Homilies 16.1–17.3
Greek text: PG 40.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 16
16.1PG 40:405
[ς'. : Εἰς τὸν αὐτὸν ε' ψαλμὸν «“16γος β' Οὐχ οὕτως ἑωσφόρος ἀπαλοῖς σχιρτήμασιν ἐν οὖρανῷ τρέχων εὐαγγελίζεται χόσμῳ, ὅτι ἡ νὺξ παρέρχεται, ἣ δὲ ἡμέρα ὡς νύμφη παραγίνεται, καὶ ὁ ἥλιος ὡς νυμφίος ἐχ τοῦ παστοῦ τῆς ἀνατολῆς προέρχεται, ὡς ὁ νοητὸς ἑωσφόρος, τὸ Πνεῦμα τὸ ἅγιον, τῇ Ἐχχλησίᾳ νύμφῃ καὶ χληρονόμῳ εὐαγγελίζεται, ὅτι ὡς νὺξ ὁ βίος παρέρχεται - Παράγει γὰρ τὸ σχῆ- … μίας τῶν αἰωνίων ἀγαθῶν παραγίνεται, καὶ ὁ νυμ- “ φίος Χριστὸς μετὰ τῆς χληρονομίας ἔρχεται. “Ὅθεν, “Ὑχὲρ τῆς κιϊηρονομούσης, ἐπέγραψεν τὸν ψαλμόν. Εἰς τὸ τέλος ὑπὲρ τῆς κληρονομούσης. Καὶ μάρτυς Ἡσαῖας " Ἰδοὺ Κύριος ἐν ἰσχύϊ ἔρχεται" ἰδοὺ ὁ μισθὸς αὐτοῦ μετ᾽ αὐτοῦ, καὶ τὸ ἔργον ἑχάστου ἐναντίον αὐτοῦ. Ὅτι δὲ ἡ χληρονομία μισθὸς εἴρηται, λέγει τοῖς υἱοῖς τῆς Ἐχχλησίας ὁ Δα- 6[δ- ᾿Ιδοὺ ἡ κιιηρογομία Κυρίου, υἱοί" ἀντὶ τοῦ, Ὡς υἱοῖς καὶ τέχνοις λέγω" Ὁ μισθὸς τοῦ καρποῦ τῆς γαστρός. Τοῖς γὰρ χκαμοῦσιν χληρονόμοις καὶ υἱοῖς, ἡ χληρονομία μισθός " τοῖς δὲ μὴ χαμοῦσιν, ἣ κληρονομία δωρεά. Καὶ ἐπειδὴ τὸ τέλος τῆς ἐνταῦθα ξωῆς, τῆς ἐχεῖ χληρονομίας καὶ διαγωγῆς γίνεται ἢ ρανίους μονάς διὰ τοῦτο, Εἰς τὸ τέλος ὑπὲρ τῆς κληρονομούσης, ὑπέγραψεν 1" τὸν ψαλμόν. Εἰς τὸ τέλος ὑπὲρ τῆς κιϊηρογομούσης. Ἵνα ἐν εὐσεδείᾳ καὶ χαλῇ πολιτείᾳ τὸν βίον ἡ ψυχὴ τελέσασα, τῆς χληρονομίας ἐν ἀπολαύσει γένηται. Εἰς τὸ τέλος ὑπὲρ τῆς κιϊηρογομούσης. Καὶ τίς ἡ χληορονομοῦσα; Ἢ Ἐχχλησία, καὶ πᾶσα θεοφιλὴς ψυχὴ, ἡ ὡς νύμφη κκαὶ παρθένος ἁρμοσθεῖσα τῷ Χριστῷ. Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ, παρθένον ἀγγὴν παραστῆσαι τῷ Χριστῷ. Καὶ τίς ἡ χληρονομία; Ἡ τῶν οὐρανῶν βασιλεία. Ὃ Χριστὸς λέγει " Δεῦτε, οἱ εὐ.ογημέγοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. Καὶ διὰ τί ἢ τῶν οὐρανῶν εβασιλεία χληρονομία λέγεται; Ἵνα οἱ ταύτης ἀπολαῦσαι θέλοντες γνήσιοι υἱοὶ καὶ φίλοι τοῦ Θεοῦ γένωνται. Οὐδεὶς γὰρ τοὺς ἐχθροὺς καὶ ἀλλοτρίους, χληρονόμους ἐἑνιστᾷ͵ Ὅθεν καὶ ἕχαστος τῶν διατιθεμένων ἐγγράφως τῷ χληρονόμῳ εὐχαριδτεῖ. Ὁ δεῖνα, φησὶν, ἔστω μου χληρονόμος, ὁ ἀεὶ γνησίως μοι ὑπηρετήσας, ὁ ἐν πᾶσίν με ἀναπαύσας, ὁ πάντοτέ μο! εὐαρεστήσας. Εἰ δὲ ἄνθρωπος τὸν ἐνάρετον υἱὸν ἢ φίλον, χληρονόμον χαθιστᾷ, πολλῷ μᾶλλον ὁ Θεὸς ὡς δίχαιος διχαστής. Τοῦτο καὶ ὁ Χριστὸς ἐν τῇ ἑαυτοῦ διαθήχῃ ποιῶν ᾿ Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρὸς, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. Εἶτα ἡ εὐχαριστία" ᾿Επείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν᾽" καὶ τὰ ἑξῆς. 'Εφ᾽ ὅσον ἑποιήσατε ἑνὶ τούτων, ἐμοὶ ἐποιήσατε. Ὥς χληρονόμοι ἐθρέψατε" τῆς Καὶ τίνες οἱ χληρονόμοι; ᾿Ανάγνωθι τὴν διαθήχην τοῦ Χριστοῦ, καὶ εὑρίσκεις τὰ πρόσωπα τῶν κληρονόμων, ἵνα μάθῃς εἰ τὸ σὸν πρόσωπον ἐμφέρεται ἐν τῇ διαθήχῃ. Καὶ τίς ἡ τοῦ Χριστοῦ διαθήχη; Τὸ ἘϊΛαγγέλιον. Καὶ ὅτι τὸ Εὐαγγέλιον ὃ Χριστὸς διαθήχτν λέγει" Καθὼς διέθετό μοι ὁ Πατὴρ διαθήχην χἀτὼ διατίθεμαι ὑμῖν" ἵνα ὡς χληρονόμοι διαπαντι (. ἐπέγραψεν. ἐν χειρὶ αὐτοῦ, ἀποδοῦναι ἑχάστῳ, ὡς τὰ ἔργα αὖ- Ἰδοὺ ἄνθρωπος καὶ τὸ ἔργον αὐτοῦ. …
[s'. : Eis ton auton e' psalmon «“16gos b' Ouch houtōs heōsphoros apalois schirtēmasin en ouranǭ trechōn euangelizetai chosmǭ, hoti hē nyx parerchetai, hē de hēmera hōs nymphē paraginetai, kai ho hēlios hōs nymphios ech tou pastou tēs anatolēs proerchetai, hōs ho noētos heōsphoros, to Pneuma to hagion, tę̄ Echchlēsią nymphę̄ kai chlēronomǭ euangelizetai, hoti hōs nyx ho bios parerchetai - Paragei gar to schē- … mias tōn aiōniōn agathōn paraginetai, kai ho nym- “ phios Christos meta tēs chlēronomias erchetai. “Hothen, “Hycher tēs kiïēronomousēs, epegrapsen ton psalmon. Eis to telos hyper tēs klēronomousēs. Kai martys Hēsaias " Idou Kyrios en ischyï erchetai" idou ho misthos autou met᾽ autou, kai to ergon hechastou enantion autou. Hoti de hē chlēronomia misthos eirētai, legei tois huiois tēs Echchlēsias ho Da- 6[d- ᾿Idou hē kiiērogomia Kyriou, huioi" anti tou, Hōs huiois kai technois legō" Ho misthos tou karpou tēs gastros. Tois gar chkamousin chlēronomois kai huiois, hē chlēronomia misthos " tois de mē chamousin, hē klēronomia dōrea. Kai epeidē to telos tēs entautha xōēs, tēs echei chlēronomias kai diagōgēs ginetai ē ranious monas dia touto, Eis to telos hyper tēs klēronomousēs, hypegrapsen 1" ton psalmon. Eis to telos hyper tēs kiïērogomousēs. Hina en eusedeią kai chalę̄ politeią ton bion hē psychē telesasa, tēs chlēronomias en apolausei genētai. Eis to telos hyper tēs kiïērogomousēs. Kai tis hē chlēoronomousa? Ē Echchlēsia, kai pasa theophilēs psychē, hē hōs nymphē kkai parthenos harmostheisa tǭ Christǭ. Hērmosamēn gar hymas heni andri, parthenon angēn parastēsai tǭ Christǭ. Kai tis hē chlēronomia? Hē tōn ouranōn basileia. Ho Christos legei " Deute, hoi eu.ogēmegoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian. Kai dia ti ē tōn ouranōn ebasileia chlēronomia legetai? Hina hoi tautēs apolausai thelontes gnēsioi huioi kai philoi tou Theou genōntai. Oudeis gar tous echthrous kai allotrious, chlēronomous heenistą͵ Hothen kai hechastos tōn diatithemenōn engraphōs tǭ chlēronomǭ eucharidtei. Ho deina, phēsin, estō mou chlēronomos, ho aei gnēsiōs moi hypēretēsas, ho en pasin me anapausas, ho pantote mo! euarestēsas. Ei de anthrōpos ton enareton huion ē philon, chlēronomon chathistą, pollǭ mallon ho Theos hōs dichaios dichastēs. Touto kai ho Christos en tę̄ heautou diathēchę̄ poiōn ᾿ Deute, hoi eulogēmenoi tou Patros, klēronomēsate tēn hētoimasmenēn hymin basileian. Eita hē eucharistia" ᾿Epeinasa gar, kai edōkate moi phagein᾽" kai ta hexēs. 'Eph᾽ hoson hepoiēsate heni toutōn, emoi epoiēsate. Hōs chlēronomoi ethrepsate" tēs Kai tines hoi chlēronomoi? ᾿Anagnōthi tēn diathēchēn tou Christou, kai heuriskeis ta prosōpa tōn klēronomōn, hina mathę̄s ei to son prosōpon empheretai en tę̄ diathēchę̄. Kai tis hē tou Christou diathēchē? To EïLangelion. Kai hoti to Euangelion ho Christos diathēchtn legei" Kathōs dietheto moi ho Patēr diathēchēn chatō diatithemai hymin" hina hōs chlēronomoi diapanti (. epegrapsen. en cheiri autou, apodounai hechastǭ, hōs ta erga au- Idou anthrōpos kai to ergon autou. …
Homily 16. On the same fifth psalm, homily 2. The morning star, running across the sky with light leaps, does not so announce to the world the good news that night is passing, that day is coming like a bride, and that the sun is coming out like a bridegroom from his chamber in the east, as the spiritual morning star, the Holy Spirit, announces to the Church, the bride and heiress, the good news that life passes like the night (“for the form of this world is passing away”) … [the day] of eternal good things is coming, and Christ the bridegroom comes with the inheritance. Hence he entitled the psalm “For her who inherits”: “For the end, for her who inherits.” Isaiah is witness: “Behold, the Lord comes with strength; behold, his reward is with him, and the work of each before him.” That the inheritance is called a reward, David says to the sons of the Church: “Behold, the inheritance of the Lord, sons,” that is, I speak as to sons and children, “the reward of the fruit of the womb.” For to heirs and sons who have toiled, the inheritance is a reward; to those who have not toiled, the inheritance is a gift. And since the end of life here becomes [the beginning] of the inheritance and way of life there … the heavenly dwellings, for this reason he inscribed the psalm “For the end, for her who inherits”: so that the soul, having finished its life in godliness and good conduct, may come into the enjoyment of the inheritance. “For the end, for her who inherits.” And who is she who inherits? The Church, and every God-loving soul, betrothed as a bride and virgin to Christ: “For I betrothed you to one husband, to present you as a pure virgin to Christ.” And what is the inheritance? The kingdom of heaven. Christ says: “Come, you blessed of my Father, inherit the kingdom prepared for you.” And why is the kingdom of heaven called an inheritance? So that those who wish to enjoy it may become genuine sons and friends of God. For no one appoints enemies and strangers as heirs. That is why every testator thanks his heir in writing: “Let so-and-so,” he says, “be my heir, who always served me faithfully, who gave me rest in everything, who always pleased me.” And if a man appoints a virtuous son or friend as heir, how much more will God, as a just judge. Christ too does this in his own testament: “Come, you blessed of the Father, inherit the kingdom prepared for you.” Then comes the thanksgiving: “For I was hungry and you gave me food,” and what follows; “inasmuch as you did it to one of these, you did it to me.” As heirs you fed me; [enjoy] the … And who are the heirs? Read the testament of Christ, and you will find the persons of the heirs, so that you may learn whether your own person is included in the testament. And what is Christ's testament? The Gospel. And that Christ calls the Gospel a testament: “As my Father appointed a covenant for me, I too appoint one for you,” so that as heirs always … in his hand, to give to each according to his works. “Behold the man and his work.” …
Ps 19:5 (18:6 LXX) (allusion, medium confidence) · 1 Cor 7:31 (quotation, high confidence) · Isa 40:10 (quotation, high confidence) · Ps 127:3 (126:3 LXX) (quotation, high confidence) · John 14:2 (echo, medium confidence) · 2 Cor 11:2 (quotation, high confidence) · Matt 25:34–40 (quotation, high confidence) · Luke 22:29 (quotation, high confidence) · Rev 22:12 (allusion, medium confidence) · Isa 62:11 (allusion, medium confidence)
Notes and citation
Summary: Asterius, in a second homily on Psalm 5, explains that the Church is the heiress, the kingdom of heaven the inheritance, and the Gospel Christ's testament, whose heirs are those who fed Christ in the poor.
- The scan's OCR interleaves this section with long notes of Migne in Greek and Latin (including quotations of later Fathers and of a catena on Isaiah), which were removed by logged corrections; lost words are marked “…”. Asterius's reading of the psalm title continues from Homily 15. References: Ps 19:5 (LXX 18:6); 1 Cor 7:31; Isa 40:10; Ps 127:3 (LXX 126:3); 2 Cor 11:2; Matt 25:34–40; Luke 22:29; Rev 22:12; Isa 62:11.
Notes on the original text
- Digital text corrected (leaked margin letter and fragment of Migne's Latin column; leaked notes of Migne (a catena excerpt on Isaiah, Latin and footnote references); leaked notes of Migne (quotations of later authors, Greek and Latin), not part of Asterius's text): Απιος, ἢ. 49 : Εἰς τοῦτο ὃὲ ἤδη φαυλότητός τε καὶ πονηρίας χατεῤίθδασαν τὸν χαιρὸν, ὡς καὶ αὐτοῖς ἄμεινον ὁρᾶσθαι τοῖς σοφοῖς, καὶ τοῖς συνιέναι δυναμένοις οἰχονομίαν πραγμάτων, τὸ μήτε ἐλέγχειν ἔτι, μὴτε μὴν ἐπανορθοῦν τοὺς δυσσεθεῖν ἑλομένους " ρμΐιας, αἱ ἰοφίτυν εἰς ἀρ μὸ βογὶ οἱ ἀοὈ6ι εἰς χενόν. Ὅσοι, ὡς ὁ Δαμασχηνὸς Ἰωάννης φησὶ, βίον ἀσχητιχώτατον ἕξων, εἰ καὶ λανθανόντως περὶ τὴν πίστιν ἀπεπλανήθησαν, ψυχῆς τε τοσοῦτον ἦσαν εὐπειθοῦς καὶ εὐγνώμονος, ὡς ἰδόντες καὶ ἀχούσαντες ἑτοίμως πιστεῦσαι, ἐχεῖνοι, πίστενε, οὐχ ἀπώλοντο, καὶ τὸ τῶν καμάτων ἄπειρον εἰς καιρὸν ἀποδῆναι ἣν- Οὐ γὰρ ἠνέσχετο ὁ συμπαθὴς τῇ φύσει, Εἰς κενὸν τούτων τοὺς κόπους γεγεγήσθαι. → … ; Ὁ Εἰ αυϊηδη) Βγοάθ5 7 [μ686 (ἐδια πη ῃ[0 1} Ομεΐβιὶ, → ; δοδηη68 δε) “Ὁ Ἢ (οΓ. χι, 2. ὃ Μδίι!. χχυ, 54. γὸ ἰυ1. δῦ, Ομ γυγϑοβϑῖ. 1.1, ὑ. 920 : ᾿Αποχρίνεται Ἡσαΐας " Ει αὐτός ἐστιν, ἔρχεται, καὶ μετὰ ἰσχύος πολλῆς ἔρχεται Κύριος, Κύριος ἔρχεται, καὶ ὁ βραχίων αὐτου μετὰ χυρίας. Ἰδοὺ ὁ μισθὸς αὐτοῦ, καὶ τὸ ἔργον αὐτου ἀϊο σοη͵υμρίδ, αἱ δρὶ Δι] οΠ 61} τη 5665 οατ [γί δῖα, “υἷϊ, δὶ συ πί ἀἰν 6 αυὰ δέει υοἱθπς ἱπἰφιιαίδηι ἐμ ἐς. Θ. Νοπ ἠαϑίιαὐὶ! ἡ τία ροιϊαπίαγ. Ουΐηλη ἢ ΠΩ Γο 8ιἰ8 δ. ται 525. Εἰ αυΐπὴ ἷ ᾽ Οἰ 68 ἀϊδεῖρυ!!, φαΐ ἰπ θόυπὶ Βρογϑηὶ. 423. → ….
Topics: Ethics
Cite (SBL): Asterius, Hom. 16.1 (PG 40:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/asterius-amasea-homiliae/16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/asterius-amasea-homiliae/16-1
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Translation: Translated by Claude from the Greek (PG 40, archive.org OCR; divisions are the staging's, not Migne's); re-read against the Greek, since no public-domain English exists.
16.2PG 40:405
Καὶ ἐπειδὴ ὡς διαθήχη ἐγράφη ὁ ἐπὶ τῆς χληρονομούσης ψαλμὸς, ἀνάγνωθι αὐτὸν ἀχριδῶς, κκαὶ ἐν αὐτῷ εὑρίσχεις οἵα εἶναι ὀφείλει ἡ χληρονόμος ψυχή. Καὶ πάλιν" Ἰδοὺ ἐγὼ διατίθεμαι διαθήκην καινὴν τῷ οἴχῳ Ἰσραή.1" οὐ κατὰ τὴν διαθήκην ἣν διδθέμην τοῖς πατράσιν ὑμῶν. Τὴν παλαιὰν διαθήχην ὁ Χριστὸς διαθέμενος οὐχ ἀπέθανεν, καὶ ὁ Ἰουδαῖος οὐχ ἐχληρονόμησεν. Τὴν χαινὴν διαθέμενος ἀπέθαγεν, καὶ ἡ Ἐχχλησία ἐχληρονόμγησεν. Ἐὰν γὰρ ἀχούσῇς; ἀδελφὲ, ὅτι ὁ δεῖνα ὁ ἀποθανὼν εἰς σὲ διέθετο, καί σε χληρονόμον ἐνεστήσατο, εὐθέως τρέχεις, όον χαρᾷ χεράσας, καὶ ζάλην γαλήνῃ μίξας, καὶ περιἑπερωτᾷς, καὶ χρήματα δαπανᾷς, καὶ ἀγοράζεις γράμματα, καὶ ἀντίγραφα τῆς διαθήχης αἰτεῖς, ἵνα χρήματα χληρονομήσῃς φθαρτά. Ἐνταῦθα δὲ, ὅπου Χριστὸς ὁ ἀποθανὼν χληρονόμον γομία οὐράνιος, καὶ διαθήχη ἀζήμιος, ὁ ψαλμὸς, πόσῳ μᾶλλον ὀφείλεις, ὡς διαθήχην ἐν χάρτῃ χαθαρῷ, μεταγράψαι αὐτὸν ἐν τῇ ψυχῇ, ἵνα εἴδῃς εἴ σοι ἀρμόζει ἡ χληρονημία, ἣ οὔ ! Οὐ γὰρ ἁπλῶς ἡ χληρονομία καταλέλειπται, ἀλλ᾽ ἐπὶ αἱρέσει φανερᾷ. Αχουσον καὶ τοῦ προφήτου ὡς συμδολαιογράφου γινώσχοντος αὐτὴν τῷ Θεῷ ἐν τῷ προχειμένῳ ψαλμῷ, καὶ λέγοντος περὶ τῶν ἀπυχληρονόμων" Ὅτι οὐχὶ Θεὸς θέλων ἀγομίαν σὺ εἴ. Οὐ παροικήσει σοι χατέγαγτι τῶν ὀφθαλμῶν σου. Ἐμίσησας πάγτας τοὺς ἐργαζομένους τὴν ἀνομίαν, ἀποιλεῖς τας τοὺς 1αλοῦντας τὸ ψεῦδος. Τοὺς Ἰουδαίους ὡς μισητοὺς ἀποχληρονόμους ἐποίησας, τοὺς Κυριοχτόνους " ὅτι μάρτυρας ψευδεῖς χατὰ σοῦ ἡγόρασαν. Ἰδοὺ οὗτος ἀποχληρονόμους εἶπας " εἰπὲ τίνες οἱ τῆς χληρονομίας ἀπολαύσαντες. Τίνες; Οἱ τῆς χληρονομίας συμμύσται. Καὶ τίνες οὗτοι; Μαθηταὶ πάντες, οἱ ἐπὶ τὸν Θεὸν ἐλπίζοντες. Καὶ εὐφραγθήσονται πάντες οἱ ἐλπίζοντες ἐπὶ σοί" εὶς αἰῶνα "λιάσονται, καὶ κατασκηνώσεις ἐν αὐτοῖς. Ἐπειδὴ γὰρ ἐν σοί εἰσιν πάντες οἱ θησαυροὶ τῆς γνώσεως καὶ τῆς σοφίας, ἐν αὐτοῖς δὲ χατασχηνοῖς, διόλου, ὡς ἐν σοὶ χληρονομοῦντες τοὺς μεγάλους θησαυρούς. Εἰς τὸ τέλος ὑπὲρ τῆς κιηρονομούσης. Καὶ τίνες οἱ χληρονόμοι; Οἱ πραεῖς. Λέγει ἐν τῇ διαθήχῃ αὐτοῦ ὁ Χριστός " Μαχάριοι οἱ πραεῖς, ὅτι αὐτοὶ κιηρογομήσουδι τὴν γῆν. ΕἸ πραεῖς χληρονόμοι, οἱ ὀργίλοι ξένοι τῆς χληρονομίας, καὶ οἱ Καὶ τίς ἡ χληρονόμος ψυχῆ; Ἢ πένητας θρέψασα, καὶ διὰ τῶν πενήτων τὸν Χριστόν. Αὐτὸς λέγει" Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κιηρογομήσατε τὴν ἡτοιμασ μέγην ὑμῖν βασιλείαν. Τί γάρ σοι ἐποιήσαμεν οἱ χληρονόμοι; ᾿Επείνασα, καὶ ἐδώ- καὶ κατέ μοι φαγεῖν" ἐδίψησα, καὶ ἐποτίσατέ με" καὶ τὰ ἑξῆς. ᾽Εφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. Ὥς χληρονόμοι με ἐθρέψατε᾽ τῆς χληρονομίας ἀπολαύσατε. Ὑπὲρ τῆς χληρογομούσης. Τίς ἡ χληρονόμος ψυχὴ; Ἧ δραμοῦσα τὴν ὁδὸν τῶν ἐντολῶν τὸῦ Χριστοῦ, ἡ λέγουσα" Ὁδὸν ἐντολῶν σου ἔδραμον" ἐχληρογόμησα τὰ μαρτύριά σου. --- "Υπὲρ τῆς κιηρογομούσης. Τίς ἧ χληρονομοῦσα; Ἢ Ἐχχλησία, ἡ διωχομένη, καὶ συμπάσχουσα τῷ Χριστῷ. Κιηρογόμοι τοῦ Θεοῦ, συγχιληρονόμοι δὲ Χριστοῦ. Πῶς; Εἴπερ συμκπά. σχομεν, ἵνα καὶ συνγδοξασθῶμεν. --- Ὑπὲρ τῆς κληρονομούσης. Τίς ἡ χληρονόμος ψυχή; Ἢ τὰ τοῦ χόσμου τῷ χόσμῳ προσρίψασα, καὶ τὰ οὐράνια Ὁ Χριστὸς λέγει" Πᾶς ὅστις ἀφῆκεν οἰκίαν, ἣ … ται, καὶ ζωὴν αἰώγιον κιηρονγομήσει. Εἰπὲ καὶ οὗτος ἀποχληρονόμους. Παῦλος λέγει’ Ὅτι πᾶς πόργος, ἢ ἀκάθαρτος, ἣ πιλεονέκτης, οὐκ ἔχει κιλη: ρογομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. Καὶ πότε ἡ χληοονομία:; Εἰς τὸ τέιος. Ἵνα ἕως τέλους εὐχαριστήσωμεν τῷ Θεῷ τῷ χληροδότῃ" ἵνα μὴ μεν. Ὁ γὰρ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. --- Ψαλμὸς τῷ Δαδίδ. Πᾶσα πρᾶξις ἀγαθὴ παντὶ τῷ ἱχανῷ τῇ χειρί. Ὁ γὰρ ἐγαρξάμεγνος ἐν ὑμῖν ἔργον ἀγαθὸν, ἐπιτεέσει ἄχρις ἡμέρας Χριστοῦ Ἰησοῦ. Οὐχ ἐθεάσασθε, ὅπως πολλοὶ διὰ χληρονομίαν χρημάτων, γέροντας πλουσίους ζητοῦσιν, καὶ ἀδυνάτους ὄντας νοσοχομοῦσιν, καὶ ἀνέχονται τῶν τοῦ γήρους ἐλαττωμάτων, βηχὸς καὶ τρισμοῦ θώραχος, καὶ χορύζης, καὶ ποδαλγίας, καὶ βοῆς, ἐν νυχτὶ καὶ ἡμέρᾳ, καὶ νεότητα γήρει καὶ πρὸ τῶν χρημάτων πολλάκις γίνονται χληρονόμοι; Καὶ μετὰ ταῦτα πάντα, ἄδηλος ἡ ἐλπὶς τῶν Ἢ γὰρ ὃ νέος προλαδὼν ἀπέθανεν, ἣ ὁ γέρων μετανοῆσας εἰς ἄλλον διέθετο, ἢ γάρτης τυραννίδα …
Kai epeidē hōs diathēchē egraphē ho epi tēs chlēronomousēs psalmos, anagnōthi auton achridōs, kkai en autǭ heurischeis hoia einai opheilei hē chlēronomos psychē. Kai palin" Idou egō diatithemai diathēkēn kainēn tǭ oichǭ Israē.1" ou kata tēn diathēkēn hēn didthemēn tois patrasin hymōn. Tēn palaian diathēchēn ho Christos diathemenos ouch apethanen, kai ho Ioudaios ouch echlēronomēsen. Tēn chainēn diathemenos apethagen, kai hē Echchlēsia echlēronomgēsen. Ean gar achousę̄s? adelphe, hoti ho deina ho apothanōn eis se dietheto, kai se chlēronomon enestēsato, eutheōs trecheis, oon charą cherasas, kai zalēn galēnę̄ mixas, kai perieperōtąs, kai chrēmata dapanąs, kai agorazeis grammata, kai antigrapha tēs diathēchēs aiteis, hina chrēmata chlēronomēsę̄s phtharta. Entautha de, hopou Christos ho apothanōn chlēronomon gomia ouranios, kai diathēchē azēmios, ho psalmos, posǭ mallon opheileis, hōs diathēchēn en chartę̄ chatharǭ, metagrapsai auton en tę̄ psychę̄, hina eidę̄s ei soi armozei hē chlēronēmia, hē ou ! Ou gar haplōs hē chlēronomia kataleleiptai, all᾽ epi hairesei phanerą. Achouson kai tou prophētou hōs symdolaiographou ginōschontos autēn tǭ Theǭ en tǭ procheimenǭ psalmǭ, kai legontos peri tōn apychlēronomōn" Hoti ouchi Theos thelōn agomian sy ei. Ou paroikēsei soi chategagti tōn ophthalmōn sou. Emisēsas pagtas tous ergazomenous tēn anomian, apoileis tas tous 1alountas to pseudos. Tous Ioudaious hōs misētous apochlēronomous epoiēsas, tous Kyriochtonous " hoti martyras pseudeis chata sou hēgorasan. Idou houtos apochlēronomous eipas " eipe tines hoi tēs chlēronomias apolausantes. Tines? Hoi tēs chlēronomias symmystai. Kai tines houtoi? Mathētai pantes, hoi epi ton Theon elpizontes. Kai euphragthēsontai pantes hoi elpizontes epi soi" eis aiōna "liasontai, kai kataskēnōseis en autois. Epeidē gar en soi eisin pantes hoi thēsauroi tēs gnōseōs kai tēs sophias, en autois de chataschēnois, diolou, hōs en soi chlēronomountes tous megalous thēsaurous. Eis to telos hyper tēs kiēronomousēs. Kai tines hoi chlēronomoi? Hoi praeis. Legei en tę̄ diathēchę̄ autou ho Christos " Macharioi hoi praeis, hoti autoi kiērogomēsoudi tēn gēn. EI praeis chlēronomoi, hoi orgiloi xenoi tēs chlēronomias, kai hoi Kai tis hē chlēronomos psychē? Ē penētas threpsasa, kai dia tōn penētōn ton Christon. Autos legei" Deute, hoi eulogēmenoi tou Patros mou, kiērogomēsate tēn hētoimas megēn hymin basileian. Ti gar soi epoiēsamen hoi chlēronomoi? ᾿Epeinasa, kai edō- kai kate moi phagein" edipsēsa, kai epotisate me" kai ta hexēs. ᾽Eph' hoson epoiēsate heni toutōn tōn elachistōn, emoi epoiēsate. Hōs chlēronomoi me ethrepsate᾽ tēs chlēronomias apolausate. Hyper tēs chlērogomousēs. Tis hē chlēronomos psychē? Hē dramousa tēn hodon tōn entolōn tou Christou, hē legousa" Hodon entolōn sou edramon" echlērogomēsa ta martyria sou. --- "Yper tēs kiērogomousēs. Tis hē chlēronomousa? Ē Echchlēsia, hē diōchomenē, kai sympaschousa tǭ Christǭ. Kiērogomoi tou Theou, synchilēronomoi de Christou. Pōs? Eiper symkpa. schomen, hina kai syngdoxasthōmen. --- Hyper tēs klēronomousēs. Tis hē chlēronomos psychē? Ē ta tou chosmou tǭ chosmǭ prosripsasa, kai ta ourania Ho Christos legei" Pas hostis aphēken oikian, hē … tai, kai zōēn aiōgion kiērongomēsei. Eipe kai houtos apochlēronomous. Paulos legei’ Hoti pas porgos, ē akathartos, hē pileonektēs, ouk echei kilē: rogomian en tę̄ basileią tou Christou kai Theou. Kai pote hē chlēoonomia:? Eis to teios. Hina heōs telous eucharistēsōmen tǭ Theǭ tǭ chlērodotę̄" hina mē men. Ho gar hypomeinas eis telos, houtos sōthēsetai. --- Psalmos tǭ Dadid. Pasa praxis agathē panti tǭ hichanǭ tę̄ cheiri. Ho gar egarxamegnos en hymin ergon agathon, epiteesei achris hēmeras Christou Iēsou. Ouch etheasasthe, hopōs polloi dia chlēronomian chrēmatōn, gerontas plousious zētousin, kai adynatous ontas nosochomousin, kai anechontai tōn tou gērous elattōmatōn, bēchos kai trismou thōrachos, kai choryzēs, kai podalgias, kai boēs, en nychti kai hēmerą, kai neotēta gērei kai pro tōn chrēmatōn pollakis ginontai chlēronomoi? Kai meta tauta panta, adēlos hē elpis tōn Ē gar ho neos proladōn apethanen, hē ho gerōn metanoēsas eis allon dietheto, ē gartēs tyrannida …
And since the psalm about her who inherits was written as a testament, read it carefully, and you will find in it what the heiress soul ought to be. And again: “Behold, I make a new covenant with the house of Israel, not according to the covenant that I made with your fathers.” Christ made the old testament and did not die, and the Jew did not inherit. He made the new one and died, and the Church inherited. If you hear, brother, that so-and-so has died and left a will in your favour and appointed you his heir, you run at once, mixing grief with joy and storm with calm; you make inquiries everywhere, spend money, buy documents and ask for copies of the will, so as to inherit perishable money. But here, where it is Christ who died and [appointed] the heir, the inheritance is heavenly and the testament brings no loss; how much more ought you to copy this psalm into your soul, like a testament on clean paper, so that you may know whether the inheritance belongs to you or not! For the inheritance has not been left without terms, but on a clear condition. Hear the prophet too, acting as notary and reading it to God in the present psalm, and saying about the disinherited: “For you are not a God who wills lawlessness; [the wicked] shall not dwell beside you … before your eyes. You hated all who work lawlessness; you will destroy all who speak falsehood.” You made the Jews disinherited as hateful, the killers of the Lord, because they bought false witnesses against you. See, you have named these as disinherited; say who are those who enjoyed the inheritance. Who? Those initiated together into the inheritance. And who are they? The disciples, all who hope in God: “And let all who hope in you rejoice; they will exult for ever, and you will dwell in them.” For since all the treasures of knowledge and wisdom are in you, and you dwell in them wholly, they inherit the great treasures in you. “For the end, for her who inherits.” And who are the heirs? The meek. Christ says in his testament: “Blessed are the meek, for they will inherit the earth.” If the meek are heirs, the angry are strangers to the inheritance … And who is the heiress soul? The one that has fed the poor, and through the poor Christ. He says: “Come, you blessed of my Father, inherit the kingdom prepared for you.” “What did we heirs do for you?” “I was hungry and you gave me food; I was thirsty and you gave me drink,” and the rest; “inasmuch as you did it to one of the least of these, you did it to me.” As heirs you fed me; enjoy the inheritance. “For her who inherits.” Who is the heiress soul? The one that has run the way of Christ's commandments, which says: “I ran the way of your commandments; I inherited your testimonies.” “For her who inherits.” Who is she who inherits? The Church that is persecuted and suffers with Christ: “Heirs of God, and co-heirs with Christ.” How? “If indeed we suffer with him, so that we may also be glorified with him.” “For her who inherits.” Who is the heiress soul? The one that has thrown back to the world the things of the world, and [sought] the heavenly … Christ says: “Everyone who has left house or … will inherit eternal life.” Name the disinherited too. Paul says: “No fornicator or unclean or covetous person has any inheritance in the kingdom of Christ and of God.” And when is the inheritance? “At the end”: so that we may give thanks to God, the giver of the lot, to the end; so that we may not … For “the one who endures to the end will be saved.” “A psalm of David.” Every good deed [belongs] to everyone who is strong of hand. “For he who began a good work in you will bring it to completion until the day of Christ Jesus.” Have you not seen how many, for the sake of inheriting money, seek out rich old men and nurse them in their infirmity, putting up with the defects of old age, the cough and wheezing of the chest, catarrh, gout and shouting, night and day, … their youth in old age, and often become heirs before they get the money? And after all this the hope of … is uncertain. For either the young man dies first, or the old man changes his mind and leaves his will to another, or the paper …
Jer 31:31–32 (38:31-Jer LXX) (quotation, high confidence) · Ps 5:4–6 (5:5-Ps LXX) (quotation, high confidence) · Matt 26:59–60 (allusion, medium confidence) · Ps 5:11 (5:12 LXX) (quotation, high confidence) · Col 2:3 (allusion, high confidence) · Matt 5:5 (quotation, high confidence) · Matt 25:34–40 (quotation, high confidence) · Ps 119:32 (118:32 LXX) (quotation, high confidence) · Ps 119:111 (118:111 LXX) (quotation, high confidence) · Rom 8:17 (quotation, high confidence) · Matt 19:29 (quotation, high confidence) · Eph 5:5 (quotation, high confidence) · Matt 10:22 (quotation, high confidence) · Phil 1:6 (quotation, high confidence)
Notes and citation
Summary: Asterius urges his hearers to read Psalm 5 as the terms of Christ's testament, naming as heirs the meek, those who feed the poor, those who keep the commandments and suffer with Christ, and contrasts this with the eager pursuit of earthly legacies.
- Asterius calls the Jews “the killers of the Lord” and disinherited, translated exactly as written. Long notes of Migne in Greek and Latin (on meekness and other matters) interleaved with the text were removed by logged corrections; lost words are marked “…”. References: Jer 31:31–32; Ps 5:4–6, 11 (LXX 5:5–7, 12); Matt 26:59–60; Col 2:3; Matt 5:5; Matt 25:34–40; Ps 119:32, 111 (LXX 118:32, 111); Rom 8:17; Matt 19:29; Eph 5:5; Matt 10:22; Phil 1:6.
Notes on the original text
- Digital text corrected (leaked footnote reference; leaked footnote references; leaked fragment of Migne's Latin column; leaked margin letter and Latin fragment; Greek lost; leaked notes of Migne (footnote references and a Greek note on meekness), not part of Asterius's text): δὶ τ 1685 γα άδ8 ϑυηΐ, 80 πφγοαίίδιθ αἰϊδηΐ, χυΐ ἢ → ; 9 Ζογθίῃ. χχχι, 4, ὅ2, 50 (οἷ. τη, ὅ. 5'᾽ Υἱῖ, 50, δεῖ θορύδου παντὸς καὶ τῶν ἐξ ὀργῆς ἀτιθάσσων χινημάτων ἕξω χεῖσθαι τὸν φιλόθεον νοῦν, καὶ ὥσπερ τινὰ χυμάτων ὅ 01 (πι4 111 ἀγρίαν) ἐπεισφορὰν παραιτεῖσθαι φιλεῖν τὰ ἐχ μιχροψυχίας συμ → ; Τί γάρ Υ, 4. σοι → Τί γάρ σοι; Β Ὑαγθα Ομ γίβι βυηὶ : Οπινΐε φιὲ τοὶ ϊφιθτῖ! → … ; σ, 2. ὅδ ΡμΠίρρ.ο τ, θ. → ….
Topics: Ethics, Persecution
Cite (SBL): Asterius, Hom. 16.2 (PG 40:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/asterius-amasea-homiliae/16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/asterius-amasea-homiliae/16-2
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Translation: Translated by Claude from the Greek (PG 40, archive.org OCR; divisions are the staging's, not Migne's); re-read against the Greek, since no public-domain English exists.
16.3PG 40:410
… στέλλεται ὁ προφήτης, καὶ προθυμία.ς ἀμάχοις διἡ χληρονομία βεδαία καὶ ἀμετάθετος, ὅπου διατιθέμενος ὁ Χριστὸς, καὶ διαθήχη τὸ Εὐαγγέλιον, καὶ μάρτυρες οἱ ἀπόστολοι" ὅπου οὐρανὸς καὶ τὰ ἐν αὐτῷ καλὰ, Ἃ ὀρθαλμὸς οὐχ εἶδεν, καὶ οὖς οὐκ ἤχουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέθδη, ὅσα ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν" πόσῳ μᾶλλον ὀφείλομεν σπουδάσαι χληρονομεῖν; Ὑπὲρ τῆς κιληρογομούσης. Καὶ ὁ χορὸς τῶν προφητῶν ὑπὲρ αὐτῆς δικάζεται, λέγων Τὰ ῥήματά μου ἐνὠτισαωι, Κύριε. Ὃ ἄνω ἀντάρτης, χάτω ἀντίδιχος τῇς νύμφης σου γέγονεν ὡς γέγραπται" Ὃ ἀντίδικος ὑμῶν διάδοιλος, ὡς.έων περιπατεῖ, ζητῶν τίγα καταπίῃ. ᾿Αλλ᾽ ἐπειδὴ ὁ ἀντίδιχος οὗτος πολλοὺς λειῶσαι, ἐν τῷ τῆς ψυχῆς χωρίῳ καὶ οἴχῳ γέγονε τὸ χληρονομούσης ἐντυγχάνω σοι. Τὰ ῥήματά μου ἐνώτισαι, Κύριδ. Ἰ(ληρονόμος τοῦ Νῶε ἦν ὁ Χὰμ, ὡς Υἱός" ἀλλὰ ποιήσας αὐτὸν γελάσαι τὴν γύμνωσιν τοῦ πατρὸς, γυμνὸν τῇς χληρονομίας τοῦ πατρὸς ἑἐποίηδεν, καὶ τὴν ἐλευθερίαν ἐχδύσας, δουλείαν ἐνέδυσεν, καὶ τὴν εὐλογίαν αὐτῷ εἰς κατάραν ἕτρεψεν. Ἐπικατάρατος Χαναὰμ παῖς" οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ. Ἐπεὶ οὖν καὶ αὐτὸς καὶ νῦν τὴν νύμφην σου γυμνωθῆναι βούλεται’ ἵνα γυμνόν σε ὡς τὸν Νῶε ὁρῶσα ἐν τῷ πάθει, γελάσῃ σε" ἵνα ἀποχληρονόμον αὐτὸν ποιήσῃς, λέγων: Ὑπάγετε ἀπ᾽ ἐμοῦ, οἱ κατ- Ἵνα οὖν ὁ ἀντίδιχος αὐτῆς διάδολος αἰσχυνθῇ, καὶ ἧ νύμφῃ ἐντὸς τῆς χληρονομμίας εὑρεθῇ, δίδαξον αὐτὴν, Δέσποτα Χριστὲ, μὴ γελάσαι τὴν γύμνωσίν σου" ἀλλ᾽ ἵνα μάθῃ, ὅτι ἡ σὴ γύμνωσις τὸν χόσμον ἐνέδυσεν ὅτι ὥσπερ πλούσιος ὧν, δι᾽ ἡμᾶς ἐπτώχευσας, ἵνα ἡμεῖς πλουτήσωμεν᾽ οὕτως ὁ οὐρανὸν καὶ γῆν ἐντά μου ἐνώτισαι, Κύριδ. Τὸν Ἰσραὴλ μετὰ τῆς Αἰἐποίησεν. ᾿Ιδοῦσα γὰρ Σάῤῥα τὸν υἱὸν Αγαρ ἀμαρτημα: … εἶπεν- τῷ Αδραάμ' Ἔχδα,.1ε τὴν ταιδίσκην καὶ τὸν υἱὸν αὐτῆς. Οὐ γὰρ μὴ κιηρογομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. Ἐπεὶ οὖν καὶ νῦν ἡ ἀποχληρὸν όμος τῶν Ἰουδαίων Συναγωγὴ χαταπαίξζει τῆς Ἐχχλησίας, ἐχείνην ἔχδαλε, καὶ ταύτην εἰσάγαγε. Τὰ ῥήματά μου ἐνώτισαι, Κύριδ. Διὰ πορνείας βεδηλώσας τὸν Ἠσαῦ, ἀπολέσαι τὴν χληρονομίαν τῶν πρωτοτοχίων παρεσχεύασεν, καὶ τοῦ ἀδελφοῦ δοῦλον τὸν υἱὸν ἐποίησεν, καὶ δεύτερον Χαναὰμ τὸν Ἠσαῦ ἐχειροτόνησεν. Μὴ τις, φησὶν, ἣ πόρνος, ἣ βέδη.1ος, ὡς Ἡσαῦ. Ἵνα μὴ οὖν πορνείᾳ σώματος καὶ λιχνείᾳ λόγων αἷρετικῶν, τὰ τέχνα τῆς νύμφης τὸν Ἡσαῦ μιμήσωνται (θ5᾽, Τὰ ῥήματά μου ἐνώτισαι, Κύριε. Τὸν Ναὄουθξ διὰ τὴν χληρονομίαν τοῦ ἀμπελῶνος φονευθήναι ἐποίησεν' ἀλλὰ καὶ ἔκραξεν ὁ Ναδουθὲ πρὸς «ὧν ᾿Αχαάδ' Οὐ δώσω κιηρονγομίαν πατέρων μού σοι. Βλέπετε γὰρ τὸν Ναδουθὲ ὑπὲρ τῆς χληρονομίας φονευόμενον, ἵνα εἴδῃς τὸν Χριστὸν ὑπὲρ τῆς Ἐχχληαΐας σταυρούμενον. Καὶ ἑαυτὸν, φησὶν, παρέδωκεν ὑπὲρ αὑτῆς" ἵγα παραστήσῃ αὑτῷ ἔνδοξον τὴν Ἐχχιλησίαν. Ὑπὲρ ἧς οὖν ἑαυτὸν παρέδωχας, Δέσποτα, ὑπὲρ ταύτης δέησιν προσφέρω σοι. Τὰ ῥήματά μου ἐνώτισαι, Κύριξδ. Ὅθεν καὶ ὁ ᾿Απόστολος μιμητὴς Χριστοῦ, ὑπὲρ τῆς Ἐχχλησίας χαχοπαθῶν, καὶ λέγων Μέχρι τῆς ἄρτι ὥρας καὶ πειγῶμεν, καὶ διψῶμεν, καὶ τὰ ἑξῆς" ὡς ἐρωτηθεὶς, Καὶ ὑπὲρ τίνος τὰ τοιαῦτα καὶ τοσαῦτα χαχὰ ὑπομένεις, Παῦλε;
… stelletai ho prophētēs, kai prothymia.s amachois diē chlēronomia bedaia kai ametathetos, hopou diatithemenos ho Christos, kai diathēchē to Euangelion, kai martyres hoi apostoloi" hopou ouranos kai ta en autǭ kala, Ha orthalmos ouch eiden, kai ous ouk ēchousen, kai epi kardian anthrōpou ouk anethdē, hosa hētoimasen ho Theos tois agapōsin auton" posǭ mallon opheilomen spoudasai chlēronomein? Hyper tēs kilērogomousēs. Kai ho choros tōn prophētōn hyper autēs dikazetai, legōn Ta rhēmata mou enōtisaōi, Kyrie. Ho anō antartēs, chatō antidichos tę̄s nymphēs sou gegonen hōs gegraptai" Ho antidikos hymōn diadoilos, hōs.eōn peripatei, zētōn tiga katapię̄. ᾿All᾽ epeidē ho antidichos houtos pollous leiōsai, en tǭ tēs psychēs chōriǭ kai oichǭ gegone to chlēronomousēs entynchanō soi. Ta rhēmata mou enōtisai, Kyrid. I(lēronomos tou Nōe ēn ho Cham, hōs Huios" alla poiēsas auton gelasai tēn gymnōsin tou patros, gymnon tę̄s chlēronomias tou patros heepoiēden, kai tēn eleutherian echdysas, douleian enedysen, kai tēn eulogian autǭ eis kataran hetrepsen. Epikataratos Chanaam pais" oiketēs estai tois adelphois autou. Epei oun kai autos kai nyn tēn nymphēn sou gymnōthēnai bouletai’ hina gymnon se hōs ton Nōe horōsa en tǭ pathei, gelasę̄ se" hina apochlēronomon auton poiēsę̄s, legōn: Hypagete ap᾽ emou, hoi kat- Hina oun ho antidichos autēs diadolos aischynthę̄, kai hē nymphę̄ entos tēs chlēronommias heurethę̄, didaxon autēn, Despota Christe, mē gelasai tēn gymnōsin sou" all᾽ hina mathę̄, hoti hē sē gymnōsis ton chosmon enedysen hoti hōsper plousios hōn, di᾽ hēmas eptōcheusas, hina hēmeis ploutēsōmen᾽ houtōs ho ouranon kai gēn enta mou enōtisai, Kyrid. Ton Israēl meta tēs Aiepoiēsen. ᾿Idousa gar Sarrha ton huion Agar amartēma: … eipen- tǭ Adraam' Echda,.1e tēn taidiskēn kai ton huion autēs. Ou gar mē kiērogomēsę̄ ho huios tēs paidiskēs meta tou huiou mou Isaak. Epei oun kai nyn hē apochlēron omos tōn Ioudaiōn Synagōgē chatapaixzei tēs Echchlēsias, echeinēn echdale, kai tautēn eisagage. Ta rhēmata mou enōtisai, Kyrid. Dia porneias bedēlōsas ton Ēsau, apolesai tēn chlēronomian tōn prōtotochiōn parescheuasen, kai tou adelphou doulon ton huion epoiēsen, kai deuteron Chanaam ton Ēsau echeirotonēsen. Mē tis, phēsin, hē pornos, hē bedē.1os, hōs Hēsau. Hina mē oun porneią sōmatos kai lichneią logōn hairetikōn, ta techna tēs nymphēs ton Hēsau mimēsōntai (th5᾽, Ta rhēmata mou enōtisai, Kyrie. Ton Naoouthx dia tēn chlēronomian tou ampelōnos phoneuthēnai epoiēsen' alla kai ekraxen ho Nadouthe pros «hōn ᾿Achaad' Ou dōsō kiērongomian paterōn mou soi. Blepete gar ton Nadouthe hyper tēs chlēronomias phoneuomenon, hina eidę̄s ton Christon hyper tēs Echchlēaïas stauroumenon. Kai heauton, phēsin, paredōken hyper hautēs" higa parastēsę̄ hautǭ endoxon tēn Echchilēsian. Hyper hēs oun heauton paredōchas, Despota, hyper tautēs deēsin prospherō soi. Ta rhēmata mou enōtisai, Kyrixd. Hothen kai ho ᾿Apostolos mimētēs Christou, hyper tēs Echchlēsias chachopathōn, kai legōn Mechri tēs arti hōras kai peigōmen, kai dipsōmen, kai ta hexēs" hōs erōtētheis, Kai hyper tinos ta toiauta kai tosauta chacha hypomeneis, Paule?
… [where] the inheritance is firm and unchangeable, where Christ is the testator, the Gospel the testament, and the apostles the witnesses; where there is heaven and the good things in it, “which eye has not seen, and ear has not heard, and which have not entered into the heart of man, what God has prepared for those who love him”: how much more ought we to be eager to inherit! “For her who inherits.” And the choir of the prophets pleads her case, saying: “Give ear to my words, O Lord.” The rebel above has become below the adversary of your bride, as it is written: “Your adversary the devil walks about like a lion, seeking someone to devour.” But since this adversary [has made] many … in the field and house of the soul … for her who inherits I petition you: “Give ear to my words, O Lord.” Ham was Noah's heir, as his son; but [the devil] made him laugh at his father's nakedness, and so made him naked of his father's inheritance; he stripped off his freedom and clothed him in slavery, and turned his blessing into a curse: “Cursed be Canaan the son; he shall be a servant to his brothers.” Since, then, he wishes now too that your bride be stripped [of her inheritance], so that, seeing you naked like Noah in your passion, she may laugh at you, and you may make her disinherited, saying, “Depart from me, you cursed” … so that her adversary the devil may be put to shame, and the bride be found within the inheritance, teach her, Master Christ, not to laugh at your nakedness, but to learn that your nakedness has clothed the world; that as, being rich, you became poor for our sake, so that we might become rich, so the one who [clothes] heaven and earth … “Give ear to my words, O Lord.” … Israel with the … For Sarah, seeing the son of Hagar …, said to Abraham: “Cast out the slave woman and her son; for the son of the slave woman shall not inherit with my son Isaac.” Since, then, now too the disinherited Synagogue of the Jews mocks the Church, cast that one out and bring this one in. “Give ear to my words, O Lord.” By profaning Esau through sexual immorality, [the devil] made him lose the inheritance of the birthright, made the son a slave to his brother, and appointed Esau a second Canaan: “Let no one be a fornicator or profane like Esau.” So that the children of the bride may not imitate Esau through fornication of the body and through greed for heretical words, “Give ear to my words, O Lord.” He caused Naboth to be murdered for the inheritance of his vineyard; but Naboth cried out to Ahab: “I will not give you the inheritance of my fathers.” See Naboth murdered for his inheritance, so that you may see Christ crucified for the Church. “And he gave himself up for her,” it says, “so that he might present the Church to himself in glory.” For her, then, for whom you gave yourself up, Master, I offer you my petition: “Give ear to my words, O Lord.” Hence the Apostle too, the imitator of Christ, suffering hardship for the Church and saying, “To this very hour we hunger and thirst,” and the rest, as if he were asked, “And for whom do you endure such and so many evils, Paul?”
1 Cor 2:9 (quotation, high confidence) · 1 Pet 5:8 (quotation, high confidence) · Gen 9:22–25 (allusion, high confidence) · Matt 25:41 (quotation, high confidence) · 2 Cor 8:9 (allusion, high confidence) · Gen 21:9–10 (quotation, high confidence) · Gal 4:30 (allusion, medium confidence) · Gen 25:29–34 (allusion, high confidence) · Heb 12:16 (quotation, high confidence) · 1 Kgs 21:1–16 (allusion, high confidence) · 1 Kgs 21:3 (quotation, high confidence) · Eph 5:25–27 (quotation, high confidence) · 1 Cor 4:11 (quotation, high confidence)
Notes and citation
Summary: Asterius presents the prophet as pleading the Church's case against the devil, who disinherited Ham, Ishmael and Esau and had Naboth killed for his inheritance, as Christ was crucified for the Church.
- The section opens with a leaked note of Migne on the meaning of David's name and is interleaved with a long Greek note (from Philo on Ham and Canaan); these were removed by logged corrections, and lost words are marked “…”. Asterius's words on “the disinherited Synagogue of the Jews” are translated exactly as written. References: 1 Cor 2:9; 1 Pet 5:8; Gen 9:22–25; Matt 25:41; 2 Cor 8:9; Gen 21:9–10; Gal 4:30; Gen 25:29–34; Heb 12:16; 1 Kgs 21:1–16; Eph 5:25–27; 1 Cor 4:11.
Notes on the original text
- Digital text corrected (leaked Greek note of Migne (from Philo on Ham and Canaan) with Latin, not part of Asterius's text; leaked notes of Migne on the name David (Greek and Latin), not part of Asterius's text; stray margin letters splitting a word): ποιηΐηἰ8 δθαυϊά, ὃς ἑρμηνεύεται ἱχανὸς χειρί, αἷϊ Οἐὶ-" ιν» απ δ 5 ἐπ (απιίοαπι σπηισονμπι, Ὁ. 11; ειδ, 0. νυ}, Ρ. ὅ58 :; ἱχανὸς χειρὶ καὶ ἰσχυρὸς ὁράρέιταπι, ἰ. 1, Ρ. 147, 2919, αι"! ει ἴῃ υἹτῖπηο 000 εἴ ον. 8: {6 πιαπιὶ [τῇδ Ῥίον, ὑεἰ ἰοοοἰδείπιο {ΠῚ σὶ- Οκὸ ἧτον ἄνθρωπος ὠμὸς, ἄνανδρος, ἀνάξιος τοῦ ὀνό- Ρίογ πο ἰσσαιη, μ. 08, Δαδὶδ ἑρμηνεύεται μὲν ἐξουδένωσις, ἑρμηνεύεται δὲ καὶ ἱκανὸς χειρί. → … ; Ἐλν δὲ πρὸς τὸ μόχθηρόν τι λογίσασθαι καὶ ἐπανύσηται ὥστε ἐργάσασθαι, χέχυται καὶ εἰς τὰ ἐχτὸς τὸ ἀδίχημα. Παρὸ καὶ τῷ Χαναὰν χαταρᾶται, τι τὴν τῆς ψυχῆς τροπὴν ἔξω ἀπήγγειλε " τουτέστι, καὶ εἰς τὰ ἐχτὸς ἔτεινε καὶ ἐπεξειργάσατο, προσθεὶς τῷ χαχῷ βουλήματι χαχὸν τὸ διὰ τῶν ἔργων ἀποτέητμίαἰἱοηοηι [οτα2 τοι; πος δεῖ, οἰ ἰῃ ἐσίογπα νας οὐ ποιεῖ τὸ χήρυγμα, οὕτως οὐδὲ ἐλευθέρους ἐπεὶ δίι]δι, ἀλλὸ μόνον μὴ οἰχέτας. ἴῃ Ζλεϊιατία θάΐια, ρΡ. 850, οοπιοχιυδ ρει οἰχέτην οἱ ἱχέτην το} }εἶ → … ; φο- Βὶ νευθήναι → φονευθήναι.
Topics: Christology
Cite (SBL): Asterius, Hom. 16.3 (PG 40:410; trans. Sophia Scriptura, https://sophiascriptura.com/p/asterius-amasea-homiliae/16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/asterius-amasea-homiliae/16-3
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Translation: Translated by Claude from the Greek (PG 40, archive.org OCR; divisions are the staging's, not Migne's); re-read against the Greek, since no public-domain English exists.
16.4PG 40:414
ἀποχρίνεται: Ὑπὲρ τῆς χι1ληρογνομούσης. Καὶ ὅτι πάντα ὑπὲρ τῇς σωτηρίας τῶν ὁμογενῶν ἔπασχεν, μάρτυς αὑτὸς, λέγων. Ηὐχόμην αὐτὸς ἐγὼ ἀγνάθεμα εἶναι ὑπὲρ τῶν ἀδελφῶν μου. --- Ὑπὲρ τῆς χιὶηρογομούσης. Ῥήματα δὲ τοῦ προφήτου τίνα; Οὐ τὰ διὰ λόγων ἀπαγγελλόμενα, ἀλλὰ τὰ διὰ χατορθωμάτων γνωριζόμενα. Σύγες τῆς χραυγῆς μου. Κραυγὴ δὲ τοῦ δικαίου, οὐχ ἡ πληχτιχὴ τοῦ ἀέρος φωνὴ, ἀλλ᾽ ἢ οὐρανόφρων τῆς ψυχῆς διαγωγή. Πρόσχες τῇ φωνῇ τῆς δεήσεώς μου. Φωνὴν δὲ λέγει, οὐ τὸν σαλπιγγοφανῇ ἦχον, ἀλλὰ τὸν βαρύτατον τῆς χαρδίας στεναγμόν. Οὕτω γὰρ γέγραπται’ Καὶ χατεστέγαξαν υἱοὶ ᾿Ισραὴϊ ἀπὸ τῶν ἔργων" καὶ εἰσήκουσεν τῆς φωνῆς αὐτῶν ὁ Θεός. … Σύγες τῆς κραυγῆς μου. Τί λέγεις, προφῆτα; Παραχελεύῃ θεῷ; Σοφίας ἐστὶ θησαυρὸς καὶ συνέσεως πλοῦτος, ὡς γέγραπται" Παρ᾽ αὐτῷ σοφία καὶ σύνεσις" καὶ αὐτῷ λέγεις, Σύνες, νόησον: Καὶ ἀνθρώπῳ μὲν ἑλλογίμῳ ἐὰν εἴπῃς, Νόησον, ὀργίζεται, ὅτι ὡς ἀπαιδεύτῳ, καὶ μὴ παραχολουθοῦντι ἐλάλησας" καὶ τῷ Θεῷ λέγεις" Σύγες; ᾿Αλλ᾽ οὐκ ἐπιτάσσει τῷ Δεσπότῃ" μὴ γένοιτο! Οὐδὲ ὁ θνητὸς τὸν ἀθάνατον ἐφιστᾷ εἰς σύνεσιν, οὐδὲ τὰ τῶν μεθυόντων ὁ νήφων παραλαλεῖ" ἀλλ᾽ ὃ λέγει, τοῦτό ἔστιν’ Πολλοὶ τῶν προσερχομένων τοῖς διχασταῖς περὶ μεγάλων καὶ ἀναγκαίων χεφαλαίων ἐντυγχάνοντες, οὐκ ἴσασιν ἀπαγγεΐλαι τὰ τῆς ὑποθέσεως, οὐδὲ σαφῇ καὶ εὐσύνοπτον τὴν ἑαυτῶν γνώμην παραστῆσαι δύνανται" εἶτα ἐπειδὴ ὁ διχαστὴς πρὰς τὸ νοῆσαι τὸ πρᾶγμα γοργότερός ἔστιν τοῦ ἐντυγχάνοντος, καὶ οἶδεν ποίαν ὀφείλῃ δοῦναι ἀπόκρισιν" παραχαλεῖ ὁ ἱχέτης μὴ ἀπιδεῖν πρὸς τὰ ἀνάξια ῥήματα, ἀλλὰ πρὸς τὴν αὑτοῦ φρόνησιν καὶ τὴν ὑπόθεσιν δοῦναι τὴν ἀπόφασιν. Οὕτως καὶ ὁ προφήτης, ἐπειδὴ ἄνθρωπος ὧν Θεῷ διελέγετο, καὶ ἐν ἐχστάφει γενόμενος, ὡς κυδερνήτης ἐν πελάγει ἐχειμάζετο, παραχαλεῖ τὸν Θεόν: Σύγες τῆς χραυγῆς μου" ἀντὶ τοῦ, Μὴ πρὸς τὴν τῶν ῥημάτων ἀπίδῃς ἀναξιότητα, μηδὲ πρὸς τὴν τῶν λόγων πτωχείαν, ἀλλὰ ἀνάγνωθί μου τὴν διάνοιαν" τὸ λεῖπον ἐν τοῖς ῥήμασιν, ἀναπλήρωσον ἐν ταῖς ἀποφάσεσιν. Τὸ οὖν, Σύγες, ἀντὶ τοῦ, "ὃ: τὴν ἐμὴν καρδίαν, ἀνάγνωθί μου τὰ ἐν τῷ βάθει τῆς ψυχῆς δικαιώματα, ἅπερ διὰ ῥημάτων ἐξειπεῖν οὐ δύναμαι. Πρόσχες τῇ φωνῇ τῆς δεήσεώς μου. Ὥς ἥλιός μοι ἀνάτειλον, καὶ εὐθέως μοι τὸν χειμῶνα τῶν συμφορῶν ἕλυσας. Εἰ γὰρ ὁ αἰσθητὸς ἥλιος, ὁ οὐράνιος ὀφθαλμὸς, ἀνατείλας ἐν χειμῶνι, τὸν παγετὸν ἔλυσεν, καὶ βλέμμα τοῦ ἡλίου ἡ χιὼν μὴ φέρουσα λύεται: πόσῳ μᾶλλον αὐτὸς, Δέσποτα, ὡς ἥλιος δυχαιοσύνης ἀνατείλας μοι, ὡς πάχνην καὶ χειμῶνα ἐχλύεις τοὺς πειρασμούς! “Ὥσπερ δὲ λέγων τῷ Θεῷ, Πρόσχες, οὐχ αἰσθητῶς αὐτὸν παραχαλεὶ ἐπιδλέψαι, ἀλλὰ θεοπρεπῶς" οὕτως φωνὴν αὐτοῦ λέγει, τὴν ἄφθογγον ἐν τῇ ψυχῇ λαλιὰν, ἧς μόνος ἀχροατὴς ὃ Θεός. Αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας. ἢ Εἶτα ἵνα δείξῃ τὸ μέγα καὶ ὑπερμέγεθες τοῦ Δεσπότου ἀξίωμα: ὅτι Κύριον αὐτὸν ἐκάλεσεν, οὐχ ὡς ἕνα τῶν πολλῶν, ἀλλ᾽ ὡς τῶν δὅλων.Δεσπότην καὶ Δὴμιουργὸν, ἐπάγει" Ὁ βασιλεύς μου καὶ ὁ Θεός μου. --- Ὃ βασιλεύς μου" ὅτι με στρατολογήσας, τῷ ὀνόματί σου ἐσφράγισας. Ὁ Θεός μου" ὅτι μὴ ὄντὰ με πρότερον, εἰς τὸ εἶναι ἤγαγες. Ὁ βασιλεύς μου" ὅτι τυραννηθέντα με τῇ ἁμαρτίᾳ, ὡς αἰχμάλωτον ἡλευθέρωσας. Ὁ Θεός μον" ὅτι τὴν φύσιν μετἐθαλες, καὶτὸν φθαρτὸν πηλόν μου φορέσας, ἄφθαρτον ἰδ". ἐποίησας. Ὁ βασιλεύς μου" ὅτι ὡς βασιλεὺς πορφύραν με, τὴν χάριν ἐνέδυσας. Ὁ Θεός μου" ὅτι μοι τοὺς οὐρανοὺς ὡς Θεὸς ἧνοιξας, καὶ τῶν ἐπουρανίων σου ἀγαθῶν μέτοχον ἐποίησας. Καί σοι πρέπει ἡ δόξα καὶ τὸ χράτος, ἅμα τῷ ἁγίῳ καὶ ξωοποιῷ τοῦ Πνεύματι, νῦν καὶ εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. ᾿Αμήν.
apochrinetai: Hyper tēs chi1lērognomousēs. Kai hoti panta hyper tę̄s sōtērias tōn homogenōn epaschen, martys hautos, legōn. Ēuchomēn autos egō agnathema einai hyper tōn adelphōn mou. --- Hyper tēs chiiērogomousēs. Rhēmata de tou prophētou tina? Ou ta dia logōn apangellomena, alla ta dia chatorthōmatōn gnōrizomena. Syges tēs chraugēs mou. Kraugē de tou dikaiou, ouch hē plēchtichē tou aeros phōnē, all᾽ ē ouranophrōn tēs psychēs diagōgē. Prosches tę̄ phōnę̄ tēs deēseōs mou. Phōnēn de legei, ou ton salpingophanę̄ ēchon, alla ton barytaton tēs chardias stenagmon. Houtō gar gegraptai’ Kai chatestegaxan huioi ᾿Israēï apo tōn ergōn" kai eisēkousen tēs phōnēs autōn ho Theos. … Syges tēs kraugēs mou. Ti legeis, prophēta? Paracheleuę̄ theǭ? Sophias esti thēsauros kai syneseōs ploutos, hōs gegraptai" Par᾽ autǭ sophia kai synesis" kai autǭ legeis, Synes, noēson: Kai anthrōpǭ men hellogimǭ ean eipę̄s, Noēson, orgizetai, hoti hōs apaideutǭ, kai mē paracholouthounti elalēsas" kai tǭ Theǭ legeis" Syges? ᾿All᾽ ouk epitassei tǭ Despotę̄" mē genoito! Oude ho thnētos ton athanaton ephistą eis synesin, oude ta tōn methyontōn ho nēphōn paralalei" all᾽ ho legei, touto estin’ Polloi tōn proserchomenōn tois dichastais peri megalōn kai anankaiōn chephalaiōn entynchanontes, ouk isasin apangeïlai ta tēs hypotheseōs, oude saphę̄ kai eusynopton tēn heautōn gnōmēn parastēsai dynantai" eita epeidē ho dichastēs pras to noēsai to pragma gorgoteros estin tou entynchanontos, kai oiden poian opheilę̄ dounai apokrisin" parachalei ho hichetēs mē apidein pros ta anaxia rhēmata, alla pros tēn hautou phronēsin kai tēn hypothesin dounai tēn apophasin. Houtōs kai ho prophētēs, epeidē anthrōpos hōn Theǭ dielegeto, kai en echstaphei genomenos, hōs kydernētēs en pelagei echeimazeto, parachalei ton Theon: Syges tēs chraugēs mou" anti tou, Mē pros tēn tōn rhēmatōn apidę̄s anaxiotēta, mēde pros tēn tōn logōn ptōcheian, alla anagnōthi mou tēn dianoian" to leipon en tois rhēmasin, anaplērōson en tais apophasesin. To oun, Syges, anti tou, "ho: tēn emēn kardian, anagnōthi mou ta en tǭ bathei tēs psychēs dikaiōmata, haper dia rhēmatōn exeipein ou dynamai. Prosches tę̄ phōnę̄ tēs deēseōs mou. Hōs hēlios moi anateilon, kai eutheōs moi ton cheimōna tōn symphorōn helysas. Ei gar ho aisthētos hēlios, ho ouranios ophthalmos, anateilas en cheimōni, ton pageton elysen, kai blemma tou hēliou hē chiōn mē pherousa lyetai: posǭ mallon autos, Despota, hōs hēlios dychaiosynēs anateilas moi, hōs pachnēn kai cheimōna echlyeis tous peirasmous! “Hōsper de legōn tǭ Theǭ, Prosches, ouch aisthētōs auton parachalei epidlepsai, alla theoprepōs" houtōs phōnēn autou legei, tēn aphthongon en tę̄ psychę̄ lalian, hēs monos achroatēs ho Theos. Autos gar ginōskei ta kryphia tēs kardias. ē Eita hina deixę̄ to mega kai hypermegethes tou Despotou axiōma: hoti Kyrion auton ekalesen, ouch hōs hena tōn pollōn, all᾽ hōs tōn dolōn.Despotēn kai Dēmiourgon, epagei" Ho basileus mou kai ho Theos mou. --- Ho basileus mou" hoti me stratologēsas, tǭ onomati sou esphragisas. Ho Theos mou" hoti mē onta me proteron, eis to einai ēgages. Ho basileus mou" hoti tyrannēthenta me tę̄ hamartią, hōs aichmalōton hēleutherōsas. Ho Theos mon" hoti tēn physin metethales, kaiton phtharton pēlon mou phoresas, aphtharton id". epoiēsas. Ho basileus mou" hoti hōs basileus porphyran me, tēn charin enedysas. Ho Theos mou" hoti moi tous ouranous hōs Theos hēnoixas, kai tōn epouraniōn sou agathōn metochon epoiēsas. Kai soi prepei hē doxa kai to chratos, hama tǭ hagiǭ kai xōopoiǭ tou Pneumati, nyn kai eis tous ateleutētous aiōnas tōn aiōnōn. ᾿Amēn.
he answers: “For her who inherits.” And that he suffered everything for the salvation of his kin, he himself is witness, saying: “I could wish that I myself were accursed for my brothers.” “For her who inherits.” And what are the prophet's words? Not those announced in speech, but those made known by good deeds. “Understand my cry.” The cry of the righteous man is not the voice that strikes the air, but the heaven-minded conduct of the soul. “Attend to the voice of my petition.” He calls voice not a sound like a trumpet, but the deepest groaning of the heart. For so it is written: “And the sons of Israel groaned because of their works, and God heard their voice.” … “Understand my cry.” What are you saying, prophet? Are you giving orders to God? He is a treasury of wisdom and a wealth of understanding, as it is written, “With him are wisdom and understanding”; and you say to him, “Understand, perceive”? If you say “Perceive” to a learned man, he is angry, because you have spoken to him as to someone uneducated who cannot follow; and do you say to God, “Understand”? But he is not commanding the Master; far from it! The mortal does not direct the immortal to understand, nor does the sober man babble the talk of drunkards. What he means is this. Many who come before judges with petitions about great and necessary matters do not know how to report the case, nor can they present their mind clearly and concisely; then, since the judge is quicker to grasp the matter than the petitioner, and knows what answer he ought to give, the suppliant begs him not to look at his unworthy words, but to give his decision according to his own wisdom and the case itself. So too the prophet, since he was a man conversing with God, and, being in ecstasy, was tossed about like a helmsman in a storm at sea, entreats God: “Understand my cry”; that is, do not look at the unworthiness of my words, nor at the poverty of my speech, but read my mind; what is lacking in my words, fill up in your decisions. “Understand”, then, means: [look into] my heart; read the just claims in the depths of my soul, which I cannot express in words. “Attend to the voice of my petition.” Rise on me like the sun, and at once you dissolve for me the winter of my misfortunes. For if the visible sun, the eye of heaven, rising in winter, dissolves the frost, and the snow, unable to bear the sun's glance, melts away, how much more do you, Master, rising on me as the sun of righteousness, melt temptations like frost and winter! And just as in saying to God “Attend” he does not ask him to look with the senses, but in a manner befitting God, so he calls his voice the soundless speech in the soul, whose only hearer is God; for he knows the secrets of the heart. Then, to show the great and surpassing dignity of the Master, that he called him Lord not as one of many but as Master and Creator of all, he adds: “My King and my God.” My King, because you enlisted me and sealed me with your name. My God, because when I was not, you brought me into being. My King, because when I was tyrannized by sin, you set me free like a captive. My God, because you changed my nature, and, wearing my corruptible clay, made it incorruptible. My King, because as a king you clothed me with purple, that is, with grace. My God, because as God you opened the heavens to me and made me a sharer in your heavenly goods. And to you belong the glory and the might, together with your holy and life-giving Spirit, now and to the endless ages of ages. Amen.
Rom 9:3 (quotation, high confidence) · Exod 2:23–24 (quotation, high confidence) · Job 12:13 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · Ps 44:21 (43:22 LXX) (quotation, medium confidence) · Ps 5:2 (5:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Asterius explains that the prophet's words, cry and voice are his deeds and the silent groaning of his heart, that “Understand” asks God to read the mind behind poor words, and that God is King and God as Creator, Redeemer and giver of grace.
- A long passage of Migne's notes (footnote references and Greek excerpts on astronomy and other matters) was removed by a logged correction; lost words are marked “…”. Being “sealed with your name” probably refers to baptism. References: Rom 9:3; Exod 2:23–24; Job 12:13; Mal 4:2 (LXX 3:20); Ps 44:21 (LXX 43:22); Ps 5:2 (LXX 5:3).
Notes on the original text
- Digital text corrected (leaked footnote references and notes of Migne (Greek and Latin), not part of Asterius's text; stray margin letter splitting a word): 9. (6η65,χχι, 9, 10. 68]. τν, 51. 5 Ηοῦγ. χη, 16. 5351} Πεξ. χχι, ὅ. "7 Ερίνεβ. ν, 35, 21. 51 ον. ιν, 11. "5" Βοιῃ. Ιχ, ὅ, Ὅ ἔχοι. )1, 22, 24. οδρ. 19. Εἰ τοὺς ἐπὶ σχηνῆς ἐμιμουμένους ἐν ἀγορᾷ, δέ τις ἀπὸ πόλεως ᾿Αζξζάρης. [) δ) 1 Ἰζάρου ᾿Αξάρον πόλεως, δἰ ἐχ Δ 1450 Φοδθη}} Αἀνυετενς αεἰτοίοθοι : Εὐμετάδοτον γὰρ χριὸς, οὐκ ἐπειδὺ; τοιούτου ἤχους ποιητιχὸν ἐχεῖνο τὸ μέρος τοῦ οὐρανοῦ, ἀλλ᾽ ἐπεὶ τοιαύτης ἔλαχε τὸ πρόδατον φύσεως παρὰ τοῦ χτίσαντος, οἰην ἤθους γΘΓϑιι ἰοοιϊολόγον τὸ ὀργίζεσθαι καὶ ἐπιτιμᾶν τῷ τὴν χαθ᾽ ὕπνον 'ῳ) εῷ δὲ κατάδηλος. → … ; πορ- Α φύραν → πορφύραν.
Topics: Prayer
Cite (SBL): Asterius, Hom. 16.4 (PG 40:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/asterius-amasea-homiliae/16-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/asterius-amasea-homiliae/16-4
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Translation: Translated by Claude from the Greek (PG 40, archive.org OCR; divisions are the staging's, not Migne's); re-read against the Greek, since no public-domain English exists.
Chapter 17
17.1PG 40
Εἰς τὸν αὐτὸν ε' ψαλμὸν, ἄλλως. Λόγος γί. Ὥσπερ οἱ παρ᾽ ἡμῖν λαμπρότεροι νυμφίοι, μετὰ τὸν θάλαμον καὶ τὴν χοίτην ἀναστάντες, ταῖς νύμφαις ὑποδεικνύουσιν τὸν πλοῦτον καὶ τὴν χληρονομίαν τὴν πατρῴαν" οὕτως ὁ Χριστὸς ὃ μονογενὴς νυμφίος, καὶ τοῦ Πατρὸς χληρονόμος, μετὰ τὸν θάνατον καὶ τὸν τάφον ἀναστὰς ἐχ νεχρῶν, τῇ αὑτοῦ νύμφῃ τῇ Ἐχχλησίᾳ ἔδειξεν τὸν πλοῦτον καὶ τὴν χληρονομίαν, τουτέστιν τὸ Εὐαγγέλιον καὶ τὴν βασιλείαν. Ἐπεὶ οὖν εἰς τὸ τέ.λος, τελευτήσαντος τοῦ νυμφίου, «ληρονομεῖ ἡ νύμφη" διὰ τοῦτο, Εἰς τὸ τέλος, ὑπὲρ τῆς Ὃτε γὰρ τὸ τέλος καὶ ὁ ἐν σαρχὶ θάνατος τοῦ Χριστοῦ ἐτελέσθη, τότε εἰς τὰς νομὰς τῆς χληρονομίας ἡ νύμφη ἐχλήθη αὕτη. Διὰ τί, φησὶν, ἐσταυρώθη ἣ παρεδόθη ὁ Χριστός : ᾿Αμαρτίαν οὐχ ἐποίησεν, οὐδὲ δόλος ηὑρέθη ἐν τῷ στόματι αὐτοῦ. ---- "Ὑπὲρ τῆς χιηρονομούσης. --- Καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ᾿Εχχιλησίαν, καὶ παρέδωχεν ἑαυτὸν ὑπὲρ αὐτῆς. ᾿Αλλ᾽ ἐπειδὴ ἡ ἀντίζηλος αὐτῆς ἡ Συναγωγὴ ἤριζεν διὰ τὴν χληρονομίαν, βιδλίον ἀπογώσχε: τὸ χατὰ τῆς Συναγωγῆς ἀποστάσιον. Εὖρεν τὴν ὑπογραφὴν τοῦ Θεοῦ περιέχουσαν Καὶ αὕτη οὐ γυνή μου, χἀγὼ οὐκ ἀνὴρ αὐτῆς" καὶ, "Ἔδωχα αὐτῇ βιδλίον ἀποστασίου εὶς τὰς χεῖρας αὐτῆςς ᾿Αναγινώσχει καὶ τὸ προιχῷον τῆς Ἐχχλησίας" εὗρεν τὸν νυμφίον καὶ τὴν νύμφην: Ὁ ἔχων τὴν γύμην γυμφίος ἐστίν. Ἐπεὶ οὖν, ὡς αὐτοῦ ἀποθανόντος “οὔ νυμφίου, ἐδικάζετο ἡ Συναγωγὴ τῇ Ἐχχλησίᾳ περὶ τῆς χληρονομίας, ἀνέστη Χριστὸς ὁ τοῦ Πατρὸς χληρονόμος" καὶ ὑπὲρ τῆς κιηρογομούσης νύμφης δέησις αὐτῷ εὐθέως προσηνέχθη. Εἰς τὸ τέι1ος γὰρ, φησὶν, ὑπὲρ τῆς κιηρογομούσης, τῷ κληρονόμῳ. Τίς ἣ χληρονομοῦσα; Ἡ ἐξ ἐθνῶν Ἐχχλησία. Λέγει μα. -- Κληρονόμοι Θεοῦ, συγκιϊηρογόμοι δὲ Χριστοῦ. Τίς ἡ χληρονομία; Ἧ τῶν οὐρανῶν βασιλεία. Δεῦτε, οἵ εὐλογημένοι τοῦ Πατρός μου, κιϊηρογ… ἀποχλῃηρονόμος; Ἢ Συναγωγὴ καὶ ὁ λαὸς αὐτῆς. Ἐκχ- Θάϊετε τὴν πκαιδίσχην, καὶ τὸν υἱὸν αὐτῆς. Οὐ γὰρ μὴ κιηρονομήσῃ ὁ υἱὸς τῆς παιδίσχης μδ.. τὰ τοῦ υἱοῦ τῆς ἐλευθέρας. ὍὋ Ἰουδαῖος ὡς χαρτοφύλαξ τὰς διαθήχας ἐφύλαξεν, καὶ ὁ Χριστιανὸς ὡς υἱὸς ἐχληρονόμησεν. Ἐχείνῳ ἐσφραγισμένον τὸ γράμμα ὁ νόμος ἔδωχεν, καὶ ἐμοὶ τὰ ἐγγεγραμμένα ἡ χάρις δεδώρηται. Ἐπειδὴ οὖν ὁ νυμφίος Χριστὸς, γυναῖχα ἔχων ποτὲ τὴν τῶν Ἰουδαίων Συναγωγὴν, ταύτην χληρονόμον ἐνεστήσατο, καὶ εἰσήγαγεν αὐτὴν εἰς νομὰς τῆς χληρονομίας, μάρτυς ὁ προφήτης, εἰπών " Τῷ πατάξαντι βασιεῖς μεγάλους, καὶ ἀποχτείναγτι βασιλεῖς χραταιοὺς, καὶ δόντι τὴν αὐτοῦ. Β ᾿Αλλὰ ἡ τάλαινα λαθοῦσα παρὰ τοῦ νυμφιου τας νοθει, καὶ τὰ τοῦ νυμφίου τῷ δαίμονι προτέφερεν. Αὐτὸς ὁ νυμφίος Χριστὸς διὰ Ὡσγὲ λέγει" Καὶ ἐγὼ δέδωχα αὐτῇ τὸν σῖτον, καὶ τὸν οἶγον, καὶ τὸ ἔλαιον, καὶ ἀργύριον καὶ χρυσίον ἐπλήθυνα αὐτῇ αὕτη δὲ ἀργυρᾶ καὶ χρυσᾶ ἐποίησεν τῇ Βαάϊ. Ἐπεὶ οὖν τὰ τοῦ ἀνδρὸς τῷ μοιχῷ προσετίθη, καὶ τῷ ἐραστῇ ἀχολουθοῦσα, ἐφόνευσεν τὸν ἄνδρα " καὶ ὡς ἐν εἰχόνι τὸν Βαραδόᾶ" ἐχδιχοῦσα, ἑσταύρωσεν τὸν νυμφίον" ἐνόμισεν δὲ ἡ Συναγωγὴ, ὅτι τοῦ Χριστοῦ ἀποθανόντος αὕτη χληρονόμος ἕσται" ὡς ἤδει τὰς νομὰς κρατοῦσα, καὶ οὐχ ἥξει, ὅτι ὁ νυμφίος ἀποθνήσχων νέαν διαθήχην ἔγραψεν, ἐν ἧ χληρονόμον ἐνἐστήσατο τὴν ἐξ ἐθνῶν Ἐχχλησίαν, καὶ ὑπέγραψεν α τὴν Διαθήχην, εἰπὼν Ἰουδαίοις " ᾿Αρθήσεται ἀφ᾽ ὑμῶν ἡ χληρονομία, καὶ δοθήσεται ἔθνει ποιοῦντι προστάγματα αὐτοῦ. Ὡς οὖν ἀπέθανεν ὃ νυμφίος, καὶ τὴν χληρονομιαν αὐτῷ ἐχ νεχρῶν ὁ χορὸς τῶν προφητῶν ὑπὲρ τῆς ἐξ ἐθνῶν Ἐχχλησίας ἐντυγχάνει. Εἰς τὸ τέλος, ὑπὲρ τῆς κἫληρογομούσης. Ἢ φονεύσασα τὸν νυμφίον, χληρονομῆσαι ἐνόμισεν τὸν φονευθέντα " ἀλλ᾽ ἡ μὴ φονεύσασα, ἀλλὰ πιστεύσασα, χληρονόμος ἐγράφη.
Eis ton auton e' psalmon, allōs. Logos gi. Hōsper hoi par᾽ hēmin lamproteroi nymphioi, meta ton thalamon kai tēn choitēn anastantes, tais nymphais hypodeiknyousin ton plouton kai tēn chlēronomian tēn patrǭan" houtōs ho Christos ho monogenēs nymphios, kai tou Patros chlēronomos, meta ton thanaton kai ton taphon anastas ech nechrōn, tę̄ hautou nymphę̄ tę̄ Echchlēsią edeixen ton plouton kai tēn chlēronomian, toutestin to Euangelion kai tēn basileian. Epei oun eis to te.los, teleutēsantos tou nymphiou, «lēronomei hē nymphē" dia touto, Eis to telos, hyper tēs Hote gar to telos kai ho en sarchi thanatos tou Christou etelesthē, tote eis tas nomas tēs chlēronomias hē nymphē echlēthē hautē. Dia ti, phēsin, estaurōthē hē paredothē ho Christos : ᾿Amartian ouch epoiēsen, oude dolos hēurethē en tǭ stomati autou. ---- "Hyper tēs chiēronomousēs. --- Kathōs kai ho Christos ēgapēsen tēn ᾿Echchilēsian, kai paredōchen heauton hyper autēs. ᾿All᾽ epeidē hē antizēlos autēs hē Synagōgē ērizen dia tēn chlēronomian, bidlion apogōsche: to chata tēs Synagōgēs apostasion. Euren tēn hypographēn tou Theou periechousan Kai hautē ou gynē mou, chagō ouk anēr autēs" kai, "Edōcha autę̄ bidlion apostasiou eis tas cheiras autēss ᾿Anaginōschei kai to proichǭon tēs Echchlēsias" heuren ton nymphion kai tēn nymphēn: Ho echōn tēn gymēn gymphios estin. Epei oun, hōs autou apothanontos “ou nymphiou, edikazeto hē Synagōgē tę̄ Echchlēsią peri tēs chlēronomias, anestē Christos ho tou Patros chlēronomos" kai hyper tēs kiērogomousēs nymphēs deēsis autǭ eutheōs prosēnechthē. Eis to tei1os gar, phēsin, hyper tēs kiērogomousēs, tǭ klēronomǭ. Tis hē chlēronomousa? Hē ex ethnōn Echchlēsia. Legei ma. -- Klēronomoi Theou, synkiïērogomoi de Christou. Tis hē chlēronomia? Hē tōn ouranōn basileia. Deute, hoi eulogēmenoi tou Patros mou, kiïērog… apochlę̄ēronomos? Ē Synagōgē kai ho laos autēs. Ekch- Thaïete tēn pkaidischēn, kai ton huion autēs. Ou gar mē kiēronomēsę̄ ho huios tēs paidischēs md.. ta tou huiou tēs eleutheras. HoO Ioudaios hōs chartophylax tas diathēchas ephylaxen, kai ho Christianos hōs huios echlēronomēsen. Echeinǭ esphragismenon to gramma ho nomos edōchen, kai emoi ta engegrammena hē charis dedōrētai. Epeidē oun ho nymphios Christos, gynaicha echōn pote tēn tōn Ioudaiōn Synagōgēn, tautēn chlēronomon enestēsato, kai eisēgagen autēn eis nomas tēs chlēronomias, martys ho prophētēs, eipōn " Tǭ pataxanti basieis megalous, kai apochteinagti basileis chrataious, kai donti tēn autou. B ᾿Alla hē talaina lathousa para tou nymphiou tas nothei, kai ta tou nymphiou tǭ daimoni protepheren. Autos ho nymphios Christos dia Hōsge legei" Kai egō dedōcha autę̄ ton siton, kai ton oigon, kai to elaion, kai argyrion kai chrysion eplēthyna autę̄ hautē de argyra kai chrysa epoiēsen tę̄ Baaï. Epei oun ta tou andros tǭ moichǭ prosetithē, kai tǭ erastę̄ acholouthousa, ephoneusen ton andra " kai hōs en eichoni ton Baradoa" echdichousa, hestaurōsen ton nymphion" enomisen de hē Synagōgē, hoti tou Christou apothanontos hautē chlēronomos hestai" hōs ēdei tas nomas kratousa, kai ouch hēxei, hoti ho nymphios apothnēschōn nean diathēchēn egrapsen, en hē chlēronomon enestēsato tēn ex ethnōn Echchlēsian, kai hypegrapsen a tēn Diathēchēn, eipōn Ioudaiois " ᾿Arthēsetai aph᾽ hymōn hē chlēronomia, kai dothēsetai ethnei poiounti prostagmata autou. Hōs oun apethanen ho nymphios, kai tēn chlēronomian autǭ ech nechrōn ho choros tōn prophētōn hyper tēs ex ethnōn Echchlēsias entynchanei. Eis to telos, hyper tēs kĒlērogomousēs. Ē phoneusasa ton nymphion, chlēronomēsai enomisen ton phoneuthenta " all᾽ hē mē phoneusasa, alla pisteusasa, chlēronomos egraphē.
On the same fifth psalm, another homily. Homily 17. As the more splendid bridegrooms among us, rising after the bridal chamber and bed, show their brides their wealth and their father's inheritance, so Christ, the only-begotten bridegroom and heir of the Father, rising from the dead after death and the tomb, showed his bride the Church his wealth and inheritance, that is, the Gospel and the kingdom. Since, then, “at the end”, when the bridegroom has died, the bride inherits, for this reason: “For the end, for her who inherits.” For when the end, the death of Christ in the flesh, was accomplished, then the bride was called into the pastures of the inheritance. Why, it asks, was Christ crucified or handed over? “He committed no sin, nor was deceit found in his mouth.” “For her who inherits.” “As Christ also loved the Church and gave himself up for her.” But since her rival the Synagogue was contending about the inheritance, he reads out the bill of divorce against the Synagogue. He found God's signature containing: “And she is not my wife, and I am not her husband”; and, “I gave her a bill of divorce into her hands.” He reads also the marriage contract of the Church; he found the bridegroom and the bride: “He who has the bride is the bridegroom.” Since, then, as though the bridegroom himself had died, the Synagogue was going to law against the Church about the inheritance, Christ, the heir of the Father, rose; and at once a petition was brought to him for the bride who inherits. “For the end,” it says, “for her who inherits”: to the heir. Who is she who inherits? The Church from the Gentiles. [Paul] says: “Heirs of God and co-heirs with Christ.” What is the inheritance? The kingdom of heaven: “Come, you blessed of my Father, inherit …” … Who is disinherited? The Synagogue and her people: “Cast out the slave woman and her son; for the son of the slave woman shall not inherit with the son of the free woman.” The Jew kept the testaments as their keeper, and the Christian inherited them as the son. To the one the law gave the letter sealed; to me grace has given what is written in it. Since, then, Christ the bridegroom once had the Synagogue of the Jews as his wife, appointed her heir and brought her into the pastures of the inheritance (the prophet is witness, saying, “To him who struck great kings and killed mighty kings, and gave [their land as an inheritance]”), the wretched woman, receiving from the bridegroom …, offered the bridegroom's goods to the demon. Christ the bridegroom himself says through Hosea: “And I gave her the grain and the wine and the oil, and multiplied silver and gold for her; but she made things of silver and gold for Baal.” Since, then, she gave her husband's goods to the adulterer, and, following her lover, killed her husband, and, as in a picture, by taking the side of Barabbas crucified the bridegroom, the Synagogue thought that when Christ died she would be the heir, since she held the pastures; and she did not know that the bridegroom, dying, wrote a new testament in which he appointed the Church from the Gentiles as heir, and signed the testament, saying to the Jews: “The inheritance will be taken from you and given to a nation that does his commandments.” When, then, the bridegroom died, and … from the dead, the choir of the prophets petitions him for the Church from the Gentiles: “For the end, for her who inherits.” She who murdered the bridegroom thought she would inherit from the one she murdered; but she who did not murder, but believed, was written down as heir.
1 Pet 2:22 (quotation, high confidence) · Eph 5:25 (quotation, high confidence) · Hos 2:2 (quotation, high confidence) · Jer 3:8 (quotation, high confidence) · John 3:29 (quotation, high confidence) · Rom 8:17 (quotation, high confidence) · Matt 25:34 (quotation, high confidence) · Gal 4:30 (quotation, high confidence) · Ps 136:17–21 (135:17-Ps LXX) (quotation, high confidence) · Hos 2:8 (quotation, high confidence) · Matt 27:15–23 (allusion, high confidence) · Matt 21:43 (quotation, high confidence)
Notes and citation
Summary: Asterius presents the risen Christ as the bridegroom showing the Church her inheritance, and argues that the Synagogue, divorced for unfaithfulness and for crucifying the bridegroom, was disinherited in favour of the Gentile Church.
- Asterius's image of the Synagogue as an unfaithful wife who killed her husband and was divorced and disinherited is polemical, translated exactly as written; the “bill of divorce” is the prophetic image of Jer 3:8 and Hos 2:2, not a passage about marriage. Leaked notes of Migne (Greek and Latin) were removed by logged corrections; two words displaced by the OCR into a note (“grace has given”) were restored to their place by a logged correction. References: 1 Pet 2:22; Eph 5:25; Hos 2:2; Jer 3:8; John 3:29; Rom 8:17; Matt 25:34; Gen 21:10; Gal 4:30; Ps 136:17–21 (LXX 135:17–21); Hos 2:8; Matt 27:15–23; Matt 21:43.
Notes on the original text
- Digital text corrected (OCR line order: the words ἡ χάρις δεδώρηται, displaced before the note removed above, restored to the end of their sentence; leaked Greek note of Migne on Prov 17:15 and footnote references, which the OCR placed inside the sentence; leaked margin letter and Latin fragment; leaked notes of Migne (Greek and Latin); Greek of Asterius lost): Β 651, Ἐνδηροίυπι ἃς. → ; οοτδί. δὲ οἠατίίαίε, ι. ἸΥ̓͂, Ρ. 089, ὀχργίμαἷι μ γαϑὶ, τῷ ΑΔΥΠ, ἰ. ΥἹ1, ρ. 290, ὑπόμεινον τὸ ὀλιγοχρόνιον τῆς τρεῖς ἄνδρες ὁμῶς ᾿Ανδρέαν, οὐ" σοι υΐα ΙΘΟ[10 511, ΘΥΠΔΩΟρβΆ οἱ ρορυ]υ8 609. Ε)ιεῖ6 αποϊ ας οἱ β μῆη ᾿ → … ; ἡ χάρις δεδώρηται. ει 13. ὁ Σαλομὼν ἐχ πολλῶν τῶν χρόνων τὴν τῶν Ἰουδαίων συναγωγὴν βδελυρὰν προσηγόρευσε. Διατί; Ὡς ἀλλουπι 15, εῶρ. χγ : Ὃς δίχαιον χρίνει τὸν ἄδιχον, ἄδιχον δὲ δίχαιον, ἀχάθαρτος καὶ βδελυχτὸς παρὰ → ; τὰ ἐγγεγραμμένα Ἐπειδὴ → τὰ ἐγγεγραμμένα ἡ χάρις δεδώρηται. Ἐπειδὴ.
Topics: Christology
Cite (SBL): Asterius, Hom. 17.1 (PG 40; trans. Sophia Scriptura, https://sophiascriptura.com/p/asterius-amasea-homiliae/17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/asterius-amasea-homiliae/17-1
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Translation: Translated by Claude from the Greek (PG 40, archive.org OCR; divisions are the staging's, not Migne's); re-read against the Greek, since no public-domain English exists.
17.2PG 40:421
Τὸν τοῦ Πατρὸς χληρονόμον ἠθέλησεν φονεῦσαι, χα) χληρονομῆσαι ἡ ἀναγινώσχουσα τὴν χατὰ τοῦ Ναθουθὲ "7 ἀπόφασιν, ἐπὶ τῷ Ναδουθὲ ἀμπελῶνι " Ὁ δὲν καὶ ἐχληρονόμησεν " ἀλλὰ σὺ ἐφόνευσας, καὶ οὐχ ἡ … ἀπώλεσας" ἐφόνευσας τὴν ζωὴν, καὶ τὴν ζωὴν ἀπγὰρ αὐτὸν ὅτε εἶπας " Οὗτός ἐστιν ὁ κιϊηρονόμος, δεῦτε ἀποχτείγωμεν αὐτόν. αὶ εἰ αὑτὸς ὁ χληρονόμος, ὦ πονηρὲ Ἰουδαῖε, τὴν νομὴν τῷ χληρονόμῳ παράδως, τὴν δεσποτείαν ἀποχατάστησον τῷ δεσπότῃ ἐντυχίαν αὐτῷ προσένεγχε, ἵνα σὺ τὰς λύπας ται" ὁ εἷς ὥρειιεν δηνάρια πενταχόσια, καὶ ὁ ἔτερος πεντήχοντα᾽ μὴ ἐχόντων δὲ ἀποδοῦνα:, ἀμφοτέροις ἐχαρίσατο, ὡς χεφαλαίου ἀπόδοσιν τὴν ὀρθὴν προαίρεσιν λογισάμενος. Καὶ σὺ πολλοῖς ἔτεσιν χατέσχες τὰ τοῦ χληρονόμου ὑπάρχοντα, καὶ οὐὖδὲν αὐτῷ προσήνεγχας. ᾿Απέστειλεν δούλους ζητοῦντας, οὐκ ἀπαιτοῦντας, τοὺς χαρπούς " ὡς φίλοι ἐζή- Β τησαν, ὡς ἐχθροὶ ἐφονεύθησαν. Αὐτὸς ἦλθεν ὁ χληρονόμος, οὐχ ὀργιζόμενος, ἀλλ᾽ ἀγαθυνόμενος " οὐ τοὺς φονευθέντας ἐχδιχῶν, ἀλλὰ τοὺς φονεύσαντας σωθῆναι παρακαλῶν οὐχ ὡς χριτὴς ἐχδιχῶν, ἀλλ᾽ ὡς ἱερεὺς νουθετῶν. Αὐτὸς εἶπεν" Οὐκ ἦλθον ἵνα κρίνω τὸν χόσμον, ἀ.1.1: ἵνα σώσω τὸν κόσμον. ᾿Αλλ᾽ ἐπειδὴ καὶ αὐτὸν τὸν χληρονόμον ἀπέχτεινας (ὅ), καὶ χληρονομεῖν ἐνόμισας, μάθε, ὅτι ἀνέστη ὁ χληρονόμος, καὶ τὴν χληρονομίαν εἰς τὴν ἐξ ἐθνῶν Ἐχχλησίαν μετήγαγεν. Εἰς τὸ τέλος ὑπὲρ τῆς κιϊηρογομούσης. Καὶ διὰ τί, Εἰς τὸ τέλος; Ἐπειδὴ πᾶσα ἣ χληρονομία μετὰ τὸ τέλος καὶ τὴν τελευτὴν τοῦ διατιθεμένου εἰς «τοὺς χληρονόμους περιέρχεται. Λέγει ὁ ᾿Απόστολος " Διαθήχη γὰρ ἐπὶ γνεχροῖς βεδαία " ἐπεὶ μήποτε ἰσχύει, ὁ διατιθέμενος ὅτε ζῇ. Ἐπεὶ οὖν διέθετο τῇ Ἐχχλησίᾳ ὁ Χριστὸς καὶ διαθήχην αὐτῇ ἔγραψεν τὸ Ἐῤαγγέλιον, καὶ χληρονομίαν αὐτῇ τὴν βασιλείαν ᾿ ἐπηγγεῶλατο, καὶ ἐτελεύτησεν, καὶ ἐτάφη " καὶ ἧ δια φαλμὸς τῷ Δαδίδ; Εὐθυμίας καὶ χαρᾶς λόγος τῷ Δαδὶδ, ἐπὶ τῇ χληρονομίᾳ τῆς Ἐχχλησίας. Εὐθυμεῖ τις; ψαλλέτω. ἸΙολλὰ προεφήτευσεν ὑπὲρ τῆς ἐξ ἐθνῶν ᾿ἘΕχχλησίας" καὶ ἰδὼν τὸ πέρας, ἐχάρη. Πάντα τὰ ἔθνη, κροτήσατε χεῖρας. Εἶδον πάντα τὰ ἔθνη εὸ σωτήριον τοῦ Θεοῦ ἡμῶν. Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη. Ἔδωχας κιηρονομίαν τοῖς φοδουμέγοις τὸ ὄγομά σον" τοῖς ἐθνιχοῖς. Ἢ καὶ, τὸ τέλος Ψψαιϊμὸς τῷ Δαδίδ. Ἐπὶ τῇ τελευτῇ τοῦ Χριστοῦ. Ἐπειδὴ γὰρ οὐχ ἔστιν ἐν τῷ θανάτῳ ὁ Ὁ τὸν ἐπιτάφιον αὐτῷ ψαλμὸν εἶναι εἶπεν. Εἰς τὸ τέ-.ος Ψαιμός. Οὕτως καὶ ἡ πόρνη εἰς τὸν ἐνταοι … Χριστὸς μετέδωχο τως μὴ φθάνων τὸ τέλος Χριστοῦ ὁ Δαδὶδ, τὸν ἔπινων Ἰουδαίων συχοφαντίαν, καὶ χατὰ τοῦ Χριστοῦ Ψευδομαρτυρίαν δηλοῖ ὑποχαταθάς " Ὅτι οὐκ ἔστιν ἐν τῷ στόματι αὐτῶν ἀ.ήθεια, ἡ καρδία αὑτῶν" ματαία. ᾿Αργύρια ἔππειραν, ἵνα τὴν ἀνάστασιν συχοφαντήσωσιν. Ἡ καρδία αὐτῶν ματαία. Τὸν τάφον ἐσφράγισαν, καὶ τὸν ἐν νεχροῖς ἐλεύθερον οὐχ ἐχράοὐχ ἔχουσιν. Ἢ καρδία αὐτῶν ματαίω. Τάφος ἀνεῳγμένος ὁ λάρυγξ αὑτῶν. Διὰ τί, ὦ Δσδὶδ, τάφον εἶπας τὸν λάρνγγα τῶν Κυριοχτόνων; ᾿Αποχρίνεται " Ἐπερώτησον τὸν ἐμὸν νἱὸν Σαλομῶντα. Υἱὲ, … οἱ ἡμῶν, χοιγώγησον αἵματος, ἀποκτείνωμεν ἄνδρα δίκαιον " καταπίωμεν δὲ αὐτὸν ὥσπερ ᾷδης ζῶντα. Ἐπειδὴ οὖν ὡς ἅδης ζῶντα τὸν ζωοποιὸν χατέπιον, Τάφος ἀνεῳγμένος ὁ άρυγξ αὑτῶν. Ἐπεὶ οὖν ὁ ἐπιτάφιος οὗτος ψαλμὸς, ὑπὲρ τῆς χιληρογομούσης, εἰς τὸ τέλος καὶ τὸν θάνατον τοῦ Χριστοῦ ἐγράφη. Ὅθεν καὶ τὴν ἀνάστασιν αὐτοῦ ὡς Θεοῦ Λόγον ἐσήμανεν, εἰπών" Ὅτι πρὸς σὲ προῦσεύξομαι, Κύριε " τῷ πρωϊ εἰσακούσῃ τῆς φωνῆς μου. Τῷ πρωϊ παραστήσομαί σοι, καὶ ἐπόψῃ με. - Ὅτι πρὸς σὲ προσεύξομαι. θεὸς γὰρ εἶ ὁ ἐχ νεχρῶν ἀνιστάμενος " καὶ πρὸς σὲ διὰ τὴς νυχτὸς ἐδόα ὁ χορὸς τῶν προφητῶν" Ἁγάστα, ὁ Θεὸς, κρῖνον τὴν γῆν. Εἰ ἄνθρωπος ἐτάφη, πῶς Θεὸς ἀνέστη : Τάφος Θεὸν χειροτονεῖν οὐχ ἔμαθεν" τάφος … τιῶται τῷ τάφῳ παρέμενον, καὶ ἰδιώτης ὁ ταφείς : Στρατιῶται ἐτήρουν τὸν τάφον᾽ βασιλεὺς γὰρ ὁ ταφείς. Ὥσπερ ἰδιώτου τάφον στρατιῶται οὐ τηροῦσιν, οὕτως ἀνθρώπου ψιλοῦ τάφω ἄγγελοι οὐ παραχάθηνται. Τῷ πρωΐ εἰσαχούσῃ τῆς φρωνὴς μου. Ὅτι πρωΐ ἀναστὰς ἐρεῖς ταῖς μαχαρίαις γυναιξίν " Χαΐί- Ὑμεῖς καίρεδε" οἱ γὰρ τὸν τάφον τηροῦντες, τὴν ἐνθήχην μὴ ἔχοντες ὁλοφύρονται. Ἐπεὶ. οὖν καὶ ξὸ πάθος καὶ τὸν τάφον καὶ τὴν πρωΐαν τῆς. ἀναστάσεως περιέχει ὁ Ὑπὲρ τῆς κιηρογομούσης ψαλμός" διὰ τοῦτο Εἰς τὸ τέ.1ος.--- Τὰ ῥήματά μου ἐγώτισαιε, Κύριξ. Ὃ φέρων τὰ πάντα τῷ ῥήματι τῆς δυνάμεώς σου. Τὰ ῥήματά μου ἐνώτισαι, Κύριε. Οὗ τὸ ῥῆμα μάχαιρα " Καὶ τὴν μάχαιραν τοῦ πγεύματος " ὅ ἐστιν ῥημα Θεοῦ. Βλέπε, πῶς λέγεις, ἀδελφὲ, τῷ Θεῷ ' Τὰ ῥήματά μου ἐνώτισαι, Κύριε. Καὶ εἶτα " Σύνες τῇ χραυγῇ μου.---Ππρόσχες τῇ φωγῇ τῆς δεήσεώς μου. Πρῶτον γὰρ τὰ ῥήματά σον ἐρευνᾷ ὁ Κύριος, ἅπερ διόλου λαλεῖς, εἰ μὴ αἰσχρολογίας, ἣ ἐπιθρχίας εἰσὶν ῥήματα" εἰ μὴ λοιδορίας, καὶ καταλαλιᾶς, καὶ συχοφαντίας εἰσὶν ῥήματα" εἰ μὴ εἰσιν χαταποντισμοῦ ῥήματα, τῇ συχοφαντίᾳ χαταποντίξειν δυνάμενα “τὸν συχοφαντηύμενοην.
Ton tou Patros chlēronomon ēthelēsen phoneusai, cha) chlēronomēsai hē anaginōschousa tēn chata tou Nathouthe "7 apophasin, epi tǭ Nadouthe ampelōni " Ho den kai echlēronomēsen " alla sy ephoneusas, kai ouch hē … apōlesas" ephoneusas tēn zōēn, kai tēn zōēn apgar auton hote eipas " Houtos estin ho kiïēronomos, deute apochteigōmen auton. ai ei hautos ho chlēronomos, ō ponēre Ioudaie, tēn nomēn tǭ chlēronomǭ paradōs, tēn despoteian apochatastēson tǭ despotę̄ entychian autǭ prosenenche, hina sy tas lypas tai" ho heis hōreiien dēnaria pentachosia, kai ho eteros pentēchonta᾽ mē echontōn de apodouna:, amphoterois echarisato, hōs chephalaiou apodosin tēn orthēn proairesin logisamenos. Kai sy pollois etesin chatesches ta tou chlēronomou hyparchonta, kai ouyden autǭ prosēnenchas. ᾿Apesteilen doulous zētountas, ouk apaitountas, tous charpous " hōs philoi ezē- B tēsan, hōs echthroi ephoneuthēsan. Autos ēlthen ho chlēronomos, ouch orgizomenos, all᾽ agathynomenos " ou tous phoneuthentas echdichōn, alla tous phoneusantas sōthēnai parakalōn ouch hōs chritēs echdichōn, all᾽ hōs hiereus nouthetōn. Autos eipen" Ouk ēlthon hina krinō ton chosmon, a.1.1: hina sōsō ton kosmon. ᾿All᾽ epeidē kai auton ton chlēronomon apechteinas (ho), kai chlēronomein enomisas, mathe, hoti anestē ho chlēronomos, kai tēn chlēronomian eis tēn ex ethnōn Echchlēsian metēgagen. Eis to telos hyper tēs kiïērogomousēs. Kai dia ti, Eis to telos? Epeidē pasa hē chlēronomia meta to telos kai tēn teleutēn tou diatithemenou eis «tous chlēronomous perierchetai. Legei ho ᾿Apostolos " Diathēchē gar epi gnechrois bedaia " epei mēpote ischyei, ho diatithemenos hote zę̄. Epei oun dietheto tę̄ Echchlēsią ho Christos kai diathēchēn autę̄ egrapsen to Erangelion, kai chlēronomian autę̄ tēn basileian ᾿ epēngeōlato, kai eteleutēsen, kai etaphē " kai hē dia phalmos tǭ Dadid? Euthymias kai charas logos tǭ Dadid, epi tę̄ chlēronomią tēs Echchlēsias. Euthymei tis? psalletō. IIolla proephēteusen hyper tēs ex ethnōn ᾿EEchchlēsias" kai idōn to peras, echarē. Panta ta ethnē, krotēsate cheiras. Eidon panta ta ethnē eo sōtērion tou Theou hēmōn. Aineite ton Kyrion, panta ta ethnē. Edōchas kiēronomian tois phodoumegois to ogoma son" tois ethnichois. Ē kai, to telos Pspsaiïmos tǭ Dadid. Epi tę̄ teleutę̄ tou Christou. Epeidē gar ouch estin en tǭ thanatǭ ho Ho ton epitaphion autǭ psalmon einai eipen. Eis to te-.os Psaimos. Houtōs kai hē pornē eis ton entaoi … Christos metedōcho tōs mē phthanōn to telos Christou ho Dadid, ton epinōn Ioudaiōn sychophantian, kai chata tou Christou Pseudomartyrian dēloi hypochatathas " Hoti ouk estin en tǭ stomati autōn a.ētheia, hē kardia hautōn" mataia. ᾿Argyria eppeiran, hina tēn anastasin sychophantēsōsin. Hē kardia autōn mataia. Ton taphon esphragisan, kai ton en nechrois eleutheron ouch echraouch echousin. Ē kardia autōn mataiō. Taphos aneǭgmenos ho larynx hautōn. Dia ti, ō Dsdid, taphon eipas ton larnnga tōn Kyriochtonōn? ᾿Apochrinetai " Eperōtēson ton emon nion Salomōnta. Huie, … hoi hēmōn, choigōgēson haimatos, apokteinōmen andra dikaion " katapiōmen de auton hōsper ądēs zōnta. Epeidē oun hōs hadēs zōnta ton zōopoion chatepion, Taphos aneǭgmenos ho arynx hautōn. Epei oun ho epitaphios houtos psalmos, hyper tēs chilērogomousēs, eis to telos kai ton thanaton tou Christou egraphē. Hothen kai tēn anastasin autou hōs Theou Logon esēmanen, eipōn" Hoti pros se prouseuxomai, Kyrie " tǭ prōï eisakousę̄ tēs phōnēs mou. Tǭ prōï parastēsomai soi, kai epopsę̄ me. - Hoti pros se proseuxomai. theos gar ei ho ech nechrōn anistamenos " kai pros se dia tēs nychtos edoa ho choros tōn prophētōn" Hagasta, ho Theos, krinon tēn gēn. Ei anthrōpos etaphē, pōs Theos anestē : Taphos Theon cheirotonein ouch emathen" taphos … tiōtai tǭ taphǭ paremenon, kai idiōtēs ho tapheis : Stratiōtai etēroun ton taphon᾽ basileus gar ho tapheis. Hōsper idiōtou taphon stratiōtai ou tērousin, houtōs anthrōpou psilou taphō angeloi ou parachathēntai. Tǭ prōï eisachousę̄ tēs phrōnēs mou. Hoti prōï anastas ereis tais machariais gynaixin " Chaïi- Hymeis kairede" hoi gar ton taphon tērountes, tēn enthēchēn mē echontes holophyrontai. Epei. oun kai xo pathos kai ton taphon kai tēn prōïan tēs. anastaseōs periechei ho Hyper tēs kiērogomousēs psalmos" dia touto Eis to te.1os.--- Ta rhēmata mou egōtisaie, Kyrix. Ho pherōn ta panta tǭ rhēmati tēs dynameōs sou. Ta rhēmata mou enōtisai, Kyrie. Hou to rhēma machaira " Kai tēn machairan tou pgeumatos " ho estin rhēma Theou. Blepe, pōs legeis, adelphe, tǭ Theǭ ' Ta rhēmata mou enōtisai, Kyrie. Kai eita " Synes tę̄ chraugę̄ mou.---Pprosches tę̄ phōgę̄ tēs deēseōs mou. Prōton gar ta rhēmata son ereuną ho Kyrios, haper diolou laleis, ei mē aischrologias, hē epithrchias eisin rhēmata" ei mē loidorias, kai katalalias, kai sychophantias eisin rhēmata" ei mē eisin chatapontismou rhēmata, tę̄ sychophantią chatapontixein dynamena “ton sychophantēumenoēn.
The one who reads the sentence against Naboth wished to murder the heir of the Father and to inherit, as at Naboth's vineyard … and inherited; but you murdered, and did not … Ahab … you lost; you murdered the Life, and lost life … him when you said: “This is the heir; come, let us kill him.” And if he is the heir, wicked Jew, hand the possession over to the heir, restore the lordship to the Lord, bring him a petition, so that you … the griefs … One owed five hundred denarii and the other fifty, and since they had nothing to pay, he forgave them both, counting their right intention as repayment of the debt. And you held the heir's property for many years and brought him nothing. He sent servants seeking the fruits, not demanding them; they sought as friends, and were murdered as enemies. The heir himself came, not in anger but in kindness, not avenging those who had been murdered but begging the murderers to be saved, not punishing as a judge but admonishing as a priest. He himself said: “I did not come to judge the world, but to save the world.” But since you killed the heir himself and thought you would inherit, learn that the heir has risen and transferred the inheritance to the Church from the Gentiles. “For the end, for her who inherits.” And why “for the end”? Because every inheritance passes to the heirs after the end and death of the testator. The Apostle says: “For a testament is valid only at death, since it is never in force while the testator is alive.” Since, then, Christ made a testament for the Church, wrote her the Gospel as her testament, promised her the kingdom as her inheritance, died and was buried, and … “A psalm of David”? A word of cheer and joy for David at the Church's inheritance. “Is anyone cheerful? Let him sing praise.” He prophesied much about the Church from the Gentiles, and seeing the end he rejoiced: “All you nations, clap your hands.” “All the nations saw the salvation of our God.” “Praise the Lord, all you nations.” “You have given an inheritance to those who fear your name”: to the Gentiles. Or else: “For the end, a psalm of David”: at the death of Christ. For since there is no … in death, … he said it was his funeral psalm: “For the end, a psalm.” So too the harlot … Christ … David, not reaching to Christ's end, shows the slander of the Jews and the false witness against Christ, descending to it: “For there is no truth in their mouth; their heart is vain.” They paid out silver to slander the resurrection. “Their heart is vain.” They sealed the tomb, and did not hold fast the one who is free among the dead … “Their heart is vain.” “Their throat is an open tomb.” Why, David, did you call the throat of the killers of the Lord a tomb? He answers: “Ask my son Solomon: ‘Son, … with us, share in blood; let us kill a righteous man, and swallow him alive like Hades.’” Since, then, they swallowed the life-giver alive, like Hades, “their throat is an open tomb.” This funeral psalm, then, “for her who inherits”, was written for the end and death of Christ. Hence it also signified his resurrection as God the Word, saying: “For to you will I pray, O Lord; in the morning you will hear my voice; in the morning I will stand before you, and you will look upon me.” “For to you will I pray”: for you are God, who rise from the dead; and to you the choir of the prophets cried through the night: “Arise, O God, judge the earth.” If a man was buried, how did God rise? A tomb has not learned to make a God … soldiers waited by the tomb, and was the one buried a private man? Soldiers guarded the tomb, because the one buried was a king. As soldiers do not guard the tomb of a private man, so angels do not sit by the tomb of a mere man. “In the morning you will hear my voice.” For rising in the morning you will say to the blessed women: “Rejoice.” You rejoice; for those who guard the tomb lament, since they no longer have the one laid in it. Since, then, the psalm “for her who inherits” contains the passion, the tomb and the morning of the resurrection, it is for this reason “For the end”. “Give ear to my words, O Lord”: you who bear all things by the word of your power. “Give ear to my words, O Lord”: whose word is a sword, “and the sword of the Spirit, which is the word of God.” See how you speak to God, brother: “Give ear to my words, O Lord”; and then: “Understand my cry; attend to the voice of my petition.” For the Lord first examines the words you speak all day long: whether they are not words of shameful talk or perjury; whether they are not words of reviling, slander and false accusation; whether they are not words that drown, able to drown the falsely accused by false accusation.
1 Kgs 21:1–16 (allusion, high confidence) · Matt 21:33–41 (allusion, high confidence) · Matt 21:38 (quotation, high confidence) · Luke 7:41–42 (allusion, high confidence) · John 12:47 (quotation, high confidence) · Heb 9:17 (quotation, high confidence) · Jas 5:13 (quotation, high confidence) · Ps 47:1 (46:2 LXX) (quotation, high confidence) · Ps 98:3 (97:3 LXX) (quotation, high confidence) · Ps 117:1 (116:1 LXX) (quotation, high confidence) · Ps 61:5 (60:6 LXX) (quotation, high confidence) · Ps 6:5 (6:6 LXX) (allusion, medium confidence) · Ps 5:9 (5:10 LXX) (quotation, high confidence) · Matt 28:12–13 (allusion, high confidence) · Matt 27:66 (allusion, high confidence) · Ps 88:5 (87:6 LXX) (allusion, medium confidence) · Prov 1:11–12 (quotation, high confidence) · Ps 5:2–3 (5:3-Ps LXX) (quotation, high confidence) · Ps 82:8 (81:8 LXX) (quotation, high confidence) · Matt 28:2–5 (allusion, high confidence) · Matt 28:9 (quotation, high confidence) · Heb 1:3 (quotation, high confidence) · Eph 6:17 (quotation, high confidence)
Notes and citation
Summary: Asterius compares the Jews to the wicked tenants who killed the heir, reads the title of Psalm 5 as a funeral psalm foretelling Christ's death, burial and morning resurrection, and warns that God first examines the words we speak.
- The opening and the address to the “wicked Jew” are polemical, translated exactly as written; the opening lines are badly broken in the scan's OCR. Leaked notes of Migne (Greek and Latin) were removed by logged corrections; lost words are marked “…”. References: 1 Kgs 21; Matt 21:33–41; Luke 7:41–42; John 12:47; Heb 9:17; Jas 5:13; Ps 47:1 (LXX 46:2); Ps 98:3 (LXX 97:3); Ps 117:1 (LXX 116:1); Ps 61:5 (LXX 60:6); Ps 6:5; Ps 5:9 (LXX 5:10); Matt 28:12–13; Matt 27:66; Ps 88:5 (LXX 87:6); Prov 1:11–12; Ps 5:2–3 (LXX 5:3–4); Ps 82:8 (LXX 81:8); Matt 27:65–66; Matt 28:2–5, 9; Heb 1:3; Eph 6:17; Ps 5:1–2.
Notes on the original text
- Digital text corrected (leaked footnote references; Greek lost; leaked fragment of Migne's Latin column splitting a word; leaked fragment of Migne's Latin column; Greek lost; leaked fragment of Migne's notes; Greek lost; leaked note fragment splitting a word; leaked note fragment; Greek lost): δι. χχι, δ, 196. }}} εκ. χχι,19. 171, Αχαὰδ. → … ; θοπᾶ, οἱ ἢἰ ἢ] οἱ οὔτι} 181}, ΜΊδι1 ϑογνοβ υἱ → ; ροιϊΐαγα, ὑπα μοί δοὺ ρμοίία. ὕπο ρμιι6 (4 ἐεπι, ἰ. 11, γος οὐἰι., Ρ. 06, → … ; [ὁ οταῦο. θδυ5 δ Ἶπὶ 65, αὶ ἃ το Γ 05 Γαδ Γρί5, → … ; ζημιῶσαε καὶ προσηνοῦς, καὶ πρὸς τὴν χαταχεχρυμμένην καὶ → … ; δεομένην μιχρὸν ἑαυτὸν ἐπιχλίγας, οἰς., χαταχεχυμ» → .
Topics: Christology
Cite (SBL): Asterius, Hom. 17.2 (PG 40:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/asterius-amasea-homiliae/17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/asterius-amasea-homiliae/17-2
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Translation: Translated by Claude from the Greek (PG 40, archive.org OCR; divisions are the staging's, not Migne's); re-read against the Greek, since no public-domain English exists.
17.3PG 40:421
αὐ εἰσιν ἀνομίας ῥήματα. Τὰ ῥήματά μου. Τουτἐστιν, τοῦ στόματος αὑτοῦ ἀνομία. Εἰ γὰρ ῥήματος ἀργοῦ λόγον ἀπαιτούμεθα " χαθὼς λέγει" Πὰν ῥῆμα ἀργὸν, ὃ ἐὰν 2λαιλήσωσιν οἱ ἄνθρωποι, ἁποδώσουσιν ᾿όγον" πόσῳ μᾶλλον ὅτ᾽ ἂν ῥήματα χαχοποιὰ τιροφέρῃ:, ἐπὶ βλάδῃ καὶ ἀπωλείᾳ τῆς ἑαυτοῦ Ψυχῆς ταῦτα γίνονται; Εἶτα τὴν χραυγήν σου δοκιμάζει ὁ Θεός " εἰ μὴ ἀδίχως τινὸς χατέχραξας, εἰ μὴ θυμὸν ἄδιχον τῇ χρχαυγῇ ἐσάλπισας, εἰ μὴ ἐπὶ τῷ χαταπλῆξαι τὸν ἀθῶον ὡς ὀργίλος ἔχραξας, εἰ μὴ ὡς οἱ μεγάλῃ. συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπὶ αὐτόν. Καὶ ἢ χραυγὴ ὄχημα τοῦ φόνου ἐγίνετο. Πρῶτον οὖν τὰ ῥήματά σου δοχιμάζει ὁ Θεός. Ἔχ γὰρ τῶν «όγων διχαιωθήσῃ. Καὶ δοχιμάζει, οὐχ ἵνα τότε μάθῃ, ἀλλ᾽ ἵνα τότε διχάσῃ. Εἶτα τὴν χραυγήν σου ἐρευνᾷ, καὶ οὕτως τὴν δέησίν σου ὑπογράφει ὃ Θεός. Ἐπεὶ οὖν τὰ ῥήματα ζυγοστατεῖ ὁ Θεὸς, παρχαχαλὼ μὴ τὸ χάλλος τῆς ἑορτῆς λοιδορίαις ἣ αἱσχρολογίαις ὑδρίσωμεν " ἀλλ᾽ ἐν Ψαλμοῖς καὶ ὕμνοις καὶ ᾧδαῖς πνευματιχαῖς αὑτὴν εὐωδιάσωμεν " μὴ εἰς χαπηλεῖα τρέχοντες, ἀλλ᾽ εἰς ἐχχλησίαν σπεύδοντες - μὴ μέθῃ βαπτιζόμενοι, ἀλλὰ τῇ αὑταρχείᾳ ὡραϊἀογοῦντες ὡς οἱ ἀπόστολοι" μὴ ἐν ταῖς ἀγοραῖς παίζοντος, ἀλλ᾽ ἐν ταῖς οἰχίαις ψάλλοντες. Οὐδεὶς ὀρχούμενος εἰσέρχεται εἰς τὰ βασίλεια, οὐδεὶς μεθύων βασιλεῖ παρίσταται. Εἰ δὲ ἐπὶ γῆς τοσαύτη ἀσφάλεια, πολλῷ μᾶλλον ἀσφαλεστέρα ἡ ἐπουράνιος χατάστασις, καὶ ἡ ἐχεῖ βασιλεία" ἧς βασιλείας χαταξιωθείημεν ἅπαντες καίροντες καὶ εὐφραινόμενοι " χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ " ᾧ ἡ δόξα καὶ τὸ χράτος, νῦν καὶ εἰς τοὺς ἀτελεντήτους αἰῶνας τῶν αἰώνων. ᾿Αμῆν.
au eisin anomias rhēmata. Ta rhēmata mou. Toutestin, tou stomatos hautou anomia. Ei gar rhēmatos argou logon apaitoumetha " chathōs legei" Pan rhēma argon, ho ean 2lailēsōsin hoi anthrōpoi, hapodōsousin ᾿ogon" posǭ mallon hot᾽ an rhēmata chachopoia tiropherę̄:, epi bladę̄ kai apōleią tēs heautou Psychēs tauta ginontai? Eita tēn chraugēn sou dokimazei ho Theos " ei mē adichōs tinos chatechraxas, ei mē thymon adichon tę̄ chrchaugę̄ esalpisas, ei mē epi tǭ chataplēxai ton athōon hōs orgilos echraxas, ei mē hōs hoi megalę̄. syneschon ta ōta autōn, kai hōrmēsan homothymadon epi auton. Kai ē chraugē ochēma tou phonou egineto. Prōton oun ta rhēmata sou dochimazei ho Theos. Ech gar tōn «ogōn dichaiōthēsę̄. Kai dochimazei, ouch hina tote mathę̄, all᾽ hina tote dichasę̄. Eita tēn chraugēn sou ereuną, kai houtōs tēn deēsin sou hypographei ho Theos. Epei oun ta rhēmata zygostatei ho Theos, parchachalō mē to challos tēs heortēs loidoriais hē haischrologiais hydrisōmen " all᾽ en Psalmois kai hymnois kai hǭdais pneumatichais hautēn euōdiasōmen " mē eis chapēleia trechontes, all᾽ eis echchlēsian speudontes - mē methę̄ baptizomenoi, alla tę̄ hautarcheią hōraïaogountes hōs hoi apostoloi" mē en tais agorais paizontos, all᾽ en tais oichiais psallontes. Oudeis orchoumenos eiserchetai eis ta basileia, oudeis methyōn basilei paristatai. Ei de epi gēs tosautē asphaleia, pollǭ mallon asphalestera hē epouranios chatastasis, kai hē echei basileia" hēs basileias chataxiōtheiēmen hapantes kairontes kai euphrainomenoi " chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou " hǭ hē doxa kai to chratos, nyn kai eis tous atelentētous aiōnas tōn aiōnōn. ᾿Amēn.
… whether they are not words of lawlessness. “My words”: that is, [not] the lawlessness of his mouth. For if we are asked to give account of an idle word, as he says, “Every idle word that men speak, they will give account of it,” how much more, when someone utters words that do harm, do these lead to the injury and destruction of his own soul! Then God tests your cry: whether you have not cried out unjustly against someone, whether you have not trumpeted unjust anger with your cry, whether you have not cried out in anger to terrify the innocent, whether [you have not acted] like those who [cried out with a] loud [voice], stopped their ears, and rushed together upon him; and their cry became the vehicle of murder. So God first tests your words: “For by your words you will be justified.” He tests them not in order to learn then, but in order to judge then. Then he examines your cry, and so God signs your petition. Since, then, God weighs words, I beg you, let us not insult the beauty of the feast with reviling or shameful talk, but let us make it fragrant with psalms and hymns and spiritual songs: not running to the taverns, but hastening to church; not drowned in drunkenness, but adorned with contentment like the apostles; not playing in the market-places, but singing psalms in our houses. No one enters the palace dancing; no one stands before a king drunk. If there is such caution on earth, much more careful must be the state of heaven and the kingdom there; and may we be counted worthy of that kingdom, all rejoicing and glad, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory and might, now and to the endless ages of ages. Amen.
Matt 12:36 (quotation, high confidence) · Acts 7:57 (quotation, high confidence) · Matt 12:37 (quotation, high confidence) · Eph 5:18–19 (allusion, high confidence) · Col 3:16 (allusion, medium confidence)
Notes and citation
Summary: Asterius warns that God tests our words and our cries before granting our petitions, and urges the congregation to keep the feast with psalms and hymns rather than drunkenness and coarse talk.
- Leaked notes of Migne (Greek excerpts, including a quotation of Herodotus, and Latin) were removed by logged corrections; lost words are marked “…”. References: Matt 12:36–37; Acts 7:57; Eph 5:18–19; Col 3:16.
Notes on the original text
- Digital text corrected (leaked Latin fragment; leaked notes of Migne (Greek excerpts and Latin), not part of Asterius's text): Ῥε.1.., 6, πάντα τὰ ῥήματα χαταποντισμοῦ, γλῶσσαν Εἰς ἐκκλησίαν σπεύδοντες. Ὧδ σοπειγϑι λε ἀσενο ἐείοτγιηλίιδ. πὰ “΄ ρυ δ ν ἡ ΟΓΘΙῃ γοάυοιτ. Πενθεῖν γὰρ ἀχόλουθον " χλαίειν δὲ καὶ χατατρύχεσθαι τοὺς ἐν ἀχμαῖς ὄντα: χαχῶν, καὶ σωτηρίας ἐλπίδα ποιεῖσθαι Θεόν: αὐτῷ τε προσχαθῇσθαι, καὶ θαυμάζειν ἐν ἁγίοις τόποις: ἔνθα μάλιστα πρεπωδέστερον τὰς πρὸς αὐτὸν ἰχετείας ποιοῖτ᾽ ἄν τις. (γ γι} 58, ΠΠὉ. χ οοπίγα “πε απαηι, μ. οό8, Οὐχοῦν ὧφελείτωσαν πονηροὺς, καὶ πονηρῶν ἐπιτηδευμάτων ἀπαλλαττέτωσαν μυροπώλια δὲ καὶ τὸ θαυμάζειν ἐν αὑτοῖς " καὶ μοιχείας ἁλούς τις γραφῇ στεφανούσθω (τοι τ πὶ 6ἱ ρογ 6 πὶ λυ ηπθ τ Ὠαίπεα καὶ τὸ θαμίξειν ἐν αὐτοῖς, εἰ [τεφμομεϑν ὑδτϑατὶ ἱπ Εἰχών τίς ἐστιν ἀπρεποὺς ἀρχηστρίδος, Ἔν τοῖς ἑαυτῆς ἀντικιλωμένης Χειροτογούσης τοῦ βίου τὰ πλάσματα μούσης ον 7 οὐ δρυὰ Ρ[]οηΘη. ἴῃ {6 τί ὃς νοι ᾿παλμ!Γ, οἱ σαιίοπα αα (ἰαἱμηι, Ρ. 1041, ἐχει- Ἡρόδοτος δὲ εἴρηχεν ἐπὶ Ἱπποχλείδου τοῦ ᾿Αθηναίονυν, τοῖς ποσὶν (ἴῃ Πετγοίοιο νι, 129, τοῖσι σχέτοδὶ ποϑίγὶ 9688. ΟΠ γαῖ; οἱ φίογία οἱ ππρογίαμν, Α → ; μῆς οἱ ἴθ ἐμ εἶ βου βασι !ογυ!. → .
Topics: Ethics
Cite (SBL): Asterius, Hom. 17.3 (PG 40:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/asterius-amasea-homiliae/17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/asterius-amasea-homiliae/17-3
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Translation: Translated by Claude from the Greek (PG 40, archive.org OCR; divisions are the staging's, not Migne's); re-read against the Greek, since no public-domain English exists.