# Homilies on Exodus - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Homiliae in Exodum* - Date: ca. 238–250 (Rufinus's translation ca. 400–410) (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, series Graeca, vol. 12 (Paris, 1862), cols. 297–396 (Rufinus's Latin translation, from Charles de la Rue's edition; the Greek fragments printed in the columns are not reproduced) (Latin text: Migne, Patrologia Graeca vol. 12 (1862), transcribed from library-scan OCR of the printed volume) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: W. A. Baehrens, Origenes Werke 6: Homilien zum Hexateuch in Rufins Übersetzung, Teil 1, GCS 29 (Leipzig: Hinrichs, 1920); Marcel Borret, Origène: Homélies sur l'Exode, SC 321 (Paris: Cerf, 1985) - Work page: https://sophiascriptura.com/fathers/origen-homiliae-exodum/ - Passages: 80 ## Homilies on Exodus 1.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-1 - Source: PG 12:297a–297b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen compares every word of Scripture to a seed that grows into a tree when it is cultivated spiritually, and asks his hearers' prayers before expounding the opening of Exodus. ### Latin text 1. Videtur mihi unusquisque sermo divina: Scripturae similis esse alicui seminum, cujus natura lace est, ut cum jaCtum fuerit in terram, regeneratum in spicam, vel in quamcunque aliam sui generis speciem multipliciter diffundatur, et tanto cumulatius, quanto vel peritus agricola plus seminibus laboris impenderit, vel beneficium terrae fecundioris indulserit. Sic ergo edicitur ut cultura: diligentia exiguum semen, verbi causa, sinapis, quod est minimum omnium, efficiatur majus omnibus oleribus, et fiat arbor : Ita ut veniant volatilia caeli, et habitent in ramis ejus . ita et hic sermo qui nunc nobis ex divinis voluminibus recitatus est, si peritum inveniat et diligentem colonum, cum primo attactu videatur exiguus et brevis, ut cmperit exceli et spiritaliter traCtari, crescit in arborem, in ramos et in virgulta diflunditur; ita ut possint venire disputatores, rhetores, oratores hujus nmndi ('i'ti, qui velut aves caeli levibus pennis, verborum dun; ε taxat pompa, excelsa sectantur et ardua. et rationibus capti velint habitare in ramis istis, in quibus non loquendi decor est, se_d ratio vivendi. Quid ergo faciemus et nos de bis qua; lecta sunt nobis? Si mihi Dominus concedere dignaretur spiritalis agri culturae disciplinam, si peritiam colendi ruris donaret, unus sermo ex his quae recitata sunt in tantum posset longe lateque difl'undi, si tamen et auditorum capacitas sineret, ut vix nobis ad explicandum sufficeret dies. Tentabimus tamen pro viribus nostris aliqua disserere, etiam si neque nobis universa explicare, neque vobis cuncta audire possibile est. Quia et hoc ipsum agnoscere, quod supra vires nostras‘ sit horum scientia, non parva! arbitror esse peritiae. Videamus ergo quid statim in initiis Exodi lectio contineat, ct qua possumus brevitate quantum ad aedificationem auditorum sufficit, persequamur; si tamen precibus vestris jnvetis, ut adsit nobis sermo Dei. et ipse dum nostri dignetur esse scrparent, ### English translation (Claude) 1. It seems to me that every word of divine Scripture is like a seed, whose nature is such that, when it has been cast into the ground, it is reborn as an ear of grain or in some other form of its own kind and spreads out manifold, and all the more abundantly the more labour the skilled farmer has spent on the seeds, or the more the bounty of fertile soil has granted. So it happens that by careful cultivation a tiny seed, for example of mustard, which is the least of all, becomes greater than all garden plants and becomes a tree, “so that the birds of the air come and dwell in its branches.” So too this word which has just been read to us from the divine books: if it finds a skilled and diligent cultivator, though at first touch it seems small and brief, once it begins to be worked and treated spiritually it grows into a tree and spreads into branches and shoots, so that the disputants, rhetoricians, and orators of this world may come, who like the birds of the air pursue lofty and steep things on light wings, the mere pomp of words, and, captivated by its reasonings, may wish to dwell in these branches, in which there is not beauty of speech but a rule of life. What, then, shall we too do with the things that have been read to us? If the Lord would deign to grant me skill in cultivating the spiritual field, if he would give me expertise in tilling the land, a single word of those that have been read could be spread so far and wide (if only the capacity of the hearers allowed) that a day would scarcely suffice us to explain it. Still, we will try according to our strength to discuss some things, even if it is possible neither for us to explain everything nor for you to hear it all. For even to recognize this very thing, that the knowledge of these matters is beyond our strength, I consider no small part of skill. Let us see, then, what the reading contains at the very beginning of Exodus, and let us go through it with what brevity we can, as far as suffices for the building up of the hearers, provided you help us with your prayers, so that the word of God may be present to us, and that he himself may deign to be … ### Scripture references - Matt 13:31: allusion, high confidence - Matt 13:32: quotation, high confidence ### Translation notes - Several lines are lost in the scan's OCR after “may deign to be”; they held the end of this section and the opening of the next (the reading of Exod 1:1–5). The gap is marked “…”. - The OCR is noisy throughout; clear slips are corrected and logged, and other garbled words are translated by sense. - Sources: Matt 13:31–32. ### Citation (SBL) Origen, Hom. Exod. 1.1 (PG 12:297a–297b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-1). ## Homilies on Exodus 1.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-2 - Source: PG 12:297b–299b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The descent of Jacob's house into Egypt is a mystery of the soul's descent into this world, and the privileges of Levi and Judah and the 144,000 virgins of the Apocalypse point to spiritual fathers known only to God. ### Latin text triarchzr. .Ioseph autem, inquit, erat in Aegypto'. Erant autem omnes animm de Jacob Septuaginta“ quinque. Simile huic mysterio et illud esse puto,quod per prophetam dicitur, ’si quis advertere pdtest : t InIEgyptum descendit pepulu‘s mcu‘s, ut habitaret ibi, et in Assyrios vi abducttis est. 1 Si quis ergo potest invicem siiii ista conferre, et ex his quae vei a priOribus nostris, vel etiam a c'o'a'equas libus, sed et a nobis nonnunquam disputata sunt, intelligere poterit quae sit .Eg'yptus in quam popu: bis Dei non tam ad habitandum quam ad incolendutn descendit, qui etiam sint Assj’rii, qui eos vim facientes abduxerunt, consequenter advertat quis sit patriarcharum numerus et ordo, quamvis eorum domus et familia: designentur, quas itna cum Jacob patre suo ingressa: dicuntur in Egyptian. Descendit enim Ruben cum tota domo sua, et Levi cum tota domo sua, Sed ει ceteri omnes. Joseph’ autem, inquit, erat in JEg'ypto, et umrem de (Egys pto accepit, et iicetibi positus, tamen in patriarchas rum numero habetur. Si quis ergo potest spirita‘a liter ista discutere etAp'ostoli scnSum srqui '°, quo discernit et segregat Israel, et dicit esse quemdam‘ secundum carnem Israel, ut alium sine dubio indi-' cet esse secundum spiritum; sed et si quis sermonem Domini diligentius consideret. quod ho‘c ipsum designat cum dicit de quodam ἰε t Ecce verus istaelita, in quo dolus non est; › et dat intelligi esse aliquos veros lsraeiitas, aliquos sine dubio‘nmt veros; poterit fortasse spiritalibus Spiritalia co'u-s ferens et novis vt-tera ac veteribus nova compoé nens, mysterium Egypti et patriarcharum in eam descensionis advertere. Sed et dilferentias triι) hutnn rentemplabitur, ut conjiciat quitt eximium visum sit in tribu Levi, quod ex ea sacerdotes bu. mitti clig'un'tur ac ministri; quid etiam in tribu .iuda pnecip'uum Dominus senserit, quod ei ea reges assumuntur et principes; et quod est majus (tmnium, quod ei ipsa etiam Dominus et Salvator rmster secundum carnem nascitur. Nescio enim si hujuscemoli privilegia ad illorum merita referenda siut, ex quorum stirpe nomen vel originem ducunt, id est vel ad ipsum Judatn, vel ad Levi, vel ad unumquemque eorum, qui. tribui nomen dedit. Muf- 10 nos in Apocalypsi de populo hoc qui Christo credidit, scribit ". Dicit enim quia ex tribu Ruben duodecim millia, ex tribu Simeon duodecim millia, similiter.autem et ex singulis quibusque tribubus duodena millia, quos simul omnes dicit esse centum quadraginta quatuor millia, qui se cum mulieribus non coinquinaverint, sed virgines permanserint. Quod utique cum dicitur, nec qualiscunque vel inepta potest esse suspicio quin ad istas tribus Judazorum Simeon, et. Levi, et ceteras qum de Jacob genus ducunt, possint revocari. Ad quos igitur patres iste numerus virginum referendus sit, tam :equalis, tam integer, tamque compositus, ita ut nullus altero superior attt inferior numeretur, ego quidem progredi ultra inquirendo non audeo, sed et hactenus pene-cum aliquo discrimine incedo. Apostolus tamen quasdam suspiciones his qui altius intueri possunt, subjecit, cum dicit : ε Propter quod flecto genua mea ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in caelis et iu terra nominatur. Ει quidem de terrenis paternitatibus intellectus non videtur esse dillicilis : patres etenim tribuum vel domorum, ad quos successio posteritatis refertur, simul omnis paternitas appellantur. Ἰιι caelo vero quod dicit, quomodo aut qualiter sint patres, aut pro quibus posteritatibus caelestis paternitas nominetur, ipsius est uosse solius, cujus coelum coeli est, terram autem dedit filiis hominum . ’ ### English translation (Claude) … patriarchs. “But Joseph,” it says, “was in Egypt. And all the souls from Jacob were seventy-five.” I think that what is said through the prophet is like this mystery, if anyone can perceive it: “My people went down into Egypt to dwell there, and was carried off by force to the Assyrians.” If anyone, then, can compare these things with one another, and from what has been discussed by our predecessors, or by our contemporaries, and at times by us as well, can understand what the Egypt is into which the people of God went down, not so much to dwell as to sojourn, and who the Assyrians are who carried them off by force, let him consequently observe what the number and order of the patriarchs is, although their houses and families are indicated, which are said to have entered Egypt together with Jacob their father. For Reuben went down with all his house, and Levi with all his house, and all the others likewise. “But Joseph,” it says, “was in Egypt,” and he took a wife from Egypt; and though placed there, he is still counted among the patriarchs. If anyone, then, can discuss these things spiritually and follow the meaning of the Apostle, by which he distinguishes and separates Israel and says that there is an Israel according to the flesh, so as without doubt to indicate that another is according to the spirit; and if anyone considers more carefully the word of the Lord, which points to this very thing when he says of someone, “Behold a true Israelite, in whom there is no guile,” and so gives us to understand that some are true Israelites and some, without doubt, not true: he will perhaps be able, comparing spiritual things with spiritual and joining new things to old and old to new, to perceive the mystery of Egypt and of the patriarchs' going down into it. He will also contemplate the differences of the tribes, so as to infer what seemed so excellent in the tribe of Levi that priests and ministers are chosen from it; what the Lord perceived as preeminent in the tribe of Judah, that kings and princes are taken from it; and, what is greatest of all, that from it our Lord and Saviour himself is born according to the flesh. For I do not know whether privileges of this kind are to be referred to the merits of those from whose stock they take their name or origin, that is, to Judah himself, or to Levi, or to each of those who gave a tribe its name. [This too moves me in this inquiry, what John] in the Apocalypse writes about this people that believed in Christ. For he says that from the tribe of Reuben there were twelve thousand, from the tribe of Simeon twelve thousand, and likewise from each of the tribes twelve thousand, all of whom together he says are one hundred and forty-four thousand, “who did not defile themselves with women but remained virgins.” When this is said, there cannot be even the slightest or most foolish suspicion that they can be referred back to these tribes of the Jews, Simeon and Levi and the rest who trace their descent from Jacob. To what fathers, then, this number of virgins is to be referred, so equal, so complete, and so well ordered that none is counted above or below another, I for my part do not dare to go further in inquiring; indeed even this far I proceed with some risk. Yet the Apostle has offered certain hints to those who can look more deeply, when he says: “For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named.” Now the meaning as regards earthly fatherhoods does not seem difficult: for the fathers of tribes or of houses, to whom the succession of descendants is traced, are together called “every fatherhood.” But as for what he says of heaven, how or in what way there are fathers there, or for what descendants a heavenly fatherhood is named, is for him alone to know whose is the heaven of heaven, but the earth he has given to the children of men. ### Scripture references - Exod 1:5: quotation, high confidence - Isa 52:4: quotation, high confidence - Gen 41:45: allusion, medium confidence - 1 Cor 10:18: allusion, high confidence - Rom 9:6: allusion, medium confidence - John 1:47: quotation, high confidence - 1 Cor 2:13: allusion, high confidence - Matt 13:52: allusion, medium confidence - Heb 7:14: allusion, low confidence - Rev 7:4: allusion, high confidence - Rev 7:5: allusion, high confidence - Rev 14:4: quotation, high confidence - Eph 3:14: quotation, high confidence - Eph 3:15: quotation, high confidence - Ps 115:16 (113:24 LXX): quotation, high confidence ### Translation notes - The section begins after a gap in the scan's OCR (the reading of Exod 1:1–5 is lost up to “… patriarchs”). A line is also lost after “who gave a tribe its name”; the words in brackets there are supplied from Baehrens's edition (GCS 29, 1920). The editor's footnotes that leaked into the text are removed by logged correction. - “Seventy-five souls” follows the Septuagint of Exod 1:5 (the Hebrew has seventy). The prophetic quotation is Isa 52:4. The Apostle's “Israel according to the flesh” is 1 Cor 10:18 (compare Rom 9:6–8); the Lord's saying is John 1:47. - The OCR is noisy throughout; clear slips are corrected and logged, and other garbled words are translated by sense. - Sources: Exod 1:5; Isa 52:4; Gen 41:45; 1 Cor 10:18; Rom 9:6; John 1:47; 1 Cor 2:13; Matt 13:52; Heb 7:14; Rev 7:4–8 and 14:4 (the 144,000 virgins); Eph 3:14–15 (“fatherhood”, Latin paternitas, Greek patria); Ps 115:16 (LXX 113:24). ### Citation (SBL) Origen, Hom. Exod. 1.2 (PG 12:297b–299b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-2). ## Homilies on Exodus 1.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-3 - Source: PG 12:299b–300b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seventy-five “souls” who went down with Jacob point to the begetting of souls, which only those like Paul can do, and Adam's silence about the soul shows that the soul is not of the earth. ### Latin text Descenderunt ergoin zEgyptum patres,Ruben, ‘Simeon, Levi, unusquisque cum omni domo sua . Quomodo quis et hoc edisserat, quod cum omni domo sua introierunt in IEgyptum? Quibus additur : Ει omnes, inquit, animae quze introierunt cum Jacob, xxxv. llic jam nominando animas pene nudaverat mysterium sermo propheticus quod ubique contexerat, ut proderet quod non de corporibus, sed de animabus haec dicit. Verumtamen habet adhuc velamen suum. ln usu namque esse creditur, animas pro hominibus appellari. interim Lxxv animae descenderunt cum Jacob iu Egyptum. Istae sunt animm, quas genuit Jacob. Ego non puto quod quilibet hominum possit animam gignere, nisi si quis forte talis sit, qualis ille qui Ι) dicebat " : ‹ Nam etsi multa millia paedagogorum habeatis in Christo, sed non multos patres. Nam iu Christo Jesu per Evangelium ego vos genui. Isti tales sunt, qui generant animas, et parturiunt eas, sicut et alibi dicit“: Filioli mei, quos iterum parturio donec formetur Christus in vobis. Alii enim huiusmodi generationis curam, aut nolunt ipse Adam quid dicit? Hoc nunc os de ossi. bus meis, et caro de carne mea θ’, nec tamen addidit: Et anima de anima mea. Sed velim mihi diceres, o Adam, si os de tuis ossibus agnovisti, et carnem de tua carne sensisti, cur non intellexisti etiam animam de tua anima processisse? Si enim omnia quze in te erant tradidisti, cur non etiam animae facis cum caeteris mentionem, quae melior totius hominis pars est? Sed videtur per hac intelligentibus indicium dare, quod cum dicit: Os de ossibus meis, et caro de carne mea, ique de terra suntsua esse profiteri, non audere veroalia dicere quae scit non esse de terra. Sed et Laban similiter cum dicit ad Jacob, quoniam ‹ os meum, et caro mea es tu ‘°, nec ipse amplius aliquid videtur audere suum dicere, nisi quod terrente esse consanguinitatis agnoscit. Alia quippe est animarum cognatio, (inae vel Jacob descendenti iu {Egyptum sociatur, vel caeteris patriarchis et sanctis sul; eumeratione mystica posteritatis ascribitur. Sed qui vicinum terra: navigantes servare disposuimus cursum, et ipsam quodammodo oramlittoris stringere, iu altum nescio quomodo undarum l nos violentior testus abducit. Redeamus igitur ad ea qum consequenter adduntur. ### English translation (Claude) So the fathers went down into Egypt, Reuben, Simeon, Levi, each with all his house. How might one explain this too, that they entered Egypt with all their house? To which is added: “And all the souls,” it says, “that entered with Jacob were seventy-five.” Here, by naming souls, the prophetic word had almost laid bare the mystery that it had veiled everywhere, so as to reveal that it says these things not of bodies but of souls. Yet it still keeps its veil. For it is thought to be common usage to call human beings “souls.” Meanwhile seventy-five souls went down with Jacob into Egypt. These are the souls whom Jacob begot. I do not think that any human being can beget a soul, unless perhaps someone is like the one who said: “For though you have many thousands of tutors in Christ, yet not many fathers; for in Christ Jesus I begot you through the gospel.” Such are those who beget souls and are in labour with them, as he says elsewhere too: “My little children, with whom I am again in labour until Christ is formed in you.” For others either do not wish to take on the care of a generation of this kind, or … what does Adam himself say? “This now is bone of my bones, and flesh of my flesh”; yet he did not add, “and soul of my soul.” But I would like you to tell me, Adam: if you recognized bone of your bones and perceived flesh of your flesh, why did you not understand that soul too had proceeded from your soul? For if you handed on everything that was in you, why do you not mention the soul along with the rest, the better part of the whole human being? But by this he seems to give a sign to those who understand: when he says, “bone of my bones and flesh of my flesh,” he professes as his own the things that are of the earth, but does not dare to call his own the others, which he knows are not of the earth. So too Laban, when he says to Jacob, “You are my bone and my flesh,” himself does not seem to dare to call anything more his own than what he recognizes as belonging to an earthly kinship. For the kinship of souls is another thing, which is either joined to Jacob as he goes down into Egypt, or ascribed to the other patriarchs and saints by a mystical enumeration of descendants. But we who had resolved, as sailors, to keep our course near the land and, in a way, to hug the very edge of the shore have somehow been carried out into the deep by a more violent surge of the waves. Let us return, therefore, to what is added next. ### Scripture references - Exod 1:5: quotation, high confidence - Gen 46:27: allusion, medium confidence - 1 Cor 4:15: quotation, high confidence - Gal 4:19: quotation, high confidence - Gen 2:23: quotation, high confidence - Gen 29:14: quotation, high confidence ### Translation notes - A line or more is lost in the OCR after “do not wish to take on the care of a generation of this kind, or”; the gap is marked “…”. The editor's footnotes and a running head (“IN EXODUM”) that leaked into the text are removed by logged correction, and the OCR's “Lati-ni” is corrected to “Laban” (Gen 29:14). - Sources: Exod 1:5 (seventy-five souls, Septuagint); Gen 46:27; 1 Cor 4:15; Gal 4:19; Gen 2:23; Gen 29:14. ### Citation (SBL) Origen, Hom. Exod. 1.3 (PG 12:299b–300b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-3). ## Homilies on Exodus 1.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-4 - Source: PG 12:300b–301b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The multiplying of Israel after Joseph's death figures the growth of the Church after Christ's death and the increase of virtues once vices are put to death. ### Latin text Mortuus est, inquit“, Joseph et omnes iratres eius, et omnis generatio illa. Filii autem Israel crevertint et multiplicati sunt, et in multitudine magna diffusi sunt, et invaluerunt multum valde; multiplicavit enim illos terra. Donec viveret loseph, non refertur quod multiplicati fuerint filii lsrael, nec aliquid omnino in his de augmentiset numerositate memoratur. Ego credens verbisnemini mei Jesu Christi, in lege et prophetis tota quidem unum aut unum apicem non puto esse mysteriis vacuum, nec puto aliquid horum transue posse, donec omnia fiant. Verum quoniam exigua capacitatis sumus, ea nunc tantum pulsemus, quibus tutius incedamus. Antequam moreretur noster Joseph, ille qui distractus est triginta argenteis ali uno ex fratribus suis Juda, valde pauci erant lilii Israel. Cum vero pro omnibus gustavit mortem, per quam destruxit eum qui habebat mortis imperium, id est diabolum , multiplicatus est fidelium populus, et diflusi sunt lilii Israel, et multiplicavit eos terra, et creverunt nimis valde. Nisi enim, sicut ipse dixit “, cecidisset granum frumenti in ternm et mortuum fuisset, non utique fructum hunc plurimum totius orbis term Ecclesia attulisset. Igitur multiplicati sunt Illii Israel, et invalueruut nimis valde. In omnem enim terram exivit sonus apostolorum, et in lines orbis terra: verba eorum , et per ipsos, sicut scriptum est , verbum Domini crescebat, et multiplicabatur. Haec quantum ad mysticum pertinet intellectum. Sed et moralem itt his non omittamus locum. Aedificat enim animas auditorum. Igitur ct in te si moriatur Ioseph , id est si mortificationem Christi in corpore tuo suscipias, et mertilices membra tua peccato, tunc in te multiplicabuntur lilii Israel. Filii Israel sensus boni et spiritales accipiuntur. Si ergo sensus carnis morliticentur. sensus spiritus crescunt, et quotidie cmorientibus in te vitiis, virtutum nutncrus augetur, sed et terra te multiplicat in operibus benis, qua: per elliciutn corporis tuinistrautur. Verum si vis nt ostendam tibi de Scripturis, quis est quem terra multiplicaverit, intuere apostolum Paulum quomodo dicit “ : Si autem vivere in carne, hic tuilti fructus epcris est, et quid eligam ignoro. Coarcterenim cx duobus, desiderium habens dissolvi et esse cmn Christo, multo enim melius, permanere autem in carne magis necessarium propter ves. Vides quomodo hunc terra multiplicat? lium enim manet in terra, id est in carne sua, multiplicatur condendo Ecclesias, multiplicatur acquirendo populum Dee, et ab Hierusalem in circuitu usquead Illyricum Dei Evangelium praedicando. Sed videamus quid addi- Iur in consequentibus. ### English translation (Claude) “Joseph died,” it says, “and all his brothers, and all that generation. But the sons of Israel increased and were multiplied, and were spread abroad in great numbers, and grew exceedingly strong; for the land multiplied them.” As long as Joseph lived, it is not related that the sons of Israel were multiplied, nor is anything at all recorded in these passages about their increase and their numbers. I, believing the words of my Lord Jesus Christ, do not think that one iota or one stroke in the law and the prophets is empty of mysteries, nor do I think that any of these can pass away until all things are accomplished. But since we are of slight capacity, let us knock now only at those things by which we may proceed more safely. Before our Joseph died, he who was sold for thirty pieces of silver by one of his brothers, Judah, the sons of Israel were very few. But when he tasted death for all, by which he destroyed him who had the power of death, that is, the devil, the people of the faithful was multiplied, and the sons of Israel were spread abroad, and the land multiplied them, and they increased exceedingly. For unless, as he himself said, the grain of wheat had fallen into the earth and died, the Church of the whole world would certainly not have borne this abundant fruit. So the sons of Israel were multiplied and grew exceedingly strong. For “the sound” of the apostles “went out into all the earth, and their words to the ends of the world,” and through them, as it is written, “the word of the Lord grew and was multiplied.” So much for what concerns the mystical understanding. But let us not omit the moral sense in these words either, for it builds up the souls of the hearers. So in you too, if Joseph dies, that is, if you take up the dying of Christ in your body and put your members to death to sin, then the sons of Israel will be multiplied in you. The sons of Israel are understood as the good and spiritual senses. If, then, the senses of the flesh are put to death, the senses of the spirit grow; and as vices die daily in you, the number of virtues is increased; and the land too multiplies you in good works, which are carried out through the service of the body. But if you want me to show you from the Scriptures someone whom the land multiplied, look at the apostle Paul, how he says: “But if to live in the flesh, this is fruitful work for me, and I do not know what to choose. For I am hard pressed between the two, having the desire to depart and to be with Christ, for that is far better; but to remain in the flesh is more necessary for your sake.” Do you see how the land multiplies him? For while he remains on earth, that is, in his flesh, he is multiplied by founding churches, he is multiplied by gaining a people for God, and by preaching the gospel of God from Jerusalem and round about as far as Illyricum. But let us see what is added in what follows. ### Scripture references - Exod 1:6: quotation, high confidence - Exod 1:7: quotation, high confidence - Matt 5:18: allusion, high confidence - Gen 37:28: allusion, medium confidence - Matt 26:15: allusion, medium confidence - Heb 2:9: allusion, high confidence - Heb 2:14: quotation, high confidence - John 12:24: allusion, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - Rom 10:18: allusion, medium confidence - Acts 12:24: quotation, high confidence - Acts 6:7: allusion, medium confidence - 2 Cor 4:10: allusion, high confidence - Col 3:5: allusion, high confidence - Phil 1:22: quotation, high confidence - Phil 1:23: quotation, high confidence - Phil 1:24: quotation, high confidence - Rom 15:19: allusion, high confidence ### Translation notes - Origen reads Joseph as a type of Christ: Joseph was sold at the suggestion of Judah (Gen 37:26–28), Christ by Judas; the Latin name Juda serves for both. - Sources: Exod 1:6–7; Matt 5:18; Gen 37:28; Matt 26:15; Heb 2:9, 14; John 12:24; Ps 19:4 (LXX 18:5) as in Rom 10:18; Acts 6:7 and 12:24; 2 Cor 4:10; Col 3:5; Phil 1:22–24; Rom 15:19. ### Citation (SBL) Origen, Hom. Exod. 1.4 (PG 12:300b–301b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-4). ## Homilies on Exodus 1.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-5 - Source: PG 12:301b–304b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The king who did not know Joseph is the wisdom of the flesh that rules a soul which forgets Christ, or the devil, who fears the people of God and builds his cities in human minds, while Christ sends teachers to lead us out of Egypt. ### Latin text Surrexit autem, inquit , rex alius in figypto, qui nesciebat Josepb, et dixit genti suae ; Ecce gens filiorum Israel grandis multitudo est, et valet super nos. Primo“ omnium requirere velo quis et rex in JEgypte qui scit Ioseph, et quis est rex qui nescit Ioseph. Dum enim ille regnaret qui sciebat Ioseph, non referuntur amicti esse lilii Israel, neque in luto et latere consumpti, neque masculi eorum necati, et fetuiuze vivificatsc. Sed cum surrexit iste qui nett noverat Ioseph, et ca‘pit ipse regnare, tunc haec omnia gesta referuntur. Quis ergo est iste rex, videamus. Si Dominus regit nos, et sensus mentis nostrae illuminatus a Domino Christi seraper memoriam tenet, faciens illud quod Paulus ad 'I’imetbcum scribit “ : Memor CSIO tlesum Christum resurrexisse a mortuis; dum ιιωο meminit in Egypto, id est in carne nostra, Spiritus noster regnum cum iustitia tenet,el lilios Israel, quos supra diximus rationabiles sensus, vel animm virtutes, in luto et latere ueu consumit, nec curis eos terrenis et sollicitudinibus atterit. Si vero perdiderit herum memoriam sensus uester, declinaverit a Dee, nescierit Christum, tunc sapientia carnis, quae inimica est Deo, succedit in regnum, et alle- quitur gentem suam, corporeas sciliiet voluptates, et vitiorum ducibus ad consilium convocatis, initur deliberatio adversus filios Israel quomodo circumveniantur. quomodo opprimantur, ut luto et lateribus affligantur, ttt mares exponant, feminas alant, ut aedificent civitates Egypti, et civitates munitas. Non nobis lucc ad historiam scripta sunt, neque putandum est. libros divinos Egyptiorum gesta narrare; sed quae scripta sunt, ad nostram doctrinam et commonitionem Scripta sunt : ιιι tu qui haec audis, si forte iam gratiam baptismi consecutus es, et annumeratns es inter filios Israel, ac suscepisti in te Deum regem, et post haec declinare volueris ad epera ειειτιιιί. agere actus terrm, et lutea explere ministeria, scias et agnoscas quia surrexit in te rex alius, qui nescit Ioseph, rex Aigypti, et ipse te cogit ad opera sua, et ipse te facit laterem sibi operari et lutum. Ipse est qui te superpositis magistris et compulsoribus ad opera terrena flagris ac verberibus agit, ut miliilt-es illi civitates. Ipse est qui te facit discurrere per stecnlum, maris ac terra: elementa pro cupiditate turbare. Ipse est hic ,Ευριί rex, qui te forum pulsare litibus facit, et pro exigue terra: cespite propinquos jurgiis fatigare, et, ut ita dicam, castitati insidiari, decipere innocentiam, domi Iade, foris crudelia, intra conscientiam flagitiosa committere. Cum ergo tales videris actus tuos. scite te regi Egyptio militare, quod est mundi hujus spiritu agi. Si vero et aliquid de hoc etiam altius sentiendum est, potest videri rex iste qui nescit Jeseph, diabolus, insipiens ille qni dixit in corde sne : Non cst Deus “, genti suae, hec est apostatis angelis, colloqui, et dicere "° : Ecce gens Iiliormn Israel magna multitude est, de bis scilicet qui possunt mente Deum videre, ct potentior est nobis. Venite itaque, circnmscribamus illos ne forte increscant, etcum acciderit nobis bellum, consentient et hi cum adversariis, et expugnautcs nos exibunt de terra. nostra. Sed unde hoc sentit diabolus? unde in- , telligit quia magna gens sit Israel, et ipso fortior, nisi quia sape congressus est, saepe habuit luctamen, et smne superatus est? Scit enim et ipsum Iacob lactatum esse, et adjutorio angeli obtinuisse ι) adversarium, ct invaluisse cum Deo. Non dubito quin et aliorum sanctorum senserit luctamen, et spiritalia pertulerit saepe certamina, et inde dicat quia gens filiorum Israel magna est valde, et Valet super nos. Sed et illud quod timet, nequando eveniat eis bellum, et consentiant adversariis ejus. et devictis eis discedant de terra sua, videtur mihi ex bis quae sanctis patriarcbis vel prophetis de adventu Christi nonnunquam indicata fuerant, presensisse, venturum qui exuat principatus eius et potestates τί. et cum fiducia triumphet eos, et alligat in ligno crucis sum. Igitur convocata omni gente sua circumvenire et circumscribere cupit itt hominibus rationabilem sensum, qui nunc figuraliter dicitur Israel; et ideo praefecit eis magistros operum. qui eos cogant discere Opera carnis. sicut et in Psalmis dicit" : Ει admisti sunt gentibus et didicerunt opera eorum. Docet eos et civitates aedificare Pharaoni, Philum, quze in nostra lingua significat os defectionis, vel os abyssi; et Ramesses , quae interpretatur commotio tinem; Ethon, id est Heliopolis quae dicitur civitas solis. Vides quales sibi civitates :ndificari praecipit Pharao! Os, inquit, deficiens ; deficit namque os, cum mendacium loquitur, et a- veritate probationibus deficit. Ille enim ab initio mendax fuit τ’, et ideo tales sibi civitates aedificari vult. Vel etiam os abyssi, quia abyssus perditionis, et interitus est locus. Et alia ejus civitas commotio tinem est. Omnes enim qui eum sequuntur, ibi congregant thesauros suos. ubi tinea exterminat, et ubi fures efiodiunt et furantur. Sed et civitatem solis tedificant falso nomine, pro eo quod convertit se sicut angelus lucis. In his ergo prmveuit, iu his occupat mentes, quae ad hoc facta: sunt, ut videant Deum. Prospicit tamen imminere sibi bellum, et maturum genti suae adfuturum sentit exilium. Ideo dicit quia gens Israel valet super nos. Utinam et de nobis hoc c dicat, sentiat nos valere super se! Quomodo sentire hoc poterit? Si cum mihi cogitationes injicit ma- Ias, et concupiscentias pessimas , ego non suscipiam, sed jacula ejus ignita scuto fidei repellant, si in omnibus quaecunque suggerit menti meae, ego memor Christi mei Domini , dicam : Vade retro, Satana. Scriptum est enim: Dominum Deum tuum adorabis, et ipsi soli servies. Si ergo haec omni fide, omni constantia agamus, dicit et de nobis, quia genslsrael magna est, et valet super nos. Sed et hoc quod dicit : Ne forte accidat nobis bellum, et consentiant et hi cum adversariis nostris; ex propheticis vocibus prmvidit venturum sibi bellum et derelinquendum se a filiis Israel, et quia consentient adversario ejus, et adjicieutur ad Dominum. Hoc est enim quod de eo Jeremias propheta prazdixerat" : Clamavit perdix , congregavit quae non peperit, fecit divitias suas non cum judicio, in dimidio dierum ejus derelinquent eum, et iu novissimis suis erit stultus. luteiligit ergo et quod hi quos non cum judicio congregavit. in dimidio dierum suorum derelinquentemn, ει se. quenlur Dominum et Creatorem suum Christum Jesum. qui eos genuit. Ille autem COIIgrt‘gatil quos non genuit. Et ideo remanebit stultus in ηοvissimis suis, cmn ad factorem et ad parentem suum universa, quze nunc pro hujus tyrannide congemiscit, creatura confugerit. Et hoc indignatur, et dicit ’, ‹ ne expugnantes, inquit , nos, exeantile terra nostra. › Non vult nos exire de terra sua, sed vult ut semper portemus imaginem terreni. Si enim ad adversarium ejus confugerimus, cum qui nobis przrparavit regna caelorum, necesse est ut relinquamus imaginem terreni, et suscipiamus imaginem caelestis. Propterea ergo Pharao statuit tuagistros operum, qui nos suas artes doceant, quinos artifices malitia: faciant, qui nobis magisterium tnalorutn praebeant. Et quia multisuut isti magistri et doctores malitiae, quos praefecit l'harao, et 133 est ingens multitudo hujuscemodi compulsorum,qui omnes exigunt, imperant, et extorqueutOperaterrena : ideo veniens Dominus Jcsus fecit alios magistros, et doctores, qui pugnantes adversum illos, et subjicientes omnes eorum principatus, et potestates, et virtutes, defendant a violentiis eorum filiis Israel, et doceant nos Opera Israelitica : et I'ttrsunt doceant nos mente Deum videre, relinquere opera Pharaonis, exire de terra Egypti, abjicere dig]ptios et barbaros mores, deponere totum veterem hominem cum actibus suis, et induere novum, qui secundum Deum creatus est renovari semper de die in diem ad imaginem ejus qui fecit nos Christi Jesn Domini nostri cui est gloria et impe rium in saecula saeculorum. Amen. ### English translation (Claude) “But another king arose in Egypt,” it says, “who did not know Joseph, and he said to his people: Behold, the race of the sons of Israel is a great multitude and is stronger than we.” First of all I want to ask who is the king in Egypt who knows Joseph, and who is the king who does not know Joseph. For while the one who knew Joseph reigned, the sons of Israel are not said to have been afflicted, nor worn out with clay and brick, nor their males killed and the females kept alive. But when this one arose who had not known Joseph and began to reign, then all these things are reported to have been done. Let us see, then, who this king is. If the Lord rules us, and the sense of our mind, enlightened by the Lord, always keeps the memory of Christ, doing what Paul writes to Timothy, “Remember that Jesus Christ has risen from the dead”: while it remembers him, in Egypt, that is, in our flesh, our spirit holds the kingdom with justice, and does not wear out with clay and brick the sons of Israel, whom we described above as the rational senses or the virtues of the soul, nor grind them down with earthly cares and anxieties. But if our sense has lost the memory of him, has turned aside from God, does not know Christ, then the wisdom of the flesh, which is hostile to God, succeeds to the kingdom, and addresses its people, namely bodily pleasures; and when the leaders of the vices have been called to council, a plan is formed against the sons of Israel, how they may be circumvented, how oppressed, how they may be afflicted with clay and bricks, how they may expose the males and rear the females, how they may build the cities of Egypt and fortified cities. These things were not written for us as history, nor is it to be thought that the divine books narrate the deeds of the Egyptians; but what was written was written for our teaching and admonition. So you who hear these things, if perhaps you have already obtained the grace of baptism and been numbered among the sons of Israel, and have received God as king within you, and after this wish to turn aside to the works of the world, to do the deeds of the earth, and to carry out the services of clay, should know and recognize that another king has arisen in you who does not know Joseph, the king of Egypt; he forces you to his works, he makes you work brick and clay for him. He is the one who, with taskmasters and overseers set over you, drives you with whips and blows to earthly works, so that you may build his cities. He is the one who makes you run about through the world and disturb the elements of sea and land for the sake of greed. He is this Egyptian king who makes you beat upon the forum with lawsuits and weary your relatives with quarrels over a tiny clod of earth, and, so to speak, lay snares for chastity, deceive innocence, commit shameful things at home, cruel things abroad, and disgraceful things within the conscience. When, then, you see that your deeds are such, know that you are serving as a soldier of the Egyptian king, which is to be driven by the spirit of this world. But if something even higher is to be understood here, this king who does not know Joseph can be seen to be the devil, that fool who “said in his heart, There is no God,” speaking to his people, that is, to the apostate angels, and saying: “Behold, the race of the sons of Israel is a great multitude” (namely of those who can see God with the mind) “and is stronger than we. Come, therefore, let us hem them in, lest they increase; and when war befalls us, these too will side with our adversaries, and having fought against us they will go out of our land.” But from where does the devil perceive this? From where does he understand that Israel is a great race and stronger than himself, except that he has often engaged with it, often wrestled with it, and always been overcome? For he knows that Jacob himself wrestled and with the help of an angel prevailed over the adversary, and grew strong with God. I do not doubt that he has also felt the wrestling of other saints and often endured spiritual contests, and therefore says that the race of the sons of Israel is very great and is stronger than we. And as for his fear lest war should befall them, and they side with his adversaries and, having defeated them, depart from his land: he seems to me to have foreseen this from the things that had at times been indicated to the holy patriarchs or prophets concerning the coming of Christ, who was to come to strip his principalities and powers and triumph over them with confidence, and bind them to the wood of his cross. So, having called together his whole people, he desires to circumvent and hem in the rational sense in human beings, which is now figuratively called Israel; and therefore he set over them masters of works to force them to learn the works of the flesh, as it says in the Psalms too: “And they were mingled among the nations and learned their works.” He also teaches them to build cities for Pharaoh: Pithom, which in our language means “mouth of failing” or “mouth of the abyss”; and Raamses, which is interpreted “shaking of the moth”; and On, that is, Heliopolis, which is called “city of the sun.” You see what kind of cities Pharaoh orders to be built for himself! A failing mouth, he says: for the mouth fails when it speaks a lie and fails from the truth in its proofs. For he was a liar from the beginning, and therefore he wants such cities built for himself. Or again “mouth of the abyss,” because the abyss is the place of perdition and destruction. And his other city is “shaking of the moth.” For all who follow him gather their treasures there, where the moth destroys and where thieves break in and steal. And they build the city of the sun under a false name, because he transforms himself into an angel of light. In these things, then, he gets in first; in these he occupies minds that were made for this, to see God. Yet he foresees that war threatens him, and senses that exile will soon come upon his people. Therefore he says that the race of Israel is stronger than we. Would that he might say this of us too, and perceive that we are stronger than he! How will he be able to perceive this? If, when he casts evil thoughts and the worst desires into me, I do not receive them, but repel his fiery darts with the shield of faith; if in everything he suggests to my mind I, mindful of Christ my Lord, say: “Get behind me, Satan; for it is written, You shall worship the Lord your God, and him only shall you serve.” If, then, we do these things with all faith and all constancy, he says of us too that the race of Israel is great and is stronger than we. And as for his saying, “lest war befall us and these too side with our adversaries”: from the prophetic voices he foresaw that war would come upon him and that he would be abandoned by the sons of Israel, and that they would side with his adversary and be added to the Lord. For this is what the prophet Jeremiah had foretold of him: “The partridge cried out, it gathered what it did not bear, it made its riches without judgment; in the midst of its days they will abandon it, and at its end it will be a fool.” He understands, then, that those whom he gathered without judgment will abandon him in the midst of his days and follow the Lord and their Creator, Christ Jesus, who begot them. But he gathered those whom he did not beget. And therefore he will remain a fool at his end, when the whole creation, which now groans under his tyranny, flees to its maker and parent. And this angers him, and he says: “lest, fighting against us, they go out of our land.” He does not want us to go out of his land, but wants us always to bear the image of the earthly. For if we flee to his adversary, who has prepared for us the kingdom of heaven, we must leave behind the image of the earthly and take on the image of the heavenly. For this reason, then, Pharaoh set over us masters of works to teach us his arts, to make us craftsmen of wickedness, to give us instruction in evil. And because these masters and teachers of wickedness whom Pharaoh set over us are many, and the multitude of such overseers is vast, who all exact, command, and extort earthly works, therefore the Lord Jesus came and made other masters and teachers, who, fighting against them and subduing all their principalities and powers and authorities, defend the sons of Israel from their violence and teach us the works of Israel; and teach us again to see God with the mind, to leave the works of Pharaoh, to go out of the land of Egypt, to cast off Egyptian and barbarous manners, to put off the whole old man with his deeds, and to put on the new man, who is created according to God, to be renewed always, day by day, according to the image of him who made us, Christ Jesus our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 1:8: quotation, high confidence - Exod 1:9: quotation, high confidence - 2 Tim 2:8: quotation, high confidence - Rom 8:7: allusion, high confidence - Exod 1:10: quotation, high confidence - Exod 1:11: quotation, high confidence - Rom 15:4: allusion, high confidence - 1 Cor 10:11: allusion, medium confidence - Ps 14:1 (13:1 LXX): quotation, high confidence - Gen 32:28: allusion, high confidence - Col 2:15: allusion, high confidence - Col 2:14: allusion, medium confidence - Ps 106:35 (105:35 LXX): quotation, high confidence - John 8:44: allusion, high confidence - Matt 6:19: allusion, high confidence - 2 Cor 11:14: allusion, high confidence - Eph 6:16: allusion, high confidence - Matt 4:10: quotation, high confidence - Jer 17:11: quotation, high confidence - Rom 8:22: allusion, medium confidence - 1 Cor 15:49: allusion, high confidence - Matt 25:34: allusion, medium confidence - Col 3:9: allusion, high confidence - Col 3:10: allusion, high confidence - Eph 4:24: allusion, high confidence - 2 Cor 4:16: allusion, medium confidence ### Translation notes - The editor's footnotes and apparatus that leaked into the text are removed by logged correction. - The meanings of the city names (Exod 1:11, Septuagint: Pithom, Raamses, and On, that is, Heliopolis) are Origen's etymologies. “Shaking of the moth” renders the corrupt OCR “commotio tinem” (probably commotio tineae). - Sources: Exod 1:8–11; 2 Tim 2:8; Rom 8:7; Rom 15:4 and 1 Cor 10:11; Ps 14:1 (LXX 13:1); Gen 32:24–28; Col 2:14–15; Ps 106:35 (LXX 105:35); John 8:44; Matt 6:19–20; 2 Cor 11:14; Eph 6:16; Matt 4:10; Jer 17:11; Rom 8:22; 1 Cor 15:49; Matt 25:34; Col 3:9–10 and Eph 4:22–24; 2 Cor 4:16. ### Citation (SBL) Origen, Hom. Exod. 1.5 (PG 12:301b–304b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/1-1/#p-1-5). ## Homilies on Exodus 2.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-1 - Source: PG 12:304b–306a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the midwives' disobedience makes no sense literally, Pharaoh's killing of the males and sparing of the females is read as the devil's war on the rational spirit while he fosters the life of the flesh. ### Latin text Multa quidem adversum gentem Dei molitur rex iste , qui non novit Joseph , et artes nocendi novas semper inquirit. Verum nunc calliditas ejus supereminet modum , cum obstetricum ministerio sobolem gentis conatur exstinguere , quarum arte solet vita servari. Quid enim dicit? ‹ Ει dixit, inquit ",rcx Afigyptiorum obstetricibus Hebraeorum, quarum uni nomen erat Sephora , et nomen alterius Phua , et ait: Cum obstetricabitis ilebraaas, et prope partum erunt, si masculus fuerit, occidite illum , si femina , vivificale. Sed his adjungitur in consequentibus "’: c Timuerunt autem obstetrices Deum, et non fecerunt sicut praeceperat illis rex Egypti , et vivificabanl masculos. Si secundum historia: narrationem suscipienda essent quae scripta sunt, videtur hoc quod dicit Scriptura, quia non fecerunt obstetrices secundum quod praiceperat eis rex Egypti, stare non posse. Non enim iiiveniuiitur obstetrices non vivificasse feminas. quas praecepit rex Egypti vivilicari. Sic enini ait ο, i si masculus est, occidite illum; si femina, vivilicate. 1 Ei si non fecerunt obstetrices sicut praeceperat rex Egypti , debuerant utique sicut masculos vivilicabant contra praeceptum regis, ita feminas occidere, ut et hoc esset contra praeceptum regis. Nam feminas vivificasse, secundum praeceptum est fecisse Pharaonis. llaec interim propter eos qui amici sunt litterae, et nun putant legem spiritalem esse et spiritaliter intelligendam. Sed nos qui omnia qua: scripta sunt non pro narrationibus antiquitatum, sed pro disciplina et utilitate nostra didicimus scripta, haec quae leguntur, etiam nunc fieri non solum iii hoc mundo. qui Egyptus figuraliter dicitur, sed iii unoquoque nostrum deprehendimus. lteqiiiramus ergo quomodo rex Egypti , qui est princeps hujus mundi, vivilicari mares non vult, feminas vult. Si meministis, saepe ostendimus disputantes , quod in feminis caro et affectus carnis designatur, vir autem rationabilis sensus , et intellectualis sit spiritus. Sensum autem rationabilem , qui potest caelestia sapere, qui potest intelligere Deum, et qua: sursum sunt quzerere , hunc odit Pharao rex et princeps Egypti, liune necari cupit et interimi. Cupit autem quaecunque carnis sunt vivere, ct quae ad materiam pertinent corporalem, haec non solum vivere, sed ct augeri et excoli cupii. Vult enim ut omnes carnalia sapiant, temporalia desiderent, qua: supra terram sunt quairant , nemo elevet ad caelum oculos suos, nemo requirat unde hue venerit, nemo patriam paradisum recordetur. Cum ergo videris homines iii voluptatibus et deliciis vitam ducere , luxu fluitare , epulis, vino, conviviis, cubilibus et impiidiriiiis operam dare, in istis scias quod rex Egypti masculos necat, et vivificat feminas. Si vero rarum quemque videas unum ex mille ad Dominum converti, oculossursum erigere, quae perpetua sunt et acterna quierere, contemplari non ea quin videntur, sed quae non videntur, odisse delicias, amare continentiam , luxuriam fugere , excolere virtutes, istum quasi masculum, quasi virum necari cupit Pharao , perSi-qiiitur , insectatur , inille adversus eiiiii machinis pugnat. Odit tales, vivere eos in IEgypto non sinit. Inde ergo estquod in hoc iiiiiiido servi Dei et omnes qui Deum qiizcrunt , despectui habentur et contemptui. Inde contumeliis expositi sunt, inde replentur Opprobriis, inde odia iii eos et persecutiones agitantur , quia odit eos Pharao , odit liiijusmodi mares, qui feminas amat. Iste etiam obstetrices corrumpere aggreditur, et per ipsas implere quod desiderat, quarum etiam nomina nobis per provisioneni Spiritus sancti , qui haec scribi voluit, indicantur. Sephora, inquit. una, quae interpretatur passer; et Phua, quin apud nos vel rubens, vel verecunda dici potest. Per lias igitur necari mares et vivificari solas feminas qiiinrit. ### English translation (Claude) This king who did not know Joseph contrives many things against the people of God and is always seeking new arts of harm. But now his cunning exceeds all measure, when he tries to extinguish the offspring of the race through the ministry of midwives, by whose art life is usually preserved. For what does he say? “And the king of the Egyptians,” it says, “said to the midwives of the Hebrews, one of whom was named Sephora and the other Phua, and said: When you act as midwives to the Hebrew women and they are near delivery, if it is a male, kill him; if a female, keep her alive.” But to this is added next: “But the midwives feared God and did not do as the king of Egypt had commanded them, and they kept the males alive.” If what is written were to be taken according to the narration of the literal account, what Scripture says here, that the midwives did not do as the king of Egypt had commanded them, seems unable to stand. For the midwives are not found to have failed to keep alive the females whom the king of Egypt commanded to be kept alive. For he says thus: “If it is a male, kill him; if a female, keep her alive.” And if the midwives did not do as the king of Egypt had commanded, then surely, just as they kept the males alive against the king's command, they ought to have killed the females, so that this too would be against the king's command. For to keep the females alive was to do according to Pharaoh's command. These things, meanwhile, for the sake of those who are friends of the letter and do not think that the law is spiritual and to be understood spiritually. But we, who have learned that all that is written was written not as narratives of antiquities but for our instruction and benefit, find that the things that are read are happening even now, not only in this world, which is figuratively called Egypt, but in each one of us. Let us ask, then, how the king of Egypt, who is the prince of this world, does not want the males kept alive but wants the females. If you remember, we have often shown in our discussions that in women the flesh and the affections of the flesh are signified, while the man is the rational sense and the intellectual spirit. The rational sense, which can savour heavenly things, which can understand God and seek the things that are above: this Pharaoh, king and prince of Egypt, hates; this he desires to be killed and destroyed. But he desires whatever belongs to the flesh to live, and the things that pertain to bodily matter he desires not only to live but to be increased and cultivated. For he wants all to savour carnal things, to desire temporal things, to seek the things that are upon the earth; he wants no one to lift his eyes to heaven, no one to ask whence he came here, no one to remember paradise, his homeland. When, therefore, you see people spending their life in pleasures and delights, floating in luxury, giving their attention to feasts, wine, banquets, beds, and indecencies, know that in these the king of Egypt is killing the males and keeping the females alive. But if you see some rare person, one in a thousand, turning to the Lord, lifting his eyes upward, seeking what is perpetual and eternal, contemplating not the things that are seen but the things that are not seen, hating delights, loving continence, fleeing luxury, cultivating the virtues: Pharaoh desires that one, as a male, as a man, to be killed; he pursues him, hounds him, fights against him with a thousand engines. He hates such people and does not allow them to live in Egypt. This, then, is why in this world the servants of God and all who seek God are held in disdain and contempt; this is why they are exposed to insults, why they are filled with reproaches, why hatreds and persecutions are stirred up against them: because Pharaoh hates them; he who loves the females hates males of this kind. He also sets about corrupting the midwives and fulfilling his desire through them, whose very names are indicated to us by the providence of the Holy Spirit, who willed these things to be written. One, it says, was Sephora, which is interpreted “sparrow”; and Phua, which among us can be rendered “blushing” or “modest.” Through these, then, he seeks to have the males killed and only the females kept alive. ### Scripture references - Exod 1:15: quotation, high confidence - Exod 1:16: quotation, high confidence - Exod 1:17: quotation, high confidence - Rom 7:14: allusion, high confidence - Rom 15:4: allusion, medium confidence - John 12:31: allusion, high confidence - Col 3:1: allusion, high confidence - Col 3:2: allusion, high confidence - 2 Cor 4:18: allusion, high confidence - Eccl 7:28: echo, low confidence ### Translation notes - Origen's argument that the story cannot stand “according to the literal account” (historia) is his own; it is translated as written. The meanings of Sephora and Phua are his etymologies. - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 1:15–17; Rom 7:14; Rom 15:4; John 12:31; Col 3:1–2; 2 Cor 4:18; “one in a thousand” perhaps echoes Eccl 7:28. ### Citation (SBL) Origen, Hom. Exod. 2.1 (PG 12:304b–306a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-1). ## Homilies on Exodus 2.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-2 - Source: PG 12:306a–307b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The two midwives figure rational and moral learning, or better the law and the Gospels, which teach the fear of God, build up the churches, and nourish only virtue. ### Latin text Sed quid dicit Scriptura? i Et timebant , inquit , obstetrices Deum , et non fecerunt sicut praecepit eis rex rEgypti. i Istas obstetrices dixerunt ante nos quidam rationabilis eruditionis formam tenere. Obstetrices enim medica: quaedam sunt, et tam masculos nascentes, quam feminas fovent. Eruditio ergo ista communis rationabilis scientiae, ad omnem propemodum pervenit sensum, omnes instruit, omnes fovet. Si quis in ea virilis animi fuerit , et voluerit caelestia quaerere et divina sectari, veluti medicatus, et fotiis per hujusmodi eruditionem, ad divinorum intelligentiam paratior veniet. Una est enim velut passer quin celsiora docet et rationabilibus doctrinae pennis iii altum volare provocat animos. Alia quae rubens est vel verecunda, moralis est. mores componit, verecundiam docet, instituit honestatem. Mihi tamen, quoniam dicit de bis Scriptura, quia timebant Deum , et non fecerunt prieccpta regis Egypti, videntur obstetrices istae duae utriusque Testamenti figuram servare , et Sephora quin passer interpretatur, legi, qiiie Spiritalis est, posse conferri; Phua vero qua} rubens , vel verecunda est , indicare Evangelia, quin Christi sanguine rubent, et per universum mundum passionis ejus rutilant cruore. Ah liis ergo anima? quae nascuntur iii Ecclesia , velut obstetricibus medicantur, quia ex Scripturarum les ctione cuncta iii eas eruditionis medicina confertur. Tentat tamen Pharao per haec necare Ecclesia: masculos, cum studiosis quibusque iii Scripturis divinis baireticos sensus et. perversa dogmata Suggerit. Sed stat immobile fundamentum Dei. Timent enim obstetrices Deum, id est timorem Dei docent. quia i initium sapientia: timor Domini θ’. Sic denique competentius aptari puto et illud quod in posterioribus seriptum est, ubi dicit : i Quia timebant obstetrices Deum, fecerunt sibi domos. i Quod dictum nullam consequentiam secundum litteram habere potest. Quis enim ordo est, iit dicat: i Quia timebant obstetrices Deum, fecerunt sibi domos? quasi propterea domus fiat, quia timetur Deus. rloc si ita accipiatur ut scriptum est, non solum nihil consequentiae, sed et inanitatis plurimum habere videbitur. Sin autem videas quomodo Scriptura: Novi ac Veteris Testamenti timorem Dei docentes domos Ecclesia: faciant, ut universum orbem terra: orationum domibus repleant, tunc quod scriptum est, rationabiliter scriptum videbitur. Sic ergo ista: obstetrices, quia timent Deum et timorem Dei docent, non faciunt praeceptum regis [Egypti , sed vivificant masculos suos, nec tamen dicitur quia paruerint praecepto regis Egypti, ut vivificarent feminas. Ego confidenter audeo dicere secundum Scriptura: sensum :Obstetrices ista: non vivificant feminas. Neque enim vitia docentur in Ecclesiis attt luxuria praedicatur, aut peccata nutriuntur (hoc cnim vult Pharao. cum vivificari feminasjubt't), sed sola virtus excolitur. et ipsa sala nutritur. Verum haec ad unumquemque nostrum referamus. Et tu si times Deum, non facis praeceptum regis [Egypti. Ille enim tibi praecipit ut in deliciis vivas , ιιι diligas praesens saeculum, ut praesentia concupiscas. Tu si Deum times , et exhibes obstetricis ofiicium anima.- tuae, si ei salutem conferre cupis , non facis haec , sed vivificas masculum qui iu te est, interiorem tuum hominem medicaris et foves, et ipsi per actus aut intellectus bonos vitam conquiris teternam. ### English translation (Claude) But what does Scripture say? “And the midwives,” it says, “feared God and did not do as the king of Egypt commanded them.” Some before us have said that these midwives represent the form of rational learning. For midwives are a kind of physicians, and they tend both the males and the females who are born. This common learning of rational knowledge, then, reaches almost every mind; it instructs all and tends all. If anyone in it is of a manly mind and wishes to seek heavenly things and pursue divine things, being, as it were, treated and tended by learning of this kind, he will come better prepared to the understanding of divine things. For one of them is like the sparrow, which teaches loftier things and summons minds to fly on high on the rational wings of doctrine. The other, which is “blushing” or “modest,” is moral: it orders conduct, teaches modesty, establishes uprightness. To me, however, since Scripture says of them that they feared God and did not carry out the commands of the king of Egypt, these two midwives seem to preserve a figure of the two Testaments: Sephora, which is interpreted “sparrow,” can be compared to the law, which is spiritual; and Phua, which is “blushing” or “modest,” indicates the Gospels, which blush with the blood of Christ and glow red throughout the whole world with the blood of his passion. By these, then, as by midwives, the souls born in the Church are treated, since from the reading of the Scriptures every medicine of learning is applied to them. Yet Pharaoh tries through these to kill the males of the Church, when he suggests heretical ideas and perverse doctrines to those who are eager in the divine Scriptures. But the firm foundation of God stands immovable. For the midwives fear God, that is, they teach the fear of God, because “the fear of the Lord is the beginning of wisdom.” In this way, I think, what is written further on can also be applied more fittingly, where it says: “Because the midwives feared God, they made houses for themselves.” This saying can have no logical sequence according to the letter. For what order is there in saying, “Because the midwives feared God, they made houses for themselves”? As though a house came to be because God is feared! If this is taken as it is written, it will seem not only to have no sequence but also a great deal of emptiness. But if you see how the Scriptures of the New and Old Testaments, by teaching the fear of God, make houses of the Church, so as to fill the whole world with houses of prayer, then what is written will be seen to have been written reasonably. So these midwives, because they fear God and teach the fear of God, do not carry out the command of the king of Egypt but keep their males alive; and yet it is not said that they obeyed the command of the king of Egypt so as to keep the females alive. I confidently dare to say, according to the sense of Scripture: these midwives do not keep the females alive. For vices are not taught in the churches, nor is luxury preached, nor are sins nourished (for this is what Pharaoh wants when he orders the females to be kept alive); virtue alone is cultivated, and it alone is nourished. But let us apply these things to each one of us. You too, if you fear God, do not carry out the command of the king of Egypt. For he commands you to live in delights, to love the present age, to desire present things. If you fear God and perform the office of midwife for your soul, if you desire to bring it salvation, you do not do these things, but keep alive the male that is in you; you treat and tend your inner man, and by good deeds and good understanding you win eternal life for it. ### Scripture references - Exod 1:17: quotation, high confidence - Exod 1:21: quotation, high confidence - Rom 7:14: allusion, medium confidence - 2 Tim 2:19: allusion, high confidence - Ps 111:10 (110:10 LXX): quotation, high confidence - Prov 1:7: allusion, medium confidence - Rom 7:22: echo, low confidence ### Translation notes - “Some before us” are not named (unidentified). “They made houses for themselves” follows the Septuagint of Exod 1:21. - The editor's apparatus numbers that leaked into the text are removed by logged correction. - Sources: Exod 1:17; 1:21; Rom 7:14; 2 Tim 2:19; Ps 111:10 (LXX 110:10) and Prov 1:7; Rom 7:22 (the inner man). ### Citation (SBL) Origen, Hom. Exod. 2.2 (PG 12:306a–307b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-2). ## Homilies on Exodus 2.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-3 - Source: PG 12:307b–308b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pharaoh's order to drown the Hebrew boys figures the devil's attack on the soul's good beginnings, and good deeds done for human praise are boys handed over to the Egyptians. ### Latin text Sed post haec ubi vidit Pharao quod per obstetrices non posset necare masculos Israel , praecepit, lnquit “, omni populo dicens: Omne masculinum quodcunque natum fuerit Hebrteis, in fiumen projicite, et omne femininum vivificate. oVidete quid princeps hujus mundi praecipit suis ut infantes nostros rapiant, et in fiumen projiciant, prima: statim nativitati nostrorum insidiantes continuo , ut ubera Ecclesiae prima contigerint, irruant, diripiant, persequantur, undis et fluctibus hujus saeculi absorbeant. Videte quid audiatis, sapientia Dei per Salov mortem dicit 3': lntelligibiliter intellige quae apponuntur tibi. Vide statim ut natus, imo ut renatus fueris , quid tibi imminet. [Ioc illud est, quod in Evangelia legis , quia Jesus statim ut ascendit de baptismo , ductus est a spiritu in desertum ut tentaretur a diabolo. lloc ergo est quod et hoc loco Pharao praecepit poculo suo, Hebraeos infantes statim ut nati fuerintinvadant, diripiatat,aquis submergant. Hoc fortassis est quod per Prophetam dicitur": Quia intraverunt aquae usque ad animam meam. Defixus sum in limo profundi, et non est substantia. Sed propterea Christus superavit et vicit , ut tibi vincendi iter aperiret. Pr0pterea jejunans vicit, ut et tu scias hujusmodi genus daemoniorum jejuniis et orationibus superandum. Propterea et oblata sibi omnia regna mundi, et gloriam eorum contemnit, utet tu contemnens gloriam mundi possis superare tentantem. Egyptii vero, quibus Pharao dedit praecepta, feminas tantum vivificant, oderunt masculos; oderunt namque virtutes, vitia tantum et voluptates nutriunt. Et nunc igitur insidiantur Egyptii, si forte Hebraeis nascatur aliquis masculus, ut statim persequantur et interficiant, nisi caveant, nisi observent, et occultent germen masculinum. Denique refert Scriptura quod de tribu Levi quadamgenuitmasculum, et videns infantcmesse elegantem, occultavit eum mensibus tribus. Vide si non propterea nobis praecipitur , ne bonos actus in publico geramus, ne justitiam nostram coram honunibus faciamus, sed ut clauso ostio oremus Patrem in occulto, et quod facit dextera nostra, id nesciat sinistra. Nisieuim in occulto fuerit, diripietur ab Egyptiis, invadetur, in fiumen jactabitur, undiset fluctibus submergetur. Ergo si facio eleemosynam, quia opus Dei est, masculum genero. Sed si ita faciam, ut hominibus innotescat, et ab hominibus laudem quaeram, et non eam occultavere. rapta est ab Aflgyptiis eleemosyna mea, et in flumen demersa est, et tanto labore, tantoque studio Aig'yptiis masculum genui. Pr0pterea, o vos. populus Dei qui hac auditis, nolite putare, ut szepe jam diximus, veterum vobis fabulas recitari, sed doceri vos per lucc, ut agnoscatis ordinem vitae, instituta morum, fidei, virtutisque certamina. ### English translation (Claude) But after this, when Pharaoh saw that he could not kill the males of Israel through the midwives, “he commanded,” it says, “all his people, saying: Every male that is born to the Hebrews, throw into the river, and keep every female alive.” See what the prince of this world commands his own: to seize our infants and throw them into the river; lying in wait for our very first birth, so that as soon as they have touched the breasts of the Church, they may rush upon them, tear them away, pursue them, and swallow them up in the waves and billows of this age. See what you are hearing; the wisdom of God says through Solomon: “Understand with understanding what is set before you.” See what threatens you as soon as you are born, or rather reborn. This is what you read in the Gospel, that Jesus, as soon as he came up from baptism, was led by the Spirit into the desert to be tempted by the devil. This, then, is what Pharaoh in this passage too commanded his people: to attack the Hebrew infants as soon as they are born, tear them away, and drown them in the waters. Perhaps this is what is said through the prophet: “For the waters have come in even to my soul. I am stuck fast in the mire of the deep, and there is no substance.” But Christ overcame and conquered precisely in order to open for you the way of conquering. He conquered by fasting so that you too might know that this kind of demon is to be overcome by fasting and prayer. He despised all the kingdoms of the world and their glory when they were offered to him, so that you too, despising the glory of the world, may be able to overcome the tempter. The Egyptians, to whom Pharaoh gave his commands, keep only the females alive and hate the males; for they hate virtues and nourish only vices and pleasures. So even now the Egyptians lie in wait, in case some male is born to the Hebrews, to pursue and kill him at once, unless they take care, unless they keep watch and hide the male offspring. Scripture relates, accordingly, that a woman of the tribe of Levi bore a male and, seeing that the infant was beautiful, hid him for three months. See whether this is not why we are commanded not to do our good deeds in public, not to do our righteousness before men, but to pray to the Father in secret with the door shut, and not to let our left hand know what our right hand does. For unless it is done in secret, it will be torn away by the Egyptians, attacked, thrown into the river, and drowned by waves and billows. So if I give alms, since it is a work of God, I beget a male. But if I do it so that it becomes known to men, and seek praise from men and do not hide it, my almsgiving has been seized by the Egyptians and sunk in the river, and with all that labour and effort I have begotten a male for the Egyptians. Therefore, you people of God who hear these things, do not think, as we have often said already, that old tales are being recited to you; rather, you are being taught through them to recognize the order of life, the principles of conduct, and the contests of faith and virtue. ### Scripture references - Exod 1:22: quotation, high confidence - Prov 23:1: quotation, high confidence - Matt 4:1: allusion, high confidence - Ps 69:1 (68:2 LXX): quotation, high confidence - Ps 69:2 (68:3 LXX): quotation, high confidence - Mark 9:29: allusion, high confidence - Matt 4:8: allusion, high confidence - Matt 6:1: allusion, high confidence - Matt 6:3: allusion, high confidence - Matt 6:6: allusion, high confidence ### Translation notes - Sources: Exod 1:22; Prov 23:1 (Septuagint wording); Matt 4:1; Ps 69:1–2 (LXX 68:2–3); Mark 9:29 and Matt 17:21; Matt 4:8–10; Matt 6:1–6. ### Citation (SBL) Origen, Hom. Exod. 2.3 (PG 12:307b–308b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-3). ## Homilies on Exodus 2.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-4 - Source: PG 12:308b–310a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, hidden by his Levite parents and rescued by Pharaoh's daughter, figures the law received by the Church of the Gentiles, which understands it spiritually while the Synagogue keeps only the letter. ### Latin text Videntes ergo isti de tribu Levi elegantem esse infantent , celaverunt eum mensibus tribus. Cumque non possent amplius celare cum, sumpsit: inquit , mater ejus tibin, et linivit bitumine, et injecit infantem in eam, et posuit in palude secus fiumen, et observabat soror ejus de longe, ut videret quid accideret ei. Descendit autem filia Pharaonis, ut lavaretur in fiumine, et audivit ploran tem infantem, et misit, inquit, et assumpsiteum, et dixit tilia Pharaonis, quia de infantibus Hebraeorum est hic. Post hmc jam refertur quomodo soror ejus dixit, ut matrem pueri vocaret, qua; eum nutriret.rEt dixit, inquit", ad illam filia Pharaonis: Custodi mihi hunc infantem, et nutri eum mihi. ego autem dabo tibi mercedem. Cumque nutrisset eum, et fortior factus esset, induxit illum ad tiliam Pharaonis. et factus est ei in filium, et nominavit nomen ejus Moysen, dicens quia de aqua eum assumpsi. Singula haec immensis repleta mysteriis, tempus exigunt grande, et totius diei spatium siin his consumamus. vix fortasse sufiieiet. Breviter tamen aliqua nobis pro Ecclesia: aedificatione pulimpium et iniquum habeat patrem, tamen dicitur ad eam per Prophetam : ‹ Audi, filia, et vide, et inclina aurem tuam, et obliviscere populum tuum. et domum patris tui, quia concupivit rex speciem luam. llzec ergo est quae exiit de domo patris et venit ad aquas , ut lavaretur a peccatis quae contraxerat in domo patris sui. Denique Statim viscera misericordiae suscipit, et miseratur infantem. Haec ergo Ecclesia ex gentibus veniens, in palude invenit jacentem Moysen , abjectum a suis et expositum, dat. eum nutrici, et nutritur apud suos, ibi agit infantiam. Cum autem fortior factus est, tunc inducitur ad eam, et adoptatur in filium. Moyses autem quia lex appellatur, in multis locis jam saepe dissertum est. Veniens ergo Ecclesia ad aquas baptismi suscepit etiam legem, quae tamen lex erat intra tibia conclusa, pice et bitumine oblita. Tibis genus est tegminis, ex virgis aut ex papyro contextum, vel etiam ex arbormn cortice formatum, intra quod injectus infans videbatur expositus. Jacebat ergo lex conclusa intra hujusmodi tegmina, et pice ac bitumine oblita, vilibus et terreis Judteorum sensibus sordebat obsepta, usquequo Ecclesia veniret ex gentibus et assumeret eam de luteis et palustribus locis, atque intra sapientiae aulas et regalia tecta conscisceret. llaec tamen lex infantiam suam apud suos transigit. Apud illos enim qui spiritaliter eam intelligere nesciunt, parvula est et infans, et lactentium habens cibos. Cum vero ad Ecclesiam venit, cum Ecclesiae ingreditur domum, fortior est et validior Moyses. Λητοιο enim velamine littera), perfectus in lectione ejus cibus et solidus invenitur. Quid tamen est quodet mercedem nutrimentorum a filia percipit Pharaonis, illa apud quam lex et nata est, et nutrita? Quid est quod Synagoga accipit de Ecclesia? Puto illud intelligi posse, quod idem Moyses scribit, dicens °’: Ego in no‘n gentem in :emulationem vos inducam, in gentem insipientem in iram vos concitabo. «etSynagoga ergo de Ecclesia istud mercedis accipit, ut ultra idola non colat. Videns enim eos qui ex gentibus sunt, ita ad Deum conversos esse, ut ultra idola nesciant, Deum praeter unum neminem venerentur, ipsa erubescit idola ultra jam colere. istud ergo recipit beneficii de Ecclesia Synagoga, quod ei parvulam nutrisse visa est legem. Sed et nos etiam si Pharaonem habuimus patrem, etiam si nos in operibus malis genuit princeps hujus mundi, cum venimus ad aquas, assumamus ad nos legem Dei, nec nobis sordeat litterae ejus vile tegmuen et obscurum, quae parva ejus sunt et lactentia concedamus, quae perfecta et valida sunt, sumamus, atque haec intra cordis nostri tecta regalia collocemus. Grandem et validum habeamus Moysen, nihil de eo parvum, nihil humile sentiamus; sed magnificum totnm,totum egregium, totum elegans. Totum enim magnum est, quidquid spiritale, quidquid sublimis intelligentia) est. Et oremus Dominum Jesum Christum ut ipse nobis revelet et ostendat quomodo magnus est Moyses, et quomodo sublimis est. Ipse enim re.velat, Quibus vult, per Spiritum sanctum. Ipsi gloria et imperium in saecula saeculorum.Amen. ### English translation (Claude) These people of the tribe of Levi, then, seeing that the infant was beautiful, hid him for three months. “And when they could hide him no longer,” it says, “his mother took a basket and smeared it with bitumen, and put the infant in it, and placed it in the marsh beside the river; and his sister watched from afar to see what would happen to him. And Pharaoh's daughter came down to bathe in the river, and heard the infant crying, and sent,” it says, “and took him up; and Pharaoh's daughter said: This is one of the Hebrews' infants.” After this it is related how his sister said that she would call the boy's mother to nurse him. “And Pharaoh's daughter,” it says, “said to her: Keep this infant for me and nurse him for me, and I will give you wages. And when she had nursed him and he had grown stronger, she brought him to Pharaoh's daughter, and he became her son, and she named him Moses, saying: Because I took him from the water.” Each of these details is filled with immense mysteries and demands a great deal of time; even if we spent the space of a whole day on them, it would perhaps scarcely suffice. Briefly, however, for the building up of the Church, some things … has an impious and wicked father, yet it is said to her through the prophet: “Hear, daughter, and see, and incline your ear, and forget your people and your father's house, for the king has desired your beauty.” This, then, is she who went out of her father's house and came to the waters, to be washed of the sins she had contracted in her father's house. Accordingly she at once takes on a heart of mercy and pities the infant. This Church, then, coming from the Gentiles, finds Moses lying in the marsh, cast out by his own and exposed; she gives him to a nurse, and he is nursed among his own and spends his infancy there. But when he has grown stronger, he is brought to her and adopted as a son. That Moses is called the law has already been discussed often, in many places. The Church, then, coming to the waters of baptism, also received the law; yet the law was shut up within a basket, smeared with pitch and bitumen. A basket is a kind of covering, woven from twigs or papyrus or even made from the bark of trees, inside which the infant was placed and seemed exposed. The law, then, lay shut up within coverings of this kind, smeared with pitch and bitumen, fenced about and soiled by the base and earthly understanding of the Jews, until the Church should come from the Gentiles and take it up from the muddy and marshy places and receive it within the halls of wisdom and the royal dwellings. Yet this law spends its infancy among its own. For among those who do not know how to understand it spiritually it is little and an infant, and has the food of sucklings. But when Moses comes to the Church, when he enters the house of the Church, he is stronger and more vigorous. For once the veil of the letter has been taken away, the food in its reading is found to be perfect and solid. What, then, does it mean that she also receives the wages of nursing from Pharaoh's daughter, she among whom the law was both born and nursed? What is it that the Synagogue receives from the Church? I think it can be understood as what the same Moses writes, saying: “I will provoke you to jealousy with what is no nation; with a foolish nation I will stir you to anger.” So the Synagogue receives this as wages from the Church, that it no longer worships idols. For seeing those who are from the Gentiles so converted to God that they no longer know idols and worship no one but the one God, it is itself ashamed to worship idols any longer. This, then, is the benefit the Synagogue receives from the Church, because it is seen to have nursed the law when it was small. But we too, even if we had Pharaoh for a father, even if the prince of this world begot us in evil works, when we come to the waters, let us take up the law of God, and let not the base and obscure covering of its letter seem squalid to us; let us give up what is small in it and for sucklings, take up what is perfect and strong, and place these within the royal dwellings of our heart. Let us hold Moses to be great and strong; let us think nothing small, nothing lowly of him, but hold him wholly magnificent, wholly excellent, wholly beautiful. For whatever is spiritual, whatever belongs to a lofty understanding, is wholly great. And let us pray the Lord Jesus Christ that he himself may reveal and show us how great Moses is and how lofty. For he reveals it, to whom he wills, through the Holy Spirit. To him be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 2:2: allusion, high confidence - Exod 2:3: quotation, high confidence - Exod 2:4: quotation, high confidence - Exod 2:5: quotation, high confidence - Exod 2:6: quotation, high confidence - Exod 2:7: allusion, high confidence - Exod 2:9: quotation, high confidence - Exod 2:10: quotation, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - Ps 45:11 (44:12 LXX): quotation, high confidence - 2 Cor 3:14: allusion, high confidence - 2 Cor 3:16: allusion, medium confidence - Heb 5:12: allusion, medium confidence - 1 Cor 3:2: allusion, medium confidence - Deut 32:21: quotation, high confidence - Matt 11:27: allusion, medium confidence ### Translation notes - A line or more is lost in the OCR after “for the building up of the Church, some things” (the passage introducing Pharaoh's daughter as a figure of the Church from the Gentiles); the gap is marked “…”. - Origen's contrast between the Jews' “earthly” understanding of the law and the Church's spiritual reading, and his account of what the Synagogue receives from the Church, are translated as written; they express his own allegorical reading. - Sources: Exod 2:2–10; Ps 45:10–11 (LXX 44:11–12); 2 Cor 3:14–16 (the veil); Heb 5:12–14 and 1 Cor 3:2 (milk and solid food); Deut 32:21; Matt 11:27. ### Citation (SBL) Origen, Hom. Exod. 2.4 (PG 12:308b–310a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/2-1/#p-2-4). ## Homilies on Exodus 3.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/3-1/#p-3-1 - Source: PG 12:310a–310c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, eloquent by Egyptian standards, confesses himself slow of speech once he knows the divine Word, before whom every human being is mute. ### Latin text De eo quod scriptum est : Ego autem gracili voce sum, et tardus lingua. › l. Donec esset Moyses in AEgypto et erudiretur omni sapientia Egyptiorum, non erat gracili voce nec tardus lingua, nec profitebatur se esse ineloquentem. Erat enim quantum ad IEgyptios, etsonoraa vocis, et eloquentiae iucomparabilis. Ubi autem coepit vina suscipere, tunc sensit exilem et gracilem vocem suam, tardamque et impeditam esse suam intelligit linguam; tunc se pronuntiat mutum ",cum cmpit agnoscere verum illud Verbum, quod erat in principio apud Deum , Sed quo facilius quod dicimus possit adverti, utamur hujusmodi similitudine. Mutis animalibus quamvis sit imperitus et indoctus, rationabilis homo si comparetur, videbitur eloquens ad comparationem eorum quae et rationis et vocis expertia sunt; si vero eruditis et eloquentibus viris, atquein omni sapientia probatissimis conferatur, et ineloquens et mutus videbitur. At si ipsum quis contempletur divinum νοτ. bum, ipsamque divinam respiciat sapientiam,quantazvis sit eruditionis, et qtiantatcunque sapientia, multo amplius quam apud nos sunt pecudes. ipse apud Deum mutmn se animal prolilebitur: lloe uirnirum erat Moyses. Quod et beatus David intuens, et taliordine semetipsum ad divinam sapientiam librans. dicebat 9‘: Ut jumentum factus sum apud te. Secundum hoc ergo et prophetarum maximus Moyses in praesenti lectione dicit ad eum, quod gracili voce sit, et tardus lingua, quod et non sit eloquens. Omnes enim homines ad comparationem Verbi divini, non solum incloqueutes, sed et muti putandi sunt. ### English translation (Claude) On the text: “But I am of feeble voice and slow of tongue.” 1. As long as Moses was in Egypt and was being educated in all the wisdom of the Egyptians, he was not of feeble voice nor slow of tongue, nor did he profess himself ineloquent. For as far as the Egyptians were concerned, he was both sonorous of voice and incomparable in eloquence. But when he began to receive divine things, then he perceived that his voice was thin and feeble, and understood that his tongue was slow and impeded; then he declares himself mute, when he began to recognize that true Word which was in the beginning with God. But so that what we say may be grasped more easily, let us use a comparison of this kind. If a rational human being, however unskilled and untaught, is compared with dumb animals, he will seem eloquent in comparison with those that lack both reason and speech; but if he is compared with learned and eloquent men, thoroughly proven in all wisdom, he will seem both ineloquent and mute. But if someone contemplates the divine Word itself and looks upon the divine wisdom itself, then, however great his learning and however great his wisdom, he will profess himself a dumb animal before God, far more than cattle are before us. This, no doubt, was Moses. Blessed David too, seeing this and weighing himself in this order against the divine wisdom, said: “I have become like a beast of burden before you.” Accordingly, then, Moses too, the greatest of the prophets, says to him in the present reading that he is of feeble voice and slow of tongue, and that he is not eloquent. For all human beings, in comparison with the divine Word, are to be considered not only ineloquent but mute. ### Scripture references - Exod 4:10: quotation, high confidence - Acts 7:22: allusion, high confidence - John 1:1: allusion, high confidence - Ps 73:22 (72:22 LXX): quotation, high confidence ### Translation notes - The homily's title quotes Exod 4:10 (Septuagint “feeble of voice and slow of tongue”). “Divine things” renders the damaged OCR “vina”, probably divina. - Sources: Acts 7:22; John 1:1; Ps 73:22 (LXX 72:22). ### Citation (SBL) Origen, Hom. Exod. 3.1 (PG 12:310a–310c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/3-1/#p-3-1). ## Homilies on Exodus 3.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/3-1/#p-3-2 - Source: PG 12:310c–312b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God opens the mouths, ears, and eyes of the saints, as the devil opens the mouths of liars and heretics; only one who meets Moses on the mountain, in the law's spiritual sense, has his mouth opened by God. ### Latin text Quia igitur in id intelligentiae profecit ut agnosceret semetipsum,in quo est pars maxima sapientite, remunerat eum divina dignatio. Audi quam optimis magnificisque muneribus. Ego, inquit ", aperiam os tuum,et instruam te quae oporteat te loqui. › Beati sunt, quorum Deus os aperit ut loquantur. Prophetis Deus aperitos, et replet illud eloquio suo, sicut in praasenti dicit : Ego aperiam os tuum, ct iusti-nam te quae oporteat te loqui. Sed et per David dicit Deus : Dilata os tuum, et replebo illud. Similiter et Paulus dicit : Ut detur mihi sermo in adapertione oris mei. Eorum ergo qui verba Dei loquuntur, os Deus aperit. Vereor autem ne sint aliqui, quorum econtrario os diabolus aperiat. Nam qui loquitur mendacium, certum est quia diabolus aperuit os. ejus ut mendacium loqueretur. Qui falsum testimonium dicit, qui scurrilitates ac turpitudines et caetera hujusmodi de ore suo proferunt, diabolus aperuit os eorum. Vereor ne et susurronum et detractorunt os diabolus aperiat, sed et eorum qui otiosa verba proferunt, pro quibus reddenda in die judicii ratio est. Jam vero qui iniquitatem in excelsum loquuntur, qui negant Dominum meum Jesum Christum in carne venisse, vel qui Spiritum sanctum blasphemant, quibus neque in przesemi neque in futuro SiBt'lllO remittetur, quis dubitet quod os eorum diabolus aperiat? Vis tibi et hoc de Scripturis ostendam, quomodo hujusmodi hominibus, qui adversum Christum loquuntur, os diabolus aperit? Vide quid scriptum est deJuda, quomodo refer-tur quia introivit in illum Satanas, et quia misit in cor eius diabolus, ut traderet Domitium. Ipse ergo aperuit os ejus, ut loqueretur cum principibus et Pharisaeis, quomodo eum traderet, accepta pecunia . Unde mihi videtur non esse parva! gratiae intelligere os quod aperit Deus, et intelligere os quod aperit diabolus. Non estsine sancti Spiritus gratia hujusmodi os et verba discernere. Et ideo in divisionibus spiritalium gratiarum additur etiam hoc, quod datur quibusdam discretio spirituum '. Ergo spiritalis est gratia per quant spiritus discernitur, sicutet alibi dicit Apostolus ‘: Probate spiritus si ex Deo sunt (l). Sed sicut Deus aperit os sanctorum, ita puto quod et aures sanctorum Deus aperiat ad audienda verba divina. Sie enim dicit Isaias propheta : Dominus aperuit inibi aurem, ut sciam quando oporteat dici verhum. Sic et oculos aperit Dominus, sicut ape. ruit oculos Agar : Et vidit puteum aqua: viva: .» Sed etElisaeus propheta dicit σε t Aperi, Domine, oculos pueri, ut videat quia plures nobiscum sunt quant eum adversariis. Et aperuit, inquit, Dominus oculos pueri, et eccetotus mons plenus erat equitibus, et curribus, auxiliisque emlestibus. Cir. eumdat enim angelus Domini in circuitu timentium eum, ut eripiat eos '. Aperit ergo, ut diximus, Deus, et os, et aures, et oculos, ut vel loquamur, vel cernamus, vel audiamus quae Dei sunt. Sed et ι) illud non otiose accipio quod dicit propheta : ε Eruditio, inquit , Domini aperuit mihi aurem. › lloc mihi videtur ad nos, id est communiter ad omnem Dei Ecclesiam pertinere. Si enim in Domini eruditione versemur,‘ aperit et nobis aurem Domini eruditio. Auris vero quae per eruditionem Domini aperitur, non semper aperta est, sed aliquando aperta, aliquando clausa est. Audi legislatorem dlt‘elllClll ’ : Ne receperis auditum vanum. Si quando ergo vana dicuntur, si quando inania, inepta, turpia, profana, scelesta proferuntur, qui novit Domini eruditionem, claudit aures, et avt-nit auditum, et dicit : Ego autem sicut surdus non audiebam, et sicut mutus, qui non aperuit os suum. Si vero ad utilitatem animae pertinent qua: dicuntur si de Deo sermo est, si mores docet, virtutes invitat, vitia resecat, patere debent aures hujuscemodi eloquiis; et non solum aures, sed et cor, et mens, et tota ad hujuscemodi auditum anima: janua pandenda est. Summa tamen moderatione praecepti usa est lex : ut non diceret: Non audies auditum vanum, sed non recipies. Nam vana frequenter audimus. Marcion qu loquitur, vana sunt. Valentinus quae loquitur, vana sunt; et omnes qui contra creatorem Deum loqnnntur, vana sunt quae loquuntur. Sed tamen frequenter nos audimus ea, ut adversum ea respondere possimus : ne forte subripiant simplicioribus quibusque fratrum nostrorum per sermonis ornatum. Audimus ergo haec; sed non recipimus. Dicta sunt enim de ore illo quod diabolus aperuit. Li ideo orandum nobis est, ut dignetur Dominus aperire os nostrum; ut possimus et contradicentes ηvincere, et oliturare os quod diabolus aperuit. [hec de eo quod scriptum est : Ego aperiam os tuum, et instruam te, quae oporteat te loqui. Non solum autem Moysi promittitur os aperiri a Domino, sed et Aaron. Dicitur enim et de ipso : i Ego aperiam os tuum, et os illius, et instruant vos quamciatis. Occurrit enim ctAaron Moysi, et exiitde Egypto. Occurrit autem ei. Ubi? in quali loco? interest enim ubi occurrat Moysi is, cujus os aperiendum est a Deo. Occurrit enim, inquit, in montem Dei. Vides quia merito aperitur os ejus, qui potest occurrere in montem Dei. Petrus, et Iacobus, et Joannes, in montem Dei ascenderunt, ut transformatumlesnm videre mererentur, et Moysen culti ipso atque Eliam viderent in gloria. Et tu ergo nisi ascenderis ad montem Dei, et ibi eccurreris Moysi, i-.l est nisi exce!sutn legis ascenderis sensum, nisi ad spiritalis intelligentiae cacumen evaseris, non est os tuum apertum a Domino. Si in humili loco littera: steteris,et historia: textum Judaicis narrationibus innectas, non oceurristi Moysi in montem Dei. nec os tuum aperuit Deus, neque instruxit te qua: oporteat te loqui. Nisr ergo Aaron occurrisset Moysi in monte, nisi ejus sensum sublimem vidisset et arduum, nisi excelsam ejus intelligentiam perspexisset; nunquam ci locutus fuisset verba Dei, neque virtutem signorum prodigiorumqne tradidisset, neque participem eum tanti mysterii conscivissct. ### English translation (Claude) Since, then, he had advanced so far in understanding as to know himself, in which lies the greatest part of wisdom, the divine favour rewards him. Hear with what excellent and magnificent gifts: “I,” he says, “will open your mouth and instruct you in what you must say.” Blessed are those whose mouth God opens so that they may speak. God opens the mouth of the prophets and fills it with his speech, as he says in the present passage: “I will open your mouth and instruct you in what you must say.” And through David too God says: “Open wide your mouth, and I will fill it.” Likewise Paul too says: “That speech may be given me in the opening of my mouth.” So God opens the mouth of those who speak the words of God. But I fear that there may be some whose mouth, on the contrary, the devil opens. For whoever speaks a lie, it is certain that the devil opened his mouth to speak the lie. Those who bear false witness, who bring buffoonery and obscenities and other such things out of their mouths: the devil opened their mouth. I fear that the devil also opens the mouth of whisperers and detractors, and of those too who utter idle words, for which an account must be rendered on the day of judgment. And as for those who speak iniquity on high, who deny that my Lord Jesus Christ has come in the flesh, or who blaspheme the Holy Spirit, to whom it will be forgiven neither in the present age nor in the age to come: who would doubt that the devil opens their mouth? Do you want me to show you this too from the Scriptures, how the devil opens the mouth of such people as speak against Christ? See what is written of Judas: how it is related that Satan entered into him, and that the devil put it into his heart to betray the Lord. He, then, opened his mouth so that he spoke with the chief priests and Pharisees about how he might betray him, once he had received money. Hence it seems to me no small grace to understand which mouth God opens and which mouth the devil opens. It is not without the grace of the Holy Spirit that one distinguishes mouths and words of this kind. And therefore among the distributions of spiritual graces this too is added, that to some is given the discernment of spirits. So it is a spiritual grace by which spirits are discerned, as the Apostle says elsewhere too: “Test the spirits, whether they are of God.” But just as God opens the mouth of the saints, so I think God also opens the ears of the saints to hear the divine words. For so the prophet Isaiah says: “The Lord opened my ear, that I may know when a word must be spoken.” So too the Lord opens eyes, as he opened the eyes of Hagar, “and she saw a well of living water.” And the prophet Elisha too says: “Open, Lord, the eyes of the servant, that he may see that more are with us than with our adversaries. And the Lord,” it says, “opened the eyes of the servant, and behold, the whole mountain was full of horsemen and chariots” and heavenly help. For “the angel of the Lord encamps round about those who fear him, and delivers them.” So, as we have said, God opens mouth and ears and eyes, so that we may speak or see or hear the things of God. And I do not take idly what the prophet says: “The instruction of the Lord,” he says, “opened my ear.” This seems to me to concern us, that is, the whole Church of God in common. For if we are engaged in the instruction of the Lord, the instruction of the Lord opens our ear too. But the ear that is opened through the instruction of the Lord is not always open; sometimes it is open, sometimes shut. Hear the lawgiver saying: “You shall not receive an idle report.” If, then, at any time idle things are spoken, if empty, foolish, shameful, profane, or wicked things are uttered, the one who knows the instruction of the Lord shuts his ears, turns away his hearing, and says: “But I, like a deaf man, did not hear, and like a mute who does not open his mouth.” But if what is said pertains to the benefit of the soul, if the discourse is about God, if it teaches conduct, invites to virtues, cuts away vices, the ears must lie open to words of this kind; and not only the ears, but the heart and the mind and the whole door of the soul must be thrown open to such hearing. Yet the law used the greatest moderation in its precept, not saying, “You shall not hear an idle report,” but “You shall not receive it.” For we often hear idle things. What Marcion says is idle; what Valentinus says is idle; and all who speak against God the Creator, what they say is idle. Yet we often hear these things so that we can reply to them, lest by the ornament of their speech they steal upon the simpler among our brothers. So we hear these things, but we do not receive them. For they are spoken by that mouth which the devil opened. And therefore we must pray that the Lord may deign to open our mouth, so that we can both overcome those who contradict and stop the mouth that the devil opened. So much on the text: “I will open your mouth and instruct you in what you must say.” Not only is it promised to Moses that his mouth will be opened by the Lord, but also to Aaron. For of him too it is said: “I will open your mouth and his mouth, and will instruct you in what you shall do.” For Aaron too came to meet Moses and went out from Egypt. He came to meet him. Where? In what kind of place? For it matters where the one whose mouth is to be opened by God meets Moses. “He met him,” it says, “at the mountain of God.” You see that the mouth of one who can come to meet him at the mountain of God is rightly opened. Peter and James and John went up the mountain of God so that they might be worthy to see Jesus transfigured, and to see Moses and Elijah in glory with him. You too, then, unless you go up to the mountain of God and meet Moses there, that is, unless you ascend to the lofty sense of the law, unless you rise to the summit of spiritual understanding, your mouth has not been opened by the Lord. If you stand in the low place of the letter and weave the text of the literal account into Jewish narratives, you have not met Moses at the mountain of God, nor has God opened your mouth, nor instructed you in what you must say. So unless Aaron had met Moses on the mountain, unless he had seen his sublime and lofty sense, unless he had perceived his exalted understanding, Moses would never have spoken the words of God to him, nor handed on to him the power of signs and wonders, nor made him a sharer in so great a mystery. ### Scripture references - Exod 4:12: quotation, high confidence - Ps 81:10 (80:11 LXX): quotation, high confidence - Eph 6:19: quotation, high confidence - John 8:44: allusion, medium confidence - Matt 12:36: allusion, high confidence - Ps 73:8 (72:8 LXX): allusion, high confidence - 1 John 4:2: allusion, high confidence - 2 John 1:7: allusion, medium confidence - Matt 12:32: allusion, high confidence - Luke 22:3: allusion, high confidence - John 13:2: allusion, high confidence - Matt 26:15: allusion, high confidence - 1 Cor 12:10: allusion, high confidence - 1 John 4:1: quotation, high confidence - Isa 50:4: quotation, high confidence - Isa 50:5: quotation, high confidence - Gen 21:19: quotation, high confidence - 2 Kgs 6:17: quotation, high confidence - Ps 34:7 (33:8 LXX): quotation, high confidence - Exod 23:1: quotation, high confidence - Ps 38:13 (37:14 LXX): quotation, high confidence - Exod 4:15: quotation, high confidence - Exod 4:27: quotation, high confidence - Matt 17:1: allusion, high confidence - Matt 17:3: allusion, high confidence ### Translation notes - Marcion and Valentinus are named as examples of those who speak against God the Creator; the passage is translated as written. “Jewish narratives” refers to a merely literal reading of the law. - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 4:12, 15, 27; Ps 81:10 (LXX 80:11); Eph 6:19; John 8:44; Matt 12:36; Ps 73:8 (LXX 72:8); 1 John 4:2–3 and 2 John 7; Matt 12:31–32; Luke 22:3; John 13:2; Matt 26:14–15; 1 Cor 12:10; 1 John 4:1; Isa 50:4–5; Gen 21:19; 2 Kgs 6:17; Ps 34:7 (LXX 33:8); Exod 23:1; Ps 38:13 (LXX 37:14); Matt 17:1–3. ### Citation (SBL) Origen, Hom. Exod. 3.2 (PG 12:310c–312b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/3-1/#p-3-2). ## Homilies on Exodus 3.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/3-1/#p-3-3 - Source: PG 12:312b–317a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three days' journey out of Egypt is Christ and the purification of word, deed, and thought; Pharaoh resists and mocks those who leave the world, but the word of God stirs up a war against vice in which believers must stand firm. ### Latin text Verum quoniam longum est de singulis per ordinem dicere, videamus ingressi ao Pharaonem Moyses et Aaron quid dicunt ηε Haec dicit Dominus: Dimitte populum meum, ut serviant mihi in eremo. Νοιι vult Moyses ut populus in Egypto positus serviat Domino, sed ut exeat in desertum, et ibi serviat Domino. lloc est sine dubio quod ostendit, quia donec quis in tenebris saecularibus manet, et in negotiorum obscuritate versatur, non potest servire Domino. Non enim potest duobus dominis servire : non potest Domino servire et mammonae “. Exeundum igitur nobis est de Egypto; relinquendus est mundus, si volumus Domino servire. Relinquendus autem, dico, non loco, sed animo; non itinere proficiscendo, sed fide proficiendo. Audi haec eadem Joannem dicentem : ε Filioli, nolite diligere mundmn, neque ea quae in mundo sunt, quoniam omne quod in mundo est, desiderium carnis est, et desiderium oculorum. Et quid tamen dicit? Quomodo, vel quatenus proficisci jubet ex IEgypto, videamus ε «Viam, inquit ", trium dierum ibimus in eremo, et ibi immolabimus Domino Deo nostro. Quae est via trium dierum, quae nobis incedenda est, ut exeuntes de Egypto pervenire possimus ad locum in quo immolare debeamus? Ego viam illum intelligo qui dixit ’τε Ego sum via, et veritas, ct vita. llaec via triduo nobis incedenda est. Qui enim confessus fuerit in ore suo Dominum Jesum, et crediderit in corde suo, quod Deus illum suscitavit a mortuis tertia die, salvus erit . llzec ergo est tridui via, per quam pervenitur in locum in quo Domino immoletur et.reddatur sacrificium laudis. Haec, quantum ad mysticum pertinet intellectum. Si vero etiam moralem, qui nobis perutilis est, requirimus locum, iter tridui de Egypto proficiscimur, si ita nos ab omni inquinamento animae et corporis ac spiritus conservemus, ut, quemadmodum dixit Apostolus , integer Spiritus vester et anima, et corpus in die Jesu Christi servetur. Tridui iter proficiscimur de Egypto, si rationalem, naturalem, moralem sapicntiam de rebus mundialibus auferentes ad statuta divina conver—' timus; tridui iter de Egypto proficiscimur, si purificantes in nobis dicta , facta , vel cogitata (tria sunt enim haec, per quae peccare homines possunt), efliciamur mundi corde, ut possimus Deum videre. Vis autem videre quae hujusmodi sunt, qufe in Scripturis indicat Spiritus sanctus? Pharao hic, qui est princeps Egypti, ubi se videt vehementius perurgeri, ut dimittat populum Dei, secundo loco hoc cupit impetra.e ne longius abeant, ne totum triduum proficiscantur, et dicit : Non longe abeatis. Non vult longe a se fieri populant Dei; vult eum si nonin facto, vel in sermone peccare : si non in sermone, vel in cogitatione delinquere. Non vult ut totum a se triduum proficiscantur. Vult in nobis vel unum diem suum habere; in aliis duos; in aliis totum triduum ipse possidet. Sed illi beati qui integrum ab eo triduum secedunt, et nullam in eis suam possidet diem. Non ergo putetis, quia tunc tantummodo eduxit Moyses populum de figypto. Et nunc Moyses, quem habemus nobiscum (habemus enim Moysen, et prophetas), id est lex Dei vult te educere de Egypto; si audias eam, vult te longe facere a Pharaone. Eruere te cupit de opere luti et palearum; si tamen audias legem Dei, et spiritaliter intelligas. Non vult te in carnis et tenebrarum actibus permanere, sed exire ad eremum, venire ad locum perturbationibus et fluctibus saeculi vacuum, venire ad quietem silentii. Verba enim sapientiae in silentio et quiete discuntur. Ad hunc ergo locum quietis cum veneris, ibi poteris intth lare Domino, ibi legem Dei et virtutem divinas vocis agnoscere. Propterea ergo cupit te Moyses ejicere de medio fluctuantimn negotiorum, et de medio perstrepentium populorum. Propterea cupit te exire de Egypto, id est de tenebris ignorantiae; ut legem Dei audias, et lucem scientiae capias. Sed obsistit Pharao; relaxare te non vult rector tenebrarum harum; non vult te abstrahi de tenebris suis, et ad scientiae lumen adduci : et audi quid dicit : Quis est, inquit ἰ, cujus audiam vocem? Nescio Dominum, et Israel non dimittam. Αιιαί quid respondit princeps hujus mundi, nescire se Deum dicit. Vides quid agit cruda superbia. Donec in laboribus hominum non est, etcum hominibus non flagellatur"; propterea lenuit eum superbia, Denique videbis eum paulo post quantum proficit iu flagellis; quanto melior verberatus eflicitur. Iste qui modo dicit: Nescio Dominum, postea cum vim senserit verberum, dicturus est ’ : Orate pro me Dominum, et non solum huc, sed etiam contestantibus magis fatebitur quia digitus Dei est in virtute signorum. Nemo ergo ita ineruditus divina} sit disciplinzc, ut flagella divina perniciem putet, ut verbera Domini poenalem credat interitum, Ecce Pharao durissimus: tamen proficit verberatus. Ante verbera Dominum nescit; verberatus supplicari pro se Dominum rogat. Est proiectus in pmnis, hoc ipsum agnoscere quod merueris ptenatn. Nescio ergo, ait, Dominum, et Israel non dimitto. Sed vide in Evangeliis, quomodo verberatus emendet hanc vocem. Scriptum est enim quia clamaverunt daemones ad Dominum , et dixerunt : Quid venisti ante tempus torquere nos? Scimus te qui sis: Tu es Filius Dei vivi. Ubi tormenta senserunt. sciunt Dominum. Ante flagella dicit: Nescio Dominum, et lsrael non dimitto, sed postea Israel dimittit, et non solum dimittit, sed et ipse perurgebit cum exire. Nulla enim societas lucis ad tenebras; nulla pars fideli cum infideli". Sed quid adhuc addit in responsis suis? Quare, inquit ’, Moyses ct Aaron, pervertitis populum ab operibus? Discedite unusquisque ad opus vestrum. Donec secum est populus, et lutum operatur ac laterem, donec in paleis occupatus est, non putat eum esse perversum, sed recto itinere incedere. Si vero dicat, Volo ire viam trium dierum et servire Domino, perverti populum dzcit per Moysen et Aaron. Hoc quidem dicebatur antiquis. Sed et hodie si Moyses et Aaron, id est propheticus et sacerdotalis sermo animam sollicitet ad servitium Dei, invitetque eam exire de saeculo, renuntiare omnibus quae possidet, operam dare divina: legi et sequi verbum Dei, continuo audies dici ab his qui Pharaoni unanimes et amici sunt : Videte quomodo seducuntur homines et pervertuntur, quales adolescentes ne laborent, ne militent, ne agant aliquid quod eis prosit, relictis rebus necessariis et utilibus ineptias sectantur et otium. Quid est servire Domino? Laborare nolunt, et inertis otii occasiones requirunt. llzee erant tunc verba Pharaonis, hzec etnunc amici ejus et familiares loquuntur. Non solum verbis res agitur, sequuntur et verbera; flagellarijubet scribas llebrarorum, paleas non dari, opus exigi ; haec pertuleru'tt patres, ad quorum figurant saepe etiam populus Dei qui est in Ecclesia patitur.lnveniesenim, si consideres eos qui se ex integro principi hujus mundi tradiderunt, prosperis successibus agere, omnia eis, ut ipsi putant, feliciter evenire; servis autem Dei saepe ne haec quidem humani victus humilia et parva succedere. Istas enim puto videri paleas, quae a Pharaone ministrantur. Fit ergo ο saepe, ut Deum timentes vili hoc etiam et paleis simili indigeant victu. Saepe etiam persecutiones sustinent tyrannorum, perferunt cruciatus et saeva tormenta, ita ut fatigati nonnulli dicant ad Pharaonem: thuid ιιι aflligis populum tuum? Superati namque verberibus nonnulli a fide decidunt et confitentur se esse populum Pharaonis. ‹ Νοιι enim omnes qui ex Israel, h-i sunt lsraelitae, nec quia sunt semen, sunt omnes et lilii "'. Isti ergo qui dubii sunt, et in tribulationibus fatigantur, etiam contra Moysen et Aaron loquuntur, et dicunt”: Ex qua die intrastis et existis vos ad Pharaonem, exsecrabilem fecistis odorem nostrum coram eo. Verum dicunt isti, licet ignorent fortasse quod diουιιι. sicut ct Caiphas ille verum dicebat, quia Ῑ) expedit vobis ut moriatur unus pro populo ", sed quid diceret nesciebat. Nam, ut Apostolus dicit ”, ‹ Christi bonus odor sumus; sed aliis, inquit, odor de vita in vitam, aliis autem odor de morte in mortem. Ita et propheticus sermo suavis odor est credentibus; dubiis vero et incredulis, et his qui se populum conlitentur esse Pharaonis, odor exsecrabilis elTicitur. Sed et ipse Moyses dicit ad Dominum, quia ‹ ex quo locutus sum cum Pharaone, alllixit populum tuum ". Certum est enim quia antequam sermo Dei audiatur, antequam praedicatio divina nascatur, nou est tribulatio, non est tentatio : quia nisi bucciuet tuba, non committitur bellum; ubi vero signum belli tuba prxedicationis ostenderit, ibi, inquit, sequitur alllictio, ibi omnis tribulationum pugna con. surgit. Ex quo ergo loqui coepit Moyses et Aaron ad Pharaonem, affligitur populus Dei, Ex quo in animam tuam sermo Dei perlatus est, necessario certamen intra le virtutibus adversum vitia suscitatur; prius vero quam veniret sermo qui argueret, vitia intra te in pace durabantzsed ubi sermo Dei facere cmpit uniuscujusque discrimen, tunc perturbatio magna consurgit, et sine foedere nascitur bellum. Cum‘ injustitia enim quando potest convenire justitia, impudicitia cum sobrie. tate, cum veritate mendacium? Et ideo non magnopere perturbemur, si videtur odor noster exsecrao bilis esse Pharaoni. Exsecrationi namque et vitiis ducitur virtus. Quin potius ut in poSterioribus dicit, quia stetit Moyses ante Pharaonem, stemus etiam nos contra Pharaonem et non flectamur, sed stemus succincti lumbos nostros in veritate. et calceati pedes in praeparatione Evangelii pacis “.i Sic enim nos hortatur Apostolus dicens : State ergo et nolite iterum jugo servitutis inhaerere.» lterum dicit : ln quo stamus, et gloriamur in spe gloriae Dei. Stamus autem confidenter, si Dominum deprecemur, ut statuat pedes nostros super petram, ne nobis illud eveniat, quod idem Propheta dicit ε Mei autem paulominus moti sunt pedes, et paulominus effusi sunt gressus mei.» Stemus ergo ante Pharaonem, id est obsistamus ei in certamine, sicut et Petrus apostolus dicit ἰε ‹ Cui resistite fortes in lide. ο Sed et Paulus nihilominus dicit " : State in fide et viriliter agitet Si enim fortiter steterimus, consequetur illud quod orabat Paulus pro discipulis dicens, quia «Deus conteret Satan sub pedibus vestris velociter .» Quanto enim nos constantius et fortius steterimus, tanto infirmior et invalidior erit Pharao. Si autem nos vel infirmi emperimus esse, vel dubii, ille adversum nos validior et constantior liet. Et vere illud implebitur in nobis, in quo Moyses dedit ligurum . Cum enim ipse elevaret manus, vincebatur Amalech. Si vero velut lassas dejicerel. et brachia infirma deponeret, invalescebat Amalech. ita ergo etiam nos in virtute crucis Christi extollamus brachia, et elevcmus in oratione sant-la manus in omni loco sine ira et disceptatione. ιιι Domini mereamur auxilium. lloc idem namque et Iacobus apostolus cohortatur, dicens “’2 Βθεὶδιίιθ autem diabolo, et fugiet a vobis.iAgamus ergo omni fide, utnon solum fugiat a nobis, sed et conteratur Satanas sub pedibus nostris , sicut et Pharao demersus est in mare , et in profundo abyssi 517 , vitiorum , fluctus saeculi tanquam iter solidum evademus, per Jesum Christum Dominum nostrum, cui est gloria et imperium in szncula saeculorum. Amen. ### English translation (Claude) But since it would take long to speak of each thing in order, let us see what Moses and Aaron say when they have gone in to Pharaoh: “Thus says the Lord: Let my people go, that they may serve me in the wilderness.” Moses does not want the people to serve the Lord while placed in Egypt, but to go out into the desert and serve the Lord there. This doubtless shows that as long as one remains in worldly darkness and is engaged in the obscurity of business, he cannot serve the Lord. For one cannot serve two masters; one cannot serve the Lord and mammon. We must therefore go out of Egypt; the world must be left behind if we wish to serve the Lord. Left behind, I say, not in place but in mind; not by setting out on a journey but by making progress in faith. Hear John saying the same things: “Little children, do not love the world nor the things that are in the world, for all that is in the world is the desire of the flesh and the desire of the eyes.” And yet what does he say? Let us see how, or how far, he orders them to set out from Egypt: “We will go,” he says, “a journey of three days into the wilderness, and there we will sacrifice to the Lord our God.” What is the three days' journey we must travel so that, going out of Egypt, we may reach the place where we ought to sacrifice? I understand the way to be him who said: “I am the way, and the truth, and the life.” This way we must travel in three days. For whoever confesses with his mouth the Lord Jesus and believes in his heart that God raised him from the dead on the third day will be saved. This, then, is the three days' way by which one reaches the place where sacrifice is offered to the Lord and the sacrifice of praise is rendered. So much for the mystical understanding. But if we also seek the moral sense, which is very useful to us, we set out on a three days' journey from Egypt if we so keep ourselves from all defilement of soul and body and spirit that, as the Apostle said, “your spirit and soul and body may be kept whole in the day of Jesus Christ.” We set out on a three days' journey from Egypt if we take rational, natural, and moral wisdom away from worldly things and turn it to the divine ordinances. We set out on a three days' journey from Egypt if, purifying in ourselves our words, deeds, and thoughts (for these are the three things through which human beings can sin), we become pure in heart so that we can see God. Do you want to see things of this kind which the Holy Spirit indicates in the Scriptures? This Pharaoh, the prince of Egypt, when he sees himself pressed hard to let the people of God go, desires to obtain this as second best: that they not go far away, not travel the whole three days; and he says: “Do not go far away.” He does not want the people of God to be far from him; he wants it, if not in deed, at least in word to sin; if not in word, at least to offend in thought. He does not want them to travel the whole three days away from him. In some of us he wants to have at least one day of his own; in others two; in others he possesses all three days himself. But blessed are those who withdraw from him a full three days, and in whom he possesses no day of his own. Do not think, then, that Moses led the people out of Egypt only at that time. Now too Moses, whom we have with us (for we have Moses and the prophets), that is, the law of God, wants to lead you out of Egypt; if you listen to it, it wants to put you far from Pharaoh. It desires to rescue you from the work of clay and straw, if only you listen to the law of God and understand it spiritually. It does not want you to remain in the deeds of the flesh and of darkness, but to go out to the wilderness, to come to a place free of the disturbances and billows of the world, to come to the quiet of silence. For the words of wisdom are learned in silence and quiet. When you have come to this place of quiet, there you will be able to sacrifice to the Lord, there to recognize the law of God and the power of the divine voice. This is why Moses desires to draw you out from the midst of tossing business and from the midst of clamouring crowds. This is why he desires you to go out of Egypt, that is, out of the darkness of ignorance, so that you may hear the law of God and receive the light of knowledge. But Pharaoh resists; the ruler of this darkness does not want to release you; he does not want you to be drawn out of his darkness and brought to the light of knowledge. And hear what he says: “Who is it,” he says, “whose voice I should hear? I do not know the Lord, and I will not let Israel go.” Hear what the prince of this world replied: he says he does not know God. You see what raw pride does. As long as he is not in the troubles of men and is not scourged with men, therefore pride holds him. But you will see a little later how much he advances under the scourges, how much better he becomes when beaten. He who now says, “I do not know the Lord,” later, when he has felt the force of the blows, will say: “Pray to the Lord for me”; and not only this, but, with others bearing witness, he will confess still more that the finger of God is in the power of the signs. Let no one, then, be so untaught in divine discipline as to think the divine scourges are ruin, or to believe the blows of the Lord are penal destruction. Behold Pharaoh, most hard: yet he advances when beaten. Before the blows he does not know the Lord; when beaten, he asks that the Lord be entreated for him. It is progress in punishments to recognize this very thing, that you have deserved punishment. “I do not know the Lord,” then, he says, “and I will not let Israel go.” But see in the Gospels how, when beaten, he corrects this saying. For it is written that the demons cried out to the Lord and said: “Why have you come before the time to torment us? We know who you are: you are the Son of the living God.” When they felt the torments, they know the Lord. Before the scourges he says, “I do not know the Lord, and I will not let Israel go”; but afterwards he lets Israel go, and not only lets them go but even presses them to go out. For there is no fellowship of light with darkness, no part for the believer with the unbeliever. But what more does he add in his replies? “Why,” he says, “Moses and Aaron, do you turn the people away from their works? Go away, each of you, to your work.” As long as the people is with him and works clay and brick, as long as it is busy with straw, he does not think it perverted but walking on a straight road. But if it says, “I want to go a three days' journey and serve the Lord,” he says the people is being perverted by Moses and Aaron. This indeed was said to the ancients. But today too, if Moses and Aaron, that is, the prophetic and the priestly word, rouse a soul to the service of God and invite it to go out of the world, to renounce all that it possesses, to give itself to the divine law and follow the word of God, you will at once hear it said by those who are of one mind with Pharaoh and are his friends: “See how people are seduced and perverted! What young men! So as not to work, not to serve in the army, not to do anything that would profit them, they abandon necessary and useful things and pursue follies and idleness. What is it to serve the Lord? They do not want to work, and they look for occasions for lazy idleness.” These were Pharaoh's words then; these his friends and intimates say now. Nor is the matter carried on by words alone; blows follow too. He orders the scribes of the Hebrews to be flogged, straw not to be given, the work to be exacted. These things our fathers endured, after whose pattern the people of God which is in the Church also often suffers. For you will find, if you consider those who have handed themselves over entirely to the prince of this world, that they enjoy prosperous successes, that everything, as they think, turns out happily for them; whereas for the servants of God often not even these lowly and small things of human sustenance succeed. For I think these are what the straw supplied by Pharaoh seems to be. So it often happens that those who fear God lack even this cheap food, like straw. Often too they endure persecutions by tyrants and suffer torture and savage torments, so that some, worn out, say to Pharaoh: “Why do you afflict your people?” For some, overcome by blows, fall away from the faith and confess that they are Pharaoh's people. “For not all who are of Israel are Israelites, nor because they are seed are they all children.” These, then, who are wavering and worn out in tribulations, even speak against Moses and Aaron and say: “From the day you went in and out to Pharaoh, you have made our odour abominable before him.” These people speak the truth, though perhaps they do not know what they say, just as that Caiaphas spoke the truth, that “it is expedient for you that one man die for the people,” but did not know what he was saying. For, as the Apostle says, “We are the good odour of Christ; but to some,” he says, “an odour from life to life, and to others an odour from death to death.” So too the prophetic word is a sweet odour to those who believe; but to the wavering and unbelieving, and to those who confess that they are Pharaoh's people, it becomes an abominable odour. And Moses himself says to the Lord: “Since I spoke with Pharaoh, he has afflicted your people.” For it is certain that before the word of God is heard, before the divine preaching arises, there is no tribulation, there is no temptation; for unless the trumpet sounds, battle is not joined; but where the trumpet of preaching has given the signal for battle, there affliction follows, there the whole fight of tribulations arises. So from the time Moses and Aaron began to speak to Pharaoh, the people of God is afflicted. From the time the word of God has been brought into your soul, a contest of virtues against vices is necessarily stirred up within you; before the word came that would reprove them, the vices continued in peace within you; but when the word of God began to make a separation in each one, then a great disturbance arises, and a war without truce is born. For when can justice agree with injustice, unchastity with sobriety, falsehood with truth? And therefore let us not be greatly disturbed if our odour seems abominable to Pharaoh. For virtue too is held in execration by vices. Rather, as it says later that Moses stood before Pharaoh, let us too stand against Pharaoh and not bend, but stand with our loins girded with truth and our feet shod with the preparation of the gospel of peace. For so the Apostle exhorts us, saying: “Stand, therefore, and do not again cling to a yoke of slavery.” Again he says: “In which we stand, and boast in the hope of the glory of God.” And we stand confidently if we entreat the Lord to set our feet upon a rock, so that what the same prophet says may not happen to us: “But my feet were almost moved; my steps had well-nigh slipped.” Let us stand, then, before Pharaoh, that is, let us resist him in the contest, as the apostle Peter too says: “Resist him, strong in faith.” And Paul no less says: “Stand in the faith and act manfully.” For if we stand bravely, what Paul prayed for his disciples will follow, when he said that “God will crush Satan under your feet swiftly.” For the more steadfastly and bravely we stand, the weaker and feebler Pharaoh will be. But if we begin to be either weak or wavering, he will become stronger and more steadfast against us. And truly that will be fulfilled in us of which Moses gave a figure. For when he raised his hands, Amalek was defeated; but if he let them drop as if tired and lowered his weak arms, Amalek grew strong. So let us too lift up our arms in the power of the cross of Christ, and in prayer raise holy hands in every place without anger and dispute, so that we may be worthy of the Lord's help. For the apostle James too urges this very thing, saying: “Resist the devil, and he will flee from you.” Let us act, then, with all faith, so that he not only flees from us but Satan is crushed under our feet, just as Pharaoh was sunk in the sea and in the depth of the abyss; and we shall pass through the billows of vices and of the world as on a solid road, through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 5:1: quotation, high confidence - Matt 6:24: quotation, high confidence - 1 John 2:15: quotation, high confidence - 1 John 2:16: quotation, high confidence - Exod 3:18: quotation, high confidence - John 14:6: quotation, high confidence - Rom 10:9: allusion, high confidence - Heb 13:15: allusion, medium confidence - 2 Cor 7:1: allusion, high confidence - 1 Thess 5:23: quotation, high confidence - Matt 5:8: allusion, high confidence - Exod 8:28: quotation, high confidence - Luke 16:29: allusion, high confidence - Eph 6:12: allusion, medium confidence - Exod 5:2: quotation, high confidence - Ps 73:5 (72:5 LXX): allusion, high confidence - Ps 73:6 (72:6 LXX): allusion, medium confidence - Exod 8:8: quotation, high confidence - Exod 8:19: allusion, high confidence - Matt 8:29: quotation, high confidence - Matt 16:16: allusion, medium confidence - Exod 12:33: allusion, high confidence - 2 Cor 6:14: allusion, high confidence - 2 Cor 6:15: allusion, high confidence - Exod 5:4: quotation, high confidence - Exod 5:14: allusion, high confidence - Exod 5:15: quotation, high confidence - Rom 9:6: quotation, high confidence - Rom 9:7: quotation, high confidence - Exod 5:21: quotation, high confidence - John 11:50: quotation, high confidence - 2 Cor 2:15: quotation, high confidence - 2 Cor 2:16: quotation, high confidence - Exod 5:23: quotation, high confidence - 1 Cor 14:8: allusion, medium confidence - Eph 6:14: allusion, high confidence - Eph 6:15: allusion, high confidence - Gal 5:1: quotation, high confidence - Rom 5:2: quotation, high confidence - Ps 40:2 (39:3 LXX): allusion, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - 1 Pet 5:9: quotation, high confidence - 1 Cor 16:13: quotation, high confidence - Rom 16:20: quotation, high confidence - Exod 17:11: allusion, high confidence - 1 Tim 2:8: allusion, high confidence - Jas 4:7: quotation, high confidence - Exod 14:27: allusion, medium confidence ### Translation notes - The editor's footnotes that leaked into the text are removed by logged correction. Near the end the OCR is damaged (“in profundo abyssi 517, vitiorum”); the clause is translated by sense. - “With others bearing witness” renders contestantibus; the reference is to the magicians' confession, “This is the finger of God” (Exod 8:19). - Sources: Exod 5:1–4, 14–16, 21–23; Matt 6:24; 1 John 2:15–16; Exod 3:18; John 14:6; Rom 10:9; Heb 13:15; 2 Cor 7:1; 1 Thess 5:23; Matt 5:8; Exod 8:28; Luke 16:29; Eph 6:12; Ps 73:5–6 (LXX 72:5–6); Exod 8:8, 19; Matt 8:29 with Matt 16:16; Exod 12:31–33; 2 Cor 6:14–15; Rom 9:6–7; John 11:50–51; 2 Cor 2:15–16; 1 Cor 14:8; Eph 6:14–15; Gal 5:1; Rom 5:2; Ps 40:2 (LXX 39:3); Ps 73:2 (LXX 72:2); 1 Pet 5:9; 1 Cor 16:13; Rom 16:20; Exod 17:11; 1 Tim 2:8; Jas 4:7; Exod 14:27–28. ### Citation (SBL) Origen, Hom. Exod. 3.3 (PG 12:312b–317a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/3-1/#p-3-3). ## Homilies on Exodus 4.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-1 - Source: PG 12:317a–318a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen surveys the plagues and notes which ones Scripture says Pharaoh's heart was hardened and which say the Lord hardened it. ### Latin text De decem plagis, quibus percussa est Egyptnx. 1. Historia quidem famosissima nobis recitata est, et quae pro sui magnitudine universo mundo sit cognita, per quam designatur, quod ingentibus signorum ac prodigiorum verberibus Egyptus cum Pharaone rege castigata sit, ut Hebraeorum populum, quem ex liberis patribus natum violenter in servitutem redegerat, ingenitae redderet libertati. Verum ita gestorum contexta narratio est, ut si singula diligenter inSpicias, plura in quibus harreat intellectus quam in quibus expedire se possit invenias. Et quia longmn est singula per ordinem Scriptura: dicta proponere, continentiam totius historiae compendiosius recensebimus. Igitur primo signo projecit. virgam suam Aaron, et facta est draco, et convocati incantatores et malefici Egyptiorum fecerunt similiter ex virgis suis dracones. Sed draco, qui ex virga Aaron fuerat effectus, absorbuit dracones Egyptiorum. Quod cum stupori esse debuerit Pharaoni, et ad credulitatem proficere, in contrarium versum est. Dicit enim Scriptura, quia: induratum est cor Pharaonis, et non exaudivit eos . › Ει hic quidem dicit, quia induratum est cor Pharaonis , sed et in prima nihilominus plaga, ubi aqua in sanguinem'vertitur, similiter rescriptum est, etin secunda cum rana: debuliiunt, sed et in tertia cum ciniphes ingruunt; in quarta quoque cum cynomyia educitur, et in quinta ubi manus Domini fit super pecora Egyptiorum, paria super hoc dicuntur et similia. In sexta vero,ubi sumpsit favillam de fornace Moyses, et respersit, et facta sunt ulcera et vesica: ferventes in hominibuset in quadrupedibus. et jam non poterant stare malefici in conspectu Moysi, non dicitur quia induratum est cor Pharaonis, sed terribilius aliquid dicitur. Scriptum est enim δ’, quia induravit Dominus cor Pharaonis, et non audivit illos, quemadmodum constituit Dominus.) Rursum in septima, cum grando et ignis IEgyptum vastat universam, induratur quidem cor Pharaonis, sed non a Domino. In octava, ubi locusta producitur, Dominus dicitur indurare cor Pharaonis. Sed et in nona cum tenebtae palpabiles fiunt per totam terram Egypti, Pharaonis cor Dominus scribitur indurare. Ad ultimum quoque cum exstinctis primogenitis Egyptiorum Hebraeus populus discessisset, post multa dicitur ηε Et induravit Dominus cor Pharaonis regis Egypti, et servorum ejus, et insecutus est post filios Israel. Sed et cum Moyses “ de terra Madian ad Egyptum mittitur, et praecipitur ei facere omnia prodigia , quae dedit Dominus in manu ejus, additur : «Facies, inquit “, ea in conspectu Pharaonis. Ego autem induro cor Pharaonis, etnon dimittet populum meum.» llic prima dictum est a Domino : «Ego induro cor Pharaonis: Sed et secundo ubi enumerati sunt principes Israel, post pauca addit ex persona Domini :~ Ego, inquit “, induro cor Pharaonis, et multiplico signa mea. 1 ### English translation (Claude) On the ten plagues with which Egypt was struck. 1. A most famous account has been read to us, known to the whole world for its greatness, which shows that Egypt, with King Pharaoh, was chastised with tremendous blows of signs and wonders, so that it might restore to their inborn freedom the Hebrew people, whom, though born of free fathers, it had violently reduced to slavery. But the narrative of the events is so woven together that, if you examine each detail carefully, you will find more points at which the understanding sticks than points at which it can extricate itself. And because it would take long to set out each saying of Scripture in order, we will review the substance of the whole account more briefly. At the first sign, then, Aaron threw down his rod and it became a serpent; and the enchanters and sorcerers of the Egyptians were summoned and likewise made serpents from their rods. But the serpent made from Aaron's rod swallowed up the serpents of the Egyptians. Though this ought to have astonished Pharaoh and advanced him to belief, it turned out the opposite. For Scripture says that “Pharaoh's heart was hardened, and he did not listen to them.” Here, then, it says that Pharaoh's heart was hardened; and in the first plague too, where the water is turned into blood, the same is written; and in the second, when the frogs swarm; and in the third, when the gnats attack; in the fourth too, when the dog-fly is brought on; and in the fifth, where the hand of the Lord comes upon the cattle of the Egyptians, the same and similar things are said on this point. But in the sixth, where Moses took ashes from the furnace and sprinkled them, and there were sores and burning blisters on men and on four-footed beasts, and the sorcerers could no longer stand in Moses' sight, it is not said that Pharaoh's heart was hardened; something more terrible is said. For it is written that “the Lord hardened Pharaoh's heart, and he did not listen to them, as the Lord had appointed.” Again in the seventh, when hail and fire lay waste all Egypt, Pharaoh's heart is hardened, but not by the Lord. In the eighth, where the locust is brought on, the Lord is said to harden Pharaoh's heart. And in the ninth too, when palpable darkness comes over the whole land of Egypt, the Lord is written to harden Pharaoh's heart. Finally, when the Hebrew people had departed after the firstborn of the Egyptians had been destroyed, after much else it is said: “And the Lord hardened the heart of Pharaoh king of Egypt and of his servants, and he pursued the sons of Israel.” And when Moses is sent from the land of Midian to Egypt and is commanded to perform all the wonders that the Lord put in his hand, it is added: “You shall do them,” he says, “in Pharaoh's sight. But I will harden Pharaoh's heart, and he will not let my people go.” Here for the first time it is said by the Lord: “I will harden Pharaoh's heart.” And a second time too, where the princes of Israel are enumerated, a little later he adds in the person of the Lord: “I,” he says, “will harden Pharaoh's heart and multiply my signs.” ### Scripture references - Exod 7:10: allusion, high confidence - Exod 7:12: allusion, high confidence - Exod 7:13: quotation, high confidence - Exod 7:22: allusion, high confidence - Exod 8:15: allusion, high confidence - Exod 8:19: allusion, high confidence - Exod 8:32: allusion, high confidence - Exod 9:7: allusion, high confidence - Exod 9:10: allusion, high confidence - Exod 9:11: allusion, high confidence - Exod 9:12: quotation, high confidence - Exod 9:35: allusion, high confidence - Exod 10:20: allusion, high confidence - Exod 10:27: allusion, high confidence - Exod 14:8: quotation, high confidence - Exod 4:21: quotation, high confidence - Exod 7:3: quotation, high confidence ### Translation notes - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 7:10–13 (the rods); 7:22; 8:15, 19, 32; 9:7 (plagues one to five); 9:8–12 (the sixth); 9:35; 10:20, 27; 14:8; 4:21 (the first “I will harden”); 7:3 (the second, after the genealogy of 6:14–27). ### Citation (SBL) Origen, Hom. Exod. 4.1 (PG 12:317a–318a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-1). ## Homilies on Exodus 4.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-2 - Source: PG 12:318a–318b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen will not treat as chance the varying accounts of who hardened Pharaoh's heart, and follows Paul's reticence in not committing the solution of the question to writing. ### Latin text Quod si credimus divinas esse has litteras et per Spiritum sanctum scriptas, non puto quod tam indigne de divino Spiritu sentiamus,.ut fortuitu in tanto hoc opere facta sit ista varietas, ut nunc quidem Dominus dicatur indurasse cor Pharaonis, nunc autem non a Domino, sed quasi sponte induratum dicatur. Equidem confiteor me minus idoneum, et minus capacem , qui valeam in hujuscemodi varietatibus divinae sapientiae secreta rimari. Paulum tamen apostolum video, qtti propter inhabitantem in se spiritum Dei dicere confidenter audebat " : «Nobis autem revelavit Dominus per spiritum suum. Spiritus enim omnia scrutatur. etiam alta Dei. Hunc, inquam, video tanquam intelligentem quid differat induratum esse cor Pharaonis, et indurasse cor Pharaonis Dominum, dicereaAlibi quidem dicit ινιτ An divitias bonitatis ejus, et patientiae,ct longanimitatis contemnis, ignorans quia patientia Dei ad paenitentiam te adducit? Secundum duritiam autem tuam, et cor impcenitens thesaurizas tibi iram in die iraa, et revelationis justi judicii Dei. ο Per quod eum sine dubio, qui sponte induratus est ,κ culpat. Alibi vero velut quaestionem super hoc quamdam proponens dicit "z Ergo cui vult miseretur, et quem vult indurat. Dicis itaque mihi : Quid igitur adhuc conqueritur? Voluntati enim ejus quis resistit? Addit etiam his : Ο homo, tu quis es qui contra respondeas Deo? DPer quod de eo quia Domino dicitur induratus, non tam quaestionis absolutione quam apostolica auctoritate respondit, credo non judicans dignum pro incapacitate auditorum , chartis et atramento hujuscemodi absolutionutn secreta committere. Sicut etin alio loco ο de quibusdam verbis ipse dicit, audisse se quaedam quae non licet hominibus loqui. Unde et in consequentibus, eum qui non tam studiorum merito quam sciendi cupiditate secretioribus se quaestionibus curiosius imo mergit, magnifici doctoris severitate deterret, cum dicit : Ο Ιιοιιιο, ιιι quis es qui contra respondeas Deo? Nunquid dicit figmentum ei qui se finxit :Quid me fecisti sic? et cmtera. Unde ct nobis haec observasse tantmn ct inspexisse sufliciat, atque ostendisse auditoribus quanta siut in lege'divina profundis demersa mysteriis, pro quibus dicere in oratione debeamus : De profundis ### English translation (Claude) But if we believe that these writings are divine and written through the Holy Spirit, I do not think we should think so unworthily of the divine Spirit as to suppose that in so great a work this variation came about by chance: that now the Lord is said to have hardened Pharaoh's heart, and now it is said to have been hardened not by the Lord but, as it were, of its own accord. For my part I confess that I am too little fit and too little capable to search out the secrets of divine wisdom in variations of this kind. Yet I see the apostle Paul, who, because of the Spirit of God dwelling in him, confidently dared to say: “But to us the Lord has revealed it through his Spirit. For the Spirit searches all things, even the depths of God.” Him, I say, I see, as one who understands what difference there is between Pharaoh's heart being hardened and the Lord hardening Pharaoh's heart, saying in one place: “Or do you despise the riches of his goodness and patience and long-suffering, not knowing that the patience of God leads you to repentance? But according to your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and of the revelation of the righteous judgment of God.” By this he doubtless blames the one who was hardened of his own accord. But elsewhere, as though putting forward a question on this matter, he says: “So he has mercy on whom he wills, and hardens whom he wills. You will say to me then: Why does he still find fault? For who resists his will?” And he adds to this: “O man, who are you to answer back to God?” In this way, concerning the one who is said to have been hardened by the Lord, he replied not so much with a solution of the question as with apostolic authority; judging, I believe, that because of the incapacity of his hearers it was not fitting to commit the secrets of such solutions to paper and ink, just as in another place he himself says of certain words that he had heard things which it is not lawful for men to speak. Hence too in what follows, the one who, not so much by the merit of his studies as from a desire to know, plunges himself too curiously into the depths of more secret questions, he deters with the severity of a great teacher, when he says: “O man, who are you to answer back to God? Does the thing formed say to the one who formed it, Why have you made me thus?” and the rest. So let it suffice us too to have noted and looked into these things, and to have shown the hearers how much in the divine law lies sunk in deep mysteries, for which we ought to say in prayer: “Out of the depths …” ### Scripture references - 1 Cor 2:10: quotation, high confidence - Rom 2:4: quotation, high confidence - Rom 2:5: quotation, high confidence - Rom 9:18: quotation, high confidence - Rom 9:19: quotation, high confidence - Rom 9:20: quotation, high confidence - 2 Cor 12:4: allusion, high confidence - Ps 130:1 (129:1 LXX): quotation, high confidence ### Translation notes - After the quotation “Out of the depths” (Ps 130:1, LXX 129:1) a line or more is lost in the OCR, with the opening words of the next section; the gap is marked “…”. - Origen's view that the question of divine hardening is not to be solved openly before hearers is translated as written. - Sources: 1 Cor 2:10; Rom 2:4–5; Rom 9:18–20; 2 Cor 12:4; Ps 130:1 (LXX 129:1). ### Citation (SBL) Origen, Hom. Exod. 4.2 (PG 12:318a–318b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-2). ## Homilies on Exodus 4.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-3 - Source: PG 12:318b–319d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some plagues are brought on Egypt through Aaron, some through Moses, and some by the Lord himself. ### Latin text observatio, cum quaedam verbera Aaron inferre dicitur Pharaoni vel Egypto, quaedam Moyses, quaedam vero ipse Dominus. Nam in prima plaga, cum aquas vertit in sanguinem, Aaron dicitur levasse virgam et percussisse aquam. Sed et in secunda, cum percussit aquas , et eduxit ranas, et in tertia cum extendit manu sua virgam, et percussit pulverem terrae, et facti sunt ciniphes. In his tribus verberibus Aaron ministerium fuit. in quarto vero Dominus fecisse dicitur ut adveniret cynomyia, et -repleret domos Pharaonis. Sed et in quinto cum exstinguuntur pecora Egyptiornm, Dominus nihilominus fecisse dicitur verbum hoc. in sexto vero Moyses aspergit favillam de fornace, et fiunt ulcera et vesica: cum fervore hominibus et pecoribus. Sed et in septimo Moyses elevat manum suam in caelum, et fiunt voces in caelo, et grando, et discurrit ignis super terram. octavo quoque idem Moyses extendit manum suam in caelum, et Dominus inducit ventum tota die et tota nocte, et adducit locustas. Sed et in nono idem nihilominus Moyses extendit manum suam in ctelum, et fiunt tenebrae et caligo super onmem terram Egypti. In decimo vero, finis et perfectio totius operis a Domino ministratur. Ita enim scriptum est : Factum est autem circa mediam noctem, et Dominus percussit omne primogenitum in terra Egyptii, a primogenito Pharaonis, qui sedebat super thronum ejus, usque ad primogenitum captivae quae est in lacu, et omne primogenitum pecoris. 1 ### English translation (Claude) … observation, that certain blows are said to be brought upon Pharaoh or Egypt by Aaron, some by Moses, and some by the Lord himself. For in the first plague, when the waters are turned into blood, Aaron is said to have raised his rod and struck the water; so too in the second, when he struck the waters and brought forth the frogs; and in the third, when he stretched out the rod with his hand and struck the dust of the earth, and gnats came. In these three blows the ministry was Aaron's. But in the fourth the Lord is said to have caused the dog-fly to come and fill the houses of Pharaoh. And in the fifth, when the cattle of the Egyptians are destroyed, the Lord likewise is said to have done this thing. In the sixth, Moses sprinkles ashes from the furnace, and burning sores and blisters come upon men and cattle. In the seventh too Moses raises his hand to heaven, and there are voices in heaven, and hail, and fire runs about over the earth. In the eighth also the same Moses stretches out his hand to heaven, and the Lord brings a wind all day and all night and brings the locusts. And in the ninth the same Moses likewise stretches out his hand to heaven, and there is darkness and gloom over all the land of Egypt. But in the tenth the end and completion of the whole work is carried out by the Lord. For so it is written: “And it came to pass about midnight that the Lord struck every firstborn in the land of Egypt, from the firstborn of Pharaoh who sat upon his throne to the firstborn of the captive woman who was in the pit, and every firstborn of cattle.” ### Scripture references - Exod 7:20: allusion, high confidence - Exod 8:6: allusion, high confidence - Exod 8:17: allusion, high confidence - Exod 8:24: allusion, high confidence - Exod 9:6: allusion, high confidence - Exod 9:10: allusion, high confidence - Exod 9:23: allusion, high confidence - Exod 10:13: allusion, high confidence - Exod 10:22: allusion, high confidence - Exod 12:29: quotation, high confidence ### Translation notes - The section begins after a gap in the OCR: its opening words (in Baehrens's edition (GCS 29, 1920), “But this observation too seems to me no less worth considering”) are lost. Several numerals in the OCR stand for words (“111 01010” for in caelo, “111 11001010” for In decimo); these are corrected by logged correction. - Sources: Exod 7:20; 8:6, 17, 24; 9:6, 10, 23; 10:13, 22; 12:29. ### Citation (SBL) Origen, Hom. Exod. 4.3 (PG 12:318b–319d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-3). ## Homilies on Exodus 4.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-4 - Source: PG 12:319d–320d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen traces how Moses' approach to Pharaoh changes from plague to plague and how Pharaoh, step by step, comes to confess his sin and let the people go. ### Latin text Est et alia in his differentia, quam observavimus, quod in prima quidem plaga, cum aqua in sanguinem fluit, nondum dicitur Moysi ut intraret ' ad Pharaonem, sed dicitur ei “ : 1 {inde in occur; snm ejus ad ripam fluminis, cum procedit ad aquam. 1 secunda vero plaga, posteaquam prima ab eis constanter et fideliter ministrata est, dicitur ad eum: Intra ad Pharaonem, et ingressus dic: Haec dicit Dominus, 1 reliqua. Jam vero in tertia, tibi ciniphes inferuntur, magi qui prius obstiτ terant, cedunt confidentes quia digitus Dei est hoc “ : in quarta quoque vigilarejubetur mane, et stare contra Pharaonem procedentem ad a(illam, cum cynomyia replentur )Egypliomm domus. In quinta nihilominus, ubi pecora Aegyptiorum delentur, intrare iubetur ad Pharaonem Moyses. sexta sane contemnitur Pharao, et non refertur qu-ul intraverit Moyses vel Aaron ad Pharaonem, quia facta sunt ulcera et vesicae 00111 fervore etiam super maleficos lEgypti, et non poterant re~istere Moysi. lu septima vigilare jubetur mane valde, et s are contra Pharaonem, cum grandinem et ignem producit et voces. octava praecipitur 141 10111110 ad eum, cum locusta producitur. In nona rursum contemnitur Pharao, et praecipitat nona ad caelum manus extendere Moyses, ut fiant in tota terra Egypti palpabiles tenebrae; et non qui. dem per se intrat, sed vocatur a Pharaone. Similiter et in decima cum primitiva delentur, et cn. gitur 00111 festinatione exire de Egypto. Sunt et 111110 permultae observationes, in quibus singulis divinae demonstrantur indicia sapientiae. Invenies enim quod primo non flectitur Pharao, nec divinis verberibus cedit, cum aqua: in sanguinem versa: sunt. In secundo vero parum quid tnel!iri videtur, 1 Vocavit enim Moysen et Aaron, et dixit ad eos; Orate pro me ad Dominum, ut tollat ranasatne, et a populo meo, et dimittam populum .1 lertio magi cedunt, et dicunt ad Pharaonem :tbi- Ἴ gitus Dei est hoc 1 quarto per cynomyiatn 101- 111-111108 dicit : 1 Εο111081111111011110 Domino Deo ve stro, sed non longius tentetis iter. Orate igitur pro γ 100 ad Dominum. 1 quinto nece pecudum caditur, et non solum non cedit, sed et amplius 111011ratur. Similiter et in sexto super plagas ulcerum “ facit. In septimo vero cum grandine vastatur et ignibus: Misit, inquit ”, Pharao, et vocavit 1111]sen et Aaron, et dixit illis: Peccavi, et nunc 1111minus justus 081, ego autem et p0pnlus 10008 impii. ξ Orate igitur pro me ad Dominum.» ln octavo cum “ locustis urgeretur: Et festinavit, inquit ‘°, Pharao, et vocavit Moysen et Aaron dicens: Peccavi ante Dominum Deum vestrum et in vos, suscipite i peccatum meum etiam nunc, et 011110 pro me ad η Dominum Deum vestrum. 1 none cum tenebris effunditur: Vocavit, inquit“, Pharao Moysen et Aaron dicens : lte, servite Domino Deo vestro» Jam vero in decimo eum primitiva 11011110011101- °stinguuntur ct pecorum : Vocavit, 111111111,1111· 1 111οτ Moysen et Aaron nocte, et dixit illis: Surgite χ 01 exite de populo meo, et vos et tilii lsrael, ite. t servite Domine Deo vestro, sicut dicitis; oves et ξ boves vestros assumentes pergite, sicut dixistis. ἶ Benedicite autem et me. Et Vcogehant {Egyptii populum quam celerrime exire de terra Algypti. Dicebant enim, quoniam omnes nos moriemur. 1 ### English translation (Claude) There is also another difference in these things which we have observed. In the first plague, when the water flows into blood, Moses is not yet told to go in to Pharaoh, but it is said to him: “Go to meet him on the bank of the river, when he goes out to the water.” But in the second plague, after the first had been carried out by them steadfastly and faithfully, it is said to him: “Go in to Pharaoh, and when you have gone in, say: Thus says the Lord,” and the rest. And in the third, where gnats are brought on, the magicians who had earlier resisted give way, confessing that “this is the finger of God.” In the fourth also he is ordered to rise early in the morning and stand against Pharaoh as he goes out to the water, when the houses of the Egyptians are filled with the dog-fly. In the fifth likewise, where the cattle of the Egyptians are destroyed, Moses is ordered to go in to Pharaoh. In the sixth, indeed, Pharaoh is disregarded, and it is not related that Moses or Aaron went in to Pharaoh, because burning sores and blisters came even upon the sorcerers of Egypt and they could not withstand Moses. In the seventh he is ordered to rise very early in the morning and stand against Pharaoh, when he brings forth hail and fire and voices. In the eighth he is commanded to go in to him, when the locust is brought on. In the ninth Pharaoh is again disregarded, and Moses is commanded to stretch out his hands to heaven, so that there may be palpable darkness in all the land of Egypt; and he does not go in of himself but is summoned by Pharaoh. Similarly in the tenth, when the firstborn are destroyed, he is pressed to go out of Egypt in haste. There are also very many other observations, in each of which signs of divine wisdom are shown. For you will find that at first Pharaoh is not bent, nor does he yield to the divine blows, when the waters were turned into blood. But in the second he seems to become a little better: “For he called Moses and Aaron and said to them: Pray for me to the Lord, that he may take away the frogs from me and from my people, and I will let the people go.” In the third the magicians give way and say to Pharaoh: “This is the finger of God.” In the fourth, pressed by the dog-fly, he says: “Go and sacrifice to the Lord your God, but do not attempt a longer journey. Pray, therefore, for me to the Lord.” In the fifth he is struck by the death of the cattle, and not only does he not yield but is hardened still more. Similarly in the sixth, over the plague of sores, he does the same. But in the seventh, when he is laid waste with hail and fire: “Pharaoh sent,” it says, “and called Moses and Aaron and said to them: I have sinned; and now the Lord is righteous, but I and my people are impious. Pray, therefore, for me to the Lord.” In the eighth, when he was pressed by the locusts: “And Pharaoh hastened,” it says, “and called Moses and Aaron, saying: I have sinned before the Lord your God and against you; receive my sin even now, and pray for me to the Lord your God.” In the ninth, when darkness is poured over him: “Pharaoh called,” it says, “Moses and Aaron, saying: Go, serve the Lord your God.” And in the tenth, when the firstborn of men and of cattle are destroyed: “Pharaoh called,” it says, “Moses and Aaron by night and said to them: Rise and go out from my people, both you and the sons of Israel; go, serve the Lord your God, as you say; take your sheep and your oxen and go, as you have said. And bless me also. And the Egyptians urged the people to go out of the land of Egypt as quickly as possible. For they said: We shall all die.” ### Scripture references - Exod 7:15: quotation, high confidence - Exod 8:1: quotation, high confidence - Exod 8:19: quotation, high confidence - Exod 8:20: allusion, high confidence - Exod 9:1: allusion, high confidence - Exod 9:11: allusion, high confidence - Exod 9:13: allusion, high confidence - Exod 10:1: allusion, high confidence - Exod 10:21: allusion, high confidence - Exod 8:8: quotation, high confidence - Exod 8:25: quotation, high confidence - Exod 8:28: quotation, high confidence - Exod 9:7: allusion, high confidence - Exod 9:27: quotation, high confidence - Exod 9:28: quotation, high confidence - Exod 10:16: quotation, high confidence - Exod 10:17: quotation, high confidence - Exod 10:24: quotation, high confidence - Exod 12:31: quotation, high confidence - Exod 12:32: quotation, high confidence - Exod 12:33: quotation, high confidence ### Translation notes - The OCR of this section is badly damaged: numerals stand for several words and leaked footnotes interrupt the fourth to ninth plagues. The clearest cases are corrected by logged correction; the rest is translated by sense from the biblical text Origen follows. - Sources: Exod 7:15; 8:1; 8:19; 8:20; 9:1; 9:11; 9:13; 10:1; 10:21–24; 12:31–33 (the narrative); Exod 8:8; 8:25, 28; 9:7; 9:27–28; 10:16–17; 10:24; 12:31–33 (Pharaoh's words). ### Citation (SBL) Origen, Hom. Exod. 4.4 (PG 12:319d–320d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-4). ## Homilies on Exodus 4.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-5 - Source: PG 12:320d–321a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the Spirit who worked the plagues can explain them, but Origen, following Paul's call to seek the prophetic gift, resolves to say what he can. ### Latin text Quis est ille, quem repleat illo spiritu Dele. _- Splrllll νειιδ, tuo replevit Moysen et Aaron, cum haec prodigia et signa perficerent, ut eodem spiritu illuminatus possit quae per illos sunt gesta disserere? Aliter enim non arbitror 11118 ingentium rerum varietates ac differentias explanari, nisi eodem spiritu quo gesta sunt, tlisset‘antnr, quia et Paulus apesmltti dicit , quod Spiritus prepitetarutn prophetis sultjectus sit. Non ergo (101110800101110 1111 08011111011111110 dicta prophetarum, sed prophetis dicuntur esse subjecta. Vermn‘quoniam idem beatus Apostolus hujus gratiae, id est prophetalis doni, tanquam 01 fieri jubet, dicens “: α Αξιιιιιιιιιῐιίιιῑ autem dona meliora, magis autem ιιι urophetetis; tentetnus et nos aemulationem suscipere bonorum, et si quid est in nobis, a nobis exigere, a Domino vero plenitudinem muneris exspectare. Pro hoc enim dicitur a Domino per Prophetam : «Aperi os ιιιιιιιι, et replebo illud pro illo vero aliascripmm dicit ει ε Punge oculum, et producit lacrymam ; punge cor, et producit sensum. Ne ergo ex desperatione silentio nos tradamus, quod utique non aedificat Ecclesiam Dei, de quibus possmnus, et in quantum possumus breviter repetamus. ### English translation (Claude) Who is the one whom God might fill with that Spirit of his with which he filled Moses and Aaron when they performed these wonders and signs, so that, enlightened by the same Spirit, he might be able to discuss what was done through them? For I do not think that the variations and differences of such great matters can be explained otherwise than if they are discussed by the same Spirit by which they were done, since Paul the apostle too says that “the spirit of the prophets is subject to the prophets.” So the sayings of the prophets are not said to be subject to just anyone, but to the prophets. But since the same blessed Apostle bids us be emulous of this grace, that is, of the prophetic gift, saying, “But be zealous for the better gifts, and especially that you may prophesy,” let us too try to take up the emulation of good things, and to demand of ourselves whatever is in us, while we wait for the fullness of the gift from the Lord. For to this end it is said by the Lord through the prophet: “Open your mouth, and I will fill it”; and for this another scripture says: “Prick the eye, and it brings forth a tear; prick the heart, and it brings forth understanding.” So that we may not, then, out of despair give ourselves over to silence, which certainly does not build up the Church of God, let us briefly go over what we can, and as far as we can. ### Scripture references - 1 Cor 14:32: quotation, high confidence - 1 Cor 12:31: quotation, high confidence - 1 Cor 14:1: quotation, high confidence - Ps 81:10 (80:11 LXX): quotation, high confidence ### Extrabiblical texts - Sir 22:19 (Sirach): quotation, high confidence ### Translation notes - Sources: 1 Cor 14:32; 1 Cor 12:31 with 14:1; Ps 81:10 (LXX 80:11); Sir 22:19 (“another scripture”). ### Citation (SBL) Origen, Hom. Exod. 4.5 (PG 12:320d–321a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-5). ## Homilies on Exodus 4.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-6 - Source: PG 12:321a–322d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses is the law, the ten plagues the ten commandments, and the rod the cross of Christ; the first six plagues correct the errors of philosophers, poets, dialecticians, Cynics, idol-worshippers, and the vices of malice, pride, and anger. ### Latin text Puto ergo, ut sentire possum, quod Moyses ad IEgyptum veniens et deferens virgam, qua castigatet verberat Egyptqu decem plagis, Moyses hic lex Dei sit; quae data est huic mundo, ut eum decem plagis, id est decem mandatis quae in Decalogo continentur, corripiat et emendet. Virga ergo per quam geruntur haec omnia, per quam JEgyptus subjicitur et Pharao superatur, crux Christi sit, per quam mundus hic vincitur, et princeps hujus mundi cum principatibus et potestatibus triumphatur. Quod autem virga projecta sit draco, vel serpens, et devorat Egyptiorum magorum serpentes, qui id similiter fecerant; serpentem pro sapientia poni vel prudentia, indicat evangelicus sermo cum dicit ‘7: Estote prudentes tanquam serpentes. Ει alibi : Serpens erat prudentior omnibus animantibus et bestiis quae erant in paradiso.» Crux ergo Christi, cujus praedicatio stultitia videbatur, quam Moyses, id est lex, continet, sicut Dominus dixit ‘9: De me enim ille scripsit; haec, inquam, crux de qua Moyses scripsit, postquam 'in terra projecta est, id est posteaquam ad credulitatem et fidem hominum vertit, conversa est in sapientiam, et tantam sapientiam, quae onmem Egyptiorunt, id est hujus mundi sapientiam devoraret. Intuere ergo quomodo stultam fecit Deus sapientiam hujus mundi, posteaquam manifestavit Christum, qui crucilixus est, Dei virtutem esse et Dei sapientiam; et universus jam mundus comprehensus est ab eo qui dicit "° : Comprehendens comprehendam sapientes in astutia eorum.» Quod vero aqua: fluminis vertuntur in sanguinem, satis convenienter aptatur. Primo quidem ut is fluvius cui Hebraeorum parvulos crudeli nece tradiderant, auctoribus sceleris poculum sanguinis redderet, et cruorem polluti gurgitis, quem parricidali caede maculaverant, potando sentirent. Tum deinde, ut allegoricis legibus nihil desit, aqua: vertuntur in sanguinem, et sanguis suus [Egypto propitiatur. Aqua: Egypti, erratica et lubrica philosophorum enimet ipse Dominus dicit“, quia omnis sanguis qui efl'usus est super terram, a sanguine Abel justi usque ad sanguinem Zachariae, requiratur a generatione hac. Per secundam vero plagam, in qua ranae producuntur, indicari figuraliter arbitror carmina poetarum, qui inani quadam et inllata modulatione, velut ranarum sonis ct cantilms mundo huic deceptionis fabulas intulerunt. Ad nihil enim illud animal utile est, nisi quod sonum vocis improbis et importunis clamoribus reddit. Post hoc ciniphes producuntur. lloc animal pennis quidem suspenditur per aera volitans, sed ita subtile est et minutum, ut oculi visum, nisi acute cernentis, effugiat; corpus tamen cum insederit, acerrimo terebrat stimulo, ita ut quem volitantem videre quis non valeat, sentiat stimulantem. Iloc ergo animalis genus dignissime puto arti dialectica: comparari, quae minutis et subtilibus verborum stimulis animas terebrat, et tanta calliditate circumvenit, ut deceptus nec videat nec intelligat unde decipitur. Quarto quoque in loco cynomyiam Cynicorum secta: cumparaverim, qui ad reliquas deceptionis sna: improbitates, etiam voluptatem et libidinem summum prazdicant bonum._Quoniam igitur per haec singula prius deceptus est mundus, adveniens sermo, et lex Dei hujuscemodi eum correptionibus arguit, ut ex qualitate plenarum qualitates proprii agnoscat erroris. Quod vero quinto in loco animalium nece vel pecudum [Egyptus verberatur, vecordia in hoc arguitur stultitiaque mortalium,'qui tanquam irrationabilia pecora cultum et vocabulum Dei diversis imposuerunt figuris, non solum hominum, sed et pecudum, ligno et lapidibus impressis, Hammonem Jovem iu‘ariete venerantes, et Anubin in cane, Apitt quoque colentes in tauro, caetera quoque quae [Egyptus deorum portenta miratur, ut in quibus cultum credebant inesse divinum, in his viderent miseranda supplicia. Ulcera post lucc et vesica: cum fervore sexto in verbere producuntur. Et videtur mihi quod in ulceribus arguatur dolosa et purulenta malitia, in vesicis tumens et inflata superbia,in fervore irae ac luroris insania. llucusque per errorum suorum iiguras mundo supplicia temperantur. ### English translation (Claude) I think, then, as far as I can perceive, that Moses coming to Egypt and bringing the rod with which he chastises and beats Egypt with ten plagues, this Moses is the law of God, which was given to this world to reprove and correct it with ten plagues, that is, with the ten commandments contained in the Decalogue. The rod, then, through which all these things are done, through which Egypt is subdued and Pharaoh overcome, is the cross of Christ, through which this world is conquered and the prince of this world, with the principalities and powers, is triumphed over. As for the rod being thrown down and becoming a dragon or serpent and devouring the serpents of the Egyptian magicians, who had done the same: that the serpent stands for wisdom or prudence the gospel word shows when it says, “Be prudent as serpents,” and elsewhere: “The serpent was more prudent than all the animals and beasts that were in paradise.” So the cross of Christ, whose preaching seemed folly, which Moses, that is, the law, contains, as the Lord said, “For he wrote of me”: this cross, I say, of which Moses wrote, after it was thrown down on the earth, that is, after it turned to human belief and faith, was turned into wisdom, and such wisdom as to devour all the wisdom of the Egyptians, that is, of this world. Consider, then, how God made foolish the wisdom of this world after he had shown that Christ, who was crucified, is the power of God and the wisdom of God; and the whole world has now been caught by him who says: “I will catch the wise in their craftiness.” That the waters of the river are turned into blood fits quite suitably. First, so that the river to which they had handed over the infants of the Hebrews in cruel slaughter might give back a cup of blood to the authors of the crime, and they might taste by drinking the gore of the polluted stream which they had stained with parricidal slaughter. Then, so that nothing may be lacking to the laws of allegory, the waters are turned into blood, and his own blood is made propitious to Egypt. The waters of Egypt, the wandering and slippery … of the philosophers … for the Lord himself too says that all the blood that has been shed upon the earth, from the blood of righteous Abel to the blood of Zechariah, will be required of this generation. By the second plague, in which frogs are brought forth, I think the songs of the poets are figuratively indicated, who with an empty and inflated melody, like the sounds and songs of frogs, brought into this world the fables of deception. For that animal is useful for nothing except that it gives out the sound of its voice in shameless and importunate croaking. After this gnats are brought forth. This creature is borne on wings, flitting through the air, but it is so delicate and minute that it escapes the eye's sight unless one looks keenly; yet when it settles on a body it pierces with a very sharp sting, so that one who cannot see it flying feels it stinging. This kind of creature, then, I think is most fittingly compared to the art of dialectic, which pierces souls with minute and subtle stings of words and circumvents them with such cunning that the one deceived neither sees nor understands how he is deceived. In the fourth place too I would compare the dog-fly to the sect of the Cynics, who, in addition to the other wickednesses of their deception, even proclaim pleasure and lust to be the highest good. Since, then, the world was first deceived by each of these, the word and law of God, on coming, convicts it with corrections of this kind, so that from the quality of the plagues it may recognize the qualities of its own error. That in the fifth place Egypt is struck by the death of animals or cattle: in this the madness and folly of mortals is convicted, who like irrational cattle assigned the worship and name of God to various figures, not only of men but also of cattle, shaped in wood and stone, worshipping Jupiter Ammon in a ram and Anubis in a dog, honouring Apis too in a bull, and the other monstrous gods that Egypt admires, so that in the very things in which they believed divine worship resided they might see pitiable punishments. After this, burning sores and blisters are brought forth in the sixth blow. And it seems to me that in the sores deceitful and festering malice is convicted, in the blisters swelling and inflated pride, in the burning the madness of anger and fury. Up to this point the punishments of the world are tempered according to the figures of its own errors. ### Scripture references - Exod 7:10: allusion, high confidence - Exod 7:12: allusion, high confidence - Exod 20:1: echo, low confidence - Col 2:15: allusion, high confidence - John 12:31: allusion, high confidence - Matt 10:16: quotation, high confidence - Gen 3:1: quotation, high confidence - 1 Cor 1:18: allusion, high confidence - John 5:46: quotation, high confidence - 1 Cor 1:20: allusion, high confidence - 1 Cor 1:24: allusion, high confidence - 1 Cor 3:19: quotation, high confidence - Job 5:13: allusion, medium confidence - Exod 7:20: allusion, high confidence - Exod 1:22: allusion, medium confidence - Matt 23:35: quotation, high confidence - Luke 11:50: allusion, medium confidence - Exod 8:6: allusion, high confidence - Exod 8:17: allusion, high confidence - Exod 8:24: allusion, high confidence - Exod 9:6: allusion, high confidence - Exod 9:10: allusion, high confidence ### Translation notes - A line or more is lost in the OCR after “the wandering and slippery … of the philosophers” (probably “teachings”); the gap is marked “…”. “His own blood is made propitious to Egypt” translates sanguis suus Aegypto propitiatur as it stands; the sense is uncertain. - The description of the Cynics as teaching that pleasure is the highest good is Origen's (or Rufinus's) own characterization, translated as written. Jupiter Ammon, Anubis, and Apis are Egyptian deities. - Sources: Col 2:15; John 12:31; Matt 10:16; Gen 3:1; 1 Cor 1:18, 20–24; John 5:46; 1 Cor 3:19 (Job 5:13); Exod 7:20; Exod 1:22; Matt 23:35 with Luke 11:50–51; Exod 8:6, 17, 24; 9:6, 10. ### Citation (SBL) Origen, Hom. Exod. 4.6 (PG 12:321a–322d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-6). ## Homilies on Exodus 4.7 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-7 - Source: PG 12:322d–323b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thunder, hail, and fire are God's teaching and correction, the locusts expose human disorder, the darkness the obscurity of providence, and the death of the firstborn the overthrow of hostile powers or of the founders of false religions. ### Latin text Post haec vero verbera veniunt de supernis voces, inquit, tonit_rui, sine dubio et grando, et ignis discurrens in grandine. Vide temperamentum divinae correptionis; non cum silentio ver- ’ berat, sed dat voces, et doctrinam coalitus mittit, per quam possit culpam suam castigatus agno .cere mundus. Dat et grandinem, per quam et tenera adhuc vastentur nascentia vitiorum. Dat et ignem, sciens esse spinas et tribulos, quos debeat ignis ille depasceré, de quo dicit Dominus 7': Ignem veni mittere in terram. Per hunc enim incentiva locustarum in octavo loco fit mentio, puto per hoc genus plagae, dissidentis semper a se et discordantis humani generis inconstantiam confutari. Locusta enim eum regem non habeat, sicut Scriptura dicit 7': Una acie ordinatum ducit exercitum“ homines vero cum rationabiles a Deo facti sint, neque semetipsos ordinate regere potuerunt, neque Dei regis patienter moderamina pertulere. Nona plaga tenebra: sunt, sive ut mentis eorum caecitas arguatur, sive ut intelligant divina: dispensationis et Providentia: obscurissimas esse rationes. Posuit enim Dens tenebras latibulum suum , › quas illi audacter et temere perscrutari Cupientes, et alia ex aliis asserentes, itt crassas et palpabiles errorum tenebras devoluti sunt. Ad ultimum primitivorum infertur interitus, in quo sit fortassis aliquid Supra nostram intelligentiam, quod commissum'ab [Egyptiis videatur in Ecclesiam primitivorum, quae ascripta est in caelis. Unde et exterminator angelus ad hujuscemodi ministerium mittitur", qui parcat illis tantum, qni utrosque postes agni sanguine inventi fuerint habere signatos. Delentur interim primogenita IEgyptiorum, sive hos principatus et potestates, et mundi hujus rectores tenebrarum dicamus, quos in atlventu suo Christus dicitur traduxisse , hoc cst captivos duxisse, et triumphasse in ligno crucis; sive auctores et inventores falsarnnt quae in hoc mundo fuerunt religionum dicamus, quas Christi ο veritas cum suis exstinxit et delevit auctoribus. Haec quantum ad locum mysticum spectat. ### English translation (Claude) After these blows, voices come from above, it says, thunders, and doubtless hail, and fire running about in the hail. See the moderation of divine correction: it does not strike in silence, but gives voices and sends teaching from heaven, through which the world, chastised, may recognize its fault. It gives hail too, by which the still tender shoots of vices may be laid waste. It gives fire too, knowing that there are thorns and thistles which that fire must consume of which the Lord says: “I came to cast fire upon the earth.” For through this the kindlings … of locusts mention is made in the eighth place; I think that by this kind of plague the inconstancy of the human race, always at variance and in discord with itself, is refuted. For the locust, though it has no king, as Scripture says, leads its army ordered in a single line; but human beings, though made rational by God, have neither been able to govern themselves in order nor patiently endured the governance of God their king. The ninth plague is darkness, either so that the blindness of their mind may be convicted, or so that they may understand that the reasons of the divine dispensation and providence are most obscure. For “God made darkness his hiding place”; and they, desiring boldly and rashly to search it out, and asserting one thing after another, have rolled down into the thick and palpable darkness of errors. Finally the destruction of the firstborn is brought on, in which there may perhaps be something beyond our understanding: something that seems to have been committed by the Egyptians against the Church of the firstborn which is enrolled in heaven. Hence also the destroying angel is sent for a ministry of this kind, to spare only those who are found to have both doorposts marked with the blood of the lamb. Meanwhile the firstborn of the Egyptians are destroyed: whether we call these the principalities and powers and the world-rulers of this darkness, whom Christ at his coming is said to have made a show of, that is, led captive, and triumphed over on the wood of the cross; or whether we call them the authors and inventors of the false religions that existed in this world, which the truth of Christ has extinguished and destroyed together with their authors. So much as regards the mystical sense. ### Scripture references - Exod 9:23: quotation, high confidence - Exod 9:24: allusion, high confidence - Gen 3:18: allusion, medium confidence - Luke 12:49: quotation, high confidence - Exod 10:12: allusion, medium confidence - Prov 30:27: allusion, high confidence - Exod 10:21: allusion, high confidence - Ps 18:11 (17:12 LXX): quotation, high confidence - Heb 12:23: allusion, high confidence - Exod 12:23: allusion, high confidence - Exod 12:7: allusion, high confidence - Eph 6:12: allusion, high confidence - Col 2:15: allusion, high confidence ### Translation notes - A line or more is lost in the OCR after “For through this the kindlings” (the remainder of the seventh plague); the gap is marked “…”, and an editor's footnote that leaked into the text is removed by logged correction. - Sources: Exod 9:23–24; Gen 3:18; Luke 12:49; Prov 30:27; Ps 18:11 (LXX 17:12); Exod 10:21; Heb 12:23; Exod 12:23, 7; Eph 6:12; Col 2:15. ### Citation (SBL) Origen, Hom. Exod. 4.7 (PG 12:322d–323b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-7). ## Homilies on Exodus 4.8 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-8 - Source: PG 12:323b–324b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Morally, the plagues are the stages by which the law of God purges a soul living in Egypt, ending with the destruction of its first sinful impulses, unless it persists in unbelief. ### Latin text Jam vero si etiam moralis nobis figura tractanda est, dicemus quod unaquaeque anima itt hoc mundo, dum in erroribus vivit et ignorantia veritatis, in [Egypto posita est. llnic si appropinquare eruperit lex Dei, aquas ei vertit in sanguinem, id est fluidam et lubricam iuventutis vitam convertit in sanguinem veteris vel novi testamenti. Tum deimle educit ex ea vanam et. inanem loquacitatem, et adversmn Dei providentiam ranarum similem querelam. Purgat etiam malignas cogitationes ejus, et ciniphum mordacitati similes calliditatis aculeos discutit. Libidinum quoque morsus cynomyia: spiculis similes depellit, stultitiamque in ea et intel- Ι) lectum pecudibus similem delet; per quem homo, cum in honore esset, non intellexit, sed comparatus est jumentis insipientibus,et similis factus est illis". Arguit enim et ulcera peccatorum, atque arrogantia: tumorem fervoreutque in ea furoris exstinguit. Adhibet post lnec etiam voces filiorum tonitrui, id est. evangelicasapostolicasqne doctrinas. Sed et castigationem grandinis admovet, ut luxuriam voluptatesque coerceat. Adltibet simul l et ignem pmnitentizc, ut et ipsa dicat : Nonne eor nostrum ardens erat intra nos ? Nec locustarum‘ pascantur omnes inquieti motus ejus et turbidi, quo et ipsa dicat, quod Apostolus docet ", ut «omnia sna secundum ordinem fiant. libi vero sufficienter fuerit castigata pro moribus θιιιτοειιιρη. datioris vita: correptione coercita, cum auctorem verberum senserit, et confiterijam creperitquia digitus Dei eat, et parum quid agnitionis acceperit, tunc praecipue gestorum suorum tenebrasvidet, tunc errorum suorum caliginem sentit.Cumque in hoc venerit, tunc merebitur ut exstinguauturiuea primogenita Egypti. In quo aliquid intelligi posse arbitror. Omnis anima cum ad supplementum atttis advenerit, et. velut naturalis itt ea qumdamlex coeperit sua jura defendere, primos sine dubio motus secundum desiderium carnis producit, quoset concupiscentia: vel irae fomite vis incentiva commoverit. Unde quasi praecipuum etquod non sit commune eum exteris hominibus, de solo Chrile propheta dicit“ : Butyrum et mel manducabit, priusquam faciat aut proferat maligna, eligethonum. t Quoniam priusquam sciat puer bonutnaut malum, resistit malitia. ut eligat quod bonum est. Alitis autem propheta tanquam de semetipso loquens, dicebat. : Delicta juventutis utea: el ignoranti: mea: ne memineris. Quia ergo primi isti anim motus secundum carnem prolati in peccatqu ruunt, merito in morali loco Egyptiorum primitiva ponuntur, quae eatenus exstinguuntur, si reliqure vita conversatio emendatiorem dirigat cursum. Sic ergo in anima quam lex divina ab erroribus susceptain castigat et. corrigit, etiam primogenita Egyptiorum intelliguntur esse deleta, nisi post haec omniain infidelitate perduret, et nolit adjungi lsraelitit-e plebi, ιιι exeat de profundo et evadat incolumis, sui in iniquitate permaneat, et descendat tauquam plumbum itt aquam validissimam. iniquitas enim secundum Zacharia: propheta: visum super talentum plumbi sedet. Et ideo qui permanet in iniquitate, tanquam plumbum detnergi dicitur in profundum. Sane quod in superioribus observavimus, qurdam prodigia per Araon, quaedam per Moysen. quaedam vero per ipsum Dominum ministrata. intelligi eatenus possunt, ut agnoscamus iu quibusdatu per sacrificia sacerdotum et obsecrationes pontificum nos esse purgandos, quod Aaron person designat; in quibusdam vero per scientiam ditim‘ legis emendandos, ut Moysi designat cilicium;lu aliis autem, sine dubio qua- difficiliora sunt, ipsiu: Domini egere virtute. ### English translation (Claude) Now if we must also treat the moral figure, we shall say that every soul in this world, while it lives in errors and in ignorance of the truth, is placed in Egypt. If the law of God has begun to approach it, it turns its waters into blood, that is, it turns the fluid and slippery life of youth into the blood of the old or the new covenant. Then it draws out of it vain and empty loquacity, and complaint against the providence of God like that of frogs. It also purges its malicious thoughts and drives away the stings of cunning, like the biting of gnats. It drives off as well the bites of lusts, like the stings of the dog-fly, and destroys the folly in it and the understanding like that of cattle, through which “man, when he was in honour, did not understand, but was compared to senseless beasts and became like them.” For it also reproves the sores of sins and extinguishes in it the swelling of arrogance and the burning of fury. After this it applies also the voices of the sons of thunder, that is, the teachings of the Gospels and the apostles. And it applies the chastisement of hail too, to restrain luxury and pleasures. At the same time it applies the fire of repentance, so that the soul itself may say: “Was not our heart burning within us?” Nor … of the locusts … are fed all its restless and turbulent movements, so that it too may say what the Apostle teaches, that “all its things are done in order.” But when it has been sufficiently chastised for its conduct, restrained by the correction of a more amended life, when it has perceived the author of the blows and has begun to confess that it is the finger of God, and has received a little knowledge, then especially it sees the darkness of its deeds, then it perceives the gloom of its errors. And when it has come to this, then it will be worthy to have the firstborn of Egypt extinguished in it. In this I think something can be understood. Every soul, when it has come to the fullness of age, and a kind of natural law has begun to defend its rights in it, doubtless produces its first movements according to the desire of the flesh, stirred up by the inciting force of the tinder of concupiscence or anger. Hence, as something special and not shared with other human beings, the prophet says of Christ alone: “He shall eat butter and honey; before he does or brings forth evil things, he shall choose the good. For before the child knows good or evil, he resists wickedness, so as to choose what is good.” But another prophet, speaking as of himself, said: “Remember not the sins of my youth and my ignorance.” Since, then, these first movements of the soul, brought forth according to the flesh, rush into sin, they are rightly placed, in the moral sense, as the firstborn of the Egyptians, which are extinguished insofar as the conduct of the rest of life directs a more amended course. So in the soul which the divine law has taken up from its errors, and chastises and corrects, the firstborn of the Egyptians too are understood to have been destroyed, unless after all this it persists in unbelief and will not be joined to the Israelite people, so as to go out of the deep and escape unharmed, but remains in iniquity and goes down like lead into the mighty water. For iniquity, according to the vision of the prophet Zechariah, sits upon a talent of lead. And therefore whoever remains in iniquity is said to be sunk like lead into the deep. As for what we observed above, that some wonders were performed through Aaron, some through Moses, and some through the Lord himself, this can be understood to mean that we recognize that in some things we must be purged through the sacrifices of priests and the supplications of high priests, which the person of Aaron signifies; in some we must be corrected through the knowledge of the divine law, as the office of Moses signifies; but in others, doubtless the more difficult ones, we need the power of the Lord himself. ### Scripture references - Ps 49:12 (48:13 LXX): quotation, high confidence - Mark 3:17: allusion, high confidence - Luke 24:32: quotation, high confidence - 1 Cor 14:40: quotation, high confidence - Exod 8:19: allusion, high confidence - Isa 7:15: quotation, high confidence - Isa 7:16: quotation, high confidence - Ps 25:7 (24:7 LXX): quotation, high confidence - Exod 15:10: quotation, high confidence - Zech 5:7: allusion, high confidence - Exod 12:29: allusion, high confidence ### Translation notes - A line or more is lost in the OCR after “Nor … of the locusts” (with an editor's footnote, removed by logged correction); the gap is marked “…”. “The office of Moses” renders the corrupt OCR “Moysi … cilicium” by sense (probably Moysis officium). - The Isaiah quotation follows a Latin form of Isa 7:15–16 that adds “he resists wickedness”. - Sources: Ps 49:12 (LXX 48:13); Mark 3:17 (sons of thunder); Luke 24:32; 1 Cor 14:40; Exod 8:19; Isa 7:15–16; Ps 25:7 (LXX 24:7); Exod 15:10; Zech 5:7–8; Exod 12:29. ### Citation (SBL) Origen, Hom. Exod. 4.8 (PG 12:323b–324b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-8). ## Homilies on Exodus 4.9 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-9 - Source: PG 12:324b–325c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Moses first met Pharaoh at the water, so in disputation one should first refute the pagan philosophers before going further, and should not be fooled when the devil feigns defeat and asks us not to go far. ### Latin text Sed ne illud quidem putandum est nobis inaniter observatum, quod primo quidem Moyses ιιοιι intrat ad Pharaonem, sed occurrit ei exeunti all et religionis assertionis certamen est adversum Pharaonem; sive etiam obsessas ab eo animas a potestate ejus conamur eripere, et est nobis in disputatione luctamen; non statim in prima fronte ingredi debemus ad ultima quaestionum loca, sed occurrendum nobis estadversario, et occurrendum ad aquas suas. Aquae enim sua: sunt auctores gentilium philosophorumJbi ergo nobis primum disputare volentibus, occurrendum est, ut ipsos arguamus et ipsos errasse doceamus. Post boe jam ingrediendum nobis est et ad interiora certaminis. Dicit enim Dominus aa: Nisi prius quis alligaverit fortem, non potest introire in domum ejus et Vasa ejus diripere. Prius ergo alligandus estfortis et quaestionum vinculis constringendos, et ita introeundum ad diripienda vasa ejus et liberandas animas, quas deceptioais fraude possederat. Quod cum saepius fecerimus, et steterimus contra ipsum ; steterimus autem eo modo, quo Apostolus dicit“ : ε State ergo succincti lumbos vestros in veritate; et iterum : State in Domino, et viriliter agite; cum ergo hoc modo steterimus adversum ipsum, ille artifex antiquus et callidus etiam vinci se simulabit et cedere, si forte per hoc negligentiores nos cfliciat ad certamen. Sed et paenitentiam s'imulabit, et deprecabitur nos discedere quidem, sed non longe discedere. Vult nos esse sibi aliqua ex parte vicinos, vult nos a suis finibus non longe discedere. Sed nos nisi ab eo longius recedamus et transeamus mare, et dicamus: Quantum interjacet ortus ab occasu,elongavit a nobis iniquitates nostras ; ο salvi esse non possumus. Propter quod deprecemur misericordiam Domini, ut et nos eripiat de terra Egypti, de potestate tenebrarum, et Pharaonem cum exercitu suo tanquam plumbum demergat in aquam validissimam. Nos autem liberati, cum gaudio et exsultatione hymnum cantemus Domino, gloriose cnim honorificatus est , › quia ipsi gloria et honor in saecula saeculorum. Amen. ### English translation (Claude) But we should not think it was observed idly either that at first Moses does not go in to Pharaoh but meets him as he goes out … and there is a contest against Pharaoh for the defence of religion; or if we also try to rescue souls besieged by him from his power, and we have a struggle in disputation: we ought not at once, at the very outset, to go in to the innermost points of the questions, but we must meet the adversary, and meet him at his own waters. For his waters are the authorities of the pagan philosophers. There, then, when we first wish to dispute, we must meet them, so as to refute them and show that they have erred. After this we must then go in to the inner parts of the contest. For the Lord says: “Unless one first binds the strong man, he cannot enter his house and plunder his goods.” So the strong man must first be bound and tied with the bonds of questions, and so one must go in to plunder his goods and to free the souls which he had possessed by the fraud of deception. When we have done this often, and have stood against him (and stood in the way the Apostle says, “Stand, therefore, with your loins girded with truth,” and again, “Stand in the Lord and act manfully”), when, then, we have stood against him in this way, that ancient and cunning artificer will even pretend to be beaten and to yield, in case by this he can make us more negligent in the contest. He will even feign repentance, and will beg us to depart, but not to depart far. He wants us to be his neighbours in some part; he wants us not to depart far from his borders. But unless we withdraw further from him and cross the sea, and say, “As far as the east is from the west, so far has he removed our iniquities from us,” we cannot be saved. Therefore let us entreat the mercy of the Lord, that he may rescue us too from the land of Egypt, from the power of darkness, and sink Pharaoh with his army like lead in the mighty water. And let us, set free, sing a hymn to the Lord with joy and exultation, “for he has been gloriously honoured,” since to him be glory and honour for ever and ever. Amen. ### Scripture references - Exod 7:15: allusion, high confidence - Matt 12:29: quotation, high confidence - Eph 6:14: quotation, high confidence - Phil 4:1: quotation, medium confidence - 1 Cor 16:13: quotation, medium confidence - Exod 8:28: allusion, high confidence - Ps 103:12 (102:12 LXX): quotation, high confidence - Col 1:13: allusion, high confidence - Exod 15:10: allusion, high confidence - Exod 15:1: quotation, high confidence ### Translation notes - A line or more is lost in the OCR after “meets him as he goes out” (probably “to the water. So too, if …”); the gap is marked “…”. - Sources: Exod 7:15; Matt 12:29; Eph 6:14; Phil 4:1 with 1 Cor 16:13; Exod 8:28; Ps 103:12 (LXX 102:12); Col 1:13; Exod 15:10; Exod 15:1. ### Citation (SBL) Origen, Hom. Exod. 4.9 (PG 12:324b–325c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/4-1/#p-4-9). ## Homilies on Exodus 5.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-1 - Source: PG 12:325c–326c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's reading of the crossing of the sea, the cloud, the manna, and the rock as baptism, the Spirit, spiritual food, and Christ gives the Church a rule for understanding the law spiritually. ### Latin text De profectione filiorum Israel de terra Egypti. 1. Doctor gentium in fide et veritate apostolus Paulus tradidit Ecclesiae, quam congregavit ex gentibus, quomodo libros legis susceptos ab aliis, sibique ignotos prius, et valde peregrinos deceret advertere, ne aliena instituta suscipiens, et institutorum regulam nesciens, in peregrino trepidaret instrumento. Propterea ergo ipse in nonnullis intelligentia: tradit exempla, utet nos similia observemus in caeteris, ne forte pro similitudine lectionis et instrumenti Judaeorum nos etl‘ectos esse discipulos crederemus. lloc ergo ditferre vult discipulos Christi a discipulis Synagogae, quod legem quam illi male intelligendo, Christum non receperunt, nos spiritaliter intelligendo, ostendamus eaut ergo hoc solum intelligebant, quia profecti sunt lilii Israel de Egypto, et prima profectio eorum fuit ex Ramesse, et inde profecti venerunt in Sochoth , et de Sochoth profecti, venerunt in Othon, ad Epanleum juxta mare. Tum deinde quod ibi nubes eos praecesserit, et secuta sit petra, de qua biberunt aquam. Transierunt etiam per mare Rubrum, et venerunt in desertum Sina. Nobis autem qualem tradiderit de his Paulus apostolus intelligentia: regulam, videamus. Corinthiis scribens in quodam loco ita dicit ‘9 : Scimus enim quia patres nostri onmes sub nube luerunt, et omnes mare transierunt, et omnes in Moyse baptizati sunt in nube et in mari, et omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt. Bibebant autem de spiritali consequente eos petra, petra vero erat Christus. Videtis quantum differat ab historica lectione Pauli traditio. Quod Judaei transitum maris putant,Paulus baptismum νοοίης quam illi existimant nubem, Paulus Spiritum sanctum ponit: et huic simile intelligi vult illud,quod Dominus in Evangeliis praecepit dicens": Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei. Ει rursum manna, quod Judaei cibum ventris et satietatem existimant gulae, escam Spiritalem nominat Paulus. Et non solum Paulus, sed et Dominus de eodem in Evangelia dicit“: Patres vestri manna manducaverunt in deserto, et mortui sunt. Qui autem manducaverit de pane quem ego do ei, non morietur in aeternum. Et post hoc dicit : Ego sum panis vivus, qui de cmlo descendi. › Tum deinde de sequenti petra aperte pronuntiat Paulus, et dicit "z Petra vero erat Christus. Quid igitur agendum nobis est, qui bujusmodi a Paulo Ecclesiae magistro intelligentiae instituta suscepimus? Nonne videtur justum, ut traditam nobis hujusmodi regulam simili iu caeteris servemus exemplo? An, ut quidam volunt, , haec quae tantus ac talis Apostolus tradidit, relinquentes, rursum ad Judaicas fabulas convertamur? Mihi quidem si lucc aliter quam Paulo videtur, exponam, hoc puto esse manus dare inimicis Christi, et hoc esse quod propheta dicit ’3: ί Va: qui potat proximum suum subversione turbulenta. Accepta ergo a beato Paulo apostolo semina spiritalis intelligentiae, in quantum nos Dominus precibus vestris illuminare dignabitur, excolamus. ### English translation (Claude) On the departure of the sons of Israel from the land of Egypt. 1. The apostle Paul, teacher of the Gentiles in faith and truth, handed on to the Church which he gathered from the Gentiles how it ought to regard the books of the law, which it had received from others and which were previously unknown and very foreign to it, lest, taking up the institutions of others without knowing the rule of those institutions, it should be at a loss before a foreign document. For this reason he himself gives examples of understanding in some cases, so that we too may observe similar things in the rest, lest perhaps, because our reading and document are the same as those of the Jews, we should believe that we had become their disciples. He wants the disciples of Christ to differ from the disciples of the Synagogue in this: that the law, by misunderstanding which they did not receive Christ, we, by understanding it spiritually, may show … So they understood only this: that the sons of Israel set out from Egypt, and their first departure was from Ramesses, and setting out from there they came to Succoth, and setting out from Succoth they came to Etham, to Epauleum by the sea; then, that the cloud went before them there, and the rock followed, from which they drank water. They also crossed the Red Sea and came into the desert of Sinai. But let us see what rule of understanding the apostle Paul has handed down to us about these things. Writing to the Corinthians, he says in a certain place: “For we know that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them; and the rock was Christ.” You see how much Paul's tradition differs from the historical reading. What the Jews think is a crossing of the sea, Paul calls baptism; what they think is a cloud, Paul sets down as the Holy Spirit; and he wants this to be understood as similar to what the Lord commanded in the Gospels, saying: “Unless one is reborn of water and the Holy Spirit, he cannot enter the kingdom of God.” And again the manna, which the Jews think is food for the belly and the filling of the gullet, Paul calls spiritual food. And not only Paul, but the Lord too says of the same thing in the Gospel: “Your fathers ate manna in the desert and died. But whoever eats of the bread that I give him will not die for ever.” And after this he says: “I am the living bread that came down from heaven.” Then Paul declares openly about the rock that followed, and says: “And the rock was Christ.” What, then, must we do, who have received principles of understanding of this kind from Paul, the teacher of the Church? Does it not seem right that we keep the rule thus handed to us, following the same example in the rest? Or, as some wish, should we abandon what so great and so excellent an Apostle handed down and turn back again to Jewish fables? For my part, if I expound these things otherwise than Paul thinks, I consider this to be giving my hands to the enemies of Christ, and this is what the prophet says: “Woe to him who gives his neighbour drink in turbid overthrow.” So let us cultivate the seeds of spiritual understanding received from the blessed apostle Paul, as far as the Lord deigns to enlighten us through your prayers. ### Scripture references - 1 Tim 2:7: allusion, high confidence - Exod 12:37: allusion, high confidence - Exod 13:20: allusion, high confidence - Exod 14:2: allusion, medium confidence - Exod 13:21: allusion, high confidence - 1 Cor 10:1: quotation, high confidence - 1 Cor 10:2: quotation, high confidence - 1 Cor 10:3: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - John 3:5: quotation, high confidence - John 6:49: quotation, high confidence - John 6:50: quotation, high confidence - John 6:51: quotation, high confidence - Titus 1:14: allusion, medium confidence - Hab 2:15: quotation, high confidence ### Translation notes - A line or more is lost in the OCR after “we, by understanding it spiritually, may show” (with an editor's footnote, removed by logged correction); the gap is marked “…”. - Origen's contrast between the Jewish and the Pauline reading of the exodus is translated as written; it is his own statement of method. - Sources: 1 Tim 2:7; Exod 12:37; 13:20; 14:2; 13:21; 1 Cor 10:1–4; John 3:5; John 6:49–51; Titus 1:14 (“Jewish fables”); Hab 2:15 (Septuagint form). ### Citation (SBL) Origen, Hom. Exod. 5.1 (PG 12:325c–326c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-1). ## Homilies on Exodus 5.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-2 - Source: PG 12:326c–328a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stages of the exodus, Ramesses, Succoth, and Etham, mark the soul's leaving worldly treasure, living as a pilgrim in tents, and receiving in baptism the mystery of the third day. ### Latin text ο Ει levantes, inquit“, lilii Israel de Ramesse, venerunt in Sochoth. et profecti de Sochoth, venerunt iu Othon. Si quis est qui proficisci deASgypto parat, si quis est qui cupit obscuros mundi hujus actus et errorum tenebras derelinquere, primo omnium ex Ramesse ei proficiscendum est. Ramesse vero interpretatur commotio tinew. Si ergo in columna nubis te praecedat, et sequatur te petra, qua tibi escam spiritalem et potum nihilominus ’ praebeat spiritalem, proficiscere, et exi ex Ramesse, nec thesaurizes ibi, ubi tinea exterminat, ubi fures ellodiunt et furantur °'. lloc est quod aperte et Dominus in Evangeliis dicit " : Si vis perfectus esse, vade, vende omnia quae habes, et da pauperibus, et habebis thesaurum in ctelo, et veni, sequere me. Hoc estergo proficisci de llamesse et sequi Christum. Videamus autem quis sit et castrorum locus ad quem venitur ex Ramesse. Venerunt, inquit, in Sochoth. Sochoth tabernacula intelligi apud llebrteos tradunt interpretes n‘ominum. Cum ergo derelinquens Aigyptum, discusseris abs te tineas t0tius corruptelae, et vitiorum incitamenta rejeceris, habitabis in tabernaculis. Habitantus enim in tabernaculis,ex quibus uolumus exspoliari, sed supervestiri. Ilabitatio autem tabernaculorum expeditum, et absque ullis impedimentis indit-at esse eutn, qui festinat ad Deum. Sed nec in hoc quidem standum est, urgenda est profectio. Movenda sunt castra etiam de Sochoth, et festinandum est, ut veniatur in Othon. Othon vero in nostram linguam verti dicunt signa eis. Et merito. Hic enim audiens dicit ’, qnia Dens antecedebat eos per diem in columna nubis, et per noctem in columna ignis; non hoc invenis factum apud Ramesse, nec apud Sochoth, quze secumla proficiscentibus castra dicuntur. Sed tertia castra sunt, in quibus fiunt signa divina. Recordare quae superius δ’ lecta sunt, cum dicebat Moyses ad Pharaonem : t‘lter trium dierum ibimus in deserto, et immolabimus Domino Deo nostro. Hoc ergo erat triduum, ad quod festinabat Moyses, et contradicebat Pharao, ille enim dicebat 9’ : Non catis longius. Non permittebat Pharao ad locum signorum pervenire filios Israel, non permittebateos intantum proficere, ’ ιιι possent tertii diei mysteriis perfrui. Audi enim prophetam qttid dicit : t Resuscitabit nos Deus post biduum, et in die tertia resurgemus, et vivemus in conspectu ejus. Prima dies nobis passio Salvatoris est, et secunda qua descendit iu infernum, tertia autem resurrectionis est dies. Et ideo in die tertia, Deus antecedebat eos, per diem in columna nubis, per noctem in columna ignis. Quod si secundum ea (tua: superius diximus, in his verbis recte nos Apostolus docet ' baptismi mysteria contineri; necessarium est ut qui baptizantur consepeliantur, et cum ipso die tertia resurgant mortuis; quos et secundum hoc quod dicit Apostolus , Simul secum suscitavit, simulque lecitsedere in caelestibus. Cum ergo tibi tertii diei aq. steriunt fuerit susceptum,-incipiet te deducere Deus, et ipse tibi viam salutis ostendere. ### English translation (Claude) “And the sons of Israel,” it says, “setting out from Ramesses, came to Succoth; and setting out from Succoth, they came to Etham.” If there is anyone who prepares to set out from Egypt, if there is anyone who desires to leave behind the obscure deeds of this world and the darkness of errors, first of all he must set out from Ramesses. Ramesses is interpreted “shaking of the moth.” If, then, you wish God to go before you in the pillar of cloud, and the rock to follow you, which provides you with spiritual food and spiritual drink as well, set out and go out from Ramesses, and do not store up treasure there, where the moth destroys and where thieves break in and steal. This is what the Lord too says openly in the Gospels: “If you wish to be perfect, go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” This, then, is to set out from Ramesses and follow Christ. But let us see what the camping place is to which one comes from Ramesses. “They came,” it says, “to Succoth.” The interpreters of names hand down that among the Hebrews Succoth is understood as “tents.” When, therefore, leaving Egypt, you have shaken off from yourself the moths of all corruption and rejected the incitements of vices, you will dwell in tents. For we dwell in tents, in which we do not wish to be unclothed but to be further clothed. Dwelling in tents indicates that the one who hastens to God is unencumbered and free of all hindrances. But one must not stand still even here; the journey must be pressed on. The camp must be moved from Succoth too, and one must hasten to come to Etham. Etham, they say, is translated into our language “signs for them.” And rightly. For here you hear it said that God went before them by day in the pillar of cloud and by night in the pillar of fire; you do not find this done at Ramesses, nor at Succoth, which is called the second camp of those setting out. It is the third camp at which divine signs occur. Remember what was read above, when Moses said to Pharaoh: “We will go a journey of three days into the desert and sacrifice to the Lord our God.” This, then, was the three days toward which Moses hastened and which Pharaoh opposed, for he said: “Do not go further.” Pharaoh did not allow the sons of Israel to reach the place of signs; he did not allow them to advance so far that they could enjoy the mysteries of the third day. For hear what the prophet says: “God will raise us up after two days, and on the third day we shall rise and live in his sight.” The first day for us is the passion of the Saviour, and the second that on which he descended into hell, but the third is the day of resurrection. And therefore on the third day God went before them, by day in the pillar of cloud, by night in the pillar of fire. But if, according to what we said above, the Apostle rightly teaches us that the mysteries of baptism are contained in these words, it is necessary that those who are baptized be buried with him and rise with him from the dead on the third day; whom also, according to what the Apostle says, he raised up together with him and made sit together in the heavenly places. When, then, you have received the mystery of the third day, God will begin to lead you and will himself show you the way of salvation. ### Scripture references - Exod 12:37: quotation, high confidence - Exod 13:20: quotation, high confidence - Exod 13:21: allusion, high confidence - 1 Cor 10:4: allusion, high confidence - Matt 6:19: allusion, high confidence - Matt 6:20: allusion, high confidence - Matt 19:21: quotation, high confidence - 2 Cor 5:4: allusion, high confidence - Exod 5:3: quotation, high confidence - Exod 8:28: quotation, high confidence - Hos 6:2: quotation, high confidence - Rom 6:4: allusion, high confidence - Col 2:12: allusion, medium confidence - Eph 2:6: quotation, high confidence ### Translation notes - The meanings of the place names are Origen's etymologies. - Sources: Exod 12:37; 13:20–21; 1 Cor 10:3–4; Matt 6:19–20; Matt 19:21; 2 Cor 5:4; Exod 5:3; 8:28; Hos 6:2; Rom 6:4; Col 2:12; Eph 2:6. ### Citation (SBL) Origen, Hom. Exod. 5.2 (PG 12:326c–328a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-2). ## Homilies on Exodus 5.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-3 - Source: PG 12:328a–329a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The way between Epauleum and Magdalum, the winding ascent and the tower, shows the hardship of virtue and faith, and on that road the soul comes to the sea of temptations. ### Latin text Sed videamus quid posthaec dicitur ad loysen, quae via praecipitur eligenda. De Othon. inquit ', conversi, iter facile inter Epauleum et inter Magdalum, quod est contra Beelsepbonallec autem sic interpretantur. Epauleum quidem atctttsio tortuosa; Magdalum, turris; Beelsephon, atcensio speculw, vel habens speculam. Tu fortasse credebas, quia iter quod Deus ostendit. plana esset et molle, et nihil prorsus ltaberet difficultatis aut laboris. Ascensio est et ascensio tortuosam. Non etiitn proclive iter est, quo tenditur ad virtutes; sed ascenditur, et anguste ac difficulter ascenditur. Audi etiam Dominum in Evangelio dicentem '_. quia arcta et angusta via est, quae ducit ad vitatum Vide ergo quantunt consonat Evangeliqu cuntlege. ιιι lege ostenditur virtutis via ascensio tortuosa. ln Evangeliis dicitur arcta et angusta ria quze ilucit ad vitam. Nonne hic aperte etiam caeci videte possunt, quod legem et Evangelia unus atque idem spiritus scripsit? Est ergo iter quod incedunlascensio tortuosa, et ascensio speculae, vel habens speculam. Ascensio ad actus pertinet, specula ad fidem. Ostendit ergo quia et in actibus. et in fide multa est dilficultas, et multus labor. Multa enim tentationes nobis occurrunt, multa in fide olieodicula, volentibus agere quae Dei sunt. Tum deinde in fide multa invenies tortuosa, plurimas quaestio nes, multas objectiones haereticorum, multas contradictiones infidelium. Hoc ergo iter agendum est sequentibus Deum. Sed est et turris in hoc itinere. Quae est ista turris? llla nimirum, quam Dominus η ἰιι Evangelio dicit' : Quis vestrum volen‘s turrim aedificare, nonne prius sedebit, et computabit sumptus, si habet unde perficiat? Ista est ergo turris, sedes ardua et excelsa virtutum. Sed viciens haec Pharao, autli quid dicit : Errant, inquit, isti. Apud Pharaonem, qui Deum sequitur, errare ditituosum, quam dilficile, quam inextricabile videtur hoc esse infidelibus! Tum deinde cum dicis Dominum maiestatis crucifixum, et Filium hominis esse qui descendit de ctelo, quam tortuosa inec videntur, et quam difiicilia! Qui audit, si non eum fide audiat, dicit quia errant isti; sed tu fixus esto, nec dubites de huiusmodi fide, sciens quia Deus tibi ostendit hanc fidei viam. lpse enim dixit“: Τοιlentes de Dthon castra, collocate ea inter Epanleum, et inter Magdalum contra Beelsephou. Fugiens ergo Egyptum venis ad haec loca, venis ad has operum ascensiones et fidei, venis ad aedificium turris, venis etiam ad mare, et. occurrunt tibi lluclus. Non enim iter vitae sine tentationum fluctibus agitur. Sicut et Apostolus dicit’ : Omnes qui volunt pie vivere in Christo, persecutiones patien. tur.» Sed Job nihilominus pronuntiat“, quia tentatio est vita nostra super terram.» Hoc est ergo venisse ad mare. ### English translation (Claude) But let us see what is said to Moses after this, what way he is commanded to choose. “Turning from Etham,” it says, “make your way between Epauleum and Magdalum, which is opposite Beelsephon.” These are interpreted as follows: Epauleum, “a winding ascent”; Magdalum, “tower”; Beelsephon, “ascent of the watchtower” or “having a watchtower.” Perhaps you believed that the way God shows was level and soft and had nothing at all of difficulty or toil. It is an ascent, and a winding ascent. For the road by which one strives toward the virtues is not downhill; it is climbed, and climbed narrowly and with difficulty. Hear the Lord too saying in the Gospel that “narrow and strait is the way that leads to life.” See, then, how the gospel agrees with the law. In the law the way of virtue is shown as a winding ascent; in the Gospels the way that leads to life is called narrow and strait. Can not even the blind see clearly here that one and the same Spirit wrote the law and the Gospels? So the road they travel is a winding ascent, and an ascent of the watchtower, or having a watchtower. Ascent pertains to deeds, the watchtower to faith. It shows, then, that both in deeds and in faith there is much difficulty and much toil. For many temptations meet us, many stumbling blocks in faith, when we wish to do the things of God. Then in faith you will find many winding things, very many questions, many objections of heretics, many contradictions of unbelievers. This road, then, must be travelled by those who follow God. But there is also a tower on this road. What is this tower? Doubtless the one of which the Lord says in the Gospel: “Which of you, wishing to build a tower, will not first sit down and count the cost, whether he has enough to finish it?” This, then, is the tower: the steep and lofty seat of the virtues. But Pharaoh, seeing these things, hear what he says: “These people,” he says, “are wandering.” To Pharaoh, one who follows God seems to wander. How winding, how difficult, how inextricable this seems to unbelievers! Then, when you say that the Lord of majesty was crucified, and that the Son of man is the one who came down from heaven, how winding these things seem, and how difficult! Whoever hears, if he does not hear with faith, says, “These people are wandering.” But you, be steadfast, and do not doubt about such a faith, knowing that God has shown you this way of faith. For he himself said: “Taking up your camp from Etham, place it between Epauleum and Magdalum opposite Beelsephon.” Fleeing Egypt, then, you come to these places, you come to these ascents of works and of faith, you come to the building of the tower, you come also to the sea, and billows meet you. For the road of life is not travelled without billows of temptations. As the Apostle too says: “All who wish to live godly in Christ will suffer persecution.” And Job likewise declares that “our life on earth is a temptation.” This, then, is to have come to the sea. ### Scripture references - Exod 14:2: quotation, high confidence - Matt 7:14: quotation, high confidence - Luke 14:28: quotation, high confidence - Exod 14:3: quotation, high confidence - 1 Cor 2:8: allusion, high confidence - John 3:13: allusion, high confidence - 2 Tim 3:12: quotation, high confidence - Job 7:1: quotation, high confidence ### Translation notes - The meanings of the place names are Origen's etymologies. - Sources: Exod 14:2–3; Matt 7:14; Luke 14:28; 1 Cor 2:8; John 3:13; 2 Tim 3:12; Job 7:1. ### Citation (SBL) Origen, Hom. Exod. 5.3 (PG 12:328a–329a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-3). ## Homilies on Exodus 5.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-4 - Source: PG 12:329a–330a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God protects those who follow his law: the pillar of cloud stands between them and the pursuing Egyptians, and the faithful are taught not to doubt but to cry to God in the heart. ### Latin text Sed si Moysen, id est legem Dei sequens agas hoc iter, [Egyptius te quidem persequitur et insectatur, sed vide quid fiat : Levavit, inquit “, angelus Domini, qui antecedebat castra l~rael, etabiit post illos. Elevavit et columna nubis a facie eorum, et stetit post illos, et intravit inter castra Egyptiorum et lsraelitarum. Haec columna nubis populo quidem Dei efficitur murus, Egyptiis vero obscuritatem imponit et tenebras. Non enim transfertur columna ignis ad Egyptios, ut videant lucem, sed in tenebris permanent. quia dilexerunt tenebras magis quam lucem".i Et tuergo si ab Egyptiis recedas, etde potestate daunonnm fugias, vide quanta divinitus tibi praeparantur auxilia, vide quantis adiutoribus uteris. Tantum est ut permaneas fortis in fide, uec te Egyptiorum equitatus et quadrigarum formido perterreat, nec reclames contra legem Dei et Moysen, et dicas, sicut quidam ex illis dixerunt : Tanquam non essent sepulcra iu IEgypto, ita eduxisti nos, ut in deserto hoc moriamur. Melius fuerat nos servire Egyptiis, quam mori in deserto hoc. Haec fatiscentis in tentatione animi verba sunt. Sed quis ita beatus est, qui sic tentationum pondus expediat, ut nulla menti eius cogitatio ambiguitatis obrepat? Vide magno illi Ecclesiae fundamento, et petrae solidissima, superquam υ Christus fundavit Ecclesiam , quid dicatur a Domino : Modica), inquit ", fidei, quare dubitasti? Verumtamen quia dicunt “ : Melius fuerat nos servire Adgyptiis, quam mori in eremo, _ tentationis et fragilitatis hate verba sunt. Alioquin falsum est; longe enim melius est in eremo mori, quam servire Aigyptiis. Qui enim in eremo moritur. hoc ipso quod separatus est ab Egyptiis, et discessit a rectoribus tenebrarum, et de potestate Satanae, habuit aliquem profectum, etiam si ad integrum pervenire non potuit. Melius enim perfe- ctam vitam quaerenti est iu itinere mori, quam ne proficisci quidem “ad perfectionem quaerendam. Unde et eorum falsa videtur Opinio, qui dum ni- .rnis arduum iter virtutis exponunt, dumque multas eius diflicultatcs, multaque pericula et lapsus enumerant, ne ineundum quidem id autineipiendum iudicant. Sed multo melius est me in hoc itinere vel mori, si ita necesse est, quam inter Egyptios permanentem necari, et falsis atque amarissimis ttuctibus obrui. Sed interim clamat Moyses ad Dominum. Quomodo clamat? Nulla ejus vox clamoris auditur, et tamen dicit ad eum Deus” : Quid clamas ad me? Velim scire quomodo sancti sine voce clamant ad Dominum. Apostolus docet, quia dedit Deus Spiritum Filii sui in cordibus nostris, clamantem : ί Abba pater. ο Et addit : Ipse spiritus interpellat pro nobis gemitibus inenarrabilibus.» Et iterumuQui autem scrutatur corda, scit quid desideret Spiritus, quia secundum Deum postulat pro sanctis“. Sic ergo interpellante Spiritu sancto apud Deum, per silentium sanctorum clamor auditur. ### English translation (Claude) But if you make this journey following Moses, that is, the law of God, the Egyptian does pursue and harry you; but see what happens: “The angel of the Lord,” it says, “who went before the camp of Israel, rose and went behind them. And the pillar of cloud also rose from before them and stood behind them, and came between the camp of the Egyptians and of the Israelites.” This pillar of cloud becomes a wall for the people of God, but brings obscurity and darkness on the Egyptians. For the pillar of fire is not moved over to the Egyptians so that they might see light; they remain in darkness, because “they loved darkness rather than light.” You too, then, if you withdraw from the Egyptians and flee from the power of demons, see how great are the helps divinely prepared for you, see how great are the helpers you have. Only remain strong in faith, and let not fear of the Egyptians' cavalry and chariots terrify you, nor cry out against the law of God and Moses and say, as some of them said: “As though there were no graves in Egypt, you have brought us out to die in this desert. It would have been better for us to serve the Egyptians than to die in this desert.” These are the words of a mind giving way in temptation. But who is so blessed that he so disposes of the weight of temptations that no thought of doubt creeps into his mind? See what is said by the Lord to that great foundation of the Church and most solid rock, upon which Christ founded the Church: “You of little faith,” he says, “why did you doubt?” Nevertheless, when they say, “It would have been better for us to serve the Egyptians than to die in the desert,” these are words of temptation and frailty. Otherwise it is false; for it is far better to die in the desert than to serve the Egyptians. For whoever dies in the desert, by the very fact that he has been separated from the Egyptians and has departed from the rulers of darkness and from the power of Satan, has made some progress, even if he could not reach the goal. For it is better for one seeking the perfect life to die on the way than not even to set out to seek perfection. Hence the opinion of those seems false who, while they set forth the road of virtue as too steep, and enumerate its many difficulties and many dangers and falls, judge that it should not even be entered upon or begun. But it is much better for me even to die on this road, if it must be so, than to remain among the Egyptians and be killed, and overwhelmed by false and most bitter billows. But meanwhile Moses cries out to the Lord. How does he cry out? No voice of his crying is heard, and yet God says to him: “Why do you cry out to me?” I would like to know how the saints cry out to the Lord without a voice. The Apostle teaches that God has given the Spirit of his Son into our hearts, crying, “Abba, Father.” And he adds: “The Spirit himself intercedes for us with unutterable groanings.” And again: “But he who searches hearts knows what the Spirit desires, because he intercedes for the saints according to God.” So, with the Holy Spirit interceding with God, the cry of the saints is heard through their silence. ### Scripture references - Exod 14:19: quotation, high confidence - Exod 14:20: quotation, high confidence - John 3:19: quotation, high confidence - Exod 14:11: quotation, high confidence - Exod 14:12: quotation, high confidence - Matt 16:18: allusion, high confidence - Matt 14:31: quotation, high confidence - Exod 14:15: quotation, high confidence - Gal 4:6: quotation, high confidence - Rom 8:26: quotation, high confidence - Rom 8:27: quotation, high confidence ### Translation notes - “If, then, you wish God to go before you” supplies by sense words lost where an editor's footnote leaked into the text (removed by logged correction). - Peter is called “that great foundation of the Church and most solid rock, upon which Christ founded the Church” (compare Matt 16:18); translated as written. - Sources: Exod 14:19–20; John 3:19; Exod 14:11–12; Matt 16:18; Matt 14:31; Exod 14:15; Gal 4:6; Rom 8:26–27. ### Citation (SBL) Origen, Hom. Exod. 5.4 (PG 12:329a–330a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-4). ## Homilies on Exodus 5.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-5 - Source: PG 12:330a–331a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The parting of the sea, divided, by an old tradition, into a path for each tribe, figures baptism, in which the believer escapes the pursuing powers, and also the victory of one who disputes with the rod of the law. ### Latin text Et quid post hoc? Jubetur Moyses virga percutere mare, ut ingredienti populo Dei dehiscat et cedat, ac voluntati divina: elementorum famulentur obsequia; et aquae quae timebantur, dextra Ιεκι vaque famulis Dei murus efi‘eette, non solum perni. ciem nesciant, sed et munimen exhibeant. Cogitur ergo fluetus in cumulum, et unda in semetipsam ε repressa curvatur. Soliditatem recipit liquor, et solum maris arescit in pulverem, ut sicca planta populus Dei transiret. Bonitatem Dei creatoris intellige, si voluntati eius obtemperes, si legem eius sequaris, ipse tibi elementa etiam contra sui naturam servire compellit. Audivi a maioribus traditum, quod in ista digressione maris, singulis quibusque tribubus filiorum Israel. singulae aquarum divisiones factae sint, et propria unicuique tribui in mari aperta sit via, idque ostendi ex eo, quod in Psalmis scriptum est " : Qui divisit mare Rubrum in divisiones.» Per quod multa: divisiones docentur factae, non una. Sed et per hoc quod dicitur”: «lbi Beniamin iunior in stupore, principes Juda duces eorum, principes Zabulou, et principes Nephenumerari videtur ingressus. llaec a maioribus observata in Scripturis divinis, religiosum credidi non tacere. Quid ergo nos docemur per haec? Jam superius diximus quis sit in his Apostoli sensus". Baptismum hoc nominat in Moyse consummatum in nube et in mari, ut et tu qui baptizaris in Christo, in aqua et in Spiritu sancto, scias insectari quidem post te Egyptios, et velle te revocare ad servitium suum, rectores scilicet huius mundi, et spiritales nequitias, quibus antea desert-isti.“Qti.m conantur quidem te insequi, sed tu descendis in aquam et evadis incolumis; atque ablutis sordibus peccatorum, homo novus ascendis, paratus ad cantandum canticum novum. Egyptii vero post te insequentes, demergentur in abyssum, etiamsi videntur rogareJesum, ne interim mittat eos in abyssum “. Sed et alium ex his accipere possumus in. tellectum. Si Egyptum fugias, si ignorantiae tenebras relinquas, et sequaris legem Dei Moysen, obviet autem tibi mare, et contradicentium tibi fluctus occurrant, percute tu obluctantes undas virga Moysi, id est verbo legis, et vigilantia Scripturarum iter tibi ipsi disputando per adversarios pande, cedentiundae continuo, et superati fluctus locum vietorlbus dabunt, mirantibusque et attonitis ac stupore defixis bis qui paulo ante adversabantur, legitimis tu disputationum lineis rectum fidei iter secabis, et intantum doctrinae verbo proficies, ut auditores tui, quos in virga legis erudisti, ipsi jam contra Egyptios, velut fluctus maris insurgant, et non solum impugnent eos, sed et superent et exstinguant. Exstinguit namque Egyptium, qui non agit opera tenebrarum. Exstinguit Egyplium, qui non carnaliter, sed spiritualiter vivit. Exstinguit Egyptium, qui cogitationes sordidas et impuras vel des pellit ex corde, vel omnino non recipit, sica ut et Apostolus dicit ”: Assumentes scutum fidei in quo possumus omnia jacula maligni ignita exsfinguere. › lloc enim modo possumus etiam hodie IEgyptios videre mortuos, et jacentes ad littus, submergi quadrigas eorum et equos. Possumus etiam ipsum Pharaonem Videre demersi. Si tanta θ fide vivamus, ut Deus conterat Satanam sub pedibus nostris “ velociter per Jesum Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen. ### English translation (Claude) And what after this? Moses is ordered to strike the sea with his rod, so that it may split open and give way to the people of God as they enter, and the elements may render their service to the divine will; and the waters which were feared, becoming a wall for the servants of God on the right and on the left, not only cause no destruction but even provide protection. The billow is forced into a heap, and the wave, pressed back upon itself, is curved. The liquid takes on solidity, and the floor of the sea dries to dust, so that the people of God might cross with dry feet. Understand the goodness of God the Creator: if you obey his will, if you follow his law, he himself compels even the elements to serve you, against their own nature. I have heard it handed down by the elders that in that parting of the sea a separate division of the waters was made for each tribe of the sons of Israel, and its own way was opened in the sea for each tribe; and that this is shown by what is written in the Psalms: “Who divided the Red Sea into divisions.” By this it is taught that many divisions were made, not one. And also through what is said, “There is Benjamin the younger in ecstasy, the princes of Judah their leaders, the princes of Zebulun and the princes of Naphtali,” the entry seems to be counted tribe by tribe. I believed it a matter of piety not to pass over in silence these things observed in the divine Scriptures by the elders. What, then, are we taught by these things? We have already said above what the Apostle's sense is in them. He calls this a baptism completed in Moses in the cloud and in the sea, so that you too, who are baptized in Christ, in water and in the Holy Spirit, may know that the Egyptians do pursue you and wish to call you back to their service, namely the rulers of this world and the spiritual forces of wickedness, whom you formerly served. They try indeed to pursue you, but you go down into the water and escape unharmed; and, the filth of sins washed away, you come up a new man, ready to sing a new song. But the Egyptians who pursue you will be sunk in the abyss, even if they seem to beg Jesus not to send them into the abyss for the time being. But we can also take another understanding from these things. If you flee Egypt, if you leave the darkness of ignorance and follow Moses, the law of God, and the sea confronts you and the billows of those who contradict you come against you, strike the resisting waves with the rod of Moses, that is, with the word of the law, and by watchfulness in the Scriptures open a way for yourself through your adversaries by disputing. The waves will at once give way, and the billows, overcome, will make room for the victors; and while those who a little earlier were opposing you marvel and stand astonished and fixed in amazement, you will cut the straight road of faith along the proper lines of disputation, and you will advance so far in the word of doctrine that your hearers, whom you have instructed with the rod of the law, will themselves now rise up against the Egyptians like the billows of the sea, and not only attack them but overcome and extinguish them. For he extinguishes the Egyptian who does not do the works of darkness. He extinguishes the Egyptian who lives not carnally but spiritually. He extinguishes the Egyptian who either drives sordid and impure thoughts out of his heart or does not receive them at all, as the Apostle too says: “Taking up the shield of faith, with which we can extinguish all the fiery darts of the evil one.” In this way we can even today see the Egyptians dead and lying on the shore, their chariots and horses sunk. We can even see Pharaoh himself sunk, if we live with such faith that God crushes Satan under our feet swiftly, through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 14:16: allusion, high confidence - Exod 14:21: allusion, high confidence - Exod 14:22: allusion, high confidence - Ps 136:13 (135:13 LXX): quotation, high confidence - Ps 68:27 (67:28 LXX): quotation, high confidence - 1 Cor 10:2: allusion, high confidence - John 3:5: allusion, high confidence - Eph 6:12: allusion, high confidence - Ps 96:1 (95:1 LXX): echo, low confidence - Luke 8:31: allusion, high confidence - Rom 13:12: allusion, medium confidence - Eph 6:16: quotation, high confidence - Exod 14:30: allusion, high confidence - Rom 16:20: allusion, high confidence ### Translation notes - The tradition of twelve paths through the sea is cited from “the elders” (unidentified). In the Psalm quotation part of the list of tribes is lost in the OCR; it is translated by sense from Ps 68:27. - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 14:16, 21–22, 29; Ps 136:13 (LXX 135:13); Ps 68:27 (LXX 67:28); 1 Cor 10:2; John 3:5; Eph 6:12; Ps 96:1 (“a new song”); Luke 8:31; Rom 13:12; Eph 6:16; Exod 14:30; Rom 16:20. ### Citation (SBL) Origen, Hom. Exod. 5.5 (PG 12:330a–331a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/5-1/#p-5-5). ## Homilies on Exodus 6.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-1 - Source: PG 12:331a–332a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first song of Scripture is sung after victory with a timbrel, the crucified flesh, and “gloriously honoured” points to Christ, glorified humbly in his incarnation and cross but gloriously at his second coming. ### Latin text De cantico quod cantavit Moyses cum populo, et Maria cum mulieribus. ι. non. quidem cantica fieri legimus in Scripturis divinis, horum tamen omnium primum istud est canticum, quod Egyptiis et Pharaone submerso populus Dei post victoriam cecinit. Moris quippt sanctorqu est, ubi adversarius vincitur, tanquam qui sciant non sua virtute, sed Dei gratia victoriam factam, hymnum Deo gratulationis oll'erre. Accipiunt tamen, hymnum canentes, etiam tympanun in manibus suis, sicut de Maria sorore Moysi et Aaron refertur. Et tu ergo si mare Rubrum transieris, si Egyptios in mari submergi videris et exstingui Ριωῖῗῖιὸηέιῖι, atque in abyssivpt‘ofundum praecipitari, potes hymnum canere Deo, potes vocem gratulationis emittere, et dicere: Cantemus Dogaius haec dices, si habueris tympanum in manu tua, id est si carnem tuam crucifixeris cum vitiis et concupiscentiis, et si mortificaveris membra tua, quae sunt super terram. Et tamen videamus quid dicit: Cantemus Domino, gloriose enim honorificatus est, quasi non sufficeret : honorificatus est, sed addidit: gloriose honorificatus est.» Equidem quantum possum conjicere, videtur mihi aliud esse glorificari, aliud gloriose glorificari. Nam Dominus meus Jesus Christus, cum carnem et Virgine Maria pro salute nostra suscepit, glorificatus est quidem, quia venit quaerere quod perierat ", non tamen gloriose glorificatus est. Dicitur enim de ipso ’, quia vidimus eum, et non habebat speciem neque decorem, et vultus ejus ignobilis super filios hominum. Clorificatus est et cum ad crucem venit, et pertulit mortem. Vis scire quia glorificatus est? lpse dicebat" : Pater, venit hora, cla. rifica Filium tuum, nt Filius tuus clarificet te.» Erat ergo ei gloria, etiam ipsa passio crucis, verum gloria hare non erat gloriosa, sed humilis. Denique dicitur de eo : llumiliavit se usque ad mortem, mortem autem crucis. De quo etiam propheta prmtlixerat ο : Morte turpissima condemnemus eum. Sed et lsaias dicit de eo : In humilitate judicium ejus sublatum est. 1η his ergo omnibus glorificatus est, Dominus, sed, ut ita dicata, humiliter, non gloriose glorificatus est. Verum quia haec Oportebat pati Christum, et sic introire in gloriam suam “, › cum venerit in gloria l’atris et sanctorum angelorum, cum venerit in majestate sua judicare terram, quando et verum Pharaonem, id est diabolum interficiet spiritu oris sui, cum ergo refulgebit in majestate Patris sui, et post adventum humilitatis, secundum nobis in gloria. ostendet adventum, tunc non solum glorificatur Dominus. sed et gloriose glorificatur, cum omnes ita honorificant Filium, sicut honorificant Patrem . ### English translation (Claude) On the song that Moses sang with the people, and Miriam with the women. 1. We read of many songs in the divine Scriptures, yet of them all this is the first song, which the people of God sang after the victory, when the Egyptians and Pharaoh had been sunk. For it is the custom of the saints, when the adversary is conquered, to offer to God a hymn of thanksgiving, as those who know that the victory was won not by their own strength but by the grace of God. And while singing the hymn they also take a timbrel in their hands, as is related of Miriam the sister of Moses and Aaron. You too, then, if you have crossed the Red Sea, if you have seen the Egyptians sunk and destroyed in the sea, and Pharaoh cast headlong into the depth of the abyss, can sing a hymn to God, can raise a voice of thanksgiving and say: “Let us sing to the Lord.” You will say these things the more worthily if you have a timbrel in your hand, that is, if you have crucified your flesh with its vices and desires, and if you have put to death your members which are on earth. And yet let us see what it says: “Let us sing to the Lord, for he has been gloriously honoured,” as though it were not enough to say “he has been honoured,” but it added, “he has been gloriously honoured.” For my part, as far as I can conjecture, it seems to me that to be glorified is one thing, and to be gloriously glorified another. For my Lord Jesus Christ, when he took flesh from the Virgin Mary for our salvation, was indeed glorified, because he came to seek what was lost; yet he was not gloriously glorified. For it is said of him: “We saw him, and he had neither form nor beauty, and his face was without honour beyond the sons of men.” He was glorified also when he came to the cross and endured death. Do you want to know that he was glorified? He himself said: “Father, the hour has come; glorify your Son, that your Son may glorify you.” So even the passion of the cross was a glory for him; but this glory was not glorious, but humble. Accordingly it is said of him: “He humbled himself unto death, even death on a cross.” Of him the prophet too had foretold: “Let us condemn him to a most shameful death.” And Isaiah too says of him: “In humility his judgment was taken away.” In all these things, then, the Lord was glorified, but, so to speak, humbly, not gloriously glorified. But since “Christ had to suffer these things and so enter into his glory,” when he comes in the glory of the Father and of the holy angels, when he comes in his majesty to judge the earth, when he also slays the true Pharaoh, that is, the devil, with the spirit of his mouth; when, then, he shines in the majesty of his Father, and after the coming in humility shows us his second coming in glory, then the Lord is not only glorified but gloriously glorified, when all honour the Son as they honour the Father. ### Scripture references - Exod 15:1: quotation, high confidence - Exod 15:20: allusion, high confidence - Gal 5:24: allusion, high confidence - Col 3:5: allusion, high confidence - Luke 19:10: allusion, high confidence - Isa 53:2: quotation, high confidence - Isa 53:3: quotation, high confidence - John 17:1: quotation, high confidence - Phil 2:8: quotation, high confidence - Isa 53:8: quotation, high confidence - Luke 24:26: quotation, high confidence - Matt 16:27: allusion, high confidence - Matt 25:31: allusion, medium confidence - 2 Thess 2:8: allusion, high confidence - John 5:23: quotation, high confidence ### Extrabiblical texts - Wis 2:20 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Several words in the OCR are garbled (the opening “ι. non. quidem” for Multa quidem, the name Pharaoh, and “Dogaius” after “Let us sing to the Lord”, probably Domino. Dignius); they are translated by sense, and the clearest are corrected by logged correction. - “Let us condemn him to a most shameful death” is Wis 2:20, cited as a prophet. - Sources: Exod 15:1, 20; Gal 5:24; Col 3:5; Luke 19:10; Isa 53:2–3; John 17:1; Phil 2:8; Wis 2:20; Isa 53:8; Luke 24:26; Matt 16:27 and 25:31; 2 Thess 2:8; John 5:23. ### Citation (SBL) Origen, Hom. Exod. 6.1 (PG 12:331a–332a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-1). ## Homilies on Exodus 6.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-2 - Source: PG 12:332a–333b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Persecutors are horses ridden by demons, as Judas was once ridden by the Lord and then by Satan; “the God of my father” is the God of Christ, who calls the Father his God to safeguard the oneness of God. ### Latin text Equum et ascensorem projecit in mare: adjutor et protector lactus est mihi in salutem “. llomines qui nos insequuntur, equi sunt, et, ut ita dicam, onmes qui in carne nati sunt, singulariter equi sunt, sed hi habent ascensores suos. Sunt equi. quos Dominus ascendit, ει circumenm omnem ιη. υ mm ε de quibus (ιερίιυτ ιιι ε , Ει equitatus ωυε sa. lus. Sunt autem equi, qui ascensores habent diabolum et angelos ejus. Judas equus erat: sed donec ascensorem habuit Dominum, de equitatu fuit salutis. Cum caeteris enim. apostolis missus. aegrotis salutem ει sanilalem languentibus pnes!» bat. Sed ubi se diabolo substravit, post buccellam enim introivit in illum Satanas , et ascensor ipsius efi‘ectus est Satanas, et illius habenis du: ctus adversus Dominum et Salvatorem ausint!" erepit equitare. Omnes ergo qui persequuntur san- etos, equi sunt hinnientes, sed habent ascensores, qnibus aguntur, angelos malos, et ideo feroces sunt. Si ergo videris aliquando persecutorem tuum nimium sazvientem, scito quia ab ascensore ‘suo daemone perurgetur, et ideo saevus, ideo truculentus est. Dominus ergo ‹ equum et ascensorem proiecit in mare, et factus est mihi in salutem. Hic Deus meus, et honorifieabo eum, Deus patris mei, et exaltaho eum. llic ergo et meus est Deus, et Deus patris mei. Pater noster qui nos fecit et genuit, Christus est, et ipse dicit : Vado ad Patrem meum et Patrem vestrum, Deum meum et Deum vestrum. Si ergo agnoscam quod Deus meus sit Deus, glorificabo eum. Si vero etiam istud agnoscam, quomodo patris mei Christi sit Deus, exaltabo eum. Altior namque intellectus est, quomodo Christus ut unius Dei constringat et muniat veritatem. Deum suum dicit, quem natura Patrem vocat. ς Deus conterens bella, Dominus nomen est illi . Nolo putes, quia tantum visibiles pugnas conterit Dominus, sed et illas conterit, quae nobis sunt non adversus carnem et sanguinem, sed adversus principatus et potestates, et adversus mundi huius rectores tenebrarum harum . Dominus enim nomen est illi, et non est ulla creatura, cujus Dominus non sit. ’ ### English translation (Claude) “Horse and rider he has thrown into the sea; he has become my helper and protector for salvation.” The men who pursue us are horses, and, so to speak, all who are born in the flesh are, each of them, horses; but these have their riders. There are horses which the Lord mounts, and on them he goes round all the earth, of which it is written: “And your horsemanship is salvation.” But there are horses that have the devil and his angels as riders. Judas was a horse; but as long as he had the Lord as rider, he belonged to the cavalry of salvation. For, sent with the other apostles, he brought salvation to the sick and health to the feeble. But when he submitted himself to the devil (for after the morsel Satan entered into him), Satan became his rider, and, led by his reins, he began to ride against the Lord and Saviour. All, then, who persecute the saints are neighing horses, but they have riders by whom they are driven, evil angels, and therefore they are fierce. If, then, you ever see your persecutor raging beyond measure, know that he is being spurred on by his rider, a demon, and that is why he is savage, that is why he is ferocious. So the Lord “has thrown horse and rider into the sea, and has become my salvation. This is my God, and I will honour him; the God of my father, and I will exalt him.” He, then, is both my God and the God of my father. Our father, who made and begot us, is Christ; and he himself says: “I go to my Father and your Father, to my God and your God.” If, then, I recognize that my God is God, I will glorify him. But if I recognize this too, how he is the God of my father Christ, I will exalt him. For it is a loftier understanding, how Christ, in order to bind fast and safeguard the truth of the one God, calls “his God” the one whom by nature he calls Father. “God who crushes wars, the Lord is his name.” I do not want you to think that the Lord crushes only visible battles; he also crushes those which we have not against flesh and blood but against principalities and powers and against the world-rulers of this darkness. For “the Lord” is his name, and there is no creature of which he is not Lord. ### Scripture references - Exod 15:1: quotation, high confidence - Exod 15:2: quotation, high confidence - Exod 15:3: quotation, high confidence - Hab 3:8: quotation, high confidence - Matt 10:1: allusion, high confidence - Matt 10:8: allusion, medium confidence - John 13:27: allusion, high confidence - John 20:17: quotation, high confidence - Eph 6:12: quotation, high confidence ### Translation notes - The OCR is garbled after “There are horses which the Lord mounts”; the clause is translated by sense. The quotation is Hab 3:8 (Septuagint, “your horsemanship is salvation”). The editor's footnotes and a running head that leaked into the text are removed by logged correction. - Origen's reading that Christ is “our father” and that he calls the Father “my God” to safeguard the truth of the one God is translated as written. - Sources: Exod 15:1–3; Hab 3:8; Matt 10:1, 8; John 13:27; John 20:17; Eph 6:12. ### Citation (SBL) Origen, Hom. Exod. 6.2 (PG 12:332a–333b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-2). ## Homilies on Exodus 6.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-3 - Source: PG 12:333b–334a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pharaoh's chariots are the worst sinners, driven by the devil, and the “captains of three” are demons who watch the threefold way of sin in deed, word, and thought. ### Latin text Quadrigas Pharaonis, et exercitum eius proiecit in mare. Eiectos ascensores, ternos statores demersit in Rubrum mare ‘°. Pharao velut potentior in malitia, et regnum nequitia tenens, quadrigas agit. Non illi satis est unum equum ascendere, sed plures simul agitat, plures simul plagis tortos verberis cogit. Quoscunque videris in luxuria turpiores, in crudelitate suaviores, in avaritia tetriores, in impietate fiagitiosiores, scito hos de quadrigis esse Pharaonis; ipsis sedet, ipsos currui suo subjungit, in ipsis fertur et volitat, et per apertos scelerum campos eiiusis eos agit habenis. Sunt et alii electi ascensores, electi sine dubio ad malitiam. Sed jam de ascensoribus supra diximus : nunc etiam qui sunt terni statores videamus. Mihi videntur terni statores pro eo dici, quod triplex est hominibus peecandivia.Aut enim in facto, aut in dicto, autin cogitatione peccatur. Et ideo terni statores per singulos quosque dicuntur, qui tres istas in nobis peccandi obsideant vias,et speculentur semper. atque in insidiis agant, ut aut ille ex misero homine sermonem malum eliciat, autille iniquum opus extorqueat, aut ille cogitationem pessimam rapiat. Denique et semen verbi Dei ubi cadit et deperit, triplex describitur locus . Unus secus viam refertur, qui conculcatur ab hominibus; alius in spinis; alius in petrosis. Et (contrario terra bona afferre dicitur triplicem l‘iu- ctum, vel centesimum, vel sexagesimum, vel tricesimum. Triplex namque est etiam bene agendi via. nihilominus enim vel opere, vel cogitatione,’ vel verbo boni aliquid agitur. lloc enim significat et Apostolus, cum dicit ε α Qui autem aedificat super fundamentum hoc, aurum, argentum, lapides pretiosos, triplicem bonorum indicans viam. Subjungit nihilominus triplicem etiam malorum, cum dicit : t Ligna, foenum, stipulam. lsti ergo terni statores sunt angeli nequam de exercitu Pharaonis, qui stant in hujuscemodi viis, observantes unumquemque nostrum per haec iter agere in peccatum. quos demergit Dominus in Rubrum mare, et ignitis eos in judicii die fluctibus tradet, ac pmuarum pelago teget, si tu Deum sequens de eorum te potestate subtraxeris. ### English translation (Claude) “Pharaoh's chariots and his army he has thrown into the sea; chosen riders, captains of three, he sank in the Red Sea.” Pharaoh, as one more powerful in malice and holding the kingdom of wickedness, drives chariots. It is not enough for him to mount one horse; he drives many at once, he forces many at once, tormented by lashes of the whip. Whomever you see more shameful in luxury, more savage in cruelty, fouler in avarice, more disgraceful in impiety, know that they are of Pharaoh's chariots: he sits on them, yokes them to his chariot, is carried along and flies on them, and drives them with loosened reins through the open plains of crime. There are also other chosen riders, chosen doubtless for malice. But we have spoken of riders above; now let us see who the “captains of three” are. They seem to me to be called “captains of three” because the way of sinning is threefold for human beings. For one sins either in deed, or in word, or in thought. And therefore “captains of three” are said to be set over each one of us, who besiege these three ways of sinning in us and are always watching and lying in ambush, so that one may draw an evil word out of the wretched man, another extort a wicked deed, another snatch a very evil thought. Accordingly, where the seed of the word of God falls and perishes, a threefold place is described: one is said to be by the wayside, which is trodden down by men; another among thorns; another on rocky ground. And on the contrary the good earth is said to bear threefold fruit, a hundredfold, sixtyfold, or thirtyfold. For the way of doing good is also threefold: something good is done either in work, or in thought, or in word. The Apostle too signifies this when he says, “But whoever builds on this foundation gold, silver, precious stones,” indicating the threefold way of good things. He likewise adds the threefold way of evil things when he says, “wood, hay, stubble.” These “captains of three,” then, are wicked angels of Pharaoh's army, who stand in such ways, watching for each one of us to make our journey through them into sin. The Lord sinks them in the Red Sea, and will hand them over to fiery billows on the day of judgment and cover them with a sea of punishments, if you, following God, withdraw yourself from their power. ### Scripture references - Exod 15:4: quotation, high confidence - Matt 13:4: allusion, high confidence - Matt 13:8: allusion, high confidence - 1 Cor 3:12: quotation, high confidence ### Translation notes - The running head and page number that leaked into the text are removed by logged correction. - Sources: Exod 15:4; Matt 13:4–8; 1 Cor 3:12. ### Citation (SBL) Origen, Hom. Exod. 6.3 (PG 12:333b–334a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-3). ## Homilies on Exodus 6.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-4 - Source: PG 12:334a–335a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wicked sink like stone and lead into the deep, while the saints walk on the water; all must pass through the refining fire, which burns away the lead of sin and leaves the gold of good works. ### Latin text Deciderunt in profundum quasi lapis ‘3. › Quare deciderunt in profundum tanquam lapis? Quia non erant tales lapides, de quibus suscitari possent filii Abrahae; sed tales, qui amarent profundum, et liquidum diligerent elementum, id est qui amaram et fluxam praesentium rermn caperent voluptatem. Unde et de ipsis dicitur “: Demersi sunt tanquam plumbum iu aquam validissimam. Peccatores graves sunt. Denique et iniquitas super talentum plumbi sedere monstratur, sicut Zacharias propheta dicit : Vidi, inquit “, mulierem sedentem super talentum plumbi, et dixi : Qua: est bare? Et respondit : iniquitas. Inde est ergo quod , iniqui demersi sunt in profundum, sicut plumbum in aquam validissimam. Sancti autem non demergttutur, sed ambulant super aquas, quia leves sunt. et peccati pondere non gravantur. Denique Dominus et Salvator noster super aquas ambulavit “. Ipse est enim qui vere peccatum nescit. Antbulavit et discipulus ejus Petrus, licet paululum trepidaverit. Non enim tantus erat ac talis, qui nihil omnino de specie plumbi in se haberet adtnislum. Habuit, licet parum. Propter quod dicit ad eum Dominus ’ : Modica fidei, quare dubitasti? {Idcirco igitur qui salvus fit, per ignem salvus fit, ut si quid forte de specie plumbi habuerit admistum, id ignis decoquat et resolvat, ut efiiciantur omnes aurum bonum : quia aurum terra: illius bonum esse dicitur, quam habituri sunt sancti, et sicut fornax probat aurum sic homines iustos tentatio. Veniendum est ergo omnibus ad ignem, veniendum est ad conflatorium. Sedet enim Dominus, et confiat, et purgat filios Juda . Sed et illuc cutn venitur, si quis multa opera bona, et parum aliquid iniquitatis attulerit, illud parum tanquam plumbum i'gni resolvitur ac purgatur, et totum remanet aurum purum. Et si quis plus illuc plumbi detulerit, plus · exuritur, ut amplius decoquatur, ut etsi parum aliquid sit auri, purgatum tamen resideat. Quod si aliquis illuc totus plumbeus venerit, fiet de illo hoc quod scriptum est, demergetur in profundum, tanquam plumbum in aquam validissimam. Sed longum est si per ordinem velimus exponere, shfliciat pauca perstringere. ### English translation (Claude) “They sank into the deep like a stone.” Why did they sink into the deep like a stone? Because they were not the kind of stones from which children could be raised up to Abraham, but such as love the deep and are fond of the liquid element, that is, such as seize the bitter and fleeting pleasure of present things. Hence it is also said of them: “They were sunk like lead in the mighty water.” Sinners are heavy. Accordingly iniquity too is shown sitting upon a talent of lead, as the prophet Zechariah says: “I saw,” he says, “a woman sitting upon a talent of lead, and I said: What is this? And he answered: Iniquity.” That is why the wicked were sunk into the deep like lead in the mighty water. But the saints are not sunk; they walk upon the waters, because they are light and not weighed down by the burden of sin. Accordingly our Lord and Saviour walked upon the waters. For he it is who truly knows no sin. His disciple Peter walked too, though he trembled a little. For he was not so great or of such a kind as to have nothing at all of the nature of lead mixed in him. He had some, though little. That is why the Lord says to him: “You of little faith, why did you doubt?” This is why whoever is saved is saved through fire, so that if he has perhaps something of the nature of lead mixed in, the fire may melt and dissolve it, so that all may become good gold; because the gold of that land which the saints are to possess is said to be good, and as the furnace tests gold, so temptation tests just men. All, then, must come to the fire; we must come to the refinery. For the Lord sits and refines and purifies the sons of Judah. But when one comes there, if someone has brought many good works and a little iniquity, that little is melted and purged by the fire like lead, and the whole remains pure gold. And if someone has brought more lead there, more is burned away, so that he may be refined further, so that, even if there is only a little gold, it may still remain purified. But if someone has come there wholly of lead, what is written will be done to him: he will be sunk into the deep like lead in the mighty water. But it would take long if we wished to expound everything in order; let it suffice to touch briefly on a few things. ### Scripture references - Exod 15:5: quotation, high confidence - Exod 15:10: quotation, high confidence - Matt 3:9: allusion, high confidence - Zech 5:7: quotation, high confidence - Zech 5:8: quotation, high confidence - Matt 14:25: allusion, high confidence - Matt 14:29: allusion, high confidence - Matt 14:31: quotation, high confidence - 2 Cor 5:21: allusion, medium confidence - 1 Cor 3:15: allusion, high confidence - Gen 2:12: allusion, high confidence - Mal 3:3: allusion, high confidence ### Extrabiblical texts - Sir 27:5 (Sirach): allusion, high confidence ### Translation notes - The OCR had cut this section in two with a misread section number, in the middle of the sentence “as the furnace tests gold, so temptation tests just men” (Sir 27:5); the text is continuous. An apparatus mark is removed by logged correction. - Origen's teaching on a purifying fire through which all must pass, which melts away the “lead” of sin (“whoever is saved is saved through fire,” 1 Cor 3:15), is translated as written. - Sources: Exod 15:5, 10; Matt 3:9; Zech 5:7–8; Matt 14:25, 29–31; 2 Cor 5:21; 1 Cor 3:15; Gen 2:12; Sir 27:5 (Vulgate 27:6); Mal 3:3. ### Citation (SBL) Origen, Hom. Exod. 6.4 (PG 12:334a–335a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-4). ## Homilies on Exodus 6.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-5 - Source: PG 12:335a–335b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one called “god” by grace is like God, for none but the Father with the Son and the Holy Spirit is invisible, incorporeal, unchangeable, without beginning or end, and Creator of all. ### Latin text Quis, inquit , similis tibi itt diis, Domine? Quis similis tibi? Gloriosus in sanctis, mirabilis in majestatibus, faciens prodigia. Quod dicit : Quis similis tibi in diis? non simulacris gentium comparat Deum, nec daemonibus, qui sibi falso deorum nomen aseiscunt, sed deos illos dicit, qui per gratiam et participationem Dei dii appellantur. De quibus et alibi Scriptura dicit In: Ego dixi: Dii estis. Et iterum : ί Deus stetit in congregatione deorum. Sed hi, quamvis capaces sint Dei, et hoc nomine donari per gratiam videantur, nullus tamen Deo similis invenitur, vel in potentia, vel in natura. Et licet Joannes apostolus dicat : Filioli, nondum scimus quid futuri sumus, si autem revelatum nobis fuerit (de Domino scilicet dicens), similes illi erimus ”, › similitudo tamenittec non ad naturam, sed ad gratiam revocatur. Verbi causa, ut si dicamus picturam similem esse ei, cujus imago in pictura videtur expressa, quantum ad gratiam pertinet visus, similis dicitur, quantum ad substantiam, longe dissimilis. llla enim species carnis est, et deedr corporis vivi, ista colorum lucus est, et cera tabulissensucarentibussuperposita. Nullus ergoc in diis similis Domino, nullus enim invisibilis, nullus incorporeus, nullus immutabilis, nullus sine initio et sine line, nullus creator omnium, nisi Pater cum Filio et Spiritu sancto. ### English translation (Claude) “Who,” it says, “is like you among the gods, Lord? Who is like you? Glorious among the saints, wonderful in majesties, doing wonders.” When it says, “Who is like you among the gods?”, it does not compare God with the idols of the nations, nor with the demons, who falsely claim the name of gods for themselves; it calls gods those who are called gods by grace and by participation in God. Of them Scripture says elsewhere too: “I said: You are gods.” And again: “God has stood in the assembly of gods.” But though these are capable of God and seem to be granted this name by grace, none of them is found like God, either in power or in nature. And although the apostle John says, “Little children, we do not yet know what we shall be; but if it is revealed to us” (speaking, that is, of the Lord), “we shall be like him,” yet this likeness is referred not to nature but to grace. For example, if we say that a painting is like the one whose image is seen expressed in the painting, it is called like as far as the appearance to the eye is concerned, but as to substance it is very unlike. For the one is the form of flesh and the beauty of a living body; the other is the glow of colours and wax laid on boards that have no sense. None, then, among the gods is like the Lord; for none is invisible, none incorporeal, none immutable, none without beginning and without end, none creator of all things, except the Father with the Son and the Holy Spirit. ### Scripture references - Exod 15:11: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Ps 82:1 (81:1 LXX): quotation, high confidence - 1 John 3:2: quotation, high confidence ### Translation notes - Sources: Exod 15:11; Ps 82:6 and 82:1 (LXX 81:6, 81:1); 1 John 3:2. ### Citation (SBL) Origen, Hom. Exod. 6.5 (PG 12:335a–335b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-5). ## Homilies on Exodus 6.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-6 - Source: PG 12:335b–336b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earth still swallows the earthly-minded, as it swallowed those who cried “Crucify him,” yet one who is swallowed can be cast up again like Jonah, and Christ descended to lead us out of the depths. ### Latin text Extendisti dexteram tuam, devoravit eos terra . impios quidem et hodie devorat terra. Annon tibi videtur terra devorare illum, qui semper de terra cogitat, qui semper terrenos habet actus, qui de terra loquitur, de terra litigat, terram desiderat, et omnem spem suam ponit in terra; qui ad cmlum non reSpicit, qui futura non cogitat, qni judicium Dei non metuit, nec beata ejus promissa desiderat, sed semper de prtesentibus cogitat, et ad terrena suspirat? Talem cum videris, dicito quia devoravit eum terra. Sed et si quem videris luxurias carnis et voluptatibus corporis deditum, in quo animus nihil valet, sed totum libido carnis obtinuit, dicito et de hoc quia devo- 1 ravit eum terra. Adhuc me movet quod ait ” : ς Extendisti dexteram tuam, et devoravit eos terra; quasi ut devorarentur a terra, bmc causa fuerit quod extendit Dominus dexteram suam. Si consideres quomodo Dominus exaltatus in cruce tota die extendit manus suas ad populum non eredentetn “,sed contradicentem, et qualiter infidelem populum, qui clamavit : Crucilige , crucifige eum, mors admissi sceleris oppressit : evidenter invenies quomodo extendit dexteram suam, et devoravit illos terra. Nec tamen penitus desperandum est. Possibile namque est, ut, si forte resipiscat qui devoratus est, rursum possit evomi, sicut Jonas. Sed et omnes nos puto quod aliquando terra devoratos in inferni penetralibus retinebat, et propterea Dominus noster descendit non solum usque ad terras, sed usque ad inferiora terra: :et ibi nos invenit devoratos, et sedentes sub umbra mortis: et inde educens non jam locum terrae, ut iterum devoraremur. sed locum praeparat nobis regni cmlorum. ### English translation (Claude) “You stretched out your right hand; the earth swallowed them.” The earth swallows the impious even today. Does it not seem to you that the earth swallows the one who always thinks of earth, who always does earthly deeds, who talks of earth, quarrels over earth, desires earth, and places all his hope in the earth; who does not look to heaven, does not think of the future, does not fear the judgment of God nor desire his blessed promises, but always thinks of present things and sighs for earthly things? When you see such a one, say that the earth has swallowed him. And if you see someone given over to the luxuries of the flesh and the pleasures of the body, in whom the mind has no strength but the lust of the flesh has taken possession of everything, say of him too that the earth has swallowed him. I am still moved by what it says, “You stretched out your right hand, and the earth swallowed them,” as though the reason why they were swallowed by the earth was that the Lord stretched out his right hand. If you consider how the Lord, lifted up on the cross, all day long stretched out his hands to a people not believing but contradicting, and how the death that followed the crime they committed overwhelmed the unbelieving people that cried, “Crucify, crucify him,” you will clearly find how he stretched out his right hand and the earth swallowed them. Yet one must not utterly despair. For it is possible that, if perhaps the one who has been swallowed comes to his senses, he can be vomited out again, like Jonah. And I think that the earth once held all of us swallowed in the inner recesses of hell, and that is why our Lord descended not only to the earth but to the lower parts of the earth; there he found us swallowed and sitting in the shadow of death, and, leading us out from there, he prepares for us no longer a place of earth, where we might be swallowed again, but a place in the kingdom of heaven. ### Scripture references - Exod 15:12: quotation, high confidence - John 19:6: quotation, high confidence - Jonah 2:10: allusion, high confidence - Eph 4:9: allusion, high confidence - Luke 1:79: allusion, medium confidence ### Translation notes - Origen applies “the earth swallowed them” to the people who cried “Crucify him”; translated as written, together with his immediate qualification that no one swallowed by the earth need despair. - Sources: Exod 15:12; John 19:6; Jonah 2:10; Eph 4:9; Luke 1:79. ### Citation (SBL) Origen, Hom. Exod. 6.6 (PG 12:335b–336b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-6). ## Homilies on Exodus 6.7 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-7 - Source: PG 12:336b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord leads in righteousness the people he freed through the washing of regeneration, and comforts it with the hope of rest. ### Latin text Deduxisti in justitia tua populum tuum hunc, quem liberasti. Consolatus es in virtute tua, iu requie sancta tua ". Dominus populum suum. quem liberavit’ per lavacrum regenerationis, deducit in justitia, consolatur etiam eum per consolationem Spiritus sancti in virtute sua, et in requis sua. Futurorum namque spes, laborantibus requis-'1 parit; sicut et in agone positis dolorem vulnerent mitigat spes coronae. ### English translation (Claude) “In your righteousness you led this your people whom you set free; you comforted them in your strength, in your holy rest.” The Lord leads in righteousness his people whom he has set free through the washing of regeneration; he also comforts it with the consolation of the Holy Spirit in his strength and in his rest. For the hope of things to come brings rest to those who labour, just as for those engaged in a contest the hope of the crown softens the pain of wounds. ### Scripture references - Exod 15:13: quotation, high confidence - Titus 3:5: allusion, high confidence ### Translation notes - Sources: Exod 15:13; Titus 3:5. ### Citation (SBL) Origen, Hom. Exod. 6.7 (PG 12:336b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-7). ## Homilies on Exodus 6.8 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-8 - Source: PG 12:336b–337a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The nations that heard and trembled are the hostile powers, seized with fear when Christ despoiled them on the cross. ### Latin text Audieram gemes ει irata; sum, dolores comprehenderunt habitatores Philistiim. Tunc fe- Stinaverunt duces Edoni, et principes illoabitarum, apprehendit illos timor et tremor. Tabuerunt ornnes inhabitantes Chanaan. s Quantum ad historiam pertinet, nullum ex his gentibus interfuisse mirabilibus quas laeta sunt, constat. Quomodo ergo videbuntur tremore deterriti, vel festinasse. ut dicit, vel irati esse Philistiim, et Moabitae, et Edom, et reliqua: quas enumerat nationes ? Sed si redeamus ad intelligentiam spiritalem, inveniemus quia Philistini, id est cadentes populi , et Edotn , qui interpretatur terrenus, trepidant, et borum omnium principes cursitant, et pavent constricti doloribus, cum vident regna sua, quae in inferno Ι) sum, penetrata ab eo qui descendi, in inferio“ terra}, ut eriperet eos qui possidebantur a morte. lline eos comprehendit timor et tremor, quia senserunt magnitudinem brachii ejus. llinc etiam tabuerunt omnes inhabitantes Chanaan, qui mutabiles interpretantur et mobiles, cum vident moveri regna sua, alligari fortem, et vasa ejus diripi. Veniat ergo super eos timor et tremor magnitudinis brachii tui . Quid timent daemones? Quid tremum? Sine dubio crucem Christi, in qua triumphati sunt, in qua exuti sunt principatus eorum et potestates. Timor ergo et tremor cadet super eos, cum signum in nobis viderint crucis fideliter fixum, et magnitudinem brachii illius, quod Dominus ex- , pandit in cruce, sicut dicit “: Tota die expandi manus meas ad populum non credentem, et contradicentem mihi. Non te ergo aliter timebunt, nec aliter tremor tuus veniet super eos, nisi videant in te crucem Christi , nisi et tu poteris dicere : Mihi autem absit gloriari, nisi in cruce Domini mei Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. ### English translation (Claude) “The nations heard and were angry; pains seized the inhabitants of Philistia. Then the leaders of Edom hastened, and the princes of the Moabites; fear and trembling seized them. All the inhabitants of Canaan melted away.” As regards the literal account, it is agreed that none of these nations was present at the wonders that were done. How, then, will the Philistines and the Moabites and Edom and the other nations it lists be seen to have been terrified with trembling, or to have hastened, as it says, or to have been angry? But if we return to the spiritual understanding, we shall find that the Philistines, that is, “falling peoples,” and Edom, which is interpreted “earthly,” tremble, and the princes of all these run about and are afraid, gripped by pains, when they see their kingdoms, which are in hell, penetrated by him who descended into the lower parts of the earth to rescue those who were held by death. Hence fear and trembling seized them, because they felt the greatness of his arm. Hence too all the inhabitants of Canaan, a name interpreted “changeable” and “movable,” melted away, when they see their kingdoms shaken, the strong man bound, and his goods plundered. “Let fear and trembling come upon them, by the greatness of your arm.” What do the demons fear? What do they tremble at? Doubtless the cross of Christ, on which they were triumphed over, on which their principalities and powers were stripped. Fear and trembling, then, will fall upon them when they see the sign of the cross faithfully fixed in us, and the greatness of that arm which the Lord spread out on the cross, as he says: “All day long I spread out my hands to a people not believing and contradicting me.” So they will not fear you otherwise, nor will trembling at you come upon them otherwise, unless they see in you the cross of Christ, unless you too can say: “But far be it from me to boast except in the cross of my Lord Jesus Christ, through whom the world is crucified to me, and I to the world.” ### Scripture references - Isa 65:2: quotation, high confidence - Rom 10:21: allusion, medium confidence - Exod 15:14: quotation, high confidence - Exod 15:15: quotation, high confidence - Exod 15:16: quotation, high confidence - Matt 12:29: allusion, high confidence - Col 2:15: allusion, high confidence - Gal 6:14: quotation, high confidence ### Translation notes - The meanings of Philistines, Edom, and Canaan are Origen's etymologies. The editor's footnotes and apparatus marks that leaked into the text are removed by logged correction. - Sources: Exod 15:14–16; Isa 65:2 (Rom 10:21); Matt 12:29; Col 2:15; Gal 6:14. ### Citation (SBL) Origen, Hom. Exod. 6.8 (PG 12:336b–337a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-8). ## Homilies on Exodus 6.9 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-9 - Source: PG 12:337a–339a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Let them become like a stone” refutes those who teach evil natures or a cruel Creator, and foretells a temporary hardening of Israel until the Gentiles come in; Christ redeemed with his blood those whom the devil had bought with the coin of sin. ### Latin text Fiant tanquam lapis donec transeat populus tuus, Domine, donec transeat populus tuus hic, quem acquisisti . Fieri tanquam lapidem , non est natura esse lapidem. Non enim fieret, nisi quod non erat. Hoc propter illos «dicimus, qui malae naturae Pharaonem, vel Egyptios dicunt fuisse, et non ex arbitrii libertate in hoc esse deductos ; sed et propter eos, qui creatorem Deum accusant tanquam saavnm, quod homines vertat in lapides., lli ergo priusquam blaspltement, considerent summa lihratione, quae scripta sunt. Non enim dixit: Fiant tanquam lapis , et tacuit, sed tempus statuit, et mensuram condemnationis decernit. Aitc enim : ‹ Donec transeat populus tuus, Domine. › Quo scilicet post transitum populi non sint tanquam lapides. In quo mihi videtur prophetia: aliquid latere. Video enitn quia prior populus, qui luit ante nos, factus est tanquam lapis durus et incredulus. Verum non eatenus, ut in lapidis natura permaneat, sed donec transeat populus hic, populus hic quem Dominus acquisivit : Caecitas enim ex parte contigit in lsrael secundum carnem, donec plenitudo gentium subintroiret . Cum enim plenitudo gentium subintraverit, tunc etiam omnis Israel, qui per incredulitatis duritiam lactus fuerat sicut lapis, salvabitur. Et vis videre quomodo salvabitur? Potens est, inquit , Deus de lapidibus istis suscitare filios Abrahae. Manent ergo lapides nunc, donec transeat populus tuus, Domine, populus tuus hic quem acquisisti. Sed si ipse Dominus creator est, omnium, videndum est quomodo hic acquisisse dicatur, quae sua esse non dubium est. Dicitur et in alio cantico Deuteronomii ’δε t Nonne hic ipse Deus tuus, qui fecit te, ct creavit te et acquisivit te? Videtur enim unusquisque illud acquirere, quod non luit suum. lude denique et haeretici dicunt de Salvatore , quia non erant sui, quos acquisivit. Dato etenim pretio merratus est homines quos Creator fecerat. Et certum est, aiunt, unumquemque non illud emere, quod suum est. Apostolus enim ait ” ; Pretio empti estis. Sed audi quid dicit propheta : Peccatis vestris venundati estis, et pro iniquitatibus vestris dimisi matrem vestram. Vides ergo, quia Dei quidem creatura omnes sumus, unusquisque vero. peccatis suis venundatur, et pro iniquitatibus suis a proprio creatore discedit. Dei igitur sumus secundum quod ab eo creati sumus. Ell'ecti vero sumus servi diaboli , secundum quod peccatis nostris venundati sumus. Veniens autem Christus redemit nos cum serviremtis illi domino, cui nosmetipsos peccando vendidimus. Et ita videtur tanquam suos quidem recepisse, quos creaverat, tanquam alienos autem acquisisse, quia alienum sibi dominum sive errando, sive peccando qumsiverant. Et fortasse recte quidem dicitur redemisse nos Christus, qui pretium nostri sanguinem suum dedit. Quid tale autem ut nos mercaretur etiam diabolus dedit? Ergo, si videtur, ausculta. Homicidium, pecunia diaboli est. llle enim ab initio homicida est °". Fecisti homicidium, diaboli pecuniam suscepisti. Adulterium, diaboli pecunia est. Diaboli enimin eo imago est et superscriptio. Commisisti adulterium, accepisti diaboli numisma. Furtum, falsum testimonium, rapacitas, violentia, hate ontnia diaboli census est, et diaboli thesaurus. Talis enim pecunia de ejus moneta procedit. Hac igitur pecunia emit ille, quos emit, et ellicit sibi servos omnes, qui de hujuscemodi censu ejus quantulumcunque susceperint. Verum ego vereor, ne etiam aliquos de astantibus, quos noscimus, diabolus mer. cetur occulte, ne etiam aliquibus nostrorum hanc pecuniam, quam supra enumeravimus, ingerat, et faciat illos rursum suos, et rursum pro eis tabulas servitutis, et peccati chirographum scribat, atque inunisceat servis Dcieos, quos peccati pretio sibi fecerit servos. Solet enim, quia inimicus homo est, tritico miscere zizania. Et tamen si quis ferte hu- 1)juscemodi pecuniam a diabolo deceptus accepit, non usquequaque desperet; misericors enim est et miserator Dominus, et creaturae sum non vult mortem,sed ut convertatur, et vivat . Prenitendo, flendo, satisfaciendo deleat quod admissum est. Dicit enim propheta , quia si conversus ingemueris, tunc salvus eris. Paulo latius progressi sumus, dum volumus exponere quomodo Deus qua: sua sunt dicatur acquirere, et redimere Christus sanguine pretioso quos emerat diabolus vili mer. cede peccati. ### English translation (Claude) “Let them become like a stone, until your people pass over, Lord, until this your people pass over whom you have acquired.” To become like a stone is not to be a stone by nature. For it would not “become” something unless it were what it was not before. We say this because of those who say that Pharaoh or the Egyptians were of an evil nature and were not brought to this by freedom of choice; and also because of those who accuse God the Creator of being cruel, because he turns men into stones. Before they blaspheme, then, let them consider what is written with the most careful weighing. For it did not say, “Let them become like a stone,” and fall silent; it fixed a time and decrees a measure for the condemnation. For it says: “until your people pass over, Lord,” so that, evidently, after the people have passed over, they may no longer be like stones. In this some prophecy seems to me to lie hidden. For I see that the former people, which was before us, became like a stone, hard and unbelieving; yet not so as to remain in the nature of stone, but until this people passes over, this people which the Lord has acquired. For blindness has befallen Israel according to the flesh in part, until the fullness of the Gentiles should come in. For when the fullness of the Gentiles has come in, then all Israel too, which through the hardness of unbelief had become like a stone, will be saved. And do you want to see how it will be saved? “God is able,” he says, “from these stones to raise up children to Abraham.” So they remain stones now, until your people pass over, Lord, this your people whom you have acquired. But if the Lord himself is the creator of all things, we must see how he is here said to have acquired what is undoubtedly his own. It is also said in another song, that of Deuteronomy: “Is not this your God himself, who made you and created you and acquired you?” For one seems to acquire what was not one's own. Hence, indeed, the heretics too say of the Saviour that those whom he acquired were not his own. For, they say, by paying a price he bought the men whom the Creator had made; and it is certain that no one buys what is his own. For the Apostle says: “You were bought with a price.” But hear what the prophet says: “For your sins you were sold, and for your iniquities I sent away your mother.” You see, then, that we are all indeed the creation of God, but each one is sold by his own sins and for his iniquities departs from his own creator. So we are God's insofar as we were created by him. But we have become slaves of the devil insofar as we were sold by our sins. But Christ came and redeemed us when we were serving that master to whom we sold ourselves by sinning. And so he seems to have received back as his own those whom he had created, but to have acquired them as belonging to another, because, whether by erring or by sinning, they had sought for themselves a master foreign to him. And perhaps it is rightly said that Christ redeemed us, since he gave his own blood as our price. But what did the devil give, to buy us too? Listen, then, if you please. Murder is the devil's money. For he was a murderer from the beginning. You have committed murder: you have received the devil's money. Adultery is the devil's money. For in it are the devil's image and inscription. You have committed adultery: you have received the devil's coin. Theft, false witness, rapacity, violence: all these are the devil's revenue and the devil's treasure. For such money comes from his mint. With this money, then, he buys those whom he buys, and makes his slaves all who have received any little part of this revenue of his. But I fear that the devil may be secretly buying some even of those standing here, whom we know; that he may be pressing on some of our people this money which we listed above, making them his own again, again writing deeds of slavery for them and the bond of sin, and mixing in among the servants of God those whom he has made his slaves at the price of sin. For, since he is the enemy, he is accustomed to mix weeds with the wheat. And yet if anyone, deceived by the devil, has perhaps accepted money of this kind, let him not despair altogether; for the Lord is merciful and compassionate, and does not will the death of his creature, but that it should turn and live. By repenting, weeping, and making satisfaction let him blot out what has been committed. For the prophet says that if you turn and groan, then you will be saved. We have gone somewhat further afield in wishing to explain how God is said to acquire what is his own, and how Christ with his precious blood redeems those whom the devil had bought for the cheap price of sin. ### Scripture references - Exod 15:16: quotation, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: allusion, high confidence - Matt 3:9: quotation, high confidence - Deut 32:6: quotation, high confidence - 1 Cor 6:20: quotation, high confidence - Isa 50:1: quotation, high confidence - John 8:44: quotation, high confidence - Matt 22:20: allusion, medium confidence - Col 2:14: allusion, medium confidence - Matt 13:25: allusion, high confidence - Joel 2:13: allusion, medium confidence - Ezek 33:11: allusion, high confidence - Isa 30:15: quotation, medium confidence - 1 Pet 1:19: allusion, medium confidence ### Translation notes - The opponents are those who taught that some people are evil by nature and those who charged the Creator with cruelty; the “heretics” who say the Saviour bought what was not his own are not named (probably followers of Marcion). Translated as written. - Origen's reading of Israel's hardening as temporary, until “all Israel will be saved” (Rom 11:25–26), is his own; translated as written. “Making satisfaction” renders satisfaciendo. - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 15:16; Rom 11:25–26; Matt 3:9; Deut 32:6; 1 Cor 6:20; Isa 50:1; John 8:44; Matt 22:20; Col 2:14; Matt 13:25; Joel 2:13; Ezek 33:11; Isa 30:15 (Septuagint); 1 Pet 1:18–19. ### Citation (SBL) Origen, Hom. Exod. 6.9 (PG 12:337a–339a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-9). ## Homilies on Exodus 6.10 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-10 - Source: PG 12:339a–339d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God plants his people not in the lowlands of Egypt but on the mountain of his inheritance, training his vine on the cedars of God, the prophets and apostles. ### Latin text Inducens planta eos in monte haereditatis tuae . Non vult nos Deus in Egypto plantare, nec in dejectis et in humilibus locis, sed in monte haereditatis sua: vult plantare quos plantat. Tum praeterea quod addit : luducens planta eos; num tibi videtur tanquam de pueris dicere, qui inducuntur ad scholas, inducunturad litteras, inducuntur ad omnem eruditionem ? lntellige ergo per lucc, si tamen habes aures audiendi, quomodo Deus plantat : ne forte cum audis eum inducere et plantare, putes eum ficus in terra, aut alia hujuscemodi virgulta defigere. Audi et alibi quomodo plantat Deus. Pr0phela dicit 7‘: ‹ Vineam ex Egypto transtulisti, et expulisti gentes, et plantasti eam. Pervium iter fecisti ante eam, plantasti radices ejus, et replesti terram. Opernit montes umbra ejus, et arbusta ejus cedros Dei. Advertisti jam quomodo plantat Deus , et ubi plantat? Non plantat in vallibus, sed in montibus excelsis et sublimibus locis. Quos enim educit de Egypto, quos de saeculo adducit ad fidem, non vult eos iterum in humilibus collocare, sed conversationem eorum vult esse sublimem. Vult nos in montibus habitare, sed in ipsis nihilominus montibus non vult nos super terram repere, nec ultra vult vineam suam humi dejectos habere fructus, sed vult pal- ο mites ejus sursum duci, in alto collocari, traduces lieri', et traduces non in quibuscunque humilibus arboribus, scd in excelsis et in altissimis cedris Dei. Cedros Dei ego prophetas et apostolos puto , quibus nos si adjungamur vitis quam de JEgypto transtulit Deus, et per ramos eorum nostri palmites difl'undautur, atque ipsis innixi traduces qua:dam efficiamur charitatis ad invicem vinculis connexi, fructum sine dubio plurimum ali‘eremus. Nam ε omnis arbor quae nou facit fructum bonum excidetur, et in ignem mittetur 7'. ### English translation (Claude) “Bringing them in, plant them on the mountain of your inheritance.” God does not want to plant us in Egypt, nor in low and humble places; he wants to plant those whom he plants on the mountain of his inheritance. Then, besides, as to what it adds, “Bringing them in, plant them”: does it not seem to you to speak as of children who are brought to school, brought to letters, brought to all learning? Understand, then, through this, if you have ears to hear, how God plants, lest perhaps, when you hear that he brings in and plants, you think that he sets fig trees in the ground or other plants of this kind. Hear also elsewhere how God plants. The prophet says: “You brought a vine out of Egypt, and drove out the nations, and planted it. You made a passable way before it, you planted its roots, and it filled the land. Its shade covered the mountains, and its branches the cedars of God.” Have you now noticed how God plants, and where he plants? He does not plant in the valleys but on the mountains, in lofty and high places. For those whom he brings out of Egypt, whom he leads from the world to faith, he does not want to place again in low places; he wants their way of life to be lofty. He wants us to dwell on the mountains, and yet even on the mountains he does not want us to creep upon the ground, nor does he want his vine any longer to have its fruit lying on the ground; he wants its branches to be drawn upward, set on high, trained as climbing vines, and trained not on just any low trees but on the lofty and highest cedars of God. The cedars of God I take to be the prophets and apostles; if we, the vine which God brought out of Egypt, are joined to them, and our branches are spread through their branches, and leaning on them we become, as it were, climbing vines, linked to one another by the bonds of love, we shall doubtless bear much fruit. For “every tree that does not bear good fruit will be cut down and thrown into the fire.” ### Scripture references - Exod 15:17: quotation, high confidence - Matt 11:15: allusion, medium confidence - Ps 80:8 (79:9 LXX): quotation, high confidence - Ps 80:9 (79:10 LXX): quotation, high confidence - Ps 80:10 (79:11 LXX): quotation, high confidence - Matt 3:10: quotation, high confidence - Matt 7:19: quotation, medium confidence ### Translation notes - Sources: Exod 15:17; Matt 11:15; Ps 80:8–10 (LXX 79:9–11); Matt 3:10 and 7:19. ### Citation (SBL) Origen, Hom. Exod. 6.10 (PG 12:339a–339d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-10). ## Homilies on Exodus 6.11 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-11 - Source: PG 12:339d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God leads his people into a dwelling already prepared, so that they enter into the labours of others. ### Latin text « ln praeparata habitatione tua, quam praeparasti, Domine . Vide clementis Domini bonitatem, non vult te inducere ad laborem, non vult ut ipse tibi facias habitaculum,jam te ad prazparatam ι) deducit habitationem. Audi Deum dicentem in Evangelio 7" : ‹ Alii laboraverunt, et vos in labores eorum introistis. ### English translation (Claude) “In your prepared dwelling, which you have prepared, Lord.” See the goodness of the merciful Lord: he does not want to bring you in to toil, he does not want you to make a dwelling for yourself; he leads you to a dwelling already prepared. Hear God saying in the Gospel: “Others have laboured, and you have entered into their labours.” ### Scripture references - John 4:38: quotation, high confidence ### Translation notes - Sources: John 4:38. ### Citation (SBL) Origen, Hom. Exod. 6.11 (PG 12:339d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-11). ## Homilies on Exodus 6.12 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-12 - Source: PG 12:339d–340d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sanctuary prepared by God's hands is best understood of the flesh of Christ, formed in the virgin without human work, the stone cut without hands. ### Latin text Sanctimonium, Domine, quod praeparaverunt manus, tote . › Sanctimonium, dicitur tabernaculum Dei, vel templum ab eo quod sanctilicat accedentes. lloc non dicit manu hominis factum, sed manu Dei. Quid ergo? Propter te Deus et plantat, et aedificat, agricola efficitur, structor eflicitur, ne tibi aliquid desit. Audi et Paulum dicentem : Dei agricultura, Dei :edilicatio estis.» Quod ergo istud est sanctimonium, quod non manu hominis factum est, sed manibus Dei paratum? Audi sapientiam dicentem ", quia aedificavit sibi domum. › Ego autem hoc de incarnatione Domini rectius intelligendum pttto. Non enim manu hominum factum est, id est, non opere humano templum carnis aedificatur in virgine, sed, sicut praedixerat Daniel , lapis sine manibus excisus crevit, et factus est mons magnus. lstud est sanctimonium ear-s nis assumptae, et sine manibus, id est absque opere hominum, de monte humanae natura: et substantiae carnis excisum; ### English translation (Claude) “Your sanctuary, Lord, which your hands have prepared.” The tabernacle of God, or the temple, is called a sanctuary because it sanctifies those who approach. It does not say this was made by the hand of man, but by the hand of God. What then? For your sake God both plants and builds; he becomes a farmer, he becomes a builder, so that you may lack nothing. Hear Paul too saying: “You are God's field, God's building.” What, then, is this sanctuary, which was not made by the hand of man but prepared by the hands of God? Hear Wisdom saying that she “has built herself a house.” But I think this is more rightly understood of the incarnation of the Lord. For it was not made by the hand of men; that is, the temple of flesh is built in the virgin not by human work, but, as Daniel had foretold, “a stone cut out without hands grew and became a great mountain.” This is the sanctuary of the flesh that was assumed, cut without hands, that is, without the work of men, from the mountain of human nature and of the substance of flesh. ### Scripture references - Exod 15:17: quotation, high confidence - 1 Cor 3:9: quotation, high confidence - Prov 9:1: quotation, high confidence - Dan 2:34: quotation, high confidence - Dan 2:35: quotation, high confidence ### Translation notes - Sources: Exod 15:17; 1 Cor 3:9; Prov 9:1; Dan 2:34–35. ### Citation (SBL) Origen, Hom. Exod. 6.12 (PG 12:339d–340d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-12). ## Homilies on Exodus 6.13 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-13 - Source: PG 12:340d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “And beyond” shows that God's reign extends past every age, however long. ### Latin text α Domine, qui regnas in saeculum, cl in sa:culnm, et adhuc 7’. Quoties in szeculum dicitur, longitudorquidem temporis, sed esse finis aliquis iudicatur, et si in aliud saeculum dicatur, aliquis sine dubio longior quidem, tamen ponitur finis; et quoties szecula saeculorum nominantur, fortasse licet ignotus nobis, tamen a Deo statutus aliquis tero minus indicatur. Quod vero addit in hoc loco τι et adhuc, ιιυΙΙυιη sensum termini alicujus aut finis reliquit. Quodcunque enim illud cogitaveris, in quo linem putes posse consistere, semper tibi dicit sermo propheticus: Et adhuc, velut si loquatu: ad te, et dicat : Putas in saeculum saeculi Dominum regnaturum? Ει adhuc.» Putas in saecula saeculorum? Ει adhuc. Ει quomodoeunque dixeris illud de regni ejus spatiis, semper tibi dicit propheta : Ει adhuc. ### English translation (Claude) “Lord, who reign for ever, and for ever, and beyond.” Whenever “for ever” (literally, “for an age”) is said, a length of time is indicated, but also that there is some end; and if it says “for another age,” a longer span is doubtless meant, yet an end is still set; and whenever “ages of ages” are named, perhaps some limit is indicated, unknown to us but fixed by God. But by adding in this place “and beyond,” it has left no sense of any limit or end. For whatever you may think of in which you suppose an end could consist, the prophetic word always says to you, “and beyond,” as if it were speaking to you and saying: “Do you think the Lord will reign for the age of the age? And beyond. Do you think for ages of ages? And beyond.” And however you may speak of the extent of his reign, the prophet always says to you: “And beyond.” ### Scripture references - Exod 15:18: quotation, high confidence ### Translation notes - “For ever … and beyond” renders the Latin in saeculum et in saeculum et adhuc (Exod 15:18, Septuagint “and still”); Origen's argument turns on the literal sense of saeculum, “age.” An apparatus mark is removed by logged correction. - Sources: Exod 15:18. ### Citation (SBL) Origen, Hom. Exod. 6.13 (PG 12:340d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-13). ## Homilies on Exodus 6.14 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-14 - Source: PG 12:340d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Israel walked dry through the sea, one who follows Christ can pass through a sinful world untouched by the waves of lust and greed. ### Latin text t Quoniam intravit equitatus Pharaonis cum quadrigis et ascensoribus in medium mare, et induxit super eos Dominus aquas maris. Filii autem lsrael ambulaverunt per siccum in medio mari κ.) Et tu si filius lsrael es, potes ambulare per siccum in medio mari. Si fueris in medio nationis prava et perversae sicut lumen solis verbum vita: continens ad gloriam, potest fieri ut in medio peccatorum incedentem te non infundat humor peccati, potest fieri ut transeuntem te per hunc mundum nulla libidinis unda respergat, nullus cupiditatis aestus verberet. Qui autem Egyptius estet sequitur Pharaonem, ille vitiorum fluctibus mergitur.»Qui vero sequitur Christum, et sicut ipse ambulavit, ita et ipse ambulat, aqua: ei murus fiunt dextra laevaque, ipse autem media via incedit per siccum. Non declinat ad dexteram, neque ad sinistram, usquequo exeat ad libertatem, et hymnum victoria: Domino concinat dicens : ‹ Cantemus Domino, gloriose enim honorificatus est, per Jesum Christum Dominum nostrum, cui est gloria, et imperium in sacula saeculorum. Amen. ### English translation (Claude) “For Pharaoh's cavalry went with chariots and riders into the midst of the sea, and the Lord brought the waters of the sea upon them. But the sons of Israel walked on dry ground in the midst of the sea.” You too, if you are a son of Israel, can walk on dry ground in the midst of the sea. If you are in the midst of a crooked and perverse nation, holding forth the word of life like the light of the sun, to glory, it can happen that, as you walk in the midst of sinners, the moisture of sin does not drench you; it can happen that, as you pass through this world, no wave of lust splashes you, no surge of greed strikes you. But whoever is an Egyptian and follows Pharaoh is sunk in the billows of vices. Whoever follows Christ, however, and walks as he walked, for him the waters become a wall on the right and on the left, and he himself goes along the middle way on dry ground. He turns aside neither to the right nor to the left, until he comes out to freedom and sings to the Lord the hymn of victory, saying: “Let us sing to the Lord, for he has been gloriously honoured,” through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 15:19: quotation, high confidence - Phil 2:15: allusion, high confidence - Phil 2:16: allusion, high confidence - 1 John 2:6: allusion, high confidence - Exod 14:22: allusion, high confidence - Deut 5:32: allusion, medium confidence - Exod 15:1: quotation, high confidence ### Translation notes - The editor's footnotes that leaked into the end of the text are removed by logged correction. - Sources: Exod 15:19; Phil 2:15–16; 1 John 2:6; Exod 14:22; Deut 5:32; Exod 15:1. ### Citation (SBL) Origen, Hom. Exod. 6.14 (PG 12:340d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/6-1/#p-6-14). ## Homilies on Exodus 7.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-1 - Source: PG 12:341a–342b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bitter water of Marah is the law taken literally (circumcision, sacrifices, the Sabbath), and the tree that sweetens it is Christ, the tree of life, who opens its spiritual sense. ### Latin text mysterii, post choros et tympana, post triumphales hymnos, venitur ad Merrham. lllerrha: autem aqua erat amara, quam non poterat populus Dei bibere. Quid ergo post tanta et tam mirifica mirabilia ad amaras aquas et periculum sitis adducitur populus Dei? Ait enim : ε Ει venerunt filii Israel in Mcrrham, et non poterant aquam bibere de Mcrrlta, quia amara erat, et propter hoc appellatum est nomen loci illius amaritudo. Sed quid addit post bzec? Clamavit, inquit , Moyses ad Dominum, et ostendit illi Dominus lignum, et misit illud in aquam, et facta est dulcis aqua. Et ibi, in? quit, posuit illi Deus justitias et judicia. lbi, ubi anmritudo, ubi sitis, et quod est gravius, sitis in abundantia aquarum, ibi posuit ei Deus justitias et judicia. Alius non erat locus dignior, aptior, uberior, quam iste, in quo amaritudo est? Tum propterea quod dixit: Ostendit illi Dominus lignum, et misit illud in aquam, et facta est dulcis aqua; mirum admodum est, ut Deus lignum ostenderet Moysi, quod mitteret in aquam, et faceret eam dulcem. Eflicere Deus aquam dulcem sine ligno nou poterat? Aut Moyses nesciebat lignum, ut ei Deus ostenderet? Sed videndum est quid decoris in his interior habeat sensus. Ego puto quod lex si secundum litteram suscipiatur, satis amara sit, ct ipsa sit Merrha. Quid enim tam amarmn, quam utpuerC octava die circumcisionis vulnus accipiat, et rigorem l'erri tenera patiatur infantia? Amarum satis, et peramarum est hujusmodi poculum legis, inlautum ut populus Dei, non ille qtti iu Moyse baptizatus est in mari et in nube, sed iste qui in spiritu et aqua baptizatus est, non possit bibere de ista aqua; sed ne gustare quidem de circumcisionis amaritudine potest, neque hostiarum ferre amaritudinem valet, nec Salvbati observantiam. Si vero ostendat Deus lignum quod tuittitur in hanc amaritudinem, ut dulcis aqua fiat legis, potest de illa bibere. Quod est istud lignum, quod Dominus ostendit Moysi? Salomon edocet nos, cum dicit de sapientia, quia lignum vita: est omnibus amplectentibus eam “.i Si ergo lignum sapientia: Christus missum fuerit ι) in lege, et ostenderit nobis qumuodo intelligi debeat circumcisio, quomodo Sabbata, quomodo lex lepra: servamla sit, qualiter mundi et immtmdi discrimen habeatur, tunc efficitur aqua Merrlue dulcis, et amaritudo littera: legis convertitur in dulcedinem intelligentia: spiritalis, et tunc potest bibere p0pulus Dei. Si enim non interpretentur hinc spiritaliter, populus qui idola dereliquit, et ad Deum confugit, si audiat legem de sacrificiis pra:cipientem, continuo refugit et non potest bibere : amarum quippe hoc sentit et asperum. Si enim, inquit. Apostolus , quae destruxi, ιιωρ iterum reze- (lifico, praevaricatorem me constituo. In hac ergo amaritudine lllerrltze, id est iu ista littera legis, posuit Deus justitias et testimonia. Non tibi hoc videtur dicere, quia velut in vascqu quodam, ita in legis littera sapientiae et scientia: Sua: thesauros condiderit Deus? lloc est ergo quod dicit : ς Et ibi posuit ei Deus justitias et testimonia. › lloc erat quod et Apostolus dicebat : α Habemus autem thesaurum hunc in vasis fictilibus, ut sublimi« tas virtutis Dei sit, et non ex nobis. Ut ergo possit bibi aqua haec de Merrha, ostendit Deus lignum quod mittatur itt eam, ut qui biberit ne moriatur, non amaritudinem sentiat. Unde constat, quod si quis sine ligno vitaz, id cst sine mysterio crucis, sine fide Chrisfi, sine intelligentia spiritali bibere voluerit delcgis littera, per amaritudinem nimiam morietur. llaec sciens Paulus apostolus dicebat , quia littera occidit. lloc est aperte dicere, quia aqua lllerrba: occidit, si non mutata bibatur et in dulcedinem versa fuerit. ### English translation (Claude) … mystery, after the dances and timbrels, after the triumphal hymns, one comes to Marah. At Marah the water was bitter, and the people of God could not drink it. Why, then, after such great and such marvellous wonders, are the people of God brought to bitter waters and the danger of thirst? For it says: “And the sons of Israel came to Marah, and they could not drink the water from Marah, because it was bitter; and for this reason the name of that place was called Bitterness.” But what does it add after this? “Moses,” it says, “cried out to the Lord, and the Lord showed him a tree, and he put it into the water, and the water became sweet. And there,” it says, “God laid down for him ordinances and judgments.” There, where there is bitterness, where there is thirst, and, what is worse, thirst amid an abundance of waters, there God laid down for him ordinances and judgments. Was there no other place more worthy, more suitable, more fruitful than this one, where there is bitterness? And then, because it said, “The Lord showed him a tree, and he put it into the water, and the water became sweet,” it is quite remarkable that God should show Moses a tree to put into the water to make it sweet. Could God not make the water sweet without a tree? Or did Moses not know the tree, so that God had to show it to him? But we must see what beauty the inner sense holds in these things. I think that the law, if it is taken according to the letter, is quite bitter, and is itself Marah. For what is so bitter as that a boy should receive the wound of circumcision on the eighth day, and tender infancy should suffer the harshness of the iron? Quite bitter, very bitter indeed, is a cup of the law of this kind, so much so that the people of God (not that which was baptized into Moses in the sea and in the cloud, but this which has been baptized in the Spirit and water) cannot drink of this water; it cannot even taste the bitterness of circumcision, nor can it bear the bitterness of sacrificial victims, nor the observance of the Sabbath. But if God shows the tree which is put into this bitterness, so that the water of the law becomes sweet, it can drink of it. What is this tree which the Lord showed Moses? Solomon teaches us when he says of wisdom that “it is a tree of life to all who embrace it.” If, then, Christ, the tree of wisdom, has been put into the law, and has shown us how circumcision ought to be understood, how the Sabbaths, how the law of leprosy is to be kept, how the distinction between clean and unclean is to be held, then the water of Marah becomes sweet, and the bitterness of the letter of the law is turned into the sweetness of spiritual understanding, and then the people of God can drink. For if these things are not interpreted spiritually, the people that has abandoned idols and fled to God, if it hears the law giving commands about sacrifices, at once shrinks back and cannot drink; for it perceives this as bitter and harsh. “For if,” says the Apostle, “I build up again what I destroyed, I make myself a transgressor.” In this bitterness of Marah, then, that is, in this letter of the law, God laid down ordinances and testimonies. Does this not seem to you to say that God stored up the treasures of his wisdom and knowledge in the letter of the law, as in a kind of vessel? This, then, is what it says: “And there God laid down for him ordinances and testimonies.” This was what the Apostle too said: “But we have this treasure in earthen vessels, so that the excellence of the power may be of God and not from us.” So that this water from Marah may be drunk, then, God shows a tree to be put into it, so that whoever drinks may not die, may not feel the bitterness. Hence it is clear that if anyone wishes to drink of the letter of the law without the tree of life, that is, without the mystery of the cross, without faith in Christ, without spiritual understanding, he will die of the excessive bitterness. Knowing this, the apostle Paul said that “the letter kills.” That is to say openly that the water of Marah kills if it is drunk unchanged, without being turned into sweetness. ### Scripture references - Exod 15:23: quotation, high confidence - Exod 15:25: quotation, high confidence - Gen 17:12: allusion, medium confidence - 1 Cor 10:2: allusion, high confidence - John 3:5: allusion, medium confidence - Prov 3:18: quotation, high confidence - Gal 2:18: quotation, high confidence - Col 2:3: allusion, high confidence - 2 Cor 4:7: quotation, high confidence - 2 Cor 3:6: quotation, high confidence ### Translation notes - The beginning of the homily is lost; the section opens in mid-sentence. The editor's footnotes that leaked into the text are removed by logged correction. - Origen's description of circumcision, sacrifices, and the Sabbath as “bitter” when taken literally is his own allegorical claim; translated as written. - Sources: Exod 15:23–25; Gen 17:12; 1 Cor 10:2; John 3:5; Prov 3:18; Gal 2:18; Col 2:3; 2 Cor 4:7; 2 Cor 3:6. ### Citation (SBL) Origen, Hom. Exod. 7.1 (PG 12:341a–342b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-1). ## Homilies on Exodus 7.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-2 - Source: PG 12:342b–343a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The commandments were given to test a murmuring people and bring death to those who do not keep them, but, sweetened by the cross and understood spiritually, they are commandments of life that free us from the “Egyptian sicknesses” of worldliness, astrology, and pleasure. ### Latin text Sed quid addidit? Postquam posuit illi Deus justitias et judicia : Et ibi, inquit , tentabat eum dicens : Si auditu audieris vocem Domini Dei tui, et quae placent coram illo feceris, et audieris praecepta ejus et custodieris, omnem infirmitatem quam iuduxeram Egyptiis, non inducam super te. Ego enim sum Dominus Deus tuus, qui sano te. Videtur mihi quo prospectu datae sint justificationes, et judicia, et testimonia legis exponere, ut tentaret. inquit, eos Deus si audirent vocem Domini, ct quae mandabantur,custodirent. Nam quantum ad priorem populum spectat, quid eis boni, aut perfecti murmurantibt‘ts et contradicentibus mandaretur? Denique paulo post etiam ad idola convertuntur, et obliti beneficiorum et mirabilium Dei caput vituli statuunt. Propterea ergo dantur eis praecepta, iu quibus tententur. Inde est quod et per Ezechielem prOphetam dicit Dominus ad eos ", quia ‹ dedi vobis priet-cpta, et justificationes non bonas, in quibus non vivetis in eis. Tentati enim in praeceptis Domini non inveniuntur fideles. Ideo. enim inventum est eis mandatum quod erat ad vitam, hoc esse ad mortem 9‘; quia unum atque idem mandatum si servetur, vitam; si non servetur, generat mortem. Secundum hoc ergo quod non servantibus generat mortem, dicuntur mandata non bona, iu quibus non vivant in eis. Sed quia admiscuit eis lignum crucis Christi, et in dulcedinem versa sunt, et spiritaliter intellecta servantur, eadem ipsa mandata vita: appellantur : sicut ct alibi dicit : Audi, Israel, mandata vitae. Sed videamus quid eis promittitur si serventur. ‹ Si, inquit, servaveritis praecepta mea, non inducam supervos omnes aegritudines, quas induxi zEgyptiis ". Quid ergo videtur dicere? si quis servet mandata, nullam aegritudinem patiatur? hoc est, neque febriat, neque alios dolores corporis ferat? Non puto quod haec sint qute promittantur divina mandata servantibus. Alioquin indicio nobis cst Job justissimus, et totius pietatis observantissimus, quia a capite usque ad pedes repletur ulcere pessimo. Non his carere dicuntur infirmitatibus, qui mandata custodiunt, sed nou habebunt illas infirmitates quas Egyptii habent. [Egyptus namque mundus figuraliter appellatur. Diligere ergo mundum, et ea qua: in mundo sunt, Egyptius languor est. Dies observare, et menses, et tempora, signa requirere, stellarum cursibus adhaerere, Egyptius languor est. Deservire carnis luxuriae, et voluptatibus operam dare, vacare deliciis, [Egyptius languor est. Caret ergo his infirmitatibus et languoribus, qui mandatacustodit. ### English translation (Claude) But what did it add? After God had laid down ordinances and judgments for him, “there,” it says, “he tested him, saying: If you listen attentively to the voice of the Lord your God, and do what is pleasing before him, and listen to his commandments and keep them, I will not bring upon you any disease that I brought upon the Egyptians. For I am the Lord your God who heals you.” This seems to me to explain with what purpose the ordinances and judgments and testimonies of the law were given: so that God, it says, might test them whether they would listen to the voice of the Lord and keep what was commanded. For as regards the former people, what good or perfect thing would be commanded to them, murmuring and contradicting as they were? Indeed, a little later they even turn to idols and, forgetting the benefits and wonders of God, set up the head of a calf. For this reason, then, commandments are given to them in which they might be tested. That is why the Lord also says to them through the prophet Ezekiel: “I gave you commandments and ordinances that were not good, in which you shall not live.” For when tested in the commandments of the Lord they are not found faithful. For this reason the commandment that was for life was found to be for them unto death; because one and the same commandment produces life if it is kept and death if it is not kept. According to this, then, that it produces death for those who do not keep it, the commandments are called not good, in which they do not live. But because he mixed the wood of the cross of Christ into them, and they have been turned into sweetness and are kept as spiritually understood, these same commandments are called commandments of life, as it says elsewhere too: “Hear, Israel, the commandments of life.” But let us see what is promised to them if they are kept. “If,” it says, “you keep my commandments, I will not bring upon you all the diseases that I brought upon the Egyptians.” What, then, does it seem to say? That if anyone keeps the commandments he will suffer no sickness, that is, he will neither have a fever nor bear other pains of the body? I do not think that these are what is promised to those who keep the divine commandments. Otherwise, most righteous Job, most observant of all piety, is evidence against us, who was covered with a most grievous sore from head to foot. Those who keep the commandments are not said to be free from these infirmities, but they will not have the infirmities that the Egyptians have. For Egypt is figuratively called the world. To love the world, then, and the things that are in the world is an Egyptian sickness. To observe days and months and seasons, to seek out signs, to cling to the courses of the stars, is an Egyptian sickness. To be a slave to the luxury of the flesh, to devote oneself to pleasures, to give one's time to delights, is an Egyptian sickness. So the one who keeps the commandments is free of these infirmities and sicknesses. ### Scripture references - Exod 15:25: quotation, high confidence - Exod 15:26: quotation, high confidence - Exod 32:4: allusion, high confidence - Ezek 20:25: quotation, high confidence - Rom 7:10: allusion, high confidence - Job 2:7: allusion, high confidence - 1 John 2:15: allusion, high confidence - Gal 4:10: allusion, high confidence ### Extrabiblical texts - Bar 3:9 (Baruch): quotation, high confidence ### Translation notes - Origen's reading of Ezek 20:25 (“commandments that were not good”) as applying to those who did not keep the law is translated as written. An apparatus mark is removed by logged correction. - Sources: Exod 15:25–26; Exod 32:4; Ezek 20:25; Rom 7:10; Bar 3:9; Job 2:7; 1 John 2:15; Gal 4:10. ### Citation (SBL) Origen, Hom. Exod. 7.2 (PG 12:342b–343a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-2). ## Homilies on Exodus 7.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-3 - Source: PG 12:343a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The order of the journey, Marah before Elim, is the order of faith: from the letter of the law, sweetened by the cross, to the twelve springs of the apostles and the seventy palms of the seventy disciples. ### Latin text Post haec dicit, quia venerunt in llelim, et erant ibi duodecim fontes aquarum, et septuaginta arbores palmarum “. Putasne habet aliquid rationis, quod non ante in Helim ducitur populus, ubi erant duodecim fontes aquarum, quibus nihil amaritudinis iuerat, imo potius ubi erat amoenitas plurima. ex densitate palmarum; sed primo ductus est ad aquas salsas, et amaras, quibus per lignum monstratuma Domino dulcibus effectis, postea venitur ad fontes? Si historiam solam sequamur, non multum nos aedificat scire ad quem locum primo vene- ε rit, et ad quem secundo. Si vero rimemur in his mysterium latens, invenimus ordinem fidei. Primo enim ducitur populus ad litteram legis. Ab hac littera legis, donec permanet in amaritudine sua, recedere non potest; cum vero per lignum vita: dulcis fuerit effecta, et intelligi lex spiritaliter coeperit, tunc de Veteri Testamento transitur ad Novum, et venitur ad duodecim apostolicos fontes. lbi etiam arbores reperientur septuaginta palmarum. Non enim soli duodecim apostoli fidem Christi praedicaverunt, sed et alii septuaginta missi ad praedicanἰ dum verbum Dei referuntur, per quos palmas victoria: Christi mundus agnosceret. Non ergo suflicit p0pulo Dei aquam Merrhaa bibere, quamvis iu dulcedinem versa sit; quamvis per lignum vitae et mysterium crucis omnis litterae amaritudo depulsa sit. Solum vetus instrumentum non sufficit ad bibendum; sed veniendum estad Novum Testamentum ‘ de quo absque scrupulo bibitur, absque ulla diflicultate potatur. Judaei etiam nunc apud Merrham sunt, etiam nunc assident ad aquas amaras. Nondum enim eis Deus ostendit lignum, per quod dulces fierentaquae ipsorum. Etenim praedixit eis propheta ", quia: nisi credideritis, neque intelligetis. ### English translation (Claude) After this it says that they came to Elim, and there were twelve springs of water there and seventy palm trees. Do you think there is any reason why the people are not led first to Elim, where there were twelve springs of water with no bitterness in them, and rather great pleasantness from the thickness of the palms, but were first led to the salt and bitter waters, and only after these had been made sweet by the tree shown by the Lord do they come to the springs? If we follow only the literal account, it does not build us up much to know to what place they came first and to what second. But if we search out the mystery hidden in these things, we find the order of faith. For first the people is led to the letter of the law. From this letter of the law, as long as it remains in its bitterness, it cannot withdraw; but when it has been made sweet through the tree of life, and the law has begun to be understood spiritually, then one passes from the Old Testament to the New, and comes to the twelve apostolic springs. There too the seventy palm trees will be found. For not only the twelve apostles preached the faith of Christ; seventy others too are related to have been sent to preach the word of God, through whom the world might recognize the palms of Christ's victory. It is not enough, then, for the people of God to drink the water of Marah, even though it has been turned to sweetness, even though all the bitterness of the letter has been driven out through the tree of life and the mystery of the cross. The Old Testament alone is not enough to drink from; one must come to the New Testament, from which one drinks without hesitation and quaffs without any difficulty. The Jews are even now at Marah; they still sit by the bitter waters. For God has not yet shown them the tree by which their waters might become sweet. For the prophet foretold to them: “Unless you believe, you will not understand.” ### Scripture references - Exod 15:27: quotation, high confidence - Luke 10:1: allusion, high confidence - Isa 7:9: quotation, high confidence ### Translation notes - The statement that “the Jews are even now at Marah” is Origen's own allegorical claim; translated as written. - Sources: Exod 15:27; Luke 10:1; Isa 7:9 (Septuagint). ### Citation (SBL) Origen, Hom. Exod. 7.3 (PG 12:343a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-3). ## Homilies on Exodus 7.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-4 - Source: PG 12:343a–345b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The murmuring on the fifteenth day of the second month, the date of the second Passover, points to the Gentiles' Passover, to which the true bread from heaven came; murmuring against God is pardoned in beginners but punished in those who persist. ### Latin text Post haec scriptum est : fu secundo mense, inquit, postquam de Egypto profeCti sunt, quinta decima die mensis, murmuravit populus adversum Moysem dicens : Utinam mortui fuissemus in terra Egypti, cum sederemus super ollas carnis, et manducaremus panes ad satietatem, quoniam eduxisti nos in desertum hoc, necare omnem synagogam fame. Esto quod propter correptionem legentium indicetur populi peccatum, quia murmuraverit, et ingratus fuerit beneficiis divinis, cum ea» leste manna susciperet; quid etiam dies describi-1 tur, iu qua murmuraverit populus? t Secundo, inquit, mense, quintadecima die mensis. Quod uti-f que nou absque ratione scriptum est. Recordare de legibus Pascha: quae scripta sunt, et invenies ibi, hoc csse tempus quod statuitur ad secundum Pa-L scha faciendum his qui immundi in anima fuerint, vel occupati in negotiis peregrinis. Qui ergo non fuerunt immundi in anima, vel non longe peregrinabantur, quartadecima die primi mensis Pascha fecerunt. Qui autem longe peregrinabantur, et immundi erant, secundum Pascha in hoc tempore faciunt, quo et manna de ccelo descendit. In die quo primum Pascha fit, non descendit manna de celo, scd in hoc quo secundum Pascha fit. Videamus ergo nunc quis sit in his ordo mysterii. Primum Pascha primi populi est. Secundum Pascha, uostrum est. Nos enim fuimus immundi in anima, qui colebamus lignum et lapidem, et ignorantes Deum, his qui natura non erant dii serviebamus. Nos etiam eramus, qui longe peregrinabamur, de quibus dicit Apostolus " : quia fuimus hospites et peregrini testamentorum Dei, spem non habentes, et sine Deo in huc mundo errantes. Verumtamen non datur manna de cmlo in illa die, qua primum Pascha fit, sed in illa qua secundum. Panis enim qui de cmlo descendit , nou venit ad illos, qui primam solemnitatem celebrabant, sed ad nos, qui secundam suscepimus. Nostrum enim Pascha immolatus est Christus ” , qui verus nobis panis de caelo descendit. Sed interimvvideamus quid est, quod in hac die gestum monstratur. Quintadecima, iuquit , die mensis secundi murmuravit populus, et dixit, quia melius fuerat nos mori in Egypto. quando sedebamus super ollas carnium. Ο pupulas ingratus desiderat Egyptum, qui Afigyptios vidit exstinctos! Carucs Egypti requirit, qui [Egyptiorutu carnes vidit maris piscibus et cmli alitibus datas. Diu rmur ergo adversum Moysem, imo adversum Deum levant. Sed hoc primo quidem ignoscitur, ignoscitur et secundo, fortassis et tertio : verumtamen si non desinant, sed persistant, audi quid posthac murmurantem populum consequatur. In Numerorum libro refertur , quod et in suis scripturis retexuit Apostolus dicens : Neque murmuraveritis, sicut qui. dam eorum murmuraverunt , et a serpentibus perierunt. Murmuranlem populum venenatus in eremo depascitur serpentium morsus. Videamus nos, qui haec audimus, nos, inquam , pro quibus scripta sunt: illis enim ad correctionem facta sunt, scripta sunt autem propter nos, t in quos fines saeculorum devenerunt‘. Si non desinimus murmurare, si non cessamus a querelis nostris , quas frequenter habemus adversus Deum , observemus ne simile ofl‘ensionis incurramus exemplum. Etenim cum de coeli intemperie, de infecunditate fructuum, de raritate imbrium, de prosperitatibus aliorum, et de aliorum improsperitate causamur, hoc est adversus Deum murmur attollere. Sed haec initia Itabentibus ignoscitur; in eos vero, qui non desinunt, graviter vindicatur. Mittuntur namque in eos serpentes, id est immundis spiritibus traduntur venenatisque daemonibus, qui eos morsibus occultis ac latentibus perimant, atque internis et intra cordis penetralia conclusis cogitationibus absumant. Sed obsecro vos, prosint nobis praemissa: correptionis exempla: illorum poena, emendatio nostra sit. Dicit enim Deus, quia audivi murmurationem filiorum lsrael . Videtis quia non latet Deum mur- . muratio nostra : audit omnia, et quod non statim punit, paenitentiam nostra: conversionis exspectat. ### English translation (Claude) After this it is written: “In the second month,” it says, “after they had set out from Egypt, on the fifteenth day of the month, the people murmured against Moses, saying: Would that we had died in the land of Egypt, when we sat by the pots of meat and ate bread to the full; for you have brought us out into this desert to kill the whole congregation with hunger.” Granted that the people's sin is made known for the correction of readers, because it murmured and was ungrateful for divine benefits when it received the heavenly manna; why is the very day on which the people murmured described as well? “In the second month,” it says, “on the fifteenth day of the month.” Surely this was not written without reason. Recall what is written in the laws of the Passover, and you will find there that this is the time appointed for celebrating a second Passover by those who have been unclean in soul or occupied in business abroad. Those, then, who were not unclean in soul and were not travelling far away kept the Passover on the fourteenth day of the first month. But those who were travelling far away and were unclean keep the second Passover at this time, when the manna too came down from heaven. On the day the first Passover is kept the manna did not come down from heaven, but on that on which the second Passover is kept. Let us see, then, what the order of the mystery in these things is. The first Passover belongs to the first people. The second Passover is ours. For we were unclean in soul, who worshipped wood and stone, and, not knowing God, served those who by nature were not gods. We too were those who were travelling far away, of whom the Apostle says that we were strangers and foreigners to the covenants of God, having no hope and wandering without God in this world. Yet manna is not given from heaven on the day the first Passover is kept, but on that of the second. For the bread that came down from heaven did not come to those who celebrated the first feast, but to us who have taken up the second. For Christ our Passover has been sacrificed, who came down from heaven as the true bread for us. But meanwhile let us see what is shown to have been done on this day. “On the fifteenth day of the second month,” it says, “the people murmured and said: It would have been better for us to die in Egypt, when we sat by the pots of meat.” O ungrateful people, which longs for Egypt after seeing the Egyptians destroyed! It seeks the meats of Egypt, after seeing the flesh of the Egyptians given to the fish of the sea and the birds of the air. They raise a murmur, then, against Moses, or rather against God. This is pardoned the first time, pardoned the second time, perhaps also the third; yet if they do not stop but persist, hear what afterwards befalls the murmuring people. It is related in the book of Numbers, and the Apostle too took it up in his writings, saying: “Nor murmur, as some of them murmured and perished by serpents.” The poisonous bite of serpents feeds on the murmuring people in the desert. Let us see to it, we who hear these things, we, I say, for whom they were written: for they happened to them as correction, but they were written for us, “upon whom the ends of the ages have come.” If we do not stop murmuring, if we do not cease from the complaints we often make against God, let us beware lest we incur a similar example of offence. For when we complain of bad weather, of the barrenness of crops, of the scarcity of rain, of the prosperity of some and the misfortune of others, this is to raise a murmur against God. To those who are beginners this is pardoned; but on those who do not stop it is gravely avenged. For serpents are sent against them, that is, they are handed over to unclean spirits and venomous demons, who destroy them with hidden and secret bites and consume them with thoughts shut up within, in the inner recesses of the heart. But I beg you, let the examples of correction set before us profit us: let their punishment be our amendment. For God says: “I have heard the murmuring of the sons of Israel.” You see that our murmuring does not escape God: he hears everything, and if he does not punish at once, he is waiting for our repentance and conversion. ### Scripture references - Exod 16:1: quotation, high confidence - Exod 16:2: quotation, high confidence - Exod 16:3: quotation, high confidence - Num 9:10: allusion, high confidence - Num 9:11: allusion, high confidence - Gal 4:8: allusion, high confidence - Eph 2:12: allusion, high confidence - John 6:51: allusion, high confidence - 1 Cor 5:7: quotation, high confidence - Num 21:6: allusion, high confidence - 1 Cor 10:10: quotation, high confidence - 1 Cor 10:11: quotation, high confidence - Exod 16:12: quotation, high confidence ### Translation notes - “The first people” and “the first Passover” refer to Israel; the contrast is Origen's own allegory, translated as written. The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 16:1–3; Num 9:10–11; Gal 4:8; Eph 2:12; John 6:51; 1 Cor 5:7; Num 21:6; 1 Cor 10:10–11; Exod 16:12. ### Citation (SBL) Origen, Hom. Exod. 7.4 (PG 12:343a–345b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-4). ## Homilies on Exodus 7.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-5 - Source: PG 12:345b–347a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since the manna began on the first day and ceased on the Sabbath, the Lord's Day was already preferred to the Sabbath; the manna is the word of God, minute and spiritual, and the double portion of the sixth day is the good works we store up in this life for the age to come. ### Latin text Sed quid post haec recitatum est? Dixit, inquit , Dominus ad Moysem : Ecce ego pluam vobis panes de caelo , et exibit populus , et colliget unius diei iu diem, ut tentem illos si ambulant itt lege mea, an non. Et erit in die sexto , parabunt quodcunque intulerint,'et erit duplum quodcunque intulerint quotidianum in die. Ego quidem super bac scriptura velim primo cum Judaeis habere sermonem, quibus credita dicuntur eloquia Dei , quid illis videatur de eo quod dicit8 : ν Sex diebus continuis colligetis. Die autem sexto duplum colligetis. Apparet autem sextam diem nominari illam, quae ante Sabbatum ponitur, qua: apud uos Parasceve appellatur. Sabbatum autem, septima dies est. Quaero ergo qua die cmperit manna caelitus dari, et volo comparare Dominicam nostram cum Sabbato Judaeorum. Ex divinis namque Scripturis apparet,quod in die Dominica primo in terris datum est manna. Si enim, ut Scriptura dicit, sex diebus continuis collectum est, septima autem die, quae est sabbati, cessatum est, sine dubio initium ejus a die prima, quae est dies Dominica, fuit. Quod si ex divinis Scripturis hoc constat, quod die Dominica Deus pluit manna de coelo, et in Sabbato non pluit, intelligant Judaei jam tunc pra:latum esse Dominicam nostram Judaico Sabbato, jam tunc indicatum quod in Sabbato ipsorum, gratia Dei ad eos de ct'elo nulla descenderit, panis εωιεειὶε qui est sermo Dei, ad eos nullus venerit. Dicit enim et alibi propheta’: Diebus multis sedebantfilii Israel sine rege, sine principe, sine propheta, sine hostia, sine sacrificio, sine sacerdote. lu nostra enim Dominica die semper Dominus pluit manna de coelo. Sed et hodie ego dico , quia pluit Dominus manna de coelo. Ctelestia namque sunt eloquia ista, qtae nobis lecta sunt, et a Deo descenderunt verba quae nobis recitata sunt, et ideo nos felices qui tale ~manna suscepimus. Semper manna nobis datur de eicio, illi infelices dolent, et suspirant, et se miseros dicunt, quia manna, sicut acceperunt patres ipsorum, ipsi non merentur accipere. llli nunquam manna manducant : non enim possunt illud manducare, quod est minutum sicut semen coriandri, et candidum sicut pruina. Nihil enim in verbo Dei minutum , nihil subtile , nihil sentiunt spiritale, sed totum pingue , totum crassum : lncrassatum est enim cor populi illius . › Sed et interpretatio nominis boc idem sonat. Manna enim interpretatur quid est hoc? Vide si non ipsa nominis virtus ad discendum te provocat, ut, cum audis legem Dei recitari, inquiras semper , et interroges, et dicas doctoribus: Quid est hoc? lloc enim est quod indicat manna. 'l‘u ergo si vis manducare manna , id est. si cupis suscipere verbum Dei, scito illud minutum esse et valde subtile sicut semen coriandri. liabet enim aliquid in se oleris, quo nutrire et recreare possit infirmos, quia qui infirmus est, olera manducet “. liabet aliquid rigoris, et ideo nt pruina est. Candoris autem et dulcedinis habet plurimum. Quid enim candidius, quid splendidius eruditione divina? Quid dulcius, quidve suavius eloquiis Domini , quae sunt super mel et favum “? Sed quid est quod dicit, utin die sexto duplum colligatur in repromissione , quantum sufliciat etiam Sabbato ‘3? Hoc secundum nostram intelligentiam non otiosi, nec securi praeterire, vel transire debemus. Sextus dies est lucc in qua nunc sumus vita : in sex enim diebus Dominus fecit hunc mundum. liae ergo die tantum reponere et recondere debemus , quantum sufficiat et in futuro die. Si quid enim bic boni operis acquiras, si quid justiti-aa, misericordia: et pietatis recondas, ltoc tibi in futuro saeculo erit cibus. Nunquid non ita in Evangelia ι) legimus, quia qui acquisivit hic decem talenta, ibi accepit decem civitates , et qui acquisivit quatuor, accepit quatuor civitates “‘l Hoc est quod et per aliam figuram Apostolus dicit“ : Quod enim seminaverit homo, hoc et metet. Quid ergo agimus uos qui amamus illud recondere, quod corrumpatur, non quod permaneat, et perduret in crastinum! Divites hujus saeculi ea recondunt quae in hoc sa:culo, imo cum saeculo corrumpuntur. Si qua autem crastinum. ### English translation (Claude) But what was read after this? “The Lord said,” it says, “to Moses: Behold, I will rain bread for you from heaven, and the people shall go out and gather each day's portion for that day, so that I may test them whether they walk in my law or not. And on the sixth day they shall prepare whatever they bring in, and it shall be double whatever they bring in daily, day by day.” On this scripture I would like first to have a word with the Jews, to whom the oracles of God are said to have been entrusted: what do they think of his saying, “For six days in succession you shall gather; but on the sixth day you shall gather double”? It is clear that the sixth day named is the one placed before the Sabbath, which among us is called the Preparation. The Sabbath is the seventh day. I ask, then, on what day the manna began to be given from heaven, and I want to compare our Lord's Day with the Sabbath of the Jews. For it appears from the divine Scriptures that the manna was first given on earth on the Lord's Day. For if, as Scripture says, it was gathered for six days in succession, and on the seventh day, which is the Sabbath, it ceased, then without doubt its beginning was from the first day, which is the Lord's Day. But if it is established from the divine Scriptures that on the Lord's Day God rained manna from heaven and on the Sabbath did not rain it, let the Jews understand that even then our Lord's Day was preferred to the Jewish Sabbath; that even then it was indicated that on their Sabbath no grace of God would come down to them from heaven, no heavenly bread, which is the word of God, would come to them. For the prophet says elsewhere too: “For many days the sons of Israel will sit without king, without prince, without prophet, without victim, without sacrifice, without priest.” But on our Lord's Day the Lord always rains manna from heaven. And today too I say that the Lord rains manna from heaven. For these oracles which have been read to us are heavenly, and the words which have been recited to us came down from God; and therefore we are happy, who have received such manna. Manna is always given to us from heaven; they, unhappy, grieve and sigh and call themselves wretched, because they do not deserve to receive manna as their fathers received it. They never eat manna: for they cannot eat what is minute like coriander seed and white like frost. For they perceive nothing minute, nothing subtle, nothing spiritual in the word of God, but everything fat, everything gross: “For the heart of this people has grown fat.” And the interpretation of the name says the same. For manna is interpreted, “What is this?” See whether the very force of the name does not call you to learn, so that, when you hear the law of God read, you may always inquire and ask and say to the teachers: “What is this?” For this is what manna indicates. You, then, if you wish to eat manna, that is, if you desire to receive the word of God, know that it is minute and very subtle, like coriander seed. For it has something of the vegetable in it, by which it can nourish and refresh the weak, since “he who is weak, let him eat vegetables.” It has something of stiffness, and so it is like frost. But it has a great deal of whiteness and sweetness. For what is whiter, what more splendid than divine learning? What is sweeter or more pleasant than the oracles of the Lord, which are above honey and the honeycomb? But what does it mean when it says that on the sixth day a double portion is to be gathered in store, enough also for the Sabbath? According to our understanding we ought not to pass over this idly or carelessly. The sixth day is this life in which we now are; for in six days the Lord made this world. On this day, then, we ought to lay up and store away as much as will suffice also for the day to come. For if you acquire some good work here, if you store up some righteousness, mercy, and piety, this will be your food in the age to come. Do we not read so in the Gospel, that he who acquired ten talents here received ten cities there, and he who acquired four received four cities? This is what the Apostle too says through another figure: “For whatever a man sows, that he will also reap.” What, then, are we doing, we who love to store up what is corrupted, not what remains and lasts to the morrow? The rich of this age store up things that are corrupted in this age, or rather with the age. But if any … the morrow. ### Scripture references - Exod 16:4: quotation, high confidence - Exod 16:5: quotation, high confidence - Rom 3:2: allusion, high confidence - Exod 16:26: quotation, high confidence - Hos 3:4: quotation, high confidence - Exod 16:14: allusion, high confidence - Exod 16:31: allusion, high confidence - Num 11:7: allusion, medium confidence - Isa 6:10: quotation, high confidence - Matt 13:15: allusion, medium confidence - Exod 16:15: allusion, high confidence - Rom 14:2: quotation, high confidence - Ps 19:10 (18:11 LXX): allusion, high confidence - Exod 16:22: allusion, high confidence - Gen 2:2: allusion, medium confidence - Luke 19:17: allusion, high confidence - Luke 19:19: allusion, high confidence - Gal 6:7: quotation, high confidence - Matt 6:19: allusion, medium confidence ### Translation notes - The argument that the manna's beginning on the first day shows the Lord's Day preferred to the Jewish Sabbath, and the statements about the Jews, are Origen's own; translated as written. - “Four cities” follows the text as printed; in Luke 19:16–19 the second servant gains five minas and receives five cities. The section breaks off at the end (“Si qua autem crastinum”); the gap is marked “…”. An apparatus mark is removed by logged correction. - Sources: Exod 16:4–5, 14–15, 22, 26, 31; Rom 3:2; Hos 3:4; Num 11:7; Isa 6:10 (Matt 13:15); Rom 14:2; Ps 19:10 (LXX 18:11); Gen 2:2; Luke 19:17–19; Gal 6:7; Matt 6:19. ### Citation (SBL) Origen, Hom. Exod. 7.5 (PG 12:345b–347a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-5). ## Homilies on Exodus 7.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-6 - Source: PG 12:347a–347c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manna hoarded by the unbelieving breeds worms, as the word of God becomes a gnawing worm in the conscience of one who sins after receiving it. ### Latin text Denique sic scriptum est, quod qui infideles fuerunt, servaverunt, inquit, de manna, et ebullieruntex eo vermes, et computruit .» lllud autem quod pro die Sabbati reperiebatur, non est corruptum, neque vermes ebullierunt in eo, sed permansit integrum. Et tu ergo si propter praesentem vitam tantummodo et propter amorem saculi thesaurizes. continuo vermes ebulliunt. Quomodo vermes ebulliunt? Audi de peccatoribus, et iisqui praesens saeculum diligunt, quae sit prephette sententia: Vermis enim, inquit, eorum non morietur, et ignis eorum non exstinguetur ". ο lsti sunt vermes quos generat avaritia, isti sunt vermes quos generat divitiarum caeca cupiditas iis qui habent pecunias, et videntes in necessitate fratres suosficlauduni ab eis viscera sua. Propterea et Apostolus dicit : Divitibus autem huiusw saeculi praecipe-non superbe sapere, neque sperare in incerto divitiarum, sed divites sint in operibus bonis, facile tribuant, communicent, et thesaurizent sibi veram vitanti» Sed dicit aliquis : Si manna verbum Dei dicis: quomodo vermes facitiNec aliunde fiunt vermes in nobis, nisi ex verbo Dei. Sic enim dicit ipse f’ : Nisi venissem et locutus eis fuissem , peccatum non haberent. Post susceptum ergo verbum Dei si quis peccat, efficitur ei ipsum verbum vermis, qui ejus semper conscientiam fodiat, et arcana pectoris ejus rodat. ### English translation (Claude) Accordingly it is written that those who were unbelieving “kept some of the manna, and worms bred in it, and it rotted.” But what was found for the Sabbath day was not corrupted, nor did worms breed in it, but it remained whole. You too, then, if you store up treasure only for the sake of the present life and out of love of the world, worms at once breed. How do worms breed? Hear what the prophet's sentence is about sinners and those who love the present age: “For their worm will not die, and their fire will not be quenched.” These are the worms that avarice breeds; these are the worms that the blind greed for riches breeds in those who have money and, seeing their brothers in need, shut up their hearts against them. That is why the Apostle too says: “Command the rich of this age not to be haughty nor to hope in the uncertainty of riches, but … to be rich in good works, to give readily, to share, and to store up for themselves the true life.” But someone says: If you say the manna is the word of God, how does it make worms? Worms come to be in us from nowhere else than from the word of God. For he himself says: “If I had not come and spoken to them, they would not have sin.” If, then, anyone sins after receiving the word of God, that very word becomes for him a worm that always digs at his conscience and gnaws the secret places of his breast. ### Scripture references - Exod 16:20: quotation, high confidence - Exod 16:24: allusion, high confidence - Isa 66:24: quotation, high confidence - Mark 9:48: allusion, medium confidence - 1 John 3:17: allusion, high confidence - 1 Tim 6:17: quotation, high confidence - 1 Tim 6:18: quotation, high confidence - 1 Tim 6:19: quotation, high confidence - John 15:22: quotation, high confidence ### Translation notes - A short gap in the OCR in the quotation of 1 Tim 6:17–18 is marked “…”; OCR debris and an editor's page number are removed by logged correction. - Sources: Exod 16:20, 24; Isa 66:24 (Mark 9:48); 1 John 3:17; 1 Tim 6:17–19; John 15:22. ### Citation (SBL) Origen, Hom. Exod. 7.6 (PG 12:347a–347c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-6). ## Homilies on Exodus 7.7 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-7 - Source: PG 12:347c–348a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord known “in the evening” and his majesty seen “in the morning” point to Christ's passion and to the resurrection announced at dawn. ### Latin text Sed quid nos adhuc amplius docet sermo divinus ὀἳ Etad vesperam, inquit, scietis quia ego smn Dominus, mane autem videbitis maiestatem Domane autem videtur maiestas ejus. Ubi Domi; nus agnitus est ad vesperam, et ejus maiestas visa est mane ἳ Respondete nobis qui erddimini infantia usque ad senectutem semper discentes et nunquam ad scientiam verita-tis pervenientes“ : Quare non intelligitis haec prophetice dici ? Sed si vis ista intelligere, non potes nisi per Evangelium. lbi namque invenies scriptum ", quia ‹ vespere Sabbati, quae lucescit in prima Sabbati, venit Maria Magdalene et Maria Jacobi ad invenerunt lapidem revolutum a monumento. lbi audies terra: utotum factum, monumenta disrupta, centurionem et milites qui ad custodiam positi inveneruntangelos cum ingenti claritate ad sepulcrum sedentes, et dicentes ’δε ‹ Non est hic, resurrexit a mortuis. Venite et videte locmn ubi p0situs erat, et ite, dicite discipulis; ejus quia resurrexit, et praeedet vos in Galilaeam. Visa est ergo mane maiestas Domini, cum per angelos resurrectio nuntiata est. ### English translation (Claude) But what more does the divine word teach us? “And in the evening,” it says, “you shall know that I am the Lord, and in the morning you shall see the majesty of the Lord.” … in the morning his majesty is seen. Where was the Lord known in the evening, and his majesty seen in the morning? Answer us, you who are taught from infancy to old age, always learning and never coming to the knowledge of the truth: why do you not understand that these things are said prophetically? But if you want to understand them, you cannot do so except through the Gospel. For there you will find it written that “in the evening of the Sabbath, as it dawned toward the first day of the week, Mary Magdalene and Mary the mother of James came to … they found the stone rolled away from the tomb.” There you will hear that an earthquake took place, that tombs were broken open, that the centurion and the soldiers placed on guard found angels sitting at the tomb in great brightness and saying: “He is not here; he has risen from the dead. Come and see the place where he was laid, and go, tell his disciples that he has risen, and he goes before you into Galilee.” So the majesty of the Lord was seen in the morning, when the resurrection was announced through the angels. ### Scripture references - Exod 16:7: quotation, high confidence - 2 Tim 3:7: quotation, high confidence - Matt 28:1: quotation, high confidence - Mark 16:4: allusion, high confidence - Matt 28:2: allusion, high confidence - Matt 27:51: allusion, high confidence - Matt 27:54: allusion, high confidence - Matt 28:6: quotation, high confidence - Matt 28:7: quotation, high confidence ### Translation notes - Short gaps in the OCR after the quotation of Exod 16:7 and in the Gospel quotation are marked “…”. - Sources: Exod 16:6–7; 2 Tim 3:7; Matt 28:1–7; Mark 16:1–4; Matt 27:51–54. ### Citation (SBL) Origen, Hom. Exod. 7.7 (PG 12:347c–348a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-7). ## Homilies on Exodus 7.8 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-8 - Source: PG 12:348a–350a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meat in the evening is the flesh of the Word, who came at the evening of the world, and bread in the morning is the word given to believers after the resurrection; the manna of the word gives each believer the taste he needs but becomes a worm to the unfaithful. ### Latin text Additur autem in consequentibus : Vespere, inquit ", manducabitis carnem, et mane replebimini panibus. Et de hoc velim scire, quali o'rdine Judaei prophetae dicta suscipiatis. Quid. enim cons sequentia: videbitur, ut aut vespere carnes sine panibus comedatis, aut mane panes absque pulmenti adiectione manducetis Quid in hoc civ-Eni muneris, quid temperamenti gratia: emlestis ostenditis? Hoccine est in quo agnosci Deum ponitis, quod carnes in vespera sine panibus comedanturt Et maiestatem Dei dicitis apparere, si rursum panes sine carnibus comedantnr ? Sed vobis ista servate, et iis qui acquiescunt vobis, et in eoturnicibus agnosci posse Deum putant. Nos autem quibus in line saeculi, vel ad vesperam nmndi, ‹ Verbum caro factum est", in illa carne agnosci dicimus Deum, quam suscepit ex Virgine. lstas enim Verbi Dei carnes, neque mane aliquis, neque meridie manducavit, sed ad vesperam. Adventus enim Domini in carne ad vesperam factus est : sicut et Joannes dicit " : Pueri, novissima hora est. Sed et mane, inquit, replebimini panibus. Nobis et panis, ver; bum Dei est. ipse enim panis vivus, qui de ccelo descendit, et vitam dat huic mundo . Sed quomodo dicit mane dari hunc panem, cum adventum eius in carne factum dixerimus ad vesperam ? Hoc modo intelligendum puto, quod ad vesperam quidem vergentis mundi et prope linem cursus sui positi Dominus venerit, sed adventu suo, quoniam ipse est sol iustitiae, novum credentibus neparaverit diem. Quia ergo novum mundo scientiae lumen accendit, diem suum quodammodo effecit et suum mane tanquam iustitia: sol produxit, et in hoc mane replentur panibus qui eius pra:eepta suscipiunt. Nec mireris quia verbum Diei et care dicitur, et panis, et lac dicitur, et olera dicitur, et pro mensura credentium, vel possibilitate sumentium diverse nominatur. Potest tamen et hoc intelligi, quod post resurrectionem suam quam mane ostendimus factam, credentes repleverit panibus, pro eo quod libros legis et prophetarum ignotos prius et incognitus dederit nobis,_et ad instructionem nostram haec Ecclesia: instrumenta roncesserit, ut ipse sit panis in Evangeliomzeteri vero libri legis vel prophetarum, vel historiarum, plures appellati sunt panes, ex quibus repleantur qui ex gentibus credunt. Quod tamen non sine prophetica auctoritate factum docemus. Pratdixerat namque Isaias propheta hoc modo : Ascendent in montem, bibent vinum, ungentur unguento. Trade haec omnia gentibus : consilium enim Domini omnipotentis esthoc. Si ergo competenter et carnes ad vesperam accepimus,et panibus replemur mane, quia nec possibile erat nobis mane carnes edere, nondum enim tempus erat, sed nec meridie poteramus. Vix enim angeli edunt carnes meridie, et illi fortassis ordini meridianum conceditur tempus. Praeterea e't illud intelligere possumus quod unicuique nostrum mane est, et initium diei illud tempus, quo primum illuminamur, et ad lucem fidei accedimus. In hoc ergo tempore, quo adhuc in principiis lidei, sumus, carnes Verbi Dei comedere non possumus, id est perfecta: et consummata: doctrinae nondum capaces exsistimus. Sed post longa exercitia, post profectum plurimum, cum jam proximi sumus ad vesperam, et ad ipsum finem perfectionis urgemur, tunc demum solidioris cibi et perfecti verbi capaces fieri possumus. Nunc ergo festinemus cteleste manna suscipere : istud enim manna, prout vult quisque, talem saporem reddit inore ejus. Audi enim et · Dominum dicentem iis qui accedunt ad se : Fiat tibi secundum fidem tuam.» Et tu ergo si verbum Dei, quod in Ecclesia praedicatur, tota fide, tota devotione suscipies, fiet tibi ipsum verbum, quodcunque desideras. Verbi gratia, si tribularis. consolatur te dicens : Cor contritum et bumiliatum Deus non spernit. › Si laetaris pro spe futura, cumulattibi gaudia dicens ": Laetamini in Domino et exsultate justi. Si iracundus es, mitigat te dicens : Desine ab ira, et derelinque indignationem. Si in doloribus, sanat te dicens “ : Dominus Sanat omnes languores tuos. Si paupertate consumeris, consolatur te dicens : Dominus allevat de terra in0pem, ιιι de stercore erigit pauperem. Sic ergo manna verbi Dei reddit in ore tuo saporem quemcunque volueris. Hoc tamen si quis infideliter suscipiat, et non comedat, sed abscondat, vermes ex eo ebulliunt. Putasne eousque deducendum est verbum Dei. ut etiam vermis fieri putetur ἓΝοιι te hic turbet auditus, audi Pr0phetam ex persona Domini dicentem : ‹ Ego autem sum vermis’ et non homo. Sicut enim ipse estqui lit aliis in ruinam, aliis aulem in resurrectionem ; ita et ipse est qui nunc in manna fidelibus quidem dulcedo mellis, infidelibus autem vermis efiicitur. Ipse est enim sermo Dei, qui iniquorum mentes arguit, et correptionutn spiculis peccatorum conscientias terebrat. Ipse est qui et ignis efiicitur in cordibus illorum, quibus adapcrit Scripturas, qui dicunt : Nonne cor nostrum ardens erat intra nos, cum aperiret nobis Scripturas? Et aliis ipse ignis est, qui confiagrat spinas de terra mala, id est qui malignas cogitationes in corde consumit. Et ideo peccatoribus quidem, neque vermis arguens unquam moritur, neque ignis exurens aliquando restinguitur ; justis autem et fidelibus permanet dulcis et suavis. Gustate enim et videte, quoniam suavis est Dominus , ipse Dominus et Salvator noster .Iesus Christus, cui est gloria et imperium in saecula saeculorum.Amen. ### English translation (Claude) It is added in what follows: “In the evening,” it says, “you shall eat meat, and in the morning you shall be filled with bread.” And on this I would like to know, you Jews, in what order you take the prophet's words. For what consistency will there seem to be in your eating meat in the evening without bread, or eating bread in the morning without anything added to it? What civic gift, what tempering of heavenly grace do you show in this? Is this where you place the knowledge of God, that meat is eaten in the evening without bread? And do you say that the majesty of God appears if, in turn, bread is eaten without meat? But keep these things for yourselves and for those who agree with you and think that God can be known in quails. But we, for whom at the end of the age, or toward the evening of the world, “the Word became flesh,” say that God is known in that flesh which he took from the Virgin. For no one ate these meats of the Word of God in the morning, nor at midday, but toward evening. For the coming of the Lord in the flesh took place toward evening, as John too says: “Children, it is the last hour.” “But in the morning,” it says, “you shall be filled with bread.” For us the bread too is the word of God. For he himself is the living bread who came down from heaven and gives life to this world. But how does it say that this bread is given in the morning, when we have said that his coming in the flesh took place toward evening? I think it must be understood in this way: that the Lord came toward the evening of a declining world, set near the end of its course, but by his coming, since he himself is the sun of righteousness, prepared a new day for believers. Since, then, he kindled a new light of knowledge for the world, he in a way made his own day and, as the sun of righteousness, brought forth his own morning; and in this morning those who receive his commandments are filled with bread. And do not wonder that the word of God is called both flesh and bread, and is called milk, and is called vegetables, and is named diversely according to the measure of believers or the capacity of those who take it. Yet this too can be understood: that after his resurrection, which we have shown took place in the morning, he filled believers with bread, in that he gave us the books of the law and the prophets, previously unknown and unfamiliar to us, and granted these documents of the Church for our instruction, so that he himself is the bread in the Gospel, while the other books, of the law, the prophets, or the histories, are called many loaves, by which those who believe from the Gentiles are filled. That this was not done without prophetic authority we show. For the prophet Isaiah had foretold it thus: “They shall go up to the mountain, they shall drink wine, they shall be anointed with ointment. Hand all these things over to the Gentiles: for this is the counsel of the Lord almighty.” So we have fittingly received meat in the evening and are filled with bread in the morning, because it was not possible for us to eat meat in the morning, for the time had not yet come; nor could we at midday. For scarcely do angels eat meat at midday, and perhaps the midday time is granted to that order. Besides, we can also understand this: that for each of us the morning and the beginning of the day is the time when we are first enlightened and come to the light of faith. At this time, then, while we are still in the beginnings of faith, we cannot eat the meats of the Word of God; that is, we are not yet capable of perfect and complete doctrine. But after long exercises, after much progress, when we are now near evening and are pressing toward the very end of perfection, then at last we can become capable of more solid food and of the perfect word. Now, then, let us hasten to receive the heavenly manna: for this manna gives in each one's mouth whatever taste he wishes. For hear the Lord too saying to those who come to him: “Be it done to you according to your faith.” You too, then, if you receive the word of God which is preached in the Church with all faith, with all devotion, that very word will become for you whatever you desire. For example, if you are troubled, it consoles you, saying: “A contrite and humbled heart God does not despise.” If you rejoice in the hope to come, it heaps up joys for you, saying: “Rejoice in the Lord and exult, you righteous.” If you are angry, it calms you, saying: “Cease from anger and forsake indignation.” If you are in pain, it heals you, saying: “The Lord heals all your diseases.” If you are worn down by poverty, it consoles you, saying: “The Lord raises the needy from the earth and lifts the poor from the dunghill.” So the manna of the word of God gives in your mouth whatever taste you wish. But if anyone receives it unfaithfully, and does not eat it but hides it, worms breed from it. Do you think the word of God is to be brought down so far as to be thought to become even a worm? Let what you hear not disturb you here; hear the prophet speaking in the person of the Lord: “But I am a worm and not a man.” For just as he it is who becomes for some a fall and for others a resurrection, so he it is who now in the manna becomes for the faithful the sweetness of honey but for the unfaithful a worm. For he is the word of God, who convicts the minds of the wicked and pierces the consciences of sinners with the darts of reproof. He it is who also becomes fire in the hearts of those to whom he opens the Scriptures, who say: “Was not our heart burning within us when he opened the Scriptures to us?” And for others he is fire that burns up the thorns from the bad ground, that is, that consumes malicious thoughts in the heart. And therefore for sinners the convicting worm never dies, and the burning fire is never quenched; but for the righteous and faithful he remains sweet and pleasant. “For taste and see that the Lord is sweet,” he who is our Lord and Saviour Jesus Christ, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 16:8: quotation, high confidence - Exod 16:12: quotation, high confidence - John 1:14: quotation, high confidence - 1 John 2:18: quotation, high confidence - John 6:33: allusion, high confidence - John 6:51: allusion, high confidence - Mal 4:2: allusion, high confidence - 1 Cor 3:2: allusion, medium confidence - Rom 14:2: allusion, medium confidence - Isa 25:6: quotation, high confidence - Isa 25:7: quotation, high confidence - Heb 5:14: allusion, medium confidence - Matt 9:29: quotation, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - Ps 32:11 (31:11 LXX): quotation, high confidence - Ps 37:8 (36:8 LXX): quotation, high confidence - Ps 103:3 (102:3 LXX): quotation, high confidence - Ps 113:7 (112:7 LXX): quotation, high confidence - Ps 22:6 (21:7 LXX): quotation, high confidence - Luke 2:34: allusion, high confidence - Luke 24:32: quotation, high confidence - Isa 66:24: allusion, high confidence - Ps 34:8 (33:9 LXX): quotation, high confidence ### Extrabiblical texts - Wis 16:20 (Wisdom of Solomon): echo, medium confidence ### Translation notes - The address to “you Jews” and the polemic about knowing God “in quails” are Origen's own; translated as written. “Civic gift” renders the damaged OCR “civ-Eni muneris” by sense (uncertain). - The suggestion that angels “eat meat at midday” is Origen's speculation, translated as written. The idea that manna tasted as each wished echoes Wis 16:20–21. The Isaiah quotation is Isa 25:6–7 in the Septuagint form. Apparatus marks are removed by logged correction. - Sources: Exod 16:8, 12; John 1:14; 1 John 2:18; John 6:33, 51; Mal 4:2; 1 Cor 3:2; Rom 14:2; Isa 25:6–7; Heb 5:14; Matt 9:29; Ps 51:17 (LXX 50:19); Ps 32:11 (LXX 31:11); Ps 37:8 (LXX 36:8); Ps 103:3 (LXX 102:3); Ps 113:7 (LXX 112:7); Ps 22:6 (LXX 21:7); Luke 2:34; Luke 24:32; Isa 66:24; Ps 34:8 (LXX 33:9). ### Citation (SBL) Origen, Hom. Exod. 7.8 (PG 12:348a–350a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/7-1/#p-7-8). ## Homilies on Exodus 8.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-1 - Source: PG 12:350a–351a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “I brought you out of the house of slavery” is spoken to every soul that leaves the world, but only one who has passed through the stages of the journey to Sinai is fit to hear the commandments of freedom. ### Latin text Omnis qui didicit contemnere praesens saeculum, quod figuraliter [Egyptus appellatur, et per verbum Dei, ut secundum Scripturas dicam, translatus est, et non invenitur, quia ad saeculum futurum festinat ae tendit, de huiusmodi anima dicit Dominus : Ego sum‘ Dominus Deus tuus, qui eduxi te de terra Egypti, de domo servitutis.) Non ergo haec ad illos tantum dicuntur, qui de Egypto profecti sunt, sed multo magis ad te, qui nunc audis ista, si tamen proficiscaris ex 1Egypto,et Aegyptiis ultra non servias, dicit haec Deus: Ego sum Dominus Deus tuus, qui eduxi te de terra Egypti, de domo servitutis. Vide si non negotia εωςυιί, et actus sicut rursum econcarnis, domus est servitutis : trario relinquere saecularia, et secundum Deum vivere, domus est libertatis, sicut et Dominus in Evangelio dicit ιθ : Si permanseritis in verbo meo, α vos agnoscetis veritatem, et veritas liberabit vos.» Ergo Egyptus domus est servitutis, Iudaea vero et Jerusalem, domus est libertatis. Audi et Apostolum de hissecundum sapientiam quae ei in ministerio data fuerat, pronuntiantem : Quae autem sursum? est, inquit δι, Hierusalem, libera est, quae est mater omnium nostrum. › Sicutergo Egyptus, ista terrena provincia, filiis Israel domus dicitur servitutis, ad comparationem Iudaea: et Hierusalem, quae eis domus efficitur libertatis : ita ad comparationem caelestis Hierusalem, quae, ut ita dicam, mater est li-‘ bertatis, totus hic mundus, et omnia qum in hoc mundo sunt, domus est servitutis. Et quoniam de paradiso libertatis pro paena peccati ad huiusmodi ventum fuerat servitutem, idcirco primus sermo ι) Decalogi, id est prima mandatorum Dei vox de libertate profertur, dicens: Ego sum Dominus Deus tuus, qui eduxi tede terra Egypti, de domo servitutis. llauc vocem in Egypto positus audire non poteras, etiamsi tibi injuugatur ut Pascha facias, etiamsi accingaris lumbos, et sandalia accipias in pedibus, etiamsi virgam teneas in manu, et azyma cum amaritudine comedas. Et quid dico in Aflgypto positus haec audire non poteras? Sed ne inde quidem prolectus in prima statim mansione haec audire potuisti. nec in secunda , nec in tertia, nec cum transires Rubrum mare, etiamsi ad Merrbatn veneris, et fuerit ibi amaritudo iu dulcedinem versa, etiamsi itt llelim veneris ad duodecim fontes aquarum, et septuaginta arbores palmarum, etiamsi Raphidim praeterieris, ceterosque profectus ascenderis : nondum.ad hujuscemodi verba idoneus judicaris, sed cum perveneris ad montem Sina. Multis ergo ante laboribus peractis, multis aerumnis et tentationibus superatis, vix aliquando mereberis praecepta suscipere libertatis, et audire a Domino: ί Ego sunt Dominus Deus tuus, qui eduxi te de terra Egypti, de domo servitutis. Verum hic sermo nondum sermo mandati est, sed quis sit qui mandat, ostendit. Nunc ergo videamus quid sit initium decem mandatorum legis : et si non occurrimus ad omnia , initia saltem, prout Dominus dederit, explicemus. ### English translation (Claude) Everyone who has learned to despise the present age, which is figuratively called Egypt, and through the word of God, to speak in the words of Scripture, “has been translated and is not found,” because he hastens and strives toward the age to come: of such a soul the Lord says, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” These things, then, are not said only to those who set out from Egypt, but much more to you who now hear them; if only you set out from Egypt and no longer serve the Egyptians, God says these things to you: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” See whether worldly business and the deeds of the flesh are not the house of slavery, just as, on the contrary, to leave worldly things and live according to God is the house of freedom, as the Lord too says in the Gospel: “If you remain in my word, you will know the truth, and the truth will set you free.” So Egypt is the house of slavery, but Judea and Jerusalem are the house of freedom. Hear the Apostle too declaring about these things, according to the wisdom given him in his ministry: “But the Jerusalem that is above,” he says, “is free, which is the mother of us all.” So just as Egypt, that earthly province, is called the house of slavery for the sons of Israel in comparison with Judea and Jerusalem, which becomes the house of freedom for them, so, in comparison with the heavenly Jerusalem, which is, so to speak, the mother of freedom, this whole world and all that is in this world is the house of slavery. And since it was from the paradise of freedom that we had come to slavery of this kind as the punishment of sin, therefore the first word of the Decalogue, that is, the first utterance of God's commandments, is spoken about freedom, saying: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” You could not hear this voice while placed in Egypt, even if you were enjoined to keep the Passover, even if you girded your loins and put sandals on your feet, even if you held a staff in your hand and ate unleavened bread with bitterness. And why do I say that you could not hear these things while placed in Egypt? Even when you had set out from there, you could not hear them at once at the first station, nor at the second, nor at the third, nor when you crossed the Red Sea; even if you came to Marah and the bitterness there was turned into sweetness, even if you came to Elim, to the twelve springs of water and the seventy palm trees, even if you passed Rephidim and went up through the other stages, you are not yet judged fit for words of this kind, but only when you have reached Mount Sinai. So, only after many labours have been completed, after many hardships and temptations have been overcome, will you at last be worthy to receive the commandments of freedom and to hear from the Lord: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” Yet this word is not yet the word of a commandment; it shows who it is that commands. Now, then, let us see what the beginning of the ten commandments of the law is; and if we cannot get to all of them, let us at least explain the beginnings, as the Lord grants. ### Scripture references - Gen 5:24: quotation, high confidence - Heb 11:5: allusion, medium confidence - Exod 20:2: quotation, high confidence - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence - Gal 4:26: quotation, high confidence - Exod 12:11: allusion, high confidence - Exod 12:8: allusion, high confidence - Exod 15:23: allusion, high confidence - Exod 15:27: allusion, high confidence - Exod 17:1: allusion, high confidence - Exod 19:2: allusion, high confidence ### Translation notes - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Gen 5:24 (Heb 11:5); Exod 20:2; John 8:31–32; Gal 4:26; Exod 12:8, 11; Exod 15:23, 27; Exod 17:1; Exod 19:1–2. ### Citation (SBL) Origen, Hom. Exod. 8.1 (PG 12:350a–351a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-1). ## Homilies on Exodus 8.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-2 - Source: PG 12:351a–353a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen counts “no other gods” and “no idol” as two commandments; “you shall have no other gods” does not deny that beings called gods exist (the angels set over the nations) but forbids them to God's people, who are Israel in spirit. ### Latin text Primum ergo mandatum est “ : Non erunt tibi dii alii, praeter nte. υ Et post hoc sequitur ’ : c Non facies tibi idolum, neque ullam similitudinem. quaecunque in caelo sursum sunt, et quae. cunque iu terra deorsum sunt, 'et quaecunque sunt in aquis subtus terram, et non adorabis illa , neque coles .illa. Ego enim sum Dominus Deus tttus, Deus zelans, qui reddo peccata patrum in lilios, in tertiam et quartam progeniem iis qui oderunt me, et faciens misericordiam itt millia, iis qui diligunt me et qui servant praecepta mea. llaec omnia simul, nonnulli putant esse unum manda- ρ t-um. Quod si ita putetur, non complebitur decem numerus mandatorum. Et ubi jam eritDecalogi veritas? Sed si eo modo dirimatur, quo et nos in superiori pronuntiatione distinximus, integer decem mandatorum numerus apparebit. Est ergo primum mandatum “z «Non erunt tibi dii alii praeter me; secundum vero : Νοη facies tibi idolum, neque ullam similitudinem, »ο etc. incipiamus ergo a primo mandato. Sed et ego'auxilio indigeo ipsius qui haec praecepit Dei,vad dicendum, et vos purgatioribus egetis auribus ad auo diendum. Si quis ergo vestrum habet aures audiendi, audiat quomodo dictum est : «Non erunt tibi dii alii praeter me.» Si dixisset, Non sunt dii praeter me, absolutior sermo videretur. Nunc au- Ι) tem quia dicit : «Non erunt tibi dii alii praeter me, non negavit quia sint, sed ne illi sint cui hzee omnia praecepta dantur, inhibuit. Hinc puto apostolum Paulum sumpsisse illud, quod ad Corinthios scripsit, dicens “ : Si quidem sunt qui dicuntur dii, sive in cmlo, sive initerra. Ει ad- : t Et sicut sunt dii tnulti, et domini multi, nobis tamen unus Deus Pater, ex quo omnia, et nos per ipsum, et unus Dominus Jesus Christus, per quem omnia, et nos per ipsum.) Sed et in multis χ aliis invenies Scriptura: locis deos nominari, sim et alibi dicit : «Quoniam Dominus summus, let. ribilis, et rex magnus super omnes deos; et“: Deus deorum Dominus locutus est; net " έ « medio autem deos discernit.» De dominis itis: Apostolus dicit ο : Sive throni, sive dominationes, sive potestates, omnia per ipsum, et in ipse omnia creata sunt. Dominationes autem nihil aliud sunt, quam ordo quidam et multitudo dominorum. In quo, ut tnihi videtur, sensum legis lu. cidiorem fecit apostolus Paulus. Tale est enim quod dicit: Licet sint multi domini qui aliis gentibus 1 dominentur, et dii multi qui ab aliis colantur,sal nobis unus Deus,’ unus Dominus. Quid autem αωste sit in diis multis, vel dominis multis, si intente et patienter auditis, ipsa nos Scriptura poterit edo- γ cere. Ait enim idem Moses in Deuteronomii cantico“: Cum divideret, inquit, Excelsaegentet. et diSpergeret filios Adae, statuit terminos gentium, ἰ secundum numerum angelorum Dei, et facta est ‘ portio Domini populus ejus Jacob, funiculus bareditatis ejus lsrael. Angelos igitur, quibus regendas gentes commisit Excelsus, vel deos appellari, et dominos constat; deos quasi a Deo datos. et dominos quasi a Domino sortiti sint potestatem. Unde et Dominus dicebat ad angelos qui non suvaverunt suum principatum “ : ε Ego dixi : Di ’ estis, et filii Excelsi omnes. Vos autem ut bouifles moriemini. et sicut unus de principibus radetis;t imitantes scilicet diabolum, qui princeps omnium factus est ad ruinam. Unde consutun exsecrabiles illos fecit praevaricatio, non natura. Tibi ergo, ο populus meus lsrael. qui pars θείας. qui funiculus btereditatis ejus effectus es, «non erunt, inquit , alii dii praeter me; iquia tere Deus unus est Deus, et vere Dominus unus est Dominus. Cteteris vero, qui ab ipso creati sutu,contulit nomen istud non natura, sed gratia. Verum ne existimes haec tantum ad illum diei Israel, qui Secundum carnem natus est. Multo magis haecad te dicuntur, qui Israel elfectus es tuente Deuntridendo, et circumcisus es corde, non carne.'h'amet si in carne gentes sumus, in spiritu lsraelsumus propter eum qui dixit ” : «Pete a me et dabo till gentes haereditatem tuam, et possessionem tuam π terminos terrae.» Et propter eum qui iterum dixit " : «Pater, omnia mea tua sunt, et tuamea ἦ sunt, et glorificatus sum in his, si tamen ita agas. ut dignus sis pars esse Dei, et in funiculo haereditatis ejus metiri. Alioqui si indigne agas, exemplo sint tibi illi, qui ad hoc vocati fuerant, ut essent η pars Dei, et peccatis suis hoc meruerunt, ut‘dispergerentur per omnes gentes. Et qui prius educti nunc rursum (quia qui l'uerant de domo servitutis, iani .Aigyptiis peccat, servus est peccati "i) non j Ergo dicitur solis, sed omnibus gentibus serviunt. et‘tibi, qui per Jesum Christum existi de Egypto, et de domo servitutis eductus es : Νοη erunt tibi dii alii praeter me . ### English translation (Claude) The first commandment, then, is: “You shall have no other gods besides me.” And after this follows: “You shall not make for yourself an idol, nor any likeness of whatever is in heaven above, and whatever is on the earth beneath, and whatever is in the waters under the earth; and you shall not worship them nor serve them. For I am the Lord your God, a jealous God, who repay the sins of the fathers upon the children to the third and fourth generation of those who hate me, and show mercy to thousands of those who love me and keep my commandments.” Some think that all these together are one commandment. But if it is thought so, the number of ten commandments will not be completed. And where then will the truth of the Decalogue be? But if it is divided in the way we too distinguished it in the recitation above, the full number of ten commandments will appear. So the first commandment is, “You shall have no other gods besides me”; and the second, “You shall not make for yourself an idol, nor any likeness,” and so on. Let us begin, then, with the first commandment. But I too need the help of the God who gave these commands in order to speak, and you need more purified ears in order to hear. If any of you, then, has ears to hear, let him hear how it is said: “You shall have no other gods besides me.” If he had said, “There are no gods besides me,” the statement would seem more absolute. But now, because he says, “You shall have no other gods besides me,” he did not deny that they exist, but forbade that they should belong to the one to whom all these commands are given. From this, I think, the apostle Paul took what he wrote to the Corinthians, saying: “For even if there are those who are called gods, whether in heaven or on earth.” And he added: “And as there are many gods and many lords, yet for us there is one God the Father, from whom are all things, and we through him; and one Lord Jesus Christ, through whom are all things, and we through him.” And in many other places of Scripture you will find gods named, as it says elsewhere: “For the Lord most high is terrible, a great king over all gods”; and, “The God of gods, the Lord, has spoken”; and, “In the midst he judges between gods.” Of lords the Apostle says: “Whether thrones or dominions or powers, all things were created through him and in him.” Dominions are nothing other than a certain order and multitude of lords. In this, as it seems to me, the apostle Paul made the sense of the law clearer. For what he says amounts to this: although there are many lords who rule other nations, and many gods who are worshipped by others, yet for us there is one God, one Lord. But what is meant by many gods or many lords Scripture itself can teach us, if you listen attentively and patiently. For the same Moses says in the song of Deuteronomy: “When the Most High divided the nations and scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and his people Jacob became the Lord's portion, Israel the cord of his inheritance.” It is clear, then, that the angels to whom the Most High entrusted the governing of the nations are called both gods and lords: gods as given by God, and lords as having received their power by lot from the Lord. Hence the Lord also said to the angels who did not keep their own dominion: “I said: You are gods, and all sons of the Most High. But you will die like men, and fall like one of the princes,” imitating, that is, the devil, who became the prince of all for ruin. So it was transgression, not nature, that made them accursed. To you, then, O my people Israel, who have become the portion of God, the cord of his inheritance, “there shall be,” he says, “no other gods besides me,” because truly God alone is God, and truly the Lord alone is Lord. To the others, who were created by him, he granted this name not by nature but by grace. But do not suppose that these things are said only to that Israel which was born according to the flesh. Much more are they said to you, who have become Israel by seeing God with the mind, and are circumcised in heart, not in flesh. For even if in the flesh we are Gentiles, in spirit we are Israel, because of him who said, “Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession,” and because of him who said again, “Father, all mine are yours, and yours are mine, and I am glorified in them”: if only you act so as to be worthy to be the portion of God and to be measured in the cord of his inheritance. Otherwise, if you act unworthily, let those be an example to you who had been called to be the portion of God and by their sins deserved to be scattered among all the nations. And those who had earlier been brought out of the house of slavery now again (for “whoever sins is a slave of sin”) serve not the Egyptians alone but all the nations. So it is said to you too, who through Jesus Christ have gone out of Egypt and been brought out of the house of slavery: “You shall have no other gods besides me.” ### Scripture references - Exod 20:3: quotation, high confidence - Exod 20:4: quotation, high confidence - Exod 20:5: quotation, high confidence - Exod 20:6: quotation, high confidence - 1 Cor 8:5: quotation, high confidence - 1 Cor 8:6: quotation, high confidence - Ps 47:2 (46:3 LXX): quotation, high confidence - Ps 50:1 (49:1 LXX): quotation, high confidence - Ps 82:1 (81:1 LXX): quotation, high confidence - Col 1:16: quotation, high confidence - Deut 32:8: quotation, high confidence - Deut 32:9: quotation, high confidence - Jude 1:6: allusion, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Ps 82:7 (81:7 LXX): quotation, high confidence - Rom 2:29: allusion, high confidence - Ps 2:8: quotation, high confidence - John 17:10: quotation, high confidence - John 8:34: quotation, high confidence ### Translation notes - Origen counts the prohibition of other gods and the prohibition of idols as the first and second commandments. “According to the number of the angels of God” is the Septuagint of Deut 32:8. - The statement that those first called to be God's portion were “scattered among all the nations” for their sins is Origen's; translated as written. - Apparatus marks, a page number, OCR debris, and the editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 20:3–6; 1 Cor 8:5–6; Ps 47:2 (LXX 46:3); Ps 50:1 (LXX 49:1); Ps 82:1 (LXX 81:1); Col 1:16; Deut 32:8–9; Jude 6; Ps 82:6–7 (LXX 81:6–7); Rom 2:29; Ps 2:8; John 17:10; John 8:34. ### Citation (SBL) Origen, Hom. Exod. 8.2 (PG 12:351a–353a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-2). ## Homilies on Exodus 8.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-3 - Source: PG 12:353a–354a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An idol is the image of something that does not exist, a likeness the image of something real; the commandment forbids both, including the hidden images of demons. ### Latin text Post haec videamus quid etiam secundum videtur continere mandatum. «Non facies tibi ipsi idolum, neque omnem similitudinem eorum quae sunt in ctelo, vel quae in terra, vel quae in aquis, etquae subtus terram . Longe aliud sunt idola, et aliud dii, sicut ipse nos nihilominus Apostolus docet. Nam de diis dixit ’τ’ : ‹ Sicut sunt dii multi, et domini multi.» De idolis autem dicit“, ‹ quia nihil est idolum in mundo. Unde mihi videtur non trapsitorie haec legisse quae lex dicit. Vidit enim dill‘crentiarn deorum, ct idolorum; et rursum dilicrentiam idolorum, et similitudinum. Nam qui de idolis dixit quia non sunt, non addit quia similitudines non sunt. llic autem dicit: Non facies tibi ipsi idolum, neque similitudinem omnium. Aliud est ergo facere idolum, aliud si- militudinem. Et siqui- dem Doitfinus nos ad ea quae dicenda sunt illumi- nare dignetur, ego sic ar- bitror accipiendum quod, verbi causa, si quis in quolibet metallo auri vel argenti, vel ligni, vel la- quadrupedis-alicttjus,vtre1 serpentis, vel avis, et statuat illam adorandam, non idolum, sed similitudinem fecit. Vel etiam si picturam ad hoc ipsum statuat, nihilominus similitudinem fecisse dicendus est. Idolum vero facit ille, qui secundum Apostolum dicentem, quia itiolum nihil est, facit quod non est. Quid est autem quod non est? Species quam non vidit oculus, sed ipse sibi animus lingit. Verbi gratia, ut si quis humanis membris caput canis, aut arietis formet, vel rursum in uno hominis habitu duas facies iliugat, aut humano pectori postremas partes equi aut piscis adiungat. Huic et iis similia qui facit, non similitudinem, sed idolum facit. Facit enim quod non est, nec habet aliquid simile sui. Et idcirco haec sciens Apostolus, dicit “, quia idolum nihil est in mundo. Non enim aliqua ex rebus exstantibus assumitur species, sed quod ipsa sibi otiosa mens et curiosa repererit. Similitudo vero est, cum aliquid cx his quae sunt vel in cmlo vel in terra, vcl iu aquis, formatur, sicut superius diximus. Verumtamen non sicut de_iis quae in terra t vel in mari similitudinibus iu’promptu est prosun tiare, ita etiam de coelestibus : nisi si quis dinun stellis hoc posse sentiri. Et cat de sole, et luna, et horum namque formas exprimere gentilitas solet. Sed quia Mo'yses eruditus erat in omni sapientia Egyptiorum; etiam ca quae apud illos erant in oc- sicut, ditis, prohibere cupiebat : cultis et recou verbi causa, ut nos quoque appellationibus utamur Hecaten quam dicunt, aliasque dicmonttm ipsorum, formas, quae lestibus iivocat“. De ipsis fortassis, , quia «inebriatus est gladius meus in ctedicit ” et similitudinibus invocare ιι». llis enim formis daemonia moris est iis, quibus talia cura: sunt, vel adfiirepcllenda, vel etiam ad vitanda mala, quae -υ "rm- - nunc sermo Dei universa complectens simul abjurat et abiicit, et non solum idolum lleri vetat, sed .... ν. _-,.---, η et similitudinem omnium quae in terra sunt, et in aquis, et in caelo. ### English translation (Claude) After this let us see what the second commandment seems to contain. “You shall not make for yourself an idol, nor any likeness of the things that are in heaven, or on the earth, or in the waters, and under the earth.” Idols are one thing and gods another, as the Apostle himself likewise teaches us. For of gods he said, “As there are many gods and many lords”; but of idols he says that “an idol is nothing in the world.” Hence it seems to me that he did not read cursorily what the law says. For he saw the difference between gods and idols, and again the difference between idols and likenesses. For he who said of idols that they are not did not add that likenesses are not. But here it says: “You shall not make for yourself an idol, nor a likeness of anything.” So it is one thing to make an idol, another to make a likeness. And if the Lord deigns to enlighten us for what must be said, I think it should be taken thus: if, for example, someone in any metal, gold or silver, or in wood or stone, makes the form of some four-footed animal, or of a serpent or a bird, and sets it up to be worshipped, he has made not an idol but a likeness. Or even if he sets up a painting for this very purpose, he must likewise be said to have made a likeness. But he makes an idol who, according to the Apostle's saying that an idol is nothing, makes what does not exist. And what is it that does not exist? A form which the eye has not seen, but which the mind fashions for itself: for example, if someone forms the head of a dog or a ram on human limbs, or again fashions two faces on a single human figure, or joins the hind parts of a horse or a fish to a human chest. Whoever makes these and things like them makes not a likeness but an idol. For he makes what does not exist and has nothing like itself. And therefore, knowing this, the Apostle says that an idol is nothing in the world. For its form is not taken from any existing thing; it is what the idle and curious mind has itself invented. But it is a likeness when something is formed from the things that are in heaven or on earth or in the waters, as we said above. Yet it is not as easy to pronounce about heavenly things as it is about likenesses of things on earth or in the sea, unless someone thinks this can be said of the sun and the moon and the stars; for the Gentiles do customarily depict their forms. But because Moses was learned in all the wisdom of the Egyptians, he wished to forbid also the things that were practised among them in hidden and secret rites: for example, to use their own names, Hecate, as they call her, and other forms of their demons, which Scripture perhaps calls “heavenly”; for it is perhaps of these that it says, “My sword has become drunk in heaven.” For it is the custom of those who care for such things to invoke demons by these forms and likenesses, either to ward off evils or even to bring them on; and the word of God, embracing all these together, now renounces and rejects them all, and forbids not only the making of an idol but also of a likeness of all things that are on earth and in the waters and in heaven. ### Scripture references - Exod 20:4: quotation, high confidence - 1 Cor 8:5: quotation, high confidence - 1 Cor 8:4: quotation, high confidence - Acts 7:22: allusion, high confidence - Isa 34:5: quotation, high confidence ### Translation notes - The staged text interleaves Rufinus's Latin with leaked material from Migne's page: words of the Greek fragment, a block of Migne's new Latin translation of it (“Versio nova”), and footnotes. These are removed by logged correction; Rufinus's text is translated. The passage on heavenly likenesses and Hecate is disordered in the OCR and is translated by sense. - Sources: Exod 20:4; 1 Cor 8:4–5; Acts 7:22; Isa 34:5. ### Citation (SBL) Origen, Hom. Exod. 8.3 (PG 12:353a–354a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-3). ## Homilies on Exodus 8.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-4 - Source: PG 12:354a–356b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Serving and worshipping differ and both are forbidden; at baptism we renounce all other gods, and a soul that returns to Christ, its lawful husband, must keep wholly faithful lest the unclean spirit return. ### Latin text neque coles ea .» Aliud est colere, aliud adorare. _ , Potest quis interdum et invitus adorare, sicut nonnulli regibus adulan- tes, cum eos ad hujusce- modi studia deditos vide- rint, adorare se simu- lant idola, cum in corde ipsorum certum sit, quia nihil est idolum. Colere vero, est toto his all‘ectu et studio mancipari. Il- trutnque ergo resecat sermo divinus, ut neque all'ectu colas, neque specie adores. Sciendum tamen, quod cum decreveris praecepti ejus servare Mandatum, et omnes αξιο- Ῑ) ros deos et dominos repudiare, et praeter unum . . - --- n--..... ..ΔΙ Deum et Dominum neminem habere vel Deum vel ν Dominum, hoc est bellum sine foedere denuntiasse omnibus caeteris.‘ Cum ergo venimus ad gratiam baptismi, universis aliis diis et dominis renuntiantes, solum confitemur Deum Patrem, et Filium, et Spiritum sanctum. Sed hoc confitentes, nisi toto corde diligamus Dominum Deum nostrum, et tota anima, et tota virtute adhmreamus ipsi, non smnus effecti pars Domini; sed velut in confinio quodam positi, et illos offensos patimur, quos refugimus, et Dominum ad quem confugimus propitium non ellicimus, quem non ex toto et integro corde diligimus. Et ideo luget nos propheta quos videt hujuscemodi inconstantia fluctuare, et dicit“: «Var, duplices corde et animo. Ει iterum : Usquequo claudicatis utrisque genibus vestris?» Sed et apostolus Jacobus dicit °° : Vir duplex animo inconstans est in omnibus viis.» Smnus ergo nos, qui non integra nec perfecta fide sequimur Deum nostrum, et ab alienis recessimus diis, velut in medio quodam confinio positi : et ab alienis quasi “ fugaces caedimur, et a nostro Domino tanquam instabiles et dubii non defendimur. Annon hoc est, quod et propheta! spiritaliter imaginantur de amatoribus Hierusalem, cum dicunt, quia amatores tui ipsi inimici facti sunt tibi “7? Ita ergo intellige et animae tuze multos fuisse amatores, qui deleCtati sunt decore ejus, cum quibus meretricata est. De quibus et dicebat“ : tl’ost amatores meos ibo, qui dant mihi vinum meum, et oleum meum, et caetera. Sed venitjam illud tempus, ut diceret : Revertar ad virum meum priorem, .quia melius tnilii erat tunc, quam modo. Regressa es ergo ad virum tuum priorem, offendisti sine dubio amatores tuos cum quibus adulteria eommittebas. Nisi ergo nunc tota fide permaneas cum viro tuo, et toto ei ore glutiueris, ex multis sceleribus quae commisisti, suspecta es ei, omnis motus tuus, et aspectus tuus, ipse etiam incessus, si fuerit negligentior, displicebit. Nihil ultra in te lascivum videre, nihil dissolutum et prodigum potest. At ubi parum quidem a viro tuo diverteris} ocmos, statim necesse est memoriam fieri priorum. Ut ergo priora deleas, et fides tibi possit haberi in reliquis, non modo agendum tibi nihil est impudicum, sed ne cogitandam quidem. Vide enim quod scriptum est : Cum, inquit , immundus spiritus exierit ab homine, vadit per loca arida, quaerit requiem, et non invenit. Tunc dicit : Revertar in domum meam unde Ι) exivi.Et si veniens invenerit eam vacantem, mundatam et ornatam, vadit, et adducit secum alios septem spiritus nequiores se, et intrantes in domum illam habitant in ea. Et erunt novissima hominis illius pejora prioribus: ιιιυο si advertamus, quomodo possumus vel itt parvo negligentia: locum dare? llahitavit enim in nobis immundus Spiritus, antequam crederemus, antequam veniremus ad Christum, cum adhuc, ιιι superius dixi, fornicaretur anima nostra a Deo, et esset cum amatoribus suis dazmonibus. Sed posteaquam dixit : Revertar ad virum meum priorem; et venit ad Christum, qui eam ex initio ad imaginem suam creavit, necessario locum dedit adulter spiritus. ubi vidit legitiunnn virum. Suscepti ergo sumus ε Christo, et mundata estdomus nostra a peccatis prioribus, et ornata est ornamentis sacramentorum fidelium, quae norunt qui initiati sunt. Sed non statim domus haec habitatorem habere Christum meretur, nisi sit vita ejus et conversatio ita sancta, ita pura et incontaminabilis, ut templum Dei esse mereatur. Non enim domus adhuc, sed templum essedebet in quo habitet Deus. Si ergo acceptam gratiam negligat, et implicet sc negotiis saecularibus, continuo spiritus ille immundus redil, et vindicat sibi domum vacantem. Et ne itcrmn possit expelli, alios secum septem Spiritus adhibet nequiores, et fiunt novissima hujusmndi hominis pejora prioribus ; quia tolerabilius fuerat non redisse ad virum priorem animam semel me. retricantem, quam egressam post confessionem viri, rursum adulteram fieri. Nulla ergo societas, sicut dicitApostolus ο, templo Dei cum idolis, nulla consonantia Christo et Belial. Si Dei sumus, tales esse debemus ut compleatur illud quod dicit de nobis Deus '” : Quia habitabo in eis, ct in eis ambulabo, et ipsi erunt mihi in populum. Ει sicut alio loco propheta dicit : Exite de medio eormn , et separamini, dicit Dominus, qui portatis vasa Domini. Exite, et immundum nolite contingere, et ego recipiam vos, et ero vobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus omnipotens. Propterea ergo dicit" : Non erunt tibi dii alii praeter me, nec facies tibi ipsi idolum, neque similitudinem ullam quzeeunque in C(BIO sunt, et quazcunque in terra, et quae in aquis, non adorabis ea, neque coles ea. ### English translation (Claude) “… nor serve them.” To serve is one thing, to worship another. Someone may sometimes worship even unwillingly, as some, flattering kings, when they see them given to pursuits of this kind, pretend to worship idols, though it is certain in their heart that an idol is nothing. But to serve is to be enslaved to them with complete affection and devotion. The divine word cuts off both, then, so that you neither serve them with affection nor worship them in outward show. Yet it must be understood that when you have resolved to keep this commandment, to repudiate all other gods and lords, and to have no one as God or Lord except the one God and Lord, this is to have declared a war without truce on all the others. When, then, we come to the grace of baptism, renouncing all other gods and lords, we confess only God the Father, and the Son, and the Holy Spirit. But in confessing this, unless we love the Lord our God with all our heart and cling to him with all our soul and all our strength, we have not become the Lord's portion; but, placed as it were on a kind of borderland, we both suffer the hostility of those we have fled and fail to make propitious the Lord to whom we have fled, since we do not love him with a whole and undivided heart. And therefore the prophet mourns over us, whom he sees tossed about by inconstancy of this kind, and says: “Woe to the double in heart and mind.” And again: “How long will you limp on both your knees?” And the apostle James too says: “A double-minded man is unstable in all his ways.” We, then, who follow our God with a faith that is neither whole nor perfect, and have withdrawn from foreign gods, are placed as it were in a middle borderland: we are cut down by the foreign gods as deserters, and we are not defended by our own Lord, as unstable and wavering. Is this not what the prophets imagine spiritually of the lovers of Jerusalem, when they say, “Your lovers themselves have become your enemies”? Understand, then, that your soul too had many lovers, who delighted in its beauty, with whom it played the harlot. Of them it also said: “I will go after my lovers, who give me my wine and my oil,” and the rest. But now the time has come for it to say: “I will return to my former husband, for it was better for me then than now.” You have returned, then, to your former husband; doubtless you have offended your lovers with whom you committed adultery. Unless, then, you now remain with your husband in all fidelity and cleave to him wholly, because of the many crimes you committed you are suspect to him: every movement of yours, your glance, even your gait, if it is somewhat careless, will displease him. He can no longer bear to see anything wanton in you, anything dissolute and prodigal. And if you turn your eyes even a little away from your husband, the memory of the former things must at once arise. So that you may blot out the former things, then, and be trusted in what remains, you must not only do nothing unchaste but not even think it. For see what is written: “When,” it says, “the unclean spirit has gone out of a man, he goes through dry places seeking rest and does not find it. Then he says: I will return to my house from which I came out. And if on coming he finds it empty, swept, and adorned, he goes and brings with him seven other spirits more wicked than himself, and they enter that house and dwell in it. And the last state of that man will be worse than the first.” If we attend to this, how can we give room to negligence even in a small thing? For the unclean spirit dwelt in us before we believed, before we came to Christ, when, as I said above, our soul was still committing sexual immorality away from God and was with its lovers, the demons. But after it said, “I will return to my former husband,” and came to Christ, who created it in the beginning according to his image, the adulterous spirit necessarily gave way when it saw the lawful husband. So we have been received by Christ, and our house has been cleansed of former sins and adorned with the ornaments of the sacraments of the faithful, which those who have been initiated know. But this house does not at once merit to have Christ as its inhabitant unless its life and conduct are so holy, so pure and undefiled that it merits to be a temple of God. For it must no longer be a house but a temple in which God dwells. If, then, it neglects the grace it has received and entangles itself in worldly business, at once that unclean spirit returns and claims the empty house for himself. And so that he cannot be expelled again, he brings with him seven other spirits more wicked, and the last state of such a man becomes worse than the first; because it would have been more tolerable for a soul that had once played the harlot not to have returned to its former husband than, having gone out again after confessing its husband, to become an adulteress once more. So there is no fellowship, as the Apostle says, of the temple of God with idols, no harmony of Christ with Belial. If we are God's, we must be such that what God says of us may be fulfilled: “For I will dwell in them and walk among them, and they shall be my people.” And as the prophet says in another place: “Go out from their midst and be separate, says the Lord, you who carry the vessels of the Lord. Go out, and do not touch what is unclean, and I will receive you, and I will be a father to you, and you shall be my sons and daughters, says the Lord almighty.” For this reason, then, he says: “You shall have no other gods besides me, nor shall you make for yourself an idol, nor any likeness of whatever is in heaven and whatever is on earth and whatever is in the waters; you shall not worship them nor serve them.” ### Scripture references - Exod 20:5: quotation, high confidence - Deut 6:5: allusion, high confidence - 1 Kgs 18:21: quotation, high confidence - Jas 1:8: quotation, high confidence - Lam 1:2: allusion, medium confidence - Hos 2:5: quotation, high confidence - Hos 2:7: quotation, high confidence - Matt 12:43: quotation, high confidence - Matt 12:44: quotation, high confidence - Matt 12:45: quotation, high confidence - Gen 1:27: allusion, medium confidence - 1 Cor 3:16: allusion, medium confidence - 2 Cor 6:14: allusion, high confidence - 2 Cor 6:15: allusion, high confidence - 2 Cor 6:16: quotation, high confidence - 2 Cor 6:17: quotation, high confidence - 2 Cor 6:18: quotation, high confidence - Isa 52:11: quotation, high confidence ### Extrabiblical texts - Sir 2:12 (Sirach): quotation, high confidence ### Translation notes - The opening words of this section (“Non adorabis ea”, “you shall not worship them”) are lost in the OCR; the gap is marked “…”. Leaked material from Migne's page (his new Latin translation of the Greek fragment, and footnotes) is removed by logged correction. - “The sacraments of the faithful, which those who have been initiated know” refers to the rites of baptism, not described before the uninitiated. - Sources: Exod 20:5; Deut 6:5; Sir 2:12; 1 Kgs 18:21; Jas 1:8; Lam 1:2; Hos 2:5, 7; Matt 12:43–45; Gen 1:27; 1 Cor 3:16; 2 Cor 6:14–18; Isa 52:11. ### Citation (SBL) Origen, Hom. Exod. 8.4 (PG 12:354a–356b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-4). ## Homilies on Exodus 8.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-5 - Source: PG 12:356b–358b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's jealousy is that of a lawful husband who will not let the soul joined to him in baptism consort with demons; while he reproves and chastises there is hope, but when he stops being jealous the sinner is abandoned. ### Latin text Ego enim sum Dominus Deus tuus, Deus zelans 7‘. Vide benignitatem Dei, quomodo tat nos doceat, et perfectos faciat, ipse fragilitatem humanorum non recusat affectuum. Quis enim audiens Deum zelantem non continuo miretur, et humanae fragilitatis vitium putet? Sed omnia pr0pter nos agit et patitur Deus, et ut possimus edoceri, notis et usitatis affectibus nobis loquitur. Videamus ergo quid est boe quod dicit, quia Deus zelans ego sum. Sed ut contemplari facilius possint divina, de humanis, secundum ea qua: superius disseruimus, doceamur exemplis. Omnis mulier aut sub viro est et subjecta legibus viri; aut meretrix est, et utitur libertate peccandi. Qui ergo ingreditur ad meretricem , scit se ad eam ingressum esse mulierem quae prostituta est, et cunctis volentibus patet; et indignari non potest, si cum ea etiam alios videt amatores. Qui vero legitimo utitur matrimonio, non patitur uti uxorem peccandi potestate, sed accenditur zelo ad castitatem matrimonii conservandam, quo possit ex ea fieri legitimus pater. Hoc ergo exemplo intelligamus omnem animam, aut prostitutam esse daemonibus, et habere plurimos amatores, ita ut intret ad eam modo quidem spiritus fornicationis, illo discedente intret spiritus avaritiae, post hunc veniat superbiae spiritus, inde irae, inde invidia), post etiam vanae gloriae, aliique cum eis plurimi spiritus immundi. Isti autem omnes, ita cum iulideli anima meretricantur, ut alter alteri non ine videat, nec zelotypia moveantur ad invicem. Et quid dico quod alter alterum non excludat? ltuo et invitant se invicem, et sponte se convocant, sicut paulo ante jam diximus quod in Evangelia scriptum est de illo Spiritu qui exiit ab homine, et regressus adduxit secum septem alias nequiores se Spiritus, ut in una anima simul habitarent. Sic ergo nullam zelotypiam amatorum suorum patitur anima, quae dazmonibus prostituta est. Si vero legitimo conjuncta sit viro, illi viro cujus matrimonio Paulus animas conjungit et sociat, sicut et ipse dicit : Statui enim vos nni viro virginem castam exhibere Christo ; et de quo in Evangeliis scriptum , quia rex quidam fecit nuptias filio suo; in hujus ergo viri nuptias cum se anima dederit, et legitimqu cum eo sortita fuerit matrimonium, etiamsi fuit aliquando peccatrix, etiamsi meretricata est, tamen si se huic viro tradidit, ultra eam peccare non patitur. Non potest ferre ut rursum anima qum se sortita est virum, alludat cum adulteris, quia excitatur super eam zelus ejus viri, et defendit eonjugiicastitatem. Et ideo zelans dicitur Dominus, quia animam sibi mancipatam non patitur dmtnonibus admisceri. Alioquin si eam viderit temerantem jura conjugii, etoccasiouem quaerere ad peccandum, tunc, ut scriptum est, dat ei libellum repudii, et dimittit eam dicens " : Ubi est libellus repudii matris vestra: quo divisi eam? Quibus etiam addit et tlicit: Ecce peccatis vestris venundati estis, et propter iniquitates vestras dimisi matrem vestram.» llzrc qui loquitur zelans est, et zelo commotus luce dicit; post agnitionem enim sui , post illuminationem verbi divini, post gratiam baptismi, post confessionem fidei, et tot tantisque sacramentis matrimonium conlirmatum, non vult nos ultra peccare, non patitur animam cujus ipse vel sponδυε, vel vir appellatur, cum daemonibus ludere, scortari cum immundis Spiritibus, cum vitiis et immunditiis volutari. Quod et si forte aliquando eveniat infeliciter, saltem ut convertatur, et redeat et paeniteat, miseratus exspectat. Novum enim hoc bonitatis est genus, ut etiam post adulterium revertentem tamen et ex toto corde pmuiteutem suscipiat animam. Sicut et ipse .pcr pmphetam dicit : Nunquid mulier si exierit a viro, et dormieritcum alio viro, revertetur ad virum suum ?, Nonne contaminatione contamiuabitur? Tu autem fornicata es cum amator-ibus multis , et revertebaris ad me. Item alibi dicit 79 : Et posteaquam fornicata es in omnibus bis, dixi : Revertere ad me; etnec sic reversa es, dicit Dominus. llic ergo Deus zclaus si requirit et desiderat animam tuam adhaerere sibi, si te servata peccato , si corripit, si castigat, si indignatur, si irascitur, et velut zelotypia quadam erga te utitur, spem tibi esse salutis agnosce. Si vero castigatus non resipiscis, correptus non emendaris , verberatus contemnis; scito quod si eousque peccando profeceris, discedit a te zelus ejus, et dicetur tibi illud, quod per Ezechielem prophetam ad Hierusalem dicitur ο : Pr0pterea discedet zelus meus a te, et non irascar ultra super te. ) Vide misericordiam et pietac tem boni Dei. Quando vult misereri, indignari se dicit, et irasci, sicut per Jeremiam dicit δι ; Dolore et flagello castigaberis, Hierusalem, uti ne abscedat anima mea abs te. 11ωο si intelligis, ntiserantis Dei vox est; ubi irascitur et zelatur, ibi adhibet dolores et verbera. ς Flagellat enim omnem filium quem recipit ”. › Vis autem audire indignantis Dei terribilem vocem? Audi quod dicit per prophetam ; cum enumerasset multa nefanda quae commiserat populus, addit etiam brec : Ει propter hoc, inquit, non visitabo super filias vestras, cum foruicautur, neque super nurus vestras cum mmchantur. › Hoc est terribile, hoc extremum, cum jam non corripimur pro peccatis, cum jam nou eorrigimur delinquentes. Tunc enim cum excesserimus peccandi modum, Deus zelans avertit, a nobis zelum suum, sicut superius dixit “ ; Auferetur enim zelus meus a te, et non irascar super te ultra. Haec de eo quod dictum est : Deus zelaus. ### English translation (Claude) “For I am the Lord your God, a jealous God.” See the kindness of God: in order to teach us and make us perfect, he himself does not refuse the frailty of human feelings. For who, hearing of a jealous God, would not at once be surprised and think it a fault of human frailty? But God does and suffers all things for our sake, and so that we may be taught, he speaks to us in terms of feelings known and familiar to us. Let us see, then, what it is that he says: “I am a jealous God.” But so that divine things may be contemplated more easily, let us be taught by human examples, following what we discussed above. Every woman is either under a husband and subject to a husband's laws, or she is a harlot and uses the freedom of sinning. Whoever goes in to a harlot knows that he has gone in to a woman who is prostituted and open to all who wish, and he cannot be indignant if he sees other lovers with her too. But whoever is in a lawful marriage does not allow his wife the power of sinning, but is kindled with jealousy to preserve the chastity of the marriage, so that he may become a lawful father through her. By this example, then, let us understand that every soul is either prostituted to demons and has very many lovers, so that now the spirit of sexual immorality enters it, and when he departs the spirit of avarice enters, after him comes the spirit of pride, then of anger, then of envy, after that of vainglory, and many other unclean spirits with them. And all these so play the harlot with the unfaithful soul that one does not shut out another, nor are they moved by jealousy toward one another. And why do I say that one does not exclude another? Rather they invite one another and summon one another willingly, as we said a little before that it is written in the Gospel of the spirit that went out of a man and, returning, brought with him seven other spirits more wicked than himself, so that they might dwell together in one soul. So the soul that is prostituted to demons suffers no jealousy from its lovers. But if it is joined to a lawful husband, to that husband to whose marriage Paul joins and unites souls, as he himself says, “For I have betrothed you to one husband, to present you as a chaste virgin to Christ,” and of whom it is written in the Gospels that a certain king made a wedding for his son: when the soul has given itself to the marriage of this husband and has obtained a lawful marriage with him, then, even if it was once a sinner, even if it played the harlot, yet once it has handed itself over to this husband, he no longer allows it to sin. He cannot bear that the soul which has obtained him as husband should again dally with adulterers, because the jealousy of that husband is roused over it, and he defends the chastity of the marriage. And therefore the Lord is called jealous, because he does not allow the soul given over to him to be mingled with demons. Otherwise, if he sees it violating the rights of marriage and seeking occasion to sin, then, as it is written, he gives it a bill of divorce and sends it away, saying: “Where is the bill of divorce of your mother, with which I put her away?” To which he also adds: “Behold, for your sins you were sold, and for your iniquities I sent away your mother.” The one who speaks these things is jealous, and he says them moved by jealousy; for after the knowledge of himself, after the enlightenment of the divine word, after the grace of baptism, after the confession of faith, and a marriage confirmed by so many and such great sacraments, he does not want us to sin any longer; he does not allow the soul of which he is called bridegroom or husband to play with demons, to whore with unclean spirits, to wallow in vices and impurities. And if this should perhaps unhappily happen at some time, he waits in mercy, at least that it may turn, return, and repent. For this is a new kind of goodness, that he receives a soul even after adultery, if it returns and repents with its whole heart. As he himself says through the prophet: “If a woman goes out from her husband and sleeps with another man, will she return to her husband? Will she not be utterly defiled? But you have committed sexual immorality with many lovers, and yet you returned to me.” Likewise he says elsewhere: “And after you had committed sexual immorality in all these things, I said: Return to me; and even so you did not return, says the Lord.” If, then, this jealous God seeks and desires your soul to cleave to him, if he keeps you from sin, if he reproves, if he chastises, if he is indignant, if he is angry and shows a kind of jealousy toward you, recognize that there is hope of salvation for you. But if when chastised you do not come to your senses, when reproved you do not amend, when beaten you despise it, know that if you advance so far in sinning, his jealousy departs from you, and what is said through the prophet Ezekiel to Jerusalem will be said to you: “Therefore my jealousy will depart from you, and I will no longer be angry with you.” See the mercy and kindness of the good God. When he wishes to have mercy, he says that he is indignant and angry, as he says through Jeremiah: “With pain and the scourge you will be chastised, Jerusalem, so that my soul may not depart from you.” If you understand this, it is the voice of a merciful God; where he is angry and jealous, there he applies pains and blows. “For he scourges every son whom he receives.” But do you want to hear the terrible voice of an indignant God? Hear what he says through the prophet: when he had enumerated many abominable things the people had committed, he adds this too: “And for this,” he says, “I will not punish your daughters when they commit sexual immorality, nor your daughters-in-law when they commit adultery.” This is terrible, this is the last extremity: when we are no longer reproved for our sins, when we are no longer corrected when we offend. For then, when we have exceeded the measure of sinning, the jealous God turns his jealousy away from us, as he said above: “For my jealousy will be taken away from you, and I will no longer be angry with you.” So much on what is said: “a jealous God.” ### Scripture references - Exod 20:5: quotation, high confidence - Matt 12:45: allusion, high confidence - 2 Cor 11:2: quotation, high confidence - Matt 22:2: allusion, high confidence - Deut 24:1: allusion, medium confidence - Isa 50:1: quotation, high confidence - Jer 3:1: quotation, high confidence - Jer 3:7: quotation, high confidence - Ezek 16:42: quotation, high confidence - Jer 6:8: quotation, high confidence - Heb 12:6: quotation, high confidence - Hos 4:14: quotation, high confidence ### Translation notes - The marriage and divorce language here is a figure for the soul's relation to God; it is translated as written. Fornicor is rendered “commit sexual immorality”, meretricor “play the harlot”, and moechor “commit adultery”. - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 20:5; Matt 12:45; 2 Cor 11:2; Matt 22:2; Deut 24:1; Isa 50:1; Jer 3:1; Jer 3:6–7; Ezek 16:42; Jer 6:8; Heb 12:6; Hos 4:14. ### Citation (SBL) Origen, Hom. Exod. 8.5 (PG 12:356b–358b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-1/#p-8-5). ## Homilies on Exodus 8.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-8-6 - Source: PG 12:358b–361b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against heretics who reject a God who punishes children for their fathers' sins, Origen reads the “fathers” as the devil and his angels and the “children” as those they beget through sin, whom God chastises in this life so that they may be purified for the age to come. ### Latin text Videamus nunc et quod sequitur, quomodo reddi dicuntur peccata patrum iu lilios, in tertiam et quartam progeniem. lu hoc enim sermone solent nos bmretici suggillare, quod non sit boni Dei sermo, qui pro peccatis alterius alium plecti dicat. Sed secundum ipsorum rationem, qui Deum legis mandantem brae licet non bonum, justum tamen dicunt, ne ipsi quidem possunt ostendere, quomodo secundum sensum suum justitia: sua: convenire videatur, si alius alio peccante puniatur. Superest igitur ut Dominum deprecemur, ut ostendat nobis quomodo praecepta ε haec justo bonoque conveniant Deo. Stepe jam diximus, quod Scriptura: divinae non omnia ad exteriorem hominem, sed perplura ad interiorem loquuntur. Interior igitur homo noster aut Deum dicitur habere patrem , si secundum Deum vivit, et «tua: Dei sunt agit ; aut diabolum, si in peccatis sit, et voluntates illius gerat : sicut evidenter in Evangeliis Salvator ostendit, cum dicit z Vos de patre diabolo estis, et desideria patris vestri facere vultis. Ille homicida fuit ab initio, et in veritate non stetit. ‹ Sicut ergo semen Dei in nobis dicitur manere, cum verbum Dei servantes in nobis non peccamus, ttt Joannes dicit " : Qui autem ex Deo est , non peccat, quia semen Dei manet in eo; ita etiam cum a diabolo ad peccandum suademur, semen ejus,suscipimus. Cum vero etiam implemus quod suaserit, tunc jam et genuit nos. Nascimur enim ei lilii per peccatum. Verum quoniam peccantes vix fere accidit, ut sine adiutore peccemus, sed aut ministros peccati, aut adjutores semper requirimus; verbi causa, si adulterium quis molitur, non potest hoc solus admittere, sed necesse est etiam adulteram consortem fleri sociamque peccati; tunc praeterea etsi non plures, esse tamen nccesse est aliquem vel aliquam in ministeriis ad societatem peccati; qui omnes velutunus ex altero secundum persuasionis ordinem generati, ex patre diabolo noxia: nativitatis progeniem ducunt. Et ut ad ea quae scripta sunt veniamus, Dominus maiestatis Jesus Christus Salvator noster crucifixus εει. llujus piaculi auctor et pater sceleris sine dubio diabolus est. Sic enim scriptum est : Cum autem introisset diabolus in cor Juda: lscariotis, ut traderet eum. Pater ergo peccati diabolus est. lste in hoc scelere primum tilium generat Judam, sed solus hoc ludas implere non poterat. Quid ergo scriptum est? Abiit, inquit , Judas ad Scribas et Pharisaeos, et ad Pontifices, dicens eis : Quid mihi datis, et ego vobis eum tradam? Nascitur ergo ex Juda generatio tertia et quarta peccati. Et hunc ordinem deprehendere poteris etiam in singulis quibusque peccatis. Nunc ergo videamus secundum hanc quam diximus progeniem, quomodo Deus peccata patrum reddat in filios, in tertiam etquartam progeniem, et in ipsos non reddat patres. Nihil enim de patribus dixit Deus. Diabolus ergo qui peccandi jam modum excessit, sicut propheta dicit , quemadmodum vestimentum iu sanguine concretum, non erit mundum, ita et ipse non erit mundus in hoc saeculo, neque corripitur pro peccato, neque flagellatur : omnia namque ei servata sunt in futurum. Unde et ipse sciens sibi istud statutum tempus esse pinnarum, dicebat ad Salvatorem ’° : Quid venisti ante tempus torquere nos? Dum ergo stat hic mundus, peccata sua non recipit diabolus, qui est peccantiqu pater. Redduntur autem in filios , id est in eos quos genuit per peccatum. Etenim homines in carne positi corripiuntur a Domino, verberantur, flagellantur. Non enim vult Dominus mortem peccatoris , sed ut revertatur, et vivat ". Et propterea benignus et misericors Dominus reddit peccata patrum in filios, ιιι quoniam patres, id est diabolus et angeli ejus, casterique principes mundi hujus et rectores tenebrarum harum (et ipsi enim efliciuntur patres peccati, sicut et diabolus), quoniam, inquam, patres isti indigni sunt qui iu prtesenti steculo corripiantur, se'd iu futuro recipient quae merentur, filii eorum, id est. quos peccare persuaserint, et qui nihilominus per ipsos asciti fuerint ad consortium societatemque peccati, hic recipiant quae gesserunt: ut purgatiores ad futurum sarculum pergant, et ultra diabolo socii non efliciautur in prmia. Quia ergo misericors est Dominus, et ‹ omnes homines vult salvos fleri ", propterea dicit ” : Visitabo in virga ferrea facinora eorum, et in flagellis peccata eorum. Misericordiam autem meam non auferam ab eis. Visitat ergo Dominus animas, etrequirit. quas iste pessimus persuasione peccati genuerit pater, et dicit ad unamquamque earum“: Audi, filia, et vide et inclina aurem tuam, et obliviscere populum tuum, etdonmm patris tui. Visitat ergo te post peccatum, et commonet te, et in flagello et virga te visitat pro peccato quod tibi pater diabolus suggessit, ιιι reddat tibi illud in sinum, id est dum in corpore degis. Et sic completur, reddi peccata patrum in sinmn filiorum in tertiam et quartam progeniem. Deus enim zelans est, et animam quam sibi despondit in fide, non vult illam permanere in contautinatione peccati; sed vult eam cito purgari, vult eam velociter abii. cere omnes immunditias suas, si cui forte subjecta est. Si vero permanet in peccatis, etdicit : Non η audiemus vocem Domini, sed facientes faciemus voluntates nostras, et incemlemus ignem regin:e cteli, sicut exprobratur per prophetam : tunc servantur etiam ipsi ad illam Sapientiae sententiam, quae dicit : Quoniam quidem vocabam, et non obaudiebatis, sed irridebatis sermones meos; itaque et ego vestra: perdi- tioni superridebo; ἰ vel illam qure posita est illis in Evangelio dicente Domino : Discedite a me in ignem aeternum, quem praeparavit Deus diabolo et angelis ejus. Ego opto ut, dum in hoc saeculo sum,ivisitet Dominus peccata mea, et hic mihi restituat, ut ibi dicat etiam de me Abraham, sicut dixitde paupere Lazaro ad divitem : Memento, :ili, quod recepisti bona in vita tua, ct Lazarus similiter mala. Nunc autem hic requiescit, tu vero cruciaris. Propterea ergo cum corripimur, cum castigamur a Domino, esse non debemus ingrati, sed intelligamus propterea nos in praesenti saeculo corripi, utin futuro requiem consequamur, sicut et Apostolus dicit πε Cum autem castigamur a Domino, corripimur, ne cum hoc mundo damnemur. Propterea denique et beatus Job libenter suscipiebat—cuncta supplicia, et dicebat quia, si bona-accepimus de manu Domini, nonne et mala tolerabimus? Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum eat; sit nomen Domini benedictum. Reddit autem et misericordiam in millia iis qui diligunt eum . Qui enim diligunt, correptione non indigent, neque enim peccant, sicut et Dominus dicit : α Qui diligit tne, mndata mea custodit. Ει ideo perfecta dilectio foras mittit timorem δ. 0b hoc ergo diligentibus sola misericordia posita est. beati enim misericordes , quia ipsis miserebitur Deus in Christo Jesu Domino nostro, cui est gloria et imperium in sa}eula sarculorum. Amen. ### English translation (Claude) Let us now see what follows as well: how the sins of the fathers are said to be repaid upon the children to the third and fourth generation. For with this saying the heretics are accustomed to taunt us, saying that it is not the word of a good God, who says that one is punished for the sins of another. But according to their own reasoning, who say that the God of the law who gives these commands is, though not good, yet just, not even they can show how, by their own understanding, it would agree with his justice that one should be punished when another sins. It remains, then, that we pray the Lord to show us how these commands befit a just and good God. We have often said that the divine Scriptures speak not all things to the outer man but very many to the inner. Our inner man, then, is said to have God as father, if he lives according to God and does the things of God; or the devil, if he is in sins and carries out his wishes, as the Saviour clearly shows in the Gospels when he says: “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and did not stand in the truth.” So just as the seed of God is said to remain in us when, keeping the word of God, we do not sin, as John says, “Whoever is of God does not sin, because the seed of God remains in him,” so too when we are persuaded by the devil to sin, we receive his seed. But when we also carry out what he has persuaded, then he has already begotten us. For we are born his sons through sin. But since, when we sin, it scarcely ever happens that we sin without a helper, but we always seek either ministers or helpers of sin (for example, if someone plots adultery, he cannot commit it alone, but an adulteress must also become a partner and associate in the sin; and besides, even if not more, there must be some man or woman in service to share in the sin), all these, begotten as it were one from another in the order of persuasion, derive the progeny of a harmful birth from their father the devil. And to come to what is written: the Lord of majesty, Jesus Christ our Saviour, was crucified. The author of this outrage and father of the crime is without doubt the devil. For so it is written: “When the devil had entered into the heart of Judas Iscariot to betray him.” So the devil is the father of the sin. In this crime he begets Judas as his first son; but Judas could not accomplish this alone. What, then, is written? “Judas went,” it says, “to the scribes and Pharisees and to the chief priests, saying to them: What will you give me, and I will hand him over to you?” So from Judas a third and fourth generation of sin is born. And you will be able to discover this order in each and every sin. Now, then, let us see, according to this progeny we have described, how God repays the sins of the fathers upon the children, to the third and fourth generation, and does not repay them upon the fathers themselves. For God said nothing about the fathers. The devil, then, who has now exceeded the measure of sinning (as the prophet says, just as a garment clotted with blood will not be clean, so he too will not be clean), in this age is neither reproved for sin nor scourged: for everything has been reserved for him in the future. Hence he too, knowing that this time of punishment was appointed for him, said to the Saviour: “Why have you come before the time to torment us?” So while this world stands, the devil, who is the father of sinners, does not receive the requital of his sins. But they are repaid upon the children, that is, upon those whom he has begotten through sin. For human beings placed in the flesh are reproved by the Lord, beaten, scourged. For the Lord does not will the death of the sinner, but that he should turn and live. And therefore the kind and merciful Lord repays the sins of the fathers upon the children, so that, since the fathers, that is, the devil and his angels and the other princes of this world and rulers of this darkness (for they too become fathers of sin, like the devil), since, I say, these fathers are unworthy to be reproved in the present age, but in the future will receive what they deserve, their children, that is, those whom they have persuaded to sin, and who have been drawn by them into partnership and association in sin, may receive here what they have done, so that they may go on more purified to the age to come and no longer become partners of the devil in punishment. Because the Lord is merciful and “wills all men to be saved,” he therefore says: “I will visit their crimes with a rod of iron, and their sins with scourges; but my mercy I will not take away from them.” So the Lord visits and seeks out the souls which that most wicked father has begotten by the persuasion of sin, and says to each of them: “Hear, daughter, and see, and incline your ear, and forget your people and your father's house.” So he visits you after sin and admonishes you, and visits you with the scourge and the rod for the sin which your father the devil suggested to you, so as to repay it into your bosom, that is, while you live in the body. And thus it is fulfilled that the sins of the fathers are repaid into the bosom of the children to the third and fourth generation. For God is jealous, and he does not want the soul which he has betrothed to himself in faith to remain in the defilement of sin; he wants it to be purged quickly, he wants it to cast off swiftly all its impurities, if it is perhaps subject to them. But if it remains in sins and says, “We will not listen to the voice of the Lord, but we will do our own wills, and we will burn incense to the queen of heaven,” as is reproached through the prophet, then they are reserved for that sentence of Wisdom which says, “Because I called and you did not obey, but mocked my words, I too will laugh at your destruction”; or for the one laid down for them in the Gospel, where the Lord says, “Depart from me into the eternal fire which God prepared for the devil and his angels.” I wish that while I am in this age the Lord would visit my sins and requite me here, so that there Abraham may say of me too what he said of poor Lazarus to the rich man: “Remember, son, that you received good things in your life, and Lazarus likewise evil things. But now he rests here, while you are tormented.” Therefore, when we are reproved, when we are chastised by the Lord, we must not be ungrateful, but let us understand that we are reproved in the present age so that in the future we may obtain rest, as the Apostle too says: “But when we are chastised by the Lord, we are reproved, so that we may not be condemned with this world.” For this reason, finally, blessed Job too willingly accepted all his punishments and said: “If we have received good things from the hand of the Lord, shall we not also endure evil things? The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done; blessed be the name of the Lord.” “But he also repays mercy to thousands of those who love him.” For those who love do not need reproof, for they do not sin, as the Lord too says: “Whoever loves me keeps my commandments.” And therefore “perfect love casts out fear.” For this reason, then, mercy alone is set out for those who love. For “blessed are the merciful, for God will have mercy on them,” in Christ Jesus our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 20:5: quotation, high confidence - Exod 20:6: quotation, high confidence - John 8:44: quotation, high confidence - 1 John 3:9: quotation, high confidence - 1 Cor 2:8: allusion, high confidence - John 13:2: quotation, high confidence - Matt 26:14: quotation, high confidence - Matt 26:15: quotation, high confidence - Isa 14:19: allusion, high confidence - Matt 8:29: quotation, high confidence - Ezek 33:11: allusion, high confidence - Eph 6:12: allusion, high confidence - 1 Tim 2:4: quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence - Ps 89:33 (88:34 LXX): quotation, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - Jer 44:16 (51:16 LXX): quotation, high confidence - Jer 44:17 (51:17 LXX): quotation, high confidence - Prov 1:24: quotation, high confidence - Prov 1:26: quotation, high confidence - Matt 25:41: quotation, high confidence - Luke 16:25: quotation, high confidence - 1 Cor 11:32: quotation, high confidence - Job 2:10: quotation, high confidence - Job 1:21: quotation, high confidence - John 14:21: quotation, high confidence - 1 John 4:18: quotation, high confidence - Matt 5:7: quotation, high confidence ### Translation notes - The heretics who call the God of the law “just but not good” are not named (probably followers of Marcion); translated as written. Origen's teaching that present chastisement purifies sinners for the age to come is his own. - The prophetic image of the garment clotted with blood is Isa 14:19 (Septuagint). The editor's footnotes, apparatus, and a page number that leaked into the text are removed by logged correction. - Sources: Exod 20:5–6; John 8:44; 1 John 3:9; 1 Cor 2:8; John 13:2; Matt 26:14–15; Isa 14:19; Matt 8:29; Ezek 33:11; Eph 6:12; 1 Tim 2:4; Ps 89:32–33 (LXX 88:33–34); Ps 45:10 (LXX 44:11); Jer 44:16–17; Prov 1:24–26; Matt 25:41; Luke 16:25; 1 Cor 11:32; Job 2:10; 1:21; John 14:21; 1 John 4:18; Matt 5:7. ### Citation (SBL) Origen, Hom. Exod. 8.6 (PG 12:358b–361b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-8-6). ## Homilies on Exodus 9.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-1 - Source: PG 12:361b–362b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one who has passed spiritually through the whole exodus can understand the tabernacle; Paul, in Hebrews, opens a little of its meaning, reading the veil as Christ's flesh and the holies as heaven. ### Latin text ί. Si quis digne intelligat,vel ex Egypto Hebraeorum profectionem, vel transitum maris Rubri, sed et onmem hanc viam, quae agitur per desertum et metationes singulas quasque castrorum; si hoc rum ita exstiterit capax, ut etiam legem Dei suscipiat scriptam non atramento, sed Spiritu Dei vivi ‘; si quis, inquam, ad haec ita per ordinem profectuum perfecteveniat, ut singula qttteqne implens in spiritu assecutus sit, et ea quae in his indicantur augmenta virtutum, ille poterit consequenter etiain ad visionem et intelligentiam tabernaculi pervenire. De quo tabernaculo multis quidem in.locis memorant Scriptura: divinae, et indicare quaedam videntur, quorum vix capax esse possit-humanus auditus; praecipue tamen apostolus l’aulus de intelligentia tabernaculi quaedam nobis prodit scientiae excelsioris indicia, sed nescio quo pacto fragilitatem fortassis intuens auditorum, claudit quodammodo ipsa quae pandit. Dicit namque ad Hebraeos scribens ’ : Tabernaculum enim factum est primum, in quo erat candelabrum, et mensaet propositio panum, quod dicebatur Sancta sanctorum. Post secundum autem velamen, tabernaculum quod dicitur sanctum, habens aureum altare incensi,et aream testamenti, et intra eam duas tabulas, et manna, et virgam Aaron quae frondnerat. Sed iis addidit : De quibus non est modo dicendum per singula. › Quod ergo ait, de quibus non est modo dicendum, quidam ad illud tempus referunt quo Hebraeis scribebat Epistolam. Aliis vero videtur, quod pro mysteriorum magnitudine omne tempus praesentis vita: ad . haec explananda idoneum neget. Verum non usquequaque'tristes nos relinquit Apostolus, sed, nt sibi moris est, aperit pauca de multis : ιιι clausum sit quidem negligentibus, inveniatur autem a pulsantibus, et quaerentibus aperiatur. Repetit ergo rursum de [abemaculo’ εί dicit Non enim iu sancta manu facta ingressus est Jesus exemplaria verorum, sed in ipsum emtum, ut appareat nune vultui Dei per velamen, id est per carnem suam. › Qui ergo velamen interioris tabernaculi, carnem Christi interpretatus est, sancta autem ipsum ctelum, vel caelos, Dominum vero Christum pontificem eumque dicit introiisse semel in sancta, aeterna redemptione inventa , ex his paucis sermonibus, si quis intelligere novit Pauli sensum, potest advertere quantum nobis intelligentia: pelagus patefecerit. Sed qui satis amant litteram legis Moysi, spiritum vero ejus refugiunt, suspectum habent apostolum 'Paulum interpretationes hujuscemodi proferentem. ### English translation (Claude) 1. If anyone rightly understands the departure of the Hebrews from Egypt, or the crossing of the Red Sea, and also this whole journey made through the desert and each of the encampments; if he has become so capable of these things that he also receives the law of God written not with ink but with the Spirit of the living God; if anyone, I say, comes to these things so perfectly through the order of progress that, fulfilling each one in the spirit, he has also attained the increases of virtues indicated in them, he will then be able to come also to the vision and understanding of the tabernacle. The divine Scriptures mention this tabernacle in many places and seem to indicate certain things of which human hearing can scarcely be capable; but the apostle Paul especially discloses to us certain signs of a loftier knowledge about the understanding of the tabernacle, though somehow, perhaps looking at the frailty of his hearers, he in a way closes the very things he opens. For writing to the Hebrews he says: “For a first tabernacle was made, in which were the lampstand and the table and the setting forth of the loaves, which was called the Holy of Holies. But after the second veil, the tabernacle which is called holy, having the golden altar of incense and the ark of the covenant, and in it the two tablets and the manna and Aaron's rod that had budded.” But to these he added: “Of which we cannot now speak in detail.” As for his saying, “of which we cannot now speak,” some refer it to the time when he was writing the Epistle to the Hebrews. But others think that, because of the greatness of the mysteries, he denies that any time of the present life is fit for explaining these things. Yet the Apostle does not leave us altogether sad, but, as is his custom, opens a few things out of many, so that it may be closed to the negligent but found by those who knock and opened to those who seek. So he comes back again to the tabernacle and says: “For Jesus did not enter into holies made with hands, copies of the true ones, but into heaven itself, to appear now before the face of God,” “through the veil, that is, through his flesh.” He, then, who interpreted the veil of the inner tabernacle as the flesh of Christ, and the holies as heaven itself or the heavens, and says that the Lord Christ is the high priest and that he entered once for all into the holies, having obtained eternal redemption: from these few words, if anyone knows how to understand Paul's meaning, he can perceive how great an ocean of understanding he has opened to us. But those who are very fond of the letter of the law of Moses but flee its spirit hold the apostle Paul suspect for putting forward interpretations of this kind. ### Scripture references - 2 Cor 3:3: quotation, high confidence - Heb 9:2: quotation, high confidence - Heb 9:3: quotation, high confidence - Heb 9:4: quotation, high confidence - Heb 9:5: quotation, high confidence - Matt 7:7: allusion, high confidence - Heb 9:24: quotation, high confidence - Heb 10:20: quotation, high confidence - Heb 9:11: allusion, high confidence - Heb 9:12: allusion, high confidence ### Translation notes - In the quotation of Heb 9:2–3 the names of the two parts of the tabernacle are reversed as printed (the outer part is called “Holy of Holies” and the inner “holy”); translated as the text stands. - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: 2 Cor 3:3; Heb 9:2–5; Matt 7:7; Heb 9:24; Heb 10:20; Heb 9:11–12. ### Citation (SBL) Origen, Hom. Exod. 9.1 (PG 12:361b–362b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-1). ## Homilies on Exodus 9.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-2 - Source: PG 12:362b–363b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David's longing for the “wonderful tabernacle,” the wickedness of priests who served in the earthly one, and Christ's “eternal tabernacles” show that the tabernacle of Exodus is a figure of heavenly things. ### Latin text Videamus ergo si non etiam veterum sanctorum aliqui opinionem tabernaculi longe aliam, quam isti nunc existimant, habuere. David namque eximius prophetarum, quam magnifice de tabernaculo sentit, ausculta : Dum dicitur, inquit , mihi per singulos dies, ubi est Deus tuus? haec memoratus sum, et effudi in me animum meam, quoniam ingrediar in locum tabernaculi admirabilis, usque ad domum Dei. Ει iterum quarto decimo psalmo dicit ηε Domine, quis habitabit in tabernaculo tuo? aut quis requiescet in monte sancto tuo? Qui ingreditur sine macula, et operatur justitiam, etc. Quid ergo est iste locus tabernaculi admirabilis, ex quo pervenitur usque ad domum cujus quia memor factus est,elfusa est in ipso Dei, anima ejus, et velut quodam intolerabili desiderio resolutus est? Itane tandem credendum est, quia istud tabernaculum quod ex pellibus et cortinis, atque operimentis ciliciis, aliisque nostri usus materiis constabat, Propheta desiderans effunderet animam, ac tota mente converteretur? Vel certe quomodo verum erit de isto dici tabernaculo quod non habitet in eo nisi innocens manibus, et mundo corde, qui non accepitin vanum animam suam η : cum Regnorum prodat historia ” habitasse in tabernaculo Dei sacerdotes pessimos filios pestilentiae. et ipsam quoque arcam testamenti ab Allophylis captam, apud impios et profanos fuisse detentam l‘? Ex quibus omnibus constat longe alio sensu Prophetam sentire de tabernaculo hoc, in quo dicit quod non habitet in eo nisi innocens manibus et mundo corde, qui non accepit in vanum animam suam ", nec fecit proximo suo malum, et opprobrium non accepit adversus proximum suum “. Talem ergo oportet esse hujus habitatorem tabernaculi, quod finxit Dominus, et non homo. Sed veniamus etiam ad Evangelia, si quid in ipsis dici de tabernaculis invenimus, ut per sententiam Domini indubitatum possit esse quod quaerimus. Invenimus ergo ipsum Salvatorem Jesum Christum tabernaculum non unum, sed plura memorantem, et non temporalia, sed aeterna, cum dicit ετ : Facite vobis amicos de iniquo Mammona, ιιι, cum ded feceritis, recipiant vos in aeterna tabernacula. Audisti pronuntiantem Dominum :cterna esse tabernacula, andi nunc et Apostolum dicentem ‘9: c Tabernaculum nostrum quod de caelo est, superindui cupientes. Nondum tibi ex his omnibus iter aperitur, quo derelicta terra sequens propheticum et apostolicum sensum, et (quod omnium maximum est) sequens verbum Christi tota mente et toto sensu ascendas in coelum, atque ibi aeterni tabernaculi magnificentiam qua-ras, cujus figura per Moysen adumbratur in terris? Denique sic ad eum etiam Dominus dicit : Vide, inquit η, omnia facito secundum figuram, quae tibi ostensa est in monte. Verum humana mens, et nostra praecipue, qui nos minimos, aut etiam nullos in divina sapientia novimus, eousque fortassis possit accedere, ut sentiat quidem hmo, quae divinis voluminibus inseruntur, non de terrenis, sed de caelestibus dici, et formas esse non praesentium, sed futurorum bonorum, non corporalium, sed spiritualium rerum : quomodo autem horum narratio aptari possit caelestibus et aeternis, nec nostra! mensura: est dicere, nec vestrae, ut opinor, capacitatis audire. Pauca tamen, si nos orantibus vobis Dominus illuminare dignetur, quae ad Ecclesiae aedificationem pertineant, aperire tentabimus. ### English translation (Claude) Let us see, then, whether some of the ancient saints too did not hold an opinion of the tabernacle far different from what these people now think. For hear how magnificently David, the most eminent of the prophets, thinks of the tabernacle: “While it is said to me day by day, Where is your God? I remembered these things and poured out my soul within me, for I shall go into the place of the wonderful tabernacle, even to the house of God.” And again in the fourteenth psalm he says: “Lord, who shall dwell in your tabernacle? Or who shall rest on your holy mountain? He who walks without blemish and works righteousness,” and so on. What, then, is this place of the wonderful tabernacle, from which one comes even to the house of God, in remembering which his soul was poured out within him and he was, as it were, dissolved by an unbearable longing? Must we really believe that it was for this tabernacle, which consisted of skins and curtains and coverings of goats' hair and other materials of our own use, that the prophet in his longing poured out his soul and turned to it with all his mind? Or at any rate how will it be true to say of this tabernacle that no one dwells in it except one innocent in hands and pure in heart, who has not received his soul in vain, when the history of the Kingdoms relates that most wicked priests, sons of pestilence, dwelt in the tabernacle of God, and that the ark of the covenant itself was captured by the Philistines and held among impious and profane men? From all this it is clear that the prophet thinks in a far different sense of this tabernacle in which, he says, no one dwells except one innocent in hands and pure in heart, who has not received his soul in vain, and has done no evil to his neighbour, and has not taken up a reproach against his neighbour. Such, then, must be the dweller in this tabernacle, which the Lord pitched, and not man. But let us come also to the Gospels, to see whether we find anything said in them about tabernacles, so that what we seek may be beyond doubt by the Lord's own pronouncement. We find, then, the Saviour Jesus Christ himself mentioning not one tabernacle but many, and not temporal but eternal, when he says: “Make friends for yourselves of the unrighteous mammon, so that when you fail they may receive you into the eternal tabernacles.” You have heard the Lord declaring that the tabernacles are eternal; hear now the Apostle too saying: “Longing to be further clothed with our tabernacle which is from heaven.” Is a way not yet opened to you by all these, by which, leaving the earth behind, following the prophetic and apostolic sense and (what is greatest of all) following the word of Christ, you may ascend with all your mind and all your understanding into heaven, and seek there the magnificence of the eternal tabernacle, whose figure is sketched by Moses on earth? Indeed, so too the Lord says to him: “See,” he says, “make all things according to the pattern that was shown to you on the mountain.” But the human mind, and ours especially, who know that we are least, or even nothing, in divine wisdom, may perhaps advance so far as to perceive that these things inserted in the divine books are said not of earthly but of heavenly things, and are forms not of present but of future goods, not of bodily but of spiritual things; but how the narrative of these things can be fitted to heavenly and eternal things is neither within our measure to say nor, I think, within your capacity to hear. Still, if the Lord deigns to enlighten us through your prayers, we will try to open a few things that pertain to the building up of the Church. ### Scripture references - Ps 42:3 (41:4 LXX): quotation, high confidence - Ps 42:4 (41:5 LXX): quotation, high confidence - Ps 15:1 (14:1 LXX): quotation, high confidence - Ps 15:2 (14:2 LXX): quotation, high confidence - Ps 15:3 (14:3 LXX): quotation, high confidence - Ps 24:4 (23:4 LXX): quotation, high confidence - 1 Sam 2:12: allusion, high confidence - 1 Sam 4:11: allusion, high confidence - Heb 8:2: allusion, high confidence - Luke 16:9: quotation, high confidence - 2 Cor 5:2: quotation, high confidence - Exod 25:40: quotation, high confidence - Heb 8:5: allusion, medium confidence - Heb 10:1: allusion, medium confidence ### Translation notes - “The fourteenth psalm” is Ps 15 in the English numbering (Ps 14 in the Septuagint and Vulgate). “Sons of pestilence” renders filii pestilentiae (the sons of Eli, 1 Sam 2:12). - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Ps 42:3–4 (LXX 41:4–5); Ps 15:1–3 (LXX 14:1–3); Ps 24:4 (LXX 23:4); 1 Sam 2:12; 1 Sam 4:11; Heb 8:2; Luke 16:9; 2 Cor 5:2; Exod 25:40 (Heb 8:5); Heb 10:1. ### Citation (SBL) Origen, Hom. Exod. 9.2 (PG 12:362b–363b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-2). ## Homilies on Exodus 9.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-3 - Source: PG 12:363b–366a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tabernacle built from the people's free gifts figures the Church: its silvered pillars are the teachers, their bases the prophets, their capital Christ, the curtains the faithful hanging on the threefold cord of faith in the Trinity, and its materials the virtues. ### Latin text Jubetur ergo universus populus, unusquisque pro viribus conferens. facere tabernaculum. ut qundammodo omnes simul unum sint tabernaculum. Gollatio vero ipsa non fit necessitate, sed sponte. Ait enim Dominus ad Moyseu,ut unusquisque, sicut visum fuerit cordi ejus, aurum, argentum, lapides pretiosos, aes, tum praeterea byssum, coccum, hyacintlmm, ct purpuram, pelles etiam arietum rubra, et pelles hyacinthinas, scd et ligna imputribilia, pilos quoque caprarum ad constructionem tabernaculi offerat. Mulieres quoque sapientes in arte textrina requiruntur,‘ et fabri qui aurum vel argentum, vel aes, lapides etiam aptare noverint, aurum et ligna formare. Tum deinde mensurae traduntur atriorum. Qua! atria extenta tentoriis, columnis erecta, seris stabilita, et funibus distenta firmantur. Fiunt praeterea quaedam velaminibus distincta, qua: appellantur sancta, et alia nihilominus secundo dirempta velamine, quae dicuntur Sancta sanctorum. Collocatur intrinsecus arca testamenti, supra quam cherubim extensis alis, seque invicem contingentibus statuuntur, ibique ex auro velut basis tabula quaedam collocatur, quae appellatur propitiatorium, sed et altare aureum incensi. Τιιιιι praterea exteriori loco candelabrum ponitur aureum in parte austri, ut respiciat ad aquilonem. In parte vero aquilonis mensa collocatur, et pr0positio panum super eam. Necnon et altare holocaustorum juxta velamen interius ponitur. Sed quid ego de his revolvo per singula? Vix ad haec tantum enarranda sufficimus, vix nobis ipsa rerum materialium forma adduci ante oculos potest, et ιιιιοιιιοιιο quis latentia in his mysteria expedire sufiiciet? Verumtamen eausa pro qua fieri deberet tabernaculum, in superioribus invenitur pradicta dicente Domino ad Moysen : Facies, inquit '°, mihi sanctificationem, et inde videbor vobis. Vult ergo Deus. ut faciamus ei sanctificationem. Promittit enim quia, si fecerimus ei sanctificationem, possit a uobis videri. Unde et Apostolus ad Hebraeos dicit : Pacem sequimini et sanctificationem, sine qua nemo videbit Deum. ιιωο ergo est sanctificatio, quam jubet Dominus fieri, quam et Apostolus ia virginibus esse vult , ιιι sint sancta: corpore et spiritu : sciens sine dubio quod qui fecerit Domine sanctificationem per cordis suiet corporis puritatem. ipse videbit Deum. Faciamus ergo et nos sanctificationem Domino, et omnes unam, et unusquisque per singulos unam. Omnes fortasse sanctificationem Ecclesiam facimus quae est sancta, non habens maculam aut rugam ”, hoc modo, si columnas habeat doctores et ministros suos, de quibus dicit Apostolus ἐξ Petrus, Jacobus et Joannes, qui videbantur columnae esse, dextras dederunt mihi et Barnabas societatis. In tabernaculo ergo hoc. columna: seris interjectisjunguntur, dum in Ecclesia doctores datis sibi dextris sociantur. Sed columna istae inargentatae sint, et bases earum inargentatae. Binm autem bases columnis singulis deputentur. Una quae caput dicitur, et superponitur; alia quae vere basis appellatur, et columna: velut fundamentum subjicitur. lnargentatte ergo sunt columnae idcirco, quia verbum Dei praedicant, accipiunt per spiritum eloquia Domini, quae sunt eloquia casta, argentum igne probatum ’. »15ιί autem praedicationis suae bases habent prophetas. Super fundamentum enim . apostolorum et prophetarum Ecclesiam collocant, quorum testimoniis utentes, fidem Christi contirmant. Caput autem columnarum est ille, ut opinor, de quo dicit Apostolus, quia caput viri Christus est “. Seras vero columnarum, societatis apostolicae datas sibi invicem dextras jam diximus. Tentoria quae ansulis assuta, et circulis suspensa, atque innexa funibus, ad modum cortinarum viginti et octo in longum, atque in latum quatuor cubitis distenduntur, habeatur reliqua credentium plebs, quae haeret et pendet in funibus fidei. Funis enim triplex non rumpitur, qua! est Trinitatis fides, ex qua dependet, et per quam sustinetur omnis Ecclesia. Viginti autem et octo cubitorum, quot iu longum distenditur, et in latum quatuor, atrii unius mensura, puto quod inserta lex Evangeliis designetur. Septenarius namque numerus legem significare solet, pro multis septenarii numeri sacramentis. Si consociatur ad quatuor, quater septem consequenter viginti et octo numerum faciunt. Decem vero haec atria fiunt, ut integrum perfectionis nu- Ο merum teneant, et legis Decalogum signent. Jam vero cocci, et hyacinthi, byssi, ac purpura; specie, multa ac diversa opera eXplicantur. lude tentoria, inde velum exterius et interius, inde tota sacerdotalis et pontificalis vestis, auro et gemmis expeditur adjunctis. Sed ne diutius per singularum demoremur species virtutum, possumus breviter dicere, illa significari per haec quibus ornaretur Ecclesia. Fides ejus auro conferri potest, sermo praedicationis ejus argento; lapidibus pretiosis, aes patientiae, lignis imputribilibus scientia, quae per lignum venit, aut incorruptio castitatis, quae nunquam veterascit; bysso virginitas; cocco confessionis gloria; purpurte charitatis fulgor; hyacintho spes regni caelorum. lstae sint interim materiae, ex quibus omne tabernaculum construatur, induantur sacerdotes, ornetur et pontifex. Quorum indumenta quae sint, vel qualia, in alio loco pronuntiat Propheta, et dicit ’τε Sacerdotes tui induantur justitiam. Sunt ergo omnia ista indumenta iustitiae. Et iterum Paulus aposmlus dicit " : lnduite vos viscera misericordiae. Sunt ergo indumenta misericordiae. Sed et alia nihilominus Apostolus indumenta nobiliora designat, cum dicit " : induite vos Dominum Iesum Christum, et carnis curam ne feceritis ad concupiscentias. Ista sunt ergo indumenta, quibus ornatur Ecclesia. ### English translation (Claude) So the whole people is commanded, each contributing according to his means, to make the tabernacle, so that in a way all together may be one tabernacle. Yet the contribution itself is made not under compulsion but willingly. For the Lord told Moses that each one, as it seemed good to his heart, should offer gold, silver, precious stones, bronze, and besides, fine linen, scarlet, blue, and purple, rams' skins dyed red and blue skins, and also incorruptible wood, and goats' hair too, for the construction of the tabernacle. Women skilled in the art of weaving are also sought, and craftsmen who know how to work gold or silver or bronze and also to set stones, and to shape gold and wood. Then the measurements of the courts are handed down. These courts are stretched with curtains, set up on pillars, steadied with bars, and held taut and firm with cords. Besides, some parts are marked off by veils and are called the holy place, and others again divided off by a second veil are called the Holy of Holies. Inside is placed the ark of the covenant, above which cherubim are set with outstretched wings touching each other, and there a kind of plate of gold is placed like a base, which is called the mercy seat; and also the golden altar of incense. Then, besides, in the outer place a golden lampstand is set on the south side, so that it faces north. On the north side a table is placed, and the setting forth of the loaves upon it. And the altar of burnt offerings is also placed beside the inner veil. But why do I go over these things one by one? We are scarcely equal even to recounting them; the very form of the material things can scarcely be brought before our eyes; and how will anyone be able to unfold the mysteries hidden in them? Yet the reason why the tabernacle had to be made is found stated earlier, where the Lord says to Moses: “You shall make me a sanctuary, and from there I will be seen by you.” So God wants us to make him a sanctification. For he promises that if we make him a sanctification he can be seen by us. Hence the Apostle too says to the Hebrews: “Pursue peace and sanctification, without which no one will see God.” This, then, is the sanctification which the Lord commands to be made, which the Apostle too wants to be in virgins, that they may be holy in body and spirit; knowing without doubt that whoever has made a sanctification for the Lord through purity of heart and body will himself see God. Let us too, then, make a sanctification for the Lord, both all of us together one, and each of us individually one. All of us together perhaps make the Church a sanctification, which is holy, having no spot or wrinkle, in this way: if it has as pillars its teachers and ministers, of whom the Apostle says, “Peter, James, and John, who seemed to be pillars, gave me and Barnabas the right hands of fellowship.” In this tabernacle, then, the pillars are joined by bars set between them, as in the Church the teachers are united by right hands given to one another. But let these pillars be silvered, and their bases silvered. And let two bases be assigned to each pillar: one which is called the capital and is set on top; the other which is properly called the base and is placed under the pillar as a foundation. The pillars are silvered, then, because they preach the word of God and receive through the Spirit the words of the Lord, which are “pure words, silver tried by fire.” And they have the prophets as the bases of their preaching. For they set the Church upon the foundation of the apostles and prophets, and, using their testimonies, they confirm faith in Christ. But the capital of the pillars is, I think, he of whom the Apostle says that “the head of the man is Christ.” The bars of the pillars, we have already said, are the right hands of apostolic fellowship given to one another. Let the curtains, which are sewn with loops, hung on rings, and tied with cords, and are stretched like hangings twenty-eight cubits in length and four cubits in breadth, be taken as the rest of the people of believers, who hold fast and hang upon the cords of faith. For “a threefold cord is not broken,” which is faith in the Trinity, upon which the whole Church hangs and by which it is sustained. The measure of one court, extending twenty-eight cubits in length and four in breadth, I think signifies the law inserted into the Gospels. For the number seven usually signifies the law, because of the many mysteries of the number seven; joined to four, four times seven makes twenty-eight. And there are ten of these courts, so that they hold the complete number of perfection and signify the Decalogue of the law. Then, from the scarlet and blue, the fine linen and purple, many and diverse works are produced. From these the curtains, from these the outer and inner veil, from these the whole priestly and high-priestly vesture is made, with gold and gems added. But not to linger too long over the forms of the individual virtues, we can say briefly that these signify the things with which the Church is adorned. Its faith can be compared to gold, the word of its preaching to silver; … to precious stones; bronze to patience; incorruptible wood to knowledge, which came through the wood, or to the incorruption of chastity, which never grows old; fine linen to virginity; scarlet to the glory of confession; purple to the splendour of love; blue to the hope of the kingdom of heaven. Let these, meanwhile, be the materials from which the whole tabernacle is built, the priests are clothed, and the high priest adorned. What their garments are, or of what kind, the prophet declares in another place, saying: “Let your priests be clothed with righteousness.” All these, then, are garments of righteousness. And again the apostle Paul says: “Put on a heart of mercy.” They are therefore garments of mercy. And the Apostle points to other, nobler garments too when he says: “Put on the Lord Jesus Christ, and make no provision for the flesh, for its desires.” These, then, are the garments with which the Church is adorned. ### Scripture references - Exod 25:2: allusion, high confidence - Exod 25:3: allusion, high confidence - Exod 35:5: allusion, high confidence - Exod 35:25: allusion, high confidence - Exod 25:8: quotation, high confidence - Heb 12:14: quotation, high confidence - 1 Cor 7:34: allusion, high confidence - Matt 5:8: echo, medium confidence - Eph 5:27: allusion, high confidence - Gal 2:9: quotation, high confidence - Ps 12:6 (11:7 LXX): quotation, high confidence - Eph 2:20: allusion, high confidence - 1 Cor 11:3: quotation, high confidence - Exod 26:2: allusion, high confidence - Eccl 4:12: quotation, high confidence - Ps 132:9 (131:9 LXX): quotation, high confidence - Col 3:12: quotation, high confidence - Rom 13:14: quotation, high confidence ### Translation notes - In the list of comparisons a word is lost after “silver” (what the precious stones signify); the gap is marked “…”. The OCR's “tes” (for aes, bronze) and “Furtis” (for Funis, cord) are corrected by logged correction; an apparatus mark is removed. - Sources: Exod 25:2–8; 35:5–9, 25, 35; 26:1–37; Exod 25:8; Heb 12:14; 1 Cor 7:34; Matt 5:8; Eph 5:27; Gal 2:9; Ps 12:6 (LXX 11:7); Eph 2:20; 1 Cor 11:3; Exod 26:2; Eccl 4:12; Ps 132:9 (LXX 131:9); Col 3:12; Rom 13:14. ### Citation (SBL) Origen, Hom. Exod. 9.3 (PG 12:363b–366a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-3). ## Homilies on Exodus 9.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-4 - Source: PG 12:366a–369a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each believer can build the tabernacle within himself, with silver pillars of patience, an inner altar for sacrificing pride, anger, and lust, a lampstand of watchfulness, and a ruling mind that serves as high priest. ### Latin text Potest autem et unusquisque nostrum etiam iu semetipso cons'lituere tabernaculum Deo. Si enim, ut quidam ante nos quoque dixerunt, tabernaculum hoc totius mundi tenet figuram, mundi autem etiam singuli quique habere imaginem possunt, cur non et tabernaculi unusquisque in se- ' metipso formam possit explere? llas ergo debet co.lumnas sibi aptare virtutum, columnas argenteas, id est patientiam rationabilem. Potest enim esse quidem in homine, quae videatur patientia, sed qua: β rationabilis non sit. Nam et qui non sentit injuriam,et propterea non reddit, patiens videtur, sed non est rationabilis ista patientia. lste ergo habet quidem columnas, sed non sunt argenteae. Qui vero propter verbum Dei patitur, et fortiter fert, iste columnis argenteis decoratus est et munitus. Potest in se et atria distendere, cum dilataverit cor suum secundum Apostoli vocem dicentis ad Corinthios : Dilatamiui et vos. Potest se et seris munire, cum se unanimitate dilectionis astrinxerit. Potest super argenteas bases stare, cum super stabilitatem verbi Dei, verbi prophetici et apostolici collocatur. Potest habere in columna deauratum caput, si caput aureum sit ei fides Christi. Omnis namque viri caput, Christus est . Decem vero atria potest in semetipso distendere, cum non in uno tantum verbo legis dilatatur, neque duobus, aut tribus, sed in toto Decalogo legis spiritalis intelligentite dilatare amplitudinem potest, aut cum fructum spiritus, gaudium, pacem, patientiam, ben nignitatem, modestiam, fidem, continentiam, adjecta, quae est mater omnium, charitate, protulerit". llabeat adhuc in se anima ista, quae non dederit somnum oculis suis, nec palpebris suis dormitationem, nec requiem temporibus suis, donec inveniat locum Domino, tabernaculum Deo Jacob ; habeat. inquam, in se defixum et altare, in quo orationum hostias et misericordiae victimas offerat Deo; in quo continentia: cultro superbiam quasi taurum immolet, iracundiam quasi arietem jugulet, luxuriam omnemque libidinem tanquam hircos et haedos litet. Sciat tamen ex his etiam sacerdotibus separare dextrum brachium, et pectusculum, ct maxillas, id est opera bona et opera dextra. Nam sinistrum nihil reservet. Pectusculum quoque integrum, quod est correctum, et mens Deo sacrata ; ct maxillas ad verbum Dei loquendum. Sciat sibi in sanctis ctiam candelabrum luminis collocandum, ut sint ci lucerna: semper ardentes, et lumbi succincti , et ipse tanquam servus, qui exspectat dominum suum redire de nuptiis. De his enim lucernis et Dominus dicebat πε ‹ Lucerna corporis lui est oculus tuus. Sed istud candelabrum lucernarum in austro collocet, ιιι ad aquilonem respiciat. Accenso ctenim lumine, id est vigilanti corde respicere setnpc-r debet ad aquilonem, et observare eum qtti ab aquilone est. Sicut et propheta videre se dicit succensum lebetem, vel ollam, et faciem ejus a facie aquilonis ". Ab aquilone enim accenduntur mala universa: teme. Vigilans ergo et sollicitus et ardens intueatur semper astutias diaboli, et semper aspiciat unde sitventura tentatio, unde hostis irruat, unde inimicus obrepat. Dicit enim et Petrus apostolus : Quia adversarius vester diabolus, sicut leo rugiens, circuit quzcrens quem transvorct. Mensa quoque propositionis habens duodecim panes, in parte collocetur aquilonis reSpiciens ad austrum. Panes isti, apostolicus ei tam numero quam virtute sit sermo, quo indesinenter utens (quotidie namque hos ante Dominum jubetur apponere), rnrsum respiciat ad austrum, unde Dominus venit : Dominus enim ex Thomam vc- ‘uiet, sicut scriptum est , quod est de austro. Habeat in penetralibus pectoris sui etiam 'altare incensi, ut ipse dicat “z ε Quia Christi bonus odor sumus. llabcat et arcam testamenti, in qua sint tabulae lrgis, ut itt lege Dei meditetur die ac nocte, et memoria ejus arca et bibliotheca eiliciatur librorum Dei, quia et propheta beatos dicit eos qui memoria tenent mandata ejus, ut faciantea. Sit intra ipsum urna manna: re- ‘posita, inte-flectus verbi Dei subtilis et dulcis. Sit et ‘virga Aaron intra eum, doctrina sacerdotalis, et florida severitas disciplima, supra omnem vero gloriam sit ei pontificalis ornatus. Potest enim intra se agere pontificatum pars illa quae in eo est pretiosissima omnium, quod quidam principale cordis appellant, alii rationalem sensum, aut intellectua- "lam substantiam, vel quocunque modo appellari potest in nobis portio nostri illa, per quam capaces esse possumus Dei. Ista ergo pars in nobis velut quidam pontifex exornetur indumentis, et monilibus pretiosis, ac podere byssino. lndumcttti hoc genus est, quod usque ad pedes deducitur totum contegens corpus. ln' quo designatur, ut primo omnium totus sit castitate vestitus. Accipiat post. modum et humerale gemmatum, in quo fulgor Operum collocatur, ttt videntes homines opera sua ntagniftcent Patrem qtti in ctnlis est ο. Accipiatet legium, quod rationale dici potest, pectori superpositum, quaterno lapidum ordine distinctum. Sed et aurea lamina in fronte resplendeat, quod pctalum appellatur, in quibus utrisque veritas et manifestatio dicitur collocata-. Ego in hisque in pectore locari dicuntur, sermonem evangelicum sentio, qui quadruplicato ordine veritatem litlei nobis et manifestationem Trinitatis exponit, cuncta referens ad caput, ad unius scilicet Dei naturam. ltt his est ergo omnis veritas, et omnis tnanifestatio veritatis. lgitur si recte vis pontificatum gerere Deo, evangelicus sermo, ct Trinitatis lides setnper tibi habeatur in pectore. Cui convenit etiam apostolicus sermo tam virtute, quam numero, tantum ut nomen Dei semper habeatur in capite, et ad uuunt Deum cuncta referantur. llabcat etiam in interioribus pontifex partibus operimenta sua, habeat pudenda contecta; ttt corpore et spiritu sanctus sit, et cogitationibus et operibus purus sit. Habeat etiam per indumenti circuitum tintinnabula, ut ingrcdieus, inquit , sancta, det sonitum, et non intret cum silentio. Et haec tintinnabula, quae semper sonare debent, in extremo vestimenti sunt posita, idcirco, credo, ut de extremis temporibus et line mundi nunquam sileas, sed inde semper sones, inde disputes et loquaris, secundum eum qui dixit": Memor esto novissimorum tuorum, et non peccabis. Ad hunc ergo modum homo noster interior Deo pontifex adornetur, ut introire possit non solum in sancta, sed et itt Sancta sanctorum; ct possit adire pr0pitiatorium ubi sunt cherubim. et inde appareat ei Deus. Sancta possunt esse emrtua: in praesenti saeculo habere sancta conversatio potest. Sancta vero sanctorum, in quae semel tantummodo intratur, ad ctelum esse transitum puto, ubi est propitiatoriutn, et cherubim, ubi et mundis corde apparere poterit Deus, vel quia Dominus dicit : ” Ecce regnum Dei intra vos est. Haec ergo interim quantum ad praesens in transcursu occurrere sensibus nostris potuit, quantumque moderari auo ribus potuimus auditorum, de tabernaculo dict: sint, ut unusquisque'nostrum studeat facere intra se tabernaculum Deo. Non enim frustra de patribus refertur“, quia itt tabcrnacalis habitaverunt. Ego .sic intelligo Abraham habitasse itt tabernaculis, et Isaac, et Jacob. Construxerunt namque isti intra se tabernaculum Deo, qui se tantis ac talibus Wirtntum Splcttdoribus adornaverant. Refulgebatuamque itt eis insigne regium purpura, propter quod dicebatur ad Abraham a filiis llelh : A Deo ηδ in nobis tu es. Splendebat et coccus : propterea enim ad jugulandntn duxit Deo unicum, et propterea dextram illius angelus tenuit“. Splendebat hyacinthus, cum coelum semper intuens cmli Domilorum qui mandatur in tege, ut exeat populus certa die anni, et in tabernaculis habitet, habens ramos palmarum, et frondes salicis ac populi, et ramos arboris frondosa: . Palma victoriae signum est illius belli, quod inter se caro et spiritus gerunt Arbor autem populus, et salix, tam virtute quam nomine virgulta sunt castitatis. Quae si integre conserves, habere potes et nemorosae ac frondentis arboris ramos, quae est :eterna et beata vita, cum te Dominus in loco viridi collocaverit super aquam refectionis, per Christum Jesum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen. ### English translation (Claude) But each of us too can set up a tabernacle for God even within himself. For if, as some before us have also said, this tabernacle holds the figure of the whole world, and each individual can also hold an image of the world, why can each one not also fill out the form of the tabernacle within himself? He must, then, fit to himself these pillars of the virtues, silver pillars, that is, rational patience. For there can be in a person something that seems to be patience but is not rational. For one who does not feel an injury, and therefore does not repay it, seems patient, but this patience is not rational. Such a one has pillars, but they are not silver. But one who suffers for the word of God and bears it bravely is adorned and fortified with silver pillars. He can also stretch out courts within himself, when he has enlarged his heart according to the word of the Apostle saying to the Corinthians, “You too be enlarged.” He can also fortify himself with bars, when he has bound himself by the unanimity of love. He can stand on silver bases, when he is placed upon the stability of the word of God, the prophetic and apostolic word. He can have a gilded capital on his pillar, if faith in Christ is his golden head. For “the head of every man is Christ.” And he can stretch out ten courts within himself, when he is enlarged not in one word of the law only, nor in two or three, but can enlarge the breadth of spiritual understanding in the whole Decalogue of the law; or when he brings forth the fruit of the Spirit, joy, peace, patience, kindness, modesty, faith, continence, with love added, which is the mother of all. Let this soul, which has not given sleep to its eyes, nor slumber to its eyelids, nor rest to its temples, until it finds a place for the Lord, a tabernacle for the God of Jacob, have within itself, I say, an altar fixed, on which it may offer to God the offerings of prayers and the victims of mercy; on which, with the knife of continence, it may sacrifice pride like a bull, slay anger like a ram, and offer luxury and every lust like he-goats and kids. But let it know how to set apart from these for the priests too the right arm, the breast, and the jaws: that is, good works and works of the right hand, for let it reserve nothing on the left; the breast too, whole, which is an upright mind consecrated to God; and the jaws, for speaking the word of God. Let it know that in the holy places a lampstand of light must also be set for it, so that he may have lamps always burning and loins girded, and may himself be like a servant who waits for his master to return from the wedding. For of these lamps the Lord too said: “The lamp of your body is your eye.” But let him set this lampstand of lamps in the south, so that it faces north. For with the light lit, that is, with a watchful heart, one must always look toward the north and watch the one who is from the north. As the prophet too says that he sees a boiling caldron or pot, and its face from the face of the north. For from the north all the evils of the earth are kindled. Watchful, then, anxious, and burning, let him always look upon the wiles of the devil, and always watch whence temptation may come, whence the foe may rush in, whence the enemy may creep up. For the apostle Peter too says: “For your adversary the devil, like a roaring lion, goes about seeking whom he may devour.” Let the table of setting forth, having twelve loaves, also be placed on the north side, facing south. Let these loaves be for him the apostolic word, both in number and in power, which he uses unceasingly (for he is commanded to set them before the Lord daily); and let him look back toward the south, whence the Lord comes: for “the Lord will come from Teman,” as it is written, which is from the south. Let him have in the inner recesses of his breast also the altar of incense, so that he himself may say, “For we are the good odour of Christ.” Let him also have the ark of the covenant, in which are the tablets of the law, so that he may meditate on the law of God day and night, and his memory may become an ark and library of the books of God, since the prophet too calls blessed those who keep his commandments in memory to do them. Let there be laid up within him the jar of manna, the subtle and sweet understanding of the word of God. Let there be within him also the rod of Aaron, priestly doctrine and the flowering severity of discipline; and above all glory, let him have the high-priestly adornment. For that part of him which is the most precious of all can exercise the high priesthood within him: what some call the ruling part of the heart, others the rational sense or the intellectual substance, or however that portion of ours can be called through which we can be capable of God. Let this part in us, then, be adorned like a high priest with garments and precious ornaments and a linen robe reaching to the feet. This is the kind of garment that reaches to the feet, covering the whole body. By this it is signified that first of all he must be wholly clothed with chastity. Let him then receive also the jewelled shoulder piece, on which is placed the splendour of works, so that men seeing his works may glorify the Father who is in heaven. Let him also receive the oracle, which can be called the “rational,” placed on the breast and marked out with four rows of stones. And let the golden plate, which is called the petalum, shine on his forehead; on both of these, truth and manifestation are said to be placed. In the things said to be placed on the breast I perceive the gospel word, which in a fourfold order sets forth to us the truth of faith and the manifestation of the Trinity, referring everything to the head, that is, to the nature of the one God. In these, then, is all truth and every manifestation of truth. So if you wish to exercise the high priesthood rightly for God, let the gospel word and faith in the Trinity always be kept in your breast. With this the apostolic word too agrees, both in power and in number, provided that the name of God is always kept on the head and all things are referred to the one God. Let the high priest also have his coverings on his inner parts; let him have his private parts covered, so that he may be holy in body and spirit, and pure in thoughts and works. Let him also have bells around the hem of his garment, so that “when he goes into the holy place,” it says, “he may give a sound” and not enter in silence. And these bells, which must always sound, are placed at the extremity of the garment for this reason, I believe: so that you may never be silent about the last times and the end of the world, but always sound about them, discuss them, and speak of them, according to him who said, “Remember your last things, and you will not sin.” In this way, then, let our inner man be adorned as high priest for God, so that he may enter not only into the holy place but also into the Holy of Holies, and may approach the mercy seat where the cherubim are, and God may appear to him from there. The holy places can be … holy conduct can possess them in the present age. But the Holy of Holies, into which one enters only once, I think is the passage to heaven, where the mercy seat is, and the cherubim, where God will be able to appear to the pure in heart; or else because the Lord says, “Behold, the kingdom of God is within you.” Let these things, then, which could occur to our minds in passing for the present, and as much as we could measure out to the ears of our hearers, be said about the tabernacle, so that each of us may strive to make a tabernacle for God within himself. For not in vain is it related of the fathers that they dwelt in tents. I understand it thus, that Abraham dwelt in tents, and Isaac and Jacob. For these, who had adorned themselves with such great and excellent splendours of virtues, built within themselves a tabernacle for God. For the royal mark of purple shone in them, which is why the sons of Heth said to Abraham: “You are a king from God among us.” Scarlet shone too: for this reason he led his only son to be slain for God, and for this reason the angel held his right hand. Blue shone, when, always gazing at heaven, … that which is commanded in the law, that the people should go out on a fixed day of the year and dwell in tabernacles, having branches of palms and boughs of willow and poplar and branches of a leafy tree. The palm is the sign of victory in that war which flesh and spirit wage with each other. The poplar and willow, both in their power and in their name, are shoots of chastity. If you keep these whole, you can also have the branches of the shady and leafy tree, which is eternal and blessed life, when the Lord has placed you in a green place, beside the water of refreshment, through Christ Jesus our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - 2 Cor 6:13: quotation, high confidence - 1 Cor 11:3: quotation, high confidence - Gal 5:22: allusion, high confidence - Gal 5:23: allusion, high confidence - Ps 132:4 (131:4 LXX): quotation, high confidence - Ps 132:5 (131:5 LXX): quotation, high confidence - Lev 7:32: allusion, medium confidence - Deut 18:3: allusion, high confidence - Luke 12:35: allusion, high confidence - Luke 12:36: allusion, high confidence - Matt 6:22: quotation, high confidence - Exod 26:35: allusion, high confidence - Jer 1:13: allusion, high confidence - Jer 1:14: allusion, high confidence - 1 Pet 5:8: quotation, high confidence - Lev 24:5: allusion, high confidence - Lev 24:8: allusion, medium confidence - Hab 3:3: quotation, high confidence - 2 Cor 2:15: quotation, high confidence - Ps 1:2: allusion, high confidence - Ps 103:18 (102:18 LXX): allusion, high confidence - Heb 9:4: allusion, high confidence - Num 17:8: allusion, medium confidence - Exod 28:4: allusion, high confidence - Matt 5:16: quotation, high confidence - Exod 28:30: allusion, high confidence - Exod 28:36: allusion, high confidence - Exod 28:42: allusion, high confidence - 1 Cor 7:34: allusion, medium confidence - Exod 28:35: quotation, high confidence - Matt 5:8: allusion, high confidence - Luke 17:21: quotation, high confidence - Heb 11:9: allusion, high confidence - Gen 23:6: quotation, high confidence - Gen 22:10: allusion, high confidence - Gen 22:12: allusion, high confidence - Lev 23:40: allusion, high confidence - Lev 23:42: allusion, high confidence - Ps 23:2 (22:2 LXX): allusion, high confidence ### Extrabiblical texts - Sir 7:36 (Sirach): quotation, high confidence ### Translation notes - “Some before us” who saw the tabernacle as a figure of the world are not named in the text; an editor's footnote that leaked into the text points to Philo (unverified here). - The priests' portions (right shoulder, breast, jaws) follow Lev 7:31–34 and Deut 18:3. - The OCR had cut this section in two with a misread section number after “Let it know that”; the text is continuous (“… in the holy places a lampstand of light must also be set”), as in Baehrens's edition (GCS 29, 1920). The editor's footnotes that leaked into the text, other footnotes, and a page number are removed by logged correction. - Two passages are damaged in the OCR: “The holy places can be … holy conduct can possess them” and a gap after “always gazing at heaven” (the end of the account of Abraham's virtues and the beginning of the discussion of the Feast of Tabernacles); both are marked “…”. - “Truth and manifestation” are the Septuagint names of the Urim and Thummim (Exod 28:30). “Remember your last things” is Sir 7:36. “The ruling part of the heart” renders principale cordis (the Stoic hēgemonikon). - Sources: 2 Cor 6:13; 1 Cor 11:3; Gal 5:22–23; Ps 132:4–5 (LXX 131:4–5); Lev 7:32–34; Deut 18:3; Luke 12:35–36; Matt 6:22; Jer 1:13–14; 1 Pet 5:8; Exod 25:30; Lev 24:5–8; Hab 3:3; 2 Cor 2:15; Ps 1:2; Ps 103:18 (LXX 102:18); Heb 9:4; Num 17:8; Exod 28:4–43; Matt 5:16; Exod 28:30, 35–36, 42; 1 Cor 7:34; Matt 5:8; Luke 17:21; Heb 11:9; Gen 23:6; Gen 22:10–12; Lev 23:40–42; Ps 23:2 (LXX 22:2). ### Citation (SBL) Origen, Hom. Exod. 9.4 (PG 12:366a–369a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/8-6/#p-9-4). ## Homilies on Exodus 10.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-1 - Source: PG 12:369b–370b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen introduces the law of the struck pregnant woman (Exod 21:22–25) as one of the “ordinances” and asks whether Christ's “eye for eye” in Matthew cites this passage or the law of the false witness in Deuteronomy. ### Latin text De muliere praegnante, quae duobus viris litigantibus abortiverit. l. Quod si litigabunt duo viri, et percusserint mulierem praegnantem, et exierit infans ejus nondum formatus, detrimentum patietur quantum indixerit vir mulieris, et dabit cum honore. Quod si formatus fuerit, dabit animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede. combusturam pro combustum, vulnus pro vulnere, livorem pro livore“. Primo omnium in his requirendum esse puto, sub quo legis titulo huiusmodi statuta censentur. Non enim, ut simplicioribus videtur, cuncta quae statuuntur lex dicitur, sed quaedam quidem lex, qna:dam testimonia, alia. mandata et justitiaa, quasdam judicia appellantur. Quod evidentius in unum colle- ο ctum, octavus decimus edocet psalmus, cum dicit“: Lex Domini irreprebensibilis, convertens animas: testimonium Domini fidele, sapientiam prmstans parvulis. Justitia: Domini rectas lzetificantes corda, praeceptum Domini Incidunt illuminans oculos. Timor Domini sanctus permanens in saeculum saeculi, judicia Domini vera, justiticata in semetipsa. Cum ergo ista: diversitates eorum qure in lege statuta sunt, habeantur, nunc sermo qui habetur in manibus, sub titulo justitiarum vel justiticationum scriptus est. Sic enim dicit superius" : Ει hat iustitiae, quas propones palam eis. Non est autem pra-sentis tetttporis uniuscujusque horum exponere differentias, exigitnur enim ad explanationem ltorunt quae lecta sunt. Sciendum sane est quod parsD aliqua ex bis de quibus disserendum nobis est, in Evangelio secundum Matthaeum posita est, dicente Domino .hoc ntodn“:tAudistis quia dictum est antiquis:0culum pro oculo, dentem pro dente. Ego autem dico vobis, non resistere malo. Sed si quis te percusserit in dextram maxillam, converte cf et alteram. t Sed fortassis qui Scripturas attentius legit, dicat ea quae de Evangelio scripta memo- Λ scripta referuntur : Quod si steterit, inquit ", testis iniquus, testimonium ferens adversum hominem de impietate, statuentur utrique homines, quibus est controversia, ante Dominum, et ante sacerdotes, et ante judices, quicunque illi fuerint in diebus illis, et discutient iudices diligenter, et examinabunt. Et si invenerint quia testis iniquus testatus est injuste, et surrexit adversum fratrem suum, facietis ei quemadmodum ipse conatus est facere fratri suo, etvaul‘eretis malignum de medio vestrum, ut caeteri audientes metum habeant, et non adjiciunt ultra facere secundum verbum hoc malum inter vos. Non parcet oculus tuus super eum, animam pro anima, dentem pro dente, manum pro manu, pedem pro pede. Videntur quidem in utroque loco similia dici, non tamen evidenter ostenditur ex quo potissimum loco sermo qui in Evangelia positus est, videatur assumptus, cum dicit” : Quia audistis quod dictum est : Oculum pro oculo, dentem pro dente. ### English translation (Claude) On the pregnant woman who miscarried when two men were quarrelling. 1. “But if two men quarrel and strike a pregnant woman, and her child comes out not yet formed, he shall suffer a penalty as much as the woman's husband imposes, and he shall pay with honour. But if it was formed, he shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise.” First of all, I think we must ask under what heading of the law statutes of this kind are classed. For not everything that is enacted is called law, as it seems to the simpler; some things are called law, some testimonies, others commandments and ordinances, some judgments. The eighteenth psalm teaches this more clearly, gathering them in one place, when it says: “The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, giving wisdom to little ones; the ordinances of the Lord are right, gladdening hearts; the commandment of the Lord is clear, enlightening the eyes; the fear of the Lord is holy, enduring for ever and ever; the judgments of the Lord are true, justified in themselves.” Since, then, there are these different kinds of things enacted in the law, the passage now in hand is written under the heading of ordinances or justifications. For so it says above: “And these are the ordinances which you shall set before them openly.” But this is not the time to set out the differences between each of these, for we are pressed to explain what has been read. It should be known, however, that some part of what we must discuss is placed in the Gospel according to Matthew, where the Lord says thus: “You have heard that it was said to the ancients: Eye for eye, tooth for tooth. But I say to you, do not resist evil. But if anyone strikes you on the right cheek, turn to him the other also.” But perhaps one who reads the Scriptures more attentively may say that what is recorded as written in the Gospel … are related as written: “But if,” it says, “an unjust witness rises up, bearing witness against a man of impiety, both men who have the dispute shall stand before the Lord and before the priests and before the judges, whoever they may be in those days; and the judges shall inquire diligently and examine. And if they find that the unjust witness has testified unjustly and has risen up against his brother, you shall do to him as he tried to do to his brother, and you shall remove the evil one from your midst, so that the rest, hearing, may fear and not again do according to this evil word among you. Your eye shall not spare him: life for life, tooth for tooth, hand for hand, foot for foot.” Similar things seem to be said in both places; yet it is not clearly shown from which place in particular the saying placed in the Gospel seems to be taken, when he says: “For you have heard that it was said: Eye for eye, tooth for tooth.” ### Scripture references - Exod 21:22: quotation, high confidence - Exod 21:23: quotation, high confidence - Exod 21:24: quotation, high confidence - Exod 21:25: quotation, high confidence - Ps 19:7 (18:8 LXX): quotation, high confidence - Ps 19:8 (18:9 LXX): quotation, high confidence - Ps 19:9 (18:10 LXX): quotation, high confidence - Exod 21:1: quotation, high confidence - Matt 5:38: quotation, high confidence - Matt 5:39: quotation, high confidence - Deut 19:16: quotation, high confidence - Deut 19:17: quotation, high confidence - Deut 19:18: quotation, high confidence - Deut 19:19: quotation, high confidence - Deut 19:20: quotation, high confidence - Deut 19:21: quotation, high confidence ### Translation notes - The law is quoted in the form that distinguishes an unborn child “not yet formed” from one “formed” (Septuagint of Exod 21:22–23); it is translated exactly. “The passage now in hand” renders sermo qui habetur in manibus (the OCR's “ntatribus” is corrected by logged correction). - “The eighteenth psalm” is Ps 19 in the English numbering. A line or more is lost after “what is recorded as written in the Gospel” (the introduction of the Deuteronomy passage); the gap is marked “…”. - Sources: Exod 21:22–25; Ps 19:7–9 (LXX 18:8–10); Exod 21:1; Matt 5:38–39; Deut 19:16–21. ### Citation (SBL) Origen, Hom. Exod. 10.1 (PG 12:369b–370b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-1). ## Homilies on Exodus 10.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-2 - Source: PG 12:370b–371b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taken literally, the law of the struck pregnant woman, like the law of the false witness in Deuteronomy, raises questions that cannot be settled, so both must be understood spiritually. ### Latin text Verumtamen mute ad ea qum nobis in Exodo scripta sunt, sermo vertendus est, ubi duo viri litigant, et percutiunt mulierem praegnantem, et ite ’ percutiunt, ut exeat infans ex ea, vel formatus jam, vel nondum formatus. Primum quidem videamus de eo qni nondum formatus exierit, quomodo jubetur damno pecuniae percuti unus ex his qui litigant, cum a Scriptura culpa litis, non ad unum, sed ad utrumque referatur? Quid etiam quod vir mulieris indicit, vel imponit ei, et non eis? et dabit, et non potius dabunt cum honore? Et quis i‘ste est honor? Quod si infans jam formatus exierit, percussa a litigantibus viris praegnante muliere, animam dari pro anima facile intelligimus, hoc est ut morte vindicetur admissum. Qua: sequuntur autem, operte pretium est explicare : Oculum pro oculo, dentem pro dente.t Neque enim videtur esse possibile, ut infans quem percussa mulier abortierit, quamvis formatus exierit, intelligamus quod viri litigantis calce percussus oculum in ventre perdiderit, pro quo percussor orbari oculo a iudicibus debeat. Sed pone, sit et hoc. quia jam formatus refertur, quid et de dente dicemus? Nunquid in ventre matris dentes habuit, quos pereutientis ictus excuteret? Si vero hoc referamus ad eam quae abortierit, quomodo rursus conveniet, ut abortiens mulier oculum perdat, aut dentes doleat? Sed pone quia percussa dicatur in oculo, aut in dente, et inde causa aliorsus exorta sit, pone livorem, pone vulnus acceperit, quid etiam dicemus combusturam pro combustura? Nunquid litigantibus viris assistens mulier comburi potuit, ut combustura pro combustura solvatur? Quae tamen singula videntur mihi nec in Uenteronomii outieut locis, ubi similiter scripta referuntur, faciem lxi- habere exitum posse.Ponamus enim et ibi exsurrexisse testem iniquum, testimonium falsum dicentem adversum hominem de impietate. Adhibeatur uterque judicio, inquirant judices diligenter, deprehendant accusatorem vel testem illum falsa dixissezquomodo judex qui parcere non debet falso testi, et animam rei pro innocentis anima damnare; quomodo, inquam, poterit etiam oculum pro oculo eximere? Quasi vero ’is qui injuste accusabatur, in oculo laedendus fuerit ab accusatore, aut in dente, vel manu, vel pede. Haec autem a nobis dicta sunt, ostendere volentibus, quod in utroque loco quae scripta sunt, edisseri non facile queant. Oportebat enim prius secundum historiam discutere quae leguntur, et sic, quoniam lex spiritalis est, spiritalem in his intelligentiam quaerere. ### English translation (Claude) Nevertheless, our discussion must now turn to what is written for us in Exodus, where two men quarrel and strike a pregnant woman, and strike her so that the infant comes out of her, either already formed or not yet formed. First, let us see about the one that comes out not yet formed: how is one of those quarrelling ordered to be punished with a money penalty, when Scripture ascribes the fault of the quarrel not to one but to both? And why does the woman's husband impose it on him and not on them? Why “he shall pay” rather than “they shall pay” with honour? And what is this honour? But if the infant comes out already formed, when the pregnant woman has been struck by the quarrelling men, we easily understand that life is given for life, that is, that the deed is avenged by death. But what follows is worth explaining: “Eye for eye, tooth for tooth.” For it does not seem possible for us to understand that the infant which the struck woman miscarried, even if it came out formed, lost an eye in the womb when struck by the heel of the quarrelling man, so that the striker ought to be deprived of an eye by the judges for it. But suppose this too, since it is said to be already formed; what shall we say about the tooth? Did it have teeth in its mother's womb for the striker's blow to knock out? But if we refer this to the woman who miscarried, how again will it fit that a miscarrying woman should lose an eye or suffer in her teeth? But suppose she is said to have been struck in the eye or the tooth, and that the matter arose from that in another way; suppose she received a bruise, suppose a wound; what shall we say also of “burn for burn”? Could a woman standing by quarrelling men be burned, so that burn should be paid for burn? Yet each of these seems to me unable to have an easy outcome even in the passages of Deuteronomy where similar things are recorded as written. For let us suppose that there too an unjust witness has risen up, giving false testimony against a man about impiety. Let both be brought to judgment, let the judges inquire diligently, let them find that the accuser or that witness has said false things: how can the judge, who must not spare the false witness and must condemn the life of the guilty for the life of the innocent, how, I say, will he also be able to take out eye for eye? As though the one who was unjustly accused was to have been injured by the accuser in the eye, or the tooth, or the hand, or the foot! We have said these things wishing to show that what is written in both places cannot easily be explained. For it was necessary first to discuss what is read according to the literal account, and then, since the law is spiritual, to seek a spiritual understanding in these things. ### Scripture references - Exod 21:22: quotation, high confidence - Exod 21:23: quotation, high confidence - Exod 21:24: quotation, high confidence - Exod 21:25: quotation, high confidence - Deut 19:21: allusion, medium confidence - Deut 19:16: allusion, high confidence - Deut 19:18: allusion, high confidence - Rom 7:14: allusion, high confidence ### Translation notes - The OCR had cut this section in two with a misread section number; its damaged words there (“faciem lxi- … bore exitum posse”) are read as facilem habere exitum posse, as in Baehrens's edition (GCS 29, 1920). Footnotes that leaked into the text are removed by logged correction. - Origen's argument that the law cannot be taken literally in every detail is his own; translated as written. - Sources: Exod 21:22–25; Deut 19:16–21; Rom 7:14. ### Citation (SBL) Origen, Hom. Exod. 10.2 (PG 12:370b–371b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-2). ## Homilies on Exodus 10.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-3 - Source: PG 12:371b–373a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, the quarrelling men are disputing teachers whose contention makes a newly believing soul miscarry the word before it is formed, and such a teacher suffers loss. ### Latin text Verum, quantum ad praesens spectat, etiam ipsa nobis allegoria; pars, quae semper patere latins solet, in angustum cogitur. Tamen, prout possumus, quid nobis in hoc loco videatur, explanare tentabimus. Frequenter diximus, quod in Scripturis eisdem vocabulis, eisdemque olIieiis, membra animae nominentur, quibus utuntur, vel appellantur corporis membra, verbi causa, ut cum dicitur ’δε Vides festucam in oculo fratris tui, et ecce iu oculo tuo trabes subjacet. Certum est enim quod non de oculo corporis dicat, in quo trabes jaceat, sed de oculo animm. Et cum dicit ἐς Qui habet aures audiendi, audiatp et “: (Quam speciosi pedes evangelizantium paccml et multa his similia. Haec autem idcirco praemisimus. uti ne super membrorum nos vocabulis similitudo conturbet. Sint ergo duo viri isti qui litigant, duo disputantes, etde dogmatibus vel quaestionibus legis secum invicem conquirentes, et, ut Apostoli sermone dicamus, rixantes circa verborum pugnas. Unde et idem Apostolus sciens inter fratres huiusmodi lites exsurgere, praecipit, et dicit" : Noli verbis contendere, ad nihil enim utile est, nisi ad subversionem audientium; et alibi ἐς Quaestiones autem legis devita , sciens quod generant lites. Servum autem Dei non oportet litigare. Quia ergo isti qui in qua'stionibus litigant, ad subversionem audientium litigant, idcirco percutiunt mulierem praegnantem, et ejiciunt in- Ι) fantem ejus, vel forpiatum jam, vel nondum formatum. Mulier praegnans dicitur anima, quae nuper Dei concepit verbum. De tali autem conceptione legimus in alio loco scriptum ": Α timore tuo. Domine, in utero concepimus, et peperimus. Qui ergo concipiunt, et statim pariunt, isti nec mulieres existimandi sunt, sed viri, et perfecti viri. Denique audi et prophetam dicentem “: Si peperit terra in una die, et nata est gens de semel. Ista ergo est generatio perfectorum quae statim sub die, ut concepta fuerit, nascitur. Verum ne tibi novum vi. deatur, quod viros parere diximus, jam dudum praemisimus quomodo membrorum appellationem suscipere debeas, ut recedas a corporeis sensibus, etinterioris hominis capias intellectum. Si autem vis ut adhuc et iu hoc de Scripturis tibi satisfaciam, audi Apostolum dicentem : ‹ Filioli mei, quos iterum parturio, donec formetur Christus in mbisa Perfecti ergo sunt et viri fortes, qui statim ut concipiunt, pariunt, id est, qui conceptum fidei verbum in opera producunt. Anima autem quae concepit, et iu ventre retinet, et non parit, ista mulier appellatur, sicut et propheta dicit "z ‹ Dolores partus advenerunt ei, et virtus pariendi non estin ea. llaec ergo anima, quae nunc pro infirmitate sui mulier appellatur, duobus inter se litigantibus viris, etin certamine scandala proferentibus, quod habere semper verborum contentio solet, percutitur et scandalizatur, ita ut verbum fidei, quod tenuiter conceperat, abjiciat et perdat, et bacca lis et contentio ad eversionem audientium. Si ergo nondum formatum anima quae seandalizata est, abjecerit verbum, qui scandalizavit, damnum dicitur pati. Vis scire quia est in aliquibus formatum verbum, in aliquibus nondum formatum? Evidentu nos docet Apostoli sermo, quem supra memorarimus, cum ait ” : Donec formetur Christus in vobis. Christus autem est Verbum Dei. Per quod ostendit, quia eo tempore quo scribebat, nondum erat in illis formatum Verbum Dei. Si ergo nondum formatum exierit, damnum patietur. De damnis doctorum etiam Apostolus docet, cum dicit ἰτ Si cujus autem opus arserit, damnum patietur. Ipse autem salvus erit, sic tamen quasi per ignema Sed et Dominus in Evangeliis dicit :«Quid enim prodest homini, si universum mundum lucretur, animam autem suam perdat. aut damnum facian. Unde videtur ostendi quod quaedam peccata ad damnum quidem pertineant, non tamen ad interitum ; quia qui damnum passus fuerit, ipse tamen salvari dicitur, licet per ignem. Unde credo ea Joannes apostolus in Epistola sua “ dicit quadam esse peccata ad mortem, quaedam non esse ad mortem. Qum autem sint species peccatorum ad mortem, quae vero non ad mortem, sed ad damnum, non puto facile a quoquam hominum posse discerni. Scriptum namque est ":i Delicta quis lutelligit? Verumtamen ex his quae in Evangelio per parabolas referuntur, ex parte aliqua cognoscere possumus cujusmodi sint, quae damna nominantur, eum ibi iterum videamus ad lucrum deputari quedam, qua per negotiationem quaesita dicuntur. Verbi gratia, cum referuntur super quinque mnas acquisita: esse alia: quinque, vel super duas acquisitae aliae dua: : aut cum drachma, vel denarius, vel talentum ponitur, et quasi pecunia quaedam in quaestu operum nominatur: sed et cum dicitur ” paterfamilias ponere rationem cum servis suis, et otl'ertur‘ei unus, qui debebat decem millia talenta. Talis ergo quaedam ratio damni est: ut, verbi gratia, qui pro mercede sua accepturus erat decem mnas, non accipiat decem, sed octo, vel sex, aut etiam minus : et hoc damno percuti dicitur is, qui causam scandali iufirmiori et muliebri praebuit animae. ### English translation (Claude) But as regards the present passage, even the part that belongs to allegory, which usually lies open more widely, is forced into a narrow space. Yet, as far as we can, we will try to explain what seems right to us in this place. We have often said that in the Scriptures the members of the soul are named with the same words and the same functions as are used or named for the members of the body; for example, when it is said: “You see the speck in your brother's eye, and behold, a beam lies in your own eye.” For it is certain that he speaks not of the eye of the body, in which a beam might lie, but of the eye of the soul. So too when he says, “He who has ears to hear, let him hear,” and “How beautiful are the feet of those who bring good news of peace!” and many things like these. We have set these things first so that the likeness of the names of members may not confuse us. Let these two men who quarrel, then, be two disputants, debating with one another about doctrines or questions of the law and, to speak in the Apostle's words, quarrelling in battles of words. Hence the same Apostle, knowing that quarrels of this kind arise among brothers, commands and says: “Do not dispute about words, for it is useful for nothing except the subversion of the hearers”; and elsewhere: “Avoid questions of the law, knowing that they breed quarrels. But the servant of God must not quarrel.” Since, then, those who quarrel in questions quarrel to the subversion of the hearers, therefore they strike the pregnant woman and cast out her infant, either already formed or not yet formed. The pregnant woman is the soul that has recently conceived the word of God. Of such a conception we read written in another place: “From your fear, Lord, we have conceived in the womb and brought forth.” Those, then, who conceive and at once bring forth are to be thought not women but men, and perfect men. Indeed, hear the prophet too saying: “If the earth has given birth in one day, and a nation has been born at once.” This, then, is the generation of the perfect, which is born at once, on the very day it is conceived. But lest it seem strange to you that we have said men give birth, we set out some time ago how you ought to take the naming of members, so that you may withdraw from bodily senses and grasp the understanding of the inner man. But if you want me to satisfy you from the Scriptures on this point too, hear the Apostle saying: “My little children, with whom I am again in labour until Christ is formed in you.” Those, then, are perfect and strong men who bring forth as soon as they conceive, that is, who bring forth into works the word of faith they have conceived. But the soul which has conceived, and holds it in the womb and does not bring forth, is called a woman, as the prophet too says: “The pains of birth have come upon her, and there is no strength in her to bring forth.” This soul, then, which is now called a woman because of its weakness, is struck and scandalized by two men quarrelling with each other and producing stumbling blocks in their contest, as contention over words always tends to do, so that it casts away and loses the word of faith which it had faintly conceived; and this is the quarrel and contention to the overthrow of the hearers. If, then, the soul that has been scandalized casts away the word not yet formed, the one who scandalized it is said to suffer a penalty. Do you want to know that the word is formed in some and not yet formed in others? The Apostle's saying which we mentioned above clearly teaches us, when he says: “Until Christ is formed in you.” And Christ is the Word of God. By this he shows that at the time he was writing, the Word of God was not yet formed in them. If, then, it comes out not yet formed, he will suffer a penalty. Of the penalties of teachers the Apostle too teaches, when he says: “But if anyone's work is burned up, he will suffer loss; he himself will be saved, yet so as through fire.” And the Lord too says in the Gospels: “For what does it profit a man if he gains the whole world but loses his soul or suffers loss?” Hence it seems to be shown that some sins pertain to loss but not to destruction, because the one who has suffered loss is nevertheless said to be saved, though through fire. Hence, I believe, the apostle John says in his Epistle that some sins are unto death and some are not unto death. But which kinds of sins are unto death, and which not unto death but unto loss, I do not think can easily be discerned by any human being. For it is written: “Who understands his transgressions?” Yet from what is related in the Gospel in parables we can know in some part of what kind are the things called losses, since there, conversely, we see certain things counted as gain, which are said to have been acquired by trading. For example, when five other minas are related to have been acquired besides five, or two others besides two; or when a drachma or a denarius or a talent is set down and named as a kind of money in the profit of works; and also when it is said that the householder settles accounts with his servants, and one is brought to him who owed ten thousand talents. Something like this, then, is the account of loss: that, for example, one who was to receive ten minas as his reward does not receive ten, but eight, or six, or even less; and the one who gave occasion of stumbling to a weaker, womanly soul is said to be struck with this loss. ### Scripture references - Matt 7:3: quotation, high confidence - Matt 11:15: quotation, high confidence - Rom 10:15: quotation, high confidence - 1 Tim 6:4: allusion, high confidence - 2 Tim 2:14: quotation, high confidence - Titus 3:9: quotation, high confidence - 2 Tim 2:24: quotation, high confidence - Exod 21:22: quotation, high confidence - Isa 26:18: quotation, high confidence - Isa 66:8: quotation, high confidence - Gal 4:19: quotation, high confidence - Isa 37:3: quotation, medium confidence - 1 Cor 3:15: quotation, high confidence - Luke 9:25: quotation, high confidence - Matt 16:26: allusion, medium confidence - 1 John 5:16: allusion, high confidence - 1 John 5:17: allusion, high confidence - Ps 19:12 (18:13 LXX): quotation, high confidence - Luke 19:18: allusion, high confidence - Matt 25:22: allusion, medium confidence - Luke 15:8: allusion, medium confidence - Matt 18:23: allusion, high confidence - Matt 18:24: allusion, high confidence ### Translation notes - Origen distinguishes sins “unto loss” from sins “unto death” (1 John 5:16–17; 1 Cor 3:15); translated as written. - Sources: Matt 7:3; Matt 11:15; Rom 10:15; 1 Tim 6:4; 2 Tim 2:14, 23–24; Titus 3:9; Exod 21:22; Isa 26:18 (Septuagint); Isa 66:8; Gal 4:19; Isa 37:3; 1 Cor 3:15; Matt 16:26 and Luke 9:25; 1 John 5:16–17; Ps 19:12 (LXX 18:13); Luke 19:16–19; Matt 25:15; Luke 15:8; Matt 18:23–24. ### Citation (SBL) Origen, Hom. Exod. 10.3 (PG 12:371b–373a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-3). ## Homilies on Exodus 10.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-4 - Source: PG 12:373a–374b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The loss is paid as the soul's teacher imposes it, but one who destroys a soul in which the word is already formed pays life for life; eye for eye and tooth for tooth are read spiritually. ### Latin text Dabit autem, inquit το, secundum quod indixerit, vel imposuerit vir ejus, et dabit cum honore. A'nimae discentis vir, magister ejus est; secundum quod indixerit ergo vir iste, vel Christus qui omnium magister est, vel qni pro Christo Ecclesiae praeest doctor animarum, ille qui ad subversionem audientium verbis contendit, patietur damnum pro anima illa, quae nondum formatum abjecit infantem. Quod potest forte de scandalo catechumeni accipi nondum formati. Potest enlm fieri, ut rursum ipse qui laesit, instruat, reparet, restituat animae ea quae perdidit, et haec jam faciet cum honore, cum modestia, cum patientia; sicut Apostolus dicit " : Cum mansuetu- ‘ dine corripiens eos, qui resistunt; non cum lite, sicut prius, cum scandalum intulit. Quod si formatus jam fuerit infans, dabit animam pro anima. Formatus infans potest videri sermo Dei in corde ejus animae, quae gratiam baptismi consecuta est, vel quae evidentius et clarius verbum fidei concepit. Hec ergo si nimia contentione doctorum percussa abiecerit verbum, et inventa fuerit esse de illis, de quibus dicebat Apostolus ": α ‹ Jam enim quaedam conversae sunt retro post Satanam, animam pro anima dabit. Vel de die juoicii accipiendum est. apud Deum judicem, qui potest animam et corpus perdere in gehennam: quia et alibi dicit propheta ad Jerusalem : Dedi commutationem tuam Egyptum, Ethiopiam, et Soenen pro te. Vel certe potest fortassis etiam illud aptari, ut qui sibi conscius tanti scan. dali fuerit, ponat animam suam pro anima illius, quem scandalizaverit, et usque ad mortem det operam quomodoredeat, quomodo reparetur, quo. modo restituatur ad fidem. Ponat etiam oculum pro oculo, si oculum laesit animae, id est intellectum ejus turbavit; auferatur oculus ipsius ab eo, qui adesim prae“, θί ίηίθιιθθωεθ eius me turbulentus et ferox qui scandalum generat, desecetur. Sed et si dentem laesit auditoris, quo suscipiens verbi Dei, vel comminuere vel molaribus cibum terere solitus erat, ιιι subtilem ex his ad ventrem anima: transmitteret sensum; si hunc dentem ille vexavit et evellit, ut contentione ipsius non possit anima subtiliter et spiritaliter suscipere verbum Dei, auferatur dens ejus, qui non bene Scripturarum comminuit et attrivit cibos. Fortassis enim propter hoc et alibi dicitur a Domino "‘: Dentes peccatorum contrivisti. Et alibi nihilominus scribitur : Qui manducat unam acerbam, obsta» poscent dentes ejus. Et alibi ’σε ‹ Molas l‘eonum confringet Dominus. Sic ergo per membra dicitur laedi anima et percuti, manum quoque pro manu et pedem pro pede deposcitur. Manus est animae virtus, qua tenere aliquid et constringere potest, velut si dicamus actus ejus, et fortitudo; et pes quo incedit ad bona vel mala. Quia ergo si scandalum patiatur anima, non solum in fide, sed et in actibus dejicitnr, qui per manum significantur; et pedes auferentur illius, qui ofl'endiculum praebuit, et manus quibus non bene operatur, et pedes quibus non bene incedit. Recipiet etiam combusturam pro combustum, qua combussit, et gehenuz: tradidit animam. Per quae singula ostenditur, ut iste percussor ominibus detruncatis membris, a corpore excidatur Ecclesiae; ut caueri, inquit , videntes timorem habeant, et non faciant similiter. Idcirco et Apostolus cum doctorem describit ECcIesize , inter caetera praecipit eum non esse percussorem, ne percutiens prteguantes mulieres,animas insipientes, ponat animam pro anima, oculum pro oculo, dentem pro dente. Tales sunt et illa: animae quas etiam Dominusin Evangeliodellet cum dicit” ει ναι praegnantibus et nutrientibus in illis diebus, ἰιι quibus scandalizabuntur, si fieri potest, etiam electi. Sciendum tamen est quod non est perfectorum scaudalizari, sed aut mulierum, aut parvulorum, sicut et Dominus iu Evangelia dicit“ : Si quis scandalizaverit unum de pusillis istis minimis. Pusillus ergo est, et minimus, qui scandalizari potest: r Spiritalis autem diiudicat omnia , omnia probat, et quod bonum est, continet, et ab omni se specie mala abstinet. Haec, prout occurrere potuerunt, η ἱιι praesenti capitulo diximus. Poscamus vero a Domino, ut quae perfecta sunt, ipse nobis revelare dignetur per Jesum Christum Dominum nostrum, cui est gloria et imperium in sarcula saeculorum. Amen. ### English translation (Claude) “But he shall pay,” it says, “according to what her husband imposes or lays upon him, and he shall pay with honour.” The husband of the learning soul is its teacher. According to what this husband imposes, then, whether Christ, who is the teacher of all, or the teacher of souls who presides over the Church in Christ's place, the one who disputes about words to the subversion of the hearers will suffer a penalty for that soul which cast out the infant not yet formed. This can perhaps be taken of the stumbling of a catechumen not yet formed. For it can happen that the one who did the harm may in turn instruct, repair, and restore to the soul what it has lost; and this he will now do with honour, with moderation, with patience, as the Apostle says, “Correcting with gentleness those who oppose”; not with quarrelling, as before, when he caused the stumbling. “But if the infant was already formed, he shall give life for life.” The formed infant can be taken as the word of God in the heart of the soul which has obtained the grace of baptism, or which has conceived the word of faith more evidently and clearly. If, then, this soul, struck by the excessive contention of teachers, casts away the word and is found to be among those of whom the Apostle said, “For some have already turned back after Satan,” he will give life for life. Or this is to be taken of the day of judgment, before God the judge, who can destroy both soul and body in hell; for elsewhere too the prophet says to Jerusalem: “I have given Egypt as your exchange, Ethiopia and Syene for you.” Or certainly this too can perhaps be applied: that one who is conscious of so great a stumbling block should lay down his life for the life of the one he has scandalized, and work even to death at how he may return, how he may be repaired, how he may be restored to faith. Let him also lay down eye for eye: if he has injured the eye of the soul, that is, troubled its understanding, let his own eye be taken from him by the one who presides …, and let the turbulent and fierce intelligence of the one who causes stumbling be cut off. And if he has injured the tooth of the hearer, with which, receiving the word of God, he used to break up or grind the food with his molars, so as to pass on a fine sense from them to the belly of the soul; if he has troubled and pulled out this tooth, so that through his contention the soul cannot receive the word of God finely and spiritually, let his tooth be taken away, since he did not break up and grind well the food of the Scriptures. For perhaps for this reason it is also said by the Lord elsewhere: “You have broken the teeth of sinners.” And elsewhere likewise it is written: “Whoever eats a sour grape, his teeth will be set on edge.” And elsewhere: “The Lord will break the molars of the lions.” So, since the soul is said to be injured and struck through its members, hand for hand and foot for foot is also demanded. The hand is the power of the soul by which it can hold and grasp something, as if we were to say its deeds and strength; and the foot is that by which it walks toward good or evil. Since, then, if the soul suffers stumbling, it is cast down not only in faith but also in deeds, which are signified by the hand, the feet too of the one who provided the stumbling block will be taken away, and the hands with which he does not work well, and the feet with which he does not walk well. He will also receive burn for burn, because he burned and handed over the soul to hell. By each of these it is shown that this striker, all his members cut off, is cut out of the body of the Church, “so that the rest,” it says, “seeing, may have fear and not do likewise.” For this reason the Apostle too, when he describes the teacher of the Church, commands among other things that he not be a striker, lest, striking pregnant women, that is, unwise souls, he should give life for life, eye for eye, tooth for tooth. Such too are those souls which the Lord bewails in the Gospel when he says, “Woe to those who are pregnant and nursing in those days,” in which “even the elect, if possible, will be scandalized.” Yet it should be known that it is not for the perfect to be scandalized, but either for women or for little ones, as the Lord too says in the Gospel: “If anyone scandalizes one of these least little ones.” So whoever can be scandalized is little and least; “but the spiritual man judges all things,” tests all things and holds fast what is good, and abstains from every form of evil. These things we have said on the present chapter, as they could occur to us. But let us ask the Lord that he himself may deign to reveal to us what is perfect, through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - 2 Tim 2:25: quotation, high confidence - Exod 21:23: quotation, high confidence - 1 Tim 5:15: quotation, high confidence - Matt 10:28: allusion, high confidence - Isa 43:3: quotation, high confidence - Exod 21:24: quotation, high confidence - Ps 3:7 (3:8 LXX): quotation, high confidence - Jer 31:30 (38:30 LXX): quotation, high confidence - Ps 58:6 (57:7 LXX): quotation, high confidence - Exod 21:25: quotation, high confidence - Deut 19:20: quotation, high confidence - 1 Tim 3:3: allusion, high confidence - Matt 24:19: quotation, high confidence - Matt 24:24: quotation, high confidence - Matt 18:6: quotation, high confidence - 1 Cor 2:15: quotation, high confidence - 1 Thess 5:21: allusion, high confidence - 1 Thess 5:22: allusion, high confidence ### Translation notes - The OCR is damaged after “let his own eye be taken from him” (“ab eo, qui adesim prae“, … eius me turbulentus et ferox”); it is translated by sense (perhaps “by the one who presides over the Church”), and the gap is marked “…”. The Isaiah quotation follows the Septuagint of Isa 43:3 (“Syene”). - The editor's footnotes and a page number that leaked into the text are removed by logged correction. - Sources: 2 Tim 2:25; Exod 21:23–25; 1 Tim 5:15; Matt 10:28; Isa 43:3; Ps 3:7 (LXX 3:8); Jer 31:30; Ps 58:6 (LXX 57:7); Deut 19:20; 1 Tim 3:3; Matt 24:19, 24; Matt 18:6; 1 Cor 2:15; 1 Thess 5:21–22. ### Citation (SBL) Origen, Hom. Exod. 10.4 (PG 12:373a–374b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/10-1/#p-10-4). ## Homilies on Exodus 11.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-1 - Source: PG 12:374b–375a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Christian, always under attack, must live as a soldier in God's camp; the journey from Sin (“temptation”) to Rephidim (“soundness of judgment”) is the passage of one tested and unwounded in temptation. ### Latin text De siti populi inRaphidin, et de_ bello Antalecitarum, et de prwsenu‘a Jetltro. 1. Quoniam omnis qui vult. pie vivere in Chri» sto, persecutionem patitur , et‘ ab hostibus impugnatur, agens iter vitae hujus semper debet esse armatus, et stare semper in castris. Ideo et de populo Dei refertur: Profecta est, inquit , omnis synagoga filiorum Israel de deserto Sin, secundum castra sua, per verbum Domini. Est ergo una quidem synagoga Domini, sed hmc in quatuor castra dividitur. Quatuor namque castra describuntur circa tabernaculum Domini posita, sicut refertur in Numeris . Ει ιιι ergo si semper vigiles, et semper armatus sis, et scias te in castris Domini militare, observa illud mandatum, quia nemo militans Deo. implicat se negotiis saecularibus. ut ei placeat cui se probavit "pquia si ita milites, ut a rebus saecularibus liber sis et in castris Domini agas semper excubias, et de te dicitur, quia per verbum Domini exeas de deserto Sin et venias in ltaphidin. Sin enim tentatio interpretatur; llaphiditt vero sanitas judicii. Qui bene exit de tentatione, et quem tentatio probabilem reddit, iste venit ad sanitatem judteii. lu die enim jndicii sanus erit, et sanitas cum_eo erit, qui in ten- .tatione non fuerit vulneratus : sicut et iu Apocalypsi scriptum est : Qui autem vicerit, dabo ei de ligno vitae, quod est in paradiso Dei mei. Venit ergo ad sanitatem judicii, qui bene disponit sermones suos in judicio. ### English translation (Claude) On the thirst of the people at Rephidim, and the war of the Amalekites, and the coming of Jethro. 1. Since everyone who wishes to live godly in Christ suffers persecution and is attacked by enemies, he must always be armed as he travels the road of this life, and must always stand in camp. Therefore it is also related of the people of God: “All the congregation of the sons of Israel set out from the desert of Sin, by their camps, at the word of the Lord.” So there is one congregation of the Lord, but it is divided into four camps. For four camps are described as placed around the tabernacle of the Lord, as is related in Numbers. You too, then, if you are always watchful and always armed, and know that you are serving as a soldier in the camp of the Lord, keep that commandment, that no one serving as a soldier for God entangles himself in worldly affairs, so that he may please him who enlisted him; because if you so serve as to be free of worldly things and always keep watch in the camp of the Lord, it is said of you too that at the word of the Lord you go out from the desert of Sin and come to Rephidim. For Sin is interpreted “temptation,” and Rephidim “soundness of judgment.” Whoever comes out of temptation well, and whom temptation makes approved, comes to soundness of judgment. For on the day of judgment he will be sound, and soundness will be with him who has not been wounded in temptation, as it is also written in the Apocalypse: “But to him who conquers I will give of the tree of life, which is in the paradise of my God.” So he comes to soundness of judgment who disposes his words well in judgment. ### Scripture references - 2 Tim 3:12: quotation, high confidence - Exod 17:1: quotation, high confidence - Num 2:2: allusion, high confidence - 2 Tim 2:4: quotation, high confidence - Rev 2:7: quotation, high confidence - Ps 112:5 (111:5 LXX): allusion, medium confidence ### Translation notes - The meanings of Sin and Rephidim are Origen's etymologies. - Sources: 2 Tim 3:12; Exod 17:1; Num 2:1–34; 2 Tim 2:4; Rev 2:7; Ps 112:5 (LXX 111:5). ### Citation (SBL) Origen, Hom. Exod. 11.1 (PG 12:374b–375a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-1). ## Homilies on Exodus 11.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-2 - Source: PG 12:375a–376a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The people thirst for water when they should thirst for God; the rock struck by Moses is Christ, struck on the cross, from whom the springs of the New Testament flow, and the elders with Moses are the prophets and patriarchs who also announce Christ. ### Latin text Sed quid est quod sequitur? Sitiit ibi, inquit populus aquam, et murmurabant adversum Moysen. Videatur fortasse ex superfluo dictum, quod dixit, quia aquam sitierit populus. Suflecerat enim dicere, quia sitiit, quid opus fuerit addere , aquam sitiit? Non est superflua adjectio. Sunt enim diversae sites, et unusquisque habet propriam sitim. Qui beati sunt secundum verbum Domini , esuriunt, et justitiam sitiunt; et alii nihilominus dicunt "z Sitivit anima mea ad te, Deus. Qui vero peccatores sunt, patiuntur non sitim aquae, neque famem panis , sed sitim audiendi verbum Dei ". idcirco igitur et hic addit, quia populus sitiit aquam, qui debuit Deum sitire, qui debuit sitire justitiam. Verum quia Deus vere eruditur est infantium,et magister insipientium, corrigit culpas, et emendat errores, et dicit ad Moysen ut sumat virgam, et percutiens petram, educat eis aquam. Vult enim eos jam de petra bibere, vult eos proficere, et ad interiora venire mysteria. Murmuraverunt enim adversus Moysen, et propterea jubet Dominus ut ostendat eis petram, ex qua bibant. Si quis est qui legens Moysen murmurat adversus eum, et displicet eis lex, quae secundum litteram scripta est, quod in multis non'videtur servare consequentiam, ostendit ei Moyses petram, quae est Christus, ct adducit eum ad ipsam, ut inde bibat et reficiat sitim suam. Sed hzec petra, nisi fuerit percussa, aquas non dabit: percussa vero fontes producit. Percussus enim Christus, et in crucem actus, Novi Testamenti fontes produxit : et pr0pterea dictum est de eo ", quia percutiam pastorem et dispergentur oves. Necesse ergo erat illum pert'ttli. Nisi enim ille fuisset percussus, et exisset de latere ejus aqua et sanguis, omnes nos sitim verbi Dei pateremur.’,Hoc ergo est θ’, quod et Apostolus interpretatus est, quia omnes eumdem manducaverunt cibum spiritalem, etomnes eumdem Spit-italem biberunt potum. Bibebant autem de Spit-itali, sequente petra, petra vero erat Christus. Observa tamenquod dixitlm in loco Deus ad Moysen ’ : Antecede pOpttlttm, et dcc tecum majores natu, id εει presbyteros populi. Non solus Moyses ducit populum ad aquas petra: , sed et seniores populi cum ipso. N0n cuint sola lex annuntiat Christum , sed ct propheta: , et patriarchae,“ omnes majores natu. ### English translation (Claude) But what is it that follows? “There,” it says, “the people thirsted for water, and they murmured against Moses.” It may perhaps seem superfluous that it said the people thirsted for water. For it would have been enough to say that it thirsted; what need was there to add “thirsted for water”? The addition is not superfluous. For there are different thirsts, and each one has his own thirst. Those who are blessed according to the word of the Lord hunger and thirst for righteousness; and others likewise say: “My soul has thirsted for you, O God.” But those who are sinners suffer not a thirst for water nor a hunger for bread, but a thirst for hearing the word of God. Therefore here too it adds that the people thirsted for water, the people which ought to have thirsted for God, which ought to have thirsted for righteousness. But because God is truly the instructor of infants and the teacher of the foolish, he corrects faults and amends errors, and tells Moses to take his rod and, striking the rock, bring out water for them. For he wants them now to drink from the rock; he wants them to advance and come to the inner mysteries. For they murmured against Moses, and therefore the Lord commands him to show them the rock from which they may drink. If there is anyone who, reading Moses, murmurs against him, and the law written according to the letter displeases him because in many things it does not seem to keep consistency, Moses shows him the rock, which is Christ, and leads him to it, so that he may drink from there and relieve his thirst. But this rock will not give water unless it is struck; when struck, it produces springs. For Christ, struck and put on the cross, produced the springs of the New Testament; and therefore it was said of him: “I will strike the shepherd, and the sheep will be scattered.” It was necessary, then, that he be struck. For unless he had been struck, and water and blood had come out of his side, we would all suffer thirst for the word of God. This, then, is what the Apostle too interpreted: that “all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them; and the rock was Christ.” Notice, however, what God said to Moses in this place: “Go before the people, and take with you the elders,” that is, the presbyters of the people. Not Moses alone leads the people to the waters of the rock, but the elders of the people with him. For not the law alone announces Christ, but also the prophets and the patriarchs, all the elders. ### Scripture references - Exod 17:3: quotation, high confidence - Matt 5:6: allusion, high confidence - Ps 63:1 (62:2 LXX): quotation, high confidence - Amos 8:11: quotation, high confidence - Rom 2:20: allusion, high confidence - Exod 17:6: allusion, high confidence - Zech 13:7: quotation, high confidence - Matt 26:31: allusion, medium confidence - John 19:34: allusion, high confidence - 1 Cor 10:3: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Exod 17:5: quotation, high confidence ### Translation notes - The OCR had cut the opening quotation in two with a misread section number (“Sitiit ibi, inquit, populus aquam”); the text is continuous. - Sources: Exod 17:3, 5–6; Matt 5:6; Ps 63:1 (LXX 62:2); Amos 8:11; Rom 2:20; 1 Cor 10:3–4; Zech 13:7 (Matt 26:31); John 19:34. ### Citation (SBL) Origen, Hom. Exod. 11.2 (PG 12:375a–376a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-2). ## Homilies on Exodus 11.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-3 - Source: PG 12:376a–376c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Amalek's attack after the gift of water from the rock shows that temptations follow grace, and Moses calling “Jesus” to choose mighty men figures the law calling Christ, who alone chooses his soldiers. ### Latin text Post haec bellum describitur gestum cum Amalecilis, pugnasse refertur populus et vicisse. Antequam manducaret panem de ccelo, et biberet aquam de petra, non refertur populus pugnasse, sed dicitur ad eum ’δε Dominus pugnabit pro vobis, et vos tacebitis. Est ergo tempus quando Dominus pugnat pro nobis, nec permittit nos tentari supra id quod possumus, nec impares viribus sinit ad fortis venire congressum. Denique et Job omne illud tentationis sua: famosissimum certamen jam perfectus implevit. Et tu ergo cum creperis manducare manna, panem caelestem verbi Dei, ct bibere aquam de petra, cumque ad interiora doctrinae spiritalis accesseris , sperato pugnam; et pra-para te ad bellum. Bello igitur imminente, videamus quid praecipiat Moyses : Dixit, inquit ", ad Jesum : Elige tibi ipsi viros, et exi, et conflige cum Amalec crastino. Usque ad hunc locum beati nominis Jcsu nusquam facta est mentio. Hic primum vocabuli hujus splendor eflulsit. llic primum vocavitMoyses Jesunt, et dixit ei "z Elige tibi ipsi viros. Moyses vocat Jesum , lex vocat Christum, ut eligat sibiipsi viros potentes de populo. Non poterat Moyses eligere, sed Jesus solus est qui possit potentes viros eligere, qui dixit": θ ‹ Non vos tne—elegistis , sed ego, vos elegi. Ipse enim electorum dux, ipse potentium princeps, ipse qni confligit cum Amalec. Ipse est enim qui intrat in domum fortis et alligat fortem, et vasa ejus diripit. ### English translation (Claude) After this a war is described, waged with the Amalekites; the people are related to have fought and won. Before it ate bread from heaven and drank water from the rock, the people are not related to have fought; rather it is said to them: “The Lord will fight for you, and you shall keep silent.” There is, then, a time when the Lord fights for us, and does not allow us to be tempted beyond what we are able, nor lets us, unequal in strength, come to an encounter with the strong. Indeed, Job too fulfilled that most famous contest of his temptation when he was already perfect. You too, then, when you have begun to eat manna, the heavenly bread of the word of God, and to drink water from the rock, and have come to the inner things of spiritual doctrine, expect the fight and prepare yourself for war. With war imminent, then, let us see what Moses commands: “He said,” it says, “to Jesus: Choose for yourself men, and go out and fight with Amalek tomorrow.” Up to this place no mention has been made anywhere of the blessed name of Jesus. Here first the splendour of this name shone out. Here first Moses called Jesus and said to him: “Choose for yourself men.” Moses calls Jesus; the law calls Christ, to choose for himself mighty men from the people. Moses could not choose, but Jesus alone is the one who can choose mighty men, he who said: “You did not choose me, but I chose you.” For he is the leader of the chosen, he is the prince of the mighty, he it is who fights with Amalek. For he is the one who enters the house of the strong man, binds the strong man, and plunders his goods. ### Scripture references - Exod 17:8: allusion, high confidence - Exod 14:14: quotation, high confidence - 1 Cor 10:13: allusion, high confidence - Exod 17:9: quotation, high confidence - John 15:16: quotation, high confidence - Matt 12:29: allusion, high confidence ### Translation notes - The Latin Iesus names both Joshua son of Nun and Jesus; Origen's argument turns on the shared name, so “Jesus” is kept. - Sources: Exod 17:8–9; Exod 14:14; 1 Cor 10:13; John 15:16; Matt 12:29. ### Citation (SBL) Origen, Hom. Exod. 11.3 (PG 12:376a–376c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-3). ## Homilies on Exodus 11.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-4 - Source: PG 12:376c–378a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses on the hilltop with raised hands figures the law understood on high and prayer lifted to God, by which the people from the Gentiles conquers, while the people that keeps Moses' hands on the earth is defeated. ### Latin text Sed-interim videamusquid nunc historia pnesens retesat: Ascendit, inquit”, Moysesin verticem collis. Nondum ascemlit in verticem montis, sed in verticem collis. Servaba tur enim ei tunc ascendere in verticem montis, eum ascensurus erat Jesus, et cum ipso Moyses, et Elias, et ibi translormandus in gloria. Nunc ergo velut nomium glorilicatus ex transformatione Jesu, nondum ascendit in verticem montis, sed ascendit in verticem collis: Ει factum est, inquit ’, cum elevaret Moyses manus , superior fiebat Israel. Moyses quidem elevat manus , non extendit; Jesus autem qtti universum orbem terra: exaltatus in cruce complexurus erat brachiis suis, dicit :Extendi manus meas ad populum non credentem , et contradicentem mihi. Moyses ergo elevat manus suas, et cum elevaret manus, vincebatur Amalec. Elevare manus, hoc est Opera et actus elevare ad Deum, et non habere actus deorsum dejectos, et humi jacentes , sed Deo placitos, et ad cmlum erectos. Elevat ergo uiantis, qui thesaurizat in εωΙιιιη, ubi en'm thesaurus ejus, ibi et oculus ejus, ibi et manus ejus. Elevat manus et ille quidicit ': Elevatio manuum mearum sacrilicium vespertinum. Si ergo eleventur actus nostri, ct non sint in terra, vincitur Amalec. Sed et Apostolus praecipit levare sanctas manus sine ira et disceptatione; et ad quosdam dicebat ἰε Demissas matms , et dissoluta genua erigite , et rectos gressus facite pedibus vestris. Si ergo servat populus legem , elevat Moyses manus , et adversarius vincitur. Si non servat legem,invalescit Amalec. Quia igitur et nobis pugna est adversus principes, et potestates, et mundi hujus rectores tenebrarum , si vis vincere , si vis obtinere , eleva manus, eleleva actus tuos, et conversatio tua non sit in terris, sed sicut dixit Apostolus ’ς Super terram ambulantes , conversationem habemus in coelo. Ει ita poteris superare populum adversano tem tibi Amalec, ita ut dicatur de te etiam °: Quia in manu occulta expugnabat Dominus Amalec. Eleva et tu manus ad Deum, et imple mandatum, quo Apostolus dicit" : Sine intermissione orate: et tunc liet quod scriptum est , quia sicut vitulus ablingit in campis herbam viridem, tuos, clama ad Demn , ut dicit Apostolus ’ ε Orationi instantes, et vigilantes in ea. Haec enim est Christiani pugna, qua superat inimicum. Puto anlem quod per hanc [igttt'am etiam duormn populorum Moyses formam designet, et ostendat unum esse populum ex gentibus qui elevet manus Moysi, et erigat eas , id est qui in sublime estollat ea quat scripsit Moyses, et in excelso eormn intelligentiam statuat, et per hoc vincat; alium autem esse qui, quoniam non elevat manus Moysi, nec extollit eas a terra, nec altum in eo aliquid et subtile considerat, vincitur ab adversariis, et prosternitur. ### English translation (Claude) But meanwhile let us see what the present account relates: “Moses went up,” it says, “to the top of the hill.” He does not yet go up to the top of the mountain, but to the top of the hill. For it was reserved for him then to go up to the top of the mountain when Jesus was to go up, and with him Moses and Elijah, to be transfigured there in glory. Now, then, as not yet glorified by the transfiguration of Jesus, he does not yet go up to the top of the mountain, but goes up to the top of the hill. “And it happened,” it says, “when Moses raised his hands, Israel prevailed.” Moses raises his hands, he does not stretch them out; but Jesus, who, lifted up on the cross, was to embrace the whole world with his arms, says: “I stretched out my hands to a people not believing and contradicting me.” Moses, then, raises his hands, and when he raised his hands Amalek was defeated. To raise the hands is to raise works and deeds to God, and not to have deeds cast down and lying on the ground, but deeds pleasing to God and lifted up to heaven. So he raises his hands who stores up treasure in heaven; for where his treasure is, there is his eye, there his hand too. He too raises his hands who says: “The lifting up of my hands as an evening sacrifice.” If, then, our deeds are raised up and are not on the earth, Amalek is defeated. The Apostle too commands us to lift up holy hands without anger and dispute; and to some he said: “Lift up the hands that hang down and the weak knees, and make straight paths for your feet.” If, then, the people keeps the law, Moses raises his hands and the adversary is defeated; if it does not keep the law, Amalek grows strong. Since, then, we too have a fight against the princes and powers and the world-rulers of this darkness, if you want to conquer, if you want to prevail, raise your hands, raise your deeds, and let your way of life not be on earth, but as the Apostle said: “Walking on earth, we have our citizenship in heaven.” And so you will be able to overcome the people of Amalek that opposes you, so that it may be said of you too: “For with a hidden hand the Lord fought against Amalek.” You too raise your hands to God and fulfil the commandment in which the Apostle says, “Pray without ceasing”; and then what is written will happen, that as a calf licks up the green grass in the fields, … cry out to God, as the Apostle says: “Persevering in prayer and watching in it.” For this is the Christian's fight, by which he overcomes the enemy. I think, moreover, that by this figure Moses also signifies the form of two peoples, and shows that one is the people from the Gentiles, which raises the hands of Moses and lifts them up, that is, which exalts on high what Moses wrote and sets their understanding on high, and by this conquers; but that the other is the people which, because it does not raise the hands of Moses nor lift them from the earth, nor consider anything lofty and subtle in him, is conquered by its adversaries and laid low. ### Scripture references - Exod 17:10: quotation, high confidence - Matt 17:1: allusion, high confidence - Matt 17:2: allusion, high confidence - Exod 17:11: quotation, high confidence - Isa 65:2: quotation, high confidence - Matt 6:20: allusion, high confidence - Matt 6:21: allusion, high confidence - Ps 141:2 (140:2 LXX): quotation, high confidence - 1 Tim 2:8: allusion, high confidence - Heb 12:12: quotation, high confidence - Heb 12:13: quotation, high confidence - Eph 6:12: allusion, high confidence - Phil 3:20: quotation, high confidence - Exod 17:16: quotation, high confidence - 1 Thess 5:17: quotation, high confidence - Num 22:4: quotation, high confidence - Col 4:2: quotation, high confidence ### Translation notes - The Latin Iesus names both Joshua son of Nun and Jesus; Origen's argument turns on the shared name, so “Jesus” is kept. His contrast of the two peoples is his own; translated as written. - A gap in the OCR after “as a calf licks up the green grass in the fields” (Num 22:4) is marked “…”. The editor's footnotes and apparatus marks that leaked into the text are removed by logged correction. - Sources: Exod 17:10–13; Matt 17:1–3; Isa 65:2; Matt 6:20–21; Ps 141:2 (LXX 140:2); 1 Tim 2:8; Heb 12:12–13; Eph 6:12; Phil 3:20; Exod 17:16 (Septuagint); 1 Thess 5:17; Num 22:4; Col 4:2. ### Citation (SBL) Origen, Hom. Exod. 11.4 (PG 12:376c–378a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-4). ## Homilies on Exodus 11.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-5 - Source: PG 12:378a–379b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jethro comes to Moses with his family; only proven athletes can go down into Egypt and grow there, as Abraham and Jacob did, unlike Jeroboam, and sinning before God's face differs from leaving his presence. ### Latin text Post haec venit ad montem Dei Moyses, et oc- Cttt‘l'il. ei Jethro socer suus . At ille exitei obviam de castris, et non eum ducit ad montem Dei, sed ducit eum ad tabernaculum suum. Non enim poterat sacerdos Madian ascendere ad montem Dei, sed nec in A‘ngptum descendere potuit vel ipse , vel uxor Moysi, sed nunc ad eum, venit cmn (iliis ejus. Non enim potest descendere in Aigyptum, et subire agones Egyptios, nisi qui fuerit athleta probabilis. et talis qualem dicit Apostolus , quia ( omnis qui in agone contendit, ab omnibus continens est ( ; et illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam. Ego igitur sic curro, non quasi in incertum ; sic pugno, non quasi aerem verberans. Moyses ergo quia magnus erat et potens atblcla, descendit ad agones et exercitia virtutmn. Sed ct Abraham descendit in AEgypIum, quia erat ipse magnus et potens athleta. Nam de Jacob quid dicant, qui ipso nomine athleta est “‘2 Luctator enim et supplautator interpretatur. Et ideo cum descendisset in septuaginta quinque animabus in Egyptian Jacob, lactus est sicut stella: coeli in multitudinem. Sed omnes qui descendunt in [Egy— Ριυιηο ita pugnant et ita expediunt agones, ut in multitudinem lianl, et ut stella: (ιωΙί multiplicentur. Aliis in contrarium cedit descendisse in Afigyptum. Scio ego Jeroboam fugientem a Salomone descendisse iu IEgyptum, et non solutn non crevisse in multitudinem, sed et scidisse et corrupisse populum Dei, quia descendens in Aigyptum accepit a Susachim rege uxorem Thecimcme uxoris ejus sororem. Sed interim venit Jcthro ad Moysen, adducens secum tiliam suam uxorem Moysi, et lilios ejus. Et venit , inquit ” , Aaron et omnes presbyteri de Israel manducare panem cum socero Moysi in conspectu Dei. Non omnes panem manducant in conspectu Dei, sed qui presbyteri sunt, qui seniores, qui perfecti sunt, et meritis probati, servant illud quod Apostolus dicit ι’ ; Sive manducatis, sive bibitis, sive aliud quid facitis, omnia ad gloriam Dei facite. Omnia ergo quae faciunt sancti, in conspectu Dei iaciunt. Peccator autem a conspectu Dei fugit. Denique scriptum est . quia Adam, postquam peccavit , fugit a conspectu Dei, et interrogatus respondit ’σε Audivi vocem tuam, et abscondi me quia eram nudus. Sed et Cain postquam pro fratricidio condemnatus a Deo est, exiit, inquit ", a facie Dei, et habitavit in terra Naid. Exiil ergo a facie Dei, qui indignus est conspectu Dei. Sancti autem manducant et bibunt in conspectu Dei , et omnia quae agunt, in conspectu ejus agunt. Ego amplius adhuc locum prtesentem discutiens , video quia qui pleniorem scientiam Dei accipiunt et plenius divinis imbuti sunt disciplinis, isti etiam si malum faciunt, coram Deo faciunt, et in conspectu ejus faciunt, sicut ille dixit : Tibi soli peccavi, et malum coram te feci. Quid ergo plus habet qui malum coram Deo facit? lllud profecto quod continuo poenitet, et dicit " : Peccavi. Qui autem discedit a conspectu Dei, nescit converti, et peccatum paenitendo purgare. Hoc ergo interest, malum coram Deo facere, et a Dei conspectu non discessisse peccantem. ### English translation (Claude) After this Moses came to the mountain of God, and Jethro his father-in-law met him. And he went out to meet him from the camp, and did not lead him to the mountain of God but led him to his tent. For the priest of Midian could not go up to the mountain of God; but neither could he, nor Moses' wife, go down into Egypt; but now he comes to him with his sons. For no one can go down into Egypt and undergo the Egyptian contests unless he is a proven athlete, and such as the Apostle describes: “Everyone who strives in the contest exercises self-control in all things; and they do it to receive a perishable crown, but we an imperishable. So I run, not as uncertainly; so I fight, not as one beating the air.” Moses, then, because he was a great and mighty athlete, went down to the contests and exercises of virtues. And Abraham too went down into Egypt, because he himself was a great and mighty athlete. And what shall one say of Jacob, who is an athlete by his very name? For it is interpreted “wrestler” and “supplanter.” And therefore when Jacob had gone down into Egypt with seventy-five souls, he became like the stars of heaven in multitude. But all who go down into Egypt fight and complete their contests in such a way that they become a multitude and are multiplied like the stars of heaven. For others, going down into Egypt turns out the opposite. I know that Jeroboam, fleeing from Solomon, went down into Egypt, and not only did not grow into a multitude but also split and corrupted the people of God, because, going down into Egypt, he received from King Shishak as wife the sister of Thekemina, Shishak's wife. But meanwhile Jethro comes to Moses, bringing with him his daughter, Moses' wife, and his sons. “And Aaron came,” it says, “and all the presbyters of Israel, to eat bread with Moses' father-in-law before God.” Not all eat bread before God; but those who are presbyters, who are elders, who are perfect and proven by their merits, keep what the Apostle says: “Whether you eat or drink or do anything else, do all to the glory of God.” So everything the saints do they do before God. But the sinner flees from the presence of God. Indeed, it is written that Adam, after he had sinned, fled from the presence of God, and when asked he answered: “I heard your voice and hid myself, because I was naked.” And Cain too, after he was condemned by God for fratricide, “went out,” it says, “from the face of God and dwelt in the land of Nod.” So he who is unworthy of God's presence went out from the face of God. But the saints eat and drink before God, and do all that they do before him. Examining the present passage further, I see that those who receive a fuller knowledge of God and are more fully steeped in divine teachings, even if they do evil, do it before God and in his sight, as he said: “Against you alone have I sinned, and done evil before you.” What more, then, has one who does evil before God? This, surely: that he at once repents and says, “I have sinned.” But one who departs from God's presence does not know how to turn back and purge his sin by repentance. This, then, is the difference between doing evil before God and, when sinning, not having departed from God's presence. ### Scripture references - Exod 18:5: allusion, high confidence - Exod 18:7: allusion, high confidence - 1 Cor 9:25: quotation, high confidence - 1 Cor 9:26: quotation, high confidence - Gen 12:10: allusion, high confidence - Gen 27:36: allusion, medium confidence - Deut 10:22: allusion, high confidence - 1 Kgs 11:40: allusion, high confidence - Exod 18:12: quotation, high confidence - 1 Cor 10:31: quotation, high confidence - Gen 3:8: allusion, high confidence - Gen 3:10: quotation, high confidence - Gen 4:16: quotation, high confidence - Ps 51:4 (50:6 LXX): quotation, high confidence - 2 Sam 12:13: quotation, high confidence ### Translation notes - The Jeroboam story follows the Septuagint addition at 3 Kgdms 12:24e, where Shishak gives Jeroboam the elder sister of his wife Thekemina. - Sources: Exod 18:5–7; 1 Cor 9:25–26; Gen 12:10; Gen 27:36; Gen 46:27; Deut 10:22; 1 Kgs 11:40; Exod 18:12; 1 Cor 10:31; Gen 3:8, 10; Gen 4:16; Ps 51:4 (LXX 50:6); 2 Sam 12:13. ### Citation (SBL) Origen, Hom. Exod. 11.5 (PG 12:378a–379b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-5). ## Homilies on Exodus 11.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-6 - Source: PG 12:379b–381b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' acceptance of Jethro's advice to appoint leaders teaches church leaders humility and foreshadows the Gentiles bringing the spiritual sense to the law, which by its letter brings nothing to perfection. ### Latin text Sed ut video Jcthro non frustra venit ad Moysen, nec frustra manducavit panem cum senioribus populi in conspectu Domini. Dat enim consilium Moysi probabile satis et utile, ut eligat viros, et constituat principes populi, viros Deum colentes , viros potentes , et odientes superbiam. Tales enim oportet esse principes p0puli, qui non solum superbi non sint, sed et qui oderint superbiam, id est ut non solum ipsi absque vitio sint, sed et in aliis oderint vitia. Non homines dico odisse, sed vitia: «Et ordinabis, inquit , eos tribunos, et centuriones , et quinquagenarios, et decanos, et judicabant populum omni hora. Verbum autem quod gravius fuerit referent ad te. Audiant principes populi et presbyteri plebis, quia debent omni hora populum judicare, semper et sine intermissione sedere in judicio, dirimere lites, reconciliare dissidentes, in gratiam revocare discordes. Discat unusquisque ex Scripturis sanctis ο officium suum. Moyses, inquit, ut sit in his quae ad Deum sunt, et verbum Dei edisserat populo. Caeteri autem principes quos appellant tribunos (tribuni enim ex eo dicuntur, quod tribui pra-sint), ca‘tcri ergo tribuni, vel centuriones, vel quinquaquosque pertinent dirimentes. Puto autem hanc ipsam figuram non solum in praesenti saeculo Ecclesiae datam, verum etiam in futuro servandam. Audi denique quid Dominus dicat in Evangelia : Cum sederit, inquit ἰ, Filius hominis super thronun gloriae suze, sedebitis et vos super duodecim thronos, judicantes duodecim tribus Israel. Vides ergo quia non solum Dominus judicat, cui omne judicium Pater dedit, sed et constituit sibi et alios principes qui judicent populum de minoribus causis, verbum autem quod gravius fuerit referant ad ipsum. Idcirco dicebat et Dominus de quodam quidem, quia reus erit consilion de alio autem, reus erit judicio , et de alio, reus erit gehenna: ignis . Sed et de omni verbo otioso dicimur praestaturi rationem , et non dixit quia Deo prrstabimus rationem, sicut de perjurio dicit " : Reddes autem Domino iuramenta tua. Verum et regina austri surget in judicio cum viris generationis hujus, et condemnabit eos “. Ecce et aliud judicii genus. «Qui habet aures audiendi audiat .» llaec enim omnia typus et umbra sunt ccelestium, et imago futurorum. Verum sicut scriptum legimus “, quia non satiatur oculus videndo nec auris audiendo, nec nos satiari possumus intuendo et considerando quae scripta sunt, quot ex partibus nos aedificent, quantis nos instruant modis. Etenim cum perspicio quod Moyses propheta Deo plenius, cui Deus facie ad faciem loquebatur, consilium accepit a Jethro sacerdote Madian, admiratione nimia stuporem mentis incurro. Dicit enim Scriptura ": «Et audivit Moyses vocem soceri sui, et fecit qurecunque dixit ei. Non dixit quia mihi Deus loquitur, et quid agere debeam, caelesti ad me sermone defertur, et quomodo censi. lium ab homine accipiam, et ab homine gentili. alieno a populo Dei ? Sed audit vocem ejus, et facit omnia quae dicit, et non quis dicat, sed quid dicat, auscultat. Unde et nos si forte aliquando invenimus aliquid sapienter a gentilibus dictum, non continuo cum auctoris nomine spernere debemus et dicta, nec pro eo quod legem a Deo datam tenemus, cunvenit nos tumere superbia, et spernere verba ιιι-ιιdentium, sed sicut Apostolus dicit : Omnia probantes, quod bonum est tenentes. Quis autem hodie eorum qui populis praesunt , non dico si jam aliqua ei a Deo revelata sunt, sed in legis scientia aliquid meriti habet, consilium dignatur inferioris saltem-sacerdotis accipere? nedum dixerim laici, vel gentilis. Sed Moyses qui erat homo mansuetus super omnes η. accepit consilium inferioris, ut et formam humilitatis populorum principibus daret, et futuri sacramenti designaret imaginem. Sciebat enim futurum quandoque, ut gentiles bonum consilium proferrent apud Moysen. ut bonum et spiritalem intellectum afferrent ad legem Dei; et sciebat quia audiet eos lex, et faciet omnia sicut dicunt. Non enim potest facere lex sicut Judaei dicunt, quia infirmaturlex in carne '°, id est in littera, et nihil potest secundum litteram facere: nihil enim ad perfectum adducit lex . Secnndum autem consilium q‘uod nos afferimus ad legem, possunt omnia spiritaliter fieri. Possunt et sacrificia spiritaliter ofl'erri, quae Lmodo carnaliter non possunt. Potest et lex Ieprze spiritaliter servari, quae secundum litteram non potest. Sic ergo quomodo nos intelligimus, quomodo nos sentimus, et consilium damus, omnia facit lex; secundum litteram autem non omnia, sed admodum pauca. ### English translation (Claude) But, as I see, Jethro did not come to Moses in vain, nor in vain did he eat bread with the elders of the people before the Lord. For he gives Moses very sound and useful advice: to choose men and appoint princes of the people, men who worship God, mighty men, and men who hate pride. For such must the princes of the people be: not only not proud themselves but also hating pride; that is, not only themselves without vice but also hating vices in others. I do not say hating people, but vices. “And you shall appoint them,” it says, “tribunes and centurions and captains of fifty and of ten, and they judged the people at every hour. But any matter that was weightier they would refer to you.” Let the princes of the people and the presbyters of the people hear that they ought to judge the people at every hour, to sit in judgment always and without ceasing, to settle quarrels, reconcile those at odds, bring back into favour those in discord. Let each one learn his office from the holy Scriptures. Moses, it says, is to be in the things that pertain to God and to expound the word of God to the people. But the other princes, whom they call tribunes (for they are called tribunes because they preside over a tribe), the other tribunes, then, or centurions, or captains of fifty … settling the matters that pertain to each. And I think that this very figure was given to the Church not only in the present age but is also to be kept in the future. Hear, indeed, what the Lord says in the Gospel: “When the Son of man,” he says, “sits on the throne of his glory, you too will sit on twelve thrones, judging the twelve tribes of Israel.” You see, then, that not only does the Lord judge, to whom the Father has given all judgment, but he also appoints for himself other princes to judge the people in lesser cases, while they refer to him any matter that is weightier. For this reason the Lord also said of one that he will be liable to the council, of another that he will be liable to judgment, and of another that he will be liable to the hell of fire. And we are told that we shall render an account of every idle word, and he did not say that we shall render the account to God, as he says of perjury: “But you shall render your oaths to the Lord.” And “the queen of the south will rise up in the judgment with the men of this generation and condemn them.” Behold another kind of judgment too. “He who has ears to hear, let him hear.” For all these things are a type and shadow of heavenly things and an image of things to come. But just as we read it written that the eye is not satisfied with seeing nor the ear with hearing, so we cannot be satisfied with looking at and considering in how many ways what is written builds us up, in how many ways it instructs us. For when I observe that Moses, the prophet full of God, to whom God spoke face to face, accepted advice from Jethro, the priest of Midian, I fall into a stupor of mind from excessive wonder. For Scripture says: “And Moses listened to the voice of his father-in-law and did whatever he said to him.” He did not say: God speaks to me, and what I ought to do is brought to me by heavenly speech; how shall I accept advice from a man, and a Gentile man, a stranger to the people of God? But he hears his voice and does all that he says, and listens not to who speaks but to what he says. Hence we too, if we perhaps sometimes find something wisely said by the Gentiles, ought not at once to spurn the sayings together with the author's name; nor, because we hold a law given by God, is it fitting for us to swell with pride and spurn the words of the prudent, but, as the Apostle says, “testing all things, holding fast what is good.” But who today of those who preside over the peoples (I do not say if some things have already been revealed to him by God, but if he has some merit in knowledge of the law) deigns to accept advice from a priest even of lower rank, not to mention from a layman or a Gentile? But Moses, who was the meekest of all men, accepted the advice of an inferior, so as both to give the princes of the peoples a pattern of humility and to signify the image of a future mystery. For he knew that one day the Gentiles would bring good advice to Moses, would bring a good and spiritual understanding to the law of God; and he knew that the law would listen to them and do everything as they say. For the law cannot do as the Jews say, because the law is weak in the flesh, that is, in the letter, and can do nothing according to the letter: for the law brings nothing to perfection. But according to the advice which we bring to the law, all things can be done spiritually. Sacrifices too can be offered spiritually, which now cannot be offered carnally. The law of leprosy too can be kept spiritually, which cannot be kept according to the letter. So, as we understand, as we perceive, and as we give advice, the law does everything; but according to the letter, not everything, but very little. ### Scripture references - Exod 18:21: allusion, high confidence - Exod 18:22: quotation, high confidence - Exod 18:19: allusion, high confidence - Matt 19:28: quotation, high confidence - John 5:22: allusion, high confidence - Matt 5:22: allusion, high confidence - Matt 12:36: allusion, high confidence - Matt 5:33: quotation, high confidence - Matt 12:42: quotation, high confidence - Matt 11:15: quotation, high confidence - Heb 8:5: allusion, high confidence - Eccl 1:8: allusion, high confidence - Exod 33:11: allusion, high confidence - Exod 18:24: quotation, high confidence - 1 Thess 5:21: quotation, high confidence - Num 12:3: allusion, high confidence - Rom 8:3: allusion, high confidence - Heb 7:19: quotation, high confidence ### Translation notes - A gap in the OCR after “captains of fifty” is marked “…”. Origen's statement that the law “cannot do as the Jews say” is his own; translated as written. A page number that leaked into the text is removed by logged correction. - Sources: Exod 18:19–22; Matt 19:28; John 5:22; Matt 5:22, 33; Matt 12:36, 42; Heb 8:5; Eccl 1:8; Exod 33:11; Exod 18:24; 1 Thess 5:21; Num 12:3; Rom 8:3; Heb 7:19. ### Citation (SBL) Origen, Hom. Exod. 11.6 (PG 12:379b–381b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-6). ## Homilies on Exodus 11.7 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-7 - Source: PG 12:381b–382a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before hearing the word of God, like Israel at Sinai, hearers must sanctify themselves and wash their garments, abstaining for a time even from what is lawful. ### Latin text Postrbtec autem cum profectus esset Jethro, et venisset Moyses ex Raphidim in desertum Sina, ibique in columna nubis descendisset Dominus ad Moysen, ut videns populus crederet ei, et verba ejus audiret, ait Dominus ad Moysen : «Descende, protestare populo, et purifica illos hodie, et cras, et lavent vestimenta sua, et sint parati in diem tertium. Si quis est qui ad audiendum verbum Dei conveniat, audiat quid praecepit Dominus: sanctificatus venire debet ad audiendum verbum, ο lavare debet vestimenta sua. Si enim sordida huc detuleris vestimenta, audies et tu : α Amice, quomodo huc introisti non habens vestem nuptialem? Nemo ergo potest audire verbum Dei, nisi prius fuerit sanctificatus , id est nisi fuerit sanctus corpore et spiritu, nisi vestimenta sua laverit. Ingressurus est enim paulo post ad caenam nuptialem, manducaturus est de carnibus Agui, potaturus est poculum salutaris. Nemo intret ad hanc cmuam sordidis vestimentis. lloc enim et alibi Sapientia praecepit dicens ε In omni tempore sint vestimenta tua munda. › Lota sunt enim semel vestimenta tua cum venisti ad gratiam baptismi, purificatus es corpore, mundatus es ab omni inquinamento carnis et Spiritus. Quae ergo Deus mundavit, tu immunda ne feceris. Audi igitur nunc et sanctificationis genus τι Ne accesseritis, inquit , ad mulierem hodie, et crastina, ut die tertia audiatis verbum Dei. Iloc est quod et Apostolus dicit “: Bonqu est homini mulierem non tangere; salvo tamen remedio his qui pro infirmitate sua remedio indigent nuptiali. Verumtamen consilium audiamus Apostoli dicentis ’7: t Quia tempus breve est, superest utet qui habent uxores, tanquam non habentes sint, et qui emunt, tanquam non possidentes, et qui utuntur hoc mundo, tanquam non utantur. Praeterit enim habi-I tus hujus mundi, praeterit temporale regnum, ut perpetuum veniat et aeternum : sicut et iu oratione dicere jubemurn Adveniat regnum tuum " ε» in Christo Jesu Domino nostro, cui est gloria et imperium in sacula saeculorum. Amen. ### English translation (Claude) After this, when Jethro had departed, and Moses had come from Rephidim into the desert of Sinai, and there the Lord had come down to Moses in a pillar of cloud, so that the people, seeing, might believe him and hear his words, the Lord said to Moses: “Go down, testify to the people, and purify them today and tomorrow, and let them wash their garments and be ready for the third day.” If there is anyone who comes together to hear the word of God, let him hear what the Lord commanded: he ought to come sanctified to hear the word; he ought to wash his garments. For if you have brought soiled garments here, you too will hear: “Friend, how did you come in here not having a wedding garment?” No one, then, can hear the word of God unless he has first been sanctified, that is, unless he is holy in body and spirit, unless he has washed his garments. For he is about to go in a little later to the wedding supper, he is about to eat of the flesh of the Lamb, he is about to drink the cup of salvation. Let no one enter this supper in soiled garments. For Wisdom too commanded this elsewhere, saying: “At all times let your garments be white.” For your garments were washed once, when you came to the grace of baptism; you were purified in body, you were cleansed from all defilement of flesh and spirit. What God has cleansed, then, do not you make unclean. Hear now, then, the kind of sanctification too: “Do not approach a woman,” it says, “today and tomorrow, so that on the third day you may hear the word of God.” This is what the Apostle too says: “It is good for a man not to touch a woman,” while keeping the remedy for those who, because of their weakness, need the remedy of marriage. Yet let us hear the Apostle's advice, saying: “Because the time is short, it remains that those who have wives be as though they had none, and those who buy as though they did not possess, and those who use this world as though they did not use it. For the form of this world is passing away”: the temporal kingdom is passing away, so that the perpetual and eternal may come, as we are commanded to say in prayer too, “Thy kingdom come,” in Christ Jesus our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 19:9: allusion, high confidence - Exod 19:10: quotation, high confidence - Exod 19:11: quotation, high confidence - Matt 22:12: quotation, high confidence - Rev 19:9: allusion, medium confidence - Ps 116:13 (115:4 LXX): allusion, medium confidence - Eccl 9:8: quotation, high confidence - 2 Cor 7:1: allusion, high confidence - Acts 10:15: allusion, high confidence - Exod 19:15: quotation, high confidence - 1 Cor 7:1: quotation, high confidence - 1 Cor 7:29: quotation, high confidence - 1 Cor 7:30: quotation, high confidence - 1 Cor 7:31: quotation, high confidence - Matt 6:10: quotation, high confidence ### Translation notes - Sources: Exod 19:2, 9–11, 15; Matt 22:12; Rev 19:9; Ps 116:13 (LXX 115:4); Eccl 9:8; 2 Cor 7:1; Acts 10:15; 1 Cor 7:1, 29–31; Matt 6:10. ### Citation (SBL) Origen, Hom. Exod. 11.7 (PG 12:381b–382a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/11-1/#p-11-7). ## Homilies on Exodus 12.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-1 - Source: PG 12:382a–383a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' veiled, glorified face figures the hidden glory of the law, whose veil, Paul says, is taken away only when one turns to the Lord. ### Latin text De vultu Moysi glorificato, et velamine quod ponebat in facie sua. 1. Lectio nobis Exodi recitata est, quae nos ad intelligentiae inquisitionem, vel incitet, vel repellat. Incitat mentes studiosas et liberas; desides et occupatas repellit, :scriptum est enim ε Quia viditAaron et omnes filii Israel Moysen, et erat glorificata facies ejus, et color vultus ejus, et timuerunt accedere ad illum. Et post pauca: «Ponebat, inquit ‘°, Moyses velamen super faciem suam. Cum autem introiret in conSpectum Domini, ut loqueretur illi, deponebat velamenu Ilaec autem Apostolus disserens magnifico illo sensu quo in ca:teris utitur, de quo dixit“ : Nos autem sensum Christi habemus, ait : Quod si ministerium mortis in'litteris deformatum in lapidibus fuit ad gloriam, ita ut non possent intendere filii Israel in faciem Moysi propter gloriam vultus ejus, quae aboletur, quomodo non magis ministerium Spiritus erit ill gloria? Et iterum paulo post dicit: Et non sicutMoyscs ponebat velamen super faciem suam, ut non intenderent lilii Israel in faciem vultus ejus. Obtusi suntenim sensus eorum, usque in hodiernum diem. Cum enim legitur Moyses, velamen est positum super cor eorum. Quis non admiretur mysteriorum magnitudinem? quis non pertimescat notam cordis obtusi? Glorilicata est facies Moysi, sed non poterant intendere in faciem vultus ejus filii Israel, non poterat intendere populus Synagogae. Si quis autem conversationem, et vitam potest habere eminentiorem quam reliquum vulgus, iste potest intueri gloriam vultus ejus. Et nunc enim, sicut dicit Apostolus “, velamen est positum in lectione Veteris Testamentiziet nunc Moyses glorificato vultu loquitur, sed gloriam quae est in vultu ejus non possumus intueri. Idcirco autem non possumus, quia adhuc populus sumus, et nihil studii, nihil meriti, plusquam reliqua plebs, habemus. Verum quia dicit sanctus ApOStolus : ldipsum autem velamen in lectione Veteris Testamenti manet, amputaret nobis onmem intelligentiae spent tanti et talis Apostoli prolata sententia , nisi addidisset “ : «Cum autem quis conversus fucritgad Dominum, velaminis, conversionem noStram esse dicit ad Dominum. Ex quo colligenda sunt nobis indicia, quod donec legentes Scripturas divinas latet nos intellectus, donec obscura sunt nobis et clausa qua: scripta sunt, nondum conversi ad Dominum sumus. Si enim conversi essemus ad Dominum, sine dubio auferretur velamen. ### English translation (Claude) On the glorified face of Moses, and the veil which he put over his face. 1. A reading of Exodus has been recited to us which may either spur us on to search out its meaning or drive us back. It spurs on minds that are eager and free; it drives back the idle and the preoccupied. For it is written: “For Aaron and all the sons of Israel saw Moses, and his face was glorified, and the colour of his countenance, and they were afraid to approach him.” And a little after: “Moses,” it says, “put a veil over his face. But when he went in before the Lord to speak with him, he took off the veil.” The Apostle, discussing these things with that magnificent sense which he uses in all else, of which he said, “But we have the mind of Christ,” says: “But if the ministry of death, engraved in letters on stones, was in glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his countenance, which is being done away, how will the ministry of the Spirit not be rather in glory?” And again a little after he says: “And not as Moses put a veil over his face, so that the sons of Israel might not look intently at the face of his countenance. For their minds were blunted, until this very day. For when Moses is read, a veil lies over their heart.” Who would not marvel at the greatness of the mysteries? Who would not dread the mark of a blunted heart? The face of Moses was glorified, but the sons of Israel could not look intently at the face of his countenance; the people of the Synagogue could not look intently. But if anyone can have a way of life and conduct more eminent than the rest of the crowd, he can gaze on the glory of his countenance. For even now, as the Apostle says, a veil lies over the reading of the Old Testament; even now Moses speaks with glorified face, but we cannot gaze on the glory in his face. And we cannot for this reason, that we are still just the people, and have no more zeal, no more merit than the rest of the common folk. But since the holy Apostle says, “That same veil remains in the reading of the Old Testament,” the sentence pronounced by so great and so excellent an Apostle would have cut off from us all hope of understanding, had he not added: “But when one turns to the Lord, the veil …”; he says that the taking away of the veil is our turning to the Lord. From this we must gather the indication that as long as the meaning escapes us when we read the divine Scriptures, as long as what is written is obscure and closed to us, we have not yet turned to the Lord. For if we had turned to the Lord, the veil would without doubt be taken away. ### Scripture references - Exod 34:30: quotation, high confidence - Exod 34:33: quotation, high confidence - Exod 34:34: quotation, high confidence - 1 Cor 2:16: quotation, high confidence - 2 Cor 3:7: quotation, high confidence - 2 Cor 3:8: quotation, high confidence - 2 Cor 3:13: quotation, high confidence - 2 Cor 3:14: quotation, high confidence - 2 Cor 3:15: quotation, high confidence - 2 Cor 3:16: quotation, high confidence ### Translation notes - The OCR is damaged in the quotation of 2 Cor 3:16 (“the veil … ”); the clause is translated by sense. Origen applies the veil both to “the people of the Synagogue” and to his own congregation; translated as written. - Sources: Exod 34:30, 33–35; 1 Cor 2:16; 2 Cor 3:7–8, 13–16. ### Citation (SBL) Origen, Hom. Exod. 12.1 (PG 12:382a–383a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-1). ## Homilies on Exodus 12.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-2 - Source: PG 12:383a–384a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To turn to the Lord is to leave worldly cares and give the word of God the undivided attention parents give their children's schooling; those who leave as soon as the readings end have not even reached the veil. ### Latin text Sed et hoc ipsum converti ad Dominum quale sit videamus. Et ut evidentius scire possimus quid sit conversus, dicendum nobis prius est quid sit aversus. Omnis qui, cum recitantur verba legis, communibus fabulis occupatur, aversus. est. Omnis qui, cum legitur Moyses, de negotiis saeculi, de pecunia, de lucris sollicitudinem gerit, aversus est. ()mnis qui possessionum curis stringitur, et divi. tiarutn cupiditate distenditur, qui gloria: saeculi et mundi honoribus studet, aversus est. Sed ct qui ab his quidem videtur alienus, assistit autem et audit verba legis , et vultu atque oculis intentus, corde tamen et cogitationibus evagatur aversus est. Quid ergo est converti ? Si h‘is omnibus terga vertamus, et studio, actibus, mente, sollicitudine, verbo Dei Operam demus, et in lege ejus die ac nocte meditemur, omissis omnibus Deo vacemus, exerceamur in testimoniis ejus, hoc est conversum esse ad Dominum. Tu ergo. si volueris tilium tuum scire litteras quas liberales vocant, scire grammaticam, vel rhetoricam disciplinam, nunquid non ab Omnibus eum vacuum et liberum reddis? Nunquid, non omissis caeteris, huic uni studio dare operam lacis? Paedagogos, magistros, libros, impensas, nihil prorsus deesse facis, quoadusque perfectum propositi studii opus reportet. Quis nostrum ita se ad divina; legis studia convertit .’ Quis nostrum ita operam dedit? Quis tanto istudio ac labore divina qua-rit studia, quanto quaesivit humana? thuid conquerimur si quod non didicimus, ignoramus? Aliqui vestrum ut recitariaudierint quae leguntur, statim discedunt. Nulla ex his quae dicta sunt inquisitio ad invicem, nulla collatio, nusquam tnetnoria mandati illius, quo te divina lex commonet: Interroga patres tuos, et dicent tibi; presbyteros quae audit retractat, et discutit, etquae assequi nou potest, percontatur, et discit, vix potest ad libertatem scientire pervenire; ille qui abscondit aures suas ne audiat, et terga in faciem legentis obvertit, quomodo dicendus est velamen habere superpositutn eordi,ad quem ne ipsum quidem velamen litterae quo sensus velatur, qui est sonus vocis, accessit? Evidens igitur figura est, quomodo gloriosa ellieitur facies Moysi : habent enim gloriam ea qua loquitur : sed ιιωο tegitur, et occultatur, et est omnis gloria cjus intrinsecus. ### English translation (Claude) But let us also see what this very turning to the Lord is. And so that we may know more clearly what one who has turned is, we must first say what one who has turned away is. Everyone who, when the words of the law are recited, is busy with common gossip has turned away. Everyone who, when Moses is read, is anxious about worldly business, money, and profits has turned away. Everyone who is gripped by cares for possessions and distended by greed for riches, who strives after the glory of the age and the honours of the world, has turned away. And also one who seems indeed a stranger to these things, but stands by and hears the words of the law, and though intent in face and eyes, yet wanders in heart and thoughts, has turned away. What, then, is it to turn? If we turn our backs on all these things and give our attention to the word of God with zeal, deeds, mind, and care, and meditate on his law day and night, and, setting all things aside, devote ourselves to God and exercise ourselves in his testimonies, this is to have turned to the Lord. You, then, if you want your son to learn the letters they call liberal, to know grammar or the discipline of rhetoric, do you not make him free and clear of everything? Do you not make him, setting aside everything else, give his attention to this one pursuit? Tutors, teachers, books, expenses: you let nothing at all be lacking, until he brings back the completed work of the study proposed. Who of us so turns himself to the studies of the divine law? Who of us has given such attention? Who seeks divine studies with as much zeal and labour as he has sought human ones? Why do we complain if we do not know what we have not learned? Some of you, as soon as they have heard the readings recited, immediately leave. There is no inquiry among yourselves about what has been said, no discussion, nowhere any memory of that commandment by which the divine law admonishes you: “Ask your fathers, and they will tell you; your elders …” … goes over what he hears, and discusses it, and what he cannot grasp asks about and learns, can scarcely come to the freedom of knowledge; but the one who hides his ears so as not to hear, and turns his back on the face of the reader, how is he to be said to have a veil laid over his heart, when not even the very veil of the letter by which the meaning is veiled, that is, the sound of the voice, has reached him? It is a clear figure, then, of how the face of Moses is made glorious: for what he speaks has glory; but it is covered and hidden, and all his glory is within. ### Scripture references - Ps 1:2: allusion, high confidence - Ps 119:2 (118:2 LXX): echo, low confidence - Deut 32:7: quotation, high confidence - Ps 45:13 (44:14 LXX): allusion, medium confidence ### Translation notes - A line or more is lost after “your elders” (the end of the quotation of Deut 32:7 and the beginning of the contrast with the diligent hearer); the gap is marked “…”. A stray page number is removed by logged correction. - Sources: Deut 32:7; Ps 1:2; Ps 119:2; Ps 45:13 (LXX 44:14). ### Citation (SBL) Origen, Hom. Exod. 12.2 (PG 12:383a–384a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-2). ## Homilies on Exodus 12.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-3 - Source: PG 12:384a–385a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the law only Moses' face is glorified, while his hand is leprous and his feet unshod, but at the transfiguration he appears wholly in glory beside Christ, of whom he had said, “You shall hear him.” ### Latin text Illud quoque intuere quale sit, quod in lege vultus quidem Moysi glorificatus refertur, licet velamine contegatur; manus autem ejus intra sinunt missa, leprosa facta memoratur sicut nix. In quo mihi videtur forma totius legis plenissime designari. ln vultu enim ejus sermo legis, in manu opera designantur. Quia ergo ex operibus legis nullus erat justiticandus, nec aliquem ad perfectum adducere poterat lex, idcirco manus Moysi prosa tit, etin sinunt reconditur, tanquam nihil perfecti aperis habitura : facies vero ejus glorificata est, sed vel:tnine tegitur; quia sermo ejus habet scientia gloriam, sed occultam. Unde et propheta dicit "z Nisi audieritis, occulte plorabit anima ve- Stra, et David dicit ὀδε Incerta et occulta sapientiae tuae manifeStasti mihi. ln lege, ergo Moyses solam faciem habet glorificatam, neque manus ejus habent gloriam, imo potius et contumeliam :setl neque pedes. Denique solvere jubetur calceamenlum suum, sic nulla erat gloria in pedibus ejus, licet et hoe fieret non sine alicujus l‘orma mysterii. Novissima namque pars hominis pedes sunt. Ostendebatur ergo quod in novissimis temporibus solveret Moyses caleeameutum suum ut acciperet alius sponsam, et illa vocaretur domus diseatleeati usque in' hodiernum diem. Nihil ergo aliud in lege gloriosum habet Moyses, nisi Solam faciem. lu Evangeliis autem totus glorificatur ex integra. Audi enim quid dicatur in Evangeliis : Cum ascendisset Jesus in montem excelsum, assumens secum Petrum, et Joannem etJacobum, transformatus est ibi coram ipsis : et ecce apparuerunt, inquit, Moyses et Elias in gloria, colloquentes cum eo. Hic non refertur quia gloriticatus est vultus ejus, seti quia lotus apparuit in gloria, colloquens cum Jesu, et ibi ei completur illa promissio, quam accepit in monte Sina, cum dictum est ei : Posteriora mea videbis. Vidit ergo posteriora ejus. Vidit enim quae in posterioribus et novissimis diebus facta sunt, et gavisus cst. Sicut cnim Abraham concupivit videre diem Domini, et vidit, et gavisus est : ita et Moyses concupivit videre diem Domini, et vidit, etgavisus est : et necessario gavisus est, quia jam non solum vultu glorificatus descendit de monte, sed-totus glorificatus ascendit in montem. Gavisus est sine dubio Moyses, quod eum de quo dixerat '° : Prophetam vobis suscitabit Dominus Deus vester ex fratribus vestris. sicut meipsum audietis per omnia; nunc adesse cernebat, et (idem facere sermonibus suis. Et ne cunctaretur in aliquo, audit paternam vocem dicentem : llic est Filius meus dilectus, in quo mihi bene complacui : ipsum audite. Moyses dudum dixit, illum audietis; nunc Pater dicit : llic est Filius meus, ipsum audite; et praesentem de quo dicit, osrendit. Gaudere etiam mihi pro hoc videtur Moyses, quia et ipse quodammodo nunc deponit velamen conversus ad Dominum, cum evidenter quae praedixit implentur; vel cum tempus advenit, ut per Spiritum sanctum quae obtexerat revelentur. ### English translation (Claude) Consider also what this means: that in the law the face of Moses is related to have been glorified, although covered with a veil, but his hand, put into his bosom, is recorded to have become leprous as snow. In this, it seems to me, the form of the whole law is most fully signified. For in his face the word of the law is signified, in his hand its works. Since, then, by the works of the law no one was to be justified, nor could the law bring anyone to perfection, therefore the hand of Moses becomes leprous and is hidden in his bosom, as though it would have nothing perfect in work; but his face is glorified, yet it is covered by a veil, because his word has the glory of knowledge, but hidden. Hence the prophet too says, “Unless you hear, your soul will weep in secret,” and David says, “The uncertain and hidden things of your wisdom you have made known to me.” In the law, then, Moses has only his face glorified; neither his hands have glory, but rather disgrace, nor his feet. Indeed, he is ordered to loose his sandal, so there was no glory in his feet, although this too was done not without the form of some mystery. For the feet are the last part of a man. It was shown, then, that in the last times Moses would loose his sandal, so that another might receive the bride, and she would be called “the house of the one whose sandal was loosed” to this very day. So Moses has nothing glorious in the law except his face alone. But in the Gospels he is glorified wholly and entirely. For hear what is said in the Gospels: “When Jesus had gone up a high mountain, taking with him Peter and John and James, he was transfigured there before them; and behold,” it says, “Moses and Elijah appeared in glory, talking with him.” Here it is not related that his face was glorified, but that he appeared wholly in glory, talking with Jesus; and there the promise he received on Mount Sinai is fulfilled for him, when it was said to him: “You shall see my back parts.” So he saw his back parts. For he saw what was done in the latter and last days, and rejoiced. For just as Abraham longed to see the day of the Lord, and saw it, and rejoiced, so Moses too longed to see the day of the Lord, and saw it, and rejoiced; and of necessity he rejoiced, because now he not only came down from the mountain glorified in face, but went up the mountain glorified wholly. Moses doubtless rejoiced that he now saw present the one of whom he had said, “The Lord your God will raise up for you a prophet from your brothers; you shall hear him as you hear me in all things,” and that he was keeping faith with his words. And lest he hesitate in anything, he hears the Father's voice saying: “This is my beloved Son, in whom I am well pleased: hear him.” Moses long ago said, “You shall hear him”; now the Father says, “This is my Son; hear him,” and shows present the one of whom he speaks. Moses also seems to me to rejoice for this reason: that he himself too in a way now puts off the veil, turned to the Lord, when what he foretold is clearly fulfilled; or when the time has come for what he had covered to be revealed through the Holy Spirit. ### Scripture references - Exod 4:6: allusion, high confidence - Rom 3:20: allusion, high confidence - Heb 7:19: allusion, high confidence - Jer 13:17: quotation, medium confidence - Ps 51:6 (50:8 LXX): quotation, high confidence - Exod 3:5: allusion, high confidence - Deut 25:9: allusion, high confidence - Deut 25:10: allusion, high confidence - Matt 17:1: quotation, high confidence - Matt 17:2: quotation, high confidence - Matt 17:3: quotation, high confidence - Exod 33:23: quotation, high confidence - John 8:56: allusion, high confidence - Deut 18:15: quotation, high confidence - Matt 17:5: quotation, high confidence ### Translation notes - The loosed sandal and “the house of the one whose sandal was loosed” refer to the levirate law (Deut 25:9–10); Origen applies it to Moses' yielding the bride, the Church, to Christ; translated as written. - “Unless you hear, your soul will weep in secret” is a form of Jer 13:17. The editor's footnotes and apparatus marks that leaked into the text are removed by logged correction. - Sources: Exod 4:6; Rom 3:20; Heb 7:19; Jer 13:17; Ps 51:6 (LXX 50:8); Exod 3:5; Deut 25:9–10; Matt 17:1–3, 5; Exod 33:23; John 8:56; Deut 18:15. ### Citation (SBL) Origen, Hom. Exod. 12.3 (PG 12:384a–385a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-3). ## Homilies on Exodus 12.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-4 - Source: PG 12:385a–387b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The Lord is the Spirit” calls hearers to turn to the Word as spirit, so that the veil over the law is taken away, and true freedom comes only from the Son. ### Latin text Retractandus tamen est sancti Apostoli sensus, et considerandum quid ei visum sit, cum dixisset ": Si autem conversus quis—fuerit ad Dominum, auferetur velamen, ut adderet : Dominus autem spiritus est; per quod quasi interpretari videtur quid est Dominus. Quis enim nescit quod Dominus spiritus est? Sed nunquid in hoc loco de Domini vel natura, vel substantia tractabatur, ut diceret quia Dominus spiritus est ?' Videamus ergo ne non solum cum Moyses legitur, sed et cum Paulus legi. tur, velamen sit positum super cor nostrum. Et manifeste, si negligenter audimus, si nihil studii ad eruditionem et intelligentiam conferimus, non solum legis et pr0phetarum Scriptura, sed et apo. stolorum et Evangeliorum grandi. nobis velamine tegitur. Ego autem vereor, ne per nimiam negligentiam et stoliditatem cordis, non solum velata sint nobis divina volumina, sed et signata; ut si detur in tnanus hominis nescientis litteras liber legendus, dicat quia nescio litteras : si detur in manus hominis scientis litteras, dicat quia signatus est. Unde ostenditur non solum studium nobis adhibendum esse ad discendas litteras sacras, verum ct supplicandum Domino, et diebus ac noctibus obsecrandum. ut veniat Agnus ex tribu Juda, et ipse accipiens librmn signatum dignetur aperire. Ipse est enim qui Scripturas adaperiens, accendit corda discipulorum, ita ut dicant : Nonne cor nostrum erat ardens intra nos, cum aperiret nobis Scripturas? Ipse ergo etiam nunc nobis aperire dignetur quid est-quod Apostolo suo inspiravit ut diceret ἐς ί Dominus autem spiritus est, ubi autem Spiritus Domini, ibi libertas. Ego quidem quantum pro parvitate intelligentiae mea! sentire possum, puto quod Verbum Dei pro eo quod auditoribus interest, ιιι δειιρρ jam diximus, nunc via, nunc veritas, nunc vita, nunc resurrectio nominatur, nunc etiam caro, nunc vero spiritus dicitur. Quamvis enim vere ex Virgine substantiam carnis acceperit in qua et crucem pertulit, et resurrectionem initiavit; tamen. est ubi Apostolus dicit : Etsi cognovimus ειη-ιν stum secundum carnem, sed nunc jam non novimus. Quia ergo et nunc sermo ejus ad subtiliorem et spiritalem intelligentiam provocat auditores, et vult eos nihil carnale in lege sentire, dicitur: Qui vult auferri velamen de corde suo, converta- tur ad Dominum, non quasi ad carnem Dominum, est enim ct hoc, quia Verbum caro factum est ος sed quasi ad spiritum Dominum. Si cnim quasi ad spiritum Dominum convertatur, de carnalibus ad spiritalia veniet, et ad libertatem de servitute transibit: ubi enim spiritus Domini, ibi et libertas . Ει ιιι adhuc evidentius fiat quod dicitur, utamur et aliis Aposmli sensibus. Ad quosdam dicit quos senserat incapaces, quia nihil me judicavi aliud scire inter vos, nisi Christum Jesum, et hunc crucifixum . Istis talibus non dicebat quia Dominus spiritus esl, nec dicebat eis quia Christus Dei sapientia est '9. Non enim poterant agnoscere Christum secundum hoc quod sapientia Dei est, sed secundum hoc quod crucifixus est. Illi autem quibus dicebat “z Sapientiam loquimur inter perfectos, sapientiam autem non hujus saeculi, neque principum hujus mundi, qui destruuntur, sed loquimur Dei sapientiam in mysterio absconditam” non indigebant ut Verbum Dei secundum hoc susciperent, quod caro factum est, sed secundum hoc, quod sapientia in mysterio abscondita est. Sic ergo et in hoc loco, iis qui de carnali ad spiritalem intelligentiam provocantur, dicitur : ‹ Dominus autem spiritus est; ubi autem spiritus Domini, ibi et libertas. Ut autem ostenderet, quia ipse ~jam pervenit ad scientia: libertatem, et exutus cst de velaminis servitute, addit his, et dicit °' : Nos autem omnes, revelata facie, glm-iani Domini speculantes. Si ergo et nos Dominum deprecemur, nt velamen de corde nostro dignetur auferre, capere possumus Ῑ) intelligentiam spiritalem, si tamen convertamur ad . Α. . _ ε,- , Dominum, et libertatem scientia: requiramus. Sed quomodo invenire possumus libertatein, qui servis nius saaculo, qui servimus pecuniae, qui servimus desideriis carnis? Ego meipsum corripio, meipsum judico, ego meas culpas arguo, viderint qui audiunt, quid de semetipsis sentiant. Ego interim dico' quod, donec alicui hormn deservio, non sum conversus ad Dominum, nec ullam consecutus sum libertatem donec talia me negotia et sollicitudines 'stringunt. Illius a quo constringor negotii et sollici tudinis servus sum. Scio enim scriptum esse, quia unusquisque a quo vincitur, huic et servus addicitur , etiam si me amor pecuniae non superat, etiam si possessionum et divitiarum cura non stringit, laudis tamen cupidus sum, et gloriam sector humanam, si de hominum vultibus et sermonibus pendeo, quid de me ille sentiat, quomodo ille me habeat, ne illi distiliceam, si illi placeam. Donec requiro ista, servus borum sum. Sed volebamvex hoc saltem satis agere, si possim liber tieri, si possim jugo fedae hujus servitutis absolvi, et pervenire ad libertatem secundum Apostoli commonitionem dicentis : v In libertatem vocati estis, nolite fieri servi hominum. Sed quis mihi dabit hanc manumissionem? Quis me ab hac servitute turpissima liberabit, nisi ille qui dixit : “ Si vos Filius liberaverit, vere liberi eritis? › Etenim scio quia servus non potest libertate donari, nisi fideliter serviens, nisi Dominum diligens. Et ideo etiam nos fideliter serviamus, et ex toto corde, et ex toto animo, et ex tota virtute nostra diligamus Dominum Deum nostrum, ut mereamur libertate donari a Christo Jesu Filio ejus Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen. η ### English translation (Claude) But the meaning of the holy Apostle must be reconsidered, and we must consider what he had in mind when, having said, “But if anyone turns to the Lord, the veil will be taken away,” he added, “Now the Lord is the Spirit”; by which he seems, as it were, to interpret what the Lord is. For who does not know that the Lord is spirit? But was the nature or substance of the Lord being discussed in this place, that he should say that the Lord is the Spirit? Let us take care, then, lest not only when Moses is read but also when Paul is read a veil lies over our heart. And clearly, if we listen negligently, if we bring no zeal to learning and understanding, not only the Scripture of the law and the prophets but also that of the apostles and the Gospels is covered for us with a great veil. But I fear that through excessive negligence and dullness of heart the divine books are not only veiled for us but also sealed; so that if a book is given to a man who does not know letters to read, he says, “I do not know letters”; if it is given to a man who knows letters, he says, “It is sealed.” Hence it is shown that we must not only apply zeal to learning the sacred letters, but also supplicate the Lord and entreat him day and night that the Lamb from the tribe of Judah may come and, taking the sealed book, deign to open it. For he it is who, opening the Scriptures, kindles the hearts of the disciples, so that they say: “Was not our heart burning within us when he opened the Scriptures to us?” May he, then, even now deign to open to us what it is that he inspired his Apostle to say: “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” For my part, as far as I can perceive for the smallness of my understanding, I think that the Word of God, according to what is profitable for the hearers, as we have often said already, is called now the way, now the truth, now the life, now the resurrection, and sometimes is called flesh and sometimes spirit. For although he truly received the substance of flesh from the Virgin, in which he both endured the cross and inaugurated the resurrection, yet there is the place where the Apostle says: “Even if we have known Christ according to the flesh, yet now we know him no longer.” Since, then, his word now too calls the hearers to a subtler and spiritual understanding, and wants them to perceive nothing carnal in the law, it is said: Whoever wants the veil taken from his heart, let him turn to the Lord, not as to the Lord as flesh (for this too he is, since “the Word became flesh”), but as to the Lord as spirit. For if he turns to the Lord as spirit, he will come from carnal things to spiritual, and will pass from slavery to freedom: “for where the Spirit of the Lord is, there too is freedom.” And so that what is said may become clearer still, let us use other thoughts of the Apostle as well. To some whom he had perceived to be incapable he says: “For I judged to know nothing among you except Christ Jesus, and him crucified.” To such people he did not say that the Lord is the Spirit, nor did he tell them that Christ is the wisdom of God. For they could not know Christ according as he is the wisdom of God, but according as he was crucified. But those to whom he said, “We speak wisdom among the perfect, yet not the wisdom of this age, nor of the rulers of this world, who are being destroyed, but we speak the wisdom of God hidden in a mystery,” had no need to receive the Word of God according as he became flesh, but according as he is wisdom hidden in a mystery. So too in this place, to those who are called from carnal to spiritual understanding it is said: “Now the Lord is the Spirit; and where the Spirit of the Lord is, there too is freedom.” And to show that he himself has already come to the freedom of knowledge and has been stripped of the slavery of the veil, he adds to these words and says: “But we all, with unveiled face, beholding the glory of the Lord.” If, then, we too entreat the Lord to deign to take the veil from our heart, we can grasp the spiritual understanding, if only we turn to the Lord and seek the freedom of knowledge. But how can we find freedom, we who serve the world, who serve money, who serve the desires of the flesh? I reprove myself, I judge myself, I accuse my own faults; let those who hear see what they think of themselves. Meanwhile I say that as long as I am a slave to any of these things, I have not turned to the Lord, nor have I obtained any freedom, as long as such business and cares bind me. I am a slave of the business and care by which I am bound. For I know it is written that each one is made a slave to that by which he is overcome. Even if love of money does not overcome me, even if care for possessions and riches does not bind me, yet if I am greedy for praise and pursue human glory, if I hang on people's faces and words, wondering what this one thinks of me, how that one regards me, lest I displease one, whether I please another: as long as I seek these things, I am their slave. But I would wish at least to strive from this point, if I may become free, if I may be released from the yoke of this foul slavery and come to freedom according to the Apostle's admonition, saying: “You were called to freedom; do not become slaves of men.” But who will give me this manumission? Who will set me free from this most shameful slavery, except him who said, “If the Son sets you free, you will be truly free”? For I know that a slave cannot be granted freedom unless he serves faithfully, unless he loves his master. And therefore let us too serve faithfully, and love the Lord our God with all our heart and with all our soul and with all our strength, so that we may be worthy to be granted freedom by Christ Jesus his Son our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - 2 Cor 3:16: quotation, high confidence - 2 Cor 3:17: quotation, high confidence - 2 Cor 3:18: quotation, high confidence - Isa 29:11: allusion, high confidence - Isa 29:12: allusion, high confidence - Rev 5:5: allusion, high confidence - Rev 5:1: allusion, medium confidence - Luke 24:32: quotation, high confidence - John 14:6: allusion, high confidence - John 11:25: allusion, high confidence - 2 Cor 5:16: quotation, high confidence - John 1:14: quotation, high confidence - 1 Cor 2:2: quotation, high confidence - 1 Cor 1:24: allusion, high confidence - 1 Cor 2:6: quotation, high confidence - 1 Cor 2:7: quotation, high confidence - 2 Pet 2:19: quotation, high confidence - Gal 5:13: quotation, high confidence - 1 Cor 7:23: quotation, high confidence - John 8:36: quotation, high confidence - Deut 6:5: allusion, high confidence ### Translation notes - Sources: 2 Cor 3:16–18; Isa 29:11–12; Rev 5:1–5; Luke 24:32; John 14:6; John 11:25; 2 Cor 5:16; John 1:14; 1 Cor 2:2, 6–7; 1 Cor 1:24; 2 Pet 2:19; Gal 5:13; 1 Cor 7:23; John 8:36; Deut 6:5. ### Citation (SBL) Origen, Hom. Exod. 12.4 (PG 12:385a–387b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/12-1/#p-12-4). ## Homilies on Exodus 13.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-1 - Source: PG 12:387b–388b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Introducing the offering for the tabernacle (Exod 35:4–10), Origen hesitates to cast pearls before inattentive hearers but, as a servant entrusted with his Lord's money, undertakes to explain it, urging his hearers to repay it with the interest of a changed life. ### Latin text Jam quidem et prius de tabernaculo pro viribus dixeramus; verum quoniam saepe in Exodi libro repetitur ipsa descriptio; dicitur enim et cum Dominus praecepit Moysi qualiter fieri debeat, et iterum cum Moyses praecepit populo, ut olIerat con- α struendo operi materias, sicut haec lectio continet, quae nobis modo recitata est: sed et postmodum enumerantur singula, cum per Beselehel, et caeteros sapientes viros fabricantur, et iterum, cum ad conspectum Moysi deferuntur; et rursum, cum per pra:ceptum Domini dedicantur; fit praeterea et in aliis, vel libris, vel locis, horum commemoratio, et frequenter repetitur, utpote quod necessario com. monetur; nunc ,ergo re‘citatus est nobis ille sermo, ubi dicit “z ‹ Ει dixit Moyses ad omnem synagogam tiliorum Israel, dicens: Hoc est verbum quod praecepit Dominus dicens: Sumite a vobis ipsis redemptionem Domino. Omnis qui concepit corde, olIerat initia Domino: aurum, argentum, :rramenwm. hyacinlhum. purpuram. coccum duplicatum. υ et byssum tortam , pilos caprarum , et pelles arietum rubricatas, et pelles hyacinthinus. ligna imputribilia, et lapides sardinos, et lapides ad sculpturam in humerali et pedere; et omnis sapiens corde in vobis veniat, et operetur omnia quae praecepit Dominus. Cum considero meipsum primum, et discutio, piget ad haec aperienda manum mittere. Vereor enim ne forte etiamsi Dominus revelare dignetur alicui, sicut forte dignatur (de me enim nou sum ausus dicere), vereor , inquam , et valde da. bito , si inveniat auditores : etcum ita sit, ne forte ab eo qui explanare conabitur , requiratur, Dominica: margaritae ubi, vel quomodo, vel ante quos mittantur. Verum quoniam magnopere exspe ctatis ut aliqua ex his quae lecta sunt, disserantar, et praecipit mihi Dominus meus dicens “: t0por. tebat te dare pecuniam meam ad mensam, etego veniens cum usuris utique exegissem eam: ipsum rogabo, ut verbum meum suam pecuniam facere dignetur, uti non meam pecuniam, non meum aurum vobis , sed ipsius {mlierem , ipsius vobis verbo, ct ipsius sensu loquar, et ad auditus vestri haec deleram mensam. Vos jam videritis suscipientes Domi. nicam pecuniam, quomodo usuras ejus venienti llomino praeparetis. Usurae autem sunt verbi Dei, habere in usui vita: et actuum ea quae praecepitsenuo Dei. Si ergo audientes verbum utimini eo, et agitis secundum ea quae auditis, et secundum hac vivitis, usuras Domino praeparatis : et potest fieri ut unus quisque vestrum de quinque talentis l‘aciat deceat, et audiat a Domino ’τε v Euge, serve bone et fidelis, eris potestatem habens super decem civitates.» Tantum illud ,videte, ne quis vestrum accqium pecuniam , aut in sudario colliget, aut deiodiatia terram, quia huiusmodi hominis in adventu Domini quis sit exitus bene nostis. Tentabimus igitur pavca de multis, imo pauciora de paucis, quippequibus et noster sermo librandus, et vester auditus. ### English translation (Claude) We had already spoken earlier, as far as we could, about the tabernacle. But since the description itself is often repeated in the book of Exodus (for it is given when the Lord commanded Moses how it ought to be made, and again when Moses commanded the people to offer materials for constructing the work, as this reading which has just been recited to us contains; and afterwards the individual items are enumerated when they are made by Bezalel and the other wise men, and again when they are brought before Moses, and again when they are dedicated at the command of the Lord; and besides, they are mentioned in other books or places too, and the account is frequently repeated, as something that must be kept in mind), now, then, the passage has been recited to us where it says: “And Moses spoke to all the congregation of the sons of Israel, saying: This is the word which the Lord commanded, saying: Take from yourselves a redemption for the Lord. Let everyone who has conceived in his heart offer first-fruits to the Lord: gold, silver, bronze, blue, purple, double scarlet, and twisted fine linen, goats' hair, and rams' skins dyed red, and blue skins, incorruptible wood, and sardius stones, and stones for engraving on the shoulder piece and the robe; and let everyone wise of heart among you come and make all that the Lord has commanded.” When I first consider and examine myself, I am reluctant to put my hand to opening these things. For I fear lest perhaps, even if the Lord deigns to reveal them to someone, as perhaps he does (for I have not dared to say it of myself), I fear, I say, and greatly doubt whether he will find hearers; and, this being so, lest perhaps the one who attempts to explain them should be asked where, or how, or before whom the Lord's pearls are to be cast. But since you greatly expect that some of what has been read should be discussed, and my Lord commands me, saying, “You ought to have given my money to the bankers, and at my coming I would certainly have demanded it with interest,” I will ask him to deign to make my word his money, so that I may speak to you not my money, not my gold, but his treasure, with his word and his sense, and bring these things to the table of your hearing. It is for you, then, receiving the Lord's money, to see how you prepare its interest for the Lord when he comes. The interest of the word of God is to have in the practice of life and deeds what the word of God has commanded. If, then, hearing the word you use it, and act according to what you hear, and live according to it, you are preparing interest for the Lord; and it can happen that each of you makes ten out of five talents and hears from the Lord: “Well done, good and faithful servant; you shall have authority over ten cities.” Only see to this, that none of you, having received the money, either ties it in a napkin or buries it in the ground; for you know well what the end of such a man is at the Lord's coming. We will attempt, then, a few things out of many, or rather fewer out of few, since both our speech and your hearing must be weighed. ### Scripture references - Exod 35:4: quotation, high confidence - Exod 35:5: quotation, high confidence - Exod 35:6: quotation, high confidence - Exod 35:7: quotation, high confidence - Exod 35:9: quotation, high confidence - Exod 35:10: quotation, high confidence - Matt 7:6: allusion, high confidence - Luke 19:23: quotation, high confidence - Matt 25:27: allusion, medium confidence - Matt 25:21: quotation, high confidence - Luke 19:17: quotation, high confidence - Luke 19:20: allusion, high confidence - Matt 25:18: allusion, high confidence ### Translation notes - “His treasure” renders the damaged OCR “ipsius {mlierem” by sense. “Take from yourselves a redemption” follows the Latin; the Septuagint has “offering.” - Sources: Exod 35:4–10; Exod 25–31; 35–40; Matt 7:6; Luke 19:23 with Matt 25:27; Matt 25:21; Luke 19:17, 20; Matt 25:18. ### Citation (SBL) Origen, Hom. Exod. 13.1 (PG 12:387b–388b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-1). ## Homilies on Exodus 13.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-2 - Source: PG 12:388b–389b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The materials are to be offered “from yourselves”: the gold of a believing heart, the silver of confession, and the bronze of voice, the gift of tongues and interpretation. ### Latin text Primo igitur omnium videamus quid estquod dicit Moyses ad tilios Israel ‘3: Sumite a vobis ipsis redemptionem Domino, omnis qui conceperit corde, otl‘erat initia Domino. Non vult Moyses, ut aliquid oll'eras Deo quod extra te est, a vobis ipsis, inquit, sumite, et initia otl‘erte Domino, prout unuaquisque concepit corde. Aurum jubetur et περὶ· tum deferri , res et ca‘terre materia: , quomodo hoc possum ego de meipso offerre? Nunquid intra me aurum nascitur aut argentum, et caetera qua:qu tur? Nonne hoc unusquisque de pfomptuariis etde scriniis suis profert? Quid est ergo quod dicit llosses, ofl‘erte a vobis ipsis, et unusquisque sicut eoucepit corde? Illud quidem aurum et argentum czteraeque materiae unde tabernaculum constructum est, constat de scriniis et promptuariis uniuscujth (Ιυο prolatum. Spiritalis autem lex aurum requirit ad tabernaculum , quod intra nos est , argenlutn quod intra nos est, et omnes reliquas materias illas deposcit, quas et intra nos habere possumus?! proferre de nobis. Dicit enim Scriptura ", quia prope est verbum in ore tuo, quia, si confessus fueris in ore tuo Dominum Jesum , et credideris in conte tuo , quod Deus ilium suscitavit a mortuis , salvus eris. Si ergo credideris in corde tuo, cor tuum , ct sensus tuus aurum est. Obtulisti igitur aurum ad tabernaculum, id est fidem cordis tui. Si vero confessus fueris, sermonem obtulisti, sermonem confessionis argentum. idcirco ergo dicit Moyses qui est lex spiritalis , c‘ sumite a vobis ipsis. Haec a te ipso sumis, haec intra te sunt, haec etiamsi nudus sis, habere potes. Sed et quod addidit, «unusquisque sicut concepit corde, huc respicit. Non enim poteris aliquid de sensu tuo offerre Deo, vel de verbo tuo, nisi prius quae scripta sunt corde conceperis, nisi intentus fueris, et diligenter audie- .-..--,-..-, η.-. ...--..--, ...ν..-, ,- -...,,-..--_ κη-- ris, non potest aurum tuum probatum esse, nec argentum: requiritur enim ut probatum sit. Audi Scripturam dicentem ὀε Eloquia Domini, eloquia casta, argentum igne probatum , purgatum septuplum. Si ergo quae scripta sunt corde conceperis, erit aurum tuum. id est sensus tuus probus, et argentum tuum, qui est sermo tuus, probatum. Quid etiam de aere dicemus? opus est et rere ad tabernaculi constructionem. Videtur quidem res pro fortitudine suscipi , et loco poni posse fortitudinis et constantiae: sed ne quis dicat, lloc divinare magis est quam explanare, ubi quod dicitur , non de Scripturarum auctoritate munitur, puto ergo tes accipi posse pro voce. Aliud enim est sermo , aliud vos; Sermo dicitur loquela rationi subnixa. Vox α vero est, verbi causa, si Latine, si Graece dicatur, si elevatius , si pressius. Sed haec necessario ut de Scripturis probemus, exigitis. Audi quid dicat Apostolus ": Si linguis hominum loquar et angelorum, charitatem autem non habeam, factus smn ut teramcntum sonans , aut cymbalum tinniens. Ita ergo loqui linguis, et interpretari ex alia in aliam linguam , teris oblatio est. Necesse est enim omnia habere tabernaculum Dei , et nihil deesse in domo Domini. Est igitur, ut diximus, aeris oblatio vox. Vox autem est quae alterius sensum in alteram linguam vertit. Sermo vero est, qui sensum proprium profert. Omnia ergo oderantur Deo, et sensus, et sermo, et vox. ### English translation (Claude) First of all, then, let us see what it means that Moses says to the sons of Israel: “Take from yourselves a redemption for the Lord; let everyone who has conceived in his heart offer first-fruits to the Lord.” Moses does not want you to offer to God something that is outside you: “From yourselves,” he says, “take, and offer first-fruits to the Lord, as each has conceived in his heart.” Gold is commanded to be brought, and silver, bronze, and the other materials: how can I offer this from myself? Does gold or silver, and the other things listed, grow within me? Does not each one bring this out of his own storerooms and coffers? What, then, does it mean that Moses says, “Offer from yourselves, and each one as he has conceived in his heart”? That gold and silver and the other materials from which the tabernacle was built were certainly brought out of each one's coffers and storerooms. But the spiritual law requires for the tabernacle gold that is within us, silver that is within us, and demands all those other materials which we can have within us and bring out of ourselves. For Scripture says: “The word is near, in your mouth; because if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved.” If, then, you have believed in your heart, your heart and your understanding are gold. You have offered gold for the tabernacle, then, that is, the faith of your heart. And if you have confessed, you have offered speech; the speech of confession is silver. That is why Moses, who is the spiritual law, says: “Take from yourselves.” These things you take from yourself; these are within you; these you can have even if you are naked. And what he added, “each one as he has conceived in his heart,” points to this as well. For you will not be able to offer anything to God of your understanding or of your word unless you have first conceived in your heart what is written; unless you have been attentive and have listened diligently, your gold cannot be proved, nor your silver; for it is required that it be proved. Hear Scripture saying: “The words of the Lord are pure words, silver tried by fire, purified seven times.” If, then, you have conceived in your heart what is written, your gold, that is, your understanding, will be sound, and your silver, which is your speech, proved. What shall we say also about bronze? Bronze too is needed for the construction of the tabernacle. Bronze seems to be taken for strength, and could be put in place of strength and constancy; but lest someone say, “This is divining rather than explaining,” where what is said is not supported by the authority of the Scriptures, I think bronze can be taken for voice. For speech is one thing, voice another. Speech is utterance based on reason. Voice, however, is, for example, whether something is said in Latin or in Greek, more loudly or more softly. But you demand, as you must, that we prove this from the Scriptures. Hear what the Apostle says: “If I speak with the tongues of men and of angels, but have not love, I have become as sounding bronze or a clanging cymbal.” So to speak in tongues, and to interpret from one tongue into another, is an offering of bronze. For the tabernacle of God must have everything, and nothing must be lacking in the house of the Lord. The offering of bronze, then, as we have said, is voice. Voice is what turns the meaning of another into another tongue; speech is what brings out one's own meaning. So all things are offered to God: understanding, speech, and voice. ### Scripture references - Exod 35:5: quotation, high confidence - Rom 10:8: quotation, high confidence - Rom 10:9: quotation, high confidence - Ps 12:6 (11:7 LXX): quotation, high confidence - 1 Cor 13:1: quotation, high confidence - 1 Cor 12:10: allusion, medium confidence ### Translation notes - The editor's footnotes that leaked into the text are removed by logged correction. - Sources: Exod 35:5; Rom 10:8–10; Ps 12:6 (LXX 11:7); 1 Cor 13:1; 1 Cor 12:10. ### Citation (SBL) Origen, Hom. Exod. 13.2 (PG 12:388b–389b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-2). ## Homilies on Exodus 13.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-3 - Source: PG 12:389b–391d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each believer should offer for the tabernacle what he has conceived in his heart, guarding the word of God as carefully as the eucharistic body; the four colours of the offerings figure the four elements. ### Latin text Quid de caeteris dicemus? Multa sunt enim, et singula discutere opus est ingens. verum'quid proderit, ut nostro quidem ingenti labore dicantur, ab occupatis vero auditoribus, et vix unius horm puncto verbo Dei assistentibus spernantur, 'et pereant? Nisi enim Dominus aedificaverit domum, in vanum laboraverunt qui “aedificant eam 7’. Verumtamen nos, ut supra dictum est, tradimus ad mensam pecuniam Domini, videat enim unusquisque auditorum, quomodo suscipiat qum traduntur. Unusquisque autem , inquit , nostrum , sicut corde concepit, ofl'erat initia Domino. Quod dixit initia, qumro quae. sint initia auri . vel quae primitiae argenti ν Quomodo autem de cocco, et purpura, et bysso videntur conferri primitiae? Aut quomodo sicut corde conceperit quis offert? Hoc jam singulos nostrum pulsat, videamus simul et quomodo corde concepimus. Quanti modo hic praesentes sumus, et sermo Dei tractatur? Sunt qui concipiunt corde quae lecta sunt, sunt qui omnino non concipiunt, quae dicuntur, sed est mens eorum et cor aut in negotiis aut in actibus saeculi, aut supputatiouibus lucri: et praecipue mulieres, quomodo putas corde concipiunt, quae tantum garriunt, quae tantum fabulis obstrepunt , ut non sinant esse silentium? Jam quid de mente earum, quid de corde discutiam, si de infantibus suis, aut de lana cogitent, aut de necessariis ν dom“? Vereor ιηίιιιίε ηθ sefiliam"? "'88. de (ιιιίbus dicit Apostolus : t Qua: discunt circumire domos, non solum verbosre, sed et curiosae, loquente: quae non oportet. › Quomodo ergo ista: tales corde concipiunt? Non concipiet corde quis nisi vacet corde , nisi sit mente liber et totus intentus , nisi corde vigilet, non potest corde concipere, et offerre dona Deo. Quod si hactenus neglegimus , ex hoe saltem atlentiores simus, et sollicite intendamus , ut possimus mente concipere. Justum cst enim, ut in tabernaculo Domini inveniatur unusquisque habere portionem suam. Non enim latet Deum unusquisque quid ei offerat. Quam gloriosum tibi est, si dicatur in tabernaculo Domini: Aurum istud, Verbi causa (1υο arce leSlamettti obtegitur, illius est; argentum ex quo bases et columna: sunt, illius est; res de quo annuli, et candelabrum, et nonnulla: columnarum bases facta: sunt, illius est; sed et Iapides isti humeralis, et logii, illius sunt; et purpura qua ornatur pontifex , illius est, et coecus illius est, et caetera quaeque per singula. Et rursum quam indecorum , quam miserum erit, si Dominus veniens requirere aedificium tabernaculi, nihil muneris tui inveniat in eo, nihil a te cognoscat oblatum. Sic indevotus , sic infidelis vixisti, ut nihil memoria tua: in tabernaculo Dei esse gestieris? Sicut enim princeps hujus mundi venit ad unumquemque no. strum, et- quaerit si quid de suis actibus inveniat in nobis, et si quidem invenerit, sibi nos vindicat: ita et econtrario si veniens Dominus inveniat aliquid tuum in tabernaculo suo , ibi te defendit, et suum te dicit. Domine Jesu, prtesta mihi, ut aliquid monumenti habere merear in tabernaculo tuo.'Ego Optarem, si fieri posset, esse aliquid meum in illo auro, ex quo prOpilintorium fabricatur, vel cx quo arca contegitur, vel ex quo candelabrum fit luminis et lucernae. Aut si aurum non habeo, argentum saltem aliquid inveniar olferre quod proficiat in columnas, vel in bases earum. Aut certe vel reris aliquid habere merear in tabernaculo, unde circuli tiant, et caetera quae sermo divinus describit. Uti»: nam mihi esset possibile unum esse ex principibus et ofl‘erre gemmas ad ornamentum pontificis humeralis, et logiil Sed quia hac supra me sunt , certe vel pilos caprarum habere merear in tabernaculo Dei , tantum ne in omnibus jejunus et infecundus inveniar. Unusquisque ergo sicut concepit corde. Videte si concipitis , videte si tenetis , ne forte effluant quze dicuntur, ct pereant. Volo vos admonere religionis vestrae exemplis: nostis qui divinis mysteriis interesse consuestis , quomodo cum suscipitis corpus Domini, cum omni cautela et veneratione servatis, ne ex eo parum quid decidat, ne consecrati muneris aliquid dilabatur. Reos enim vos creditis, et recte creditis, si quid inde per negligentiam decidat. Quod si circa corpus ejus conservandum tanta utimini cautela, et merito utimini ; quomodo putatis minoris esse piaculi verbum Dei neglexisse, quam corpus ejus? Initia ergo jubentur offerre, hoc est primitias. Qui oflcrt quod primum est, necessario habeat ipse quod reliquum est. Vide quantum nos oportet abundare auro. quantum argento, ac reliquis omnibus quae jubeutur ofl‘erri, ut. et Domino offeramus, ct nobis supersit. Primo enim omnium debet sensus meus intelligere Deum, et ipsi otTerre primitias intellectus sui, ιιι cum Deum bene intellexerit, reliqua consequenter agnoscat. Hoc etiam sermo faciat, hoc et omnia quae in nobis sunt, agant. Sed videamus et caetera, hyacinthum et purpuram, et coccum duplicatum, et byssum tortam. Quatuor ista sunt ex quibus coniiciuntur vel pontificis indumenta vel caetera quae ad sacrum parantur ornatum. De his dixerunt quidatu ante nos : et sicut non decet aliena furari, ita conveniens puto bene dictis alterius non abuti fatentem. Ista ergo, utet prioribus visum est, quatuor elementorum, ex quibus et mundus constat et corpus humanum, tenent liguram, id est aeris, ignis. aqua: et terrae. Hyacinthus ergo ad aerem refertur, hoc enim ipse indicat color, sicut et coccus ad ignem. Purpura aqua: tenet figuram, quasi quae de aquis accipiat fucum. Byssus terrae, quia oritur ex terra. Habemus ergo et nos haec omnia in nobis, et quia ex his primitias Domiuo jubetnur offerre, ideo dicit : Sumite ex vobis ipsis, et olferte primitias Domino. ### English translation (Claude) What shall we say of the rest? For they are many, and to discuss each one is an immense task. But what will it profit if they are spoken with great labour on our part, and then are despised and perish because the hearers are preoccupied and attend to the word of God scarcely for the moment of a single hour? For “unless the Lord builds the house, those who build it have laboured in vain.” Nevertheless we, as was said above, hand over the Lord's money to the table; let each of the hearers see how he receives what is handed over. “But let each of us,” it says, “offer first-fruits to the Lord, as he has conceived in his heart.” As to its saying “first-fruits,” I ask what the first-fruits of gold are, or the first portions of silver. And how do first portions seem to be contributed from scarlet and purple and fine linen? Or how does one offer as he has conceived in his heart? This already knocks at each of us; let us see together how we conceive in our heart. How many of us are present here now while the word of God is being treated? There are some who conceive in their heart what has been read; there are some who do not conceive at all what is said, but their mind and heart are on business or on worldly affairs or on reckoning profit; and especially the women: how do you think they conceive in their heart, who chatter so much, who make such a din with their gossip that they do not allow silence? What shall I now discuss about their mind, what about their heart, whether they are thinking of their infants, or of wool, or of the necessities of the house? I fear … of whom the Apostle says: “Who learn to go about from house to house, not only talkative but also busybodies, speaking what they ought not.” How, then, do such women conceive in their heart? No one will conceive in heart unless he is free in heart, unless he is free in mind and wholly attentive; unless he is watchful in heart, he cannot conceive in heart and offer gifts to God. But if we have been negligent up to now, let us at least from now on be more attentive and pay careful attention, so that we may conceive in our mind. For it is right that each one be found to have his own portion in the tabernacle of the Lord. For what each one offers him does not escape God. How glorious it is for you if it is said in the tabernacle of the Lord: This gold, for example, with which the ark of the covenant is covered, is his; the silver of which the bases and pillars are made is his; the bronze of which the rings and the lampstand and some of the bases of the pillars were made is his; these stones of the shoulder piece and of the oracle are his; the purple with which the high priest is adorned is his; the scarlet is his; and so on, item by item. And again, how unseemly, how wretched it will be if the Lord, coming to examine the building of the tabernacle, finds no gift of yours in it, recognizes nothing offered by you. Have you lived so undevoutly, so faithlessly, that you desired no memorial of yourself to be in the tabernacle of God? For just as the prince of this world comes to each of us and looks to see whether he finds anything of his deeds in us, and if he finds it claims us for himself, so, on the contrary, if the Lord, coming, finds something of yours in his tabernacle, he defends you there and calls you his. Lord Jesus, grant me to be worthy to have some memorial in your tabernacle. I would wish, if it could be, that something of mine were in that gold from which the mercy seat is made, or with which the ark is covered, or from which the lampstand of light and lamp is made. Or if I do not have gold, may I at least be found to offer some silver that may serve for the pillars or their bases. Or at any rate may I be worthy to have even some bronze in the tabernacle, from which rings are made, and the other things the divine word describes. Would that it were possible for me to be one of the princes and offer gems for the adornment of the high priest's shoulder piece and oracle! But since these things are beyond me, may I at least be worthy to have goats' hair in the tabernacle of God, only so that I may not be found empty and barren in everything. “Each one, then, as he has conceived in his heart.” See whether you conceive, see whether you hold fast, lest perhaps what is said flows away and perishes. I want to admonish you with examples from your own religious practice: you who are accustomed to take part in the divine mysteries know how, when you receive the body of the Lord, you guard it with all caution and veneration, lest any little part of it fall, lest anything of the consecrated gift slip away. For you believe yourselves guilty, and rightly believe, if anything of it falls through negligence. But if you use such caution in preserving his body, and rightly use it, how do you think it a lesser fault to have neglected the word of God than his body? They are commanded, then, to offer first-fruits, that is, first portions. Whoever offers what is first must necessarily himself have what remains. See how much we ought to abound in gold, how much in silver and all the other things commanded to be offered, so that we may both offer to the Lord and have some left over for ourselves. For first of all my understanding ought to understand God and offer him the first-fruits of its understanding, so that, when it has understood God well, it may consequently recognize the rest. Let speech too do this; let all that is in us do this. But let us see the rest too: blue and purple and double scarlet and twisted fine linen. These are the four from which the high priest's garments are made, and the other things prepared for sacred adornment. Some before us have spoken about these; and just as it is not fitting to steal what belongs to others, so I think it fitting not to misuse another's good sayings without acknowledging it. These, then, as it seemed to our predecessors, hold the figure of the four elements of which both the world and the human body consist, that is, air, fire, water, and earth. Blue, then, is referred to air, for its very colour indicates this, as scarlet to fire. Purple holds the figure of water, as that which takes its dye from the waters; fine linen, of earth, because it grows from the earth. So we too have all these within us; and because we are commanded to offer first-fruits of them to the Lord, therefore he says: “Take from yourselves and offer first-fruits to the Lord.” ### Scripture references - Ps 127:1 (126:1 LXX): quotation, high confidence - Exod 35:5: quotation, high confidence - Exod 35:6: quotation, high confidence - 1 Tim 5:13: quotation, high confidence - 1 Cor 11:27: echo, low confidence ### Extrabiblical texts - Philo, Mos. 2.88 (Philo of Alexandria (works)): allusion, medium confidence - Josephus, Ant. 3.183 (Josephus (works)): allusion, medium confidence ### Translation notes - The passage on the women of the congregation and the comparison of the word of God with the eucharistic body of the Lord are translated as written. A clause is lost in the OCR after “I fear” (before the quotation of 1 Tim 5:13); the gap is marked “…”. - The interpretation of the four colours as the four elements, credited to “some before us,” is found in Philo (Mos. 2.88) and Josephus (Ant. 3.183). The editor's footnotes and a page number that leaked into the text are removed by logged correction. - Sources: Ps 127:1 (LXX 126:1); Exod 35:5–6; 1 Tim 5:13; 1 Cor 11:27. ### Citation (SBL) Origen, Hom. Exod. 13.3 (PG 12:389b–391d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-3). ## Homilies on Exodus 13.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-4 - Source: PG 12:391d–392d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the scarlet, figure of fire, is called double, because fire both illuminates and burns, as a teacher must both enlighten and reprove. ### Latin text Verum istud considerandum puto, quod cum de czeteris simpliciter dixit Moyses, tantum de cocco addidit duplicatum, et byssum tortam. Requiritur ergo, cur alias quidem materias, ex quibus et cmtera iudicantur elementa, simpliciter dixerit; coccum quo ignis designatur, solum posuerit duplicatum.’ Dimcilia hatc ad intelligendum, et proferendum multo tlilIiciIiora. Verumtamen, ρτυυι Dominus dederit, tentabimus explanare. Oportet enim et diei aliqua, et aliquanta servari. Videamus ergo qua ratione coccum dixerit duplicatum. color iste, ut diximus, ignis iudicat elementum. Ignis autem duplicem habet virtutem, uuam qua illa. minat, aliam qua incendit. lltec cst historiae ratio. Veniamus et ad intellectualia. Etiam in ipsis ignis duplex est. Est ignis quidam in hoc κείων, est et in futuro. Dominus Jesus dicit 7°: (Ignem veni mittere iu terram. Ignis iste illuminat. Item rursus Dominus dicet iu l'tttnro Operariis iniquitatis : lte in ignem aeternum, quem pmpamit Pater meus diabolo et angelis eius. Illo ignis ittcendit. Verumtamen iste ignis, quem venit mittere Jesus, illuminat quidem omnem hominem veitier tem itt hunc mundum , habet tamen aliquid quot et incendat, sicut confitentur illi qui dicunt": Nonne cor nostrum ardens erat intra nos,cam adaperiret nobis Scripturas? Simul ergo etincendebat et illuminabat, adaperiens Scriptum. Nescio autem si et ille ignis in futuro sacqu qui incendit, habeat aliquid quod et illuminat. Est ergo, ut ostendimus, natura ignis duplex, et ideo jubetur olTerri coccus duplicatus. Quomodo ergo nos offerre possumus ignem istum duplicatum id aedilicium tabernaculi, videamus. Si doctor es, eistruis tabernaculum aadilicans Ecclesiam Dei; dicit ergo et ad te Deus quod et ad Jeremiam dixit”: Ecce dedi verba mea in os tuum, id est ignem. Si ergo docens et mdificaus Ecclesiam Dei, increpa tantummodo et arguas ct castiges, et peccata populi cxprobres, nihil autem consolationis prolem de Scripturis divinis, obscurum nihil explancs, nihil scientia: profundioris attingas, nec aliquid intelligentia: sacratioris aperias, obtulisti quidem coccum, sed non duplicatum. Ignis enim tuus incendit tantummodo, et non illuminat. Et rursum si docens mysteria legis aperias. secretorum arcana discutias, peccantem vero nou arguat. ηε· gligentem non corripias, severitatem disriplimt non teneas, obtulisti quidem coccum, sed υοιι duplicatum. Ignis enim tuus tantum illuminat, non accendit. Qui ergo recte ulfcrt, et recte diviti“. coccum ofl'ert duplicatum, ut cum scientia: lumine igniculum severitatis admisceat. ### English translation (Claude) But I think this must be considered: that while Moses spoke of the others simply, only of the scarlet did he add “double,” and of the fine linen “twisted.” It is asked, then, why he spoke of the other materials, by which the other elements are indicated, simply, and set down only the scarlet, by which fire is signified, as double. These things are difficult to understand and much more difficult to express. Yet, as the Lord grants, we will try to explain them. For some things must be said and some kept back. Let us see, then, for what reason he called the scarlet double. This colour, as we said, indicates the element of fire. Now fire has a double power: one by which it illuminates, another by which it burns. This is the reasoning of the literal account. Let us come also to intellectual things. Among these too fire is double. There is a fire in this age, and there is one in the future. The Lord Jesus says: “I came to cast fire upon the earth.” This fire illuminates. Again, the Lord will say in the future to the workers of iniquity: “Go into the eternal fire which my Father has prepared for the devil and his angels.” That fire burns. Yet this fire which Jesus came to cast, though it illuminates every man coming into this world, has something by which it also burns, as those confess who say: “Was not our heart burning within us when he opened the Scriptures to us?” So at once it both burned and illuminated, as he opened the Scriptures. But I do not know whether that fire in the age to come which burns has something by which it also illuminates. The nature of fire, then, as we have shown, is double, and therefore double scarlet is commanded to be offered. Let us see, then, how we can offer this double fire for the building of the tabernacle. If you are a teacher, you build the tabernacle by building up the Church of God; so God says to you too what he said to Jeremiah: “Behold, I have put my words in your mouth,” that is, fire. If, then, in teaching and building up the Church of God, you only rebuke and reprove and chastise and reproach the sins of the people, but bring forth no consolation from the divine Scriptures, explain nothing obscure, touch nothing of deeper knowledge, nor open anything of more sacred understanding, you have offered scarlet, but not double. For your fire only burns and does not illuminate. And again, if in teaching you open the mysteries of the law and discuss the hidden things of the secrets, but do not reprove the sinner, do not rebuke the negligent, do not hold to the severity of discipline, you have offered scarlet, but not double. For your fire only illuminates; it does not burn. He, then, who offers rightly and divides rightly offers double scarlet, mixing with the light of knowledge the spark of severity. ### Scripture references - Luke 12:49: quotation, high confidence - Matt 25:41: quotation, high confidence - John 1:9: allusion, high confidence - Luke 24:32: quotation, high confidence - Jer 1:9: quotation, high confidence - Gen 4:7: allusion, medium confidence ### Translation notes - “Offers rightly and divides rightly” echoes the Septuagint of Gen 4:7. - Sources: Luke 12:49; Matt 25:41; John 1:9; Luke 24:32; Jer 1:9; Gen 4:7. ### Citation (SBL) Origen, Hom. Exod. 13.4 (PG 12:391d–392d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-4). ## Homilies on Exodus 13.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-5 - Source: PG 12:392d–394a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The twisted linen is the flesh disciplined by abstinence, the goats' hair dead sin, the rams' skins dead fury; the wives' jewellery offered by the men is the obedient flesh's hearing, good works, and discernment, unlike the earrings given for the golden calf. ### Latin text Quid autem sibi velit et byssus tom vide:mus. Et hic enim dedit aliquid additamenti prs caeteris elementis. Byssum diximus terra: habe" formam, quod est caro nostra. Carnem ergo ιιίέιι vult oll‘erri Deo fluitantem luxu, et deliciis resoluergo est qui torquebat carnem suam? ille nimirum qui dixit“ : ε Macero corpus meum, et in servitutem subjicio, ne forte cum aliis praedicaverim, ipse reprobus elIiciar. Sic ergo est utilcrre et byssum tortam, carnem abstinentia, vigiliis et meditationum labnre conficere. Oliernntur et pili caprarum. lloc genus pecudis in lege pro peccato iubetur olIcrri. Pilus vero species est emortua, exsanguis et exanimis. lianc qui ofl‘ert, ostendit in se sensum peccati jam mortuum, nec in membris suis ultra vivere aut regnare peccatum. Pelles quoque offeruntur arietum. Arietem etlam ante nos quidam pro furore posuerunt. Et quia pellis mortui animalis indicium est, ostendit in se furorem mortuum qui Deo oll'ert arietum pelles. Post haec: Ει viri, inquit θ’, acceperunt a mulieribus suis, omnes quibus visum est sensu, et attulerunt gemmas, et inaures, et annulos, et discriminalia, et dextralia.» Vides et hic quomodo illi afferunt dona Deo, qui corde vident, qui intellectum corde concipiunt, qui mentem intentam et deditam habent ad verbum Dei. Isti ergo atierunt munera, et afferunt etiam a mulieribus suis «inaures, inquit, et gemmas, et dextralia. Mulier secundum allegoricam rationem, saepe jam diximus, quod caro accipitur et vir rationabilis sensus. Bona: sunt ergo ista: mulieres qua: obediunt viris suis. Bona est caro qum jam spiritui non repugnat, sed obtemperat et consentit, et ideo ‹ si duobus vel tribus in vobis convenerit, ex quacunque re petieritis [iet vobis, dicit Dominus . Oderunt ergo a mulieribus suis inaures. Vides quomodo Domino oll'ertnr auditus. Sed et dextralia Domino ofl'eruntur; opera dextra, et opera bona, quae per carnem geruntur. Htec Domino oderat rationabilis sensus. Sed et discriminalia oderuntur. Ofl'crt discriminalia, qui bene scit discernere quid agendum sit, quid vitandum, quid Deo placeat, quidve displiceat, quid justum sit, quid injustum. Ista sunt discriminalia quae Domino ofl'eruntur. Ha: ergo mulieres inaures Domino ofl'erunt, quia sunt mulieres sapientes. r Noverunt enim, iuquit”', nmlieres sapientes, et feceruntqumcunque necessaria erantad indmnenta pontificis. Illae vero mulieres quae inaures suas obtulerunt ut lieret vitulus, insipientes erant, quae a veritate quidem averterunt auditunt, ad labulas autem impietatemque se converterunt, et ideo obtulerunt inaures suas, ut fieret caput vituli. Sed et in Jutlicum libro “ aliud nihilominus idolum invenimus ex mulierum inauribus factum. Ista: ergo beata: mulieres, beata ista caro, quae Domino oliert inaures suas, et dcxtralia sua, et annulos suos, et Domini agit. ### English translation (Claude) Let us see what the twisted fine linen means. For here too he gave something added beyond the other elements. We have said that fine linen holds the form of earth, which is our flesh. So he does not want flesh to be offered to God floating in luxury and dissolved in delights … Who, then, is the one who twisted his flesh? Doubtless he who said: “I chastise my body and bring it into subjection, lest perhaps, after preaching to others, I myself should become reprobate.” So this is to offer twisted fine linen: to wear down the flesh with abstinence, vigils, and the labour of meditation. Goats' hair is offered too. This kind of animal is commanded in the law to be offered for sin. Hair is a dead thing, bloodless and lifeless. Whoever offers this shows that the sense of sin in him is already dead, and that sin no longer lives or reigns in his members. Rams' skins too are offered. Some before us too have taken the ram for fury. And because a skin is a sign of a dead animal, whoever offers rams' skins to God shows that fury is dead in him. After this: “And the men,” it says, “received from their wives, all to whom it seemed good in understanding, and brought gems and earrings and rings and hair ornaments and bracelets.” You see here too how those bring gifts to God who see with the heart, who conceive understanding in the heart, who have a mind attentive and devoted to the word of God. These, then, brought gifts, and they bring from their wives too “earrings,” it says, “and gems and bracelets.” According to the allegorical reasoning, as we have often said, the woman is taken as the flesh and the man as the rational sense. Good, then, are these women who obey their husbands. Good is the flesh which no longer fights against the spirit but obeys and agrees with it; and therefore “if two or three of you agree, whatever you ask will be done for you,” says the Lord. They offered, then, earrings from their wives. You see how hearing is offered to the Lord. Bracelets too are offered to the Lord: works of the right hand and good works, which are done through the flesh. These the rational sense offers to the Lord. Hair ornaments, the “dividers,” are offered too. He offers dividers who knows well how to divide and discern what is to be done and what avoided, what pleases God and what displeases him, what is just and what unjust. These are the dividers that are offered to the Lord. These women, then, offer earrings to the Lord, because they are wise women. “For the wise women knew,” it says, “and made whatever was necessary for the garments of the high priest.” But those women who offered their earrings so that the calf might be made were foolish: they turned their hearing away from the truth and turned to fables and impiety, and therefore offered their earrings so that the head of a calf might be made. And in the book of Judges too we find another idol made from women's earrings. Blessed, then, are these women, blessed this flesh, which offers to the Lord its earrings and its bracelets and its rings and … the work of the Lord. ### Scripture references - 1 Cor 9:27: quotation, high confidence - Lev 4:23: allusion, medium confidence - Rom 6:12: allusion, high confidence - Exod 35:22: quotation, high confidence - Gal 5:17: allusion, medium confidence - Matt 18:19: quotation, high confidence - Exod 35:25: quotation, high confidence - Exod 32:2: allusion, high confidence - Exod 32:4: allusion, high confidence - 2 Tim 4:4: allusion, high confidence - Judg 8:24: allusion, high confidence ### Translation notes - The allegory of women as the flesh and men as the rational sense is Origen's; translated as written. “Dividers” renders discriminalia (hair ornaments that part the hair), on which Origen plays with discernere, “discern.” - Two gaps in the OCR are marked “…”: after “dissolved in delights” (probably “but twisted”) and at the end of the section. The editor's footnotes, apparatus marks, and a page number that leaked into the text are removed by logged correction. - Sources: 1 Cor 9:27; Lev 4:23–24; Rom 6:12; Exod 35:22; Gal 5:17; Matt 18:19; Exod 35:25; Exod 32:2–4; 2 Tim 4:4; Judg 8:24–27. ### Citation (SBL) Origen, Hom. Exod. 13.5 (PG 12:392d–394a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-5). ## Homilies on Exodus 13.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-6 - Source: PG 12:394a–394b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The incorruptible wood, found only “with whom it was found,” is the rare gift of virginity, unlike understanding, speech, and the four elements, which all have. ### Latin text Additur post haec, quia et apud quem inventa sunt ligna imputribilia, obtulit Deo. Si quis diligit Christum Dominum, lignum imputribile et in incorruptione ofl'ert Domino. Beatus ergo apud quem invenitur, vel sensus incorruptus, vel corpus incorruptum, et hoc offert Deo. Unde et bene valde dixit ε ‹ Apud quem inventa sunt ligna impntribilia. Non enim apud omnes inveniuntur ligna imputribilia. De auro non dixit neque de argento, apud quem inventum est. Potest enim apud omnes inveniri sensus et sermo. Sed nec de quatuor coloribus hoc dixit. Omnium namque est ex quatuor constare secundum corpus elementis. Ligna autem imputribilia, id est, incorruptionis et virginitatis gratia, apud rarum quemque inveniri potest, sicut et Dominus dicit al‘: Non omnes capiunt verbum istud, sed quibus datum est.» ### English translation (Claude) It is added after this that whoever had incorruptible wood offered it to God. If anyone loves Christ the Lord, he offers to the Lord incorruptible wood, and in incorruption. Blessed, then, is the one with whom is found either an incorrupt understanding or an incorrupt body, and who offers this to God. Hence it said very well: “With whom incorruptible wood was found.” For incorruptible wood is not found with everyone. Of gold or silver it did not say “with whom it was found,” for understanding and speech can be found with everyone. Nor did it say this of the four colours, for it belongs to all to consist bodily of the four elements. But incorruptible wood, that is, the grace of incorruption and virginity, can be found with only a rare few, as the Lord too says: “Not all can receive this word, but those to whom it is given.” ### Scripture references - Exod 35:24: quotation, high confidence - Eph 6:24: allusion, medium confidence - Matt 19:11: quotation, high confidence ### Translation notes - Sources: Exod 35:24; Eph 6:24; Matt 19:11. ### Citation (SBL) Origen, Hom. Exod. 13.6 (PG 12:394a–394b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-6). ## Homilies on Exodus 13.7 - URL: https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-7 - Source: PG 12:394b–396a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The princes' gifts, the breastpiece joined to the shoulder piece, oil, and incense, show that those who preside must join teaching to deeds and shine for all, and every believer must work wisely what he has received to build a tabernacle for God. ### Latin text Sed et principes, inquit , obtulerunt dona sua. Quae sunt ista dona qum principes ofl‘erunt? Gemmas, inquit, obtulerunt, et lapides smaragdos, et lapides rcpletionis, et lapides adhumeralcs.» Lapides repletionis dicuntur, qui ponuntur in logio, hoc est qui in pectore pontificis collocantur, inscripti nomine tribuum filiorum Israel. Hoc quod dicitur logiou, id est rationale, qui cst pannus exiguus ex auro et gemmis, coloribusque variis, et superhumerali contra pectus pontificis annectebatur, formam habet sensus rationabilis quiin nobis est. ln hoc positi dicuntur lapides rcpletionis, qui tamen cohaerent, et connexi sunt ad lapides humerales, atque ex his continentur astricti. llumeralis ornatus indicium est actnunt bonorum. Actus ergo cum ratione et ratio cum actibus sociatur, ut sit consonantia in utroque: Qui enim fecerit et docuerit, hic magnus vocabitur in regno caelorum . Sit ergo in nobis sermo de actibus pendens, et sermonem actus exornent. ilic enim pontilicis refertur ornatus. Sed ad haec explenda principes requiruntur : istc ornatus eorum est, qui tantum profecerunt, ut prteesse p0pulis mercantur. Olferunt etiam oleum principes ad usus duplices profuturum, lucernis et υ cbrismati. Debet enim lucerna eorum qui pupulis prtesunt, non abscondi, aut sub modio poni, sed super candelabrum, ut luceat omnibus qui in domo sunt . Sed et incensi compositionem principes offerunt, quae componatur per Moysen in odore suavitatis Domino, ut ct ipsi dicant, quia Christi bonus odor sumus 9°. Ει posteaquam obtulit populus, vocavit, inquit, Moyses omnem sapientem ad fabricandum, et architectum, ut componerent, et fabricarentur singula quaeque quae scripta sunt. cerent quae convenirent in tabernaculo Domini. Vides haec omnia quae iiunt, a sapientibus fieri, mulieres sapientes vocantur, et viri sapientes. Omnia enim opera Domini in sapientia fiunt. Venit ergo unusquisque sapiens sensu, et facit opera Domini. Non sullicit nobis si offeramus tantum, sed opus est ut cum sapientia ea quae iu nobis sunt operemur, sciamus miscere aurmn cum bysso, et coccum duplicare, vel miscere cum purpura. nescias, neque agnoscas quomodo unumquodque in et suo tempore, et in suo loco aptare debeas et pro- ferre? Et ideo danda nobis est Opera, ut sapientes simus, et huic quae audzmus de Scripturis san- etis proferre in tempore et aptare possimus, com- ponere atque ex his adornare tabernaculum Deo Jacob, per Jesum Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen. ### English translation (Claude) “And the princes,” it says, “offered their gifts.” What are these gifts which the princes offer? “They offered gems,” it says, “and emerald stones, and stones of filling, and stones for the shoulder piece.” The stones of filling are those placed in the oracle, that is, set on the breast of the high priest, inscribed with the names of the tribes of the sons of Israel. What is called the logion, that is, the “rational,” a small piece of cloth of gold and gems and various colours, which was attached to the shoulder piece over the high priest's breast, has the form of the rational sense which is in us. On this the stones of filling are said to be placed, which nevertheless cohere and are joined to the shoulder stones and are held fast by them. The adornment of the shoulders is a sign of good deeds. So deeds are joined to reason and reason to deeds, so that there may be harmony in both: “For whoever does and teaches, he will be called great in the kingdom of heaven.” Let our speech, then, depend on deeds, and let deeds adorn speech. For here the adornment of the high priest is described. But princes are required to complete these things: this adornment belongs to those who have advanced so far as to merit to preside over peoples. The princes also offer oil, to be of service for a double use, for the lamps and for the chrism. For the lamp of those who preside over peoples must not be hidden or put under a bushel, but on a lampstand, so that it may shine for all who are in the house. And the princes offer the composition of incense, which is composed by Moses as a sweet odour to the Lord, so that they too may say, “We are the good odour of Christ.” “And after the people had offered, Moses called,” it says, “every wise man for the making, and the master builder, so that they might put together and make each of the things that are written …” … they might make what was fitting in the tabernacle of the Lord. You see that all these things which are done are done by the wise: wise women are called, and wise men. “For all the works of the Lord are done in wisdom.” So each one who is wise in understanding comes and does the works of the Lord. It is not enough for us only to offer; we must also work with wisdom the things that are in us, and know how to mix gold with fine linen, and to double the scarlet, or mix it with purple. … that you neither know nor recognize how to fit and bring forth each thing in its own time and in its own place? And therefore we must give our effort to be wise, so that what we hear from the holy Scriptures we may bring forth and fit in due time, put together, and from them adorn a tabernacle for the God of Jacob, through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Exod 35:27: quotation, high confidence - Exod 35:28: allusion, high confidence - Exod 28:17: allusion, high confidence - Exod 28:21: allusion, high confidence - Exod 28:12: allusion, high confidence - Matt 5:19: quotation, high confidence - Matt 5:15: allusion, high confidence - Exod 30:34: allusion, high confidence - 2 Cor 2:15: quotation, high confidence - Exod 36:2: quotation, high confidence - Ps 104:24 (103:24 LXX): quotation, high confidence - Exod 35:25: allusion, medium confidence - Ps 132:5 (131:5 LXX): allusion, high confidence ### Translation notes - A long block of Migne's own editorial preface to Origen's Homilies on Leviticus, with footnotes, leaked into the end of this section from the scanned page; it is removed by logged correction. Rufinus's text before the closing words is lost with it, and the gaps are marked “…”. - Sources: Exod 35:27–28; Exod 28:9–12, 17–21; Matt 5:19; Matt 5:15; Exod 30:34–35; 2 Cor 2:15; Exod 36:1–2; Ps 104:24 (LXX 103:24); Exod 35:25; Ps 132:5 (LXX 131:5). ### Citation (SBL) Origen, Hom. Exod. 13.7 (PG 12:394b–396a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-exodum/13-1/#p-13-7).