# Homilies on Judges - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Homiliae in Iudices* - 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. 951–990 (Rufinus's Latin translation, from Charles de la Rue's edition; the Greek fragments printed in the columns are not reproduced; lines lost in the scan are supplied from Baehrens and logged in the staged record) (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 7: Homilien zum Hexateuch in Rufins Übersetzung, Teil 2, GCS 30 (Leipzig: Hinrichs, 1921); Pierre Messié, Louis Neyrand, and Marcel Borret, Origène: Homélies sur les Juges, SC 389 (Paris: Cerf, 1993) - Work page: https://sophiascriptura.com/fathers/origen-homiliae-iudices/ - Passages: 41 ## Homilies on Judges 1.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-1 - Source: PG 12:951a–953c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each person has in himself either the days of Jesus, lit by Christ the true light, or evil days lit by the false light of the devil. ### Latin text Lector quidem praesentis lectionis ita legebat: Et timuit populus Dominum omnibus diebus Jesu.» Nos autem habemus: Et servivit populus Domino omnibus diebus Jesu, et omnibus diebus senio- ’ rum eorum qtti longiorum dierum fuerunt post Jesutn. Oportet ergo scire quia unusquisque nostrum ipse sibi praestat, ut in nobis diebus sit aut in malis, et ut dies habeat .Iesu, vel dies justorum. aut dies haheat impiorum. Si enim intelligamus lumen verum quod illuminat onmem hominem venientem in hunc mundum ", et praeheaunus ei ad illuminandum animas nostras, aut si oriatur nobis et mundum anima: nostras habemus hospitium, habemus et nos dies Jesu Christi, dies salutis. Si quis vero animam suam praebuerit ad recipiendam lucem illam quae exstinguetur, lucem contrariam veritati, etab ea fuerit illuminatus, habebit et ipse dies, Sed malos, ct non erit in diebus Jesu, sed erit in diebus Manasse, vel in diebus Pharaonis, vel in alterius cujuscunque diebus pessimis. Propterea denique in diebus Achab regis iniqui et pessimi non potuit Isaias videre visum, non potuit videre Dominum Sabaoth sedentem super thronum excelsum et elevatum. Sed ex quo mortuus est rex nequam, cujus erant dies ntali, tum potuit videre prOpheta visionem Dei . Et vis nosse quia dies isti cum dicuntur in Scripturls illius, vel illius, non significent tempus vita: illius de quo dicitur, vel praesentia: corporalis? Audi quid de diebus Domini nostri Jesu Christi Propheta praedixerit : ‹ Exorietur, inquit , in diebus ejus justitia, et abundantia pacis usquequo extollatur luna. Hoc si ita accipiamus, quod diebus quibus Salvator demorabatur in terris, dies erantjustitite, et dies pacis, quomodo probabimus dies iustitiae exortos esse iis qui eum crucifixev runt, et qui adventum et fidem ejus non receperunt? Aut quomodo multitudo pacis in diebus ejus fuisse videbitur apud eos, qui eum in mortem falsis criminationibus tradiderunt? Quomodo istis videbuntur dies iustitia: et dies pacis exorti, in quorum mentibus iniquitatis et furoris tenebrz versabantur? et rursum si ad IIIOS dies quos San vator exegit in carne, referatur hoc quod scriptum est: Orietur” in diebus ejus justitia, et multitudo pacis. nunc quoniam non sunt illi dies, ergo non oritur justitia ejus. nec multitudo pacis Christi apud fideles et religiosos invenitur. Magis vero unusquisque pro actibus suis et conversatione vitaz, dies sibi vel iniquitatis et belli, vel justiti: et pacis acquirit. Audi denique prophetam dicentem: Timentibus, inquit , nomen tuum, orietur sel justitize, sine dubio ut faciat eis dies justitiz, dies Jesu. De impiis dicit, quia occidet eis sol jnstitire, sine dubio illis in quibus iustitia dormit in eis, et tenebrat eis iniquitatis exorta: sunt. Vis autem similiter a Propheta discere qui sint qui habeant multitudinem pacis? Audi quomodo dicit in Psalmis ; t Pax multa diligentibus nomen tuum, et non est illis scandalum. Dies ergo justiti: et multitudo pacis exorietur diligentibus nomen Domini. Sed habent et impii lucem suam, ex qua sine dubio exoriuntur eis dies mali. Vis autem et hoc tibi de Scripturis probari? Audi quid scriptum est: Lux, inquit ",justis semper, lux autem impiorum exstinguetur. Vides ergo quia est propria quaedam lux impiorum, quae exstinguitur, et lux justorum. quas permanet in aeternum. Et nescio si tam inepte quis intelligat, ut putet esse aliquam substantialetn lucem, aliam quae impiorum dicatur, et aliam qua justorum. Quod utique nullo modo fieri potest. Una enim est lux mundi a Deo facta, qua: omnibus communiter et aequaliter lucet. Sed hoc modo quod superius exposuimus, intelligendum est, quod anima nostra aut vero lumine illuminatur, quod nunquam exstinguetur, qui est Christus; aut si non habet in se istud lumen quod aeternum est, temporali sine dubio et exstinguihili lumine illuminatur ab illo qui transfigurat se in angelum lucis et falsa luce illuminat cor peccatoris, ut videantur ei illa esse bona et praeclara, quae sunt praesentia et caduca. Isto lumine illumi- Λ nantur illi qui summum bonum voluptatem putant. [sto lumine illuminantur illi qui divitias et honores saeculi et terrenam gloriam, quasi :eternitatia memoriam quaerunt. Sunt ergo isti in diebus lucis ejus qu:e exstinguetur. Omnia base quae agunt et qttae desiderant et cupiunt, exstinguuntur. Hoc lumine illuminantur et haeretici, falsi nominis scientiam praedicantes. Hinc Marcion illuminatus, Deum legisjustum, sed non bonum dicit. Si ergo recte intelleximus qui sint quia Domino nostro Jesu Christo vero lumine illuminautur, et qui sint dies qui ab illo illuminantur, qui se transfigurat in angelum lucis , et cujus lumen exstinguitur, competenter intelligere possumus etiam istos Domini, de quibus dicitur quod servivit populus Domino omnibus diebus Jesu; certum namque est quod qui habet in se dies Jesu, serviat Domino: nec fieri potest, ut habens in se aliquis dies Jesu et lumen Christi serviat Zabulo, aut serviat avaritiae: nec potest fieri ut illuminetur quis lumine veritatis et serviat mendacio: nec potest illuminatus lumine sanctificationis, libidini et immunditia: deservire. Denique sic et Apostolus dicit : Qua: enim participatio est justitia: cum iniquitate? Aut quae societas luci ad tenebras? Quae autem consonantia Christo cum Belial? Aut quae pars fideli cum infideli? › Oremus ergo ut semper in nobis Christus qui est lux vera, faciat dies bonos, nec unquam de Zabulo nos illuminante habeamus in nobis dies malos, de quibus dicit Apostolus θ’ : Redimentes tempus, quoniam dies mali sunt. Dies enim malos habemus, quando carnalia pro spiritalibus quaerimus, terrena pro coelestibus, pro aeternis caduca, pr:esentia pro futuris. Si quando ergo hujuscemodi in te desideria videris exoriri, scito te in diebus malis et pessimis positum : et ideo insiste orationibus ut libereris a die illo, et, sicut dicit Apostolus 7°, eripiaris σ de praesenti szeculo malo ; hoc enim modo, quod superius diximus, non solum dies fiunt mali, sed et saaculum edicitur malum. ### English translation (Claude) The reader of today's lesson read it this way: "And the people feared the Lord all the days of Joshua." But our text has: "And the people served the Lord all the days of Joshua, and all the days of the elders who lived on after Joshua." We must understand, then, that each of us is responsible for himself, whether he lives in good days or in bad, and whether he has the days of Jesus, that is, the days of the righteous, or the days of the ungodly. For if we understand "the true light that enlightens every man coming into this world," and offer ourselves to it to enlighten our souls, or if [the sun of righteousness] rises for us and [lights up] the world of our souls, and we give it lodging, then we too have the days of Jesus Christ, the days of salvation. But if anyone offers his soul to receive that light which will be put out, the light that is opposed to the truth, and is enlightened by it, he too will have days, but evil ones; he will not be in the days of Jesus but in the days of Manasseh, or the days of Pharaoh, or the wicked days of someone else. That, indeed, is why in the days of Ahab, a wicked and most evil king, Isaiah could not see a vision; he could not see the Lord of hosts sitting on a throne high and lifted up. But once that worthless king, whose days were evil, had died, then the prophet could see the vision of God. Do you want to know that when Scripture speaks of the days of this or that man, these days do not mean the time of his life or of his bodily presence? Hear what the prophet foretold about the days of our Lord Jesus Christ: "In his days," he says, "righteousness will rise, and abundance of peace, until the moon is lifted up." If we take this to mean that the days in which the Saviour lived on earth were days of righteousness and days of peace, how shall we prove that days of righteousness rose for those who crucified him and who did not receive his coming or faith in him? Or how will an abundance of peace be seen to have been in his days among those who handed him over to death on false charges? How will days of righteousness and days of peace be seen to have risen for those in whose minds the darkness of iniquity and fury dwelt? And again, if what is written, "In his days righteousness will rise, and an abundance of peace," is referred to the days the Saviour spent in the flesh, then, since those days are no more, his righteousness does not rise now, and the abundance of Christ's peace is not found among the faithful and devout. Rather, each person, by his deeds and the conduct of his life, gains for himself days either of iniquity and war or of righteousness and peace. Hear, then, the prophet saying: "For those who fear your name the sun of righteousness will rise," doubtless to make days of righteousness for them, the days of Jesus. Of the ungodly he says that the sun of righteousness will set for them, doubtless for those in whom righteousness sleeps and for whom the darkness of iniquity has risen. Do you likewise want to learn from the prophet who those are who have an abundance of peace? Hear how he says in the Psalms: "Great peace have those who love your name, and there is no stumbling for them." Days of righteousness, then, and an abundance of peace will rise for those who love the name of the Lord. But the ungodly also have their own light, from which, doubtless, evil days rise for them. Do you want this too proved to you from the Scriptures? Hear what is written: "The light of the righteous is for ever, but the light of the ungodly will be put out." You see, then, that there is a light proper to the ungodly, which is put out, and a light of the righteous, which remains for ever. And I do not suppose anyone would understand this so foolishly as to think that there is some substantial light, one called the light of the ungodly and another that of the righteous. That cannot be at all. For there is one light of the world, made by God, which shines on all in common and alike. But it must be understood in the way we explained above: our soul is enlightened either by the true light, which will never be put out, which is Christ; or, if it does not have in itself that light which is eternal, it is doubtless enlightened with a temporal light that can be put out, by him who transforms himself into an angel of light and enlightens the sinner's heart with a false light, so that the things that are present and perishable seem to him good and splendid. By this light those are enlightened who think pleasure the highest good. By this light those are enlightened who seek riches, worldly honours, and earthly glory as though they were a memorial for eternity. These, then, are in the days of that light which will be put out. All the things they do, desire, and covet are put out. By this light the heretics too are enlightened, who preach a knowledge falsely so called. Enlightened by it, Marcion says that the God of the law is just but not good. If, then, we have rightly understood who are enlightened with the true light by our Lord Jesus Christ, and what the days are that are lit by him who transforms himself into an angel of light, whose light is put out, we can also fitly understand those days of the Lord of which it is said that "the people served the Lord all the days of Joshua." For it is certain that whoever has the days of Jesus in himself serves the Lord. It cannot be that someone who has in himself the days of Jesus and the light of Christ serves the devil or serves avarice; it cannot be that someone is enlightened by the light of truth and serves falsehood; nor can one enlightened by the light of holiness be a slave to lust and impurity. So too the apostle says: "For what partnership has righteousness with iniquity? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion has a believer with an unbeliever?" Let us pray, then, that Christ, who is the true light, may always make good days in us, and that we may never have in us evil days from the devil's enlightening, of which the apostle says: "Redeeming the time, because the days are evil." For we have evil days when we seek fleshly things instead of spiritual ones, earthly instead of heavenly, perishable instead of eternal, present instead of future. If ever, then, you see desires of this kind rising in you, know that you have been placed in evil and most wicked days; and so persist in prayer, that you may be freed from that day and, as the apostle says, "rescued from the present evil age." For in the way we explained above, not only do days become evil, but the age too is called evil. ### Scripture references - Judg 2:7: quotation, high confidence - John 1:9: quotation, high confidence - Isa 6:1: allusion, high confidence - Ps 72:7 (71:7 LXX): quotation, high confidence - Mal 4:2 (3:20 LXX): quotation, high confidence - Ps 119:165 (118:165 LXX): quotation, high confidence - Prov 13:9: quotation, high confidence - 2 Cor 11:14: allusion, high confidence - 1 Tim 6:20: allusion, high confidence - 2 Cor 6:14: quotation, high confidence - 2 Cor 6:15: quotation, high confidence - Eph 5:16: quotation, high confidence - Gal 1:4: quotation, high confidence ### Translation notes - The reader's text of Judg 2:7 ("feared the Lord") differs from the one Origen comments on ("served the Lord"). In Latin, Joshua and Jesus have the same name (Iesus), which the homily exploits throughout. Quotations: John 1:9; Isa 6:1 (Origen dates Isaiah's vision after the death of a wicked king; Isa 6:1 names Uzziah, not Ahab); Ps 72:7 (LXX 71:7); Mal 4:2 (LXX 3:20); Ps 119:165 (LXX 118:165); Prov 13:9 (in the Greek form, "the light of the righteous is for ever"); 2 Cor 11:14; 1 Tim 6:20; 2 Cor 6:14–15; Eph 5:16; Gal 1:4. The statement about Marcion reports his teaching; it is not Origen's own view. The words in brackets fill an evident gap in the scan ("si oriatur nobis et mundum animae nostrae habemus hospitium"), following the image of the sun of righteousness used below (Mal 4:2). ### Citation (SBL) Origen, Hom. Judg. 1.1 (PG 12:951a–953c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-1). ## Homilies on Judges 1.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-2 - Source: PG 12:953c–954a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The elders after Joshua are the apostles, who as the light of the world make days in us for serving the Lord. ### Latin text Servivit ergo populus Domino, omnibus diebus et omnibus seniorum diebus qui fuerint post Jcsum “. Beatus est qui in diebus Jesu servit Domino, qui verbo et sapientia ejus illuminatur, qui praeceptis ejus illustratur, qui ex doctrina ejus accipit lumen scientiae. Secundo autem loco, et ille post hunc est beatus, qui in diebus seniorum qui fuerunt post Jesum, Domino servit. Seniores qui vel cum vel post Jesum fuerunt, qui sunt nisi apostoli, qui et ipsi scriptis et prmceptis suis illuminant corda nostra, et faciunt etiam ipsi dics quosdam in nobis ex illa luce quam ipsi ex vera luce participati sunt, venientes? Qui ergo illuminatur et instruitur ex apostolorum praeceptis, et ad servitimn Domini apostolicis regulis instruitur, iste est qui servire dicitur Domino in diebus seniorum qui fuerunt post Jesum. Vis autem videre quia sicut Salvator erat lux vera, quae illuminat omnem hominem venientem in hunc mundum ", ita et apostoli lux erant mundi? In Evangelia scriptum est, dicente Domino adeus : Vos estis lux mundi. Quod si etiam apostoli lux sunt mundi, sine dubio per praecepta et mandata sua illuminant nobis dies, in quibus Domino serviamus. ### English translation (Claude) "So the people served the Lord all the days, and all the days of the elders who were after Joshua." Blessed is he who serves the Lord in the days of Jesus, who is enlightened by his Word and wisdom, made bright by his commandments, and receives the light of knowledge from his teaching. In the second place, and after him, that person too is blessed who serves the Lord in the days of the elders who were after Jesus. Who are the elders who were with Jesus or after him, if not the apostles? They too enlighten our hearts by their writings and precepts, and they too make certain days in us from that light which they received by sharing in the true light. Whoever, then, is enlightened and taught by the apostles' precepts and is trained for the Lord's service by the apostolic rules is the one who is said to serve the Lord in the days of the elders who were after Jesus. Do you want to see that, just as the Saviour was "the true light, which enlightens every man coming into this world," so the apostles too were the light of the world? It is written in the Gospel, where the Lord says to them: "You are the light of the world." If, then, the apostles too are the light of the world, they doubtless light up days for us by their precepts and commandments, days in which we may serve the Lord. ### Scripture references - Judg 2:7: quotation, high confidence - John 1:9: quotation, high confidence - Matt 5:14: quotation, high confidence ### Translation notes - Quotations: Judg 2:7; John 1:9; Matt 5:14. ### Citation (SBL) Origen, Hom. Judg. 1.2 (PG 12:953c–954a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-2). ## Homilies on Judges 1.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-3 - Source: PG 12:954b–955a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saints' days are long and the evil days are shortened for the elect; the many days of Jesus are the virtues in which the Lord is served. ### Latin text Quod autem dixit: Omnibus diebus seniorum, qui longiorum dierum fuerunt post Jesum, nec hoc mihi otiose dictum videtur, quod longaevi vel longiorum dierum dicuntur esse seniores, qui post Jesum fuerunt. Et quidem Dei est solius nosse post Jesnm quis fuerit inter seniores qui longiorem diem fecerit, id est, qui majorem ex se emiserit lucem, utrum Petrus, an’Paulus, Bartholomatus, an Joannes: verumtamen longiorum dicuntur dierum sancti. Econtrario vero tunc, quando iste mundus malis replebitur, quando increscente iniquitate refrigescet charitas multorum , et quando veniens Filius hominis, diilicile fidem inveniet super terram ",itunc non dicuntur futuri longi dies, sed magis abbreviari dicuntur, sicut dixit Dominus , quia: nisi abbreviati fuissent dies illi, non fieret salva ulla caro. Mali ergo dies breviari dicuntur:longacvi autem sunt, et multi temporis et grandis quodammodo spatii dies boni, in quibus Domino servimus. Vide tamen quia et hoc designavit in Evangelio , quod propter electos hreviabuntur dies illi. Electis ergo breviabuntur dies mali, dies iniquitatis et scandali: et ut ego arbitror, cum semel electis dies mali coeperint breviari, semper breviantur et minuuntur, usque dum ad nihilum redigantur, et penitus exolescant atque ad ultimum pereant. Ex quibus unus, puto, erat et ille qui dicebat ἐς Pereat illa dies in qua natus sum. Sic ergo It electis dies mali breviantur et pereunt :dics vero seniorum sanctorum longaevi suntet prolixi. Sed etillud quod dicentibus nobis occurrit, et utinam Domino suggerente occurrerit, praetereundum non est, quod dixit "’, quia servivit populus Domino omnibus diebus Jesu ; non dixit unum diem fuisse Iesu, sed multi sunt dies lesu . Quos ergo multos ponimus dies secundum hune ordinem, quen exposuimus? Ego sie arbitror quod unus ipsius est justitia, alius sanctificatio, alius prudentia, alius misericordia, et sic per singula virtutum dona dies computantur Jesu, in quibus Domino servitur, quia in bis virtutibus animi Domino placetur. Sed et patientiam computato diem, et mansuetudinem, et pietatem, et bonitatem, et omne quod ad virtutem pertinet, ipsius dicito diem. Et sic in omnibus diebus Jesu Domino servies, i‘d est in omnibus bis virtutibus. Non enim vult Scriptura: sancta: institutio, ut aliquas ex bis virtutibus habeas in te, et alias negligas, sed ut omnibus bis virtutibus adornatus, et in earum actibus positus servias Domino. Eodem modo quis etiam seniorum dies habet in se, et in diebus eorum servit Domino, implens illud quod dicit apostolus Paulus: Imitatores mei estote, sicut et ego Christi. ### English translation (Claude) As for the words "all the days of the elders who lived on after Joshua," these too do not seem to me to be said idly: that the elders who were after Jesus are called long-lived, or "of longer days." It belongs to God alone to know which of the elders after Jesus made the longest day, that is, sent out the most light from himself, whether Peter or Paul, Bartholomew or John; yet the saints are said to be "of longer days." On the other hand, when this world is filled with evils, when "because iniquity increases the love of many grows cold," and when "the Son of Man coming will hardly find faith on earth," then the days are not said to be going to be long; rather they are said to be shortened, as the Lord said: "Unless those days had been shortened, no flesh would be saved." Evil days, then, are said to be shortened, but the good days, in which we serve the Lord, are long-lived, of much time and, in a way, of great extent. Notice, though, that he also indicated this in the Gospel, that "for the elect's sake those days will be shortened." For the elect, then, evil days, days of iniquity and stumbling, will be shortened; and, as I think, once evil days begin to be shortened for the elect, they are shortened and lessened continually until they are brought to nothing, utterly fade away, and at last perish. One of these, I think, was the day of which he said: "Let the day perish on which I was born." So for the elect evil days are shortened and perish, but the days of the holy elders are long-lived and extended. But what occurs to us as we speak (and may it occur at the Lord's prompting!) must not be passed over: it says that "the people served the Lord all the days of Joshua." It did not say that Jesus had one day, but that the days of Jesus are many. Which, then, do we set down as the many days, in the line of interpretation we have laid out? I think that one of his days is righteousness, another holiness, another prudence, another mercy; and so the days of Jesus are counted by the separate gifts of the virtues. In them the Lord is served, because by these virtues of the soul the Lord is pleased. Count patience too as a day, and gentleness, and piety, and goodness; and call everything that belongs to virtue a day of his. And so you will serve the Lord in all the days of Jesus, that is, in all these virtues. For the teaching of Holy Scripture does not want you to have some of these virtues in you and neglect others, but to serve the Lord adorned with all these virtues and engaged in their works. In the same way one also has the days of the elders in himself and serves the Lord in their days, fulfilling what the apostle Paul says: "Be imitators of me, as I am of Christ." ### Scripture references - Judg 2:7: quotation, high confidence - Matt 24:12: quotation, high confidence - Luke 18:8: quotation, high confidence - Matt 24:22: quotation, high confidence - Job 3:3: quotation, high confidence - 1 Cor 11:1: quotation, high confidence ### Translation notes - Quotations: Judg 2:7; Matt 24:12; Luke 18:8; Matt 24:22; Job 3:3; 1 Cor 11:1. ### Citation (SBL) Origen, Hom. Judg. 1.3 (PG 12:954b–955a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-3). ## Homilies on Judges 1.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-4 - Source: PG 12:955b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To know the works of the Lord, in Scripture's usage, is to do them, as not knowing sin means not committing it. ### Latin text ln diebus, inquit ἰ, seniorum eorum , qui cognoverunt omnia opera Domini. Quis est qui cognoscit omnia opera Domini, nisi qui facit ea? Sicut euint dictum est de [iliis Heli , quia essent filii pestilentiae, nescientes Dominum, non quod ignorarent Dominum, qui utique et doctores erant caeterorum, sed quia sic agebant ut agunt illi, qui nesciunt Dominum: hoc modo etiam hic sentiendum est quod dicit, qui cognoverunt omne ‘opus Domini. non solum, inquit, cognoverunt Opus Domini, sed addidit, qui omne Opus cognoverunt Domini; id est, qui cognoverunt et justitiaz opus Domini, et sanctificationis Opus, et patientize, et mansuetudinis, et pictatis. Et omne quidquid ex mandatis Dei venit, Opus Domini dicitur. Sed sicut est Opus Domini, 'est sine dubio huic contrarium opus Zabuli. Certum est enim, quia sicut justitia cst opus Dei, ita et injustitia opus Zabuli ε et sicut mansuetudo opus Dei est, ita et ira et furor opus sit Zabuli. Cognovisse ergo dicuntur opus Dei, illi qui faciunt opus ejus. Ut autem hoc amplius ex Scripturarum auctoritate clarescat, quomodo soleat dicere Scriptura, cognoscere, vel nescire, vide quomodo ‘61 etiam alibi scriptum est : «Qui custodit,inquit, mandatum, nesciet verbum malum.»Qui autem mandatum custodit, potest fieri ut nesciat verba υ mala? Scit quidem, sed nescire pro eo dicitur, quod ea cavet et v‘lat. Sic de eodem ipso Domino et Salvatore quod dictum est “, non novit peccatum, tcertum estquia ignorasse dicitur peceatum, pro eo quod non egit opus peccati. Hoc ergo modo et ille dicitur cognoscere opera Domini, qui opera Domini facit. Ignorat autem opus Dei, qui non agit opus Dei. ### English translation (Claude) "In the days," it says, "of their elders, who knew all the works of the Lord." Who knows all the works of the Lord, if not the one who does them? It was said of the sons of Eli that they were sons of pestilence, not knowing the Lord. This was not because they did not know the Lord, since they were in fact teachers of others, but because they acted as those act who do not know the Lord. In the same way we must understand what is said here: "who knew every work of the Lord." Not only did they know the work of the Lord, it says; it added "who knew every work of the Lord," that is, who knew the Lord's work of righteousness, and the work of holiness, of patience, of gentleness, and of piety. And everything that comes from God's commandments is called the work of the Lord. But just as there is a work of the Lord, there is doubtless a work of the devil opposed to it. For it is certain that, as righteousness is the work of God, so unrighteousness is the work of the devil; and as gentleness is the work of God, so anger and fury are the work of the devil. Those, then, are said to have known the work of God who do his work. That it may be made clearer from the authority of the Scriptures how Scripture is accustomed to use "know" or "not know," see how it is written elsewhere: "Whoever keeps the commandment will not know an evil word." Can it be that someone who keeps the commandment does not know evil words? He does know them, but he is said not to know them because he guards against them and avoids them. So also of the Lord and Saviour himself it is said that "he knew no sin"; it is certain that he is said not to have known sin because he did not do the work of sin. In this way, then, he is said to know the works of the Lord who does the works of the Lord. But he does not know the work of God who does not do the work of God. ### Scripture references - Judg 2:7: quotation, high confidence - 1 Sam 2:12: allusion, high confidence - Eccl 8:5: quotation, high confidence - 2 Cor 5:21: quotation, high confidence ### Translation notes - Quotations: Judg 2:7; 1 Sam 2:12; Eccl 8:5; 2 Cor 5:21. ### Citation (SBL) Origen, Hom. Judg. 1.4 (PG 12:955b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-4). ## Homilies on Judges 1.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-5 - Source: PG 12:955b–956b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All God's works are great, but beside the gift of his only Son even the wonders of the exodus are small. ### Latin text Sed et illud quomodo prmterimus quod addidit”: Qui cognoverunt opera Domini magna, quae fecit in Israel? Quid enim? Sunt aliqua opera Domini parva, ad quorum distinctionem haec magna dicantur? Ego arbitror quod omne quidem Dei opus est magnum, qttod pro capacitate eorum qui operantur, si sibi invicem comparentur, vel magna opera Domini dicutttur esse, vel parva. Verbi causa, eduxit filios Israel de Egypto in manu furtiet brachio excelso, Egypto prodigiis caalestibus verberata, viam fecit in mari, tnanna in deserto populo dedit, de cmlo locutus est ad Mosen, legetconscriptam in tabulis lapideis dedit. Nonne hac magna sunt opera Dei? Sed si illud his compares , quod ita dilexit Deus hunc mundum, ut Filium suum unigenitum daret pro salute mundi, invenies omnia illa parva esse ad hujus operis tn:gnitudinem. Quod opus etiam nos et cognoscere debemus, et credere, et Operari opera Domini. Non ergo negligenter, sed fideliter et attente, ut inveniamur et nos in diebus Jesu Christi, et in diebus sanctorum seniorum ejus apostolorum, cum quibus et societatem cmlestis hzcreditatis mereamur accipere, per ipsum Dominum’ nostrum Jesnm Christum, cui est gloria et imperium in sarcula s2culorum. Amen. ### English translation (Claude) But how shall we pass over what it added: "who knew the great works of the Lord, which he did in Israel"? What then? Are there some small works of the Lord, to distinguish from which these are called great? I think that every work of God is great, but that, according to the capacity of those who work, if they are compared with one another, the works of the Lord are called either great or small. For example, he brought the children of Israel out of Egypt with a mighty hand and an outstretched arm, after Egypt had been struck by wonders from heaven; he made a way in the sea, gave the people manna in the desert, spoke to Moses from heaven, and gave the law written on tablets of stone. Are these not great works of God? But if you compare with them the fact that "God so loved this world that he gave his only-begotten Son" for the salvation of the world, you will find all those things small beside the greatness of this work. This work we too must both know and believe, and we must do the works of the Lord. Not carelessly, then, but faithfully and attentively, so that we too may be found in the days of Jesus Christ and in the days of his holy elders the apostles, with whom we may be counted worthy to receive fellowship in the heavenly inheritance, through our Lord Jesus Christ himself, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 2:7: quotation, high confidence - Deut 5:15: allusion, medium confidence - Exod 14:21: allusion, high confidence - Exod 16:15: allusion, high confidence - Exod 31:18: allusion, high confidence - John 3:16: quotation, high confidence ### Translation notes - Words lost in the Migne scan are supplied from Baehrens's edition. Quotations and allusions: Judg 2:7; Deut 5:15 ("mighty hand and outstretched arm"); Exod 14; Exod 16; Exod 31:18; John 3:16. ### Citation (SBL) Origen, Hom. Judg. 1.5 (PG 12:955b–956b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/1-1/#p-1-5). ## Homilies on Judges 2.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-1 - Source: PG 12:956b–957a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus lives in the saints but dies in those who sin, as Joshua's death was followed by a generation that did not know him. ### Latin text Recitatus est nobis etiam Jesu obitus. Et ille quidem filius Nave quod defunctus est, nihil mirum. Naturae namque quod debebatur exsolvit. Verum quoniam institueramus hzec quae de filio Nave legebantur, ad Dominunt nostrum Jesum Christus: referre, videndum est quomodo etiatn de ipso disi conveniat quia defunctus est Jesus. Ego arbitror secundum Scriptum auctoritatem hoc loquens, quod in quibusdam vivit Jesus, in quibusdam vero defunctus est. In Paulo vivit Jesus, et in Petro, et in illis omnibus qui merito possunt dicere . Vivo autem jam non ego, vivit vero in me Christus ". Et iterum dicit “z Mihi autem vivere Christus est,tet mori lucrum.) la istis ergo talibus Iesus vivere merito dicitur. ln quibus autem defunctus est Jesus? In illis sine dubio, qui saepe paenitendo et iterum delinquendo, velut insultare morti Jesu dicuntur. De quibus scribens ad Hebraeos dicit Apostolus ’°: Rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes. Vides ergo quia in peccantibus non solum defungi dicitur Iesus, verum et crucifigi ab eis asseritur et illudi. Sedet tu ipse considera apud te, si quando de avaritia cogitas et cupis aliena diripere, nunquid potes dicere, quia vivit Cbristus in me? Aut si de stupro cogitas, si lurore exagitaris, si livore succendens, si invidia stimularis, si temulentia debaccharis, si superbia extolleris, si crudelitate grassaris. nunquid potes in his omnibus dicere, quia Christus vivit in me? Sic ergo in peccantibus defungitur Christus, pro eo quod nihil in eis iustitia, nihil patientia , nihil veritas et omnia illa quae Christus est, operantur. A sanctis vero quaecunque fiunt, Christus ea dicitur operari, sicut et Apostolus dicit ἰ : ‹ Omnia possum in eo qui me confortat Christus. Sed et ipse Dominus in Evangeliis de hoc distinctionem pulcherrimam dedit, cum dicit 9': “Quicunque confessus me fuerit coram hominibus, confitebor et ego eum coram Patre meo qui est in caelis. Qui autem negaverit me coram huminibus, et ego negabo eum coram Patre meo.» Vidisti quia confitentes in semetipso dixit confiteri, et quasi qui ipse in eis vivat et operetur opera vitae. In iis autem qui negant, non tenuit eamdem verbi similitudinem, ut diceret quia qui negaverit in me, et ego negabo in eum : sed qni negaverit. me coram hominibus et ego negabo eum coram Patre meo , ut ostenderet quia qui negat quidem se, extra ipsum est; qui autem confitetur, in ipso est. Pr0pterea ergo et hic Scriptura dicit ”, quia cum defunctus esset Iesus, exsurrexit generatio alia post eos, qui non scierunt Jesum, et opera quae fecit in Israel. ### English translation (Claude) The death of Joshua has also been read to us. That the son of Nun died is no wonder, for he paid what was owed to nature. But since we had undertaken to refer what was read about the son of Nun to our Lord Jesus Christ, we must see how it can be said of him too that "Jesus died." Speaking on the authority of Scripture, I think that in some people Jesus lives, and in others he has died. Jesus lives in Paul and in Peter and in all those who can rightly say: "It is no longer I who live, but Christ lives in me." And again he says: "For me to live is Christ, and to die is gain." In such people, then, Jesus is rightly said to live. But in whom has Jesus died? Doubtless in those who, by often repenting and sinning again, are said, as it were, to mock the death of Jesus. Writing of them to the Hebrews, the apostle says: "Crucifying the Son of God afresh for themselves and holding him up to contempt." You see, then, that in sinners Jesus is said not only to die but even to be crucified and mocked by them. Consider this yourself: when you think about greed and want to seize what belongs to others, can you say, "Christ lives in me"? Or if you think about sexual immorality, if you are driven by rage, burning with spite, goaded by envy, raving with drunkenness, puffed up with pride, running riot with cruelty, can you say in all these, "Christ lives in me"? So, then, Christ dies in sinners, because in them righteousness, patience, truth, and all those things that Christ is do nothing. But whatever the saints do, Christ is said to do, as the apostle also says: "I can do all things in him who strengthens me, Christ." The Lord himself in the Gospels made a most beautiful distinction on this point, when he says: "Whoever confesses me before men, I too will confess him before my Father who is in heaven; but whoever denies me before men, I too will deny him before my Father." You have seen that he said those who confess confess in him, as though he himself lived in them and did the works of life. But for those who deny he did not keep the same form of words, so as to say "whoever denies in me, I too will deny in him"; but "whoever denies me before men, I too will deny him before my Father," to show that whoever denies is outside him, but whoever confesses is in him. That, then, is why Scripture says here that when Joshua had died, "there arose another generation after them, who did not know Joshua and the works he had done in Israel." ### Scripture references - Judg 2:8: allusion, high confidence - Gal 2:20: quotation, high confidence - Phil 1:21: quotation, high confidence - Heb 6:6: quotation, high confidence - Phil 4:13: quotation, high confidence - Matt 10:32: quotation, high confidence - Matt 10:33: quotation, high confidence - Judg 2:10: quotation, high confidence ### Translation notes - Origen applies Joshua's death (Judg 2:8–10) to Christ, playing on the shared name Iesus. In Matt 10:32 the Greek (and Origen's argument) reads "confess in me … in him"; the Latin here gives the plain form but the argument presupposes it. Quotations: Gal 2:20; Phil 1:21; Heb 6:6; Phil 4:13; Matt 10:32–33; Judg 2:10. ### Citation (SBL) Origen, Hom. Judg. 2.1 (PG 12:956b–957a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-1). ## Homilies on Judges 2.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-2 - Source: PG 12:957a–958a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen prays that Christ may not die again in us; the generation that forgot Joshua is the brood of evil thoughts that forgets Christ's death and resurrection. ### Latin text Et fecerunt filii Israel malum ante Deum θλ.» Omnipotens dominator Deus nunquam accidat nobis, ut .Iesus Christus posteaquam resurrexit a mortuis, rursum moriatur in nobis. Quid enim mihi prodest si in aliis vivat ex virtute, et in me ο moriatur ex infirmitate peccati? Quid mihi prodest si in me et in meo corde non vivit, et si in me opera vitae non perficit? Quid mihi prodest si apud alium ex bouis studiis, ex bona fide, ex bonis operibus nascitur et reficitur : apud me autem et in meo corde per malas cogitationes et desideria nefanda, per studia pessima suffocatur quodammodo et necatur? Vide enim quid addit Scriptura, quia surrexit, inquit 9', generatio alia quae non cognovit Jesum, et opera quaefecit magna. Generatio illa quae non cognovit Dominum Jesum, ista est malarum cogitationum, et pessimarum cupiditatum, quae procedunt ex corde. Ista est generatio quae non recognoscit Dominum Jesum, neque opus magnum quod fecit in Israel. Vides quia peccalores eo usque perveniunt, ut et Opus illud inagnum et praclarum quod fecit Dominus, obliviscantur, quod crucifixus est ‹ pro peccatis nostris, et resurrexit propter justifieationem nostram9°n Unde credo quod propter hanc oblivionem metuens Apostolus dicebatdiscipulo suo Timotheo, quem pra:cipuum habebat": Memor esto Christum Jesnm resurrexisse a mortuis. Sciebat enim quia hujus tam magni operis, quod surrexit a mortuis , fieri posset oblivio , si generatio peccatrix oriretur in corde. Fecit ergo malignum coram Deo generatio altera, quae nescivit Jesum , neque presbyteros. ### English translation (Claude) "And the children of Israel did evil before God." Almighty Lord God, may it never happen to us that Jesus Christ, after he has risen from the dead, should die again in us! For what good is it to me if he lives in others by virtue and dies in me through the weakness of sin? What good is it to me if he does not live in me and in my heart, and does not accomplish the works of life in me? What good is it to me if in another he is born and renewed through good pursuits, good faith, and good works, but in me and in my heart he is, in a way, smothered and killed by evil thoughts, wicked desires, and the worst pursuits? See what Scripture adds: "There arose," it says, "another generation, which did not know Jesus and the great works he had done." That generation which did not know the Lord Jesus is the generation of evil thoughts and wicked desires "which come out of the heart." This is the generation that does not acknowledge the Lord Jesus, nor the great work he did in Israel. You see that sinners come so far that they even forget that great and glorious work which the Lord did: that he was crucified "for our sins and rose for our justification." That is why, I believe, the apostle, fearing this forgetfulness, said to his disciple Timothy, whom he held in special regard: "Remember that Christ Jesus has risen from the dead." For he knew that even so great a work as his rising from the dead could be forgotten if a sinful generation arose in the heart. So the other generation that did not know Jesus or the elders did evil before God. ### Scripture references - Judg 2:11: quotation, high confidence - Judg 2:10: quotation, high confidence - Matt 15:19: quotation, high confidence - Rom 4:25: quotation, high confidence - 2 Tim 2:8: quotation, high confidence ### Translation notes - Quotations: Judg 2:11; Judg 2:10; Matt 15:19; Rom 4:25; 2 Tim 2:8. ### Citation (SBL) Origen, Hom. Judg. 2.2 (PG 12:957a–958a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-2). ## Homilies on Judges 2.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-3 - Source: PG 12:958a–960b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bowing the knee to Baal is any sin; whatever a person loves above all is his god, so avarice, lust, and ambition are idolatry. ### Latin text Et servivit, inquit ’, Baalim , et dereliquerunt Dominum Deum patrum suorum.» Ilaec quidem fecerunt antiqui : sed quoniam quae scripta sunt, non propter illos, sed propter nos scripta dicun- ‘tnr θ’, in quos fines saeculorum devenerunt, videamus ne majore ex parte de nobis hate, quam de illis dicta videantur. Vis videre quia non per me, sed per Apostolum de nobis esse ista exponuntur? Audi ipse quid dicati: 1η Helia autem quid dicit Scriptura? Quomodo interpellat Deum adversum Israel? Domine, prophetas tuos occiderunt, altaria tua demoliti sunt, et ego relictus sum solus et qumrunt animam meam. Sed quid dicit illi responsum divinum? Reliqui mihi septem millia virorum, qui non curvaverunt genua Baalim, etaddit: ‹ Sic ergo, inquit, et in hoc tempore reliquis: secundum electionem gratiae salvae facta: sunt. Vides ergo quia illos qui curvaverunt genua Baalim, et qui non curvaverunt, in reliquiis credentium et in multitudine non credentium interpretatur. Et hoc ostendit, quia illi qui in tempore Salvatoris increduli exstiteruntetimpii, genua curvaverunt Baalim, et adoraverunt simulacra. Hi vero qui credunt, et implent opera fidei, non curvaverant genua Baalim. Neque enim usquam refertur in bisto- η riis. vel in evangelicis, vel in aliis quibuslibet Scripluris quod aliquis tempore Salvatoris genua flexe- ‘rit simulacris, sed de illis utique hoc dicitur, qui peccatis suis astricti, velut compediti tenebantur. Unde constat quia et nos quotiescunque peccamus, cum captivi ducimur in lege peccati, genua nostra curvamus Baalim. Sed non in hoc vocati sumus , nec ad hoc credidimus , ut iterum serviamus peccato , et iterum genua flectamus diabolo , sed ut flectamus genua in nomine Domini Jesu : quia ‹ in nomine Jesu omne genu flectitur caelestium, et terrestrium, et infernarum ; et ut flectamus ‹ genua ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in cmlum et in terra nominatur . Sed quid mihi prodest si genua corporis mei ad orationem veniens [lectam Deo, et genua cordis mei flectam diabolo? Si enim non stetero tir- . mus adversum astutias diaboli, flexi genua mea diabolo. Etsi non constanter stetero adversum iram, flexi genua mea irae. Similiter et si non constanter libidini restitero, flexi libidini genua mei cordis. Et in singulis quibusque quze contraria sunt Deo, hoc facere videbor, nisi constanter et fortiter stetero , sicut et illi fecerunt quia coluerunt Baalim, et dereliqueruntDeum patrum suorum qui eduxit illos de terra Egypti. Non igitur putemus, quia videmur simulacra non colere, propterea haec non et ad nostrum aliquos pertinere. Unusquisque quod prae caeteris colit, quod super omnia miratur et diligit, hoc ei deus est. Denique hoc est quod ante omnia, et super omnia per man- «latum suum Deus deposcit ab homine : Diliges , inquit , Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex totis viribus tuis; praeoccupare quodammodo erga se cupiens hos humanae mentis allectus , et sciens quia quod ex toto corde dilexerit quis, et ex tota anima, atque viribus totis, hoc ei deus est. Discutiat nunc unusquisque semetipsum, et tacitus ex suo corde recenseat, quae in eo potissimum et super caetera omnia flamma amoris exaestuet, quis sibi ardentior eaeteris foveatur afl‘ectus. Vos ipsi de his habetote judicium, et. in statera haec vestri examinis appendite, et si quid est quod in dilectionis lance praeponderat, hoc tibi deus est. Sed vereor ne apud quamplurimas praeponderet amor auri, et avaritiae pondus pressa satis lance devergat. Et utique dicitur ad hunc " : ‹ Non potes Deo et Mammonte (id est avaritiae) servire. Vereor et in aliis ne libidinis et voluptatis amor intantum praeponderet, ut usque ad terram devergat, in aliis amor gloriae saecularis, et humana: dignitatis cupiditas super omnia praegravet, et valde paucos esse arbitror, qui intra semetipsos metientes allectus suos, et in staterae eos mqualitate pensantes invenient quod dilectionis Dei pondus super omnia caetera quae sunt bumana praeponderet. Scio ego eum, qui et apud semetipsum summa examinatione pensaverat, et enim invenisset quia omnes qui intra se erant allectus iu illam partem ubi Dei erat charitas vergerent, cum omni confidentia dicebat σε Quia neque mors, neque vita, neque angeli, neque virtutes , neque praesentia , neque futura , neque altitudo, neque profundum , neque creatura alia poterit nos separare a cliaritate Dei, quae est in Christo Jesu Domino nostro. Sed Paulus hic est qui haec ita potuit dicere, quia neque praesentia, neque futura, neque creatura alia eum separare p0test a charitate Dei. Nos autem _ atque utinam vel hoc dicamus, quia neque aurum, neque argentum, neque voluptas carnis, neque gloria saeculi, et caduca ct temporalis-digniiasfvel delicia: corporales, neque liberorum vel conjugis gratia poterit nos separare a charitate Dei. Certe vel illud liceat a nobis confidenter dici, quia neque szec‘ularis litteraturae amor, neque philosophorum sophismata, neque matbematicorumdeceptiones et astrorum simulati cursus neque divinationes subreptiva daemonum fallacia commentatae neque ullus omnino praescicntiat amor per ea quae non licet inquisita! poterit nos separare a cbaritate Dei, quae εει in Christo Jesu Domino nostro. Annon totius gentilitatis error hinc accepit exordium, d ea quae multum diligunt homines, deos esse volunt, et humanis quibusque vitiisetcupiditatibus divinum nomen ascribunt? Pecunia: namque cupidi, et araritiae amore flagrantes, Mammonem quidem apud Syros deum cupiditatis istius dicunt; libidinis et voluptatis amatores Venerem deam sibi vitii hujus quo agitantur ascribunt. Similiter et in ceteris vi- tiis, hunc ipsum quo urgentur affectum deum sibi lecerunt. Unde et Apostolus eadem dicit. Ait enim': Et avaritia quod est idolorum cultus. Vides ergo quia non solum adorare simulacrum, sed quia avaritiae studere, idolorum cultus et servitus reputatur. Sic ergo et nos cum aliquibus vitiis ita dediti sumus, utea ex toto corde, et tota anima, atque ex totis viribus diligamus, adorare idola et abiisse post deos alienos dicimur. ### English translation (Claude) "And they served," it says, "the Baals, and forsook the Lord, the God of their fathers." The ancients did this; but since what was written is said to have been written not for their sake but for ours, "upon whom the ends of the ages have come," let us see whether these things do not seem said of us more than of them. Do you want to see that this is explained as being about us, not by me but by the apostle? Hear what he says: "Do you not know what Scripture says of Elijah, how he pleads with God against Israel? 'Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they seek my life.' But what does the divine answer say to him? 'I have kept for myself seven thousand men who have not bowed the knee to Baal.'" And he adds: "So too at the present time a remnant has been saved according to the election of grace." You see, then, that he interprets those who bowed the knee to Baal and those who did not as the multitude of unbelievers and the remnant of believers. And he shows that those who were unbelieving and ungodly in the Saviour's time bowed the knee to Baal and worshipped images, while those who believe and fulfil the works of faith did not bow the knee to Baal. For nowhere in the histories, or in the Gospels, or in any other Scriptures is it related that anyone in the Saviour's time bent the knee to images; but it is certainly said of those who were held bound by their sins as if in fetters. Hence it is clear that we too, whenever we sin, when we are led captive under the law of sin, bow our knees to Baal. But we were not called for this, nor did we believe for this, that we should serve sin again and bend the knee to the devil again, but that we should bend the knee in the name of the Lord Jesus, because "at the name of Jesus every knee bends, of things in heaven and on earth and under the earth," and that we should bend "the knee to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named." But what good is it to me if, coming to prayer, I bend the knees of my body to God and bend the knees of my heart to the devil? For if I do not stand firm against the wiles of the devil, I have bent my knees to the devil. And if I do not stand steadfast against anger, I have bent my knees to anger. Likewise, if I do not steadfastly resist lust, I have bent the knees of my heart to lust. And in every single thing contrary to God I shall be seen to do this unless I stand steadfast and strong, just as they did who "served the Baals and forsook the God of their fathers, who brought them out of the land of Egypt." Let us not think, then, that because we do not appear to worship images, these things do not concern some of us too. Whatever a person worships above everything else, whatever he admires and loves above all things, that is his god. That, indeed, is what God demands of man before all and above all in his commandment: "You shall love," he says, "the Lord your God with your whole heart, with your whole soul, and with all your strength," desiring in a way to claim these affections of the human mind for himself first, and knowing that whatever someone loves with his whole heart, his whole soul, and all his strength is his god. Let each one now examine himself and silently review in his own heart what flame of love burns in it most strongly and above all else, what affection he cherishes more ardently than the rest. Be judges of this yourselves; weigh these things in the scales of your own examination, and if there is anything that outweighs the rest in the pan of love, that is your god. But I fear that in very many the love of gold outweighs the rest, and the weight of avarice presses its pan well down. And to such a one it is certainly said: "You cannot serve God and Mammon" (that is, avarice). I fear too that in others the love of lust and pleasure so outweighs the rest that it sinks to the ground; in others the love of worldly glory and the desire for human rank weigh heavier than everything; and I think there are very few who, measuring their affections within themselves and weighing them on an even scale, will find that the weight of the love of God outweighs everything else that is human. I know one who weighed himself with the most searching examination and, having found that all the affections within him inclined toward the side where the love of God was, said with complete confidence: "Neither death nor life, nor angels, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature will be able to separate us from the love of God which is in Christ Jesus our Lord." But it is Paul who could say this, that neither things present nor things to come nor any other creature can separate him from the love of God. As for us, would that we could at least say that neither gold nor silver, nor the pleasure of the flesh, nor the glory of the world and its perishable and temporary rank, nor bodily delights, nor fondness for children or wife will be able to separate us from the love of God. Surely we may at least say with confidence that neither the love of worldly literature, nor the sophisms of the philosophers, nor the deceptions of the astrologers and the feigned courses of the stars, nor divinations contrived by the stealthy deceit of demons, nor any love at all of foreknowledge through forbidden inquiries will be able to separate us from the love of God which is in Christ Jesus our Lord. Did not the error of all the Gentiles take its beginning here, that they want the things men love greatly to be gods, and ascribe a divine name to every human vice and desire? Those greedy for money and burning with the love of avarice say that Mammon is, among the Syrians, the god of this desire; the lovers of lust and pleasure ascribe to themselves Venus as goddess of the vice that drives them. Likewise in the other vices, they have made into a god for themselves the very passion that presses on them. So too the apostle says the same. For he says: "And avarice, which is idolatry." You see, then, that not only worshipping an image but devotion to avarice is reckoned as the worship and service of idols. So we too, when we are so given over to some vices that we love them with our whole heart, our whole soul, and all our strength, are said to worship idols and to have gone after other gods. ### Scripture references - Judg 2:11: quotation, high confidence - Judg 2:12: quotation, high confidence - 1 Cor 10:11: quotation, high confidence - Rom 11:2: quotation, high confidence - Rom 11:3: quotation, high confidence - Rom 11:4: quotation, high confidence - Rom 11:5: quotation, high confidence - 1 Kgs 19:10: quotation, high confidence - 1 Kgs 19:18: quotation, high confidence - Rom 7:23: allusion, medium confidence - Phil 2:10: quotation, high confidence - Eph 3:14: quotation, high confidence - Eph 3:15: quotation, high confidence - Eph 6:11: allusion, high confidence - Deut 6:5: quotation, high confidence - Matt 6:24: quotation, high confidence - Rom 8:38: quotation, high confidence - Rom 8:39: quotation, high confidence - Col 3:5: quotation, high confidence ### Translation notes - Quotations: Judg 2:11–12; 1 Cor 10:11; Rom 11:2–5 (quoting 1 Kgs 19:10, 18); Rom 7:23; Phil 2:10; Eph 3:14–15; Eph 6:11; Deut 6:5; Matt 6:24; Rom 8:38–39; Col 3:5. The gloss "(that is, avarice)" on Mammon is in the text, probably Rufinus's. The remark that Mammon is the Syrians' god of greed is the homily's own. Words lost in the Migne scan are supplied from Baehrens's edition. ### Citation (SBL) Origen, Hom. Judg. 2.3 (PG 12:958a–960b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-3). ## Homilies on Judges 2.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-4 - Source: PG 12:960b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, who is beyond passion, is said to be provoked to anger because sinners store up wrath for themselves. ### Latin text Et adoraverunt, inquit , deos alienos, deos gentium, quae in circuitu ipsorqu erant, et ad iracundiam concitaverunt Deum. Vides quantum faciant peeca‘a, ut peccantes illum in quo non solum irae nullus all‘ectus est, sed nec alius quidem passibilis motus, nos ad iracundiam provocare dicamur. Verum ille permanet immutabilis iu sua natura, nec unquam irze turbatur alfectibus : ego autem perea quaedelinquo, iram mihi ipse conscisco, sicut dicit Apostolus haec ipse docens : Secundum duritiam tuam autem et cor impmnitens tbesaurius, inquit’, tibi ipsi iram in die iraa revelationis justi , judicii Dei, qui reddet unicuique secundum opera sua. ### English translation (Claude) "And they worshipped," it says, "other gods, the gods of the nations that were round about them, and provoked God to anger." You see how much sins accomplish: by sinning we are said to provoke to anger him in whom there is no affection of anger, nor indeed any other movement of passion. He remains unchangeable in his nature and is never troubled by the affections of anger; but I, by the things in which I sin, bring anger on myself, as the apostle says, teaching this very thing: "By 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, who will render to each according to his works." ### Scripture references - Judg 2:12: quotation, high confidence - Rom 2:5: quotation, high confidence - Rom 2:6: quotation, high confidence ### Translation notes - Quotations: Judg 2:12; Rom 2:5–6. ### Citation (SBL) Origen, Hom. Judg. 2.4 (PG 12:960b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-4). ## Homilies on Judges 2.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-5 - Source: PG 12:960c–961c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God hands sinners over to the devil both through the church's excommunication and by withdrawing from a soul enslaved to vice, leaving it empty for evil spirits. ### Latin text lrritaverunt ergo Dominum ad iracundias, et dereliquerunt Dominum, coluerunt Baalirn et Astarten, et iratus cst furore Dominus in Israel. et tradidit eos in manus diripientium η. Quaudiu quis Deo servit, non traditur in manus diripientium. Cum autem dereliqueruut Dominum, et ssrvire ceperunt passionibus suis, tunc dicitur de eis, quia tradidit eos Deus in passiones ignominia. Et iterum “z Tradidit eos Deus in reprobus sensum, ut faciant ea quae non conveniunt. Quare? Quia repleti sunt, inquit, omni iniquitate, ncquitia, fornicatione, avaritia, et caeteris omnibus quae dicuntur, sicut et hic modo. Qui servierunt, inquit “, et adoraverunt Baalim et Astarten, tradidit illos Deus in manus diripientium, et facti snt in manibus inimicorum suorum. Haec enim, saepe jam dixi, Judaei tanquam historias rerum με starum et praeteritarum legunt. Nos autem propter quos hac scripta dicuntur, scire debemus, quia si peccaverimus Domino, et animi nostri voluptates, ac desideria carnis velut Deum colamus, tradimur etiam nos, etapostolica auctoritate in manus Zabuli concedimur. Audi denique ipsum dicentem deleo qui peccaverat : Tradidi, inquit ", hujusmodi hominem Sataute in interitum carnis, ut spiritus salvus fiat. Vides ergo quia non solum per apostolos suos Deus tradidit delinquentes in manus inimicorum, sed et per eos qui Ecclesiae praesident, et potestatem habent nou solum solvendi,sed et ligandi, traduntur peccatores in interitum carnis, cum pro delictis suis a Christi corpore separantur. Et, ut mihi videtur, dupliciter etiam nunc traduntur homines de Ecclesia in potestatem Zabuli : uno modo quo superius diximus, cum delictum ejus manifestum fit Ecclesiae, et per sacerdotes de Ecclesia pellitur, ut notatus ab omnibus erubescat, et converso eveniat illi quod sequitur ‘l’, ιιι spiritus salvus fiat in die Domini nostri Jesu Christi; alio autem modo quis traditur Zabulo, cum peccatum ejus manifestum non fithominibus; Deus autem qui videt in occulto, perspiciens ejus mentem, et animam vitiis ac passionibus servientem, et in corde ejus non solum amorem saeculi, sed aut avaritiam, aut libidinem, aut jactantiam, vel alia hujusmodi, istum talem ipse Dominus tradit Satanae. Quomodo eum tradit Satanae? Discedit a mente ejus, et avertit se, et refugit a cogitationibus ejus malis, et desideriis indignis, et derelinquit domum cordis ejus vacuam. Et tunc complebitur in illo homine quod scriptum est ηε ί Cum autem immundus spiritus exierit ab homine, circuit loca arida: et si non invenerit requiem, redit ad domum suam εει inveniens eam vacantem et mandatam, assumit secum septem alios spiritus nequiores se, et intrans habitat in domo illa, et tunc fient hominis illius novissima pejora prioribus. Hoc ergo modo intelligendum est, Deum tradere quos tradit, non quia ipse tradat aliquem, sed eo quod derelinquit, indignos eos scilicet judicans, qui se non ita excolunt et a vitiis purgant, ut libenter in eis habitet Deus. lpso refugiente, atque avertente se ab anima, quae in immunditia ac vitiis ‘posita est, tradita dicitur ω ex eo quod Deo vacua invenitur, et invaditur ab Spiritu ttequam. Et ideo nos summo studio vigilemus, et festinemus purgari a vitiis et concupiscentiis malis, utDeum intra nos tenere possimus, et ut habitare dignetur in nobis, dum delectatur et ι) actibus et sermonibus et cogitationibus nostris, si secundum ipsius voluntatem geramus cuncta quae gerimus, ut sive manducamus , sive bibimus, sive aliud quid facimus, omnia in nomine faciamus Domini nostri, cui estgloria et tmperiumin saecula saeculorum. Amen. ### English translation (Claude) "So they provoked the Lord to anger and forsook the Lord; they worshipped Baal and Astarte, and the Lord was angry with fury against Israel and handed them over into the hands of plunderers." As long as someone serves God, he is not handed over into the hands of plunderers. But when they forsook the Lord and began to serve their passions, then it is said of them that "God handed them over to dishonourable passions." And again: "God handed them over to a reprobate mind, to do what is not fitting." Why? Because "they were filled," it says, "with all iniquity, wickedness, sexual immorality, avarice," and all the rest that is listed; just as here also: those who served and worshipped Baal and Astarte, God handed them over into the hands of plunderers, and they were in the hands of their enemies. For these things, as I have often said, the Jews read as accounts of things done and past. But we, for whose sake these things are said to have been written, must know that if we sin against the Lord and worship the pleasures of our mind and the desires of the flesh as though they were God, we too are handed over, and by apostolic authority are given into the hands of the devil. Hear him, then, saying of the one who had sinned: "I have handed such a man over to Satan for the destruction of the flesh, that the spirit may be saved." You see, then, that God has handed over sinners into the hands of enemies not only through his apostles, but also through those who preside over the church and have the power not only of loosing but also of binding, sinners are handed over for the destruction of the flesh when they are separated from the body of Christ for their sins. And, as it seems to me, even now people are handed over from the church into the power of the devil in two ways. One is the way we described above, when someone's sin becomes known to the church and he is driven out of the church by the priests, so that, marked by all, he may be ashamed and, when he has turned back, what follows may happen to him, that "the spirit may be saved in the day of our Lord Jesus Christ." In the other way a person is handed over to the devil when his sin is not known to men; but God, who sees in secret, looking into his mind and seeing his soul enslaved to vices and passions, and in his heart not only love of the world but avarice or lust or boasting or other things of this kind, the Lord himself hands such a person over to Satan. How does he hand him over to Satan? He departs from his mind, turns away, flees from his evil thoughts and unworthy desires, and leaves the house of his heart empty. And then will be fulfilled in that man what is written: "When the unclean spirit has gone out of a man, it goes about through dry places; and if it finds no rest, it returns to its house, and finding it empty and swept, it takes with it seven other spirits more wicked than itself, and entering in, it dwells in that house, and then the last state of that man becomes worse than the first." In this way, then, we must understand that God hands over those whom he hands over: not that he himself hands anyone over, but that he forsakes them, judging them unworthy, since they do not so cultivate themselves and cleanse themselves from vices that God would gladly dwell in them. When he flees and turns away from the soul that lies in impurity and vice, the soul is said to be handed over, because it is found empty of God and is invaded by the wicked spirit. And so let us watch with the greatest care and make haste to be cleansed from vices and evil desires, so that we may hold God within us and he may deign to dwell in us, delighting in our deeds and words and thoughts, if we do everything we do according to his will, so that "whether we eat or drink or do anything else, we do all" in the name of our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 2:13: quotation, high confidence - Judg 2:14: quotation, high confidence - Rom 1:26: quotation, high confidence - Rom 1:28: quotation, high confidence - Rom 1:29: quotation, high confidence - 1 Cor 10:11: allusion, medium confidence - 1 Cor 5:5: quotation, high confidence - Matt 16:19: allusion, high confidence - Matt 18:18: allusion, high confidence - Matt 6:6: allusion, high confidence - Matt 12:43: quotation, high confidence - Matt 12:44: quotation, high confidence - Matt 12:45: quotation, high confidence - 1 Cor 10:31: quotation, high confidence ### Translation notes - On church discipline: Origen describes public expulsion from the church by the priests (sacerdotes, here the clergy) for known sins, aimed at the sinner's repentance and salvation, and a hidden handing over by God for secret sins. The remark about how the Jews read these accounts is the homily's own. Quotations: Judg 2:12–14; Rom 1:26, 28–29; 1 Cor 5:5; Matt 16:19 / 18:18 (binding and loosing); Matt 6:6; Matt 12:43–45; 1 Cor 10:31. ### Citation (SBL) Origen, Hom. Judg. 2.5 (PG 12:960c–961c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/2-1/#p-2-5). ## Homilies on Judges 3.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-1 - Source: PG 12:961c–962c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's subjection to Cushan-rishathaim, "their humiliation," shows how God hands the proud, even now in the church, to a hostile power to humble and heal them. ### Latin text Quando fecerunt filii Israel malignum in conspectu Dei, et obliti sunt Domini Del sui, ac relinquentes eum servierunt Baalim, et lucis gentium , tunc tltesaurizantes sibi ipsisiram traditi sunt justo Deijudicio in manus inimicorum, secundum haec quae praesens lectio declaravit, in manus Cbusarsaton regis Mesopotamiae. interpretatur Chursarsatou humilialio eorum. Traditi sunt ergo in manus ejus qui hutniliaret eos. Et quia ipsi in excelsis montium impie agebant in Altissimum, prepterea ab ipso in humilitatem traduntur. Sed nolo putes quia erga antiquos solummodo erat haec divina providentia, ut eos qui impie exaltabanlur, traderet humiliandos, ut salubri medicina: ratione, contraria contrariis curarentur. Nam et nunc omnipotenti Deo erga Ecclesiam suam de hujusmodi salubritate providentia est. Etiam nunc est Cltusarsaton rex Mesopotamiae, cui traduntur humilianda: et alliigendae animae, quae Christiana humilitate contempta in superbiam se atque arrogantiam dederunt. Odiosum satis est in conSpcctu Dei superbiae vitium τ quia, sicut Scriptura dicit ”, t initium discedendi a Deo, superbia. › Et iterum alibi Scriptura dicit ‘7: Deus superbis resistit, humilibus autem dat gra- °tiam. Si quis igitur Christi humilitate contempta, qui propter nos, cum Deus esset, homo factus est, et humiliavit se usque ad mortem, extollitur et ell‘ertur, et ad potestates et dignitates saeculi prosilit, et artes quibus haec assequi nititur, etiamsi contra [idem et religionem sint, non refugit, nec horrescit, dummodo quod cupit obtineat faciatque malignum in conspectu Domini : pOStquam indeptus fuerit summas infulas potestatum, et ad ipsa superbiae fastigia summa conscenderit, inde dejectus traditur huic Chusarsaton, uni scilicet ex aereis principibus, ut humilieteum qui nimis fuerat exaltatus, ut affligat, ut conterat, donec resipiscat et quaerat Dominum : quia cum esset in superbia et elatione constitutus, ignorabat Dominum. ### English translation (Claude) When the children of Israel did evil in the sight of God and forgot the Lord their God, and, forsaking him, served the Baals and the groves of the nations, then, "storing up wrath for themselves," they were handed over by the just judgment of God into the hands of their enemies, as the present reading has made plain: into the hands of Cushan-rishathaim, king of Mesopotamia. Chusarsathon means "their humiliation." They were handed over, then, into the hands of one who would humble them. And because they themselves were acting impiously against the Most High on the heights of the mountains, they are handed over by him to humiliation. But I do not want you to think that this divine providence applied only to the ancients, handing over to be humbled those who were impiously exalted, so that, by the method of a healing medicine, opposites might be cured by opposites. For even now Almighty God exercises providence of this healing kind toward his church. Even now there is a Cushan-rishathaim, king of Mesopotamia, to whom souls are handed over to be humbled and afflicted, souls that have despised Christian humility and given themselves to pride and arrogance. The vice of pride is quite hateful in the sight of God, because, as Scripture says, "the beginning of departing from God is pride." And again Scripture says elsewhere: "God resists the proud, but gives grace to the humble." If, then, anyone despises the humility of Christ, who for our sake, though he was God, was made man and humbled himself even to death, and exalts himself and is carried away and leaps toward the powers and dignities of this world, and does not shrink from or shudder at the arts by which he strives to obtain them, even if they are against faith and religion, provided he gets what he wants, and so does evil in the sight of the Lord: after he has obtained the highest insignia of power and climbed to the very summit of pride, he is cast down from there and handed over to this Cushan-rishathaim, that is, to one of the princes of the air, to humble one who had been exalted too high, to afflict and crush him until he comes to his senses and seeks the Lord; for while he was set in pride and haughtiness he did not know the Lord. ### Scripture references - Judg 3:7: quotation, high confidence - Judg 3:8: quotation, high confidence - Rom 2:5: allusion, high confidence - Jas 4:6: quotation, high confidence - 1 Pet 5:5: quotation, high confidence - Phil 2:8: allusion, high confidence - Eph 2:2: allusion, medium confidence ### Extrabiblical texts - Sir 10:12 (Sirach): quotation, high confidence ### Translation notes - Rufinus's form of the name is Chusarsathon (Judg 3:8); its interpretation "their humiliation" is Origen's. "Groves" (luci) follows the Greek of Judg 3:7, where the Hebrew has Asherahs. Quotations and allusions: Judg 3:7–8; Rom 2:5; Sir 10:12 ("the beginning of pride is departing from God", here in another form); Jas 4:6 / 1 Pet 5:5; Phil 2:6–8; Eph 2:2 (princes of the air). ### Citation (SBL) Origen, Hom. Judg. 3.1 (PG 12:961c–962c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-1). ## Homilies on Judges 3.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-2 - Source: PG 12:962c–963b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pride can infect even the clergy; God punishes in measure, and those who repent and cry to him of their own accord are delivered. ### Latin text Nunc ergo ii qui traduntur pro peccato, in tribulatione positi, videamus quid faciunt. Illud prolecto quod scriptum est τ ‹ Et clamaverunt ad Dominum cum tribularentur, et de necessitatibus eorum liberavit eos. Et eduxit eos de tenebris ct umbra mortis,et vincula eorum disrupit. Sed unusquisque nostrum, etiamsi parvus sit; et etiamsi minimus, etiamsi nulla sit usus in Ecclesia dignitate, potest superbiae vitio laborare : et nihil reperias tam foedum, neque exsecrabile, sicut Scriptura dicit ",quamt pauperem superbum, et divitem mendacem. Nonnunquam autem morbus iste superbia: penetrat non solum pauperes plebis , verum etiam sacerdotalem et leviticnm ordinem pulsat.lnvenics interdum etiam in nobis aliquos, qui ad exemplum humilitatis positi sumus, et in altaris circulo velut specula quaedam intuentibus collocati, in quibus arrogantiae vitium fetet, etde altari Domini, quod deberet incensi suavitate fragrare, odor teterrimus superbia: et elationis renidet. Sed abjiciatur, QUZBSO, ab omni hac sancta Ecclesia, et przccipne ab iis quiministrant in sanctis, odor istc teterrimus : ut possimus, sicut Paulus dicebat ’°, bonus odor Christi: ne forte irascatur Dominus, et ad iracundiam provocemus sanctum Israel et tradat nos in manus Cltusarsaton, et humilitatem quam in scientia Christi docere debuimus, in correptionis nostra: tribulatione discamus. Sed vide benignum Dominum, misericordiam cum severitate miscentem, et ipsius poenae modum justa et clementi Iibratione pensantem. Non in perpetuum tradit delinquentes, sed quanto, inquit, tempore servierunt Baalim, tanto etiam serviunt Chusarsaton; hoc est, octo annis. Disce haec et tu, ο auditor, quisquis ille es, qui tibi conscius es alicujus erroris. Et quanto tempore deliquisti, tanto nihilominus tempore humilia teipsum Deo, et satisfacito ei in confessione poenitentiae. Non exspectes ut hutniliet te Cliusarsaton, et invito necessitas extorqueat pmiiitentiam , sed ipse praeveni tortoris istius manus: quia si te ipse einendaveris, si‘ te ipse correxeris, pius est Deus et misericors, qtti vindictam temperet ab eo qui illam paenitendo przevenit. Sed illud consideremus, quia donec servierunt Chusarsaton ii qui traditi fuerant pro delictis, et non clamaverunt ad Dominum, nemo suscitatus est qui salvare eos posset. Cum autem Λ clamaverunt ad Dominum, tunc suscitavitDo- ν minus Salvatorem Israel. et salvavit eos. ### English translation (Claude) Now, then, let us see what those do who are handed over for sin and placed in tribulation. Surely what is written: "And they cried to the Lord in their tribulation, and he delivered them from their distresses. And he brought them out of darkness and the shadow of death, and broke their chains." But each of us, even if he is small, even the least, even if he holds no rank in the church, can suffer from the vice of pride; and you will find nothing so foul and detestable, as Scripture says, as "a proud poor man and a lying rich man." Sometimes, too, this disease of pride not only gets into the poor of the people, but even assails the priestly and levitical order. You will sometimes find even among us, who have been set as an example of humility and placed around the altar like mirrors for those who look on, some in whom the vice of arrogance stinks, and from the altar of the Lord, which ought to be fragrant with the sweetness of incense, there shines out the foulest odour of pride and conceit. But let this foulest odour, I beg, be cast out of this whole holy church, and especially from those who minister in holy things, so that we may be, as Paul said, "the good fragrance of Christ"; lest perhaps the Lord be angry, and we provoke the Holy One of Israel to anger, and he hand us over into the hands of Cushan-rishathaim, and we learn in the tribulation of our correction the humility which we ought to have taught in the knowledge of Christ. But see how kind the Lord is, mixing mercy with severity and weighing the measure of the punishment itself in a just and merciful balance. He does not hand over sinners for ever, but, it says, for as long as they served the Baals, so long also they serve Cushan-rishathaim, that is, eight years. Learn this too, O hearer, whoever you are who are conscious of some error. For as long a time as you sinned, for just as long humble yourself before God and make satisfaction to him in the confession of repentance. Do not wait for Cushan-rishathaim to humble you and for necessity to wring repentance from you against your will; but forestall the hands of that torturer yourself. For if you amend yourself, if you correct yourself, God is kind and merciful, and tempers the punishment for one who has forestalled it by repenting. But let us consider this: as long as those who had been handed over for their sins served Cushan-rishathaim and did not cry to the Lord, no one was raised up who could save them. But when they cried to the Lord, then the Lord raised up a saviour for Israel, and he saved them. ### Scripture references - Ps 107:13 (106:13 LXX): quotation, high confidence - Ps 107:14 (106:14 LXX): quotation, high confidence - 2 Cor 2:15: quotation, high confidence - Judg 3:8: allusion, high confidence - Judg 3:9: quotation, high confidence ### Extrabiblical texts - Sir 25:2 (Sirach): quotation, high confidence ### Translation notes - Origen counts the clergy ("the priestly and levitical order", "among us") among those liable to pride. "Make satisfaction … in the confession of repentance" (satisfacito … in confessione poenitentiae) is Rufinus's Latin wording. Quotations: Ps 107:13–14 (LXX 106:13–14); Sir 25:2; 2 Cor 2:15; Judg 3:8–9 (the eight years are of Origen's reading: Judg 3:8 gives eight years of servitude). ### Citation (SBL) Origen, Hom. Judg. 3.2 (PG 12:962c–963b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-2). ## Homilies on Judges 3.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-3 - Source: PG 12:963b–964b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Othniel, filled with the Spirit, figures the angels sent to help the saved and is a model for the church's judges, who judge souls. ### Latin text Salvatorem autem dicit Gotlionicl, qui interpretatur tempus mihi Deus. Per hunc ergo Gothoniel prior ilic populus de servitute liuiiiilitatis ereptus est, et reddita est pax populo , quam superbia dudum, et diversa plebis facinora fugavere. Verum quoniam diximus spiritalem quemdam intelligi posse Cliusarsaton, regem et unum de adversariis et aereis potestatibus principem : ita consequens mihi videtur etiam Gotlionielem istum, qui ad liberandum populum suscitatus est, esse unum aliquem de militia caelesti et archangelicis ’ turmis, qui ad adminiculum mittuntur eorum, qui Imreditatem capiunt salutis, et sunt angeli Salvatoris, qui vel Gollionielis vel Aioth specie designantur , quia sicut sazpe ostendimus , non solum a contrariis virtutibus impugnamur, sed et divina: boumque virtutes ad auxilium nostrum mittuntur a Domitio. Videamus tamen quis fuerit iste Gothouiel, cujus familiae, cujus nobilitatis. Filius, inquit", Cenepli, frater Caleplt : illius laudabilis et admirandi viri Calepb, qui fuit comes et socius ιω _Nave: de'quo, prout potuimus, irilsuis locis, qua ivisa sunt, disseruimus. Quid θῇ dicit Scriptnn de isto Gothoniel? Posteaquam dixit quia clamverunt lilii Israel ad Dominum,tfactus εει. inquit ”, Spiritus Domini super Gothonielem , etjudicarit Israel. Putas estin nobis aliquis, qui ita validitet ita justum clamorem mittat ad Dominum, ut dignus sit exaudiri, et mercatur populus accipere judicent et judicem talem quem Spiritus Dei re pleat , ut possit rectum tenere judicium? [inde et liber ipse Iudicum dicitur , et describunturin eo judices, qui judicaveruntpopulum. Sicntenin alii libri Regum dicuntur, vel Regnorum, iu quibus describitur unusquisque regum quomodo regnaverit , vel quid egerit : ita et in hoc libello gesta iudicum referuntur. et describitur non solum ti quid ab eis recte et utiliter gestum est. verum etsi quid culpabiliter admissum est (εἰ). Cur tamen utrumque descriptum sit si requiris . profecto at nunc Ecclesia: principes vel judices pervidentes ea quae ab eis laudabiliter gesta sunt, priorum sequetur exempla : si qua vero in illis culpantur. nt isti caveant et declinent. Magna ergo laus hujus judicis Gotlioniel refertur , quod Spiritus Bri factus est super eum , et per Spiritum Domini judicabat Israel; quod ego de alio quovis dictum uol valde memini. Sunt ergo omnium hodie Ecclesiumquae sunt sub caelo, quatnplurimi iudices, quibus judicium non solum rerum gestarum datum est, rei et animarum. Verum nescio si qui tales Ecclesiz judices sunt quos dignos faciet Deus Spir-aa sanctorcpleri,utsicut Gothoniel iste testimonioScrpturae decoratus est, ita etiam ipsi de quibus bar optamus, Dei testimonium mereantur. Ait ergo ": Et fat-tus est super eum Spiritus Domini, et iudicavit Israel, et exiit ad bellum. et tradidit Deminus in manus ejus Cbpsarsaton regem. i Quare hoc? Quia Spiritus Dom-ini erat in eo, et confero tata est manus ejus per Cbusarsaton regem. Et post hinc dicit ’δ , quia quievit terra sub quadraginta annis. Vides quam larga est divina tiemeulia. Octo annis lilii Israel servierant pro torum delictis, quadraginta annis per unius jus-ti. tiam in pace perdurant. ### English translation (Claude) It calls the saviour Othniel, which means "my time is God." Through this Othniel, then, the people were first rescued from the servitude of humiliation, and peace was restored to the people, which pride and the various crimes of the people had long since driven away. But since we said that Cushan-rishathaim can be understood as a spiritual king, one of the opposing powers and a prince of the air, it seems to me to follow that this Othniel, who was raised up to free the people, is also one of the heavenly host and the ranks of archangels, who are sent to help "those who will inherit salvation"; these are the angels of the Saviour, who are signified under the figure of Othniel or Ehud. For, as we have often shown, not only are we attacked by the opposing powers, but divine and good powers are also sent by the Lord to our aid. Let us see, though, who this Othniel was, of what family, of what nobility. "Son," it says, "of Kenaz, brother of Caleb," of that praiseworthy and admirable man Caleb, who was the companion and ally of the son of Nun, of whom we have spoken in their places as best we could, as it seemed good. What does Scripture say of this Othniel? After saying that the children of Israel cried to the Lord, "the Spirit of the Lord," it says, "came upon Othniel, and he judged Israel." Do you think there is anyone among us who sends up to the Lord so strong and so righteous a cry that he is worthy to be heard, and that the people deserve to receive a judge, and such a judge as the Spirit of God fills, so that he can hold to right judgment? This is why the book itself is called Judges, and the judges who judged the people are described in it. For just as other books are called Kings, or Kingdoms, in which each of the kings is described, how he reigned and what he did, so in this little book the deeds of the judges are related, and not only what they did rightly and usefully is described, but also any blameworthy thing they committed. If you ask why both are described, it is surely so that the leaders and judges of the church now, looking at what those men did praiseworthily, may follow the example of their predecessors, and, if anything in them is blamed, may beware of it and avoid it. Great praise, then, is recorded of this judge Othniel, that the Spirit of the Lord came upon him and he judged Israel by the Spirit of the Lord; which I do not well remember being said of anyone else. There are, then, in all the churches under heaven today very many judges, to whom has been given the judgment not only of deeds but also of souls. But I do not know whether there are any such judges of the church whom God will make worthy to be filled with the Holy Spirit, so that, as this Othniel was honoured with the testimony of Scripture, so those for whom we wish this may also deserve the testimony of God. It says, then: "And the Spirit of the Lord came upon him, and he judged Israel, and went out to war, and the Lord gave Cushan-rishathaim the king into his hands." Why so? Because the Spirit of the Lord was in him, "and his hand prevailed over Cushan-rishathaim the king." And after this it says that "the land had rest for forty years." You see how generous the divine mercy is: for eight years the children of Israel had served for the sins of many; for forty years, through the righteousness of one, they continue in peace. ### Scripture references - Judg 3:9: quotation, high confidence - Judg 3:10: quotation, high confidence - Judg 3:11: quotation, high confidence - Heb 1:14: quotation, high confidence - Judg 1:13: allusion, high confidence ### Translation notes - Othniel is Rufinus's Gothoniel; the interpretation "my time is God" and the identification of the judges with angelic helpers are Origen's. The "judges" of the churches today are their leaders (bishops and clergy). The reference to Caleb having been discussed "in their places" points to Origen's Homilies on Joshua. Quotations: Judg 3:9–11; Heb 1:14; Judg 1:13. "Of many" reads the damaged "pro torum delictis" as pro multorum, which the contrast with "one" requires. ### Citation (SBL) Origen, Hom. Judg. 3.3 (PG 12:963b–964b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-3). ## Homilies on Judges 3.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-4 - Source: PG 12:964b–965a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A good judge is taken away when the people become unworthy, and their sins give strength to their enemies, both visible and spiritual. ### Latin text Sed quid dicitur post haec? Et defunctus est. inquit, Gouioniel [ilius Cenctli. [lem rideo peririilosam. Defunctus est Gothoniel. Quare? quia jam indiguus erat populus, qui haberet iudicem ulem. Denique iii consequentibus dicit. lllo defusa.adjecerunt, inquit ”, filii Israel facere malignum in conspectu, Domini, et confortavit Dominus Eglon regem Moab adversum Israel. Considera quia pro eo quod indigni erant jam habere principem talem , propterea aufertur ab eis bonus judex. Et fecerunt filii Israel malignum in cormpectn Domini , et excitatur eis hostis pessimus Eglou rex Moab. Vides quia peccata vires hostibus praebent, et quando nos facimus maligumn in conspectu Domini, et delinquimus, tunc confortanlur a Domino inimici nostri, tunc vires contrariis virtutibus dan:tur. Hoc sive secundum litteram quaeras,ita invenies, quia non invalescerent nisi eis delicta nostra vires conferrent : sive in spiritalibus consideres, similiter contrariae virtutes non invalescerent adversum nos. nec ipse Zabulus in nobis aliquid pra:valeret, nisi ei vires ex nostris vitiis praeberemus; valde infirmus esset adversum nos, nisi nos eum fortem peccando faceremus, nisi per peccata nostra locum introeundi et dominandi inveniret in nobis. Propterea et Apostolus denique praemonet dicens : Nolite locum dare Zabulo, sicut et hic modo legimus, quia posteaquam fecerunt filii Israel malignum in conspectu Domini, locum dederunt Zabulo. Confortavit enim Dominus Eglon regem Moab, et adjunxit ei omnes filios Ammon et Amalec ". Non solum, inquit, ipse confortatus est ex peccatis filiorum Israel, sed adjunguntur ei socii nequam ex filiis Ammon et Amalec, qui cum ipso pariter impugnent Israel. ### English translation (Claude) But what is said after this? "And Othniel," it says, "the son of Kenaz, died." I see the danger here. Othniel died. Why? Because the people were already unworthy to have such a judge. In fact, in what follows it says: "When he was dead, the children of Israel again did evil in the sight of the Lord, and the Lord strengthened Eglon, king of Moab, against Israel." Consider that it is because they were already unworthy to have such a leader that the good judge is taken from them. "And the children of Israel did evil in the sight of the Lord," and a most wicked enemy, Eglon, king of Moab, is raised up against them. You see that sins give strength to enemies, and when we do evil in the sight of the Lord and sin, then our enemies are strengthened by the Lord, then strength is given to the opposing powers. Whether you look into this according to the letter, you will find that they would not grow strong unless our sins gave them strength; or whether you consider it in spiritual terms, likewise the opposing powers would not grow strong against us, nor would the devil himself prevail at all in us, unless we gave him strength from our vices. He would be very weak against us unless we made him strong by sinning, unless through our sins he found a place in us to enter and to rule. That is why the apostle too warns, saying: "Do not give place to the devil"; as we have just read here too: after the children of Israel did evil in the sight of the Lord, they gave place to the devil. "For the Lord strengthened Eglon, king of Moab, and joined to him all the sons of Ammon and Amalek." Not only, it says, was he himself strengthened by the sins of the children of Israel, but wicked allies from the sons of Ammon and Amalek are joined to him, to attack Israel together with him. ### Scripture references - Judg 3:11: quotation, high confidence - Judg 3:12: quotation, high confidence - Judg 3:13: quotation, high confidence - Eph 4:27: quotation, high confidence ### Translation notes - Quotations: Judg 3:11–13; Eph 4:27. ### Citation (SBL) Origen, Hom. Judg. 3.4 (PG 12:964b–965a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-4). ## Homilies on Judges 3.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-5 - Source: PG 12:965c–966a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ehud the ambidextrous figures the leader and the saint who has nothing "left-handed"; the devil and his princes are wholly on the left. ### Latin text Et servierunt, inquit ’8, filii Israel Eglon regi Moab, decem et octo annis. Observa quia ’ etiam mensuras poenae indicat Scriptura divina cum ante octo annos, et hic decem et octo dicit. Certum est autem quod secundum peccati modum et conversionis nostrae moram, etiam castigationis tempora temperantur. Transierunt enim et isti decem et octo anni servitutis, et non refertur quia clamaverunt ad Dominum, vel'conversi sunt a malitia sua : sed post decem et octo annos iterum dicitur ", quia ‹ elamaverunt filii Israel ad Dominum, et suscitavit eis Dominus Deus Salvatorem Aiotb filium Gera, filii Gemini, virum ambidextrum. Ecce qualis est iste qui suscitatur ad salvandum Israel : nihil habet in se sinistrum. sed ι) utrarnque manum dextram habet. Hoc est enim quod dicitur ambidexter. Dignus vero populi princeps. et Ecclesiae judex qui nihil agat sinistrum, cujus quid agit dextera, nesciat sinistra sua, in utraque parte dexter est, in fide dexter est, in actibus dexter est, nihil habet de illis qui collocantur έι sinistris, quibus dicitur : Discedite a me, operarii iniquitatis, nescio vos , ite in ignem reternuui quem praeparavit Deus Zabulo et angelis ejus. Quod si licet in talibus ex simili praesumere , puto quod secundum spiritalem intelligentiam, et sancti omnes ambidextri dicantur : et econtrario Zabulus, et principes ejus, si dici potest, ambisinistri dicuntur. Totum enim quod agunt, sinistrum est, totum perversum, totum igni atterno, cum iis quia sinistris sunt, deputatum. ### English translation (Claude) "And the children of Israel served," it says, "Eglon, king of Moab, eighteen years." Notice that divine Scripture indicates even the measures of punishment, since earlier it says eight years and here eighteen. It is certain that the periods of chastisement are adjusted according to the measure of the sin and the delay of our conversion. For these eighteen years of servitude also passed, and it is not related that they cried to the Lord or turned from their wickedness; but after eighteen years it says again that "the children of Israel cried to the Lord, and the Lord God raised up for them a saviour, Ehud, son of Gera, son of Gemini, a man ambidextrous." See what sort of man this is who is raised up to save Israel: he has nothing left-handed in him, but has both hands right. For that is what "ambidextrous" means. Worthy, truly, is that leader of the people and judge of the church who does nothing left-handed, whose left hand does not know what his right hand does; he is right-handed on both sides, right-handed in faith, right-handed in deeds; he has nothing in common with those who are placed on the left, to whom it is said: "Depart from me, you workers of iniquity, I do not know you; go into the eternal fire which God has prepared for the devil and his angels." Why? If one may presume something by analogy in such matters, I think that according to the spiritual understanding all the saints may be called ambidextrous; and on the other hand the devil and his princes, if one may say so, are called "ambi-left-handed." For everything they do is left-handed, everything perverse, everything assigned to the eternal fire with those who are on the left. ### Scripture references - Judg 3:14: quotation, high confidence - Judg 3:15: quotation, high confidence - Matt 6:3: allusion, high confidence - Matt 25:33: allusion, high confidence - Luke 13:27: quotation, high confidence - Matt 25:41: quotation, high confidence ### Translation notes - Ehud is Rufinus's Aioth; "son of Gemini" renders filius Gemini (Benjaminite, Judg 3:15 in the Greek). "Ambidextrous" follows the Greek of Judg 3:15 (ἀμφοτεροδέξιον), where the Hebrew means left-handed. "Ambi-left-handed" renders Origen's coinage ambisinister. The word "Why?" is attested in the manuscripts but missing in earlier printed editions, according to a Migne footnote that leaked into the scan (removed). Quotations: Judg 3:14–15; Matt 6:3; Matt 25:33, 41; Luke 13:27. ### Citation (SBL) Origen, Hom. Judg. 3.5 (PG 12:965c–966a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-5). ## Homilies on Judges 3.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-6 - Source: PG 12:966a–967a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ehud's right-handed deed shows that God sends heavenly powers, as at the exodus and against Sennacherib, to free those who cry to him in tearful repentance. ### Latin text Sed videamus quid agit hic ambidexter judex. Miserunt, inquit ", filii Israel munera ad Eglon regem Moabitarum per manum Aioth , et feeit sibi Aioth gladium ex utraque parte acutum palmae extensae longitudine, et alligavit sibi eum Aioth ad femur dextrum. Vides quia dextrum est omne quod agit Aioth hic ambidexter, et manibus dexter est, et iii pedibus dexter est. In femore enim dextro gladium portat, ut veniat ad regem et interficiat eum. Dixeramus in superioribus quod isti quos ad salutem populi, et ad liberandos filios Israel suseitare dicitur Deus salvatores, vel judices, imaginem ferant aliquorum principum ex caalesti militia, et supernarum virtutum, quas ad subsidium Deus emittat eorum, qui ad se toto corde clamaveriut , et per conversionem poenitentiae divinam erga se clementiam flexerint. Sed hoc ut ne praesumptum apud auditores videatur a nobis , debemus ex Scripturarum auctoritate firmare. Scriptum est in Exodo, quia patres nostri filii Israel cum multo tem: pore Egyptiis et Pharaoni regi durissimo in luti et lateris confectione servissent, clamaverunt ad Dominum, inquit, ita ut ipse Dominus diceret “z Clamor filiorum Israel ascendit ad me, et misso quidem Moseo, visibiliter eduxit eos. Refert autem Scriptura quod angelus exterminator missus sit, qui vastaret quidem omnia primogenita Egyptiorum, Israelitarum vero neminem tangeret. Et sic declaratur virtutem fuisse ccelestem quae vastatis Egyptiis et prostratis, filios Israel de jugo servitutis eduxit. Simile quoque etiam illud rel’ertur in historiis,quod sub rege Assyriorum Sennachcrih, angelus Domini mittitur , qui cassis sub una nocte et prostratis centum octoginta quinque millibus hostium, et urbem de obsidione, et pepulum de imminenti liberaret interitu . Ita ergo etiam nunc eadem consequentia debemus advertere, ut si quando pro peccatis nostris in captivitatem tradimur, clamemus ad Dominum. Clamemus autem non ore, sed mente, ita ιιι dolor cordis fontem lacrymarum producat ex oculis, sicut ille qui dicebat : Lavabo per singulas noctes lectum meum, lacryν mis meis stratum meum rigaho. Si ita convertimur a malis, ut ultra non contingamus mala , si ita desinamus a superbia, ut ultra nihil superbum, nihil arrogans sapiamus , mittet etiam Dominus virtutem suam cmlestem , per quam liberemur a iugo servitutis Zabulicm : quin virtus omnia pro nobis agat dextra et prospera , quae faciat nos relinquere viam sinistram, quae ducit in perditionem, et revocet nos ad veram viam , illum qui dicit : Ego sum via, veritas, et vita, Jesum Christum Dominum nostrum, cui est gloria et imperium in suecula saeculorum. Amen. ### English translation (Claude) But let us see what this ambidextrous judge does. "The children of Israel," it says, "sent gifts to Eglon, king of the Moabites, by the hand of Ehud; and Ehud made himself a two-edged sword, a span long, and Ehud bound it on his right thigh." You see that everything this ambidextrous Ehud does is right-handed: he is right-handed in his hands and right-handed in his feet. For he carries the sword on his right thigh, in order to come to the king and kill him. We said above that these saviours or judges whom God is said to raise up for the people's salvation and the freeing of the children of Israel bear the image of certain princes of the heavenly host and of the powers above, whom God sends to help those who cry to him with their whole heart and have turned the divine mercy toward themselves by the conversion of repentance. But lest this seem to the hearers a presumption of ours, we must confirm it from the authority of the Scriptures. It is written in Exodus that when our fathers, the children of Israel, had served the Egyptians and Pharaoh, a most harsh king, for a long time in making clay and brick, they cried to the Lord, so that the Lord himself said: "The cry of the children of Israel has come up to me"; and, Moses having been sent, he brought them out visibly. But Scripture relates that a destroying angel was sent, who laid waste all the firstborn of the Egyptians but touched none of the Israelites. And so it is made clear that it was a heavenly power which, after the Egyptians had been laid waste and laid low, led the children of Israel out from the yoke of servitude. Something similar is also related in the histories: under Sennacherib, king of the Assyrians, an angel of the Lord is sent who, slaying and laying low a hundred and eighty-five thousand of the enemy in a single night, freed both the city from siege and the people from imminent destruction. So, then, by the same reasoning we must take heed now too that, if ever we are handed over into captivity for our sins, we cry to the Lord. And let us cry not with the mouth but with the mind, so that grief of heart draws a fountain of tears from the eyes, like the one who said: "Every night I will wash my bed; I will water my couch with my tears." If we so turn from evil that we no longer touch evil, if we so cease from pride that we no longer think anything proud or arrogant, the Lord will send his heavenly power too, through which we may be freed from the yoke of servitude to the devil. May that power do all things right-handed and prosperous for us, make us leave the left-hand way that leads to destruction, and call us back to the true way, to him who says, "I am the way, the truth, and the life," Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 3:15: quotation, high confidence - Judg 3:16: quotation, high confidence - Exod 1:14: allusion, high confidence - Exod 3:9: quotation, high confidence - Exod 12:23: allusion, high confidence - Exod 12:29: allusion, high confidence - 2 Kgs 19:35: allusion, high confidence - Ps 6:6 (6:7 LXX): quotation, high confidence - Matt 7:13: allusion, high confidence - John 14:6: quotation, high confidence ### Translation notes - Quotations and allusions: Judg 3:15–16; Exod 1:14; Exod 3:9; Exod 12:23, 29; 2 Kgs 19:35; Ps 6:6 (LXX 6:7); Matt 7:13; John 14:6. ### Citation (SBL) Origen, Hom. Judg. 3.6 (PG 12:966a–967a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-3-6). ## Homilies on Judges 4.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-1 - Source: PG 12:967a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ehud ("praise") killing Eglon king of Moab figures the church's teacher destroying with the sword of the word the doctrine that pleasure is the highest good. ### Latin text Conjungitur principatui Aioth ambidextri principatus Semegari. Sed Videamus qualiler qui interpretatur laus, concluserit principatu] suum. llistoria nos edocuit ea quae de Eglon rep scripta sunt, quomodo sapientissimus hic Aioth arte quadam. et, ut ita dicam, callida, sed lauda bili usus deceptione interemerit Eglon tyrannum qui interpretatur rotatas vel orbita. Op'orti ergo tales esse et nostri populi judices, qualis fuit Aioth iste qui interpretatur laus, ut omnes vulubiles motus et orbitas mali itineris excidant, et perimant Moabitarum regem. Moabitae autem interpretantur fluxus vel e/I‘usio. Hujus igitur fluxa et dissolutm gentis princeps vel dux qui potest videri alius, vel intelligi, nisi sermo illius philosophi, qui . summum bonumjudicat voluptatetnmueminterficiat et perimatevangelicus sermo,qui gladiocomparatur: etm sermo prapheticus ipse in ventre eorum, atque in imis praecordiis ambidextri doctoris disputationibus concludatur: ut veritatis assertione eos concludens , exstinguat onmem pravi dogmatis et crassa: intelligentia: sensum , qui se extollit, et erigit adversum Spiritalem scientiam Christi: ut haec ita faciens, et in verbo Dei dimicans unusquisque Ecclesiai judex, fiat etiam ipse laudabilis Aioth, de quo dicat Dominus ε Euge, serve bone et tidelis, quia super pauca fuisti fidelis, supra multa te constituam. ### English translation (Claude) The leadership of Shamgar is joined to the leadership of the ambidextrous Ehud. But let us see how he whose name means "praise" ended his leadership. The history has taught us what is written about King Eglon: how this most wise Ehud, using a certain art and, so to speak, a cunning but praiseworthy deception, killed the tyrant Eglon, whose name means "rounded" or "a wheel-track." The judges of our people, then, ought to be like this Ehud, whose name means "praise," so as to cut away all fickle motions and the wheel-tracks of the evil road, and to slay the king of the Moabites. The Moabites are interpreted "a flowing" or "an outpouring." Who, then, can be seen or understood as the prince or leader of this loose and dissolute people, if not the teaching of that philosopher who judges pleasure to be the highest good? Should not the word of the Gospel, which is compared to a sword, kill and destroy him, and the prophetic word itself be driven into their belly, into the depths of their inmost parts, by the arguments of the ambidextrous teacher, so that, shutting them in by the assertion of truth, he may extinguish every notion of perverse doctrine and gross understanding that exalts and raises itself against the spiritual knowledge of Christ? So that each judge of the church, doing these things and fighting with the word of God, may himself become a praiseworthy Ehud, to whom the Lord may say: "Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many." ### Scripture references - Judg 3:21: allusion, high confidence - Eph 6:17: allusion, medium confidence - Heb 4:12: allusion, medium confidence - 2 Cor 10:5: allusion, high confidence - Matt 25:21: quotation, high confidence ### Translation notes - The opening sentence is garbled in the scan and is corrected by sense. The interpretations of the names (Ehud "praise," Eglon "rounded" or "wheel-track," Moab "flowing" or "outpouring") are Origen's. "That philosopher who judges pleasure the highest good" probably means Epicurus (not named). The middle of the passage is damaged in the scan ("voluptatetnmueminterficiat et perimatevangelicus sermo") and is translated by sense. Allusions: Judg 3:21–22; Eph 6:17 / Heb 4:12 (the word as a sword); 2 Cor 10:5; Matt 25:21. ### Citation (SBL) Origen, Hom. Judg. 4.1 (PG 12:967a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-1). ## Homilies on Judges 4.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-2 - Source: PG 12:967a–968a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shamgar ("a stranger there") fighting with a plough figures the church's judge who sometimes cultivates souls gently, and the believer who keeps his hand on the plough of the cross. ### Latin text Verum breviter istis a nobis de priori lectione, ’ id est, de Aioth fine repetitis, videamus nunc quale sit etiam principium Semegar , qui interpretatur ibi advena. Verum est enim , quia omnes qui homines Dei, advena: sunt in hoc mundo , et incola: in terra, sicut et illc, qui dicebat , quoniam incola ego sum apud te in terra et peregrinus, sicut omnes patres mei. Et hunc ergo Semegar sanctus Spiritus ibi incolam dicit, id est hic. Quod enim sancto Spiritui, qui in coelis est, ibi est, nobis hic est. Quid ergo dicitur de Semegar? Percussit, inquit, Allophylos in sexcentis viris in stiva, vel pede, aratri. Aliud genus laudis in Semegar video: iste in aratro pugnat, Aiotb pugnabat ia gladio. Iste in aratro vincit. Vincit tamen ethic. et superat, et prosternit Allopbylos. Potest ergo fieri, ut Ecclesimjudex non semper gladium proferat, i.l εει, non semper austeritate verbi et acumine curreptionis utatur. sed aliquando etiam imitetur agricolam , et velut aratro sulcans anima: terram. ac saepius eam elementi commotione rescindens, apum eam suscipiendis seminibus paret. Interiicieutui ergo etiam sic Allophyli , cum non argumentis cl acumine contra adversarios utimur, sed agrestia simplici communitione de animis auditorum \itiau peccata propellimus. Sed et tu ipse, ο auditor, esto agricola animus tua: , utere hoc aratro, quo utitur Semegar. Sed cum miseris manum tuam in aratrum, noli retro respicere "z id est postquam tuleris cr... cent tuam , et secutus fueris Christum , postqum sacculo renuntiasti et iis quae in saeculo sunt, nc'i retro respicere, noli requirere quae prepter Christum duxeras ut stercora: quia si in isto aram. manum semper habueris, ita ut confidenter dicas“: ε Mihi autem absit gloriari nisi in cruce Domini nostri .lesu Christi, per quem mihi mundus crucifixus est, et ego mundo; ο haec tibi dicenti cadat θ dextris luis decem millia, et a sinistris tuis mille, Id te vero non appropinquabunt “. Sed et bac ipsum quod dixit, in sexcentis viris Allopbylos pcreuasisse Semegar, non mihi videtur otiose dictus. - Quid enim opus erat designare etiam numerum? ρ Nisi forte eridentius in ipso numero ea de quibus superius diximus, indicavit. Namque senarius uno . merus, qui multiplicatus venit in sexcentes. eiusei huius figuram tenet qui in sex diebus dicitur consummatus. Sescentos ergo iu aratro dicitur percussisse ille, qui per crucem Domini crucifixus est mundo. ### English translation (Claude) Having briefly gone back over these points from the previous reading, that is, about Ehud's end, let us now see what the beginning of Shamgar is like, whose name means "a stranger there." For it is true that all who are men of God are strangers in this world and sojourners on earth, like the one who said: "For I am a sojourner with you on the earth, and a stranger, as all my fathers were." And so the Holy Spirit calls this Shamgar a stranger "there," that is, here; for what is "there" for the Holy Spirit, who is in heaven, is "here" for us. What, then, is said of Shamgar? "He struck," it says, "the Philistines with six hundred men with the handle" (or "the foot") "of the plough." I see in Shamgar another kind of praise: this man fights with a plough; Ehud fought with a sword. This man conquers with a plough. Yet he too conquers and overcomes and lays low the Philistines. It may be, then, that a judge of the church does not always bring out the sword, that is, does not always use severity of speech and the sharpness of rebuke, but sometimes also imitates the farmer, and, as though furrowing the soil of the soul with a plough and often breaking it up with a gentle stirring, prepares it to receive the seeds. The Philistines too are slain in this way, when we use not arguments and sharpness against opponents, but drive sins out of the hearers' souls by a simple, rustic admonition. But you yourself too, O hearer, be the farmer of your own soul; use this plough which Shamgar uses. But when you have put your hand to the plough, do not look back; that is, after you have taken up your cross and followed Christ, after you have renounced the world and the things in the world, do not look back, do not seek again the things which for Christ's sake you counted as dung. For if you always keep your hand on this plough, so that you say with confidence, "But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world," then as you say this, "ten thousand will fall at your right hand and a thousand at your left, but they will not come near you." And the very fact that it said that Shamgar struck down the Philistines with six hundred men does not seem to me said idly. For what need was there to state the number too? Unless perhaps in the number itself he indicated more clearly what we spoke of above. For the number six, which multiplied comes to six hundred, bears the figure of this world, which is said to have been completed in six days. He who was crucified to the world through the cross of the Lord, then, is said to have struck down six hundred with the plough. ### Scripture references - Judg 3:31: quotation, high confidence - Ps 39:12 (38:13 LXX): quotation, high confidence - Luke 9:62: allusion, high confidence - Matt 16:24: allusion, high confidence - Phil 3:8: allusion, high confidence - Gal 6:14: quotation, high confidence - Ps 91:7 (90:7 LXX): quotation, high confidence - Gen 2:2: allusion, medium confidence ### Translation notes - Shamgar is Rufinus's Semegar; the interpretation is Origen's. In Judg 3:31 Shamgar strikes six hundred Philistines with an ox-goad (Greek ἀροτρόποδι, "ploughshare"), and Origen's text seems to read "with six hundred men"; the passage is translated as it stands. Words lost in the Migne scan are supplied from Baehrens's edition. Quotations: Ps 39:12 (LXX 38:13); Judg 3:31; Luke 9:62; Matt 16:24; Phil 3:8; Gal 6:14; Ps 91:7 (LXX 90:7). The words "of this world" read the damaged "eiusei huius" as mundi huius. Ps 91:7 is quoted with right and left reversed. ### Citation (SBL) Origen, Hom. Judg. 4.2 (PG 12:967a–968a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-2). ## Homilies on Judges 4.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-3 - Source: PG 12:968a–969a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A good leader dies for the people's sins, and God gives the church rulers according to its merits; sinners are handed over to Jabin, the reprobate mind. ### Latin text Sed quid post hinc additur? Et adjecerunt. inquit δ’, lilii Israel facere malignum iu conspecta Domini, et Aioth mortuus est. Servatur nimum in his etiam illa observatio, quam in superioribus designavimus, quia pro peccatis populi moriturus. nus p0puli dux. Cum enim indigni fuerint fecerint malignum in conspectu Domini , auferetur ab eis homo Dei. Sed dicit fortasse populus noster: Quando Ecclesia Dei sine judice est? Etiamsi priet defecerit, alter adhibetur. Audacter fortassis ab. quid dicimus, tamen quod scriptum est dicimus. Non semper princeps populi et Ecclesia: judex per Dei arbitrium datur, sed prout merita nostra deposcunt. Si maliisuut actus nostri, et operarum Inlignum in conspectu Domini, dantur nobis principes secundum cor nostrum, et hoc tibi de Scripturis probabo. Audi namque quod Dominus dixit ": Fecerunt sibi regem, et non per me, et principem, et non per consilium meum. Et hoc dictum videtur de Saul illo, quem utique ipse Dominus elegerat, et regem tieri iusserat: sed quoniatu non secundum voluntatem Dei , sed secundum peccatoris populi meritum fuerat electus , negat eum cum sua voluntate , vel consilio constitutum. Tale ergo aliquid intelligamus etiaut in Ecclesiis fieri, quia pro meritis populi , aut in verbo et opere potens a Deo tribuitur rector Ecclesia? , aut si malignum faciat populus iu conspectu Domini , talis Ecclesia: iudex datur , sub quo famem et sitim pepulus patiatur, ‹ non famem panis , neque sitim aquae , sed famem audiendi verbum Domini “. Ita ergo nos agamus, et ita oremus, ne unquam nos divina indignatio in verbi fante condemnet ac siti, ne unquam auferatur a nobis, qui nos verbo et Opere instruat, qui in moribus, et honestate , qui patientia: ac mansuetudinis perfectum de se populis praestet exemplum. Nam si nos fecerimus malignum in conspectu Domini, id est, si male egerimus , si voluntatem nostram et non Ilei facimus, moritur et nobis Aioth, aufertur et Seinegar, et obscuratur laus nostra, tradimur in manus Jabin regis Chanaan. .labin autem interpretatur sensus sive prudentia (6‘2). Si ergo nos non probaverimus Deum habere in notitia, tradit nos Deus i itt reprobuut sensum , repletos iniquitate, nequitia, fornicatione, avaritia, plenos invidia, ltotnicidiis, contentione, dolo, susurratores, detra- Ctores, Deo odibiles, contumeliosos, superbos, elato tos, parentibus non obedientes, incompositos, sine afl'ectu, sine misericordia . Vides qui sint et quales qui traduntur in reprobuut sensum, qui traduntur Jabin principi Chanaumoruut. ### English translation (Claude) But what is added after this? "And the children of Israel," it says, "again did evil in the sight of the Lord, and Ehud died." Here too, evidently, the observation we pointed out above holds good: that for the sins of the people the good leader of the people dies. For when they have become unworthy and have done evil in the sight of the Lord, the man of God will be taken from them. But perhaps our people say: "When is the church of God without a judge? Even if the first fails, another is appointed." Perhaps what we say is bold, yet what we say is what is written. The leader of the people and judge of the church is not always given by God's choice, but as our merits demand. If our deeds are evil and we do evil in the sight of the Lord, leaders are given us according to our heart; and I will prove this to you from the Scriptures. Hear what the Lord said: "They made a king for themselves, and not through me, and a ruler, and not by my counsel." And this seems to have been said of Saul, whom the Lord himself had certainly chosen and had ordered to be made king; but since he had been chosen not according to God's will but according to the deserts of a sinful people, he denies that he was appointed by his will or counsel. Let us understand that something like this happens in the churches too: according to the people's merits, either a ruler of the church powerful in word and deed is granted by God, or, if the people do evil in the sight of the Lord, such a judge of the church is given under whom the people suffer hunger and thirst, "not a hunger for bread nor a thirst for water, but a hunger to hear the word of the Lord." Let us so act, then, and so pray, that divine indignation may never condemn us to hunger and thirst for the word, that he who instructs us in word and deed, who in his character and integrity, in patience and gentleness, gives the people a perfect example in himself, may never be taken from us. For if we do evil in the sight of the Lord, that is, if we act wickedly, if we do our own will and not God's, Ehud dies for us too, Shamgar too is taken away, our praise is darkened, and we are handed over into the hands of Jabin, king of Canaan. Jabin means "sense" or "prudence." If, then, we have not seen fit to acknowledge God, God hands us over "to a reprobate mind, filled with iniquity, wickedness, sexual immorality, avarice, full of envy, murder, strife, deceit; whisperers, slanderers, hateful to God, insolent, proud, haughty, disobedient to parents, unruly, without affection, without mercy." You see who and what kind of people are handed over to a reprobate mind, who are handed over to Jabin, prince of the Canaanites. ### Scripture references - Judg 4:1: quotation, high confidence - Judg 4:2: allusion, high confidence - Hos 8:4: quotation, high confidence - 1 Sam 8:7: allusion, medium confidence - Amos 8:11: quotation, high confidence - Rom 1:28: quotation, high confidence - Rom 1:29: quotation, high confidence - Rom 1:30: quotation, high confidence - Rom 1:31: quotation, high confidence ### Translation notes - Origen's argument that the church's leaders are given according to the people's merits is translated as written. "Jabin" is interpreted "sense" or "prudence" (sensus, which also renders νοῦς, "mind", in Rom 1:28, hence the link). Quotations: Judg 4:1–2; Hos 8:4; Amos 8:11; Rom 1:28–31. ### Citation (SBL) Origen, Hom. Judg. 4.3 (PG 12:968a–969a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-3). ## Homilies on Judges 4.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-4 - Source: PG 12:969a–970a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sisera, "vision of a horse," is the natural man who persecutes the spiritual until the soul cries to the Lord and prophecy, figured by Deborah, arises. ### Latin text Et princeps , inquit “, militia: Jabiu erat Sisara, et ipse habitabat in Arisoth gentium, cl. erant ei nongenti currus ferrei. Et clatnaverunt ad Dominum lilii lsr'ael. Etiam et in hoc similiter illa quam superius designavimus, observatio cusmditur, quia nesciunt clamare ad Dominum filii lsrael nisi cum traditi fuerint in manus Jahin, vel cum afflicti per ejus militia: principem Sisaram , cui erant, inquit, nongenti currus ferrei, quibus Ῑ) SCilicet affligeretur populus dura: cervicis. Sisara autem interpretatur visio equi. Iste est enim animalis, non spiritalis, qui non videt nisi ea qua: animalis sunt. Ipse est ejus visio, ipse semper intuitus. Et ideo semper animalis homo , et is qui secundum carnem est, persequitur eum qui secundum spiritum est, donec spiritalis intelligat, et examinet omnia ",et intelligat unde sibi sit auxilium denosceudum , et clamet ad Dominum : donec anima: illi quae clamaverit ad Dominum, suscitetur prophetia quae est infigura Debborae, et secundum prophetia: gratiam, et intelligentiam, vel Ecclesia: populus gubernetur, vel etiam sensus uniuscujusque mentis et animm regatur, per Jcsunt Christum Dominum nostrum , cui est gloria et imperium in sa:cula saeculorum. Amen. ### English translation (Claude) "And the commander," it says, "of Jabin's army was Sisera, and he lived in Harosheth of the Gentiles, and he had nine hundred iron chariots. And the children of Israel cried to the Lord." Here too the same observation we pointed out above is kept: the children of Israel do not know how to cry to the Lord except when they have been handed over into the hands of Jabin, or are afflicted through the commander of his army, Sisera, who had, it says, nine hundred iron chariots, with which, of course, the stiff-necked people were afflicted. Sisera means "vision of a horse." For he is natural, not spiritual, and sees only the things that are natural. That is his vision, that is always his gaze. And so the natural man, and the one who is according to the flesh, always persecutes the one who is according to the spirit, until the spiritual man understands and "examines all things," and understands where he must look for his help, and cries to the Lord; until, for the soul that has cried to the Lord, prophecy is raised up, which is in the figure of Deborah, and according to the grace and understanding of prophecy either the people of the church is governed, or else the sense of each one's mind and soul is ruled, through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 4:2: quotation, high confidence - Judg 4:3: quotation, high confidence - Judg 4:4: allusion, high confidence - 1 Cor 2:14: allusion, high confidence - 1 Cor 2:15: quotation, high confidence - Gal 4:29: allusion, high confidence ### Translation notes - "Natural" renders animalis (Greek ψυχικός, 1 Cor 2:14). Interpretations of Jabin and Sisera from a Migne footnote that had leaked into the scan were removed. Quotations and allusions: Judg 4:2–4; 1 Cor 2:14–15; Gal 4:29. ### Citation (SBL) Origen, Hom. Judg. 4.4 (PG 12:969a–970a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/3-1/#p-4-4). ## Homilies on Judges 5.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-1 - Source: PG 12:970a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks what profit for teaching and righteousness the inspired account of Deborah, Barak, Jael, and Sisera can bring. ### Latin text De quaestionibus ad quaestiones , et de sacramentis ad sacramenta transimus: et cum vix ac difficulter prima quaaque explanamus , difficilibus difficiliora succedunt, quae non tant ingenii facundia indigeant, quam divina: gratia: aspirationem requirant. Siue dubio enim requirit auditorem, quoniam quidem sententia est apostoli Pauli , qua: dicit ul: Omnis scriptura divinitus inspirata , utilis est ad docendum, ad increpandam , ad doctrinam quae est in justitia. t Quid ergo habeat iu sese ista Scriptura, quant sine dubio et ipsitn: inspiratam divinitus confitemur, quod nobis ad doctrinam cedat, quod ad increpationem, quod ad disciplinam. quod ad justitiam, diligentius e5t inquirendum. Quid enim nobis ex hoc confertur, si legamus hoc quod recitatum est, id est, quod llcbbora, inquit ", mulier prophetissa, uxor Laphidotb, ipsa judicabat Israel illo tempore, et ipsa, inquit, Debbora sedebat sub palma inter medium Ratna, et inter medium Betltel, in monte Ephrem, et ascendebant ad eam filii Israel, ttt judicarentur? Tum deinde quid nobis eruditionis , aut doctrina: , aut justitite ea conferunt quae sequuntur , vel de Barach , vel de Jahel, vel etiam de Sisara duce militiae ### English translation (Claude) We pass from questions to questions and from mysteries to mysteries; and while we explain each of the first with effort and difficulty, harder things follow on the hard ones, which need not so much eloquence of mind as the inspiration of divine grace. For without doubt the hearer looks for something profitable, since it is the judgment of the apostle Paul, who says: "All Scripture inspired by God is profitable for teaching, for reproof, for instruction in righteousness." What, then, this Scripture contains in itself, which we certainly confess to be inspired by God as well, that may serve us for teaching, for reproof, for discipline, for righteousness, must be inquired into more carefully. For what does it bring us if we read what has been recited, namely that "Deborah," it says, "a woman prophetess, the wife of Lappidoth, judged Israel at that time; and Deborah," it says, "sat under a palm tree between Ramah and Bethel, in the hill country of Ephraim, and the children of Israel went up to her to be judged"? And then, what learning, or teaching, or righteousness do the things that follow bring us, about Barak, or about Jael, or about Sisera, the commander of the army? ### Scripture references - 2 Tim 3:16: quotation, high confidence - Judg 4:4: quotation, high confidence - Judg 4:5: quotation, high confidence ### Translation notes - The opening words of the second sentence ("Siue dubio enim requirit auditorem") are damaged in the scan and translated by sense. Quotations: 2 Tim 3:16; Judg 4:4–5. ### Citation (SBL) Origen, Hom. Judg. 5.1 (PG 12:970a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-1). ## Homilies on Judges 5.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-2 - Source: PG 12:970a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Deborah, the only judge called a prophet, shows that purity of mind, not sex, merits the grace of prophecy, and as "bee" she figures prophecy's honey. ### Latin text Videamus ergo ne forte per hate dignum aliquid sicut et Scripturis caeteris, de sacramentis secretioribus doceamur. Primo hoc ipsum, quod cum plurimi judices viri in Israel fuisse referuntur, de nullo illorum dicitur, quia propheta fuerit, nisi de Debbora muliere. Praestat et in hoc non minimam consolationem mulierum sexui etiam prima ipsius litterae facies , et provocat eas uti nequaquam pro infirmitate sexus desperent etiam prephctia: gratia capaces se lieri posse, sed intelligant, et credant quod meretur hanc gratiam puritas mentis, non diversitas sexus. Sed videamus quid etiam interioris intelligentia: respirat arcanuut. Dehbora apis interpretatur sive loquela. Sed jam et in superioribus diximus quod Debbora in prophetiae fortna accipienda sit, quae est apis. Certum namque cst quod omnis prophetia suaves caelestis doctrina: favos, et dulcia divini eloquii mella comportat. Unde et David canebat dicens '°: ε Quam dulcia ν faucibus meis eloquia tua, super mel et favum ori meo. Et iterum alibi dicit , judicia Dei pretiosa " esse super aurum , et lapidem pretiosum multum , et dulciora super mel et favum. ### English translation (Claude) Let us see, then, whether through these things too, as through the other Scriptures, we may be taught something worthy about the more hidden mysteries. First, this very fact: although very many men are said to have been judges in Israel, of none of them is it said that he was a prophet, except of the woman Deborah. Even the first face of the letter itself gives no small comfort in this to the female sex, and encourages women by no means to despair, because of the weakness of their sex, of being able to become capable of the grace of prophecy, but to understand and believe that it is purity of mind, not difference of sex, that merits this grace. But let us see what hidden thing of inner understanding breathes here as well. Deborah means "bee" or "speech." We have already said above that Deborah is to be taken as the figure of prophecy, which is the bee. For it is certain that all prophecy brings together the sweet honeycombs of heavenly teaching and the sweet honey of the divine word. That is why David sang, saying: "How sweet are your words to my throat, more than honey and the honeycomb to my mouth!" And again elsewhere he says that the judgments of God are more precious than gold and much precious stone, and sweeter than honey and the honeycomb. ### Scripture references - Ps 119:103 (118:103 LXX): quotation, high confidence - Ps 19:10 (18:11 LXX): quotation, high confidence ### Translation notes - The interpretation of Deborah's name ("bee" or "speech") is Origen's. Quotations: Ps 119:103 (LXX 118:103); Ps 19:10 (LXX 18:11). ### Citation (SBL) Origen, Hom. Judg. 5.2 (PG 12:970a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-2). ## Homilies on Judges 5.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-3 - Source: PG 12:971a–971b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prophecy sits under the palm, between Ramah ("heights") and Bethel ("house of God"), because it lifts its disciples to heavenly things. ### Latin text Sed et illud consideremus, ubi residere dicitur prophetia, et ubi locus ejus esse describitur. Sub palma, inquit δ’, inter medium Rama, et inter medium Bethel. › Sub palma sedem habet prophetia , quia justus, inquit David , sicut pahna florebit, per hoc quod suis institutionibus eruditum prophetia perducit ad palmam supernae vocationis Dei, in Christo Jesu Domino nostro. inter medimn autem iiatua, et iuler medium Bethel sedere dicitur. Ranta interpretatur excelsa, Dethcl domus Dei. Videte in quibus locis residere dicitur prophetia, inter excelsa et domum Dei. Nihil enim humile, nihil dejectum, nihil vile erga prophetiae sedem reperiri potest ; sicut et Salomon nihilominus sapientiae sedem describens , dicit de ea, quod vel in portis eivitatum assistat, vel iu murorum mtenibus habitet, vel in altis turribus libere agat. Hoc ergo modo prophetia, quae nunc in Debbora describitur, inter domum Dei, et inter excelsa dicitur habitare. Non enim nos docet quae super terram sunt qumrere , sed quae in caelis sunt et in excelsis, t ubi Christus 'est in dextra Dei sedens 5*: illuc nos prophetia hortatur ascendere, illuc discipulos molitur imponere. ### English translation (Claude) But let us also consider where prophecy is said to sit and where its place is described as being. "Under a palm tree," it says, "between Ramah and Bethel." Prophecy has its seat under a palm tree, because, as David says, "the righteous will flourish like a palm tree," in that prophecy leads the one it has trained by its instruction to "the palm of the upward call of God in Christ Jesus our Lord." And it is said to sit between Ramah and Bethel. Ramah means "heights," Bethel "house of God." See in what places prophecy is said to sit: between the heights and the house of God. For nothing low, nothing abject, nothing mean can be found near the seat of prophecy; just as Solomon too, describing the seat of wisdom, says of her that she stands at the gates of cities, or dwells on the ramparts of walls, or acts freely on high towers. In this way, then, prophecy, which is now described in Deborah, is said to dwell between the house of God and the heights. For it does not teach us to seek the things that are on earth, but the things that are in heaven and on high, "where Christ is, seated at the right hand of God"; there prophecy urges us to ascend, there it labours to set its disciples. ### Scripture references - Judg 4:5: quotation, high confidence - Ps 92:12 (91:13 LXX): quotation, high confidence - Phil 3:14: quotation, high confidence - Prov 1:21: allusion, medium confidence - Prov 8:3: allusion, medium confidence - Col 3:1: quotation, high confidence - Col 3:2: allusion, high confidence ### Translation notes - "Palm" (palma) also means the victor's prize, hence the link with Phil 3:14. Quotations and allusions: Judg 4:5; Ps 92:12 (LXX 91:13); Phil 3:14; Prov 1:20–21 and 8:2–3; Col 3:1–2. ### Citation (SBL) Origen, Hom. Judg. 5.3 (PG 12:971a–971b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-3). ## Homilies on Judges 5.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-4 - Source: PG 12:971b–972a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Barak ("lightning") figures the former people, whose brief light did not last; the victory over Sisera goes to Jael, a foreign woman. ### Latin text llaec ergo primo omnium, inquit”, misit, et vocavit ad se Barach. Barach interpretatur coruscatio. Coruscatio vero est quae habet quidem lucem, sed non manentem. Ad modicum enim temporis resplendet et desiuit. llicc ergo Buraclt mihi videtur formam gerere populi prioris, qui primo omnium per prophetiam vocatus est, et invitatur ad audienda eloquia Dei, et divina: legis munera capienda, qui rel'ulsitquidem, et ad legis Splendorem ad breve tempus coruscavit, sed non diu permansit, nec continuum lucis potuit obtinuere fulgorem. Cum ergo dixisset Debbora ad Baraeh, id est prophetia ad priorem pupulum, quia tibi'praecepit Dominus Deus lsrael , et tu ascende in montem Thabor, et accipe decem millia virorum , › et reliqua quae scripta sunt, quid responderit Barach ex persona populi ad prophetiam videamus: Non , inquit , ascendam, nisi tu ascenderis mecum, quia nescio diem in qua mittet Dominus angelum suum mecum.» Vides ergo quomodo illis prioribus prophetia detulit eloquia Dei, et illis dicit data esse praecepta ut ascendant in montem : sed excusant et dicunt, Non ascendam, nisi ascenderis et tu mecum. Et de excusatione quidem verum est, sed de repromissione falsum est. Quod enim non ascenderunt in montem Dei, verum est; quod autem pollicentur se ascensuros cum prophetia falsum est. Non enim secuti sunt prophetiam, ut crederent ei de quo omnis prophetia praescripta est a Christo. Propterea ergo dicit ad, eum Debbora : Ibo tecum. Verumtamen scito, quia non erit primatus tuus in via hac quam incedis, sed in manu mulieris tradet Deminus Sisaram. Evidenter ostendit quia non erit apud illum populum primatus, nec permanebit apud eum victoria: palma, sed in manu mulieris, cui nomen Jahel, tradetur Sisara. Describitur autem quod secundum commonitionem Debborae, id est'prophetim, insequeretur Barach principem Allophylorum Sisaram: et ipse quidem eunt comprehendere non potuit, Sed occurrit ei fugienti mulier alienigena Jahel, qua: mulier prius cum eo amicitiarum fcedus habuerat. Ad quam ille cum declinasset latendi gratia, aquam poposcit ut biberet, sed ab illa lacte potatus est. Et cum eum in latebris collocasset, ac pellibus adoperuisset, post haec palum malleo adactum per ejus malas vel maxillas defixit. Et tunc occurram insectanti Barach mortuum jam et prostratam ostendit Sisaram. ### English translation (Claude) "She, then, first of all," it says, "sent and called Barak to her." Barak means "a flash of lightning." A flash of lightning has light, but light that does not last; it shines for a short time and is gone. This Barak, then, seems to me to bear the figure of the former people, which was called first of all through prophecy and invited to hear the words of God and to receive the gifts of the divine law; it shone indeed, and flashed for a short time with the splendour of the law, but it did not last long and could not keep a continuous brightness of light. When Deborah, then, had said to Barak, that is, prophecy to the former people, "The Lord God of Israel has commanded you: go up to Mount Tabor and take ten thousand men," and the rest that is written, let us see what Barak answered prophecy in the person of the people: "I will not go up," he says, "unless you go up with me, because I do not know the day on which the Lord will send his angel with me." You see, then, how prophecy brought the words of God to that former people and tells them that commands have been given them to go up the mountain; but they make excuses and say, "I will not go up unless you also go up with me." And what they say in excuse is true, but what they promise is false. That they did not go up the mountain of God is true; but that they promise they will go up with prophecy is false. For they did not follow prophecy so as to believe in Christ, of whom all prophecy wrote beforehand. That is why Deborah says to him: "I will go with you. But know that the first place will not be yours on this road on which you are walking, but the Lord will hand Sisera over into the hand of a woman." She shows plainly that the first place will not be with that people, nor will the palm of victory remain with it, but Sisera will be handed over into the hand of a woman whose name is Jael. It is described how, at Deborah's (that is, prophecy's) urging, Barak pursued Sisera, the prince of the Philistines; and he himself could not catch him, but a foreign woman, Jael, met him as he fled, a woman who had earlier had a pact of friendship with him. When he turned aside to her to hide, he asked for water to drink, but she gave him milk to drink. And when she had placed him in hiding and covered him with skins, after this she drove a tent peg with a hammer through his jaws or cheeks and fixed it there. And then, meeting Barak as he pursued, she showed him Sisera already dead and laid low. ### Scripture references - Judg 4:6: quotation, high confidence - Judg 4:8: quotation, high confidence - Judg 4:9: quotation, high confidence - Judg 4:17: allusion, high confidence - Judg 4:19: allusion, high confidence - Judg 4:21: allusion, high confidence - Judg 4:22: allusion, high confidence ### Translation notes - Origen reads Barak as Israel, which did not follow the prophets to faith in Christ; this is translated as written. Barak's words about the angel follow the Greek of Judg 4:8. "Prince of the Philistines" is the homily's own phrase for Sisera. Quotations and allusions: Judg 4:6, 8–9, 17–22. ### Citation (SBL) Origen, Hom. Judg. 5.4 (PG 12:971b–972a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-4). ## Homilies on Judges 5.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-5 - Source: PG 12:972b–973a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jael ("ascent") is the Gentile church, which kills the vices with the wood of the cross and then shares the victory with Israel, who will be saved at the end. ### Latin text Quid ergo nobis sacramenti omnis iste historia: textus ostendit? Jahel mulier alienigena, de qua prophetia dixit quod in manu mulieris fiet vietoria, figuram tenet Ecclesia', qua ex alienis gentibus congregata est. interpretatur autem Jahel ascrasio : quia revera non est alia ascensio qua ascendatur ad ccelum, nisi per Eeclesiam multifor. mis sapientia: Dei. Ipsa est ergo, quae dttm a corporalibus ad spiritalia , et a terrenis ascendit ad coelestia, interfecit Sisaram , de qno iam superius diximus, quod carnalium vitiorum, et animalis , vel stolidi ( hominis tenet figuram , quia Sisara visio equi interpretatur. De quo Scriptura dicit "z Nolite fieri sicut equus et mulus , quibus non est intellectus. Palo ergo eum interfecit, id est ligni crucis acumine, et virtute eum prosternit. Et non sine causa maxillam ejus palo transverberasse describitur. Illud enim os, quod de carnalibus loquebatur, et illa doctrina quae carnis gloriam praeferebat,.quia in deliciis et voluptate vivendum sapientibus smculi persuadebat, et humanum genus luxuria: adulatione deceperat: illud , inquam , os ligno crucis confoditur et terebratur, quia illam viam, quam philosophia latam et spatiosam pradicaverat voluptatis, hanc Christus arctam et aagustam nobis viam salutis ostendit ‘°. Sic ergo Jahel, id est Ecclesia, vitiorum principem Sisaram obtectum pellibus, id est membrorum mortificatioue scpitum, aeterno traditsnumn. Occurrit tunc Jahel, id est Ecclesia, post hoc et priori populo insectanti Sisaram. lnsectabatur enim Israel legem justitiae, sed in legem non pervenit. Occurrit ergo Ecclesia etiam ipsi, et ostendit ei opus suum, ostendit victoriam consummatam , atque in societatem eum prostrati hostis invitat. Verum est enim illud, quod Apostolus in novissimo tempore dicit futurum, quia cum plenitudo gentium subintroierit, tunc omnis Israel salvus fiet “. Fit ergo quidem primatnsin manu mulieris alienigenae, non - tamen excluditur a consortio gloriae etiam Barach , qui prior quidem coeperat, sed novissimus pervenit ad linem. lmo dum ille pervenit, Jahel alienigena prmtereuntem quodammodo victoriam rapit. Eadem _ forma prmcessit etiam in Esau et Jacob fratribus. Dum enim Esau sectatur agrestia, dum moratur in saltibus, praeveniens Jacob, et mulieris consiliis, id est matris, compositos patri oil‘erens cibos, benedictionis primatus accepit. Sic et in Evangelio pergente Domino ad filiam principis synagoga: suscitandam, praeveniens mulier quae (luxu sanguinis laborabat, fideli tactu prior consequitur sanitatem. ### English translation (Claude) What mystery, then, does this whole text of the history show us? Jael, the foreign woman, of whom prophecy said that the victory would be won by the hand of a woman, bears the figure of the church, which has been gathered from foreign nations. Jael means "ascent," because truly there is no other ascent by which one goes up to heaven except through the church of the manifold wisdom of God. She it is, then, who, while she ascends from bodily things to spiritual ones and from earthly to heavenly, has killed Sisera, who, as we said above, bears the figure of the fleshly vices and of the natural or senseless man, since Sisera means "vision of a horse." Of this Scripture says: "Do not become like the horse and the mule, which have no understanding." She killed him, then, with a tent peg, that is, she lays him low by the sharp point and the power of the wood of the cross. And not without reason is she described as having pierced his jaw with the peg. For that mouth which spoke of fleshly things, and that teaching which set the glory of the flesh first, because it persuaded the wise of this world that one must live in luxury and pleasure, and had deceived the human race with the flattery of indulgence: that mouth, I say, is pierced and bored through by the wood of the cross. For the way of pleasure which philosophy had preached as broad and wide, Christ has shown us to be the narrow and strait way of salvation. So Jael, that is, the church, having covered Sisera, the prince of vices, with skins, that is, having lulled him to sleep by the mortification of the members, handed him over to eternal sleep. Then Jael, that is, the church, after this also meets the former people, as it pursues Sisera. For Israel pursued "the law of righteousness but did not attain to the law." The church, then, meets it too, shows it her work, shows it the victory accomplished, and invites it into fellowship in the fallen enemy. For what the apostle says will happen at the last time is true: that "when the fullness of the Gentiles has come in, then all Israel will be saved." The first place, then, is in the hand of the foreign woman; yet Barak too is not shut out from a share in the glory, he who began first but came last to the end. Indeed, while he was arriving, the foreign Jael in a way snatched the victory as it passed by. The same figure went before in the brothers Esau and Jacob. For while Esau was hunting game and lingering in the woods, Jacob forestalled him and, offering his father food prepared on the counsel of a woman, that is, his mother, received the first place of the blessing. So too in the Gospel, as the Lord went to raise the daughter of the ruler of the synagogue, the woman who suffered from a flow of blood forestalled him and by her faithful touch obtained healing first. ### Scripture references - Judg 4:21: allusion, high confidence - Eph 3:10: allusion, medium confidence - Ps 32:9 (31:9 LXX): quotation, high confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence - Col 3:5: allusion, medium confidence - Rom 9:31: quotation, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence - Gen 27:1: allusion, high confidence - Mark 5:22: allusion, high confidence - Mark 5:25: allusion, high confidence ### Translation notes - Origen's reading of Jael as the Gentile church coming before Israel (like Jacob before Esau and the woman with the flow of blood before Jairus's daughter) is translated as written; he adds that Israel will be saved and share the victory (Rom 11:25–26). "Then" follows a manuscript reading reported in a Migne footnote (Tunc) for the garbled "taurea"; "lulled to sleep" and "handed over to eternal sleep" read the damaged "scpitum" and "aeterno traditsnumn" as sopitum and tradidit somno. Quotations and allusions: Eph 3:10; Ps 32:9 (LXX 31:9); Matt 7:13–14; Col 3:5; Rom 9:31; Rom 11:25–26; Gen 27:1–29; Mark 5:22–34. ### Citation (SBL) Origen, Hom. Judg. 5.5 (PG 12:972b–973a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-5). ## Homilies on Judges 5.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-6 - Source: PG 12:973a–974a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jael's milk is the church's elementary teaching, which gives life to those who advance but destroys the vices; each soul must slay its own Sisera. ### Latin text Quod si etiam inde requirendum aliquid videtura diligentibus auditoribus, quod lacte eum potasse dicitur, cum ille aquam poposcisset, videamus ne forte secundum mysticas vel allegoricas legis interpretationes, tale aliquid etiam de hoc possit ostendi. Laetis cibus esse dicitur in Scripturis sanctis θ’, prima haec moralis institutio, quae incipientibus velut parvulis traditur. Non'enim in initiis statim discipulis de profundis et secretio- ρ ribus tradendum est sacramentis, sed morum correptio, emendatio- disciplinae, religiosae conversationis, et simplicis lidei prima eis elementa traduntur. Istud est Ecclesiae lac, hare incipientibus parvulorum prima sunt elementa. Sed iste cibus iis quidem qui ad bonum proficiendi propositum gerunt, vitam tribuit et salutem : iis vero quibus contraria placent, quibus luxuria, libido, avaritia, et omnis impietas cordi est, lmjusmodi doctrina necem et interitum prastat. Sic ergo fit, ut ex his, atque iisdem cibis quibus aluntur boni, snlIocentnr mali; et in quo piis vita est, ibi sit impiis-mors. Denique ut exemplo res quam dicimus planior fiat, vinum) sanos et commode degentes juvat, et sicut Scriptura dicit , cor hominis duntaxat laetificat, febricitantibus vero, si sumpserint, perniciem continuo et interitum parit. Ita fit ut eadem res eodem modo sumpta, uni quidem vitam, alii autem conferat mortem. Sic ergo intelligendum est et Sisaram istum animalem hominem, et vitiorum principem, per doctrinam Ecclesiae, quam non ex fide suscepit, exstinctum. Sed et unaquaeque anima satis agat lacte evangelico atque apostolico sopire in semetipso et exstinguere Sisaram. Si enim per haec edoctus quis mortilicaverit membra sua quae sunt super terram, avaritiam, fornicationem, et caetera quae sanctus Apostolus enumerat ιι, Sisaram in semetipso videbitur peremisse , ut haec . non solum in persona Ecclesiae consummari, verum etiam unusquisque in sua anima ostendat impleri : quia, sicut diximus, cmptus est quidem Sisara insectari a populo priori, interemptus autem a muliere ac Ecclesia gentium , et in manu cjus data est palma victoriae. In consummatione omnium, id est infiue sznculi, etiam canticum Domino cantabitur per Debboram, in quo primatus quidem dabitur Jahel Ecclesiae gentium : nec tamen Debborae laus silebitur : sed et primis et novissimis victoriae prcentium dabitur, per Iesum Christum Dominum nostrum,'cui est gloria et imperium in saecula saeculorum. Amen. ### English translation (Claude) But if attentive hearers think something must also be asked about the statement that she gave him milk to drink when he had asked for water, let us see whether something of this kind can be shown about this too, according to the mystical or allegorical interpretations of the law. In the holy Scriptures the food of milk is said to be that first moral instruction which is handed on to beginners, as to little children. For at the beginning disciples must not at once be taught about the deep and more hidden mysteries; rather, correction of morals, amendment of discipline, and the first elements of a religious way of life and of simple faith are handed on to them. This is the church's milk; these are the first elements of little children for beginners. But this food gives life and salvation to those who have the purpose of advancing toward the good; to those, however, who love the opposite, whose heart is set on luxury, lust, avarice, and every impiety, teaching of this kind brings death and destruction. So it comes about that by the very same foods by which the good are nourished, the wicked are choked; and where the godly find life, the ungodly find death. In short, to make what we say plainer by an example: wine helps those who are healthy and living comfortably, and, as Scripture says, it surely "gladdens the heart of man"; but for those with fever, if they take it, it straightway brings ruin and death. So it comes about that one and the same thing, taken in the same way, brings life to one and death to another. In this way, then, it must be understood that this Sisera, the natural man and prince of vices, was destroyed by the teaching of the church, which he did not receive in faith. But let each soul too take pains to lull to sleep and destroy Sisera in itself with the milk of the Gospel and the apostles. For if anyone, taught by these, has put to death his members that are on earth, avarice, sexual immorality, and the other things the holy apostle lists, he will be seen to have slain Sisera in himself, so as to show that these things are fulfilled not only in the person of the church but also in each one's own soul. For, as we have said, Sisera began to be pursued by the former people but was slain by a woman, the church of the Gentiles, and the palm of victory was given into her hand. At the consummation of all things, that is, at the end of the age, a song will also be sung to the Lord through Deborah, in which the first place will be given to Jael, the church of the Gentiles; yet Deborah's praise will not be silent, but the reward of victory will be given both to the first and to the last, through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 4:19: allusion, high confidence - Judg 5:25: allusion, high confidence - 1 Cor 3:2: allusion, high confidence - Heb 5:12: allusion, high confidence - Heb 5:13: allusion, high confidence - Ps 104:15 (103:15 LXX): quotation, high confidence - Col 3:5: quotation, high confidence - Judg 5:1: allusion, high confidence ### Translation notes - Quotations and allusions: Judg 4:19 and 5:25; 1 Cor 3:2; Heb 5:12–13; Ps 104:15; Col 3:5; Judg 5:1. ### Citation (SBL) Origen, Hom. Judg. 5.6 (PG 12:973a–974a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-5-6). ## Homilies on Judges 6.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-1 - Source: PG 12:974a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Deborah's song is the church's victory song at the end of the age, when death is destroyed and Israel too is saved; Origen will comment on a few verses. ### Latin text Sisara cum exercitu suo et curribus ferreis quibus impugnat populum Dei, superatus est, quod ita futurum prophetia praececinit per Debboram. Et postea-quam in manu mulieris facta victoria est, canticum istud Debbora , velut victoria: ipsius laudem, cecinisse praescribitur. Verum si meminimus eorum quae in superioribus dicta sunt secundum mysticam formam, quae est figura Debborae, qua: etiam Barach, quid imaginis teneat Jahel mulier, quae adversarium populi Dei sola dejecit, quae etiam imago sit Sisara: ipsius, qui a muliere alienigena ligni virtute prostratus est : intelligimus hac omnia sacramenta esse, quae in novissimis temporibus, ct in line saeculi per Ecclesium consummantur, et in cantico hoc velut epinicia ejus, id est victoria: laudem esse descriptam, illius scilicet temporis cum «novissimus inimicus destruetur mors . Tunc enim exsultabit Debbora, id est exsultabit gloria prophetize, quia quin prmdixit, impleta sunt. Tunc Jahel, id est Ecclesia hostem communem ninnium superabit: et posteaquam plenitudo gentium introierit, tunc et Barach, id cst reliquus Israel , salvus fiet " et in societatem victoria: recipietur. Tunc ergo, si digni fuerimus, etiam nos cantabimus canticum istud refertum mysticis et pr0pheticis sacramentis , ex quibus per singula discutere cuncta temporis non est. Breviθ tatem namque auditores Ecclesia: diligunt. Pauca tamen vel de principiis ejus disserentes, vel sparsim ex eo flosculos eligentes, consolationis aliquid auditoribus all'erre tentabimus, vel nosmetipsos exercere, et meditari ut apti elficiamur ad Debborae canticum decantaudum. ### English translation (Claude) Sisera, with his army and the iron chariots with which he attacks the people of God, has been overcome, as prophecy foretold through Deborah that it would be. And after the victory was won by the hand of a woman, Deborah is recorded to have sung this song, as the praise of her victory. But if we remember what was said above according to the mystical figure, what Deborah figures, what Barak figures, what image the woman Jael bears, who alone threw down the adversary of the people of God, and what too is the image of Sisera himself, who was laid low by a foreign woman by the power of the wood, we understand that all these are mysteries that are accomplished through the church in the last times and at the end of the age; and that in this song is written, as it were, her song of victory, that is, the praise of her victory, namely of that time when "the last enemy, death, will be destroyed." For then Deborah will exult, that is, the glory of prophecy will exult, because what it foretold has been fulfilled. Then Jael, that is, the church, will overcome the common enemy of all; and after "the fullness of the Gentiles has come in," then Barak too, that is, the remnant of Israel, "will be saved" and be received into the fellowship of the victory. Then, if we are worthy, we too shall sing this song, full of mystical and prophetic mysteries, all of which there is not time to discuss one by one. For the hearers of the church love brevity. Yet, by discussing a few points about its beginning, or picking a few little flowers from it here and there, we shall try to bring some comfort to the hearers, or to train ourselves and meditate, so that we may be made fit to sing the song of Deborah. ### Scripture references - Judg 5:1: allusion, high confidence - 1 Cor 15:26: quotation, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence ### Translation notes - Quotations: Judg 5:1; 1 Cor 15:26; Rom 11:25–26. ### Citation (SBL) Origen, Hom. Judg. 6.1 (PG 12:974a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-1). ## Homilies on Judges 6.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-2 - Source: PG 12:974a–976a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The "leaders" who help at the beginning are the angels who guide beginners; once trained, Christians must fight by their own will, armed with the armour of God. ### Latin text In incipiendo, principes in Israel, in voluntatibus, populi, heuedicite Dominum ".r Benedictio, inquit, qua benedicimus Dominum, sit in exordio principum in Israel, tum deinde et in voluntatibus populi. Verbi gratia zeum primum incipimus venire ad Dt'I cultum, cum initium verbi Dei et doctrina: tunc itaque Ecclesia. cmlestis accipimus, a principibus Israel ista nobis initia capessenda sunt. Principes autem Israel , id est populi Christiani, angelos accipiendos puto, quos adesse Dominus dicit unicuique minimo in Ecclesia, qui etiam semper videre dicuntur faciem · Patris qui in caelis est ‘3. Ipsi ergo sunt principes, et ab ipsis nobis sunt sumenda principia. Verbi gratia : si eat quis puer ad scholas, a magistro quidem suscipitur, et efficitur illius doctoris discipulus, sed non statim discendi ab ipso praeceptore sumit exordium : sed cum ab eo prima tantum elementa susceperit, traditur aliis erudiendas, ut ita dicam, scholae ipsius principibus : ut cum ab illis quantum in illis est fuerit edoctus, et cum prima apud eos deposuerit rudimenta , tum demum ipsius doctoris perfectiora praecepta suscipiat. Ita ergo etiam nunc institutionum nostrarum initia repetens prOphetia dicit, quod cum a principibus emperimus, vel principes cmperint operari in nobis, deinde nos voluntate et proposito subsequantur : et aucti profectibus, sic ad benedicendum jam ipsum Dominum veniamus. Sed videamus quid dicit : In incipiendo, inquit '9, principes in Israel.o Initiajuvari a principilmsdicuntur: post haec verojam voluntate propria et proposito nitendum est, ut benedicere Dominum mereamur. Nam et populus Israel cum inciperet exire de IEgypto, et transire ma re Rubrum, nihil ipsius proprio labore, sed totum per principes, id est per angelos agebatur. Denique sic dicit Moyses ad populum : Vos, inquit", tacebitis, et Dominus pugnabit pro vobis. Aperte enim angelus vastator pro eis pugnasse describitur 7‘, qui JEgyptiorum quidem primogenita interemit :Jsraelitarum vero nec pecus quidem mutire fecit. Verum non semper exspectandum est ut angeli pro nobis pugnent, sed in incipiendo tantummodo, id est in initiis nostris, a principibus angelis adjuvantur. Caeterum processu temporis oportet etiam nos ipsos exire armatos ad praelia. Ante enim quam bella discamus, antequam pugnas Domini parare meditemur, a principibus angelis sublevamur; antequam panis cmlestis consequamur annonam, et carnibus Agni itnmaculati satientur, antequam vera: vitis quae ascendit de radice David sanguine inebriemur, donec parvuli sumus, et lacte alimur, ι) et initiorum Christi sermonem tenemus, tanquam parvuli sub procuratoribus agimus, et actoribus angelis. Ubi vero jam militia: crelestis sacramenta gustavimus, et pane vitae refecti sumus, audi quomodo per apostolicam tubam suscitantur ad pnelia. lugenti namque voce Paulus clamat ad nos dicens 7': lnduite vos arma Dei, ut possitis stare adversus astutiam diaboli. nos ultra patitur velut sub alis laetantium ('72) latitare, invitat nos ad certaminumeampos ; induite, inquit , vos loricam charitatis, et galeam nihilominus salutis πειpile, sed et gladium, inquit, spiritus, et super nia scutum fidei, in quo possitis, ait, omnia jacela' maligni ignea exstinguere. Vides ergo quomodo omnia per ordinem fiunt, et nihil confusum in populo Dei, nihil incompositum aut pra-posterum geritur. ln incipiendo principes juvant : cum adjutus fueris, et a principibus eruditus, jam tibi ipse sponte et voluntate tua, quae didicisti a principibus, gere. Recte enim decoctis principiis, depositisque rudimentis nostra: committimur voluntati, ut vel laus meriti sit, quae nostra virtute quaesita est, vel culpa jure sit nostra, quae per nostram venit ignaviam. llaec pro eo quod scriptum est ’δε In incipiendo, principes in Israel, in voluntatibus. populi, henedicite Dominum. ### English translation (Claude) "When the leaders in Israel began, in the willingness of the people, bless the Lord." Let the blessing, it says, with which we bless the Lord be at the beginning by the leaders in Israel, and then also in the willingness of the people. For example: when we first begin to come to the worship of God, when we receive the beginning of the word of God and of the church's heavenly teaching, we must take these beginnings from the leaders of Israel. By the leaders of Israel, that is, of the Christian people, I think we should understand the angels, who the Lord says are present to each of the least in the church, and who are also said always to see the face of the Father who is in heaven. They, then, are the leaders, and from them we must take our beginnings. For example: if a boy goes to school, he is received by a master and becomes that teacher's pupil, but he does not at once begin learning from the master himself; rather, when he has received only the first elements from him, he is handed over to others to be taught, the "leaders," so to speak, of that school, so that, when he has been taught by them as far as they can, and has put off his first rudiments with them, then at last he may receive the more perfect precepts of the teacher himself. In this way, then, prophecy, going back over the beginnings of our instruction, says that when we have begun with the leaders, or the leaders have begun to work in us, we should then follow with our own will and purpose, and, increased by progress, so come at last to bless the Lord himself. But let us see what it says: "When the leaders in Israel began." Beginnings are said to be helped by the leaders; but after this we must strive by our own will and purpose, so that we may be worthy to bless the Lord. For when the people of Israel too were beginning to go out of Egypt and cross the Red Sea, nothing was done by their own labour, but everything through the leaders, that is, through the angels. So Moses says to the people: "You will be silent, and the Lord will fight for you." For the destroying angel is plainly described as having fought for them, who killed the firstborn of the Egyptians but did not let even a beast of the Israelites make a sound. Yet we must not always expect angels to fight for us; only "when they begin," that is, at our beginnings, are we helped by the angels as leaders. But in the course of time we ourselves too must go out armed to the battles. For before we learn wars, before we set ourselves to prepare the Lord's battles, we are supported by the angels as leaders; before we obtain the ration of heavenly bread and are filled with the flesh of the spotless Lamb, before we are made drunk with the blood of the true vine that came up from the root of David, while we are little children and are fed with milk and hold to the word of the beginnings of Christ, we live like little children under guardians and stewards, the angels. But when we have tasted the mysteries of heavenly warfare and have been refreshed with the bread of life, hear how we are roused to battle by the apostolic trumpet. For Paul cries to us with a mighty voice, saying: "Put on the armour of God, that you may be able to stand against the wiles of the devil." He no longer lets us hide as if under the wings of nurses; he invites us to the fields of combat. "Put on," he says, "the breastplate of love, and take the helmet of salvation, and also the sword," he says, "of the Spirit, and above all the shield of faith, with which," he says, "you can quench all the flaming darts of the evil one." You see, then, how everything is done in order, and nothing confused, nothing disordered or back to front, is done among the people of God. "When they begin," the leaders help; when you have been helped and taught by the leaders, then do of your own accord and by your own will what you have learned from the leaders. For when the beginnings have been properly mastered and the rudiments put off, we are entrusted to our own will, so that either the praise of merit may be ours, gained by our own virtue, or the blame may rightly be ours, which comes through our own sloth. So much for what is written: "When the leaders in Israel began, in the willingness of the people, bless the Lord." ### Scripture references - Judg 5:2: quotation, high confidence - Matt 18:10: allusion, high confidence - Exod 14:14: quotation, high confidence - Exod 12:23: allusion, high confidence - Exod 12:29: allusion, high confidence - Exod 11:7: allusion, high confidence - John 6:51: allusion, medium confidence - John 15:1: allusion, medium confidence - Isa 11:1: allusion, medium confidence - Heb 5:13: allusion, high confidence - Heb 6:1: allusion, high confidence - Gal 4:2: allusion, high confidence - Eph 6:11: quotation, high confidence - Eph 6:14: quotation, high confidence - Eph 6:16: quotation, high confidence - Eph 6:17: quotation, high confidence - 1 Thess 5:8: quotation, high confidence ### Translation notes - Origen's teaching that angels guide beginners and that mature believers then act by their own will, gaining praise or blame, is translated as written. "Nurses" renders the damaged "laetantium" by the sense of lactantium. Quotations and allusions: Judg 5:2; Matt 18:10; Exod 14:14; Exod 12:23, 29; Exod 11:7; John 6:51; John 15:1; Isa 11:1; Heb 5:13; Heb 6:1; Gal 4:2; Eph 6:11, 14–17; 1 Thess 5:8. ### Citation (SBL) Origen, Hom. Judg. 6.2 (PG 12:974a–976a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-2). ## Homilies on Judges 6.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-3 - Source: PG 12:976b–977a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The "kings" summoned to hear are believers who rule themselves under Christ; the "satraps" hear only outwardly; only the pure can sing to the Lord. ### Latin text Post hazc autem dicit ε Audite, reges, et auribus percipite, satrapae. Domino cantabo, psallam Deo Israel. Audite, inquit, reges. Reges appellat eos qui convocantur ad audiendum verbm Dei. Exsulta, popule Dei, audiens tua: nobilitatis insignia. Tu vocaris ad audiendum vei-bum Dei, et non ut plebs, sed ut rex vocaris. Tibi enim dictum est : Genus regale et sacerdotale: populus in acquisitionem. Ideo quia vos reges estis, merito rex noster Christus Dominus rex dicitur τ’ regum, et Dominus dominantium. Sed sicut exsultatis de nobilitatis vestra: titulo, ita discere debetis quid agendo unusquisque vestrum fiat rex. Quod vobis ita breviter definiam. Regem te omnium esse' facit, si regnet Christus in te. “Rex narnuue a regendo dictos est. Si ergo et in te animus regnat, et corpus obtemperat, si concupiscentias carnis sub jugum imperii tui mittas, si vitiorum gentes sobrietatis tuae frenis arctioribus premas , merito rex diceris, qui te recte agere noveris. Cum ergo talis fueris effectus, digne nt rex ad audienda divina verba vocaberis. lloc vero quod subsequitur, magis corporeum aliquid indicat, quod dicit: Auribus percipite, omnes satrapa. Sicut enim inferiores sunt regibus satrapie, ita et auribus percipere inlcrius videtur esse quam audire. Audire namque ad interiorem pertinet hominem, sicut et Dominus dicebat · : Qui habet aures erudiendi, audiat. Auribus vero percipere, ad exteriorem et corporalem pertinet auditum. Ideo ergo et hic illi qui audire deberent reges dicuntur, qui vero auribus percipere, satrapae appellantur. Ego Domino cantabo, psallam Deo Israel. Beati sunt qui possunt cantare canticum Domino. Cum redimus ad Scripturas, multa cantica sacris mandata voluminibus invenimus. Ilabemus integrum volumen de Canticis canticorum scriptum. Ecce et in hoc libro ludit-iu habemus canticum, et in Numeris canticum scriptum est, ct in Deuteronomio, ct in Exodo, et in primo Regnorum libro. In primo etiam Paralipomenon, et in allis nmltis locis invenies cantica divina esse descripta. Ait ergo haec vox justi : Ego Domino cantabo, psallam Deo Israel. › Quis putas ita canorae vocis est, et ita spiritus puri mentisque sincerae, ut cantilena ejus divinum delectare possit auditum? Ille profecto est, qui nullum raucum habet in se peccati sonum, qui nihil offensionis in lingua, nihil crassitudinis in spiritu gerit, ille potest dicere: Ego Domino cantabo, psallam Deo Israel. ### English translation (Claude) After this it says: "Hear, O kings, and give ear, O satraps. I will sing to the Lord, I will make music to the God of Israel." "Hear," it says, "O kings." It calls kings those who are called together to hear the word of God. Exult, people of God, hearing the marks of your nobility. You are called to hear the word of God, and you are called not as common folk but as a king. For it has been said to you: "A royal and priestly race, a people for God's possession." Because you are kings, therefore, our King, Christ the Lord, is rightly called "King of kings and Lord of lords." But just as you exult in the title of your nobility, so you must learn by what conduct each of you becomes a king. I will define it for you briefly. What makes you king of all is that Christ reigns in you. For "king" (rex) is named from "ruling" (regendo). If, then, the mind reigns in you and the body obeys, if you put the desires of the flesh under the yoke of your rule, if you restrain the nations of the vices with the tighter reins of your sobriety, you are rightly called a king, since you know how to rule yourself rightly. When you have become such, you will be worthily called, as a king, to hear the divine words. But what follows indicates something more bodily, when it says: "Give ear, all you satraps." For as satraps are lower than kings, so giving ear seems to be lower than hearing. For hearing belongs to the inner man, as the Lord also said: "He who has ears to hear, let him hear." But giving ear belongs to the outward and bodily hearing. That is why here too those who ought to hear are called kings, while those who give ear are called satraps. "I will sing to the Lord, I will make music to the God of Israel." Blessed are those who can sing a song to the Lord. When we go back to the Scriptures, we find many songs committed to the sacred volumes. We have a whole volume written of the Song of Songs. See, in this book of Judges too we have a song; a song is written in Numbers, and in Deuteronomy, and in Exodus, and in the first book of Kingdoms. In the first book of Chronicles too, and in many other places, you will find divine songs set down. This voice of the righteous, then, says: "I will sing to the Lord, I will make music to the God of Israel." Who, do you think, has so tuneful a voice, so pure a spirit and so sincere a mind, that his song can delight the divine hearing? Surely the one who has in himself no hoarse sound of sin, who carries no stumbling in his tongue and no coarseness in his spirit: he can say, "I will sing to the Lord, I will make music to the God of Israel." ### Scripture references - Judg 5:3: quotation, high confidence - 1 Pet 2:9: quotation, high confidence - Rev 19:16: quotation, high confidence - Matt 13:9: quotation, high confidence - Song 1:1: allusion, medium confidence - Exod 15:1: allusion, medium confidence - Num 21:17: allusion, medium confidence - Deut 32:1: allusion, medium confidence - 1 Sam 2:1: allusion, medium confidence - 1 Chr 16:8: allusion, medium confidence ### Translation notes - The derivation of rex from regendo is Latin and may be Rufinus's. Quotations and allusions: Judg 5:3; 1 Pet 2:9; Rev 19:16; Matt 13:9; Song of Songs; Exod 15:1; Num 21:17; Deut 32:1; 1 Sam 2:1; 1 Chr 16:8. ### Citation (SBL) Origen, Hom. Judg. 6.3 (PG 12:976b–977a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-3). ## Homilies on Judges 6.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-4 - Source: PG 12:977a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "My heart toward what is ordained for Israel" means a mind set wholly on the good things to come, no longer thinking in a merely human way. ### Latin text Verum quia continuationem cantici per singula non occurrimus explicare, interpolando saltem seriem lectionis, videamus quid est quod dicit · : Cor meum ad ea quae disposita sunt huic Israel. › lloc modo videtur quod dicit : Cor meum, et animus meus, et sensus meus, et tota mens mea ad illud intendit, et illud prospicit quod dispositum est, et quod praeparatum εει Israel: illud tota mente prospicio quod futurum est. Si enim ad illud intendcro animum, omnia quae iu hoc mundo sunt, ducam ut stercora, ut Christum lucrifaciam , qui praeparavit illa omnia quae oculus non vidit, nec auris audivit, nec in cor hominis ascendit, iis qui diligunt eum . Cor ergo, inquit, meum ad illa extenditur. Non enim adlmc humanum cor gero, neque quae cogito, secundum hominem cogito; sed quia secundum Scripturam ii ad quos sermo Dei fit, dii sunt, nec ego lucc lmmana, sed divina mente prospicio. ### English translation (Claude) But since we cannot explain the continuous text of the song point by point, let us at least, skipping through the order of the reading, see what it means when it says: "My heart is toward the things that have been ordained for Israel." It seems to say this: my heart, my soul, my sense, and my whole mind are intent on that and look toward that which has been ordained and prepared for Israel; with my whole mind I look toward what is to come. For if I set my mind on that, I shall count all things in this world as dung, that I may gain Christ, who has prepared "what eye has not seen, nor ear heard, nor has it entered into the heart of man," for those who love him. "My heart," then, it says, "reaches toward those things." For I no longer carry a human heart, nor do I think what I think according to man; but since, according to Scripture, those to whom the word of God comes are gods, I too look toward these things not with a human mind but with a divine one. ### Scripture references - Judg 5:9: quotation, high confidence - Phil 3:8: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - John 10:35: allusion, high confidence - Ps 82:6 (81:6 LXX): allusion, medium confidence ### Translation notes - Quotations and allusions: Judg 5:9 (in the Greek form); Phil 3:8; 1 Cor 2:9; John 10:35 (Ps 82:6). ### Citation (SBL) Origen, Hom. Judg. 6.4 (PG 12:977a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-4). ## Homilies on Judges 6.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-5 - Source: PG 12:977a–978a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The beasts and shining she-asses are the body and flesh made bright by chastity under the inner man; in God's people righteousness, not strength, wins. ### Latin text Potentes populi, henedicite Dominum, qui ascendistis super iumenta . Quid est ascendisse super iumentum? Corpus hoc meum iumentum est : ad adiumentum enim et ad ministerium datum est: ego autem sum, id est interior homo, qui ascendi super iumentum hoc, cui dicitur, ut benedicam Dominmn. Si ergo vere ascendisti supra corpus, et superior efl'ectus corporalibus desideriis, et motus corporis tui freno mentis et interioris hominis moderamine gubernantur, de te dicitur, quia ascendisti snperiumentum hoc, cui dicitur, ut benedicas Dominum. Quid autem est quod sequitur? Super vehicula, inquit , sedentes, et super asinas refulgentes. Quid sibi videntur esse asinze refulgentes? Dicit enim Scriptura, Ῑ) quia oporteat benedicere Dominum eos qui sedent super vehicula et super asinas refulgentes. Mihi velut in locis ita difficilibus tale aliquid videtur: cum iumentum hoc, id est corpus meum, sub iugo venerit verbi Dei, tunc vehiculum corporis mei resplendere incipiet; et asina haec, l.‘ εει caro mea, tune refulgere- dicetur, cum castitatis ac pudicitiae fuerit splendore decorata. Et ita recte dieitur anima sedens super asinam resplendentem Dominum bencdieere, et in medio laetantium laudare Deum. lbi dabunt justitias Domino . Sacrificium Domino illud est acceptabile, quod in justitia offertur Domino et aequitate. Et ideo dicitur" : Justi confortati sunt In Israel. θ In aliis quidem gent-ibus, qui corporis robore fortiores sunt, illi potentes dicuntur in praelio : in Israel vero qui iustiores sunt, ipsi po tentiores dicuntur in bellis : quia justitia etiamsi viribus infirma sit, vincit : iniustitia vero, etsi multos et validos pugnatores habeat, superatur. Sic igitur in hac gente nostra, id est in populo Dei, per justitiam superamus, aut per iniustitiam vincimur. ### English translation (Claude) "You mighty of the people, bless the Lord, you who have mounted upon beasts of burden." What is it to have mounted upon a beast of burden? This body of mine is a beast of burden (iumentum), for it was given for help (adiumentum) and for service; and I, that is, the inner man, am the one who has mounted upon this beast, to whom it is said that I should bless the Lord. If, then, you have truly mounted above the body and become superior to bodily desires, and the movements of your body are governed by the reins of the mind and the direction of the inner man, it is said of you that you have mounted upon this beast, to whom it is said that you should bless the Lord. But what follows? "Sitting," it says, "upon carriages and upon shining she-asses." What can the shining she-asses be? For Scripture says that those who sit upon carriages and upon shining she-asses ought to bless the Lord. In passages so difficult something like this seems right to me: when this beast of burden, that is, my body, has come under the yoke of the word of God, then the carriage of my body will begin to shine; and this she-ass, that is, my flesh, will be said to shine when it has been adorned with the splendour of chastity and modesty. And so the soul is rightly said to bless the Lord sitting upon a shining she-ass, and to praise God "in the midst of those who rejoice." "There they will render righteous deeds to the Lord." That sacrifice is acceptable to the Lord which is offered to the Lord in righteousness and equity. And so it is said: "The righteous have been strengthened in Israel." Among other nations, those who are stronger in bodily might are called mighty in battle; but in Israel those who are more righteous are called mightier in wars, because righteousness, even if weak in strength, conquers, while unrighteousness, even if it has many strong fighters, is overcome. So, then, in this nation of ours, that is, among the people of God, we conquer by righteousness or are conquered by unrighteousness. ### Scripture references - Judg 5:9: quotation, high confidence - Judg 5:10: quotation, high confidence - Judg 5:11: quotation, high confidence ### Translation notes - The play on iumentum and adiumentum is Latin and may be Rufinus's. Quotations: Judg 5:9–11 in the Greek form ("shining she-asses", "in the midst of those who rejoice", "render righteous deeds"). ### Citation (SBL) Origen, Hom. Judg. 6.5 (PG 12:977a–978a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-5). ## Homilies on Judges 6.6 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-6 - Source: PG 12:978a–979a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prophecy arises at the Lord's coming; the faithful confess that the spiritual powers are stronger than they, but Christ who strengthens them is stronger than all. ### Latin text Exsurge, Debbora , exsurge ct suscita dena millia populi“.»Prophetia quando exsurgit?Profecto in adventu Domini : et non solum ipsa exsurgit, sed et populos suscitat ad credendum. Captivam dncito captivitatem, fili Abinoein . Abinoem responsio patris interpretatur. IIuius filius est Barach. Captivitatem de hostibus capiet, qui etelestis Patris responsa servaverit. Domine, humilia mihi fortiores me . Vox ista fidelium est, confitentium simpliciter fortiores esse inimicos suos, adversum quos nobis pugna et certamen est : quia non est nobis pugna adversus carnem et sanguinem. Alioquin non esset nobis fortior adversarius. Sed quoniam adversum principatus et potestates, et adversum mundi huius rectores tenebrarum, et adversum spiritalia nequitiae est luctamen, idcirco dicit propheta: Domine, Intimilia mihi fortiores me. ) Quomodo enim non haec tanta spirituum vis, longe sit humana fragilitate vehementior? Sed in eo Deus adiuvat infirmitatem nostram, in quo dicit Apostolus : ’ Omnia possum in eo qui me confortat, Christo. Sunt istae quidem virtutes fortiores nobis: sed iterum quiin nobis est Christus, et confortat nos, est omnium fortior; cui est gloria et imperi-<9: in sa:cula saaculorum. Amen. ### English translation (Claude) "Arise, Deborah, arise, and rouse the tens of thousands of the people." When does prophecy arise? Surely at the coming of the Lord; and not only does it arise itself, but it also rouses the peoples to believe. "Lead captivity captive, son of Abinoam." Abinoam means "the father's answer." His son is Barak. He will take captivity from the enemies who has kept the answers of the heavenly Father. "Lord, humble for me those stronger than I." This is the voice of the faithful, who simply confess that their enemies, against whom we have battle and struggle, are stronger: "for our battle is not against flesh and blood." Otherwise our adversary would not be stronger. But since "our struggle is against principalities and powers, against the world rulers of this darkness, against the spiritual hosts of wickedness," therefore the prophet says: "Lord, humble for me those stronger than I." For how could so great a force of spirits not be far more powerful than human frailty? But God helps our weakness in that of which the apostle says: "I can do all things in him who strengthens me, Christ." These powers are indeed stronger than we are; but again, he who is in us, Christ, who strengthens us, is stronger than all, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 5:12: quotation, high confidence - Judg 5:13: quotation, high confidence - Eph 6:12: quotation, high confidence - Phil 4:13: quotation, high confidence - Rom 8:26: allusion, medium confidence ### Translation notes - The interpretation of Abinoam ("the father's answer") is Origen's. Quotations: Judg 5:12–13 (in the Greek form); Eph 6:12; Phil 4:13. ### Citation (SBL) Origen, Hom. Judg. 6.6 (PG 12:978a–979a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/5-1/#p-6-6). ## Homilies on Judges 7.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-7-1 - Source: PG 12:979a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The land had rest while righteousness lasted; when Israel sinned it was handed to Midian, as Christians who neglect God's commands are handed to the demons. ### Latin text Quiescit terra donec quiescit peccatum. Moverl autem dicitur terra, hoc est, ii qui habitant terram, cum animas hominum movere coeperint, et perturbare peccata. Et ideo scriptum est hoc quod nunc prmsens lectio continet. Et quievit, inquit”, terra quadraginta annis. Et fecerunt filii Israel malignum in conspectu Domini, et tradidit eos in manus Madiau anuis septem, et invaluit Madian super lsrael 9'. Dum esset ergo justitia in terra, id est in iis qui habitant terram, quievisse dicitur terra; cum vero increvit iniquitas, et fecerunt matignum in conspectu Domini, ‹ tunc tradidit, inquit, eos Dominus in manus Madian annis septem. Nec dicuntur invaluisse Madianitrc super pupulum Domini, donec praecepta Domini populus custodivit. Cum vero negligere coepit mandata divina, ro- - bustior et validior effecta est adversus eum hostium manus. Et adversum quidem illum priorem populum corporales insurgebant hostes, cum deliquisset; adversum nos autem. qui Israel secundum spiritum dicimur, spiritalis sine dubio hostis insurgit, et cum mandata Dei negligimus, eum Christum contemnimus, validior adversum nos manus dtpmonum efficitur : et tradimur etiam nos inimicis, cum deserimur gratia. ### English translation (Claude) The land is at rest as long as sin is at rest. But the land, that is, those who dwell on the land, is said to be moved when sins have begun to move and disturb the souls of men. And that is why what the present reading contains is written: "And the land," it says, "had rest forty years. And the children of Israel did evil in the sight of the Lord, and he handed them over into the hands of Midian for seven years, and Midian prevailed over Israel." While there was righteousness in the land, then, that is, in those who dwell on the land, the land is said to have had rest; but when iniquity increased and they did evil in the sight of the Lord, "then the Lord," it says, "handed them over into the hands of Midian for seven years." Nor are the Midianites said to have prevailed over the people of the Lord as long as the people kept the Lord's precepts. But when it began to neglect the divine commandments, the hand of the enemies was made stronger and mightier against it. And against that former people, when it had sinned, bodily enemies rose up; but against us, who are called Israel according to the spirit, a spiritual enemy doubtless rises up, and when we neglect God's commandments and despise Christ, the hand of the demons is made stronger against us, and we too are handed over to enemies when we are forsaken by grace. ### Scripture references - Judg 5:31: quotation, high confidence - Judg 6:1: quotation, high confidence - Judg 6:2: quotation, high confidence ### Translation notes - Quotations: Judg 5:31; Judg 6:1–2. ### Citation (SBL) Origen, Hom. Judg. 7.1 (PG 12:979a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-7-1). ## Homilies on Judges 7.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-7-2 - Source: PG 12:979a–981b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeds sown in the spirit cannot be spoiled, but sin and denial in persecution destroy what was gathered; the baptism of blood in martyrdom surpasses that of water. ### Latin text Sed videamus quid accidit eis, qui traditi sunt pro peccatis suis. Et fugerunt, inquit , filii Israel a facie Madian per septa in montibus,et in speluncis, et in munitionibus; et efficiebatur eum seminasset vir Israel, ascendebant Madian et Amalec, et filii Orientis super eos, ct superveniehant eis, et exterminabant omnes fructus terrm. usquequo perveniretur in Gazam. llmc quidem patiebatur ille, qui erat secundum carnem Israel. Seminabat terram, sed quoniam pro peccatis suis traditus erat insurgentibus Inimicis, pro frugibus corruptionem metebat. Nobis vero qui secnndum spiritum Israel nominamur, quid tale accidere potest consideremus. Est quando seminamus, et non possunt inimici corrumpere semina quae seminamus, non possunt apri insidiari cultura: nostra: est autem quando seminamus et corrumpuntur quae seminamus. Paulus .iOS apostolus de hac seminandi doceat difl‘ereutia. Audi ergo ipse quid dicit : Qui seminat, inquit , iu carne, de carne metet corruptionem. Et qui seminat in spiritu, de spiritu metet vitam aeternam. lsti sunt ergo, quorum semina Madianitae corrumpunt, qui in carne seminant. Isti sunt quorum fructus exterminantur, et pereunt. llla autem semina, quae in spiritu seminantur, non possunt Madianiue corrumpere. Non enim possunt adversaria: potestates ascendere ad spiritales campos. et novalia spiritus temerare eorum qui non seminant super spinas, sed iunovant sibi novalia: sed et illud addendum est: volo enim et meipsum vobiscum pariter commonere de cautela seminum, et ι) spiritalium fructuum diligentia. Frequenter accidit, ut aliquis in opere spiritali multum desudans, fructus quamplurimas fecerit, et repleverit horrea sua iustitia; frugibus, et multa bona opera recondiderit in conscientia: suae conclavi : postea vero si negligat, et post laborem proclivius ad voluptates et luxurias vergat, onmia ei bunorum semina, fructus sancti operis dominante libidine corrumpuntur. Cum enim subintroierit peccatum, et captivaverit hominis sensum, ut jam non respiciat ad mandata Dei, nec arduam virtutis viam libenter ascendat, depereunt omnia quae prius fuerant in horreo conscientiae congregata. Propterea ergo Scriptura sanctae nobis servanda commonitio est dicentis : Omni custodia serva tuum cor. Custodiendum est igitur cor ab omni peccato, et praecipue in tempore persecutionis. Si cui enim accidat, ut in aliquo quidem tempore enngreget fructus justitite, conquirat opera virtutum, et ontnibus se probatissimis excolat disciplinis, in persecutionis vero tempore deneget fidem, iste coudita omnia evacuavit, ex omnibus facultatibus suis nudus repente et inanis effectus est, quia diu quaesitus, et multo vix labore collectus, subito omnis effusus est labor: et sicut dicit prepheta ’, ‹ omnes justitize ejus quas fecit, non commemora. buntur.» Propterea ergo, fratres. deprecemur Dominum confitentes ei infirmitatem nostram, ne nos tradat in manus Madian, ne tradat bestiis animam confitentem sibi, ne nos tradat in manus potentum eorum qui dicunt, Quando veniet tempus ut detur nobis potestas adversus Christianos, quando tndentur in manus nostras isti qui se dicunt habere, vel nosse Deum? Quod et si tradamur, et acceperint potestatem nostri, oremus accipere a Deo virtutem, ut sustinere possimus : ut et fides nostra in pressuris et tribulationibus clarior fiat, ut per p1tientiam nostram illorum superetur impudentia, et. sicut dixit Dominus, in nostra patientia acquiramns animas nostras ’ :quia tribulatio patientiam operatur, patientia vero probationem, probatio autcm spem θ’. Pertendit enim nostra probatio nou usque ad verbera solum, sed usque ad profusionem sanguinis pervenit: quia et Christus quem sequimur, pro redemptione nostra effudit sanguinem suum, ut inde exeamus loti sanguine nostro. Baptisma enim sanguinis solum est quod nos puriores reddat, quam aqua: baptismus reddidit. Et hoc ego non praesumo, sed Scriptura refert, dicente Domino ad discipulos : Baptismum habeo baptizare quod vos nescitis. Et quomodo urgeor ut perficiatur? › Vides ergo quia profusionem sanguinis sui baptisma nominavit. Et ne ista dicens, ofl’endam, vereor ne istud baptisma eminentius sit illo baptismate quod per aquam traditur. Illo enim accepto, valde pauci sunt ita beati, qui id immaculatum usque ad exitum vitae servare potuerint. Hoc vero baptismo qui baptizatus fuerit, peccare jam ultra non potest. Et si temerarium non est in rebus talibus audere aliquid, possumus dicere, quodper illud baptisma prmterita peccata purgantur: per istud vero etiam futura perimuntur. Ibi peccata dimissa sunt, hic exclusa. Mihi si concederet Deus ut proprio sanguine diluerer, ut baptismum secundum morte pro Christo suscepta perciperem, securus ex isto saeculo discederem: ut veniens ad animam mea de hac vita exeuntem princeps hujus mundi non inveniret quidquam, quin potius et sanguinis mei profusione sopiretur, nec auderet in aliquo criminari animam cruore suo dilutam, morte sua clarificatam, sanguine suo lotam. Post istud baptisma nec Madianitie ultra irruerent ad disperdendos et extertniurtndos animae fructus. Quis enim sequi possit animam martyris, quae supergressa omnes aerias potestates, ad caeleste tendit altare? Ibi enim sub altare Dei animae martyrum positae dicuntur diebus ac noctibus proclamare dicentes : ί Quousque, Domine, qui justus et verus es, non vindicas sanguinem nostrum de iis qui habitant terram? »1ϋί enim posita: divinis assistunt sacrificiis. Sed beati sunt qui haec merentur. Beati sunt quorum cor cum de sreculo recedunt, non trepidat pro peccato, quos pergentes ad Dominum delictorum formido non terret. Beata illa anima quae occurrentes sibi aerias diemonum turmas profusi in martyrio sanguinis cruore deturbat. Beatus est de quo eunte ad caelum dicunt angeli illam propheticam vocem ε Quis est iste qui ascendit ex Bosor, hoc est qui de carne ad coelum ascendit? ί Quis est iste qui ascendit ex Bosor, rubor vestimentorum ejus? in rubore vestimentorum cruorem sanguinis designantes. Beatae sunt ergo animae quae sic Christum sequuntur, quomodo eas Christus praecessit. Et ideo quia sic sequuntur, usque ad ipsum Dei altare perveniunt: ubi est ipse Dominus Iesus Christus pontifex futurorum bonorum, cui est gloria et potestas in uacula saeculorum. Amen. ### English translation (Claude) But let us see what happened to those who were handed over for their sins. "And the children of Israel fled," it says, "from the face of Midian to enclosures in the mountains and to caves and strongholds; and whenever a man of Israel had sown, Midian and Amalek and the sons of the East came up against them and fell upon them and destroyed all the produce of the land as far as Gaza." This was suffered by the one who was Israel according to the flesh. He sowed the land, but since for his sins he had been handed over to enemies rising against him, he reaped corruption instead of crops. But let us consider what of this kind can happen to us, who are called Israel according to the spirit. There are times when we sow and the enemies cannot spoil the seeds we sow; the boars cannot lie in wait for our cultivation; but there are times when we sow and what we sow is spoiled. Let Paul the apostle teach us about this difference in sowing. Hear, then, what he says: "He who sows," he says, "in the flesh will reap corruption from the flesh; and he who sows in the spirit will reap eternal life from the spirit." Those, then, whose seeds the Midianites spoil are those who sow in the flesh. These are the ones whose fruits are destroyed and perish. But the seeds that are sown in the spirit the Midianites cannot spoil. For the opposing powers cannot go up into the spiritual fields and violate the fallow ground of the spirit of those who do not sow upon thorns but break up fallow ground for themselves. But this too must be added, for I want to warn myself together with you about guarding the seeds and taking care of the spiritual fruits. It often happens that someone who has laboured hard at spiritual work has produced a great many fruits, filled his barns with the produce of righteousness, and stored up many good works in the chamber of his conscience; but afterwards, if he grows careless and after his labour inclines more readily to pleasures and luxuries, all the seeds of good things and the fruits of holy work are spoiled for him as lust takes control. For when sin has crept in and taken a man's mind captive, so that he no longer looks to God's commandments nor willingly climbs the steep road of virtue, everything that had previously been gathered in the barn of his conscience perishes. That is why the warning of holy Scripture must be kept by us, which says: "Keep your heart with all vigilance." The heart, then, must be guarded from every sin, and especially in time of persecution. For if it happens that someone gathers the fruits of righteousness for a time, acquires works of virtue, and cultivates himself in all the most approved disciplines, but in time of persecution denies the faith, he has emptied out all he had stored up, and has suddenly become bare and empty of all his resources, because all the labour long sought and gathered with much toil has suddenly been poured out; and, as the prophet says, "none of the righteous deeds he has done will be remembered." Therefore, brothers, let us beseech the Lord, confessing our weakness to him, that he may not hand us over into the hands of Midian, not "hand over to the beasts a soul that confesses to him," not hand us over into the hands of the powerful who say: "When will the time come when power is given us against the Christians? When will these who say they have, or know, God be handed over into our hands?" And if we are handed over and they receive power over us, let us pray to receive strength from God so that we can endure, so that our faith may become more glorious in pressures and tribulations, so that their shamelessness may be overcome by our patience, and, as the Lord said, we may "gain our souls by our patience"; for "tribulation produces patience, patience proof, and proof hope." For our proof extends not only to blows, but reaches even to the shedding of blood, because Christ too, whom we follow, shed his blood for our redemption, so that we may go out from here washed in our own blood. For it is the baptism of blood alone that makes us purer than the baptism of water made us. And I do not presume this; Scripture relates it, when the Lord says to the disciples: "I have a baptism to be baptized with, which you do not know. And how I am pressed until it is accomplished!" You see, then, that he called the shedding of his blood a baptism. And, if I may say this without giving offence, I suspect that this baptism is more excellent than the baptism that is given through water. For after receiving that one, very few are so blessed as to be able to keep it unstained to the end of life; but whoever has been baptized with this baptism can no longer sin. And if it is not rash to venture something in such matters, we can say that through that baptism past sins are cleansed, but through this one future sins too are destroyed. There sins are forgiven; here they are shut out. If God were to grant me to be washed in my own blood, so as to receive a second baptism by accepting death for Christ, I would depart from this world without fear, so that, when he comes to my soul as it goes out of this life, the prince of this world would find nothing in it; rather he would be put to rest by the shedding of my blood, and would not dare to accuse in anything a soul washed in its own blood, glorified by its own death, cleansed in its own blood. After that baptism the Midianites would no longer rush in to ruin and destroy the fruits of the soul. For who could follow the soul of a martyr, which, passing beyond all the powers of the air, makes for the heavenly altar? For there, under the altar of God, the souls of the martyrs are said to be placed and to cry out day and night, saying: "How long, O Lord, who are just and true, will you not avenge our blood on those who dwell on the earth?" For, placed there, they attend the divine sacrifices. But blessed are those who merit these things. Blessed are those whose heart does not tremble for sin when they depart from the world, whom fear of their offences does not terrify as they go to the Lord. Blessed is that soul which, with the blood shed in martyrdom, drives off the airy troops of demons that come to meet it. Blessed is he of whom, as he goes to heaven, the angels speak that prophetic word: "Who is this that comes up from Bozrah?" that is, who goes up from the flesh to heaven? "Who is this that comes up from Bozrah, with the redness of his garments?" signifying by the redness of the garments the gore of blood. Blessed, then, are the souls who so follow Christ as Christ went before them. And because they so follow, they come even to the very altar of God, where the Lord Jesus Christ himself is, "the high priest of the good things to come," to whom be glory and power for ever and ever. Amen. ### Scripture references - Judg 6:2: quotation, high confidence - Judg 6:3: quotation, high confidence - Judg 6:4: quotation, high confidence - Gal 6:8: quotation, high confidence - Jer 4:3: allusion, high confidence - Prov 4:23: quotation, high confidence - Ezek 18:24: quotation, high confidence - Ps 74:19 (73:19 LXX): quotation, high confidence - Luke 21:19: quotation, high confidence - Rom 5:3: quotation, high confidence - Rom 5:4: quotation, high confidence - Heb 12:4: allusion, medium confidence - Luke 12:50: quotation, high confidence - John 14:30: allusion, high confidence - Rev 6:9: allusion, high confidence - Rev 6:10: quotation, high confidence - Isa 63:1: quotation, high confidence - Isa 63:2: allusion, high confidence - Heb 9:11: quotation, high confidence ### Translation notes - Origen's teaching that martyrdom is a second baptism that cleanses more fully than baptism in water, and that one baptized in blood can no longer sin, is translated as written; he presents it tentatively ("if it is not rash"). Two Migne footnotes that had leaked into the scan were removed. "Bozrah" (Bosor) is read as "flesh" (Hebrew basar), an etymology Origen uses elsewhere. Quotations and allusions: Judg 6:2–4; Gal 6:8; Jer 4:3; Prov 4:23; Ezek 18:24; Ps 74:19 (LXX 73:19); Luke 21:19; Rom 5:3–4; Heb 12:4; Luke 12:50; John 14:30; Eph 2:2; Rev 6:9–10; Isa 63:1–2; Heb 9:11. ### Citation (SBL) Origen, Hom. Judg. 7.2 (PG 12:979a–981b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-7-2). ## Homilies on Judges 8.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-1 - Source: PG 12:981b–982a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Midian ("outside judgment") and Amalek ("a people licking up") are joined by the "sons of the East," the heretics who bear Christ's name yet attack his church. ### Latin text Esto, convenerint adversum Israel Madianitae, qui interpretantur extra judicium. Esto, illi convenerint adversum Israel, qui extra judicium Dei sunt, et ‹ qui extra legem peccaverunt, et extra legem peribunt . Esto, convenerit et Amalec, qui et ipse interpretatur populus abtingens. Esto, ct hrec natio terrena, et ventri et gulze dedita, impugnare venerit Israel carnalem. Quid est hoc quod etiam filii Orientis his admiscentur, et eum ipsis ad impugnandum Israel venire dicuntur? Dic enim mihi auditor : Si scriptum esset quia filii Occidentis convenerunt cum ipsis, nihil quaererem : diceres enim allegoricis sensibus, quia filii Occidentis sunt filii tenebrarum et ipsi junguntur illis gentibus, vel quae extra judicium Dei sunt, vel quae ventri dedita: impugnant eos qui mente Deum videre contendunt. Nunc autem cum dicatur quia lilii Orientis venerunt cum Madianitis et Amalec, quomodo haec possunt competenter exponi? Videamus ergo si possumus in tam diIIicilibus Scriptura: locis dignutn aliquem in his sensum divinis paginis invenire. Omnis qui super se quoquo modo nomen suscipit Christi, filius efficitur Orientis. Sic enim scriptum est de Christo δε Ecce vir, Oriens nomen est illi.» Quisquis ergo Christi suscipit nomen, filius esse di‘ citur Orientis sed non semper qui nomen Christi accipiunt, etiam in Ecclesia permanent Christi. Si ergo videas haereticos Christi quidem nomine censeri : expugnare autem Ecclesiam Christi, et arma conferre adversum Christi fidem, et impugnare populum Domini, bella suscitare adversum catholicam fidem : nolo dubites de iis dicere, quod isti sunt quidem filii Orientis, sed cum Madiauitis et cum Amalec expugnare veniunt populum Dei, quia cum paganis et cum Iudaeis Ecclesiam Dei etiam haeretici persequuntur. Et ipsos esse opinor, qui designantur in filiis Orientis. ### English translation (Claude) Granted, the Midianites gathered against Israel, whose name means "outside judgment." Granted, those gathered against Israel who are outside the judgment of God, and "who have sinned outside the law and will perish outside the law." Granted, Amalek too gathered, whose name means "a people licking up." Granted, this earthly nation too, given over to belly and gluttony, came to attack fleshly Israel. What does it mean that the sons of the East also mingle with them and are said to come with them to attack Israel? Tell me, hearer: if it had been written that the sons of the West gathered with them, I would ask nothing, for you would say, in allegorical sense, that the sons of the West are the sons of darkness, and that they join those nations which either are outside the judgment of God or, given over to the belly, attack those who strive to see God with the mind. But now, since it is said that the sons of the East came with the Midianites and Amalek, how can this be fittingly explained? Let us see, then, whether in such difficult passages of Scripture we can find some meaning in them worthy of the divine pages. Everyone who in any way takes upon himself the name of Christ becomes a son of the East. For so it is written of Christ: "Behold a man, the East is his name." Whoever, then, takes the name of Christ is said to be a son of the East; but not all who receive the name of Christ also remain in the church of Christ. If, then, you see heretics counted under the name of Christ, yet attacking the church of Christ, taking up arms against the faith of Christ, assailing the people of the Lord, stirring up wars against the catholic faith, do not hesitate to say of them that they are indeed sons of the East, but they come with the Midianites and with Amalek to attack the people of God, because together with the pagans and the Jews the heretics too persecute the church of God. And I think it is they who are signified by the sons of the East. ### Scripture references - Judg 6:3: allusion, high confidence - Judg 6:33: allusion, high confidence - Rom 2:12: quotation, high confidence - Zech 6:12: quotation, high confidence ### Translation notes - The interpretations of the names are Origen's. "East" (Oriens) renders the Greek ἀνατολή of Zech 6:12 (Hebrew "Branch"). Origen's statement that pagans, Jews, and heretics together persecute the church is translated as written. Quotations: Judg 6:3, 33; Rom 2:12; Zech 6:12. ### Citation (SBL) Origen, Hom. Judg. 8.1 (PG 12:981b–982a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-1). ## Homilies on Judges 8.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-2 - Source: PG 12:982b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The enemies camp in the valley of Jezreel ("seed of God") to snatch the word from those who understand it in a low, literal way, but cannot reach those on the heights of spiritual understanding. ### Latin text Omnes ergo, inquit , Madianitae,ct Amalec, et filii Orientis convenerunt simul, et ascenderunt, et supervenerunt eis, et castra posuerunt in valle Jezrael. Isti qui impugnare volunt populum Dei, castra in vallibus collocant, in dejectis et humilibus locis, in valle, inquit, Jezrael. Invenimus autem interpretariJezrael semen Dei. Vides tibi collocant castra adversarii? Non sunt ausi ire illuc, ubi videnturjam nati esse fructus spiritus, sed ubi adhuc semen Dei jacet, ubi nondum fructus ascendit. Qui enim exiit seminare semen, seminat super omnem locum. Sed audi ipsum Dominum dicentem quid pati soleat semen Dei. Aliud, inquit", cecidit secus viam, et venientes aves cceli diripiunt illud. Quod ipse in posterioribus interpretatus dixit : σ Qui autem secus viam setninati sunt, ii sunt qui audiunt verbum et cum laetitia accipiunt τ venit autem Zabulus, et tollit de corde eorum quod seminatum est. Sic ergo et iSti tunc veniunt ad semen Dei, et volunt illud tollere de corde eorum in quibus seminatum est, quia inveniunt eos in vallibus positos, et ima quaeque sectantes. De illis sunt enim qui ltutniliter et indigne, et, ιιι ita dicant, Iudaico intellectu suscipiunt verbum Dei, et ideo possunt illud rapere darmoncs de corde eorum. Qui autem ab humilitate littera: ad spiritus excelsa conscendit, et intelligentiam refugienscarnalem, sectatur in altioribus quae sunt Spiritus Dei, de isto nihil possunt rapere Madianita: neque Amalecitze, sed ne ipsi quidem Orientis filii depraedari eum poterunt, iu excelso intelligentia: spiritalis vertice constitutum. ### English translation (Claude) "All the Midianites, then," it says, "and Amalek and the sons of the East gathered together, and went up and came upon them, and encamped in the valley of Jezreel." Those who want to attack the people of God pitch their camps in valleys, in low and humble places: "in the valley," it says, "of Jezreel." We find that Jezreel means "seed of God." Do you see where the adversaries pitch their camps? They have not dared to go where the fruits of the spirit already appear to have sprung up, but where the seed of God still lies, where the fruit has not yet come up. For "he who went out to sow" sows his seed on every place. But hear the Lord himself saying what the seed of God usually suffers: "Some," he says, "fell beside the road, and the birds of the air came and snatched it away." This he himself interpreted afterwards, saying: "Those sown beside the road are those who hear the word and receive it with joy; but the devil comes and takes away from their heart what was sown." So these too come to the seed of God and want to take it out of the hearts of those in whom it has been sown, because they find them placed in valleys and pursuing all that is low. For these are among those who receive the word of God in a lowly and unworthy way, and, so to speak, with a Jewish understanding; and so the demons can snatch it from their heart. But whoever climbs up from the lowliness of the letter to the heights of the spirit, and, shunning a fleshly understanding, pursues on higher ground the things that are of the Spirit of God, from him the Midianites can snatch nothing, nor the Amalekites; not even the sons of the East will be able to plunder him, set as he is on the high summit of spiritual understanding. ### Scripture references - Judg 6:33: quotation, high confidence - Matt 13:3: quotation, high confidence - Matt 13:4: quotation, high confidence - Luke 8:5: quotation, high confidence - Luke 8:12: quotation, high confidence - Luke 8:13: allusion, medium confidence - Matt 13:19: allusion, high confidence ### Translation notes - "With a Jewish understanding" (Iudaico intellectu), meaning a merely literal reading, is Origen's phrase, translated as written. The interpretation of Jezreel is Origen's. Quotations: Judg 6:33; Matt 13:3–4, 19; Luke 8:5, 12–13. ### Citation (SBL) Origen, Hom. Judg. 8.2 (PG 12:982b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-2). ## Homilies on Judges 8.3 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-3 - Source: PG 12:982b–983a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gideon, strengthened by the Spirit, "called Abiezer," that is, "my father's help"; Origen notes he is preaching, not writing a commentary. ### Latin text Illi ergo castra in vallibus collocant. Sed Spiritus, inquit θ, Dei confortavit Gedeon, et tuba cecinit, et vocavit post se Abiezer. Continentia quidem explanationis alium ordinem requirebat, verum quia nos non tam Scripturas commentantes nunc loquimur, quam populum de iis quae recitata sunt, consolantes , sparsim quae occurrunt de singulis quibusque tractamus. Voeavit, inquit, post se Abiezer : › qui utique nusquam erat. Interpretatur autem Abiezer patris mei auxilium (8|). Non ergo hominem aliquem, sed patris sui Gedeon invocasse .videlur auxilium. Mittit interea, et auxilia convocat. Conveniunt populi, et omnes ad Gedeon exercitus congregantur. ### English translation (Claude) They, then, pitch their camps in the valleys. "But the Spirit of God," it says, "strengthened Gideon, and he blew the trumpet and called Abiezer after him." The continuity of the explanation would require another order; but since we are now speaking not so much as commentators on the Scriptures as comforting the people about what has been read, we treat here and there whatever occurs to us on each point. "He called Abiezer after him," who certainly was nowhere to be found. Abiezer means "my father's help." He seems, then, to have called upon not some man but the help of his father. Meanwhile he sends out and summons help. The peoples gather, and all the armies are assembled to Gideon. ### Scripture references - Judg 6:34: quotation, high confidence - Judg 6:35: allusion, high confidence ### Translation notes - Origen's remark that he is preaching to comfort the people rather than commenting in order is a note on the homilies' method. The interpretation of Abiezer is Origen's; a Migne footnote giving the Hebrew of Jezreel and a variant reading that had leaked into the scan was removed. Quotation: Judg 6:34–35. ### Citation (SBL) Origen, Hom. Judg. 8.3 (PG 12:982b–983a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-3). ## Homilies on Judges 8.4 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-4 - Source: PG 12:983a–984a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fleece first wet, then dry, figures Israel once alone receiving God's word and now dry, while the nations receive the dew of Christ; Gideon also models testing a vision. ### Latin text Et tunc, inquit ’°, Gedeon dixit ad Deum: Si salvum facis in manu mea Israel, quemadmodum loculus es, ecce ego sumam, et ponam vellus lana: in area : et siquidem ros ceciderit super vellus, et super onmem terram siccitas luerit, agnoscam quoniam salvum facies in manu mea Israel sicut locutus es. Etfactum est sic.» Cum tam multa sint et innumera signa vel prodigia, quae petere potuisset a Deo Gedeon ad confirmandam pollicitationem Dei, quid ei visum est pOst angelicam vocem ac pollicitationem caelestem petere istud tam novum signum a Deo ?Ait enim : Ponam vellus Ianm in area, etsi fuerit supra vellus solummodo ros, et super onmem terram siccitas, ero conlidens quoniam tu salvum facias Israel iu manu mea. Et eum poposcisset Gedeon a Deo signum istud, meruit effectum. Sed esto, impetraveris hoc, Gedeon : quid et accipis vellus lanae in area, et exprimis in pelvim? Quid te permovit hoc facere? Sed esto, impetraveris primmn signum, quid ut secundum etiam signum permutato ac perverso ordine posceres? Fortassis enim dicit aliquis ex iis), qui attentius audiunt qute leguntur, quia non ρ videntur convenire haec ad istud quod scriptum est ” : Non tentabis Dominum Deum tuum, quod lex praecepit. Sed exitus rei docet non esse contra mandatum factum. Neque enim exaudiret Deus petitionem contra legem aliquid deposcentem. Nunc autem cum videamus quia et iu primo signo ros cecidit super vellus laute, in omni autem terra facta est siccitas, etin secundo super omnem terram cecidit ros ,ε siccitas autem fuit in vellere, in quo et lidueiam accipit Gedeon quia Dominus iu manu ejus salvum faceret (8'5) Israel, videnda est hujus mysterii ratio, de qua memini etiam quemdam ex prmdecessoribus nostris in libellis suis, vellus lanae populum dixisse Israel, reliquam autem terram reliquas gentes posuisse, et rorem qui ce- ι) cidit super vellus , verbum Dei esse , quod illi soli p0pulo caelitus fuisset indultum. Supra solum namque Israel ros divina: legis advenerat. Siccitatem autem habebant omnes gentes : quia nullus ei huc mor divini inlundebatur eloquii. Secundi vero ratio signi in contrarium permutatur, in quo ait : Ut supra onmem terram ros descendat, supra vellus autem maneat siccitas, cujus rei tatis qua-oarratio deprehenditur. Vide onmem hunc populum qui per omnem terram ex gentibus congregatus est, habentem nunc in se rorem divinum. Vide eum Moysi rore infundi, prophetarum litteris irrorari. Vide eum etiam in evangelica et aposto- Iico humore viridantem; illud autem vellus, id est Judaicum populum, siceitatem et ariditatem verbi patientem, secundum quod scripturn est ”, quia ε erunt lilii Israel multo tempore sine rege, sine propheta , non erit altare , neque hostia , neque sacrilicium. Intueris quanta apud illos siccitas permanet, quanta eis ariditas divini sermonis evenit. Ilirc quidem nobis , sicut fateri decet, ex majorum labore collata sunt, verum quoniam etiam ex an dito verbo a sapientibus, sicut scriptum est, cotlaudare debemus, et adjicere ad illud, videamus quid etiam superaedilicare possimus in talibus. Cum septuagesimum primum psalmum apud memelipsuai saepe discuterem, movit me iu hanc rem, quod cum adventum Christi in eo describeret, in ipso etiam hoc asserit eventurum : Et descendet, iaquit sicut pluvia in vellus, et sicut stillantia saper terram. Vellus hic nominatur, vellus et in Psalmis describitur. Descendit enim sicut pluria, inquit ,super vellus. Descendit ergo in illud vellus populi circumcisionis, et sicut stillicidia stillanti; super terram : hoc est super reliquam terram descendit Dominus noster Jesus Christus, stillans etiam super nos, et guttas nobis quoque aflereiis roris cmlestis , ut et nos bibamus qui eramus Super onmem terram jugi ariditate siccati. Huric igitur mysterii ordinem Gedeon sanctus prophetico spiritu contuens, non solum primum signum poposcit a Deo, sed et secundum converso ordine repetit. Sciebat enim rorem divinum , qui est adventus Filii Dei, non solum Judteis, sed et postmodum etiam gentibus esse venturum , quoniam quidem ex incredulitate Israel salus lit gentibus. Et hoc estquod pro ariditate velleris universa terra gratia divini roris infunditur. Sed et illud in hoc facto viri lide- Iissimi Gedeonis praetereundum minime puto , quod nobis ad formam potest cautela: spiritalis accedere. Angel'um vidit, sed vir eruditus et habens jam Jesn praecessoris exernplmn, cautius agit. Sciebat enim possibile esse etiam angelos tenebrarum transfigarare se in angelos lucis ”‘ : et ideo examinatione cautissima, volo, inquit probare spiritum si a Deo est”, quia ‹ spiritalis examinat omnia ”. Szc namque pracessor ejus fecerat Jesu Nave η. cum principem militiae cmlestis vidisset: inquirit etd;s.cutit, si noster sit, an adversariorum. Hoc modo etiam sanctissimus Gedeon discutit angelicam visionem diversitate et immutatione signorum. ### English translation (Claude) "And then," it says, "Gideon said to God: If you will save Israel by my hand, as you have said, behold, I will take a fleece of wool and lay it on the threshing floor; and if dew falls on the fleece and there is dryness on all the ground, I shall know that you will save Israel by my hand, as you have said. And it was so." Since there are so many, indeed countless, signs and wonders which Gideon could have asked of God to confirm God's promise, why did it seem good to him, after the angel's voice and the heavenly promise, to ask of God this so novel sign? For he says: "I will lay a fleece of wool on the threshing floor, and if there is dew only on the fleece and dryness on all the ground, I shall be confident that you will save Israel by my hand." And when Gideon had asked this sign of God, he was granted it. But granted that you obtained this, Gideon: why do you also take the fleece of wool on the threshing floor and wring it out into a basin? What moved you to do this? And granted that you obtained the first sign, why did you ask for a second sign too, with the order changed and reversed? For perhaps one of those who listen more attentively to what is read says that these things do not seem to agree with what is written, "You shall not tempt the Lord your God," which the law commanded. But the outcome shows that it was not done against the commandment. For God would not hear a petition that asked something against the law. But now, since we see that in the first sign the dew fell on the fleece of wool while on all the ground there was dryness, and in the second the dew fell on all the ground while there was dryness on the fleece, and by this Gideon received confidence that the Lord would save Israel by his hand, we must look into the meaning of this mystery. I remember that one of our predecessors, in his little books, said that the fleece of wool was the people of Israel, and took the rest of the ground to be the other nations, and the dew that fell on the fleece to be the word of God, which had been granted from heaven to that people alone. For on Israel alone the dew of the divine law had come; all the nations had dryness, because no moisture of the divine word was poured on them. The meaning of the second sign is reversed, when he says that the dew should come down on all the ground and dryness remain on the fleece; and some such meaning of this is found. See this whole people, gathered from the nations over all the earth, now having the divine dew in itself. See it moistened with the dew of Moses, watered with the writings of the prophets. See it green also with the moisture of the Gospels and the apostles. But that fleece, that is, the Jewish people, suffers dryness and drought of the word, as it is written that "the children of Israel will be for a long time without a king, without a prophet; there will be no altar, nor victim, nor sacrifice." You see how great a dryness remains among them, how great a drought of the divine word has befallen them. These things have been passed on to us, as is fitting to confess, by the labour of our elders; but since, as it is written, when we hear a word from the wise we ought to praise it and add to it, let us see what we too can build on top of such things. When I was often examining the seventy-first Psalm by myself, I was struck in this matter by the fact that, in describing the coming of Christ, it asserts that this too will happen: "And he will come down," it says, "like rain upon a fleece, and like drops falling upon the earth." The fleece is named here, and a fleece is described in the Psalms too. For "he comes down like rain," it says, "upon the fleece." He came down, then, upon that fleece of the people of the circumcision, "and like drops falling upon the earth": that is, our Lord Jesus Christ came down upon the rest of the earth, dropping on us too and bringing us also drops of heavenly dew, so that we too may drink, who were over all the earth parched with continual dryness. Holy Gideon, then, beholding the order of this mystery with a prophetic spirit, not only asked the first sign of God, but also asked again for the second in reversed order. For he knew that the divine dew, which is the coming of the Son of God, would come not only to the Jews but afterward also to the Gentiles, since "through the unbelief of Israel salvation has come to the Gentiles." And this is why, because of the dryness of the fleece, the whole earth is moistened with the grace of the divine dew. But I think that this too in the deed of the most faithful Gideon must by no means be passed over, which can serve us as a model of spiritual caution. He saw an angel; but being an instructed man, and having already the example of his predecessor Joshua, he acts more cautiously. For he knew that it is possible for angels of darkness too "to transform themselves into angels of light"; and so with the most careful examination he says, as it were, "I want to test the spirit, whether it is from God," because "the spiritual man examines all things." For so his predecessor, Joshua the son of Nun, had done when he saw the commander of the heavenly army: he asks and examines whether he is ours or of our adversaries. In this way the most holy Gideon too examines the angelic vision by the variety and change of the signs. ### Scripture references - Judg 6:36: quotation, high confidence - Judg 6:37: quotation, high confidence - Judg 6:38: allusion, high confidence - Judg 6:39: allusion, high confidence - Judg 6:40: allusion, high confidence - Judg 6:12: allusion, medium confidence - Deut 6:16: quotation, high confidence - Hos 3:4: quotation, high confidence - Ps 72:6 (71:6 LXX): quotation, high confidence - Rom 11:11: quotation, high confidence - 2 Cor 11:14: quotation, high confidence - 1 John 4:1: allusion, high confidence - 1 Cor 2:15: quotation, high confidence - Josh 5:13: allusion, high confidence - Josh 5:14: allusion, high confidence ### Extrabiblical texts - Sir 21:15 (Sirach): allusion, high confidence ### Translation notes - Origen reports, from "one of our predecessors" (unidentified), the reading of the wet fleece as Israel and the dry ground as the nations, then adds his own reading from Ps 72:6; his statement that the Jewish people now suffer a drought of the word is translated as written. Words lost in the Migne scan are supplied from Baehrens's edition. Quotations and allusions: Judg 6:36–40; Deut 6:16; Hos 3:4; Sir 21:15; Ps 72:6 (LXX 71:6); Rom 11:11; 2 Cor 11:14; 1 John 4:1; 1 Cor 2:15; Josh 5:13–14; Judg 6:11–22 (the angel). ### Citation (SBL) Origen, Hom. Judg. 8.4 (PG 12:983a–984a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-4). ## Homilies on Judges 8.5 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-5 - Source: PG 12:985a–986b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gideon's fleece wrung into a basin on the threshing floor foreshadows Christ washing his disciples' feet; the preacher too draws the water of Scripture to wash his hearers' feet. ### Latin text Sed et illud quod ait Gedeon, Ponant vellus non ubicunque, non in campo , neque in saltu, sed itt area , quale tibi videtur? In area ubi messis est: Messis quidem multa, operariiautem pauci ". I’onam , inquit '°, vellus ubi messis est. Quid moverat sanctum virum Gedeon, vel quid ei visunt fuerat ut hoc faceret? Prasvidebatenim per spiritum, quia Christus in aream suam populum suum eongregat et ibi eum expurgat, tenens vcntilahrum in manu sua, et ibi paleas separat a frumento ". Non ergo sine eausa vir tantus et talis , cujus et sanctus Apostolus ad Hebraeos scribens facit in pr0phetarum catalogo mentionem “, areant elegit, ad vellus ponendum : nec sine causa expressit vellus in pelvim, quando et replevit eam aqua. Ileqniramus et de hoc in Scripturis sanctis , si qum. notus etiam ltugus intelligentia: praestatur occasio. Veniamus ad Evangelium. Invenimus ibi ’ Dominum et Salvatorem nostrum exuentem vestimenta sua, et linteo prtecinctum mittere aquam in pelvim , lavare pedes discipulorum suorum. Vides ergo quia haec adumbrabant prophetae, quae erant in novissimis temporibus implenda per Dominum. Illa ergo aqua quam mittebat Jesus in pelvim ros erat gratia: cmlcstis ex quo lavabat pedes discipulorum suorum. Unde et merito dicebat ad cos “ : Vos autem mundi estis propter verbum quod locutus stitit ad vos. Sed hoc nos modo si prmbeamus ο pedes nostros, paralus est Dominus Iesus lavare pedes anima: nostra: , et purgare eos rore cmlestis gratia: Spiritus sancti, verbo doctrinm. Non enim solos apostolos mundos esse voluit, sed omnes qai credunt per verbum illius. Et onmibus credentibus dicit illud quod ct Petro dixit ’ : Nisi lavero te, non habebis partem mecum. Certum est enim quia nemo habet partem eum Christo nisi fuerit lotus et mundus. Veni. precor, Domine Jesu fili David, exue te vestimenta qtne tu, Domine,induisti propter me, et accingere propter me, et mitte aquam in pelvim, et lava pedes servorum tuorum, et dilue sordes filiorum et filiarum tuarum. Lava pedcs animm nostrae , ιιι nos te imitantes et sectantes exuamus nos vetera vestimenta, et dicamus ’° ; Nocte exui me vestimentum meum, quomodo induam illud? Et iterum dicamus : Lavi pedes meos, quomodo sordidabo eos? Statim namque ut laveris pedes meos , etiam recumbere me facias tecum ιιι audiam abs te ’7 : Vos vocatis me magisteret Domine, et recte dicitis: smn eteniin. Si ergo ego Dominus ct magister lavi pedes vestros, et vos alterutrum pedes lavate. ’ Volo ergo et ego lavare pedes fratrum meorum, lavare pedes condiscipulorum meormn. Et prapterea accipio aquam et naurio de fantibus Israel, quam exprime de Israelitico vellere. Elprimo enim modo aquam e vellere libri Iudicum, et alio tempore aquam de vellere Regnorum, et aquam de vellere Isaiae, vel Jeremiae: et mitto eam in pelvim anima: , concipiens sensum in corde meo : et accipio pede's eorum quise prmbent et praaparant ad cmnandum, et inquantum praevaleo, lavare cupio pedes fratrum meorum et complere mandatum Dotnini : ιιι in verbo doctrinm purgentur auditores a sordibus peccatorum, et abjiciant a se omnem immunditiam vitiorum , et mundos habeant pedes quibus recte ingrediantur ad prmparationem Evangelii pacis : ut omnes simul in Christo Jesu purilicati per verbum, non abjiciamur de thalamo sponsi pro sordidis indumentis; sed candidis vestibus, lotis pedibus , mundi corde, recumbamus in convivio sponsi ipsius Domini nostri Jesu Christi, cui est gloria et imperium in saecula saeculorum. Amen. ### English translation (Claude) But what do you make of Gideon's saying "I will lay the fleece" not just anywhere, not in a field nor in a wood, but on a threshing floor? On a threshing floor, where the harvest is: "The harvest is plentiful, but the labourers are few." "I will lay," he says, "the fleece where the harvest is." What had moved the holy man Gideon, or what had seemed good to him, to do this? He foresaw by the Spirit that Christ gathers his people onto his threshing floor and there cleanses it, holding the winnowing fan in his hand, and there separates the chaff from the wheat. Not without reason, then, did so great a man, one whom the holy apostle too mentions in the list of prophets when writing to the Hebrews, choose a threshing floor to lay the fleece on; nor without reason did he wring out the fleece into a basin, when he also filled it with water. Let us look in the holy Scriptures about this too, whether some occasion of this understanding is offered. Let us come to the Gospel. There we find our Lord and Saviour taking off his garments and, girded with a towel, pouring water into a basin and washing his disciples' feet. You see, then, that the prophets foreshadowed what was to be fulfilled by the Lord in the last times. That water, then, which Jesus poured into the basin was the dew of heavenly grace, with which he washed his disciples' feet. That is why he rightly said to them: "You are clean because of the word which I have spoken to you." But if we now offer our feet, the Lord Jesus is ready to wash the feet of our soul and to cleanse them with the dew of the heavenly grace of the Holy Spirit, by the word of teaching. For he did not want only the apostles to be clean, but all who believe through their word. And to all believers he says what he said to Peter too: "Unless I wash you, you will have no part with me." For it is certain that no one has a part with Christ unless he has been washed and is clean. Come, I pray, Lord Jesus, Son of David, take off the garments which you, Lord, put on for my sake; gird yourself for my sake; pour water into a basin, wash the feet of your servants, and wash away the dirt of your sons and daughters. Wash the feet of our soul, so that, imitating and following you, we may take off our old garments and say: "By night I have taken off my garment; how shall I put it on?" And let us say again: "I have washed my feet; how shall I soil them?" For as soon as you have washed my feet, make me also recline with you, so that I may hear from you: "You call me Teacher and Lord, and you say well, for so I am. If I, then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet." I too, then, want to wash the feet of my brothers, to wash the feet of my fellow disciples. And so I take water and draw it from the fountains of Israel, which I wring out from the Israelite fleece. For in one way I wring water from the fleece of the book of Judges, at another time water from the fleece of Kingdoms, water from the fleece of Isaiah or Jeremiah; and I pour it into the basin of the soul, conceiving the meaning in my heart; and I take the feet of those who offer and prepare themselves to be washed, and as far as I am able I desire to wash the feet of my brothers and fulfil the Lord's commandment: that by the word of teaching the hearers may be cleansed from the dirt of sins, cast off from themselves all the uncleanness of vices, and have clean feet with which to walk rightly "in the preparation of the gospel of peace"; so that, all of us together purified in Christ Jesus by the word, we may not be thrown out of the bridegroom's chamber for soiled garments, but in white robes, with washed feet and a clean heart, we may recline at the banquet of the bridegroom himself, our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 6:37: quotation, high confidence - Judg 6:38: allusion, high confidence - Matt 9:37: quotation, high confidence - Matt 3:12: allusion, high confidence - Heb 11:32: allusion, high confidence - John 13:4: allusion, high confidence - John 13:5: allusion, high confidence - John 15:3: quotation, high confidence - John 17:20: allusion, medium confidence - John 13:8: quotation, high confidence - Song 5:3: quotation, high confidence - John 13:13: quotation, high confidence - John 13:14: quotation, high confidence - Eph 6:15: quotation, high confidence - Matt 22:11: allusion, high confidence - Matt 22:13: allusion, high confidence ### Translation notes - Origen describes his own preaching as wringing water from the "fleece" of the scriptural books (Judges, Kingdoms, Isaiah, Jeremiah) to wash his hearers' feet. Quotations and allusions: Judg 6:37–38; Matt 9:37; Matt 3:12; Heb 11:32; John 13:4–5, 8, 13–14; John 15:3; John 17:20; Song 5:3; Eph 6:15; Matt 22:11–13; Rev 7:9. ### Citation (SBL) Origen, Hom. Judg. 8.5 (PG 12:985a–986b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/7-1/#p-8-5). ## Homilies on Judges 9.1 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/9-1/#p-9-1 - Source: PG 12:986b–988a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gideon's sending home the fearful shows that Christ's soldiers must cast out fear; even women and girls have conquered as martyrs, and flight is allowed, but never denial. ### Latin text Ingens erat multitudo qur'e adversum Israel congregata est, ita ut locustis pne multitudine conferrentur. Et cameli, inquit ’, eorum sicut arena quae est ad oram maris innumerabilis. Quomodo ergo haec potuerit tam immmera multitudo hostium superari, videamus: Exierunt, inquit, duo-et triginta millia armatormn ex (iliis Israel cum Gedeone' adversus omnem istam multitudinem pugnare. Et. Deus responsa dedit ad Gedcon dicens : Grandis multitudo est tecum. Et quid si grandis est multitudo? Nonne in bellis numerosior exercitus tutiora praestat subsidia (ειη Nequaquam , inquit, quia non sunt humana pr:elia : non enim sicut ltuinana, ita et divina pra-lia peraguntur. Non ellicitur clarum divina: virtutis opus, si humanis adminiculis fulciatur, quia fit salvus rex in multitudine virtutis suae ο. Ne forte ergo gloriaretur Israel et jactantia victoria: partem praesumeret, propterea dicit Dominus ad Gedeon : Multus est populus tecum : non tradam Itladian in manus eorum, ue forte exsultet adversum me Israel Ι) dicens, quia manus mea salvum tne fecit. Propterea loquere in auribus populi, dicens : Qui timidus est et formidolosus corde,'revertatur. Et reversi sunt de tnonte Galaad de popqu viginti duo millia viri, et remanserunt decem millia. Videamus ergo primo qttid est quod dicit : Timidus et furmidolosus corde; duo enim dicta sunt humana: fragilitatis indicia , quibus arguitur humana fragilitas,id est timidi et formidolosi corde. Timidus potest videri et ille qui printo aspectu trepidat ad congressum, non tamen toto corde terretur, sed reparari et animari denuo potest. Formidolosns est autent qui jam quasi inolescente vitio , etiam autequam videat mala , sola cogitatione terretur, gelidam per membra formidinem volvens, ita ut non tam conspectu malorum, quam ipso auditu et exspectatione solvatur, et ideo addidit: Formidolesus corde. ln corde enimjam hoc et in interieribus animi defixum vitium manet. Num ergo dicimus quia tunc tantummodo Gedeen dicebat ad populum : Si quis est timidus et formidolosus corde, discedat ex populis , bella deserat, certamina virerum fortium derelinquat? Nam et hodie princeps militiae nostra: Dominus et Salvator Jcsus Christus clamat ad milites suos et dicit: Si quis timidus et formidolosus corde est, ad mea bella non veniat. lloc enim est quod quidem aliis verbis eodem tamen sensu in Evangelio dicit" τ( Qui non tollit crucem suam et sequitur me, non est me dignus; et: ‹ Qui non oderit patrem suum et matrem et fratres suos et sorores, insuper et animam suam, non est me dignus. Et iterum: ί Qui non renuntiaverit omnibus quae possidet, non po- · test meus esse discipulus. Nonne in his verbis evidenter timidos et formidolosos e castris suis Christus separat et secernit? Omnes igitur qui militiam Christi sequi vultis, qui in castris ipsius esse desideratis, procul a vobis timorem mentis, procul cordis expellite formidinem, ut cum confidentia dicat miles Christi ": ί Si consistant adversum me castra, non timebit cor meum. Si exsurgat in me praelium, c in hoc ego sperabo. Confldenter dicat ” : ‹ Domi- ‘nus illuminalie mea et salus mea, quem timebo? Dominus protector vitae meae, a quo trepidabo? Sed ne nos deterreat talis ista militia, nihil in se difficile, nihil arduum, aut impossibile continet. Vis scire quam facile sit implere lucc in fide militantibus? Selcnt in istis castris saepe etiam mulieres vincere, quia non corporis robore, sed fidei virtute pugnatur. In superioribus in hoc ipso lihelle Jndi. rum legimus de Debbora: mulieris trimnphis, nec femineam mentem muliebris formido turbavit. Quid ego illam magnificam et omnium feminarum nobilissimam memerem Judith? quae iam perditis pene rebus non dubitavit sola succurrere, seque suumque caput immanissimillelophernis neci sola subjicere, et processit ad bellum non in armis, neque in equis bellicis, aut in subsidiis militarilms freta, sed virtute animi, et confidentia fidei, consilio simul et audacia hostem perimit : et quam viri . perdiderant, femina reddidit libertatem patriae. Et quid tam longe nobis antiquormn exempla revolvimus? In oculis nostris saepe vidimus mulieres et virgines primae adhuc :etatis pro martyrio tyrannica pertulisse tormenta, quibus ad infirmitatem sexus novella: adhuc vita: fragilitas addebatur. Sic ergo in his qui militant veritati, sed et qui militant Dee, non corporis, sed animi fortitudo requiritur : quia nonjaculis ferreis, sed orationum telis victoria quaeritur, ct fides est quae in certamine tolerantiam praebet. Unde et sanctus Apostolus ad hujuscemodi bella armis convenientibus instruit milites Dei dicens '5: State ergo induti loricam justitiaz, et succincti lmnbes vestros in veritate, sed et galeasalutis accipite,let gladium spiritus : super omnia autem scutum fidei assumite, in quo possitis iacula maligni ignita exstinguere, sed et calceati pedes in prmparatione Evangelii pacis; et hoc modo armatos tollere vexillum crucis Christi, et sequi eam. Licet tamen etiam hee in militia Christi, ut si forte aliquando inferiorem te viribus senseris in persecutionibus, et non aequum tibi adversum crudelitatem-tyranni per fragilitatem corporis videris esse certamen. dare locum ira}. et fugere de loco ad locum : nec tibi in hoc ascribitur militare commissura. Designatur hoc etiam in legibus Christi dicentis ’τε r Si ves persecuti fuerint in hac civitate, fugite in aliam. Summa namque rei est, lesum quem semel confessus es, non negare. Certum est enim quod Christum confitetur ille, qui prepterea fugit, oe neget. Si quis ergo timidus est et formidolosus corde, discedat a castris, revertatur domum suam, ne exemplum timoris et formidinis caeteris pmbcat. Vis autem videre quanti criminis sit timidus et formidolosus? In Apocalypsi ubi enumerantur ii qui ia stagnum ignis mittendi sunt , ibi ante omn-estimides et formidolosos ponit, cum quibus et infideles et fornicatores et vinarios deputat. Sic inter ingentia et nefanda crimina timeris et formidinis crimen ponitur. llaec autem diximus propter eos qui primo velut timidi et formidolosi corde dimittuntur de castris. ### English translation (Claude) The multitude gathered against Israel was huge, so that it was compared to locusts for its number. "And their camels," it says, "were like the sand on the seashore, without number." Let us see, then, how so countless a multitude of enemies could be overcome. "Thirty-two thousand armed men of the children of Israel," it says, "went out with Gideon" to fight against all that multitude. And God gave answer to Gideon, saying: "The multitude with you is great." And what if the multitude is great? Does not a larger army give safer support in wars? By no means, he says, because these are not human battles: divine battles are not fought as human ones are. The work of divine power is not made glorious if it is propped up by human supports, because "a king is not saved by the greatness of his strength." Lest perhaps Israel should boast and in vanity claim a share of the victory, the Lord therefore says to Gideon: "The people with you are many; I will not hand Midian over into their hands, lest perhaps Israel exult against me, saying, 'My hand has saved me.' Therefore speak in the ears of the people, saying: Whoever is timid and fearful at heart, let him go back. And twenty-two thousand men of the people went back from Mount Gilead, and ten thousand remained." Let us see first, then, what it means when it says, "timid and fearful at heart"; for two marks of human frailty are named by which human frailty is exposed, namely the timid and the fearful at heart. The timid can be taken to be the one who trembles at the first sight of the encounter, yet is not terrified with his whole heart, but can be restored and encouraged again. But the fearful is the one in whom the vice is already, as it were, ingrown, who is terrified by the mere thought even before he sees the evils, rolling a chill dread through his limbs, so that he is undone not so much by the sight of the evils as by merely hearing of them and expecting them; and that is why it added, "fearful at heart." For in the heart and in the inner parts of the soul this vice now remains fixed. Do we say, then, that only at that time did Gideon say to the people: "If anyone is timid and fearful at heart, let him depart from the ranks, desert the wars, leave the contests of brave men"? For today too the commander of our army, the Lord and Saviour Jesus Christ, cries to his soldiers and says: "If anyone is timid and fearful at heart, let him not come to my wars." For this is what he says in the Gospel in other words but with the same sense: "Whoever does not take up his cross and follow me is not worthy of me"; and: "Whoever does not hate his father and mother and brothers and sisters, and even his own life, is not worthy of me." And again: "Whoever does not renounce all that he possesses cannot be my disciple." Do not these words plainly show Christ separating and setting apart the timid and fearful from his camp? All of you, then, who want to follow the warfare of Christ, who desire to be in his camp, drive far from you timidity of mind, drive far the fear of the heart, so that the soldier of Christ may say with confidence: "Though a camp be set against me, my heart will not fear; though war rise against me, in this I will hope." Let him say with confidence: "The Lord is my light and my salvation; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid?" But lest this warfare frighten us, it contains nothing difficult, nothing steep or impossible. Do you want to know how easy it is for those who fight in faith to fulfil these things? In this camp even women often conquer, because the fight is not by bodily strength but by the power of faith. Earlier in this very book of Judges we read of the triumphs of the woman Deborah, and womanly fear did not trouble her woman's mind. Why should I recall that magnificent and most noble of all women, Judith? When matters were almost lost, she did not hesitate to come to the rescue alone, and alone to expose herself and her own head to death at the hands of the most savage Holofernes; and she went out to war not in arms, nor on war horses, nor relying on military support, but by courage of soul and confidence of faith she slew the enemy by counsel and daring together; and the freedom of the fatherland which men had lost, a woman restored. And why do we unroll the examples of the ancients from so far back? Before our own eyes we have often seen women and girls still in their first youth endure the torments of tyrants for martyrdom, in whom the frailty of a life still young was added to the weakness of their sex. So, then, in those who fight for the truth, and who fight for God, it is not strength of body but of soul that is required, because victory is sought not with iron javelins but with the darts of prayer, and it is faith that gives endurance in the contest. That is why the holy apostle too equips the soldiers of God for battles of this kind with fitting arms, saying: "Stand, therefore, having put on the breastplate of righteousness, and having girded your loins with truth; and take the helmet of salvation and the sword of the Spirit; but above all take up the shield of faith, with which you can quench the flaming darts of the evil one, and have your feet shod with the preparation of the gospel of peace"; and, armed in this way, to raise the standard of the cross of Christ and follow it. Yet even this is allowed in the warfare of Christ: if ever in persecutions you feel yourself weaker in strength, and see that the contest against the tyrant's cruelty is not equal for you because of the frailty of your body, you may "give place to wrath" and flee from place to place; nor is this counted against you as a military offence. This too is laid down in the laws of Christ, who says: "If they persecute you in this city, flee to another." For the sum of the matter is not to deny Jesus, whom you have once confessed. For it is certain that he confesses Christ who flees so as not to deny him. If anyone, then, is timid and fearful at heart, let him depart from the camp and go back to his house, lest he set an example of timidity and fear to the rest. Do you want to see how great a crime it is to be timid and fearful? In the Apocalypse, where those to be cast into the lake of fire are listed, there he puts the timid and fearful before all, and with them counts the unbelieving, the sexually immoral, and the sorcerers. So the crime of timidity and fear is placed among enormous and abominable crimes. We have said these things because of those who are first dismissed from the camp as timid and fearful at heart. ### Scripture references - Judg 6:5: allusion, high confidence - Judg 7:12: quotation, high confidence - Judg 7:2: quotation, high confidence - Judg 7:3: quotation, high confidence - Deut 20:8: allusion, medium confidence - Ps 33:16 (32:16 LXX): quotation, high confidence - Matt 10:38: quotation, high confidence - Luke 14:26: quotation, high confidence - Luke 14:33: quotation, high confidence - Ps 27:3 (26:3 LXX): quotation, high confidence - Ps 27:1 (26:1 LXX): quotation, high confidence - Judg 4:21: allusion, medium confidence - Eph 6:14: quotation, high confidence - Eph 6:15: quotation, high confidence - Eph 6:16: quotation, high confidence - Eph 6:17: quotation, high confidence - Rom 12:19: quotation, high confidence - Matt 10:23: quotation, high confidence - Rev 21:8: allusion, high confidence ### Extrabiblical texts - Jdt 13:8 (Judith): allusion, high confidence ### Translation notes - Origen permits flight in persecution (Matt 10:23) but forbids denial; he recalls having seen women and young girls suffer martyrdom. Judith is cited from the book of Judith (outside the 66-book canon). "Sorcerers" takes the scan's "vinarios" as a slip for veneficos, the word in Rev 21:8. Quotations and allusions: Judg 6:5; Judg 7:12; Judg 7:2–3; Deut 20:8; Ps 33:16 (LXX 32:16); Matt 10:38; Luke 14:26; Luke 14:33; Ps 27:3, 1 (LXX 26:3, 1); Judg 4–5; Judith 13; Eph 6:14–17; Rom 12:19; Matt 10:23; Rev 21:8. ### Citation (SBL) Origen, Hom. Judg. 9.1 (PG 12:986b–988a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/9-1/#p-9-1). ## Homilies on Judges 9.2 - URL: https://sophiascriptura.com/fathers/origen-homiliae-iudices/9-1/#p-9-2 - Source: PG 12:988a–990b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gideon's test at the water figures baptism, after which Christ's soldiers must stand firm; the three hundred bear the number of the Trinity and fight with the torches of good works and the trumpet of preaching. ### Latin text Sed posteaquam ista viginti duo millia discesserunt, addit adhuc sermo divinus, et dicit ad Gcdeon : ( Adhuc, inquit , populus multus est,dtpone eos ad aquam et ibi eos probabo tibi. Ut rideo, illi qui primi reprebati sunt, nec in aquam descenderant, sed adhuc se catechumenos designabant, et intantum formidinis vitio deterriti sunt, ut nec ad lavacrum salutare descenderent: illiergo sic reprehati sunt. lsti vero secundi ad aquam veniunt, ut ibi probentur. Et quomodo probentur, rideamus : Et dixit, inquit ”, Dominus ad Cedeon .- Omnem quicunque lamhet aquam in lingua, sicut lambit canis, statues eum seorsum : et omnem qni curvaveritgenua sua ut bibat, transferes eum. Et factus εει, inquit, numerus eorum qui lambcrunt in manu aquam vel lingua, trecenti viri. Caeteri autem onmes curvaverunt genua sua, ut biberent aquam : et dixit Dominus ad Cedeen : ln trecentis viris istis qui lamberent in manu aquam, salvos vos faciam, et tradam Madiaa in manum luant. In omnibus pene veterum gestis mysteria designantur ingentia, sicut etiam in hoc loco fieri videmus, quia ii qui descendunt ad aquam, id est qui ad baptismi gratiam veniunt, non debent procidere in terram, nec flectere genua sua, et cedere tentationibus venturis, sed stare firmiter et constanter, sicut et propheta dicebat “ : Demissas manus, et dissoluta genua esigile; et : Cressnm rectum facite semitis vestris. Venisti ad aquam baptismi, illud est certaminis et pugna: spiritalis initi-um, nine tibi θάνενsum Zabulum nascitur pugnae principium. Si remis sior fueris, si flecti facile potueris, quomodo pugnahis? Quomodo stabis adversus astutias Zabnli Propterea et Apostolus clamat: State ergo, et nolite iterum jugo servitutis haerere; et iterum dicit: State in Domino; et tertio dicit: Quoniam tunc vivimus, si vos statis in Domino. Ille ergo probabilis, ille electus est, qui posteaquam ad aquas baptismi ventum est, "CCII-:1 uecessitates terrenas et corporeas nescit, qui viti non indulget, neque ob peccati 5mm sternitur pro. nus. Sed manu, νει lingua aqéam lambere, non absque sacramenti quadam signil "ww-wn cautia hoc mihi videtur scriptum, scilicet quod et manu et lingua operari debent milites Christi, Ili cst opere et verbo: quia ‹ qui docet et facit, hic magnus vocabitur in regno cmlorum “. Quod autem etiam similitudinem canis lambentis Scriptura posuit, videtur mihi istud animal hoc in loco propterea nominatum, quod super omnia caztera animalia amorem dicitur proprii domini servare, nec tempore, nec injuriis oblitterari in eo fertur afiectus. Trecenti ergo soli, qui sacramenti hujus imaginem praeformabant, isti electi, isti probati, isti ad victoriam consecrati, qui ex ipso numeri sacramento obtinere adversarios possunt. Trecenti etenim sunt, qui tertio centena multiplicant, et perfeetze Trinitatis numerum ferunt, sub quo numero omnis Christi censetur exercitus. In quo optamus ttt etiam nos mereamur ascribi. Quomodo tamen isti pugnant? l-Iydrias , inquit, portant et lampadas et huccinas corneas in manibus suis, et sic, inquit, veniunt ad illas innumeras multitudines hostium, in quibus erant cameli sicut arena maris. Et cum venissent ad bellmn, buccinis, inquit, corneis insonuerunt. Et demiserunt, inquit, hydrias de manilius. et contrita: sunt. Tunc vero arreptis latnpadibus proruunt in adversarios, simul et buccinis concrepant. Vide quia electi milites Dei cum lampadibus pugnant. Sic enim eos Christus armaverat iceus : Sint lumbi vestri praecincti,et lucernae vestrm ardentes. Et iterum : ‹ Sic fulgeat lux astra coram hominibus, ut videant opera vestra h bona, et glorificent Patrem vestrum qui in caelis est. Talibus ergo lampadibus accensis, pugnare decet milites Christi, luce operum refulgentes, et splendore gestorum. Quae sunt autem buccinae corneve, ex quibus tuba canum? Qui dc coelestibus ιοuitur, qui de spiritalibus disserit, qui mysteria reni crelorum revelat, ille -huccina concinit, ille de tuba loquitur, q'ui de magnis et maximis loquitur, qui scientiam Christi humanis auribus pandit. Sed ur et cornea dicitur buccina? Quia et de sancto . diem" com“ elus exallablm“ in inde et uniuscujusque buccina dicitur cornea, in eo quod multiplicem scientiam Christi, et crucis ejus, quae in cornu designatur, disserit sacramenta. Cum hac ergo buccina militantes, et, cum hac puε gnantes, vincimus alienigenas, et hostes in fugam v vertimus, etiamsi fuerit multitudo eorum sicut locusuc. Locustis enim comparata est daemonum multitudo, quibus neque in etelo, neque in terris est sedes. Praccedat ergo et nos hoc bello cperam lux, scientia: virtus, divini verbi praedicatio. Pugnemus et nos in hymnis et psalmis et canticis spiritalibus concinentes et clamantes ad Deum, ut ab ipso victoriam consequi mereamur in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saaculorum. Amen. ### English translation (Claude) But after those twenty-two thousand had departed, the divine word adds still more and says to Gideon: "The people are still many; bring them down to the water, and there I will test them for you." As I see it, those who were rejected first had not even gone down into the water, but were still marking themselves out as catechumens, and they were so frightened by the vice of fear that they did not even go down to the saving bath; so those were rejected. But these second ones come to the water to be tested there. And let us see how they are tested. "And the Lord said," it says, "to Gideon: Everyone who laps the water with his tongue, as a dog laps, you shall set apart; and everyone who bends his knees to drink, you shall set aside. And the number," it says, "of those who lapped the water from the hand, or with the tongue, was three hundred men. But all the rest bent their knees to drink the water. And the Lord said to Gideon: With these three hundred men who lapped the water from the hand I will save you, and I will hand Midian over into your hand." In almost all the deeds of the ancients great mysteries are signified, as we see happening in this place too: those who go down to the water, that is, who come to the grace of baptism, must not fall to the ground, nor bend their knees and give way to the temptations that will come, but stand firmly and steadfastly, as the prophet also said: "Lift up the drooping hands and the weak knees"; and: "Make straight paths for your feet." You have come to the water of baptism: that is the beginning of the contest and of spiritual battle; from there the beginning of your battle against the devil arises. If you are slack, if you can easily be bent, how will you fight? How will you stand against the wiles of the devil? That is why the apostle too cries out: "Stand, therefore, and do not again submit to a yoke of slavery"; and again he says, "Stand in the Lord"; and a third time he says: "For now we live, if you stand in the Lord." He, then, will be approved, he is chosen, who, after he has come to the waters of baptism, does not bow down to earthly and bodily needs, does not indulge vices, and is not thrown face down by thirst for sin. But that lapping of the water with the hand or the tongue seems to me written not without some significance of a mystery: namely, that the soldiers of Christ must work both with hand and tongue, that is, in deed and word, because "whoever does and teaches will be called great in the kingdom of heaven." And as for Scripture's also setting down the likeness of a dog lapping, this animal seems to me named here because above all other animals it is said to keep love for its own master, and its affection is said not to be effaced either by time or by wrongs. Only three hundred, then, who prefigured the image of this mystery, these were chosen, these approved, these consecrated for victory, who by the very mystery of the number can overcome the adversaries. For there are three hundred, who multiply a hundred by three and bear the number of the perfect Trinity, under which number the whole army of Christ is enrolled. In it we pray that we too may be worthy to be enrolled. Yet how do these fight? They carry jars, it says, and torches and horn trumpets in their hands; and so, it says, they come against those countless multitudes of enemies, among whom the camels were like the sand of the sea. And when they had come to battle, they sounded, it says, with the horn trumpets. And they let the jars fall, it says, from their hands, and they were broken. Then, seizing the torches, they rush upon the adversaries, and at the same time sound the trumpets. See that the chosen soldiers of God fight with torches. For so Christ had armed them, saying: "Let your loins be girded and your lamps burning." And again: "So let your light shine before men, that they may see your good works and glorify your Father who is in heaven." With such torches lit, then, the soldiers of Christ ought to fight, shining with the light of their works and the splendour of their deeds. But what are the horn trumpets with which the trumpet is sounded? Whoever speaks of heavenly things, whoever discourses on spiritual things, whoever reveals the mysteries of the kingdom of heaven, he sounds the trumpet; he speaks with the trumpet who speaks of great and the greatest things, who opens the knowledge of Christ to human ears. But why is the trumpet also called "of horn"? Because of the saint too it is said: "His horn will be exalted in glory." Hence each one's trumpet is called "of horn," in that it discourses on the manifold knowledge of Christ and the mysteries of his cross, which is signified in the horn. Fighting, then, with this trumpet and making war with it, we conquer the foreigners and put the enemies to flight, even if their multitude is like locusts. For the multitude of demons is compared to locusts, which have a seat neither in heaven nor on earth. Let the light of works, then, the power of knowledge, the preaching of the divine word, go before us too in this war. Let us too fight, singing in hymns and psalms and spiritual songs and crying to God, that we may be worthy to obtain victory from him in Christ Jesus our Lord, to whom be glory and dominion for ever and ever. Amen. ### Scripture references - Judg 7:4: quotation, high confidence - Judg 7:5: quotation, high confidence - Judg 7:6: quotation, high confidence - Judg 7:7: quotation, high confidence - Heb 12:12: quotation, high confidence - Heb 12:13: quotation, high confidence - Isa 35:3: allusion, medium confidence - Eph 6:11: quotation, high confidence - Gal 5:1: quotation, high confidence - 1 Thess 3:8: quotation, high confidence - Matt 5:19: quotation, high confidence - Judg 7:16: allusion, high confidence - Judg 7:12: allusion, high confidence - Judg 7:19: allusion, high confidence - Judg 7:20: allusion, high confidence - Luke 12:35: quotation, high confidence - Matt 5:16: quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, medium confidence - Eph 5:19: allusion, high confidence - Phil 4:1: quotation, low confidence ### Translation notes - Origen reads those first sent home as catechumens who feared to be baptized, and the three hundred (3 × 100) as the number of the Trinity; translated as written. Words lost in the Migne scan are supplied from Baehrens's edition. Several other stretches are garbled in the scan and translated by sense: the clause "does not bow down to earthly and bodily needs" and "thirst for sin" (reading "5mm" as sitim), and the verse on the horn (Ps 112:9, LXX 111:9). A fragment of other matter on Ruth the Moabitess that had leaked into the end of the scan was removed. Quotations and allusions: Judg 7:4–7, 12, 16–20; Heb 12:12–13 (Isa 35:3); Eph 6:11; Gal 5:1; Phil 4:1; 1 Thess 3:8; Matt 5:19; Luke 12:35; Matt 5:16; Ps 112:9; Rev 9:3 (locusts); Eph 5:19. ### Citation (SBL) Origen, Hom. Judg. 9.2 (PG 12:988a–990b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-homiliae-iudices/9-1/#p-9-2).