Encomium on Maximus, and What Sort of Wives to Marry 7–9
Greek text: PG 51.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 7
7PG 51:237
Οὐχ ἀπλῶς δὲ δεύτερον αὐτὴν παρθένον εἶπεν. Εἰπὼν γὰρ, Παρθένος ἦν, ἐπήγαγε: Παρθένος ἦν, ἀγὴρ οὐκ ἔγνω αὑτήν. Ἐπειδὴ γὰρ πολλαὶ παρθένων τὸ σῶμα ἀδιάφθορον τηροῦσαι. τὴν. Ψυχὴν πολλῆς ἀχολασίας πληροῦσ', χαλλωπιζόμενα:, μυρίους πανταχόθεν ἑπισπώμεναι ἐραστὰς, καὶ τοὺς τῶν νέων ὀφθαλμοὺς ἀναπτεροῦσιν, ἐνέδρας τιθεῖσαι καὶ βάραθρα, δεικνὺς ὁ Μωῦσῆς ὅτι οὐχ αὐτὴ τοιαύτη, ἀλλ᾽ ἑκατέρωθεν ἦν παρθένος, ἀπό τε σώματος, ἀπό τε ψυχῆς, φησὶ, Παρθένος ἦν, ἀνὴρ οὐκ ἔγνω αὑτήν. Καΐτοι γε πολλὰς εἶχεν ἀφορμὰς τοῦ γνωρισθῆναι ἀνδράσι" πρῶτον μὲν, τὸ χάλλος τοῦ σώματος " δεύτερον δὲ, ὁ τῆς διαχονίας τρόπος. Εἰ μὲν γὰρ ἐν θα» λάμῳ διηνεχῶς ἐκάθητο, χαθάπερ αἱ νῦν παρθένοι, καὶ μηδέποτε εἰς ἀγορὰν ἐνέδαλεν, μηδὲ ἐξῇει τὴν οἰχίαν τὴν πατρῴαν, οὐδὲν τοσοῦτον ἦν εἰς ἐγχώμιον λέγεσθαι περὶ αὐτῆς, ὅτι ἀνὴρ οὐχ ἔγνω αὐτήν. Ὅταν δὲ ἴδῃς αὐτὴν εἰς ἀγορὰν ἐξιοῦσαν, χαθ᾽ ἑκάστην ἡμέραν ὑδροφορεῖν ἀναγχαζομένην, καὶ ἅπαξ καὶ δὶς καὶ πολλάχις, εἶτα μηδενὶ γνώριμον οὖσαν ἀνδρὶ, τότε μάλιστα αὐτῆς δυνήσῃ κατιδεῖν τὸ ἐγχώμιον. Εἰ γὰρ ὀλιγάκις εἰς ἀγορὰν παραδάλλουσα παρθένος, καὶ δυσειδὴς οὖσα καὶ ἄμορφος, πολλῶν ἑπομένων θερα"» παινίδων, ἀπὸ τῶν ἐξόδων τούτων διεφθάρη τὸ ἦθος πο)λάχις " ἡ χαθ᾽ ἐχάστην ἡμέραν ἐχ τῆς πατρῴας οἰχίας ἑξιοῦσα μόνῃ, καὶ οὐχ εἰς ἀγορὰν ἁπλῶς, ἀλλ᾽ εἰς τὴν πηγὴν ἀπαντῶσα καὶ ὑδρενομένη, ἔνθα πολλοὺς καὶ ἑτέρους συνιέναι ἀνάγχη, κῶς οὐχ ἂν εἴη μυρίων ἀξία θαυμάτων, οὔτε ἀπὸ τῶν ἐξόδων τῶν συνεχῶν, οὔτε ἀπὸ τῆς χατὰ τὴν ὄψιν εὐμορφίας, οὔτε ἀπὸ τοῦ πλήθους τῶν παραγινομένων, οὔτε ἄλλοθεν οὐδαμόθεν διαφθαρεῖσα τὸ ἦθος, ἀλλὰ τὸ σῶμα καὶ τὴν Ψυχὴν ἀδιάφθορος μείνασα, καὶ τὴν σωφροσύνην τῶν ἐν γυναιχωνίτιδι χαθημένων ἀχριδέστερον διατηρήσασα, καὶ τοιαύτη φανεῖσα, οἵαν ὁ Παῦλες ἐπιζητεῖ λέγων, “ἴἾνα ἧ ἁγία σώματι καὶ πγεύμαει; ᾿ Καταδᾶσα τοίνυν ἐπὶ τὴν πηγὴν ἔπλησε τὴ» ὑδρίαν τοῦ ὕδατος, καὶ ἀνάθη" καὶ ἔδραμεν ὁ «αἷς εἰς συγάντησιν αὐτῆς, καὶ εἶπα" Πότισόν μα μικρὸν ἐκ τῆς ὑδρίας σου. Ἡ δὲ εἶπε" Πίε, κύριε" καὶ ἔσπευσε, καὶ καθεῖλε τὴν ὑδρίαν ἐπὶ τὸν βρα-. χίονα αὑτῆς. καὶ ἐπότισεν αὐτὸν ἕως ἐπαύσατο «ἰγωγν" καὶ εἶπε᾽ Καὶ ταῖς καμήλοις σον ὑδρεύσόμαι, ἕως ἂν πᾶσαι πίωσι. Καὶ ἔσπευσε καὶ ἐξεχένωσε τὴν ὑδρίαν εὶς τὸ ποειστήριον, καὶ ἔδραμεν ἐπὶ τὸ φρόαρ ἀντλῆσαι καὶ ὑδρεύσασθαι πάσαις ταῖς καμήλοις. Πολλὴ μὲν τῆς γυναιχὸς ἡ φιλοξενία, πολλὴ δὲ ἡ σωφροσύνη, καὶ ἀμφότερα ταῦτα καὶ ἀφ᾽ ὧν ἐποίησε, καὶ ἀφ᾽ ὧν εἶπε, μάλιστα ἔστι χαταμαθεῖν. Εἶδες πῶς οὔτε ἡ σωφροσύνη τὴν φιλοξενίαν. ἐλυμήνατο, οὔτε ἢ φιλοξενία τὴν σωφροσύνην διέφθειρε; Τὸ μὲν γὰρ. μὴ προτέραν ἐπιδραμεῖν, μηδὲ προσειπεῖν τὸν ἄνδρα, σωφροσύνης ἧν᾽ τὸ δὲ αἰτηθεῖσαν μὴ ἀνανεῦσαι, μηδὲ ἀρνήσασθαι, φιλοξενίας καὶ φιλανθρωπίας πολλῆς. Ὥσπερ γὰρ εἰ προτέρα προσέδραμε, καὶ μηδὲν εἰπόντι διελέχθη, ἰταμότητος ἣν καὶ ἀναισχυντος ἦν καὶ ἀπανθρωπίας. Νὺν δὲ οὐδέτερον τούτων ἐποίησεν" οὔτε διὰ τὴν σωφροσύνην τὴν φιλοξενίαν ὀλυμήνατο, οὐδ᾽ αὖ πάλιν διὰ τὴν φιλοξενίαν τὸ τῆς σωφροσύνης ἐγχώμιον ὑπετέμετο, ἀλλ᾽ ὁλόχληρον ἑχατέραν ἐπεδείξατο τὴν ἀρετὴν,τῷ μὲν ἀναμεῖναι τὴν αἷἵτησιν τὴν σωφροσύνην ἐπιδεικνυμένη, τῷ δὲ παρασχεῖν μετὰ τὴν αἴτησιν τὴν φιλοξενίαν τὴν ἄφατον. Καὶ γὰρ ἀφάτου φιλοξενίας ἦν, τὸ μὴ μόνον ὅπερ ἤτησε δοῦναι, ἀλλὰ καὶ πλέον τι παραπχεῖν τῶν αἰτηθέντων. ΕἸ δὲ ὕδωρ ἦν. τὸ διδόμενον, τούτου χυρία ἣν τότε. Τοὺς δὲ φιλοξένους οὐχ ἀπὸ τῆς πολυτελείας τῶν ἀλλ᾽ ἀπὸ τῆς δυνάμεως, ἧς παρΐίχουσι, χρίνειν εἰώθ αδιν" ἐπεὶ καὶ τὸν ποτήριον δόντα ψυχροῦ ὁ Θεὸς ἔπ’ ἕνεσε, καὶ τὴν δύο λεπτὰ καταδαλοῦσᾳαν πάντων πλέον χαταδεδληχέναι ἔφη, ἐπειδὴ πάντα, ἅπερ εἶχε, τότε χιτέόαλεν. Οὕτω καὶ αὔτη τούτοις τὸν γενναῖον ὀχεῖνον ἐξένισεν, ὧν οὐδὲν εἶχε πλέον αὐτῷ παρασχεῖν. Οὺχ ἀπλῶς δὲ πρόσχειται τὸ, "Ἔσπευσε, καὶ ἔδραμε, καὶ ὅσα τοιαῦτα, ἀλλ᾽ ἵνα μάθῃς τὴν προθυ μίαν, μεθ᾽ ἧς ἐποίει τὸ πρᾶγμα, οὐχ ἄχουτα, οὐδὲ χτοῦσα. Καὶ ὅτι οὐ μιχρὸν τοῦτό. ἐστι, πολλάχις παριόντα τινὰ στῆναι μιχρὸν ἡτῆσαμεν δᾷδα χατἐχοντα, ἵνα ἄψωμεν, ἣ ὕδωρ βαστάζοντα, ὥστε ἀποκιεῖν, καὶ οὐχ ἠνέσχετο, ἀλλ᾽ ἐδυσχέρανεν" ἐχείνη δὲ οὗ μόνον ἀπέχλινεν αὐτῷ τὴν ὑδρίαν, ἀλλὰ καὶ ταῖς χαμῆλοις πάσαις ὑδρεύσατο, πόνον τοσοῦτον ἀνασχομένη, καὶ τὴν ἀπὸ τοῦ σώμχτος λειτονργίαν εἰς τὴν φιλοξενίαν εἰσενεγχοῦσα μετὰ πολλῖς οὗ γὰρ τὸ ποιῆσαι μόνον. ἀλλὰ καὶ τὸ προθύμως, δείχνυσιν αὐτῆς τὴν ἀρετήν" χύριον χαλεῖ ἄνθρωπον ἀγνῶτα καὶ τότε φανέντα πρῶτον. Καὶ χαθάπερ ὁ χηδεστὴς αὐτῆς ᾿Αὐραὰμ οὐχ ἡρώτα τοὺς παριόντας, Τίνες τέ ἐστε, καὶ πόθεν : καὶ ποῦ πορεύεσθε; καὶ πόθεν ἤχατε; ἀλλ᾽ ἀπλῶς τὴν φιλοξενίαν ἑκαρποῦτο" οὕτω καὶ αὕτη οὐχ εἶκε, Τίς εἶ, καὶ πόθεν, καὶ τίνος ἕνεχεν παραγέγονας; ἀλλὰ χαρπωσαμένη τὴν εὐπορίαν τῆς φιλοξενίας, τὰ περιττὰ πάντα ἀφῆχε. Καὶ γὰρ οἱ μαργαρίτας ὠνούμενοι, καὶ χρυσίον λαμδάνοντες, ἕν τοῦτο ζητοῦσι μόνον, ὅπως χερδαίνοιεν ἀπὸ τῶν ἐχόντων τὰ χρήματα οὐχ ὅπως αὐτοὺς περιεργάσοιντο" καὶ αὕτη τοῦτο μόνον ζητεῖ, ὅπως δέξττει τὸν τῆς φιλοξενίας χαρπὸν, ὅπως λάδο: τὸν μιτθὸν ἀπηρτισμένον. "“ἢδει τοῦτο σαφῶς, ὅτι ὁ ξένος μάχιστα πάντων αἰσχύνεται" διὰ τοῦτο δεῖται πολλῆς “ἧς φιλοφροσύνης, καὶ ἀπεριεργάστου τῆς σωφροσύνης ἂν τοίνωον μέλλωμεν αὐτὸν περιεργάζεσθαι καὶ πολυπραγμονεῖν, ὀχνεῖ καὶ ἀναδύεται, καὶ ἀηδῶς προσέρχεται. Διὰ τοῦτο οὐδὲ αὕτη τοῦτο ἐποίησεν ἐπὶ τούτου, οὐδὲ ἐπὶ τῶν ξένων ὁ χηδεστὴς ὁ ταύτης, ἵνα μὴ τὶν θήραν ἀποσοδήσῃ" ἀλλ᾽ ἐθεράπευε τοὺς παριόντας μόνον, καὶ χαρπούμενος δ'᾽ αὐτῶν ὅπερ αὐ. Διὰ τοῦτο καὶ ἀγγέλους ποτὰ ὑπεδέξ το" ὡς εἶ γε περιειργάξετο, ἢλαττώθη ἂν αὐτῷ ὁ ἐπιχείμενος μισθός. Καὶ γὰρ θαυμάζομεν αὐτὸν, οὐχ ὅτι ἀγγέλου; ὑπεδέξατο, ἀλλ᾽ ὅτι ἀγνοῶν ὑπεδέξατο. Εἰ μὲν γὰρ εἰδὼς ἐθεράπευσεν, οὐδὲν θαυμαστὸν ἐποίε:, τῆς ἀξίας τῶν ὑποδεχθέντων καὶ τὸν σφόδρα λίθινον καὶ ἀπηνῆ χαταναγχαξούσης φιλάνθρωπον γενέσθαι καὶ ἥμερον" τὸ δὲ θαυμαστὸν τοῦτο ἦν, ὅτι ὀδίτας τινὰς αὐτοὺς εἶνα: νομίζων, τοσαύτην ἐπ᾽ αὐτοῖς ἐπεδείξατο τὴν θεραπείχν. Τοσαύτη καὶ αὕτη ἦν" οὐκ οἶδεν τίς ἦν, οὐδὲ ἐπὶ τί παρεγένετο, οὐδὲ ὅτι αὐτὴν μβνηστευσόμεγος ἤλθενγδλλὰ ξένον τινὰ καὶ ὁδοιπόρον ἐνόμισε. Διὰ ποῦτο μείζων αὐτῇ ὁ μισθὸς τῆς φιλοξενίας ἐγίνετο, ὅτι τὸν οὐδαμόθεν ὄντα γνώριμον μετὰ τοσαύτης ὑπεδέξατο εὐνοίας, ὁμοῦ καὶ τὴν σωφροσύνην διατηροῦσα. Οὐδὲ γὰρ ἀναισχύντως, οὐδὲ ἰταμῶς, οὔτε ἀναγχάτουσα, οὔτε ὀργιζομένη. ἀλλὰ μετὰ τῆς προσηχούσης σεμνότητος τοῦτο ἐποίει. Τοῦτο γὰρ αὐτὸ ἡ νίξατο ὁ Μωῦδῆς λέγων’ Ὁ δὲ ἄνθρωπος κατεμά»θανεν ὠὐτὴ», καὶ παρεσιώπα τοῦ γνῶναι, εἰ εὐὠξωσε Κύριος τὴν ὁδὸν αὐτοῦ, Τί ἐστι, Κατεμάνθανεν αὐτήν; Καὶ σχῆμα, καὶ βάδισμα, καὶ βλέμμα, καὶ ῥῆμα, καὶ πάντα ἀχριδῶς ἐξήταζεν, ἀπὸ τῶν τοῦ σώματος χινημάτων τὴν ἕξιν τῆς ψυχῆς καταμανθάνων. Καὶ οὐδὲ τούτοις ἡρχέσθη μόνον, ἀλλὰ δεντέρὰν προσάγει πεῖραν. Ἐπειδὴ γὰρ ἐπότισεν αὐτὸν, οὐκ ἔστη μέχρι τούτου, ἀλλ' εἶπεν αὐτῇ, Τίνος θυ. ηὐτηρ εἷ, ἀνάγγειλόν μοι, καὶ εἰ ἔστι παρὰ τῷ «ατρί σου τόχος τοῦ καταιϊῦσαι; Τί οὖν ἐχείνη : ᾿Ανεξιχάκως καὶ πράως καὶ τὺν πατέρα εἶπε, καὶ οὐκ ἰ,γανάχτησε, λέγουσα" Σὺ δέ τις εἴ ὁ πολυπραγμογῶν, καὶ ζητῶν, καὶ τὴν οἰκίαν περιεργαζόμενος: ἀλλὰ «εἴ; Θυγάτηρ Βαθουὴή.1 εἶμε ἐγὼ υἱοῦ ὃν ἔτεκεν τῷ Ναχώρ' καὶ ἄχυρα καὶ χορτάσματα πο.1.λὰ παρ᾽ ἡμῖν, καὶ τόπος τοῦ κατα- ͵ἴῦσαι. Ὥσπερ ἐπὶ τοῦ ὕδατος, πλέον ὧν ἔτησεν ἔδωχεν " ὁ μὲν γὰρ πιεῖν ἥτησε μόνον, ἡ δὲ καὶ τὰς χαμήλους ὑπέσχετο ποτίζειν, καὶ ἐπότισεν -“ οὕτω καὶ ἐνταῦθα " αὐτὸς τόπον ἥτησε μόνον, ἡ δὲ καὶ ἄχυρα καὶ χορτάσματα καὶ ἄλλα πολλὰ, διὰ τούτων πάντων αὑτὸν ἐκχαλουμένη, καὶ πρὸς τὴν οἰχίαν ἕλχουσα, ἵνα τὸν τῆς φιλοξενίας χαρπώσηται μισθόν. Ταῦτα δὲ μὴ παρέργως μηδὲ ἁπλῶς ἀχούωμεν, ἀλλ' ἡμᾶς αὐτοὺς χαθ᾽ ἑαυτοὺς ἐννοοῦντες, καὶ τούτοις καραδάλλοντες, οὕτως εἰσόμεθα τὴν ἀρετὴν τῇς γυναιχός. Πολλάχις γοῦν γνωρίμονς τινὰς καὶ ἐπιτηδείους ὑποδεχόμενοι δυσχεραίνομεν, χἂν μίαν ἣ δευτέραν ἡμέραν ἐνδιατρίψωσι, βαουνόμεθα" αὕτη δὲ τὸν ἀγνῶτα καὶ ξένον μετὰ πολλῆς εἰς τὴν οἰχίαν εἶλκε τῆς προθυμίας, καὶ ταῦτα οὐχ αὐτῷ μόνον, ἀλλὰ καὶ χαμήλοις τοσαύταις μέλλουσα παρέξειν τὴν θεραπείαν. Ἐπειδὴ δὲ εἰσῆλθε, σχόπει ἐντεῦθεν μᾶλλον αὑτοῦ τὴν σύνεσιν. Ὡς γὰρ παρέθηχε φαγεῖν αὐτῷ ἄρτους, φησίν ᾿ Οὐ μὴ φάγω, ἕως ὅτου.1α1ήσω τὰ ῥήματά μου. Εἰδες πῶς ἦν ἐγρηγορὼς κὰϊ νήφων; Εἶτα, ἐπειδὴ εἰπεῖν ἐπέτρεψαν, ἴδωμεν πῶς αὐτοῖς διαλέγετας. ρα ταῦτα εἶπε πρὸς αὑτοὺς τὰ ῥήματα, ὅτι δεσττό. τὴν ἔχοι περιφανῆ καὶ λαμπρὸν, παρὰ πάντων τιμκεὺμενον, πολλὴς παρὰ τῶν ἐγχωρίων προεδρίας ἀπολαύοντα; καίτοι γε εἴπερ ἐδούλετο ταῦτα εἰπεῖν, οὐκ ἂν ἠπόρησε᾽ καὶ γὰρ ἐν τάξει βασιλέως αὐτὸν οἱ ἐπ: χώριοι ἑτίμων. ᾿Αλλ᾽ ὅμως οὐδὲν τούτων εἶπεν, ἀλλὰ τὰ ἀνθρώπινα ταῦτα ἀφεὶς, ἀπὸ τῆς ἄνωθεν αὐτὸν ῥοπῆς ἐκόσμησεν οὕτω λέγων “ Παῖς Ἀδραὰμ ἐγώ εἶμι" Κύριος εὐλόγησε τὸν κύριόν μου σφόδρα, καὶ ὑψώθη, καὶ ἔδωκεν αὐτῷ πρόδατα, καὶ μό. σχους, καὶ χρυσίον, καὶ ἀργύριον. Τὸν πλοῦτον. εἶπεν, οὐχ ἵνα εὔπορον δείξῃ ὄντα, ἀλλ᾽ ἕνα φιλόθεον" οὐ γὰρ ἀπὸ τοῦ χεχτῆσθαι, ἀλλ᾽ ἀπὸ τοῦ παρὰ Θεοῦ ταῦτα αὐτὸν εἰληφέναι ἐγχωμιάσαι βούλεται“ εἶταᾳ περὶ τοῦ νυμφίου διαλεγόμενος - Καὶ ἔτεχε Σάῤῥα, ἡ γυνὴ τοῦ κυρίου μου, υἱὸν ἔγα τῷ κυρίῳ μον" μετὰ τὸ γηρᾶσαι αὑτόν. Ἐνταῦθά μοι καὶ τὸν τρόπὸν τῶν ὠδίνων ἡνίξατο, δειχνὺς ὅτι καὶ ὁ τόχος ἀπὸ τῆς τοῦ Θεοῦ γέγονε προνοίας τῆς πρὸς ἐχεῖνον, οὐ χατὰ φύσεως ἀχολουθέαν. Καὶ σὺ τοίνυν ἄν τε γυμφίον, ἄν τε νύμφην ἐπιζητῇς, ταῦτα πρὸ τῶν ἄλλων ζήτει, εἰ θεοφιλής ἐστιν͵ εἰ πολλῆς ἄνιυθεν ἀπολαύει τῆς εὐνοίας. Ἂν γὰρ ἑχεῖνα ἧ, καὶ τὰ ἄλλα ἕπεται » τούτων δὲ οὐχ ὄντων, χἂν μετὰ πολλῆς τῆς ἀδείας αὐτοῖς ὑπάρχῃ τὰ βιωτιχὰ, χέρδος οὐδέν. Εἶτα ἵνα μὴ λέγωσι, Τίνος οὖν ἕνεχεν οὐδεμίαν τῶν ἐπιχωρίων λήψῃ τῷ υἱῷ μου γυναῖκα ἀπὸ τῶν θυγατέρων «τῶν Χαναναίων, ἀ.1. εἰς τὸν οἶκον τοῦ πατρός μου πορεύσῃ, καὶ εἰς τὴν φυλήν μου, καὶ λήψῃ γυναωῖχα τῷ νἱῷ μου. ᾿Αλλ' ἵνα μὴ πᾶσαν τὴν ἱστορίαν εἰς μέσον φέροντες παρενοχλεῖν δόξωμεν, ἐπὶ τὸ τέλος ἴωμεν. Ἐπειδὴ γὰρ εἶπε, πῶς ἐπὶ τῆς πηγῆς ἔστη, πῶς ἤτησε τὴν χόρην, πῶς ἔδωχεν ἐχείνη πλέον τῆς αἰτήσεως, πῶς ὁ θεὸς μεσίτης ἐγένετο, καὶ πάντα μετὰ ἀκχριδείας ἀπαγγείλας, χατέλυσεν ἕν τούτοις τὸν λόγον. Ταῦτα ἅπαντα ἀχούσαντες ἐχεῖνοι, οὐχέτι λοιπὸν ἀμφέδαλοόν, οὐδὲν ἡμέλησαν, ἀλλ᾽ ὥσπερ τοῦ Θεοῦ τὴν ψυχὴν αὐτῶν εἰς τοῦτο χινήσαντος, εὐθέως αὐτῷ καθωμολόγησαν τὴν θυγατέρα. Καὶ ἀποχριθεὶς Λάδαν καὶ Βαθουὴλ εἶπον" Τὸ πρόστάγμα τοῦτο παρὰ Θεοῦ ἐξῆ1θεν οὐ δυνησόμεθα οὖν σοι ἀντειπεῖν καχόν" ἰδοὺ Ῥεδέκκα, «αδὼν ἀπόερεχε, καὶ ἔσται γυνὴ τῷ κυρίῳ σου, καθάπερ ἐλάλησε Κύριος. Τίς οὐκ ἂν ἐχπλαγείη; «τίς οὐχ ἂν θαυμάσειεν, ὅσα καὶ ἡλίχα χωλύματα ἑν βραχείᾳ καιροῦ ῥοπῇ ἀνῃρεῖτο; Καὶ γὰρ τὸ ξένον εἶναι, καὶ οἰκέτην, καὶ ἀγνῷτα, καὶ πολὺ τῆς ὁδοῦ τὸ διάστημα, καὶ τὸ μηδὲ τὸν κηδεστὴν, μηδὲ τὸν νυμφίον, μῆτε ἄλλον τινὰ τῶν ἐχείνῃ Α προσηγόντων γνωρίζεσθαι, καὶ χαθ᾽ ἑαυτὸ τούτων ἔχαστόν ἱχανὸν ἣν χωλῦσαι τὸν γάμον᾽ ἀλλ᾽ ὅμως οὐδὲν ἐκώλυσεν, ἀλλὰ πάντα ταῦτα ἐξηυμαρίζετο καὶ καθάπερ γνωρίμῳ καὶ πλησίον οἱχοῦντι, καὶ ἐχ πρώτης ἡμέρας συναναστραφέντι, οὕτως αὐτῷ θαῤῥοῦντες ἐνεχείριζον τὴν νύμφὴν " τὸ δὲ αἴτιον, ὁ Θεὸς ἣν ἐν μέσῳ. “Ὥσπερ γὰρ ὅταν χωρὶς αὐτοῦ τι πο'ῶμεν, χἂν ἅπαντα ἧ λεῖα καὶ ἐάδια, βάραθρα καὶ χρημνοὺς καὶ μυρίας ἐν αὐτοῖς ἀποτυχίας εὑρίσχομεν" οὕτως ὅταν παρῇ καὶ συνἅπαντα λεῖα καὶ ῥάδια γίνεται. Μηδὲν οὖν μὴτε ποιῶμεν, μήτε λέγωμεν, πρὶν ἣ τὸν Θεὸν χαλέσαι καὶ παραχαλέσαι συνεφάψασθαι τῶν ἐν χερσὶν ἡμῖν ἀπάντων, χαθάπερ οὖν καὶ οὗτος ἐποίησεν.
Ouch aplōs de deuteron autēn parthenon eipen. Eipōn gar, Parthenos ēn, epēgage: Parthenos ēn, agēr ouk egnō hautēn. Epeidē gar pollai parthenōn to sōma adiaphthoron tērousai. tēn. Psychēn pollēs acholasias plērous', challōpizomena:, myrious pantachothen hepispōmenai erastas, kai tous tōn neōn ophthalmous anapterousin, enedras titheisai kai barathra, deiknys ho Mōysēs hoti ouch autē toiautē, all᾽ hekaterōthen ēn parthenos, apo te sōmatos, apo te psychēs, phēsi, Parthenos ēn, anēr ouk egnō hautēn. Kaïtoi ge pollas eichen aphormas tou gnōristhēnai andrasi" prōton men, to challos tou sōmatos " deuteron de, ho tēs diachonias tropos. Ei men gar en tha» lamǭ diēnechōs ekathēto, chathaper hai nyn parthenoi, kai mēdepote eis agoran enedalen, mēde exę̄ei tēn oichian tēn patrǭan, ouden tosouton ēn eis enchōmion legesthai peri autēs, hoti anēr ouch egnō autēn. Hotan de idę̄s autēn eis agoran exiousan, chath᾽ hekastēn hēmeran hydrophorein ananchazomenēn, kai hapax kai dis kai pollachis, eita mēdeni gnōrimon ousan andri, tote malista autēs dynēsę̄ katidein to enchōmion. Ei gar oligakis eis agoran paradallousa parthenos, kai dyseidēs ousa kai amorphos, pollōn hepomenōn thera"» painidōn, apo tōn exodōn toutōn diephtharē to ēthos po)lachis " hē chath᾽ echastēn hēmeran ech tēs patrǭas oichias hexiousa monę̄, kai ouch eis agoran haplōs, all᾽ eis tēn pēgēn apantōsa kai hydrenomenē, entha pollous kai heterous synienai ananchē, kōs ouch an eiē myriōn axia thaumatōn, oute apo tōn exodōn tōn synechōn, oute apo tēs chata tēn opsin eumorphias, oute apo tou plēthous tōn paraginomenōn, oute allothen oudamothen diaphthareisa to ēthos, alla to sōma kai tēn Psychēn adiaphthoros meinasa, kai tēn sōphrosynēn tōn en gynaichōnitidi chathēmenōn achridesteron diatērēsasa, kai toiautē phaneisa, hoian ho Paules epizētei legōn, “iIna hē hagia sōmati kai pgeumaei? ᾿ Katadasa toinyn epi tēn pēgēn eplēse tē» hydrian tou hydatos, kai anathē" kai edramen ho «hais eis sygantēsin autēs, kai eipa" Potison ma mikron ek tēs hydrias sou. Hē de eipe" Pie, kyrie" kai espeuse, kai katheile tēn hydrian epi ton bra-. chiona hautēs. kai epotisen auton heōs epausato «igōgn" kai eipe᾽ Kai tais kamēlois son hydreusomai, heōs an pasai piōsi. Kai espeuse kai exechenōse tēn hydrian eis to poeistērion, kai edramen epi to phroar antlēsai kai hydreusasthai pasais tais kamēlois. Pollē men tēs gynaichos hē philoxenia, pollē de hē sōphrosynē, kai amphotera tauta kai aph᾽ hōn epoiēse, kai aph᾽ hōn eipe, malista esti chatamathein. Eides pōs oute hē sōphrosynē tēn philoxenian. elymēnato, oute ē philoxenia tēn sōphrosynēn diephtheire? To men gar. mē proteran epidramein, mēde proseipein ton andra, sōphrosynēs hēn᾽ to de aitētheisan mē ananeusai, mēde arnēsasthai, philoxenias kai philanthrōpias pollēs. Hōsper gar ei protera prosedrame, kai mēden eiponti dielechthē, itamotētos hēn kai anaischyntos ēn kai apanthrōpias. Nyn de oudeteron toutōn epoiēsen" oute dia tēn sōphrosynēn tēn philoxenian olymēnato, oud᾽ au palin dia tēn philoxenian to tēs sōphrosynēs enchōmion hypetemeto, all᾽ holochlēron hechateran epedeixato tēn aretēn,tǭ men anameinai tēn haiitēsin tēn sōphrosynēn epideiknymenē, tǭ de paraschein meta tēn aitēsin tēn philoxenian tēn aphaton. Kai gar aphatou philoxenias ēn, to mē monon hoper ētēse dounai, alla kai pleon ti parapchein tōn aitēthentōn. EI de hydōr ēn. to didomenon, toutou chyria hēn tote. Tous de philoxenous ouch apo tēs polyteleias tōn all᾽ apo tēs dynameōs, hēs parïichousi, chrinein eiōth adin" epei kai ton potērion donta psychrou ho Theos ep’ henese, kai tēn dyo lepta katadalousąan pantōn pleon chatadedlēchenai ephē, epeidē panta, haper eiche, tote chiteoalen. Houtō kai autē toutois ton gennaion ocheinon exenisen, hōn ouden eiche pleon autǭ paraschein. Ouch aplōs de proscheitai to, "Espeuse, kai edrame, kai hosa toiauta, all᾽ hina mathę̄s tēn prothy mian, meth᾽ hēs epoiei to pragma, ouch achouta, oude chtousa. Kai hoti ou michron touto. esti, pollachis parionta tina stēnai michron hētēsamen dąda chatechonta, hina apsōmen, hē hydōr bastazonta, hōste apokiein, kai ouch ēnescheto, all᾽ edyscheranen" echeinē de hou monon apechlinen autǭ tēn hydrian, alla kai tais chamēlois pasais hydreusato, ponon tosouton anaschomenē, kai tēn apo tou sōmchtos leitonrgian eis tēn philoxenian eisenenchousa meta pollis hou gar to poiēsai monon. alla kai to prothymōs, deichnysin autēs tēn aretēn" chyrion chalei anthrōpon agnōta kai tote phanenta prōton. Kai chathaper ho chēdestēs autēs ᾿Auraam ouch hērōta tous pariontas, Tines te este, kai pothen : kai pou poreuesthe? kai pothen ēchate? all᾽ aplōs tēn philoxenian hekarpouto" houtō kai hautē ouch eike, Tis ei, kai pothen, kai tinos henechen paragegonas? alla charpōsamenē tēn euporian tēs philoxenias, ta peritta panta aphēche. Kai gar hoi margaritas ōnoumenoi, kai chrysion lamdanontes, hen touto zētousi monon, hopōs cherdainoien apo tōn echontōn ta chrēmata ouch hopōs autous periergasointo" kai hautē touto monon zētei, hopōs dexttei ton tēs philoxenias charpon, hopōs lado: ton mitthon apērtismenon. "“ēdei touto saphōs, hoti ho xenos machista pantōn aischynetai" dia touto deitai pollēs “hēs philophrosynēs, kai aperiergastou tēs sōphrosynēs an toinōon mellōmen auton periergazesthai kai polypragmonein, ochnei kai anadyetai, kai aēdōs proserchetai. Dia touto oude hautē touto epoiēsen epi toutou, oude epi tōn xenōn ho chēdestēs ho tautēs, hina mē tin thēran aposodēsę̄" all᾽ etherapeue tous pariontas monon, kai charpoumenos d'᾽ autōn hoper au. Dia touto kai angelous pota hypedex to" hōs ei ge perieirgaxeto, ēlattōthē an autǭ ho epicheimenos misthos. Kai gar thaumazomen auton, ouch hoti angelou? hypedexato, all᾽ hoti agnoōn hypedexato. Ei men gar eidōs etherapeusen, ouden thaumaston epoie:, tēs axias tōn hypodechthentōn kai ton sphodra lithinon kai apēnē chatananchaxousēs philanthrōpon genesthai kai hēmeron" to de thaumaston touto ēn, hoti oditas tinas autous eina: nomizōn, tosautēn ep᾽ autois epedeixato tēn therapeichn. Tosautē kai hautē ēn" ouk oiden tis ēn, oude epi ti paregeneto, oude hoti autēn mbnēsteusomegos ēlthengdlla xenon tina kai hodoiporon enomise. Dia pouto meizōn autę̄ ho misthos tēs philoxenias egineto, hoti ton oudamothen onta gnōrimon meta tosautēs hypedexato eunoias, homou kai tēn sōphrosynēn diatērousa. Oude gar anaischyntōs, oude itamōs, oute ananchatousa, oute orgizomenē. alla meta tēs prosēchousēs semnotētos touto epoiei. Touto gar auto hē nixato ho Mōydēs legōn’ Ho de anthrōpos katema»thanen ōytē», kai paresiōpa tou gnōnai, ei euōxōse Kyrios tēn hodon autou, Ti esti, Katemanthanen autēn? Kai schēma, kai badisma, kai blemma, kai rhēma, kai panta achridōs exētazen, apo tōn tou sōmatos chinēmatōn tēn hexin tēs psychēs katamanthanōn. Kai oude toutois hērchesthē monon, alla denteran prosagei peiran. Epeidē gar epotisen auton, ouk estē mechri toutou, all' eipen autę̄, Tinos thy. ēutēr hei, anangeilon moi, kai ei esti para tǭ «atri sou tochos tou kataiïysai? Ti oun echeinē : ᾿Anexichakōs kai praōs kai tyn patera eipe, kai ouk i,ganachtēse, legousa" Sy de tis ei ho polypragmogōn, kai zētōn, kai tēn oikian periergazomenos: alla «ei? Thygatēr Bathouēē.1 eime egō huiou hon eteken tǭ Nachōr' kai achyra kai chortasmata po.1.la par᾽ hēmin, kai topos tou kata- ͵iysai. Hōsper epi tou hydatos, pleon hōn etēsen edōchen " ho men gar piein hētēse monon, hē de kai tas chamēlous hypescheto potizein, kai epotisen -“ houtō kai entautha " autos topon hētēse monon, hē de kai achyra kai chortasmata kai alla polla, dia toutōn pantōn hauton ekchaloumenē, kai pros tēn oichian helchousa, hina ton tēs philoxenias charpōsētai misthon. Tauta de mē parergōs mēde haplōs achouōmen, all' hēmas autous chath᾽ heautous ennoountes, kai toutois karadallontes, houtōs eisometha tēn aretēn tę̄s gynaichos. Pollachis goun gnōrimons tinas kai epitēdeious hypodechomenoi dyscherainomen, chan mian hē deuteran hēmeran endiatripsōsi, baounometha" hautē de ton agnōta kai xenon meta pollēs eis tēn oichian eilke tēs prothymias, kai tauta ouch autǭ monon, alla kai chamēlois tosautais mellousa parexein tēn therapeian. Epeidē de eisēlthe, schopei enteuthen mallon hautou tēn synesin. Hōs gar parethēche phagein autǭ artous, phēsin ᾿ Ou mē phagō, heōs hotou.1a1ēsō ta rhēmata mou. Eides pōs ēn egrēgorōs kaï nēphōn? Eita, epeidē eipein epetrepsan, idōmen pōs autois dialegetas. ra tauta eipe pros hautous ta rhēmata, hoti destto. tēn echoi periphanē kai lampron, para pantōn timkeumenon, pollēs para tōn enchōriōn proedrias apolauonta? kaitoi ge eiper edouleto tauta eipein, ouk an ēporēse᾽ kai gar en taxei basileōs auton hoi ep: chōrioi hetimōn. ᾿All᾽ homōs ouden toutōn eipen, alla ta anthrōpina tauta apheis, apo tēs anōthen auton rhopēs ekosmēsen houtō legōn “ Pais Adraam egō eimi" Kyrios eulogēse ton kyrion mou sphodra, kai hypsōthē, kai edōken autǭ prodata, kai mo. schous, kai chrysion, kai argyrion. Ton plouton. eipen, ouch hina euporon deixę̄ onta, all᾽ hena philotheon" ou gar apo tou chechtēsthai, all᾽ apo tou para Theou tauta auton eilēphenai enchōmiasai bouletai“ eitaą peri tou nymphiou dialegomenos - Kai eteche Sarrha, hē gynē tou kyriou mou, huion ega tǭ kyriǭ mon" meta to gērasai hauton. Entautha moi kai ton tropon tōn ōdinōn hēnixato, deichnys hoti kai ho tochos apo tēs tou Theou gegone pronoias tēs pros echeinon, ou chata physeōs acholouthean. Kai sy toinyn an te gymphion, an te nymphēn epizētę̄s, tauta pro tōn allōn zētei, ei theophilēs estin͵ ei pollēs aniythen apolauei tēs eunoias. An gar hecheina hē, kai ta alla hepetai » toutōn de ouch ontōn, chan meta pollēs tēs adeias autois hyparchę̄ ta biōticha, cherdos ouden. Eita hina mē legōsi, Tinos oun henechen oudemian tōn epichōriōn lēpsę̄ tǭ huiǭ mou gynaika apo tōn thygaterōn «tōn Chananaiōn, a.1. eis ton oikon tou patros mou poreusę̄, kai eis tēn phylēn mou, kai lēpsę̄ gynaōicha tǭ niǭ mou. ᾿All' hina mē pasan tēn historian eis meson pherontes parenochlein doxōmen, epi to telos iōmen. Epeidē gar eipe, pōs epi tēs pēgēs estē, pōs ētēse tēn chorēn, pōs edōchen echeinē pleon tēs aitēseōs, pōs ho theos mesitēs egeneto, kai panta meta akchrideias apangeilas, chatelysen hen toutois ton logon. Tauta hapanta achousantes echeinoi, oucheti loipon amphedaloon, ouden hēmelēsan, all᾽ hōsper tou Theou tēn psychēn autōn eis touto chinēsantos, eutheōs autǭ kathōmologēsan tēn thygatera. Kai apochritheis Ladan kai Bathouēl eipon" To prostagma touto para Theou exē1then ou dynēsometha oun soi anteipein kachon" idou Rhedekka, «adōn apoereche, kai estai gynē tǭ kyriǭ sou, kathaper elalēse Kyrios. Tis ouk an echplageiē? «tis ouch an thaumaseien, hosa kai hēlicha chōlymata hen bracheią kairou rhopę̄ anę̄reito? Kai gar to xenon einai, kai oiketēn, kai agnǭta, kai poly tēs hodou to diastēma, kai to mēde ton kēdestēn, mēde ton nymphion, mēte allon tina tōn echeinę̄ A prosēgontōn gnōrizesthai, kai chath᾽ heauto toutōn echaston hichanon hēn chōlysai ton gamon᾽ all᾽ homōs ouden ekōlysen, alla panta tauta exēumarizeto kai kathaper gnōrimǭ kai plēsion hoichounti, kai ech prōtēs hēmeras synanastraphenti, houtōs autǭ tharrhountes enecheirizon tēn nymphēn " to de aition, ho Theos hēn en mesǭ. “Hōsper gar hotan chōris autou ti po'ōmen, chan hapanta hē leia kai eadia, barathra kai chrēmnous kai myrias en autois apotychias heurischomen" houtōs hotan parę̄ kai synapanta leia kai rhadia ginetai. Mēden oun mēte poiōmen, mēte legōmen, prin hē ton Theon chalesai kai parachalesai synephapsasthai tōn en chersin hēmin apantōn, chathaper oun kai houtos epoiēsen.
And not without reason did he call her a virgin a second time. For having said, “She was a virgin,” he added: “She was a virgin; no man had known her.” For since many virgins, while keeping the body uncorrupted, fill the soul with much licentiousness, adorning themselves, drawing countless lovers from every side, and exciting the eyes of the young, setting ambushes and pitfalls, Moses, showing that she was not such, but was a virgin on both sides, in body and in soul, says: “She was a virgin; no man had known her.” And yet she had many occasions for becoming known to men: first, the beauty of her body; second, the manner of her service. For if she had sat constantly in her chamber, like the virgins of today, and had never gone into public nor gone out of her father's house, it would not have been so great a thing to say in her praise that no man had known her. But when you see her going out into public, forced to carry water every day, once and twice and many times, and yet known to no man, then above all you will be able to perceive her praise. For if a virgin who rarely goes into the marketplace, even ugly and ill-favoured, with many maids following, has often had her character corrupted by these outings, the girl who every day went out of her father's house alone, and not simply into the marketplace, but went to the spring and drew water, where many others too must gather — how would she not be worthy of countless admirations, since neither from her continual outings, nor from the beauty of her face, nor from the multitude of those who came there, nor from anywhere else was her character corrupted, but she remained uncorrupted in body and soul, kept her chastity more exactly than those who sit in the women's quarters, and appeared such as Paul seeks when he says, “that she may be holy in body and spirit”? “Going down, then, to the spring, she filled her jar with water and came up; and the servant ran to meet her and said: Give me a little water to drink from your jar. And she said: Drink, sir; and she hastened, and let down the jar upon her arm, and gave him drink until he stopped drinking; and she said: I will draw water for your camels also, until they all have drunk. And she hastened and emptied the jar into the trough, and ran to the well to draw, and drew for all the camels.” Great was the woman's hospitality, great her chastity, and both may best be learned from what she did and from what she said. Do you see how neither did chastity harm hospitality nor hospitality corrupt chastity? For not to run up first nor to address the man belonged to chastity; but not to refuse or deny when asked belonged to hospitality and great kindness. For as it would have been boldness and shamelessness if she had run up first and conversed with him when he had said nothing, [so to refuse would have been] inhumanity. But as it was she did neither of these: neither did she harm hospitality because of chastity, nor again cut short the praise of chastity because of hospitality, but displayed each virtue complete, showing her chastity by awaiting the request, and her unspeakable hospitality by giving after the request. For it belonged to unspeakable hospitality not only to give what he asked, but also to provide something more than was asked. And if water was what was given, that was what she was mistress of at the time. Hospitable people are usually judged not by the costliness of what they set before their guests, but by the means from which they provide; since God too praised the one who gave a cup of cold water, and said that the woman who put in two mites had put in more than all, because she then put in all she had. So she too entertained that noble man with those things beyond which she had nothing more to offer him. And not without reason are “she hastened” and “she ran” and such words added, but so that you may learn the eagerness with which she did the thing, not unwillingly nor grudgingly. And that this is no small thing: often we have asked someone passing by carrying a torch to stop a little so that we might light ours, or one carrying water so that we might drink, and he would not bear it, but was annoyed; but she not only inclined her jar to him, but drew water for all the camels, enduring so great a toil, and bringing bodily service into hospitality with much eagerness. For not only the doing, but the doing eagerly shows her virtue. She calls an unknown man, appearing then for the first time, “sir.” And as her kinsman by marriage Abraham did not ask passers-by, “Who are you, and from where? And where are you going? And from where have you come?” but simply reaped the fruit of hospitality, so she too did not say, “Who are you, and from where, and for what reason have you come?” but, reaping the abundance of hospitality, let all superfluous things go. For those who buy pearls and take gold seek this one thing only, how they may profit from those who have the goods, not how they may pry into them; and she too seeks this only, how she may receive the fruit of hospitality, how she may obtain the reward complete. She knew this clearly, that the stranger is bashful above all; that is why he needs much kindness and a modesty that does not pry; if, then, we are going to pry into him and be curious, he hesitates and draws back, and comes unwillingly. That is why she did not do this in his case, nor did her kinsman by marriage in the case of strangers, so as not to scare away the catch; but he only cared for those passing by, reaping through them what he sought. That is why he once even entertained angels; for if he had pried, the reward laid up for him would have been diminished. For we admire him not because he entertained angels, but because he entertained them without knowing. For if he had served them knowing, he would have done nothing wonderful, since the dignity of those received compels even a very stony and harsh man to become kind and gentle; but this was the wonderful thing, that, thinking them wayfarers, he showed them such service. Such was she too: she did not know who he was, nor for what he had come, nor that he had come to seek her in marriage, but thought him some stranger and traveller. That is why the reward of her hospitality became greater, that she received with such goodwill one known to her from nowhere, while at the same time keeping her chastity. For she did this not shamelessly nor boldly, neither pressing him nor angry, but with fitting dignity. This very thing Moses hinted at, saying: “And the man was observing her closely, and kept silent, to learn whether the Lord had prospered his way.” What is “was observing her closely”? He examined exactly her bearing, gait, look, speech, and everything, learning the state of her soul from the movements of her body. And he was not content with these alone, but applies a second test. For when she had given him drink, he did not stop at this, but said to her: “Whose daughter are you? Tell me; and is there room at your father's house for us to lodge?” What, then, did she do? With forbearance and gentleness she named her father, and was not vexed, saying, “And who are you, who are so curious, inquiring and prying into the house?” but what? “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor; and we have straw and much fodder, and a place to lodge.” As with the water she gave more than he asked — for he asked only to drink, but she promised to water the camels too, and did so — so here too: he asked only for a place, but she offered also straw and fodder and many other things, inviting him by all these and drawing him to the house, so that she might reap the reward of hospitality. Let us not hear these things carelessly or lightly, but, reflecting on ourselves by ourselves and comparing ourselves with them, so we shall know the woman's virtue. Often, at any rate, when we receive acquaintances and close friends, we are annoyed, and if they stay one or two days we are burdened; but she drew the unknown man and stranger into the house with much eagerness, and that when she was going to provide service not to him alone but also to so many camels. And when he had entered, consider from this his understanding the more. For when they set bread before him to eat, he says: “I will not eat until I have spoken my words.” Do you see how wakeful and sober he was? Then, since they permitted him to speak, let us see how he converses with them. Did he say to them these words, that he had a master illustrious and splendid, honoured by all, enjoying much precedence among the people of the land? And yet if he had wanted to say these things, he would not have been at a loss; for the people of the land honoured Abraham in the rank of a king. But nevertheless he said none of these things, but, leaving these human things, he adorned him with the favour from above, saying thus: “I am Abraham's servant. The Lord has blessed my master greatly, and he has become great; and he has given him sheep and calves, and gold and silver.” He mentioned the wealth not to show him rich but to show him dear to God; for he wishes to praise him not for having possessed it, but for having received it from God. Then, speaking of the bridegroom: “And Sarah, my master's wife, bore one son to my master, after he had grown old.” Here he hinted to me the manner of the birth too, showing that the birth came from God's providence toward him, not by the course of nature. You too, then, whether you seek a bridegroom or a bride, seek these things before the others: whether he is dear to God, whether he enjoys much favour from above. For if those are there, the rest also follow; but if these are not there, even if worldly goods are theirs in great security, there is no gain. Then, so that they might not say, “For what reason, then, did he not take any of the women of the land …,” [he reports Abraham's words: “You shall not] take a wife for my son from the daughters of the Canaanites, but you shall go to my father's house and to my tribe, and take a wife for my son.” But so as not to seem to weary you by bringing the whole story into the open, let us go to the end. For when he had told how he stood at the spring, how he asked the girl, how she gave more than the request, how God became mediator, and had reported everything exactly, he ended his speech at this point. Hearing all this, they no longer doubted, they did not delay, but as though God had moved their soul to this, they at once agreed to give him their daughter. “And Laban and Bethuel answered and said: This command has come from God; we shall not be able to speak against you anything bad; behold Rebekah, take her and go, and she shall be wife to your master, as the Lord has spoken.” Who would not be astonished? Who would not marvel at how many and how great hindrances were removed in a brief moment of time? For his being a stranger, and a servant, and unknown, and the great length of the journey, and that neither the father-in-law nor the bridegroom nor anyone else of those related to her was known — each of these by itself was enough to hinder the marriage; but nevertheless none hindered it, but all these things were made easy, and as to an acquaintance living nearby who had been with them from the first day, so confidently did they entrust the bride to him; and the cause was that God was in the midst. For as, when we do something without him, even if everything is smooth and easy, we find pitfalls and precipices and countless failures in it, so when he is present and works with us, everything becomes smooth and easy. Let us, then, neither do nor say anything before calling on God and asking him to take hold with us of all that is in our hands, as this man too did.
Textual problem in this passage: see the notes.
Gen 24:16 (quotation, high confidence) · 1 Cor 7:34 (quotation, high confidence) · Gen 24:17 (quotation, high confidence) · Gen 24:18 (quotation, high confidence) · Gen 24:19 (quotation, high confidence) · Gen 24:20 (quotation, high confidence) · Matt 10:42 (allusion, high confidence) · Mark 12:42 (allusion, high confidence) · Gen 18:2 (allusion, medium confidence) · Heb 13:2 (allusion, high confidence) · Gen 24:21 (quotation, high confidence) · Gen 24:23 (quotation, high confidence) · Gen 24:24 (quotation, high confidence) · Gen 24:25 (quotation, high confidence) · Gen 24:33 (quotation, high confidence) · Gen 24:34 (quotation, high confidence) · Gen 24:35 (quotation, high confidence) · Gen 24:36 (quotation, high confidence) · Gen 24:37 (quotation, high confidence) · Gen 24:38 (quotation, high confidence) · Gen 24:50 (quotation, high confidence) · Gen 24:51 (quotation, high confidence)
Notes and citation
Summary: Chrysostom praises Rebekah's chastity and eager hospitality at the well, and the servant's prayerful prudence, and tells those choosing a spouse to ask first whether the person is dear to God.
- Quales ducendae sint uxores, staging ref 7. Re-read against the Greek; no public-domain English. Migne's section 8 begins within this ref; its numeral is lost in the OCR, so it is not marked. A passage of Migne's Latin version that leaked into the Greek, with some lost Greek lines, is removed by a logged correction; the gap is marked “…” and the bracketed words are supplied by sense. Column numbers are removed by logged corrections. Quotations: Gen 24:16, 16–20, 21, 23, 24–25, 33, 34–36, 37–38, 50–51; allusions: 1 Cor 7:34; Matt 10:42; Mark 12:42–44; Gen 18:2–8; Heb 13:2.
Notes on the original text
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Topics: Marriage, Hospitality, Virginity and celibacy
Cite (SBL): Chrysostom, Max. 7 (PG 51:237; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-quales-ducendae/7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-quales-ducendae/7
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Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.
Chapter 9
9PG 51:241
᾿Αλλ' ἴδωμεν, ἐπειδὴ αὐτὴν ἔλαόδε, ποίῳ τρόπῳ “ὃν γάμον ἐπετέλεσεν. Ἄρα χύμδαλα καὶ σύριγγας καὶ χορηὺς καὶ τύμπανα καὶ αὐλοὺς καὶ τὴν ἄλλην ἐπεσύρατο φαντασίαν; Οὐδὲν τούτων, ἀλλὰ μόνην λαδὼν οὕτως ἀπήῴει, τὸν ἄγγελον ἔχων μεθ᾽ ἑαυτοῦ παραπέμποντα αὐτὴν καὶ συνοδοιποροῦντα, ὃν ὁ δεσπότης αὐτοῦ τὸν Θεὸν ἱχέτευσεν αὐτῷ συναποστεΐλαι ἐχ τῆς οἰχίας ἐξερχομένῳ. Καὶ ἤγετο λοιπὸν ἡ νύμφη αὐλῶν μὲν καὶ χιθάρας καὶ τῶν ἄλλων τῶν τοιούτων οὐδενὸς ἀχουσᾶσα, μυρίας δὲ παρὰ τοῦ Θεοῦ ἐπὶ τὴν χεφαλὴν τὰς εὐλογίας ἔχουσα, στέφανον διαδήματος παντὸς λαμπρότερον." Ἤγετο οὐ χρυσᾶ περιδεδλημένη ἱμάτια, ἀλλὰ σωφροσύνην καὶ εὐλάδειαν, καὶ φιλοξενίαν, καὶ τὴν ἄλλην ἅπασαν ἀρετήν. Ἤνγετο οὐχ ἐπὶ ὀχήματος καταστέγου, οὐδὲ ἐπὶ ἄλλης τινὸς φαντασίας τοιαύτης. ἀλλ᾽ ἐπὶ τῆς χαμήλου χαθημένη. Μετὰ γὰρ τῆς ἀρετῆς τῆς ἐν τῇ ψυχῇ, καὶ τὰ σώματα ταῖς παρθένοις τὸ παλαιὸν πολλῆς μετεῖχε τῆς εὐεξίας. Οὐ γὰρ οὕτως αὑτὰς ἔτρεφον αἱ μητέρες, χαθάπερ τὰς νῦν, σχιαγραφίας, μαλακοῖς ἱματίοις, ἑτέροις μυρίοις διαφθείρογυσαι τρόποις, καὶ ποῦ δέοντος μαλαχωτέρας ποιοῦσαι, ἀλλ εἰς ἄπαδαν αὐτὰς ἤγαγον ἐχεῖναι δχληραγωγίαν. Διὰ τοῦτο αὐταῖς καὶ τοῦ σώματος ἡ ὥρα σφόδρα ἣν εὐανθὴς καὶ γνησία, ἅτε φυσιχή τις οὖσα, ἀλλ᾽ οὐ χειροποίητος, οὔτε ἐπιτετηδευμένη. Διὰ τοῦτο καὶ ὑγείας ἀπέλαυον καθαρᾶς, καὶ χάλλος αὖταῖς ἀμήχανον ἦν, οὐδεμιᾶς ἀῤῥωστίας ἐνοχλούσης τῷ σώματι, ἀλλὰ πάσης βλαχείας ἐχδεδλη μένης. Οἱ γὰρ πόνοι γκαὶ αἱ ταλαιπωρίαι καὶ τὸ ἐν ἄπασιν αὐτουργεῖν βλαχείαν μὲν ἀπήλαυνε πᾶσαν, εὑρωστίαν δὲ καὶ ὑγείαν μετὰ πολλῆς παρεῖχε τῆς ἀσφαλείας. Διὸ δὴ καὶ ποθεινότεραι τοῖς ἀνδράσιν ἧσαν, καὶ μᾶλλον ἑπέραστοι " οὐ γὰρ δὴ τὸ σῶμα μόνον, ἀλλὰ καὶ τὴν ψυχὴν τούτοις βελτίω καὶ σωφρονεστέραν κατειργάσαντο. Καθημένη τοίνυν ἐτὴ τἧς χαμῆλου καὶ φθάσασα εἰς τὴν χώραν, πρὶν αὐτὴν ἐλθεῖν ἐγγὺς. ἀναδλέψασα εἶδε τοῖς ὀφθαλμοῖς τὸν Ἰσαὰκ, καὶ χατεπήδησεν ἀπὸ τῆς χαμήλου. Εἶδες ἰσχύν : εἶδες εὐεξίαν Κατεπήδησεν ἀπὸ τῇς καμήλου. Οὕτως αὐταῖς ῥώμη πολλὴ μετὰ σωφροσύνης ἦν. Καὶ εἶπε τῷ παιδί" Τίς ἐστιν ὁ ἄνθρωπος ἐκεῖνος ὁ πορευόμενος ἐν τῷ πεδίῳ; Εἶχε δὲ ὁ παῖς.» Ὁ κύριός μου. Εἶτα τὴν σωφροσύνην αὐτῆς μαρτυρουμέντν. πῶς ἦν αἱσχυντηρὰ, πῶς ἣν αἰδέσιμος. Καὶ ἔλαδεν αὐτὴν ὁ Ἰσαὰκ, καὶ ἐγένετο αὑτῷ εἰς γυναῖκα καὶ ἠγάπησεν αὑτὴν, καὶ παρεχ.ζτήθη περὶ Σάῤῥας τῆς μητρὸς αὖὺτοῦ. Οὐχ ἁπλῶς δὲ ταῦτα εἴρηται, ὅτ: ἡγάπησεν αὖτὴν, καὶ παρεχλήθη περὶ τῆς Σάῤῥας τῆς “μητρὸς αὐτοῦ, ἀλλ᾽ ἵνα μάθῃς τοῦ φίλτρου καὶ τῆς ἀγάπης τὰς ὑποθέσεις, ἃς οἴχοθεν ἔχουσα ἦλθεν ἡ γυνή. Τίς γὰρ τὴν τοιαύτην οὐκ ἂν ἠγάπησε, τὴν οὕτω σώφρονα, τὴν οὕτω χοτμίαν, τὴν οὕτω φιλόξενον καὶ φιλάνθρωπον καὶ ἥμερον, τὴν ἀνδρείαν μὲν χατὰ τὴν Ψυχὴν, ῥωμαλέαν δὲ χατὰ τὸ σῶμα; Ταῦτα εἶπον, οὐχ ἵνα ἀχούσητε, οὐδ᾽ ἵνα ἀχούσαντες ἐπαινέσητε μόνον, ἀλλ᾽ ἵνα καὶ ζηλώσητε. Καὶ πατέρες; μὲν, τὴν πρόνοιαν τοῦ πατριάρχου μιμεῖσθε, ἣν ἐποιεῖτο περὶ τοῦ λαθεῖν γυναῖχα ἄπλαστον, οὐ χρήματα ἐπιζητήσας, οὗ γένους λαμπρότητα, οὗ σώματος; χάλλος, οὐχ ἄλλο οὐδὲν, ἀλλὰ ψυχῆς εὐγένειαν μόνον " μητέρες δὲ, οὕτω τὰς ἑαυτῶν ἀνατρέφετε θυγατέρας. Οἱ δὲ ἄγεσθα. αὐτὰς μέλλοντες νυμφίοι, μετὰ τοσαύτης αὐτὰς ἄγετε χοσμιόιητος, χορείας μὲν καὶ γέλωτας καὶ ῥήματα αἰσχρὰ, καὶ σύριγγας καὶ αὐλοὺς, καὶ τὴν διαδολιχὴν φαντασίαν, καὶ τὰ ἄλλα πάντα τὰ τοιαῦτα ἑἐξορίζοντες, τὸν Θεὸν ὃὲ ἀεὶ παραχαλοῦντες μεσίτην γενέσθαι τῶν πραττομένων ἁπάντων. ᾽Ἂν γὰρ οὕτω τὰ χαθ᾽ ἑαυτοὺς οἱκονομήσωμεν,, οὐχ ἀποστάσιον ἕσται ποτὲ, οὐ μοιχείας ὑπρψία, οὐ ζηλοτυπία; πρόφασις, οὐ μάχη καὶ ἔρις, ἀλλὰ πολλῆς μὲν ἀπολαυσόμεθα τῆ: εἰρήνης, πολλῆς δὲ τῆς ὁμονοίας " ταύτης δὲ οὔσης, καὶ αἱ ἄλλαι πάντως ἕψονται ἀρεταί. “Ὥσπερ γὰρ, γυναιχὸς πρὸς ἄνδρα στασιαζούσης, οὐδὲν ὑγιὲς ἔσται ἐπὶ τῆς σἰχίας, χᾶν ἅπαντα τὰ ἄλλα κατὰ ῥοῦν φέρηται πράγματα " οὕτως ὁμονοούσης καὶ εἰρηνενούσης, οὐδὲν ἔσται ἀτδὲς, μυρίοι χειμῶνες χαθ᾽ ἐχάστην τίχτωνται τὴν ἡμέραν. Ἂν οὕτως οἱ γάμοι γένωνται, καὶ τὰ παιδία μετὰ πολλῆς τῆς εὐχολίας εἰς ἀρετὴν ἀγαγεῖν δυνησόμεθα, Ὅταν γὰρ ἡ μήτηρ οὕτως ἢ χοσμία, καὶ σώφρων, καὶ πᾶσαν ἀρετὴν χεχτημένη. πάντως καὶ τὸν ἄνδρα ἑλεῖν δυνήσεται καὶ χειρώσασθαι τῷ περὶ αὐτὴν πόθῳ ἑλοῦσα δὲ αὐτὸν, μετὰ πολλῆς ἕξει τῆς προθυμίας βοηθοῦντα πρὸς τὴν τῶν παίδων ἐπιμέλειαν, καὶ τὸν Θεὸν οὕτως ἐπισπάσεται πρὸς τὴν αὐτὴν ταύτην πρόνοιαν" ἐχείνου δὲ συνεφαπτομένου τῆς καλῆς ταύτης οἰχονομίας, καὶ τὰς ψυχὰς τῶν παίδων ἁσχοῦντος, οὐδὲν ἀηδὲς ἔσται λοιπὸν, ἀλλὰ καὶ τὰ τῆς οἰκίας εὖ διαχείσεται, τῶν ἀρχόντων οὕτω διαχειμένων " καὶ μετὰ τῆς οἰχίας οὕτως ἔχαστος δυνήσεται, τῆς ἑαυτοῦ γυναιχὸς λέγω, καὶ παίδων καὶ οἰχετῶν, καὶ τὸν ἐνταῦθα μετὰ ἀδείας ἀπάδσης σα! ϑίον͵ καὶ εἰς τὴν τῶν οὐρανῶν βασιλείαν εἰσ- οὗ τῷ Παερὶ δόξα, καὶ χράτος, σὺν τῷ ἁγίῳ καὶ ζωο. ἐλθεῖν’ ἧς γένοιτο πάντα; ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ ποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰωνας τῶν φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ αἰώνων. ᾿Αμήν.
᾿All' idōmen, epeidē autēn elaode, poiǭ tropǭ “hon gamon epetelesen. Ara chymdala kai syringas kai chorēus kai tympana kai aulous kai tēn allēn epesyrato phantasian? Ouden toutōn, alla monēn ladōn houtōs apēǭei, ton angelon echōn meth᾽ heautou parapemponta autēn kai synodoiporounta, hon ho despotēs autou ton Theon hicheteusen autǭ synaposteïlai ech tēs oichias exerchomenǭ. Kai ēgeto loipon hē nymphē aulōn men kai chitharas kai tōn allōn tōn toioutōn oudenos achousasa, myrias de para tou Theou epi tēn chephalēn tas eulogias echousa, stephanon diadēmatos pantos lamproteron." Ēgeto ou chrysa peridedlēmenē himatia, alla sōphrosynēn kai euladeian, kai philoxenian, kai tēn allēn hapasan aretēn. Ēngeto ouch epi ochēmatos katastegou, oude epi allēs tinos phantasias toiautēs. all᾽ epi tēs chamēlou chathēmenē. Meta gar tēs aretēs tēs en tę̄ psychę̄, kai ta sōmata tais parthenois to palaion pollēs meteiche tēs euexias. Ou gar houtōs hautas etrephon hai mēteres, chathaper tas nyn, schiagraphias, malakois himatiois, heterois myriois diaphtheirogysai tropois, kai pou deontos malachōteras poiousai, all eis apadan autas ēgagon echeinai dchlēragōgian. Dia touto autais kai tou sōmatos hē hōra sphodra hēn euanthēs kai gnēsia, hate physichē tis ousa, all᾽ ou cheiropoiētos, oute epitetēdeumenē. Dia touto kai hygeias apelauon katharas, kai challos autais amēchanon ēn, oudemias arrhōstias enochlousēs tǭ sōmati, alla pasēs blacheias echdedlē menēs. Hoi gar ponoi nkai hai talaipōriai kai to en apasin autourgein blacheian men apēlaune pasan, heurōstian de kai hygeian meta pollēs pareiche tēs asphaleias. Dio dē kai potheinoterai tois andrasin hēsan, kai mallon heperastoi " ou gar dē to sōma monon, alla kai tēn psychēn toutois beltiō kai sōphronesteran kateirgasanto. Kathēmenē toinyn etē tēs chamēlou kai phthasasa eis tēn chōran, prin autēn elthein engys. anadlepsasa eide tois ophthalmois ton Isaak, kai chatepēdēsen apo tēs chamēlou. Eides ischyn : eides euexian Katepēdēsen apo tę̄s kamēlou. Houtōs autais rhōmē pollē meta sōphrosynēs ēn. Kai eipe tǭ paidi" Tis estin ho anthrōpos ekeinos ho poreuomenos en tǭ pediǭ? Eiche de ho pais.» Ho kyrios mou. Eita tēn sōphrosynēn autēs martyroumentn. pōs ēn haischyntēra, pōs hēn aidesimos. Kai eladen autēn ho Isaak, kai egeneto hautǭ eis gynaika kai ēgapēsen hautēn, kai parech.ztēthē peri Sarrhas tēs mētros auytou. Ouch haplōs de tauta eirētai, hot: hēgapēsen autēn, kai parechlēthē peri tēs Sarrhas tēs “mētros autou, all᾽ hina mathę̄s tou philtrou kai tēs agapēs tas hypotheseis, has oichothen echousa ēlthen hē gynē. Tis gar tēn toiautēn ouk an ēgapēse, tēn houtō sōphrona, tēn houtō chotmian, tēn houtō philoxenon kai philanthrōpon kai hēmeron, tēn andreian men chata tēn Psychēn, rhōmalean de chata to sōma? Tauta eipon, ouch hina achousēte, oud᾽ hina achousantes epainesēte monon, all᾽ hina kai zēlōsēte. Kai pateres? men, tēn pronoian tou patriarchou mimeisthe, hēn epoieito peri tou lathein gynaicha aplaston, ou chrēmata epizētēsas, hou genous lamprotēta, hou sōmatos? challos, ouch allo ouden, alla psychēs eugeneian monon " mēteres de, houtō tas heautōn anatrephete thygateras. Hoi de agestha. autas mellontes nymphioi, meta tosautēs autas agete chosmioiētos, choreias men kai gelōtas kai rhēmata aischra, kai syringas kai aulous, kai tēn diadolichēn phantasian, kai ta alla panta ta toiauta heexorizontes, ton Theon hoe aei parachalountes mesitēn genesthai tōn prattomenōn hapantōn. ᾽An gar houtō ta chath᾽ heautous hoikonomēsōmen,, ouch apostasion hestai pote, ou moicheias hyprpsia, ou zēlotypia? prophasis, ou machē kai eris, alla pollēs men apolausometha tē: eirēnēs, pollēs de tēs homonoias " tautēs de ousēs, kai hai allai pantōs hepsontai aretai. “Hōsper gar, gynaichos pros andra stasiazousēs, ouden hygies estai epi tēs sichias, chan hapanta ta alla kata rhoun pherētai pragmata " houtōs homonoousēs kai eirēnenousēs, ouden estai atdes, myrioi cheimōnes chath᾽ echastēn tichtōntai tēn hēmeran. An houtōs hoi gamoi genōntai, kai ta paidia meta pollēs tēs eucholias eis aretēn agagein dynēsometha, Hotan gar hē mētēr houtōs ē chosmia, kai sōphrōn, kai pasan aretēn chechtēmenē. pantōs kai ton andra helein dynēsetai kai cheirōsasthai tǭ peri autēn pothǭ helousa de auton, meta pollēs hexei tēs prothymias boēthounta pros tēn tōn paidōn epimeleian, kai ton Theon houtōs epispasetai pros tēn autēn tautēn pronoian" echeinou de synephaptomenou tēs kalēs tautēs oichonomias, kai tas psychas tōn paidōn haschountos, ouden aēdes estai loipon, alla kai ta tēs oikias eu diacheisetai, tōn archontōn houtō diacheimenōn " kai meta tēs oichias houtōs echastos dynēsetai, tēs heautou gynaichos legō, kai paidōn kai oichetōn, kai ton entautha meta adeias apadsēs sa! ϑion͵ kai eis tēn tōn ouranōn basileian eis- hou tǭ Paeri doxa, kai chratos, syn tǭ hagiǭ kai zōo. elthein’ hēs genoito panta? hēmas epitychein, chariti kai poiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth aiōnōn. ᾿Amēn.
But let us see, now that he had taken her, in what manner he celebrated the marriage. Did he bring in cymbals and pipes and dances and drums and flutes and the rest of the display? None of these; but taking her alone he so departed, having with him the angel escorting her and travelling with them, whom his master had begged God to send with him as he went out of the house. And so the bride was led, hearing neither pipes nor harp nor any other such thing, but having countless blessings from God upon her head, a crown brighter than any diadem. She was led, not clothed in golden garments, but in chastity and piety and hospitality and all the rest of virtue. She was led, not on a covered carriage nor on any other such display, but sitting on the camel. For together with the virtue in the soul, the virgins of old also had bodies of great vigour. For their mothers did not bring them up as mothers do those of today, corrupting them with paint, soft garments, and countless other ways, and making them softer than is right; but they brought them up to every hardship. That is why the bloom of their body too was very flourishing and genuine, being natural, not artificial nor contrived. That is why they enjoyed pure health, and had extraordinary beauty, with no illness troubling the body, but all softness cast out. For labours and hardships and doing everything with their own hands drove away all softness, and provided robust strength and health with great security. That is why they were more desirable to their husbands and more lovely; for by these things they made not the body only, but also the soul better and more chaste. Sitting, then, on the camel and reaching the country, before she came near, she looked up and saw Isaac with her eyes, and leapt down from the camel. Do you see strength? Do you see vigour? “She leapt down from the camel.” So much strength they had, together with chastity. “And she said to the servant: Who is that man walking in the plain? And the servant said: My master.” Then Scripture bears witness to her chastity, how modest she was, how reverent. “And Isaac took her, and she became his wife, and he loved her, and he was comforted concerning Sarah his mother.” Not without reason is it said that he loved her and was comforted concerning Sarah his mother, but so that you may learn the grounds of affection and love which the woman brought with her from her home. For who would not have loved such a woman, so chaste, so orderly, so hospitable and kind and gentle, courageous in soul and strong in body? I have said these things not so that you may hear them, nor so that, having heard, you may only praise, but so that you may also imitate them. Fathers, imitate the forethought of the patriarch, which he took to obtain an unaffected wife, seeking not money, not splendour of birth, not beauty of body, nothing else, but nobility of soul alone; mothers, so bring up your daughters. And you bridegrooms who are about to take them, take them with such decorum, banishing dances and laughter and shameful words, and pipes and flutes, and the devilish display, and all other such things, and always calling on God to become mediator of all that is done. For if we so order our affairs, there will never be a bill of divorce, no suspicion of adultery, no pretext for jealousy, no battle and strife, but we shall enjoy much peace and much concord; and when this is present, the other virtues will surely follow too. For as, when a wife quarrels with her husband, nothing will be sound in the house, even if all other affairs go smoothly, so when she is of one mind and at peace, nothing will be unpleasant, even if countless storms arise each day. If marriages happen so, we shall also be able to lead the children to virtue with much ease. For when the mother is so orderly and chaste and possesses every virtue, she will surely be able to win her husband and subdue him by his love for her; and having won him, she will have him helping with much eagerness in the care of the children, and will thus draw God too to this same providence; and when he takes part in this good management and trains the children's souls, nothing will be unpleasant from then on, but the affairs of the house too will be well arranged, its rulers being so disposed; and so each, together with his house — I mean his wife and children and servants — will be able both to pass this life here with all security and to enter the kingdom of heaven; which may we all obtain by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory and might, with the holy and life-giving Spirit, now and always and to the ages of ages. Amen.
Gen 24:7 (allusion, medium confidence) · Gen 24:61 (allusion, high confidence) · Gen 24:64 (quotation, high confidence) · Gen 24:65 (quotation, high confidence) · Gen 24:67 (quotation, high confidence) · Deut 24:1 (echo, low confidence)
Notes and citation
Summary: Chrysostom describes Rebekah's simple wedding journey and Isaac's love for her, and urges parents and bridegrooms to seek virtue and to banish wedding excesses, so that there will never be a bill of divorce or suspicion of adultery.
- Quales ducendae sint uxores, staging ref 9 (the end of the homily). Re-read against the Greek; no public-domain English. Chrysostom: “there will never be a bill of divorce” (οὐκ ἀποστάσιον ἔσται ποτέ). In the OCR the lines of the closing doxology are interleaved from two columns; they are translated in their evident order. Leaked apparatus and column numbers are removed by logged corrections. Quotations: Gen 24:64–65, 67; allusions: Gen 24:7, 61; Deut 24:1 (bill of divorce).
Notes on the original text
- Digital text corrected (Migne column number in the text; apparatus leaked into the text): 5 ϑδυὶ!. ἰδ τᾶλγῃ. σοῦ εἰ! ἐχείνῳ. → ; [947] → ; [3228] → .
Topics: Marriage, Divorce and remarriage, Games, shows, and the theatre, Parents and children
Cite (SBL): Chrysostom, Max. 9 (PG 51:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-quales-ducendae/9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-quales-ducendae/9
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Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.