Commentary on Ecclesiastes · §12

The Famine of Jerusalem and the Mother's Choice

That men may be born—even if it is up to God whether to give a child or not, and whether to be for a long time or a short time—how can it not be brought about for certain ends, and not be wasted? And even this, having been done, lives for two or three hours; but let us say ten years. Do these things not happen in this way? Are these 'judgments' not resembling 'the great deep'? We only know in the whole that it has not happened in vain; even if it had possessed vanity in not being born or not being reared, especially our born one does not do these things in vain.

Why is that unknown thing? Because we have human calculations. But it happens for salvation and for this, which God gives to each one. The soul not giving the same due renders all these things void. For if it is sown together, all these things are vain. But the ends of things come by God's judgment, and He commands to give children ever indeed men ask children from him, the gifts of God are judged together. If any of them happened to have many, he prays by word, but by the word of wisdom and knowledge, that he may have gifts., that some were born—perhaps the daughters of divine teaching—to be received, so that they might be brought forth, and immediately they were harmed.

Thus also that which is said in the Gospel was lifted up. Concerning much tribulation coming, it says: 'Woe to those with child and to those nursing' (Luke 23:29). She who has in the womb, receiving the tribulation and not bringing forth, is harmed. And that was received in vain. And they indeed were born, but they did not become perfect, but they bore the nursing ones; and again, quickly, the soul having become into tribulation, they were harmed, having virtue newly born, having encountered first in catechesis. It is possible even to take this as history; the coming of that tribulation mentioned in the Gospel required flight. As for the whole, take it toward the spoken word: those having in the womb were being hindered, using a sharp run, and were being seized. And the war against the Hebrews is hinted at, even the Roman war. She having in the womb is not able to suffer evil or...

Whether in fleeing or in not being nourished like another nursing woman. The oppression of the famine and the great evils are thus pointed out in the laments, because even 'pitiful women' (Lam 4:10) ate 'their own children'. For she did not permit others, not being pitiful, to use simply the food that was being found, even if it were his child; but it signifies the oppression of the hardship and the sparing of the necessary things.

The ones sharing in the misery, therefore, ate their own children, not only toward the children, but also toward others. Such a thing is remembered in that Mary, in the accounts concerning the fall of Jerusalem. She was fond of children—and she had only a child—and she was also among the well-to-do and the very wealthy. Much, I think, of prosperity she had used for nourishment; at times she bought a goat or some meat. And by the plunderers during the insurrection and by hand through the wars, there became a lack. And if the insurrectionists had perceived the smoke, they were entering and casting down the meals.

Taking therefore her child—and he was about three years old—she gave him certain words, in which she also said this: 'It is more profitable for you to be eaten by me or to exchange something bad and endure slavery from your enemies. Go then and become my food.' And having slaughtered, she saw him. A little later the insurrectionists entered and she did not allow them to enter, but she was saying to them: 'Come, eat even the half.' And she as if conquered them.

And in darkness his name shall be covered, and indeed he did not see the sun and did not know rest, because of this one over this one. This says, that this one is nothing at all. And the 'darkness' denotes the unknown 'name', the ignorance of him because of not being known. He came to us neither perceived nor having been led in a dark way. The: 'and indeed he did not see the sun.' He will not even perceive; he had no other rest. For to see the sun is to behold. He did not see therefore this one; and if he did not have the perception of this sense, it is evident that he did not even of the others. And I do not say this at all: 'by this one over this one', the one who was beyond the one who had led them to wealth.

Greek

γεννηθῶσιν ἄνθρωποι, εἰ καὶ ἐπὶ θεῷ ἐστιν τὸ δοῦναι τέκνον καὶ μή, καὶ τὸ πολυχρόνιον εἶναι ἢ ὀλιγοχρόνιον, πῶς τι να εἰς συνλήμματα οὐ τελεσφορεῖται, οὐκ ἀποτίκτεται, ἄλλα δέ–καὶ τοῦτο πραχθέν–δύο ἢ τριῶν ὡρῶν ζῇ, δῶμεν δέ, ὅτι καὶ δέκα ἔτη. μὴ ἀκρίτως̣ ταῦτα γίνεται; οὐκ ἔστιν "τὰ κρίματα" ταῦτα "ἀβύσσῳ πολλῇ" ἐοι̣κότα; μόνον καθ όλου ἴσμεν, ὅτι οὐ ματαίως γεγένηται· εἰ καὶ ματαιότητα ἔσ̣χεν τῷ μηδὲ γεννηθῆναι μηδὲ ἀνατραφῆναι, μάλιστα ὁ ἡμῶν γεννητὴς οὐ ματαίως ταῦτα ποιεῖ. διὰ τί οὐ γιγνωσκόμενον ἐκεῖνό ἐστιν; ὅτι̣ ἔχομεν̣ λογ̣ι̣σμο̣υ`̣ς̣ ἀν θρώπων. ὑπὲρ σωτηρίας̣ δὲ κα̣ι`̣ το̣υ῀̣τ̣ο̣ γ̣ι´̣ν̣ε̣τ̣α̣ι̣, ἣν δίδωσιν ὁ θεὸς̣ ἑκάστῳ. λύει δὲ τ̣αῦτα πάντα τὸ μη`̣ τη`̣ν̣ αὐτὴν δίκην δοῦναι τὴν̣ ψυχὴν αὐτου῀̣. εἰ γὰρ συνσπείρ̣εται, μάταιά εἰσιν ὅλα ταῦτα. ἀλ̣λὰ κρίσει θεοῦ τὰ συνλήμ ματα γίνεται· καὶ ὁ θεὸς λέγει διδόναι τέκ̣να. καὶ εἴ πο̣τε γοῦν τι νες αἰτοῦσιν παρὰ αὐτοῦ τέκνα, τ̣ὰ δόμα̣τα τοῦ θεοῦ συνκρίσε̣ις. εἰ πολλα χῶς ἔτυχέν τις αὐτῶν, λόγῳ εὔχετ̣αι, λόγῳ δὲ τῷ τῆς σοφίας καὶ γνώσε ως, δόματα ἔχειν. λ··σ̣ο̣···που̣··λ̣ε̣·ς̣ λόγος ἡ ἀκολουθία ὑπ̣ο̣β̣·····. κατα`̣ τὴν ἀναγωγὴν λ̣οιπ̣ὸν̣, ὅτι ἐγενν̣ήθ̣η̣σαν–τίνες δῆθεν ἢ αἱ τῆς θείας διδασκαλίας γοναί–συνλ̣η̣μ̣φ̣θ̣ε̣ι῀̣σ̣α̣ι̣, ἱ´̣να τ̣εχθῶσιν, καὶ ε̣ὐθέως ἐβλάβησαν. οὕτως οὖν ἀνήχθη καὶ τὸ ἐν εὐαγγελίῳ λεγόμενον̣. θλ̣ίψεως πολλῆς ἐρχομένης λ̣έγει· "οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλα ζ̣ούσαις". ἡ ἐν γαστρὶ ἔχουσα τὴν θλῖψιν λαβοῦσα καὶ μὴ ἐνέγκασα ἐξα̣μ βλίσκει. καὶ ματ̣αι´̣ως ἐκ̣εῖνο συνελήμφθη. ἐνίαι δὲ ἐγεννήθησαν μέν, ἀλλὰ 174 οὐ τέλειαι γεγένηνται, ἀλλὰ τὴν θηλαζουσῶν ἐ´̣φερον †ηλιαν†· καὶ πάλιν ταχὺ τῆς ψυχῆς γε̣νομένης εἰς θλῖψιν ἐβλάβησαν, νεοπαγῆ ἐχούσης ἀρετήν, ἐν κατηχήσει πρώτῃ τ̣υγχ̣ανούσης. δυ̣νατ̣ὸν δὲ καὶ ὡσ̣α̣νεὶ ἱστορίαν λαβεῖν τοῦτο· τῆς θλίψεως ἐκ̣είνης τῆς μνημονευομένης ἐν τῷ εὐαγγελίῳ ἐπελθούσης χρεία ἦν φυγῆς. ὡς πρὸς τὸ ῥητὸν τὸ ὅλον λαβ̣ε´̣· αἱ ἐν γαστρὶ ἔχουσαι ἐνεποδίζοντο ὀξεῖ δρόμῳ χρήσασθαι καὶ κατελαμβάνοντο. ἠρέμα δὲ καὶ τὸν Ῥωμαίων πόλεμον αἰνίττεται τὸν κατὰ τῶν Ἑβραίων. ἐν γα-στρὶ ἔχουσα οὐ δύναται κ̣ακοπαθῆσαι ἢ ἐν τῷ φεύγειν ἢ ἐν τ̣ῷ μὴ τρέφεσθαι ὡς ἡ ἄλλη γυνὴ ἡ θηλάζουσα. τὴν ἐπ̣ι´̣τ̣ασιν οὖν τοῦ λιμοῦ καὶ τὰς μεγάλας κακίας ἐν τοῖς θ̣ρήνοις αἰνίττεται, ὅτι καὶ "γυναῖκες οἰκτίρμονες" ἔφαγον "τὰ παιδία ἑαυτῶν". ε᾿̣νεχώρει γὰρ ἄλλας μὴ οἰκτίρμονας οὔσας χρήσασθαι ἁπλῶς τροφῇ τῷ εὑρις κομένῳ, κἀ`̣ν̣ παιδίον ᾖν αὐτόυ· ἀλλὰ τὴν ἐπίτασιν τῆς κακώσεως καὶ τοῦ σπανίζειν τὰ ἀνα̣γκαῖα σημαίνει. αἱ συνδιατιθέμεναι οὖν οὐ μόνον πρὸς τὰ τέκνα, ἀλλὰ κ̣α̣ι`̣ πρὸς τοὺς ἄλλους, τὰ παιδία ἑαυτῶν ἑψήσασαι ἔφαγον. τοιαύτην μνημονεύετ̣αι ἐν ἐκείνῃ τῇ Μαριάμμῃ ἐν τοῖς περὶ τῆς ἁλώσεως τῆς Ἱερουσαλήμ. αὕτη φιλόπαις ἦν– μόνον δὲ ἦν παιδίον–ἦν δὲ καὶ τῶν εὐπόρων καὶ τῶν πάν̣υ̣ π̣λ̣ο̣υσ̣ι´̣ω̣ν̣. πολὺ δέ, οἶμ̣αι, εὐπορίας α᾿̣νήλ̣ω̣σ̣ε̣ν̣ εἰς τ̣ροφη´̣ν̣· ἐνίοτε αἶγα ἠγόραζεν ἢ ἔριφόν τινα. κ̣αι`̣ ὑπὸ 12 τῶν ἁρπαζόν των ἐν τῇ σ̣τ̣α´̣σ̣ει καὶ χειρόνως τοῖς πολεμικοῖς γέγονεν α᾿̣π̣ορία. καὶ εἰ ἦσαν αἰσθηθέντες̣ κάπνου οἱ στασιασταὶ εἰσήρχοντ̣ο καὶ κα̣θ̣ε̣ῖλον τὰ δει῀̣π̣να. λαβοῦσα οὖν τὸν παῖδα ἑαυτῆς–ἦν δὲ ὡς τριετής–ἔδωκ̣ε̣ν αὐτῷ λόγους τ̣ιν̣α´̣ς, ἐν οἷς καὶ τοῦτο ἔλεγεν, ὅτι "ἀ´̣μ̣ε̣ινόν ἐστίν σε ὑπ' ἐμοῦ φαγῆναι ἢ κακὸν δι̣α´̣λλαξαι̣ καὶ δουλείαν ὑπο̣μ̣ε̣ι῀̣ν̣αι παρὰ τω῀̣ν πολεμίων. ἰ´̣θ̣ι οὖν καὶ γίνου μοι τροφή". καὶ σφαγιάσα̣σα ὤπτησεν α̣ὐτό. μ̣ικρῷ δὲ ὕστερον ε̣ι᾿̣σ̣ε̣π̣η´̣δων οἱ στασιασταὶ καὶ οὐκ ἐκώ λ̣υ̣σ̣εν αὐτοὺς εἰσιέναι, ἀλλ' ἔλ̣ε̣γε̣ν̣ αὐτοῖς, ὅτι· "δεῦτε, φάγ̣ε̣ τε τὸ ἥμισυ". καὶ ὡσανεὶ ἐνίκησεν αὐτούς. καὶ ἐν σκ̣ότει ὄν̣ομα̣ αὐτο̣ῦ καλυφ̣θήσεται, καί γε ἥλιον οὐχ εἶδεν καὶ οὐκ ἔγνω ἀνάπαυσιν, τούτῳ ὑπὲρ τοῦτον. τοῦτο λέγει, ὅτι ὅλως οὐδέν ἐστιν οὗτος. τὸ "σ̣κότος" δὲ δ̣η̣λ̣ο̣ῖ 175 το`̣ ἄγνωστον το`̣ "ὄνομα", τ̣η`̣ν̣ ἀ´̣γνοιαν τὴν πε̣ρι`̣ αυ᾿̣τ̣οῦ διὰ τ̣ο`̣ μὴ ἔ γνωσθαι. ἦλθεν εἰς ἡμᾶς οὐδὲ αἰσθητὴν οὐδὲ ἀνηγ̣μένην ἐν σκότει ὁδόν. τό· καί γε ἥλιον οὐχ εἶδεν. οὐδὲ αἰσθήσει κέχρητ̣αι οὐδὲ ἀνάπα̣υσιν ἄλλην ἔσχεν. τὸν γὰρ ἥλιον ὄψει ἔστιν θεάσασθαι. οὐχ εἶδεν οὖν τοῦτον· εἰ δὲ ταύτης τῆς αἰσθήσεως οὐκ ἔσχεν ἀντίλημ̣ψιν, φανερόν, ὅτι οὐδὲ τῶν ἄλλων. οὐ καθόλου δὲ λέγω τοῦτο· "τούτῳ ὑπὲρ τοῦτον", τὸν παρὰ τὸν ἡγησάμενον "πλοῦτον

About this text

Didymus the Blind on Ecclesiastes.

Catalogue & scope

Khazarzar scan

Witnesses

Copy-text PG (Khazarzar) (Greek)

This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.