One is my dove, my perfect one is but one,
she is the only one of her mother,
the chosen of her that bore her…
Who is she that looketh forth as the morning,
fair as the moon, clear as the sun,
and terrible as an army with banners?
Song of Solomon 6, 9-1

Fear not, for I have redeemed you.
I have called you by name, you are mine.
Isaiah 43, 1

And the angel being come in, said unto her:
Hail, full of grace, the Lord is with thee:
blessed art thou among women.
Luke 1, 28 {DRB}

καὶ εἰσελθὼν ὁ ἄγγελος πρὸς αὐτὴν εἶπεν
Χαῖρε κεχαριτωμένη ὁ κύριος μετὰ σοῦ
εὐλογημένη σὺ ἐν γυναιξίν

The passage from the Song of Solomon, also known as the Song of Songs, is a book in the Old Testament of the Bible attributed to King Solomon. This text is often characterized by its rich imagery and poetic structure and is considered one of the most unique books in the Bible, focusing on themes of love and desire. As a piece of poetry, the Song of Songs diverges from the Old Testament's primarily legal and historical texts, offering a more personal and emotional exploration of love. This reflects a broader biblical theme of romantic love and desire, often viewed as a metaphor for the relationship between God and Israel.

Throughout history, interpretations of this passage have varied significantly. Some early Jewish scholars viewed it as an allegory depicting the relationship between God and His people. In Christian interpretation, it has often been seen as a symbol of Christ’s love for the Church. The verses encapsulate adoration and a sense of exclusivity, underscoring the intimacy of the beloved, which can be understood as symbolic of a spiritual bond.

The description of the beloved as “fair as the moon” and “clear as the sun” evokes imagery of beauty and brilliance, signifying not only physical attractiveness but also spiritual purity. The line introducing the idea of her being “terrible as an army with banners” suggests strength and power, merging the tender with the formidable, which can be interpreted in various ways depending on the reader’s perspective. When considering this passage in the context of Daughter Zion and the Virgin Mary from a Catholic perspective, we can draw significant parallels that highlight their unique roles and attributes.

In biblical literature, Zion often symbolizes the people of Israel and the city of Jerusalem, representing not just a geographical location but also a spiritual and religious identity. Daughter Zion is often personified as a figure that embodies the nation’s collective identity. In this context, the verse celebrates her distinctiveness and beauty, suggesting that she is cherished and unique among her “mother.” This could underscore themes of divine love and election as Israel is depicted as God’s chosen people. The attributes described—” fair as the moon, clear as the sun”—evoke a sense of purity and unmatched beauty, reflecting the idea of Zion being radiant due to her relationship with God.

When applying this text to the Virgin Mary, the language becomes even more layered. In Christian theology, Mary is often seen as the ideal woman, chosen to bear the Son of God. The description of her as “the only one of her mother” resonates with the understanding of Mary as singularly significant in salvation history. The phrase “chosen of her that bore her” can also reflect how Mary is selected by God to fulfill a pivotal role, much like Daughter Zion is portrayed in the Hebrew scriptures. The text's imagery of beauty aligns with the way Mary is revered in Christian tradition—her purity, grace, and role as the Mother of Jesus make her a figure of exceptional worth. The line “terrible as an army with banners” can reflect the strength and power that Mary embodies through her faith and obedience to God’s will, as well as her role in spiritual warfare against sin and evil.

Combining these interpretations, the text expresses a deep sense of honor and reverence for both Daughter Zion and the Virgin Mary. Each figure represents a vital connection to the divine—Daughter Zion as a representation of God’s chosen people and Mary as the bearer of divine grace. Altogether, the passage emphasizes the themes of uniqueness, beauty, and divine choice, celebrating the special relationships between God, his people, and the pivotal figures in salvation history (See Revelation 12).

Isaiah 43:1, which states, “Fear not, for I have redeemed you. I have called you by name; you are mine,” emerges from a profound historical context that speaks to the identity and redemption of Israel, often personified as Daughter Zion. In this verse, God directly addresses the people of Israel during a time of turmoil and exile, offering assurance and hope. The promise of redemption reflects God’s enduring love and commitment to His chosen people, despite their suffering and struggles.

Daughter Zion, as a symbol of Jerusalem and the nation of Israel, embodies the collective identity and spiritual heritage of the people. This verse reinforces the idea that Israel is not merely an abstract entity, but a beloved and cherished figure known intimately by God. The phrase “called you by name” suggests a deep personal relationship, indicating that each individual within the nation is recognized and valued. Daughter Zion stands out as a representation of divine election and grace, accentuating the unique bond between God and His people.

In examining the connection between Isaiah 43:1 and Luke 1:28, 30, we can see how these verses relate to the angel’s greeting to Mary and the doctrine of her Immaculate Conception in Catholic teaching. In Catholic theology, Isaiah 43:1 and Luke 1:28, 30 are connected by their themes of divine favor and choice, as well as the special role of Mary.

Isaiah 43:1 states, "Do not fear, for I have redeemed you; I have called you by name; you are mine." This verse emphasizes God's intimate relationship with His people, highlighting His promise of redemption and ownership. It signifies God's call to individuals for a specific purpose, underscoring the importance of identity and divine love. In Luke 1:28, the angel Gabriel greets Mary with, "Hail, full of grace, the Lord is with you!" This greeting marks Mary as special, chosen by God to bear Jesus Christ. The phrase "full of grace" indicates her exceptional purity and holiness, which is foundational for the doctrine of the Immaculate Conception. This doctrine teaches that Mary was conceived without original sin, a most perfect form of redemption, preparing her to be a fitting vessel for the Incarnation of Christ, just as Israel was consecrated and set apart from the pagan nations as the bearer of the Divine Messiah.

Together, these verses illustrate the continuity of God's plan of salvation. Isaiah speaks to the collective destiny of God's people, while Luke focuses on Mary's unique role in that plan. In Catholic teaching, Mary's Immaculate Conception is seen as an essential part of God's redemptive action, paralleling the promise in Isaiah that every individual called by God has a significant purpose in His divine plan. Thus, both verses reflect the theme of God preparing and calling individuals for a mission, culminating in the incarnation of Jesus through Mary.

In the Greek New Testament, in Luke 1:28, the angel Gabriel greets Mary with the title “Kecharitomene,” suggesting “full of grace.” This greeting situates Mary in a unique theological lineage that resonates with the understanding of Daughter Zion. Just as Daughter Zion is portrayed as a figure of beauty and purity, Mary is honored for her singular role in salvation history as the holy Mother of the divine Messiah. The connection here is profound: both figures embody divine favor and grace, as evidenced by their roles in God’s redemptive plan.

The female vocative kecharitomene (κεχαριτωμένη), literally “highly favored by grace” or “having been graced” ₁ can be paraphrased as “enduringly endowed with grace.” ₂ It is because Mary was to be the mother of our Lord that the perfect past participle does “show completeness with a permanent result” and denotes “continuance of a completed action.” ₃ Moreover, since the expression kecharitomene is in the female vocative case, the angel addresses Mary by identifying her as the embodiment of all that this expression denotes. When Gabriel greets her, he doesn’t call Mary by her given name but by the fullness and endurance of her state of holiness. He names her perfected in lasting grace.

Here, we have the morphological aspectual (not tense-marked) stem of kecharitomene: ke. This is the perfect stem of the root verb charitoo (χαριτόω), which may denote a perpetuation of a completed past action (mene). The root verb is derived from (χάρις), which means “grace” or “favor.” The completed past action itself, therefore, is “having been highly favored and made acceptable by grace,” “lovely or agreeable.” ₄

The perfect stem is distinguished from the aorist stem, as in Ephesians 1:6, for example, escharitosen (ἐχαρίτωσεν): “He graced” or “has freely bestowed grace.” In this active indicative form, the aorist stem describes a completed action that has come to pass and is finished. It is temporal in aspect and a momentary result. ₅ The aorist stem does not signify a permanent state of grace. On the other hand, the perfect aspect denotes a state that persists after an event and is caused by that event.

Catholics believe this past occurrence to be Mary’s Immaculate Conception – the first instant when God fashioned and sanctified Mary’s soul and redeemed her in the most perfect way, in view of the foreseen merits of Christ, because of her election to the Divine Maternity. By His gracious act, God redeemed Mary perfectly by preserving her from contracting the stain of original sin and all personal sins so that she would be the most acceptable and loveliest mother of the Divine Word in his humanity. For no other reason did God favor Mary with this singular grace. ₆

The perfect tense in linguistic terms may denote that an action is already completed, but it can also convey the sense that the effects or results of that action continue to persist into the present moment. For instance, when our Lord states, “It is written” (in Greek, gegrapti/Γέγραπται), this can be interpreted literally as “It has been written.” This phrase suggests that what has been inscribed retains its validity and authority beyond the initial moment of writing. Consequently, this emphasizes the theological assertion that “Man cannot live by bread alone, but by every word that comes from the mouth of God” (Mt 4:4), signifying the enduring relevance of divine revelation.

Moreover, the perfect tense may implicitly suggest future implications within its aspectual framework. For example, Ephesians 1:6 highlights our predestination to grace, which stands in contrast to predestination to glory. However, it is essential to understand that within the context of the active indicative aorist—an aspect that modifies the root verb and is temporal in its nature—there is an indication that not every individual will persist in a state of grace beyond their current experience. Therefore, the term escharitosen suggests that there is no guarantee of a permanent state of sanctifying grace for all believers, illustrating that the concept of “Once saved, always saved” does not hold universally true when viewed from a distributive perspective. This conveys that the dynamics of faith and perseverance are essential in the Christian experience, emphasizing a continuing commitment to grace rather than a one-time transformation.

Here are some scriptural comparisons between the perfect and aorist aspects of verbs to better distinguish them.

“By grace, you have been saved.”
– Ephesians 2:5

Christ’s formal redemption of the world continues. The grace of justification and forgiveness our Lord has merited for humanity is the permanent result of his passion and death on the cross. God has reconciled the world to Himself through our Lord and Saviour Jesus Christ (Rom 5:10-11).

“After that, you believed (Aorist), you were sealed (aor.) with the Holy Spirit.”
– Ephesians 1, 13

Believing and sealing are definite and complete acts confined to the present moment. Some of the Ephesians who believed, therefore, may eventually have lost their faith and fallen from grace. St. Paul is referring to their predestination for grace rather than glory.

In examining the significance of Luke 1:28, it is crucial to note that the original Greek text employs the term “kecharitomene” rather than the more commonly interpreted phrase “pleres charitos.” The term “kecharitomene” is a perfect passive participle presented in the singular female vocative form, specifically addressing Mary. A participle serves as a verbal adjective that conveys the qualities or state of the subject to which it refers. The perfect tense of this participle indicates an action—namely, the divine bestowal of grace—that is not only ongoing but also has a completed result. By using “kecharitomene” as a title, the evangelist conveys a message that transcends the limitations of time, suggesting that Mary’s state of being is not confined to the immediate moment of the angel’s announcement. The angel proclaims: “Hail, you who are completely, perfectly, and permanently endowed with sanctifying or justifying grace.” This profound declaration implies that Mary is endowed with grace in its fullest sense.

To be “completely endowed with grace” equates to being “full of grace,” indicating that she is the ultimate recipient of divine favor. This unique and perfect endowment of grace is described as a completed past action, possessing a lasting effect that does not change over time. Thus, Mary is acknowledged for her exceptional status and identified by it. In her interior life, Mary embodies the qualities necessary to fulfill her role as the mother of God incarnate. She is portrayed as completely and perpetually sinless, with her soul being devoid of any stain of sin. This immaculate state highlights the theological principle that grace counters sin, serving as the antidote that preserves her purity and sanctification. Therefore, Mary represents the ultimate ideal of holiness and grace, uniquely prepared for her divine vocation (cf. Jude 24).

Hence, the basic thought of the Greek perfect tense is that the progress of an action has been completed, and the results of the action are continuing in full effect. The progress of the action has culminated, and the results are now in place. Unlike the English perfect tense, which is used to express actions that began in the past and continue in the present, the Greek perfect tense indicates the continuation and present state of a completed action in the past. For instance, Galatians 2:20 should be translated as “I am in a present state of having been crucified with Christ,” indicating that not only was Paul crucified with Christ in the past, but he exists now in that present condition. The apostle continues: “The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” The Greek perfect tense refers to a person’s present state that resulted in the past.

St. Luke informs us that the extraordinary grace bestowed upon Mary was not just a momentary blessing but a profound state of grace she continually lived in, beginning long before the Annunciation. It is reasonable to infer that Mary remained in this elevated state of grace even after the angel Gabriel departed, as he left promptly following her acceptance of God’s will to become the mother of the Lord. This signifies that her cooperation with divine grace was part of a deeper relationship with God. The angel’s declaration in Luke 1:30, where he reassures Mary by saying, “Fear not, Mary, for you have found favor (grace) with God,” highlights the uniqueness of her situation. This favor is not to be understood as a transient gift; rather, it represents a continuous and profound relationship with divine grace that predated her conception of Christ. The implication here is significant: Mary’s state of grace is rooted in a completed action in the past, likely occurring at the moment of her creation in the womb.

In the context of the Immaculate Conception of Mary and the Annunciation found in Luke 1:28, we can draw some interesting parallels. The Immaculate Conception refers to Mary being conceived without original sin, which signifies she is in a state of sanctifying or justifying grace from the very beginning of her existence. This unique grace prepares her to be the Mother of God, reflecting God’s profound plan for salvation.

When the Angel Gabriel greets Mary with the phrase “full of grace” or “perfected in lasting grace” (kecharitomene), it further emphasizes her exceptional status. This greeting can be seen as an affirmation of her being chosen and called by God, resonating deeply with the message in Isaiah where God claims His people by name. Just as God assures His people of their identity and belonging, the angel’s address to Mary underscores her unique place in salvation history; she is specially chosen, prepared, and called to bear the Savior.

In this way, both passages (Isaiah 43:1 & Luke 1:28) reaffirm a theme of divine selection and the deep, personal relationship God establishes with those He calls. For Mary, being “full of grace” symbolizes not only her personal holiness but also her readiness to accept God’s calling without fear (Luke 1:30), much like the reassurance offered in Isaiah. Both texts remind us of God’s active role in guiding and redeeming humanity through chosen individuals, thereby weaving a narrative of grace, identity, and divine purpose.

“You alone and your Mother are more beautiful than any others,
for there is no blemish in you nor any stains upon your Mother.
Who of my children can compare in beauty to these?”
St. Ephraem of Syria (A.D. 361)
Nisibene Hymns 27:8

“Mary, a Virgin not only undefiled but a Virgin whom grace
has made inviolate, free of every stain of sin.”
St. Ambrose of Milan (A.D. 388)
Sermon 22:30

“A virgin, innocent, spotless, free of all defect,
untouched, unsullied, holy in soul and body,
like a lily sprouting among thorns.”
St. Theodotus of Ancyra (ante A.D. 446)
Homily VI:11

“She is born like the cherubim,
she who is of a pure, immaculate clay.”
St. Theoteknos of Livias (A.D. 650)
Panegyric for the Assumption, 5:6

AVE MARIA