant. Greek CantPar For he was sending forth beautiful aromas of the mystery by making known the resurrection as billows of incense smoke going up. 26.3 For in this way, having been found in the likeness of an aroma, not only did he put his aromaa to what was below, but also arrived in heaven, as a flame of fire sending up incense. “Myrrh and frankincense with all mixed [aromas] through the seller of cosmetics and unguentsb” (Song 3:6) O twice exceedingly great mystery! O righteous message! For with myrrh was both the annunciation of the passion and the burial of Christ made. 26.3 Στέλεχος γὰρ ξύλου τὸν σταυρὸν ἐδήλωσεν, ᾧ φρουρεῖται ἡ ἐκκλησία, σµύρναν καὶ λίβανον τὸν ἐνταφιασµὸν ἐν ᾧ καυχᾶται· ταῦτα γὰρ τὰ εὐώδη θυµιάµατα τῆς ἐκκλησίας. Ἀλλά, µετὰ πάντα, φησί· Κονιορτῶν µυρεψοῦ. Συναγόµενα γὰρ τὰ πάθη ἀπὸ τῆς γεννήσεως αὐτοῦ µέχρι τῆς ἀναστάσεως πάντα εὐωδιάζει. CantPar Paleo-Slavonic 26.3 For he pointed to the cross as a pillar of wood, by which the church is guarded, and myrrh and frankincense the burial in which it is burned. For these things [are] the sweet smelling offerings of the church. But after these, he says, a cloud of the incense maker. For the sufferings gathered together from his conception to the resurrection all emit a sweet fragrance. 26.3 “Myrrh and frankincense, all manner of preparing of aromas”. Again the great mysteries and the righteous announcement! The myrrh now prophesies the suffering of Christ to the burial; frankincense however smoke suspended to the glory of God. ქუე კამნ T (with a small line marking an abbreviation; კ is partially erased so that it appears similar to ყ, as if the words were to be read ქუეყანამან, which does not fit the context. In J ქუჱ კუამნ (w/o abbreviation line). a See Garitte, CSCO, 264, 50 n. 23 კუამნ from the verb კუმა < კუმევა “to [burn] incense.” b “Cosmetics and unguents” lit. “the mixers.” 1 560 Georgian ხოლო გუნდრუკი სადიდებელად ღმრთისა მიერ აღკუმეულ. არამედ ყოვლითურთ შეზავებულ შემზავებელთა მათ მენელსაცხებელთაჲთა. ხოლო ყოველი ერთად შეკრებულ სულნელება ქრისტესა, იგი რომელ1 მცნებათა და სახარებისაგან ქადაგებულ. ამისთჳს2 ღაღადებით იტყჳს: “მური და გუნდრუკი ყოველთა მიერ3 შემზავებელთა მათ მენელსაცხებელთაჲთა4”. 27.1 “აჰა ესერა ცხედარი5 იგი სოლომონისი6 და სამეოცნი ძალნი გარემოხუეულ7 მისა ძლიერთა მათგან ისრაჱლისათა, In Cant. But frankincense is an incense to the glory of God, but with all unguents mixed by the sellers of cosmetics and unguents. But all is congregated into one aroma for Christ, he is the one who was announced by the commandments and the gospel. For this reason, crying out he says, “Myrrh and frankincense mixed with every aromatic of the sellers of cosmetics and unguents” (Song 3:6). 27.1 “Behold there the couch of Solomon, and sixty strong ones (lit. forces) surroundinga it from the strong [men] of Israel, Greek CantPar Μυρεψὸν δὲ τὸ εὐαγγέλιον ὠνόµασεν· ἐν ἐκείνῳ γὰρ ἀπόκεινται πάντα τὰ εὐώδη µυστήρια. Διὰ τοῦτο λέγει· Σµύρναν καὶ λίβανον ἀπὸ πάντων κονιορτῶν µυρεψοῦ. 27.1 Εἶτά φησιν· Ἰδοὺ ἡ κλίνη τοῦ Σολοµῶν, ἑξήκοντα δυνατοὶ κύκλῳ αὐτῆς ἀπὸ δυνατῶν Ἰσραήλ, CantPar He called the gospel incense maker, for in the gospel lie all the sweet smelling mysteries. This is why it says “myrrh and frankincense from all the clouds of the incense maker.” 27.1 Then he says, behold the couch of Solomon, seventy mighty men around it from the mighty ones of Israel. Paleo-Slavonic By all this, beloved, gathered together, is announced the aroma to Christ following the commandment of the law and gospel. Therefore he calls out and says “myrrh and frankincense.” 27.1 O blessed mouth! O the couch of peace! 1 2 According to Garitte, should be read as რომელ იგი. თჳს written above the line in J. 3 According to Garitte, should be read as ყოვლით ურთ. 4 J omits მათ მენელსაცხებელთაჲთა. 5 ცხედარნი J (plural). 6 სოლომონისნი J (plural). 7 გარემოხუჱულ J a Lit. “covered round about.” Georgian თითოვეულად მახჳლი ბარკალსა მათსა, სწავლულნი ღუაწლსა”*. ჵ სანატრელისა მის პირისაჲ! ჰოჲ ცხედრისაჲ მის განსასუენებელისა! რამეთუ ცხედარსა სოლომონისსა არა თუ სხუასა1 მას გამოაცხადებს, არამედ თავადსა ქრისტესა. რამეთუ ვითარცა სახედ2 დამაშურალი ვინ მრავლითა დაშრომითა აღჴდეს განსუენებად ცხედარსა ზედა, In Cant. each one trained for fighting with his sword on his thigh, ” (Song 3:7-8). O blessed mouth! O the couch, O the resting place! For it explains the couch of Solomon as nothing other than Christ himself. For in the same way an exhausted person climbs upon a couch in order to recuperate from many cares, 561 Greek CantPar CantPar Paleo-Slavonic ἕκαστος ῥοµφαίαν ἐπὶ τὸν Each one carrying a For (through) µηρὸν αὐτοῦ βαστάζων. sword on his thigh. the couch of Κλίνη τοῦ Σολοµῶντος Another different couch Solomon is anοὐκ ἄλλη τρανὴ of Solomon was not nounced ἐκηρύττετο, ἀλλ’ ἢ ὁ preached, except Christ. nothing other Χριστός. Ὃν γὰρ τρόπον For this is the way that than Christ. ἐκ πολλοῦ κόπου τίς καὶ anyone exhausted from Even as after καµάτου ἐπιστρέψας ἐπὶ much labor, when he someone has κλίνης ἑαυτὸν ἐπιρρίπτει repents and throws worked and τῶν καµάτων ἀποσοβῆσαι himself upon the couch to returned from καὶ ἀναπαύσασθαι, hurry from from great labor, and exhausting labor and to throws himself rest, on the couch, 1 2 სხუას J. Following J.; სახედ ვითარცა, “for this reason also,” T. 562 Georgian რაჲთა მაშურალობაჲ იგი განიშოროს განსუენებითა მით, ეგრე-ცა ჩუენ, მოქცეულ ამის სოფლისა ამაოვებისაგან, ტჳრთსა მას-მცა განვიშორებთ, რომელ ზედა მჴართა გუედვა სიმძიმჱ ცოდვათაჲ, შევრდომითა ჩუენითა ქრისტესა განსასუენებელსა ვჰპოვებთ ვითარცა ცხედარსა. In Cant. so that the weariness of his labor may pass with the rest, in the same way also we [have been] converted from the vanity of this world that we might remove what was placed upon our shoulders: a heavy load of sins. By us falling [on]to Christ, we have found a place of rest like a couch.a Greek CantPar οὕτω καὶ ἡµεῖς ἐπιστρέψαντες ἐκ τῆς τοῦ κόσµου µαταιότητος καὶ τῆς τούτου πλάνης, τόν τε κόπον τῶν ἁµαρτηµάτων ὡς φορτίον ἐπὶ τὸν ὦµον ἐγκείµενον ἀπορρίψαντες, ἀνεπαυσάµεθα µυστικῶς ἐν τῇ κλίνῃ ταύτῃ, ἥτις ἐστὶν ὁ Χριστὸς ὁ λέγων· "Δεῦτε πάντες οἱ κοπιῶντες πρός µε, κἀγὼ ἀναπαύσω ὑµᾶς”. CantPar so even we when we turn from the vanity of the world and from the deception of it, with the labor of sins as a load upon our shoulder, have cast it off and taken rest as initiates upon this same couch, which is Christ, who says, “Come all who are laboring to me and I will give you rest.” Paleo-Slavonic abandons work, so also we having turned from this world of vanity, and once we put aside the burden of sin that lay on our shoulders, we lie down on Christ (and) find rest as on a couch. a Or “sepulchure.” Georgian 27.2 ესრე-ვე სახედ ყოველნი ნათესავნი მამათანი სრულისა მის განსუენებისა დამკჳდრებად შემძლებელ, არათუ სხჳთ რაჲთ განსუენებულ იქმნებოდეს, არამედ ქრისტეს მიერ1. ჵ კეთილთა განსასუენებელთაჲ. სახითა ზრახვისაჲთა ყოვლისავე შეკრებად შემძლებელ! ამას ცხედარსა სომანიტელი იგი განუმზადებდა ნეტარსა მას ელისეს. ამას ცხედარსა ზედა შესუენებელნი იგი2 მკუდარნი აღდგებოდეს. ძჱ იგი ქურივისაჲ მის მომადლებულ და ყრმაჲ იგი სომანიტელისაჲ მის აღდგომილ. In Cant. 27.2 In the same way all the past generations of the fathers were able to inherit the rest. Certainly by no other were they made to rest, except through Christ. O the good places of rest! By the type of mystery capable of congregating everyone! The Shunamite prepared this couch for blessed Elisha (2 Ki 4:10-34). The dead coming to their end upon this couch were arising. The widow’s son was weighted down and the child of the Shunamite was raised. Greek CantPar Ἐπὶ ταύτην τὴν κλίνην ἀνεπαύσαντο οἱ προφῆται, οἱ πρὸ νόµου καὶ µετὰ νόµον λάµψαντες, πρὸς δὲ καὶ οἱ πατριάρχαι. <Ἑξήκοντα γὰρ δυνατοὶ κύκλῳ αὐτῆς ῥοµφαίαν ἐπὶ τὸν µηρὸν αὐτοῦ βαστάζων ἕκαστος>, τούτεστι σπέρµα εἰς Χριστὸν ψηφιζόµενοι ἀπὸ Ἀδὰµ µέχρι τοῦ Χριστοῦ ἑξήκοντά εἰσι προπάτορες αὐτοῦ ἀπὸ καταβολῆς τοῦ κόσµου, τουτέστιν, ὡς ἔφθην εἰπών, ἀπὸ τοῦ Ἀδὰµ καὶ καθ' ἑξῆς µέχρι τοῦ Χριστοῦ. CantPar 27.2 Upon this couch rested the prophets, who shone before and after the law. Toward it went the patriarchs as well. For sixty mighty men surround it each carrying a sword on his hip. This is the seed to Christ, selected from Adam to the Christ, that is, there are sixty of his forefathers from the foundation of the world, as has been said, from Adam and each in order until the Christ. 563 Paleo-Slavonic 27.2 All the fathers take up beautiful and richly mysterious couches. This couch was a fleshly shade for the blessed Elisha. Resting on this couch the dead rise; the son is given the widow, the lad of the Shunamite arises. 1 2 მიმართ, “to, toward,” J. J omits, “it.” 564 Georgian 27.3 ესე ცხედარი განღებული მიაქუნდა და ვიდრე არღა განსრულ იყო ბჭესა მას, შებმაყოფილ ქრისტე გამოჩნდა და თჳთ თავისა თჳსისა აღდგომისა მის მჩუენებელ და ჴელმწიფედ ეტყოდა, რომელთა-იგი აღეღო; “დადგით ტჳრთი ეგე, ნუ აღიღებთ, რომელსაიგი ვერ შემძლებელ ხართ ტჳრთად”. მუნქუეს-ვე, ვითარცა დაიდგნეს ცხედარნი, ჴელი უპყრა ყრმასა მას და მისცემდა ქურივსა მას. 27.4 ზედა ამას-ვე ცხედარსა დავრდო-ილი იდვა ასული მთავრისაჲ მის. რომელი იყო ათორმეტის წლის. მას ჟამსა შევიდა სახლსა მას წინაშე მოწამებისა მის და აღადგინა ქალი იგი*. 27.5 ამის ცხედრისა მიისწრაფდა დედაკაცი იგი, რომელი დედათა შჯულსა ზედა მრავლით ჟამითგან ვერ განკურნებულ, ფესუსა მას ჴელსა შეახებდა*. ! In Cant. 27.3 When this couch was being carried out and before ita had gone out the gate, Christ appearedb and revealed himself, being shown by his own resurrection that he was capable, he said to the ones carrying [the child], “Put down that burden, do not carry what you are not able to carry.” As soon as they the couches were put down, he took the hand of the child and returned [him] to the widow1 (Lk 7:12-15). 27.4 Upon this couch laid prostrate the leader’s daughter, who was twelve years old. She was lying [sick] on this same couch, then [Jesus] entered into the house in the presence of witnesses and raised his daughter up (Mk 5:22-24; 35-43). 27.5 To that couch hurried a woman who for a long time had an issue of bloodc and had not been able to be healed. And with her hand she grasped the fringe [of his garment] (Mk 5:25-34). Paleo-Slavonic 27.3 The carriers in the gate Christ himself instructed to put down this couch; he shows himself for salvation: Do not carry a load, which you are not able to bear! And grasping the hand (holding) he gave the widow. 27.4 Also the daughter of the ruler (sovereign) who was 12 years old was put; then Jesus with three witnesses present, directed then toward the girl. 27.5 On this couch the one with the issue of blood strove but could not touch the seam. 1 a Cp. Ambrose, De Isaac et anima Or. 5.45 (PL, 14.543), cited by Bonwetsch, Hohelied Studien, 11. Lit., “when not yet.” b Lit. “made to grasp.” c Lit. “above the law of women.” 565 Georgian 27.6 იხილენით ცხედარნი საკჳრველნი, რამეთუ ყოველნი, რომელნი ამას ჰხედვენ, მართლისა ქორწილისა ჩინებულ, წყლისა ღჳნოდ გარდაქცევად გემოჲს ხილვითა. ჵ სანატრელისა ცხედრისა, რომელსა ზედა აბრაჰამს ინაჴ-უდგამს, რომელსა ზედა ისაკი შეიწირვის, რომელსა ზედა იაკობი განდიდნების, რომელსა ზედა მოსე ჴელმწიფეყოფილ1, რომელსა ზედა აჰრონ ლოცვის შემწირველ 27.7 ჵ ნეტართა შვილთა, რომელნი მართლად მამათა სამკჳდრებელსა დაიმკჳდრებდეს. იხილენით პირად-პირადნი ცხედარნი, რომელსა ზედა სამეოცნი ძალნი გამოჩინებულ ესე ცხედარნი მართალსა ნათესავსა მამათასა მიიჩინეს2 თჳსა, შეკრებითა ყოველთა მართალთა ქრისტეს მიმართ, რამეთუ ყოველთაგან გამოიშვების. რამეთუ იტყჳს წერილი: ესე არიან სამოცეულნი იგი ათასეულნი და არა თუ ტყუვილ არს. გამოითქუმისსამეოცნი ძალნი გარემოჲს მისა ერისა მისგან ისრაჱლისა3, რამეთუ ყოვლისა მისგან ერისა ისრაჱლისა* უძლიერესნი ესე4 გამორჩევით მომღებელ, რომელნი-იგი მამად გამოჩინებულ, 1 2 In Cant. 27.6 See these marvelous couchesa, for all who see [them] are called to the righteous nuptials, tasting the water become wine. O blessed couch, by which they sit at table with Abraham, upon which Isaac is offered, [and] upon which Jacob increases, upon which Moses was appointed leader, upon which Aaron offered a blessing! 27.7 O blessed children, who righteously inherit an inheritance from the Father. Behold the various couches, upon which appeared sixty mighty ones (lit. forces). These couches having appeared through a righteous generation of the fathers were called to himself, congregating (or gathering) all the faithful to Christ, because is begotten from them all. For Scripture says: “Sixty strong men (lit. forces) [were] around it from the people of Israel” (Song 3:7), for [the] strongest from all the people of Israel these are selected, received who as appeared as fathers, Paleo-Slavonic 27.6 See the wonderful couch on which the one going out to a righteous marriage prepare themselves! They drank water changed into wine. O the blessed couch on which Abraham laid himself down, on which Isaac was offered, on which Jacob was enriched, on which Moses was introduced to the sovereign (prince), on which also Aaron as priest! 27.7 O blessed children inheriting the economy from righteous fathers! See the variety of the couch, on which “sixty mighty ones” appear! That couch comprises itself the family of the righteous fathers and on it meet all the saints in (?) Christ. For he is born from all of them. For the Scripture says: “Sixty mighty ones are around mighty ones of Israel.” For of all the families of the sons of Israel the strongest ones were those who appeared as approved fathers J adds და, “and.” მიიჩინებს J., “he calls” 3 J omits. 4 ესენი J (plural). a Garitte translates “marvelous couch,” despite the plural in the text of In Cant. 27. 566 Georgian რომელნი მახჳლსა ბარკალ-სხჳლთა შებმად შემძლებელ არიან. და რაჲ-მე არს მახჳლი იგი ბარკალ-სხჳლსა, არამედ სიტყუაჲ იგი. რომელმან განვლო შორის მამათა მათ, წყვილთაგან გამოსრულ, რაჲთა მისა, რომელიგი წყვილთაგან გამოშობად შემძლებელ იყოს1? 27.8 რამეთუ ადამითგან ვიდრე ქრისტესამდე აღესრულებიან სამეოცჯერ ათასეულნი იგი ცხედარსა მას ზედა განსუენებულნი, რომელთა მიერ სიტყუაჲ იგი მიფენილ; წყვილთა მათგან გამოსულასა2 მოგუასწავებს. ამისთჳს აბრაჰამ ჴელთა ეზოჲსმოძღურისათა მათ წყვილთ თჳსთა დადებად სცემდა, რამეთუ სიტყუაჲ იგი წყვილთა მათგან გამოსულად იყო. და იაკობ ფიცით ბარკალსხჳლთა თჳსთა ზედა დადებად სცემდა ჴელთა იოსებისთა*. In Cant. who are able to wield a sword on their thigh. And what is the sword on the thigh, except the Word, which moves among the fathers, having proceeded from [their] loins, to him who from loins had been generated might be able [to arrive]? Now these are sixty thousand, and indeed this is not a lie. 27.8 For from Adam until Christ there were indeed perfected sixty thousand resting upon the couch, through whom the Word was poured out. He teaches us while proceeding6 from their loins. For this reason Abraham made the stewarda placeb his hand on his loins (Gen 24:2). For the Word was to come forth from loins. And with an oath Jacob made Joseph placeb his hand on his thigh (Gen 47:29). Paleo-Slavonic after the selection, who are able to carry the sword “at the loins.” What however is “at the loin” except the Word, which coming through the fathers, it goes from the loins to be born by virtue of the loins. These are the sixty fathers. And it does not lie. 27.8 Then from Adam to Christ there are sixty fathers resting on the couch, through which the Word appears, from the loins he later makes his appearance. Therefore Abraham put the hand of the lad on his loins to make an oath [in the place] where the Word which comes forth out of the loins. So Jacob put the hands of Joseph on his loins. ყოს, “will be” J. J T გამოსულად. Garitte suggests გამოსლად=exitum, “come/gone out” a Garitte, procuratoris=aulae magistri, “master of the hall.”. b “To give to put” meaning “to make [one] put” is not standard Georgian but an Armenian idiom. See Garitte, CSCO 264, 52 n. 44. 2 1 567 Georgian 27.9 ჵ სანატრელთა მათ წყვილთაჲ1, სანატრელსა მის სიტყჳსა შემძლებელ გამოშობად, რომელსაიგი მამაჲ გულით გამოშობს! ამას წყვილთა მათგან გამოსრულსა ვხედავთ. სამართლად ამის გამოცხადებულისა ზრახვისა მომთხრობელ სიტყუაჲ იგი იქმნების, და რამეთუ სამეოცნი მამანი არიან ესე2 ადამითგან ვიდრე ქრისტესამდე აღსრულებულ და ზრახვაჲ იგი ჭეშმარიტებისაჲ განცხადებულად მიმოდებულ. და ცხედარნი იგი სოლომონისნი გამოჩნდებიან, 27.10 რამეთუ არა თუ სოლომონ იყო ცხედარ, არამედ სოლომონისგან ცხედარნი გამოჩინებულ, რაჲთა3 ყოველთა განსუენებისა ზრახვაჲ და ფიქლით გარდართულ სიყუარული გამოჩნდეს. იხილე ნათესავი მამათაჲ მათ დასაბამითგან სოფლისაჲთ მიმოდებულ, ნათესავნი მართალნი გამოჩინებულ, და დაუნჯებული მამათაჲ მათ გამოცხადებულ, და ცხედარი იგი განსასუენებელი4 მიმოდებულ In Cant. 27.9 O blessed loins, blessed Word [they] were was able to generate, what the Father generated from [his own] heart! We see the one brought forth from these loins. By his righteousness the Word became the interpreter of the mystery put on display, and because there are (lit. these are) sixty fathers perfected from Adam until Christ and the mystery of the truth was spread abroad, and the couches of Solomon appear. 27.10 For nevertheless Solomon was not the couch, but from Solomon the couches [were] revealed, that he might (or will) manifest the mystery of resting for all and love adorned with a banner. Behold the generation of the fathers made known from the beginning of the world, righteous generations revealed and a treasury of the fathers put on display, and those couches are a righteous resting place. Paleo-Slavonic 27.9 O blessed loin that could show forth the blessed Word! Which the Father brings forth out of his heart, we see the same one coming out of the loins. In truth, the Word came by by this economy and the mystery of the Narrator. And as there appear sixty fathers perfected from Adam to Christ, and the mytery of the truth was announced; the couch Solomon was revealed. 27.10 Solomon was not this bed rather Solomon comes from the bed. 1 2 წყვილთა J. ესენი J. 3 რ(აჲთ)ა J რ(აჲმეთუ) T. 4 განსასუჱნებელი J. 568 Georgian 27.11 და ვინ-მე არიან ესენი მამათა მათგანნი? მოვედით და ვიხილოთ1. აწ შენ იხილე-ღა, რამეთუ პირველ ადამს ესუა სეითი და სეითს ენუსი და ენუსს - კაიან, კაიანანს მალელი, მალელს - იარედ. იარედ[ს] - ენუქი, ენუქს მათუსალა, მათუსალას - ლამექი, ლამექს - ნოვე, ნოვეს - სემი, სემს - არფაქსადი, არფაქსადს - სალლა, სალლას ებერ, ებერს - ფალეგი, ფალეგს - რაგავი, რაგავს სერუქი, სერუქს - ნაქორ, ნაქორს - თარა, თარას აბრაჰამ, აბრაჰამს - ისაკი, ისაკს - იაკობი, იაკობს იუდა, იუდას - ფარეზ, ფარეზს -ესრომი, ესრომს - არამი, ესრო[მს - არამი, არამ]ს2 ამინადაბ, ამინადაბს - ნაასონ, ნაასონს - სალმუნ. სალმუნს - ბოოზი, ბოოზს იობედ, იობედს - იესე, იესეს - დავითი, დავითს სოლომონ, სოლომონს - რობოამ, რობოამს - აბია, აბიას ასა, ასას - იოსაფატ, იოსაფატს - იორამ, იორამს - ოზია, ოზიას In Cant. 27.11 And who then are these from the fathers? Come and let us see. Now youa look, for first Adam had Seth and Seth - Enos and Enos - Cai(nan)an, Cainananb Mahalaleel, Mahalaleel - Jared. And Jered - Enoch, Enoch - Methuselah, Methuselah - Lamech, Lamech Noah, Noah - Shem, Shem - Arphaxad, Arphaxad Shela, Shela - Eber, Eber - Peleg, Peleg - Reu, Regeu Serug, Serug - Nahor, Nahor - Terah, Terah Abraham, Abraham - Isaac, Isaac - Jacob, Jacob Judah, Juda - Perez, Perez -Hesrom, Hesrom - Aram, Aram - Aminadab, Aminadab - Nahshon, Nahshon Salmon, Salmon - Boaz, Boaz - Obed, Obed - Jesse, Jesse - David, David - Solomon, Solomon Rehoboam, Rehoboam - Abias, Abias- Asa, Asa Jehosaphat, Jehoshaphat - Joram, Joram - Ozias, OziasPaleoSlavonic 27.11 We see every one of these fathers . Now the first, Adam, has produced Seth;then the line follows as the evangelist Matthew has written. იხილეთ, “See!” J. In J a second hand corrects by placing the letters in brackets in the margin. a Sing. pron. b See the discussion in J. Neville Birdsall, “Geneaologies of Jesus in the Works of Hippolytus: a Possible Pointer in the questions of Authorship,” Studia Patristica 31 (Elizabeth A. Livingstone; Peeters: Leuven, 1997), 243-51. The list of patriarchs from Adam to Jesus did not survive in the Greek tradition of Hippolytus (Chronicon), though it was originally part of the work. However, it is present in two forms of the Liber Generationis in Latin. An older version from 334 (L2) contains 61 members (including Cainan, omitted in L1). An younger version contains 64 members and accords with the rest of the narrative of the Chronicon. The final form of Chronicon was later edited. The older form likely was from the exegete. 2 1 569 Georgian - იოათამ, იოათამს - აქაზ, აქა[ზ]ს - ეზეკია. ეზეკიას - მანასე1, მანასეს - ამოსი, ამოსს - იოსია. იოსიას - იექონია და ძმანი მისნი, მკჳდრობისა მისგან აღძრულ ბაბილონს2. და შემდგომად წარტყუენვისა მათისა ბაბილონდ იექონია შვა სალათიელ, სალათიელ - ზორობაბელ. ზორობაბელ - აბიოდ, აბიოდ - ელიაკიმ, ელიაკიმ - აზორი, აზორ - სადუკი. სადუკ - ზაქინი, ზაქინ3 ელიოდი, [ელიოდ]4 - ელიაზარ. ელიაზარ - მატათანი, მატათან იაკობი, იაკობ - იოსები. იოსებსა მითხოვილ მარიამი ქალწული. ამისგან იშვა უფალი ჩუენი იესუ ქრისტე5. In Cant. Joatham, Joatham - Ahaz, Ahaz - Hezekiah, Hezekiah Manaaseh, Manaaseh - Amos, Amos - Josiah, Josiah Jeconiah and his borthers, after those who were aroused from living in Babylon, and after their captivity in Babylonia, Jeconiah begat Salathiel, Salathiel - Zorobabel, Zorobabel - Abiud, Abiud, Abiud - Eliachim, Eliachim Azor, Azor - Zadoc, Zadoc - Achim, Achim - Eliud, Eliud Eleazar, Eleazar - Matthan, Matthan - Jacob, Jacob - Joseph was married to the virgin Mary; from her was born our Lord Jesus Christ (Mt 1:1-16; Lk 3:34-38).a Following J მანასჱ T ბაბილონდ, adverbial case rather than dative J. 3 Following J, T ზაქინი, საქინ “Zakini, Sakin” for “Achim, Achim” T. 4 ელიოდი, [ელიოდ omitted in T]; ელიოდ, ელიოდ J. 5 ამისგან იშვა უფალი ჩუენი იესუ ქრისტე T. “from her was born our Lord Jesus Christ “; გამოშობს ქრისტესა, “she produces Christ” J. a So T; J has “she produces Christ.” 2 1 570 Georgian 27.12 ესე არიან წმიდანი ცხედარნი, რომელთა ზედა მიიკრებს წმიდათა მართალთა, რომელთა გარე-მოდგომილ მახჳლოსანნი სამეოცნი იგი განდევნითა მაცთურისა მის, რაჲთა1 ზედამიხებად ვერ ჴელიწიფოს2. ამას ზედა შემოკრებულ წარმართთაგანნი განმართლებულ განსუენებით, მადიდებელ ღმრთისა, რომლისა დიდებაჲ და ძლიერებაჲ უკუნითი უკუნისამდე, ამენ. In Cant. 27.12 These are the holy couches upon which the righteous saints came together,a around which are standing the sixty sword carrying soldiers, who expel the seductor, that he might not be able to come near. Upon this [couch were] congregated the Gentiles who were justified with rest, glorifying God, whose is the glory and the virtue for ever and ever. Amen. Paleo-Slavonic 27.12 Surrounding that holy couch stand the family of the fathers, “carrying at their loins the sword,” to drive away the impostors who cannot rest upon it. The righteous from the Gentiles gather to rest upon it praising the Father and the Son and the Holy Spirit to whom be glory in eternity. Amen. 1 2 რომლსა “which” J. ჴელეწიფების “he is not capable of” J. a Garitte translates hoc est sanctum lectulum super . . . “this is the holy couch upon which.”