# Homilies on Jeremiah - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Homiliae in Ieremiam* - Date: ca. 240 (approximate) - Source: Erich Klostermann, ed., Origenes Werke 3: Jeremiahomilien, Klageliederkommentar, Erklärung der Samuel- und Königsbücher, GCS 6 (Leipzig: Hinrichs, 1901) (Greek text: E. Klostermann, Origenes Werke 3 (GCS 6, 1901), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Pierre Nautin and Pierre Husson, Origène: Homélies sur Jérémie, 2 vols., SC 232, 238 (Paris: Cerf, 1976–1977) - Work page: https://sophiascriptura.com/fathers/origen-ieremiam/ - Passages: 175 ## Homilies on Jeremiah 1, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-0 - Source: Klostermann 3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the first homily: the beginning of Jeremiah's ministry and his call. ### Greek text Ὁμιλία α΄. Πότε ἤρξατο Προφητεύειν Ἱερεμίας καὶ ἐπὶ τίνων Προεφήτευσε βασιλέων καὶ ἑξῆς τίνα ἐρρέθη αὐτῷ παρὰ κυρίου. ### English translation (Claude) Homily 1. When Jeremiah began to prophesy, under which kings he prophesied, and what was said to him next by the Lord. ### Scripture references - Jer 1:1: allusion, high confidence ### Citation (SBL) Origen, Hom. Jer. 1.0 (Klostermann 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-0). ## Homilies on Jeremiah 1.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-1 - Source: Klostermann 3:1–2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is quick to do good and slow to punish, and always warns before he condemns, as with Nineveh and with Sodom. ### Greek text Ὁ θεὸς εἰς ἀγαθοποιίαν πρόχειρός ἐστιν, εἰς δὲ τὸ κολάσαι τοὺς ἀξίους κολάσεως μελλητής. δυνάμενος γοῦν ἐπαγαγεῖν τὴν κόλασιν τοῖς ὑπʼ αὐτοῦ καταδικαζομένοις μετὰ σιωπῆς, μετὰ τοῦ μὴ προδιαμαρτύρασθαι, οὐδαμῶς τοῦτο ποιεῖ· ἀλλὰ κἂν καταδικάζῃ λέγει, τοῦ λέγειν αὐτῷ προκειμένου ἐπὶ τῷ ἐπιστρέψαι ἀπὸ τῆς καταδίκης τὸν καταδικασθησόμενον. τούτων μὲν παραδείγματα ἔστιν ἀπὸ τῶν γραφῶν λαβεῖν πολλά, ὀλίγα δὲ ἀρκεῖ τὰ ἐπὶ τοῦ ὑποπίπτοντα, ἵνα ἔλθωμεν καὶ ἐπὶ τὸν σκοπὸν τῶν προκειμένων ἀναγνωσμάτων. οἱ Νινευῖται γὰρ ἁμαρτωλοὶ ἐγεγόνεισαν καὶ κατεδικάσθησαν ὑπὸ τοῦ θεοῦ· ἔτι τρεῖς ἡμέραι καὶ ἔμελλε Νινευὴ >. οὐκ ἠθέλησε σιωπῶν ὁ θεὸς καταδικάσαι αὐτήν, ἀλλὰ διδοὺς αὐτοῖς τόπον μετανοίας< καὶ ἐπιστροφῆς ἔπεμψεν προφήτην, ἴνα εἰπόντος αὐτοῦ· ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται«, οἱ καταδεδικασμένοι μὴ καταδικασθῶσιν, ἀλλὰ μετανοήσαντες τύχωσι τοῦ ἐλέους τοῦ θεοῦ. οἱ ἐν Σοδόμοις καὶ Γομόρροις ἠσαν καταδεδικασμένοι, ὡς δῆλον ἐκ τῶν λόγων τοῦ θεοῦ τῶν πρὸς τὸν Ἀβραάμ· ἀλλʼ ὅμως τὰ αὑτῶν πεποιήκασιν οἱ ἄγγελοι, θέλοντες σῴζεσθαι τοὺς μὴ θέλοντας σῴζεσθαι, λέγοντες τῷ Λώτ· »εἰσί τινές σοι ὡδε γαμβροὶ ἢ υἱοὶ ἢ θυγατέρες«; οὐκ ἀγνοοῦντες ὅτι οὐχ ἕπονται ἐκεῖνοι τῷ Λώτ, ἀλλὰ ποιοῦντες τὰ τῆς ἑαυτῶν ἅμα καὶ τοῦ πέμψαντος αὐτοὺς χρηστότητος καὶ φιλανθρωπίας. ### English translation (Claude) God is quick to do good, but slow to punish those who deserve punishment. Though he could bring punishment on those he condemns in silence, without first testifying against them, he never does so; even when he condemns, he speaks, and his purpose in speaking is to turn the one about to be condemned away from the condemnation. There are many examples of this to be taken from the Scriptures, but a few that come to hand will suffice, so that we may come to the purpose of the readings before us. The Ninevites had become sinners and were condemned by God: in three more days Nineveh was to be overthrown. God did not wish to condemn it in silence, but, giving them room for repentance and conversion, he sent a prophet, so that when he said, “Yet three days, and Nineveh shall be overthrown,” those who had been condemned might not be condemned, but might repent and obtain God's mercy. The people of Sodom and Gomorrah had been condemned, as is clear from God's words to Abraham; yet the angels did their part, wishing those who did not wish to be saved to be saved, and saying to Lot, “Have you any sons-in-law here, or sons, or daughters?” They knew well that those men would not follow Lot, but they were acting from their own kindness and love for humankind and from that of him who sent them. ### Scripture references - Jonah 3:4: quotation, high confidence - Gen 18:20: allusion, medium confidence - Gen 19:12: quotation, high confidence ### Translation notes - The quotations are Jonah 3:4 and Gen 19:12; the words to Abraham are Gen 18:20–21. The digital text lacks the verb after “Nineveh” in the first reference to Jonah; the sense (“to be overthrown”) is clear from the quotation that follows. ### Citation (SBL) Origen, Hom. Jer. 1.1 (Klostermann 3:1–2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-1). ## Homilies on Jeremiah 1.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-2 - Source: Klostermann 3:2 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dates of Jeremiah's ministry look like mere history, but a careful reader asks what they teach. ### Greek text Τὸ ὅμοιον εὑρήσετε καὶ ἐπὶ τῶν κατὰ τὸν Ἱερεμίαν. ἀναγέγραπται ὁ χρόνος τῆς προφητείας αὐτοῦ, πότε ἤρξατο καὶ μέχρι πότε προεφήτευσεν. εἶτα ὁ ἐντυγχάνων, ἐὰν μὴ προσέχῃ τῇ ἀναγνώσει μηδὲ ἐζετάςῃ τὸ βούλημα τῶν γεγραμμένων ἀναγνωσμάτων, ἐρεῖ ὅτι ἱστορία ἐστὶν καὶ ἀναγέγραπται, πότε ἤρξατο προφητεύειν Ἱερεμίας καὶ μέχρι πόσου προφητεύσας χρόνου κατέληζε προφητεύων. τί οὖν πρὸς ἐμὲ αὕτη ἡ ἱστορία; ἀνέγνων, ἔμαθον ὅτι ἤρξατο προφητεύειν »ἐν ἡμέραις Ἰωσίου τοῦ υἱοῦ Ἀμὼς βασιλέως Ἰούδα ἕως] ἔτους τρισκαιδεκάτου ἐν τῇ βασιλείᾳ αὐτοῦ«· εἶτα »ἐγένετο ἐν ταῖς ἡμέραις Ἰωακεὶμ υἱοῦ Ἰωσίου βασιλέως Ιοδυδα« προφητεύων »ἕως τῆς συντελείας τοῦ ἑνδεκάτου ἔτους Σεδεκίου υἱοῦ Ἰωσίου βασιλέως Ἰούδα«. καὶ ἔμαθον ὅτι κατὰ τρεῖς βασιλεῖς ἡ προφητεία αὐτοῦ συνεξέτεινεν »ἕως τῆς αἰχμαλωσίας Ἱερουσαλὴμ ἐν τῷ πέμπτῳ μηνί«. τί οὖν διὰ τούτων διδασκόμεθα, ἐὰν προσέχωμεν τῇ ἀναγνώσει; ### English translation (Claude) You will find the same thing in the case of Jeremiah. The time of his prophecy is recorded, when he began and until when he prophesied. Then the reader, if he does not attend to the reading or examine the purpose of what is written, will say that this is history, and it has been recorded when Jeremiah began to prophesy and after how long a time of prophesying he stopped. “What is this history to me? I have read it; I have learned that he began to prophesy ‘in the days of Josiah son of Amon, king of Judah, in the thirteenth year of his reign’; then ‘it came in the days of Jehoiakim son of Josiah, king of Judah,’ as he prophesied ‘until the end of the eleventh year of Zedekiah son of Josiah, king of Judah.’ And I have learned that his prophecy stretched over three kings, ‘until the captivity of Jerusalem in the fifth month.’” What, then, are we taught through these things, if we attend to the reading? ### Scripture references - Jer 1:2: quotation, high confidence - Jer 1:3: quotation, high confidence ### Translation notes - The quotations are Jer 1:2–3 (the Greek reads “son of Amos”; the Hebrew and English Bible have Amon). ### Citation (SBL) Origen, Hom. Jer. 1.2 (Klostermann 3:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-2). ## Homilies on Jeremiah 1.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-3 - Source: Klostermann 3:2–3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God kept sending Jeremiah right up to the captivity so that people might still repent; so too sinners today are handed over to Satan, the spiritual Nebuchadnezzar. ### Greek text κατεδίκασεν ὁ θεὸς τὴν Ἱερουσαλὴμ διὰ τὰ ἁμαρτήματα αὐτῆς, καὶ ἦσαν κριθέντες εἰς Αχμαλωσίαν ἐγκαταλειφθῆναι. ὅμως ὁ φιλάνθρωπος θεὸς ἐνεστηκότος τοῦ καιροῦ πέμπει καὶ τοῦτον τὸν προφήτην ἀνωτέρω τρίτης βασιλείας τῆς ἐπὶ τῆς αἐχμαλωσίας, ἵνʼ οἱ βουλόμενοι κατανοήσαντες μετανοήσωσι διὰ τοὺς προφητικοὺς λόγους. ἐξαπέσταλκε προφήτην προφητεύειν καὶ ἐπὶ τοῦ δευτέρου μετὰ τὸν πρῶτον βασιλέα καὶ έπὶ τοῦ τρίτου μέχρι τῶν χρόνων αὐτῆς τῆς αἰχμαλωσίας. ἐδίδου γὰρ ἀνοχὴν ὁ μακρόθυμος θεὸς καὶ πρὸ μιᾶς ἡμέρας, ὡς ἔστιν εἰπεῖν, τῆς αἰχμαλωσίας, προτρέπων μετανοεῖν τοὺς ἀκούοντας, ἵνα παύσηται τὰ τῆς αἰχμαλωσίας σκυθρωπά· ὅθεν γέγραπται ὅτι »ἕως τῆς αἰχμαλωσίας Ἱερουσαλὴμ προεφήτευοεν Ἱερεμίας ἕως τοῦ πέμπτου μηνός<. ἤρξατο ἡ καὶ ἔτι προεφήτευεν οἱονεὶ λέγων· αἰχμάλωτοι γεγόνατε, κἂν οὕτω μετανοήσατε· μετανοησáντων γὰρ ὑμῶν οὐ προκόψει τὰ τῆς αἰχμαλωσίας, ἀλλὰ τὸ ἔλεος τοῦ θεοῦ ἐπισταθήσεται ὑμῖν. ἔχομεν οὖν χρήσιμον ἀπὸ τῆς ἀναγραφῆς ἐχούσης τοὺς χρόνους τῆς προφη- τείας, ὅτι προτρέπει κατὰ φιλανθρωπίαν ἑαυτοῦ ὁ θεὸς τοὺς ἀκούοντας μὴ παθεῖν τὰ τῆς αἰχμαλωσίας. Τοιαῦτα καὶ περὶ ἡμᾶς ἐστιν. ἐὰν ἁμαρτάνωμεν, αἰχμάλωτοι καὶ ἡμεῖς μέλλομεν γίνεσθαι. τὸ γὰρ »παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ« οὐδὲν διαφέρει τοῦ παραόοῦναι τοὺς ἀπὸ Ἱερουσαλὴμ τῷ Ναβουχοδονόσορ· ὡς γάρ ἐκείνῳ παρεδίδοντο διὰ τὰς ἁμαρτίας, οὕτω τῷ σατανᾷ παραδιδόμεθα διὰ τὰς ἁμαρτίας ὅντι Ναβουχοδονόσορ. καὶ »οὓς παρέόωκα τῷ σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν‘ φησὶ περὶ ἄλλων ἁμαρτωλῶν ὁ ἀπόστολος. ### English translation (Claude) God condemned Jerusalem for its sins, and they had been sentenced to be abandoned to captivity. Nevertheless God, who loves humankind, when the time was at hand, sends this prophet too, from the third reign before the captivity, so that those who were willing might take heed and repent because of the prophetic words. He sent the prophet to prophesy both under the second king after the first and under the third, until the very time of the captivity. For God, who is long-suffering, was granting a respite even one day, so to speak, before the captivity, urging the hearers to repent so that the gloomy things of the captivity might cease. That is why it is written that Jeremiah prophesied “until the captivity of Jerusalem, until the fifth month.” It had begun, and still he was prophesying, as though saying: “You have become captives; even so, repent; for if you repent, the things of the captivity will not advance, but the mercy of God will stand over you.” So we have something useful from the record that gives the times of the prophecy: that God in his love for humankind urges his hearers not to suffer the things of captivity. Such things concern us too. If we sin, we too are going to become captives. For “to hand such a one over to Satan” differs in nothing from handing over the people of Jerusalem to Nebuchadnezzar; for as they were handed over to him for their sins, so we are handed over for our sins to Satan, who is a Nebuchadnezzar. And “whom I have handed over to Satan, that they may be taught not to blaspheme,” says the apostle about other sinners. ### Scripture references - Jer 1:3: quotation, high confidence - 1 Cor 5:5: quotation, high confidence - 1 Tim 1:20: quotation, high confidence ### Translation notes - The quotations are Jer 1:3, 1 Cor 5:5, and 1 Tim 1:20. ### Citation (SBL) Origen, Hom. Jer. 1.3 (Klostermann 3:2–3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-3). ## Homilies on Jeremiah 1.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-4 - Source: Klostermann 3:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin hands us over to spiritual captivity, but all of Scripture calls us to repent, and God promises to relent if we do. ### Greek text ὅρα οὖν πηλίκον κακόν ἐστι τὸ ἁμαρτάνειν, ἵνα παραόοθῶσι τῷ σατανᾷ αἰχμαλωτίζοντι τὰς ψυχὰς τῶν ἐγκαταλειπομένων μένων ὑπὸ θεοῦ, οὐκ ἀναιτίως δὲ οὐδὲ ἀκρίτως ἐγκαταλιπόντος θεοῦ, οὓς ἐγκατέλιπε· ἐπὰν γὰρ πέμψῃ τὸν ὑετὸν ἐπὶ τὸν ἀμπελῶνα, ὁ δὲ ἀμπελὼν φέρῃ ἀντὶ σταφυλῆς ἀκάνθας, τί ποιήσει ὁ θεὸς ἢ >ταῖς νεφέλαις ἐντελεῖται τοῦ μὴ βρέξαι ὑετὸν> ἐπὶ τὸν ἀμπελῶνα; ἐπίκειται διὰ τὰς ἁμαρτίας ἡμῶν καὶ ἡμῖν αἰχμαλωσία καὶ μέλλομεν παραδίδοσθαι, ἐὰν μὴ μετανοῶμεν, τῷ Ναβουχοδονόσορ καὶ τοῖς Βαβυλωνίοις, ἵνα ἡμᾶς σπαράξωσιν οἱ νοητοὶ Βαβυλώνιοι. ἐπικειμένων τούτων οἱ λόγοι τῶν προφητῶν, οἱ λόγοι τοῦ νόμου, οἱ λόγοι τῶν ἀποστόλων, οἱ λόγοι τοῦ κυρίου καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ λέγουσιν ἡμῖν περὶ μετανοίας, παρακαλοῦσιν ἡμᾶς εἰς ἐπιστροφήν· ἐὰν ἀκούσωμεν, πιστεύωμεν τῷ εἰρηκότι· »μετανοήσω κἀγὼ περὶ πάντων τῶν κακῶν ὡν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς«. ταῦτα μὲν εἰς τὸ προοίμιον. ### English translation (Claude) See, then, how great an evil it is to sin, that people are handed over to Satan, who takes captive the souls of those abandoned by God; and God does not abandon without cause or without judgment those whom he has abandoned. For when he sends rain upon the vineyard, and the vineyard bears thorns instead of grapes, what will God do but “command the clouds not to rain” upon the vineyard? Because of our sins captivity hangs over us too, and unless we repent we are going to be handed over to Nebuchadnezzar and the Babylonians, so that the spiritual Babylonians may tear us apart. While these things hang over us, the words of the prophets, the words of the law, the words of the apostles, the words of our Lord and Savior Jesus Christ speak to us of repentance and summon us to conversion. If we listen, let us believe him who said, “I too will repent of all the evils that I spoke of doing to them.” So much for the introduction. ### Scripture references - Isa 5:2: allusion, medium confidence - Isa 5:6: quotation, high confidence - Jer 18:8: quotation, medium confidence ### Translation notes - The quotations are Isa 5:6 (with the vineyard of Isa 5:2) and Jer 18:8 (compare Jer 26:3; 33:3 LXX). ### Citation (SBL) Origen, Hom. Jer. 1.4 (Klostermann 3:3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-4). ## Homilies on Jeremiah 1.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-5 - Source: Klostermann 3:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah received an exceptional word, said to no other prophet: God knew and sanctified him before birth. ### Greek text Μετὰ δὲ τὸ προοίμιον γέγραπται ὅτι ἐγένετο λόγος κυρίου πρὸς αὐτόν«, δῆλον ὅτι τὸν Ἱερεμίαν. τί δὲ λέγει ὁ λόγος τοῦ κυρίου πρὸς αὐτόν; ἐξαίρετον παρὰ τὸ εἰρημένον πρὸς τοὺς λοιποὺς προφήτας. τοῦτο γὰρ πρὸς οὐδένα εὕρομεν τῶν προφητῶν εἰρημένον. Ἀβραὰμ προφήτης ἐχρημάτισεν ἐν τῷ »προφήτης ἐστὶ καὶ προσεύξεται περὶ σοῦ«, καὶ οὐκ εἶπεν πρὸς αὐτὸν ὁ θεός· »πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε«. ἀλλὰ ὑστερόν ποτε ἡγιάσθη ὁ Ἀβραάμ, ὅτε ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ< ἐξ ἐπαγγελίας γεγέννηται ὁ καὶ οὐχ εὕρομεν οὐδὲ πρὸς αὐτὸν τοῦτον λεγόμενον τὸν λόγον. καὶ τί με δεῖ καταλέγειν περὶ τῶν ὲξῆς; Ἱερεμίας ἐξαιρέτου ἔτυχε δωρεᾶς, τῆς »πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε«. ### English translation (Claude) After the introduction it is written that “the word of the Lord came to him,” that is, clearly, to Jeremiah. And what does the word of the Lord say to him? Something exceptional, beyond what was said to the other prophets; for we have found this said to none of the prophets. Abraham was called a prophet, in “He is a prophet and will pray for you,” yet God did not say to him, “Before I formed you in the womb I know you, and before you came out of the womb I have sanctified you.” Rather, Abraham was sanctified at some later time, when he went out of his land and his kindred and his father's house. Isaac was born by promise, and we have not found this word said even to him. And why need I list the ones that follow? Jeremiah received an exceptional gift: “Before I formed you in the womb I know you, and before you came out of the womb I have sanctified you.” ### Scripture references - Jer 1:4: quotation, high confidence - Jer 1:5: quotation, high confidence - Gen 20:7: quotation, high confidence - Gen 12:1: allusion, high confidence ### Translation notes - The quotations are Jer 1:4–5, Gen 20:7, and Gen 12:1. The digital text has lost words before “was born by promise”; the name Isaac is supplied from the sense. ### Citation (SBL) Origen, Hom. Jer. 1.5 (Klostermann 3:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-5). ## Homilies on Jeremiah 1.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-6 - Source: Klostermann 3:4–5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some apply Jeremiah's call to Christ, but parts fit Christ poorly and parts fit Jeremiah poorly; Origen refuses to split one passage between them. ### Greek text Οὐκ ἀγνοοῦμεν ὅτι ταῦτα ἀναφέρουσί τινες ὡς μείζονα Ἱερεμίου ἐπὶ τὸν σωτῆρα καὶ κύριον ἡμῶν· καὶ ἰστέον ὅτι τὰ μὲν πολλὰ αὐτῷ συνᾴδει καὶ δύναται ἀναφέρεσθαι ἐπὶ τὸν σωτῆρα, ἃ παραθήσομαι· ὀλίγα δέ τινα τῶν εἰρημένων πρὸς τὸν Ἱερεμίαν θλίβει τὸν λόγον, οὐ δυνάμενα ὡς πρὸς τοὺς πολλοὺς ἐφαρμόσαι τῷ σωτῆρι. τίνα οὐν ἐστι τὰ ἐφαρμόζοντα τῷ σωτῆρι; »πρὸς πάντας οὓς ἐὰν ἐξαποστείλω σε πορεύσῃ, καὶ κατὰ πάντα ὅσα ἐὰν ἐντείλωμαί οοι λαλήσεις. μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν, ὅτι μετὰ σοῦ εἰμι τοῦ ἐζαιρεῖοθαί σε, λέγει κύριος«. οὔπω ταῦτα ἂν πρὸς τὸν σωτῆρα δόξειαν ἀναφέρεσθαι, τά ἑξῆς δὲ »καὶ ἐξέτεινε κύριος τὴν χεῖρα αὐτοῦ πρός με καὶ ἥφατο τοῦ στόματός μου, καὶ εἶπεν κύριος πρός με· ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου. ἰδοὺ καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν καὶ κατασκάπτειν« θλίβει τὴν περὶ τοῦ Ἱερεμίου ἑρμηνείαν ποῖα ἔθνη ἐξερρίζωσε, ποίας κατέστρεψε βασιλείας; γέγραπται γάρʼ »ἰδοὺ καθέστακά σε σήμερον έπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν καὶ κατασκάπτειν«. ποίαν δὲ εἶχεν ἐξουσίαν ὁ Ἱερεμίας εἰς τὸ »ἀπολλύειν«, ὅπερ εἴρηται ὡς πρὸς Ἱερεμίαν έν τῷ »καὶ ἀπολλύειν«; τίνας δὲ τοσούτους ᾠκοδόμησεν Ἱερεμίας, ἴνα λέγηται »καὶ οἰκοδομεῖν«; Ἱερεμίας φησίν· »οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ με οὐδείς«. πῶς οὐν δέδοται αὐτῷ τὸ »οἰκοδομεῖν καὶ καταφυτεύειν‘; πῶς ἐπὶ τὸν Ἱερεμίαν ἐφαρμόσει τὸ »καταφυτεύειν«; ταῦτα ἐπὶ τὸν σωτῆρα ἀναφερόμενα οὐ θλίβει τὸν ἑρμηνεύοντα, ὅτι ὁ Ἱερεμίας ἐν τούτοις σύμβολον τοῦ σωτῆρός ἐστιν. τὰ δὲ παρατεθηοόμενα πάνυ θλίβει καὶ τὸν πάνυ συνετώτατον βουλόμενον δεῖξαι, πῶς καὶ ταῦτα δύναται ἁρμόζειν ἐπὶ τὸν σωτῆρα· »καὶ εἶπα· ὁ ὢν δέσποτα κύριε, ἰδοὺ οὐκ ἐπίσταμαι λαλεῖν«. ὅστις ἐστὶν σοφία, ὅστις ἐστὶ δύναμις ἤνεγκεν ἡμῖν >τὸ πλήρωμα τῆς θεότητος, ὃ κατῴκησεν ἐν σωματικῶς< — πῶς οὖν δύναται ἁρμόζειν τὸ »οὐκ τῷ σωτῆρι; ἀλλὰ καὶ τὸ »νεώτερος ἐγώ εἰμι« ἀπαγορεύεται τὸν σωτῆρα, ὡς λέγοντα αὐτὸν οὐ καλῶς. εἰ γὰρ αὐτῷ λέγει ὁ κύριος· μὴ λέγε τόδε, δῆλον ὅτι οὐ καλῶς λεγόμενον ἀπαγορεύει αὐτό. Οὐχ ἁρμόζει οὖν ταῦτα ἐπὶ τὸν σωτῆρα. ἐκεῖνα δʼ οὐ δοκεῖ δυσωπεῖν ἐπὶ τὸν σωτῆρα. εἰπεῖν δὲ ὅτι ταῦτα μὲν ἐπὶ τὸν Ἱερεμίαν ἀναφέρεται, ἐκεῖνα δὲ ἐπὶ τὸν σωτῆρα, οὐ χαλεπόν. ὁ μέντοι εὐγνώμων πάνυ θλιβήσεται ἐν τῷ τόπῳ, ορῶν ὅτι τὸ διακόψαι ἐν εἱρμῶ λόγων λόγους εἰρημένους εἴτε πρὸς τὸν Ἰερεμίαν εἴτε πρὸς τὸν σωτῆρα, καὶ λέγειν ταῦτα, <ἐπεὶ ἐλάττονά ἐστι τῷ Χριστῷ ἀλλὰ τῷ Ἱερεμίᾳ ἁρμόζειν, καὶ ταῦτα, ἐπεὶ μείζονά ἐστιν Ἱερεμίου, οὐ τῷ Ἱερεμίᾳ ἀλλὰ τῷ Χριστῷ ἁρμόζειν, ἀγνωμόνων ἐστίν. ὅλος οὖν ἐπὶ τὸν Ἱερεμίαν ἀναφερέσθω; καὶ ταῦτα τὰ δοκοῦντα εἶναι μείζονα Ἱερεμίου ἑρμηνευέσθω. ### English translation (Claude) We are not unaware that some refer these words, as being too great for Jeremiah, to our Savior and Lord. And one should know that most of them fit him and can be referred to the Savior, as I shall set out; but a few of the things said to Jeremiah press hard on this interpretation, since they cannot, in the view of most, apply to the Savior. Which, then, are the ones that fit the Savior? “To all to whom I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid before them, for I am with you to deliver you, says the Lord.” These might not yet seem to be referred to the Savior; but what follows, “And the Lord stretched out his hand to me and touched my mouth, and the Lord said to me: Behold, I have put my words in your mouth. Behold, I have set you today over nations and kingdoms, to root out and to pull down,” presses hard on the interpretation that refers them to Jeremiah. What nations did he root out? What kingdoms did he overthrow? For it is written, “Behold, I have set you today over nations and kingdoms, to root out and to pull down.” And what authority did Jeremiah have “to destroy,” which is said to Jeremiah in “and to destroy”? And whom did Jeremiah build up, so many that it could be said “and to build”? Jeremiah says, “I have not profited, nor has anyone profited me.” How then was it given to him “to build and to plant”? How will “to plant” fit Jeremiah? These words, referred to the Savior, do not press hard on the interpreter, since in them Jeremiah is a symbol of the Savior. But the words about to be set out press very hard even on the most intelligent man who wishes to show how they too can fit the Savior: “And I said: O Master, Lord, who are, behold, I do not know how to speak.” He who is wisdom, he who is power, brought us “the fullness of the Godhead” which “dwelt in him bodily”; how then can “I do not know how to speak” fit the Savior? And further, “I am too young” is forbidden to the Savior as something he said wrongly; for if the Lord says to him, “Do not say this,” clearly he forbids it as something not rightly said. These words, then, do not fit the Savior, while the former do not seem awkward when applied to him. Now it is not hard to say that these are referred to Jeremiah and those to the Savior. But a fair-minded person will be very much pressed in this passage, seeing that to cut up words spoken in one connected sequence, whether to Jeremiah or to the Savior, and to say that these, being too slight for Christ, fit Jeremiah, while those, being too great for Jeremiah, fit not Jeremiah but Christ, is the mark of unfair people. So let the whole be referred to Jeremiah; and let even the things that seem too great for Jeremiah be interpreted. ### Scripture references - Jer 1:6: quotation, high confidence - Jer 1:7: quotation, high confidence - Jer 1:8: quotation, high confidence - Jer 1:9: quotation, high confidence - Jer 1:10: quotation, high confidence - Jer 15:10: quotation, high confidence - 1 Cor 1:24: allusion, medium confidence - Col 2:9: quotation, high confidence ### Translation notes - The quotations are Jer 1:6–10, Jer 15:10 (LXX), 1 Cor 1:24, and Col 2:9. The digital text drops several words in the quotation of Col 2:9 and of Jer 1:6; they are supplied from the sense. ### Citation (SBL) Origen, Hom. Jer. 1.6 (Klostermann 3:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-6). ## Homilies on Jeremiah 1.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-7 - Source: Klostermann 3:5–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The nations and kingdoms to be rooted out are sins ruling in souls; and with Scripture as witness, even “I am too young” can be applied to Christ, who emptied himself and grew as a child. ### Greek text πᾶς ὁ λαβὼν λόγους ἀπὸ θεοῦ καὶ ἔχων τὴν χάριν τῶν οὐρανίων λόγων, ἔλαβεν αὐτοὺς ἐπὶ τῷ »ἔθνη καὶ βασιλείας ἐκριζοῦν καὶ κατασκάπτειν«. ἀλλὰ »ἔθνη καὶ βασιλείας‘ ἐὰν λέγηται »ἐκριζοῦν« πᾶς ὁ λαβὼν λόγους ἀπὸ θεοῦ, μὴ σωματικῶς μοι νόει τὰ ἔθνη καὶ τὰς βασιλείας, ἀλλὰ κατανοήσας τὰς ἀνθρωπίνας ψυχὰς βασιλευομένας ὑπὸ τῆς ἁμαρτίας κατὰ τὸ εἰρημένον παρὰ τῷ ἀποστόλῳ· »μὴ οὐν βασιλευέτω ἡ ἁμαρτία έν τῷ θνητῷ ἡμῶν σώματι«, βλέπων δὲ καὶ τὰ πολλὰ εἴδη τῶν ἁμαρτημάτων, τροπολόγει καὶ τὰ ἔθνη καὶ τὰς βασιλείας, τὰ φαῦλα τὰ ἐν ταῖς ψυχαῖς τῶν ἀνθρώπων ὄντα, ἅτινα ἐκριζοῦται καὶ κατασκάπτεται ὑπὸ τῶν δεδομένων ειτε Ἱερεμίᾳ εἴτε ᾡτινιοῦν λόγων τοῦ θεοῦ. καὶ δύναται καὶ τὰ πρῶτα, τὰ θλίβοντα ὡς πρὸς τὸν σωτῆρα, ἐφαρμόσαι τῷ Ἱερεμίᾳ καὶ τὰ δεύτερα τῷ εἰδότι τροπολογεῖν ἐφαρμόσαι τῷ Ἱερεμία. Ἐρεῖ μοί τις τῶν ἀκουόντων· γύμνασον καὶ τὸν ἄλλον λόγον καὶ ὅλα πειράθητι παραστῆσαι τὰ γεγραμμένα ἀρμόζοντα τῷ σωτῆρι. περὶ τῶν δευτέρων μὴ ἀγωνία· φαίνεται γὰρ ὅτι ὁ σωτὴρ ἐξερρίζωσε τὰς τοῦ διαβόλου βασιλείας καὶ τὰ ἔθνη κατέσκαψε τὸν ἐθνικὸν βίον καθελών. ἐνταῦθα, κατὰ τὸ δοκοῦν δύσφημον ὡς πρὸς τὸν σωτῆρα, γύμνασόν πως τὸν λόγον, πῶς δύναται λέγειν ὁ σωτήρ· »οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι« καὶ τὰ ὁρᾷς ὅτι ὁ λόγος στενοχωρεῖται; τὸν σωτῆρα οἴδαμεν κύριον. ζητοῦμεν κατὰ τὴν ἀξίαν τοῦ λόγου καὶ κατὰ τὴν ἀλήθειαν ταῦτα ἐπὶ τὸν σωτῆρα, ἀναγαγεῖν. μάρτυρας δεῖ λαβεῖν τὰς γραφάς· ἀμάρτυροι γὰρ αἱ ἐπιβολαὶ ἠμῶν καὶ αἰ ἐξηγήσεις ἄπιστοί εἰσιν. καὶ τὸ »ἐπὶ στόματι δύο καὶ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα« μᾶλλον ἁρμόζει ἐπὶ τῶν διηγήσεων ἢ ἐπὶ τῶν ἀνθρώπων, ἕνα στήσω τὰ ῥήματα τῆς ἑρμηνείας λαβὼν μάρτυρας δύο ἀπὸ καινῆς καὶ παλαιᾶς διαθήκης, λαβὼν μάρτυρας τρεῖς ἀπὸ εὐαγγελίου, ἀπὸ προφήτου, ἀπὸ ἀποστόλου· οὕτως γὰρ σταθήσεται πᾶν ῥῆμα( πῶς οὖν δυνάμεθα ταῦτα ἐπὶ τὸν σωτῆρα ἀναγαγεῖν; φέρε μάρτυρα παλαιὰν διαθήκην· »διότι πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόν, ἀπειθεῖ πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν«. καὶ ἄντικρυς ταῦτα περὶ τοῦ σωτῆρος ἐν τῷ Ἡσαΐᾳ λέλεκται· »ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ«. καὶ ἐκεῖ ἐπιφέρεται· »πρὶν ἢ γνῶναι τὸ παιδίον.« εἰ δὲ καὶ ἀπὸ τοῦ εὐαγγελίου δεῖ λαμβάνειν παράδειγμα, Ἰησοῦς οὐκ ἀνὴρ γενόμενος, ἀλλʼ ἔτι παιδίον ὢν, ἐπεὶ »ἐκένωσεν ἑαυτόν«, προέκοπτεν οὐδεὶς γὰρ προκόπτει τετελειωμένος, ἀλλὰ προκόπτει δεόμενος προκοπῆς)· οὐκοῦν >προέκοπτεν ἡλικίᾳ, προέκοπτε σοφίᾳ, χάριτι παρὰ θεῷ καὶ ἀνθρώποις καταβαίνων ἐνταῦθα, καὶ κενώσας ἑαυτὸν ἐλάμβανε πάλιν ἀφʼ ὧν »ἐκένωσεν ἑαυτὸν« ἑκὼν κενώσας ἑαυτόν, τί ἄτοπον αὐτὸν καὶ προκεκοφέναι »σοφίᾳ καὶ ἠλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις« καὶ ἀληθεύεσθαι περὶ αὐτοῦ τὸ πρὶν ἢ γνῶναι αὐτὸν καλὸν ἢ πονηρὸν ἐκλέξεται τὸ ἀγαθὸν καὶ ἀπειθεῖ πονηρίᾳ< καὶ ἃ παρεθέμην ἀπὸ τοῦ Ἡσαΐου; ### English translation (Claude) Everyone who has received words from God and has the grace of the heavenly words has received them “to root out and to pull down nations and kingdoms.” But if everyone who has received words from God is said “to root out nations and kingdoms,” do not understand the nations and kingdoms bodily. Rather, consider human souls ruled by sin, according to what is said in the apostle, “Let not sin therefore reign in our mortal body,” and, seeing the many kinds of sins, interpret figuratively both the nations and the kingdoms as the evils in the souls of human beings, which are rooted out and pulled down by the words of God given either to Jeremiah or to anyone at all. And so both the first sayings, which press hard when applied to the Savior, can fit Jeremiah, and the second can fit Jeremiah for one who knows how to interpret figuratively. One of my hearers will say to me: “Exercise the other interpretation too, and try to show that the whole of what is written fits the Savior.” About the second group, do not worry; for it is plain that the Savior rooted out the kingdoms of the devil and pulled down the nations by abolishing the pagan way of life. But here, where it seems blasphemous with regard to the Savior, exercise the interpretation somehow: how can the Savior say, “I do not know how to speak, for I am too young,” and the rest? You see that the argument is in straits. We know the Savior as Lord. We seek to refer these things to the Savior in a way worthy of the Word and true to the truth. We must take the Scriptures as witnesses; for our conjectures and expositions without witnesses are untrustworthy. And “at the mouth of two or three witnesses every word shall be established” fits expositions better than human beings, so that I may establish the words of the interpretation by taking two witnesses, from the New and the Old Testament, or three, from the Gospel, from a prophet, from an apostle; for so every word will be established. How then can we refer these things to the Savior? Bring forward the Old Testament as witness: “For before the child knows good or evil, he disobeys wickedness in order to choose the good.” And these things are said outright about the Savior in Isaiah: “Behold, the virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel.” And there it goes on, “Before the child knows.” And if we must take an example from the Gospel too: Jesus, not when he had become a man but while still a child, since “he emptied himself,” was advancing (for no one advances who is already perfect; he advances who needs advancement). So “he advanced in stature, he advanced in wisdom and in favor with God and men.” Coming down here and having emptied himself, he was taking back again the things of which “he emptied himself,” having emptied himself willingly. What is absurd, then, in his having advanced “in wisdom and stature and favor with God and men,” and in its being true of him that “before he knows good or evil he will choose the good and disobey wickedness,” and the things I cited from Isaiah? ### Scripture references - Jer 1:10: quotation, high confidence - Rom 6:12: quotation, high confidence - Deut 19:15: quotation, high confidence - Matt 18:16: allusion, medium confidence - Isa 7:14: quotation, high confidence - Isa 7:16: quotation, high confidence - Phil 2:7: quotation, high confidence - Luke 2:52: quotation, high confidence - Jer 1:6: quotation, high confidence ### Translation notes - The quotations are Jer 1:10, Rom 6:12, Deut 19:15 (compare Matt 18:16; 2 Cor 13:1), Isa 7:16 and 7:14 (LXX), Phil 2:7, and Luke 2:52. ### Citation (SBL) Origen, Hom. Jer. 1.7 (Klostermann 3:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-7). ## Homilies on Jeremiah 1.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-8 - Source: Klostermann 3:6–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the Word of God, can truly say “I do not know how to speak,” because human speech is lower than the divine knowledge he has; like a grown man learning baby talk, he took up human speech in the incarnation. ### Greek text Ἀλλʼ ἐρεῖ τις· εἰ καὶ δύνασαι ἐπὶ τὸν σωτῆρα αναγαγεῖν τὸ >οὐκ οἶδεν< αὐτὸν λαμβάνειν, οὐ προσκόπτει σοι ταῦτα λέγειν περὶ τοῦ μονογενοῦς, περὶ τοῦ πρωτοτόκου πάσης κτίσεως, περὶ τοῦ πρὶν συλλήψεως εὐαγγελισθέντος κατὰ τὸ »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι«· καὶ λέγεις· οὐκ ἐπίσταται λαλεῖν; ὅρα εἰ δύνασαί τι ἀξιόλογον καὶ μέγα περὶ τὸν σωτῆρα ἐν τῷ τόπῳ ἰδεῖν· ὅτι τινὰ μὴ ἐπιστάμενος, μείζων ἐστὶ μὴ ἀπιστάμενος ἢ ἐπιστάμενος αὐτά. καὶ χρῶμαι αὐτοῦ τῇ φωνῇ μαρτυροῦντος, ὅτι τινὰ οὐκ ἐπίσταται. λέγει γοῦν τοῖς φάσκουσιν αὐτῷ· »οὐ τῷ ὀνόματί σου ἐφάγομεν, καὶ τῷ ὀνόματί σου ἐπίομεν, καὶ τῷ ὀνόματί σου δαιμόνια ἐξεβάλομεν, καὶ δυνάμεις πολλὰς ἐποιήσαμεν; ἀποχωρεῖτε ἀπʼ ἐμοῦ, οὐδέποτε ἔγνων ὑμᾶς«. ἀρα τὸ »οὐδέποτε ἔγνων ὑμᾶς« ἐκεῖ λεγόμενον ὑπὸ τοῦ σωτῆρος ἐλάττονα τὴν δύναμιν αὐτοῦ παρίστησιν ἢ μείζονα καὶ θαυμασιωτέραν, διότι τοὺς χείρονας καὶ τοὺς ἀπολλυμένους οὐκ ἔγνω; ἔγνω γὰρ τά διαφέροντα καὶ κρείττονα, καὶ »ἔγνω κύριος τοὺς ὄντας αὐτοῦ«, καὶ »εἴ τις ἀγνοεῖ, ἀγνοεῖται«. οὐκοῦν ὀ ἁμαρτωλὸς ἀγνοεῖται ὑπὸ τοῦ θεοῦ. Ἐρεῖ μοί τις τῶν ἀκροατῶν· ἔδειξας ὅτι οὐκ οἶδε τοὺς ἁμαρτωλούς, ἔδειξας ὅτι οὐκ οἶδε τοὺς ἐργαζομένους τὴν ἀνομίαν· οὐ γὰρ ἄξιοί εἰσι τῆς γνώσεως αὐτοῦ. πῶς [γὰρ] παραστήσεις μέγα ἔνδοξον εἶναι τὸ »οὐκ ἐπίσταμαι λαλεῖν‘ λεγόμενον ὑπὸ τοῦ σωτῆρος; τὸ λαλεῖν ἀνθρώπινόν ἐστι· τὸ λαλεῖν διαλέκτῳ χρή- σαθαί ἐστιν, ὥστε εἰπεῖν Ἑβραίων, φέρε εἰπεῖν, φωνὴν ἢ Ἑλλήνων ἢ ἄλλωντινῶν. ἐὰν ἀναβῇς ἐπὶ τὸν σωτῆρα καὶ εἰδῇς αὐτὸν λόγον »ἐν ἀρχῇ πρὸς τὸν θεόν«, ὄφει ὅτι οὐκ ἐπίσταται λαλεῖν ἀνθρωπίνου ὄντος τοῦ λαλεῖν, ἀλλʼ οὐκ ἐπίσταται ἐπεί ἐστι μεῖζον ὃ ἐπίσταται τοῦ λαλεῖν. ἐὰν δὲ καὶ ἀγγέλων γλώσσας συγκρίνῃς ἀνθρώπων γλώσσαις, καὶ εἰδῇς ὅτι οὑτος μείζων ἐστὶ καὶ ἀγγέλων, ὡς ἐμαρτύρησεν ἐν τῇ πρὸς Ἑβραίους ὁ ἀπόστολος ἐπιστολῇ ἐρεῖς ὅτι καὶ τῆς ἀγγέλων γλώσσης μείζων ἦν, ὅτε θεὸς ἦν λόγος πρὸς τὸν πατέρα<. μανθάνει οὖν καὶ οἱονεὶ ἀναλαμβάνει ἐπιστήμην οὐ μεγάλων, ἀλλʼ ὑποδεεστέρων καὶ μικροτέρων. καὶ ὥσπερ μανθάνω βιαζόμενος ἐμαυτὸν ψελλίζειν, ὅ ε παιδίοις διαλέγομαι (οὐ γὰρ ἐπιστάμενος παιδιστί, ἵν οὕτως εἴπω, λαλεῖν, βιάζομαι τέλειος ὢν διαλέγεσθαι παιδίοις), τὸν αὐτὸν τρόπον καὶ ὁ σωτήρ, ὢν μὲν »ἐν τῷ πατρὶ« καὶ ἐν τῇ μεγαλειότητι τῆς δόξης τοῦ θεοῦ τυγχάνων, οὐ λαλεῖ ἀνθρώπινα, οὐκ οἶδε φθέγγεσθαι τοῖς κάτω. ὅτε δὲ ἔρχεται εἰς σῶμα ἀνθρώπινον, λέγει κατὰ τὰς ἀρχάς· »οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι«· νεώτερος δὲ διὰ τὴν γένεσιν τὴν σωματικήν, πρεσβύτερος δὲ κατὰ τὸ »πρωτότοκος πάσης κτίσεως«, νεώτερος, ὅτι ἐπὶ συντελείᾳ τῶν αἰώνων‘ καὶ ὕστερον τῷ βίῳ ἐπιδεδήμηκε. λέγει οὐν τὸ »οὐκ λαλεῖν«, οἶδά τινα μείζονα τοῦ λαλεῖν, οἶδά τινα μείζονα τοῦ φθόγγου τούτου τοῦ ἀνθρωπίνου. θέλεις με λαλεῖν ἀνθρώποις; οὔπω διάλεκτον ἀνθρωπίνην ἀνείληφα, ἔχω διάλεκτον σοῦ, τοῦ Μοῦ, λόγος εἰμὶ σοῦ, τοῦ θεοῦ, σοὶ οἶδα προσδιαλέγεσθαι, ἀνθρώποις οὐκ ἐπίσταμαι λαλεῖν,« »νεώτερός εἰμι«. ### English translation (Claude) But someone will say: “Even if you can refer to the Savior his not knowing how to choose, does it not offend you to say these things about the Only-begotten, about the firstborn of all creation, about him who was announced before his conception, according to ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you’; and yet you say, ‘He does not know how to speak’?” See whether you can find in the passage something worthy and great about the Savior: that there are certain things of which he is greater for not knowing them than for knowing them. And I use his own voice as witness that there are things he does not know. He says to those who say to him: “Did we not eat in your name, and drink in your name, and cast out demons in your name, and do many mighty works? Depart from me; I never knew you.” Does “I never knew you,” said there by the Savior, show his power to be less, or greater and more wonderful, because he did not know those who were worse and perishing? For he knew the excellent and better, and “the Lord knew those who are his,” and “if anyone does not know, he is not known.” The sinner, then, is not known by God. One of my listeners will say to me: “You have shown that he does not know sinners, you have shown that he does not know the workers of lawlessness, for they are not worthy of his knowledge; but how will you show that ‘I do not know how to speak,’ said by the Savior, is something great and glorious?” Speaking is a human thing; to speak is to use a language, for example the tongue of the Hebrews, or of the Greeks, or of some others. If you go up to the Savior and see him as the Word who was “in the beginning with God,” you will see that he does not know how to speak, since speaking is human; but he does not know it because what he knows is greater than speaking. And if you compare the tongues of angels with the tongues of men, and see that he is greater even than the angels, as the apostle testified in the Epistle to the Hebrews, you will say that he was greater even than the tongue of angels when he was God the Word with the Father. So he learns, and as it were takes up, a knowledge not of great things but of lesser and smaller ones. And just as I learn, forcing myself to lisp, when I talk with little children (for I do not know how to speak childishly, so to say; being grown, I force myself to converse with children), in the same way the Savior too, while he is “in the Father” and abides in the majesty of God's glory, does not speak human things and does not know how to utter words to those below. But when he comes into a human body, he says at the beginning: “I do not know how to speak, for I am too young”: younger because of his bodily birth, but older as “the firstborn of all creation”; younger, because he has come to dwell in this life “at the end of the ages” and later. So he says “I do not know how to speak,” meaning: I know things greater than speaking, I know things greater than this human voice. Do you wish me to speak to men? I have not yet taken up a human language; I have your language, O God; I am your Word, O God; I know how to converse with you; to men I do not know how to speak, “I am too young.” ### Scripture references - Luke 1:35: quotation, high confidence - Matt 7:22: quotation, high confidence - Matt 7:23: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - 1 Cor 14:38: quotation, high confidence - John 1:1: allusion, high confidence - Heb 1:4: allusion, high confidence - John 14:10: allusion, medium confidence - Col 1:15: quotation, high confidence - Heb 9:26: allusion, high confidence - Jer 1:6: quotation, high confidence ### Translation notes - The quotations are Luke 1:35, Matt 7:22–23, 2 Tim 2:19, 1 Cor 14:38, John 1:1–2, Heb 1:4, John 14:10, Col 1:15, Heb 9:26, and Jer 1:6. The digital text marks unread letters in “so to say” and drops “know how to” in two quotations of Jer 1:6; these are supplied from the sense. “Your language, O God” (τοῦ Μοῦ in the digital text) is read as τοῦ θεοῦ from the following phrase. ### Citation (SBL) Origen, Hom. Jer. 1.8 (Klostermann 3:6–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-8). ## Homilies on Jeremiah 1.9 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-9 - Source: Klostermann 3:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Father the Word had no need of words that root out evil; “I do not know how to speak” means he did not speak human things, just as “I do not know you” marks his greatness. ### Greek text »μὴ λέγε ὅτι νεώτερος ἐγώ εἰμι ὅτι πρὸς πάντας οὓς ἐὰν ἐξαποστείλω σε πορεύσῃ‘. οὕτως ἐκτείνει τὴν χεῖρα, ἅπτεται τοῦ στόματος αὐτοῦ, δίδωσιν αὐτῷ λόγους, καὶ δίδωσιν αὐτῷ λόγους διὰ τὰς βασιλείας, ἵνʼ ἐκριζώσῃ χρείαν δὲ εἶχεν ἐκριζούντων λόγων, ὅτε ἦν »ἐν τῷ πατρί«, οὐ εἶχε κατασκαπτόντων λόγων καὶ καθαιρούντων τὰ χείρονα· οὐδὲν γὰρ ἠν ἄξιον κατασκαφῆς ἐκεῖ, οὐδὲν ἦν ἄξιον ἐκριζώσεως. μέγα ἐστιν, ὡς τὸ οὐκ οἶδα ὑμᾶς, ὅτι ἐργάται ἐστὲ ἀνομίας«, οὕτως ὑπὸ τοῦ σωτῆρος λεγόμενον διὰ τὸ ὑπερβάλλον μέγεθος τῆς δόξης αὐτοῦ, ἴσον δυνάμενον τῷ οὐκ ἐπίσταμαι λαλεῖν ἀνθρώπινα τὸ »οὐκ ἐπίσταμαι λαλεῖν«. ### English translation (Claude) “Do not say, ‘I am too young,’ for to all to whom I send you, you shall go.” So he stretches out his hand, touches his mouth, gives him words, and gives him words on account of the kingdoms, so that he may root them out. He had no need of rooting words when he was “in the Father,” nor of words that pull down and destroy the worse things; for nothing there deserved to be pulled down, nothing deserved to be rooted out. It is a great thing, just as “I do not know you, for you are workers of lawlessness,” said thus by the Savior on account of the surpassing greatness of his glory: “I do not know how to speak” is equivalent to “I do not know how to speak human things.” ### Scripture references - Jer 1:7: quotation, high confidence - Jer 1:9: allusion, high confidence - Matt 7:23: quotation, high confidence - Luke 13:27: allusion, medium confidence ### Translation notes - The quotations are Jer 1:7 and Matt 7:23 (compare Luke 13:27). ### Citation (SBL) Origen, Hom. Jer. 1.9 (Klostermann 3:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-9). ## Homilies on Jeremiah 1.10 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-10 - Source: Klostermann 3:8–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture distinguishes “making” (the soul after God's image) from “forming” (the body from dust); God “knows” only those worthy of his knowledge, and knew Jeremiah even before he was formed. ### Greek text Εἴτε δὲ πρὸς τὸν Ἱερεμίαν εἴτε πρὸς τὸν σωτῆρα λέγεται· »πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε«, ἀναγνοὺς τὴν Γένεσιν καὶ τηρήσας τὰ εἰρημένα περὶ τῆς κτίσεως τοῦ κόσμου εὑρήσεις, ὅτι ἡ γραφὴ πάνυ διαλεκτικώτατα οὐκ εἶπεν ὅτι πρὸ τοῦ με ποιῆσαί σε ἐν κοιλίᾳ ἐπίσταμαί σε. ὅτε μὲν γάρ ὁ »καὶ εἰκόνα« ἐκτίζετο, »εἶπεν ό θεός· ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν«, οὐκ εἰπεν· πλάσωμεν. ὅτε δὲ ἔλαβε »χοῦν ἀπὸ τῆς γῆς«, οὐ πεποίηκε τὸν ἄνθρωπον, ἀλλʼ »ἔπλασε τὸν ἄνθρωπον« καὶ >ἔθετο ἐν τῷ παραδείσῳ τὸν ἄνθρωπον ὄν ἔπλασεν, ζεσθαι αὐτὸν καὶ φυλάσσειν καὶ πλάσεως, ὅτι ὁ κύριος εἴτε πρὸς τὸν Ἱερεμίαν εἴτε πρὸς τὸν σωτῆρα οὐκ εἶπεν· >πρὸ τοῦ με ποιῆσαί σε ἐν κοιλίᾳ σε ἀπὸ τοῦ χοῦ τῆς γῆς τοῦτο ἐν κοιλίᾳ κτίζεται. »Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί οε«. εἰ πάντας ἠπίστατο ὁ κύριος [†πρὸς τὸ »οὐκ ἐπίσταμαι λαλεῖν« ἐπεὶ πάντας ὁ κύριος λεκτέον γάρ], οὐκ ἂν ὡς ἐξαίρετον ἔλεγε τῷ Ἱερεμίᾳ τὸ καὶ ἐπίσταμαί οε«. οὐκοῦν τοὺς διαφέροντας ἐπίσταται ό θεός, τοὺς ἀξίους τῆς γνώσεως αὐτοῦ ἐπίσταται ό θεός, καὶ »ἔγνω κύριος τοὺς ὄντας αὐτοῦ«, τοὺς δὲ ἀναξίους οὐκ ἐπίσταται ό θεὸς, ὡς οὐδὲ ό σωτὴρ γέγων· »οὐδέποτε ἔγνων ὑμᾶς«. ἡμεῖς ἄνθρωποι ὄντες, ὅσον προκόπτομεν, κρίνομέν τινα ἄξια ὄντα τοῦ ἐπίστασθαι ἡμᾶς αὐτά· καί τινα οὐδὲ ἀκούειν θέλομεν, ἵνα μὴ αὐτὰ ἐπιστώμεθα μηδὲ εἰδῶμεν, τινὰ δὲ θέλομεν ἐπίστασθαι. τί δὲ ὁ τῶν ὅλων θεός; θέλει ἐπίστασθαι τὸν φαραώ, θέλει ἐπίστασθαι τοὺς Αἰγυπτίους, οὐκ εἰσὶ δὲ ἄξιοι τῆς ἐπιστήμης τοῦ θεοῦ· Μωσῆς δὲ ἄξιος, καὶ ἕκαστος τῶν προ- φητῶν τηλικοῦτος. πολλά σε δεῖ κατορθῶσαι, ἵνα ὁ θεὸς ἄρξηταί σε ἐπίστασθαι. τὸν μὲν γὰρ Ἱερεμίαν πρὸ τοῦ πλάσαι ἐν κοιλίᾳ< ἠπίστατο· ἄλλον δὲ ἄρχεται ἐπίστασθαι τριάκοντα ἔτη γεγονότα, ἄλλον τεσσάρακοντα ἔτη γεγονότα. Λόγοι εἰσὶν ἀπόρρητοι, περὶ μὲν οὖν τοῦ σωτῆρος οὐ ζητούμενοι, περὶ δὲ τοῦ Ἱερεμίου τοῖς ὦτα ἔχουσιν ἐπιστάσεως δεόμενοι. ### English translation (Claude) Whether it is said to Jeremiah or to the Savior, “Before I formed you in the womb I know you,” if you read Genesis and observe what is said about the creation of the world, you will find that Scripture, speaking with great precision, did not say, “Before I made you in the womb I know you.” For when the one “according to the image” was being created, “God said, Let us make man according to our image and likeness”; he did not say, “Let us form.” But when he took “dust from the earth,” he did not make the man but “formed the man,” and “put in the paradise the man whom he had formed, to work it and keep it.” … of making and of forming, that the Lord, whether speaking to Jeremiah or to the Savior, did not say, “Before I made you in the womb,” but “Before I formed you”; for what is from the dust of the earth, this is fashioned in the womb. “Before I formed you in the womb I know you.” If the Lord knew everyone […], he would not have said to Jeremiah as something exceptional, “and I know you.” So God knows those who excel; God knows those worthy of his knowledge, and “the Lord knew those who are his”; but the unworthy God does not know, just as the Savior too says, “I never knew you.” We human beings, as far as we make progress, judge some things worthy of our knowing them, and some things we do not even wish to hear, so that we may not know or see them, while other things we wish to know. And what of the God of the universe? Does he wish to know Pharaoh, does he wish to know the Egyptians? They are not worthy of God's knowledge; but Moses is worthy, and each of the prophets is such. You must do many things rightly for God to begin to know you. Jeremiah he knew before he formed him in the womb; another he begins to know when he is thirty years old, another when forty. These are secret teachings: about the Savior they are not in question, but about Jeremiah they need attention from those who have ears. ### Scripture references - Jer 1:5: quotation, high confidence - Gen 1:26: quotation, high confidence - Gen 2:7: quotation, high confidence - Gen 2:8: quotation, high confidence - Gen 2:15: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - Matt 7:23: quotation, high confidence - Exod 5:2: echo, low confidence ### Translation notes - The quotations are Jer 1:5, Gen 1:26, Gen 2:7–8, 15, 2 Tim 2:19, and Matt 7:23. The digital text is damaged in the middle of the section (words of Gen 2:15 and Origen's comment on “making” and “forming” are lost) and marks a corrupt clause with a dagger (“for toward ‘I do not know how to speak’ … for it must be said”), omitted here as “[…]”. The last sentence alludes to Origen's teaching on the soul's existence before the body. ### Citation (SBL) Origen, Hom. Jer. 1.10 (Klostermann 3:8–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-10). ## Homilies on Jeremiah 1.11 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-11 - Source: Klostermann 3:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God sanctified Jeremiah before birth; the Savior was sanctified even earlier. ### Greek text πῶς λέγει· »πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε«; ὁ θεὸς ἐαυτῷ ἁγιάζει τινάς. τοῦτον οὐ περιέμεινεν, ἵνα ἐλθόντα εἰς γένεσιν ἁγιάσῃ, ἀλλὰ πρὶν ἐξελθεῖν ἐκ μήτρας ἤδη ἡγίασεν. ἐὰν ἐπὶ τὸν σωτῆρα ἀναφέρῃς, οὐ χαλεπὸν εἰπεῖν, ὅτι πρὶν ἐξελθεῖν ἐκ μήτρας ἡγίασται. ἐπὶ τὸν σωτῆρα ἐὰν ἀναφέρῃς, οὐ·μόνον πρὶν ἐξελθεῖν ἡγίασται, ἀλλὰ καὶ ἔτι πρότερον ἡγίασται. οὑτος δὲ ὁ Ἱερεμίας πρὶν ἐξελθεῖν ἐκ μήτρας ἡγίασται. ### English translation (Claude) How does he say, “Before I formed you in the womb I know you, and before you came out of the womb I have sanctified you”? God sanctifies certain people to himself. This one he did not wait to sanctify after he had come to birth, but already sanctified him before he came out of the womb. If you refer it to the Savior, it is not hard to say that he was sanctified before he came out of the womb. If you refer it to the Savior, he was sanctified not only before he came out, but even earlier. But this Jeremiah was sanctified before he came out of the womb. ### Scripture references - Jer 1:5: quotation, high confidence ### Translation notes - The quotation is Jer 1:5. ### Citation (SBL) Origen, Hom. Jer. 1.11 (Klostermann 3:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-11). ## Homilies on Jeremiah 1.12 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-12 - Source: Klostermann 3:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah literally prophesied against the nations, but in the higher sense the Savior is the prophet to all nations foretold by Moses, still drawing people to salvation by his Spirit. ### Greek text »προφήτην εἰς ἔθνη τέθεικά σε«. ἐπὶ τοῦ Ἱερεμίου ἐὰν ἀναζητήσῃς τὸ »προφήτην εἰς ἔθνη τέθεικά σε«, τήρησον ἐν τοῖς ἑξῆς, ὅτι κελεύεται προφητεῦσαι »ἐπὶ πάντα τὰ ἔθνη«, καὶ ἔστι προγραφή· »Ἃ προεφήτευσεν Ἱερεμίας ἐπὶ πάντα τὰ ἔθνη« τῇ »Αἰλὰμ«, »τῇ Δαμασκῷ«, »τῇ Μωάβ«. καὶ ἔχομεν, ὅτι »προεφήτευσεν ἐπὶ πάντα τά ἔθνη«, ὡς πρὸς τὸ ῥητὸν ὅτι »προφήτην εἰς ἔθνη τέθεικά σε« πρὸς ἐκεῖνον. ἐὰν δὲ πρὸς ἀναγωγήν, ἐὰν μὲν ἐπὶ τοῦ Ἱερεμίου, προειρήκαμεν, ἐὰν δὲ ἐπὶ τοῦ σωτῆρος, τί δεῖ καὶ λέγειν; οὑτος ἀληθῶς ἐπὶ πάντα τὰ ἔθνη προεφήτευσεν· ἔστι γὰρ ὥσπερ ἄλλα μυρία οὕτως καὶ προφήτης. ὥς ἐστιν ἀρχιερεύς, ὥς ἐστι σωτήρ, ὥς έστιν ἰατρός, οὕτως καὶ προφήτης. Μωσῆς γοῦν προφητεύων περὶ αὐτοῦ οὐχὶ προφήτην μόνον, ἀλλὰ καὶ ἐξαιρέτως εἶπεν εἰπών· »προφήτην ἐκ τῶν ἀδελφῶν ὑμῶν ἀναστήσει ὑμῖν κύριος ό θεὸς ὡς ἐμέ, αὐτοῦ καὶ ἔσται, ὃς ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ«. οὑτος οὖν έστιν ὁ καὶ προφήτης »εἰς ἔθνη« τεθειμένος καὶ ἔλαβε χάριν ἀπὸ θεοῦ ἐκχυθεῖσαν ἐν τοῖς χείλεσιν αὐτοῦ, ἴνα μὴ μόνον, ὅτε παρῆν τῷ οώματι, ἀλλὰ καὶ νῦν, ὅτε πάρεστι δυνάμει καὶ τῷ πνεύματι, προφητεύῃ »ἐπὶ πάντα τὰ ἔθνη«, ὥστε ἀπὸ πάντων τῶν ἐθνῶν ἀνύειν αὐτοῦ τὴν προφητείαν καὶ ἕλκειν ἀνθρώπους ἐπὶ σωτηρίαν. ### English translation (Claude) “I have appointed you a prophet to the nations.” If you look for “I have appointed you a prophet to the nations” in the case of Jeremiah, observe in what follows that he is commanded to prophesy “against all the nations,” and there is a heading, “What Jeremiah prophesied against all the nations”: against Elam, against Damascus, against Moab. So we have it that “he prophesied against all the nations,” in accordance with the literal statement “I have appointed you a prophet to the nations” spoken to him. But if we take the higher sense: if it concerns Jeremiah, we have already spoken of it; if it concerns the Savior, what need is there even to speak? He truly prophesied to all the nations; for as he is ten thousand other things, so he is also a prophet. As he is high priest, as he is Savior, as he is physician, so he is also a prophet. Moses, at any rate, prophesying about him, spoke of him not merely as a prophet but in exceptional terms: “The Lord your God will raise up for you a prophet from among your brothers like me; you shall listen to him, and whoever does not listen to that prophet shall be utterly destroyed from his people.” This, then, is the one appointed also as prophet “to the nations,” and he received grace from God poured out on his lips, so that not only when he was present in the body, but now also, when he is present in power and by the Spirit, he may prophesy “to all the nations,” so that his prophecy may reach from all the nations and draw human beings to salvation. ### Scripture references - Jer 1:5: quotation, high confidence - Jer 25:13: quotation, medium confidence - Jer 49:34 (25:14 LXX): allusion, medium confidence - Jer 49:23 (30:12 LXX): allusion, medium confidence - Jer 48:1 (31:1 LXX): allusion, medium confidence - Deut 18:15: quotation, high confidence - Deut 18:19: quotation, high confidence - Acts 3:23: allusion, medium confidence - Ps 45:2 (44:3 LXX): allusion, medium confidence ### Translation notes - The quotations are Jer 1:5; the heading of the oracles against the nations, Jer 25:13 (LXX); the oracles against Elam, Damascus, and Moab (Jer 49:34; 49:23; 48:1, which are Jer 25:14; 30:12; 31:1 in the LXX, where the oracles against the nations follow 25:13); Deut 18:15, 19 (with Acts 3:22–23); and Ps 45:2 (44:3 LXX). ### Citation (SBL) Origen, Hom. Jer. 1.12 (Klostermann 3:10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-12). ## Homilies on Jeremiah 1.13 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-13 - Source: Klostermann 3:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah was young in body but mature within; God warned him of persecution, which all who live godly lives must expect, and which is blessed when suffered unjustly. ### Greek text »Καὶ εἶπα· ὁ ὤν δέσποτα κύριε, ἰδοὺ οὐκ ἐπίσταμαι λαλεῖν ὅτι νεώτερος ἐγώ εἰμι. καὶ εἶπε κύριος πρός με· μὴ λέγε ὅτι νεώτερος ἐγώ εἰμι, ὅτι πρὸς πάντας οὓς ἐὰν ἐξαποστείλω σε πολλάκις εἴπομεν, ὅτι ἔστι κατὰ τὸν ἔσω ἄνθρωπον εἶναι παιδίον, κἂν ἐν γεροντικῇ τις ᾖ ἡλικίᾳ σώματος· ἔστι δέ ποτε κατὰ τὸν ἔξω ἄνθρωπον εἶναι παιδίον, κατὰ δὲ τὸν ἔσω ἄνδρα. τοιοῦτος ἦν ὁ Ἱερεμίας, ἤδη ἔχων τὴν χάριν ἀπὸ θεοῦ ἔτι ὢν ἐν τῇ τοῦ παιδίου ἡλικίᾳ κατὰ τὸ σῶμα. διό φησιν αὐτῷ ὁ κύριος· »μὴ λέγε ὅτι νεώτερος ἐγώ εἰμι«. σημεῖον δὲ τοῦ μῆ εἶναι αὐτὸν νεώτερον, ἀλλʼ »ἄνδρα τέλειον«, τὸ »πρὸς πάντας οὃς ἐὰν ἐξαποστείλω σε πορεύσῃ, καὶ κατὰ πάντα ὅσα ἐὰν ἐντείλωμαί σοι λαλήσεις. μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν«. οἶδεν ὁ τοῦ θεοῦ λόγος ὅτι οἱ πρεσβεύοντες τὸν λόγον κινδυνεύουσιν ἐν τοῖς ἀκούουσιν· ἐλεγχόμενοι γὰρ μισοῦσιν αὐτούς, ἐπιπλησσόμενοι διώκουσι. πᾶν ὁτιοῦν πάσχουσιν οἱ προφῆται· »οὐκ ἔστι προφήτης ἄτιμος εἰ μὴ ἐν τῇ ἰδίᾳ πατρίδι καὶ τῇ οἰκίᾳ αὐτοῦ«. οὗ καὶ πρώην ἐμνημονεύομεν. οἶδεν οὖν ὁ θεὸς πέμπων τὸν προφήτην, ὅσους κινδύνους ἀναδέξεται, καὶ λέγει αὐτῷ· »μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν, ὅτι μετὰ σοῦ εἰμι τοῦ ἐξαιρεῖσθαί σε, λέγει κύ- ριος«. ἃ πέπονθεν Ἱερεμίας, ἀναγέγραπται· εἰς λάκκον βορβόρου βέβληται, ἔμεινεν ἐκεῖ >ἕνα ἄρτον ἐσθίων τῆς ἡμέρας< καὶ ὕδωρ μόνον πίνων, καὶ ἄλλα δὲ μυρία ἃ πέπονθεν ἡ προφητεία αὐτοῦ δεδήλωκεν. »τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν«; εἴρηται πρὸς τοὺς Ἰουδαίους. καὶ ἀναγκαῖόν ἐστι >τοὺς θέλοντας ζῆν εὐ- σεβῶς ἐν Χριστῷ Ἰησοῦ πάντως ὑπὸ δυνάμεων ἀντικειμένων διʼ ὧν εὑρίσκουσι σκεῦῶν διώκεσθαι<. διὰ τοῦτο μὴ ξενιζόμενοι οἱ διωκόμενοι πάντα πραττέτωσαν, μόνον εὐχόμενοι, ἵνα ἀδίκως διώκωνται καὶ μὴ δικαίως, μὴ διʼ ἀδικίαν, μὴ διʼ ἁμαρτίαν, μὴ διὰ πλεονεξίαν. ἐὰν δὲ διώκηταί ποτέ τις διὰ δικαιοσύνην, καὶ ἀκουέτω τοῦ »μακάριοί ἐστε ὅταν ὀνειδίζωσιν ὑμᾶς καὶ διώκωσι καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν«. ### English translation (Claude) “And I said, O Master, Lord, who are, behold, I do not know how to speak, for I am too young. And the Lord said to me: Do not say, ‘I am too young,’ for to all to whom I send you, you shall go.” We have often said that one can be a child according to the inner man, even if one is in the old age of the body; and sometimes one can be a child according to the outer man but a grown man according to the inner. Such was Jeremiah, already having grace from God while still at the age of a child in body. That is why the Lord says to him, “Do not say, ‘I am too young.’” And a sign that he was not too young but “a mature man” is: “To all to whom I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid before them.” The Word of God knows that those who carry the word as envoys are in danger among their hearers; for when they are rebuked they hate them, when they are reproved they persecute them. The prophets suffer anything at all: “A prophet is not without honor except in his own country and in his own house,” which we mentioned recently too. So God, in sending the prophet, knows how many dangers he will undergo, and says to him: “Do not be afraid before them, for I am with you to deliver you, says the Lord.” What Jeremiah suffered is recorded: he was cast into a pit of mire and stayed there “eating one loaf a day” and drinking only water, and ten thousand other things that he suffered his prophecy has made known. “Which of the prophets did your fathers not persecute?” was said to the Jews. And it is necessary that “those who wish to live godly in Christ Jesus” be persecuted in every way by the opposing powers through whatever vessels they find. Therefore let those who are persecuted not be surprised, but do everything, praying only that they may be persecuted unjustly and not justly: not for injustice, not for sin, not for greed. And if someone is ever persecuted for righteousness' sake, let him hear: “Blessed are you when they revile you and persecute you and utter every evil word against you falsely for my sake. Rejoice and be glad, for your reward is great in heaven; for so they persecuted the prophets who were before you.” ### Scripture references - Jer 1:6: quotation, high confidence - Jer 1:7: quotation, high confidence - Jer 1:8: quotation, high confidence - 2 Cor 4:16: allusion, medium confidence - Eph 4:13: quotation, medium confidence - Matt 13:57: quotation, high confidence - Jer 38:6 (45:6 LXX): allusion, high confidence - Jer 37:21 (44:21 LXX): allusion, medium confidence - Acts 7:52: quotation, high confidence - 2 Tim 3:12: quotation, high confidence - Matt 5:11: quotation, high confidence - Matt 5:12: quotation, high confidence ### Translation notes - The quotations are Jer 1:6–8, Eph 4:13, Matt 13:57, Jer 38:6 (45:6 LXX) with 37:21 (44:21 LXX), Acts 7:52, 2 Tim 3:12 (expanded), and Matt 5:11–12; the inner and outer man is 2 Cor 4:16. The digital text drops the end of the Jer 1:7 quotation and the start of Origen's comment; they are supplied from the sense. ### Citation (SBL) Origen, Hom. Jer. 1.13 (Klostermann 3:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-13). ## Homilies on Jeremiah 1.14 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-14 - Source: Klostermann 3:11–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike Isaiah, Jeremiah was touched by the Lord's own hand; the kingdoms and nations he roots out are sins in the soul, weeds sown by the devil, which God's words uproot. ### Greek text »Ὅτι μετὰ σοῦ εἰμι τοῦ ἐξαιρεῖσθαί σε, λέγει κύριος. καὶ ἐξέτεινε κύριος τὴν χεῖρα αὐτοῦ πρός με, καὶ ἥψατο τοῦ στόματός μου, καὶ εἶπε κύριος πρός με«. τήρει διαφορὰς Ἱερεμίου καὶ Ἡσαΐου. ὁ Ἡσαΐας φησίν· »ἀκάθαρτα χείλη ἔχων ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ, καὶ τὸν βασιλέα κύριον σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου«. καὶ ἐπεὶ ἐξωμολογήσατο οὐκ ἔχων ἔργα ἀκάθαρτα, ἀλλὰ μόνον ῥημάτια (μέχρι γὰρ τούτου ἁμαρτωλὸς ἦν), οὐκ »ἐξέτεινε κύριος τὴν χεῖρα αὐτοῦ«, τὸ δὲ >ἓν τῶν Σεραφὶμ ἥψατο τῇ χειρὶ αὐτοῦ τῶν χειλέων αὐτοῦ, καὶ εἶπεν· ἰδοὺ ἀφῄρηκα τὰς ἀνομίας σου<. ἐπεὶ δὲ οὗτος ἡγιάσθη »ἐκ μήτρας«, οὐ λαβὶς αὐτῷ πέμπεται οὐδὲ »ἀπὸ τοῦ θυσιαστηρίου« ἄνθραξ (οὐκ εἶχεν οὐδὲν ἄξιον τοῦ πυρός), ἀλλʼ αὐτὴ ἡ χεὶρ τοῦ κυρίου ἥψατο αὐτοῦ. διὸ λέγει· »ἐξέτεινε κύριος τὴν χεῖρα αὐτοῦ πρός με καὶ ἥψατο τοῦ στόματός μου, καὶ εἶπεν κύριος πρός με· ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου. ἰδοὺ καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν«. Τίς οὕτως μακάριός ἐστιν ὡς τὰς βασιλείας πολλὰς οὔσας, ἃς >δείκνυσιν ὁ διάβολος<, βασιλείας οὔσας δυνάμεων ἀντικειμένων, βασιλείας κατὰ τὰς ἁμαρτίας, ἐκριζοῦν τοῖς διδομένοις ὑπὸ τοῦ θεοῦ λόγοις; γέγραπται γάρ· »ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου. ἰδοὺ καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν«. ὥσπερ δὲ βασιλεῖαί εἰσιν, οὕτως καὶ ἔθνη οὐδὲ δύναται λέγεσθαι βασιλεία εἰ μὴ ἡ ἔχουσα ὑφʼ ἑαυτὴν ἔθνη. οἷον, βασιλεία ἐστὶ τῆς πορνείας, ἔθνη τῆς πορνείας ἑκάστη πορνεία†. μία βασιλεία ἐστὶ αὐτὸ τὸ γενικὸν ἁμάρτημα τῆς πλεονεξίας καὶ τῆς ἀποστερήσεως, καὶ εἰσὶ πολλαὶ βασιλεῖαι ἐν τοῖς πολλὰ εἴδη ἔχουσιν ἁμαρτημάτων. εἶτα καθʼ ἕκαστον τῶν ἁμαρτωλῶν νόει μοι τὰ ἔθνη τὰ ὑπὸ τὴν βασιλείαν, ὡς εἰπεῖν, ὅτι ὁ δεῖνα ἔχει ἔθνη πολλὰ τῆς βασιλείας τῆς κατὰ τὴν πορνείαν, ὁ δεῖνα ἔχει ἔθνη πολλὰ τῆς βασιλείας τῆς κατὰ τὴν ἀποστέρησιν, τῆς κατὰ τὴν καταλαλιάν, τῆς κατὰ τὴν ὀργήν. ἔργον ἐστὶ τῶν λόγων τοῦ θεοῦ ἐπὶ »ἔθνη καὶ βασιλείας« ἐξαποσταλέντων »ἐκριζοῦν καὶ κατασκάπτειν«. ἐκριζοῦν τίνα; ἐδίδαξεν ὁ σωτὴρ λέγων· »πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται«. ἔστι τινὰ ἔνδον ἐν ταῖς ψυχαῖς, ἃ »οὐκ ἐφύτευσεν ὁ πατὴρ ὁ οὐράνιος«· πάντες γὰρ οἱ >διαλογισμοὶ οἱ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαὶ, ψευδομαρτυρίαι, βλασφημίαι<, φυτεῖαί εἰσι πεφυτευμέναι οὐχ ὑπὸ τοῦ οὐρανίου πατρός. εἰ θέλεις δὲ ἰδεῖν, τίνος εἰσὶ φυτεῖαι οἱ τοιοῦτοι διαλογισμοί, ἄκουε ὅτι ὁ »ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν«, ὁ ἐπισπείρας τὰ »ζιζάνια ἀνὰ μέσον τοῦ σίτου«. ἐφέστηκεν οὖν ὁ θεὸς ἔχων τὰ σπέρματα, καὶ ὁ διάβολος. ἐὰν διδῶμεν »τόπον τῷ διαβόλῳ«, »ὁ ἐχθρὸς« ἐπισπείρει φυτείαν, »ἣν οὐκ ἐφύτευσεν ὁ πατὴρ διαβόλῳ«, πάντως ἐκριζωθησομένην· ἐὰν μὴ διδῶμεν »τόπον τῷ διαβόλῳ«, ἀλλὰ διδῶμεν τόπον τῷ θεῷ, χαίρων ὁ θεὸς σπείρει τὰ σπέρματα αὐτοῦ ἐπὶ τὸ ἡγεμονικὸν ἡμῶν. μὴ νόμιζε τοίνυν τὸν Ἱερεμίαν σκυθρωπόν τι εἰληφέναι δῶρον ἀπὸ τοῦ θεοῦ, ὅτι καθίσταται »ἐπὶ ἔθνη καὶ ἐπὶ βασιλείας, ἐκριζοῦν«. ἀγαθὸς ὁ θεός ἐστι διὰ τῶν λόγων ἐκριζῶν τὰ φαῦλα, τὰς ἐχθρὰς βασιλείας τῶν οὐρανῶν τῇ βασιλείᾳ, τὰ πολεμικὰ ἔθνη τῷ ἔθνει τῷ τοῦ θεοῦ. »Ἐκριζοῦν καὶ κατασκάπτειν«. ### English translation (Claude) “For I am with you to deliver you, says the Lord. And the Lord stretched out his hand to me and touched my mouth, and the Lord said to me.” Note the differences between Jeremiah and Isaiah. Isaiah says: “Having unclean lips, I dwell in the midst of a people having unclean lips, and I have seen with my eyes the King, the Lord of hosts.” And since he confessed that he had not unclean deeds but only words (for so far only was he a sinner), “the Lord did not stretch out his hand,” but “one of the seraphim touched his lips with his hand and said: Behold, I have taken away your iniquities.” But since this man was sanctified “from the womb,” no tongs are sent to him, nor a coal “from the altar” (he had nothing that deserved the fire); rather the very hand of the Lord touched him. That is why he says, “The Lord stretched out his hand to me and touched my mouth, and the Lord said to me: Behold, I have put my words in your mouth. Behold, I have set you today over nations and kingdoms, to root out.” Who is so blessed as to root out, by the words given by God, the kingdoms, which are many, which “the devil shows”: kingdoms of the opposing powers, kingdoms according to the sins? For it is written: “Behold, I have put my words in your mouth. Behold, I have set you today over nations and kingdoms, to root out.” As there are kingdoms, so there are also nations; and a kingdom cannot be called a kingdom unless it has nations under it. For example, there is a kingdom of sexual immorality, and each act of sexual immorality is a nation of it†. One kingdom is the generic sin itself of greed and defrauding, and there are many kingdoms in those who have many kinds of sins. Then, in each sinner, understand the nations under the kingdom, as if to say that so-and-so has many nations of the kingdom of sexual immorality, so-and-so has many nations of the kingdom of defrauding, of slander, of anger. It is the task of the words of God, sent against “nations and kingdoms,” “to root out and to pull down.” To root out what? The Savior taught, saying, “Every plant that my heavenly Father has not planted will be rooted out.” There are things within souls that “the heavenly Father has not planted”; for all “evil thoughts, murders, adulteries, acts of sexual immorality, thefts, false witness, blasphemies” are plants not planted by the heavenly Father. If you wish to see whose plants such thoughts are, hear that “an enemy has done this,” who sowed “weeds among the wheat.” So God stands by with his seeds, and the devil too. If we give “place to the devil,” the “enemy” sows a plant “which the Father did not plant,” to be rooted out entirely; if we do not give “place to the devil” but give place to God, God joyfully sows his seeds in our ruling faculty. Do not think, then, that Jeremiah received a gloomy gift from God because he is appointed “over nations and over kingdoms, to root out.” God is good, rooting out by his words the evil things: the kingdoms hostile to the kingdom of heaven, the warring nations hostile to the nation of God. “To root out and to pull down.” ### Scripture references - Jer 1:8: quotation, high confidence - Jer 1:9: quotation, high confidence - Jer 1:10: quotation, high confidence - Isa 6:5: quotation, high confidence - Isa 6:6: allusion, high confidence - Isa 6:7: quotation, high confidence - Matt 4:8: allusion, medium confidence - Matt 15:13: quotation, high confidence - Matt 15:19: quotation, high confidence - Matt 13:25: allusion, high confidence - Matt 13:28: quotation, high confidence - Eph 4:27: quotation, high confidence ### Translation notes - The quotations are Jer 1:8–10, Isa 6:5–7, Matt 4:8, Matt 15:13, 19 (with Mark 7:21–22), Matt 13:25, 28, and Eph 4:27. The digital text marks the clause about “nations of sexual immorality” as corrupt (†); the translation gives the evident sense. ### Citation (SBL) Origen, Hom. Jer. 1.14 (Klostermann 3:11–13; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-14). ## Homilies on Jeremiah 1.15 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-15 - Source: Klostermann 3:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's words not only root out and pull down the devil's building in the soul but destroy what is removed, so that nothing is left for the evil one to rebuild or resow. ### Greek text ἔστι τις οἰκοδομὴ τοῦ διαβόλου, ἔστι τις οἰκοδομὴ τοῦ θεοῦ. ἡ »ἐπὶ τὴν ἄμμον« οἰκοδομὴ τοῦ διαβόλου ἐστίν, ἐπʼ οὐδενὶ γὰρ ἐστήρικται ἑδραίῳ καὶ βεβαίῳ καὶ ἡνωμένῳ· ἡ δὲ οἰκοδομὴ ἡ »ἐπὶ τὴν πέτραν« τοῦ θεοῦ ἐστιν. ὅρα τί λέγεται τοῖς τοῦ θεοῦ· »θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε«. οἱ λόγοι τοίνυν τοῦ θεοῦ »ἐπὶ ἔθνη καὶ βασιλείας« εἰσίν, »ἐκριζοῦν καὶ κατασκάπτειν καὶ ἀπολλύειν«. ἐὰν ἐκριζωθῇ μέν, μὴ ἀπόληται δὲ τὸ ἐκριζωθέν, ἔστι τὸ ἐκριζωθέν. ἐὰν κατασκαφῇ μέν, οἱ λίθοι δὲ τῆς κατασκαφῆς μὴ ἀπόλωνται, ἔστι τὸ κατασκαφέν. ἔργον οὐν ἐστι τῆς ἀγαθότητος τοῦ θεοῦ, μετὰ τὸ ἐκριζῶσαι ἀπολέσαι τὸ ἐξερριζωμένον, μετὰ τὸ καθελεῖν ἀπολέσαι τὸ καθῃρημένον. ἀνάγνωθι ἐπιμελῶς ἐπὶ μὲν τῶν ἀπολλυμένων καὶ ἐκριζουμένων, πῶς ἀπόλλυνται τὰ τοιαῦτα· >τὸ δὲ ἄχυρον κατακαύσατε πυρὶ ἁσβέστῳ< καί δήσατε δέσμας ζιζάνια καὶ παράδοτε αὐτὰ πυρί< οὕτως μετὰ τὸ ἐκριζοῦσθαι ἀπόλλυται. εἰ θέλεις ἰδεῖν καὶ μετὰ καθαίρεσιν τὰ ἀπολλύμενα τῆς οἰκοδομῆς τῆς ὕλης τῆς φαύλης· χοῦς γίνεται ἡ οἰκία ἐκείνη ἡ διὰ τὴν λέπραν καθῃρη- μένη καὶ ἐκβάλλεται χοῦς γενομένη »ἔξω τῆς πόλεως«, ἵνα μηδὲ λίθος ᾖ μένων, ὁμοίως τῷ »ὡς πηλὸν πλατειῶν λεανῶ αύτούς«· δεῖ γὰρ μηδαμῶς συνεστάναι τὰ χείρονα. κατεσκάφη τι, μὴ οἱ λίθοι ἔστωσαν χρήσιμοι πρὸς [τὴν] ἄλλην οἰκοδομήν, ἣν δύναται οἰκοδομεῖν ὁ πονηρός· ἐξερριζώθη, μὴ πάλιν ἐκ τῶν ἐξερριζωμένων εὕρῃ σπέρματα, ἵνα ἐπισπείρῃ πάλιν τὰ ζιζάνια, πάντως γὰρ ἔχων τὰ σπέρματα τῶν ζιζανίων, ἐπέσπειρεν αὐτά. διὰ τοῦτο δήσατε τὰ ζιζάνια καὶ κατακαύσατε αὐτὰ πυρί< ἵνα μετὰ τὸ ἐκριζωθῆναι ἀπόληται, καὶ μετὰ τὸ κατασκαφῆναι ἡ τοῦ διαβόλου οἱκοδομὴ ἀπόληται. ### English translation (Claude) There is a building of the devil, and there is a building of God. The building “on the sand” is the devil's, for it rests on nothing firm, stable, or united; but the building “on the rock” is God's. See what is said to those who belong to God: “You are God's field, God's building.” The words of God, then, are “over nations and kingdoms, to root out and to pull down and to destroy.” If something is rooted out but what was rooted out is not destroyed, what was rooted out still exists. If something is pulled down but the stones of the demolition are not destroyed, what was pulled down still exists. So it is the work of God's goodness, after rooting out, to destroy what was rooted out, and after pulling down, to destroy what was pulled down. Read carefully how such things are destroyed, in the case of the things that are destroyed and rooted out: “The chaff you shall burn with unquenchable fire,” and “Bind the weeds in bundles and give them to the fire”; so after being rooted out it is destroyed. If you wish to see also the things of the building of wicked material that are destroyed after the demolition: that house pulled down because of leprosy becomes dust, and, having become dust, is thrown “outside the city,” so that not a stone remains, as in “I will grind them like the mud of the streets”; for the worse things must in no way hold together. Something was pulled down: let not the stones be useful for another building which the evil one can build. It was rooted out: let him not again find seeds in the things rooted out, so as to sow the weeds again; for having the seeds of the weeds by all means, he sowed them. That is why “bind the weeds and burn them with fire,” so that after being rooted out they may be destroyed, and after being pulled down the devil's building may be destroyed. ### Scripture references - Matt 7:24: allusion, high confidence - Matt 7:26: allusion, high confidence - 1 Cor 3:9: quotation, high confidence - Jer 1:10: quotation, high confidence - Matt 3:12: quotation, high confidence - Matt 13:30: quotation, high confidence - Lev 14:45: allusion, high confidence - Ps 18:42 (17:43 LXX): quotation, high confidence ### Translation notes - The quotations are Matt 7:24–27, 1 Cor 3:9, Jer 1:10, Matt 3:12, Matt 13:30, Lev 14:41–45, and Ps 18:42 (17:43 LXX). ### Citation (SBL) Origen, Hom. Jer. 1.15 (Klostermann 3:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-0/#p-1-15). ## Homilies on Jeremiah 1.16 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-1-16 - Source: Klostermann 3:14–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's word first uproots and demolishes sin and then builds and plants, just as “I will kill and make alive” describes conversion, not cruelty, as the heretics claim. ### Greek text Ἀλλʼ οὐκ ἐν τούτοις ἵστανται οἱ λόγοι τοῦ θεοῦ, ἐπὶ τῷ »ἐκριζοῦν καὶ κατασκάπτειν καὶ ἀπολλύειν«. ἔστω γὰρ ἐξερριζωμένα ἀπʼ ἐμοῦ τὰ φαῦλα, κατασκαφέντα τὰ χείρονα, τί μοι ὄφελος, ἐὰν μὴ ἀντὶ τῶν ἐκριζωθέντων καταφυτευθῇ τὰ κρείττονα; τί μοι ὄφελος, ἐὰν μὴ ἀντὶ τούτων ἀνοικοδομηθῇ τὰ διαφέροντα; διὰ τοῦτο οἱ τοῦ θεοῦ λόγοι ποιοῦσι πρῶτον ἀναγκαίως τὸ »ἐκριζοῦν καὶ κατασκάπτειν καὶ ἀπολλύειν, μεθʼ ἃ τὸ »οἰκοδομεῖν καὶ καταφυτεύειν«. καὶ ἀεὶ ἐν τῇ γραφῇ τετηρήκαμεν τὰ σκυθρωποφανῆ, ἵνʼ οὕτως όνομάσω, Πρῶτα ὀνομαζόμενα, εἶτα τὰ δοκοῦντα εἶναι ἱλαρὰ δεύτερα λεγόμενα. »ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω«. οὐκ εἶπεν· »ἐγὼ ζῆν ποιήσω«, μετὰ τοῦτο· »ἀποκτενῶ«· ἀμήχανον γάρ, ὃ πεποίηκε ζῆν ὁ θεός, ὑπʼ αὐτοῦ ἢ ὑπʼ ἄλλου τινός. ἀλλʼ ἀποκτενῶ καὶ ζῆν ποιήσω«. τίνα ἀποκτενῶ; Παῦλον τὸν προδότην, Παῦλον τὸν διώκτην· »καὶ ζῆν ποιήσω«, ἵνα γένηται »Παῦλος ἀπόστολος Ἰησοῦ χρι- στοῦ«. ταῦτα εἰ νενοήκεισαν οἱ ταλαίπωροι οἱ ἀπὸ τῶν αἱρέσεων, οὐκ ἂν αὐτὰ συνεχῶς προέφερον ἡμῖν λέγοντες· ὁρᾷς τὸν θεὸν τὸν τοῦ νόμου πῶς ἐστιν ἄγριος καὶ ἀπάνθρωπος καὶ λέγει· »ἐγὼ ἀποκτενῶ, καὶ ζῆν ποιήσω«; οὐ βλέπεις ἐν ταῖς γραφαῖς ἐπαγγελίαν ἀναστάσεως νεκρῶν; ἢ οὐχ ὁρᾷς τὴν ἀνάστασιν τῶν νεκρῶν ἤδη προοιμιαζομένην καθʼ ἕκαστον; »συνετάφημεν« τῷ Χριστῷ »διὰ τοῦ βαπτίσματος« καὶ συνανέστημεν αὐτῷ. Οὐκοῦν ἀπὸ σκυθρωποτέρων μὲν φωνῶν, ἀναγκαίων δὲ ἄρχεται οἶον »ἀποκτενῶ« εἶτα ἀποκτείνας »καὶ ζῆν ποιήσω· πατάξω, κἀγὼ ἰάσομαι«· »ὅν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται«. πρῶτον πατάσσει καὶ μετὰ τοῦτο ἰᾶται· »αὐτὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν«. οὕτω δὲ καὶ ἐνθάδε· »καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν καὶ κατασκάπτειν καὶ ἀπολλύειν καὶ ἀνοικοδομεῖν καὶ καταφυτεύειν«. πλὴν πρῶτόν ἐστιν ἐκεῖνα τὰ φαῦλα ἀφαιρεθῆναι ἀφʼ ἡμῶν. οὐ δύναται εἰς τόπον τῆς οἰκοδομῆς τῆς φαύλης οἰκοδομεῖν ὁ θεός. »τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; τίς κοινωνία φωτὶ πρὸς σκότος«; δεῖ τὴν κακίαν ἐκ βάθρων ἐκριζωθῆναι, δεῖ τὴν οἰκοδομὴν τῆς κακίας καταναλωθῆναι ἀπὸ τῆς ψυχῆς ἡμῶν, ἵνα μετὰ ταῦτα οἱ λόγοι τοῦ θεοῦ οἰκοδομῶσι καὶ φυτεύωσι· οὐ δύναμαι γὰρ ἄλλως νοῆσαι τὰ γεγραμμένα· »ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου«. τί ποιοῦσιν οἱ λόγοι; »ἐκριζοῦν καὶ κατασκάπτειν καὶ ἀπολλύειν«. λόγοι ἐκριζοῦσιν »ἔθνη«, λόγοι κατασκάπτουσι βασιλείας‘ « < ἀλλʼ οὐ τὰς > ταύτας ταύτας τὰς καὶ κοσμικάς. ἀξίως λόγων κατασκαπτόντων, ἀξίως λόγων ἐκριζούντων νόει τὰ ἐκριζούμενα ὑπὸ λόγων, τὰ κατασκαπτόμενα ὑπὸ λόγων. ἆρα ἄρτι ἐν τοῖς λεγομένοις οὐκ ἔστι δύναμις, ἐὰν ὁ θεὸς διδῷ (κατὰ τὸ »κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις πολλῇ«), δύναμις ἐκριζοῦσα, εἴ τις ἀπιστία, εἴ τις ὑπόκρισις, εἴ τις πονηρία, εἴ τις ἀκολασία; οὐκ ἔστι κατασκάπτουσα, εἴ που εἰδωλεῖον ᾠκοδόμηται εἰς τὴν καρδίαν; ἵνα ἐκείνου κατασκαφέντος οἰκοδομηθῇ ναὸς τοῦ θεοῦ, καὶ δόξα τοῦ θεοῦ εὑρεθῇ ἐν τῷ ἀνοικοδομηθέντι ναῷ, καὶ γένηται οὐκ ἄλσος, ἀλλὰ φυτεία παράδεισος τοῦ θεοῦ, ὅπου ὁ ναὸς τοῦ θεοῦ έν Χριστῷ Ἰησοῦ· ᾦ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) But the words of God do not stop at “rooting out and pulling down and destroying.” For suppose the evil things have been rooted out of me and the worse things pulled down: what benefit is it to me, unless better things are planted in place of what was rooted out? What benefit is it to me, unless excellent things are built up in their place? That is why the words of God first, of necessity, “root out and pull down and destroy,” and after that “build and plant.” And we have always observed in Scripture that the things of gloomy appearance, if I may so call them, are named first, and then the things that seem joyful are mentioned second. “I will kill and I will make alive.” He did not say, “I will make alive,” and after that, “I will kill”; for it is impossible that what God has made alive should be killed by him or by anyone else. But “I will kill and I will make alive.” Whom will I kill? Paul the betrayer, Paul the persecutor; “and I will make alive,” so that he may become “Paul, an apostle of Jesus Christ.” If the wretched people from the heresies had understood this, they would not constantly bring these words against us, saying: “Do you see how savage and inhuman the God of the law is, and he says, ‘I will kill and I will make alive’?” Do you not see in the Scriptures the promise of the resurrection of the dead? Or do you not see the resurrection of the dead already being prefigured in each person? We “were buried” with Christ “through baptism” and rose with him. So he begins with the gloomier but necessary words, such as “I will kill,” then, having killed, “and I will make alive; I will strike, and I will heal”; “for the Lord disciplines the one he loves, and scourges every son whom he receives.” First he strikes, and after that he heals; “for he causes pain and restores again.” So too here: “I have set you today over nations and kingdoms, to root out and to pull down and to destroy and to rebuild and to plant.” But first those evil things must be taken away from us. God cannot build in the place of the evil building. “For what partnership has righteousness with lawlessness? What fellowship has light with darkness?” Wickedness must be rooted out from its foundations, the building of wickedness must be consumed out of our soul, so that afterward the words of God may build and plant; for I cannot understand otherwise what is written: “Behold, I have put my words in your mouth.” What do the words do? “Root out and pull down and destroy.” Words root out “nations,” words pull down “kingdoms,” but not these … worldly ones. Understand what is rooted out and pulled down by words in a way worthy of words that pull down and words that root out. Is there not even now, in what is being said, a power, if God grants it (according to “The Lord will give a word to those who preach the good news with great power”), a power that roots out whatever unbelief, whatever hypocrisy, whatever wickedness, whatever licentiousness there is? Is there not a power that pulls down, if anywhere an idol-temple has been built in the heart? So that when that is pulled down a temple of God may be built, and the glory of God may be found in the rebuilt temple, and there may be no sacred grove but a planting, a paradise of God, where the temple of God is, in Christ Jesus, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 1:10: quotation, high confidence - Jer 1:9: quotation, high confidence - Deut 32:39: quotation, high confidence - 1 Cor 1:1: quotation, medium confidence - Rom 6:4: quotation, high confidence - Heb 12:6: quotation, high confidence - Job 5:18: quotation, high confidence - 2 Cor 6:14: quotation, high confidence - Ps 68:11 (67:12 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 1:9–10, Deut 32:39, 1 Cor 1:1, Rom 6:4, Heb 12:6, Job 5:18, 2 Cor 6:14, and Ps 68:11 (67:12 LXX). “The heresies” are the Marcionites and others who set the God of the law against the Father of Christ. The digital text is damaged after “words pull down kingdoms” (“but not these … worldly ones”). ### Citation (SBL) Origen, Hom. Jer. 1.16 (Klostermann 3:14–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-1-16). ## Homilies on Jeremiah 2, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-0 - Source: Klostermann 3:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the second homily, on Jer 2:21–22. ### Greek text Ὁμιλία β΄. Εὶς τὸ »πῶς ἐστράφης εἰς πικρίαν, ἡ ἅμπελος ἡ ἀλλοτρία«; μέχρι τοῦ »ἐὰν ἀποπλύνῃ ἐν νίτρῳ καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωμαι ἐν ταῖς ἀδικίαις σου ἐναντίον ἐμοῦ, λέγει κύριος«. ### English translation (Claude) Homily 2. On “How have you turned to bitterness, O foreign vine?” as far as “If you wash yourself with lye and multiply soap for yourself, you are stained in your iniquities before me, says the Lord.” ### Scripture references - Jer 2:21: quotation, high confidence - Jer 2:22: quotation, high confidence ### Translation notes - The passage is Jer 2:21–22 (LXX). ### Citation (SBL) Origen, Hom. Jer. 2.0 (Klostermann 3:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-0). ## Homilies on Jeremiah 2.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-1 - Source: Klostermann 3:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God did not make death or evil; he planted every soul as a good vine in his image, and it is our own sin that turned it bitter and foreign. ### Greek text »Ὁ θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπʼ ἀπωλείᾳ ζώντων· ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου, καὶ οὐκ ἔστιν ἐν αὐταῖς φάρμακον ὀλέθρου, οὐδὲ ᾄδου βασίλειον ἐπὶ γῆς«. εἶτα ὀλίγον ὑπερβὰς τὸ ῥητὸν ἐρῶ, πόθεν θάνατος εἰσῆλθεν· »φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον«. εἴ τι οὖν ἄριστον περὶ ἡμᾶς, ὁ θεὸς πεποίηκεν, ἡμεῖς δὲ ἑαυτοῖς ἐκτίσαμεν τὴν κακίαν καὶ τὰς ἁμαρτίας. διὰ τοῦτο καὶ ἐν- θάδε ἡ ἀρχὴ τοῦ ἀναγνώσματος ἡ ἐν τῷ προφήτῃ οἶον ἐπαπορητικῶς ἔλεγεν πρὸς τοὺς πικρότητα ἐσχηκότας ἐν τῇ ψυχῇ ἐναντίαν τῇ γλυκύτητι, ἣν ὁ θεὸς κατεσκεύασεν αὐτῇ· »πῶς ἐστράφης εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία;« ὡσεὶ ἔλεγε· χωλότητα οὐκ ἐποίησεν ὁ θεός, ἀλλʼ ἀρτίποδας πεποίηκε πάντας, τίς αἰτία δὲ γεγένηται τοῦ τοὺς κεχωλωμένους; καὶ πεποίηκεν ὁ θεὸς τὰ μέλη πάντα προηγουμένως ὑγιαίνοντα, γέγονε δὲ τίς αἰτία τοῦ παθεῖν τινα; τὸν αὐτὸν τρόπον ἡ ψυχὴ οὐ τοῦ πρώτου μόνου γέγονε »κατʼ εἰκόνα«, ἀλλὰ παντὸς ἀνθρώπου. τὸ γὰρ ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν ἡμετέραν« φθάνει ἐπὶ πάντας ἀνθρώπους. καὶ ἔστι πρεσβύτερον ὥσπερ ἐν τῷ Ἀδὰμ ἐκεῖνο ὃ οἱ πολλοὶ νοοῦσι τὸ κατʼ εἰκόνα τοῦ προσειλημμένου αὐτῷ, ὅτε ἐφόρεσε διὰ τὴν ἁμαρτίαν »τὴν εἰκόνα τοῦ χοϊκοῦ«, οὕτως ἐν πᾶσι πρεσβύτερον τὸ κατʼ εἰκόνα θεοῦ τῆς εἰκόνος τῆς χείρονος. »ἐφορέσαμεν« ἁμαρτωλοὶ ὄντες »τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν« μετανοοῦντες τὴν εἰκόνα τοῦ ἐπουρανίου«. πλὴν ἡ κτίσις γέγονεν ἐν εἰκόνι τοῦ ἐπουρανίου. Ἀπορεῖ οὖν ἐνθάδε πρὸς τοὺς ἁμαρτάνοντας ἐλεγκτικῶς λέγων ὁ λόγος· »πῶς ἐστράφης εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία; ἐγὼ« γὰρ »ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν«. ἐν τοῖς πρὸ τούτων λέλεκται, καὶ ἐπαναλαβὼν ὀλίγα πείσω ὑμᾶς, ὅτι θεὸς μὲν καλὴν ἄμπελον ἐφύτευσε τὴν τοῦ ἀνθρώπου ψυχήν, ἕκαστος δὲ στραφεὶς γέγονεν ἐναντίος τῷ βουλήματι τοῦ κτίσαντος. »ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν«, οὐκ ἐκ μέρους »ἀληθινήν« οὐδὲ τὴν μὲν ἀληθινὴν τὴν δὲ ψευδῆ, ἀλλʼ »ἐγὼ ἐφύτευσά σε ἄμπε- λον καρποφόρον πᾶσαν ἀληθινήν· πῶς ἐστράφης«, >ἐμοῦ σε πᾶσαν ἀληθινὴν ἄμπελον, σὺ πῶς ἐστράφης εἰς πικρίαν καὶ γέγονας ἀλλοτρία ἄμπελος; ### English translation (Claude) “God did not make death, nor does he delight in the destruction of the living; for he created all things that they might exist, and the generative forces of the world are wholesome, and there is no poison of destruction in them, nor is the dominion of Hades upon earth.” Then, passing over a little of the text, I will say where death came from: “Through the envy of the devil death entered the world.” If, then, there is anything excellent about us, God has made it; but we have created wickedness and sins for ourselves. That is why here too the beginning of the reading in the prophet speaks as if perplexed to those who have come to have in the soul a bitterness contrary to the sweetness that God prepared for it: “How have you turned to bitterness, O foreign vine?” As if he said: God did not make lameness, but made all people sound of foot; what, then, is the cause of the lame? And God made all the limbs healthy in the first place; what cause, then, made someone suffer? In the same way the soul was made “according to the image” not only of the first man but of every human being. For “Let us make man according to our image and according to our likeness” reaches to all human beings. And just as, in Adam, what most people understand as “according to the image” is older than the image that was added to him when through sin he wore “the image of the man of dust,” so in all, being according to the image of God is older than the worse image. We sinners “have borne the image of the man of dust; let us bear,” repenting, “the image of the heavenly.” But the creation was made in the image of the heavenly. So the Word here speaks in perplexity to sinners, by way of rebuke: “How have you turned to bitterness, O foreign vine? For I planted you a fruitful vine, wholly true.” This was said in what precedes, and by taking up a few words again I will persuade you that God planted the human soul as a good vine, but each one, having turned, became contrary to the will of the Creator. “But I planted you a fruitful vine, wholly true,” not partly true, nor partly true and partly false, but “I planted you a fruitful vine, wholly true. How have you turned?” When I planted you a wholly true vine, how have you turned to bitterness and become a foreign vine? ### Scripture references - Jer 2:21: quotation, high confidence - Gen 1:26: quotation, high confidence - 1 Cor 15:49: quotation, high confidence ### Extrabiblical texts - Wis 1:13-14 (Wisdom of Solomon): quotation, high confidence - Wis 2:24 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The first quotations are Wis 1:13–14 and 2:24; the others are Jer 2:21, Gen 1:26, and 1 Cor 15:49. ### Citation (SBL) Origen, Hom. Jer. 2.1 (Klostermann 3:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-1). ## Homilies on Jeremiah 2.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-2 - Source: Klostermann 3:17–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word of God cleanses lighter sins like soap, but graver sins, like blood rather than dirt, need the spirit of burning. ### Greek text Μετὰ ταῦτα ἴδωμεν τὸ »ἐὰν ἀποπλύνῃ ἐν νίτρῳ καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι έν ταῖς ἀδικίαις σου ἐναντίον ἐμοῦ, λέγει κύριος«. ἀρα ᾤετό τις ἁμαρτήσασα ψυχὴ νίτρον λαβοῦσα καὶ ἀποπλυναμένη νίτρῳ αἰσθητῷ, ὄτι παύεται τῆς κηλῖδος καὶ παύεται τῆς ἁμαρτίας; ὑπελάμβανε δέ τις πόαν ταύτην τὴν ἀνατέλλουσαν ἀπὸ γῆς λαβὼν καὶ ἀποπλυνάμενος καὶ ἀποσμηξάμενος καθαρθῆναι τὴν ψυχήν, ὅτι λέγει ἐνταῦθα ὁ λόγος τῇ στραφείσῃ εἰς πικρίαν καὶ γενομένῃ ἀλλοτρίᾳ ἀμπέλῳ· »ἐὰν ἀποπλύνῃ ἐν νίτρῳ καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐν ταῖς ἀδικίαις σου ἐναντίον ἐμοῦ, λέγει κύριος((; ἀλλὰ χρὴ εἰδέναι, ὅτι ὁ λόγος πᾶσᾳν δύναμιν ἔχει· καὶ ὥσπερ πάσης γραφῆς δύναμιν ἔχει, οὕτως ὁ λόγος ἔχει παντὸς φαρμάκου δύναμιν καὶ παντὸς τοῦ καθαρίζοντος δύναμίς ἐστι καὶ σμηκτικώτατος· »ζών γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον«. καὶ ὃ ἐὰν εἴπῃς, οὖ ἐστι χρεία, τοῦτό ἐστιν ἔν τῇ δυνάμει τοῦ λόγου. ἔστιν οὖν τις λόγος νίτρον καὶ ἕστι τις λόγος πόα, ὅστις τοὺς τοιούτους ῥύπους καθαίρει λαληθείς. ἐπεὶ δὲ ἀπὸ τοῦ τοιούτου λόγου ὅστις ἐστὶ νίτρον καὶ ἀπὸ τοῦ τοιούτου δὲ λόγου ὅς ἐστι πόα οὐ πᾶσα ἁμαρτία θεραπεύεται. ἀλλʼ ἔστιν ἁμαρτήματα οὐ δεόμενα νίτρου οὐδὲ πόας, λέγεται πρὸς τὴν οἰομένην ἁμαρτήματα ἔχειν ὡς δυνάμενα ἀποπτῆναι ἐν νίτρῳ καὶ πόᾳ, τὸ »ἐὰν ἀποπλύνῃ ἐν νίτρῳ καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐναντίον ἐμοῦ έν ταῖς ἀδικίαις σου, λέγει κύριος». καὶ ὥσπερ τῶν τραυμάτων τινά ἐστιν ἃ μαλάγματι θεραπεύεται, καὶ ἅλλα ἐλαίῳ θεραπεύεται, καὶ ἄλλα δεῖται καταδέσμου καὶ οὕτως ὑγιάζεται, ἄλλα δέ ἐστι τραύματα ἐφʼ οἶς λέγεται· »οὐκ ἔστι μάλαγμα ἐπιθεῖναι οὔτε ἔλαιον οὔτε καταδέσμους· ἀλλὰ ἡ γῆ ὑμῶν ἕρημος, αἱ πόλεις ὑμῶν πυρίκαυστοι«· οὕτως ἔστι τινὰ ἁμαρτήματα. ἃ ῥυποῖ τὴν ψυχήν, καὶ δεῖται ὁ ἄνθρωπος ἐπὶ τούτοις τοῖς ἁμαρτήμασι λόγου νίτρου, λόγου πόας· ἔστι δέ τινα ἁμαρτήματα, ἅ οὐχ· οὕτως θεραπεύεται, οὑδὲ γὰρ ῥύπῳ παραβάλλεται. διὰ τοῦτο τὰς διαφορὰς τῶν ἁμαρτημάτων ἐπιστάμενος ὁ ἐν τῷ Ἡσαἱᾳ κύριος ὅρα πῶς λέγει τὸ »ἐκπλυνεῖ κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιών, καὶ τὸ αἶμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν πνεύματι κρίσεως καὶ πνεύματι καύσεως‘. ῥύπον καὶ αἶμα· ῥύπον πνεύματι κρίσεως, αἶμα πνεύματι καύσεως. εἰ οὐ »πρὸς θάνατον« πλὴν ἥμαρτες, ῥερύπωσαι. »ἐκπλυνεῖ« οὐν κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιών, καὶ τὸ αἶμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν«. εἶτα ἀνταπόδοσις πρὸς μὲν »τὸν ῤύπον« »πνεύματι κρίσεως« πρὸς δὲ »τὸ αἶμα« »πνεύματι καύσεως· καὶ δεόμεθα οἱ πολλοί, χείρονα ἁμάρτωμεν, οὐ νίτρου οὐδὲ τοῦ πληθῦναι πόαν, ἀλλὰ τοῦ πνευματος της καυσεως. ### English translation (Claude) After this let us look at: “If you wash yourself with lye and multiply soap for yourself, you are stained in your iniquities before me, says the Lord.” Did some sinful soul suppose that by taking lye and washing herself with perceptible lye she would be rid of the stain and rid of the sin? Did someone suppose that by taking this herb that springs from the earth and washing and scrubbing himself the soul would be cleansed, so that the Word here says to the one that has turned to bitterness and become a foreign vine, “If you wash yourself with lye and multiply soap for yourself, you are stained in your iniquities before me, says the Lord”? But one must know that the Word has every power; and just as he has the power of all Scripture, so the Word has the power of every medicine, and is the power of everything that cleanses, and most scouring: “For the Word of God is living and active and sharper than any two-edged sword.” Whatever you name that is needed, this is in the power of the Word. So there is a word that is lye, and there is a word that is soap, which, when spoken, cleanses such stains. But since not every sin is healed by such a word that is lye and by such a word that is soap, but there are sins that do not call for lye or soap, it is said to the soul that thinks she has sins that can be washed out with lye and soap: “If you wash yourself with lye and multiply soap for yourself, you are stained before me in your iniquities, says the Lord.” And just as some wounds are healed by a poultice, others are healed by oil, and others need a bandage and so become sound, but there are other wounds of which it is said, “It is not possible to apply a poultice, nor oil, nor bandages; but your land is desolate, your cities burned with fire,” so there are some sins that soil the soul, and for these sins a person needs a word that is lye, a word that is soap; but there are some sins that are not healed in this way, for they are not even comparable to dirt. That is why the Lord in Isaiah, knowing the differences between sins, see how he says: “The Lord will wash away the filth of the sons and daughters of Zion, and will cleanse the blood from their midst by a spirit of judgment and a spirit of burning.” Filth and blood: filth by a spirit of judgment, blood by a spirit of burning. If you have sinned, but not “unto death,” you are soiled. “The Lord will wash away the filth of the sons and daughters of Zion, and will cleanse the blood from their midst.” Then there is a correspondence: to “the filth,” “by a spirit of judgment,” and to “the blood,” “by a spirit of burning.” And most of us, if we sin more gravely, need not lye nor the multiplying of soap, but the spirit of burning. ### Scripture references - Jer 2:22: quotation, high confidence - Jer 2:21: allusion, high confidence - Heb 4:12: quotation, high confidence - Isa 1:6: quotation, high confidence - Isa 1:7: quotation, high confidence - Isa 4:4: quotation, high confidence - 1 John 5:16: allusion, medium confidence ### Translation notes - The quotations are Jer 2:22, Heb 4:12, Isa 1:6–7 (LXX), Isa 4:4, and 1 John 5:16. The Greek πόα (“herb”) is a plant used as soap; it is rendered “soap” in the quotation. ### Citation (SBL) Origen, Hom. Jer. 2.2 (Klostermann 3:17–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-2). ## Homilies on Jeremiah 2.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-3 - Source: Klostermann 3:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ baptizes the holy with the Spirit, but sinners after baptism need the purifying fire; so we should live by Scripture and become pure before we die. ### Greek text Διὰ τοῦτο ὁ Ἰησοῦς βαπτίζει (τάχα νῦν εὑρίσκω τὸν λόγον) »ἐν πνεύματι [καὶ] ἁγίῳ καὶ πυρί«. οὐχ ὅτι τὸν αὐτὸν »ἐν πνεύματι ἁγίῳ καὶ πυρί«, ἀλλὰ τὸν μὲν ἅγιον »ἐν πνεύματι ἁγίῳ«, τὸν δὲ μετὰ τὸ πιστεῦσαι, μετὰ τὸ ἀξιωθῆναι ἁγίου πνεύματος, πάλιν ἡμαρτηκότα λούει ἐν »πυρί«’ ὡς μὴ τὸν αὐτὸν εἰναι βαπτιζόμενον ὑπὸ Ἱησοῦ »ἐν πνεύματι ἀγίῳ καὶ πυρί«. μακάριος οὖν ὁ βαπτιζόμενος ἐν ἁγίῳ πνεύματι καὶ μὴ δεόμενος βαπτίσματος τοῦ ἀπὸ πυρός. τρισάθλιος δὲ ἐκεῖνος, ὅστις χρείαν ἔχει βαπτίσασθαι τῷ πυρί. πλὴν ἀμφότερα ἔχει ὁ Ἰησοῦς. »ἐξελεύσεται« γὰρ »ῥάβδος ἐκ τῆς ῥίζης Ἱεσσαί, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται«. »ῥάβδος« ἐπὶ τοὺς κολαζομένους »ἄνθος« ἐπὶ τοὺς όικαίους. οὕτως »ὁ θεὸς πῦρ καταναλίσκον« ἐστί, καὶ »ὁ θεὸς φῶς ἐστι«· πῦρ καταναλίσκον τοῖς ἁμαρτωλοῖς, φῶς τοῖς δικαίοις καὶ ἁγίοις. καὶ >μακάριος ὁ ἕχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ ὀ τηρήσας τὸ βάπτισμα τοῦ ἀγίου πνεύματος. τίς ἐστιν ὁ ἐν ἑτέρᾳ σῳζόμενος ἀναστάσει; ὁ δεόμενος βαπτίσματος τοῦ ἀπὸ πυρός, ὅταν ἔλθῃ ἐπὶ τὸ πῦρ ἐκεῖνο, καὶ τὸ πῦρ αὐτὸν δοκιμάζῃ, καὶ εὕρῃ τὸ πῦρ ἐκεῖνο ξύλα, χόρτον καὶ, ὥστε αὐτὰ κατακαῦσαι. διὰ τοῦτο τούτων λεγομένων, ὅση δύναμις συναγαγόντες τοὺς λόγους τοὺς τῶν γραφῶν, εἰς τὴν καρδίαν ἀποτιθώμεθα αὐτοὺς καὶ κατʼ αὐτοὺς πειραθῶμεν ζῆν, ἐὰν ἄρα δυνηθῶμεν πρὸ τῆς ἐξόδου καθαροὶ γενέσθαι, καὶ ἑτοιμάσαντες εἰς τὴν ἔξοδον τὰ ἔργα ἡμῶν ἐξελθόντες ἐν αὐτοῖς τοῖς ἀγαθοῖς παραληφθῆναι καὶ ἐν Χριστῷ Ἰησοῦ σωθῆναι, ᾣ έστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) That is why Jesus baptizes (perhaps I now find the explanation) “with the Holy Spirit and fire.” Not that he baptizes the same person “with the Holy Spirit and fire,” but the holy person “with the Holy Spirit,” while the one who, after believing, after being counted worthy of the Holy Spirit, has sinned again, he washes “with fire”; so that it is not the same person who is baptized by Jesus “with the Holy Spirit and fire.” Blessed, then, is the one who is baptized in the Holy Spirit and does not need the baptism of fire. But thrice wretched is he who needs to be baptized with fire. Yet Jesus has both. For “a rod shall come forth from the root of Jesse, and a flower shall come up from the root”: “a rod” for those who are punished, “a flower” for the righteous. So too “God is a consuming fire,” and “God is light”: a consuming fire to sinners, light to the righteous and holy. And “blessed is he who has a part in the first resurrection,” who has kept the baptism of the Holy Spirit. Who is the one saved in another resurrection? The one who needs the baptism of fire, when he comes to that fire, and the fire tests him, and that fire finds wood, hay, and straw, so as to burn them up. So, since these things are said, let us gather the words of the Scriptures as far as we can and lay them up in our heart, and try to live according to them, if perhaps we can become pure before our departure, and, having prepared our works for the departure, go out and be received with those good works and be saved in Christ Jesus, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Matt 3:11: quotation, high confidence - Luke 3:16: quotation, medium confidence - Isa 11:1: quotation, high confidence - Deut 4:24: quotation, high confidence - Heb 12:29: quotation, medium confidence - 1 John 1:5: quotation, high confidence - Rev 20:6: quotation, high confidence - 1 Cor 3:12: allusion, high confidence - 1 Cor 3:13: allusion, high confidence ### Translation notes - The quotations are Matt 3:11 (Luke 3:16), Isa 11:1, Deut 4:24 (Heb 12:29), 1 John 1:5, Rev 20:6, and 1 Cor 3:12–13. The purifying fire after death is Origen's own teaching. ### Citation (SBL) Origen, Hom. Jer. 2.3 (Klostermann 3:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-2-3). ## Homilies on Jeremiah 3, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-3-0 - Source: Klostermann 3:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the third homily, on Jer 2:31. ### Greek text Ὁμιλία γ΄. Εἰς τὸ »μὴ ἔρημος ἐγενόμην τῷ οἴκῳ Ἰσραήλ« μεχρι του »η γη κεχερσωμενη«; ### English translation (Claude) Homily 3. On “Have I become a wilderness to the house of Israel?” as far as “or a land left untilled?” ### Scripture references - Jer 2:31: quotation, high confidence ### Translation notes - The passage is Jer 2:31 (LXX). ### Citation (SBL) Origen, Hom. Jer. 3.0 (Klostermann 3:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-3-0). ## Homilies on Jeremiah 3.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-3-1 - Source: Klostermann 3:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen asks why God says specially to Israel that he was not a wilderness to them, and proposes to distinguish God's universal and particular benefits. ### Greek text Φησὶν ὁ κύριος ἐν τῇ ἀρχῇ τῶν ἀναγνωσθέντων περὶ τοῦ Ἰσραήλ, ὅτι »ἔρημος« αὐτῷ οὐκ ἐγένετο οὐδὲ »γῆ κεχερσωμένη«. τίς οὖν γενόμενος έν τῷ τόπῳ οὐκ ἂν ζητήσαι ἐξετάζων τὸ βούλημα τοῦ γεγραμμένου; ἔστω, ὁ θεὸς ἐν τῷ Ἰσραὴλ οὐ γέγονεν ἔρημος, οὐ γέγονεν έν τῷ Ἰσραὴλ γῆ κεχερσωμένη· ἆρα οὖν ἔρημος γέγονεν ὁ κύριος τῷ Ἰσραὴλ σήμερον ἢ γῆ κεχερσωμένη νῦν αὐτῷ ἐστιν; τί δέ· ὅτε τῷ Ἰσραὴλ ἠν οὐκ ἔρημος οὐδὲ γῆ κεχερσωμένη, τοῖς ἔθνεσιν ἦν ἔρημος καὶ γῆ κεχερσωμένη; εἰ γὰρ πᾶσιν ἀεὶ οὐκ ἔρημός ἐστι καὶ πᾶσιν ἀεί ἐστιν οὐ γῆ κεχερσωμένη, τίς χρεία τοῦ ἰδίως πρὸς τὸν Ἰσραὴλ κατʼ ἐξαίρετον λεχθῆναι· »μὴ ἔρημος ἐγενόμην τῷ οἴκῳ Ἰσραὴλ ἢ γὴ κεχερσωμένη«; ἀλλʼ ἔστιν ἐλθεῖν ἐπὶ τὰς καθολικὰς εὐεγεσίας τοῦ θεοῦ, εἶτα μετὰ τὰς καθολικὰς εὐεργεσίας αὐτοῦ ἐπὶ τὰς ἰδικάς. ### English translation (Claude) The Lord says at the beginning of the reading, about Israel, that he did not become to him a “wilderness,” nor “a land left untilled.” Who, coming to this passage, would not inquire, examining the purpose of what is written? Granted, God did not become a wilderness in Israel, did not become a land left untilled in Israel: has the Lord, then, become a wilderness to Israel today, or is he now a land left untilled to him? And again: when he was not a wilderness to Israel, nor a land left untilled, was he a wilderness and a land left untilled to the nations? For if he is always not a wilderness to all and always not a land left untilled to all, what need was there to say particularly to Israel, as something exceptional, “Have I become a wilderness to the house of Israel, or a land left untilled?” But we may come first to God's universal benefits, and then, after his universal benefits, to the particular ones. ### Scripture references - Jer 2:31: quotation, high confidence ### Translation notes - The quotation is Jer 2:31. ### Citation (SBL) Origen, Hom. Jer. 3.1 (Klostermann 3:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-3-1). ## Homilies on Jeremiah 3.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-3-2 - Source: Klostermann 3:20–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is never a wilderness to anyone in his universal gifts, but in particular favor he turned from Israel to the nations, to whom Christ is now fruitful. ### Greek text Οὐδενὶ ἔρημός ἐστιν ὁ θεός ἀνατέλλων τὸν ἥλιον ἐπὶ πονηροὺς καὶ· οὐδενὶ κεχερσωμένη γῆ ἐστι, >βρέχων ἐπὶ καὶ ἀδίκους<. πῶς ἔρημος, ἀνατέλλων ἡμέραν καὶ νύκτα εἰς ἀνάπαυσιν ποιῶν; πῶς ἔρημος τὴν γῆν ποιῶν καρποφορεῖν; πῶς ἔρημος ἕκαστον οἰκονομῶν κατὰ τὴν ψυχὴν, ἕνα λογικὸς ᾐ, ἕνα ἐπιστήμην ἀναλαμβάνῃ, ἵνα γυμνάζηται τὸ συνετὸν αὐτοῦ κατὰ τὸ σῶμα, ἵνα ἔχῃ ἐρρωμένα »τὰ αἰσθητήρια«; ἔστιν οὐν οὐδενὶ ἔρημος ὡς πρὸς τὸν καθόλου λόγον ὁ θεός. ὡς δὲ πρὸς τὸν ἰδικόν, ἔρχομαι ἐπὶ τὸ τοῦ Ἰσραὴλ πράγματα καὶ λέγω· οὔτε ἔρημος οὔτε γῆ κεχερσωμένη ἦν, ὅτε ἐν Αἰγύπτῳ ἐποίει τὰ σημεῖα καὶ τὰ τέρατα τῷ λαῷ. εἰ δέ τις καιρὸς γέγονεν ὅτε ἐγκατελείφθησαν, οἱονεὶ ἔρημος αὐτοῖς, οὐκ ἔρημος ὢν αὐτός, ἐγένετο. ὅτε μέντοι ἦν τῷ Ἰσραὴλ οὐκ ἔρημος οὐδὲ γῆ κεχερσωμένη, τοῖς ἔθνεσι κατὰ τὸν ἰδικὸν λόγον ἔρημος καὶ γῆ κεχερσωμένη ἦν. ὅτε δὲ ἀπεστράφη τὸν Ἰσραὴλ καὶ γέγονε τῷ Ἰσραὴλ ἐκείνῳ ἔρημος καὶ γῆ κεχερσωμένη, τότε ἐξεχύθη ἡ χάρις ἐπὶ τὰ ἔθνη, καὶ γέγονε νῦν ἡμῖν Χριστὸς Ἰησοῦς οὐκ ἔρημος ἀλλὰ πλήρης, καὶ οὐ γῆ κεχερσωμένη ἀλλὰ καρποφοροῦσα· »πολλὰ« γὰρ »τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα( καὶ ἀπειλεῖ αὐτοῖς, οἷς οὐ γέγονεν ἔρημος οὐδὲ γῆ κεχερσωμένη, λέγων· ἐγὼ μὲν οὐ γέγονα ὑμῖν »ἔρημος« οὐδὲ »γῆ κεχερσωμένη«, ὑμεῖς δὲ εἰρήκατε· »οὐ κυριευθησόμεθα, οὐχ ἥξομεν πρός σε ἔτι«. ἆρα εἰρήκασιν οἱ υἱοὶ Ἰσραὴλ ἀπονενοημένως κατὰ τὴν λέξιν· »οὐ κυριευθησόμεθα« ### English translation (Claude) God is a wilderness to no one, making the sun rise on the evil and the good; to no one is he a land left untilled, sending rain on the just and the unjust. How is he a wilderness who makes the day rise and makes the night for rest? How is he a wilderness who makes the earth bear fruit? How is he a wilderness who arranges each person's soul so that he may be rational, may take up knowledge, may exercise his understanding, and, in the body, may have healthy “senses”? So in the universal sense God is a wilderness to no one. But as for the particular sense, I come to the affairs of Israel and say: he was neither a wilderness nor a land left untilled when he did the signs and wonders for the people in Egypt. And if there was a time when they were forsaken, he became as it were a wilderness to them, though he is not a wilderness himself. But when he was not a wilderness to Israel nor a land left untilled, he was, in the particular sense, a wilderness and a land left untilled to the nations. And when he turned away from Israel and became to that Israel a wilderness and a land left untilled, then grace was poured out on the nations, and Christ Jesus has now become to us not a wilderness but full, not a land left untilled but bearing fruit; for “many are the children of the desolate, more than of her who has a husband.” And he threatens those to whom he did not become a wilderness or a land left untilled, saying: I have not become to you “a wilderness” nor “a land left untilled,” but you have said, “We will not be ruled; we will no longer come to you.” Did the sons of Israel say in despair, according to the letter, “We will not be ruled” ### Scripture references - Matt 5:45: quotation, high confidence - Heb 5:14: allusion, medium confidence - Isa 54:1: quotation, high confidence - Gal 4:27: allusion, medium confidence - Jer 2:31: quotation, high confidence ### Translation notes - The quotations are Matt 5:45, Heb 5:14, Isa 54:1 (Gal 4:27), and Jer 2:31. The homily breaks off here in the digital text; the rest appears to be lost. ### Citation (SBL) Origen, Hom. Jer. 3.2 (Klostermann 3:20–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/1-16/#p-3-2). ## Homilies on Jeremiah 4, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-0 - Source: Klostermann 3:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the fourth homily, on Jer 3:6–11. ### Greek text Ὁμιλία δ΄. Εἰς τὸ »καὶ εἶπεν κύριος πρός με ἐν ταῖς ἡμέραις Ἰωσίου« μέχρι τοῦ »ἐδικαίωσε τὴν ψυχὴν αὐτοῦ Ἰσραὴλ ἀπὸ τῆς ἀσυνθέτου Ἰούδα«. ### English translation (Claude) Homily 4. On “And the Lord said to me in the days of Josiah” as far as “Israel has justified her soul more than faithless Judah.” ### Scripture references - Jer 3:6: quotation, high confidence - Jer 3:11: quotation, high confidence ### Translation notes - The passage is Jer 3:6–11. ### Citation (SBL) Origen, Hom. Jer. 4.0 (Klostermann 3:22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-0). ## Homilies on Jeremiah 4.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-1 - Source: Klostermann 3:22–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Literally, the passage recalls how Israel, the northern kingdom, was exiled first for its sins, while Judah, instead of learning from it, sinned still worse. ### Greek text Αὐτὸ τὸ ῥητὸν τῆς ἀναγνωσθείσης λέξεως ἔχει τι ἀσαφές, ὅπερ πρότερον νοηθήτω· καὶ μετὰ τοῦτο, ἐὰν ὁ θεὸς διδῷ, εἰσόμεθα τὸ βούλημα αὐτοῦ τὸ μυστικόν. οὐκοῦν θέλει ἡμᾶς εἰδέναι ἐν ὅτι, ὡς ἐν ταῖς Βασιλείαις γέγραπται, διῃρέθη ὁ λαὸς ἐν χρόνοις Ῥοβοὰμ εἰς τὴν ὑπὸ Ἱεροβοὰμ βασιλείαν τῶν δέκα φυλῶν καὶ εἰς τὴν ὑπὸ Ῥοβοὰμ δύο φυλῶν· καὶ ἐκλήθησαν οἱ μὲν ὑπὸ τῷ Ἱεροβοὰμ Ἰσραήλ, Ἰούδα οἱ ὑπὸ τῷ Ῥοβοάμ. καὶ ἔμεινεν αὕτη ἡ διαίρεσις τοῦ λαοῦ, ὅσον κατὰ τὴν ἱστορίαν, μέχρι τοῦ δεῦρο· οὐκ οἴ- δαμεν γὰρ ἱστορίαν συναγαγοῦσαν τὸν Ἰσραὴλ καὶ τὸν Ἰούδαν | τὸ αὐτό«. ἥμαρτεν οὐν πρῶτον Ἰσραὴλ πλείονα, ὁ ὑπὸ τῷ Ἱεροβοὰμ καὶ τοῖς διαδόχοις αὐτοῦ, καὶ τοσαῦτα ἥμαρτε παρὰ τὸν Ἰούδαν ὥστε αὐτοὺς καταδικασθῆναι ὑπὸ τῆς προνοίας γενέσθαι αἰχμαλώτους > εἰς Ἀσσυρίους< ὡς λέγει ἡ γραφή, >μέχρι τῆς σήμερον<. μετὰ τοῦτο ἥμαρτον καὶ οἱ υἱοὶ Ἰούδα καὶ κατεδικάσθησαν αἰχμάλωτοι εἰς Βαβυλῶνα, οὐχὶ μέχρι τῆς σήμερον ὡς ὁ Ἰσραήλ, ἀλλὰ ἐπὶ »ἑβδομήκοντα ἔτη«, περὶ ὧν ὁ Ἱερεμίας προεφήτευσεν, ὧν ἐμνήσθη καὶ ὁ Δανιήλ. εἰ νοοῦμεν ταῦτα ὡς πρὸς τὸν λαὸν ἐκεῖνον τὸν τότε, ἴδε τὰς λέξεις τοῦ προφήτου, εἰ μὴ τοιοῦτό τι δηλοῦσι. κατηγορεῖ γὰρ τῶν ἁμαρτιῶν τοῦ Ἰσραὴλ ὡς λόγος, καί φησιν ὅτι τοσούτων ἁμαρτημάτων γεγενημένων τῷ Ἰσραήλ, ἀκούσασα ἡ Ἰούδα συναγωγὴ τὰ ἐκείνων πταίσματα καὶ τίνα τρόπον πεποίηκα αὐτοὺς γενέσθαι ἐν αἰχμαλωσίᾳ. οὐκ ἐπαιδεύθη ἀλλὰ προσέθηκε ταῖς ἁμαρτίαις, ὥστε διὰ τὴν προσθήκην τῶν ἁμαρτημάτων συγκρινομένων τοῖς ἁμαρτήμασι τοῦ Ἰσραὴλ δικαιοσύνην εὑρῆσθαι ἐν τῷ Ἰσραὴλ παρὰ τὸν Ἰούδαν. εἶτα ἐπὶ τούτοις κελεύεται ὁ προφήτης προφητεῦσαι, ὡς χείρονος τοῦ Ἰούδα παρὰ τὸν Ἰσραήλ, ἴνα μετὰ τὰ ἁμαρτήματα ἐπιστρέψῃ. μετὰ τὴν προφητείαν οὐν τὴν πρὸς Ἰσραὴλ κελεύουσαν ἐπιστρέψαι αὐτὸν προφητεύει ὁ προφήτης, ὅτι μέλλουσιν ἅμα γίνεσθαι Ἰσραὴλ καὶ Ἰούδας καὶ γίνεσθαί ποτε μίαν ἀμφοτέρων βασιλείαν. ᾡ δὴ μέλει τῶν ἀναγνωσμάτων, λαβέτω τὰ ῥήματα τῆς ὅλης σήμερον ἀναγνώσεως καὶ τότε ὄψεται τὰ νοήματα δεδηλῶσθαι. »Καὶ εἶπε κύριος πρός με ἐν ταῖς ἡμέραις Ἰωσίου τοῦ βασιλέως· εἶδες ἃ ἐποίησάν μοι ἡ κατοικία τοῦ Ἰσραήλ«, οὐκ Ἰούδα, ἀλλὰ τοῦ Ἰσραὴλ« πρῶτον; »ἐπορεύθη ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους καὶ ἐπόρνευσεν ἐκεῖ καὶ εἶπα μετὰ τὸ αὐτὴν πάντα ταῦτα· ἀνάστρεψον πρός με· καὶ οὐκ ἀνέστρεψε. καὶ εἶδεν τὴν ἀσυνθεσίαν αὐτῆς« τῆς Ἰσραὴλ συναγωγῆς »ἡ ἀσύνθετος Ἰούδα. καὶ εἶδον« οἱ ἀπὸ Ἰούδα, »διότι περὶ πάντων ὡν| ἐν οἷς ἐμοιχᾶτο ἡ κατοικία τοῦ Ἰσραήλ, καὶ ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου«. δέον παιδευθῆναι τὸν Ἰούδαν — ἐξαπέστειλα γὰρ τὸν Ἰσραήλ, τὴν συναγωγὴν Ἰσραήλ, ἐξέβαλον αὐτοὺς εἰς Ἀσσυρίους »καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς« — »καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα«. μετὰ τοσαῦτα δὲ ἃ ἐποίησα τῷ Ἰσραήλ, ἐξαποστείλας αὐτόν, δοὺς βιβλίον ἀποστασίου, δέον παιδευθῆναι τὴν Ἰούδα συναγωγὴν ἐξ ὧν πεπόνθασιν ἐκεῖνοι, οἳ δὲ οὐ μόνον οὐκ ἐπαιδεύθησαν, ἀλλὰ προσέθηκαν τοῖς ἁμαρτήμασιν, ὥστε τὰ ἁμαρτήματα τῆς Ἰσραὴλ συναγωγῆς συγκρίσει τῶν ἁμαρτημάτων τῆς συναγωγῆς τοῦ Ἰούδα δικαιοσύνην εἶναι δοκεῖν. καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα ἡ ἀδελφὴ αὐτῆς καὶ ἐπορεύθη καὶ ἐπόρνευσε καὶ αὐτή, καὶ ἐγένετο αὐτῆς εἰς οὐδὲν ἡ πορνεία, καὶ ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον. καὶ ἐν πᾶσι τούτοις οὐκ ἐπεστράφη πρός με ἡ ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλʼ ἐπί ψεύδει« ἐπέστρεψε πρός με. οὐκ ᾐδέσθῃ με ὧν πεποίηκα τῷ Ἰσραήλ, ἕνα τελείως ἐπιστρέφῃ, ἀλλὰ δέον αὐτὴν ἐπιστρέφειν ἐν ἀληθείᾳ, ἣ δὲ ἐπὶ ψεύδει ἐπέστρεψε· »καὶ ἐν πᾶσι τούτοις οὐκ ἐπέστρεψε πρός με ἡ ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς ἀλλʼ ἐπὶ ψεύδει. καὶ εἶπεν κύριος πρός με· ἐδικαίωσε τὴν ψυχὴν αὐτῆς Ἰσραὴλ ἀπὸ τῆς ἀσυνθέτου Ιούδα«. τὰ ἁμαρτήματα τοῦ Ἰσραὴλ συγκρινόμενα τοῖς πταίσμασιν Ἰούδα γέγονε δικαίωσις τῆς ψυχῆς τῆς Ἰσραὴλ συναγωγῆς. ### English translation (Claude) The literal sense of the passage read has something unclear, which must be understood first; and after this, if God grants it, we shall know its mystical meaning. The passage wants us to know that, as is written in the books of Kingdoms, the people were divided in the times of Rehoboam into the kingdom of the ten tribes under Jeroboam and that of the two tribes under Rehoboam; and those under Jeroboam were called Israel, and those under Rehoboam Judah. And this division of the people remained, as far as history goes, until now; for we know of no history that brought Israel and Judah together “into one.” Israel, then, the people under Jeroboam and his successors, sinned first and more, and sinned so much more than Judah that they were condemned by providence to become captives “to the Assyrians,” as Scripture says, “until this day.” After this the sons of Judah sinned too and were condemned to be captives in Babylon, not until this day like Israel, but for “seventy years,” about which Jeremiah prophesied and which Daniel also mentioned. If we understand these things as concerning that people of that time, see whether the words of the prophet do not show something of this kind. For the Word accuses the sins of Israel, and says that when Israel had committed so many sins, the congregation of Judah heard of their failings and of how I made them go into captivity, but was not taught, and added to the sins, so that because of the addition of sins, when compared with the sins of Israel, righteousness was found in Israel compared with Judah. Then, after this, the prophet is ordered to prophesy, as Judah is worse than Israel, so that after the sins it may turn back. So after the prophecy to Israel commanding it to turn back, the prophet prophesies that Israel and Judah are to come together and one day become a single kingdom of both. Whoever cares about the readings, let him take the words of the whole of today's reading, and then he will see these meanings made plain. “And the Lord said to me in the days of Josiah the king: Have you seen what the house of Israel has done to me?” Not Judah, but Israel first. “She went up on every high mountain and under every leafy tree and played the harlot there. And I said, after she had done all these things: Return to me. And she did not return. And faithless Judah saw her faithlessness,” that is, of the congregation of Israel. “And they saw,” those of Judah, “that concerning all the things in which the house of Israel committed adultery, I sent her away and gave her a bill of divorce.” Judah ought to have been taught — for I sent away Israel, the congregation of Israel; I cast them out to the Assyrians “and gave her a bill of divorce into her hands” — “and faithless Judah was not afraid.” After all that I did to Israel, sending him away and giving a bill of divorce, the congregation of Judah ought to have been taught by what those had suffered; but they not only were not taught, but added to their sins, so that the sins of the congregation of Israel, by comparison with the sins of the congregation of Judah, seem to be righteousness. “And I gave her a bill of divorce into her hands; and faithless Judah her sister was not afraid, but went and played the harlot herself too, and her harlotry became as nothing to her, and she committed adultery with wood and stone. And in all these things faithless Judah did not turn to me with her whole heart, but falsely” she turned to me. She did not respect me for what I had done to Israel, so as to turn back completely; but though she ought to have turned in truth, she turned falsely: “And in all these things faithless Judah did not turn to me with her whole heart, but falsely. And the Lord said to me: Israel has justified her soul more than faithless Judah.” The sins of Israel, compared with the failings of Judah, became a justification of the soul of the congregation of Israel. ### Scripture references - Jer 3:6: quotation, high confidence - Jer 3:7: quotation, high confidence - Jer 3:8: quotation, high confidence - Jer 3:9: quotation, high confidence - Jer 3:10: quotation, high confidence - Jer 3:11: quotation, high confidence - 1 Kgs 12:20: allusion, high confidence - Hos 1:11: echo, low confidence - 2 Kgs 17:23: quotation, medium confidence - Jer 25:11: allusion, high confidence - Dan 9:2: allusion, high confidence ### Translation notes - The quotations are Jer 3:6–11 (LXX); the division of the kingdom is 1 Kgs 12 (3 Kgdms 12 LXX); the other references are Hos 1:11 (“into one”), 2 Kgs 17:23 (“until this day”), Jer 25:11–12, and Dan 9:2. The Greek images Israel's idolatry as harlotry and adultery (πορνεύω, μοιχάομαι), and her exile as a “bill of divorce” (Deut 24:1). ### Citation (SBL) Origen, Hom. Jer. 4.1 (Klostermann 3:22–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-1). ## Homilies on Jeremiah 4.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-2 - Source: Klostermann 3:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's rejection, like a wife given a bill of divorce, opened salvation to the nations; now the church, the new Judah, is in danger of sinning like Israel or worse. ### Greek text »πορεύου« οὖν »καὶ ἀνάγνωθι τοὺς λόγους τούτους πρὸς βορρᾶν«. Εἰ νενόηται τὸ ῥητόν, ἴδωμεν τί βούλεται ἐν τούτοις δηλοῦσθαι. ἡ κλῆσις τῶν ἐθνῶν ἀρχὴν ἔσχεν ἐκ τοῦ παραπτώματος τοῦ Ἰσραή, | καὶ λέγουσιν οἱ ἀπόστολοι κηρύξαντες ταῖς τῶν Ἰουδαίων συναγωγαῖς ὅτι >ὑμῖν ἦν ἐξαπεσταλμένος ὁ λόγος τῆς σωτηρίας· ἐπειδὴ ἀναξίους κρίνετε ἑαυτούς, ἰδοὺ στρεφόμεθα εἰς τὰ. καὶ ὁ ἀπόστολος περὶ τούτων εἰδὼς ἃ οἶδε λέγει· »τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς«. οὐκοῦν αἱ πολλαὶ ἁμαρτίαι ἐκείνου τοῦ λαοῦ πεποιήκασιν αὐτὸν ἐγκαταλειφθῆναι καὶ ἡμᾶς ἥκειν ἐπὶ τὴν ἐλπίδα τῆς, ποὺς τοὺς τῶν διαθηκῶν, τοὺς ἀλλοτρίους τῶν. πόθεν γὰρ ἐμοὶ τῷ ὁπουποτοῦν γενομένῳ ξένῳ τῆς λεγομένης ἁγίας γῆς, νῦν περὶ τῶν ἐπαγγελιῶν διαλέγεσθαι τοῦ θεοῦ, καὶ πιστεύειν εἰς τὸν θεὸν τῶν πατριαρχῶν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ Ἰησοῦν Χριστὸν τὸν < ὑπὸ τῶν προφητῶν χάριτι θεοῦ παραδέχεσθαι; εἰ νοεῖς τοὺς δύο τούτους λαούς, τὸν ἀπὸ τοῦ Ἰσραὴλ καὶ τὸν ἀπὸ τῶν ἐθνῶν, ἴδε μοι τὴν μετοικίαν τοῦ Ἰσραὴλ καὶ ἐπὶ τοῦ λαοῦ ἐκείνου τοῦ Ἰσραήλ, καὶ περὶ ἐκείνου νόει μοι γεγράφθαι· »ἐξαπέσταλκα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου«· ἐξαπέστειλε γὰρ τὸν λαὸν ἐκεῖνον ὁ θεὸς καὶ ἔδωκεν αὐτῷ βιβλίον ἀποστασίου. ὅπερ τοιοῦτόν ἐστιν ἐπὶ τῶν γεγαμηκότων· ἐὰν δυσάρεστος ᾖ ᾗ γυνὴ τῷ ἀνδρί, λέγει ὁ Μωσέως νόμος, »βιβλίον ἀποστασίου« ἀπὸ τοῦ ἀνδρὸς ἐγίνετο καὶ ἐξαπεστέλλετο ἡ γυνή, καὶ ἐξῆν τῷ ἀποστείλαντι τὴν προτέραν γυναῖκα διὰ τὸ δοκεῖν ἠσχημονηκέναι γαμεῖν ἑτέραν γυναῖκα. οὕτως τῷ λόγῳ ἴδε ἐκείνους λαμβάνοντας βιβλίον ἀποστασίου. καὶ ἐπεὶ ἔλαβον τὸ βιβλίον τοῦ ἀποστασίου, διὰ τοῦτο ἐγκατελείφθησαν πάντῃ. ποῦ γὰρ προφῆται ἔτι παρʼ αὐτοῖς; ποῦ σημεῖα ἔτι παρʼ αὐτοῖς; ποῦ ἐπιφάνεια θεοῦ; ποῦ ἡ λατρεία, ὁ ναός, αἱ θυσίαι; ἐξεβλή- θησαν ἀπὸ τοῦ τόπου ἑαυτῶν· ἔδωκεν οὖν τῷ Ἰσραὴλ »βιβλίον ἀποστασίου«. Εἶτα ἡμεῖς Ἰούδα (Ἱούσας δὲ διὰ τὸν σωτῆρα ἐξ Ἰούδα ἀνατείλαντα· πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν«) ἐπεστρέψαμεν πρὸς κύριον, καὶ τὰ τελευταῖα ἡμῶν, ἅπερ Με μὴ ἤδη εἴη, παραπλήσια ἔοικε γίνεσθαι τοῖς ἐκείνων τελευταίοις, εἰ μὴ ἄρα καὶ χείρονα. ### English translation (Claude) “Go,” then, “and read these words toward the north.” If the literal sense has been understood, let us see what is meant to be shown in these things. The calling of the nations had its beginning from the trespass of Israel, and the apostles, preaching in the synagogues of the Jews, say: “To you the word of salvation was sent; since you judge yourselves unworthy, behold, we turn to the nations.” And the apostle, knowing what he knows about these things, says: “By their trespass salvation has come to the nations, to make them jealous.” So the many sins of that people caused them to be forsaken and us to come to the hope of the promises, we who were strangers to the covenants, aliens from the commonwealth. For how else would I, who was born anywhere at all, a stranger to the so-called holy land, now discourse about the promises of God, and believe in the God of the patriarchs Abraham and Isaac and Jacob, and by the grace of God receive Jesus Christ, who was proclaimed by the prophets? If you understand these two peoples, the one from Israel and the one from the nations, see for me the deportation of Israel, in the case of that people of Israel too, and understand that it is written about it: “I have sent her away and given her a bill of divorce.” For God sent away that people and gave it a bill of divorce. This is how it is with married people: if the wife is displeasing to her husband, says the law of Moses, a “bill of divorce” was drawn up by the husband and the wife was sent away, and the one who had sent away his former wife, because she seemed to have acted shamefully, was permitted to marry another wife. In this way, by the analogy, see them receiving a bill of divorce. And since they received the bill of divorce, for this reason they have been entirely forsaken. For where are there prophets among them any longer? Where are there signs among them any longer? Where is a manifestation of God? Where is the worship, the temple, the sacrifices? They have been cast out of their place. So he gave Israel “a bill of divorce.” Then we, Judah (Judah because of the Savior, who arose from Judah, for “it is evident that our Lord has arisen from Judah”), have turned to the Lord; and our last state, which may it never be, seems to be becoming like their last state, if not even worse. ### Scripture references - Jer 3:12: quotation, high confidence - Acts 13:46: quotation, high confidence - Rom 11:11: quotation, high confidence - Eph 2:12: allusion, medium confidence - Jer 3:8: quotation, high confidence - Deut 24:1: allusion, high confidence - Deut 24:2: allusion, medium confidence - Heb 7:14: quotation, high confidence ### Translation notes - The quotations are Jer 3:12, Acts 13:46, Rom 11:11, Jer 3:8, Deut 24:1–2 (paraphrased), and Heb 7:14; “strangers to the covenants” echoes Eph 2:12. The digital text is damaged around that phrase and the words “the promises” and “proclaimed” are supplied from the sense. Origen's statement that Israel has been “entirely forsaken” is his own view of the Jewish people after the fall of the temple, given here as he wrote it. Origen paraphrases Deut 24:1–4 from the husband's side (the one who sent his wife away “was permitted to marry another wife”); the law itself speaks of the divorced wife marrying another man. ### Citation (SBL) Origen, Hom. Jer. 4.2 (Klostermann 3:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-2). ## Homilies on Jeremiah 4.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-3 - Source: Klostermann 3:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the age of the martyrs Christians were few but true; now the church is large but has few real believers, as Christ foretold for the end of the age. ### Greek text ὅτι γὰρ τοιαῦτα καὶ τὰ καθʼ ἡμᾶς ἐπὶ συντελείᾳ τοῦ αἰῶνος τούτου ἔσται, δῆλον ἀπὸ τῶν ἐν τῷ εὐαγγελίῳ ὑπὸ τοῦ σωτῆρος εἰρημένων, ἐν οἷς φησιν· »διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν. ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται« καί· >ποιήσει σημεῖα καὶ τέρατα ὁ ὥστε ἀποπλανᾶσθαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς ἔσται τὰ καθʼ ἡμᾶς ὥστε τὸν σωτῆρα λέγειν περὶ τῆς ἑαυτοῦ ἐπιδημίας, ὡς ἐκ τῶν τοσούτων ἐκκλησιῶν πιστοῦ ταχέως μὴ εὑρισκομένου· »πλὴν ἐλθὼν ὁ υἱὸς τοῦ ἀνθρώπου ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς«; καὶ ἀληθῶς ἐὰν κρίνωμεν τὰ πράγματα ἀληθείᾳ καὶ μὴ ὄχλοις, καὶ κρίνωμεν τὰ πράγματα προαιρέσει καὶ μὴ τῷ βλέπειν πολλοὺς συναγομένους, ὀψόμεθα νῦν ὡς οὐκ ἐσμὲν πιστοί. ἀλλὰ τότε ἠσαν πιστοί, ὅτε τὰ μαρτύρια τὰ γενναῖα ἐγίνοντο, ὅτε ἀπὸ τῶν κοιμητηρίων προπέμψαντες τοὺς μάρτυρας ἠρχόμεθα ἐπὶ τὰς συναγωγάς, καὶ ὅλη ἡ ἐκκλησία μὴ θλιβομένη παρεγίνετο, καὶ οἱ κατηχούμενοι ἐπὶ τοῖς μαρτυρίοις κατηχοῦντο καὶ ἐπὶ τοῖς θανάτοις τῶν ὁμολογούντων τὴν ἀλήθειαν »μέχρι θανάτου«, »μὴ πτυρόμενοι« μηδὲ ταρασσόμενοι »ἐπὶ τὸν ζῶντα θεόν«. τότε οἴδαμεν καὶ σημεῖα ἑωρακότας παράδοξα καὶ τεράστια. τότε ἦσαν πιστοὶ ὀλίγοι μὲν πιστοὶ δὲ ἀληθῶς, τὴν στενὴν καὶ τεθλιμμένην ὁδεύοντες ὁδὸν τὴν ἀπάγου- σαν »εἰς τὴν ζωήν«. νῦν δὲ ὅτε γεγόναμεν πολλοί, ἐπεὶ οὐ δυνατὸν εἶναι πολλοὺς ἐκλεκτούς (οὐ γὰρ ψεύδεται ὁ εἰπὼν Ἰησοῦς· »πολλοὶ οἱ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί«), ἐκ [γὰρ] τοῦ πλήθους τῶν μένων θεοσέβειαν σφόδρα εἰσὶν ὀλίγοι οἱ καταντῶντες ἐπὶ τὴν ἐκλογὴν τοῦ θεοῦ καὶ τὴν μακαριότητα. ### English translation (Claude) For that our situation too will be such at the end of this age is clear from what the Savior said in the Gospel, where he says: “Because lawlessness is multiplied, the love of many will grow cold. But the one who endures to the end will be saved”; and: “He will do signs and wonders so as to lead astray, if possible, even the elect.” Our situation will be such that the Savior says about his coming, as though a believer would hardly be found out of so many churches: “Nevertheless, when the Son of Man comes, will he find faith on the earth?” And truly, if we judge matters by truth and not by crowds, and judge matters by the will and not by seeing many gathered together, we will see that we are not now believers. But they were believers then, when the noble martyrdoms took place, when, after escorting the martyrs from the cemeteries, we came back to the assemblies, and the whole church was present without being crushed, and the catechumens were instructed in the midst of the martyrdoms and the deaths of those who confessed the truth “unto death,” “not frightened” nor troubled, “toward the living God.” Then we know that people saw astonishing and wonderful signs. Then the believers were few, but truly believers, traveling the narrow and hard way that leads “to life.” But now, when we have become many, since it is not possible for many to be elect (for Jesus did not lie when he said, “Many are called, but few are chosen”), out of the multitude of those who profess godliness very few are they who attain to God's election and to blessedness. ### Scripture references - Matt 24:12: quotation, high confidence - Matt 24:13: quotation, high confidence - Matt 24:24: quotation, high confidence - Luke 18:8: quotation, high confidence - Rev 2:10: allusion, medium confidence - Phil 1:28: allusion, medium confidence - Matt 7:14: allusion, high confidence - Matt 22:14: quotation, high confidence ### Translation notes - The quotations are Matt 24:12–13, Matt 24:24, Luke 18:8, Rev 2:10 (“unto death”), Phil 1:28 (“not frightened”), 1 Thess 1:9 (compare Heb 3:12), Matt 7:14, and Matt 22:14. Origen recalls the persecutions of his own youth. ### Citation (SBL) Origen, Hom. Jer. 4.3 (Klostermann 3:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-3). ## Homilies on Jeremiah 4.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-4 - Source: Klostermann 3:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's fall should make us fear, since God is both kind and severe; the “high mountains” and “leafy trees” of Israel's idolatry are pride, like the Pharisee's, and the attractive but fruitless words of heretics. ### Greek text Ἐὰν οὖν λέγῃ ὡς πρῶτον ἐξαπέστειλα διὰ τὰ ἁμαρτήματα τὸν Ἰσραὴλ καὶ ἐξαπέστειλα εἰς μετοικίαν αὐτόν, ὁ δὲ Ἰούδας ἀκούων τὰ γενόμενα τῷ Ἰσραὴλ οὐκ ἐπέστρεψε, λέγει περὶ τῶν ἡμετέρων ἁμαρτημάτων. ὅτι ἀναγινώσκονται τὰ τῷ Ἰσραὴλ συμβεβηκότα καὶ τὰ πταίσματα τὰ περὶ ἐκεῖνον τὸν λαόν, δέον ἡμᾶς φοβεῖσθαι καὶ >εἰ τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, πόσῳ πλέον οὐδὲ; εἰ ἐκείνους τοὺς αὐχοῦντας εἶναι »καλλιέλαιον», τοὺς ἐρριζωμένους εἰς »τὴν ῥίζαν« τῶν πατριαρχῶν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ μὴ φεισάμενος ὁ χρηστὸς ἅμα καὶ φιλάνθρωπος θεὸς ἐξέκοψε, πόσῳ πλέον ἡμῶν οὐ φείσεται θεοῦ«. οὐ γὰρ χρηστὸς μὲν οὐκ ἀπότομος δέ, οὐδὲ ἀπότομος μὲν χρηστὸς δὲ οὔ. εἰ γὰρ χρηστὸς μόνον ἦν, ἀπότομος δὲ μὴ ἦν, ἐπὶ πλεῖον ἂν κατεφρονήσαμεν »τῆς χρηστότητος αὐτοῦ«. εἰ ἀπότομος μὲν ἦν, χρηστὸς δὲ μὴ ἦν, τάχα ἂν καὶ ἀπέγνωμεν ἐπὶ ταῖς ἁμαρτίαις ἡμῶν. νῦν δὲ ὡς θεὸς (χρῄζομεν γὰρ οἱ ἄνθρωποι μετανοοῦντες τῆς χρηστότητος αὐτοῦ, ἐμμένοντες δὲ ταῖς ἁμαρτίαις τῆς ἀποτομίας) καὶ χρηστός ἐστι καὶ ἀπότομος ὁ θεός, καὶ λαλεῖ ἡμῖν διὰ τῶν προφητῶν καὶ λέγει· »εἶδες ἃ ἐποίησάν μοι ἡ κατοικία τοῦ Ἰσραήλ«; τὸν Ἰσραὴλ τὸν λαόν μοι νόει ἐκεῖνον· »ἐπορεύθη ἐπὶ πάν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου κατασκίου«. ἐὰν ἴδῃς τὸν Φαρισαῖον εἰς τὸ ἱερὸν ἀναβαίνοντα ἀλαζονικῶς καὶ μὴ τύπτοντα ἑαυτοῦ τὸ στῆθος μηδὲ κηδόμενον τῶν ἰδίων κακῶν, ἀλλὰ λέγοντα· »εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὡς οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγεσ, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατῶ τὰ ὑπάρχοντά μου«, ὄψει ὅτι ἀναβέβηκεν »ἐπὶ πᾶν ὄρος ὑψηλὸν« ψεκτῶς καὶ ἀγαπήσας μεγαλοφροσύνην καὶ κατὰ τὴν ἀλαζονείαν καὶ κατὰ τὴν ὑπερηφανίαν πάντα βουνὸν ὑψηλὸν καὶ γέγονεν »ὑποκάτω παντὸς ξύλου« οὐ καρ- πίμου, ἀλλʼ »ἀλσώδους«· ἄλλο γὰρ τὸ ἀλσῶδες ξύλον, ἄλλο τὸ εἰς ἄλση ὅταν φυτεύωσι ξύλα, φυτεύουσιν οὐ τὰ καρποφόρα, οὐ συκῆν οὐδὲ ἄμπελον, ἀλλὰ μόνον τέρψεως χάριν ἄκαρπα ξύλα. τοιούτους εὑρήσεις τοὺς λόγους τῶν ἑτεροδόξων καὶ τὰ κάλλη τῶν πιθανοτήτων αὐτῶν οὐκ ἐπιστρεφόντων τοὺς ἀκούοντας. ὅταν οὐν τοῖς τοιούτοις λόγοις τις ἑαυτὸν ἐπιδῷ, πεπόρευται »ὑποκάτω παντὸς ξύλου ἀλσώδους«. οὐκ εἴρηκε »παντὸς ξύλου« καὶ σεσιώπηκεν, οὐδὲ πάλιν προσέθηκε· παντὸς ξύλου τοῦ καρπίμου, ἀλλʼ εἴρηκεν »ὑποκάτω παντὸς ξύλου ἀλσώδους«. διὰ τοῦτο νοήσεις τί δήποτε ὁ νομοθέτης λέγει· »οὐ φυτεύσεις πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου, καὶ οὐ ποιήσεις ἄλσος( ἔχεις γὰρ καὶ τὸ ὄνομα τοῦ ἄλσους ἀπηγορευμένον. ### English translation (Claude) So if he says, “First I sent away Israel for their sins, and sent them into exile, but Judah, hearing what had happened to Israel, did not turn back,” he is speaking of our sins. Since the things that befell Israel and the failings of that people are read, we ought to be afraid, and “if he did not spare the natural branches, how much more will he not spare us?” If God, who is both kind and loving toward humankind, did not spare but cut off those who boasted of being “a cultivated olive,” those rooted in “the root” of the patriarchs Abraham and Isaac and Jacob, how much more will he not spare us? “Note, then, the kindness and the severity of God.” For he is not kind without being severe, nor severe without being kind. If he were only kind and not severe, we would despise “his kindness” all the more. If he were severe and not kind, we might perhaps despair because of our sins. But as it is, as God (for we human beings, when we repent, need his kindness, and when we persist in our sins, his severity), God is both kind and severe; and he speaks to us through the prophets and says: “Have you seen what the house of Israel has done to me?” Understand Israel for me as that people: “She went up on every high mountain and under every shady tree.” If you see the Pharisee going up to the temple boastfully, not beating his breast nor grieving over his own evils, but saying, “I thank you that I am not like the rest of men, robbers, unjust, adulterers, or even like this tax collector; I fast twice a week, I give tithes of all I possess,” you will see that he has gone up “on every high mountain” blameworthily, loving arrogance, and, through boastfulness and pride, every high hill; and he has come “under every tree,” not a fruitful one but “leafy.” For a leafy tree is one thing; when people plant trees in groves, they plant not fruit-bearing ones, not a fig or a vine, but only unfruitful trees for pleasure. You will find such to be the words of those who hold other opinions, and the beauties of their persuasive arguments, which do not convert their hearers. So when someone gives himself over to such words, he has gone “under every leafy tree.” He did not say “every tree” and fall silent, nor again add “every fruitful tree,” but said “under every leafy tree.” From this you will understand why the lawgiver says, “You shall not plant any tree beside the altar of the Lord your God, and you shall not make a grove”; for you have even the name of the grove forbidden. ### Scripture references - Jer 3:6: quotation, high confidence - Rom 11:21: quotation, high confidence - Rom 11:24: allusion, high confidence - Rom 11:18: allusion, medium confidence - Rom 11:22: allusion, high confidence - Rom 2:4: allusion, high confidence - Luke 18:11: quotation, high confidence - Luke 18:12: quotation, high confidence - Deut 16:21: quotation, high confidence ### Translation notes - The quotations are Jer 3:6–8, Rom 11:21–22, 24, 18, Rom 2:4, Luke 18:11–12, and Deut 16:21. “Those who hold other opinions” (ἑτερόδοξοι) are the heretics. The digital text drops the quotation of Rom 11:22 (“Note, then, the kindness and the severity of God”), supplied from what follows. ### Citation (SBL) Origen, Hom. Jer. 4.4 (Klostermann 3:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-4). ## Homilies on Jeremiah 4.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-5 - Source: Klostermann 3:27–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judah, and the church after her, should learn from Israel's rejection; like a newly bought slave who asks which servants were honored and which punished, we should read Scripture and imitate the righteous. ### Greek text »Καὶ ἐπόρνευσεν ἐκεῖ. καὶ εἶπα μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα· πρός με ἀνάστρεψον· καὶ οὐκ ἀνέστρεψεν, καὶ εἶδεν τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος Ἰούδα«. λελοιδορήμεθα καὶ ἡμεῖς, λέγω οἱ ἁμαρτάνοντες καὶ μὴ τηροῦντες τὰς συνθήκας τοῦ θεοῦ μηδὲ βλέποντες ὅτι ἀπολωλέκασιν ἐκεῖνοι τὴν διαθήκην εὐγενεῖς ὄντες, ἐξ Ἀβραὰμ ὄντες, ἐπαγγελίαν λαβόντες. δέον οὖν ἡμᾶς λογίζεσθαι, ὅτι ἐκπεπτώκασιν ἐκεῖνοι τῶν εὐλογιῶν καὶ τῶν ἐπαγγελιῶν καὶ οὐδὲν ὤνησεν αὐτοὺς τὸ εἶναι ἀπὸ τῶν πατέρων, πόσῳ πλέον ἡμεῖς ἁμαρτάνοντες ἐγκαταλειφθησόμεθα. εἰ ἦτε τέκνα τοῦ Ἀβραάμ, τὰ ἔργα τοῦ Ἀβραὰμ ἂν ἐποιεῖτε« λέγει αὐτοῖς ὁ σωτήρ. καὶ πάλιν ὁ Ἰωάννης· »μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, ὄτι πατέρα ἔχομεν τὸν Ἀβραάμ· λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ«· λίθους αἰνισσόμενος ἡμᾶς τοὺς λιθίνην ἔχοντας τὴν καρ- δίαν< καὶ ἐσκληρυμμένους πρὸς τὴν ἀλήθειαν. καὶ ἀληθῶς ὁ θεὸς ἤγειρε τέκνα τῷ Ἀβραὰμ ἀπὸ τῶν λίθων, ἐὰν μείνωμεν ἐν τῇ τεκνογονίᾳ< καὶ τηρήσωμεν τὸ πνεῦμα τῆς. οὖν »τὴν ἀσυνθεσίαν αὐτῆς« τῆς κατοικίας τοῦ Ἰσραὴλ »ἡ ασύνθετος Ἰούδα«, ἡ μὴ τηρήσασα τὰς συνθήκας τὰς πρὸς τὸν θεόν, καὶ εἶδεν διότι περὶ πάντων, ὡν κατελείφθη« ἐκείνη (ταῦτα γὰρ πάντα ἡμεῖς βλέπομεν ὁ Ἰούδας, ἐὰν ἀναγινώσκωμεν τὴν γραφήν) >ὅτιπερὶ ὡν κατελείφθη ἡ κατοικία τοῦ Ἰσραὴλ ἐν οἷς ἐμοιχᾶτο, ἐξαπέστειλεν αὐτὴν ὁ θεὸς καὶ ἔδωκεν αὐτῇ βιβλίον ἀποστασίου ἡμᾶς παιδευθῆναι ἐξ ὧν ἐκείνοις ἐποίησε κρίνας αὐτοὺς κατὰ τά ἁμαρτήματα, ἐγκαταλιπὼν καὶ παραδοὺς εἰς αἰχμαλωσίαν καὶ παραδοὺς εἰς φόνον καὶ παραδοὺς τοῖς πολεμίοις· δέον ἐκ τούτων ἡμᾶς ἐπιστρέψαι καὶ ἕκαστον ἡμῶν λογίσασθαι ὅτι, εἰ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, πόσῳ πλέον ἡμῶν οὐ φείσεται ἀπὸ τῶν πατέρων οὕτως ἐξέωσε γενομένους ἁμαρτωλούς, τί ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν κληθέντες πεισόμεθα, ἡμεῖς οὐδὲν τούτων ἐλογισάμεθα, κληθέντες ἵνα παραζηλώσῃ ἐκεῖνος ὁ λαὸς ὁρῶν τὸν δοῦλον τετιμημένον, βλέπων τὸν ἀγενῆ προσεληλυθότα. εἰ δὲ τοσαῦτα ἐκεῖνοι πεπόνθασι, πόσῳ πλέον, ἐὰν ἁμαρτάνωμεν, ἡμεῖς ἐγκαταλειφθησόμεθα; »Ἐν οἷς ἐμοιχᾶτο ἡ κατοικία τοῦ Ἰσραήλ, ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα« ἃ πεποίηκα τῇ κατοικίᾳ τοῦ Ἰσραὴλ ὅτι »ἐξαπέστειλα αὐτὴν καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου«. »οὐκ ἐφοβήθη« ἐκ τῶν ἐκείνοις γεγενημένων. εἰσῆλθέ τις εἰς οἰκίαν οἰκοδεσπότου· νεώνητός ἐστι, πυνθάνεται τίνα τῶν προτέρων οἰκετῶν ἐτίμησε καὶ διὰ τί, τίνα ἠτίμασε τῶν οἰκετῶν καὶ διὰ τί. κατανοήσας, εἰ βούλεται μεῖναι ἐν τῇ οἰκίᾳ τοῦ οἰκοδεσπότου, φυλάσσεται περιπεσεῖν, ἃ πεποιήκασιν οἱ πρότεροι δοῦλοι καὶ ἡμαρτηκότες καὶ ἐκβεβλημένοι καὶ κολάσει παραδεδομένοι. εἶτα μαθὼν τίνα πεποιήκασιν οἱ πρότεροι δοῦλοι καὶ εὐδοκιμηκότες, καὶ ἐπὶ ποταποῖς ἐλευθερίας τετυχήκασι, ζηλοῖ ἐκείνους. καὶ ἡμεῖς δὲ οὐκ ἠμεν δοῦλοι τοῦ θεοῦ, ἀλλὰ εἰδώλων καὶ δαιμόνων, ἐθνικοί, ἐχθὲς καὶ πρώην προσεληλύθαμεν τῷ θεῷ, ἀναγινώσκωμεν τὴν γραφήν, ἴδωμεν τίς ἐδικαιώθη, τίς κατεδικάσθη, μιμησώμεθα τοὺς δικαιωθέντας, φυλασσώμεθα περιπεσεῖν τούτοις, οἷς περιπεπτώκασιν οἱ αἰχμαλωτευθέντες, οἱ ἐκβληθέντες ἀπὸ τοῦ θεοῦ. ### English translation (Claude) “And she played the harlot there. And I said, after she had played the harlot in all these things: Return to me. And she did not return; and faithless Judah saw her faithlessness.” We too are reproached, I mean those of us who sin and do not keep God's covenants, nor see that those people lost the covenant though they were of noble birth, being from Abraham, having received the promise. We ought therefore to reckon that, if they have fallen from the blessings and promises and it profited them nothing to be from the fathers, how much more shall we be forsaken if we sin. “If you were children of Abraham, you would do the works of Abraham,” the Savior says to them. And again John: “Do not begin to say among yourselves, ‘We have Abraham as father’; for I tell you that God is able from these stones to raise up children to Abraham,” hinting at us as stones, who had a heart of stone and were hardened against the truth. And truly God has raised up children to Abraham from the stones, if we remain in childbearing and keep the spirit of adoption. So “faithless Judah,” who did not keep her covenants with God, saw “her faithlessness,” that of the house of Israel, and saw “that concerning all the things for which” that one “was forsaken” (for all these things we, Judah, see when we read Scripture), that concerning the things for which the house of Israel was forsaken, in which she committed adultery, God sent her away and gave her a bill of divorce: that we should be taught by what he did to them, judging them according to their sins, forsaking them and handing them over to captivity, to slaughter, and to their enemies. From this we ought to turn back, and each of us reckon that, if God did not spare the natural branches, how much more will he not spare us? If he thrust out those from the fathers in this way when they became sinners, what shall we suffer who were called from the nations, if we have taken none of this to heart, we who were called so that that people might be made jealous, seeing the slave honored, seeing the low-born come near? If they have suffered so much, how much more shall we be forsaken if we sin? “For all the things in which the house of Israel committed adultery, I sent her away and gave her a bill of divorce into her hands; and faithless Judah was not afraid” of what I did to the house of Israel, when “I sent her away and gave her a bill of divorce.” She “was not afraid” of what had happened to them. Someone has entered the house of a master; he is newly bought; he asks which of the earlier servants the master honored and why, which of the servants he dishonored and why. When he has taken note, if he wishes to remain in the master's house, he takes care not to fall into what the earlier slaves did who sinned and were thrown out and handed over to punishment. Then, having learned what the earlier slaves did who won approval, and for what sort of deeds they obtained their freedom, he emulates them. So we too, who were not slaves of God but of idols and demons, pagans, who came to God only yesterday or the day before: let us read Scripture, let us see who was justified and who was condemned; let us imitate those who were justified, and take care not to fall into what befell those who were taken captive, those who were cast off by God. ### Scripture references - Jer 3:6: quotation, high confidence - Jer 3:7: quotation, high confidence - Jer 3:8: quotation, high confidence - John 8:39: quotation, high confidence - Matt 3:9: quotation, high confidence - Ezek 11:19: allusion, medium confidence - 1 Tim 2:15: echo, low confidence - Rom 8:15: allusion, medium confidence - Rom 11:21: quotation, high confidence - Rom 11:11: allusion, medium confidence ### Translation notes - The quotations are Jer 3:6–8, John 8:39, Matt 3:9, Ezek 11:19 (heart of stone), 1 Tim 2:15 (“remain in childbearing”), Rom 8:15 (“spirit of adoption”), and Rom 11:21. The digital text drops “adoption” (υἱοθεσίας); it is supplied from Rom 8:15. ### Citation (SBL) Origen, Hom. Jer. 4.5 (Klostermann 3:27–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-5). ## Homilies on Jeremiah 4.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-6 - Source: Klostermann 3:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judah turned back to God only half-heartedly; true conversion means reading the Old and New Testaments, imitating the righteous, and living by what we read. ### Greek text »Καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα, καὶ ἐπορεύθη καὶ ἐπόρνευσεν καὶ αὐτή«. πρότερον πορνεύσαντος τοῦ Ἰσραὴλ πεπόρνευκεν ὕστερον καὶ Ἰούδας. »καὶ ἐγένετο εἰς οὐδὲν ἡ πορνεία αὐτῆς, καὶ ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον«. ὅταν ἁμαρτάνωμεν, οὐδὲν ἄλλο ποιοῦμεν ἢ λιθοκάρδιοι γινόμενοι μοιχεύομεν »τὸν λίθον«. ὅταν ἁμαρτάνωμεν καὶ πορνεύωμεν »ὑποκάτω παντὸς ξύλου ἀλσώδους«, καὶ ἡμεῖς μοιχεύομεν τὸ ξύλον«. »καὶ οὐκ ἐπεστράφη πρός με ἡ ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς ἀλλʼ ἐπὶ ψεύδει«. εἰ ἐπεστρέψαμεν πρὸς τὸν θεὸν ἐλλιπῶς δέ, ἐγκαλούμεθα ὡς οὐκ »ἐξ ὅλης τῆς καρδίας« ἐπιστρέψαντες. διὸ »οὐκ ἐπεστράφη πρός με ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς«. οὐκ εἶπεν· καὶ ἐπέστρεψεν ἡ ἀσύνθετος Ἰούδα, καὶ ἔστη, ἀλλά· »καὶ οὐκ ἐπεστράφη πρός με ἡ ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλʼ ἐπὶ ψεύδει« ἐπέστρεψεν. ἡ οὖν ἀληθῶς ἐπιστροφή ἐστιν ἀναγνῶναι τὰ παλαιά, εἰδέναι τοὺς δικαιωθέντας, μιμήσασθαι αὐτούς, ἀναγνῶναι ἐκεῖνα, ἰδεῖν τοὺς μεμφθέντας, φυλάξασθαι περιπεσεῖν ταῖς μέμψεσιν ἐκείναις, ἀναγνῶναι τὰ βιβλία τῆς καινῆς διαθήκης, τῶν ἀποστόλων τοὺς λόγους, μετὰ τὸ ἀναγνῶναι γράψαι ταῦτα πάντα εἰς τὴν καρδίαν, βιῶσαι κατʼ αὐτά, ἴνα μὴ καὶ ἡμῖν δοθῇ βιβλίον ἀποστασίου, ἀλλὰ δυνηθῶμεν ἥκειν ἐπὶ τὴν κληρονομίαν τὴν ἁγίαν, καὶ τοῦ πληρώματος τῶν ἐθνῶν σωθέντος δυνηθῇ τότε ὁ Ἰσραὴλ εἰσελθεῖν· ἐὰν γὰρ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται<, »καὶ γενήσονται μία ποίμνη, εἷς ποιμὴν« διδάσκων δοξάζειν τὸν παντοκράτορα θεὸν έν αὐτῷ τῷ Χριστῷ Ἰησοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) “And faithless Judah was not afraid, but went and played the harlot herself too.” After Israel first played the harlot, Judah later played the harlot too. “And her harlotry became as nothing, and she committed adultery with the wood and the stone.” When we sin, we do nothing else than become stony-hearted and commit adultery with “the stone.” When we sin and play the harlot “under every leafy tree,” we too commit adultery with the wood. “And faithless Judah did not turn to me with her whole heart, but falsely.” If we have turned to God, but deficiently, we are accused of not having turned “with the whole heart.” That is why “faithless Judah did not turn to me with her whole heart.” He did not say, “And faithless Judah turned and stood firm,” but: “And faithless Judah did not turn to me with her whole heart, but falsely” she turned. True turning, then, is to read the old writings, to know those who were justified and imitate them; to read those writings and see those who were blamed, and take care not to fall under those reproaches; to read the books of the New Testament, the words of the apostles; and after reading, to write all these things on the heart and live by them, so that a bill of divorce may not be given to us too, but that we may be able to come to the holy inheritance; and when the fullness of the nations has been saved, Israel may then be able to enter. For “if the fullness of the nations comes in, then all Israel will be saved,” “and they will become one flock, one shepherd,” who teaches us to glorify God almighty in Christ Jesus himself, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 3:8: quotation, high confidence - Jer 3:9: quotation, high confidence - Jer 3:10: quotation, high confidence - Jer 3:6: allusion, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence - John 10:16: quotation, high confidence ### Translation notes - The quotations are Jer 3:8–10, Rom 11:25–26, and John 10:16. ### Citation (SBL) Origen, Hom. Jer. 4.6 (Klostermann 3:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-4-6). ## Homilies on Jeremiah 5, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-0 - Source: Klostermann 3:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the fifth homily, on Jer 3:22–4:8. ### Greek text Ὁμιλία ε΄. Εἰς τὸ »ἐπιστράφητε, υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν« μέχρι τοῦ »περιζώσασθε σάκκους ἐπὶ τούτοις«. ### English translation (Claude) Homily 5. On “Return, you returning sons, and I will heal your breaches” as far as “For these things gird yourselves with sackcloth.” ### Scripture references - Jer 3:22: quotation, high confidence - Jer 4:8: quotation, high confidence ### Translation notes - The passage is Jer 3:22–4:8 (LXX). ### Citation (SBL) Origen, Hom. Jer. 5.0 (Klostermann 3:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-0). ## Homilies on Jeremiah 5.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-1 - Source: Klostermann 3:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the apostles turned from the synagogue to the nations, so the prophet, after rebuking Israel, calls the Gentiles to return and be healed, though Paul confesses that Israel too was once foolish and disobedient. ### Greek text Σαφῶς μὲν ἐν ταῖς τῶν ἀποστόλων γέγραπται Πράξεσιν, ὅτι οἱ ἀπόστολοι εἰσῄεσαν πρῶτον εἰς τὴν τῶν Ἰουδαίων συναγωγὴν καταγγέλλοντες αὐτοῖς, ὡς συγγενέσι διὰ τὸν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, τῶν γεγραμμένων τὰ περὶ τῆς παρουσίας Ἰησοῦ Χριστοῦ. ὅτε δὲ ἐκείνων τὰ λεγόμενα μὴ δεχομένων ἔδει ἑτέρους εἶναι τοὺς ἀκροατὰς τῶν λεγομένων, τότε ἀπολογησάμενοι ἐκείνοις κατελίμπανον αὐτούς· γέγραπται γὰρ ὅτι »ὑμῖν ἔδει καταγγελθῆναι τὸν λόγον τοῦ θεοῦ· ἐπεὶ δὲ οὐκ ἀξίους κρίνετε ἑαυτούς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη«. τοῦτο δὲ σαφῶς εἰρημένον έν ταῖς Πράξεσι τῶν ἀποστόλων δυνάμει πολλαχοῦ καὶ τῶν προφητῶν λέλεκται· καὶ γὰρ προηγουμένως μὲν λαλεῖ τὸ πνεῦμα τὸ ἅγιον τῶν προφητῶν τοῖς ἀπὸ τοῦ λαοῦ ἐκείνου, εἰ δέ ποτε μετὰ τὸ πολλὰ εἰρηκέναι οὐκ ἠκούσθη, προφητεύει τὸν λόγον τὸν κηρυσσόμενον τοῖς ἔθνεσι. Τοῦτο δὲ καὶ ἐπὶ τῆς ἀρχῆς τοῦ σήμερον ἀναγνώσματος γεγένηται, ἐπειδήπερ πρὸ μὲν [τοῦ] αὐτοῦ τοῖς ἀπὸ τοῦ Ἰσραὴλ λέγεται τὸ »εἰ καὶ πατέρα με καλέσεις, καὶ ἀπʼ ἐμοῦ οὐκ ἀποστραφήσῃ. πλὴν ὡς ἀθετεῖ γυνὴ εἰς τὸν συνόντα αὐτῇ, οὕτως ἠθέτησεν εἰς ἐμὲ ὁ οἶκος Ἰσραήλ, λέγει κύριος«. καὶ ὅτε προηγουμένως ταῦτα εἴρηται τὰ περὶ τοῦ Ἰσραὴλ καὶ ἤκουσαν οἱ υἱοὶ Ἰσραήλ· »ὅτι ἠδίκησαν ἐν ταῖς ὁδοῖς αὐτῶν καὶ ἐπελάθοντο θεοῦ ἁγίου αὐτῶν«, ἑξῆς [καὶ] τὸ πνεῦμα τὸ ἅγιον μετατίθησι τὸν λόγον ἐφʼ ἡμᾶς τοὺς ἀπὸ τῶν ἐθνῶν καί φησιν· »ἐπιστράφητε, υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν«. ἡμεῖς γὰρ ἐσμεν οἱ πεπληρωμένοι συντριμμάτων, ἕκαστος εἴποι ἄν, εἰ καὶ νῦν κεκαθάρισται καὶ ἴαται ἀπὸ τῶν συντριμμάτων· »ἦμεν γὰρ καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς πολλαῖς καὶ ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διά- γοντες, στυγητοί, μισοῦντες ἀλλήλους· ὅτε δὲ ἡ χρηστότης καὶ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, διὰ λουτροῦ παλιγγενεσίας ἐπέχεε τὸν ἔλεον αὐτοῦ ἐφʼ ἡμᾶς( καίτοιγε κἀκεῖνο τὸ ἀποστολικὸν ἅπαξ μνησθεὶς σαφέστερον πειράσομαι παραστῆσαι. οὐ γὰρ εἴρηκεν· ἦμεν γάρ ποτε ἀνόητοι, ἀπειθεῖς· ἀλλὰ Παῦλος, ὁ ἀπόστολος, ὁ ἀπὸ τοῦ Ἰσραήλ, ὁ »κατὰ τὴν ἐν νόμῳ δικαιοσύνην γενόμενος ἄμεμπτος« λέγει· »ἠμεν γὰρ καὶ ἡμεῖς ποτε (οἱ ἀπὸ τοῦ Ἰσραὴλ) ἀπειθεῖς, ἀνόητοι«· ἀλλʼ οὐ μόνον οἱ ἀπὸ τῶν ἐθνῶν ἀνόητοι ἦσαν οὐδὲ μόνοι οἱ ἀπὸ τῶν ἐθνῶν ἀπειθεῖς οὐδὲ μόνοι ἐκεῖνοι ἁμαρτωλοί, καὶ ἡμεῖς δὲ οἱ τὸν νόμον δεδιδαγμένοι τοιοῦτοι ἐτυγχάνομεν πρὸ τῆς παρουσίας τοῦ Χριστοῦ. λέγεται οὖν μετὰ τὰ εἰρημένα τῷ Ἰσραὴλ πρὸς ἡμᾶς τοὺς ἀπὸ τῶν ἐθνῶν· »ἐπιστράφητε, υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν«. ### English translation (Claude) It is written plainly in the Acts of the Apostles that the apostles first went into the synagogue of the Jews, proclaiming to them, as kinsmen through Abraham and Isaac and Jacob, what is written about the coming of Jesus Christ. But when they did not receive what was said, and there had to be other hearers of the message, then, having justified themselves to them, they left them; for it is written: “It was necessary that the word of God be proclaimed to you; but since you judge yourselves unworthy, behold, we turn to the nations.” And this, which is said plainly in the Acts of the Apostles, is said in effect in many places in the prophets too; for the Holy Spirit of the prophets speaks first to those of that people, and if at times, after saying much, he was not heard, he prophesies the word that is preached to the nations. This has happened too at the beginning of today's reading. For before it, to those of Israel, is said: “Though you call me Father, you will not turn away from me. But as a wife breaks faith with the one who lives with her, so the house of Israel has broken faith with me, says the Lord.” And when these things about Israel had been said first, and the sons of Israel had heard “that they did wrong in their ways and forgot their holy God,” the Holy Spirit next transfers the word to us who are from the nations, and says: “Return, you returning sons, and I will heal your breaches.” For we are those who were full of breaches, each one might say, even if he has now been cleansed and healed of his breaches: “For we ourselves too were foolish, disobedient, led astray, slaves to various desires and pleasures, passing our days in malice and envy, hateful, hating one another; but when the kindness and love for humankind of God our Savior appeared, through the washing of regeneration he poured out his mercy upon us.” And yet, since I have mentioned that apostolic saying, I will try to present it more clearly. For he did not say, “For we were once foolish, disobedient”; but Paul the apostle, who was from Israel, who was “as to righteousness under the law blameless,” says, “For we ourselves too (we from Israel) were once disobedient, foolish.” So not only those from the nations were foolish, nor only those from the nations disobedient, nor only they sinners; but we too, who had been taught the law, were such before the coming of Christ. So after what was said to Israel it is said to us from the nations: “Return, you returning sons, and I will heal your breaches.” ### Scripture references - Acts 13:46: quotation, high confidence - Jer 3:19: quotation, high confidence - Jer 3:20: quotation, high confidence - Jer 3:21: quotation, high confidence - Jer 3:22: quotation, high confidence - Titus 3:3: quotation, high confidence - Titus 3:4: quotation, high confidence - Titus 3:5: quotation, high confidence - Phil 3:6: quotation, high confidence ### Translation notes - The quotations are Acts 13:46, Jer 3:19–22 (LXX), Titus 3:3–5 (quoted loosely), and Phil 3:6. ### Citation (SBL) Origen, Hom. Jer. 5.1 (Klostermann 3:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-1). ## Homilies on Jeremiah 5.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-2 - Source: Klostermann 3:31–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The call “Return, you returning sons” is addressed to the Gentiles, who answer at once “We will be yours”; having said this, they must belong to God alone and to no passion or false god. ### Greek text Ἀλλʼ ἐρεῖ τις· ταῦτα εἴρηται πρὸς τὸν Ἰσραήλ, σὺ δὲ αὐτὰ ἕλκεις ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν. θέλομεν παραστῆσαι ὅτι οὐ μετὰ πολλά, ἀλλʼ εὐθύς, ὅπου βούλεται πρὸς τὸν Ἰσραὴλ λέγειν τὰ περὶ ἐπιστροφῆς, προστίθησι τὸ τοῦ Ἰσραὴλ ὄνομα. ἑξῆς γοῦν λέγεται· »ἐὰν ἐπιστραφῇ Ἰσραὴλ, λέγει κύριος, πρός με, καὶ ἐπιστραφήσεται· καὶ ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ, καὶ ἀπὸ τοῦ προσώπου μου εὐλαβηθῇ, καὶ ὀμόσῆ· ζῇ κύριος μετὰ ἀληθείας καὶ ἐν κρίσει καὶ ἐν δικαιοσύνῃ, καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη«. τὰ πρῶτα τοίνυν εἴρηται πρὸς τοὺς ἀπὸ τῶν ἐθνῶν· ἐπεὶ ἐὰν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται<, κατὰ τά εἰρημένα παρὰ τῷ ἀποστόλῳ ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ. πρόσχες τίνα τρόπον ὁ μὲν θεὸς προτρέπει ἡμᾶς ἐπιστρέφοντας τελείως ἐπιστρέφειν, ἐπαγγελλόμενος ὅτι ἐὰν »ἐπιστρέφοντες« ἐπιστρέψωμεν πρὸς αὐτόν, ἰάσεται ἡμῶν διὰ Ἰησοῦ Χριστοῦ »τὰ συντρίμ- ματα«· ἡμεῖς δὲ ἀποκρινόμενοι, οἱ μὴ μέλλοντες μηδὲ βραδύνοντες περὶ τῆς σωτηρίας ὡς ἐκεῖνος ὁ Ἰσραήλ, φαμέν· »οἵδε ἡμεῖς ἐσόμεθά σοι«. ὁ μὲν θεὸς εἶπεν· ἐπιστράφητε, υἱοὶ ἐπιστρέφοντες, καὶ ἰάσο- μαι τὰ συντρίμματα ὑμῶν«· οἱ δὲ ἀπὸ τῶν ἐθνῶν· >δοῦλοι ἐσόμεθα ἡμεὶς<, οὐ πρότερον ὄντες »σοί«, ἀλλὰ δαιμόνων ὄντες, ἀλλὰ δυνάμεων ἀντικειμένων τυγχάνοντες. >ὅτε< γὰρ >διεμέριζεν ὁ ὕψιστος ἔθνη, ἐγενήθημεν ἡμεῖς οὐ μερίς σου οὐδὲ μετὰ τοῦ λαοῦ Ἰακώβ σχοίνισμα κληρονομίας, ἀλλὰ γεγόναμεν ἄλλων μερίδες· ὅμως δὲ ἡμεῖς οἱ γενόμενοι ποτὲ μερίδες, σοῦ εἰπόντος ἡμῖν »ἐπιστράφητε, υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν« ἀποκρινόμεθα· »οἵδε ἡμεῖς«· τοῦτο γὰρ περιεμένομεν, τὴν κλῆσιν, οὐχ ὡς ἐκεῖνοι ἐκλήθησαν καὶ παρῃτήσαντο, οὕτω καὶ ἡμεῖς καλούμενοι παραιτούμεθα. ἔχομεν γὰρ ἐν ταῖς τοῦ εὐαγγελίου παραβολαῖς, ὅτι τινῶν κεκλημένων προηγουμένως >ὁ μέν τις ἔλεγε· γυναῖκα ἔχε με παρῃτημένον, ὁ δέ τις· ζεύγη βοῶν ἠγόρασα πέντε, πορεύομαι δοκιμάσαι αὐτά, ἔχε με παρῃτημένον<. οὐχ οὕτως οὖν ἡμεῖς, οἱ ἀπὸ τῶν ἐθνῶν, ἐκλήθημεν καὶ παραιτούμεθα. διὰ τί; περὶ ποῖον ἀγρὸν ἵνα καταγενώμεθα; περὶ ποίαν γυναῖκα σοφήν; ἀλλὰ περὶ τί ἄλλο ἀσχοληθῶμεν; Εἴρηκεν οὖν ὁ θεὸς ἡμῖν· »ἐπιστράφητε, υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν«· καὶ βλέποντες ἑαυτῶν τὰ συντρίμματα καὶ περὶ τῆς ἰάσεως ἐπαγγελίαν, εὐθέως ἡμεῖς ἁποκρινόμεθα καὶ λέγομεν· »ἰδοὺ ἡμεῖς ἐσόμεθά σοι, ὅτι σὺ κύριος ὁ θεὸς ἡμῶν«. ἐπακούσαντες οὖν καὶ εἰπόντες »ἐσόμεθά σοι« μνημονεύωμεν, ὅτι ὑπεσχόμεθα θεῷ, λέγοντες αὐτῷ τὸ »ἐσόμεθά σοι«· καὶ εἰπόντες αὐτῷ τὸ »ἐσόμεθά σοι« μηδενὸς ἄλλου γενώμεθα, μὴ πνεύματος ὀργῆς, μὴ πνεύματος λύπης, μὴ πνεύματος ἐπιθυμίας, μὴ τοῦ διαβόλου γενώμεθα, μὴ τῶν ἀγγέλων αὐτοῦ· ἀλλὰ κληθέντες καὶ εἰπόντες· »ἰδοὺ ἡμεῖς ἐσόμεθά σοι«, δείξωμεν τοῖς ἔργοις, ὅτι | γενέσθαι αὐτοῦ, οὐδενὶ ἄλλῳ ἢ αὐτῷ ἑαυτοὺς ἀνεθήκαμεν. καὶ λέγομεν· »ὅτι σὺ κύριος ὁ θεὸς ἡμῶν εἶ«· οὐδένα γὰρ θεὸν ἡμεῖς ὁμολογοῦμεν (οὐ τὴν κοιλίαν ὡς οἱ γαστρίμαργοι, »ὧν ὁ θεὸς ἡ κοιλία«· οὐ τὸ ἀργύριον ὡς οἱ φιλάργυροι, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία, οὐδὲ ἄλλο τι ἐκθεοῦμεν καὶ θεοποιοῦμεν, ὡν οἱ πολλοὶ θεοποιοῦσιν, ἀλλὰ ἡμῖν ὁ ἐπὶ πᾶσι θεός, >ὁ ἐπὶ πάντων, ὁ διὰ ὁ ἐν πᾶσι< θεός ἐστιν, καὶ ἐπεὶ ἠρτήμεθα τῆς πρὸς τὸν θεόν ἡ γὰρ ἀγάπη κολλᾷ ἡμᾶς θεῷ) λέγομεν· οἵδε ἡμεῖς ἐσόμεθά σοι, ὅτι σὺ κύριος ὁ θεὸς ἡμῶν«. ### English translation (Claude) But someone will say: “These things were said to Israel, and you drag them over to those from the nations.” We wish to show that not long after, but immediately, where he wishes to speak to Israel about returning, he adds the name of Israel. Next, at any rate, it is said: “If Israel returns to me, says the Lord, he shall indeed return; and if he removes his abominations from his mouth, and reverences my presence, and swears, ‘The Lord lives,’ with truth and in judgment and in righteousness, then the nations shall bless themselves in him.” The first words, then, were said to those from the nations; since “if the fullness of the nations comes in, then all Israel will be saved,” according to what the apostle says in the Epistle to the Romans. Notice how God urges us, as we return, to return completely, promising that if, “returning,” we return to him, he will heal our “breaches” through Jesus Christ; and we answer, not delaying or being slow about salvation like that Israel, and say: “Behold, we will be yours.” God said, “Return, you returning sons, and I will heal your breaches”; and those from the nations say, “We will be your servants,” not having been “yours” before, but belonging to demons, being under the opposing powers. For “when the Most High divided the nations,” we did not become your portion, nor, with the people of Jacob, the allotment of your inheritance, but became the portions of others. Yet we, who were once portions of others, when you say to us, “Return, you returning sons, and I will heal your breaches,” answer, “Behold, we”; for this is what we were waiting for, the calling. Not as those were called and made excuses, so too do we make excuses when we are called. For we have in the Gospel parables that, when some had been called first, “one said, ‘I have married a wife; have me excused,’ and another, ‘I have bought five yoke of oxen; I am going to try them; have me excused.’” We from the nations were not called in this way only to make excuses. Why should we? About what field, that we should be occupied with it? About what wise wife? Or about what else should we be busy? So God has said to us: “Return, you returning sons, and I will heal your breaches”; and seeing our own breaches and the promise of healing, we immediately answer and say: “Behold, we will be yours, for you are the Lord our God.” Having listened, then, and said “we will be yours,” let us remember that we promised God, saying to him “we will be yours”; and having said to him “we will be yours,” let us belong to no one else: not to a spirit of anger, not to a spirit of grief, not to a spirit of desire; let us not belong to the devil or to his angels. But having been called and having said, “Behold, we will be yours,” let us show by our deeds that we have become his, that we have dedicated ourselves to no one else but him. And we say, “For you are the Lord our God”; for we confess no other god (not the belly, like the gluttons, “whose god is the belly”; not money, like the lovers of money, and greed, “which is idolatry”; nor do we deify and make a god of anything else of the things that most people make gods; but for us the God over all, “who is over all and through all and in all,” is God; and since we hang upon love for God, for love binds us to God), we say: “Behold, we will be yours, for you are the Lord our God.” ### Scripture references - Jer 4:1: quotation, high confidence - Jer 4:2: quotation, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence - Jer 3:22: quotation, high confidence - Deut 32:8: quotation, high confidence - Deut 32:9: allusion, high confidence - Luke 14:18: quotation, high confidence - Luke 14:19: quotation, high confidence - Luke 14:20: allusion, high confidence - Phil 3:19: quotation, high confidence - Col 3:5: quotation, high confidence - Eph 4:6: quotation, high confidence ### Translation notes - The quotations are Jer 4:1–2 (LXX), Rom 11:25–26, Jer 3:22, Deut 32:8–9 (LXX), Luke 14:18–20, Phil 3:19, Col 3:5, and Eph 4:6. The digital text contains a leaked page marker (“224V”) and has lost words in “by our deeds that we have become his”; the sense is supplied from context. ### Citation (SBL) Origen, Hom. Jer. 5.2 (Klostermann 3:31–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-2). ## Homilies on Jeremiah 5.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-3 - Source: Klostermann 3:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Converted Gentiles confess that the “mountains” (the gods of the nations) and the “hills” (deified heroes like Heracles and Asclepius) were a lie, and that their wonders were false signs, unlike those of Moses and Christ. ### Greek text Εἶτα καταγνόντες τῶν προτέρων ἡμῶν κακῶν (ὅτε μεγάλα μὲν ἐνομίζομεν καὶ ὑψηλὰ τὰ εἴδωλα, προσεκυνοῦμεν καὶ θαυμαστὰ ἐνομίζομεν οἷς ἐλατρεύομεν· νυνὶ δὲ κατέγνωμεν ὅτι ἐκεῖνα πάντα ψευδῆ ἦν καὶ οὐδὲν ἐτύγχανεν), λέγομεν ἐπιστρέφοντες· »ὄντως εἰς ψεῦδος ἠσαν οἱ βουνοί«, καὶ ἡμεῖς καταγνόντες τῶν προτέρων ὑψηλῶν καὶ τῶν προτέρων θαυμασίων. καὶ τάχα ἐὰν φιλοτεχνῶμεν, εὑρήσομεν τὴν διαφορὰν τῶν ἐν τοῖς ἔθνεσι βουνῶν καὶ ὀρέων, ἅτινα καταλιπόντες οἱ εἰπόντες· »ἰδοὺ οἵδε ἡμεῖς ἐσόμεθά σοι, ὅτι σὺ κύριος ὁ θεὸς ἡμῶν εἶ«, κατηγοροῦσιν αὐτῶν ὡς ψευδῶν, καὶ τῶν βουνῶν καὶ τῶν ὀρέων. τίς οὐν ἡ διαφορὰ τῶν ἐν τοῖς ἔθνεσιν ὀρέων καὶ βουνῶν, ὡν κατεγνωκότες λέγομεν· »ὄντως εἰς ψεῦδος ἠσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων«; τοῦτο λέγομεν ἡμεῖς καταγνόντες τῶν προτέρων. τὰ προσκυνούμενα παρὰ τοῖς ἔθνεσι τὰ μὲν προσκυνεῖται ὡς θεοί, τὰ δὲ ὡς ἥρωες. ὁμολογοῦσι γὰρ καὶ αὐτοὶ περί τινων, ὅτι ἀνθρωποι πρότερον ἠσαν καὶ ἀπεθεώθησαν. Ἡρακλέα προσκυνοῦσιν οὐχ ὡς γεγεννημένον θεόν, ἀλλʼ ὡς ἐξ ἀνθρώπου εἰς θεὸν μεταβληθέντα· Ἀσκληπιὸν προσκυνοῦσιν ὡς ἐξ ἀνθρώπων διʼ ἀρετὴν εἰς θεὸν μεταβεβληκότα. ὅταν δὲ προσκυνῶσι τοὺς πατέρας τούτων ὀνομαζομένους παρʼ αὐτοῖς θεούς, προσκυνοῦσιν οὐχ ὡς μεταβαλόν- τας ἐξ ἀνθρώπων εἰς θεούς, ἀλλʼ, ὡς ἐκεῖνοι οἴονται, θεοὺς ἀρχῆθεν ὄντας. ἔσονται μὲν οὖν οἱ ἀρχῆθεν μὲν θεοὶ νομιζόμενοι ἔθνεσιν τὰ ὄρη καὶ »ἡ δύναμις τῶν ὀρέων«, οἱ δὲ νομιζόμενοι παρʼ αὐτοῖς νῦν μὲν εἶναι θεοί, πρότερον δʼ ἄνθρωποι γεγονέναι, οὑτοί εἰσιν »οἱ βουνοί«. Ἐγνωκότες οὖν ἀμφότερα τὰ προσκυνούμενα τάγματά »ὄντως εἰς ψεῦδος ἠσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων‘. οὐ γὰρ ὑπολαμβάνουσιν οἱ αὐτοῖς λατρεύοντες, ὅτι ψευδῆ ἐστι ταῦτα. διόπερ οἴονται τοὺς χρησμοὺς καὶ τὰς θεραπείας ἀληθινὰς εἶναι θεραπείας, οὐχ ὁρῶντες διαφορὰν πάσης δυνάμεως καὶ σημείων καὶ τεράτων ψεύδους ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις γινομένων … Χριστὸς Ἰησοῦς, ταῦτα ἦν σημεῖα ἀληθείας, καὶ πρὸ αὐτοῦ δὲ ἃ ἐποίει Μωσῆς, δύναμις ἦν ἀληθείας. ἃ δὲ ἐποίουν οἱ Αἰγύπτιοι σημεῖα μὲν ἦν καὶ τέρατα, ἀλλὰ ψεύδους. οὕτως δὲ καὶ ἃ ἐποίει Σίμων μετὰ τὸν Ἰησοῦν ὁ μάγος, ὥστε ἀποπλανᾶν τὸ ἔθνος τῆς Σαμαρείας καὶ νομίζεσθαι αὐτὸν εἶναι δύναμιν θεοῦ, καὶ αὐτὰ ἦν σημεῖα καὶ τέρατα ψεύδους. ὅταν οὖν καταγνῶμεν ἐκείνων, λέγομεν οἱ κατεγνωκότες· »ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων«. ### English translation (Claude) Then, condemning our former evils (when we thought the idols great and lofty, worshipped them, and thought wonderful the things we served; but now we have recognized that all those were false and were nothing), we say as we return: “Truly the hills were for a lie,” we too condemning our former lofty things and former marvels. And perhaps, if we take pains, we shall find the difference between the hills and the mountains among the nations, which those who said, “Behold, we will be yours, for you are the Lord our God,” have abandoned, accusing them as false, both the hills and the mountains. What, then, is the difference between the mountains and the hills among the nations, which we have condemned when we say, “Truly the hills were for a lie, and the power of the mountains”? This we say, condemning our former things. Of the things worshipped among the nations, some are worshipped as gods, others as heroes. For they themselves admit about some that they were formerly men and were deified. They worship Heracles not as one born a god, but as changed from a man into a god; they worship Asclepius as having been changed from among men into a god because of his virtue. But when they worship the fathers of these, whom they call gods, they worship them not as having changed from men into gods, but, as they suppose, as gods from the beginning. So those considered by the nations to be gods from the beginning will be the mountains and “the power of the mountains,” while those considered by them to be gods now, but to have been men before, are “the hills.” Knowing, then, both ranks of things worshipped, we say, “Truly the hills were for a lie, and the power of the mountains.” For those who serve them do not suppose that these things are false. That is why they think the oracles and the healings to be true healings, not seeing the difference between every power and sign and wonder of falsehood, done with all the deceit of unrighteousness for those who are perishing, [and the works of truth. What] Christ Jesus [did], these were signs of truth; and before him what Moses did was a power of truth. But what the Egyptians did were signs and wonders, but of falsehood. So too what Simon the magician did after Jesus, so as to lead astray the nation of Samaria and be thought to be the power of God, these too were signs and wonders of falsehood. So when we condemn those things, we who have condemned them say: “Truly the hills were for a lie, and the power of the mountains.” ### Scripture references - Jer 3:22: quotation, high confidence - Jer 3:23: quotation, high confidence - 2 Thess 2:9: quotation, high confidence - 2 Thess 2:10: quotation, high confidence - Exod 7:11: allusion, high confidence - Acts 8:9: allusion, high confidence - Acts 8:10: allusion, high confidence ### Translation notes - The quotations are Jer 3:22–23 (LXX) and 2 Thess 2:9–10; the Egyptian magicians are Exod 7:11–12, 22, and Simon is Acts 8:9–10. At one point the digital text repeats a line from 5.4 (“the fullness of the nations comes in, after this all Israel will be saved”) in place of the words introducing Christ's works; the misplaced line is removed and the lost words (“and the works of truth. What … did”) are supplied in brackets from the sense. ### Citation (SBL) Origen, Hom. Jer. 5.3 (Klostermann 3:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-3). ## Homilies on Jeremiah 5.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-4 - Source: Klostermann 3:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gentiles confess the falsehood of idols, and of Israel they say that its salvation will come through God after the fullness of the nations has come in; Origen hints at a still later salvation of all. ### Greek text Εἶτα ἐπεὶ ἡμεῖς, οἱ ἀπὸ τῶν ἐθνῶν, ἴσμεν ὅτι τῷ »παραπτώματι τοῦ Ἰσραὴλ ὁδὸν ἐλάβομεν σωτηρίας«, καὶ ἐκεῖνοι ἔξω εἰσὶν ἐκβεβλημένοι μέχρι τὸ πλήρωμα ἡμῶν εἰσέλθῃ, ἴσμεν δὲ ὅτι ἐὰν >τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, μετὰ τοῦτο πᾶς Ἰσραὴλ σωθήσεται<, διὰ τοῦτό φαμεν πρῶτον μὲν τὸ »ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἠ δύναμις τῶν ὀρέων«, δεύτερον δὲ περὶ τοῦ Ἰσραὴλ μετὰ τὸ πλήρωμα τῶν ἐθνῶν· πλὴν διὰ κυρίου θεοῦ ἡμῶν ἡ σωτηρία τοῦ Ἰσραήλ«. ἐπεὶ δὲ ἅπαξ ἐμνήσθημεν τοῦ ἀποστολικοῦ ῥητοῦ λέγοντος ὅτι τῷ παραπτώματι, ᾧ παρέπεσεν ὁ Ἰσραήλ, ἡ σωτηρία γέγονε τοῖς ἔθνεσιν<, καὶ ὅταν »τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ«, ἔξω μένοντος τοῦ Ἰσραήλ, μετὰ τὸ εἰσερχόμενον πλήρωμα τῶν ἐθνῶν >τότε πᾶς Ἰσραὴλ σωθήσεται<, φέρε τὰ κατὰ τοὺς τόπους τούτους ἀναπτύξωμεν. ἦν Ἰσραὴλ σῳζόμενος. ἐξέπεσεν ὁ πολὺς Ἰσραήλ, ἀλλὰ »λεῖμμα κατʼ ἐκλογὴν χάριτος γέγονεν«, περὶ οὗ λείμμα- τος μυστικῶς »ἐν Ἠλίᾳ‘ λέλεκται· »κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βαάλ«. καὶ ἑρμηνεύων περὶ τοῦ λείμματος τούτου ὁ ἀπόστολός φησιν· »ἄρʼ οὗν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατʼ ἐκλογὴν χάριτος γέγονεν«. οὐκοῦν Ἰσραὴλ κἂν λεῖμμα σῳζόμενον, καταλειφθέντος τοῦ Ἰσραήλ. ταῦτα τὰ δύο τάγματα, εἰ δυνατὸς εἶ, μετάγαγέ μοι καὶ ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν. οὐ γὰρ εἶπεν· ὅταν πάντα τὰ ἔθνη σωθῇ, τότε πᾶς Ἰσραὴλ σωθήσεται· ἀλλʼ >ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε οὐ τὶς Ἰσραὴλ σωθήσεται μετὰ πάντα τὰ ἔθνη, ἀλλὰ μετὰ »τὸ πλήρωμα τῶν ἐθνῶν«. εἴ τις δύναται, τὸ λοιπὸν ὥσπερ εὑρεν τὸν Ἰσραὴλ σῳζόμενον μετὰ τὸ πλήρωμα τῶν ἐθνῶν, διαβὰς τῷ λόγῳ κατανοησάτω, πότε πάντες δουλεύσουσιν< κατὰ τὰ ἐν τῷ εἰρημένα >τῷ θεῷ ὑπὸ ζυγὸν ἕνα καὶ ἐκ περάτων Αἰθιοπίας θυσίας· ὅτε, ὡς ἐν ἑξηκοστῷ ἑβδόμῳ λέλεκται Ψαλμῷ· »Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ θεῷ«, καὶ ταῖς βασιλείαις »τῆς γῆς« προστάσσει ὁ λόγος λέγων· »ᾄσατε τῷ κυρίῳ, ψάλατε τῷ θεῷ Ἰακώβ«. ### English translation (Claude) Then, since we from the nations know that “by the trespass of Israel we received the way of salvation,” and they have been cast outside until our fullness comes in, and we know that “if the fullness of the nations comes in, after this all Israel will be saved,” for this reason we say, first, “Truly the hills were for a lie, and the power of the mountains,” and second, about Israel after the fullness of the nations: “But through the Lord our God is the salvation of Israel.” And since we have once mentioned the apostolic saying that “by the trespass by which Israel fell, salvation has come to the nations,” and that when “the fullness of the nations comes in,” while Israel remains outside, after the fullness of the nations has come in “then all Israel will be saved,” come, let us unfold the matters in these passages. There was an Israel being saved. The greater part of Israel fell away, but “a remnant according to the election of grace has come to be,” concerning which remnant it is said mystically “in Elijah”: “I have left for myself seven thousand men who have not bowed the knee to Baal.” And interpreting this remnant the apostle says: “So too at the present time a remnant according to the election of grace has come to be.” So there is an Israel, even if only a remnant, that is saved, while Israel was left behind. Transfer these two ranks for me, if you are able, to those from the nations as well. For he did not say, “When all the nations are saved, then all Israel will be saved,” but “when the fullness of the nations comes in, then” — not after all the nations, but after “the fullness of the nations” — “all Israel will be saved.” If anyone can, having found, as it were, Israel being saved after the fullness of the nations, let him go further in thought and consider when all “will serve God under one yoke,” according to what is said in Zephaniah, and bring sacrifices “from the ends of Ethiopia”; when, as is said in the sixty-seventh Psalm, “Ethiopia shall hasten to stretch out her hand to God,” and the Word commands the kingdoms “of the earth,” saying, “Sing to the Lord, sing praises to the God of Jacob.” ### Scripture references - Rom 11:11: quotation, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence - Jer 3:23: quotation, high confidence - Rom 11:2: allusion, medium confidence - Rom 11:4: quotation, high confidence - 1 Kgs 19:18: quotation, high confidence - Rom 11:5: quotation, high confidence - Zeph 3:9: quotation, high confidence - Zeph 3:10: quotation, high confidence - Ps 68:31 (67:32 LXX): quotation, high confidence - Ps 68:32 (67:33 LXX): quotation, high confidence ### Translation notes - The quotations are Rom 11:11–12, 25–26, Jer 3:23, Rom 11:2, 4–5 (1 Kgs 19:18), Zeph 3:9–10, and Ps 68:31–32 (67:32–33 LXX; Origen cites it as the sixty-seventh Psalm, the LXX number). The name of Zephaniah is lost in the digital text and supplied from the quotation. ### Citation (SBL) Origen, Hom. Jer. 5.4 (Klostermann 3:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/4-0/#p-5-4). ## Homilies on Jeremiah 5.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-5 - Source: Klostermann 3:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shame for past sins is the beginning of good; those who boast of their immoralities cannot be freed from them until they are ashamed. ### Greek text Οὐκοῦν λέγομεν ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν περὶ μὲν ἑαυτῶν, μετανοοῦντες ἐπὶ τοῖς ψευδέσιν ἃ ἐνομίζομεν εἶναι ἀληθῆ· »ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων«· περὶ δὲ τοῦ μεθʼ ἡμᾶς σωθησομένου Ἰσραήλ· »πλὴν διὰ κυρίου θεοῦ ἡμῶν ἡ σωτηρία τοῦ οἴκου Ἰσραήλ«. εἶτε ἐξομολογούμενοι περὶ τῶν ἁμαρτημάτων, ἐν οἷς καὶ οἱ πατέρες ἡμῶν γεγόνασιν καὶ ἡμεῖς αὐτοὶ εἰδωλολατροῦντες, φαμέν· »ἡ δὲ αἰσχύνη κατηνάλωσεν τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος αὐτῶν, τὰ πρόβατα αὐτῶν καὶ τοὺς βόας αὐτῶν, τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν«. »ἡ αἰσχύνη κατηνάλωσεν τοὺς μόχθους τῶν πατέρων ἡμῶν«, καὶ τάδε τὰ εἰρημένα. οὐκοῦν εἰ μέλλει καταναλίσκεσθαι ὁ μοχθηρὸς μόχθος καὶ τὸ ψευδὲς ἔργον τῶν πατέρων, αἰσχύνην δεῖ γενέσθαι· πρὶν γὰρ αἰσχύνης οὐ καταναλίσκεται ὁ μόχθος τῶν πατέρων < καὶ τὰ ἐπιφερόμενα. διὰ τοῦτο κατανοήσωμεν ἁμαρτανόντων διαφοράς. εἰσὶν ἁμαρτάνοντες καὶ οὐκ αἰσχυνόμενοι οὐδὲ αἰδούμενοι ἐπὶ ταῖς ἁμαρ- τίαις αὐτῶν οὐδὲ ἐρυθριῶντες. τοιοῦτοί εἰσιν οἱ ἀπηλγηκότες καὶ ἑαυτοὺς παραδόντες πάσῃ ἀσελγείᾳ καὶ πάσῃ ἀκαθαρσίᾳ γὰρ τοὺς ἀπὸ τῶν ἐθνῶν τίνα τρόπον ὡς ἀριστείας ἔσθʼ ὅτε καταλέγουσιν τὰς πορνείας καὶ τὰς μοιχείας ἑαυτῶν, οὐδὲ αἰδούμενοι ὁμολογεῖν τὰ τοιαῦτα πεποιηκέναι, καὶ οὐ λέγουσιν αὐτὰ ἁμαρτήματα. ὅσον οὐκ αἰσχύνονται, οὐκ ἀναλίσκονται αὐτῶν οἱ μόχθοι. οὐκ ἀναλίσκεται αὐτῶν τὰ ἁμαρτήματα. ἀρχὴ ἀγαθῶν ἐστιν τὸ αἰσχυνθῆναί τινα ἃ οὐκ ᾐσχύνετο. διὰ τοῦτο ἐγὼ οὐ κατάραν νομίζω ἐν τοῖς προφήταις λέγεσθαι ἐν τῷ »αἰσχυνθήτωσαν καὶ ἐντραπήτωσαν πάντες οἱ μισοῦντες Σιών«. εὔχεται γὰρ τοὺς ἀναισθήτους τῶν αἰσχύνης ἔργων εἰς συναίσθησιν ἔρχεσθαι, ἵνα αἰσχυνθέντες δυνηθῶσιν ἀναλῶσαι τοὺς μόχθους καὶ τὰ ἁμαρτήματα αὐτῶν. ### English translation (Claude) So we from the nations say about ourselves, repenting of the false things we thought true: “Truly the hills were for a lie, and the power of the mountains”; and about Israel, which will be saved after us: “But through the Lord our God is the salvation of the house of Israel.” Then, confessing the sins in which our fathers were and we ourselves were when we worshipped idols, we say: “But shame has consumed the labors of our fathers from their youth, their sheep and their oxen, their sons and their daughters.” “Shame has consumed the labors of our fathers,” and the rest of what is said. So if the wicked labor and the false work of the fathers is to be consumed, shame must come; for before shame the labor of the fathers, and what follows, is not consumed. For this reason let us consider the differences among those who sin. There are those who sin and are not ashamed, nor abashed at their sins, nor blush. Such are those who “have become callous and have given themselves up to all licentiousness and all impurity.” For [you see] among those from the nations how at times they list their acts of sexual immorality and their adulteries as feats of valor, not even ashamed to confess they have done such things, and they do not call them sins. As long as they are not ashamed, their labors are not consumed; their sins are not consumed. The beginning of good things is for someone to be ashamed of what he was not ashamed of before. That is why I do not think it is a curse that is spoken in the prophets in “Let all who hate Zion be put to shame and turned back.” For he prays that those insensible to the works of shame may come to awareness, so that, being ashamed, they may be able to consume their labors and their sins. ### Scripture references - Jer 3:23: quotation, high confidence - Jer 3:24: quotation, high confidence - Eph 4:19: quotation, high confidence - Ps 129:5 (128:5 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 3:23–24 (LXX), Eph 4:19, and Ps 129:5 (128:5 LXX). The words “you see” are supplied where the digital text has lost a verb. ### Citation (SBL) Origen, Hom. Jer. 5.5 (Klostermann 3:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-5). ## Homilies on Jeremiah 5.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-6 - Source: Klostermann 3:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “sheep” of the fathers are the soul's irrational impulses; Christ the good shepherd must dwell in the soul and shepherd them. ### Greek text Τὰ δὲ ἄλογα τῶν πατέρων κινήματα »πρόβατα« εἶπεν καὶ »μόσχουσ«. οὐ γὰρ πάντα τὰ ἄλογα ἐπαινετά· ἀλλʼ ἔστιν τινα ψεκτά, ὥσπερ τὰ πρόβατα τῶν πατέρων τῶν ἡμαρτηκότων· ἔστιν δέ τινα ἄλογα ἐπαινετά, οἷον· »τὰ ἐμὰ πρόβατα τῆς φωνῆς μου ἀκούουσιν«. πρόβατα ἠν καὶ ταῦτα, οἷς ἀνάλογον ἔχομεν τὸν λόγον. ἔχοντες τὸν ποιμένα τὸν καλὸν ἐν ταῖς ψυχαῖς ἡμῶν. ἐπὰν γὰρ λέγῃ ὁ σωτήρ· »ἐγώ εἰμι ὁ ποιμὴν ὁ καλός«· οὐκ ἀκούω μόνον ὡς πάντες ἀκούουσιν, ὅτι ποιμήν ἐστιν τῶν πιστευόντων (καὶ τοῦτο μὲν γὰρ καὶ ὑγιὲς καὶ ἀληθές), ἀλλὰ καὶ ἐν τῇ ἐμῇ ψυχῇ ὀφείλω ἔχειν ἔνδον μου τὸν Χριστόν, ἔνδον μου τὸν καλὸν ποιμένα. ποιμαίνοντα τὰ ἐν ἐμοὶ ἄλογα κινήματα, ἵνα μηκέτι ἐπὶ τὴν νομὴν ὡς ἔτυχεν ἐξέρχηται, ἀλλʼ ἀγόμενα ὑπὸ τοῦ ποιμένος ταῦτα τὰ ἀλλότριά ποτε τυγχάνοντα αὐτοῦ ἴδια γένηται αὐτοῦ. διὰ τοῦτο νῦν, ἐὰν ποιμὴν, ᾖ ἐν ἐμοί, ἄρχει μου τῶν αἰσθήσεων· οὐκέτι εἰσὶν ὑπὸ νοῦν ἀλλότριον, ἢ ὑπὸ Φαραώ, ἢ ὑπὸ Ναβουχοδονόσορ, ἀλλὰ ὑπὸ τὸν καλὸν ποιμένα. ### English translation (Claude) The irrational movements of the fathers he called “sheep” and “calves.” For not all irrational things are praiseworthy; some are blameworthy, like the sheep of the fathers who sinned; but some irrational things are praiseworthy, for example: “My sheep hear my voice.” These too were sheep, to which we have the corresponding meaning, having the good shepherd in our souls. For when the Savior says, “I am the good shepherd,” I do not hear it only as everyone hears it, that he is the shepherd of those who believe (and that is sound and true), but also that in my own soul I ought to have Christ within me, the good shepherd within me, shepherding the irrational movements in me, so that they no longer go out to pasture at random, but, being led by the shepherd, these things that were once foreign to him may become his own. So now, if the shepherd is in me, he rules my senses; they are no longer under an alien mind, or under Pharaoh, or under Nebuchadnezzar, but under the good shepherd. ### Scripture references - Jer 3:24: allusion, high confidence - John 10:27: quotation, high confidence - John 10:11: quotation, high confidence ### Translation notes - The quotations are Jer 3:24, John 10:27, and John 10:11. ### Citation (SBL) Origen, Hom. Jer. 5.6 (Klostermann 3:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-6). ## Homilies on Jeremiah 5.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-7 - Source: Klostermann 3:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fathers' oxen, sons, and daughters that shame consumes are the soul's wicked labors, thoughts, and deeds, which are destroyed when the sinner is ashamed of them. ### Greek text »Ἡ αἰσχύνη« οὖν »κατηνάλωσεν τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος αὐτῶν, τὰ πρόβατα αὐτῶν καὶ τοὺς βόας αὐτῶν«. τι ἔστι τι ἑν ἡμῖν γεωργοῦν ἡμᾶς, ἤτοι δὲ κακῶς γεωργοῦν, λέγειν τὸ κακῶς ἐπὶ τοῦ γεωργοῦντος, ἢ καλῶς γεωργοῦν[τος]. εἰ μὲν οὖν κακῶς γεωργεῖ, μόχθος ἐστὶ τῶν πατέρων καταναλισκόμενος ὑπὸ τῆς αἰσχύνης αὐτῶν· εἰ δὲ καλῶς γεωργεῖ, οὐκ ἔστι τῶν πατέρων μόχθος· ἀλλὰ μόχθος ἐστὶν ἀφʼ ὡν τὰ πρωτότοκα ἀναφέρεται ἐπὶ τοῦ θυσιαστηρίου τοῦ θεοῦ. »τοὺς υἱοὺς αὐτῶν καὶ τὰς αὐτῶν« λέγουσιν οὑτοι. τίνων »αὐτῶν« ἢ »τῶν πατέρων« οἱ υἱοὶ ἀναλίσκονται ὑπὸ τῆς αἰσχύνης αὐτῶν καὶ αἱ πολλάκις εἴπομεν τὰ τῆς ψυχῆς γεννήματα, ὅτι τὰ νοήματα μέν εἰσιν υἱοί, τὰ δὲ ἔργα καὶ αἱ πράξεις αἱ διὰ τοῦ σώματος θυγατέρες. ἐπεὶ οὖν ἐστί τινα νοήματα μοχθηρά, ὁποῖα ἐνόησαν οἱ ἀπὸ τῶν ἐθνῶν, ἔστιν δὲ καὶ ἔργα μοχθηρά, διὰ τοῦτο υἱοὶ καὶ θυγατέρες ἀναλίσκονται ὑπὸ τῶν πεποιηκότων, ἐὰν αἰσχύνη αὐτοῖς ἐγγένηται περὶ τῶν ἡμαρτημένων. ἡμᾶς δὲ μὴ εἴη ποιεῖν υἱοὺς καὶ θυγατέρας ἀναλώσεως τῆς ἀπὸ τῆς αἰσχύνης. ### English translation (Claude) “Shame,” then, “has consumed the labors of our fathers from their youth, their sheep and their oxen.” There is something in us that tills us, and it tills either badly (to say “badly” of the one who tills) or well. If it tills badly, it is a labor of the fathers consumed by their shame; if it tills well, it is not a labor of the fathers, but a labor from which the firstborn are brought up to the altar of God. “Their sons and their daughters,” these say. Whose? The sons and the daughters of “them,” that is, “of the fathers,” are consumed by their shame. We have often spoken of the offspring of the soul: that thoughts are sons, and the works and deeds done through the body are daughters. Since, then, there are wicked thoughts, such as those from the nations thought, and there are also wicked works, for this reason sons and daughters are consumed by those who made them, if shame for their sins arises in them. But may it not be ours to beget sons and daughters for the consuming that comes from shame. ### Scripture references - Jer 3:24: quotation, high confidence ### Translation notes - The quotation is Jer 3:24. The digital text drops “daughters” in the second quotation; it is supplied from the verse. ### Citation (SBL) Origen, Hom. Jer. 5.7 (Klostermann 3:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-7). ## Homilies on Jeremiah 5.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-8 - Source: Klostermann 3:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The veil over the heart that keeps sinners from understanding Scripture is their own shame and dishonor; like Moses, we remove it ourselves when we turn to the Lord. ### Greek text Μετὰ ταῦτα λέγουσιν οὗτοι οἱ ἐξομολογούμενοι τὸ »ἐκοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν«· καὶ μετὰ τοῦτό φασιν· »καὶ ἐπεκάλυψεν« φησὶν »ἡμᾶς ἡ ἀτιμία ἡμῶν«. περὶ τοῦ καλύμματος πολλάκις ἡμῖν εἴρηται τοῦ ἐπικειμένου τῷ προσώπῳ τῶν μὴ ἐπιστρεφόντων πρὸς κύριον. διʼ ὃ κάλυμμα ἂν ἀναγινώσκηται Μωσῆς«, ὁ ἁμαρτωλὸς οὐ νοεῖ αὐτόν· »κάλυμμα« γὰρ »εἰς τὴν καρδίαν αὐτοῦ κεῖται«. διʼ κάλυμμα, ἐὰν ἀναγινώσκηται ἡ παλαιὰ διαθήκη, οὐ συνήσει ὁ ἀκούων. διʼ ὃ κάλυμμα καὶ τὸ εὐαγγέλιον τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον ἐλέγομεν τοίνυν περὶ τοῦ καλύμματος ὅτι ἡ αἰσχύνη ἐστὶ τὸ κάλυμμα. ὅσον γὰρ ἔχομεν »τὰ ἔργα τῆς αἰσχύνης», δῆλον ὅτι ἔχομεν τὸ κάλυμμα κατὰ τὸ εἰρημένον που ἐν τεσσαρακοστῷ καὶ τρίτῳ Ψαλμῷ· »καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέν με«. παρεθέμην ὅτι ὁ μὴ ἔχων αἰσχύνης ἔργα οὐκ ἔχει κάλυμμα· ὁποῖος ἠν ὁ Παῦλος λέγων· »ἠμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμεθα«. Παῦλος οὐν ἀνακεκαλυμμένον ἔχει τὸ πρόσωπον· οὐ γὰρ ἔχει αἰσχύνης ἔργα. ὁ μὴ ὡς Παῦλος ὢν κεκαλυμμένον ἔχει τὸ πρόσωπον. ὡς οὖν ἐκεῖ »ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέν με« εἴρηται έν τεσσαρακοστῷ καὶ τρίτῳ ψαλμῷ, τὸν αὐτὸν τρόπον εἴρηται ἐνθάδε· »ἐκάλυψεν »φησὶν« ἡμᾶς ἡ ἀτιμία ἡμῶν( ὅσον ἀτιμίας ἔργα ἐργαζόμεθα, κάλυμμα ἔχομεν ἐπὶ τὴν καρδίαν ἡμῶν κείμενον. εἰ θέλομεν τὸ κάλυμμα τὸ ἀπὸ τῆς ἀτιμίας ἀποθέσθαι, ἐπὶ τὰ τῆς τιμῆς ἔργα καταντήσωμεν καὶ νοήσωμεν ἐκεῖνο τὸ ὐπὸ τοῦ σωτῆρος εἰρημένον· »ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα«, νοήσωμεν καὶ τὸ παρά τῷ ἀποστόλῳ εἰρημένον· »διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις. ὁ δίκαιος ὡς τιμᾷ τὸν πατέρα τιμᾷ τὸν υἱόν<. ἡ ἀτιμία, ὅταν ἀτιμάζω τὸν υἱόν (αὐτὴ καθʼ ἣν ἀτιμάζω τὸν πατέρα ἢ τὸν υἱόν), ἐπικάλυμμα γίνεται τοῦ προσώπου μου, καὶ λέγω· »καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία«. διὰ τοῦτο νοήσαντες τὸ κάλυμμα τὸ ἐπικείμενον ἀπὸ τῶν τῆς αἰσχύνης ἔργων, ἀπὸ τῶν τῆς πράξεων, περιελώμεθα τὸ κάλυμμα. ἐφʼ ἡμῖν ἐστιν περιαιρεθῆναι τὸ κάλυμμα, οὐδενὸς ἄλλου ἐστίν. <ἡνίκα> γὰρ <ἐπέστρεφεν πρὸς κύριον Μωσῆς, περιῃρεῖτο τὸ κάλυμμα>. ὁρᾷς ὡς Μωσῆς ποτε λαμβάνεται καὶ ἐπὶ τοῦ λαοῦ; ὅσον οὐκ ἐπέστρεφεν πρὸς κύριον σύμβολον ὢν τοῦ λαοῦ τοῦ μὴ ἐπιστρέφοντος πρὸς κύριον, κάλυμμα εἶχεν ἐπικείμενον αὐτοῦ τῷ προσώπῳ· ὅτε δὲ ἐπέστρεφεν πρὸς κύριον σύμβολον γινόμενος τῶν ἐπιστρεφόντων πρὸς κύριον, τότε »περιῃρεῖτο τὸ κάλυμμα«. καὶ οὐχ οἷον ὁ θεὸς αὐτῷ ἐκέλευεν· περίθου τὸ κάλυμμα (οὐ γὰρ εἶπεν ὁ κύριος πρὸς Μωσῆν· περίθου τὸ κάλυμμα), ἀλλʼ ἰδὼν Μωσῆς, ὅτι οὐ δύναται ὁ λαὸς ἰδεῖν τὴν δόξαν αὐτοῦ, τότε ἐπετίθει »τὸ κάλυμμα ἐπὶ τὸ πρόσωπον«, καὶ οὐ περιέμενεν θεὸν λέγοντα· περιελοῦ τὸ κάλυμμα, <ἡνίκα ἂν ἐπέστρεφεν πρὸς κύριον>. ### English translation (Claude) After this those who make confession say, “We have lain down in our shame”; and after that they say, “and our dishonor has covered us.” We have often spoken about the veil that lies over the face of those who do not turn to the Lord. Because of this veil, “whenever Moses is read,” the sinner does not understand him; for “a veil lies over his heart.” Because of the veil, if the Old Testament is read, the hearer will not understand. Because of the veil, the gospel too is veiled to those who are perishing. We were saying, then, about the veil, that shame is the veil. For as long as we have “the works of shame,” clearly we have the veil, according to what is said somewhere in the forty-third Psalm: “And the shame of my face has covered me.” I have shown that the one who does not have works of shame does not have a veil, such as Paul was when he said: “But we all, with unveiled face, behold the glory of the Lord as in a mirror.” Paul, then, has an unveiled face; for he does not have works of shame. The one who is not like Paul has a veiled face. As, then, it is said there in the forty-third Psalm, “The shame of my face has covered me,” in the same way it is said here: “Our dishonor,” he says, “has covered us.” As long as we do works of dishonor, we have a veil lying over our heart. If we wish to put off the veil that comes from dishonor, let us come to the works of honor and understand what the Savior said: “that all may honor the Son even as they honor the Father”; let us understand too what the apostle says: “Through transgression of the law you dishonor God.” The righteous man, as he honors the Father, honors the Son. Dishonor, when I dishonor the Son (the very dishonor by which I dishonor the Father or the Son), becomes a covering over my face, and I say, “And our dishonor has covered us.” For this reason, understanding the veil that lies on us from the works of shame, from the deeds of dishonor, let us take off the veil. It lies with us that the veil be taken away; it is no one else's doing. For “whenever Moses turned to the Lord, he took off the veil.” Do you see how Moses is sometimes taken to stand for the people too? As long as he did not turn to the Lord, being a symbol of the people that does not turn to the Lord, he had a veil lying on his face; but when he turned to the Lord, becoming a symbol of those who turn to the Lord, then “he took off the veil.” And it was not as if God ordered him, “Put on the veil” (for the Lord did not say to Moses, “Put on the veil”); rather Moses, seeing that the people could not look on his glory, then put “the veil on his face,” and did not wait for God to say, “Take off the veil,” “whenever he turned to the Lord.” ### Scripture references - Jer 3:25: quotation, high confidence - 2 Cor 3:14: allusion, high confidence - 2 Cor 3:15: quotation, high confidence - 2 Cor 3:16: quotation, high confidence - 2 Cor 4:3: allusion, high confidence - Ps 44:15 (43:16 LXX): quotation, high confidence - 2 Cor 3:18: quotation, high confidence - John 5:23: quotation, high confidence - Rom 2:23: quotation, high confidence - Exod 34:33: allusion, high confidence - Exod 34:34: quotation, high confidence ### Translation notes - The quotations are Jer 3:25 (LXX), 2 Cor 3:14–16, 2 Cor 4:3, Rom 6:21 (“works of shame,” loosely), Ps 44:15 (43:16 LXX; Origen cites it as the forty-third Psalm, the LXX number), 2 Cor 3:18, John 5:23, Rom 2:23, and Exod 34:33–35. The sentence about the righteous man is damaged in the digital text. ### Citation (SBL) Origen, Hom. Jer. 5.8 (Klostermann 3:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-8). ## Homilies on Jeremiah 5.9 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-9 - Source: Klostermann 3:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Passions such as anger are a veil over the soul's face; God does not hide his glory, but we hide it from ourselves until we put them away. ### Greek text Τοῦτο οὖν γέγραπται, ἵνα καὶ σύ, τὸ κάλυμμα ἐπιτιθείς σου τῷ προσώπῳ διὰ τῶν τῆς ἀτιμίας καὶ τῶν τῆς αἰσχύνης ἔργων, αὐτὸς ἐργάσῃ καὶ τὸ περιαιρεθῆναι τὸ κάλυμμα. ἐὰν ἐπιστρέψῃς πρὸς κύριον, τότε περιαιρεῖς τὸ κάλυμμα, καὶ οὐκέτι ἐρεῖς τὸ »ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν«. οἷον ὀργὴ ἐπικειμένη τῇ ψυχῇ ἡμῶν κατά τινος ἐπίκειται κάλυμμα ἡμῶν ἐπὶ τὸ πρόσωπον. διὰ τοῦτο εἰ θέλομεν προσευχόμενοι εἰπεῖν· »ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε«, περιαιρῶμεν τὸ κάλυμμα καὶ ποιήσωμεν τὸ ἀποστολικὸν ἐκεῖνο τὸ »βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν«. ἐὰν περιέλωμεν τὴν ὀργήν, περιείλομεν τὸ κάλυμμα, ἐὰν τὰ πάθη πάντα. ὅσον δὲ ταῦτά ἐστιν ἐν τῷ νῷ ἡμῶν, ἐν τῷ λογισμῷ ἡμῶν, ἐπίκειται τῷ ἔνδον προσώπῶ, τῷ ἡγεμονικῷ ἡμῶν, τὸ κάλυμμα καὶ ἡ ἀτιμία, τοῦ μὴ βλέπειν ἡμᾶς τὴν δόξαν τοῦ θεοῦ λάμπουσαν. οὐκ ἔστιν ὁ θεὸς ὁ ἀποκρύπτων αὑτοῦ τὴν δόξαν ἀφʼ ἡμῶν, ἀλλʼ ἡμεῖς τὸ κάλυμμα ἀπὸ τῆς κακίας ἐπιτιθέντες τῷ ἡγεμονικῷ. ### English translation (Claude) This, then, is written so that you too, who put the veil on your face through the works of dishonor and shame, may yourself bring about the removal of the veil. If you turn to the Lord, then you take away the veil, and you will no longer say, “Our dishonor has covered us.” For example, anger lying on our soul against someone lies as a veil over our face. For this reason, if we wish to say in prayer, “The light of your face has been signed upon us, O Lord,” let us take away the veil and do that apostolic saying: “I wish, then, that the men pray in every place, lifting up holy hands without anger or disputing.” If we take away anger, we have taken away the veil; and so if we take away all the passions. But as long as these are in our mind, in our reasoning, the veil and the dishonor lie on the inner face, our ruling faculty, so that we do not see the glory of God shining. It is not God who hides his glory from us, but we who lay the veil of wickedness on our ruling faculty. ### Scripture references - Jer 3:25: quotation, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence - 1 Tim 2:8: quotation, high confidence - 2 Cor 3:16: allusion, high confidence ### Translation notes - The quotations are Jer 3:25, Ps 4:6 (4:7 LXX), and 1 Tim 2:8. ### Citation (SBL) Origen, Hom. Jer. 5.9 (Klostermann 3:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-9). ## Homilies on Jeremiah 5.10 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-10 - Source: Klostermann 3:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “We have sinned” is the confession of those who have stopped sinning; conversion takes time, like the healing of a wound. ### Greek text »Διότι ἐναντίον τοῦ θεοῦ ἠμῶν ἡμάρτομεν ἡμεῖς καὶ οἱ πατέρες ἡμῶν«. εἴθε καὶ ἡμεῖς λέγωμεν, ὡς οὗτοι κατὰ τὴν προσωποποιίαν τοῦ προφήτου. ἡμάρτομεν. οὐ ταὐτόν ἐστιν τὸ »ἡμάρτομεν« τῷ ἁμαρτάνομεν· ὁ μὲν γὰρ ἔτι ἐν ἁμαρτίᾳ ὢν μὴ λεγέτωἡμάρτομεν, ὁ δὲ προαμαρτήσας, ἀκριβῶς δὲ μετανοήσας λεγέτω ἡμάρτομεν, ὡς καὶ ἐν τῷ Δανιὴλ γέγραπται ἐξομολόγησις τῶν μηκέτι ἁμαρτανόντων λεγόντων· »ἡμάρτομεν, ἠνομήσαμεν«, καὶ ἐν Ψαλμοῖς· »μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων« φησὶν ὁ προφήτης. καὶ ἡμεῖς οὖν ἐξομολογησώμεθα τὰς ἁμαρτίας, εἴθε μὴ χθιζάς, εἴθε μὴ τριθημερινάς, ἀλλʼ εἴθε ἐξομολογούμενοι ἐξομολογησώμεθα περὶ ἁμαρτημάτων πρὸ πεντεκαίδεκα ἐτῶν γεγενημένων, τῷ μηκέτι ἁμαρτίαν ἔχειν μετʼ ἐκεῖνα ἐπὶ πεντεκαίδεκα ἔτη. εἰ δὲ χθὲς ἡμάρτομεν, οὔπω ἀξιόπιστοί ἐσμεν ἐξομολογούμενοι περὶ τῶν ἁμαρτημάτων ἡμῶν· οὐδὲ χώραν ἔχει ἀπαλειφθῆναι τὰ ἁμαρτήματα ἡμῶν ταῦτα. »διότι ἡμάρτομεν ἡμεῖς καὶ οἱ πατέρες ἡμῶν ἀπὸ νεότητος ἡμῶν ἔως τῆς ἡμέρας ταύτης«. ἐκεῖνα μὲν ἄλλως λελέχθω εἰς διδασκαλίαν τὴν περὶ τρόπου ἀρίστου ἐξομολογήσεως· ταῦτα δέ ἐστιν κατηγορία τοῦ ἐκ πολλοῦ ἁμαρτάνειν. »ἀπὸ νεότητος« φησὶν »ἕως τῆς ἡμέρας ταύτης, καὶ οὐχ ὑπηκούσαμεν τῆς φωνῆς κυρίου τοῦ θεοῦ ἡμῶν«· ἡμάρτομεν, καὶ οὐχ ὑπηκούσαμεν ἕως τοῦ παρόντος. εἶτα ἐπιστρέψαντες καὶ ἀρχὴν ἔχοντες ἐπιστροφῆς λέγουσιν τὸ >ἡμάρτομεν, καὶ οὐχ ὑπηκούσαμεν<. οὐδὲ γὰρ ἅμα τῷ θέλειν ὑπακοῦσαι ἤδη εὐθέως ὑπακούομεν· καὶ γὰρ ἔτι χρόνου δεῖ, ὥσπερ ἐπὶ τῶν τραυμάτων πρὸς τὴν ἴασιν, οὕτως καὶ ἐπὶ τῆς ἐπιστροφῆς, πρὸς τὸ τελείως καὶ καθαρῶς ἐπιστρέψαι πρὸς τὸν θεόν. ### English translation (Claude) “For we have sinned before our God, we and our fathers.” Would that we too might say this, as these do in the prophet's personification: “We have sinned.” “We have sinned” is not the same as “we are sinning.” Let the one still in sin not say “we have sinned”; but let the one who sinned before but has repented thoroughly say “we have sinned,” as in Daniel too there is written the confession of those who no longer sin, saying, “We have sinned, we have done lawlessly”; and in the Psalms the prophet says, “Do not remember against us our ancient iniquities.” So let us too confess our sins, not, I hope, yesterday's, not those of three days ago, but, I hope, in confessing let us confess sins committed fifteen years ago, by having had no sin after them for fifteen years. But if we sinned yesterday, we are not yet trustworthy in confessing our sins, nor is there room for these sins of ours to be wiped out. “For we have sinned, we and our fathers, from our youth until this day.” Let those earlier words be taken in another way, as teaching about the best manner of confession; but these words are an accusation of sinning for a long time. “From youth,” he says, “until this day, and we did not obey the voice of the Lord our God.” “We have sinned, and we did not obey” up to the present. Then, having turned and having a beginning of conversion, they say, “We have sinned, and we did not obey.” For we do not obey at once, as soon as we wish to obey; there is still need of time, just as with wounds for healing, so too with conversion, to turn completely and purely to God. ### Scripture references - Jer 3:25: quotation, high confidence - Dan 9:5: quotation, high confidence - Ps 79:8 (78:8 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 3:25 (LXX), Dan 9:5, and Ps 79:8 (78:8 LXX). ### Citation (SBL) Origen, Hom. Jer. 5.10 (Klostermann 3:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-10). ## Homilies on Jeremiah 5.11 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-11 - Source: Klostermann 3:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To return fully to God one must first remove sinful speech from the mouth, then learn a knowing reverence before God's face. ### Greek text Ἐπὶ τούτοις περὶ τοῦ Ἰσραὴλ λέγει ὁ θεός· »ἐὰν ἐπιστραφῇ Ἰσραὴλ πρός με, λέγει κύριος, καὶ ἐπιστραφήσεται«· τουτέστιν, ἐὰν τελείως ἐπιστρέψῃ, καὶ ἐπιστραφήσεται ἐπιστροφῇ, οὐκ ἐὰν οἱονεὶ ἄρξηται ἐπιστρέφειν. εἶτά φησι· »καὶ ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ, καὶ ἀπὸ προσώπου μου εὐλαβηθῇ, καὶ ὀμόσῃ· ζῇ κύριος ἐν ἀληθείᾳ καὶ ἐν κρίσει καὶ ἐν δικαιοσύνῃ, καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη«. ἐὰν τάδε ποιήσωσιν, »εὐλογήσουσιν ἐν αὐτῷ ἔθνη«. τίνα δὲ τάδε ποιήσωσιν, ἵνα εὐλογήσωσιν ἐν αὐτῷ ἔθνη; »ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ«. τί δὲ τὸ περιελεῖν τὰ βδελύγματα ἐκ τοῦ στόματος< ὅσα κακῶς λέγομεν, βδελύγματά εἰσιν ἐν τῷ στόματι ἡμῶν. περιέλωμεν τοίνυν τὰ βδελύγματα ἐκ τοῦ στόματος, ἡμῶν, περιαιροῦντες καταλαλιάς, λόγους ματαίους, ἀργοὺς λόγους καὶ μέλλοντας ἡμᾶς ποιεῖν ἐγκαλεῖσθαι »ἐν ἡμέρᾳ κρίσεως· ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ«. εἴπερ οὖν θέλομεν ἀπαντῆσαι ἡμῖν τὸ »καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη, καὶ ἐν αὐτῷ αἰνέσουσιν τῷ θεῷ ἐν Ἱερουσαλήμ«, ποιήσωμεν τὰ ἀπʼ ἀρχῆς εἰρημένα. ποῖον δὲ πρῶτον; περι- ελεῖν »τὰ βδελύγματα ἐκ τοῦ στόματος« ἡμῶν. ἑξῆς ἐστιν καὶ τὸ »ἀπὸ τοῦπροσώπου μου εὐλαβηθήσῃ«. δεύτερον τοῦτο ποιήσωμεν, οὐχ ἁπλῶς, ἵνα εὐλαβηθῶμεν· τάχα γάρ ἐστιν εὐλάβεια γινομένη, οὐκ ἀπὸ προσώπου δὲ τοῦ θεοῦ. οἱ γοῦν οὐκ ἐπιστημόνως φοβούμενοι, προτιθέμενοι δὲ φοβεῖσθαι, οὐκ ἀπὸ προσώπου τοῦ θεοῦ εὐλαβοῦνται· ὅσοι δὲ μετʼ ἐπιστήμης εὐλαβοῦνται, τῷ ἀεὶ βλέπειν καὶ ἀναζωγραφεῖν ἑαυτοῖς τὸ >πρόσωπον τοῦ θεοῦ γινόμενον ἐπὶ τοὺς ποιοῦντας τὰ κακά, τοῦ ἐξολοθρευθῆναι ἐκ γῆς τὸ μνημόσυνον αὐτῶν<, οὗτοί εἰσιν οἱ ἀπὸ προσώπου τοῦ θεοῦ εὐλαβούμενοι. ### English translation (Claude) After this God says about Israel: “If Israel returns to me, says the Lord, he shall indeed return”; that is, if he returns completely, he will be returned with a true return, not if he only, as it were, begins to return. Then he says: “And if he removes his abominations from his mouth, and reverences my presence, and swears, ‘The Lord lives,’ in truth and in judgment and in righteousness, then the nations shall bless themselves in him.” If they do these things, “the nations shall bless themselves in him.” What things must they do, so that the nations may bless themselves in him? “If he removes his abominations from his mouth.” And what is removing the abominations from the mouth? Whatever we say wrongly is an abomination in our mouth. Let us, then, remove the abominations from our mouth, removing slanders, vain words, idle words, and words that will cause us to be accused “on the day of judgment; for by your words you will be justified, and by your words you will be condemned.” If, then, we wish that there come to us “And the nations shall bless themselves in him, and in him they shall praise God in Jerusalem,” let us do what was said at the beginning. And what is first? To remove “the abominations from” our “mouth.” Next is also “You shall reverence my presence.” Let us do this second, not simply so as to be reverent; for perhaps there is a reverence that arises, but not before the presence of God. Those, at any rate, who fear without understanding, though they intend to fear, are not reverent before the presence of God. But all who are reverent with understanding, by always seeing and picturing to themselves “the face of the Lord set against those who do evil, to cut off the remembrance of them from the earth,” these are the ones who reverence the presence of God. ### Scripture references - Jer 4:1: quotation, high confidence - Jer 4:2: quotation, high confidence - Matt 12:36: quotation, high confidence - Matt 12:37: quotation, high confidence - Ps 34:16 (33:17 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 4:1–2 (LXX), Matt 12:36–37, and Ps 34:16 (33:17 LXX). The phrase “praise God in Jerusalem” is part of Jer 4:2 in the LXX. ### Citation (SBL) Origen, Hom. Jer. 5.11 (Klostermann 3:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-11). ## Homilies on Jeremiah 5.12 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-12 - Source: Klostermann 3:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An oath must be sworn in truth, with judgment, and in righteousness, not from habit; this is a stage on the way to Christ's command not to swear at all. ### Greek text »Ἐὰν περιέλῃ τὰ βδελύγματα<αὐτοῦ>ἀπὸ τοῦ στόματος αὐτοῦ, καὶ ἀπὸ τοῦ προσώπου μου εὐλαβηθῇ, καὶ ὀμόσῃ· ζῇ κύριος ἐν ἀληθείᾳ καὶ ἐν κρίσει καὶ ἐν δικαιοσύνῃ«. ἴδωμεν ἡμεῖς ἑαυτοὺς οἱ ὀμνύοντες, τίνα τρόπον οὐκ ἐν κρίσει ὀμνύομεν ἀλλʼ ἀκρίτω, ὥστε γενέσθαι ἡμῶν τοὺς ὅρκους ἔθει μᾶλλον ἢ κρίσει. συναρπαζόμεθα γοῦν, καὶ τοῦτο ἐλέγχων ὁ λόγος φησίν· »καὶ ἐὰν ὀμόσῃ· ζῇ κύριος ἐν ἀληθείᾳ καὶ ἐν κρίσει καὶ ἐν δικαιοσύνῃ«. οἴδαμεν ἐν τῷ εὐαγγε- λίῳ εἰρημένον ὑπὸ τοῦ κυρίου πρὸς τοὺς μαθητάς· »ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως«, ἴδωμεν δὲ καὶ τοῦτο τὸ ῥητόν· καὶ ἐὰν διδῷ θεός, συνεξετασθήσεται τὰ ἀμφότερα. τάχα γὰρ πρῶτον δεῖ ὀμόσαι »ἐν ἀληθείᾳ καὶ ἐν κρίσει καὶ ἐν δικαιοσύνῃ«, ἵνα μετὰ τοῦτο προκόψας τις ἄξιος γένηται τοῦ μὴ ὀμνύειν ὅλως, ἀλλʼ ἔχειν »ναὶ« μὴ δεόμενον μαρτύρων τοῦ εἶναι τοῦτο, καὶ ἔχειν αὐτὸν »οὒ« μὴ δεόμενον μαρτύρων τοῦ εἶναι αὐτὸ ἀληθῶς »οὔ«. »καὶ ὀμόσῃ« οὖν »ζῇ κύριος ἐν ἀληθείᾳ«. ἐν τῷ ὀμνύοντι πρῶτον ζητῶ τὸ μὴ ψεῦδος, ἀλλὰ τὸ ἀληθές, ἵνα μετὰ ἀληθείας ὀμόσῃ· ἡμεῖς δὲ οἱ τάλανες καὶ ἐπιορκοῦμεν. ἀλλʼ ἔστω »μετὰ ἀληθείας« οὐδὲ οὕτως καλῶς ὅρκος γίνεται, ἀλλʼ »ἐν κρίσει«. δεδόσθω γάρ, ἔθει ὀμνύω· οὐκ ὀμνύω »ἐν κρίσει«. εἰ δέοι παραλαμβάνειν εἰς, τὸν τοιοῦτον ὅρκον τὸν θεὸν τὸν τοῦ παντός, καὶ τὸν Χριστὸν αὐτοῦ ἐπὶ τόδε τὸ πρᾶγμα, πηλίκον δεῖ εἶναι τὸ πρᾶγμα, ἵνα γόνατα θῶ καὶ ὀμόσω; πρὸς τὴν ἀπιστίαν γενομένην ἔν τισιν περὶ τοῦ λόγου μου θεραπεύων τοῦτο ποιήσαιμί ποτε, εἰ δὲ ὡς ἔτυχεν, εἰ οὕτως ὀμνύοιμι, ἁμάρτοιμι ἄν. »Ἐὰν« οὖν »ὀμόσῃ· ζῇ κύριος μετὰ ἀληθείας καὶ ἐν κρίσει« μὴ ἀκρίτως »καὶ ἐν δικαιοσύνῃ« μὴ ἀδίκως, »καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη«. ἥνωσεν ἀμφότερα, τοὺς ἀπὸ τῶν ἐθνῶν καὶ τὸν Ἰσραήλ. εἶπεν περὶ τῶν ἐθνῶν, εἶπεν καὶ περὶ τοῦ Ἰσραήλ. ### English translation (Claude) “If he removes his abominations from his mouth, and reverences my presence, and swears, ‘The Lord lives,’ in truth and in judgment and in righteousness.” Let us who swear look at ourselves, how we swear not with judgment but without judgment, so that our oaths come about from habit rather than from judgment. We are carried away, at any rate; and rebuking this the Word says: “And if he swears, ‘The Lord lives,’ in truth and in judgment and in righteousness.” We know that it is said in the Gospel by the Lord to the disciples, “But I say to you, do not swear at all”; but let us look at this saying too, and, if God grants it, both will be examined together. For perhaps one must first swear “in truth and in judgment and in righteousness,” so that after this, having made progress, one may become worthy not to swear at all, but to have a “yes” that needs no witnesses that it is so, and to have a “no” that needs no witnesses that it is truly “no.” “And he swears,” then, “‘The Lord lives,’ in truth.” In the one who swears I look first for no falsehood, but the truth, so that he may swear with truth; but we wretches even perjure ourselves. But granted it is “with truth”: even so an oath is not rightly made unless it is “in judgment.” For suppose I swear from habit: I do not swear “in judgment.” If one must bring the God of the universe and his Christ into such an oath about some matter, how great must the matter be for me to kneel and swear? I might do this sometime to heal unbelief that has arisen in some people about my word; but if I swore just as it happened, I would sin. “If,” then, “he swears, ‘The Lord lives,’ with truth and in judgment,” not without judgment, “and in righteousness,” not unjustly, “then the nations shall bless themselves in him.” He united both, those from the nations and Israel; he spoke about the nations, he spoke also about Israel. ### Scripture references - Jer 4:1: quotation, high confidence - Jer 4:2: quotation, high confidence - Matt 5:34: quotation, high confidence - Matt 5:37: allusion, high confidence ### Translation notes - The quotations are Jer 4:2 (LXX) and Matt 5:34, 37. ### Citation (SBL) Origen, Hom. Jer. 5.12 (Klostermann 3:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-12). ## Homilies on Jeremiah 5.13 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-13 - Source: Klostermann 3:41–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Teachers must prepare their hearers' souls before sowing the doctrines of the faith, and every believer must plough his own soul, removing the thorns of worldly care, before receiving the seed of Scripture. ### Greek text ἐπιφέρει· »καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη, καὶ ἐν αὐτῷ αἰνέσουσιν τῷ θεῷ ἐν Ἱερουσαλήμ. ὅτι τάδε λέγει κύριος τοῖς ἀνδράσιν Ἰούδα καὶ τοῖς κατοικοῦσιν Ἱερουσαλήμ«. εἴρηκεν τοῖς ἀπὸ τῶν ἐθνῶν, εἴρηκεν καὶ τοῖς ἀπὸ τοῦ Ἰσραήλ, λέγει τοῖς ἀπὸ τοῦ Ἰούδα. μέμνημαι τῶν πρώην εἰρημένων περὶ τοῦ Ἰούδα καὶ τῶν κατοικούντων ἐν Ἱερουσαλὴμ τροπολογιῶν. κατοικοῦμεν γὰρ ἡμεῖς, ἐὰν ὁ θεὸς διδῷ, ἐν τῇ Ἱερουσαλήμ. ἐπεὶ >ὅπου ὁ θησαυρός, ἐκεῖ καὶ ἡ καρδία< ἐὰν θησαυρίζωμεν ἐν οὐρανῷ, καὶ ἔχομεν τὴν καρδίαν ἐν Ἱερουσαλὴμ τῇ ἄνω, περὶ ἧς ὁ ἀπόστολός φησιν· »ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν, ὡς γέγραπται« καὶ τὰ ἑξῆς. »Τάδε« οὖν »λέγει κύριος τοῖς ἀνδράσιν Ἰούδα καὶ τοῖς κατοικοῦσιν Ἱερουσαλήμ· νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐπʼ ἀκάν- θαις«. ὁ λόγος οὗτος μάλιστα τοῖς διδάσκουσι λέγεται, ἵνα μὴ πρότερον ἐμπιστεύσωσιν τὰ λεγόμενα τοῖς ἀκροαταῖς πρὸ τοῦ νεώματα ποιῆσαι ἐν ταῖς ψυχαῖς αὐτῶν. ὅταν γὰρ >ἀρότρῳ ἐπιβαλόντες τὴν χεῖρα< νεώματα ποιήσωσιν έν ταῖς ψυχαῖς, κατὰ >τὴν γῆν καλὴν καὶ ἀγαθὴν< τούτων ἀκουόντων, τότε σπείροντες οὐ ἐπʼ ἀκάνθαις. ἐὰν δὲ πρὸ τοῦ ἀρότρου καὶ πρὸ τοῦ νεώματα ποιῆσαι έν τῷ ἡγεμονικῷ τῶν ἀκουόντων, λάβῃ τις τὰ σπέρματα τὰ ἅγια. τὸν περὶ τοῦ πατρὸς λόγον, τὸν περὶ τοῦ υἱοῦ, τὸν περὶ τοῦ ἁγίου πνεύματος, τὸν λόγον τὸν περὶ ἀναστάσεως, τὸν λόγον τὸν περὶ κολάσεως, τὸν λόγον τὸν περὶ ἀναπαύσεως, τὸν περὶ νόμου, τὸν περὶ προφητῶν, καὶ ἁπαξαπλῶς ἑκάστου τῶν γεγραμμένων, καὶ σπείρῃ, παραβαίνει τὴν λέγουσαν ἐντολὴν πρῶτον »νεώσατε ἑαυτοῖς νεώματα«, δεύτερον »καὶ μὴ σπείρετε ἐπʼ ἀκάνθαις«. Ἀλλὰ ἐρεῖ τις τῶν ἀκουόντων· ἐγὼ οὐ διδάσκω, οὐχ ὑπόκειμαι ταύτῃ τῇ ἐντολῇ. καὶ σὺ γεωργὸς γενοῦ σεαυτοῦ, καὶ μὴ σπείρῃς ἐπ ἀκάνθαις, ἀλλὰ νέωμα ποίησόν μοι τὸ χωρίον, ὃ πεπίστευκέν σοι ὁ θεὸς τῶν ὅλων. κατανόησον τὸ χωρίον, ἴδε ποῦ εἰσιν ἄκανθαι, ποῦ >μέριμναι βιωτικαὶ καὶ πλούτου ἀπάτη καὶ φιληδονία. καὶ κατανοήσας τὰς ἀκάνθας τὰς ἐν τῇ ψυχῇ σου ζήτησον τὸ λογικὸν ἄροτρον, περὶ οὑ ὁ Ἰησοῦς φησιν τὸ »οὐδεὶς βαλὼν τὴν χεῖρα ἐπʼ ἄροτρον καὶ στραφεὶς εἰς τὰ ὀπίσω εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ( ζητήσας αὐτὸ καὶ εὑρών, ἀπὸ τῶν γραφῶν συναγαγὼν τοὺς βοῦς τοὺς ἐργάτας τοὺς καθαρούς, ἀροτρίασον καὶ νέωσον τὴν γῆν, καὶ ἵνα μηκέτι ᾐ παλαιά, ποίησον αὐτὴν νέαν >ἐκδυσάμενος τὸν παλαιὸν ἄνθρωπον σὺν ταῖς αὐτοῦ καὶ ἐνδυσάμενος τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν ποιήσεις σεαυτῷ νέωμα, καὶ ἐὰν ποιήσῃς τὸ νέωμα, λάβε σπέρματα ἀπὸ τῶν διδασκόντων, λάβε σπέρματα ἀπὸ τοῦ νόμου, λάβε ἀπὸ τῶν προ- φητῶν, ἀπὸ τῶν εὐαγγελικῶν γραφῶν, ἀπὸ τῶν ἀποστολικῶν λόγων, καὶ λαβὼν ταῦτα τὰ σπέρματα σπεῖρον τὴν ψυχὴν διὰ τῆς μνήμης καὶ τῆς μελέτης. αὐτόματα ταῦτα δόξει ἀνατέλλειν· τὸ δʼ ἀληθὲς οὐκ αὐτὰ ἀνατελεῖ μετὰ τὴν μνήμην αὐτῶν, ἀλλʼ ὁ θεὸς αὐτὰ αὐξήσει· »ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλʼ ὁ θεὸς ηὕξησεν«. καὶ εἴ τίς γε δεδύνηται κατανοῆσαι τὰς γραφάς, οὑτος πεποίηκεν νέωμα καὶ ποιήσας νέωμα ἔσπειρεν οὐκ ἐν ἀκάνθαις. ταῦτα τὰ σπέρματα οἰκονομεῖται ὑπὸ θεοῦ οὐκ αἰφνίδιον γενέσθαι στάχυς, ἀλλʼ ὡς ἐν τῷ κατά Μάρκον εὐαγγελίῳ >πρῶτον χόρτος, εἶτα στάχυς, εἶτα γίνεται πρὸς <. ὅταν γένηται ἕτοιμον πρὸς θερισμόν, ἐλεύσονται οἱ ἐπὶ τὸν θερισμὸν ἐξαποστελλόμενοι· ὅταν γένηται ἕτοιμον πρὸς θερισμόν, ἐλεύσονται πρὸς οὓς ὁ λόγος φησίν· ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«. φησὶν οὐν ἡμῖν· »νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐπʼ ἀκάνθαις«. ἐὰν δὲ πρὶν καθάρῃς σου τὴν ψυχὴν ἔτι ἔχων ἀκάνθας προσίῃς τῷ διδάσκειν ἢ δυναμένῳ ἢ νομιζομένῳ ἢ καὶ αἰτῇς μαθήματα καὶ σπέρματα πνευματικά, παραβαίνεις τὴν λέγουσαν ἐντολήν· »μὴ σπείρετε ἐπʼ ἀκάνθαις«. ### English translation (Claude) He goes on: “And the nations shall bless themselves in him, and in him they shall praise God in Jerusalem. For thus says the Lord to the men of Judah and to those who dwell in Jerusalem.” He has spoken to those from the nations, he has spoken also to those from Israel; he speaks to those from Judah. I remember the figurative interpretations given recently about Judah and those who dwell in Jerusalem. For we, if God grants it, dwell in Jerusalem. Since “where the treasure is, there the heart is too,” if we lay up treasure in heaven, we also have our heart in the Jerusalem above, about which the apostle says: “But the Jerusalem above is free, which is our mother, as it is written,” and the rest. “Thus,” then, “says the Lord to the men of Judah and to those who dwell in Jerusalem: Break up fallow ground for yourselves, and do not sow among thorns.” This word is said especially to those who teach, so that they do not entrust what is said to their hearers before they have broken up fallow ground in their souls. For when, “having put their hand to the plough,” they have broken up fallow ground in the souls of those who listen, like “the good and fair soil,” then they sow, not among thorns. But if, before the plough and before breaking up fallow ground in the ruling faculty of the hearers, someone takes the holy seeds, the teaching about the Father, about the Son, about the Holy Spirit, the teaching about the resurrection, the teaching about punishment, the teaching about rest, about the law, about the prophets, and, in a word, about each of the things written, and sows, he transgresses the commandment that says, first, “Break up fallow ground for yourselves,” second, “and do not sow among thorns.” But one of the listeners will say: “I do not teach; I am not subject to this commandment.” You too, become your own farmer, and do not sow among thorns, but break up for me the field that the God of the universe has entrusted to you. Examine the field; see where the thorns are, where “the cares of life, and the deceit of wealth,” and love of pleasure are. And having noted the thorns in your soul, seek the rational plough, about which Jesus says, “No one who puts his hand to the plough and turns back is fit for the kingdom of God.” When you have sought and found it, gathering from the Scriptures the pure working oxen, plough and break up the ground; and so that it may no longer be old, make it new by “putting off the old man with his practices and putting on the new, which is being renewed in knowledge”; you will make fallow ground for yourself. And if you make the fallow ground, take seeds from those who teach, take seeds from the law, take them from the prophets, from the gospel writings, from the apostolic words; and having taken these seeds, sow the soul through memory and meditation. These things will seem to spring up of themselves; but in truth they will not spring up of themselves after being remembered; God will make them grow: “I planted, Apollos watered, but God gave the growth.” And if anyone has been able to understand the Scriptures, he has broken up fallow ground, and having broken it up has sown, not among thorns. These seeds are arranged by God not to become ears of grain suddenly, but, as in the Gospel according to Mark, “first the blade, then the ear,” then it becomes ready for harvest. When it becomes ready for harvest, those sent out to the harvest will come; when it becomes ready for harvest, those will come to whom the Word says: “Lift up your eyes and see the fields, that they are white already for harvest.” So he says to us: “Break up fallow ground for yourselves, and do not sow among thorns.” But if, before you cleanse your soul, while you still have thorns, you come to one who is able, or is thought able, to teach, and ask for spiritual lessons and seeds, you transgress the commandment that says, “Do not sow among thorns.” ### Scripture references - Jer 4:2: quotation, high confidence - Jer 4:3: quotation, high confidence - Matt 6:21: quotation, high confidence - Matt 6:20: allusion, medium confidence - Gal 4:26: quotation, high confidence - Luke 9:62: quotation, high confidence - Luke 8:15: allusion, medium confidence - Matt 13:22: quotation, high confidence - Col 3:9: quotation, high confidence - Col 3:10: quotation, high confidence - 1 Cor 3:6: quotation, high confidence - Mark 4:28: quotation, high confidence - John 4:35: quotation, high confidence ### Translation notes - The quotations are Jer 4:2–3 (LXX), Matt 6:21, Gal 4:26–27, Luke 9:62, Luke 8:15 (“good soil”), Matt 13:22, Col 3:9–10, 1 Cor 3:6, Mark 4:28, and John 4:35. ### Citation (SBL) Origen, Hom. Jer. 5.13 (Klostermann 3:41–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-13). ## Homilies on Jeremiah 5.14 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-14 - Source: Klostermann 3:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumcision of the heart must be “to God”: philosophers and heretics discipline themselves by false teachings, but only the church's sound teaching removes the uncleanness we are born with. ### Greek text Καὶ ἑξῆς τούτῳ λέγεται· »περιτμήθητε τῷ θεῷ ὑμῶν, περιτέμεσθε τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν«. »περιτμήθητε τῷ θεῷ ὑμῶν«· ἀναγκαίως πρόσκειται τὸ »περιτμήθητε τῷ θεῷ ὑμῶν«. νοήσεις δὲ αὐτὸ ἀπὸ τοῦ παραδείγματος τοῦ αἰσθητοῦ· περιτέμνονται, κατὰ τὸ αἰσθητὸν λέγω, οὐ μόνον οἱ ἐκ περιτομῆς κατὰ τὸν Μωσέως νόμον, ἀλλὰ καὶ ἄλλοι πολλοί. τῶν Αἰγυπτίων εἰδώλοις] οἱ ἱερεῖς περιτέμνονται, ἀλλʼ ἐκείνη ἡ περιτομὴ εἰδώλοις περιτομή ἐστιν καὶ οὐκ ἔστιν τῷ θεῷ γινομένη περιτομή· ἡ δὲ Ἰουδαίων τάχα, πάντως δὲ τότε τῷ θεῷ ἐγίνετο. ἐὰν οὖν λέγῃ ὁ λόγος· »περιτμήθητε τῷ θεῷ ὑμῶν«, νοήσας τὸ ῥητὸν μετάβηθι καὶ ἐπὶ τὴν τροπολογίαν, ἵνα εὕρῃς πῶς τῶν περιτεμνομένων τροπολογιῶν (ὥστʼ ἂν εἰπεῖν τάχα τινὰς αὐτῶν· >ἡμεῖς ἐσμεν ἡ περιτομή<) οἱ μὲν περιτέμνονται τῷ θεῷ, οἱ δὲ περιτέμνονται μέν, οὐ τῷ θεῷ δέ. εἰσὶν γε καὶ ἄλλοι λόγοι παρὰ τὸν λόγον τὸν τῆς ἀληθείας, παρὰ τὸν λόγον τὸν τῆς ἐκκλησίας. περιτέμνονται τὰ ἤθη καὶ τὴν καρδίαν ὥς τε εἰπεῖν σωφρονίζουσιν οἱ φιλοσοφοῦντες, σωφρονίζουσιν οἱ ἀπὸ τῶν αἱρέσεων καὶ γίνεται αὐτοῖς περιτομή. ἀλλὰ περιτομὴ μέν, οὐ τῷ θεῷ δέ· περιτομὴ γὰρ λόγῳ ψευδεῖ παρʼ ἐκείνοις γίνεται. ὅταν δὲ κατὰ τὸν ἐκ- κλησιαστικὸν κανόνα, κατὰ τὴν πρόθεσιν τῆς ὑγιοῦς διδασκαλίας κοινωνικὸς ᾐς, οὐ περιτέτμησαι μόνον, ἀλλὰ περιτέτμησαι »τῷ θεῷ«. »Περιτμήθητε« οὐν τῷ θεῷ ὑμῶν, καὶ περιτέμεσθε τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν( τίς ταῦτα οὐ παρέρχεται ὡς σαφῆ; οὐκοῦν ἔστιν τις ἀκροβυστία τῆς καρδίας καὶ ταύτην δεῖ περιτέμνεσθαι. ὁ ἀκριβώσας τὸν λόγον τοιαῦτα ζητῶν ἐν τῷ τόπῳ ἐξετάσει· ἡ ἀκροβυστία συγγεννᾶται, ἡ περιτομὴ ἐπίκτητός ἐστιν, καὶ ὅπερ ἐκ γενέσεως ἐλήλυθεν, τοῦτο περιαιρεῖ ἡ περιτομή. εἰ τοίνυν περιαιρεῖσθαι κελεύει ὁ λόγος »τὴν ἀκροβυστίαν τῆς καρδίας«, ὀφείλει τι εἶναι συγγεγεννημένον τῇ καρδίᾳ, ὃ λέγει ἀκροβυστίαν, ὅπερ περιαιρεθῆναι δεῖ, ἵνα τις περιτετμῆται »τὴν ἀκροβυστίαν τῆς καρδίας«. ἐάν τις νοήσῃ τὸ »ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί«, ἐάν τις νοήσῃ »τὸ σῶμα τῆς ταπεινώσεως‘ ἐν ᾠ γεγεννήμεθα, ἐάν τις νοήσῃ τὸ »οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδὲ εἰ μία ἡμέρα εἴη ἡ ζωὴ αὐτοῦ· ἀριθμητοὶ δὲ μῆνες αὐτοῦτ, ὄψεται τίνα τρόπον γεγεννήμεθα μετὰ ἀκαθαρσίας καὶ ἀκροβυστίας τῆς καρδίας ἡμῶν. ### English translation (Claude) And next to this it is said: “Be circumcised to your God, circumcise the foreskin of your heart.” “Be circumcised to your God”: “to your God” is added of necessity. You will understand it from the example of the perceptible: people are circumcised, perceptibly I mean, not only those of the circumcision according to the law of Moses, but many others as well. The priests of the Egyptians are circumcised for idols; but that circumcision is a circumcision for idols and is not a circumcision done to God; while that of the Jews perhaps, and certainly at that time, was done to God. So if the Word says, “Be circumcised to your God,” once you have understood the literal sense, pass over to the figurative sense too, so as to find how, among those circumcised in the figurative sense (so that perhaps some of them could say, “We are the circumcision”), some are circumcised to God, and others are circumcised, but not to God. For there are other teachings besides the teaching of the truth, besides the teaching of the church. Philosophers circumcise their morals and their heart, so to speak, and are self-disciplined; those from the heresies are self-disciplined, and a circumcision comes about for them. But it is a circumcision, yet not to God; for with them the circumcision comes about by a false teaching. But when you are in communion according to the church's rule, according to the purpose of sound teaching, you are not merely circumcised, but circumcised “to God.” “Be circumcised,” then, “to your God, and circumcise the foreskin of your heart.” Who does not pass over these words as clear? And yet there is a foreskin of the heart, and it must be circumcised. One who examines the saying carefully will investigate such things as these in the passage: the foreskin is born with us, circumcision is acquired, and what has come from birth circumcision removes. If, then, the Word commands the removal of “the foreskin of the heart,” there must be something born together with the heart, which it calls a foreskin, which must be removed so that one may be circumcised in “the foreskin of the heart.” If someone understands “We were by nature children of wrath, like the rest,” if someone understands “the body of humiliation” in which we have been born, if someone understands “No one is clean from filth, even if his life be one day; his months are numbered,” he will see how we have been born with uncleanness and a foreskin of our heart. ### Scripture references - Jer 4:4: quotation, high confidence - Phil 3:3: quotation, high confidence - Eph 2:3: quotation, high confidence - Phil 3:21: quotation, high confidence - Job 14:4: quotation, high confidence - Job 14:5: quotation, high confidence ### Translation notes - The quotations are Jer 4:4 (LXX), Phil 3:3, Eph 2:3, Phil 3:21, and Job 14:4–5 (LXX). The circumcision of Egyptian priests is reported by Herodotus (2.37), whom Origen does not name. The “church's rule” (ἐκκλησιαστικὸς κανών) is the rule of faith. ### Citation (SBL) Origen, Hom. Jer. 5.14 (Klostermann 3:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-14). ## Homilies on Jeremiah 5.15 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-15 - Source: Klostermann 3:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The foreskin of the heart is the false opinions everyone forms in youth, which the Word must cut away; otherwise God's wrath burns like fire, fed by our wicked practices. ### Greek text Ἵνα δὲ κατὰ τὸ ἁπλούστερον παράδειγμα λεχθῇ δυνάμενον προσαγαγεῖν ὑμᾶς τῷ ἰδεῖν »τὴν ἀκροβυστίαν τῆς καρδίας«, παραθήσομαι ὅτι κατὰ τὴν πρώτην ἡλικίαν ψευδοδοξίαι πάντως γίνονται ἐν τῇ ψυχῇ· οὐ γὰρ οἶόν τέ ἐστιν ἀρχῆθεν ἀληθῆ δόγματα καὶ λαβεῖν τὸν ἄνθρωπον. προενοήσατο δὲ ὁ θεῖος λόγος ἱστορίας καὶ γραφῆς τῆς κατὰ τὸ ῥητόν, ἵνα θρέψῃ τὸν κατὰ σάρκα γεγεννημένον τῷ Ἀβραὰμ ἐν τοῖς κατὰ σάρκα πρῶτον λόγοις καὶ γένηται πρῶτος > ἐκ τῆς <, εἰς τὸ δυνηθῆναι μετὰ τοῦτον γεννηθῆναι τὸν > ἐλευθέρας καὶ τὸν διὰ τῆς ἐπαγγελίας τοῦτο διὰ τί παρελήφθη, δύναται νοεῖσθαι ἡ ἀκροβυστία τῆς καρδίας προγινομένη τῆς περιτομῆς. χρεία οὖν ἡμῖν τὸν λόγον παραλαβεῖν τὸν καθαίροντα τὰ δόγματα καὶ περιαιροῦντα πάντα τὰ γενόμενα κατὰ ψευδοδοξίαν ἐν ἡμῖν. τοῦτο οὖν έστιν τὸ ἀποθέσθαι τὴν ἀκροβυστίαν τῆς καρδίας ἡμῶν· εἰ γὰρ καρδία ἐστὶν ἔχουσα καθʼ ἡμᾶς τὸ ἡγεμονικόν, ἔνθα ἐστὶν τὰ νοήματα, ὅθεν οἱ >διαλογισμοὶ ἐξέρχονται οἱ <, ὁ περιαιρούμενος τοὺς διαλογισμοὺς τοὺς πονηροὺς »τὴν ἀκροβυστίαν τῆς καρδίας« περιαιρεῖται, ὁ ἀποτιθέμενος τὴν ψευδοδοξίαν περιτέτμηται »τὴν ἀκροβυστίαν τῆς καρδίας« αὐτοῦ καὶ γίνεται ἀνὴρ Ἰούδα καὶ κατοικῶν Ἱερουσαλήμ<, περιτεμνόμενος. ἐὰν δέ τις μὴ ἀποθῆται »τὴν ἀκροβυστίαν τῆς καρδίας« αὐτοῦ, ἴδωμεν τί ἀπειλεῖ αὐτῷ ὁ λόγος· »μή πως ἐξέλθῃ« φησὶν »ὡς πῦρ ὁ θυμός μου καὶ ἐκκαυθήσεται, καὶ οὐκ ἔσται ὁ σβέσων«. ἐξέρχεται οὖν ὡς πῦρ ὁ θυμὸς τοῦ κυρίου ἐπὶ τοὺς μὴ περιτμηθέντας τῷ θεῷ, ἐπὶ τοὺς μὴ ἀποθεμένους »τὴν ἀκροβυστίαν τῆς καρδίας« αὐτῶν, »καὶ οὐκ ἔσται ὁ σβέσων ἀπὸ προσώπου πονηρίας ἐπιτηδευμάτων« αὐτῶν. τὸ πῦρ ἐκεῖνο ὕλην ἔχει τὴν πονηρίαν τῶν ἐπιτηδευμάτων ἡμῶν. ὅπου οὐκ ἔνι πονηρία ἐπιτηδευμάτων, οὐκ ἔχει τὸ πῦρ ὅπου νεμηθῇ. ὅτι δὲ ἡ ὕλη ἐκείνου τοῦ πυρὸς ἧ πονηρία ἐστὶν τῶν ἐπιτηδευμάτων, ἄκουε τοῦ προφήτου λέγοντος· »καὶ οὐκ ἔσται ὁ σβέσων ἀπὸ προσώπου πονηρίας ἐπιτηδευμάτων ὑμῶν«. »Ἀναγγείλατε ἐν τῷ Ἰούδᾳ, καὶ ἐν Ἱερουσαλὴμ ἀκουσθήτω· εἴπατε, ἀναγγείλατε, ] σημάνατε σάλπιγγι ἐπὶ τῆς γῆς, καὶ κράξατε μέγα«. ταῦτα, φησίν, τὰ ἀπαγγελλόμενα εἴπατε ἐν τῷ < τοῖς ἀπὸ τῆς φυλῆς τοῦ Ἰούδα τοῦ Χριστοῦ· »πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ σωτὴρ ἡμῶν«. ### English translation (Claude) But so that it may be said by way of a simpler example, able to bring you to see “the foreskin of the heart,” I will point out that in early youth false opinions inevitably arise in the soul; for it is not possible for a human being to receive true doctrines from the beginning. The divine Word provided history and a Scripture according to the letter, so as to nourish the one born to Abraham according to the flesh first in the words according to the flesh, and he becomes first the one from the slave woman, so as afterwards to be able to be born the one from the free woman, the one through the promise. Why this was mentioned: the foreskin of the heart, which comes before circumcision, can be understood. We need, then, to take up the Word who cleanses doctrines and removes everything that has arisen in us through false opinion. This, then, is to put off the foreskin of our heart; for if the heart is what holds our ruling faculty, where the thoughts are, from which “evil thoughts come out,” then the one who removes the evil thoughts removes “the foreskin of the heart”; the one who puts off false opinion has been circumcised in “the foreskin of his heart,” and, being circumcised, becomes a “man of Judah and one who dwells in Jerusalem.” But if someone does not put off “the foreskin of his heart,” let us see what the Word threatens him with: “Lest,” he says, “my wrath go forth like fire and burn, and there be none to quench it.” So the wrath of the Lord goes forth like fire upon those not circumcised to God, upon those who have not put off “the foreskin” of their “heart,” “and there will be none to quench it because of the wickedness of” their “practices.” That fire has as its fuel the wickedness of our practices. Where there is no wickedness of practices, the fire has nothing to feed on. And that the fuel of that fire is the wickedness of practices, hear the prophet saying: “And there will be none to quench it because of the wickedness of your practices.” “Declare in Judah, and let it be heard in Jerusalem; say, declare, signal with the trumpet on the land, and cry aloud.” These things that are announced, he says, say in Judah, to those from the tribe of Judah, the tribe of Christ; “for it is evident that our Savior has arisen from Judah.” ### Scripture references - Jer 4:4: quotation, high confidence - Jer 4:5: quotation, high confidence - Gal 4:22: allusion, high confidence - Gal 4:23: allusion, high confidence - Matt 15:19: quotation, high confidence - Heb 7:14: quotation, high confidence ### Translation notes - The quotations are Jer 4:4–5 (LXX), Gal 4:22–23, Matt 15:19, and Heb 7:14. The digital text has lost several words (the slave woman, the free woman, “evil thoughts”); they are supplied from the allusions. ### Citation (SBL) Origen, Hom. Jer. 5.15 (Klostermann 3:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-15). ## Homilies on Jeremiah 5.16 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-16 - Source: Klostermann 3:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The trumpet is the Word that rouses us to spiritual war; we must flee into the walled city, the church, to escape the lion from the north, the devil, who hunts in the night. ### Greek text »σημάνατε σάλπιγγι ἐπὶ τῆς γῆς«. ὁ λόγος ὁ ὑψηλός, ὁ διεγείρων τὸν ἀκροατήν, ὁ παρασκευάζων αὐτὸν εἰς τὸν < τὸν κατὰ τῶν παθῶν, εἰς τὸν >τὸν κατὰ τῶν ἐνεργειῶν τῶν ἀντικειμένων, ὁ παρασκευάζων αὐτὸν εἰς τὰς ἑορτὰς τὰς οὐρανίους εἰς ἀμφότερα γὰρ ταῦτα λέγεται) παραλαμβάνεται σάλπιγξ. ἐν τοῖς Ἀριθμοῖς ὁ τοιοῦτος λόγος σάλ- πιγξ ἐστίν· οἷον ἐμοὶ κελεύει ὁ λόγος καὶ εἴ τινι ἄλλῳ δέδοται δὲ τῷ βουλομένῳ καὶ ζητήσαντι τὸν νοῦν τῶν γραφῶν) κελεύει ποιῆσαι »σάλπιγγας ἀργυρᾶς ἐλατάς«. οὕτω φησὶν ὁ λόγος· »σημάνατε σάλπιγγι ἐπὶ τῆς γῆς, καὶ κεκράξατε μέγα· εἴπατε· συνάχθητε καὶ εἰσέλθωμεν εἰς τὰς πόλεις τὰς τειχήρεις«. εἰς ἀτείχιστον πόλιν οὐ βούλεται ἡμᾶς εἰσελθεῖν ὁ λόγος τοῦ θεοῦ, ἀλλʼ εἰς ἡ ἐκκλησία τοῦ ζῶντος < τετειχισμένη ὑπὸ τῆς < τοῦ λόγου οὗτος γάρ ἐστιν τὸ τεῖχος) † ἐν τῷ ἑπτακαιδεκάτῳ κεῖται Ψαλμῷ, ὅτι καὶ τεῖχός ἐστιν ὁ θεός. »Ἀναλαβόντες φεύγετε εἰς Σιών«· ὅσοι ἐστὲ ἔξω τῆς Σιών, »ἀναλαβόντες φεύγετε εἰς Σιών· σπεύσατε, μὴ στῆτε«, οἱ ἐν τῇ προκοπῇ σπεύσατε ἐπὶ τὸ Σκοπευτήριον, »ὅτι κακὰ ἐγὼ ἐπάγω ἀπὸ βορρᾶ καὶ συντριβὴν μεγάλην«· τῶν ἐπαγομένων κακῶν »ἀπὸ βορρᾶ«, βορρᾶ τοῦ ἀντικειμένου, ὡς πολλάκις λέλεκται, ὃς ἐὰν εὑρεθῇ μὴ σπεύσας μηδὲ εἰσελθὼν » εἰς τὰς πόλεις τὰς τειχήρεις«, μὴ γενόμενος ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ«, ἀλλʼ ἔξω ἑστηκώς, αὐτὸς ὑπὸ τῶν πολεμίων καταληφθεὶς ἀναιρεθήσεται. τίς δέ ἐστιν ὁ πολέμιος; ἴδωμεν ἐκ τῶν ἑξῆς τίνα τρόπον λέγεται· »ἀνέβη λέων ἐκ τῆς μάνδρας αὐτοῦ, ἐξολοθρεύων ἔθνη ἐξῆρεν«. οὑτός ἐστιν ὁ πολέμιος, ὃν δεῖ ἡμᾶς φυγεῖν. λέων ἡμᾶς καταδιώκει. τίς οὑτος; Πέτρος διδάσκει λέγων· »ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τίνα καταπίῃ· ᾧ ἀντίστητε στερεοὶ τῇ πίστει«· καὶ κατὰ τὸν ἔνατον Ψαλμὸν »ἐνεδρεύει ἐν ἀποκρύφῳ, ἐνεδρεύει ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ«. καὶ ἐνεδρεύει οὑτος ὁ λέων οὐχ ἡμέρας, ἀλλʼ ἐπὰν γένηται νύξ· κατὰ γὰρ τὸν ἑκατοστὸν τρίτον Ψαλμόν· »ἒθου σκότος καὶ ἐγένετο νύξ. έν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ δρυμοῦ, σκύμνοι ὠρυόμενοι ἁρπάσαι καὶ ζητῆσαι παρὰ τοῦ θεοῦ βρῶσιν αὐτοῖς«. ### English translation (Claude) “Signal with the trumpet on the land.” The lofty word, which rouses the hearer, which prepares him for the war against the passions, for the war against the workings of the opposing powers, which prepares him for the heavenly feasts (for the trumpet is used for both these things), is taken as a trumpet. In Numbers such a word is a trumpet; as the Word commands me, and anyone else to whom it is given (it is given to whoever wishes and seeks the meaning of the Scriptures), it commands to make “silver trumpets of beaten work.” So the Word says: “Signal with the trumpet on the land, and cry aloud; say: Gather, and let us enter the fortified cities.” The Word of God does not wish us to enter an unwalled city, but the one that is the church of the living God, walled by the power of the Word (for he is the wall) … it is in the seventeenth Psalm that God is also a wall. “Take up your things and flee to Zion”: all of you who are outside Zion, “take up your things and flee to Zion; hasten, do not stand still”; you who are making progress, hasten to the watchtower, “for I am bringing evils from the north, and a great destruction.” Of the evils brought “from the north,” the north of the adversary, as has often been said, whoever is found not to have hastened nor entered “the fortified cities,” not to have been in the churches of God, but standing outside, will himself be caught and slain by the enemies. And who is the enemy? Let us see from what follows how it is said: “A lion has come up from his lair; destroying, he has set out against nations.” This is the enemy we must flee. A lion is hunting us. Who is he? Peter teaches, saying: “Your adversary the devil prowls around like a roaring lion, seeking someone to devour; resist him, firm in the faith”; and according to the ninth Psalm, “he lies in wait in secret, he lies in wait like a lion in his lair.” And this lion lies in wait not by day, but when night comes; for according to the hundred and third Psalm: “You made darkness and it was night; in it all the beasts of the forest will prowl, young lions roaring to snatch and to seek their food from God.” ### Scripture references - Jer 4:5: quotation, high confidence - Jer 4:6: quotation, high confidence - Jer 4:7: quotation, high confidence - Num 10:2: quotation, high confidence - 1 Tim 3:15: allusion, high confidence - Ps 18:29 (17:30 LXX): allusion, low confidence - 1 Pet 5:8: quotation, high confidence - 1 Pet 5:9: quotation, high confidence - Ps 10:9 (9:30 LXX): quotation, high confidence - Ps 104:20 (103:20 LXX): quotation, high confidence - Ps 104:21 (103:21 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 4:5–7 (LXX), Num 10:2, 1 Tim 3:15, 1 Pet 5:8–9, Ps 10:9 (9:30 LXX), and Ps 104:20–21 (103:20–21 LXX); Origen cites the Psalms by their LXX numbers. The digital text is damaged (several words lost and a dagger marking a corrupt phrase) at the reference to “the seventeenth Psalm,” which is Ps 18:29 (17:30 LXX), “by my God I leap over a wall”; “watchtower” (σκοπευτήριον) is the traditional interpretation of the name Zion. ### Citation (SBL) Origen, Hom. Jer. 5.16 (Klostermann 3:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-16). ## Homilies on Jeremiah 5.17 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-17 - Source: Klostermann 3:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil, a fallen lion, wants to lay waste the soul by false teachings; we must repent in sackcloth and shelter in the church, where God delivers us. ### Greek text »Ἀνέβη« οὖν λέων ἐκ τῆς μάνδρας αὐτοῦ«. ποῦ; πότε; κάτω ἐστὶν πεσών, εἰς τὰ κατώτατα τῆς γῆς κατελήλυθεν. »ἀνέβη λέων ἐκ τῆς μάνδρας αὐτοῦ«. ἄνθρωπος εἶ, ἀνωτέρω εἶ τοῦ διαβόλου· κρείττων γὰρ εἶ αὐτοῦ, ὁποῖος ἐὰν ᾖς· ἐκεῖνος διὰ τὴν κακίαν κάτω ἐστίν. »ἀνέβη« οὖν »λέων ἐκ τῆς μάνδρας αὐτοῦ, ἐξολοθρεύων ἔθνη ἐξῆρεν«· ἀναβὰς »ἐκ τῆς μάνδρας αὐτοῦ«, τόπου τοῦ οἰκείου τῇ κολάσει ἑαυτοῦ, »ἐξολοθρεύων ἔθνη ἐξῆρεν· ἐξῆλθεν ἐκ τοῦ τόπου αὐτοῦ τοῦ θεῖναι τὴν γῆν σου εἰς ἐρήμωσιν( βούλεται σου εἰς τὴν γῆν, περὶ ἡς πρὸ βραχέως ἐλέγομεν. ἕκαστον ἡμῶν βούλεται νεμηθῆναι. ἔρχεται οὐν »τοῦ θεῖναι τὴν γῆν σου εἰς ἵνα καταπατήσῃ τὰ σπέρματα ὁ λέων, ἵνα ποιήσῃ ἔρημόν σου τὴν γῆν. »καὶ πόλεις σου καθαιρεθήσονται παρὰ τὸ μὴ κατοικεῖσθαι αὐτάς. ἐπὶ τούτοις περιζώσασθε σάκκους«. ἐπεὶ οὖν ἀνέβη λέων καὶ ἀπειλεῖ σοι λέων καὶ βούλεταί σου ἀφανίσαι τὴν γῆν, περίζωσαι σάκκον, κλαῖε καὶ πένθει, διὰ τῶν εὐχῶν παρακάλει τὸν θεόν, ἵνα τοῦτον τὸν λέοντα ἐξολοθρεύσῃ ἀπὸ σοῦ καὶ μὴ ἐμπέσῃς αὐτοῦ εἰς τὸ στόμα. »ὃν τρόπον« γὰρ »ὅταν ἐκσπάσῃ ὁ ποιμὴν ἐκ στόματος λέοντος δύο σκέλη ἢ λοβὸν ὠτίου«· οὗτος ὁ λέων ζητεῖ τῶν ὤτων σε λαβεῖν, ἴνα διὰ τῆς λιχνείας σου λόγους ψευδεῖς σοι παραβαλὼν ἐκστήσῃ σε ἀπὸ τῆς ἀληθείας, βούλεταί σου ἀπὸ τῆς ἀληθείας ἁρπάσαι τοὺς πόδας καὶ καταφαγεῖν. ἀλλὰ σὺ περίζωσαι σάκκους καὶ κόπτου καὶ κλαῖε καὶ ἀλάλαζε βλέπων τὸν πολέμιον τὸν ἐνεστηκότα, ἵνα ἀποστραφῇ »θυμὸς ὀργῆς κυρίου« ἀπὸ σοῦ, καὶ ἀποστραφέντος τοῦ θυμοῦ δυνηθῇς ἐν ἀμεριμνίᾳ γενόμενος, μηκέτι τοῦ λέοντος ὑπεισερχομένου σοι, τῷ σε εἰσεληλυθέναι εἰς τὴν τειχήρη πόλιν, δοξάζειν τὸν ῥυόμενόν σε θεὸν ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) “A lion,” then, “has come up from his lair.” Where? When? He is below, having fallen; he has come down to the lowest parts of the earth. “A lion has come up from his lair.” You are a human being: you are higher than the devil; for you are better than he, whoever you are; he is below because of his wickedness. “A lion,” then, “has come up from his lair; destroying, he has set out against nations”: having come up “from his lair,” the place fitting for his punishment, “destroying, he has set out against nations; he has gone forth from his place to make your land a desolation.” He wants your land, about which we were speaking a little earlier. He wants to graze on each one of us. So he comes “to make your land a desolation,” so that the lion may trample the seeds, so that he may make your land desert. “And your cities will be pulled down so as not to be inhabited. For these things gird yourselves with sackcloth.” Since, then, a lion has come up, and a lion threatens you and wishes to destroy your land, gird yourself with sackcloth, weep and mourn, call on God in prayer that he may destroy this lion from you and you may not fall into his mouth. For “as when the shepherd snatches from the mouth of the lion two legs or the tip of an ear”: this lion seeks to seize you by the ears, so that, setting false words before you through your appetite for novelty, he may draw you away from the truth; he wishes to snatch your feet from the truth and devour you. But you, gird yourself with sackcloth, beat your breast, weep and wail, seeing the enemy at hand, so that “the fierce anger of the Lord” may turn away from you, and, the anger having turned away, you may be free of care, the lion no longer creeping in on you, because you have entered the fortified city, and may glorify God who delivers you in Christ Jesus, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 4:7: quotation, high confidence - Jer 4:8: quotation, high confidence - Amos 3:12: quotation, high confidence ### Translation notes - The quotations are Jer 4:7–8 (LXX) and Amos 3:12; “the lowest parts of the earth” echoes Eph 4:9 and Ps 63:9 (62:10 LXX). ### Citation (SBL) Origen, Hom. Jer. 5.17 (Klostermann 3:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/5-5/#p-5-17). ## Homilies on Jeremiah 6, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-0 - Source: Klostermann 3:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the sixth homily, on Jer 5:3–5. ### Greek text Ὁμιλία ς΄. Εἰς τὸ »κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν« μέχρι τοῦ »πορεύσομαι Πρὸς τοὺς ἁδροὺς καὶ λαλήσω αὐτοῖς ### English translation (Claude) Homily 6. On “Lord, your eyes are upon faithfulness” as far as “I will go to the great men and speak to them.” ### Scripture references - Jer 5:3: quotation, high confidence - Jer 5:5: quotation, high confidence ### Translation notes - The passage is Jer 5:3–5 (LXX). ### Citation (SBL) Origen, Hom. Jer. 6.0 (Klostermann 3:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-0). ## Homilies on Jeremiah 6.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-1 - Source: Klostermann 3:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's eyes rest on faith and on every virtue, as they turn from unbelief and vice; whoever acquires the virtues receives the light of God's face. ### Greek text »Κύριε« φησὶν »οἱ ὀφθαλμοί σου εἰς πίστιν« ὡς »ὀφθαλμοὶ κυρίου ἐπὶ δικαίους«, ἀπὸ γὰρ ἀδίκων ἀποστρέφει αὐτούς, οὕτως οἱ ὀφθαλμοὶ κυρίου εἰς πίστιν, ἀπὸ γὰρ ἀπιστίας ἀποστρέφει αὐτούς. διὸ καλῶς λέλεκται ὑπὸ τοῦ νοοῦντος, τί λέγει ἐν τῇ εὐχῇ, τὸ »κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν«. τὸ μὲν οὖν ἐνταῦθα γεγραμμένον ἐστίν· »κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν«. ἐπεὶ δὲ »λόγον σοφὸν ἐὰν ἀκούσῃ ἐπιστήμων, αἰνέσει αὐτὸν καὶ ἐπʼ αὐτὸν προσθήσει«, ὅρα πόσα ἐστὶν ποιῆσαι ἀπὸ τοῦ κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν«. φησὶν ὁ Παῦλος· »νυνὶ δὲ μένει τὰ τρία ταῦτα, πίστις, ἐλπίς, ἀγάπη· μείζων δὲ τούτων ἡ ἀγάπη«. ὡς ὀφθαλμοὶ κυρίου εἰς πίστιν, ὀφθαλμοὶ κυρίου εἰς ἐλπίδα, ὀφθαλμοὶ κυρίου εἰς ἀγάπην. ἐπεὶ δέ ἐστιν >πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ<, ὀφθαλμοὶ κυρίου εἰς ἀγάπην, οὕτως ὀφθαλμοὶ κυρίου εἰς δύναμιν, οὕτως οἱ] ὀφθαλμοὶ κυρίου εἰς σωφρονισμόν … ὀφθαλμοὶ κυρίου ἐπὶ δικαιοσύνην. οὕτως ἐπὶ πάσας ἀρετὰς ὀφθαλμοὶ κυρίου. εἰ οὖν βούλει καὶ σὺ τὰς ἀκτῖνας τῶν νοητῶν ὀφθαλμῶν τοῦ θεοῦ φθάνειν ἐπὶ σέ, ἀνάλαβε τὰς ἀρετάς. καὶ ἔσται ὡς τὸ »κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν«, οὕτως »κύριε, οἱ ὀφθαλμοί σου« εἰς ἕκαστον ὡν ἐὰν κτήσῃ ἀγαθῶν. καὶ ἐὰν τηλικοῦτος ᾐς, ὡς τοὺς ὀφθαλμοὺς κυρίου ἐλλάμπειν σοι, ἐρεῖς· »ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κυριε«. ### English translation (Claude) “Lord,” he says, “your eyes are upon faith.” As “the eyes of the Lord are upon the righteous,” for he turns them away from the unrighteous, so the eyes of the Lord are upon faith, for he turns them away from unbelief. That is why “Lord, your eyes are upon faith” is well said by one who understands what he is saying in prayer. So what is written here is “Lord, your eyes are upon faith.” But since “if a man of understanding hears a wise word, he will praise it and add to it,” see how much can be done with “Lord, your eyes are upon faith.” Paul says, “But now these three remain, faith, hope, love; but the greatest of these is love.” As the eyes of the Lord are upon faith, the eyes of the Lord are upon hope, the eyes of the Lord are upon love. And since there is “a spirit of power and of love and of self-discipline,” as the eyes of the Lord are upon love, so the eyes of the Lord are upon power, so the eyes of the Lord are upon self-discipline … the eyes of the Lord are upon righteousness. So the eyes of the Lord are upon all the virtues. If, then, you too wish the rays of God's spiritual eyes to reach you, take up the virtues. And as it is “Lord, your eyes are upon faith,” so it will be “Lord, your eyes” are upon each of the goods you acquire. And if you become so great that the eyes of the Lord shine upon you, you will say, “The light of your face has been signed upon us, O Lord.” ### Scripture references - Jer 5:3: quotation, high confidence - Ps 34:15 (33:16 LXX): quotation, high confidence - 1 Cor 13:13: quotation, high confidence - 2 Tim 1:7: quotation, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence ### Extrabiblical texts - Sir 21:15 (Sirach): quotation, high confidence ### Translation notes - The quotations are Jer 5:3 (LXX; πίστις, here “faith,” may also mean “faithfulness”), Ps 34:15 (33:16 LXX), Sir 21:15, 1 Cor 13:13, 2 Tim 1:7, and Ps 4:6 (4:7 LXX). The digital text marks a gap before “the eyes of the Lord are upon righteousness.” ### Citation (SBL) Origen, Hom. Jer. 6.1 (Klostermann 3:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-1). ## Homilies on Jeremiah 6.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-2 - Source: Klostermann 3:48–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's rebukes scourge the conscience; blessed are those who feel the pain, for insensibility is a sign of a deadened soul, and those who reject God's instruction waste all he has done for them. ### Greek text Εἶτα περὶ τῶν ἁμαρτωλῶν ἵδωμεν τὸ λεγόμενον »ἐμαστίγωσας αὐτοὺς καὶ οὐκ ἐπόνησαν«. αὗται αἱ αἰσθηταὶ μάστιγες ζῶσιν προσφερόμεναι σώμασιν, εἴτε βούλονται εἴτε μὴ βούλονται οἱ μαστιγούμενοι, πόνον ἐμποιοῦσιν αὐτοῖς· αἱ δὲ τοῦ θεοῦ μάστιγες τοιαῦταί εἰσιν ὥς τινας μὲν τῶν μαστιγουμένων πονεῖν, τινὰς δὲ τῶν μαστιγουμένων μὴ πονεῖν. ἴδωμεν εἰ δυνάμεθα διηγήσασθαι, τί ἐστιν τὸ πονεῖν ἀπὸ μαστίγων θεοῦ καὶ τί τὸ μὴ πονεῖν, καὶ ὅτι κακοδαίμονες οἱ μὴ πονοῦντες ἀπὸ μαστίγων θεοῦ, μακάριοι δὲ οἱ πονοῦντες ἀπὸ μαστίγων θεοῦ. φησὶν γάρ ἡ Σοφία· »τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας, καὶ ἐπὶ τῶν χειλέων μου σφραγῖδα πανούργων, ἵνα ἐπὶ τοῖς ἀγνοήμασίν μου μὴ φείσωνται, καὶ αἱ ἁμαρτίαι μου μὴ ἀπολέσωσίν με«; πρόσχες τῷ »τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας«; οὐκοῦν εἰσι μάστιγες τὸ διανόημα μαστιγοῦσαι. αἱ μάστιγες τοῦ θεοῦ τὸ διανόημα μαστιγοῦσιν· λόγος γὰρ καθαπτόμενος τῆς ψυχῆς καὶ εἰς συναίσ〈θησ〉ιν αὐτὴν ἄγων τῶν ἡμαρτημένων μαστιγοῖ· μαστιγοῖ δὲ τὸν μὲν μακάριον πονοῦντα ἐπὶ ταῖς μάστιξι, καθικνεῖται γὰρ αὐτοῦ τὰ λεγόμενα, καὶ οὐκ ἐξευτελίζει τὸν ἐλέγχοντα ἀπʼ αὐτοῦ. ἐπὰν δέ τις εὑρεθῇ, ἱν οὕτως εἴπω, ἀναίσθητος, λεχθήσεται περὶ αὐτοῦ· »ἐμαστίγωσας αὐτοὺς καὶ οὐκ ἐπόνησαν( τοῦ αὐτοῦ λόγου λεγομένου ἐλεγκτικῶς, φέρε εἰπεῖν, ἐπὶ τῷ καθικέσθαι διανοίας τοῦ τὴν συνείδησιν μεμολυσμένου ἐπί τινι ἁμαρτίᾳ τὸ λεγόμενον, ἐὰν ὁ μέν τις τῶν ἀκουόντων ἀλγήσῃ, ὥστε λεχθῆναι περὶ αὐτοῦ· »ἑώρακας ὡς κατενύγη« ὁ δεῖνα, ὁ δέ τις τῶν ἀκουόντων μὴ ἀλγήσῃ, ἀλλὰ ἀναισθητῇ τῶν ἐλεγχόντων, δῆλον ὅτι λεχθήσεται περὶ τοῦ μηδʼ αἰσθανομένου· ἐμαστίγωσας αὐτοὺς καὶ οὐκ ἐπόνησαν«. Μία μὲν διήγησις αὕτη περὶ τοῦ »οὐκ ἐπόνησαν« ἢ ἐπόνησαν· ἴδωμεν δὲ εἰ ἔχομεν καὶ ἑτέραν. γίνονταί τινες έν τοῖς σώμασιν μερῶν τινων νεκρότητες καὶ ξηρότητες, καὶ πολλάκις τοιαῦτα πάσχει τὰ νενεκρωμένα μέλη παρὰ τὰ ζῶντα, ὥστε προσαγομένων μὲν τῶν πόνον ποιῆσαι δυναμένων τῷ ζῶντι μέλει ἀλγεῖν ἐκεῖνον ᾧ προσάγεται τὸ ποιοῦν πονεῖν, προσαγομένων δὲ τῶν ποιούντων πονεῖν τῷ μέλει τῷ ἀναισθήτῳ οὐκ αἰσθάνεται ἐκεῖνος, ὅταν ᾖ νεκρότης περὶ αὐτό. ταῦτα εἴπερ εἶδες ἐπὶ τοῦ σώματος, μετάθες ἐπὶ τὴν ψυχὴν καὶ ὅρα ὅτι ἔστιν τις καὶ ψυχὴ νεκρουμένη τὰ μέλη, ὥστε μὴ αἰσθάνεσθαι ἀπὸ τῶν μαστίγων, κἂν ἐπίπονα προσφέρηταί τινα. δεινὰ προσφέρεται, ἀλλʼ οὐκ αἰσθανθήσεται ἡ δεῖνα ψυχή, ἄλλη δὲ αἰσθανθήσεται. καὶ τάχα ὡσπερεὶ λυπεῖται μᾶλλον ἐπὶ τῷ μὴ αἰσθάνεσθαι ἤπερ ἐπὶ τῷ αἰσθάνεσθαι ὁ μὴ αἰσθανόμενος ἀπὸ πόνων αὐτῷ προσφερομένων, εὐχόμενος μᾶλλον πονεῖν εἰ προσάγοιτο τὰ ἐπίπονα ἐπεὶ σημεῖόν ἐστι τοῦτο τοῦ ζῆν αὐτόν), ἀηδιζόμενος δὲ ἐπὶ τῷ μὴ αἰσθάνεσθαι ἐπὶ τοῖς ἐπιπόνοις. ὥσπερ δὴ τοῦτο γίνεται ἐπὶ τῶν σωμάτων, οὕτω νομίζω ἐν τῷ »θελήσωσιν εἰ ἐγένοντο πυρίκαυστοι« τοιοῦτόν τι δηλοῦσθαι· οἷον τοῦ πυρὸς προσφερομένου τινὶ καὶ μὴ αἰσθανομένου τοῦ καιομένου, θελήσωσιν ἐκεῖνοι, καταλαβόντες σύγκρισιν μὴ αἰσθανομένων ἐπὶ ταῖς ἀλγηδόσιν καὶ αἰσθανομένων, μᾶλλον αἰσθάνεσθαι ἐπὶ τῷ πυρὶ ἢ μὴ αἰσθάνεσθαι. καὶ εὔξαιτο ἄν τις προσαγομένου κἀκείνου τοῦ κεκριμένου πυρὸς ἐπὶ τοὺς ἁμαρτωλοὺς αἰσθάνεσθαι μᾶλλον ἢ μὴ αἰσθάνεσθαι. ταῦτα διὰ τὸ »ἐμαστίγωσας αὐτούς, καὶ οὐκ ἐπόνησαν«. »Συνετέλεσας αὐτούς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν«. ὅτε τά καθαρτικὰ ποιεῖ ὁ προνοῶν τῶν ὅλων θεὸς ἐπὶ ψυχῆς σωτηρίᾳ, τὸ ἐπʼ αὐτῷ συνετέλεσεν. νοήσεις δὲ τὸ »συνετέλεσας αὐτοὺς οὐκ ἠθέλησαν δέξασθαι παιδείαν« ἀπὸ παραδείγματος τοῦ κατὰ τὸν παραδιδόντα τὴν έπιστήμην καὶ τὸν μὴ βουλόμενον παραλαβεῖν τὴν ἐπιστήμην ἀπὸ τοῦ παραδιδόντος. πάντα γὰρ τὰ παρʼ αὐτῷ ποιείτω ὁ διδάσκαλος καὶ συντελείτω πάντα εἰς παράδοσιν ἐπιστήμης, ἐκεῖνος δὲ μὴ παραδεχέσθω τὰ λεγόμενα· εἴποιμ ἂν περὶ τοῦ τοιούτου τῷ διδασκάλῳ· συνετέλεσας τόνδε καὶ οὐκ ἠθέλησεν δέξασθαι παιδείαν<. οὖν τὰ ἀπὸ τῆς προνοίας γίνηται πάντα εἰς ἡμᾶς, ἵνα συντελεσθῶμεν καὶ τελειωθῶμεν, ἡμεῖς δὲ μὴ παραδεχώμεθα τὰ τῆς προνοίας τῆς ἐπὶ τελειότητα ἡμᾶς ἑλκούσης, λεχθείη ἂν ὑπὸ τοῦ νοοῦντος τῷ θεῷ· κύριε, συνετέλεσας αὐτοὺς καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν«. ### English translation (Claude) Then let us look at what is said about sinners: “You scourged them, and they felt no pain.” These perceptible whips, when applied to living bodies, cause pain to those who are whipped, whether they wish it or not; but God's whips are such that some of those who are whipped feel pain, and some of those who are whipped do not. Let us see whether we can explain what it is to feel pain from God's whips and what it is not to feel it, and that those who feel no pain from God's whips are wretched, while those who feel pain from God's whips are blessed. For Wisdom says: “Who will set whips over my thought, and the seal of the prudent upon my lips, that they may not spare my ignorances, and my sins may not destroy me?” Notice “Who will set whips over my thought?” So there are whips that scourge the thought. The whips of God scourge the thought; for a word that takes hold of the soul and brings it to awareness of its sins scourges it. It scourges the blessed person, who feels pain under the whips, for what is said reaches him, and he does not make light of the one who rebukes him. But when someone is found, so to speak, insensible, it will be said of him, “You scourged them, and they felt no pain.” When the same word is spoken by way of rebuke, for example so that what is said may reach the mind of one whose conscience is stained by some sin, if one of the hearers is pained, so that it is said of him, “Did you see how so-and-so was cut to the heart?”, while another of the hearers is not pained but is insensible to those who rebuke him, clearly it will be said of the one who does not even feel it: “You scourged them, and they felt no pain.” This is one explanation of “they felt no pain” or “they felt pain”; let us see whether we have another too. Deadness and dryness occur in certain parts of bodies, and often the deadened members are so affected, in contrast with the living ones, that when things able to cause pain are applied to a living member, the one to which the painful thing is applied feels pain; but when things that cause pain are applied to the insensible member, it does not feel them, since there is deadness about it. If you have seen this in the body, transfer it to the soul, and see that there is also a soul deadened in its members, so as not to feel the whips, even if painful things are applied. Dreadful things are applied, but this soul will not feel them, while another will. And perhaps the one who does not feel the pains applied to him is more grieved at not feeling than he would be at feeling, praying rather to feel pain if painful things were applied (since this is a sign that he is alive), and distressed at not feeling the painful things. Just as this happens with bodies, so I think something of this kind is shown in “They will wish that they had been burned with fire”: as though, when fire is applied to someone and the one burned does not feel it, they will wish, having understood the comparison between those who do not feel their pains and those who do, rather to feel the fire than not to feel it. And one might pray, when that fire appointed for sinners is applied, rather to feel it than not to feel it. So much on “You scourged them, and they felt no pain.” “You made an end of them, and they would not receive instruction.” When God, who provides for the universe, does the cleansing things for the salvation of the soul, he has brought to completion what depends on him. You will understand “You made an end of them, and they would not receive instruction” from the example of one who hands on knowledge and one who does not wish to receive knowledge from the one who hands it on. Let the teacher do everything in his power and bring everything to completion for the handing on of knowledge, but let the other not accept what is said: I would say to the teacher about such a person, “You have completed this one, and he would not receive instruction.” If, then, everything from providence comes to us so that we may be completed and perfected, but we do not accept the things of the providence that draws us toward perfection, it might be said to God by one who understands: “Lord, you made an end of them, and they would not receive instruction.” ### Scripture references - Jer 5:3: quotation, high confidence - Acts 2:37: echo, medium confidence - Isa 9:5 (9:4 LXX): quotation, high confidence ### Extrabiblical texts - Sir 22:27–23.2 (Sirach): quotation, high confidence ### Translation notes - The quotations are Jer 5:3 (LXX), Sir 22:27–23:2 (“Wisdom” is Jesus son of Sirach; Origen quotes loosely), Acts 2:37, and Isa 9:5 (9:4 LXX). The Greek συνετέλεσας (“you made an end of them”) also means “you completed them,” and Origen plays on both senses. ### Citation (SBL) Origen, Hom. Jer. 6.2 (Klostermann 3:48–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-2). ## Homilies on Jeremiah 6.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-3 - Source: Klostermann 3:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hardened sinners are shameless and do not receive rebuke because their souls are poor; we should pray for greatness of soul so that we can truly hear God's word. ### Greek text »Ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν( νοήσεις καὶ τοῦτο ἀπὸ τῶν σωματικωτέρων. τῶν ἁμαρτανόντων οἱ μὲν ἀκούοντες λόγους ἐλεγκτικοὺς ἐπὶ τῇ ἁμαρτίᾳ ἐρυθριῶσιν καὶ καταδύονται καὶ ὑποπίπτουσιν ἁπτομένου τοῦ λόγου τοῦ ἐλεγκτικοῦ αὐτῶν· οἱ δὲ τοιοῦτοί εἰσιν, ὥστε αὐτοὺς ἀνερυθριάστους εἶναι, μὴ αἰδουμένους ἐφʼ οἷς ἐλέγχονται, ἐφʼ οἷς ἡμαρτήκασιν. εἴποις ἂν οὖν περὶ τούτων οἳ οὐκ αἰδοῦνται· »ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν« εἰ νενόηκας ἐπὶ τῶν σωματικῶν αὐτό, μετάβα μοι τῷ λόγῳ ἐπὶ τὴν ψυχὴν νοήσας πρόσωπον, περὶ οὗ λέγεται· »τότε δὲ πρόσωπον πρὸς πρόσωπον«. καὶ ὅρα ψυχὴν στερεάν, ὁποία ἦν ἡ καρδία Φαραὼ ἐσκλη- ρυμμένη, ὥστε αὐτὴν ἐπὶ τοῖς ἀπαγγελλομένοις ἑστάναι ἀντίτυπον καὶ ὥσπερ ἀποβάλλουσαν τὰ λεγόμενα μὴ μορφουμένην κατὰ τὰ ἀπαγγελλόμενα. ἐκεῖ γὰρ εὑρήσεις ὅτι ἁρμόζει τὸ »ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν καὶ οὐκ ἠθέλησαν ἐπιστραφῆναι. κἀγὼ εἶπα. ἴσως πτωχοί εἰσιν, ὅτι οὐκ ἡθέλησαν γνῶναι ὁδὸν κυρίου καὶ κρίσιν θεοῦ. πορεύσομαι πρὸς τοὺς ἁδροὺς καὶ λαλήσω αὐτοῖς«. ταῦτα νοήσας περὶ τῶν μὴ θελόντων παιδευθῆναι, μὴ νοούντων ἐπὶ ταῖς μάστιξιν τοῦ θεοῦ, φησὶν νενοηκὼς τὸ τούτων αἴτιον. πτωχή ἐστιν αὐτῶν ἡ ψυχή. »κἀγὼ εἶπα. ἴσως πτωχοί εἰσιν, διότι οὐκ ἠδυνήθησαν, ὅτι οὐκ ἔγνωσαν ὁδὸν κυρίου καὶ κρίσιν θεοῦ«. »Πορεύσομαι πρὸς τοὺς ἁδροὺς καὶ λαλήσω αὐτοῖς«. οἱ ἁδροὶ ταῖς ψυχαῖς ἐν ἐπαίνῳ λέγονται. καὶ παρʼ Ἕλλησι γὰρ τὸ ἁδρὸν συνεχῶς ὀνομάζεται καὶ τὸ μεγαλεῖον τῆς λογικῆς ψυχῆς. ὅταν γάρ τις μεγάλοις ἐπιβάλλῃ πράγμασιν καὶ προθέσεις ἔχῃ ἀξιολόγους καὶ σκοπῇ ἀεὶ τὰ δέοντα, πῶς βιώσῃ κατὰ τὸν ὀρθὸν λόγον, μηδὲν ταπεινὸν καὶ μικρὸν θέλων μηδὲ ὁρῶν, ὁ τοιοῦτος τὸ ἁδρὸν καὶ τὸ μεγαλεῖον ἔχει ἐν τῇ ψυχῇ οὑτοι οὐν, Ι ἐπεὶ ἡσαν πτωχοί, οἱ πρότεροι οὓς ἔψεξεν ὁ λόγος, οὐκ ἤκουσαν, φησὶν ὁ προφήτης. διὰ τοῦτο οὐκ ἤκουσαν, ἐπεὶ πτωχοί εἰσιν. πορεύσομαι πρὸς τοὺς ἁδροὺς καὶ λα- λήσω αὐτοῖς((. καὶ εἰ ἔστιν μακάριον εἶναι ἐπὶ τῷ λέγειν »εἰς ὦτα ἀκουόντων«, μακάριόν έστιν ἐάνπερ τύχῃ τις ἁδροῦ καὶ μεγάλου ἀκροατοῦ. διὰ τοῦτο τούτων οὕτως λεγομένων, εἰδότες ὅτι οὐ ζημία τοῖς λέγουσιν ὅσον τοῖς ἀκούουσίν ἐστιν τὸ μὴ παραδέχεσθαι τὰ ἁπαγγελλόμενα, καὶ κατηγορεῖ πτωχείας τοῦ νοῦ αὐτῶν καὶ τῆς διανοίας, παρακαλέσωμεν ἀπὸ τοῦ θεοῦ λαβεῖν αὕξοντος τοῦ λόγου ἐν ἡμῖν ἁδρότητα καὶ μεγαλειότητα έν Χριστῷ Ἰησοῦ, ἴνα ἀκοῦσαι τῶν ἱερῶν καὶ ἁγίων λόγων δυνηθῶμεν, ᾠ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) “They made their faces harder than rock.” You will understand this too from more bodily things. Of those who sin, some, when they hear words of rebuke for their sin, blush and shrink and bow down when the rebuking word touches them; but others are such that they are shameless, not abashed at the things for which they are rebuked, at the sins they have committed. So you might say of those who are not abashed: “They made their faces harder than rock.” If you have understood it of bodily things, pass over with me in thought to the soul, understanding a face about which it is said, “but then face to face.” And see a hard soul, such as was Pharaoh's hardened heart, so that it stands resistant to what is proclaimed, and as though throwing off what is said, not being shaped by what is proclaimed. For there you will find that “They made their faces harder than rock and would not turn back” fits. “And I said: Perhaps they are poor, because they would not know the way of the Lord and the judgment of God. I will go to the great men and speak to them.” Having understood this about those who would not be instructed, who have no understanding under God's whips, he speaks, having understood the cause of these things: their soul is poor. “And I said: Perhaps they are poor, because they were not able, because they did not know the way of the Lord and the judgment of God.” “I will go to the great men and speak to them.” Those who are great in soul are so called in praise. For among the Greeks too “greatness” and the grandeur of the rational soul are often named. For when someone undertakes great things and has worthy purposes and always considers what is needed, how he may live according to right reason, wishing nothing low and small and looking at nothing such, such a one has greatness and grandeur in his soul. So these, since they were poor, the first ones whom the Word blamed, did not listen, says the prophet. They did not listen for this reason, because they are poor. “I will go to the great men and speak to them.” And if it is a blessed thing to speak “into the ears of those who listen,” it is a blessed thing if one finds a great and noble hearer. So, since these things are said in this way, knowing that the failure to accept what is proclaimed is not so much a loss to those who speak as to those who hear, and that it convicts the poverty of their mind and understanding, let us pray to receive from God, as the Word grows in us, greatness and grandeur in Christ Jesus, so that we may be able to hear the sacred and holy words; to him be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 5:3: quotation, high confidence - Jer 5:4: quotation, high confidence - Jer 5:5: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - Exod 7:13: allusion, high confidence ### Extrabiblical texts - Sir 25:9 (Sirach): quotation, medium confidence ### Translation notes - The quotations are Jer 5:3–5 (LXX), 1 Cor 13:12, and Sir 25:9; Pharaoh's hardened heart is Exod 7:13. ### Citation (SBL) Origen, Hom. Jer. 6.3 (Klostermann 3:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-6-3). ## Homilies on Jeremiah 7, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-0 - Source: Klostermann 3:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the seventh homily, on Jer 5:18–19. ### Greek text Ὁμιλία ζ΄. Εἰς τὸ »καὶ ἔσται ἐν ταῖς ἡμέραις ἐκείναις, λέγει κύριος ὁ θεός σου, οὑ μὴ πατάξω ὑμᾶς εἰς συντέλειαν« μέχρι τοῦ »οὕτως δουλεύσετε ἀλλοτρίοις ἐν τῇ οὑχ ὑμῶν«. ### English translation (Claude) Homily 7. On “And it shall be in those days, says the Lord your God, I will not strike you to the end” as far as “so you shall serve foreigners in a land not yours.” ### Scripture references - Jer 5:18: quotation, high confidence - Jer 5:19: quotation, high confidence ### Translation notes - The passage is Jer 5:18–19 (LXX). ### Citation (SBL) Origen, Hom. Jer. 7.0 (Klostermann 3:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-0). ## Homilies on Jeremiah 7.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-1 - Source: Klostermann 3:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God punishes little by little so that sinners may turn back; Israel's punishments are shadows of the true punishments to come, and the final end came on Jerusalem only after it rejected Christ. ### Greek text Ὁ κρίνων κατὰ >θεὸς τοὺς κολαζομένους δίδωσι τόπον καὶ οὐχ ἅμα τῷ ἁμαρτῆσαι κολάζων φέρει τὴν συντέλειαν τῆς κολάσεως ἐπὶ τὸν ἡμαρτηκότα. διὰ τοῦτο »κατὰ βραχὺ κρίνων« κολάζει. καὶ τούτου τὸ παράδειγμα έστιν] ἐν τῷ Λευιτικῷ ἐστιν· ἐν γὰρ ταῖς τῶν παραβαινόντων τὸν νόμον ἀραῖς ἀναγέγραπται μετὰ τὰς κολάσεις τὰς προτέρας· »καὶ ἔσται, ἐὰν μετὰ ταῦτα μὴ ἐπιστραφῆτε, λέγει κύριος, προσθήσω ὑμῖν κἀγὼ πληγὰς ἑπτά«. καὶ πάλιν διηγεῖται ἄλλην κόλασιν· »καὶ ἔσται, ἐὰν μετὰ ταῦτα μὴ ἐπιστραφῆτε, ἀλλὰ πορεύσησθε πρός με πλάγιοι, κἀγὼ πορεύσομαι μεθʼ ὑμῶν θυμῷ πλαγίῳ‘. καὶ εὑρήσεις τὸν θεὸν ἐπιμετροῦντα κολάσεις μετὰ φειδοῦς, ἐπεὶ Ι βούλεται εἰς ἐπιστροφὴν ἀγαγεῖν τὸν ἡμαρτηκότα, καὶ οὐκ ἀθρόως πάσας ἀποδιδόντα. τοιαῦτα οὖν ὅσον ἐπὶ τῷ ῥητῷ ἐγεγόνει περὶ τὸν λαόν, καὶ ἀπειλῶν αὐτοῖς ὁ λόγος ἃ πείσονται μετʼ ἐκεῖνά φησιν· »καὶ ἔσται ἐν ταῖς ἡμέραις ἐκείναις, λέγει κύριος ὁ θεός σου, οὐ μὴ πατάξω ὑμᾶς εἰς συντέλειαν« εἰ δὲ ταῦτα μάλιστα φθάνει καὶ ἐπὶ τὰς μελλούσας κολάσεις † εἰ μή, ὁ δυνάμενος ἀπὸ τῶν ἐν τῷ βίῳ συμβεβηκότων περὶ τὸν λαὸν μεταβάτω καὶ ἐπʼ ἐκείνας· ἐγὼ γὰρ πειθόμενος ἂν ειποιμι, ὅτι ὡς »ὑποδείγματι καὶ σκιᾷ λατρεύουσιν ἐπουρανίων‘ « οὕτως ὑποδείγματι καὶ σκιᾷ τῶν ἀληθινῶν κολάσεων ἐκολάσθη ὁ λαὸς ἐκεῖνος ἐπὶ τοῖς ἁμαρτήμασιν ἑαυτῶν, ὡς εἶναι πᾶσαν κόλασιν τὴν κατὰ τὸν νόμον καὶ τοὺς προφήτας περὶ τὸν λαὸν περιέχουσαν σκιὰν κολάσεων ἀληθινων. Εἵπερ οὖν ἐκείνοις συντέλεια ἐπὶ ταῖς ἁμαρτίαις οὐ γέγονεν, ἀλλʼ ἐπὶ τέλει ποτέ. οὕτω μήποτε ἔσται καὶ μετὰ τὴν ἔξοδον ἐπὶ τοὺς ἡμαρτηκότας κόλασις. συντέλεια δὲ ἐπὶ τὴν Ἱερουσαλήμ, ὅτε ἡ αἰχμαλωσία ἐστὶν ἡ Ναβουχοδονόσορ. καίτοιγε ἐρεῖ τις ὅτι οὐδὲ τότε συντέλεια, ἀλλʼ οὐδʼ ἐπὶ τοῖς Μακκαβαΐκοῖς. ἀλλὰ συντέλεια τῷ λαῷ ἐπὶ τῆς τοῦ κυρίου μου Ἱησοῦ Χριστοῦ παρουσίας. ὅσον γάρ οὐκ ἔλεγεν αὐτοῖς ὁ σωτήρ· »ἰδοὺ ἁφίεται ὑμῖν ὁ οἶκος ὑμῶν«, οὐκ ἠφίετο. ὅτε δὲ ἔκλαυσεν ἐπὶ τὴν Ἱερουσαλὴμ λέγων. »Ἱερουσαλήμ. Ιερουσαλήμ, ὴ τοὺς προφήτας ἀποκτείνουσα καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἡθέλησα ἑπισυναγαγεῖν τὰ τέκνα σου, ὅν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ὑπὸ τὰς πτέρυγας τῆς, καὶ οὐκ ἡθελήσατε; ἱδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος«, ἀφεῖται ὁ οἶκος, κεκύκλωται ὑπὸ στρατοπέδων Ἱερουσαλήμ« ὡς ἀφεθέντος τοῦ οἴκου καὶ »ἥγγισεν ἡ ἐρήμωσις αὐτῆς‘. εἶτα μετὰ τὸ ἐκείνων παράπτωμα ἦλθεν ἡ σωτηρία ἡμῖν τοῖς. ἐκολάζοντο οὑν ἐκεῖνοι, καὶ συντέλεια οὐκ ἔφθανεν ἐπʼ αὐτοὺς ἕως τῆς τοῦ κυρίου Ἱησοῦ μου ἐπιδημίας. ### English translation (Claude) God, who judges “little by little,” gives room to those who are punished, and does not, as soon as someone has sinned, bring the full end of punishment on the one who has sinned. That is why, “judging little by little,” he punishes. And an example of this is in Leviticus; for in the curses on those who transgress the law it is written, after the earlier punishments: “And it shall be, if after this you do not turn back, says the Lord, I too will add seven plagues to you.” And again it describes another punishment: “And it shall be, if after this you do not turn back, but walk crosswise toward me, I too will walk with you in crosswise fury.” And you will find God measuring out punishments with restraint, since he wishes to bring the sinner to conversion, and not paying them all out at once. Such things, then, as far as the letter goes, had happened to the people; and the Word, threatening them with what they will suffer after those things, says: “And it shall be in those days, says the Lord your God, I will not strike you to the end.” Whether these words reach especially to the punishments to come … if not, let him who is able pass over from what happened to the people in this life to those punishments as well. For I would be persuaded to say that, as they “serve a copy and shadow of the heavenly things,” so that people was punished for its sins with a copy and shadow of the true punishments, so that every punishment in the law and the prophets concerning the people contains a shadow of true punishments. If, then, the full end did not come upon them at once for their sins, but only at last, at some time, so perhaps there will be punishment for sinners even after their departure from this life. There was an end for Jerusalem when the captivity of Nebuchadnezzar came. Yet someone will say that not even then was there an end, nor in the times of the Maccabees; but the end for the people came at the coming of my Lord Jesus Christ. For as long as the Savior had not said to them, “Behold, your house is left to you,” it was not left. But when he wept over Jerusalem, saying, “Jerusalem, Jerusalem, killing the prophets and stoning those sent to her, how often I wished to gather your children as a hen gathers her chicks under her wings, and you would not! Behold, your house is left to you desolate,” the house was left, “Jerusalem was surrounded by armies,” since the house had been left, and “its desolation drew near.” Then after their trespass salvation came to us from the nations. So they were being punished, and the end did not reach them until the coming of my Lord Jesus. ### Scripture references - Lev 26:18: quotation, high confidence - Lev 26:21: quotation, high confidence - Lev 26:23: quotation, high confidence - Lev 26:24: quotation, high confidence - Jer 5:18: quotation, high confidence - Heb 8:5: quotation, high confidence - Matt 23:37: quotation, high confidence - Matt 23:38: quotation, high confidence - Luke 21:20: quotation, high confidence - Rom 11:11: allusion, high confidence ### Extrabiblical texts - Wis 12:10 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Wis 12:10, Lev 26:18, 21, 23–24 (LXX), Jer 5:18, Heb 8:5, Matt 23:37–38, Luke 21:20, and Rom 11:11. The digital text marks a corrupt phrase with a dagger after “the punishments to come”; the sentence that follows about punishment after this life reads οὕτε (“neither”) in the digital text; it is translated with οὕτω (“so”), which the comparison with the delayed end of Israel requires. ### Citation (SBL) Origen, Hom. Jer. 7.1 (Klostermann 3:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-1). ## Homilies on Jeremiah 7.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-2 - Source: Klostermann 3:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Just as God added plagues step by step to Israel, sinners receive graded punishments, some more, some fewer, and the final end comes only at God's appointed day. ### Greek text Σκοπῶ δὲ μήποτε καὶ περὶ ἡμᾶς τοιαῦτά ἐστιν, καὶ κολάσεις τινὲς γίνονται, ὥστε τούσδε μὲν μὴ πεῖραν ἔχειν δευτέρων κολάσεων ἀλλὰ ἀρκεσθῆναι ταῖς προτέραις, ἄλλους δὲ ἥκειν καὶ ἐπὶ τὰς δευτέρας, οὐ μὴν καὶ ἐπὶ τὰς τρίτας, ἄλλους δὲ ἐλεύσεσθαι καὶ ἐπὶ τὰς τετάρτας. τὸ γὰρ »προσθήσω πληγὰς ἑπτά« ὁτίποτε μυστήριον δηλοῖ μιᾶς γινομένης καὶ δευτέρας καὶ τρίτης μέχρι τῶν εἰρημένων ἑπτὰ ἐπί τινας. οὐ πάντες δὲ ἑπτὰ πληγὰς πλήσσονται· ἀλλʼ οϊμαί τινας πληγήσεσθαι πληγὰς ἔξ, ἄλλους πέντε, ἄλλους τέσσαρας, ἄλλους τρεῖς ἢ δύο, τοὺς δὲ πάντων ὑποδεεστέρους ἐν κολάσεσιν πληγὴν νομίζω πληγήσεσθαι μίαν. οἶδεν οὖν ὁ θεὸς καὶ τὰ περὶ τῶν πληγῶν. διὸ γέγραπται ἐνθάδε κατὰ τὴν ἀρχὴν τοῦ ἁναγνώσματος. »καὶ ἔσται έν ταῖς ἡμέραις ἐκείναις«, ταῖς περὶ τῶν εἰρημένων, »οὑ μὴ ποιήσω ὑμᾶς συντέλειαν«. άλλʼ οὐκ ἐν ταῖς ἡμέραις ἐκείναις συντέλεια· εἰσὶν γάρ τινες ἠμέραι, ὅτε ποιήσει οὓς ποιήσει εἰς συντέλειαν. ### English translation (Claude) I consider whether things are not such for us too, and certain punishments come about, so that some have no experience of second punishments but are sufficed by the first, while others come also to the second, but not to the third, and others will come even to the fourth. For “I will add seven plagues” shows some mystery, the first plague coming on some, and a second and a third, up to the seven mentioned. Not all are struck with seven plagues; but I think some will be struck with six plagues, others with five, others with four, others with three or two; and those lowest of all in punishments I think will be struck with one plague. So God knows the matters of the plagues too. That is why it is written here at the beginning of the reading: “And it shall be in those days,” the days concerning what was spoken, “I will not make an end of you.” Not in those days is there an end; for there are certain days when he will make an end of those of whom he will make an end. ### Scripture references - Lev 26:18: quotation, high confidence - Lev 26:21: allusion, high confidence - Jer 5:18: quotation, high confidence ### Translation notes - The quotations are Lev 26:18, 21 and Jer 5:18 (LXX). ### Citation (SBL) Origen, Hom. Jer. 7.2 (Klostermann 3:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-2). ## Homilies on Jeremiah 7.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-3 - Source: Klostermann 3:53–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel, worshipping foreign gods in the holy land, was sent into exile; Christians who make gods of the belly or money will be cast out of the church, but those who worship God in this foreign world will go to the holy land. ### Greek text »Καὶ ἔσται ὅταν εἴπητε. τίνος ἕνεκεν ἐποίησεν κύριος ὁ θεὸς ἡμῖν ἅπαντα τὰ κακὰ ταῦτα; καὶ ἐρεῖς αὐτοῖς· ἀνθʼ ὧν ἐγκατελίπετέ με καὶ ἐδουλεύσατε θεοῖς ἑτέροις έν τῇ γῇ ὑμῶν, οὕτως ἐν γῇ οὐχ ὑμῶν«. τὸ ῥητὸν νοηθήτω, καὶ ἀρκεῖ ἐπὶ τοῦ παρόντος τὴν ὑπόμνησιν τοῖς ἀκούειν δυναμένοις ἐκ τοῦ ῥητοῦ παραστῆσαι. οὐκοῦν οἱ υἱοὶ Ἱσραὴλ τὴν ἁγίαν γῆν, τὸν ναὸν εἶχον, τὸν οἶκον τῆς προσευχῆς. ἔδει αὐτοὺς λατρεύειν τῷ θεῷ. παραβαίνοντες δὲ τὰς θείας ἐντολὰς καὶ εἰδωλολάτρουν καὶ τὰ εἴδωλα παρελάμβανον Δαμασκοῦ, ὡς γέγραπται ἐν ταῖς Βασιλείαις, καὶ ἄλλα εἴδωλα ἀνελάμβανον τῶν τῶν εἰς τὴν ἁγίαν γῆν. διʼ ὡν παρελάμβανον τῶν ἐθνῶν εἰδώλων, ἁξίους ἐαυτοὺς ἐποίουν καταβληθῆναι εἰς τὴν τῶν εἰδώλων γῆν, καταγενέσθαι ἐκεῖ, ὅπου προσεκύνουν τά εἴδωλα. φησὶν οὑν ὁ λόγος αὐτοῖς κατὰ τὸ ῥητόν· »ἀνθʼ ὡν ἐγκατελίπετέ με καὶ ἐδουλεύσατε θεοῖς ἀλλοτρίοις ἐν τῇ γῇ ὑμῶν, οὕτως δουλεύσετε θεοῖς ἀλλοτρίοις ἐν γῇ οὐχ ὑμῶν« πᾶς θεοποιῶν τι δουλεύει θεοῖς ἀλλοτρίοις. ἐκθειάζεις τὰ βρώματα καὶ τὰ πόματα; θεός σού ἐστιν »ἡ κοιλία( τιμᾷς τὸ ἀργύριον ὡς μέγα ἀγαθὸν καὶ τὸν πλοῦτον τὸν κάτω; θεός σού ἐστιν ὁ μαμωνᾶς καὶ κύριος. Ἰησοῦς γὰρ αὐτὸν εἶπεν κύριον τῶν φιλαργύρων φάσκων· »οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ; οὐδεὶς δύναται δυσὶν κυρίοις δουλεύειν( οὐκοῦν ὁ τιμῶν τὸ ἀργύριον καὶ θαυμάζων τὸν πλοῦτον καὶ νομίζων ἀγαθὸν αὐτὸν εἶναι καὶ ἀποδεχόμενος τοὺς πλουσίους ὡς θεούς, τοὺς δὲ πένητας ὡς μὴ ἔχοντας τὸν θεὸν αὐτῶν ἐξουθενῶν, οὗτος θεοποιεῖ τὸ ἀργύριον. ἐάν τις ἐν τῇ τοῦ θεοῦ, τῇ ἐκκλησίᾳ, τυγχάνων προσκυνήσῃ θεοῖς ἀλλοτρίοις θεοποιῶν τὰ μὴ θεοποιεῖσθαι ἄξια, ἐκβληθήσεται εἰς γῆν ἀλλοτρίαν καὶ προσκυνείτω τοὺς θεούς, οὓς ἔνδον προσεκύ- νησεν γενόμενος. ἔξω φιλάργυρος ἔστω ἀπὸ τῆς ἐκκλησίας ἐκβλη- θείς, γαστρίμαργος ἔξω ἔστω τῆς ἐκκλησίας γενόμενος. ταῦτα κατὰ μίαν τροπολογίαν, ἵνα μὴ νῦν περιεργάζωμαι Ι τὰ ὑπὲρ ἐμαυτὸν καὶ περὶ τῆς γῆς, περὶ ἡς εἶπεν ὁ σωτήρ· »τὸ ἡμέτερον τίς δώσει ὑμῖν;« καὶ ὅτι γενομένης προσκυνήσεως ἐν τῇ γῇ τινος οὕτως ὁ θεὸς ᾠκο- νόμησεν ἐκβληθῆναί τινας ἀπὸ τῆς ἐαυτοῦ καὶ ἐλθεῖν ἐπὶ τὴν γῆν, περὶ ἡς γέγραπται. »ἄκουε, Ἰσραήλ. τί ὅτι ἐν τῇ τῶν ἐχθρῶν εἶ; συνελογίσθης μετὰ τῶν καταβαινόντων εἰς ᾄδου. ἐγκατέλιπες πηγὴν ζωῆς τὸν κύριον. τῇ ὁδῷ τοῦ θεοῦ εἰ ἐπορεύθης, κατῴκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα χρόνον«. Νῦν οὑν ἐν γῇ ἀλλοτρίᾳ ἐσμέν, καὶ εὐχόμεθα τὸ ἐναντίον ποιῆ- σαι, ὡς ἐποίησαν οἱ υἱοὶ Ἰσραὴλ ἐν τῇ γῇ τῇ ἀγίᾳ. ἐκεῖνοι μὲν γὰρ τὰ ἀλλότρια] ἐν τῇ γῇ τῇ ἁγίᾳ ἀλλοτρίοις προσεκύνησαν· ἡμεῖς δὲ ἐν ἀλλοτρίᾳ γῇ τὸν ἀλλότριον τῆς γῆς προσκυνοῦμεν θεόν, ἀλλότριον τῶν ἐπὶ γῆς πραγμάτων· ἄρχει μὲν γὰρ ὁ ἄρχων τοῦ αἰῶνος ἐνθάδε, καὶ ἀλλότριος τῶν υἱῶν αὐτοῦ ἐστιν ὁ θεός. ἀλλότριον δὲ ἂν εἴπω οὐ τοῦτο λέγω. οὐ κτίσαντα τὸν κόσμον, ἀλλὰ ἀλλότριον τοῦ κυρίου τῆς κακίας, ἀλλότριον τῶν παρόντων ἀμαρτημάτων. καίτοιγε καὶ θέλοντες τὸν ἀλλότριον τῶν τῆς ἁμαρτίας πρα- γμάτων προσκυνεῖν θεὸν ἐν τῇ γῇ ταύτῃ τῆς κακώσεως, τί ποιοῦμεν ἴδωμεν. οὐ λέγομεν· »πῶς ᾄσωμεν τὴν ᾠδὴν κυρίου ἐπὶ γῆς ἀλλοτρίας«; ἀλλά. πῶς ᾄσωμεν τὴν ᾠδὴν κυρίου οὐκ ἐπὶ γῆς ἀλλοτρίας; τούτου τόπον ζητοῦμεν τοῦ ᾄδειν τὴν ᾠδὴν κυρίου, τόπον τοῦ προσκυνεῖν κύριον τὸν θεὸν ἡμῶν ἐπὶ γῆς ἀλλοτρίας. τίς οὖν ὁ τόπος; εὗρον τοῦτον· ἦλθεν ἐπὶ ταύτην φορέσας σῶμα τὸ σῶσαν, ἀναλαβὼν »τὸ σῶμα τὸ τῆς ἀμαρτίας« »ἐν ὁμοιώματι σαρκὸς ἁμαρτίας«, ἵνʼ ἐν τούτῳ τῷ τόπῳ διὰ τὸν ἐπιδημήσαντα Χριστὸν Ἰησοῦν καὶ καταργήσαντα τὸν ἄρχοντα τοῦ αἰῶνος τούτου καὶ καταργήσαντα τὴν ἁμαρτίαν, δυνηθῶ προσκυνῆσαι τὸν θεὸν ἐνθάδε καὶ μετὰ τοῦτο προσκυνήσω ἐν τῇ γῇ τῇ ἁγίᾳ. εἰ γὰρ προσκυνήσας τις τὰ εἴδωλα ἐν τῇ γῇ τῇ ἁγίᾳ ἁπελήλυθεν εἰς τὴν γῆν τὴν ἀλλοτρίαν, προσκυνήσας τις τὸν θεὸν ἐν τῇ γῇ τῇ ἀλλοτρίᾳ ἀπελεύσεται ἐπὶ τὴν γῆν τὴν ἁγίαν ἐν Χριστῷ Ἰησοῦ, ᾦ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) “And it shall be, when you say, ‘Why has the Lord our God done all these evils to us?’ you shall say to them: ‘Because you forsook me and served other gods in your land, so you shall serve foreigners in a land not yours.’” Let the literal sense be understood, and it is enough for the present to set out a reminder from the literal sense for those able to hear. The sons of Israel had the holy land, the temple, the house of prayer. They were bound to worship God. But transgressing the divine commandments, they worshipped idols and took over the idols of Damascus, as is written in the books of Kingdoms, and brought other idols of the nations into the holy land. By taking over the idols of the nations they made themselves worthy to be cast down into the land of the idols, to live there where they worshipped the idols. So the Word says to them according to the letter: “Because you forsook me and served foreign gods in your land, so you shall serve foreign gods in a land not yours.” Everyone who makes a god of anything serves foreign gods. Do you deify food and drink? Your god is “the belly.” Do you honor money as a great good, and the wealth here below? Your god and lord is mammon. For Jesus called it the lord of lovers of money, saying: “You cannot serve God and mammon; no one can serve two lords.” So the one who honors money and admires wealth and thinks it a good, and welcomes the rich as gods while despising the poor as not having their god, makes a god of money. If someone who is in the house of God, the church, worships foreign gods, making gods of things not worthy to be made gods, he will be cast out into a foreign land; and let him worship the gods whom he worshipped while he was inside. Outside let the lover of money be, cast out of the church; outside the church let the glutton be. This is according to one figurative interpretation, so that I may not now busy myself with things beyond me, about the land of which the Savior said, “Who will give you what is ours?”, and that, when a certain worship took place in the land, God so arranged it that some were cast out from his own land and came to the land about which it is written: “Hear, O Israel: why are you in the land of your enemies? You have been counted with those who go down to Hades. You have forsaken the fountain of life, the Lord. If you had walked in the way of God, you would have dwelt in peace for ever.” Now, then, we are in a foreign land, and we pray to do the opposite of what the sons of Israel did in the holy land. For they worshipped foreign things in the holy land; but we in a foreign land worship the God who is foreign to the land, foreign to earthly affairs. For the ruler of this age rules here, and God is a stranger to his sons. When I say “foreign,” I do not mean this: not foreign as though he did not create the world, but foreign to the lord of wickedness, foreign to the sins at hand. And yet, wishing to worship God, who is foreign to the affairs of sin, in this land of affliction, let us see what we do. We do not say, “How shall we sing the Lord's song in a foreign land?” but, “How shall we sing the Lord's song if not in a foreign land?” We seek a place in it to sing the Lord's song, a place to worship the Lord our God in a foreign land. What, then, is the place? I have found it. He came to this land wearing the body that saved, having taken up “the body of sin” “in the likeness of sinful flesh,” so that in this place, because of Christ Jesus who came to dwell here and destroyed the ruler of this age and destroyed sin, I may be able to worship God here, and after this I will worship in the holy land. For if one who worshipped idols in the holy land went away into the foreign land, one who worships God in the foreign land will go away to the holy land in Christ Jesus, to whom be the glory and the power for ever. Amen. ### Scripture references - Jer 5:19: quotation, high confidence - 2 Kgs 16:10: allusion, medium confidence - 2 Chr 28:23: allusion, medium confidence - Phil 3:19: quotation, high confidence - Matt 6:24: quotation, high confidence - Luke 16:12: quotation, high confidence - Luke 16:13: quotation, high confidence - Ps 137:4 (136:4 LXX): quotation, high confidence - Rom 6:6: quotation, high confidence - Rom 8:3: quotation, high confidence - John 12:31: allusion, high confidence ### Extrabiblical texts - Bar 3:9–13 (Baruch): quotation, high confidence ### Translation notes - The quotations are Jer 5:19 (LXX), 2 Kgs 16:10–12 (4 Kgdms LXX) with 2 Chr 28:23, Phil 3:19, Matt 6:24 with Luke 16:12–13, Bar 3:9–13, Ps 137:4 (136:4 LXX), Rom 6:6, Rom 8:3, and John 12:31. Origen's remark on those “cast out” from God's land alludes to his view of souls that fell from a heavenly land. The ‘foreign’ God is stressed as not implying another creator (against Marcion). ### Citation (SBL) Origen, Hom. Jer. 7.3 (Klostermann 3:53–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/6-0/#p-7-3). ## Homilies on Jeremiah 8, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-0 - Source: Klostermann 3:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the eighth homily, on Jer 10:12–14. ### Greek text Ὁμιλία ή. Εἰς τὸ »κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ« μέχρι τοῦ »ἐμωράνθη Πᾶς ἄνθρωπος ἀπὸ γνώσεως«. ### English translation (Claude) Homily 8. On “The Lord who made the earth by his strength” as far as “Every man has become foolish, without knowledge.” ### Scripture references - Jer 10:12: quotation, high confidence - Jer 10:14: quotation, high confidence ### Translation notes - The passage is Jer 10:12–14 (LXX). ### Citation (SBL) Origen, Hom. Jer. 8.0 (Klostermann 3:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-0). ## Homilies on Jeremiah 8.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-1 - Source: Klostermann 3:55–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made the earth by strength, the world by wisdom, the heaven by understanding; the soul is an inhabited world when Father, Son, and Spirit dwell in it, and the fallen world is set upright by God's wisdom in Christ. ### Greek text Τρεῖς οἱονεὶ ἀρετὰς παραλαβὼν ὁ προφήτης τοῦ θεοῦ, τὴν ἱσχὺν αὐτοῦ καὶ τὴν σοφίαν αὐτοῦ καὶ τὴν φρόνησιν αὐτοῦ, ἐκάστῃ αὐτῶν οἰκεῖόν τι ἔργον ἀπονέμει, τῇ μὲν ἱσχύϊ τὴν γῆν, τῇ δὲ σοφίᾳ τὴν οἱκουμένην, τῇ δὲ φρονήσει τὸν οὐρανόν· ἄκουε γὰρ τῆς λέξεως λεγούσης· »κύριος ὁ ποιήσας τὴν γῆν έν τῇ ἰσχύϊ αὐτοῦ, ὁ ἀνορθώσας τὴν οἰκουμένην έν τῇ σοφίᾳ αὐτοῦ, καὶ έν τῇ φρονήσει αὐτοῦ ἐξέτεινεν τὸν οὐρανόν«. καὶ ἡμεῖς δὲ πρὸς τὴν ἡμετέραν γῆν (λέλεκται γὰρ πρὸς τὸν Ἀδάμ. »γῆ χρείαν ἔχομεν τῆς ἰσχύος τοῦ θεοῦ, χωρὶς δὲ τῆς δυνάμεως τοῦ θεοῦ οὐχ οἷοί τέ ἐσμεν ἐπιτελέσαι ταῦτα, ὅσα οὐ κατὰ >τὸ φρόνημά ἐστιν τῆς σαρκός<. >νεκρωθέντων δὲ τῶν μελῶν τῶν ἐπὶ τῆς<, ἔσται τὸ κατὰ τὸ βούλημα τοῦ πνεύματος, ἐπεὶ τῷ >πνεύματι αἱ πράξεις τῆς σαρκὸς< κατὰ τὸν ἀπόστολον θανατοῦνται. »κύριος« οὖν »ὁ ποιήσας τὴν γῆν έν τῇ ἰσχύϊ αὐτοῦ«. ἐὰν δὲ ἔλθῃς καὶ ἐπὶ ταύτην τὴν γῆν, εἰ δύνασαι ἰδεῖν τὸ ἐν τῷ Ἰὼβ γεγραμμένον, ὡς έν τοῖς ἀκριβεστέροις ἀντιγράφοις εὕρομεν, ὅτι ἔστησεν αὐτὴν »ἐπʼ οὐδενί«, ὄψῃ ὅτι ἰσχυϊ θεοῦ κατὰ τὸ μεσαίτατον κεῖται. Ἕρχομαι καὶ ἐπὶ τὴν οἰκουμένην. οἶδα ψυχὴν οἰκουμένην, οἶδα ψυχὴν ἔρημον. εἰ γὰρ οὐκ ἔχει τὸν θεόν, εἰ οὐκ ἔχει τὸν Χριστὸν τὸν εἰπόντα· >ἐγὼ καὶ ὁ πατήρ μου ἐλευσόμεθα πρὸς αὐτὸν καὶ μονὴν παρʼ αὐτῷ, ποιησόμεθα< εἰ οὐκ ἔχει τὸ πνεῦμα τὸ ἅγιον ψυχή, ἔρημός έστιν. οἰκουμένη δέ ἐστιν, ὅτε πεπλήρωται θεοῦ, ὅτε ἔχει τὸν Χριστόν, ὅτε πνεῦμα ἅγιόν ἐστιν ἐν αὐτῇ. ταῦτα δὲ ποικίλως καὶ διαφόρως έν ταῖς γραφαῖς λέγεται, τὸ εἶναι τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἄγιον πνεῦμα ἐν τῇ τοῦ ἀνθρώπου ψυχῇ. ὁ γοῦν Δαβὶδ ἐν τῷ ψαλμῷ τῆς ἐξομολογήσεως περὶ τούτων τῶν πνευμάτων αἰτεῖ τὸν πατέρα λέγων· »πνεύματι ἡγεμονικῷ στήριξόν με«, »πνεῦμα εὐθὲς ἐγκαίνισον έν τοῖς ἐγκάτοις μου«, »καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς άπ΄ ἐμοῦ((. τίνα τὰ τρία πνεύματα ταῦτα; τὸ ἡγεμονικὸν ὁ πατήρ, τὸ εὐθὲς ὁ Χριστός, καὶ τὸ πνεῦμα τὸ ἅγιον τὸ τὸ ἄγιον ταῦτα είς τὸ παραστῆσαι τὴν οἱκουμένην οὐκ ἄλλως μένην ἢ έν τῇ σοφίᾳ τοῦ θεοῦ· »ἡ« γὰρ »σοφία βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας τοὺς ὄντας έν τῇ πόλει«. »σοφίαν δὲ καὶ παιδείαν ὁ ἐξουθενῶν ταλαίπωρος, καὶ κενὴ ἡ ἐλπὶς αὐτοῦ, καὶ οἱ κόποι αὐτοῦ ἀνόνητοι, καὶ ἄχρηστα τὰ ἔργα αύτοῦ«, φησὶν ἡ Σοφία ἡ ἐπιγεγραμμένη Σολομῶντος. διὰ τοῦτο ὅση δύναμις, ἐπεὶ ἀνορθοῦται ἡ οἰκουμένη έν τῇ σοφίᾳ τοῦ θεοῦ, βουλώμεθα δὴ καὶ αὐτοὶ ἀνορθωθῆναι ἡμῶν τὴν οἰκουμένην τάχα πεσοῦσαν· πέπτωκεν γὰρ αὕτη ὴ οἰκουμένη ἡνίκα ἤλθομεν εἰς τὸν τόπον τῆς κακώσεως, πέπτωκεν αὕτη ἡ οἰκουμένη ἡνίκα »ἡμάρτομεν, ἠσεβήσαμεν, ἡδικήσαμεν«, καὶ δεῖται ἀνορθώσεως. θεὸς οὖν ὁ ἀνορθώσας τὴν οἱκουμένην ἐστίν. εἰ δὲ μὴ τοιοῦτον λαμβάνεις τὸ »ἀνορθώσας τὴν οἱκουμένην«, ἀλλὰ κοινότερον νοήσας τὴν οἰκουμένην, ζήτει πόθεν ἀνορθώσας ἐστὶν τὴν οἰκουμένην, ζήτει τῆς οἱκουμένης πτῶσιν, ἵνα εὑρὼν αὑτῆς τὴν πτῶσιν ἴδῃς αὐτῆς τὴν ἀνόρθωσιν. εἴ τις οὖν έστιν ἐν τῇ οἰκουμένῃ ταύτῃ, ἐὰν οὔτως νοήσῃς τὴν οἰκουμένην, πρὸ ἀνορθώσεως κεν. εἰ δὲ πέπτωκε δῆλον ὅτι δεῖται τῆς ἀνορθώσεως, οὐδεὶς δὲ πεσὼν δεῖται τῆς ἀνορθώσεως. εἰ δὲ ἀνωρθώθη, ἴδωμεν τίς δῆλον ὅτι πέπτωκεν ἕκαστος τῶν ἐν τῇ οἰκουμένῃ ἀπὸ ἀμαρτίας. καὶ κύριός έστιν ὁ ἀνορθῶν τοὺς κατερραγμένους«, καὶ »ὑποστηρίζει πάντας τοὺς καταπίπτοντας«, »ἐν τῷ Ἀδὰμ πάντες άποθνᾐσκουσιν«, καὶ οὕτως πέπτωκεν ἡ οἰκουμένη καὶ δεῖται ἀνορθώσεως, ἵνα »ἐν τῷ Χριστῷ πάντες« ζωοποιηθῶσιν. ὥστε διχῶς ἀποδέδωκα τὰ περὶ τῆς οἰκουμένης, πῇ μὲν ἐπὶ ἔνα ἕκαστον δεικνὺς πῶς ἐκάστη ψυχὴ ἤτοι οἱκουμένη ἐστὶν ἢ ἔρημος, πῇ δὲ ἐπʼ αὐτῆς στήσας τὸν λόγον τῆς οἰκουμένης. ### English translation (Claude) The prophet takes, as it were, three virtues of God, his strength, his wisdom, and his understanding, and assigns to each of them a work proper to it: to strength the earth, to wisdom the inhabited world, and to understanding the heaven. For hear the text saying: “The Lord who made the earth by his strength, who set upright the inhabited world by his wisdom, and by his understanding stretched out the heaven.” And we too, with regard to our own earth (for it was said to Adam, “You are earth”), need the strength of God; without the power of God we cannot accomplish the things that are not according to “the mind of the flesh.” But when “the members that are on the earth have been put to death,” what is according to the will of the Spirit will come about, since “by the Spirit the deeds of the flesh” are put to death, according to the apostle. “The Lord,” then, “who made the earth by his strength.” And if you come also to this earth, if you can see what is written in Job, as we have found in the more accurate copies, that he set it “upon nothing,” you will see that it lies in the very middle by the strength of God. I come also to the inhabited world. I know a soul that is inhabited, I know a soul that is desert. For if it does not have God, if it does not have Christ, who said, “I and my Father will come to him and make our dwelling with him,” if the soul does not have the Holy Spirit, it is desert. But it is inhabited when it is filled with God, when it has Christ, when the Holy Spirit is in it. That the Father and the Son and the Holy Spirit are in the human soul is said in the Scriptures in various and different ways. David, at any rate, in the psalm of confession, asks the Father about these spirits, saying, “Establish me with a ruling spirit,” “Renew a right spirit within me,” “and do not take your Holy Spirit from me.” What are these three spirits? The ruling one is the Father, the right one is Christ, and the Holy Spirit is the Holy Spirit. These things are said to show that the inhabited world is set upright in no other way than by the wisdom of God; for “wisdom will help the wise man more than ten rulers who are in the city.” “But he who despises wisdom and instruction is wretched, and his hope is empty, and his labors unprofitable, and his works useless,” says the Wisdom that bears the name of Solomon. For this reason, as far as we can, since the inhabited world is set upright by the wisdom of God, let us too wish our own inhabited world, which has perhaps fallen, to be set upright. For this inhabited world fell when we came into the place of affliction; this inhabited world fell when “we sinned, we acted impiously, we did wrong”; and it needs to be set upright. So God is the one who set upright the inhabited world. But if you do not take “who set upright the inhabited world” in this way, but understand the inhabited world more generally, seek from what he set the inhabited world upright; seek the fall of the inhabited world, so that, having found its fall, you may see its setting upright. If there is anyone in this inhabited world, if you understand the inhabited world in this way, before being set upright he had fallen. If he has fallen, clearly he needs to be set upright; and no one needs to be set upright who has not fallen. If he was set upright, clearly each of those in the inhabited world had fallen through sin. And it is the Lord “who sets upright those who are cast down” and “upholds all who are falling”; “in Adam all die,” and so the inhabited world has fallen and needs to be set upright, so that “in Christ all” may be made alive. So I have given two explanations of the inhabited world, in one showing for each person how every soul is either inhabited or desert, in the other applying the saying to the inhabited world itself. ### Scripture references - Jer 10:12: quotation, high confidence - Gen 3:19: quotation, high confidence - Rom 8:6: quotation, medium confidence - Col 3:5: quotation, high confidence - Rom 8:13: quotation, high confidence - Job 26:7: quotation, high confidence - John 14:23: quotation, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence - Ps 51:11 (50:13 LXX): quotation, high confidence - Ps 51:12 (50:14 LXX): quotation, high confidence - Eccl 7:19 (7:20 LXX): quotation, high confidence - Dan 9:5: quotation, high confidence - Ps 146:8 (145:8 LXX): quotation, high confidence - Ps 145:14 (144:14 LXX): quotation, high confidence - 1 Cor 15:22: quotation, high confidence ### Extrabiblical texts - Wis 3:11 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Jer 10:12, Gen 3:19, Rom 8:6–7, Col 3:5, Rom 8:13, Job 26:7, John 14:23, Ps 51:10–12 (50:12–14 LXX), Eccl 7:19 (7:20 LXX), Wis 3:11, Dan 9:5, Ps 146:8 (145:8 LXX), Ps 145:14 (144:14 LXX), and 1 Cor 15:22. Origen's identification of the three spirits of Ps 51 with the Father, Christ, and the Holy Spirit is his own. Several sentences near the end are damaged in the digital text; the sense is supplied (“no one needs to be set upright who has not fallen”). ### Citation (SBL) Origen, Hom. Jer. 8.1 (Klostermann 3:55–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-1). ## Homilies on Jeremiah 8.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-2 - Source: Klostermann 3:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is God's understanding, as he is God's wisdom, power, and righteousness, one subject with many aspects; the righteous who bear the heavenly image are themselves a heaven, and their good works lead them to heaven. ### Greek text Καὶ ἐν τῇ φρονἠσει αὐτοῦ ἐξέτεινεν τὸν οὐρανόν((. οὐ συν- τυχικῶς τὴν φρόνησιν παρέλαβεν ἐπὶ τοῦ οὐρανοῦ· εὑρήσεις γὰρ ἐν ταῖς Παροιμίαις λεχθέν. »ὁ θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσεν τὴν γῆν, ἡτοίμασεν δὲ οὐρανοὺς ἐν φρονήσει«. ἔστιν οὑν τις φρόνησις θεοῦ, ἥν μὴ ζήτει εἰ μὴ ἐν Χριστῷ Ἰησοῦ. πάντα γὰρ ὅσα τοῦ θεοῦ τοιαῦτά ἐστιν, ὁ Χριστός ἔστιν. σοφία τοῦ θεοῦ αὐτός, δύναμις θεοῦ αὐτός, δικαιοσύνη θεοῦ αὐτός, ἁγιασμὸς αὐτός, ἀπολύτρωσις αὐτός· οὕτως φρόνησις αὐτός ἐστιν θεοῦ. ἀλλὰ τὸ μὲν ὑποκείμενον ἕν έστιν, ταῖς δὲ ἐπινοίαις τὰ πολλὰ ὁνόματα ἐπὶ διαφόρων ἐστίν. καὶ οὐ ταὐτὸν νοεῖς περὶ τοῦ Χριστοῦ, ὅτε νοεῖς αὐτὸν σοφίαν, καὶ ὅτε νοεῖς αὐτὸν δικαιοσύνην. ὅτε μὲν γὰρ σοφίαν, τὴν ἐπιστήμην λαμβάνεις τῶν θείων καὶ ἀνθρωπίνων. ὅτε δὲ δικαιοσύνην, τὴν τοῦ κατ΄ άξίαν ἀπονεμητικὴν δύναμιν ἐν τῷ παντί· καὶ ὅτε ἁγιασμόν, τὸν περιποιη- τικὸν τοῦ ἁγίους γενέσθαι τοὺς πιστεύοντας καὶ ἀνακειμένους τῷ θεῷ. οὕτως οὖν Ι καὶ φρόνησιν αὐτὸν νοήσεις, ὅτε ἐπιστήμη ἐστὶν ἀγαθῶν καὶ κακῶν καὶ οὐθετέρων. ἐπεὶ οὐν χωρίζεται τοῖς ἐν οὐ- ρανῷ κατοικοῦσιν ἢ τοῖς τὸν οὐράνιον ἄνθρωπον φοροῦσιν † χωρίσαν- τος τὰ κακὰ ἀπὸ τῶν ἀγαθῶν, ἴνα μηκέτι μολύνηται ἐκεῖνος ὁ οὐ- ρανὸς διὰ τὸ τῇ φρονήσει τοῦ θεοῦ ἐκτετάσθαι τὸν οὐρανὸν μήτε ὁ δίκαιος ὢν οὐρανός (ἔστιν δὲ καὶ ὁ δίκαιος οὐρανός, ὡς εἴρηται. »καὶ ἐξέτεινεν τὸν οὐρανὸν τῇ φρονήσει αύτοῦ«. Πῶς οὖν ἐκτείνεται ὁ οὐρανός; ἐκτεινούσης αὐτὸν τῆς σοφίας. δηλοῦται δὲ ὡς ἡ σοφία ἐκτείνει ἐν τῷ »ἐπειδὴ ἐξέτεινον λόγους καὶ οὐ προσείχετε«, καὶ λέγει ἔκτασίν τινα εἶναι λόγων· οὕτως ἐκτείνεται ὁ οὐρανός. καὶ ἐν ἑκατοστῷ τρίτῳ λέγεται ψαλμῷ. »ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέρριν«, ἐκτείνεται δὲ καὶ ἡ ψυχὴ ἡμῶν πρότερον συνεσταλμένη, ἴνα δυνηθῇ χωρῆσαι τὴν σοφίαν τοῦ θεοῦ. ἀλλὰ γὰρ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. ἐλέγομεν περὶ τοῦ τὸν οὐρα- νὸν ἐν φρονήσει γεγονέναι. καί φαμεν ὅτι οἱ τὸν οὐράνιον ἄνθρωπον φοροῦντες καὶ αὐτοί εἰσιν οὐρανός. εἰ γὰρ πρὸς τὸν ἁμαρτά- νοντα λέγεται. »γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ«, πρὸς τὸν δίκαιον οὐκ ἂν λεχθείη, οὑ ἐστιν ἡ βασιλεία τῶν οὐρανῶν‘· οὐρανὸς εἶ, καὶ εἰς οὐρανὸν ἀπελεύσῃ; ἢ διὰ μὲν τὸν χοϊκὸν λεχθήσεται τῷ φοροῦντι »τὴν εἰκόνα τοῦ χοϊκοῦ«. »γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ«, διὰ δὲ τὸν οὐράνιον, ἐπὰν φορέσῃς »τὴν εἰκόνα τοῦ ἐπουρανίου«, οὑκέτι ἁρμόσει λέγεσθαι. οὐρανὸς εἶ, καὶ εἰς οὐρανὸν ἀπελεύσῃ; ἐκαστος οὖν ἡμῶν ἔχει ἔργα οὑράνια καὶ ἐπίγεια. ἐπίγειά ἐστιν ἔργα, ἅ ἐπὶ τὴν συγγενῆ αὐτοῖς γῆν κατάγει τὸν θησαυρίζοντα αὐτὰ ἐπὶ τῆς γῆς, καὶ μὴ θησαυρίζοντα ἐν. πάλιν ἐπὶ τὰ συγγενῆ τοῖς ἔργοις χωρία τὰ ἐν τῷ οὐρανῷ ἀνάγει τὸν θησαυρίζοντα ἐν, τὸν φορέσαντα «τὴν εἰκόνα τοῦ ἐπουρανίου« τὰ πραττόμενα κατ΄ ἀρετήν. ### English translation (Claude) “And by his understanding he stretched out the heaven.” Not by chance did he take understanding for the heaven; for you will find it said in Proverbs: “God founded the earth by wisdom, and prepared the heavens by understanding.” So there is an understanding of God, which you must seek nowhere but in Christ Jesus. For all such things of God are Christ. He is the wisdom of God, he is the power of God, he is the righteousness of God, he is sanctification, he is redemption; so too he is the understanding of God. But the subject is one, while the many names, by the different aspects, apply to different things. And you do not understand the same thing about Christ when you understand him as wisdom and when you understand him as righteousness. When you take him as wisdom, you take the knowledge of things divine and human; when as righteousness, the power in the universe that assigns to each according to worth; and when as sanctification, what brings it about that those who believe and are dedicated to God become holy. So too you will understand him as understanding, when it is the knowledge of good and evil and of what is neither. Since, then, it is separated for those who dwell in heaven, or for those who bear the heavenly man, † separating the evil from the good, so that that heaven may no longer be defiled, because the heaven has been stretched out by the understanding of God, nor the righteous man who is a heaven (for the righteous man too is a heaven, as has been said): “And he stretched out the heaven by his understanding.” How, then, is the heaven stretched out? Wisdom stretches it out. And that wisdom stretches out is shown in “Since I stretched out words and you did not heed,” and it speaks of a certain stretching out of words; so the heaven is stretched out. And in the hundred and third Psalm it is said, “stretching out the heaven like a skin.” And our soul too is stretched out, which before was contracted, so that it may be able to contain the wisdom of God. But let us return to our subject. We were speaking of the heaven having come into being by understanding. And we say that those who bear the heavenly man are themselves also a heaven. For if it is said to the sinner, “You are earth, and to earth you will go,” would it not be said to the righteous man, whose is the kingdom of heaven, “You are heaven, and to heaven you will go”? Or will it be said, because of the man of dust, to the one who bears “the image of the man of dust,” “You are earth, and to earth you will go,” but, because of the heavenly man, when you bear “the image of the heavenly,” will it not then be fitting to say, “You are heaven, and to heaven you will go”? Each of us, then, has heavenly works and earthly works. Earthly works are those which bring down to the earth akin to them the one who lays them up as treasure on earth and not in heaven. Again, deeds done according to virtue lead up to the regions in heaven akin to those works the one who lays up treasure in heaven, who has borne “the image of the heavenly.” ### Scripture references - Jer 10:12: quotation, high confidence - Prov 3:19: quotation, high confidence - 1 Cor 1:24: allusion, high confidence - 1 Cor 1:30: allusion, high confidence - Prov 1:24: quotation, high confidence - Ps 104:2 (103:2 LXX): quotation, high confidence - Gen 3:19: quotation, high confidence - Matt 5:3: allusion, medium confidence - 1 Cor 15:49: quotation, high confidence - Matt 6:19: allusion, high confidence - Matt 6:20: allusion, high confidence ### Translation notes - The quotations are Jer 10:12, Prov 3:19, 1 Cor 1:24, 30, Prov 1:24, Ps 104:2 (103:2 LXX), Gen 3:19, Matt 5:3, 10, 1 Cor 15:47–49, and Matt 6:19–20. “Aspects” translates ἐπίνοιαι, Origen's term for the titles of Christ. The sentence marked with a dagger is corrupt in the digital text and is translated as far as it can be. One repeated word in the list of Christ's titles replaced “power” (1 Cor 1:24), corrected. ### Citation (SBL) Origen, Hom. Jer. 8.2 (Klostermann 3:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-2). ## Homilies on Jeremiah 8.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-3 - Source: Klostermann 3:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The clouds God brings up are the saints and prophets, like Moses and Isaiah, whose words fall like rain, withheld from souls unworthy of it. ### Greek text Καὶ ἀνήγαγεν νεφέλας ἐξ ἐσχάτου τῆς γῆς«. τοῦτο τὸ ῥητὸν πρώην καὶ ἐν τῷ ψαλμῷ ἐνέπεσεν, καὶ ἐλέγομεν, πῶς ὁ θεὸς »ἀνήγαγεν νεφέλας ἐξ ἐσχάτου τῆς γῆς«. ἅπερ χρεία ἐστὶν ἐπαναλαβεῖν, τοῖς μὲν εἰδόσιν εἰς ἐπιτράνωσιν καὶ ὑπόμνησιν τῶν εἰρημένων, τοῖς δὲ ἐπιλαθομένοις ἢ μὴ παρατετυχηκόσιν εἰς σαφήνειαν τούτου, εἴτε ἀποκαλυπτομένου καὶ φανεροῦ γενομένου εἴτε ὁπώσποτε νοουμένου. ἐλέγομεν δὲ τοὺς ἀγίους εἶναι νεφέλας. τὸ γὰρ »ἡ ἀλήθειά σου τῶν νεφελῶν« οὐ δύναται ἀναφέρεσθαι ἐπὶ τὰς ἀψύχους νεφέλας· ἀλλὰ ἡ ἀλήθεια τοῦ θεοῦ ἕως τῶν νεφελῶν ἐστιν, αἵτινες ἀκούουσιν ἐντολῆς θεοῦ καὶ οἴδασιν, ποῦ ἐκπέμπωσιν ὑετὸν καὶ ἀπὸ τίνων κωλύσωσιν· ὡς οὐσῶν γὰρ νεφελῶν, αἶς ἐντέλλεται ὁ θεὸς μὴ βρέχειν ἢ βρέχειν, γέγραπται »ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ αὐτὸν ὑετόν«. ἐπὶ μὲν οὖν τούτων τῶν νεφελῶν, ἐὰν μὴ ὑετὸς οὐκ ἐντέλλεται ὁ θεὸς ταῖς νεφέλαις τοῦ μὴ βρέχειν ἐπὶ τὸν ἀμπελῶνα ἢ τὴν χώραν ὑετόν, ἀλλʼ ὅλως οὐ φαίνεται νεφέλη, ὡς ἐν τῇ τρίτῃ τῶν Βασιλειῶν γέγραπται. ὅπου παρὰ τὸν καιρὸν τῆς ἀβροχίας νεφέλη οὐκ ἐφαίνετο, ἡνίκα δὲ κατὰ τὸν λόγον τῆς προφητείας τοῦ Ἠλίου ἔμελλεν ὁ ὑετὸς γίνεσθαι, ἴχνος ἐφάνη νεφέλης »ὡς ἴχνος ἀνδρὸς« καὶ ἐγένετο νεφέλη ποιοῦσα τὸν ὑετόν. ὡς δὲ ὑπαρχουσῶν μὲν τῶν νεφελῶν, κελευομένων δὲ μὴ ὕειν ὅταν ἀναξία ἡ ψυχὴ τοῦ ὑετοῦ τυγχάνῃ, λέγεται τὸ »ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπʼ αὐτὸν ὑετόν«. οὐκοῦν ἕκαστος τῶν ἁγίων νεφέλη ἐστίν. Μωσῆς νεφέλη ἦν καὶ ὡς νεφέλη ἔλεγεν· »πρόσεχε, οὐρανέ, καὶ λαλήσω· καὶ ἀκουέτω γῆ ῥήματα στόματός μου. προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου. εἰ μὴ ἡν νεφέλη, οὐδέποτʼ ἂν εἶπε. ὡς ὑετὸς τὸ ἀπόφθεγμά μου, καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου«. ὡς νεφέλη λέγει· »ὡσεὶ ὅμβρος ἐπʼ ἄγρωστιν, καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον· ὅτι ὄνομα κυρίου ἐκάλεσα«. οὕτως ὡς νεφέλη καὶ Ἡσαΐας λέγει· »ἄκουε, οὐρανέ, καὶ ἐνωτίξου, γῆ, ὅτι κύριος ἐλάλησεν«. καὶ ἐπειδήπερ καὶ αὐτὸς ἡν νεφέλη, ἔλεγεν νεφέλας τοὺς συμπροφητεύοντας αὐτῷ, φησὶν προφητεύων· »ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν«. ### English translation (Claude) “And he brought up clouds from the end of the earth.” This text came up recently in the psalm as well, and we were saying how God “brought up clouds from the end of the earth.” It needs to be repeated: for those who know it, as a clarification and reminder of what was said; for those who have forgotten or were not present, to make it clear, whether it was revealed and made plain or understood in some way. We were saying that the saints are clouds. For “your truth reaches to the clouds” cannot be referred to lifeless clouds; but the truth of God reaches to the clouds, which hear God's command and know where to send rain and from whom to withhold it. For it is written, as of clouds whom God commands not to rain, or to rain: “I will command the clouds not to rain rain upon it.” With these clouds, when there is to be no rain, God does not command the clouds not to rain on the vineyard or the land, but no cloud appears at all, as is written in the third book of Kingdoms, where during the time of drought no cloud appeared; but when, according to the word of Elijah's prophecy, the rain was to come, a trace of cloud appeared “like the track of a man,” and a cloud came that made the rain. But as of clouds that exist, yet are commanded not to rain when the soul is unworthy of the rain, it is said, “I will command the clouds not to rain rain upon it.” So each of the saints is a cloud. Moses was a cloud, and as a cloud he said: “Give heed, O heaven, and I will speak; and let the earth hear the words of my mouth. Let my utterance be awaited like rain.” If he had not been a cloud, he would never have said, “Let my utterance be like rain, and let my words come down like dew.” As a cloud he says: “like a shower on the grass, and like snow on the hay; for I have called on the name of the Lord.” So too Isaiah says as a cloud: “Hear, O heaven, and give ear, O earth, for the Lord has spoken.” And since he too was a cloud, he called those who prophesied with him clouds, saying in prophecy: “I will command the clouds not to rain rain upon it.” ### Scripture references - Jer 10:13: quotation, high confidence - Ps 135:7 (134:7 LXX): quotation, high confidence - Ps 36:5 (35:6 LXX): quotation, high confidence - Isa 5:6: quotation, high confidence - 1 Kgs 18:44: allusion, high confidence - Deut 32:1: quotation, high confidence - Deut 32:2: quotation, high confidence - Deut 32:3: quotation, high confidence - Isa 1:2: quotation, high confidence ### Translation notes - The quotations are Jer 10:13, Ps 135:7 (134:7 LXX; “the psalm” read recently), Ps 36:5 (35:6 LXX), Isa 5:6, 1 Kgs 18:44 (3 Kgdms 18:44 LXX), Deut 32:1–3 (LXX), and Isa 1:2. ### Citation (SBL) Origen, Hom. Jer. 8.3 (Klostermann 3:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-3). ## Homilies on Jeremiah 8.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-4 - Source: Klostermann 3:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God brings up his clouds, the saints, from the “end” of the earth, from those who make themselves last, like the apostles; lightning, which comes from clouds striking each other, is next explained. ### Greek text Εἰ δὲ νενόηται ἡμῖν, τίνες εἰσὶν αἱ νεφέλαι, ἴδωμεν πῶς ὁ θεὸς ἀνάγων ἐστὶν νεφέλας ἐξ ἐσχάτου τῆς γῆς«. πῶς ἀπʼ »ἐσχάτου τῆς γῆς«; φησὶν ὁ σωτήρ. »ὁ θέλων έν ὑμῖν εἶναι πρῶτος ἔσται πάντων ἔσχατος«. ἐτήρησεν ταύτην τὴν ἐντολὴν Παῦλος, καὶ ἡν ἔσχατος έν τούτῳ τῷ κόσμῳ. διό φησιν· »δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστό- λους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις«. εἴ τις οὖν τηρῶν τὴν τοῦ σωτῆρος ἐντολὴν καὶ γενόμενος ἔσχατος ὡς πρὸς τὸν βίον τοῦτον, οὑτος γίνεται νεφέλη. καὶ ἀνάγει νεφέλας ὁ θεὸς οὐκ ἀπὸ τῶν πρώτων τῆς γῆς, οὐκ ἀπὸ ὑπατικῶν ἀνάγει νεφέλας, οὐκ ἀπὸ ἡγουμένων ἀνάγει νεφέλας, οὐκ ἀπὸ πλουσίων· »μακάριοι« γὰρ »οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ«. ὁρᾷς πῶς ἀπὸ τῶν ἐσχάτων ἀνάγει ὁ θεὸς καὶ σωματοποιεῖ τὰς νεφέλας; διὰ τοῦτο εἰ βουλόμεθα γενέσθαι νεφέλαι, ἐφʼ ἃς φθάνει ἡ ἀλήθεια τοῦ θεοῦ, ἔσχατοι πάντων γενώμεθα καὶ εἴπωμεν ἔργοις καὶ διαθέσει τὸ »δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν( κἂν μὴ ἀπόστολος ὦ, ἔξεστί μοι γενέσθαι ἐσχάτῳ, ἵνα ὁ θεὸς ἀνάγων νεφέλας ἀπʼ »ἐσχάτου τῆς γῆς« ἀναγάγῃ με. »Καὶ ἀστραπὰς εἰς ὑετὸν ἐποίησεν«. λέγουσιν οἱ περὶ ταῦτα δεινοί, ὅτι ἡ γένεσις τῶν ἀστραπῶν ἀπὸ τῶν νεφελῶν γίνεται ἀλλή- λαις προστριβομένων. ὅπερ γὰρ συμβαίνει περὶ τοὺς πυροβόλους λί- θους ἐπὶ γῆς, ἵνα δύο λίθων προσκρουσάντων πῦρ γεννηθῇ, τοῦτο γίνεσθαι καὶ ἐπὶ τῶν νεφελῶν φασιν. προσκρουομένων τῶν νεφελῶν κατὰ τοὺς χειμῶνας γίνεται ἡ ἀστραπή. διὸ ὡς ἐπίπαν ἡ άστραπὴ ἅμα βροντῇ γίνεται, τῆς μὲν βροντῆς ἐμφαινούσης τὸν ἡχον τοῦ συγ- κρουσμοῦ τῶν νεφελῶν, τῆς δὲ ἀστραπῆς γεννώσης τὸ φῶς. ### English translation (Claude) If we have understood who the clouds are, let us see how God brings up “clouds from the end of the earth.” How “from the end of the earth”? The Savior says: “Whoever wishes to be first among you shall be last of all.” Paul kept this commandment and was last in this world. That is why he says: “For I think God has displayed us apostles as last, as men sentenced to death, because we have become a spectacle to the world, to angels and to men.” If, then, someone keeps the Savior's commandment and becomes last with regard to this life, he becomes a cloud. And God brings up clouds not from the first of the earth; he does not bring up clouds from consuls, he does not bring up clouds from governors, nor from the rich; for “blessed are the poor, for yours is the kingdom of God.” Do you see how God brings up and gives body to the clouds from the last? So if we wish to become clouds to which the truth of God reaches, let us become last of all and say by our deeds and our disposition, “For I think God has displayed us apostles as last.” Even if I am not an apostle, I may become last, so that God, bringing up clouds “from the end of the earth,” may bring me up. “And he made lightnings for rain.” Those skilled in these matters say that lightning is produced from clouds rubbing against one another. For what happens with flints on earth, so that fire is produced when two stones strike each other, they say happens with clouds too: when clouds strike each other in storms, lightning comes about. That is why lightning generally comes with thunder, the thunder showing the sound of the clouds' collision, the lightning producing the light. ### Scripture references - Jer 10:13: quotation, high confidence - Mark 9:35: quotation, high confidence - Matt 20:27: allusion, medium confidence - 1 Cor 4:9: quotation, high confidence - Luke 6:20: quotation, high confidence ### Translation notes - The quotations are Jer 10:13, Mark 9:35 (compare Matt 20:27), 1 Cor 4:9, and Luke 6:20. The digital text contains a leaked folio marker (“241r”), removed. ### Citation (SBL) Origen, Hom. Jer. 8.4 (Klostermann 3:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-4). ## Homilies on Jeremiah 8.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-5 - Source: Klostermann 3:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lightning comes when two “clouds,” saints like Moses and Joshua or Paul and Silvanus, speak together; the “winds” from God's treasuries are the gifts of the Spirit stored in Christ. ### Greek text εἰ νενόηκας τὸ παράδειγμα, ἴδε μοι καὶ τὴν νοητὴν νεφέλην. Μωσῆς νεφέλη ἦν, Ἰησοῦς ὁ τοῦ Ναυῆ νεφέλη ἦν. αὐται δὴ ὁμιλοῦσιν ἀλλή- λαις, καὶ ἀπὸ τῶν λόγων αὐτῶν ἀστραπὴ γίνεται. Ἱερεμίας νεφέλη ἦν, Βαροὺχ νεφέλη ἦν. διαλέγονται πρὸς ἀλλήλους, ἡλθεν ἡ ἀστραπὴ ἀπὸ τῶν λόγων Ἱερεμίου καὶ τῶν λόγων Βαρούχ. οὕτως εἰ δύνασαι συνάγαγε ἀπὸ τῶν γραφῶν, τίνα τρόπον ἀστραπὴ ἔρχεται. καὶ ἐν τῇ καινῇ διαθήκῃ Παῦλος καὶ Σιλουανὸς δύο νεφέλαι ἡσαν. ἡλθον ἐπὶ τὸ αὐτό, γέγονεν ἡ τῆς ἐπιστολῆς ἀστραπή. »Ἀστραπὰς« οὐν ὁ θεὸς »εἰς ὑετὸν ἐποίησεν καὶ ἐξήγαγεν ανέμους ἐκ θησαυρῶν αὐτοῦ«. ἀρα οὑν οὑτοι οἱ ἄνεμοι ἐν θησαυροῖς εἰσιν; ἢ οὐχὶ φαίνεται ἡ τούτων φύσις πνεόντων ἐπὶ γῆς τίνα τρόπον ὑφίσταται; ἀλλʼ εἰσί τινες ἀνέμων θησαυροί, πνευμάτων θησαυροί, »πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, »πνεῦμα γνώσεως καὶ εὐσεβείας‘ «, »πνεῦμα φόβου θεοῦ«, »πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ«. καὶ δύνασαι αὐτὸς ἀπὸ τῶν γραφῶν συναγαγεῖν τοὺς ἀνέμους τούτους. τὰ πνεύματα ταῦτα ἐν θησαυροῖς ἐστιν· οἱ θησαυροὶ τίνες εἰσίν; »ἐν ᾠ εἰσιν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι«; οὐτοι οἱ θησαυροὶ έν Χριστῷ εἰσιν. ἐκεῖθεν οὖν ἔρχονται οἱ ἄνεμοι οὑτοι, τὰ πνεύματα ταῦτα, ἵν ὁ μέν τις ᾐ σοφός, ὁ δέ τις πιστός, ὁ δέ τις ᾖ ἔχων γνῶσιν, ὁ δέ τις ὁτιποτοῦν ἄναλαβὼν χάρισμα θεοῦ· »ᾦ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἐτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι«. ### English translation (Claude) If you have understood the example, see for me the spiritual cloud as well. Moses was a cloud, Joshua the son of Nun was a cloud. They converse with each other, and from their words lightning comes. Jeremiah was a cloud, Baruch was a cloud. They talk with one another, and lightning came from the words of Jeremiah and the words of Baruch. So, if you can, gather from the Scriptures how lightning comes. In the New Testament too Paul and Silvanus were two clouds. They came together, and the lightning of the letter came about. So God “made lightnings for rain, and brought out winds from his treasuries.” Are these winds, then, in treasuries? Or is it not plain how the nature of these, blowing on the earth, comes to be? But there are certain treasuries of winds, treasuries of spirits: “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness,” “the spirit of the fear of God,” “the spirit of power and of love and of self-discipline.” And you can yourself gather these winds from the Scriptures. These spirits are in treasuries. What are the treasuries? “In whom are hidden the treasures of wisdom and knowledge.” These treasures are in Christ. From there, then, come these winds, these spirits, so that one may be wise, another faithful, another have knowledge, another receive some other gift of God: “For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith by the same Spirit.” ### Scripture references - Jer 10:13: quotation, high confidence - 1 Thess 1:1: allusion, medium confidence - Isa 11:2: quotation, high confidence - Isa 11:3: quotation, high confidence - 2 Tim 1:7: quotation, high confidence - Col 2:3: quotation, high confidence - 1 Cor 12:8: quotation, high confidence - 1 Cor 12:9: quotation, high confidence ### Translation notes - The quotations are Jer 10:13, Isa 11:2–3 (LXX), 2 Tim 1:7, Col 2:3, and 1 Cor 12:8–9; Paul and Silvanus are named together in 1 Thess 1:1 and 2 Thess 1:1. ### Citation (SBL) Origen, Hom. Jer. 8.5 (Klostermann 3:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-5). ## Homilies on Jeremiah 8.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-6 - Source: Klostermann 3:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many treasuries of God may be the different resting places of the ranks of the risen, all contained in the one treasure, Christ. ### Greek text »Ἀνήγαγεν« οὐν »νεφέλας ἐξ ἐσχάτου τῆς γῆς, καὶ άστραπὰς εἰς ὑετὸν ἐποίησεν, καὶ ἐξήγαγεν ἀνέμους ἐκ θησαυρῶν αὐτοῦ«. καὶ ἡμεῖς διὰ τὸν θεὸν ἐπὶ τοὺς θησαυροὺς τούτους ἐλπίζομεν καταντή- σεσθαι. καὶ ἐπεὶ εἰσίν τινες πολλοὶ θησαυροί, τάχα κατὰ τῶν ἀνισταμένων ἔσονται ἀναπαύσεις ἐν τοῖς θησαυροῖς τοῦ θεοῦ. ὅ δὲ λέγω τοιοῦτόν ἐστιν. ἡ ἀνάστασις τῶν νεκρῶν ἐν τάγμασίν τισιν γίνεται· φησὶ γὰρ ὁ ἀπόστολος »ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι«. καὶ ἐπεὶ μὴ ὡς ἔτυχεν συμφύρεται τὰ τάγματα, τόδε τὸ τάγμα ἔσται ἔν τινι θησαυρῷ θεοῦ καὶ τόδε τὸ τάγμα ἐν ἑτέρῳ θησαυρῷ θεοῦ καὶ τρίτον ἕτερον τάγμα ἔσται ἐν ἄλλῳ θησαυρῷ. οὗτοι μέντοιγε πάντες οἱ θησαυροὶ ἕνα ἔχουσιν θησαυρόν, ἐν ᾦ κατοικοῦσιν. διὸ παρὰ τῷ Παύλῳ λέλεκται· »ἐν ᾠ εἰσιν οἱ θησαυροὶ καὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι«. καὶ ὥσπερ κτῶμαι τὸν »ἕνα πολύτι- μον μαργαρίτην(( διὰ τῶν πολλῶν μαργαριτῶν, οὕτως ἔρχομαι ἐπὶ τὸν θησαυρὸν τῶν θησαυρῶν, τὸν κύριον τῶν κυρίων, τὸν βασιλέα τῶν βασιλέων, ἐπὰν γένωμαι ἄξιος τῶν πνευμάτων τῶν ἀπὸ θησαυρῶν τοῦ θεοῦ· »ἐξήγαγεν« γὰρ »ἀνέμους ἐκ θησαυρῶν αὐτοῦ». ### English translation (Claude) “He brought up,” then, “clouds from the end of the earth, and made lightnings for rain, and brought out winds from his treasuries.” And we hope, through God, to arrive at these treasuries. And since there are many treasuries, perhaps there will be resting places in God's treasuries according to those who rise again. What I mean is this. The resurrection of the dead takes place in certain ranks; for the apostle says, “But each in his own rank.” And since the ranks are not mixed up at random, this rank will be in one treasury of God, and that rank in another treasury of God, and a third, different rank will be in another treasury. Yet all these treasuries have one treasury in which they dwell. That is why it is said by Paul: “In whom are hidden the treasures of wisdom and of knowledge.” And as I acquire “the one pearl of great price” through the many pearls, so I come to the treasure of treasures, the Lord of lords, the King of kings, when I become worthy of the spirits from God's treasuries; for “he brought out winds from his treasuries.” ### Scripture references - Jer 10:13: quotation, high confidence - 1 Cor 15:23: quotation, high confidence - Col 2:3: quotation, high confidence - Matt 13:46: allusion, high confidence - Rev 17:14: allusion, medium confidence - Rev 19:16: allusion, medium confidence ### Translation notes - The quotations are Jer 10:13, 1 Cor 15:23, Col 2:3, Matt 13:46, and Rev 17:14 (19:16). ### Citation (SBL) Origen, Hom. Jer. 8.6 (Klostermann 3:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-6). ## Homilies on Jeremiah 8.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-7 - Source: Klostermann 3:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Paul's knowledge is foolishness compared with the perfect knowledge of heaven, just as Sodom's sins look like righteousness compared with Jerusalem's. ### Greek text »Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως((. εἰ πᾶς ἄνθρωπος ἐμωράνθη ἀπὸ γνώσεως, καὶ Παῦλός ἐστιν ἄνθρωπος, Παῦλος ἐμωράνθη ἀπὸ γνώσεως >ἐκ μέρους γινώσκων καὶ ἐκ μέρους ἐμωράνθη ἀπὸ γνώσεως >διʼ ἐσόπτρου βλέπων< ἐν πολλοστημόριον καί, εἰ ἔστιν εἰπεῖν, ἀπειροστημόριον βλέπων καὶ καταλαμβάνων τῶν πραγμάτων. ἐκ τοῦ ἐναντίου δὲ νοήσεις τὸ »ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως«. ἔστιν ἁμαρτήματα τῆς Ιερουσαλήμ, ἁμαρτήματα καὶ Σοδόμων, ἀλλὰ συγκρίσει τῶν χειρόνων ἁμαρτημάτων τῆς Ἱερουσαλὴμ δικαιοσύνη ἐστὶν τὰ Σοδόμων ἁμαρτή- ματα· »ἐδικαιώθη« γάρ φησι »Σόδομα ἐκ σοῦ«. ὥσπερ οὐν οὐχὶ δικαιοσύνη τὰ Σοδόμων ἁμαρτήματα ἀλλὰ ὡς πρὸς τὴν πλείονα δὲ ἀδικίαν δικαιοσύνη ἐστίν, οὕτως ἐκ τοῦ τοῦ γνῶσις, ἡ Παύλῳ γνῶσις, ὡς πρὸς τὴν γνῶσιν ἐκείνην τὴν οὖσαν έν τοῖς οὐρα- νοῖς, ὡς πρὸς τὴν τελείαν γνῶσιν μωρία ἐστίν. διὰ τοῦτο »ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως«. τοιοῦτόν τι οἶμαι καταλαμβάνων ὁ Ἐκκλησιαστὴς ἔλεγεν. »εἶπα. σοφισθήσομαι. καὶ αὐτὴ ἐμακρύνθη ἀπ ἐμοῦ μακρὰν ὑπὲρ ὅ ἠν, καὶ βαθὺ βάθος, τίς εὑρήσει αὐτό«; ### English translation (Claude) “Every man has become foolish, without knowledge.” If every man has become foolish, without knowledge, and Paul is a man, then Paul has become foolish, without knowledge: “knowing in part,” he has become foolish, without knowledge, “seeing through a mirror,” seeing and grasping a very small part, and, if one may say so, an infinitesimal part, of things. You will understand “Every man has become foolish, without knowledge” from its opposite. There are sins of Jerusalem, and sins of Sodom too; but by comparison with the worse sins of Jerusalem, the sins of Sodom are righteousness; for it says, “Sodom has been justified by you.” As, then, the sins of Sodom are not righteousness, but are righteousness in comparison with the greater injustice, so, conversely, knowledge, Paul's knowledge, compared with that knowledge which is in the heavens, compared with perfect knowledge, is foolishness. That is why “every man has become foolish, without knowledge.” I think the Preacher said something like this, grasping it: “I said, I will become wise; but it went farther from me than it was, and deep, deep; who will find it?” ### Scripture references - Jer 10:14: quotation, high confidence - 1 Cor 13:9: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - Ezek 16:52: quotation, high confidence - Eccl 7:23 (7:24 LXX): quotation, high confidence - Eccl 7:24 (7:25 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 10:14, 1 Cor 13:9, 12, Ezek 16:52 (LXX), and Eccl 7:23–24 (7:24–25 LXX). The digital text is damaged in the sentence comparing Paul's knowledge; the sense is given. ### Citation (SBL) Origen, Hom. Jer. 8.7 (Klostermann 3:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-7). ## Homilies on Jeremiah 8.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-8 - Source: Klostermann 3:61–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wisdom Christ brought when he emptied himself is “the foolishness of God” compared with God's heavenly wisdom, yet it is wiser than all human wisdom. ### Greek text Μέλλει τι ἐπιτολμᾶν ὁ λόγος καὶ λέγειν, ὅτι τὸ ἐπιδημῆσαν τῷ βίῳ ἐκένωσεν ἑαυτό, ἵνα τῷ κενώματι αὐτοῦ πληρωθῇ ὁ κός- μος. εἰ δὲ ἐκένωσεν ἑαυτὸ ἐκεῖνο τὸ ἐπιδημῆσαν τῷ βίῳ, ἐκεῖνο τὸ κένωμα σοφία ἠν. »ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν«. εἰ ἐγὼ εἰρήκειν· »τὸ μωρὸν τοῦ θεοῦ«, πῶς ἂν οἱ φιλαίτιοι ἐνεκάλεσάν μοι; πῶς ἂν ἐμέμψαντό μοι; πῶς ἂν μὲν εἰρημένων τῶν νομιζομένων καὶ αὐτοῖς καλῶν, τούτου δὲ ὡς οἴονται οὐ Ι καλῶς εἰρημένου κατηγορήθην, διότι εἶπον »τὸ μωρὸν τοῦ θεοῦ«; νυνὶ δὲ Παῦλος ὡς σοφὸς καὶ ἐξουσίαν ἔχων ἀποστολικὴν ἐτόλμησεν εἰπεῖν πᾶσαν τὴν ἐπὶ γὴν σοφίαν, καὶ τὴν ἐν αὐτῷ καὶ τὴν ἐν Πέτρῳ καὶ τοῖς ἀποστόλοις, πᾶσαν τὴν ἐπιδημήσασαν τῷ κόσμῳ εἰναι »τὸ μωρὸν τοῦ θεοῦ«. ὡς γὰρ πρὸς ἐκείνην τὴν σοφίαν, ἣν οὐ χωρεῖ ἐπὶ γῆς τόπος, ὡς πρὸς ἐκείνην τὴν σοφίαν τὴν ὑπερουράνιον, τὴν ὑπερκόσμιον, τοῦτο τὸ ἐπιδημῆσαν μωρὸν τοῦ θεοῦ. ἀλλὰ τοῦτο »τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν«. ποίων ἀνθρώπων; οὐ τῶν μωρῶν λέγω, ἀλλὰ σοφώτερόν ἐστι καὶ τῶν σοφῶν ἀνθρώπων. κἂν τοὺς σοφοὺς εἴπῃς τοῦ αἰῶνος τούτου εἴτε ἄρχοντας εἴτε προφήτας, τῶν ἀρχόντων τοῦ αἰῶνος τούτου »τὸ μωρὸν τοῦ θεοῦ«, ὅ διηγησάμην, »σοφώτερον τῶν ἀνθρώπων ἐστίν«. ### English translation (Claude) The Word is about to venture something and say that what came to dwell in this life emptied itself, so that by its emptying the world might be filled. And if what came to dwell in this life emptied itself, that emptying was wisdom. “For the foolishness of God is wiser than men.” If I had said “the foolishness of God,” how the fault-finders would have accused me! How they would have blamed me! How, while other things that they too thought well said had been said, I would have been accused over this, as they think, not well said, because I said “the foolishness of God”! But as it is, Paul, as a wise man with apostolic authority, dared to call all the wisdom on earth, the wisdom in himself and in Peter and in the apostles, all the wisdom that came to dwell in the world, “the foolishness of God.” For compared with that wisdom which no place on earth can contain, compared with that wisdom above the heavens, above the world, this that came to dwell here is the foolishness of God. But this “foolishness of God is wiser than men.” Than what men? I do not mean the foolish; it is wiser even than wise men. Even if you speak of the wise of this age, whether rulers or prophets, “the foolishness of God” that I have described “is wiser” than the rulers of this age, “than men.” ### Scripture references - Phil 2:7: allusion, high confidence - 1 Cor 1:25: quotation, high confidence - 1 Cor 2:6: allusion, medium confidence ### Translation notes - The quotations are Phil 2:7 and 1 Cor 1:25; “the rulers of this age” is 1 Cor 2:6–8. ### Citation (SBL) Origen, Hom. Jer. 8.8 (Klostermann 3:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-8). ## Homilies on Jeremiah 8.9 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-9 - Source: Klostermann 3:62–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God refutes worldly wisdom not with his full wisdom but with a little of his “foolishness,” the humble Gospel; Christ took on weakness and folly to lead us up to God's true wisdom and power. ### Greek text Παράδοξόν τι μέλλει λέγειν ὁ λόγος, ὅτι »ἡ σοφία τοῦ κόσμου μωρία παρὰ τῷ θεῷ ἐστιν«, καὶ »ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου«. ἀρα ἐν σοφίᾳ ἐμώρανεν τὴν σοφίαν τοῦ κόσμου; καὶ δύναται χωρῆσαι τὴν σοφίαν, ἱν ἐλεγχθῇ μωρὰ εἶναι, ἡ τοῦ κόσμου σοφία; ἀγωνίζεται γὰρ ἡ σοφία τοῦ θεοῦ πρὸς τὴν σοφίαν τοῦ κόσμου, ἵνα ἐλεγχθῇ πρὸς αὐτήν; ἀλλʼ ὀλίγου τινὸς χρεία ἐστὶν ὅπερ ὀλίγον μωρὸν τοῦ θεοῦ έστιν, ἵνα τούτῳ τῷ βραχεῖ μωρῷ τοῦ θεοῦ μωρανθῇ ἡ σοφία τοῦ κόσμου καὶ ἐλεγχθη οὐ γὰρ ἔφερεν ἡ σοφία τοῦ κόσμου τούτου τὴν σοφίαν τοῦ θεοῦ. οἷον ἐπὶ παραδείγματος, ἵνα νοήσῃς ὅτι »τὸ μωρὸν τοῦ θεοῦ« »ἐμώρανεν τὴν σοφίαν τοῦ κόσμου«, δεδόσθω με ἀγωνίζεσθαι, δοκοῦντά με εἰδέναι πολλὰ καὶ πλείονα, πρός τινα ἀνόητον καὶ ἀπαίδευτον καὶ μηδὲν συνιέντα καὶ μὴ ἀγωνιζόμενον ὑπὲρ λόγων γενναίων ὁποιωνδήποτε. ἆρα χρείαν ἔχω διαλεκτικῆς | πρὸς ἐκεῖνον ἢ θεωρημάτων βαθυτέρων, ἐὰν ᾖ μωρὰ αὐτοῦ τά νοή- ματα; οὐχ ἑνός μοι λεξιδίου χρεία ἐστὶν ὀλίγῳ δριμυτέρου παρὰ τὴν ἐκείνου λέξιν, ἵνα ἐλέγξαι δυνηθῶ τὴν ἐκείνου μωρίαν; οὕτως ἵνα μωρανθῇ ἡ σοφία τοῦ κόσμου τούτου, οὐ χρεία τῆς σοφίας τοῦ θεοῦ ἀγωνιζομένης πρὸς αὐτήν αὐτὴ γὰρ κάτω ἐστίν), ἀλλὰ ἀρκεῖ τὸ μωρὸν τοῦ θεοῦ, ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστίν((. καὶ πάντα τὰ ἐναντία ὁ σωτήρ μου καὶ κύριος ἀνείληφεν, ἵνα τοῖς ἐναντίοις λύσῃ τὰ ἐναντία, καὶ ὴμεῖς ἰσχυροποιηθῶμεν ἀπὸ τῆς ἀσθενείας Ἰησοῦ καὶ σοφισθῶμεν ἀπὸ τοῦ μωροῦ τοῦ θεοῦ καὶ εἰσαχθέντες ἐν τούτοις δυνηθῶμεν ἀναβῆναι ἐπὶ τὴν σοφίαν, ἐπὶ τὴν ἰσχὺν τοῦ θεοῦ, Χριστὸν Ἰησοῦν, ᾦ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Άμήν. ### English translation (Claude) The Word is about to say something paradoxical: that “the wisdom of the world is foolishness with God,” and “God has made foolish the wisdom of the world.” Did he make the wisdom of the world foolish by wisdom? And can the wisdom of the world contain wisdom, so as to be shown to be foolish? Does the wisdom of God contend with the wisdom of the world in order to refute it? No; there is need of something small, which is a little foolishness of God, so that by this slight foolishness of God the wisdom of the world may be made foolish and refuted; for the wisdom of this world could not bear the wisdom of God. For example, so that you may understand that “the foolishness of God” “made foolish the wisdom of the world”: suppose I, who am thought to know many things and more, must contend with someone senseless and uneducated, who understands nothing and does not contend for noble arguments of any kind. Do I need dialectic against him, or deeper speculations, if his thoughts are foolish? Do I not need a single little phrase, a little sharper than his own words, to be able to refute his foolishness? So, in order that the wisdom of this world may be made foolish, there is no need of the wisdom of God contending with it (for it is below), but the foolishness of God is enough, since “the foolishness of God is wiser than men, and the weakness of God is stronger than men.” And my Savior and Lord took on all the opposites, so that by opposites he might undo opposites, and we might be made strong by the weakness of Jesus and made wise by the foolishness of God, and, having been brought in through these, might be able to go up to the wisdom, to the strength of God, Christ Jesus, to whom be the glory and the power for ever. Amen. ### Scripture references - 1 Cor 3:19: quotation, high confidence - 1 Cor 1:20: quotation, high confidence - 1 Cor 1:25: quotation, high confidence - 1 Cor 1:24: allusion, high confidence ### Translation notes - The quotations are 1 Cor 3:19, 1 Cor 1:20, 1 Cor 1:25, and 1 Cor 1:24. ### Citation (SBL) Origen, Hom. Jer. 8.9 (Klostermann 3:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/8-0/#p-8-9). ## Homilies on Jeremiah 9, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-0 - Source: Klostermann 3:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the ninth homily, on Jer 11:1–10. ### Greek text Ὁμιλία θ΄. Εἰς τὸ »ὁ λόγος ὁ γενόμενος Πρὸς τὸν Ἱερεμίαν Παρὰ κυρίου λέγων· ἀκούσατε τοὺς λόγους τῆς διαθήκης ταύτης‘ μέχρι τοῦ »ἐπεστράφησαν ἐΠὶ τὰς ἀδικίας τῶν πατέρων. αὐτῶν τῶν Πρότερον«. ### English translation (Claude) Homily 9. On “The word that came to Jeremiah from the Lord, saying: Hear the words of this covenant” as far as “They have turned back to the iniquities of their fathers of old.” ### Scripture references - Jer 11:1: quotation, high confidence - Jer 11:2: quotation, high confidence - Jer 11:10: quotation, high confidence ### Translation notes - The passage is Jer 11:1–10 (LXX). ### Citation (SBL) Origen, Hom. Jer. 9.0 (Klostermann 3:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-0). ## Homilies on Jeremiah 9.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-1 - Source: Klostermann 3:63–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word who came to Jeremiah is the same Christ who was incarnate, so the God of the law and the gospel is one; the “men of Judah” addressed are Christians, since Christ is the true Judah of Jacob's blessing. ### Greek text Κατὰ μὲν τὴν ἱστορουμένην παρουσίαν τοῦ κυρίου ἡμῶν Ίησοῦ Χριστοῦ γέγονεν αὐτοῦ ἡ ἐπιδημία σωματικῶς καθολική τις καὶ ἐπι- λάμψασα ὅλῳ τῷ κόσμῳ, ὅτε »ὁ λόγος σάρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν«. »ἦν« γὰρ τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄν- θρωπον ἐρχόμενον εἰς τὸν κόσμον. ἐν τῷ κόσμῳ ἡν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. εἰς τὰ ἴδια ἠλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον«. χρὴ μέντοιγε εἰδέναι ὅτι καὶ πρό- τερον ἐπεδήμει, εἰ καὶ μὴ σωματικῶς, ἐν ἑκάστῳ τῶν ἁγίων, καὶ μετὰ τὴν ἐπιδημίαν αὐτοῦ ταύτην τὴν βλεπομένην πάλιν ἡμῖν ἐπιδημεῖ. καὶ εἰ βούλει τούτων ἀπόδειξιν λαβεῖν, πρόσεχε τῷ ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ κυρίου λέγων· ἀκούσατε« καὶ τὰ ἑξῆς. τίς γὰρ ἐστιν »ὁ λόγος ὁ γενόμενος παρὰ κυρίου« εἴτε πρὸς Ιερεμίαν εἴτε πρὸς Ἡσαΐαν εἴτε πρὸς Ἰεζεκιὴλ εἴτε πρὸς ὁνδήποτε ἢ ὁ ἐν ἀρχῇ πρὸς τὸν θεόν; ἐγὼ οὐκ οἶδα ἄλλον λόγον κυρίου ἢ τοῦ- τον, περὶ οὗ εἴρηκεν ὁ εὐαγγελιστὴς τὸ »ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἠν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. Καὶ ταῦτα δὲ ἡμᾶς εἰδέναι χρή, ὅτι οὓς μάλιστα ἔστιν ὄνασθαι, πρὸς ἔκαστον ἐπιδημία ἐστὶν τοῦ λόγου. τί γάρ μοι ὄφελος, εἰ ἐπιδεδήμηκεν ὁ λόγος τῷ κόσμῳ, ἐγὼ δὲ αὐτὸν οὐκ ἔχω; ἐκ δὲ τοῦ ἐν- αντίου, εἰ καὶ μηδέπω ὅλῳ τῷ κόσμῳ ἐπιδεδήμηκεν, δὸς δέ με γεγονέναι κατὰ τοὺς προφήτας, ἐγὼ ἔχω τὸν λόγον. καὶ εἴποιμι ἂν ὅτι ὁ Χρι- στὸς γέγονε πρὸς Μωσέα, πρὸς Ὶερεμίαν, πρὸς Ὴσαΐαν, πρὸς ἕκαστον τῶν δικαίων, καὶ τὸ εἰρημένον ὑπʼ αὐτοῦ πρὸς τοὺς μαθητάς. »ίδού, ἐγώ εἰμι μεθʼ ὑμῶν πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος« ἔργῳ ἐσῴζετο καὶ ἐγίνετο καὶ πρὸ τῆς ἐπιδημίας αὐτοῦ· ἡν γὰρ μετὰ Μωσέως καὶ ἦν μετὰ Ἡσαΐου καὶ μετὰ ἑκάστου τῶν ἁγίων. πῶς δύνανται ἐκεῖνοι λόγον θεοῦ λελαληκέναι τοῦ λόγου τοῦ θεοῦ μὴ ἐπιδημήσαντος αὐτοῖς; ταῦτα δὲ μάλιστα καθʼ ἡμᾶς τοὺς ἐκκλησια- στικοὺς ἀναγκαῖόν ἐστιν γινώσκεσθαι, οἵτινες θέλομεν τὸν αὐτὸν εἶναι θεὸν νόμου καὶ εὐαγγελίου, τὸν αὐτὸν Χριστὸν καὶ τότε καὶ νῦν > εἰς πάντας τοὺς αἰῶνας. ἔσονται δὲ οἱ διακόπτοντες τὴν θεό- τητα τὴν πρεσβυτέραν τῆς ἐπιδημίας τοῦ σωτῆρος, ὅσον ἐπὶ τῇ ἑαυτῶν ὑπολήψει, ἀπὸ τῆς θεότητος τῆς ἐπαγγελλομένης ὑπὸ Ἰησοῦ Χριστοῦ. ἡμεῖς δὲ ἕνα οἴδαμεν θεὸν καὶ τότε καὶ νῦν, ἔνα Χριστὸν καὶ τότε καὶ νῦν. ταῦτα διὰ τὸ ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ κυρίου λέγων«. Τί οὖν καὶ ἡμεῖς ἀκούσωμεν; »ἀκούσατε τοὺς λόγους τῆς διαθήκης ταύτης, καὶ λαλήσατε πρὸς ἄνδρας Ἰούδα καὶ πρὸς τοὺς κατοι- κοῦντας ἱερουσαλήμ«. ἄνδρες Ἰούδα ἡμεῖς ἐσμεν διὰ τὸν Χριστόν· πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν«, καὶ τὸ ὄνομα τοῦ ἱούδα ἑὰν παραστήσω κατὰ τὴν γραφὴν ἐπὶ τὸν Χριστὸν ἀναφερόμενον, ἄνδρες Ἰούδα οἱ ἀπιστοῦντες τῷ Χριστῷ Ἰουδαῖοι οὐκ ἔσονται, ἀλλʼ ἡμεῖς ὅσοι πιστεύομεν ἐπὶ τὸν Χριστόν. »Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου. αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου( »σὲ αἰνέσαισαν«. οὐκ ἐκεῖνον τὸν Ἰούδαν τὸν υἱὸν τοῦ Ἰακὼβ οἱ ἀδελφοὶ αὐτοῦ ᾔνεσαν. τοῦτον δὲ τὸν Ἰούδαν αἰνέσουσιν οἱ ἀδελφοί, ἐπεί φησιν οὖτος ὁ Ἰούδας· »διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε((. οὐ λέγεται πρὸς ἐκεῖνον τὸν Ἰούδαν. »αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου( ποῦ εὑρίσκεται ἐπὶ νώτου τῶν ἐχθρῶν τὰς χεῖρας ἐκεῖνος ὁ Ἰούδας ἐπιτιθείς; ἡ ἱστο- ρία οὑδὲν τοιοῦτον ἀνέγραψεν περὶ αὐτοῦ. ἐὰν δὲ νοήσῃς τὴν ἐπι- δημίαν τοῦ κυρίου Ἰησοῦ καταργοῦντος τὸν διάβολον, ἀπεκδυομένου »τὰς ἀρχὰς καὶ τὰς ἐξουσίας« καὶ δειγματίζοντος καὶ θριαμβεύοντος ἐν τῷ ξύλῳ, ὁρᾷς πῶς ἐπὶ τοῦτον τὸν Ίούδαν πεπλήρωται ἡ λέγουσα προφητεία. »αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου«. εἰ τοῦθʼ οὕτως ἔχει, λέγει δὲ ὁ λόγος νῦν »πρὸς ἄνδρας Ἰούδα«, πρὸς τίνας ἂν λέγοι ἢ πρὸς τοὺς πιστεύοντας ἐπὶ τὸν Χριστόν, διὰ τὴν φυλὴν Ἰούδα λεγόμενόν πως καὶ Ἰούδαν; ### English translation (Claude) According to the recorded coming of our Lord Jesus Christ, his bodily sojourn was universal and shone upon the whole world, when “the Word became flesh and dwelt among us.” For “he was the true light, which enlightens every man coming into the world. He was in the world, and the world was made through him, and the world did not know him. He came to his own, and his own did not receive him.” Yet one must know that he also sojourned before, though not bodily, in each of the saints, and after this visible sojourn of his he sojourns among us again. And if you wish to have proof of these things, attend to “The word that came to Jeremiah from the Lord, saying: Hear,” and the rest. For who is “the word that came from the Lord,” whether to Jeremiah or to Isaiah or to Ezekiel or to anyone at all, but the one who was in the beginning with God? I know no other word of the Lord than this, of whom the evangelist said: “In the beginning was the Word, and the Word was with God, and the Word was God.” And we must know this too: that the Word's sojourn is with each of those who can most benefit. For what benefit is it to me if the Word has come to dwell in the world, but I do not have him? And conversely, even if he has not yet come to dwell in the whole world, suppose I have been like the prophets: I have the Word. And I would say that Christ came to Moses, to Jeremiah, to Isaiah, to each of the righteous; and what he said to the disciples, “Behold, I am with you all the days until the end of the age,” was preserved and came true in deed even before his coming; for he was with Moses, and he was with Isaiah and with each of the saints. How could they have spoken the word of God if the Word of God had not come to dwell with them? These things must above all be known by us who belong to the church, who hold that the God of the law and of the gospel is the same, and that Christ is the same then and now and for all ages. But there will be those who, as far as their own opinion goes, cut off the divinity that was before the Savior's coming from the divinity proclaimed by Jesus Christ. But we know one God both then and now, one Christ both then and now. So much on “The word that came to Jeremiah from the Lord, saying.” What, then, are we too to hear? “Hear the words of this covenant, and speak to the men of Judah and to those who dwell in Jerusalem.” We are men of Judah because of Christ; for “it is evident that our Lord has arisen from Judah”; and if I show from Scripture that the name of Judah is referred to Christ, the men of Judah will not be the Jews who do not believe in Christ, but all of us who believe in Christ. “Judah, may your brothers praise you. Your hands shall be on the back of your enemies.” “May they praise you”: his brothers did not praise that Judah, the son of Jacob. But this Judah his brothers will praise, since this Judah says: “I will tell your name to my brothers; in the midst of the congregation I will sing to you.” It is not said to that Judah. “Your hands shall be on the back of your enemies”: where is that Judah found putting his hands on the back of his enemies? The history records nothing of the kind about him. But if you understand the coming of the Lord Jesus, who destroyed the devil, “disarmed the principalities and powers,” made a public example of them, and triumphed over them on the tree, you see how the prophecy that says, “Your hands shall be on the back of your enemies,” has been fulfilled in this Judah. If this is so, and the Word now speaks “to the men of Judah,” to whom would he speak but to those who believe in Christ, who is in some way called Judah because of the tribe of Judah? ### Scripture references - John 1:14: quotation, high confidence - John 1:9: quotation, high confidence - John 1:10: quotation, high confidence - John 1:11: quotation, high confidence - Jer 11:1: quotation, high confidence - Jer 11:2: quotation, high confidence - John 1:1: quotation, high confidence - Matt 28:20: quotation, high confidence - Heb 7:14: quotation, high confidence - Gen 49:8: quotation, high confidence - Ps 22:22 (21:23 LXX): quotation, high confidence - Heb 2:12: allusion, medium confidence - Col 2:15: quotation, high confidence ### Translation notes - The quotations are John 1:14, 9–11, Jer 11:1–2, John 1:1–2, Matt 28:20, Heb 7:14, Gen 49:8, Ps 22:22 (21:23 LXX; Heb 2:12), and Col 2:15. Those who “cut off” the earlier divinity are the Marcionites and similar groups. Origen's claim that the unbelieving Jews are not “men of Judah” is his own polemical reading, given as he wrote it. ### Citation (SBL) Origen, Hom. Jer. 9.1 (Klostermann 3:63–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-1). ## Homilies on Jeremiah 9.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-2 - Source: Klostermann 3:65–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerusalem is the church; Christians, who believe Moses because they believe Christ, hear the covenant and have come out of the spiritual Egypt, while the people once called God's people were told “not my people.” ### Greek text »πρὸς ἄνδρας Ἰούδα« λέγεται ὁ λόγος καὶ πρὸς τοὺς κατοικοῦντας Ἱερουσαλήμ«. αὕτη ἐστὶν ἡ ἐκκλησία. ἔστιν Ι γὰρ ἡ πόλις τοῦ θεοῦ ἡ ἐκκλησία, ἡ Ὅρασις τῆς εἰρήνης, ἐν αὐτῇ έστιν] ἡ εἰρήνη ἥν ἤγαγεν ἡμῖν, εἴγε ἐσμὲν τέκνα εἰρήνης, πληθύνεται καὶ ὁρᾶται. »Ἀκούσατε« οὖν τοὺς λόγους τῆς διαθήκης ταύτης, καὶ λαλή- σατε πρὸς ἄνδρας Ἰούδα καὶ τοὺς κατοικοῦντας Ἱερουσαλήμ. καὶ ἐρεῖς πρὸς αὐτούς· τάδε λέγει κύριος ὁ θεὸς Ἰσραὴλ ἄνθρωπος ὃς οὐκ ἀκούσεται τῶν λόγων τῆς διαθήκης, ἡς ἐνετειλάμην τοῖς πατράσιν ὑμῶν( τίς μάλιστα ἀκούει »τῶν λόγων τῆς διαθήκης ἧς ἐνετείλατο ὁ θεὸς τοῖς πατράσιν«; ἆρά γε οἱ πιστεύοντες ἐπʼ αὐτὸν ἢ οἱ μηδὲ Μωσεῖ πιστεύειν ἀποδεικνύμενοι ἐκ τοῦ μὴ πε- πιστευκέναι ἐπὶ τὸν κύριον; φησὶ γὰρ ὁ σωτὴρ πρὸς ἐκείνους. »εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύσετε«; οὐκοῦν ἐκεῖνοι εἰς Μωσῆν οὐ πεπιστεύκασιν, ἡμεῖς δὲ πιστεύοντες εἰς Χριστὸν πιστεύομεν τῇ διαθήκῃ τῇ διὰ Μωσέως, καὶ πρὸς ἡμᾶς λέγεται, ἵνα μὴ κατάρατοι γενώμεθα· ἐπικατάρατος ὁ ἄν- θρωπος ὅς οὐκ ἀκούσεται τῶν λόγων τῆς διαθήκης, ἧς ἐνετειλάμην τοῖς πατράσιν((. ἐκεῖνοι οὖν ἔχουσιν τὸ ἐπικατάρατοι εἶναι. οὐ γὰρ ἤκουσαν »τῆς διαθήκης, ἧς ἐνετείλατο ὁ θεὸς τοῖς πατράσιν«. »Ἐν ἡμέρᾳ« φησὶν »ᾖ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου, ἐκ τῆς καμίνου τῆς σιδηρᾶς«. καὶ ἡμᾶς ἐξήγαγεν ὁ θεὸς ἐκ γῆς Αἰγύπτου, ἐκ τῆς καμίνου τῆς σιδηρᾶς«, μάλιστα κατὰ τὸν νοήσαντα τὸ γεγραμμένον ἐν τῇ Ἀποκαλύψει Ἰωάννου, ὅτι ὁ τόπος »ὅπου κύριος αὐ- τῶν ἐσταυρώθη καλεῖται πνευματικῶς Σόδομα καὶ Αἴγυπτος«. εἰ γὰρ »πνευματικῶς καλεῖται Αίγυπτος«, οὐκ ἔστιν δὲ αὕτη ἡ Αἵγυπτος ἡ πνευματικῶς καλουμένη Αἴγυπτος, αἰσθητὴ γάρ, δῆλον ὅτι ἐὰν νοήσῃς τὴν πνευματικῶς καλουμένην Αἴγυπτον καὶ ἐξέλθῃς ἀπʼ αὐτῆς, σὺ εἶ ὁ ἐξελθὼν »ἐκ γῆς Αἰγύπτου καὶ ἐκ τῆς καμίνου τῆς σιδηρᾶς« καὶ λέγεται πρὸς σέ· »ἀκούσατε τῆς φωνῆς μου καὶ ποιήσατε κατὰ πάντα« ταυτα. Εἶτʼ ἐπαγγελία τοῦ θεοῦ ἐστι πρὸς τοὺς ἀκούοντας, ἐὰν ποιήσωσιν ἅ ἐντέταλται, λέγουσα· καὶ ἔσεσθέ μοι εἰς λαὸν κἀγὼ ἔσομαι ὑμῖν εἰς θεόν«. οὐ πᾶς ὁ λέγων [ὁ] λαὸς εἶναι θεοῦ λαὸς ἔστιν ἐκεῖνος οὗν ὁ ἐπαγγειλάμενος εἶναι λαὸς θεοῦ »οὐ λαός μου ὑμεῖς« ἤκουσαν ἐν τῷ »διότι οὐ λαός μου ὑμεῖς«, καὶ ἐρρήθη πρὸς τὸν λαὸν ἐκεῖνον »οὑ λαός μου«, καὶ πάλιν οὗτος ὁ λαὸς ἐκλήθη λαός. »αὐτοὶ« γὰρ »παρεζήλωσάν με ἐπʼ οὐ θεῷ« περὶ ἐκείνων δὲ λέγει), »παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν· κἀγὼ παραζηλώσω αὐτοὺς ἐπʼ οὐκ ἔθνει, ἐπʼ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς«. ### English translation (Claude) The word is spoken “to the men of Judah and to those who dwell in Jerusalem.” This is the church. For the church is the city of God, the Vision of Peace; in it is the peace he brought us, which, if we are children of peace, is multiplied and seen. “Hear,” then, “the words of this covenant, and speak to the men of Judah and those who dwell in Jerusalem. And you shall say to them: Thus says the Lord, the God of Israel: Cursed is the man who will not hear the words of the covenant which I commanded your fathers.” Who most of all hears “the words of the covenant which God commanded the fathers”? Those who believe in him, or those shown not even to believe Moses by not having believed in the Lord? For the Savior says to them: “If you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?” So they have not believed in Moses, but we, believing in Christ, believe the covenant given through Moses, and it is said to us, so that we may not become accursed: “Cursed is the man who will not hear the words of the covenant which I commanded your fathers.” They, then, bear the curse; for they did not hear “the covenant which God commanded the fathers.” “On the day,” he says, “when I brought them up out of the land of Egypt, out of the iron furnace.” God has brought us too out of the land of Egypt, “out of the iron furnace,” especially for one who understands what is written in the Revelation of John, that the place “where their Lord was crucified is spiritually called Sodom and Egypt.” For if it is “spiritually called Egypt,” and this Egypt is not the one spiritually called Egypt, for it is perceptible, clearly, if you understand the Egypt spiritually so called and come out of it, you are the one who has come out “of the land of Egypt and out of the iron furnace,” and to you it is said: “Hear my voice and do according to all” these things. Then there is God's promise to those who hear, if they do what has been commanded, saying, “And you shall be my people, and I will be your God.” Not everyone who says he is the people of God is his people. That people which was promised to be the people of God heard “not my people” in “for you are not my people”; and it was said to that people, “not my people,” and again this people was called a people. For “they made me jealous with what is no god” (he says this about them), “they provoked me with their idols; and I will make them jealous with what is no nation; with a foolish nation I will provoke them.” ### Scripture references - Jer 11:2: quotation, high confidence - Jer 11:3: quotation, high confidence - Jer 11:4: quotation, high confidence - Luke 10:6: echo, low confidence - John 5:46: quotation, high confidence - John 5:47: quotation, high confidence - Rev 11:8: quotation, high confidence - Hos 1:9: quotation, high confidence - Deut 32:21: quotation, high confidence ### Translation notes - The quotations are Jer 11:2–5 (LXX), John 5:46–47, Rev 11:8, Hos 1:9, and Deut 32:21. “Vision of Peace” is the traditional interpretation of the name Jerusalem; “children of peace” echoes Luke 10:6. Origen's statements about the Jewish people are his own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 9.2 (Klostermann 3:65–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-2). ## Homilies on Jeremiah 9.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-3 - Source: Klostermann 3:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, born all at once from the Gentiles, is God's new people; God is the God only of the living, those who have turned from dead works, and the promised land is the one Christ promised to the meek. ### Greek text γεγόναμεν οὖν ἡμεῖς τῷ θεῷ εἰς λαόν, καὶ >ἡ δικαιοσύνη τοῦ θεοῦ τῷ λαῷ τῷ < τῷ ἀπὸ τῶν ἐθνῶν. οὗτος γὰρ ὁ λαὸς τίκτεται ἀθρόως, καὶ ἐν τῷ προφήτῃ δὲ εἴρηται. »εἰ ἐτέχθη ἔθνος εἶς ἅπαξ«. ἐτέχθη δὲ ἔθνος εἰς ἅπαξ, ὅτε ἐπιδεδήμηκεν ὁ σωτὴρ καὶ ἐπίστευσαν ἐν μιᾷ ἡμέρᾳ χιλιάδες πέντε καὶ προσετέθησαν ἄλλῃ ἡμέρᾳ χιλιάδες τρεῖς. καὶ ἔστιν ἰδεῖν ὅλον λαὸν τικτόμενον λόγῳ θεοῦ καὶ άθρόως τίκτουσαν τὴν στεῖραν, τὴν πρότερον οὐ τεκοῦσαν, πρὸς ἣν λέγεται. »εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ὴ οὐκ ώδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα(. ἔρημος μὲν ἡ ἐκκλησία· νόμου, ἔρημος αὔτη θεοῦ ἡν. ἔχουσα δὲ ἄνδρα τὸν νόμον ἐκείνη ἡ συναγωγὴ λέλεκται. Τί οὖν μοι ἐπαγγέλλεται ὀ θεός; »ἔσεσθέ μοι εἰς λαὸν κἀγὼ ἔσομαι ὑμῖν εἰς θεόν((. οὐκ ἔστιν πάντων θεὸς ἀλλʼ ἢ ἐκείνων οἷς χαρίζεται ἑαυτόν, ὅσπερ ἐχαρίσατο ἑαυτὸν τῷ πατριάρχῃ ἐκείνῳ ᾧ Ι εἶπεν. »ἐγὼ θεὸς σός«, καὶ πάλιν ἄλλῳ »ἐγὼ ἔσομαί σου θεός«, καὶ περὶ ἑτέρων »ἔσομαι αὐτῶν θεός(. πότε οὖν ἄρα ἡμεῖς ἐπιτυγχάνομεν, ὁ καθʼ ἕκαστον λέγω, εἰς τὸ τὸν θεὸν εἶναι ἡμῶν θεόν; εἰ δὲ θέλεις μαθεῖν, τίνων ἐστὶν ὁ θεὸς καὶ τίνι χαρίζεται τὴν ἑαυτοῦ ἐπίκλησιν, ἐγὼ φησὶν θεὸς Ἀβραάμ, θεὸς Ἰσαάκ, θεὸς. καὶ διηγούμενος τὸ τοιοῦτον ὁ σωτήρ φησιν· »ὁ θεὸς οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων«. τίς ὁ νεκρός; ὁ ἀμαρτωλός, ὁ μὴ ἔχων τὸν εἰπόντα. ἐγώ εἰμι ἡ, ὁ ἔχων νεκρὰ ἔργα, ὁ μηδέπω μετανοήσας ἀπὸ νεκρῶν ἔργων, περὶ ὧν φησιν ὁ ἀπόστολος. »μὴ πάλιν θεμέλιον καταβαλλό- μενοι μετανοίας ἀπὸ νεκρῶν ἔργων«. εἰ τοίνυν »ὁ θεὸς οὐκ ἔστιν νεκρῶν θεὸς ἀλλὰ ζώντων«, καὶ οἵδαμεν τίς ἐστιν ὁ ζῶν, ὅτι ὁ πολιτευόμενος κατὰ Χριστὸν καὶ μένων μετʼ αὐτοῦ, εἰ βουλόμεθα ἵνα ἡμῶν ᾖ ὁ θεός, ἀποταξώμεθα τοῖς ἔργοις τῆς νεκρότητος, ἵνα τὴν ἐπαγγελίαν αὐτοῦ πληρώσῃ τὴν λέγουσαν· »καὶ ἐγὼ ἔσομαι ὑμῖν εἰς θεόν, ὅπως στήσω τὸν ὅρκον μου ὅν ὤμοσα τοῖς πατράσιν ὑμῶν, τοῦ δοῦναι αὐτοῖς γῆν ῥέουσαν γάλα καὶ μέλι«. τήρει γὰρ ὅτι λέγει· »στήσω τὸν ὅρκον μου ὃν ὤμοσα τοῖς πατράσιν ὑμῶν, τοῦ δοῦναι αὐτοῖς γῆν ῥέουσαν γάλα καὶ μέλι«, ὡς μηδέπω δεδωκὼς αὐτοῖς τὴν »γῆν τὴν ῥέουσαν γάλα καὶ μέλι«. αὕτη γὰρ οὐκ ἔστιν ἡ γῆ, ἣν λατο ὁ θεὸς »ῥέουσαν γάλα καὶ μέλι«, ἀλλʼ ἔστιν ἐκείνη, περὶ ἧς ἐδίδασκεν ὁ σωτὴρ λέγων· μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γην«. ### English translation (Claude) So we have become a people to God, and “the righteousness of God” has come to the people from the nations. For this people is born all at once, and it is said in the prophet too: “Was a nation born at once?” And a nation was born at once when the Savior came, and on one day five thousand believed, and on another day three thousand were added. And one may see a whole people born by the word of God, and the barren woman, who had not borne before, giving birth all at once, to whom it is said: “Rejoice, O barren one who does not bear; break forth and shout, you who are not in labor; for many are the children of the desolate, more than of her who has a husband.” The church was desolate of the law; she was desolate of God. But that synagogue is said to have had the law as husband. What, then, does God promise me? “You shall be my people, and I will be your God.” He is not the God of all, but of those to whom he gives himself, as he gave himself to that patriarch to whom he said, “I am your God,” and again to another, “I will be your God,” and about others, “I will be their God.” When, then, do we attain, I mean each one of us, to having God as our God? If you wish to learn whose God he is and to whom he grants his name, he says, “I am the God of Abraham, the God of Isaac, the God of Jacob.” And explaining this, the Savior says: “God is not the God of the dead but of the living.” Who is the dead? The sinner, the one who does not have him who said, “I am the life,” the one who has dead works, who has not yet repented of dead works, of which the apostle says, “not laying again a foundation of repentance from dead works.” If, then, “God is not the God of the dead but of the living,” and we know who is living, that it is the one who lives according to Christ and remains with him, if we wish God to be ours, let us renounce the works of deadness, so that he may fulfill his promise that says: “And I will be your God, that I may establish my oath which I swore to your fathers, to give them a land flowing with milk and honey.” For observe that he says, “that I may establish my oath which I swore to your fathers, to give them a land flowing with milk and honey,” as though he had not yet given them “the land flowing with milk and honey.” For this is not the land which God promised “flowing with milk and honey,” but it is the one about which the Savior taught, saying: “Blessed are the meek, for they shall inherit the earth.” ### Scripture references - Rom 3:21: allusion, low confidence - Isa 66:8: quotation, high confidence - Acts 4:4: allusion, high confidence - Acts 2:41: allusion, high confidence - Isa 54:1: quotation, high confidence - Gal 4:27: allusion, medium confidence - Jer 11:4: quotation, high confidence - Jer 11:5: quotation, high confidence - Gen 17:7: allusion, medium confidence - Gen 28:13: allusion, medium confidence - Exod 3:6: quotation, high confidence - Matt 22:32: quotation, high confidence - John 11:25: allusion, medium confidence - Heb 6:1: quotation, high confidence - Matt 5:5: quotation, high confidence ### Translation notes - The quotations are Rom 3:21–22 (loosely), Isa 66:8, Acts 4:4 with 2:41, Isa 54:1 (Gal 4:27), Jer 11:4–5, Gen 17:7–8 and 28:13 (to the patriarchs), Exod 3:6, Matt 22:32, John 11:25 (“I am the life”; the digital text has only “I am …”), and Heb 6:1. The last quotation is Matt 5:5. The verb “promised” is partly lost in the digital text. ### Citation (SBL) Origen, Hom. Jer. 9.3 (Klostermann 3:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-3). ## Homilies on Jeremiah 9.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-4 - Source: Klostermann 3:68–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians who sin return to their former father, the devil, for whoever sins is born of him; but as the Father always begets the Son, so God always begets the righteous as his sons in every good deed. ### Greek text Εἶτα πρὸς τὰ προειρημένα ὑπὸ τοῦ κυρίου ἀποκρίνεται ὁ προ- φήτης, πρὸς τὸ »ἐπικατάρατος ὁ ἄνθρωπος ὃς οὐκ ἀκούσεται τῶν λόγων τῆς διαθήκης ταύτης«, καί φησι· »καὶ ἀπεκρίθην καὶ εἶπα. γένοιτο, κύριε«. τί »γένοιτο, κύριε«; ἐπικατάρατος ὃς οὐκ ἐμμενεῖ τοῖς λόγοις τῆς διαθήκης ταύτης. »καὶ εἶπεν κύριος πρός με· ἀνά- γνωθι τοὺς λόγους τούτους ἐν πόλεσιν Ἰούδα καὶ ἔξωθεν Ἱερουσαλήμ«. καὶ τοῖς ἔξω ἀναγινώσκομεν τοὺς λόγους τοῦ θεοῦ προσκαλούμενοι αὐτοὺς ἐπὶ σωτηρίαν. »ἀκούσατε τοὺς λόγους τῆς ταύτης καὶ ποιήσατε αὐτούς. καὶ οὐκ ἐποίησαν. καὶ εἶπεν κύριος πρός με· εὑρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα καὶ ἐν τοῖς κατοικοῦ- σιν Ἱερουσαλήμ«. ἡ μέλλομεν μετανοεῖν ἐπὶ τοῖς εἰρημένοις ἁμαρτή- μασι περὶ ἀνδρῶν Ἰούδα, εἰδότες ὅτι ἐσμὲν οἱ ἄνδρες Ἰούδα, Ἰούδα, τὸν Χριστὸν Ἰούδα προφητευθέντα καὶ λεχθέντα; μήποτε γὰρ ἐπεὶ ἐν ἡμῖν εἰσιν ἁμαρτωλοί τινες καὶ παρὰ τὸν ὀρθὸν λόγον πράττοντες, διὰ τοῦτο λέγει ὁ προφήτης· »εὑρέθη σύνδεσμος έν ἀνδράσιν Ἰούδα καὶ ἐν τοῖς κατοικοῦσιν Ἱερουσαλήμ«. ὅταν γὰρ εὑρεθῇ ἔν τισι χρηματίζουσιν ἀπὸ τῆς ἐκκλησίας σύνδεσμος ἀδικίας καὶ σύνδεσμος τῶν ἁμαρτημάτων, ὥστʼ ἂν ἐφαρμόσαι αὐτοῖς τὸ ἐπὶ τοῦ ἁμαρτωλοῦ τὸ »σειραῖς δὲ τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος σφίγγεται«, λέγοι ἂν ὁ θεός· »εὑρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα( ἀλλὰ μὴ εὑρεθείη σύνδεσμος ἐν ἡμῖν. πῶς δὲ οὐχ εὑρίσκεται σύνδεσμος ἐν ἡμῖν, εἰ καὶ μέχρι τοῦ δεῦρό ἐστιν σύνδεσμος ἔν τισιν; »λῦε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, πᾶσαν συγγραφὴν ἄδικον διάσπα. διάθρυπτε πεινῶντι τὸν ἄρτον σου«. »Εὑρέθη« οὖν »σύνδεσμος ἐν ἀνδράσιν Ἰούδα καὶ ἐν τοῖς κατοικοῦσιν Ιερουσαλήμ. ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν πρότερον«. »ἐπεστράφησαν ἐπὶ τὰς ἀδικίας«. τίνων; οὐ λέγει ἁπλῶς τῶν πατέρων. τίς ἡ προσθήκη; »ἐπεστράφησαν ἐπὶ τὰς ἀδικίας | τῶν πατέρων αὐτῶν τῶν πρότερον«; ἐλέγομεν ταῦτα λέγεσθαι πρὸς ἡμᾶς καὶ τοὺς ἐν ἡμῖν ἁμαρτάνοντας. πῶς οὖν οἱ ἐν ἡμῖν ἁμαρτάνοντες ἐπεστράφησαν οὐκ ἐπὶ τὰς ἀδικίας τῶν πατέρων«, ἀλλὰ »τῶν πατέρων αὐτῶν τῶν πρότερον«; μήποτε οὖν διττοί εἰσιν οἱ πατέρες ἡμῶν, καὶ ἔστιν μὲν ἐν ἡμῖν εἶδος πατέρων τὸ χεῖρον· πρὶν πιστεῦσαι γὰρ υἱοὶ ἦμεν φέρʼ εἰπεῖν τοῦ διαβόλου, ὡς δείκνυσιν ὁ λόγος ὁ εὐαγγελικὸς λέγων· »ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ«, ὅτε δὲ πεπιστεύκαμεν, γεγόναμεν υἱοὶ θεοῦ. ἐπὰν οὐν ἁμαρτάνωμεν, ἐπιστρέφομεν ἐπὶ τὰς ἀδικίας οὐχ ἁπαξαπλῶς τῶν πατέρων, ἀλλὰ τῶν πρότερον πατέρων. εἰς δὲ τὸ παραστῆσαι ὅτι διττοὶ ἡμῶν εἰσιν οἱ πατέρες, χρήσομαι ῥητοῖς ἀπὸ τοῦ τεσσαρακοστοῦ τετάρτου Ψαλμοῦ οὕτως ἔχουσιν· »ἄκουσον, θύγατερ, καὶ ἴδε καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου«. πατὴρ λέγει· »ἐπιλάθου τοῦ οἴκου τοῦ πατρός σου«· ὡς γὰρ πατὴρ λέγει· ἄκουσον, θύγατερ«. οὐκοῦν διττοὶ οἱ πατέρες ἡμῶν εἰσιν. ἀλλὰ »ἐπιλάθου τοῦ οἴκου τοῦ πατρός σου« τοῦ προτέρου. ἐὰν ἐπιλαθόμενός σου τοῦ οἴκου τοῦ προτέρου πάλιν ἐπιστρέψῃς ἐπὶ τὰ ἁμαρτήματα, σὺ πεποίηκας τὰ λεγόμενα ἐνθάδε ἁμαρτήματα. »Ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν πρότερον«. ἔλεγον ὅτι καὶ ὁ διάβολος πρότερον ἦν ἡμῶν πατήρ, πρὶν γένηται ἡμῶν ὁ θεὸς πατήρ, εἴγε καὶ νῦν οὐκ ἔστιν ἡμῶν ὁ διάβολος πατήρ· ὅπερ παραστήσομεν καὶ ἀπὸ τῆς Ἰωάννου καθολικῆς ἐπιστολῆς, ἐν ᾗ γέγραπται· »πᾶς ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται«. εἰ »πᾶς ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται«, οἱονεὶ τοσαυτάκις ἐκ τοῦ διαβόλου γεγεννήμεθα ὁσάκις ἁμαρτάνομεν. ταλαίπωρος οὖν οὗτός ἐστιν, ὃς ἀεὶ γεννᾶται ἐκ τοῦ διαβόλου, ὥσπερ πάλιν μακάριος ὁ ἀεὶ γεννώμενος ὑπὸ τοῦ θεοῦ. οὐ γὰρ ἅπαξ ἐρῶ τὸν δίκαιον γεγεννῆσθαι ὑπὸ τοῦ θεοῦ, ἀλλʼ ἀεὶ γεννᾶσθαι καθʼ ἑκάστην πρᾶξιν ἀγαθήν, ἐν ᾗ γεννᾷ τὸν δίκαιον ὁ θεός. ἐὰν οὖν ἐπιστήσω σε ἐπὶ τοῦ σωτῆρος, ὅτι οὐχὶ ἐγέννησεν ὁ πατὴρ τὸν υἱὸν καὶ ἀπέλυσεν αὐτὸν ὁ πατὴρ ἀπὸ τῆς γενέσεως αὐτοῦ, ἀλλʼ ἀεὶ γεννᾷ αὐτόν, παραστήσω καὶ ἐπὶ τοῦ δικαίου παραπλήσιον. ἴδωμεν δὲ τίς ἡμῶν ἐστιν ὁ σωτήρ. »ἀπαύγασμα δόξης«. τὸ ἀπαύγασμα τῆς δόξης οὐχὶ ἅπαξ γεγέννηται καὶ οὐχὶ γεννᾶται· ἀλλὰ ὅσον ἐστὶν τὸ φῶς ποιητικὸν τοῦ ἀπαυγάσματος, ἐπὶ τοσοῦτον γεννᾶται τὸ ἀπαύγασμα τῆς δόξης τοῦ θεοῦ. ὁ σωτὴρ ἡμῶν σοφία ἐστὶν τοῦ θεοῦ. ἔστιν δὲ ἡ σοφία »ἀπαύγασμα φωτὸς ἀιδίου«. εἰ οὖν ὁ σωτὴρ ἀεὶ γεννᾶται, καὶ διὰ τοῦτο λέγει· »πρὸ δὲ πάντων βουνῶν γεννᾷ με« οὐχὶ δέ· πρὸ δὲ πάντων βουνῶν γεγέννηκέν με, ἀλλά· »πρὸ πάντων βουνῶν γεννᾷ με«), καὶ ἀεὶ γεννᾶται ὁ σωτὴρ ὑπὸ τοῦ πατρός, οὕτως καὶ σὺ ἐὰν ἔχῃς τὸ τῆς υἱοθεσίας πνεῦμα, ἀεὶ γεννᾷ σε ἐν αὐτῷ ὁ θεὸς καθʼ ἕκαστον ἔργον, καθʼ ἕκαστον διανόημα, καὶ γεννώμενος οὕτως γίνῃ ἀεὶ γεννώμενος υἱὸς θεοῦ έν Χριστῷ Ἰησοῦ· ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) Then the prophet answers what the Lord said before, “Cursed is the man who will not hear the words of this covenant,” and says: “And I answered and said: So be it, Lord.” What is “So be it, Lord”? Cursed is he who will not abide by the words of this covenant. “And the Lord said to me: Read these words in the cities of Judah and outside Jerusalem.” We too read the words of God to those outside, calling them to salvation. “Hear the words of this covenant and do them. And they did not do them. And the Lord said to me: A conspiracy has been found among the men of Judah and among those who dwell in Jerusalem.” Or are we to repent for the sins mentioned concerning the men of Judah, knowing that we are the men of Judah because of Christ, who was prophesied and called Judah? For perhaps, since there are some sinners among us, acting against right reason, that is why the prophet says: “A conspiracy has been found among the men of Judah and among those who dwell in Jerusalem.” For when a bond of injustice and a bond of sins is found in some who bear the name of the church, so that what is said of the sinner fits them, “each is bound fast by the cords of his own sins,” God might say, “A conspiracy has been found among the men of Judah.” But may no bond be found among us! And how will no bond be found among us, if up to now there is a bond in some? “Loose every bond of injustice, undo the knots of violent contracts, tear up every unjust agreement; break your bread for the hungry.” “A conspiracy,” then, “has been found among the men of Judah and among those who dwell in Jerusalem. They have turned back to the iniquities of their fathers of old.” “They have turned back to the iniquities” of whom? He does not say simply “of the fathers.” What is the addition? “They have turned back to the iniquities of their fathers of old.” We were saying that these things are said to us and to those among us who sin. How, then, have those among us who sin turned back not “to the iniquities of the fathers,” but “of their fathers of old”? Perhaps our fathers are twofold, and there is in us a worse kind of fathers; for before we believed we were sons, let us say, of the devil, as the word of the Gospel shows, saying, “You are of your father the devil”; but when we believed we became sons of God. So when we sin, we turn back to the iniquities not simply of the fathers, but of the former fathers. To show that our fathers are twofold, I will use sayings from the forty-fourth Psalm, which run thus: “Hear, O daughter, and see, and incline your ear, and forget your people and your father's house.” A father says, “Forget your father's house”; for it is as a father that he says, “Hear, O daughter.” So our fathers are twofold. But “forget your father's house,” the former one. If, having forgotten your former house, you turn back again to the sins, you have committed the sins spoken of here. “They have turned back to the iniquities of their fathers of old.” I was saying that the devil too was formerly our father, before God became our father, if indeed the devil is not our father even now; which we will show from the catholic epistle of John too, in which it is written: “Everyone who commits sin is born of the devil.” If “everyone who commits sin is born of the devil,” we are born of the devil, as it were, as many times as we sin. Wretched, then, is he who is always being born of the devil, just as blessed, again, is he who is always being born of God. For I will not say that the righteous man has been born of God once, but that he is always being born, in each good deed in which God begets the righteous man. If, then, I point out to you in the case of the Savior that the Father did not beget the Son and release him from his begetting, but always begets him, I will show something similar in the case of the righteous man too. Let us see who our Savior is: “the radiance of glory.” The radiance of glory has not been begotten once and then no longer begotten; but as long as the light produces the radiance, so long is the radiance of God's glory begotten. Our Savior is the wisdom of God; and wisdom is “the radiance of eternal light.” If, then, the Savior is always begotten, and so he says, “Before all the hills he begets me” (not “before all the hills he has begotten me,” but “before all the hills he begets me”), and the Savior is always begotten by the Father, so you too, if you have the spirit of adoption, God always begets you in him, in each deed, in each thought; and being so begotten you become a son of God always being begotten in Christ Jesus, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 11:3: quotation, high confidence - Jer 11:5: quotation, high confidence - Jer 11:6: quotation, high confidence - Jer 11:8: quotation, high confidence - Jer 11:9: quotation, high confidence - Jer 11:10: quotation, high confidence - Prov 5:22: quotation, high confidence - Isa 58:6: quotation, high confidence - Isa 58:7: quotation, high confidence - John 8:44: quotation, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - 1 John 3:8: quotation, high confidence - Heb 1:3: quotation, high confidence - Prov 8:25: quotation, high confidence - Rom 8:15: allusion, high confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Jer 11:3, 5–10 (LXX), Prov 5:22, Isa 58:6–7, John 8:44, Ps 45:10 (44:11 LXX; Origen cites the LXX number), 1 John 3:8 (loosely), Heb 1:3, Wis 7:26, Prov 8:25 (LXX), and Rom 8:15. The passage states Origen's teaching on the eternal generation of the Son. ### Citation (SBL) Origen, Hom. Jer. 9.4 (Klostermann 3:68–71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/9-0/#p-9-4). ## Homilies on Jeremiah 10, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-0 - Source: Klostermann 3:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the tenth homily, on Jer 11:18–12:9. ### Greek text Ὁμιλία ι΄. Εἰς τὸ »γνώρισόν μοι, κύριε, καὶ γνώσομαι« μέχρι τοῦ »συνάξατε Πάντα τὰ θηρία τοῦ ἀγροῦ, καὶ ἐλθέτωσαν τοῦ καταφαγεῖν αὐτήν‘. ### English translation (Claude) Homily 10. On “Make it known to me, O Lord, and I shall know” as far as “Gather all the beasts of the field, and let them come to devour it.” ### Scripture references - Jer 11:18: quotation, high confidence - Jer 12:9: quotation, high confidence ### Translation notes - The passage is Jer 11:18–12:9 (LXX). ### Citation (SBL) Origen, Hom. Jer. 10.0 (Klostermann 3:71; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-0). ## Homilies on Jeremiah 10.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-1 - Source: Klostermann 3:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God alone is our teacher, through Christ, the Spirit, and the saints; in Jeremiah's “innocent lamb” Christ speaks, who “did not know” sin, since to know sin is to commit it. ### Greek text Εἰ θεοῦ λόγιά ἐστιν ἐν νόμῳ καὶ προφήταις, εὐαγγελίοις τε καὶ ἀποστόλοις, δεήσει τὸν μαθητευόμενον θεοῦ λογίοις διδάσκαλον ἐπιγράφεσθαι θεόν· »ὁ« γὰρ »διδάσκων ἄνθρωπον γνῶσιν« ὁ θεός ἐστιν, ὡς καὶ ἐν Ψαλμοῖς γέγραπται. καὶ ὁ σωτὴρ δὲ μαρτυρεῖ μὴ δεῖν ἐπιγράφεσθαί τινα διδάσκαλον ἐπὶ τῆς γῆς λέγων· »καὶ ὑμεῖς μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς· εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς«. <»ὁ πατὴρ« δὲ »ὁ ἐν διδάσκει ἤτοι καθʼ αὑτὸν ἢ διὰ τοῦ Χριστοῦ ἢ ἐν ἁγίῳ πνεύματι ἢ διὰ Παύλου, φέρʼ εἰπεῖν, ἢ διὰ Πέτρου ἢ διά τινος τῶν ἄλλων ἁγίων, μόνον θεοῦ πνεῦμα καὶ θεοῦ λόγος ἐπιδημείτω καὶ διδασκέτω. ταῦτά μοι πρὸς τί εἴρηται; ἐπειδήπερ φησὶν ὁ προφήτης· »γνώρισόν μοι, κύριε, καὶ γνώσομαι«· οὐ γὰρ γνώσομαι, ἐὰν μὴ σύ μοι γνωρίσῃς ἐὰν δὲ γνωρίζοντός σου ἐμοὶ γνῶ, »τότε« ὄψομαι τὰ ἐπιτηδεύματα αὐτῶν« καὶ νοήσω, ὃ ἕκαστος πράττει καὶ ποίας ἐστὶν προαιρέσεως. Ταύτα ὁ προφήτης. εἶτα ὁ σωτὴρ ἐν τῷ προφήτῃ ἴδωμεν τίνα λέγει· »ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνων. ἐπ ἐμὲ ἐλογίσαντο λογισμόν, λέγοντες· δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων, καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἐτι«. ὡς φησὶν καὶ ὁ προφήτης Ἡσαΐας, Χριστὸς »ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ«. ἐκεῖ μὲν οὖν περὶ αὐτοῦ Ἡσαΐας λέγει, ἐνταῦθα δὲ ὁ Χριστὸς περὶ αὑτοῦ »ἐγὼ« φησὶν ὡς ἀρνίον ἄκακον ἐπὶ σφαγὴν ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνων«. οὐκ εἶπεν τί οὐκ ἔγνων. οὐ γὰρ εἴρηκεν· οὐκ ἔγνων κακά, οὐκ εἴρηκεν· οὐκ ἔγνων ἀγαθά, οὔτε εἴρηκεν· οὐκ ἔγνων ἁμαρτίαν, ἀλλʼ ἁπλῶς »οὐκ ἔγνων«. σοὶ οὐν καταλέλοιπεν ἐξετάζειν τί οὐκ ἔγνω. καὶ μάνθανε τί οὐκ ἔγνω ἀπὸ τοῦ »τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν«· γνῶναι γὰρ ἁμαρτίαν ἁμαρτῆσαί ἐστιν, ὡς γνῶναι δικαιοσύνην δικαιοπραγῆσαί ἐστιν. ὁ οὖν ἀπαγγέλλων τὰ περὶ δικαιοσύνης καὶ μὴ δικαιοπραγῶν οὐκ ἔγνω δικαιοσύνην. ### English translation (Claude) If the oracles of God are in the law and the prophets, in the Gospels and the apostles, the one who is being taught by the oracles of God will have to record God as his teacher; for God is the one “who teaches man knowledge,” as is written in the Psalms too. And the Savior also testifies that one must not record anyone on earth as teacher, saying: “And do not call anyone on earth teacher; for you have one teacher, your Father who is in heaven.” And “the Father who is in heaven” teaches either by himself, or through Christ, or in the Holy Spirit, or, for example, through Paul, or through Peter, or through some other of the saints; only let the Spirit of God and the Word of God be present and teach. Why have I said this? Since the prophet says, “Make it known to me, O Lord, and I shall know”; for I shall not know unless you make it known to me; but if I know because you make it known to me, “then I shall see their practices,” and understand what each one does and of what purpose he is. So the prophet. Then let us see what the Savior says in the prophet: “I, like an innocent lamb led to be slaughtered, did not know. They devised a plan against me, saying: Come, let us put wood into his bread, and let us wipe him out from the land of the living, and his name shall be remembered no more.” As the prophet Isaiah too says, Christ “was led like a sheep to the slaughter, and like a lamb before its shearer is dumb, so he does not open his mouth.” There Isaiah speaks about him, but here Christ says about himself: “I, like an innocent lamb led to the slaughter to be sacrificed, did not know.” He did not say what he did not know. For he did not say, “I did not know evil,” nor, “I did not know good,” nor, “I did not know sin,” but simply, “I did not know.” He has left it to you, then, to examine what he did not know. And learn what he did not know from “him who knew no sin he made to be sin for us”; for to know sin is to sin, as to know righteousness is to act righteously. So the one who proclaims the things of righteousness but does not act righteously has not known righteousness. ### Scripture references - Ps 94:10 (93:10 LXX): quotation, high confidence - Matt 23:8: quotation, high confidence - Matt 23:9: quotation, high confidence - Jer 11:18: quotation, high confidence - Jer 11:19: quotation, high confidence - Isa 53:7: quotation, high confidence - 2 Cor 5:21: quotation, high confidence ### Translation notes - The quotations are Ps 94:10 (93:10 LXX), Matt 23:8–9 (loosely), Jer 11:18–19 (LXX), Isa 53:7, and 2 Cor 5:21. ### Citation (SBL) Origen, Hom. Jer. 10.1 (Klostermann 3:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-1). ## Homilies on Jeremiah 10.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-2 - Source: Klostermann 3:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “wood put into his bread” is the cross added to Christ's teaching; far from spoiling it, the cross sweetened his word, like the wood that sweetened the bitter water, and spread it through the world. ### Greek text »Ἐπʼ ἐμὲ ἐλογίσαντο λογισμόν, λέγοντες· δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ«. ὅτι μὲν ἐσταύρωσαν αὐτὸν Ι Ἰουδαῖοι, δῆλον τοῦτό ἐστιν καὶ παρρησίᾳ τοῦτο κηρύσσομεν. πῶς δὲ τοῦτο ἐφαρμόσεις τῷ »ἐλογίσαντο ἐπʼ ἐμὲ λογισμόν, λέγοντες· δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ«, ἔργον ἐστὶ νοῆσαι. ὁ τοῦ Ἰησοῦ ἄρτος ὁ λόγος ἐστὶν ἐν ᾧ τρεφόμεθα. ἐπεὶ τοίνυν διδάσκοντος αὐτοῦ ἐν τώ λαῷ ἠθέλησαν τὸ σκάνδαλον έν] τῇ διδασκαλίᾳ αὐτοῦ προσθεῖναι διὰ τοῦ σταυρῶσαι αὐτόν, εἶπον· »βάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ«. ὅταν γὰρ τῷ λόγῳ τῆς Ἰησοῦ διδασκαλίας προσάπτηται τὸ ἐσταυρῶσθαι τὸν διδάσκαλον, εἰς τὸν ἄρτον αὐτοῦ ξύλον ἐμβέβληται. ἐκεῖνοι μὲν οὖν ἐξ ἐπιβουλῆς βουλευσάμενοι λεγέτωσαν· »δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ«. ἐγὼ δὲ παραδοξότερον ἐρῶ· τὸ ξύλον ἐμβληθὲν εἰς τὸν ἄρτον αὐτοῦ κρείττονα τὸν ἄρτον πεποίηκεν. παράδειγμα λαμβάνω ἀπὸ τοῦ Μωσέως νόμου· τὸ ξύλον βληθὲν εἰς τὸ πικρὸν ὕδωρ ἐποίησεν αὐτὸ. οὕτως τὸ ξύλον τοῦ πάθους Ἰησοῦ Χριστοῦ ἐλθὸν εἰς τὸν λόγον πεποίηκεν τὸν ἄρτον αὐτοῦ γλυκύτερον. πρὶν ἔλθῃ γοῦν εἰς τὸν ἄρτον αὐτοῦ τὸ ξύλον, ὅτε ἄρτος μόνον ἦν καὶ ξύλον οὐκ ἦν ἐν τῇ διδασκαλίᾳ αὐτοῦ, »εἰς πᾶσαν τὴν γῆν« οὐκ »ἐξῆλθεν ὁ φθόγγος αὐτοῦ«. ἀλλʼ ἐπεὶ προσ- έλαβεν δύναμιν ὁ ἄρτος διὰ τοῦ ξύλου τοῦ βληθέντος εἰς αὐτόν, διὰ τοῦτο ὁ λόγος τῆς διδασκαλίας αὐτοῦ νενέμηται ὅλην τὴν οἰκουμένην. καὶ τότε τὸ ξύλον [ὃ] σύμβολον ἦν τοῦ πάθους Ἰησοῦ, διʼ οὗ τὸ πικρὸν ὕδωρ γλυκὺ γίνεται· ἐγὼ γὰρ λέγω ὅτι ὁ νόμος μὴ νοούμενος πικρὸν ὕδωρ ἐστίν, ἐὰν δὲ ἔλθῃ τὸ ξύλον Ἰησοῦ καὶ ἡ διδασκαλία τοῦ σωτῆρός μου ἐπιδημήσῃ, γλυκάζεται καὶ ἥδιστος γίνεται ὁ Μωσέως νόμος ἀναγινωσκόμενος καὶ γινωσκόμενος. Εἶπον οὖν· »δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ«. ### English translation (Claude) “They devised a plan against me, saying: Come, let us put wood into his bread.” That the Jews crucified him is clear, and we proclaim it openly. But how you will fit this to “They devised a plan against me, saying: Come, let us put wood into his bread” is a task to understand. The bread of Jesus is the word by which we are nourished. Since, then, while he was teaching among the people, they wished to add a stumbling block to his teaching by crucifying him, they said, “Let us put wood into his bread.” For when to the word of Jesus' teaching is attached that the teacher was crucified, wood has been put into his bread. They, then, having taken counsel out of treachery, may say: “Come, let us put wood into his bread.” But I will say something more paradoxical: the wood put into his bread has made the bread better. I take an example from the law of Moses: the wood thrown into the bitter water made it sweet. So the wood of the passion of Jesus Christ, coming into the word, has made his bread sweeter. Before the wood came into his bread, at any rate, when it was bread only and there was no wood in his teaching, “his voice” had not “gone out into all the earth.” But since the bread gained power through the wood put into it, for this reason the word of his teaching has spread over the whole world. And then the wood was a symbol of the passion of Jesus, through which the bitter water becomes sweet; for I say that the law, when not understood, is bitter water; but if the wood of Jesus comes, and the teaching of my Savior comes to dwell, the law of Moses is sweetened and becomes most pleasant when read and understood. So they said: “Come, let us put wood into his bread.” ### Scripture references - Jer 11:19: quotation, high confidence - Exod 15:25: allusion, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - Rom 10:18: allusion, medium confidence ### Translation notes - The quotations are Jer 11:19 (LXX), Exod 15:23–25, and Ps 19:4 (18:5 LXX; Rom 10:18). The digital text drops “sweet” in the account of the bitter water; it is supplied from Exod 15:25. The statement that “the Jews crucified him” is Origen's, given as he wrote it. ### Citation (SBL) Origen, Hom. Jer. 10.2 (Klostermann 3:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-2). ## Homilies on Jeremiah 10.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-3 - Source: Klostermann 3:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who killed Christ hoped to blot out his name, but his death, like a grain of wheat, bore abundant fruit, and his resurrection will bear still more. ### Greek text λέγουσιν δὲ καὶ τὸ »ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων, καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἐτι«. οὕτως αὐτὸν ἀπέκτειναν, ὡς ἐξαφανίζοντες αὐτοῦ τὸ ὄνομα. ἀλλὰ ὁ Ἰησοῦς οἶδεν πῶς ἀποθνῄσκει καὶ διὰ τί. διό φησιν· »ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει«· ὥστε ὁ θάνατος τοῦ Ἰησοῦ στάχυς σίτου γίνεται ποιῶν πολλαπλασίονα καὶ πολύχουν τὸ ἐσπαρμένον. ὡς εἰ καθʼ ὑπόθεσιν μὴ ἐσταύρωτο μηδὲ τεθνήκει, ἔμεινεν ἂν μόνος ὁ κόκκος τοῦ σίτου, καὶ πολλοὶ οὐκ ἐγένοντο ἐξ αὐτοῦ. πρόσχες οὐν αὐτοῦ τῇ λέξει, εἰ μὴ τοῦτο βεβούληται λέγειν· »ὁ κόκκος τοῦ σίτου ἐὰν μὴ πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει«. ὁ θάνατος τοῦ Ἰησοῦ τούτους πάντας ἐκαρποφόρησεν, εἰ δὲ ὁ θάνατος τοσούτους ἐκαρποφόρησε, πόσους καρποφορήσει ἡ ἀνάστασις; ### English translation (Claude) And they also say, “Let us wipe him out from the land of the living, and his name shall be remembered no more.” So they killed him, as if blotting out his name. But Jesus knows how he dies and why. That is why he says: “Unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” So the death of Jesus becomes an ear of wheat, making what was sown manifold and abundant. As if, by supposition, he had not been crucified nor died, the grain of wheat would have remained alone, and many would not have come from it. Notice his words, whether he did not mean this: “Unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” The death of Jesus bore all these as fruit; and if his death bore so many as fruit, how many will his resurrection bear? ### Scripture references - Jer 11:19: quotation, high confidence - John 12:24: quotation, high confidence ### Translation notes - The quotations are Jer 11:19 (LXX) and John 12:24. ### Citation (SBL) Origen, Hom. Jer. 10.3 (Klostermann 3:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-3). ## Homilies on Jeremiah 10.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-4 - Source: Klostermann 3:73–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The men of Anathoth (“Hearkening”) who sought Jeremiah's life stand for those who rejected Christ; their punishment is a famine of God's word, as prophecy and true teaching passed from them to the church. ### Greek text »Κύριε τῶν δυνάμεων κρίνων δίκαια, δοκιμάζων νεφροὺς καὶ καρδίας, ἴδοιμι τὴν παρὰ σοῦ ἐκδίκησιν ἐξ αὐτῶν«. προφητικῶς ταῦτα εὔχεται, ἰδεῖν τὴν παρὰ τοῦ θεοῦ ἐκδίκησιν ἐξ αὐτῶν· >κεκύκλωται γὰρ ὑπὸ στρατοπέδων ἡ Ἱερουσαλήμ, καὶ ἤγγισεν ἡ ἐρήμωσις αὐτῆς< καὶ εἴρηται αὐτῇ· »ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν«. »ἴδοιμι« οὖν »τὴν παρὰ σοῦ ἐκδίκησιν ἐν αὐτοῖς, ὅτι πρὸς σὲ ἀπεκάλυψα τὸ δικαίωμά μου. διὰ τοῦτο τάδε λέγει κύριος ἐπὶ τοὺς ἄνδρας Ἀναθὼθ τοὺς ζητοῦντας τὴν ψυχήν μου, τοὺς λέγοντας· οὐ μὴ προ- φητεύσῃς ἐν ὀνόματι κυρίου, εἰ δὲ μή, ἀποθανῇ ἐν ταῖς χερσὶν ἡμῶν. ἰδοὺ ἐγὼ ἐπισκέψομαι ἐπʼ αὐτούς· οἱ νεανίσκοι αὐτῶν ἐν ῥομφαίᾳ ἀποθανοῦνται, καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν τελευτήσουσιν ἐν λιμῷ. καὶ ἐγκατάλειμμα οὐκ ἔσται αὐτῶν, ἐπὶ τοὺς κατοικοῦντας Ἀναθὼθ ἐν ἐνιαυτῷ ἐπισκέψεως αὐτῶν«. προσχήματος ἕνεκεν τὸ ὄνομα τῆς Ἀναθὼθ ἐνθάδε λαμβάνεται. ὅλον δὲ τὸ Ἰουδαΐκὸν μυστήριον τροπικῶς ἐν αὐτῇ εἴρηται· ἑρμηνεύεται γὰρ Ἀναθὼθ Ἐπακουσμός. ἐπεὶ οὖν ἐπακουσμὸς τοῦ θεοῦ ἐν ἐκείνῳ ἦν τῷ λαῷ, ὡς καὶ ἡ βασιλεία τοῦ θεοῦ, καὶ γέγονεν ἐπὶ τῆς βασιλείας τὸ »ἀρθήσεται ἀφʼ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς«, κατὰ τοῦτο γέγονεν καὶ τὸ »τοὺς ἄνδρας Ἀναθώθ«, τοὺς ὄντας ἐν τῷ Ἐπακουσμῷ, ζητεῖν τὴν ψυχὴν« οὐχ Ἱερεμίου (οὐδὲ γὰρ ἡ ἱστορία λέγει ὅτι ἄνδρες Ἀναθὼθ ἐζήτησαν τὴν ψυχὴν Ἰερεμίου. ἔχομεν τὰς Βασιλείας, μέμνηται ἡ γραφὴ ἐκεῖ τοῦ Ἱερεμίου, οὐδὲν τοιοῦτον ἐν αὐταῖς εἴρηται οὐδʼ ἐν ταῖς Παραλειπομέναις· ἔχομεν γὰρ αὐτὴν τὴν βίβλον τοῦ προφήτου, οὐδὲν εἰρήκασιν οἱ ἄνδρες Ἀναθώθ), ἀλλὰ ταῦτα λέγεται περὶ Χριστοῦ. »Τοὺς ζητοῦντας τὴν ψυχήν μου, τοὺς λέγοντας· οὐ μὴ προφητεύσῃς ἐπὶ τῷ ὀνόματι κυρίου«. ἐκώλυσαν Ἰουδαῖοι διδάσκειν Ἰησοῦν. »εἰ δὲ μὴ, ἀποθανῇ ἐν ταῖς χερσὶν ἡμῶν. ἰδοὺ ἐγὼ ἐπισκέψομαι ἐπ αὐτούς· οἱ νεανίσκοι αὐτῶν ἐν ῥομφαίᾳ ἀποθανοῦνται, καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν τελευτήσουσιν ἐν λιμῷ«. οὐ τότε τετελευτήκασιν ἐν ῥομφαίᾳ, ἀλλὰ μετὰ τὴν παρουσίαν νῦν λιμὸς ἠλθεν ἐπʼ αὐτούς, >οὐ λιμὸς ἄρτου οὐδὲ δίψα ὕδατος, ἀλλὰ λιμὸς τοῦ λόγου κυρίου< οὐκέτι γὰρ »τάδε λέγει κύριος παντοκράτωρ« λέγεται παρʼ αὐτοῖς. αὕτη ἡ λιμός, ἵνα ἡ προφητεία μηκέτι ᾐ, καὶ τί λέγω προφητεία; οὐδὲ διδασκαλια. κἂν μυριάκις χρηματίζωσιν παρʼ αὐτοῖς σοφοί, οὐκ ἔστιν λόγος κυρίου ἔτι ἐν αὐτοῖς, ἐπεὶ πεπλήρωτο τὸ »ἀφελεῖ κύριος ἀπὸ τῆς Ἱουδαίας καὶ ἀπὸ τῆς Ἰερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν, γίγαντα καὶ ἰσχύοντα καὶ ἄνθρωπον πολεμιστὴν καὶ δικαστὴν καὶ προφήτην καὶ στοχαστὴν καὶ πρεσβύτερον καὶ πεντηκόνταρχον καὶ θαυμαστὸν σύμβουλον καὶ σοφὸν ἀρχιτέκτονα καὶ συνετὸν ἀκροατήν«. οὐκέτι ἔστιν παρʼ αὐτοῖς δυνάμενος εἰπεῖν· »ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα( μετέβησαν οἱ ἀρχιτέκτονες, ἦλθον ἐπὶ τὴν ἐκκλησίαν, ἔθηκαν τὸν θεμέλιον Ἰησοῦν Χριστόν. τούτῳ ἐποικοδομοῦσιν καὶ οἱ μετʼ ἐκείνους. ### English translation (Claude) “O Lord of hosts, who judge righteously, who test the reins and the hearts, may I see your vengeance upon them.” He prays this prophetically, to see the vengeance of God upon them; for “Jerusalem has been surrounded by armies, and its desolation has drawn near,” and it has been said to her, “Behold, your house is left to you.” “May I see,” then, “your vengeance upon them, for to you I have revealed my cause. Therefore thus says the Lord concerning the men of Anathoth who seek my life, who say: You shall not prophesy in the name of the Lord, or else you will die by our hands. Behold, I will visit them: their young men shall die by the sword, and their sons and their daughters shall perish by famine. And there shall be no remnant of them; upon those who dwell in Anathoth in the year of their visitation.” The name of Anathoth is taken here as a figure; but the whole Jewish mystery is spoken of figuratively in it; for Anathoth is interpreted “Hearkening.” Since, then, God's hearkening was in that people, as was also the kingdom of God, and in the case of the kingdom there came to pass “The kingdom of God will be taken from you and given to a nation producing its fruits,” in the same way it came to pass that “the men of Anathoth,” those in the Hearkening, sought the life not of Jeremiah (for the history does not say that men of Anathoth sought the life of Jeremiah: we have the books of Kingdoms, and Scripture mentions Jeremiah there, but nothing of the kind is said in them, nor in Chronicles; for we have the very book of the prophet, and the men of Anathoth said nothing), but these things are said about Christ. “Who seek my life, who say: You shall not prophesy in the name of the Lord.” The Jews forbade Jesus to teach. “Or else you will die by our hands. Behold, I will visit them: their young men shall die by the sword, and their sons and their daughters shall perish by famine.” Not then did they perish by the sword; but after his coming a famine has now come upon them, “not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.” For “Thus says the Lord almighty” is no longer spoken among them. This is the famine: that there is no longer prophecy; and why do I say prophecy? Not even teaching. Even if wise men are named among them ten thousand times, there is no longer a word of the Lord among them, since it has been fulfilled: “The Lord will take away from Judea and from Jerusalem the strong man and the strong woman, the giant and the strong man, and the man of war, and the judge and the prophet, and the diviner and the elder, and the captain of fifty, and the wonderful counselor, and the wise master builder, and the intelligent hearer.” There is no longer anyone among them who can say, “As a wise master builder I have laid a foundation.” The master builders have passed over; they have come to the church; they have laid the foundation, Jesus Christ. On this those after them also build. ### Scripture references - Jer 11:20: quotation, high confidence - Jer 11:21: quotation, high confidence - Jer 11:22: quotation, high confidence - Jer 11:23: quotation, high confidence - Luke 21:20: quotation, high confidence - Matt 23:38: quotation, high confidence - Matt 21:43: quotation, high confidence - Amos 8:11: quotation, high confidence - Isa 3:1: quotation, high confidence - Isa 3:2: quotation, high confidence - Isa 3:3: quotation, high confidence - 1 Cor 3:10: quotation, high confidence - 1 Cor 3:11: allusion, high confidence ### Translation notes - The quotations are Jer 11:20–23 (LXX), Luke 21:20, Matt 23:38, Matt 21:43, Amos 8:11, Isa 3:1–3 (LXX), and 1 Cor 3:10–11. “Hearkening” is the traditional interpretation of the name Anathoth. The statements about the Jewish people are Origen's own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 10.4 (Klostermann 3:73–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-4). ## Homilies on Jeremiah 10.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-5 - Source: Klostermann 3:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretics who blaspheme the Creator, like Marcion, Basilides, and Valentinus, seem to flourish and have many followers, but they name Jesus without having him; God's punishments are meant to purify. ### Greek text »ἐν λιμῷ« οὑν ὁ λαὸς ἐκεῖνος ἐγκαταλελειμμένοι εἰσίν· »ἐπάξω« γὰρ ἐπʼ αὐτοὺς »κακὰ ἐπὶ τοὺς κατοικοῦντας Ἀναθὼθ ἐν ἐνιαυτῶ ἐπισκέψεως αὐτῶν«. »Δίκαιος εἶ, κύριε, ὅτι ἀπολογήσομαι πρός σε. πλὴν κρίματά μου λαλήσω πρός σε. τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται; εὐθήνησαν οἱ ἀθετοῦντες ἀθετήματα«; ἔτι ζητοῦμεν, εἰ ἀγαθὸς ὁ θεός ἐστιν ὁ τὸν νόμον καὶ τοὺς προφήτας δεδωκώς, ὁρῶντες ὅτι »ὁδὸς ἀσεβῶν εὐοδοῦται« καὶ οὐ κολάζει τοὺς ἀσεβεῖς. »εὐθήνησαν πάντες οἱ ἀθετοῦντες ἀθετήματα«. αὐτοὶ οἱ κατὰ τοῦ δημιουργοῦ λέγοντες, δυσφημοῦντες αὐτὸν »εὐθήνησαν, ἐφυτεύθησαν καὶ ἐρριζώθησαν, ἐτεκνοποίησαν 〈καὶ ἐποίησαν〉 καρπόν«. πόσος καρπὸς Μαρκίωνος τεκνοποιήσαντος, πόσος Βασιλείδου, πόσος Οὐαλεντίνου; τοῦτο γάρ ἐστι τὸ περὶ τῶν ἀσεβῶν προφητευόμενον καὶ λεγόμενον ἐν τῷ »ἐτεκνοποίησαν καὶ ἐποίησαν καρπόν«. »ἐγγὺς εἶ σὺ τοῦ στόματος αὐτῶν, πόρρω δὲ ἀπὸ τῶν νεφρῶν αὐτῶν« ὀνομάζουσι τὸ Ἰησοῦ ὄνομα, οὐκ ἔχουσι δὲ τὸν Ἰησοῦν· οὐ γàρ ὁμολογοῦσιν αὐτὸν ὡς χρή. »καὶ σύ, κύριε, γινώσκεις με, εἶδές με, ἐδοκίμασας τὴν καρδίαν μου ἐναντίον σου· ἅγνισον αὐτοὺς εἰς ἡμέραν σφαγῆς αὐτῶν«. τί ποιήσω, ἵνα ταῦτα σαφηνίσω; τὰς κολάσεις ἁγνισμὸν λέγει τῶν κολαζομένων· »ἅγνισον« γὰρ αὐτοὺς εἰς ἡμέραν« φησὶν »σφαγῆς αὐτῶν«. διὰ τοῦ σφαγῆναι αὐτοὺς ἄγνισον αὐτούς· »ὃν γàρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται«. ### English translation (Claude) So that people is left “in famine”; for he brings “evils upon those who dwell in Anathoth in the year of their visitation.” “You are righteous, O Lord, that I should plead with you; yet I will speak my judgments to you. Why does the way of the ungodly prosper? All who commit faithlessness have flourished.” We still ask whether the God who gave the law and the prophets is good, seeing that “the way of the ungodly prospers” and he does not punish the ungodly. “All who commit faithlessness have flourished.” The very people who speak against the Creator and blaspheme him “have flourished, have been planted and taken root, have begotten children and borne fruit.” How much fruit has Marcion had, begetting children; how much Basilides; how much Valentinus! For this is what is prophesied and said about the ungodly in “they have begotten children and borne fruit.” “You are near in their mouth, but far from their reins.” They name the name of Jesus, but do not have Jesus; for they do not confess him as they should. “And you, O Lord, know me; you have seen me, you have tested my heart before you. Purify them for the day of their slaughter.” What shall I do to make this clear? He calls the punishments a purification of those who are punished; for he says, “Purify them for the day of their slaughter.” Through their being slaughtered, purify them; “for the Lord disciplines the one he loves, and scourges every son whom he receives.” ### Scripture references - Jer 11:23: quotation, high confidence - Jer 12:1: quotation, high confidence - Jer 12:2: quotation, high confidence - Jer 12:3: quotation, high confidence - Heb 12:6: quotation, high confidence ### Translation notes - The quotations are Jer 11:23 and 12:1–3 (LXX), and Heb 12:6. Marcion, Basilides, and Valentinus were second-century teachers whom Origen opposed; he describes them from his own point of view. ### Citation (SBL) Origen, Hom. Jer. 10.5 (Klostermann 3:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-5). ## Homilies on Jeremiah 10.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-6 - Source: Klostermann 3:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The earth that mourns over human wickedness is the angel set over the earth, just as angels are set over water, air, fire, sun, moon, and stars, and they rejoice or mourn over our deeds. ### Greek text »Ἕως πότε πενθήσει ἡ γῆ καὶ ὁ χόρτος τοῦ ἀγροῦ ξηρανθήσεται ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ«; ὡσπερεὶ ἐμψύχου τῆς γῆς καὶ ἐνταῦθα διαλέγεται ό προφήτης λέγων τὴν γῆν πενθεῖν διὰ τὴν κακίαν τῶν ἐπιβαινόντων ἐπʼ αὐτήν. καθʼ ἕκαστον οὗν ἡμῶν ἡ γῆ ἤτοι πενθεῖ ἢ εὐφραίνεται· ἢ γὰρ πενθεῖ »ἀπὸ κακίας τῶν ἐνοικούντων ἐν αὐτῇ« ἢ εὐφραίνεται ἀπὸ ἀρετῆς τῶν ἐνοικούντων έν αὐτῇ«. ἐφʼ ἑκάστου οὖν ἡμῶν αὐτὸ τὸ στοιχεῖον ἢ εὐφραίνεται ἢ πενθεῖ. εἰ δὲ τάχα καὶ τὰ λοιπὰ στοιχεῖα. ὁμοίως ἐρῶ καὶ ὕδωρ καὶ ὁ ἐπὶ τοῦ ὕδατος τεταγμένος ἄγγελος, ἵνα διηγήσωμαι καὶ τὴν γῆν πενθοῦσαν ἢ μὴ πενθοῦσαν· οὐ γὰρ τοῦτο τὸ σῶμα, »ἡ γῆ«, πενθεῖ »ἀπὸ τῶν κατοικούντων έν αὐτῇ«, ἀλλὰ νόει μοι πρὸς τῇ διατάξει τοῦ παντὸς τεταγμένον τινὰ ἐπὶ τῆς γῆς καὶ ἄλλον τεταγμένον ἐπὶ τῶν ὑδάτων καὶ ἄλλον ἐπὶ τοῦ ἀέρος καὶ τέταρτον ἐπὶ τοῦ πυρός. οὕτως ἀνάβα μοι τῷ λόγῳ ἐπὶ τὴν διάταξιν πᾶσαν τὴν έν ζώοις, τὴν έν τοῖς τὴν ἐν τοῖς οὐρανίοις ἄστροις. ἄγγελός τις τέτακται καὶ ἐπὶ τοῦ ἡλίου καὶ ἐπὶ τῆς σελήνης ἄλλος, ἄλλος ἐπὶ τῶν ἄστρων· οὑτοι δὴ οἱ ἄγγελοι, μεθʼ ὧν ἐσμεν ὅσον ἐσμὲν γῆς, ἤτοι εὐφραίνονται ἐὰν δικαιοπραγῶμεν, ἢ πενθοῦσιν ἐφʼ ἡμῖν ὅταν ἁμαρτάνωμεν. πενθεῖ, φησίν, ἡ γῆ ἀπὸ τῶν κατοικούντων έν αὐτῇ. ὁμωνύμως εἶπεν τὸν ἄγγελον γῆν αὐτῇ τῇ γῇ. ὥσπερ γὰρ »τὸ χειροποίητον ἐπικατάρατον αὐτὸ καὶ ὁ ποιήσας αὐτό«, οὐχ ὅτι ἐπικατάρατον αὐτὸ τὸ ἄψυχον, ἀλλʼ εἴρηται χειροποίητον τὸ προσκαθεζόμενον τῷ ἀψύχῳ ἀγάλματι καὶ χρηματίζον ἐκείνῳ τῷ ὀνόματι· οὕτως δὴ ἐρῶ καὶ γῆν λέγεσθαι τὸν ἐπὶ γῆς τεταγμένον ἄγγελον, καὶ ὕδωρ λέγεσθαι τὸν ἐπὶ ὕδατος τεταγμένον ἄγγελον, καθʼ ὃ λέλεκται· »ἴδοσάν σε ὕδατα, ὁ θεός, ἴδοσάν σε ὕδατα καὶ ἐφοβήθησαν, ἐταράχθησαν ἄβυσσοι πλήθους ἤχους ὑδάτων, φωνὴν ἕδωκαν αἱ νεφέλαι, καὶ γὰρ τὰ βέλη σου διαπορεύονται«. ### English translation (Claude) “How long will the land mourn, and the grass of the field wither, because of the wickedness of those who dwell in it?” Here too the prophet speaks as though the earth were alive, saying that the earth mourns because of the wickedness of those who walk on it. So in the case of each of us the earth either mourns or rejoices: either it mourns “because of the wickedness of those who dwell in it,” or it rejoices because of the virtue of those who dwell in it. So in the case of each of us the element itself either rejoices or mourns; and perhaps the other elements too. I will say the same of water, and of the angel appointed over the water, so that I may explain the earth too, mourning or not mourning. For it is not this body, “the earth,” that mourns “because of those who dwell in it”; but understand for me that, in the ordering of the universe, someone is appointed over the earth, another appointed over the waters, another over the air, and a fourth over fire. In this way go up with me in thought to the whole ordering, that among living things and among the heavenly stars. An angel is appointed over the sun, another over the moon, another over the stars. These angels, with whom we are, in so far as we are earth, either rejoice if we act righteously, or mourn over us when we sin. The earth mourns, he says, because of those who dwell in it. He called the angel “earth” by the same name as the earth itself. For just as “the thing made by hands is accursed, and he who made it,” not because the lifeless thing itself is accursed, but what sits by the lifeless statue and bears its name is called “the thing made by hands,” so I will say that the angel appointed over the earth is called earth, and the angel appointed over water is called water, as it is said: “The waters saw you, O God, the waters saw you and were afraid; the depths were troubled, the multitude of the sound of waters; the clouds gave forth a voice, for your arrows pass through.” ### Scripture references - Jer 12:4: quotation, high confidence - Ps 77:16 (76:17 LXX): quotation, high confidence - Ps 77:17 (76:18 LXX): quotation, high confidence ### Extrabiblical texts - Wis 14:8 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Jer 12:4 (LXX), Wis 14:8, and Ps 77:16–17 (76:17–18 LXX). The angels set over the elements and the heavenly bodies are Origen's speculation, offered as such. ### Citation (SBL) Origen, Hom. Jer. 10.6 (Klostermann 3:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-6). ## Homilies on Jeremiah 10.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-7 - Source: Klostermann 3:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Jeremiah's lament Christ speaks: he left his heavenly home and inheritance and gave his soul into the hands of its enemies. ### Greek text »Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου, ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς«. ἴδε μοι τὸν »ἐν μορφῇ θεοῦ« ὑπάρχοντα ὄντα έν τοῖς οὐρανοῖς, ἴδε αὐτοῦ τὸν οἶκον ὑπερουράνιον. εἰ βούλει καὶ ὑψηλότερον ἰδεῖν (ὅτι έν τῷ πατρί«), ἴδε αὐτοῦ οἶκον ὄντα τὸν θεόν. καταλείπει »τὸν πατέρα καὶ τὴν μητέρα«, τὴν »ἄνω Ἱερουσαλήμ«, καὶ ἔρχεται εἰς τὸν περίγειον τόπον καί φησιν· »ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου«. ἐκείνη γὰρ ἦν ἡ κληρονομία αὐτοῦ, τὰ χωρία τὰ μετὰ τῶν ἀγγέλων, ἡ τάξις ἡ μετὰ τῶν ἀγίων δυνάμεων. »ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς«. παρέδωκεν αὐτοῦ τὴν ψυχὴν εἰς τὰς χεῖρας τῶν ἐχθρῶν τῆς ψυχῆς, εἰς χεῖρας Ἰουδαίων τῶν ἀποκτεινάντων αὐτόν, εἰς χεῖρας ἀρχόντων συναχθέντων κατʼ αὐτοῦ, εἰς χεῖρας βασιλέων, ὅτε »παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἑπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ«. ### English translation (Claude) “I have forsaken my house, I have left my inheritance, I have given my beloved soul into the hands of her enemies.” See for me the one who was “in the form of God,” being in the heavens; see his house above the heavens. If you wish to see something still higher (that he is “in the Father”), see that his house is God. He leaves “father and mother,” the “Jerusalem above,” and comes to the region around the earth, and says: “I have forsaken my house, I have left my inheritance.” For that was his inheritance: the regions with the angels, the rank with the holy powers. “I have given my beloved soul into the hands of her enemies.” He handed over his soul into the hands of the enemies of the soul: into the hands of the Jews who killed him, into the hands of rulers gathered against him, into the hands of kings, when “the kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ.” ### Scripture references - Jer 12:7: quotation, high confidence - Phil 2:6: quotation, high confidence - John 14:10: allusion, medium confidence - Gen 2:24: allusion, medium confidence - Gal 4:26: quotation, high confidence - Ps 2:2: quotation, high confidence - Acts 4:26: allusion, medium confidence ### Translation notes - The quotations are Jer 12:7 (LXX), Phil 2:6, John 14:10, Gen 2:24 (“leave father and mother,” applied to Christ), Gal 4:26, and Ps 2:2 (Acts 4:26). The phrase about “the Jews who killed him” is Origen's, given as he wrote it. ### Citation (SBL) Origen, Hom. Jer. 10.7 (Klostermann 3:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-7). ## Homilies on Jeremiah 10.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-8 - Source: Klostermann 3:77–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's earthly inheritance turned against him like a lion and was handed to the “beasts,” the hostile powers; if we too neglect God's law we face the same, but repentance brings us under the care of holy angels. ### Greek text »Ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ«. αὕτη ἡ ἐπὶ γῆς κληρονομία αὐτοῦ ἣν κεκληρονόμηκεν ἀπεθηριώθη αὐτόν, καὶ γέγονεν ἡ κληρονομία Ἰουδαῖοι ἐξαγριωθέντες κατʼ αὐτοῦ »ὡς λέων ἐν δρυμῷ«. οὐ θαυμαστὸν εἰ τότε ἐγένετο ἡ κληρονομία αὐτοῦ »ὡς λέων έν δρυμῷ«· νῦν ἔτι ἐν δρυμῷ λέοντές εἰσιν καταθεματίζειν θέλοντες τὸν Ἰησοῦν καὶ δυσφημοῦντες αὐτὸν καὶ ἐπιβουλεύοντες τοῖς πιστεύουσιν εἰς αὐτόν. »ἐγενήθη« οὐν »ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. ἔδωκεν ἐπʼ ἐμὲ τὴν φωνήν αὐτῆς, διὰ τοῦτο ἐμίσησα αὐτήν. μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου ἐμοί«; | προφητεύει περὶ τῆς κληρονομίας ταύτης· ἡ κληρονομία μήτι σπήλαιον ὑαίνης γέγονεν, σπήλαιον ὑαίνης, τῆς ἀγριωτάτης, τῆς νεκροβόρου, τῆς περὶ τὰ μνημεῖα, τῆς ἐσθιούσης τὰ θνησιμαῖα σώματα; »μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου ἐμοί«; »Ἤ σπήλαιον ἐπʼ αὐτὴν κύκλῳ αὐτῆς; βαδίζετε«. ἐπεὶ τοιοῦτοι γεγόνασιν, κελεύω ὑμῖν τοῖς ἀγγέλοις, ἵνα βαδίσητε καὶ συναγάγητε τὰ θηρία καὶ παραδῶτε αὐτοὺς τοῖς θηρίοις. »βαδίζετε καὶ συναγάγετε πάντα τὰ θηρία τοῦ ἀγροῦ, καὶ ἐλθέτωσαν τοῦ φαγεῖν αὐτήν«. ἐλήλυθεν »τὰ θηρία τοῦ ἀγροῦ«, διεσθίει τὸν λαὸν ἐκεῖνον. βλέπετε αὐτῶν τὰς καρδίας διεσθιομένας ὑπὸ τῶν δυνάμεων τῶν ἀντικειμένων. εἰ ἐκείνων ὀ Ἰησοῦς οὐκ ἐφείσατο ἀλλὰ εἶπεν· »βαδίζετε, συναγάγετε τὰ θηρία«, πόσῳ πλέον ἡμῶν οὐ φείσεται; ἐὰν μὴ ποιῶμεν τὸν νόμον τοῦ θεοῦ, τὸν λόγον τοῦ εὐαγγελίου, ἐρεῖ πάλιν· βαδίσατε, συναγάγετε τὰ θηρία καὶ παράδοτε αὐτήν. ἀλλʼ ἡμεῖς παρρησίαν ἔχομεν, ἵνα εἴπωμεν ἐν ταῖς εὐχαῖς· »μὴ παραδῷς τοῖς θηρίοις ψυχὴν ἐξομολογουμένην σοι«. ἐξομολογησώμεθα περὶ τῶν παραπτωμάτων μετανοοῦντες, καὶ τοῖς θηρίοις οὐ παραδοθησόμεθα, ἀλλʼ ἀγγέλοις ἁγίοις τιθηνοῖς ἐσομένοις, ἐπὶ κόλπων βαστάζουσιν, μεταβιβάζουσιν ἡμᾶς ἀπὸ τοῦ αἰῶνος τούτου ἐπὶ τὸν μέλλοντα ἐν Χριστῷ Ἰησοῦ, ᾠ ἐστιν τὸ κράτος καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) “My inheritance has become to me like a lion in the forest.” This inheritance of his on earth, which he inherited, turned savage against him, and the inheritance, the Jews, became wild against him “like a lion in the forest.” It is not surprising if his inheritance then became “like a lion in the forest”; even now there are lions in the forest wanting to curse Jesus, blaspheming him, and plotting against those who believe in him. “My inheritance,” then, “has become to me like a lion in the forest. It has raised its voice against me; therefore I have hated it. Is my inheritance a hyena's cave to me?” He prophesies about this inheritance: has the inheritance become a hyena's cave, a cave of the hyena, the most savage animal, that feeds on the dead, that haunts tombs, that eats carcasses? “Is my inheritance a hyena's cave to me? Or a cave round about it? Go.” Since they have become such, I command you angels to go and gather the beasts and hand them over to the beasts. “Go and gather all the beasts of the field, and let them come to devour it.” “The beasts of the field” have come; they devour that people. See their hearts devoured by the opposing powers. If Jesus did not spare them but said, “Go, gather the beasts,” how much more will he not spare us? If we do not do the law of God, the word of the Gospel, he will say again: Go, gather the beasts and hand her over. But we have boldness to say in our prayers: “Do not give to the beasts a soul that confesses to you.” Let us confess our trespasses, repenting, and we shall not be handed over to the beasts, but to holy angels who will be our nurses, carrying us in their bosoms, bringing us over from this age to the one to come in Christ Jesus, to whom be the power and the glory for ever. Amen. ### Scripture references - Jer 12:8: quotation, high confidence - Jer 12:9: quotation, high confidence - Ps 74:19 (73:19 LXX): quotation, high confidence - Luke 16:22: allusion, medium confidence ### Translation notes - The quotations are Jer 12:8–9 (LXX) and Ps 74:19 (73:19 LXX); the angels carrying souls echo Luke 16:22. The statements about the Jewish people are Origen's own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 10.8 (Klostermann 3:77–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-10-8). ## Homilies on Jeremiah 11, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-0 - Source: Klostermann 3:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the eleventh homily, on Jer 12:11–13:11. ### Greek text Ὁμιλία ια΄. Εἰς τὸ »διʼ ἐμὲ ἀφανισμῷ ἠφανίσθη Πᾶσα ἡ γῆ« καὶ εἰς τὸ »περίζωμα«. ### English translation (Claude) Homily 11. On “Because of me the whole land has been utterly laid waste” and on “the loincloth.” ### Scripture references - Jer 12:11: quotation, high confidence - Jer 13:1: allusion, high confidence ### Translation notes - The passages are Jer 12:11 and Jer 13:1–11 (LXX). ### Citation (SBL) Origen, Hom. Jer. 11.0 (Klostermann 3:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-0). ## Homilies on Jeremiah 11.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-1 - Source: Klostermann 3:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the one who says “because of me the land is laid waste,” since the desolation came after he was killed. ### Greek text Τίς ἔστιν ὁ λέγων· »διʼ ἐμὲ ἠφανίσθη ἀφανισμῷ πᾶσα ἡ γῆ«; ὁ Χριστὸς ταῦτά φησιν, οὑ πρὸ τῆς ἐπιδημίας πολλὰ μὲν γεγένηται ἁμαρτήματα τῷ λαῷ, ἀλλʼ οὐ τοιαῦτα ὥστε αὐτοὺς πάντῃ ἐγκαταλειφθῆναι καὶ εἰς αἰχμαλωσίαν πολυχρόνιον παραδοθῆναι. ὅτε δὲ ἐπλήρωσαν »τὸ μέτρον τῶν πατέρων« αὐτῶν καὶ προσέθηκαν τῷ ἀνῃρηκέναι τοὺς προφήτας καὶ δεδιωχέναι τοὺς δικαίους τὸ ἀποκτεῖναι »τὸν Χριστὸν τοῦ θεοῦ«, τότε γεγένηται τὸ »ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν«. καὶ διʼ αὐτὸν ταῦτα πεπόνθασιν, καὶ »ἀφανισμῷ ἠφανίσθη πᾶσα ἡ γῆ«. ### English translation (Claude) Who is the one who says, “Because of me the whole land has been utterly laid waste”? Christ says this, before whose coming the people committed many sins, but not such that they were entirely forsaken and handed over to a long captivity. But when they filled up “the measure of” their “fathers,” and added to having slain the prophets and persecuted the righteous the killing of “the Christ of God,” then “your house is left to you” came to pass. And because of him they suffered these things, and “the whole land has been utterly laid waste.” ### Scripture references - Jer 12:11: quotation, high confidence - Matt 23:32: quotation, high confidence - Luke 9:20: quotation, medium confidence - Matt 23:38: quotation, high confidence ### Translation notes - The quotations are Jer 12:11 (LXX), Matt 23:32, Luke 9:20, and Matt 23:38. The digital text contains a German marginal word (“Mitte”) that leaked into the Greek; it is removed. The statements about the Jewish people are Origen's own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 11.1 (Klostermann 3:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-1). ## Homilies on Jeremiah 11.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-2 - Source: Klostermann 3:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In a higher sense Christ lays waste the “earth” in us, the works of the flesh, by the sword of his teaching that separates flesh from spirit. ### Greek text εἰ δὲ καὶ ὑψηλότερον ἀκοῦσαι βούλει τοῦ »διʼ ἐμὲ ἠφανίσθη ἀφανισμῷ πᾶσα ἡ γῆ«, ἴδε τὴν ἐν σοὶ γῆν τίνα τρόπον ἠφανίσθη ἐλθόντος τοῦ Ἰησοῦ· ἠφανίσθη γὰρ >νεκρωθέντων τῶν μελῶν τῶν ἐπὶ τῆς < καὶ οὐκέτι ἡ γῆ ἐργάζεται τὰ ἑαυτῆς, οὐκέτι γίνεται παρὰ τῷ δικαίῳ τὰ ἔργα τῆς σαρκὸς οἷς ἔθαλλεν ἡ σάρξ, οὐκέτι πορνεία, οὐκέτι ἀκαθαρσία, οὐκ ἀσέλγεια, οὐκ εἰδωλολατρία, οὐ φαρμακεία καὶ τὰ λοιπά. καὶ ὁ σωτὴρ δὲ λέγει· »τί νομίζετε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τῆς γῆς· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν«. ἀληθῶς γὰρ πρὶν μὲν ἐλθῃ, μάχαιρα οὐκ ἦν ἐπὶ τῆς γῆς οὐδὲ >ἡ σὰρξ ἐπεθύμει κατὰ τοῦ πνεύματος οὐδὲ τὸ πνεῦμα κατὰ τῆς σαρκός<· ὅτε δὲ ἦλθεν καὶ δεδιδάγμεθα τίνα μέν ἐστιν τῆς σαρκὸς τίνα δὲ τοῦ πνεύματος, ἡ διδασκαλία ὥσπερ μάχαιρα γεγενημένη ἔν γῇ διεῖλεν τὴν σάρκα καὶ τὴν τῆν ἀπὸ τοῦ πνεύματος· καὶ »ἠφανίσθη« μὲν »ἡ γῆ«, ὅτε τὴν νέκρωσιν Ἰησοῦ ἐν τῷ σώματι περιφέρομεν, καὶ οὐκέτι ζῶμεν κατὰ σάρκα ζῇ δὲ τὸ πνεῦμα, καὶ σπείρομεν οὐδὲν εἰς τὴν σάρκα ἀλλὰ πάντα εἰς τὸ πνεῦμα, ἴνα μὴ θερίσωμεν φθορὰν ἐκ τῆς σαρκὸς ἀλλʼ ἀπὸ τοῦ πνεύματος ζωὴν αἰώνιον. ### English translation (Claude) But if you wish to hear “Because of me the whole land has been utterly laid waste” in a higher sense too, see how the land in you was laid waste when Jesus came; for it was laid waste when “the members that are on the earth were put to death,” and the land no longer works its own works; the works of the flesh, by which the flesh flourished, no longer happen in the righteous man: no more sexual immorality, no more impurity, no licentiousness, no idolatry, no sorcery, and the rest. And the Savior too says: “Do you think that I came to bring peace on the earth? I came not to bring peace, but a sword.” For truly, before he came, there was no sword on the earth, nor did “the flesh lust against the spirit, nor the spirit against the flesh”; but when he came and we were taught what belongs to the flesh and what to the spirit, the teaching, having become like a sword on the earth, divided the flesh from the spirit. And “the land” was “laid waste” when we carry about the dying of Jesus in the body, and no longer live according to the flesh, but the spirit lives, and we sow nothing to the flesh but everything to the spirit, so that we may not reap corruption from the flesh, but eternal life from the spirit. ### Scripture references - Jer 12:11: quotation, high confidence - Col 3:5: quotation, high confidence - Gal 5:19: allusion, high confidence - Gal 5:20: allusion, high confidence - Matt 10:34: quotation, high confidence - Gal 5:17: quotation, high confidence - 2 Cor 4:10: allusion, high confidence - Gal 6:8: allusion, high confidence ### Translation notes - The quotations are Jer 12:11, Col 3:5, Gal 5:19–20, Matt 10:34, Gal 5:17, 2 Cor 4:10, and Gal 6:8. ### Citation (SBL) Origen, Hom. Jer. 11.2 (Klostermann 3:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-2). ## Homilies on Jeremiah 11.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-3 - Source: Klostermann 3:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Belonging to the clergy (“the lot”) saves no one: many presbyters will perish and many lay people be saved; the higher one's office, the more is required, as Christ's parable of the steward shows. ### Greek text Λέγεται δὲ τοῖς ἡμαρτηκόσιν· »σπείρετε πυροὺς καὶ ἀκάνθας θερίζετε«· κἂν γὰρ έν] τοῖς λογίοις τοῦ θεοῦ ὁμιλῶσιν, οἱ μὴ καλώς αὐτοῖς ὁμιλοῦντες μηδὲ ὃν δεῖ τρόπον βιοῦντες μηδὲ πιστεύοντες σπείρουσιν πυροὺς καὶ θερίζουσιν ἀκάνθας. μάλιστα δὲ ἔστιν ταῦτα νοῆσαι ἐπὶ τῶν ἑτεροδόξων ἑντυγχανόντων ταῖς γραφαῖς καὶ ἀκάνθας οὐκ ἀπὸ τῶν γραφῶν, ἀλλʼ ἀπὸ τῶν ἰδίων ἐπινοιῶν θεριζόντων. »οἱ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς«. ταῦτα καὶ ἄλλοι διηγήσαντο. καὶ ἐπειδὴ οὐκ ἀποδοκιμάζομεν αὐτῶν τὴν διήγησιν. εὐγνωμόνως φέρομεν αὐτὴν εἰς μέσον, οὐχ ὡς αὐτοὶ εὑρόντες ἀλλ ὡς μεμαθηκότες καλὸν μάθημα. οὗτος ὁ λόγος ὠφελήσει καὶ ὑμᾶς καὶ ἡμᾶς, ἐὰν Ι προσέχωμεν τῷ γεγραμμένῳ, οἳ δοκοῦμεν εἶναι ἀπὸ κλήρου τινὲς προκαθεζόμενοι ὑμῶν, ὥστε τινὰς θέλειν ἥκειν ἐπὶ τὸν κλῆρον τοῦτον. ἴστε δὲ ὅτι οὐ πάντως ὁ κλῆρος σῴζει· πολλοὶ γὰρ καὶ πρεσβύτεροι ἀπολοῦνται, πολλοὶ καὶ λαϊκοὶ μακάριοι ἀποδειχθήσονται. ἐπεὶ οὖν τινές εἰσιν ἐν κλήρῳ οὐχ οὕτως βιοῦντες ὥστε ὠφεληθῆναι καὶ κοσμῆσαι τὸν κλῆρον, διὰ τοῦτο, φασὶν οἱ διηγησά- μενοι, γέγραπται. »οἱ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς‘· τὸ γὰρ ὠφελοῦν οὐκ αὐτὸ τὸ καθέζεσθαι ἐν πρεσβυτερίῳ ἐστίν, ἀλλὰ τὸ βιοῦν ἀξίως τοῦ τόπου, ὡς ἀπαιτεῖ ὁ λόγος. ἀπαιτεῖ καὶ ὑμᾶς βιοῦν ὁ λόγος καλῶς καὶ ἡμᾶς. ἀλλʼ εἰ δεῖ οὕτως εἰπεῖν, »δυνατοὶ δυνατῶς ἐτασθήσονται«, πλεῖον ἐγὼ ἀπαιτοῦμαι παρὰ τὸν διάκονον, πλεῖον ὁ διάκονος παρὰ τὸν λαϊκόν, ὁ δὲ τὴν πάντων ἡμῶν ἐγκεχειρισμένος ἀρχὴν αὑτὴν τὴν ἐκκλησιαστικὴν ἔτι πλεῖον ἀπαιτεῖται. διὰ τοῦτο ὁ πεπιστευμένος τὰ μεγάλα ὁ ἀπόστολος, ἀκούετε, φησίν· »οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ. ὡδε λοιπὸν ζητεῖτε ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ«. καὶ οὕτως σπάνιόν ἐστιν εὑρεθῆναι οἰκονόμον πιστὸν καὶ καλόν. Ἰησοῦς »ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν« λέγει· »τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος καὶ φρόνιμος, ὅν καταστήσει ὁ κύριος αὐτοῦ ἐπὶ τῆς οἰκίας αὐτοῦ διδόναι ἐν καιρῷ τὸ σιτομέτριον τοῖς δούλοις αὐτοῦ«; εἶτα μέμφεταί τινας οἰκονόμους καὶ λέγει. »ἐὰν δὲ ἄρξηται ὁ κακὸς δοῦλος λέγειν. χρονίζει μου ὁ κύριος ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ καὶ τὰς παιδίσκας, ἐσθίειν τε καὶ πίνειν καὶ μεθύσκεσθαι· ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾐ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾐ οὐ γινώσκει καὶ διχοτομήσει αὐτόν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει«. ταῦτα μὲν εἰς τὸ »οἱ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς«. ### English translation (Claude) It is said to those who have sinned: “Sow wheat and reap thorns”; for even if they occupy themselves with the oracles of God, those who do not occupy themselves with them well, nor live as they should, nor believe, sow wheat and reap thorns. This can be understood especially of those of other opinions who read the Scriptures and reap thorns, not from the Scriptures but from their own notions. “Their lots will not profit them.” Others too have explained this; and since we do not reject their explanation, we fairly bring it forward, not as having found it ourselves, but as having learned a good lesson. This word will profit both you and us, if we heed what is written, we who seem to be of the clergy, sitting in front of you, so that some wish to attain to this clergy. But know that the clerical lot does not by any means save; for many presbyters too will perish, and many lay people will be shown to be blessed. Since, then, there are some in the clergy who do not live so as to be profited and to adorn the clergy, for this reason, say those who have explained it, it is written: “Their lots will not profit them.” For what profits is not simply sitting in the presbytery, but living worthily of the place, as the Word requires. The Word requires both you and us to live well. But if one must speak thus, “the mighty will be mightily tested”: more is required of me than of the deacon, more of the deacon than of the lay person, and still more is required of the one entrusted with the church's government over all of us. That is why the apostle, who was entrusted with great things, says, listen: “Let a man so regard us, as servants of Christ and stewards of the mysteries of God. Moreover it is required in stewards that one be found faithful.” And so rare is it to find a faithful and good steward. Jesus, “who knows all things before they come to be,” says: “Who then is the faithful and wise steward, whom his lord will set over his household to give the measure of grain in due season to his servants?” Then he blames certain stewards and says: “But if the wicked servant begins to say, ‘My lord delays his coming,’ and begins to beat his fellow servants and the maidservants, and to eat and drink and get drunk, the lord of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in two, and put his portion with the unbelievers.” So much on “Their lots will not profit them.” ### Scripture references - Jer 12:13: quotation, high confidence - 1 Cor 4:1: quotation, high confidence - 1 Cor 4:2: quotation, high confidence - Matt 24:45: quotation, high confidence - Matt 24:48: quotation, high confidence - Matt 24:49: quotation, high confidence - Matt 24:50: quotation, high confidence - Matt 24:51: quotation, high confidence - Luke 12:42: allusion, medium confidence ### Extrabiblical texts - Wis 6:6 (Wisdom of Solomon): quotation, high confidence - Sus 42 (Susanna): quotation, high confidence ### Translation notes - The quotations are Jer 12:13 (LXX; κλῆροι, “lots,” is read as the clergy, κλῆρος), Wis 6:6, 1 Cor 4:1–2, Sus 42 (“who knows all things before they come to be”), and Matt 24:45, 48–51 with Luke 12:42–46. Origen speaks as a presbyter; “the one entrusted with the church's government” is the bishop. He credits the interpretation to earlier exegetes, unnamed. ### Citation (SBL) Origen, Hom. Jer. 11.3 (Klostermann 3:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-3). ## Homilies on Jeremiah 11.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-4 - Source: Klostermann 3:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Boasting in wealth, birth, fine clothes, or even wisdom is shameful; the only right boasting is Paul's, in the cross, in weakness, and in sufferings for Christ. ### Greek text Ἴδωμεν δὲ καὶ ἐξῆς ἐπίπληξιν ἀναγκαίαν, ἣν καλὸν εἰς τὸν ἠθικὸν τόπον ἀναλαβεῖν, λέγουσαν· »αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν, ἀπὸ ὀνειδισμοῦ ἐναντίον κυρίου«. ἔστιν τινά, ἐν οἷς καυχώμεθα διὰ τὴν ἄνοιαν οὐκ οὖσιν καυχήσεως ἀξίοις. οἷον ἐὰν καυχήσηταί τις ὅτι πλούσιός ἐστιν καὶ πολλὰ κέκτηται, λέγοιτʼ ἂν πρὸς αὐτόν· »αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν‘. ἐὰν καυχήσηταί τις ἐπὶ εὐγενείᾳ ταύτῃ τῇ ἐκτός, λεχθήσεται πρὸς αὐτόν· »αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν.« ἐὰν καυχήσηταί τις ἐπὶ πολυτελείᾳ ἱματίων, ἐπὶ οἰκοδομῇ οἰκίας πλουσίως κατεσκευασμένης, ἀλλοτρία ἐστὶν ἡ καύχησις καυχήσεως ἁγίων· διὸ λεχθήσεται πρὸς τὸν τοιοῦτον· »αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν.‘ ἄκουε τοῦ λόγου τοῦ προφήτου Ἱερεμίου κελεύοντος ἡμᾶς μὴ καυχᾶσθαι μηδὲ ἐπὶ σοφίᾳ· μὴ καυχάσθω« γάρ φησιν »ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ μηδὲ ὁ πλούσιος έν τῷ πλούτῳ αὐτοῦ, ἀλλὰ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος.« θέλεις καυχᾶσθαι καὶ καυχώμενος μὴ ἀκοῦσαι· »αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν«, καύχησαι ὡς ὁ ἀπόστολος Ι καὶ εἰπέ· »ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ.« θέλεις καυχᾶσθαι, ἴνα μὴ λεχθῇ· αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν«, ἄκουε Παύλου καυχωμένου καὶ μάνθανε ὅταν λέγῃ· »ἥδιστα οὖν καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπʼ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ«. ἄκουε οἷα καυχᾶται καυχήματα· »ἐν κόποις περισσοτέρως‘« (τίς δύναται ἡμῶν τοῦτο »ἐν φυλακαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις. ὑπὸ πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον, τρὶς ἐραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα«. μανθάνομεν οὐν καὶ καυχήσεων εἶναι διαφοράς. ὡς τινὰς μὲν καυχήσεις εἶναι αἰσχύνης ἀξίας, ἐφʼ οἶς λέγοιτ ἂν ἐκεῖνο τὸ ἀποστολικόν· »καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν«· ἐφ οἷς ἔδει. αὐτοὺς αἰσχύνεσθαι, ἐπὶ τούτοις οἴονται δοξάζεσθαι. ### English translation (Claude) Let us look also at the necessary rebuke that follows, which it is good to take up for the moral sense, saying: “Be ashamed of your boasting, of the reproach before the Lord.” There are things in which, through folly, we boast, which are not worthy of boasting. For example, if someone boasts that he is rich and has acquired much, it might be said to him: “Be ashamed of your boasting.” If someone boasts of this outward noble birth, it will be said to him: “Be ashamed of your boasting.” If someone boasts of costly clothes, of building a richly furnished house, the boast is foreign to the boasting of the saints; so it will be said to such a one: “Be ashamed of your boasting.” Hear the word of the prophet Jeremiah commanding us not to boast even of wisdom: “Let not the wise man boast in his wisdom,” he says, “nor the strong man in his strength, nor the rich man in his riches; but let him who boasts boast in this, to understand and know that I am the Lord.” Do you wish to boast, and in boasting not to hear, “Be ashamed of your boasting”? Boast like the apostle and say: “But far be it from me to boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” Do you wish to boast, so that it may not be said, “Be ashamed of your boasting”? Listen to Paul boasting, and learn when he says: “Most gladly, then, will I boast in my weaknesses, so that the power of Christ may rest upon me.” Hear what boasts he boasts: “in labors far more” (which of us can say this?), “in prisons more abundantly, in deaths often. Five times I received from [the Jews] forty lashes less one; three times I was beaten with rods; once I was stoned; three times I was shipwrecked.” We learn, then, that there are differences among boasts too, so that some boasts deserve shame, about which that apostolic saying might be spoken: “and their glory is in their shame”: in the things they ought to be ashamed of, in these they think they are glorified. ### Scripture references - Jer 12:13: quotation, high confidence - Jer 9:23 (9:22 LXX): quotation, high confidence - Jer 9:24 (9:23 LXX): quotation, high confidence - Gal 6:14: quotation, high confidence - 2 Cor 12:9: quotation, high confidence - 2 Cor 11:23: quotation, high confidence - 2 Cor 11:24: quotation, high confidence - 2 Cor 11:25: quotation, high confidence - Phil 3:19: quotation, high confidence ### Translation notes - The quotations are Jer 12:13 (LXX), Jer 9:23–24 (9:22–23 LXX), Gal 6:14, 2 Cor 12:9, 2 Cor 11:23–25, and Phil 3:19. The digital text drops “the Jews” in the quotation of 2 Cor 11:24; it is supplied in brackets. ### Citation (SBL) Origen, Hom. Jer. 11.4 (Klostermann 3:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-4). ## Homilies on Jeremiah 11.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-5 - Source: Klostermann 3:82–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The linen loincloth that clung to the prophet is God's people, which rots when cast away for sin; the church from the nations is God's new loincloth, and like linen must be washed and whitened to cling to God. ### Greek text Μετὰ ταῦτα ἴδωμεν τὰ περὶ τοῦ περιζώματος. »Τάδε« γὰρ »λέγει κύριος· βάδιζε καὶ κτῆσαι σεαυτῷ περίζωμα λινοῦν, καὶ περίθου περὶ τὴν ὀσφύν σου, καὶ έν ὕδατι οὐ διελεύσῃ. καὶ ἐκτησάμην περίζωμα κατὰ τὸν λόγον κυρίου καὶ περιέθηκα περὶ τὴν ὀσφύν μου. καὶ ἐγενήθη λόγος κυρίου πρός με λέγων. λάβε τὸ περίζωμα τὸ περὶ τὴν ὁσφύν σου, καὶ ἀνάστηθι καὶ βάδισον ἐπὶ τὸν Εὐφράτην, καὶ κατάκρυψον αὐτὸ ἐκεῖ ἐν τῇ τρυμαλιᾷ τῆς πέτρας.« μετὰ ἡμέρας ἔρχεται ἐκεῖ, εὑρίσκει διασεσηπὸς τοῦτο τὸ περίζωμα. καὶ ἐπιφέρει ὁ κύριος διδοὺς ἀφορμὴν τῆς ἑρμηνείας τοῦ περιζώματος λέγων. »καθαπερ κολλᾶται τὸ περίζωμα πρὸς τὴν ὀσφὺν τοῦ ἀνθρώπου, οὕτως ἐκόλλησα πρὸς ἐμαυτὸν τὸν οἶκον τοῦ Ἰσραὴλ καὶ πάντα τὸν οἶκον Ἰούδα, φησὶν ὁ κύριος, τοῦ γενέσθαι μοι εἰς λαὸν ὀνομαστὸν καὶ εἰς καύχημα καὶ εἰς δόξαν, καὶ οὐκ εἰσήκουσάν μου«. οὐκοῦν ὁ προφήτης ἀντὶ τοῦ θεοῦ παραλαμβάνεται περιζωννὺς περὶ τὴν ὁσφὴν αὐτοῦ τὸ περίζωμα τὸ λινοῦν, ὡς ὁ θεὸς τὸν λαόν· ἐκόλλησα γὰρ πρὸς ἐμαυτόν< φησιν >τοῦτον τὸν λαόν, φησὶν οἱονεὶ περίζωμα ὁ λαὸς γίνεται τοῦ θεοῦ. Διὰ τί δὲ περίζωμα γίνεται τοῦ θεοῦ περὶ τὴν ὀσφὺν αὐτοῦ; ὁ δυνάμενος ἀναγινώσκων τὸν Ἰεζεκιὴλ καὶ ὁρῶν τὸν θεὸν τῷ λόγῳ οἱονεὶ σωματοποιούμενον, καὶ τίνα μὲν τρόπον αὐτοῦ τὰ ἀπὸ τῆς ὀσφύος κάτω < ἐστὶν πῦρ, > τὰ δὲ ἀπὸ τῆς ὀσφύος ἤλεκτρον, ἐρευνησάτω τὸν λόγον, διὰ τί τὸ κάτω τοῦ θεοῦ πῦρ ἐστιν. τὰ ἀπὸ ὀσφύος καὶ γενέσεως πράγματα, ταῦτα πῦρ ἐστιν. πάντα γὰρ τὰ ἐν γενέσει χρῄζει τοῦ καθαρσίου τοῦ ἀπὸ τοῦ πυρός, πάντα τὰ ἐν γενέσει χρῄζει τῆς κολάσεως. τὰ δὲ ἀνωτέρω τῆς ὀσφύος καὶ ὑπερβεβηκότα τὴν γένεσιν, ταῦτά ἐστιν ὕλη ὡς ἐν καθαριωτάτη καὶ τιμιωτάτη· λέγεται γὰρ τὸ ἤλεκτρον χρυσοῦ εἶναι τιμαλφέστερον. ἐπεὶ οὖν παραδείγμασιν χρῆται ἡ γραφή, ἴνα διδάξῃ τοῦ θεοῦ τὸ σῶμα τὸ ἀνωτέρω εἶναι τιμιώτερον καὶ τὸ σῶμα τὸ κατωτέρω εἶναι ὑποδεέστερον, διὰ τοῦτο εἰσήγαγεν τὸν θεὸν ἐκ πυρὸς καὶ ἠλέκτρου συνεστηκότα. [καὶ καὶ ἔστιν σῶμα τοῦ θεοῦ † καὶ αὐτὸς] ἐν γενέσει πῦρ ἐστιν ἕκαστος ἡμῶν, οὐκ ἐσμὲν τὸ ἤλεκτρον, ἐὰν δὲ ἀναβαίνωμεν Ι καὶ προκόπτωμεν (δυνατὸν γὰρ μεταβῆναι ἀπὸ τοῦ σήμερον εἶναι ἐν τοῖς κατωτέρω, ὥστε γενέσθαι τοῦ θεοῦ σῶμα τὸ ἀνωτέρω), ἐσόμεθα διαβάντες τὸ πῦρ ἤλεκτρον τὸ περὶ τὸ σῶμα τοῦ θεοῦ τὸ ὑψηλότερον. κολλᾷ οὖν περὶ τὴν ὀσφὺν αὐτοῦ τὸ περίζωμα τὸ λινοῦν. ἵνα τί; ἵνα δηλωθῇ ὅτι ὁ λαὸς οἱονεὶ σκέπη ἐστὶ τοῦ θεοῦ· πρὸς γὰρ τοὺς βουλομένους κατηγορεῖν τοῦ θεοῦ ἵσταται ὁ λαὸς καὶ ὡσπερεὶ ὑπερασπίζει αὐτοῦ καὶ οὐκ ἐᾷ τι ἄτοπον λέγεσθαι έν τοῖς περὶ τοῦ θεοῦ. ἐπὰν δὲ ἁμαρτήσωμεν, τὸ περίζωμα τοῦτο ὡς ἀποτίθεται ὁ προφήτης καὶ καταδικάζει αὐτὸ εἰς τὸν Εὐφράτην ποταμόν, ἵνα ἔκεῖ διαφθαρῇ, οὕτως ὁ ἀμαρτάνων ἀποβάλλεται ἀπὸ τῆς ὀσφύος τοῦ θεοῦ καὶ ἐκβληθεὶς ἐκβάλλεται εἰς τὸν Εὐφράτην ποταμόν, τὸν τῆς Μεσοποταμίας ποταμόν, ὅπου οἱ Ἀσσύριοι ἐχθροὶ τῷ Ἰσραήλ, ὅπου οἱ Βαβυλώνιοι, καὶ ἐκεῖ διαφθείρεται. ὄντων γὰρ τοσούτων ποταμῶν πέμπεται ὁ προφήτης ἀπὸ τῆς Ἰουδαίας εἰς τὸν Εὐφράτην ποταμὸν πραγματεύσασθαι καὶ ἀπαγαγεῖν περιζωμάτιον λινοῦν. Διὰ τί δὲ καὶ »λινοῦν«; ὅτι τὴν γένεσιν ἔχει ἀπὸ γῆς· φυτὸν γάρ ἐστιν ἀνατέλλον ἀπὸ γῆς, εἶτα μετὰ τὸ γεωργηθῆναι ξαινόμενον καὶ πλυνόμενον καὶ σμηχόμενον καὶ πολλῇ γινόμενον, ἵνα γένηται τοιοῦτον ὥστε γενέσθαι περίζωμα ἢ ὁτιδήποτε. καὶ ἡμεῖς οὐν πάντες τὴν γένεσιν ἔχομεν ὡς τὸ περίζωμα τοῦ θεοῦ, καὶ ἔχοντες τὴν γενεσιν ἀπὸ γῆς, πολλῆς κατασκευῆς χρῄζομεν, ἴνα ξανθῶμεν, ἵνα πλυνθῶμεν, ἵνα τὸ χρῶμα τῆς γῆς ἀποβάλωμεν· ἄλλο γὰρ τὸ τῆς γενέσεως τοῦ λινοῦ χρῶμα, ἄλλο τὸ ἀπὸ τῆς ἐργασίας. τὸ μὲν γὰρ τῆς γενέσεως τοῦ λινοῦ χρῶμα μελανώτερόν έστιν, ἀπὸ δὲ τῆς ἐργασίας γίνεται λαμπρότατον. τοιοῦτον οὑν τι καὶ ἐπὶ ἡμᾶς τοὺς ἐν γενέσει φθάνει. μέλανές ἐσμεν κατὰ τὴν ἐν τῷ πιστεύειν ἀρχήν, διὸ ἐν ἀρχῇ τοῦ Ἄισματος τῶν ᾀσμάτων. λέγεται· »μέλαινά εἰμι καὶ καλή«. καὶ Αἰθίοψιν ἡμεῖς κατʼ ἀρχὰς τὴν ψυχὴν ἐοίκαμεν. εἶτα ἀποσμηχόμεθα, ἵνα λαμπρότεροι γενώμεθα κατὰ τὸ »τίς αὕτη ἡ ἀναβαίνουσα λελυκανθισμένη«; καὶ γινόμεθα »λινοῦν λαμπρὸν καὶ καθαρόν« εἶτα καὶ πλεκόμεθα ἐπὶ τὸ περίζωμα τοῦ θεοῦ, ὅταν ἄξιοι ὠμεν κολλᾶσθαι τῷ θεῷ. οὐκ ἀποτίθεται ἡμᾶς ὁ θεός. ἀπέθετο τὸν πρῶτον λαόν, »πάντα τὸν οἶκον Ἰούδα« καὶ »τὸν οἶκον Ἰσραήλ«. ἐγένετο εἰς τὸ μὴ χρησθῆναι ἔτι οὐκέτι γὰρ αὐτοὺς περιζώννυται. ἡμᾶς ἀντὶ ἐκείνων περιεζώσατο ὁ θεός· οὐ γὰρ ἀποβαλὼν τὸ περίζωμα ἔμεινε γυμνός, ἀλλὰ ἄλλο περίζωμα ἑαυτῷ ὕφανεν. τοῦτο τὸ περίζωμα ἡ ἐκκλησία ἐστὶν ἡ ἀπὸ τῶν ἐθνῶν· ἥτις ἵστω ὅτι >εἰ τῶν προτέρων οὐκ ἐφείσατο ὁ θεός, πόσῳ πλέον οὐδὲ αὐτῆς ἁμαρτανούσης φείσεται<, ἐὰν μὴ ᾖ ἀξία τῆς ὀσφύος τοῦ θεοῦ· »ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν« έν Χριστῷ Ἰησοῦ, ᾠ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) After this let us look at the matter of the loincloth. For “thus says the Lord: Go and get yourself a linen loincloth, and put it around your loins, and do not put it in water. And I got a loincloth according to the word of the Lord and put it around my loins. And the word of the Lord came to me, saying: Take the loincloth that is around your loins, and arise and go to the Euphrates, and hide it there in the cleft of the rock.” After some days he goes there and finds this loincloth rotted. And the Lord adds, giving a starting point for the interpretation of the loincloth, saying: “As the loincloth clings to a man's loins, so I made the house of Israel and all the house of Judah cling to me, says the Lord, to be for me a people of renown and a boast and a glory; but they did not listen to me.” So the prophet is taken in place of God, girding the linen loincloth around his loins, as God does the people; for “I made this people cling to me,” he says; the people becomes, as it were, God's loincloth. But why does it become a loincloth for God around his loins? Whoever is able, reading Ezekiel and seeing God, in the account, as it were given a body, and how his parts from the loins down are fire, and those from the loins up are amber, let him search out the reason why what is lower in God is fire. The things of the loins and of generation, these are fire. For all things in generation need the cleansing that comes from fire; all things in generation need punishment. But the things above the loins, which have gone beyond generation, are like a most pure and precious material; for amber is said to be more precious than gold. Since, then, Scripture uses examples in order to teach that the upper body of God is more precious and the lower body inferior, for this reason it introduced God as made up of fire and amber. […] Each of us in generation is fire; we are not the amber; but if we go up and make progress (for it is possible to pass over from being today among the lower things so as to become the upper body of God), having passed through the fire we shall be the amber around the higher body of God. So he makes the linen loincloth cling around his loins. Why? To show that the people is, as it were, a covering for God; for the people stands against those who wish to accuse God, and as it were defends him with a shield, and does not allow anything absurd to be said in the things concerning God. But when we sin, just as the prophet takes off this loincloth and condemns it to the river Euphrates so that it may rot there, so the sinner is cast away from God's loins and, being cast out, is thrown into the river Euphrates, the river of Mesopotamia, where the Assyrians, Israel's enemies, are, where the Babylonians are, and there he rots. For though there are so many rivers, the prophet is sent from Judea to the river Euphrates to take the trouble to carry away a little linen loincloth. And why “linen”? Because it has its origin from the earth; for it is a plant that springs from the earth, and then, after being cultivated, it is carded and washed and scrubbed and goes through much labor, so as to become fit to be a loincloth or anything else. So all of us too have our origin like God's loincloth, and, having our origin from the earth, we need much preparation, to be carded, to be washed, to put off the color of the earth; for the color of linen from its origin is one thing, and that from the working another. The color of linen from its origin is rather dark, but from the working it becomes most bright. Something of this kind, then, reaches us too who are in generation. We are dark at the beginning of believing; that is why at the beginning of the Song of Songs it is said, “I am dark and beautiful.” And at the beginning we resemble Ethiopians in soul. Then we are scrubbed, so as to become brighter, according to “Who is this who comes up made white?” And we become “linen bright and pure,” and then we are woven into God's loincloth, when we are worthy to cling to God. God does not put us off. He put off the first people, “all the house of Judah” and “the house of Israel.” It became useless; for he no longer girds himself with them. God has girded himself with us in their place; for having cast off the loincloth, he did not remain naked, but wove himself another loincloth. This loincloth is the church from the nations; let her know that “if God did not spare the former ones, how much more will he not spare her if she sins,” if she is not worthy of God's loins. “But he who clings to the Lord is one spirit” in Christ Jesus, to whom be the glory and the power for ever. Amen. ### Scripture references - Jer 13:1: quotation, high confidence - Jer 13:4: quotation, high confidence - Jer 13:7: allusion, high confidence - Jer 13:11: quotation, high confidence - Ezek 1:27: allusion, high confidence - Ezek 8:2: allusion, medium confidence - Song 1:5: quotation, high confidence - Song 8:5: quotation, high confidence - Rev 15:6: quotation, medium confidence - Rom 11:21: quotation, high confidence - 1 Cor 6:17: quotation, high confidence ### Translation notes - The quotations are Jer 13:1–11 (LXX), Ezek 1:27 (with 8:2), Song 1:5, Song 8:5 (LXX), Rev 15:6, Rom 11:21, and 1 Cor 6:17. The digital text contains a bracketed, corrupt clause after the description of God as fire and amber (omitted here as “[…]”), a stray section number (“6.”), and a leaked folio marker (“255r”); the last two are removed. Origen treats the description of God's body in Ezekiel as a figure, not as literal. ### Citation (SBL) Origen, Hom. Jer. 11.5 (Klostermann 3:82–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-11-5). ## Homilies on Jeremiah 12, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-12-0 - Source: Klostermann 3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the twelfth homily, on Jer 13:12–17. ### Greek text Ὁμιλία ιβ΄. Εὶς τὸ »καὶ ἐρεῖς πρὸς τὸν λαόν τοῦτον· τάδε λέγει κύριος ὁ θεὸς Ἰσραήλ. πᾶς ἀσκὸς πληρωθήσεται οἴνου« μέχρι τοῦ »καὶ κατάξουσιν οἱ ὀφθαλμοὶ ὑμῶν δάκρυα, ὄτι συνετρίβη τὸ Ποίμνιον τοῦ κυρίου«. ### English translation (Claude) Homily 12. On “And you shall say to this people: Thus says the Lord, the God of Israel: Every wineskin shall be filled with wine” as far as “and your eyes shall run down with tears, because the Lord's flock has been crushed.” ### Scripture references - Jer 13:12: quotation, high confidence - Jer 13:17: quotation, high confidence ### Translation notes - The passage is Jer 13:12–17 (LXX). ### Citation (SBL) Origen, Hom. Jer. 12.0 (Klostermann 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/10-0/#p-12-0). ## Homilies on Jeremiah 12.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-1 - Source: Klostermann 3:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Every wineskin will be filled with wine” is false literally, but true spiritually: every person is filled with wine, the good with the wine of Wisdom, the wicked with the wine of Sodom. ### Greek text Ὃ προστάσσεται ὁ προφήτης λέγειν ὑπὸ θεοῦ, ὀφείλει ἄξιον εἶναι τοῦ θεοῦ, [οὐ] φαίνεται δὲ ὅτι οὐκ ἄξιόν ἐστι τοῦ θεοῦ, μενόντων ἡμῶν ἐπὶ τοῦ γράμματος, ὥστε εἰπεῖν ἄλλον τινὰ ἀκούσαντα τοῦ γράμματος· μωρία ἐστὶ ταῦτα τὰ γράμματα. τοῦτο δὲ ἐρεῖ ψυχικός· »ψυχικὸς« γὰρ »ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστιν«. ὅρα οὐν τὴν λέξιν τί φησιν. »καὶ ἐρεῖς πρὸς τὸν λαὸν τοῦτον· τάδε λέγει κύριος ὁ θεὸς Ἰσραήλ« — ὃ λέγει »κύριος ὁ θεὸς Ἱσραήλ« ἂξιον ἔστω κυρίου Ἰσραήλ — »πᾶς ἀσκὸς πληρωθήσεται οἵνου. καὶ ἔσται ἐὰν εἴπωσι πρός σε· μὴ γνόντες οὐ γνωσόμεθα ὅτι πᾶς ἀσκὸς πληρωθήσεται οἵνου«; καὶ οἱ ἀποκρινόμενοι εἰ ἐπὶ τοῦ ῥητοῦ ἑστῶτες ταῦτά φασι λέγουσιν ἐγνωκέναι ὅτι »πᾶς ἀσκὸς πληρωθήσεται οἵνου«, Ψεύδονται. οὐ γὰρ »πᾶς ἀσκὸς πληρωθήσεται οἴνου«. εἰσὶ γοῦν ἀσκοὶ ἐλαίου πληρούμενοι ἢ ἄλλης ὑγρᾶς οὐσίας, <τινὲς δὲ ψεύδονται ἄρα· οὐ γὰρ πᾶς ἀσκὸς πληρωθήσεται οἴνου«. καὶ ὁ λαὸς ἀποκρίνεται φάσκων· »μὴ γνόντες οὐ γνωσόμεθα ὅτι πᾶς ἀσκὸς πληρωθήσεται οἵνου«; ἅπερ διηγήσεως κατὰ τὸ δυνατὸν ἡμῖν τοιᾶσδε τεύξεται. ἐὰν εἰδῳμεν τàς τῶν οἴνων διαφορὰς καὶ τὰ λεγόμενα περὶ αὐτῶν, καὶ ἀκολούθως αὐτοῖς περὶ τῶν ἀσκῶν ὀψόμεθα ὅτι ἀληθές ἐστι τὸ πᾶς ἀσκὸς πληρωθήσεται οἴνου«. εἴτε γὰρ ἀγαθός τίς έστιν, ἕν οὕτως ὀνομάσωμεν, έν ἀσκοῖς ἀσκός, πληρωθήσεται οἴνου κατὰ τὴν ἑαυτοῦ ἀγαθότητα. εἴτε ἐστίν ὡς ἐν συγκρίσει ἀσκῶν καὶ τῇ κρίσει τῇ περὶ αὐτῶν, μοχθηρός, καὶ αὐτὸς κατὰ τὴν μοχθηρίαν αὐτοῦ πληρωθήσεται οἴνου μοχθηροῦ. πῶς οὖν ἔστιν ἀπὸ τῆς γραφῆς λαβεῖν περὶ τῶν διαφόρων οἵνων; περὶ μὲν τῶν χειρόνων τοιαῦτα γέγραπται· »ἐκ γàρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόρρας. ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτοῖς· θυμὸς δρακόντων ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος«. περὶ δὲ τῶν κρειττόνων· »τὸ ποτήριόν σου μεθύσκον με ὡς κράτιστον«, καὶ ἡ σοφία συγκαλεῖ ἐπὶ τὸν ἐαυτῆς κρατῆρα λέγουσα. »ἔλθετε, φάγετε τὸν ἐμὸν ἄρτον, καὶ πίετε οἶνον ὅν κεκέρακα ὑμῖν«. ἔστιν οὖν οἶνος ἀπὸ Σοδόμων καὶ ἔστιν οἶνος, ὃν ἡ σοφία κίρνησιν. καὶ πάλιν· »ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι ἐν τόπῳ πίονι«, πεφυτευμένη ὑπὸ τοῦ θεοῦ, ἡ καλουμένη ἄμπελος Σωρήκ, Ἐκλεκτή τις οὖσα καὶ Θαυμαστή. ἔστι δὲ τις καὶ ἄμπελος Αἰγυπτίων, ἣν πατάσσει ὁ θεὸς κατὰ τὸ γεγραμμένον ὅτι »ἐπάταξεν ὁ θεὸς ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς συκαμίνους αὐτῶν ἐν πάχνῃ«. ### English translation (Claude) What the prophet is commanded by God to say must be worthy of God; yet it appears not worthy of God if we stay with the letter, so that someone else, hearing the letter, might say: “These writings are foolishness.” But it is the unspiritual man who will say this; for “the unspiritual man does not receive the things of the Spirit of God; for they are foolishness to him.” See, then, what the text says: “And you shall say to this people: Thus says the Lord, the God of Israel” (let what “the Lord, the God of Israel” says be worthy of the Lord of Israel): “Every wineskin shall be filled with wine. And it shall be, if they say to you, ‘Do we not certainly know that every wineskin shall be filled with wine?’” And those who answer, if they say this standing on the letter, saying they have known that “every wineskin shall be filled with wine,” are lying. For not “every wineskin shall be filled with wine.” There are, at any rate, wineskins filled with oil or some other liquid; so some are lying, for not “every wineskin shall be filled with wine.” And the people answers, saying: “Do we not certainly know that every wineskin shall be filled with wine?” These things will receive such an explanation as we are able. If we know the differences among wines and what is said about them, we shall also see, consistently with them, about the wineskins, that “every wineskin shall be filled with wine” is true. For whether someone is good, a wineskin among wineskins, if we may so name him, he will be filled with wine according to his own goodness; or whether, in the comparison of wineskins and the judgment about them, he is wicked, he too will be filled with wicked wine according to his wickedness. How, then, can we take from Scripture something about the different wines? About the worse, this is written: “For their vine is from the vine of Sodom, and their branch from Gomorrah; their grape is a grape of gall, a cluster of bitterness for them; their wine is the fury of dragons, and the incurable fury of asps.” And about the better: “Your cup, intoxicating me, how excellent it is!” And Wisdom calls to her own mixing bowl, saying: “Come, eat my bread, and drink the wine I have mixed for you.” So there is wine from Sodom, and there is wine that Wisdom mixes. And again: “My beloved had a vineyard on a horn, in a fertile place,” planted by God, the vine called Sorek, which is Chosen and Wonderful. But there is also a vine of the Egyptians, which God strikes, according to what is written: “God struck their vine with hail, and their sycamores with frost.” ### Scripture references - 1 Cor 2:14: quotation, high confidence - Jer 13:12: quotation, high confidence - Deut 32:32: quotation, high confidence - Deut 32:33: quotation, high confidence - Ps 23:5 (22:5 LXX): quotation, high confidence - Prov 9:5: quotation, high confidence - Isa 5:1: quotation, high confidence - Isa 5:2: allusion, medium confidence - Jer 2:21: allusion, medium confidence - Ps 78:47 (77:47 LXX): quotation, high confidence ### Translation notes - The quotations are 1 Cor 2:14, Jer 13:12 (LXX), Deut 32:32–33, Ps 23:5 (22:5 LXX), Prov 9:5, Isa 5:1–2 (LXX), and Ps 78:47 (77:47 LXX). “Sorek” (Jer 2:21; Isa 5:2 in some Greek versions) is interpreted as “Chosen” and “Wonderful.” ### Citation (SBL) Origen, Hom. Jer. 12.1 (Klostermann 3:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-1). ## Homilies on Jeremiah 12.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-2 - Source: Klostermann 3:87–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every soul is a wineskin filled with wine: the wicked drink the unmixed cup of punishment, the mixed in character drink a cup mixed in proportion to their good and bad deeds, and the righteous drink Christ's cup of the new covenant. ### Greek text Κατανόησον οὖν μοι πάντας ἀνθρώπους εἶναι τροπικῶς νῦν χωρητικοὺς οἴνου. καὶ ὀνομάζω αὐτοὺς κατὰ τοῦτο ἀσκοὺς καὶ λέγω ὅτι ὁ μὲν φαῦλος πεπλήρωται »οἴνου ἀμπέλου Σοδόμων«, πεπλήρωται οἵνου Αἰγυπτίου καὶ οἴνου τῶν ἐχθρῶν τοῦ Ἰσραήλ, ὁ δὲ ἅγιος καὶ ὠφελημένος πεπλήρωται οἴνου ἀπὸ ἀμπέλου Σωρὴκ καὶ οἴνου περὶ οὑ γέγραπται· »τὸ ποτήριόν σου μεθύσκον ὡς κράτιστον«, καὶ πάλιν πεπλήρωται οἴνου ὁ ἅγιος, ἀφʼ οὗ ἐκέρασεν ἡ σοφία. ταῦτα μὲν οὐν νοείσθω μοι κατὰ τὴν κακίαν καὶ τὴν ἀρετήν, ἵνα θεωρηθῇ τὸ >πᾶς ἀσκὸς οἴνου πληροῦται< εἰ δὲ δεῖ Ἰδεῖν καὶ τὰ διὰ τὴν κακίαν καὶ τὴν ἀρετήν, κολάσεις μὲν τὰς διὰ τὴν κακίαν, εὐλογίας δὲ καὶ ἐπαγγελίας τὰς διὰ τὴν ἀρετήν, παραστήσωμεν ἀπὸ τῶν ἱερῶν γραμμάτων, τίνα τρόπον αἱ κολάσεις καὶ αἱ ἑπαγγελίαι οἶνος λέγεται· »λάβε τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου τούτου, καὶ ποτιεῖς πάντα τὰ ἔθνη πρὸς ἃ ἐγὼ ἐξαποστελῶ σε πρὸς αὐτούς«. ἱερεμίας ταῦτα λέγει· ᾧ ἐπιφέρει· »καὶ πίονται καὶ ἐξεμέσονται καὶ ἐκμανήσονται καὶ πεσοῦνται«. οὐκοῦν τὰς κολάσεις ὠνόμασεν ἐνταῦθα οἶνον ἄκρατον, ὅν πίνουσιν οἱ ἀκράτου οἴνου τουτέστιν ἀκράτου κολάσεως ἄξιοι. εἰσὶ δὲ καὶ ἄλλοι οἱ πίνοντες κόλασιν οὐκ ἄκρατον, ἀλλὰ κεκερασμένην· »ποτήριον« γὰρ »ἐν χειρὶ κυρίου, οἴνου ἀκράτου πλῆρες κεράσματος, ἔκλινεν ἐκ τούτου εἰς τοῦτο· πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη, πίονται πάντες οἱ ἁμαρτωλοὶ τῆς«. εἰ θέλεις καὶ ποτήριον εὐλογίας ἰδεῖν, ὃ πίνουσιν οἱ δίκαιοι, ἤρκει μὲν οὐν καὶ τὸ τῆς σοφίας, ἐφʼ ᾧ ἔλεγε· »πίετε οἶνον ὃν ἐκέρασα ὑμῖν«, ἴδε δέ μοι καὶ τὸν σωτῆρα πρὸς τὸ πάσχα ἀναβαίνοντα εἰς »ἀνάγαιον μέγα ἐστρωμένον καὶ κεκοσμημένον« καὶ ἑορτάζοντα μετὰ τῶν μαθητῶν καὶ διδόντα αὐτοῖς ποτήριον, περὶ οὗ γέγραπται οὐχ ὅτι ἐκέρασεν· ὁ Ἰησοῦς γὰρ εὐφραίνων τοὺς μαθητὰς ἀκράτω εὐφραίνει καὶ λέγει αὐτοῖς· »λάβετε, πίετε, τοῦτό μού ἐστι τὸ αἶμα, τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν‘«, καί· »ἀμὴν λέγω ὑμῖν, οὐ μὴ πίω αὐτὸ ἀπὸ τοῦ νῦν, ἕως αὐτὸ πίω μεθʼ ὑμῶν καινὸν έν τῇ βασιλείᾳ τοῦ θεοῦ«. Ορᾷς τὴν ἐπαγγελίαν τὸ ποτήριον τῆς καινῆς διαθήκης« οὐσαν, ὁρᾷς τὰς κολάσεις ποτήριον οἴνου ἀκράτου, καὶ ἄλλο εἶδος κολάσεως ποτήριον κεκερασμένον· ὥστε ἑκάστῳ κίρνασθαι κατὰ τὴν Ι άξίαν τῆς χρηστῆς πράξεως ἀναμεμιγμένης μοχθηρᾷ πράξει ἅ πίεται. νόει δέ μοι τοὺς μὲν πάντῃ ἀλλοτρίους τῆς θεοσεβείας καὶ μηδαμῶς προσέχοντας αὑτοῖς, ἀλλ΄ ὡς ἔτυχε ζῶντας, πίνοντας τὸν ἄκρατον οἶνον περὶ οὗ παρεθέμεθα τὰ ἀπὸ τοῦ Ἱερεμίου, τοὺς δὲ μὴ πάντῃ ἀποστάντας καὶ ἁμαρτωλούς, ἀλλʼ ἀ〈να〉ξίους τοῦ ποτηρίου »τῆς καινῆς διαθήκης«, ποιοῦντας ὁτὲ μὲν χρηστοτέρας ὁτὲ δὲ ἐναντίας πράξεις, οἶνον πίνοντας »ἀκράτου κεράσματος ». »ἔκλινε« γὰρ ὁ θεὸς »ἐκ τούτου εἰς τοῦτο« τίνος »τούτου«; δύο ποτήρια βλέπω κατὰ τὸ λεγόμενον· »ἔκλινεν ἐκ τούτου εἰς τοῦτο πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη«. νόει μοι τὸ ποτήριον τῶν ἀγαθῶν σου ἔργων ἐν τῇ μιᾷ χειρὶ τοῦ θεοῦ· εἰ δὲ βούλει τολμηρότερόν με εἰπεῖν, ἔστω ἐν τῇ δεξιᾷ χειρὶ τοῦ θεοῦ τὸ ποτήριον τῶν ἔργων σου τῶν ἀγαθῶν, εἶτα ἔστω τὸ ποτήριόν σου τῶν ἁμαρτημάτων ἐν τῇ ἀριστερᾷ χειρὶ τοῦ θεοῦ. ὅταν οὖν μέλλῃς κολάζεσθαι διὰ τὰ ἁμαρτήματα, ἐπεὶ καὶ χρηστότερά σοι ἔργα γεγένηται, ποτήριον »ἐν χειρὶ κυρίου ἐστὶν οἴνου ἀκράτου πλῆρες κεράσματος. καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο«, ἐκ τοῦ ἐν τῇ ἀριστερᾷ εἰς τὸ ἐν τῇ δεξιᾷ. οὔτε γὰρ μόνον δύνασαι πιεῖν τὸ τῶν ἀγαθῶν ποτήριον, ὡς οὐ μόνον ἀγαθὰ ἔργα πεποιηκώς, οὔτε δύνασαι πιεῖν μόνον τὸ τῶν ἁμαρτημάτων ποτήριον, χρηστὰ γáρ σοι πέπρακταί τινα. διὰ τοῦτο »ἔκλινεν ἐκ τούτου εἰς τοῦτο«. κατὰ τὴν ἀναλογίαν τῶν ἔργων σου κίρναταί σοι ὁ θυμὸς καὶ ἡ κόλασις, ἴνα ἤτοι ὑδαρέστερον τὸ τῆς κολάσεως ᾖ σοι ἢ δριμύτερον καὶ ἐπιπονώτερον. κατὰ τὴν ἀναλογίαν γὰρ, ὡς προεῖπον, τῶν ἁμαρτημάτων συγκρινομένων τοῖς ἀγαθοῖς ἀμβλύνεταί πως ἢ οὐκ ἀμβλύνεται ὁ ἀπὸ τοῦ ποτηρίου τῆς ὁργῆς † ποσῶς διδομένης ἑκάστῳ τῶν ἁμαρτημάτων. ἐὰν δὲ καλὸς καὶ ἀγαθὸς ᾖς ὅλος, λέγεις· »ποτήριον σωτηρίου λήψομαι, καὶ τὸ ὄνομα κυρίου ἐπικαλέσομαι«. »πᾶς« οὖν »ἀσκός«, εἴτε καλὸς εἴτε μοχθηρός, »πληρωθήσεται οἴνου«, καὶ κατὰ τὸν ἐπιτηδειότητα τοῦ ἀσκοῦ οἶνος βληθήσεται εἰς τὸν ἀσκὸν κατὰ τὸν λόγον τῶν ἐνταῦθα ὀνομαζομένων ἀσκῶν. ἔλαιον οὖν οὐ βάλλεται εἰς τοὺς ἀσκοὺς οὐδὲ ἄλλη τις ὑγρὰ ὕλη, ἀλλὰ πάντα ἀσκὸν δεῖ οἴνου πληρωθῆναι. ### English translation (Claude) Consider for me, then, that all human beings are now, figuratively, able to hold wine. And I name them wineskins in this sense, and say that the base man is filled “with wine of the vine of Sodom,” filled with Egyptian wine and with the wine of Israel's enemies, while the holy man, who has been helped, is filled with wine from the vine of Sorek, and with the wine about which it is written, “Your cup, intoxicating, how excellent it is!”; and again the holy man is filled with the wine that Wisdom mixed. Let these things be understood by me with reference to vice and virtue, so that “every wineskin is filled with wine” may be seen. But if we must also see what comes on account of vice and virtue, punishments on account of vice, blessings and promises on account of virtue, let us show from the sacred writings how punishments and promises are called wine: “Take this cup of unmixed wine, and make all the nations to whom I send you drink it.” Jeremiah says this, and he adds: “And they shall drink and vomit and go mad and fall.” So here he has named the punishments unmixed wine, which those drink who deserve unmixed wine, that is, unmixed punishment. But there are others who drink a punishment not unmixed but mixed; for “there is a cup in the hand of the Lord, full of a mixture of unmixed wine; he has tilted it from this to that; yet its dregs have not been emptied; all the sinners of the earth shall drink.” If you wish to see also a cup of blessing, which the righteous drink, that of Wisdom would be enough, about which she said, “Drink the wine that I have mixed for you”; but see for me also the Savior going up for the Passover to “a large upper room furnished and adorned,” keeping the feast with the disciples and giving them a cup, about which it is not written that he mixed it; for Jesus, gladdening the disciples, gladdens them with unmixed wine, and says to them: “Take, drink; this is my blood, which is poured out for you for the forgiveness of sins; do this, as often as you drink it, in remembrance of me”; and: “Truly I say to you, I will not drink it from now on until I drink it new with you in the kingdom of God.” You see that the promise is “the cup of the new covenant”; you see the punishments as a cup of unmixed wine, and another kind of punishment as a mixed cup, so that for each person what he will drink is mixed according to the worth of his good deeds mixed with wicked deeds. Understand for me that those wholly strangers to godliness, paying no attention to themselves but living at random, drink the unmixed wine about which we cited the words of Jeremiah; while those who have not wholly fallen away, and are sinners, yet unworthy of the cup “of the new covenant,” doing at times better and at times contrary deeds, drink wine “full of a mixture of unmixed.” For God “tilted it from this to that.” From which “this”? I see two cups according to the saying: “He tilted it from this to that; yet its dregs have not been emptied.” Understand for me the cup of your good works in one hand of God; or, if you wish me to speak more boldly, let the cup of your good works be in the right hand of God, and then let your cup of sins be in the left hand of God. So when you are about to be punished for your sins, since you have also done better works, the cup “in the hand of the Lord is full of a mixture of unmixed wine, and he tilted it from this to that,” from the one in the left to the one in the right. For you cannot drink only the cup of good things, since you have not done only good works; nor can you drink only the cup of sins, for you have done some good things. That is why “he tilted it from this to that.” In proportion to your works, the wrath and the punishment are mixed for you, so that the punishment may be either more watery for you or sharper and more painful. For in proportion, as I said before, when the sins are compared with the good things, what comes from the cup of wrath is somehow blunted or not blunted, † being given in some measure for each of the sins. But if you are wholly fair and good, you say: “I will take the cup of salvation and call on the name of the Lord.” “Every wineskin,” then, whether good or wicked, “shall be filled with wine,” and according to the fitness of the wineskin, wine will be put into the wineskin, according to the meaning of the wineskins named here. Oil, then, is not put into the wineskins, nor any other liquid; but every wineskin must be filled with wine. ### Scripture references - Jer 13:12: quotation, high confidence - Deut 32:32: allusion, high confidence - Ps 23:5 (22:5 LXX): quotation, high confidence - Prov 9:5: quotation, high confidence - Jer 25:15 (32:15 LXX): quotation, high confidence - Jer 25:16 (32:16 LXX): quotation, high confidence - Ps 75:8 (74:9 LXX): quotation, high confidence - Mark 14:15: quotation, high confidence - Luke 22:20: quotation, high confidence - Matt 26:28: quotation, high confidence - 1 Cor 11:25: quotation, high confidence - Matt 26:29: quotation, high confidence - Ps 116:13 (115:4 LXX): quotation, high confidence ### Translation notes - The quotations are Deut 32:32, Ps 23:5 (22:5 LXX), Prov 9:5, Jer 25:15–16 (32:15–16 LXX), Ps 75:8 (74:9 LXX), Mark 14:15 (Luke 22:12), Luke 22:19–20 with Matt 26:28 and 1 Cor 11:25, Matt 26:29, and Ps 116:13 (115:4 LXX). A dagger marks a corrupt phrase in the digital text near the end, translated as far as possible. “Right” is supplied where the digital text repeats “hand” in place of it, as the following sentences require. ### Citation (SBL) Origen, Hom. Jer. 12.2 (Klostermann 3:87–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-2). ## Homilies on Jeremiah 12.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-3 - Source: Klostermann 3:89–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God spares no sinner, not even priests; presbyters and deacons who sin will be punished, and sinners are scattered from one another as a discipline, while the blessed are gathered together. ### Greek text Εἶτα διδάσκει διὰ τοὺς ἁμαρτήσαντας, ὅσον κατὰ τὸ ῥητόν, ἐν τῇ Ἱερουσαλὴμ τότε καὶ ἐν τῇ Ἰουδαίᾳ, ποταποῦ οἴνου μέλλει πληροῦν ὁ θεὸς τοὺς ἀσκοὺς τούτους, τοὺς ἁμαρτωλούς. γέγραπται γάρ· »ἐὰν εἴπωσι πρός σε· μὴ γνόντες οὐ γνωσόμεθα ὅτι πᾶς ἀσκὸς πληρωθήσεται οἴνου; καὶ ἐρεῖς πρὸς αὐτούς· τάδε λέγει κύριος· ἰδοὺ ἐγὼ πληρῶ πάντας τοὺς κατοικοῦντας τὴν γῆν ταύτην καὶ τοὺς βασιλεῖς τοὺς καθημένους υἱοὺς τοῦ Δαβὶδ ἐπὶ θρόνου αὐτοῦ καὶ τοὺς ἱερεῖς«. οὐδενὸς φείδεται ὁ μέλλων κολάζειν. οὐκ ἐπεὶ προ- φήτης τις ἐχρημάτισεν, ἔχει δὲ ἁμαρτήματα, οὐ πληρωθήσεται τῶν λεγομένων ἀπειλῶν. οὐκ ἐπεὶ ἱερεύς τις ἐχρημάτισεν καὶ ἔδοξεν ὑπεροχὴν ὀνόματος ἔχειν τιμιωτέρου παρὰ τὸν λαόν, φείδεται αὐτοῦ ὁ θεὸς ὥστε αὐτὸν μὴ κολασθῆναι ἁμαρτήσαντα. τὰ δὲ περὶ ἐκείνων ἀναγεγραμμένα, φησὶν ὁ ἀπόστολος, ἐγράφη διʼ ἡμᾶς, »εἰς οὕς τὰ τέλη τῶν αἰώνων κατήντησεν«. εἴ τις οὖν καὶ ἐν τούτοις τοῖς ἱερεῦσι (δείκνυμι δὲ τοὺς πρεσβυτέρους ἡμᾶς) ἢ ἐν τούτοις τοῖς περιεστηκόσι τὸν λαὸν λευΐταις (λέγω δὲ τοὺς διακόνους) ἁμαρτάνει, ἕξει ταύτην τὴν κόλασιν· ὡς πάλιν εὐλογίαι τινές εἰσιν ἱερατικαί, περὶ ὧν θεοῦ διδόντος οὐ μακράν, ἀλλὰ μετὰ τὴν ἐξέτασιν τοῦ λόγου τοῦ προφητικοῦ εἰσόμεθα ἀναγινωσκομένων τῶν Ἀριθμῶν· περὶ γὰρ ἱερέων ἐκεῖ τινα μέλλει λέγεσθαι. »Καὶ τοὺς ἱερεῖς« οὖν »καὶ τοὺς προφήτας καὶ τὸν Ἰούδαν καὶ πάντας τοὺς κατοικοῦντας Ἱερουσαλήμ« φησιν ὁ θεὸς πληρώσειν »μεθύσματος« καὶ διασκορπιεῖν »αὐτοὺς ἄνδρα καὶ τὸν ἀδελφὸν αὐτοῦ, καὶ τοὺς πατέρας αὐτῶν καὶ τοὺς υἱοὺς αὐτῶν«. καὶ ταῦτα δὲ οὕτω νοήσωμεν· τοὺς μὲν δικαίους συνάγει ὁ θεός, τοὺς δὲ ἁμαρτωλοὺς διασκορπίζει. διὰ τοῦτο καὶ ἡνίκα μὲν οὐκ ἐκινοῦντο ἀπὸ ἀνατολῶν οἱ ἄνθρωποι, οὐκ ἐσκόρπισεν αὐτοὺς ὁ θεός· ὅτε δὲ ἐκίνησαν »ἀπὸ ἀνατολῶν« καὶ »εἶπεν· ἄνθρωπος πρὸς τὸν πλησίον αὐτοῦ· δεῦτε καὶ οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, οὗ ἔσται ἡ κεφαλὴ ἕως τοῦ οὐρανοῦ«, φησὶν ὁ θεὸς περὶ τούτων· »δεῦτε καὶ καταβάντες συγχέωμεν αὐτῶν ἐκεῖ τὴν γλώσσαν«, καὶ συγχεῖται ἕκαστος καὶ ἐπί τινα τῆς γῆς τόπον διασκορπίζεται. καὶ ὁ λαὸς δὲ ὁ τοῦ Ἰσραὴλ μὴ ἁμαρτάνων μὲν ἐν τῇ Ἰουδαίᾳ ἦν, ἁμαρτήσας δὲ διασκορπίζεται ἔπειτα † ἀπὸ τῆς οἰκουμένης καὶ διασπείρεται πανταχοῦ. Τοιοῦτόν τί μοι νόει καὶ περὶ πάντων ἡμῶν. ἔστι τις <ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, ὅπου Σιὼν ὄρος καὶ πόλις θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουράνιος>. οἱ μακάριοι ἐκεῖ συναχθήσονται, ἵνα ὁμοῦ ὦσιν. ἀλλὰ καὶ ἐν τούτῳ κολάζονται τῷ μὴ εἶναι μετʼ ἀλλήλων οἱ ἁμαρτωλοί. οἶδά τινας ἐν τῷ βίῳ τούτῳ ὑπὲρ κολάσεως βουλομένους νήσῳ τινὶ παραδοῦναι καὶ ὑπὲρ βασάνου τοὺς οἰκείους τινὸς τῶν λυπησάντων τὴν βασιλείαν καὶ διασκορπίζοντας, ἐνταῦθα μὲν τὴν γυναῖκα, ἐνταῦθα δὲ τὸν ἕνα υἱόν, εἶτα ἀλλαχοῦ τὸν ἕτερον, ἵνα μηδὲ ἐν τῇ συμφορᾷ ἀπολαύσωσιν ἡ μήτηρ τοῦ υἱοῦ, ἢ ὀ ἀδελφὸς τοῦ ἀδελφοῦ. τοιοῦτόν τι νόει καὶ ἐπὶ τῶν ἀδίκων. πικροτέρου τινὸς γεύσασθαί σε δεῖ τὸν ἁμαρτωλὸν διοικονομούμενον ὑπὸ τοῦ θεοῦ, ἵνα παιδευθεὶς σωθῇς. ὥσπερ δὲ οὐχὶ βασανίσαι ἁπλῶς θέλων τὸν κολαζόμενον ὑπὸ σοῦ οἰκέτην ὴ υἱὸν κολάζεις, ἀλλʼ ἵνα τοῖς πόνοις αὐτὸν ἐπιστρέψῃς, οὕτως καὶ ὁ θεὸς τοὺς μὴ ἐπιστρέφοντας τῷ λόγῳ, τοὺς μὴ θεραπευθέντας, παιδεύσει τοῖς ἀπὸ παθημάτων πόνοις. ἐπὶ παιδείᾳ περιβάλλει ἃ περιβάλλει κατὰ τὸ εἰρημένον· »διὰ παντὸς πόνῳ καὶ μάστιγι παιδευθήσῃ Ἱερουσαλήμ«. ἵνʼ οὖν αὐξήσῃ ὁ παιδεύων πόνος, διασκορπίζονται οἱ πονοῦντες ἀπʼ ἀλλήλων ὡς μὴ εἶναι ἅμα τόνδε καὶ τόνδε. ἐλύετο γὰρ ἂν τὸ σφοδρὸν τοῦ πόνου διὰ τῆς παραμυθίας ἑνὸς ἑκάστου πρὸς τὴν ἀπὸ τοῦ ἑτέρου. ### English translation (Claude) Then he teaches, for the sake of those who had sinned, as far as the letter goes, in Jerusalem at that time and in Judea, with what kind of wine God is going to fill these wineskins, the sinners. For it is written: “If they say to you, ‘Do we not certainly know that every wineskin shall be filled with wine?’ you shall say to them: Thus says the Lord: Behold, I fill all who dwell in this land, and the kings, the sons of David, who sit on his throne, and the priests.” The one who is about to punish spares no one. Not because someone was called a prophet, if he has sins, will he not be filled with the threats spoken. Not because someone was called a priest and seemed to have the preeminence of a more honored name than the people, does God spare him so that he is not punished when he sins. And what is recorded about those people, says the apostle, was written for our sake, “on whom the ends of the ages have come.” If, then, anyone among these priests (I point to us, the presbyters) or among these Levites who stand around the people (I mean the deacons) sins, he will have this punishment; just as, again, there are certain priestly blessings, about which, God granting, we shall know before long, after the examination of the prophetic word, when Numbers is read; for certain things are going to be said there about priests. “And the priests,” then, “and the prophets and Judah and all who dwell in Jerusalem,” God says, he will fill “with drunkenness,” and will scatter “them, a man and his brother, and their fathers and their sons.” And let us understand this too as follows: God gathers the righteous, but scatters sinners. That is why, while people did not move from the east, God did not scatter them; but when they moved “from the east,” and “a man said to his neighbor, ‘Come, let us build ourselves a city and a tower whose top will reach to heaven,’” God says about them: “Come, let us go down and confuse their language there,” and each is confused and scattered to some place of the earth. And the people of Israel too, while it did not sin, was in Judea; but having sinned it is then scattered † from the inhabited world and dispersed everywhere. Understand for me something of this kind about all of us too. There is “an assembly of the firstborn enrolled in heaven, where Mount Zion is, and the city of the living God, the heavenly Jerusalem.” The blessed will be gathered there, so as to be together. But sinners are punished in this too, that they are not with one another. I know of some in this life who, by way of punishment, wish to hand over to an island, and by way of torment scatter, the household of someone who has offended the emperor: the wife here, one son there, then the other elsewhere, so that not even in misfortune may the mother have the comfort of her son, or brother of brother. Understand something of this kind also in the case of the unjust. You, the sinner, must taste something more bitter under God's arrangement, so that, being disciplined, you may be saved. And just as you punish a servant or a son whom you punish, not simply wishing to torment him, but to turn him back by the pains, so God too will discipline with the pains of suffering those who do not turn back by the word, those who have not been healed. What he inflicts, he inflicts for discipline, according to the saying: “By every pain and scourge you will be disciplined, O Jerusalem.” So that the disciplining pain may increase, those who suffer are scattered from one another, so that this one and that one are not together; for the severity of the pain would be relieved by the comfort each one gets from the other. ### Scripture references - Jer 13:12: quotation, high confidence - Jer 13:13: quotation, high confidence - Jer 13:14: quotation, high confidence - 1 Cor 10:11: quotation, high confidence - Gen 11:2: quotation, high confidence - Gen 11:4: quotation, high confidence - Gen 11:7: quotation, high confidence - Gen 11:9: allusion, high confidence - Heb 12:22: quotation, high confidence - Heb 12:23: quotation, high confidence - Jer 6:8: quotation, high confidence ### Translation notes - The quotations are Jer 13:12–14 (LXX), 1 Cor 10:11, Gen 11:2–4, 7–9, Heb 12:22–23, and Jer 6:8 (LXX). Origen identifies the priests and Levites of the Old Testament with the presbyters and deacons of the church, and speaks as a presbyter. The digital text marks a corrupt phrase with a dagger in the sentence about Israel's dispersion. ### Citation (SBL) Origen, Hom. Jer. 12.3 (Klostermann 3:89–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-3). ## Homilies on Jeremiah 12.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-4 - Source: Klostermann 3:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God scatters the wicked also so that they cannot strengthen one another in evil, which is a kind of providence even for them. ### Greek text Εἰ δὲ δεῖ προσθεῖναι τῷ λόγῳ καὶ ἄλλην αἰτίαν τοῦ διασκορπίζεσθαι, καὶ τοῦτο παραθήσομαι. κακοὶ συνόντες ἀλλήλοις τὰ κακὰ σκοποῦσι καὶ αὔξουσιν, ὥσπερ ἀγαθοὶ συνόντες ἀγαθοῖς περὶ ἀγαθῶν σκέπτονται. [καὶ] καταλύεται οὖν καὶ διαιρεῖται ἡ κακὴ βουλή, ἰσχύσασα ἂν μετὰ τῶν ὁμοίων, ὅτε διασκορπίζονται ἀπʼ ἀλλήλων οἱ μοχθηροί. διὰ τοῦτο οἰκονομεῖ ὁ θεὸς μὴ εἶναι μετʼ ἀλλήλων τοὺς φαύλους, τάχα καὶ αὐτῶν προνοῶν, ἵνα μὴ συναυξήσῃ αὐτῶν ἡ κακία, ἀλλὰ μειωθῇ διαλυομένη. ταῦτα διὰ τὸ »σκορπιῶ αὐτοὺς ἄνδρα καὶ τὸν ἀδελφὸν αὐτοῦ, καὶ τοὺς πατέρας αὐτῶν καὶ τοὺς υἱοὺς αὐτῶν ἐπὶ τὸ αὐτό. λέγει κύριος«. »Οὐκ ἐπιποθήσω καὶ οὐ φείσομαι καὶ οὐκ οἰκτειρήσω ἀπὸ διαφθορᾶς αὐτῶν«. ### English translation (Claude) And if another reason for being scattered must be added to the account, I will set this out too. Wicked people, when together, plan wicked things and increase them, just as the good, when together with the good, consider good things. So the wicked counsel, which would have been strong with those like it, is broken up and divided when the wicked are scattered from one another. For this reason God arranges that the base are not with one another, perhaps providing for them too, so that their wickedness may not increase together but may diminish as it is broken up. So much on “I will scatter them, a man and his brother, and their fathers and their sons together, says the Lord.” “I will not long for them, nor spare, nor have compassion, from their destruction.” ### Scripture references - Jer 13:14: quotation, high confidence ### Translation notes - The quotation is Jer 13:14 (LXX). ### Citation (SBL) Origen, Hom. Jer. 12.4 (Klostermann 3:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-4). ## Homilies on Jeremiah 12.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-5 - Source: Klostermann 3:91–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against heretics who call the Creator cruel, Origen compares God to a judge who does not pardon a murderer and a surgeon who must cut: punishment, including in church discipline, serves the good of the whole. ### Greek text τοῖς τοιούτοις ῥητοῖς ἐπιβαίνουσιν οἱ ἀπὸ τῶν αἱρέσεων λέγοντες· ὁρᾷς τὸν δημιουργὸν οἷός ἐστι; τὸν τῶν προφητῶν θεὸν ὅς φησιν· »οὐ φείσομαι καὶ οὐκ οἰκτειρήσω ἀπὸ διαφθορᾶς αὐτῶν«; πῶς δύναται οὗτος εἶναι ἀγαθός; ἐὰν δὲ λάβω παράδειγμα τὸν ἐπὶ καλῷ τῷ κοινῷ οὐκ οἰκτειροῦντα δικαστὴν καὶ καλῶς οὐκ ἐλεοῦντα κριτήν, δυνήσομαι ἀπὸ τοῦ παραδείγματος πεῖσαι ὅτι πολλῶν φειδόμενος οὐ φείδεται ἑνὸς ὁ θεός. λήψομαι δὲ παράδειγμα καὶ ιατρόν, δεικνὺς ὅτι φειδόμενος τοῦ ὅλου σώματος οὐ φείδεται μέλους ἑνός. οἷον ἔστω δικαστῇ τὸ προκείμενον τοῦτο, τὴν εἰρήνην δημιουργῆσαι καὶ κατασκευάσαι τῷ ὑπʼ αὐτὸν ἔθνει τὰ συμφέροντα. προσεληλυθέτω δέ τις προσαγόμενος φονεὺς ὡραῖος τὴν ὄψιν καὶ καλὸς ἰδέσθαι. μήτηρ προσεληλυθέτω ἐλεεινοὺς προσφέρουσα λόγους τῷ δικαστῇ, ἵνα ἐλεηθῇ αὐτῆς τὸ γῆρας, ἡ γυνὴ τούτου τοῦ ἀναξίου ἐλεηθῆναι παρακαλείτω, περὶ αὐτοῦ τέκνα περιεστηκότα δεέσθω. ἐπὶ τούτοις τί συμφέρει τῷ κοινῷ; ἆρα ἐλεηθῆναι τοῦτον ἢ μὴ ἐλεηθῆναι; ἀλλὰ ἐλεηθεὶς μὲν ἐπὶ τὰ αὐτὰ ἐπανελεύσεται· μὴ ἐλεηθεὶς δὲ αὐτὸς μὲν ἀποθανεῖται, τὸ δὲ κοινὸν βελτιωθήσεται. οὕτως ὁ θεὸς ἐὰν φείσηται τοῦ ἁμαρτωλοῦ καὶ ἐλεήσῃ αὐτὸν καὶ οἰκτειρήσῃ ὡς μὴ κολάσαι, τίς οὐκ ἐπιτριβήσεται; τίς τῶν φαύλων καὶ διὰ τοὺς φόβους τῶν κολαστηρίων παυομένων τῶν ἁμαρτημάτων οὐκ ἐπιτριβήσεται, οὐ χείρων ἔσται; τοιαῦτα καὶ ἐν ταῖς ἐκκλησίαις γινόμενα ἔστιν ἰδεῖν· ἥμαρτέ τις, ἐδεήθη μετὰ τὴν ἁμαρτίαν περὶ κοινωνίας. ἐὰν τάχιον ἐλεηθῇ, ἐπιτρίβεται τὸ κοινόν. αὔξεται ἡ ἁμαρτία ἑτέρων. ἐὰν δὲ λογισμῷ οὐχ ὡς ἀνελεήμων οὐδʼ ὡς ὠμὸς ὁ δικαστής, ἀλλʼ ὡς προνοούμενος καὶ τοῦ ἑνός, πλεῖον δὲ προνοούμενος τῶν πολλῶν παρὰ τὸν ἕνα σκοπήσῃ τὴν εσομένην ζημίαν τῷ κοινῷ ἐκ τῆς κοινωνίας τοῦ ἑνὸς καὶ τῆς συγχωρήσεως τοῦ ἁμαρτήματος αὐτοῦ, δῆλον ὅτι ποιήσει ἐκβαλεῖν τὸν ἕνα, ἵνα σώσῃ τοὺς πολλούς. Ἴδε μοι καὶ ἰατρόν, τίνα τρόπον ἐὰν φειδόμενος ᾖ τοῦ τέμνειν ὅ, τι χρὴ τέμνειν, ἐὰν φειδόμενος τοῦ καυτηριάζειν <ὅ, τι χρὴ καυτηρι- άζειν> διὰ τοὺς πόνους τοὺς ἐπακολουθοῦντας τοῖς τοιούτοις βοηθήμασι, τίνα τρόπον ἡ νόσος αὔξει καὶ χείρων γίνεται. ἐὰν δὲ τολμηρότερον οἷον προσέλθῃ τῇ τομῇ καὶ τῆ καύσει, θεραπεύσει διὰ τοῦ μὴ ἐλεῆσαι, διὰ τοῦ δοκεῖν μὴ οἰκτείρειν ἐκεῖνον τὸν καυτηριαζόμενον καὶ τὸν τεμνόμενον. οὕτως καὶ ὁ θεὸς οὐχ ἕνα ἄνθρωπον οἰκονομεῖ, ἀλλʼ ὅλον τὸν κόσμον οἰκονομεῖ, τὰ ἐν τῷ οὐρανῷ, τὰ ἐν τῇ γῇ πανταχοῦ διοικεῖ. σκοπεῖ οὖν τί συμφέρει ὅλῳ τῷ κόσμῳ καὶ πᾶσι τοῖς οὖσι, κατὰ τὸ δυνατὸν σκοπεῖ καὶ τὸ συμφέρον τῷ ἑνί, οὐ μέντοι ἵνα γένηται ἐπὶ ζημίᾳ τοῦ κόσμου τὸ τοῦ ἑνὸς συμφέρον. διὰ τοῦτο καὶ πῦρ αἰώνιον ἡτοιμάσθη, διὰ τοῦτο καὶ γέεννα ηὐτρέπισται, διὰ τοῦτο ἔστι τι καὶ σκότος ἐξώτερον, ὧν χρεία οὐ μόνον διὰ τὸν κολαζόμενον, ἀλλὰ μάλιστα διὰ τὸ κοινόν. ### English translation (Claude) Those from the heresies seize on such sayings, saying: “Do you see what kind of being the Creator is? The God of the prophets, who says, ‘I will not spare, nor have compassion, from their destruction’? How can this one be good?” But if I take as an example a judge who, for the common good, does not have compassion, and a magistrate who rightly does not show mercy, I will be able to persuade from the example that God, sparing many, does not spare one. I will also take the example of a physician, showing that in sparing the whole body he does not spare one member. For example, let a judge have this purpose: to create peace and to arrange what is beneficial for the nation under him. Let a murderer be brought before him, handsome in appearance and fair to see. Let his mother come forward, offering pitiful words to the judge, so that her old age may be pitied; let the wife of this man, who does not deserve pity, plead; let children standing around him beg for him. In these circumstances what is to the benefit of the community? That he be pitied, or not be pitied? But if pitied, he will return to the same things; if not pitied, he himself will die, but the community will be improved. So if God spares the sinner and pities him and has compassion on him so as not to punish him, who will not be ruined? Which of the base, who stop sinning through fear of punishments, will not be ruined, will not become worse? Such things can be seen happening in the churches too: someone sinned, and after the sin asked for communion. If he is pitied too quickly, the community is harmed; the sin of others increases. But if the judge, by reasoning, not as merciless nor as cruel, but as providing for the one, yet providing more for the many than for the one, considers the harm that will come to the community from the communion of the one and the pardon of his sin, clearly he will cast out the one in order to save the many. See for me also a physician: how, if he spares cutting what must be cut, if he spares cauterizing what must be cauterized, because of the pains that follow such remedies, the disease increases and becomes worse. But if he boldly proceeds to the cutting and the burning, he will heal by not pitying, by seeming not to have compassion on the one being cauterized and cut. So too God administers not one man, but administers the whole world; he governs the things in heaven, the things on earth, everywhere. He considers, then, what benefits the whole world and all that exists; he considers as far as possible the benefit of the one too, but not so that the benefit of the one comes at the cost of the world. That is why eternal fire has been prepared, that is why Gehenna has been made ready, that is why there is also an outer darkness: these are needed not only for the one punished, but above all for the community. ### Scripture references - Jer 13:14: quotation, high confidence - Matt 25:41: allusion, high confidence - Matt 8:12: allusion, high confidence ### Translation notes - The quotations are Jer 13:14 (LXX), Matt 25:41, and Matt 8:12. “Those from the heresies” are the Marcionites and others who set the Creator against the Father of Christ. “Communion” is readmission to the church after penance. ### Citation (SBL) Origen, Hom. Jer. 12.5 (Klostermann 3:91–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-5). ## Homilies on Jeremiah 12.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-6 - Source: Klostermann 3:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners are punished also so that others may learn from it, as Proverbs says; so God's refusal to spare is an act of goodness. ### Greek text Εἰ δὲ θέλεις τὴν γραφὴν μάρτυρα λαβεῖν, ὅτι καὶ εἰς ἑτέρων παίδευσιν οἱ ἁμαρτωλοὶ κολάζονται, κἂν οὗτοί ποτε ἀπεγνωσμένοι ὦσι περὶ θεραπείας, ἄκουε Σολομῶντος ἐν ταῖς Παροιμίαις λέγοντος· »λοιμοῦ μαστιγουμένου ἄφρων πανουργότερος ἔσται«. οὐκ αὐτὸν τὸν μαστιγούμενον εἶπεν ἔσεσθαι πανουργότερον καὶ φρονιμώτερον διὰ τὰς μάστιγας, ἀλλὰ τὸν ἄφρονά φησι μεταβάλλειν ἀπὸ ἀφροσύνης εἰς φρόνησιν διὰ τὰς προσαγομένας τῷ λοιμῷ μάστιγας· τοῦτο γὰρ σημαίνεται ἐκ τοῦ ὀνόματος ἐνταῦθα τῆς πανουργίας. καὶ μεταβάλλει διὰ τοῦ βλέπειν ἑτέρους μαστιγουμένους ὁ ἄφρων. οὐκοῦν συμφέρει ἡμῖν, ἐάν γε σωτηρίας ἄξιοι γενώμεθα διʼ ἄλλων κολαζομένων, ἡ ἄλλων κόλασις. καὶ ὡς συνήνεγκεν τὸ παράπτωμα τοῦ Ἰσραὴλ τῇ σωτηρίᾳ τῶν ἐθνῶν, οὕτως συνοίσει ἡ κόλασίς τινων τῇ ἑτέρων σωτηρίᾳ. διὰ τοῦτο ἀγαθὸς ὢν ὁ θεός φησιν· »οὐ φείσομαι καὶ οὐκ οἰκτειρήσω ἀπὸ διαφθορᾶς αὐτῶν«. ### English translation (Claude) And if you wish to take Scripture as witness that sinners are punished also for the instruction of others, even if they themselves are at times despaired of as regards healing, hear Solomon saying in Proverbs: “When a pestilent man is scourged, the fool will become more shrewd.” He did not say that the one scourged will become more shrewd and more sensible because of the scourges, but says that the fool changes from folly to good sense because of the scourges applied to the pestilent man; for this is what is meant here by the word “shrewdness.” And the fool changes by seeing others scourged. So the punishment of others is to our benefit, if we become worthy of salvation through others being punished. And as the trespass of Israel was of benefit to the salvation of the nations, so the punishment of some will be of benefit to the salvation of others. That is why God, being good, says: “I will not spare, nor have compassion, from their destruction.” ### Scripture references - Prov 19:25: quotation, high confidence - Rom 11:11: allusion, high confidence - Jer 13:14: quotation, high confidence ### Translation notes - The quotations are Prov 19:25 (LXX), Rom 11:11, and Jer 13:14 (LXX). ### Citation (SBL) Origen, Hom. Jer. 12.6 (Klostermann 3:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-6). ## Homilies on Jeremiah 12.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-7 - Source: Klostermann 3:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Hear” refers to receiving Scripture's hidden meanings into the mind, “give ear” to its plain lessons; and both must be followed by humility, since pride is a common sin even over good things. ### Greek text Περιγεγραμμένου δὲ τοῦ ἑνὸς κεφαλαίου ἴδωμεν καὶ τὸ ἕτερον τί ἡμᾶς διδάσκει· »ἀκούσατε καὶ ἐνωτίσασθε, καὶ μὴ ἐπαίρεσθε, ὅτι κύριος ἐλάλησε. δότε τῷ κυρίῳ θεῷ ἡμῶν δόξαν πρὸ τοῦ συσκοτάσαι, καὶ πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπʼ ὄρη σκοτεινά· καὶ ἀναμενεῖτε εἰς φῶς, καὶ ἐκεῖ σκιὰ θανάτου, καὶ τεθήσονται εἰς σκότος. ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἠ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως, καὶ κατάξουσιν οἱ ὀφθαλμοὶ ὑμῶν δάκρυα, διότι συνετρίβη τὸ ποίμνιον κυρίου«. [του]τοὺς αὐτοὺς βούλεται ἀκοῦσαι καὶ ἐνωτίσασθαι, οὐκ ἀρκούμενος οὔτε τῷ ἀκούειν αὐτοὺς μόνον οὔτε τῷ ἐνωτίζεσθαι. διό φησιν· »ἀκούσατε καὶ ἐνωτίσασθε«. εἶτα μετὰ τοῦτο προστάσσει αὐτοῖς μὴ ἐπαίρεσθαι, καὶ διδάσκει ὃ ποιητέον. τί οὖν τὸ ἀκοῦσαι καὶ τί τὸ ἐνωτίσασθαι, ἀπʼ αὐτῆς τῆς λέξεως κατανοήσωμεν. τὸ »ἐνωτίσασθε« εἰς τὰ ὦτα δέξασθε, καὶ τὸ »ἀκούσατε«, εἰ πρὸς ἀντιδιαστολὴν λέγεται τοῦ »ἐνωτίσασθε«, μήποτέ ἐστιν εἰς τὴν διάνοιαν δέξασθε. καὶ ἐπὶ τῶν λεγομένων ἐν ταῖς γραφαῖς ἃ μέν ἐστιν ἀπορρητότερα καὶ μυστικώτερα, ἃ δὲ αὐτόθεν χρήσιμα τοῖς νοοῦσι. περὶ μὲν τῶν ἀπορρητοτέρων οἶμαι λέγεται τὸ »ἀκούσατε«, περὶ δὲ τῶν αὐτόθεν χρησίμων καὶ χωρὶς ἑρμηνείας δυναμενων ὠφελῆσαι τὸν ἀκούοντα τὸ »ἐνωτίσασθε«· ὅλην οὖν τὴν γραφὴν ἐὰν ἐξετάσωμεν, ἐροῦμεν >δόκιμοι γενόμενοι τραπεζῖται<· τοῦτο μὲν ἀκούσατε, τοῦτο δὲ ἐνωτίσασθε. Εἶτα ἐπὰν ἐπακούσωμεν καὶ ἐνωτισώμεθα, προστάσσει ἡμῖν. »καὶ μὴ ἐπαίρεσθε«. »πᾶς« γὰρ »ὸ ὺψῶν ἐαυτὸν ταπεινωθήσεται«. καὶ ὁ σωτὴρ δὲ ἐν τῷ λέγειν. »μάθετε ἀπʼ ἐμοῦ, ὅτι πραύς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν‘, διδάσκει ἡμᾶς τὸ μὴ ἐπαίρεσθαι. μετὰ γὰρ τῶν ἄλλων ἀνθρωπίνων κακῶν καὶ τοῦτο τὸ ἁμάρτημα πολὺ ἐν ἡμῖν ἐστιν, ὸτὲ μὲν γὰρ πάνυ ἀλόγως ἐπαιρομένοις καὶ ἐφʼ ᾠ οὐδὲ κατὰ τὸ ποσὸν ἐπαίρεσθαι χρή, ὁτὲ δὲ μετὰ πιθανότητος, ὅτι εὔλογον τὸ ἐφʼ ᾧ ἐπαιρόμεθα, οὐ μὴν ὑγιὲς καὶ ἐπʼ ἐκείνῳ τὸ ἐπαίρεσθαι. ### English translation (Claude) Now that the one head has been dealt with, let us see what the other teaches us: “Hear and give ear, and do not be lifted up, for the Lord has spoken. Give glory to the Lord our God before it grows dark, and before your feet stumble on dark mountains; and you will wait for light, and there will be the shadow of death, and they will be put into darkness. But if you do not listen secretly, your soul will weep because of insolence, and your eyes will run down with tears, because the Lord's flock has been crushed.” He wants them both to hear and to give ear, not content with their only hearing or only giving ear. That is why he says, “Hear and give ear.” Then after this he commands them not to be lifted up, and teaches what must be done. What, then, is hearing, and what is giving ear? Let us consider from the word itself. “Give ear” is “receive into the ears”; and “hear,” if it is said in distinction from “give ear,” perhaps means “receive into the mind.” And of the things said in the Scriptures, some are more secret and mystical, and others are immediately useful to those who understand. About the more secret things, I think, “hear” is said; about the things immediately useful and able to benefit the hearer without interpretation, “give ear.” So if we examine the whole of Scripture, “having become approved money-changers,” we shall say: this, hear; this, give ear to. Then, when we have listened and given ear, he commands us: “And do not be lifted up.” For “everyone who exalts himself will be humbled.” And the Savior too, in saying, “Learn from me, for I am gentle and lowly in heart, and you will find rest for your souls,” teaches us not to be lifted up. For among the other human evils this sin too is great in us; sometimes we are lifted up quite irrationally, over things for which one should not be lifted up in the least; and sometimes with some plausibility, because what we are lifted up about seems reasonable; yet even so, to be lifted up over it is not sound. ### Scripture references - Jer 13:15: quotation, high confidence - Jer 13:16: quotation, high confidence - Jer 13:17: quotation, high confidence - Luke 14:11: quotation, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - The quotations are Jer 13:15–17 (LXX), Luke 14:11 (18:14), and Matt 11:29. “Become approved money-changers” is a saying of Jesus not in the Gospels (an agraphon), often quoted by Origen and other early writers; there is no entry for it in the site's list of extrabiblical texts. ### Citation (SBL) Origen, Hom. Jer. 12.7 (Klostermann 3:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-7). ## Homilies on Jeremiah 12.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-8 - Source: Klostermann 3:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People are proud of birth, power, or wealth, which is absurd, and even of wisdom, chastity, or suffering for Christ, which is plausible but still dangerous; Paul was given a thorn in the flesh so that he would not be proud of his revelations. ### Greek text ὅ δὲ λέγω οὕτως ἔσται σαφές· εἰσί τινες ἐπαιρόμενοι, ὅτι εἰσὶν υἱοὶ ἡγεμόνων καὶ ὅτι γένους εἰσὶ τῶν ἀπὸ κοσμικῶν ἀξιωμάτων μεγάλων. οἱ τοιοῦτοι ἐπὶ ἀπροαιρέτῳ καὶ ἀδιαφόρῳ πράγματι ἐπαιρόμενοι οὐδὲ πιθανότητα εὔλογον ἔχουσι τὴν παραβαλλομένην αὐτοὺς ἐπὶ τὸ ἐπαίρεσθαι. εἰσὶν ἐπαιρόμενοι, ὅτι ἐξουσίαν ἔχουσιν ἀναιρεῖν ἀνθρώπους, καὶ ἐπαιρόμενοι, ὅτι εἰλήφασι τὴν παρʼ αὐτοῖς καλουμένην προκοπὴν τοιαύτην ὥστε ἀποτεμεῖν ἀνθρώπων κεφαλάς. »ἡ δοξα« τῶν τοιούτων »ἐν τῇ αἰσχύνῃ αὐτῶν« ἐστιν. ἄλλοι ἐπὶ πλούτῳ ἐπαίρονται, οὐ τῷ ἀληθινῷ ἀλλὰ τῷ κάτω· καὶ ἄλλοι ἐπαίρονται, φέρʼ εἰπεῖν, ἐπὶ τῷ οἰκίαν ἔχειν καλὴν ἢ ἀγροὺς πολλούς. οὐδὲν τούτων ἐστὶ λόγου ἄξιον, οὐ χρὴ ἐπαίρεσθαι ἐπί τινι τούτων. Τὸ πιθανὸν δὲ περὶ τοῦ ἐπαίρεσθαι, ὅταν τις ἐπαίρηται, ὅτι σοφός ἐστι, καὶ ἐπαίρηται συνειδὼς ἑαυτῷ, ὅτι ἤδη ἀπὸ δέκα ἐτῶν οὐχ ἥψατο ἀφροδισίων ἢ καὶ ἐκ παίδων οὐχ ἥψατο· καὶ πάλιν ἄλλος ἐπαίρεται, ὅτι δεσμοὺς ἐφόρεσε τοὺς περὶ Χριστοῦ. πιθανότης μέν ἐστιν ἐνταῦθα ὑποβάλλουσα, ὅτι εὐλόγως τις ἐπαίρεται, οὐδὲ ἐπὶ τούτοις δὲ ὡς πρὸς τὸν ἀληθῆ λόγον εὐλόγως τις ἐπαίρεται. οὔτως οὐκ ἔστιν οὐδὲ ἐπὶ τούτοις εὐλόγως ἐπαίρεσθαι. Παῦλος εἶχε τὴν ὕλην τοῦ ἐπαίρεσθαι αὐτὸν διὰ τὰς ὀπτασίας, διὰ τὰ ὁράματα, διὰ τὰ τέρατα καὶ σημεῖα, διὰ τοὺς καμάτους οὓς ἔκαμεν ὑπὲρ Χριστοῦ, διὰ τὰς ἐκκλησίας ἃς ἔπηξε φιλοτιμούμενος, ὃπου μὴ ὠνομάσθη Χριστός, θεμελιοῦν ἐκκλησίαν. ταῦτα πάντα ὕλη ἠν τοῦ αὐτὸν, εἰ χρὴ λέγειν μετὰ πιθανότητος τῆς περὶ τοῦ ἐπαίρεσθαι, ὅτι καλῶς ἂν ἔδοξέ τισιν ἐπαίρεσθαι αὐτόν. ἀλλʼ ὅμως ἐπεὶ οὐδὲ τὸ ἐπὶ τοῖς τοιούτοις ἐπαίρεσθαι ἀκίνδυνόν ἐστιν, ὁ χρηστὸς πατὴρ ὡς ἐδωρήσατο αὐτῷ ὀπτασίας καὶ ὁράματα, οὕτως αὐτῷ ἐν χαρίσματος μοίρᾳ ἔδωκεν >ἂγγελον σατάν, ἵνα αὐτὸν κολαφίσῃ, μὴ ὑπεραίρηται. καὶ περὶ τούτου τρὶς τὸν κύριον παρεκάλεσεν, ἵνα ἀποστῇ ἀπʼ αὐτοῦ ὁ ἄγγελος τοῦ σατανᾶ<, ὁ κατʼ ἴνα μὴ ἐπαίρηται δοθεὶς αὐτῷ. καὶ ἀπεκρίνατο αὐτῷ ὁ κύριος (ἂξιος γὰρ ἦν ἀποκρίσεως κυρίου ὁ Παῦλος) καὶ εἶπεν αὐτῷ· »ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται«. ἐπὶ οὐδενὶ οὖν δεῖ ἐπαίρεσθαι· ἀκολουθεῖ γὰρ πεσεῖν τῷ ἐπαίρεσθαι κατὰ τὸ »πρὸ συντριβῆς ὑψοῦται καρδία ἀνδρὸς καὶ πρὸ δόξης ταπεινοῦται«. ταῦτα μὲν εἰς τὸ »ἀκούσατε καὶ ἐνωτίσασθε, καὶ μὴ ἐπαίρεσθε, ὅτι κύριος ἐλάλησεν«. ### English translation (Claude) What I mean will be clear in this way. There are some who are lifted up because they are sons of governors, and because they are of a family with great worldly dignities. Such people, lifted up over a thing that does not depend on their choice and is indifferent, do not even have a reasonable plausibility to lead them to be lifted up. There are those who are lifted up because they have authority to put people to death, and lifted up because they have received what they call promotion, such that they can cut off people's heads. “The glory” of such people “is in their shame.” Others are lifted up over wealth, not the true wealth but that here below; and others are lifted up, for example, over having a fine house or many fields. None of these is worth a word; one must not be lifted up over any of them. But there is plausibility about being lifted up when someone is lifted up because he is wise, and is lifted up conscious that for ten years now he has not touched sexual relations, or has not touched them since childhood; and again another is lifted up because he has worn chains for Christ. Here there is a plausibility that suggests one is reasonably lifted up; but not even over these is one reasonably lifted up, according to the true account. So it is not reasonable to be lifted up even over these. Paul had material for being lifted up, because of the visions, because of the revelations, because of the wonders and signs, because of the labors he labored for Christ, because of the churches he established, making it his ambition to found a church where Christ had not been named. All these were material for him [to be lifted up], if one must speak with plausibility about being lifted up, so that he might have seemed to some rightly to be lifted up. Nevertheless, since even being lifted up over such things is not without danger, the kind Father, as he granted him visions and revelations, so gave him, as a portion of grace, “a messenger of Satan, to buffet him, so that he might not be exalted. And about this he begged the Lord three times that the messenger of Satan might depart from him,” who had been given him so that he might not be lifted up. And the Lord answered him (for Paul was worthy of an answer from the Lord) and said to him: “My grace is sufficient for you; for my power is made perfect in weakness.” So one must not be lifted up over anything; for falling follows being lifted up, according to “Before destruction a man's heart is exalted, and before glory it is humbled.” So much on “Hear and give ear, and do not be lifted up, for the Lord has spoken.” ### Scripture references - Phil 3:19: quotation, high confidence - 2 Cor 12:1: allusion, high confidence - 2 Cor 12:7: quotation, high confidence - 2 Cor 12:8: quotation, high confidence - 2 Cor 12:9: quotation, high confidence - Rom 15:20: allusion, high confidence - Prov 18:12: quotation, high confidence - Jer 13:15: quotation, high confidence ### Translation notes - The quotations are Phil 3:19, 2 Cor 12:1–9, Rom 15:20, Prov 18:12 (LXX), and Jer 13:15. The words “to be lifted up” are supplied in brackets where the digital text lacks a verb. ### Citation (SBL) Origen, Hom. Jer. 12.8 (Klostermann 3:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-8). ## Homilies on Jeremiah 12.9 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-9 - Source: Klostermann 3:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must glorify God while Christ, the light, shines in us, before the darkness of sin falls. ### Greek text Ἴδωμεν δὲ καὶ τίνα κελεύει ἡμᾶς μετὰ ταῦτα ποιεῖν· »δότε« φησὶ »κυρίῳ τῷ θεῷ ἡμῶν δόξαν πρὸ τοῦ συσκοτάσαι, πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπʼ ὄρη σκοτεινά· καὶ ἀναμενεῖτε εἰς φῶς«. τὸν διδόντα »δόξαν τῷ θεῷ« θέλει διδόναι »δόξαν τῷ θεῷ« φωτὸς ὄντος, ὡς οὐ δυναμένης δόξης ἀπαγγέλλεσθαι τοῦ θεοῦ, ἐπὰν συσκοτάσῃ καὶ γένηται σκότος. πότε οὖν συσκοτάζει, καὶ πότε ὁ συσκοτασμὸς οὐ γίνεται; »ἐργάζεσθε ὡς τὸ φῶς ἐν ὑμῖν ἐστιν«. »τὸ φῶς ἐν« σοί »ἐστιν«, ἐὰν ἔχῃς ἐν σοὶ τὸν εἰπόντα· τὸ φῶς τοῦ κόσμου«. ὅσον τοῦτό σοι ἀνατέλλει, δόξαζε τὸν θεόν· ἴσθι δὲ ὅτι δύναται γενέσθαι συσκοτασμός τις, καὶ χρὴ μὴ μεῖναι τὸν σκοτασμὸν τοῦτον, ἀλλὰ πρὸ τοῦ σκοτάσαι τὴν δόξαν διδόναι τῷ θεῷ. ### English translation (Claude) Let us see also what he commands us to do after this: “Give glory,” he says, “to the Lord our God before it grows dark, before your feet stumble on dark mountains; and you will wait for light.” He wants the one who gives “glory to God” to give “glory to God” while there is light, since God's glory cannot be proclaimed once it has grown dark and darkness has come. When, then, does it grow dark, and when does the darkening not happen? “Work while the light is in you.” “The light is in” you if you have in you him who said, “the light of the world.” As long as this rises on you, glorify God; but know that a darkening can happen, and one must not remain in this darkness, but give glory to God before it grows dark. ### Scripture references - Jer 13:16: quotation, high confidence - John 12:35: quotation, medium confidence - John 9:4: allusion, medium confidence - John 8:12: quotation, high confidence ### Translation notes - The quotations are Jer 13:16 (LXX), John 12:35–36 (compare John 9:4), and John 8:12. ### Citation (SBL) Origen, Hom. Jer. 12.9 (Klostermann 3:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-9). ## Homilies on Jeremiah 12.10 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-10 - Source: Klostermann 3:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “darkness” in which no one can glorify God is the age of punishment after the end of the world; God's “little while” may be a whole age for us, as some sins are not forgiven in this age or the next. ### Greek text Τάχα νοήσομεν τὸ γεγραμμένον χρησάμενοι λέξει εὐαγγελικῇ εἰρημένῃ ὑπὸ τοῦ σωτῆρος οὕτως ἐχούσῃ· ἐργάζεσθε ὡς ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι«. ἡμέραν ἐκεῖ ὠνόμασε τὸν αἰῶνα τοῦτον (ἀλλὰ ἀναγκαίως προσέθηκα τὸ ἐκεῖ· οἶδα γὰρ ἄλλοις ἄλλα πόλιν δηλούμενα) ἡμέραν οὖν ὠνόμασε τὸν αἰῶνα τοῦτον, σκότος δὲ καὶ νύκτα τὴν συντέλειαν διὰ τὰς κολάσεις. »ἵνα τί« γὰρ »ὑμῖν ἐπιθυμεῖν ἡμέραν κυρίου; καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς« φησὶν Ἀμὼς ὁ προφήτης. ἐὰν ἴδῃς τί τὸ σκυθρωπὸν μετὰ τὴν συντέλειαν τοῦ κόσμου, τὸ ἐπακολουθοῦν ὡς σχεδὸν παντὶ τῷ γένει τῶν ἀνθρώπων κολαζομένων ἐπὶ τοῖς ἡμαρτημένοις, ὄψει συνεσκότασε τότε τὸ περιέχον καὶ οὐκέτι οὐδεὶς δύναται δοξάζειν τὸν θεόν, εἴγε καὶ τοῖς δικαίοις προσέταξεν ὁ λόγος θεοῦ λέγων· »βάδιζε, λαός μου, εἴσελθε εἰς τὸ ταμιεῖόν σου, ἀπόκλεισον τὴν θύραν σου, ἀποκρύβηθι μικρὸν ὅσον ὅσον, ἕως ἂν παρέλθῃ ὁ θυμὸς τῆς ὀργῆς μου( ἅμα δὲ ἐν τούτοις, εἴ τις δύναται, τηρείτω ὅτι εἴρηκε· »μικρὸν ὅσον ὅσον«. ἀλλʼ ἐκεῖνο τὸ »μικρὸν ὅσον« μικρόν ἐστι θεοῦ, οὐκ ἔστι μικρὸν ἀνθρώπῳ· χρὴ γὰρ βλέπειν ὅτι ἑκάστῳ ἐστί τι μικρὸν καὶ μέγα. καὶ ἀπὸ παραδείγματος παραστήσω ὅτι ἑκάστῳ ἐστί τι μικρὸν ἢ μέγα. ἑκάστῳ ζώῳ μικρὰ τροφὴ ἡ τοσήδε ὡς πρὸς σύγκρισιν τῆς συστάσεως αὐτοῦ, καὶ πολλὴ τροφὴ ἡ τοσήδε ὡς τὴν σύγκρισιν πάλιν τῆς κατασκευῆς αὐτοῦ. καὶ οὕτως τὸ μικρὸν τοῦ ἀνθρώπου ἄλλῳ ζώῳ μέγα ἐστί. τὸ μικρόν, φέρʼ εἰπεῖν, ἀνδρὶ πολύ ἐστι παιδίου. οὕτως μικρὸς χρόνος ἐστὶν ὁ τῆς ζωῆς τῆς ἀν- θρωπίνης πᾶς καὶ ὁ τοῦ πολυχρονίου ὡς πρὸς ὅλον τοῦ παντὸς ἐνεστηκότος αἰῶνος. οὕτω δὴ καὶ τὸ μικρὸν τοῦ θεοῦ Πολύ ἐστιν ὡς πρὸς ἡμᾶς, καὶ αἰών ἐστιν ὅλος τὸ μικρὸν τοῦ θεοῦ. ἐὰν λέγηται οὐν· »βάδιζε, λαός μου, εἴσελθε εἰς τὰ ταμιεῖά σου, ἀπόκλεισον τὴν θύραν σου, ἀποκρύβηθι μικρὸν ὅσον ὅσον«, τὸ μικρὸν ἐκεῖνο νομιστέον λέγεσθαι οὐ πρὸς τὴν σχέσιν τοῦ κελευομένου βαδίζειν καὶ εἰσελθεῖν εἰς τὰ ταμιεῖα ἑαυτοῦ, ἀλλὰ πρὸς τὴν σχέσιν τοῦ αὐτὰ προστάσσοντος, ᾡ μικρόν ἐστι τὸ τούτῳ πολύ. εἰ γὰρ »ἕως ἂν παρέλθῃ ὁ θυμὸς τῆς ὀργῆς« τοῦ θεοῦ, δεῖ τινας εἰσελθεῖν εἰς τὰ ταμιεῖα ἑαυτῶν, εἰσὶ δὲ οἷς >οὐκ ἀφίεται τὰ ἁμαρτήματα οὐ μόνον παρʼ ὅλον τὸν αἰῶνα τοῦτον ἀλλὰ καὶ παρʼ ὅλον τὸν μέλλοντα<, δῆλον ὅτι τὸ μικρὸν τοῖς εἰρημένοις παρεκτείνεται. ### English translation (Claude) Perhaps we shall understand what is written by using a saying of the Gospel spoken by the Savior, which runs thus: “Work while it is day; night is coming when no one can work.” There he named this age “day” (and I have added “there” of necessity, for I know that different things are often meant in different places); so he named this age day, and the consummation darkness and night because of the punishments. “For why do you desire the day of the Lord? It is darkness and not light,” says the prophet Amos. If you see what grim thing follows after the consummation of the world, with almost the whole human race punished for its sins, you will see that then what surrounds us has grown dark, and no one can any longer glorify God, since the Word of God has commanded even the righteous, saying: “Go, my people, enter your chamber, shut your door, hide yourself for a very little while, until the fury of my wrath has passed.” At the same time let whoever can observe in this that he has said, “a very little while.” But that “little while” is little for God; it is not little for a human being; for one must see that for each being something is small and great. And I will show by an example that for each thing something is small or great. For each animal, so much food is little by comparison with its build, and so much food is much, again by comparison with its constitution. And so what is little for a human being is great for another animal. What is little, say, for a man is much for a child. So the whole time of human life, even of a long-lived man, is short in comparison with the whole of the present age. So too God's “little” is much in relation to us, and a whole age is God's “little.” If, then, it is said, “Go, my people, enter your chambers, shut your door, hide yourself for a very little while,” that little must be thought to be said not in relation to the one commanded to go and enter his own chambers, but in relation to the one who commands it, to whom what is much for this one is little. For if some must enter their chambers “until the fury” of God's “wrath has passed,” and there are those whose “sins are not forgiven, not only in this whole age but also in the whole age to come,” clearly the “little while” is stretched out for those mentioned. ### Scripture references - John 9:4: quotation, high confidence - Amos 5:18: quotation, high confidence - Isa 26:20: quotation, high confidence - Matt 12:32: quotation, high confidence - Jer 13:16: allusion, high confidence ### Translation notes - The quotations are John 9:4, Amos 5:18, Isa 26:20 (LXX), and Matt 12:32. ### Citation (SBL) Origen, Hom. Jer. 12.10 (Klostermann 3:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-10). ## Homilies on Jeremiah 12.11 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-11 - Source: Klostermann 3:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We glorify God by virtuous deeds, not words; sinners dishonor him, and it is their wickedness that makes others doubt his providence. ### Greek text »Δότε« οὖν »κυρίῳ τῷ θεῷ ἡμῶν δόξαν«. πῶς διδομεν κυρίῳ τῷ θεῷ ἡμῶν δόξαν; οὐκ έν φωναῖς καὶ λεξιδίοις ζητῶ τὸ διδόναι κυρίῳ τῷ θεῷ ἡμῶν δόξαν, ἀλλʼ ἐν πράξεσιν ὁ διδοὺς δόξαν κυρίῳ τῷ θεῷ δίδωσι δόξαν αὐτῷ. έν σωφροσύνῃ δόξασον τὸν θεόν, ἐν δικαιοσύνῃ, ἐν εὐποιίᾳ δόξασον τὸν θεόν· δὸς δόξαν τῷ θεῷ ἐν ἀνδρείᾳ καὶ ὑπομονῇ, δὸς δόξαν τῷ θεῷ ἐν εὐσεβείᾳ καὶ ὁσιότητι καὶ ταῖς λοιπαῖς ἀρεταῖς. εἰ δὲ ταῦτα οὕτως ἔχει καὶ οὕτω δοξάζει τις τὸν θεόν, ἐὰν εἴπω τὰ ἐναντία, μὴ δόξητέ με βλασφημεῖν· μάρτυρα γὰρ παραστήσω κἀκείνων τὴν γραφήν. ὁ σώφρων δοξάζει τὸν θεόν, ὁ ἀκολασταίνων ἀτιμάζει τὸν θεόν. τὸν γὰρ ναὸν τοῦ θεοῦ ὡς Ναβουχοδονόσορ καταστρέφει καὶ >φθείρει τὸν ναὸν τοῦ θεοῦ< καὶ >διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζει< (λέξις ἐστὶ καὶ αὕτη ἀποστολική). οὐκοῦν ἀδοξίαν περιτίθησι τῷ θεῷ ὁ ἁμαρτωλός. καὶ τὰ περὶ προνοίας ζητεῖται, ὥς τινας διστάζειν εἰ ἔστι πρόνοια πρόνοια], δέ οὐδὲν ἂλλο ὡς διὰ τὴν κακίαν. ἄνελε τὴν κακίαν, καὶ οὐ προσκόπτεις τῇ προνοίᾳ. ἄνω δὲ κάτω οἱ προσκόπτοντες τῇ προνοίᾳ ταῦτα λέγουσι· διὰ τί τοσοῦτοι μοιχοὶ καὶ τοσοῦτοι μαλακοί<, διὰ τί τοσοῦτοι ἄθεοι καὶ ἀσεβεῖς; καί εἰσιν οἱ γεννήσαντες τὴν ἀδοξίαν τῇ προνοίᾳ, τὰ προσκόμματα τῷ θεῷ, τὴν βλασφημίαν τῷ κτίσαντι τὸν κόσμον οἱ ἁμαρτάνοντες. διδόασιν <μὲν οὖν τινες δόξαν τῷ θεῷ]<, δὲ δόξαν τῷ θεῷ οἱ τὰ ἐναντία τῇ δόξῃ τοῦ θεοῦ ποιοῦντες διὰ τῶν αμαρτηματων. ### English translation (Claude) “Give,” then, “glory to the Lord our God.” How do we give glory to the Lord our God? I do not look for giving glory to the Lord our God in sounds and little phrases; rather, the one who gives glory to the Lord God gives it to him in deeds. Glorify God in self-control, in righteousness; glorify God in doing good; give glory to God in courage and endurance; give glory to God in godliness and holiness and the other virtues. And if this is so, and this is how one glorifies God, do not think I blaspheme if I state the opposite; for I will bring Scripture as witness of that too. The self-controlled man glorifies God; the licentious man dishonors God. For like Nebuchadnezzar he overthrows the temple of God, and “destroys the temple of God,” and “through transgression of the law dishonors God” (this too is an apostolic saying). So the sinner brings dishonor upon God. And questions about providence are raised, so that some doubt whether there is providence, for no other reason than wickedness. Take away wickedness, and you do not stumble at providence. Those who stumble at providence say this over and over: “Why are there so many adulterers and so many effeminate, why so many godless and impious?” And it is the sinners who have produced the dishonor to providence, the stumbling blocks to God, the blasphemy against the Creator of the world. So some give glory to God, but others give not glory to God, those who by their sins do what is contrary to the glory of God. ### Scripture references - Jer 13:16: quotation, high confidence - 1 Cor 3:17: quotation, high confidence - Rom 2:23: quotation, high confidence - 1 Cor 6:9: allusion, medium confidence ### Translation notes - The quotations are Jer 13:16, 1 Cor 3:17, Rom 2:23, and 1 Cor 6:9. Several phrases near the end are damaged in the digital text; the sense is given. ### Citation (SBL) Origen, Hom. Jer. 12.11 (Klostermann 3:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-1/#p-12-11). ## Homilies on Jeremiah 12.12 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-12-12 - Source: Klostermann 3:98–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bright mountains are the angels and saints, the dark ones the devil and his powers; to “listen secretly” is to grasp the hidden spiritual sense of Scripture, which is why Christians who keep Jewish feasts and fasts literally are rebuked, and the church must fear being crushed as Israel was. ### Greek text »Δότε δόξαν κυρίῳ τῷ θεῷ ἡμῶν πρὸ τοῦ συσκοτάσαι, πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπʼ ὄρη σκοτεινά«. ἔστι τινὰ ὄρη σκοτεινά, <ἒστι τινὰ ὄρη φωεινά]<· πλὴν ἐπεὶ ἑκάτερα. φωτεινὰ ὄρη οἱ ἅγιοι ἄγγελοι τοῦ θεοῦ, οἱ προφῆται, Μωσῆς ὁ θεράπων, οἱ ἀπόστολοι Ἰησοῦ Χριστοῦ. ταῦτα πάντα ὄρη ἐστὶ φωτεινά, καὶ περὶ τούτων νομίζω λελέχθαι ἐν τοῖς Ψαλμοῖς· »οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὄρεσι τοῖς ἁγίοις«. ποῖα δὲ ὄρη σκοτεινά; οἱ τὰ ὑψώματα ἐπαίροντες κατὰ τῆς γνώσεως τοῦ θεοῦ. ὁ διάβολος ὄρος σκοτεινόν ἐστιν, οἱ ἄρχοντες τοῦ αἰῶνος τούτου οἱ καταργούμενοι ὂρη εἰσὶ σκοτεινά καὶ τὸ δαιμόνιον ὁ σεληνιασμὸς ὄρος ἦν, καὶ σκοτεινὸν ὄρος ἠν, περὶ οὑ ἔλεγεν ὁ σωτήρ· »ἐρεῖτε τῷ ὄρει τούτῳ«. περὶ γὰρ σεληνιασμοῦ τοῦ λόγου ζητουμένου καὶ λεγόντων τῶν μαθητῶν· »διὰ τί οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό«, ἀποκρίνεται ὁ σωτὴρ ὅτι »ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ«, περὶ οὑ προετείνατε, περὶ οὑ ἐζητήσατε, »ἐρεῖτε τῷ τούτῳ· μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται«. »ἔνθεν« ἀπὸ τοῦ ἀνθρώπου, »ἐκεῖ« ἐπὶ τὸν τόπον τὸν οἰκεῖον αὐτοῦ. οἱ οὖν προσ- κόπτοντες οὐ προσκόπτουσιν ἐπὶ ὄρη φωτεινά, ἀλλʼ ἐπὶ ὄρη σκοτεινά, ὅταν γένωνται μετὰ τοῦ διαβόλου καὶ τῶν ἀγγέλων αὐτοῦ, τῶν σκοτεινῶν ὀρέων. »Καὶ ἀναμενεῖτε εἰς φῶς«. δύναται μέντοι συνάπτεσθαι τῷ »δότε κυρίῳ τῷ θεῷ ἡμῶν δόξαν« τὸ »καὶ ἀναμενεῖτε εἰς φῶς«. ἐὰν κυρίῳ τῷ θεῷ ἡμῶν δόξαν πρὸ τοῦ συσκοτάσαι, πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπὶ ὄρη σκοτεινά«, δῆλον ὅτι, κἂν συσκοτάσῃ, »ἀναμενεῖτε τὸ φῶς« καὶ τὸ φῶς ὑμᾶς διαδέξεται. ἄλλος δὲ εἴποι ἄν (οὐκ οἶδα πότερον ὑγιῶς νοῶν ἢ μή), ὅτι καὶ οἱ προσκόπτοντες »ἐπʼ ὄρη σκοτεινὰς ἀναμενοῦσι παρὰ τοῖς ὄρεσι τοῖς σκοτεινοῖς ἀναμένοντες τὸ τοῦ ἐλέου φῶς· τοῦτο γὰρ εἶναι δόξει τὸ »καὶ ἀναμενεῖτε εἰς φῶς«. ἐπὰν δὲ ἔλθῃ τις ἐπὶ τὰ ὄρη τὰ σκοτεινά, ἴδωμεν τί έστιν ἐκεῖ· »σκιὰ θανάτου«. ὅπου τὰ σκοτεινὰ ὄρη, ἐκεῖ σκιὰ θανάτου ἀπʼ αὐτῶν τῶν σκοτεινῶν ὀρέων γεννωμένη· »καὶ τεθήσονται εἰς σκοτος«. »Ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως«. τῶν ἀκουόντων οἱ μὲν κεκρυμμένως ἀκούουσιν, οἱ δέ, κἂν ἀκούσωσιν, οὐ κεκρυμμένως ἀκούουσι. τί οὐν ἐστι τὸ κεκρυμμένως ἀκούειν ἢ τὸ »ἀλλὰ λαλοῦμεν θεοῦ σοφίαν έν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν«; καὶ πάλιν ἀλλαχοῦ λέγεται, ὅτι »τὰ πλείονα τῶν ἔργων τοῦ θεοῦ ἐστιν ἐν ἀποκρύφοις«. ἐὰν ἀκούω τοῦ νόμου, ἤτοι κεκρυμμένως ἀκούω ἢ οὐκ ἀκούω κεκρυμμένως. ὁ Ἰουδαῖος οὐκ ἀκούει κεκρυμμένως τοῦ νόμου· διὰ τοῦτο φανερῶς περιτέμνεται, οὐκ εἰδὼς ὅτι οὐχ »ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή«. ὁ δὲ ἀκούων τῆς περιτομῆς κεκρυμμένως, ἐν κρυπτῷ περιτμηθήσεται· ὁ ἀκούων τῶν περὶ τοῦ πάσχα νενομοθετημένων κεκρυμμένως, ἐσθίει ἀπὸ τοῦ προβάτου Χριστοῦ »τὸ« γὰρ »πάσχα ἡμῶν ἐτύθη Χριστός«), καὶ εἰδὼς τὴν σάρκα τοῦ λόγου ὁποία ἐστί, καὶ εἰδὼς ὅτι »ἀληθής ἐστι βρῶσις«, μεταλαμβάνει ταύτης· κεκρυμμένως γὰρ ἤκουσε τοῦ πάσχα. ὁ δὲ πολὺς οὗτος Ἰουδαῖος διὰ τοῦτο τὸν κύριον Ἰησοῦν ἀπέκτεινε καὶ ἔνοχος καὶ σήμερόν ἐστι τῷ φόνῳ Ἰησοῦ, ἐπεὶ μὴ κεκρυμμένως μήτε τοῦ νόμου μήτε τῶν προφητῶν ἤκουσεν. ἐὰν ἀναγινώσκῃς περὶ τῶν ἀζύμων, ἔστιν ἀκοῦσαι κεκρυμμένως, ἔστιν ἀκοῦσαι φανερῶς τῆς ἐντολῆς. ὅσοι έν ὑμῖν ἐγγὺς γάρ ἐστι τὸ πάσχα) ἄζυμα ἄγετε, τὰ ἄζυμα σωματικά, οὐκ ἀκούετε τῆς λεγούσης ἐντολῆς· »ἐὰν μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν«. καὶ περὶ σαββάτου γυναῖκες μὴ ἀκούσασαι τοῦ προφήτου οὐκ ἀκούουσι κεκρυμμένως, ἀλλὰ ἀκούουσι φανερῶς. οὐ λούονται τὴν ἡμέραν τοῦ σαββάτου, ἐπανέρχονται »ἐπὶ τὰ πτωχὰ καὶ ἀσθενῆ στοιχεῖα«, ὡς Χριστοῦ μὴ ἐπιδεδημηκότος, τοῦ τελειοῦντος ἡμᾶς καὶ διαβιβάζοντος ἀπὸ τῶν νομικῶν στοιχείων ἐπὶ τὴν εὐαγγελικὴν τελειότητα. Διὰ τοῦτο προσέχωμεν ἀναγινώσκοντες τὸν νόμον καὶ τοὺς προφήτας, μήποτε ὑποπέσωμεν τῇ λεγούσῃ προφητείᾳ· »ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως«. ὅσοι τὴν νηστείαν τὴν Ἰουδαϊκὴν ὡς μὴ νοοῦντες τὴν τοῦ ἱλασμοῦ ἡμέραν τηρεῖτε τὴν] μετὰ τὴν Ἰησοῦ Χριστοῦ ἐπιδημίαν. οὐκ ἠκούσατε τοῦ ἱλασμοῦ κεκρυμμένως, ἀλλὰ φανερῶς μόνον· τὸ γὰρ κεκρυμμένως ἀκοῦσαι τοῦ ἱλασμοῦ ἒστιν ἀκοῦσαι, πῶς ὁ θεὸς ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν« Ἰησοῦν καὶ ὅτι »αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον. ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου«. κἂν παραβολαὶ εὐαγγελικαὶ ἀναγινώσκωνται καὶ ὁ ἀκροατὴς ᾖ τῶν ἔξω, οὐ κεκρυμμένως αὐτῶν ἀκούσεται. ἐὰν δὲ ὁ ἀκροατὴς ἀπόστολος ᾖ ἢ τῶν εἰσερχομένων »εἰς τὴν οἰκίαν« Ἰησοῦ, προσέρχεται τῷ Ἰησοῦ, πυνθάνεται καὶ περὶ τῆς ἀσαφείας τῆς παραβολῆς, καὶ ἑρμηνεύει αὐτὴν Ἰησοῦς καὶ γίνεται ἐκεῖνος ὁ ἀκροατὴς τοῦ εὐαγγελίου ἀκούων αὐτοῦ κεκρυμμένως, ἵνα μὴ κλαύσῃ ἡ ψυχὴ αὐτοῦ· τῶν γὰρ μὴ ἀκουόντων κεκρυμμένως κλαίει ἡ ψυχή. Τί θαυμασίως οὐκ εἶπεν· κλαύσεσθε, ἐὰν μὴ ἀκούσητε κεκρυμμένως, ἀλλά· »ἡ ψυχὴ ὑμῶν κλαύσεται«; ἔστι τις κλαυθμὸς μόνης ψυχῆς κλαιούσης, καὶ τάχα ἐκεῖνον τὸν κλαυθμὸν διδάσκει ἡμᾶς ὁ σωτὴρ λέγων· »ἐκεῖ ἔσται ὁ κλαυθμός«. κἂν λέγῃ· »οὐαὶ οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε«, περὶ ἐκείνου τοῦ κλαυθμοῦ λέγει, οὗ ἀπειλεῖ καὶ ἐνταῦθα ὁ προφήτης λέγων· »ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως«. ὅταν γὰρ ὑβρίζησθε, τότε κλαύσεσθε καὶ κατάξουσιν οἱ ὀφθαλμοὶ δάκρυα, ὅτι συνετρίβη τὸ ποίμνιον κυρίου«. ἐὰν ἴδῃ νῦν τις τὰ Ἰουδαϊκὰ καὶ συγκρίνῃ αὐτὰ τοῖς ἀρχαίοις, ὄψεται τίνα τρόπον συνετρίβη τὸ ποίμνιον κυρίου«. ἦν γὰρ τοῦτό ποτε ποίμνιον κυρίου, καὶ ἐπεὶ ἀναξίους ἔκριναν ἑαυτούς, ἐστράφη ὁ λόγος εἰς τὰ ἔθνη. εἰ οὖν ἐκεῖνο τὸ ποίμνιον συνετρίβη τοῦ κυρίου, ἡμεῖς ἡ ἀγριέλαιος, ἡ παρὰ φύσιν ἑαυτῆς ἐγκεντριζομένη εἰς τὴν καλλιέλαιον τῶν πατέρων, οὐ πλέον ὀφείλομεν φοβεῖσθαι, μήποτε συντριβῇ καὶ τοῦτο »τὸ ποίμνιον τοῦ κυρίου«; μέλλει γὰρ συντρίβεσθαί ποτε κατὰ τὸ εἰρημένον ὑπὸ τοῦ σωτῆρος, ὅταν »διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν«. περὶ τίνων γὰρ ὁ λόγος; οὐ περὶ Χριστιανῶν λεγομένων τὸ »ψυγήσεται ἡ ἀγάπη τῶν πολλῶν« εἴρηται; περὶ τίνων ὁ λόγος, ὅτι πλὴν ἐλθὼν ὁ υἱὸς τοῦ ἀνθρώπου ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς«; οὐ περὶ ἡμῶν ἐστι; διὰ τοῦτο προσέχωμεν ἑαυτοῖς πάντα πράττοντες, ἳνα ὁσημέραι τοῦτο τὸ ποίμνιον τοῦ θεοῦ βελτιῶται, ὑγιάζηται, θεραπεύηται, καὶ πᾶσα συντριβὴ ἀποστῇ ἀπὸ τῶν ψυχῶν ἡμῶν, ἕνα έν Χριστῷ Ἰησοῦ τελειωθῶμεν, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) “Give glory to the Lord our God before it grows dark, before your feet stumble on dark mountains.” There are some dark mountains, and there are some bright mountains; there are both. The bright mountains are the holy angels of God, the prophets, Moses the servant, the apostles of Jesus Christ. All these are bright mountains, and about them I think it is said in the Psalms: “His foundations are on the holy mountains.” And what are the dark mountains? Those who raise up heights against the knowledge of God. The devil is a dark mountain; the rulers of this age, who are being brought to nothing, are dark mountains; and the demon of the moonstruck boy was a mountain, and a dark mountain, about which the Savior said, “You will say to this mountain.” For when the matter of the moonstruck boy was being inquired into, and the disciples were saying, “Why could we not cast it out?”, the Savior answers: “If you have faith like a grain of mustard seed, you will say to this mountain,” the one you brought up, the one you asked about, “you will say to this one, ‘Move from here to there,’ and it will move”: “from here,” from the man, “there,” to its own proper place. So those who stumble do not stumble on bright mountains, but on dark mountains, when they come to be with the devil and his angels, the dark mountains. “And you will wait for light.” “And you will wait for light” can indeed be joined to “Give glory to the Lord our God.” If you give glory to the Lord our God “before it grows dark, before your feet stumble on dark mountains,” clearly, even if it grows dark, “you will wait for the light,” and the light will succeed for you. But another might say (I do not know whether understanding soundly or not) that even those who stumble “on dark mountains” will wait, waiting beside the dark mountains for the light of mercy; for this will seem to be “and you will wait for light.” But when someone comes to the dark mountains, let us see what is there: “the shadow of death.” Where the dark mountains are, there is the shadow of death, produced by the dark mountains themselves; “and they will be put into darkness.” “But if you do not listen secretly, your soul will weep because of insolence.” Of those who listen, some listen secretly, others, even if they listen, do not listen secretly. What, then, is listening secretly, if not “But we speak God's wisdom in a mystery, the hidden wisdom, which God foreordained before the ages for our glory”? And again it is said elsewhere that “most of God's works are in hidden things.” If I hear the law, I either hear it secretly or do not hear it secretly. The Jew does not hear the law secretly; that is why he is circumcised openly, not knowing that “he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.” But the one who hears about circumcision secretly will be circumcised in secret. The one who hears the laws about the Passover secretly eats of the lamb, Christ (for “Christ our Passover has been sacrificed”), and, knowing what kind of flesh the Word's flesh is, and knowing that it “is true food,” partakes of it; for he has heard of the Passover secretly. But this Jew, in the main, killed the Lord Jesus for this reason, and even today is guilty of the murder of Jesus, because he heard neither the law nor the prophets secretly. If you read about the unleavened bread, you can hear the commandment secretly, you can hear it openly. All of you (for the Passover is near) who keep unleavened bread, the bodily unleavened bread, do not hear the commandment that says, “If you do not listen secretly, your soul will weep.” And about the sabbath, women who have not heard the prophet do not hear secretly, but hear openly. They do not bathe on the sabbath day; they return “to the poor and weak elements,” as though Christ had not come, who perfects us and brings us over from the elements of the law to the perfection of the gospel. For this reason let us pay attention when we read the law and the prophets, lest we fall under the prophecy that says: “But if you do not listen secretly, your soul will weep because of insolence.” All of you who keep the Jewish fast, not understanding the day of atonement, after the coming of Jesus Christ: you have not heard of the atonement secretly, but only openly; for to hear of the atonement secretly is to hear how God set forth Jesus as “an atonement for our sins,” and that “he is the atonement for our sins, and not for ours only, but also for the whole world.” Even when the Gospel parables are read, if the hearer is one of those outside, he will not hear them secretly. But if the hearer is an apostle, or one of those who go “into the house” of Jesus, he comes to Jesus, asks about the obscurity of the parable too, and Jesus interprets it, and that hearer of the Gospel becomes one who hears it secretly, so that his soul may not weep; for the soul of those who do not listen secretly weeps. Why, wonderfully, did he not say, “You will weep if you do not listen secretly,” but “your soul will weep”? There is a weeping of the soul alone, weeping, and perhaps the Savior teaches us of that weeping, saying: “There will be weeping.” And when he says, “Woe to you who laugh now, for you will mourn and weep,” he speaks of that weeping, which the prophet also threatens here, saying: “But if you do not listen secretly, your soul will weep because of insolence.” For when you are insulted, then you will weep, “and your eyes will run down with tears, because the Lord's flock has been crushed.” If anyone now looks at the affairs of the Jews and compares them with those of old, he will see how “the Lord's flock has been crushed.” For this was once the Lord's flock, and since they judged themselves unworthy, the word turned to the nations. If, then, that flock of the Lord was crushed, ought not we, the wild olive, grafted contrary to its nature into the cultivated olive of the fathers, to fear all the more lest this “flock of the Lord” too be crushed? For it is going to be crushed at some time, according to what the Savior said, when “because lawlessness is multiplied, the love of many will grow cold.” About whom is the saying? Is not “the love of many will grow cold” said about those called Christians? About whom is the saying, “Nevertheless, when the Son of Man comes, will he find faith on the earth?” Is it not about us? For this reason let us take heed to ourselves, doing everything so that daily this flock of God may improve, be made sound, be healed, and every crushing may depart from our souls, so that we may be perfected in Christ Jesus, to whom be the glory and the power for ever. Amen. ### Scripture references - Jer 13:16: quotation, high confidence - Jer 13:17: quotation, high confidence - Ps 87:1 (86:1 LXX): quotation, high confidence - 2 Cor 10:5: allusion, high confidence - 1 Cor 2:6: allusion, high confidence - Matt 17:15: allusion, high confidence - Matt 17:19: quotation, high confidence - Matt 17:20: quotation, high confidence - Matt 25:41: allusion, medium confidence - 1 Cor 2:7: quotation, high confidence - Rom 2:28: quotation, high confidence - 1 Cor 5:7: quotation, high confidence - John 6:55: quotation, high confidence - Gal 4:9: quotation, high confidence - Lev 16:29: allusion, medium confidence - Rom 3:25: allusion, high confidence - 1 John 2:2: quotation, high confidence - Mark 4:10: allusion, high confidence - Matt 13:36: allusion, medium confidence - Matt 8:12: quotation, high confidence - Luke 6:25: quotation, high confidence - Acts 13:46: allusion, high confidence - Rom 11:17: allusion, high confidence - Rom 11:24: allusion, high confidence - Matt 24:12: quotation, high confidence - Luke 18:8: quotation, high confidence ### Extrabiblical texts - Sir 16:21 (Sirach): quotation, high confidence ### Translation notes - The quotations are Jer 13:16–17 (LXX), Ps 87:1 (86:1 LXX), 2 Cor 10:5, 1 Cor 2:6, Matt 17:15, 19–20, Matt 25:41, 1 Cor 2:7, Sir 16:21, Rom 2:28, 1 Cor 5:7, John 6:55, Gal 4:9, Rom 3:25, 1 John 2:2, Mark 4:10–11 (Matt 13:36), Matt 8:12, Luke 6:25, Acts 13:46, Rom 11:17, 24, Matt 24:12, and Luke 18:8. The homily was preached shortly before Passover, and Origen rebukes Christians in his congregation who kept Jewish customs (unleavened bread, the sabbath, the fast of the Day of Atonement). His statement that the Jew “is guilty of the murder of Jesus” even today is his own polemic, given as he wrote it. The digital text contains a stray section number (“13.”), removed. ### Citation (SBL) Origen, Hom. Jer. 12.12 (Klostermann 3:98–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-12-12). ## Homilies on Jeremiah 13, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-0 - Source: Klostermann 3:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the thirteenth homily, on Jer 15:5–7. ### Greek text Ὁμιλία ιγ΄. Εἰς τὸ »τίς φείσεται ἐπὶ σοί, μέχρι τοῦ »ἠτεκνώθην«. ### English translation (Claude) Homily 13. On “Who will spare you?” as far as “I have been bereaved.” ### Scripture references - Jer 15:5: quotation, high confidence - Jer 15:7: quotation, high confidence ### Translation notes - The passage is Jer 15:5–7 (LXX). ### Citation (SBL) Origen, Hom. Jer. 13.0 (Klostermann 3:101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-0). ## Homilies on Jeremiah 13.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-1 - Source: Klostermann 3:101–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As no one dares pity someone condemned by the emperor, so the angels do not intercede for Jerusalem, condemned by God for killing Christ. ### Greek text Τὰ λεγόμενα πρὸς τὴν Ἱερουσαλὴμ μετὰ πολλῆς ἀπειλῆς νοῆσαι θέλομεν οὕτως ἔχοντα· »τίς φείσεται ἐπὶ σοί, Ἱερουσαλήμ; ἢ τίς σκυθρωπάσει ἐπὶ σοί; ἢ τίς ἀνακάμψει ἐρωτῆσαι εἰς εἰρήνην σου; σὺ ἀπεστράφης με, λέγει κύριος. ὀπίσω πορεύσῃ, καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ καὶ διαφθερῶ σε, καὶ οὐκέτι ἀνήσω σε. καὶ διασπερῶ αὐτοὺς ἐν διασπορᾷ«. εἶτα »ἠτεκνώθην«. ἀπορία κατέσχε με, παράδειγμα λαμβάνω πολέμιόν τινα ἀποδειχθέντα τοῦ βασιλεύοντος ἐπὶ γῆς, ὅτι τῷ τοιούτῳ οὐδὲ μεταδιδόναι ἐλέου ἔξεστιν, ἵνα μὴ δοκῇ τις προσκρούειν τῷ καταδικάσαντι βασιλεῖ. καὶ οὐκ ἔξεστι τὸν τοιοῦτον οὐδὲ ἐλεῆσαι] προσεπιτείνουσί τινες οὐδὲ σκυθρωπάζοντες ἐπ΄ αὐτῷ, ἵνα μὴ ἐπὶ τῷ σκυθρωπάζειν δοκῶσι δυσαρεστεῖσθαι τῷ κριθέντι ὑπὸ τοῦ βασιλέως. εἰ νενόηκας τοῦτο, ἴδε μοι τὸν καταδικασθέντα ὑπὸ τοῦ θεοῦ διὰ τὰς πολλὰς ἑαυτοῦ ἁμαρτίας, καὶ ὅρα τὸν τοιοῦτον. λεγιώνων ὄντων ἀγγέλων τῶν τεταγμένων ἐπὶ τὸ βοηθεῖν τῇ ἀνθρώπων φύσει, ὑπὸ μηδενὸς ἐλεούμενον. ἕκαστος γὰρ τῶν ἀγγέλων ἰδὼν τὸν καταδικάσαντα ὅτι θεός ἐστι, τὸν ἀποστραφέντα ὅτι δημιουργός ἐστι, τὴν φύσιν τῶν ἀμαρτιῶν ὅτι τοιαύτη ὥστε τὸν ἀγαθὸν θεὸν ἀναγκασθῆναι, ἱν οὕτως εἴπω τὴν ψῆφον ἀγαγεῖν κατὰ τοῦ ἡμαρτηκότος, ἕκαστος τῶν ὁρώντων οὐ φείδεται, οὐ σκυθρωπάζει, οὐκ ἐλεεῖ, οὐκ ἐπανέρχεται ὥστε παρακαλέσαι περὶ τῆς πρὸς τὸν τοιοῦτον εἰρήνης. Ἡ Ἱερουσαλὴμ τοίνυν αὕτη οὕτω γὰρ λελέξεται διὰ τὸ γράμμα) ἡμαρτηκέτω μου εἰς τὸν Ἰησοῦν, καὶ τοιαῦτα πεποιηκέτω, ἵνα εἴπῃ περὶ αὐτῆς ὁ Ἰησοῦς· »Ἱερουσαλὴμ Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν«. καταλειπέσθω αὕτη ἡ Ἱερουσαλήμ ὡς καταλέλειπται. οἱ ἄγγελοι οἱ ἀεὶ βοηθοῦντες τῇ Ἱερουσαλήμ, διʼ ὧν διετάγη καὶ ὁ Μωσέως νόμος »διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου«, καταλειπέτωσαν τὴν Ἱερουσαλὴμ καὶ λεγέτωσαν· τὰ ἁμαρτήματα αὐτῆς μεγάλα γέγονε, τὸν Ἰησοῦν ἀπέκτειναν, ἐπὶ τὸν Χριστὸν τὰς χεῖρας ἐπιβεβλήκασιν. ὅσον ἔτι μικρότερα ἡν τὰ ἁμαρτήματα, ἐδυνάμεθα ἔτι περὶ αὐτῶν ἀξιοῦν καὶ παρακαλεῖν, ἐδυνάμεθα φείδεσθαι τῆς Ιερουσαλήμ· τίς ἐπὶ τούτῳ φείσεται; »ἐὰν ἁμαρτάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ· ἐὰν δὲ εἰς κύριον ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ«; »ἁμαρτίαν ἥμαρτεν Ἱερουσαλήμ, διὰ τοῦτο εἰς σάλον ἐγένετο«· καὶ λέγεται πρὸς αὐτὴν ταύτην πρῶτον· τίς φείσεται ἐπὶ σοί, Ἱερουσαλήμ; καὶ τίς σκυθρωπάσει ἐπὶ σοί«; ἡμεῖς οὐ σκυθρωπάζομεν ἐπὶ τῇ Ἱερουσαλήμ καὶ ταῖς συμφοραῖς αὐτῆς καὶ τοῖς γενομένοις παντὶ τῷ λαῷ ἐκείνῳ· τῷ γὰρ ἐκείνων παραπτώματι ἡ σωτηρία ἡμῶν γέγονεν εἰς τὸ παραζηλῶσαι <αὐτούς>. ἐπεὶ τὸ παράπτωμα αὐτῶν τηλικαύτη γέγονεν ἁμαρτία ὣστε φωνῆς κυρίου λεχθῆναι· »τίς οὐν φείσεται ἐπὶ σοί, λέγω πρὸς τὴν ἀποκτείνασάν μου τὸν Ἰησοῦν καὶ ἐγώ· »τίς φείσεται ἐπὶ σοί, Ἱερουσαλήμ; καὶ τίς σκυθρωπάσει ἐπὶ σοί«; ### English translation (Claude) We wish to understand the words spoken to Jerusalem with great threatening, which run thus: “Who will spare you, O Jerusalem? Or who will grieve over you? Or who will turn back to ask for your peace? You have turned away from me, says the Lord. You will go backward, and I will stretch out my hand against you and destroy you, and I will no longer let you go. And I will scatter them in a dispersion.” Then, “I have been bereaved.” Perplexity seized me; I take as an example someone declared an enemy of the one reigning on earth: to such a person one may not even give a share of mercy, lest anyone seem to be offending the king who condemned him. And one may not even pity such a man; some go further and do not even grieve over him, lest by grieving they seem to be displeased with the one judged by the king. If you have understood this, see for me the one condemned by God for his many sins, and look at such a one: though there are legions of angels appointed to help human nature, he is pitied by no one. For each of the angels, seeing that the one who condemned is God, that the one who turned away is the Creator, and that the nature of the sins is such that the good God was compelled, so to speak, to bring the sentence against the sinner, each of those who see it does not spare, does not grieve, does not pity, does not return to plead for peace for such a one. So let this Jerusalem (for so it will be spoken of because of the letter) have sinned against my Jesus, and have done such things that Jesus says about her: “Jerusalem, Jerusalem, killing the prophets and stoning those sent to her, how often I wished to gather your children as a hen gathers her chicks under her wings, and you would not! Behold, your house is left to you.” Let this Jerusalem be left as it has been left. Let the angels who always helped Jerusalem, through whom the law of Moses too was ordained, “ordained through angels by the hand of a mediator,” leave Jerusalem and say: “Her sins have become great; they killed Jesus, they laid hands on the Christ. As long as the sins were still smaller, we could still intercede and plead for them, we could spare Jerusalem; who will spare her for this?” “If a man sins against a man, they will pray for him; but if he sins against the Lord, who will pray for him?” “Jerusalem has sinned a sin; therefore she has become a tossing.” And to her first of all it is said: “Who will spare you, O Jerusalem? And who will grieve over you?” We do not grieve over Jerusalem and her calamities and what happened to that whole people; for by their trespass our salvation came, to make them jealous. Since their trespass became so great a sin that it was said by the voice of the Lord, “Who then will spare you?”, I too say to her who killed my Jesus: “Who will spare you, O Jerusalem? And who will grieve over you?” ### Scripture references - Jer 15:5: quotation, high confidence - Jer 15:6: quotation, high confidence - Jer 15:7: quotation, high confidence - Matt 23:37: quotation, high confidence - Matt 23:38: quotation, high confidence - Gal 3:19: quotation, high confidence - 1 Sam 2:25: quotation, high confidence - Lam 1:8: quotation, high confidence - Rom 11:11: allusion, high confidence ### Translation notes - The quotations are Jer 15:5–7 (LXX), Matt 23:37–38, Gal 3:19, 1 Sam 2:25 (1 Kgdms 2:25 LXX), Lam 1:8 (LXX), and Rom 11:11. Origen's refusal to grieve over Jerusalem and his charge that she “killed Jesus” are his own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 13.1 (Klostermann 3:101–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-1). ## Homilies on Jeremiah 13.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-2 - Source: Klostermann 3:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul that has become “Jerusalem” by conversion but then falls into grave sin or apostasy does to Christ spiritually what Jerusalem did to him bodily, and must fear that no one will intercede for it. ### Greek text Μεταβαίνω ἀπὸ τοῦ γράμματος, καίτοιγε ὁδὸν ἐσχηκώς, ἥν ἔδωκεν ὁ λόγος, ἐπὶ ἑκάστην ψυχὴν ἤδη ἀξιωθεῖσαν τοῦ ὁρᾶν τὴν εἰρήνην· μετὰ γὰρ τὰ μαθήματα τὰ θεῖα γέγονας Ἱερουσαλήμ, τὸ πρότερον οὐσα Ἱεβούς. ἡ ἱστορία λέγει, ὅτι τὸ ὄνομα τοῦ ἐκείνου ἦν Ἰεβούς, δεύτερον δὲ μετέβαλε τὸ ὄνομα καὶ Ἱερουσαλήμ. Ἰεβούς φασιν Ἑβραίων παῖδες ὅτι ἑρμηνεύεται Πεπατημένη. Ἰεβοὺς οὖν, ἡ Πεπατημένη ὑπὸ δυνάμεων ἀντικειμένων ψυχή, μεταβέβληται καὶ γέγονεν Ἱερουσαλήμ, Ὅρασις εἰρήνης. εἰ οὖν, ὅτε μεταβέβληκας ἀπὸ Ἰεβοὺς εἰς τὸ γενέσθαι Ἱερουσαλήμ, ἥμαρτες καὶ τὸν υἱὸν τοῦ θεοῦ καταπεπάτηκας καὶ τὸ αἷμα τῆς καινῆς διαθήκης κοινὸν ὡς ἐκείνη καὶ σύ) ἡγήσω< καὶ ἐν ἁμαρτήμασι χαλεποῖς, λεχθήσεται καὶ περὶ τοῦ· τίς φείσεται ἐπὶ σοί, Ἱερουσαλήμ«; καὶ τίς σκυθρωπάσει ἐπὶ σοί«, ἐὰν γένῃ τοιοῦτος ὡς προδοῦναι τὸν Ἰησοῦν; ἕκαστος ἡμῶν ἁμαρτάνων. καὶ μάλιστα εἰ μείζονα, εἰς Ἰησοῦν ἁμαρτάνει. ἐὰν δὲ καὶ ἀποστάτης ᾖ, ἔτι μάλιστα ταῦτα ποιεῖ τῷ Ἰησοῦ πνευματικῶς ἃ ἐποίησεν αὐτῷ Ἱερουσαλῆμ σωματικῶς. διὸ »πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας«; εἰ κατεπάτησας τὸν υἱὸν τοῦ θεοῦ καὶ τὸ πνεῦμα τῆς χάριτος ἐνύβρισας, τίς »φείσεται ἐπὶ σοί; τίς σκυθρωπάσει ἐπὶ σοί; τίς ἀνακάμψει ἐρωτῆσαι τὰ εἰς εἰρήνην σου«; αὐτὸν τὸν υἱὸν τοῦ θεοῦ τὸν ἐρωτήσαντά σοι τὰ εἰς εἰρήνην προέδωκεν ἡ τοῦ ἁμαρτωλοῦ ψυχή· τίς δύναται παρακαλέσαι ἀνακάμψας πάλιν περὶ τῆς εἰρήνης; γινώσκοντες οὐν ὅτι »ἀδύνατον τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μέτόχους γενηθέντας πνεύματος ἁγίου καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἐν ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ, καὶ παραδειγματίζοντας« πάντα πράττωμεν, ἵνα μὴ καὶ περὶ ἡμῶν λέγηται τὸ »τίς φείσεται ἐπὶ σοί, Ἱερουσαλήμ; καὶ τίς σκυθρωπάσει ἐπὶ σοί; ἢ τίς ἀνακάμψει ἐρωτῆσαι εἰς εἰρήνην σοι«; ### English translation (Claude) I pass over from the letter, having in fact the way that the word gave, to each soul already counted worthy to see peace; for after the divine teachings you have become Jerusalem, who were formerly Jebus. The history says that the name of that place was Jebus, and afterward it changed its name to Jerusalem too. The sons of the Hebrews say that Jebus is interpreted “Trodden down.” So Jebus, the soul trodden down by the opposing powers, has been changed and become Jerusalem, “Vision of Peace.” If, then, having changed from Jebus so as to become Jerusalem, you have sinned and, like her, you too have trampled on the Son of God and counted the blood of the new covenant common, and are in grievous sins, it will be said of you too: “Who will spare you, O Jerusalem? And who will grieve over you?”, if you become such as to betray Jesus. Each of us, when he sins, and especially if the sins are greater, sins against Jesus. And if he is also an apostate, he does still more to Jesus spiritually what Jerusalem did to him bodily. That is why: “How much worse punishment, do you think, will be deserved by the one who has trampled on the Son of God, and counted as common the blood of the covenant by which he was sanctified, and insulted the Spirit of grace?” If you have trampled on the Son of God and insulted the Spirit of grace, who “will spare you? Who will grieve over you? Who will turn back to ask for the things of your peace?” The soul of the sinner has betrayed the very Son of God who asked for you the things of peace; who can turn back again and plead for peace? Knowing, then, that “it is impossible for those who have once been enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, to renew them again to repentance, since they crucify again for themselves the Son of God and put him to open shame,” let us do everything so that it may not be said of us too: “Who will spare you, O Jerusalem? And who will grieve over you? Or who will turn back to ask for your peace?” ### Scripture references - Josh 18:28: allusion, medium confidence - Judg 19:10: allusion, medium confidence - Heb 10:29: quotation, high confidence - Jer 15:5: quotation, high confidence - Heb 6:4: quotation, high confidence - Heb 6:5: quotation, high confidence - Heb 6:6: quotation, high confidence ### Translation notes - The quotations are Jer 15:5 (LXX), Heb 10:29, and Heb 6:4–6; Jebus as the old name of Jerusalem is Josh 18:28 and Judg 19:10. “Trodden down” and “Vision of Peace” are traditional interpretations of the names Jebus and Jerusalem. ### Citation (SBL) Origen, Hom. Jer. 13.2 (Klostermann 3:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-2). ## Homilies on Jeremiah 13.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-3 - Source: Klostermann 3:104–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To “go backward” is to turn back to sin; like Lot, the believer must never look back or linger near Sodom, but press forward to the mountain, which is Christ. ### Greek text Καὶ πρὸς ἑκατέραν δὲ ἑρμηνείαν τῆς Ἱερουσαλῆμ ἁρμόσει καὶ τὸ ἑξῆς· »σὺ ἀπεστράφης με, λέγει κύριος. ὀπίσω πορεύσῃ«. ὅτι ἀπεστράφης τὸν υἱὸν τοῦ θεοῦ, καὶ διὰ τὸ ἀπεστράφθαι τὸν υἱὸν τοῦ θεοῦ ἀπεστράφης τὸν θεόν, τί δεῖ καὶ λέγειν; καὶ ἐπειδὴ ἀπεστράφη ἡ Ἱερουσαλὴμ ἡ ἐν τῇ Ἰουδαίᾳ τὸν Χριστόν, ἀφʼ ἡς πάντας τοὺς Ἰουδαίους νοητέον, διὰ τοῦτο »ὀπίσω πορεύσῃ«. ἦν γὰρ ὅτε οὐκ ὀπίσω ἐπορεύετο, ἀλλὰ ἔμπροσθεν· νῦν δὲ ὀπίσω πορεύεται »καὶ ἐστράφησαν ταῖς καρδίαις εἰς Αἴγυπτον«, δῆλον ὅτι ἵνα ὀπίσω πορευθῶσι. περὶ δὲ τοῦ τί ἐστι τὸ »ὀπίσω πορεύσῃ« ἢ τί τοῖς ἔμπροσθεν ἐπεκτείνεσθαι, οὕτω παραστήσομεν. ὁ δίκαιος τοῖς ἔμπροσθεν ἐπεκτείνεται, τῶν ὄπισθεν. δῆλον ὅτι ὁ ἐναντίως τῷ δικαίῳ διακείμενος τῶν ὀπίσω μέμνηται καὶ τοῖς ἔμπροσθεν οὐκ ἐπεκτείνεται. τῶν δὲ ὀπίσω μεμνημένος παρακούει τοῦ Ἰησοῦ διδάσκοντος καὶ λέγοντος· »μὴ στραφήτω εἰς τὰ ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ«, παρακούει τοῦ Ἰησοῦ λέγοντος· »μνημονεύετε τῆς γυναικὸς Λώτ«, παρακούει τοῦ Ἰησοῦ λέγοντος· »οὐδεὶς βαλὼν τὴν χεῖρα ἐπʼ ἄροτρον καὶ στραφεὶς εἰς τὰ ὀπίσω, εὔθετός ἐστι τῇ βασιλείᾳ τοῦ θεοῦ«. καὶ ἐν τῷ νόμω δὲ γέγραπται, ὅτι εἶπον οἱ ἄγγελοι πρὸς τὸν ἐξελθόντα ἀπὸ Σοδόμων Λώτ· »μὴ περιβλέψῃ εἰς τὰ ὀπίσω μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ· εἰς τὸ ὄρος σῴζου. μήποτε συμπαραληφθῇς«. καὶ τοῦτο δὲ ἔχει διάνοιαν ἀξίαν ἀγγελικοῦ πνεύματος· »μὴ περιβλέψῃ εἰς τὰ ὀπίσω«, ἀεὶ τοῖς ἔμπροσθεν ἐπεκτείνου. καταλέλοιπας Σόδομα, μὴ στρέφου εἰς Σόδομα. καταλέλοιπας τὴν κακίαν καἰ τὴν ἁμαρτίαν, μὴ ἐπιστραφῇς πρὸς αὐτὴν »μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ«. κἂν τηρήσῃς τὴν προτέραν ἐντολὴν τὴν λέγουσαν· »μὴ περιβλέψῃ εἰς τὰ ὀπίσω«, οὐκ ἀρκεῖ σοι πρὸς τὸ σωθῆναι, ἐὰν μὴ καὶ τῆς δευτέρας ἐντολῆς ἀκούσῃς λεγούσης· »μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ«. οὐ δεῖ γὰρ ἀρξάμενον προκόπτειν ἑστάναι ἐν τῇ περιχώρῳ Σοδόμων, εἰ καὶ Σόδομα διαβέβηκεν, ἀλλὰ διαβάντα ἀπὸ τοῦ ἑστάναι έν τῇ περιχώρῳ σῴζεσθαι εἰς τὸ ὄρος κατὰ τὸ »μὴ περιβλέψῃ εἰς τά ὀπίσω μηδὲ στῇς έν πάσῃ τῇ περιχώρῳ· εἰς τὸ ὄρος σῴζου, μήποτε συμπαραληφθῇς«. εἰ βούλει μὴ συμπαραληφθῆναι Σοδομίταις, μήποτε εἰς τὰ ὁπίσω στραφῇς μηδὲ στῇς ἐν τῇ περιχώρῳ Σοδόμων μηδὲ ἀλλαχοῦ γένῃ ἢ εἰς τὸ ὄρος ἐκεῖ γάρ ἐστι μόνον σωθῆναι. ἔστι δὲ τὸ ὄρος κύριος Ἰησοῦς, ᾡ έστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) And what follows will fit either interpretation of Jerusalem: “You have turned away from me, says the Lord. You will go backward.” That you have turned away from the Son of God, and by turning away from the Son of God have turned away from God, what need is there even to say? And since Jerusalem in Judea turned away from Christ, and by her all the Jews must be understood, for this reason “you will go backward.” For there was a time when she did not go backward, but forward; but now she goes backward, “and they turned in their hearts to Egypt,” clearly so as to go backward. And what “you will go backward” is, or what straining forward to what lies ahead is, we will show thus. The righteous man strains forward to what lies ahead, [forgetting] what lies behind. Clearly the one disposed contrary to the righteous remembers what lies behind and does not strain forward to what lies ahead. And remembering what lies behind, he disobeys Jesus, who teaches and says: “Let him not turn back to take his cloak”; he disobeys Jesus, who says: “Remember Lot's wife”; he disobeys Jesus, who says: “No one who puts his hand to the plough and turns back is fit for the kingdom of God.” And in the law too it is written that the angels said to Lot as he came out of Sodom: “Do not look back, nor stop anywhere in the surrounding country; flee to the mountain, lest you be swept away.” And this too has a meaning worthy of an angelic spirit: “Do not look back”: always strain forward to what lies ahead. You have left Sodom; do not turn back to Sodom. You have left wickedness and sin; do not turn back to it, “nor stop anywhere in the surrounding country.” Even if you keep the first commandment, which says, “Do not look back,” it is not enough for your salvation unless you also hear the second commandment, which says, “nor stop anywhere in the surrounding country.” For one who has begun to make progress must not stand in the country around Sodom, even if he has passed through Sodom; but having passed beyond standing in the surrounding country, he must be saved on the mountain, according to “Do not look back, nor stop anywhere in the surrounding country; flee to the mountain, lest you be swept away.” If you wish not to be swept away with the Sodomites, never turn back, nor stop in the country around Sodom, nor be anywhere else than on the mountain; for there alone is it possible to be saved. And the mountain is the Lord Jesus, to whom be the glory and the power for ever. Amen. ### Scripture references - Jer 15:6: quotation, high confidence - Acts 7:39: quotation, high confidence - Phil 3:13: allusion, high confidence - Matt 24:18: quotation, high confidence - Luke 17:32: quotation, high confidence - Luke 9:62: quotation, high confidence - Gen 19:17: quotation, high confidence ### Translation notes - The quotations are Jer 15:6 (LXX), Acts 7:39, Phil 3:13, Matt 24:18 (Mark 13:16), Luke 17:32, Luke 9:62, and Gen 19:17. The word “forgetting” (Phil 3:13) is lost in the digital text and supplied in brackets. The statement that Jerusalem stands for “all the Jews” is Origen's own polemic, given as he wrote it. ### Citation (SBL) Origen, Hom. Jer. 13.3 (Klostermann 3:104–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-13-3). ## Homilies on Jeremiah 14, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-0 - Source: Klostermann 3:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the fourteenth homily, on Jer 15:10–19. ### Greek text Ὁμιλία ιδ΄. Εἰς τὸ »οἴμοι ἐγὼ μῆτερ« μέχρι τοῦ »διὰ τοῦτο τάδε λέγει κύριος· ἐὰν ἐπιστραφῇς, καὶ ἀποκαταστήσω σε«. ### English translation (Claude) Homily 14. On “Woe is me, mother” as far as “Therefore thus says the Lord: If you return, I will also restore you.” ### Scripture references - Jer 15:10: quotation, high confidence - Jer 15:19: quotation, high confidence ### Translation notes - The passage is Jer 15:10–19 (LXX). ### Citation (SBL) Origen, Hom. Jer. 14.0 (Klostermann 3:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-0). ## Homilies on Jeremiah 14.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-1 - Source: Klostermann 3:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prophets and teachers are physicians of souls, and like physicians they are hated by patients who refuse painful treatment. ### Greek text Οἱ ἰατροὶ τῶν σωμάτων παρὰ τοὺς κάμνοντας γινόμενοι καὶ ἀεὶ τῇ θεραπείᾳ τῶν καμνόντων ἑαυτοὺς ἐπιδιδόντες κατὰ τὸ βούλημα τῆς τέχνης τῆς ἰατρικῆς ὁρῶσι δεινὰ καὶ θιγγάνουσιν ἀηδῶν, ἐπ ἀλλοτρίαις συμφοραῖς καρποῦνται ἰδίας λύπας, καὶ ἔστιν ἀεὶ ὁ βίος αὐτῶν ἐν περιστάσει. οὐδέποτε γάρ εἰσι μετὰ ὑγιαινόντων, ἀλλʼ ἀεὶ μετὰ τῶν τραυματιῶν, μετὰ τῶν νομὰς ἐχόντων, μετὰ τῶν πεπληρωμένων πύων, πυρετῶν, νόσων ποικίλων. καὶ εἰ βούλεταί τις στείλασθαι τὴν ἰατρικήν, οὐκ ἀγανακτήσει οὐδʼ ἀμελήσει τοῦ βουλήματος τῆς τέχνης ἧς ἀνείληφεν, ἐπὰν ᾖ μετὰ τῶν τοιούτων ὡς προειρήκαμεν. Τοῦτο δέ μοι τὸ προοίμιον λέλεκται διὰ τὸ καὶ τοὺς προφήτας οἷον εἶναι ἰατροὺς ψυχῶν καὶ ἀεὶ προσδιατρίβειν ὅπου οἱ δεόμενοι θεραπείας· »οὐ« γὰρ »χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ ἀλλʼ οἰ κακῶς ἔχοντες«. ὅπερ δὲ πάσχουσιν ὑπὸ τῶν ἀκολάστων καμνόντων ἰατροί, τοῦτο πάσχουσι καὶ οἱ προφῆται καὶ οἱ διδάσκαλοι ὑπὸ τῶν οὐ βουλομένων θεραπεύεσθαι. ἐκεῖθεν γὰρ μισοῦνται, ὡς διατασσόμενοι παρὰ τὴν προαίρεσιν τῆς ἐπιθυμίας τῶν καμνόντων, ὡς κωλύοντες τρυφᾶν καὶ ἥδεσθαι τοὺς καὶ έν νόσοις βουλομένους μὴ τά ἄξια τῶν νόσων λαμβάνειν. φεύγουσιν οὖν οἱ ἀκόλαστοι τῶν καμνόντων ἰατρούς, πολλάκις αὐτοῖς καὶ λοιδορούμενοι καὶ κακολογοῦντες αὐτοὺς καὶ πᾶν ὁτιποτοῦν ποιοῦντες ὃ ποιήσειεν ἂν ἐχθρὸς ἐχθρῷ. ἐπιλανθάνονται γὰρ οὑτοι ὅτι ὡς φίλοι προσέρχονται, ἀφορῶντες εἰς τὸ ἐπίπονον τῆς διαίτης, εἰς τὸ ἐπίπονον τῆς ἀπὸ σιδήρου ἰατρῶν πληγῆς, οὐκ εἰς τὸ τέλος τὸ μετὰ τὸν πόνον, καὶ μισοῦσιν ὡς πατέρας πόνων μόνον, οὐχὶ δὲ πόνων φερόντων ἐπὶ ὑγίειαν τοὺς ἰατρευομένους. ### English translation (Claude) Physicians of bodies, who are with the sick and always give themselves to the care of the sick according to the purpose of the art of medicine, see terrible things and touch unpleasant things, and from others' misfortunes reap griefs of their own, and their life is always in hardship. For they are never with the healthy, but always with the wounded, with those who have spreading sores, with those full of pus, of fevers, of various diseases. And if someone wishes to take up medicine, he will not be vexed nor neglect the purpose of the art he has taken up, when he is with such people as we have described. This introduction has been given because the prophets too are, as it were, physicians of souls, and always spend their time where those who need healing are; for “those who are well have no need of a physician, but those who are sick.” And what physicians suffer from undisciplined patients, the prophets and teachers too suffer from those who do not wish to be healed. For they are hated by them, as giving orders against the choice of the patients' desire, as preventing those who, even in illness, do not wish to take what befits their illness, from indulging and enjoying themselves. So undisciplined patients flee physicians, often even reviling them, speaking ill of them, and doing anything at all that an enemy would do to an enemy. For they forget that the physicians come to them as friends, looking at the painfulness of the diet, at the painfulness of the physicians' blow with the knife, not at the end that follows the pain; and they hate them as fathers only of pains, not of pains that bring the patients to health. ### Scripture references - Matt 9:12: quotation, high confidence ### Translation notes - The quotation is Matt 9:12. ### Citation (SBL) Origen, Hom. Jer. 14.1 (Klostermann 3:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-1). ## Homilies on Jeremiah 14.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-2 - Source: Klostermann 3:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah, a physician sent to a sick people, was constantly accused and dragged to court; hence his lament to his mother and his complaint that no one profited from his words. ### Greek text Ὁ λαὸς τοίνυν ἐκεῖνος ἔκαμνε, ποικίλαι νόσοι ἡσαν ἐν τῷ λαῷ τῷ χρηματίσαντι τοῦ θεοῦ. ἔπεμπεν αὐτοῖς ἰατροὺς ὁ θεὸς τοὺς προφήτας. εἷς τῶν ἰατρῶν καὶ Ἱερεμίας ἠν· ἤλεγχε τοὺς ἁμαρτάνοντας, ἐπιστρέφειν βουλόμενος τοὺς κακῶς πράττοντας. οἱ δὲ δέον ἀκούειν τῶν λεγομένων, κατηγόρουν τοῦ προφήτου καὶ κατηγόρουν ἐπὶ δικαστῶν παραπλησίων ἑαυτοῖς. καὶ ἀεὶ ἐν δίκαις ἠν ὁ προφήτης ὑπὸ τῶν ὅσον ἐπὶ τῇ προφητείᾳ αὐτοῦ θεραπευθέντων, διὰ δὲ τὴν ἰδίαν ἀπείθειαν μὴ θεραπευομένων. ἐπὶ τούτοις ὁτὲ μὲν λέγει· »καὶ εἶπα· οὐ μὴ λαλήσω οὐδὲ μὴ ὀνομάσω τὸ ὄνομα κυρίου. καὶ ἐγένετο ὡς πῦρ καιόμενον φλέγον ἐν τοῖς ὁστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν«. ὁτὲ δέ φησιν, ὁρῶν ἑαυτὸν ἀεὶ δικαζόμενον, λοιδορούμενον, ἐγκαλούμενον, ψευδομαρτυρούμενον· »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες;« ἔλεγεν »ἄνδρα« οὐ δικάζοντα ἀλλὰ »δικαζόμενον«, καὶ οὐ διακρίνοντα ἀλλὰ »διακρινόμενον πάσῃ τῇ γῇ«. καὶ ἐπεὶ οἱ κάμνοντες οὐκ ἤκουον αὐτοῦ καλῶς συμβουλεύοντος καὶ ἰατρικῶς, φησίν· »οὐκ ὡφέλησα«. καὶ ἐπεὶ δανείζοντος αὐτοῦ τὰ πνευματικὰ ἀργύρια οὐκ ἐβούλοντο ἀκούειν ἐκεῖνοι οἷς ἔλεγεν, ἵνα ὠφεληθῶσιν ἐξ ὧν ἤκουσαν, φησίν· οὐδὲ ὠφείλησέ μοι οὐδείς, οὐδὲ ὡφείλησα<. ### English translation (Claude) That people, then, was sick; there were various diseases in the people that bore God's name. God sent them physicians, the prophets. One of the physicians was Jeremiah; he rebuked those who sinned, wishing to turn back those who did evil. But they, instead of listening to what was said, accused the prophet, and accused him before judges like themselves. And the prophet was always in lawsuits at the hands of those who, as far as his prophecy went, had been healed, but through their own disobedience were not healed. In these circumstances at one time he says: “And I said, I will not speak, nor name the name of the Lord. And it became like a burning fire flaming in my bones, and I am weakened on every side and cannot bear it.” At another time, seeing himself always taken to court, reviled, accused, the object of false witness, he says: “Woe is me, mother; as what kind of man did you bear me?”, “a man” not judging but “judged,” and not deciding disputes but “disputed with by all the earth.” And since the sick did not listen to him when he gave good and healing counsel, he says: “I did not profit.” And since, when he lent the spiritual silver, those to whom he spoke would not listen so as to profit from what they heard, he says: “Nor did anyone owe me, nor did I owe.” ### Scripture references - Jer 20:9: quotation, high confidence - Jer 15:10: quotation, high confidence ### Translation notes - The quotations are Jer 20:9 and Jer 15:10 (LXX). ### Citation (SBL) Origen, Hom. Jer. 14.2 (Klostermann 3:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-2). ## Homilies on Jeremiah 14.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-3 - Source: Klostermann 3:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jer 15:10 has two readings, “I did not profit” (common in the churches) and “I did not owe” (in the most accurate copies, agreeing with the Hebrew); on the first reading, a teacher gains from hearers who make progress and ask questions, and Jeremiah had none. ### Greek text Ἀλλὰ προλαβὼν ταῦτα εἶπον, πρὶν διηγήσωμαι τὸ »οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς«. δισσὴ γάρ ἐστιν ἡ γραφή· ἐν μὲν γὰρ τοῖς πλείστοις ἀντιγράφοις »οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ με οὐδείς«, ἐν δὲ τοῖς ἀκριβεστάτοις καὶ συμφωνοῦσι τοῖς Ἑβραἱκοῖς »οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς«. δεῖ οὖν καὶ τὸ καθημαξευμένον καὶ φερόμενον έν ταῖς ἐκκλησίαις διηγήσασθαι καὶ τὸ ἀπὸ τῶν Ἑβραϊκῶν γραφῶν ἀδιήγητον μὴ καταλιπεῖν. ἐκήρυσσε τοίνυν τὸν λόγον οὐδεὶς προσίετο τὰ λεγόμενα. ὡς καὶ ἰατρὸς προσανήλισκε τὰ φάρμακα, ἀκολάστων ὄντων καὶ τὰς ἰδίας ἐπιθυμίας πληρούντων τῶν καμνόντων. ὡσεὶ καὶ ἐκεῖνος ἔλεγεν· »οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ με οὐδείς«. τάχα ἀντιπάθειά ἐστι διὰ τὴν φιλανθρωπίαν τοῦ ὠφεληθέντος πρὸς τὸν ὠφελήσαντα. ὥστε γενέσθαι εἰς τὸ ὠφεληθῆναι καὶ τὸν λέγοντα, ἐπεὶ μακάριος ὁ λέγων εἰς ὠτα ἀκουόντων«. ταύτην οὖν τὴν ὠφέλειαν ὠφεληθείη ἂν διδάσκαλος ἀπὸ ἀκροατῶν προκοπτόντων καὶ βελτιουμένων, ὠφεληθείη ἂν τῷ ἔχειν καρποὺς έν αὐτοῖς. 〈ταύτην οὐκ ἔχων ἀπὸ τῶν ᾿Ιουδαίων ῾Ιερεμίας φησίν·> >οὐδείς με ὠφέλησεν<. εἰ γὰρ καρπὸν μὲν δεῖ ἔχειν ἐν τὸν λέγοντα, ὁ δὲ ἀκροώμενος παρεκδέχοιτο καὶ ἔξω γίνοιτο τῶν λεγομένων, λέγεται τὸ >οὐκ ὠφέλησέ με οὐδὲ εἷς<· ἐπεὶ μὴ ταύτην τὴν ὠφέλειαν, ἣν ὠφελήθη ἂν ἐκ τοῦ τὸν ἀκροατὴν ὠφεληθέντα αἴτιον προκοπῆς καὶ μακαριότητος γενέσθαι τῷ ὠφελήσαντι. καὶ ἄλλως δὲ πᾶς ὁ διδάσκων κατʼ αὐτὸ τὸ διδάσκειν, ὅσῳ συνετώτερός έστιν ὀ μανθάνων, ὠφελεῖται εἰς ἃ διδάσκει, εἰς ἃ μανθάνει. καὶ κρείττους γίνονται περὶ ἃ παραδιδόασι μαθήματα οἱ λέγοντες, ὅτε συνετοὶ ὄντες οἱ ἀκροαταὶ καὶ οὐχ ἁπαξαπλῶς παραδέχονται, ἀλλὰ ἀντιβασανίζουσι καὶ ἐρωτῶσι καὶ ἐξετάζουσι τὸ βούλημα τῶν λεγομένων. < οὖν ὠφέλησα, οὔτε ὠφέλησέ με οὐδὲ. ### English translation (Claude) But I have said these things in anticipation, before explaining “I did not owe, nor did anyone owe me.” For the text is twofold: in most copies it is “I did not profit, nor did anyone profit me,” but in the most accurate, which agree with the Hebrew, “I did not owe, nor did anyone owe me.” So we must both explain the reading that is well worn and current in the churches and not leave unexplained the one from the Hebrew Scriptures. He was preaching the word; no one accepted what was said. It was as if a physician spent his medicines in vain, while the patients were undisciplined and fulfilling their own desires; as if he too said, “I did not profit, nor did anyone profit me.” Perhaps there is a return of benefit, through the kindness of the one benefited toward the one who benefited him, so that the speaker too comes to be benefited, since “blessed is he who speaks into the ears of those who listen.” This benefit, then, a teacher might receive from hearers who make progress and improve; he might be benefited by having fruits in them. Not having this from the Jews, Jeremiah says: “No one profited me.” For if the speaker ought to have fruit in his hearers, but the hearer misunderstands and remains outside what is said, it is said, “Not one profited me”; since he did not have this benefit, which he would have had from the hearer, benefited, becoming the cause of progress and blessedness for the one who benefited him. And in another way too, everyone who teaches, by the very act of teaching, is benefited in what he teaches and learns, in proportion as the learner is more intelligent. And those who speak become better in the lessons they hand on when the hearers are intelligent and do not simply accept, but test in return, ask, and examine the meaning of what is said. So: “I did not profit, nor did anyone profit me.” ### Scripture references - Jer 15:10: quotation, high confidence ### Extrabiblical texts - Sir 25:9 (Sirach): quotation, medium confidence ### Translation notes - The quotations are Jer 15:10 and Sir 25:9. Origen compares the common Septuagint reading with copies corrected toward the Hebrew (as in his Hexapla). The sentence beginning “Not having this from the Jews” is an editor's supplement in the digital text, marked there by angle brackets. ### Citation (SBL) Origen, Hom. Jer. 14.3 (Klostermann 3:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-3). ## Homilies on Jeremiah 14.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-4 - Source: Klostermann 3:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the reading “I did not owe,” the righteous owe no one anything because they give everyone their due; “no one owed me” means no one accepted Jeremiah's spiritual loan, which is itself a fault. ### Greek text Ἐπεὶ δὲ καὶ ἄλλη διήγησις ἀναγκαία διὰ τὰ ἀντίγραφα τὰ ἀκριβέστερα οὕτως ἔχοντα· »οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς( διηγησόμεθα καὶ οὕτως ἔχον τὸ ῥητόν. ὁ μὲν πᾶσιν ἀποδιδοὺς τὰς ὀφειλάς, τῷ τὸν φόβον τὸν φόβον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόρον τὸν φόρον, τῷ τὴν τιμὴν τὴν < καὶ πᾶσι τὰ καθήκοντα ἀποδιδούς, ὡς μὴ ὀφείλειν τὰ καθήκοντα πρός τινας, τιμήσας ὡς γονεῖς, ὡς εἰπεῖν, ἀδελφοὺς ὡς ἀδελφούς, υἱοὺς ὡς υἱούς, ὡς ἐπισκόπους, πρεσβυτέρους ὡς πρεσβυτέρους, διακόνους ὡς διακόνους, πιστοὺς ὡς πιστούς, κατηχουμένους ὡς κατηχουμένους, εἰ πάντα ἀποδίδωσι τὰ καθήκοντα, οὐκ ὠφείλησεν. εἰ δὲ ὀφείλει μὲν ποιῆσαι καθῆκον, οὐ πεποίηκε δὲ οὐ δύναται λέγειν· »οὐκ ὠφείλησα«· ὀφείλων γὰρ οὐκ ἀποδέδωκε. πῶς οὖν διηγήσομαι καὶ τὸ οὐδὲ ὠφείλησέ μοι οὐδείς«; ἐγὼ μὲν ἐδάνειζον καὶ διδόναι ἐβουλόμην τὰ πνευματικὰ χρήματα, οἱ δὲ ἀπεστρέφοντο ἀπὸ τῶν λεγόμένων καὶ οὐ παρεῖχον αὑτοὺς δεκτικοὺς ἵνα ὀφείλωσι· διὰ τοῦτο οὐκ ὠφείλησέ μοι οὐδὲ εἷς. τίς γὰρ παρεδέξατο τὰ λεγόμενα, ἴνα ἐκ τοῦ παραδέχεσθαι ὀφειλέτης γένηται ὧν ἤκουσε καὶ ἀπαιτηθῇ ὡς ὀφειλέτης τῶν λεγομένων τοὺς τόκους; βέλτιον οὐν κατὰ τοῦτο λαβεῖν τὸν ἀκροατὴν ἀπὸ τοῦ λέγοντος λογικὰ ἀργύρια καὶ ὀφείλειν, ἢ μὴ παραδεχόμενον μηδὲ λαμβάνοντα μηδὲ ὀφείλειν. ὡς ἐν ἐγκλήμασι γὰρ κεῖται καὶ τὸ >οὐκ ὠφείλησέ μοι οὐδὲ εἷς<. ### English translation (Claude) But since another explanation is necessary because of the more accurate copies, which run thus, “I did not owe, nor did anyone owe me,” we will also explain the text as it reads so. The one who pays everyone their dues, fear to whom fear, tax to whom tax, tribute to whom tribute, honor to whom honor, and pays everyone what is fitting, so as not to owe what is fitting to anyone, honoring parents, so to speak, as parents, brothers as brothers, sons as sons, bishops as bishops, presbyters as presbyters, deacons as deacons, the faithful as the faithful, catechumens as catechumens: if he pays all that is fitting, he has not owed. But if he ought to do something fitting and has not done it, he cannot say, “I did not owe”; for owing, he has not paid. How, then, shall I explain “nor did anyone owe me”? I was lending and wanted to give the spiritual money, but they turned away from what was said and did not make themselves receptive, so as to owe; that is why not one owed me. For who accepted what was said, so as by accepting to become a debtor of what he heard, and be asked, as a debtor, for the interest on what was said? So in this respect it is better for the hearer to take rational silver from the speaker and owe, than not to accept, not to take, and not to owe. For “not one owed me” stands among the charges. ### Scripture references - Jer 15:10: quotation, high confidence - Rom 13:7: quotation, high confidence - Rom 13:8: allusion, medium confidence - Matt 25:27: echo, low confidence ### Translation notes - The quotations are Jer 15:10 (the variant reading) and Rom 13:7–8. The parable of the talents (Matt 25:27) lies behind the image of interest on the word. ### Citation (SBL) Origen, Hom. Jer. 14.4 (Klostermann 3:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-4). ## Homilies on Jeremiah 14.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-5 - Source: Klostermann 3:109–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike Isaiah, who prophesied after being cleansed of sin, Jeremiah was a prophet from birth; “mother” may be Wisdom, who bears the prophets; and “disputed with by all the earth” fits Christ better than Jeremiah. ### Greek text Τὸ δὲ »οἴμοι μῆτερ, ὡς τίνα με ἐγέννησας ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ« οὐκ οἶμαι τοῖς ἄλλοις οὕτως ἁρμόζειν προφήταις λέγειν ὡς τῷ ῾Ιερεμίᾳ· οἱ μὲν γὰρ πολλοὶ τῶν προφητῶν μετά τινας χρόνους, μετὰ τὴν κακίαν, μετὰ τὰ ἀμαρτήματα μεταβαλόντες προφητεύειν ἤρξαντο, ῾Ιερεμίας δὲ ἐκ παίδων προφητεύει. καὶ ἔστι παράδειγμα διδόναι ἀπὸ τῶν γεγραμμένων. ῾Ησαΐας οὐκ ἤκουσε· πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε, προφήτην εἰς ἔθνη τέθεικά σε«· οὐδὲ εἶπεν· »οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι«, ἀλλʼ ὅτε εἶδε τὴν ὅρασιν τὴν ἀναγεγραμμένην ἐν τῇ προφητείᾳ αὐτοῦ, εἶδε] καὶ εἶπεν· »οἴμοι τάλας ἐγώ, ὅτι ἀκάθαρτα χείλη ἔχων ὲν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ, καὶ τὸν βασιλέα κύριον σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου«, »καὶ ἀπεστάλη« φησί »πρός με ἓν τῶν Σεραφίμ, καὶ ἥψατο τῶν χειλέων μου καὶ Εἶπεν· ἰδοὺ ἀφῄρηκα τὰς ἀνομίας σου, καὶ τὰς ἁμαρτίας σου τοῦτο καθαριεῖ«. μετὰ τὰς ἁμαρτίας οὖν, ἃς πρότερον ἐποίησεν, ὕστερον γέγονεν ἄξιος τοῦ ἁγίου πνεύματος Ἡσαΐας καὶ ἐπροφήτευσε. καὶ ἐπʼ ἄλλῳ τὸ παραπλήσιον εὕροις ἄν. ἄλλʼ οὐχ οὕτως ὁ Ἱερεμίας· ἔτι γὰρ ἐκ σπαργάνων τῷ πνεύματι τῷ προφητικῷ κοσμηθεὶς ἐκ παίδων προεφήτευσε, διὸ ἔλεγε (τὸ κοινὸν γὰρ πρῶτον διηγοῦμαι)· »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἐγέννησας ἄνδρα δικαζόμενον καὶ διακρινόμενον πάσῃ τῇ γῇ«; Τῶν πρὸ ἐμοῦ δέ τις ἐπέβαλε τῷ τόπῳ λέγων ὅτι ταῦτα ἔλεγεν οὐ πρὸς τὴν μητέρα τὴν σωματικήν, ἀλλὰ πρὸς τὴν μητέρα τὴν γεννῶσαν προφήτας. τίς δὲ γεννᾷ προφήτας ἢ ἡ σοφία τοῦ θεοῦ; ἔλεγεν οὖν τὸ »οἴμοι ἐγώ, μῆτερ«, »ὡς τίνα με ἔτεκες«, ὦ σοφία; τὰ δὲ τέκνα τῆς σοφίας καὶ ἐν τῷ εὐαγγελίῳ ἀναγέγραπται· »καὶ ἀποστέλλει ἡ σοφία τὰ τέκνα αὐτῆς«. εἴρηται οὖν· »οἴμοι ἐγώ, μῆτερ« ἐμὴ σοφία »ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον«, τίς εἰμι ἐγώ, ὅτι εἰς τοσοῦτον γεγέννημαι, ἵνα δικάζωμαι, ἵνα διακρίνωμαι διὰ τοὺς ἐλέγχους, διὰ τὰς ἐπιπλήξεις, διὰ τὴν διδασκαλίαν πρὸς πάντας τοὺς ἐπὶ τῆς γῆς; ἐὰν ὁ Ἱερεμίας ταῦτα λέγῃ· »ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον πάσῃ τῆ γῇ«, οὐκ ἔχω διηγήσασθαι τὸ »πάσῃ τῇ γῇ«· οὐ γὰρ πάσῃ τῇ γῇ διεκρίνετο Ἱερεμίας. ἢ βιασάμενοι ἐροῦμεν τὸ »πάσῃ τῇ γῇ« ἀντὶ τοῦ πάσῃ τῇ Ἰουδαίᾳ; οὐ γὰρ ἔφθανεν ἡ προφητεία αὐτοῦ προφητεύοντος τότε εἰς πᾶσαν τὴν γῆν. μήποτε δὲ ὡς ἐπὶ ἄλλων μυρίων ἐδείξαμεν τὸν Ἱερεμίαν ἀντὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰρῆσθαι, οὕτως καὶ ἐνταῦθα ἐροῦμεν. ἐν τῇ ἀρχῇ ἐπεσημειωσάμην τὸ »ἰδοὺ τέθεικά σε εἰς ἔθνη καὶ βασιλείας, ἐκριζοῦν καὶ κατασκάπτειν καὶ ἀπολλύειν καὶ οἰκοδομεῖν καὶ καταφυτεύειν«. τοῦτο οὐκ ἐποίησεν ὁ Ἱερεμίας. Ἰησοῦς δὲ Χριστὸς τὰς τῆς [γῆς] ἁμαρτίας βασιλείας ἐξερρίζωσεν καὶ τὰς οἰκοδομὰς τὴς κακίας κατέσκαψε καὶ ἐποίησεν ἀντὶ ἐκείνων τῶν βασιλειῶν βασιλεῦσαι [ἡμῶν] τὴν δικαιοσύνην καὶ τὴν ἀλήθειαν ἐν ταῖς ψυχαῖς ἡμῶν. ὥσπερ οὖν ἐκεῖνα ἐπὶ τὸν Χριστὸν μᾶλλον ἥρμοζεν ἀναφέρεσθαι ἢ ἐπὶ τὸν Ἱερεμίαν, οὕτως ἡγοῦμαι καὶ ἄλλα πολλὰ καὶ ταῦτα. ### English translation (Claude) And “Woe is me, mother; as what kind of man did you bear me, a man judged and disputed with in all the earth?” I do not think it fits the other prophets to say as it fits Jeremiah. For most of the prophets began to prophesy after some time, after wickedness, after sins, having changed; but Jeremiah prophesies from childhood. And one can give an example from what is written. Isaiah did not hear, “Before I formed you in the womb I know you, and before you came out of the womb I have sanctified you; I have appointed you a prophet to the nations”; nor did he say, “I do not know how to speak, for I am too young”; but when he saw the vision recorded in his prophecy, he saw and said: “Woe is me, wretched man, for having unclean lips I dwell in the midst of a people having unclean lips, and I have seen with my eyes the King, the Lord of hosts”; “and one of the seraphim,” he says, “was sent to me, and touched my lips and said: Behold, I have taken away your iniquities, and this will cleanse your sins.” So after the sins he had committed before, Isaiah later became worthy of the Holy Spirit and prophesied. And you might find something similar in another's case. But not so Jeremiah; for, adorned with the prophetic Spirit still from his swaddling clothes, he prophesied from childhood; that is why he said (for I explain the common sense first): “Woe is me, mother; as what kind of man did you bear me, a man judged and disputed with by all the earth?” But one of those before me took up the passage, saying that he said this not to his bodily mother, but to the mother who gives birth to prophets. And who gives birth to prophets but the wisdom of God? So he said, “Woe is me, mother; as what kind of man did you bear me,” O Wisdom? And the children of Wisdom are recorded in the Gospel too: “And Wisdom sends her children.” So it is said: “Woe is me, mother,” my Wisdom, “as what kind of man did you bear me, a man judged”; who am I, that I have been born for so much, to be judged, to be disputed with because of my rebukes, my reproofs, my teaching, by all who are on the earth? If Jeremiah says this, “as what kind of man did you bear me, a man judged and disputed with by all the earth,” I cannot explain “by all the earth”; for Jeremiah was not disputed with by all the earth. Or shall we force it and say “all the earth” instead of “all Judea”? For his prophecy, when he prophesied then, did not reach all the earth. But perhaps, as we have shown in ten thousand other cases that Jeremiah speaks in place of our Lord Jesus Christ, so we shall say here too. At the beginning I noted, “Behold, I have appointed you over nations and kingdoms, to root out and to pull down and to destroy and to build and to plant.” Jeremiah did not do this; but Jesus Christ rooted out the kingdoms of sin and pulled down the buildings of wickedness, and in place of those kingdoms made righteousness and truth reign in our souls. As, then, those words fitted better to be referred to Christ than to Jeremiah, so I think do many others, and these too. ### Scripture references - Jer 15:10: quotation, high confidence - Jer 1:5: quotation, high confidence - Jer 1:6: quotation, high confidence - Isa 6:5: quotation, high confidence - Isa 6:6: quotation, high confidence - Isa 6:7: quotation, high confidence - Luke 7:35: allusion, medium confidence - Luke 11:49: allusion, medium confidence - Jer 1:10: quotation, high confidence ### Translation notes - The quotations are Jer 15:10 (LXX), Jer 1:5–6, Isa 6:5–7, Luke 7:35 with Luke 11:49 (“Wisdom sends her children” combines them), and Jer 1:10. “One of those before me” is an earlier interpreter, unnamed. The digital text reads “sins” with “kingdoms” in the last sentences; the bracketed words there are editorial deletions. ### Citation (SBL) Origen, Hom. Jer. 14.5 (Klostermann 3:109–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-5). ## Homilies on Jeremiah 14.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-6 - Source: Klostermann 3:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ can say “woe is me,” as he wept over Jerusalem and as he laments in the prophets over the lack of fruit among men, but he says it as man, in his human soul, not as the divine Word. ### Greek text Πρῶτον λεκτέον περὶ τοῦ »οἴμοι«, εἰ διὰ τὸ δυσφημοειδὲς δύναται ὁ σωτὴρ λέγειν ὁ καὶ ταλανίζων ἑτέρους τὸ »οἴμοι«. παραστήσομεν δὲ ἀπὸ ὁμολογουμένων λέξεων, αἵτινες οὐκ ἁρμόζουσιν ἄλλῳ ἢ τῷ σωτῆρι, τίνα τρόπον καὶ ἔκλαυσεν ἐπὶ τὴν Ἱερουσαλήμ· κλαίοντος δὲ φωνή ἐστι τὸ »οἴμοι«. καὶ κεῖται ἐν τῷ εὐαγγελίῳ ὅτι ἰδὼν τὴν Ἱερουσαλὴμ ἔκλαυσεν ἐπʼ αὐτὴν καὶ εἶπεν· »Ἱερουσαλὴμ Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου« και τὰ ἑξῆς. σαφῶς δὲ καὶ ταῦτα ὑπὸ τοῦ σωτῆρος λέλεκται ἐν τῷ »οἴμοι ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ, οὐκ ὄντος στάχυος τοῦ φαγεῖν τὰ πρωτόγονα. οἴμοι ψυχή, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. πάντες εἰς αἵματα δικάζονται«. ἦλθε γὰρ [ὡς συνάγων καλάμην] εἰς ἀμητὸν ἵνα θερίσῃ, καὶ εὑρίσκει πολλοὺς ἁμαρτωλοὺς καὶ λέγει· »οἴμοι ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ«. ἦλθε τρυγῆσαι καρπὸν ζωῆς ἐν τοῖς ἀνθρώποις, εὑρίσκει πολλὰ ἁμαρτήματα ἐν ἡμῖν καὶ διὰ τοῦτο λέγει· »καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ, οὐκ ὄντος στάχυος τοῦ φαγεῖν τὰ πρωτόγονα«. φησὶ καὶ ἀλλαχοῦ τὸ παραπλήσιον τούτοις πρὸς τὸν πατέρα λέγων· »τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν;« τί ὠφέλησα τηλικοῦτο τοὺς ἀνθρώπους; τί ἄξιον τοῦ αἵματος, οὗ ἐξέχεα ὑπὲρ αὐτῶν, πεποιήκασι; »τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με« ἐξ οὐρανῶν; καταβέβηκα, ἦλθον ἐπὶ τὴν γῆν, ἐπέδωκα ἐμαυτὸν διαφθορᾷ, ἐφόρεσα σῶμα ἀνθρώπινον· τί αὐτῶν ἄξιον κατώρθωται τοῖς ἀνθρώποις; »τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν; μὴ ἐξομολογήσεταί σοι χοῦς, ἢ ἀναγγελεῖ τὴν ἀλήθειάν σου«; τοιοῦτο οὖν ἐστι καὶ τὸ ἐνθάδε πρῶτον ὑπὸ τοῦ σωτῆρος λεγόμενον τὸ »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα«; οὐχὶ ᾗ θεὸς ὁ σωτὴρ λέγει τὸ »οἴμοι ἐγώ, μῆτερ« ἀλλʼ ᾗ ἄνθρωπος, ὡς ἐν τῷ προφήτῃ· »οἴμοι ψυχή, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς«. ἡ δὲ ψυχὴ ἀνθρωπίνη ἦν, διὰ τοῦτο καὶ τετάρακται, διὰ τοῦτο καὶ περίλυπος ἦν. ὁ δὲ λόγος ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν οὐ τετάρακται, ἐκεῖνος οὐκ ἂν λέγοι τὸ »οἴμοι«. οὐδὲ γὰρ ὁ λόγος ἐπιδέχεται θάνατον, ἀλλὰ τὸ ἀνθρώπινόν ἐστι τὸ τοῦτο ἐπιδεξάμενον, ὡς πολλάκις παρεστήσαμεν. ### English translation (Claude) First we must speak about “woe is me,” whether, because of its ill-omened sound, the Savior, who also pronounces others wretched, can say “woe is me.” We will show from acknowledged sayings, which fit no one but the Savior, how he also wept over Jerusalem; and “woe is me” is the cry of one weeping. And it stands in the Gospel that, seeing Jerusalem, he wept over it and said: “Jerusalem, Jerusalem, killing the prophets and stoning those sent to her, how often I wished to gather your children,” and the rest. And these words too are clearly spoken by the Savior in “Woe is me, for I have become like one gathering straw at harvest, and like a gleaning at the vintage, when there is no cluster to eat the firstfruits. Woe is me, O soul, for the godly man has perished from the earth, and there is none among men who does right. All go to law for blood.” For he came to the harvest to reap, and finds many sinners, and says, “Woe is me, for I have become like one gathering straw at harvest.” He came to gather the fruit of life among human beings, finds many sins in us, and so says, “and like a gleaning at the vintage, when there is no cluster to eat the firstfruits.” He says something similar to these elsewhere too, speaking to the Father: “What profit is there in my blood, in my going down to corruption?” What have I profited men so greatly? What have they done worthy of the blood I poured out for them? “What profit is there in my blood, in my going down” from heaven? I came down, I came to earth, I gave myself up to corruption, I wore a human body: what worthy of these has been achieved by men? “What profit is there in my blood, in my going down to corruption? Will the dust confess to you, or declare your truth?” Of this kind, then, is what is said here first by the Savior: “Woe is me, mother; as what kind of man did you bear me?” The Savior says “Woe is me, mother” not as God, but as man, as in the prophet: “Woe is me, O soul, for the godly man has perished from the earth.” And the soul was human; that is why it was also troubled, why it was also very sorrowful. But the Word who was in the beginning with God is not troubled; he would not say “woe is me.” For the Word does not admit death either; it is the human element that admitted it, as we have often shown. ### Scripture references - Jer 15:10: quotation, high confidence - Luke 19:41: allusion, high confidence - Matt 23:37: quotation, high confidence - Mic 7:1: quotation, high confidence - Mic 7:2: quotation, high confidence - Ps 30:9 (29:10 LXX): quotation, high confidence - John 12:27: allusion, high confidence - Matt 26:38: allusion, high confidence - John 1:1: allusion, high confidence ### Translation notes - The quotations are Luke 19:41, Matt 23:37, Mic 7:1–2 (LXX), Ps 30:9 (29:10 LXX), John 12:27 with Matt 26:38, and John 1:1–2. The distinction between the troubled human soul of Christ and the impassible Word is Origen's Christology. ### Citation (SBL) Origen, Hom. Jer. 14.6 (Klostermann 3:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-6). ## Homilies on Jeremiah 14.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-7 - Source: Klostermann 3:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is “judged in all the earth” whenever Christians are tried or falsely accused for their faith, since he identifies himself with them. ### Greek text »Ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ«; ἐὰν ἴδῃς μοι τοὺς πανταχοῦ μάρτυρας δικαζομένους καὶ καθʼ ἑκάστην ἐκκλησίαν παρισταμένους τοῖς δικασταῖς, ὄψει τίνα τρόπον Ἰησοῦς Χριστὸς ἐν ἑκάστῳ τῶν μαρτύρων δικάζεται· αὐτὸς γάρ ἐστιν ὁ ἐν τοῖς μαρτυροῦσι τῇ ἀληθείᾳ δικαζόμενος. καὶ τοῦτο πεισθήσῃ παραδέξασθαι βλέπων ὅτι οὐ σέ φησιν εἶναι ἐν φυλακῇ ὅταν σὺ ᾖς ἐν φυλακῇ, ἀλλʼ ἑαυτόν, οὐ σὲ πεινῶντα ὅταν σὺ πεινᾷς, ἀλλʼ ἑαυτόν, οὐ σὲ διψῶντα, ἀλλʼ ἑαυτόν. »ἐν φυλακῇ ἤμην καὶ ἤλθετε πρός με. ἐπείνων καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψων καὶ ἐπο- τίσατέ με«. οὐκοῦν κἂν δικάζηται Χριστιανὸς οὐ διʼ ἄλλο τι, οὐ διὰ τὰς ἰδίας ἁμαρτίας, ἀλλʼ ὅτι Χριστιανός ἐστι, Χριστός ἐστιν ὁ δικαζόμενος. ἐν πάσῃ οὖν τῇ γῇ δικάζεται Χριστὸς Ἰησοῦς· καὶ ὁσάκις οὖν Χριστιανὸς δικάζεται, Χριστός ἐστιν ὁ δικαζόμενος· οὐ μόνον ἐπὶ τούτων τῶν δικαστηρίων, ἀλλὰ φέρε συκοφαντεῖσθαι Χριστιανὸν [ἃ δεῖ] περί τινος ἐγκαλούμενον, καὶ τότε Χριστὸς ἀδίκως δικάζεται. »Ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;« ### English translation (Claude) “As what kind of man did you bear me, a man judged and disputed with in all the earth?” If you see for me the martyrs everywhere being judged and in each church standing before the judges, you will see how Jesus Christ is judged in each of the martyrs; for he himself is the one judged in those who bear witness to the truth. And you will be persuaded to accept this when you see that he says it is not you who are in prison when you are in prison, but himself; not you who are hungry when you are hungry, but himself; not you who are thirsty, but himself: “I was in prison and you came to me; I was hungry and you gave me food; I was thirsty and you gave me drink.” So when a Christian is judged for nothing else, not for his own sins, but because he is a Christian, it is Christ who is judged. So Christ Jesus is judged in all the earth; and as often as a Christian is judged, it is Christ who is judged: not only in these courts, but suppose a Christian is falsely accused, charged with something, then too Christ is unjustly judged. “As what kind of man did you bear me, a man judged and disputed with in all the earth?” ### Scripture references - Jer 15:10: quotation, high confidence - Matt 25:35: quotation, high confidence - Matt 25:36: quotation, high confidence ### Translation notes - The quotations are Jer 15:10 (LXX) and Matt 25:35–36. ### Citation (SBL) Origen, Hom. Jer. 14.7 (Klostermann 3:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/12-12/#p-14-7). ## Homilies on Jeremiah 14.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-8 - Source: Klostermann 3:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Everyone who hears of Christianity puts Christ on trial: unbelievers condemn him, doubters dispute him, and believers welcome him; those who bear the heavenly image are no longer “earth” that judges him. ### Greek text καὶ ἔτι δὲ οὕτως νοήσεις, πῶς »δικάζεται καὶ διακρίνεται ἐν πάσῃ τῇ γῇ«. τίς οὖν οὐ δικάζει τὸν Χριστιανὸν λόγον; τίς τῶν ἐθνῶν κἂν ἁπλῶς οὐκ ἐξετάζει αὐτόν; τίς οὐ λέγει τῶν Ἰουδαίων τὰ περὶ Χριστιανῶν; τίς τῶν Ἑλλήνων; τίς τῶν φιλοσόφων; τίς τῶν ἰδιωτῶν; [καὶ ἔτι δὲ οὕτως νοήσεις, πῶς »δικάζεται καὶ διακρίνετει ἐν πάσῃ τῇ γῇ«.] πανταχοῦ Ἰησοῦς δικάζεται καὶ κρίνεται· καὶ ὑφʼ ὧν μὲν καταδικάζεται, ὑφʼ ὧν δὲ οὐ καταδικάζεται. ἐὰν μὴ καταδικάζηται, παράδεκτος γίνεται· ἀνοίγεις αὐτῷ τὰς θυρίδας, εἰσέρχεται πρός σε· πιστεύεις εἰς αὐτόν, δειπνεῖ μετὰ σοῦ. ἐὰν δὲ μὴ παραδέξῃ περὶ Χριστιανισμοῦ ἀκούων, οὐδὲν ἄλλο πεποίηκας ἢ κατεδίκασας τὸν Ἰησοῦν ὡς ψευδόμενον, ὡς πλανήσαντα τοὺς ἀνθρώπους, ὡς οὐκ ἀληθεύοντα, διὰ τοῦ μὴ πεπιστευκέναι τῷ λόγῳ ᾧ διδάσκει. »ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;« ὅσοι μὲν τέλεον ἀπιστοῦσι, καταδικάζουσιν αὐτόν· ὅσοι δὲ οὐκ ἀπιστοῦσιν ἀλλὰ ἀμφιβάλλουσι περὶ αὐτοῦ, διακρίνονται περὶ αὐτοῦ. δύο πάσχει ὁ Ἰησοῦς ἐν ἀνθρώποις· ὑπὸ μὲν τῶν ἀπίστων καταδικάζεται, ὑπὸ δὲ τῶν διψύχων διακρίνεται. ἐὰν φορέσῃς »τὴν εἰκόνα τοῦ ἐπουρανίου« ἀποθέμενος »τὴν εἰκόνα τοῦ χοϊκοῦ«, οὐκ εἶ γῆ καταδικάζουσα αὐτόν, οὐδὲ εἶ γῆ ἐν ᾗ καταδικάζεται, οὐκέτι γῆ εἶ διακρίνουσα αὐτόν. ### English translation (Claude) And you will also understand in this way how he “is judged and disputed with in all the earth.” Who does not judge the Christian teaching? Which of the nations does not examine it, even if simply? Which of the Jews does not speak about the Christians? Which of the Greeks? Which of the philosophers? Which of the unlearned? Everywhere Jesus is judged and put on trial; and by some he is condemned, by others not condemned. If he is not condemned, he becomes accepted: you open the windows to him, he comes in to you; you believe in him, he dines with you. But if, on hearing about Christianity, you do not accept it, you have done nothing else than condemn Jesus as a liar, as having led men astray, as not speaking the truth, by not having believed the word he teaches. “As what kind of man did you bear me, a man judged and disputed with in all the earth?” Those who wholly disbelieve condemn him; but those who do not disbelieve but doubt about him dispute about him. Jesus suffers two things among men: he is condemned by unbelievers, and disputed about by the double-minded. If you bear “the image of the heavenly,” having put off “the image of the man of dust,” you are not earth that condemns him, nor earth in which he is condemned, nor any longer earth that disputes about him. ### Scripture references - Jer 15:10: quotation, high confidence - Rev 3:20: allusion, high confidence - Jas 1:8: allusion, medium confidence - 1 Cor 15:49: quotation, high confidence ### Translation notes - The quotations are Jer 15:10 (LXX), Rev 3:20, 1 Cor 15:49, and Jas 1:8 (the double-minded). The digital text repeats the opening sentence in brackets; it is translated once. ### Citation (SBL) Origen, Hom. Jer. 14.8 (Klostermann 3:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-8). ## Homilies on Jeremiah 14.9 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-9 - Source: Klostermann 3:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “My strength has failed” is Christ speaking: he was crucified in weakness, as Isaiah's suffering servant, having emptied himself to take the form of a servant. ### Greek text »Ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με«. ὁ ἀπόστολος λέγει περὶ τοῦ σωτῆρος ὅτι »ἐσταυρώθη ἐξ ἀσθενείας«. καὶ ὁ προφήτης δὲ παραπλήσια τούτοις λέγει ἐν τῷ »κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; ἀνηγγείλαμεν ἐναντίον αὐτοῦ ὡς παιδίον, ὡς ῥίζα ἐν γῇ διψώσῃ· εἴδομεν αὐτόν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. ἄνθρωπος ἐν πληγῇ ὢν καὶ ἐν πόνῳ καὶ εἰδὼς φέρειν μαλακίαν, ὅτι ἀπέστραπται τὸ πρόσωπον αὐτοῦ ἀπὸ ἀτιμίας, ἠτιμάσθη καὶ οὐκ ἐλογίσθη. οὗτος τὰς ἀνομίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει. αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας Ἡμῶν, καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπʼ αὐτόν, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν«. οὐκοῦν ἀνέλαβε τὴν ἀσθένειαν τῶν ἁμαρτημάτων ἡμῶν καὶ ἐφόρεσεν ἡμᾶς καὶ ἦλθε πρὸς τοὺς καταρωμένους αὐτόν, καὶ ἡ ἰσχὺς αὐτοῦ ἐξέλιπεν ἀπὸ τῶν καταρωμένων ἀπʼ οὐρανῶν καταβαίνοντος. ἅμα γὰρ ἀνέλαβε τὴν τοῦ δούλου μορφὴν καὶ ἑαυτὸν ἐκένωσεν, ὡς ὁ ἀπόστολος εἶπεν ὅτι »ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών«. »ἐξέλιπεν« οὖν φησιν »ἡ ἰσχύς μου ἐν τοῖς καταρωμένοις με«. ### English translation (Claude) “My strength has failed among those who curse me.” The apostle says of the Savior that “he was crucified in weakness.” And the prophet says things similar to these in “Lord, who has believed our report? And to whom has the arm of the Lord been revealed? We announced before him as a child, as a root in thirsty ground; we saw him, and he had no form nor beauty, but his form was without honor, failing beyond the sons of men. A man in affliction and in pain, and knowing how to bear sickness, because his face was turned away; he was dishonored and not esteemed. He bears our iniquities and suffers pain for us, and we reckoned him to be in pain and in affliction and in ill-treatment. But he was wounded for our iniquities, and made sick for our sins; the chastisement of our peace was upon him, by his bruise we were healed.” So he took on the weakness of our sins and bore us, and came to those who cursed him, and his strength failed at the hands of those who cursed him, as he came down from heaven. For at the same time he took on the form of a servant and emptied himself, as the apostle said: “he emptied himself, taking the form of a servant.” So he says, “My strength has failed among those who curse me.” ### Scripture references - Jer 15:10: quotation, high confidence - 2 Cor 13:4: quotation, high confidence - Isa 53:1: quotation, high confidence - Isa 53:2: quotation, high confidence - Isa 53:3: quotation, high confidence - Isa 53:4: quotation, high confidence - Isa 53:5: quotation, high confidence - Phil 2:7: quotation, high confidence ### Translation notes - The quotations are Jer 15:10 (LXX, where the verse continues “my strength has failed among those who curse me”), 2 Cor 13:4, Isa 53:1–5 (LXX), and Phil 2:7. ### Citation (SBL) Origen, Hom. Jer. 14.9 (Klostermann 3:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-9). ## Homilies on Jeremiah 14.10 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-10 - Source: Klostermann 3:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every rational person shares in Christ the Word; in sinners his strength fails, while in the righteous it grows, so that Jesus himself “advances” in them. ### Greek text Ἴδωμεν εἰ αὐτοῦ διδόντος τοῦ λόγου δυνάμεθα καὶ ἄλλο σαφέστερόν τι παρὰ τὰ εἰρημένα εἰπεῖν εἰς τὸ »ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με«. »ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«. »τὸ φῶς τὸ ἀληθινὸν« ὁ υἱός ἐστι τοῦ θεοῦ, »ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον«. καὶ ὅς ἐστι λογικός, μετέχει τοῦ ἀληθινοῦ φωτός, λογικὸς δέ ἐστι πᾶς ἄνθρωπος. τῶν οὖν μετεχόντων λόγου πάντων ἀνθρώπων ἐν τισὶ μὲν ἡ ἰσχὺς τοῦ λόγου ηὔξησεν, ἐν τισὶ δὲ ἐκλείπει. ἐὰν μὲν ἴδῃς ψυχὴν ἐμπαθῆ καὶ ἁμαρτωλόν, ὄψει ἐκεῖ τὴν ἰσχὺν τοῦ λόγου ἐπιλείπουσαν· ἐὰν δὲ ἴδῃς ψυχὴν ἁγίαν καὶ δικαίαν, ὄψει τὴν ἰσχὺν τοῦ λόγου ὁσημέραι καρποφοροῦσαν, καὶ τὸ εἰρημένον περὶ Ἰησοῦ ἐφαρμόσεις τοῖς δικαίοις. οὐ γὰρ καθʼ αὑτὸν μόνον »ὁ Ἰησοῦς προέκοπτεν ἐν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις«, ἀλλὰ καὶ ἐν ἑκάστῳ τῶν τὴν προκοπὴν ἐν σοφίᾳ ἡλικίᾳ καὶ χάριτι παραδεχομένων προκόπτει »Ἰησοῦς ἐν σοφίᾳ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις«. λέγει οὖν ὁ λόγος, ὁ υἱὸς τοῦ θεοῦ, ὁ ὢν ἐν τῷ εἰπόντι »οἴμοι ἐγώ, μῆτερ« καὶ τὰ ἑξῆς, ὅτι »ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με«. ὅς ἂν καταράσηται τῷ λόγῳ, οὗτος εὐθέως λαμβάνει τὴν κολασιν ἐπὶ τῷ καταράσασθαι τῷ λόγῳ, ἐπὶ τῷ μέμψασθαι τῇ διδασκαλίᾳ Ἰησοῦ· ἡ γὰρ ἰσχὺς τοῦ Ἰησοῦ ἐκλείπει ἐν τῷ τοιούτῳ, καὶ οὐκ ἔστιν ἰσχὺς λόγου ἐν αὐτῷ. ὡς πάλιν ἐκ τοῦ ἐναντίου, ἐὰν εὐλογήσῃς Ἰησοῦν καὶ παραδέξῃ αὐτόν, ἡ ἰσχὺς αὐτοῦ τὸ ἐναντίον πάσχει οὗ πέπονθεν ἐν τοῖς παραδέξῃ αὐτόν, αὐτόν· ὡς γὰρ ἐκεῖ ἐξέλιπεν ἐν τοῖς καταρωμένοις, οὕτως ἐνταῦθα αὔξει ἐν τοῖς εὐλογοῦσι. ### English translation (Claude) Let us see whether, the Word himself granting it, we can say something else clearer than what has been said on “My strength has failed among those who curse me.” “He was the true light, which enlightens every man coming into the world.” “The true light” is the Son of God, “which enlightens every man coming into the world.” And whoever is rational shares in the true light; and every human being is rational. So among all human beings who share in the Word, in some the strength of the Word has increased, in others it fails. If you see a soul subject to passion and sinful, you will see there the strength of the Word failing; but if you see a holy and righteous soul, you will see the strength of the Word bearing fruit daily, and you will apply to the righteous what is said about Jesus. For not only in himself did “Jesus advance in wisdom and stature and favor with God and men,” but also in each of those who receive advancement in wisdom, stature, and favor, “Jesus advances in wisdom, stature, and favor with God and men.” So the Word, the Son of God, who is in the one who said, “Woe is me, mother,” and the rest, says that “my strength has failed among those who curse me.” Whoever curses the Word at once receives punishment for cursing the Word, for blaming the teaching of Jesus; for the strength of Jesus fails in such a person, and there is no strength of the Word in him. As again, conversely, if you bless Jesus and receive him, his strength undergoes the opposite of what it suffered in those who cursed him; for as there it failed in those who curse, so here it grows in those who bless. ### Scripture references - Jer 15:10: quotation, high confidence - John 1:9: quotation, high confidence - Luke 2:52: quotation, high confidence ### Translation notes - The quotations are John 1:9, Luke 2:52, and Jer 15:10 (LXX). The digital text repeats a clause at the start and garbles a phrase near the end; the repetition is removed and the sense given. ### Citation (SBL) Origen, Hom. Jer. 14.10 (Klostermann 3:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-10). ## Homilies on Jeremiah 14.11 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-11 - Source: Klostermann 3:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ interceded with the Father for sinners in the very time of their sins, dying for them while they were still sinners and rescuing them from the devil. ### Greek text »Γένοιτο, κύριε, κατευθυνάντων αὐτῶν· εἰ μὴ παρέστην σοι ἐν καιρῷ τῶν κακῶν αὐτῶν«. τί »γένοιτο, κύριε«; ὁ δυνάμενος ἀφʼ ἑαυτοῦ συναγαγέτω τὸ τοιοῦτον. [τὸ γένοιτο] »δέσποτα κύριε, κατευθυνάντων αὐτῶν« γένοιτο ἰσχὺς ἐκλείπουσα ἐν τοῖς καταρωμένοις, ὅταν μετανοήσαντες μετὰ τὸ κακῶς με εἰπεῖν τραπῶσι τὴν εὐθεῖαν καὶ αὐτὴν ὁδεύσωσι. »γένοιτο, δέσποτα, κατευθυνάντων αὐτῶν· εἰ μὴ παρέστην σοι«. εἶτα δικαιολογεῖται περὶ τῶν κακολογούντων αὐτὸν λέγων· »εἰ μὴ παρέστην σοι ἐν καιρῷ τῶν κακῶν αὐτῶν«. παρέστη τῷ πατρὶ > ἱλασμὸς ὢν περὶ τῶν ἁμαρτιῶν ἡμῶν< καὶ παρεκάλεσε περὶ αὐτῶν ἐν αὐτῷ τῷ καιρῷ τῶν κακῶν ἡμῶν. οὐδὲ γὰρ παρέστη μετὰ τὸν καιρὸν τῶν κακῶν ἡμῶν, ἀλλʼ > ἔτι ὄντων ἁμαρτωλῶν ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν< »εἰ μὴ παρέστην σοι ἐν καιρῷ τῶν κακῶν αὐτῶν, ἐν καιρῷ τῶν θλίψεων αὐτῶν, εἰς ἀγαθὰ πρὸς τὸν ἐχθρόν«. καὶ ἐν τῷ καιρῷ τῆς θλίψεως αὐτῶν, φησί, τῆς πρὸς τὸν ἐχθρὸν ἐγὼ παρέστην σοι ὑπὲρ αὐτῶν. τίς δὲ ὁ ἐχθρὸς ἤ »ὁ ἀντίδικος ἡμῶν διάβολος«, ὅς ἔθλιψεν ἡμᾶς; καὶ σαφῶς ἐν τῷ καιρῷ τῆς ἔχθρας ἐκείνου τῆς κατὰ τῶν ἀνθρώπων παρέστη τῷ πατρὶ ὁ σωτὴρ ἡμῶν καὶ ἐδεήθη περὶ τῆς ἡμετέρας αἰχμαλωσίας, ἵνα λυτρωθῶμεν καὶ ῥυσθῶμεν ἀπὸ τοῦ ἐχθροῦ. ταῦτα μὲν ὁ σωτὴρ ἢ ὁ προφήτης εἰρηκέτω· καὶ γὰρ ὁ προφήτης δύναται τὰ τοιαῦτα εἰρηκέναι καὶ ηὖχθαι περὶ τοῦ λαοῦ ἐν τῷ »καιρῷ τῶν κακῶν αὐτῶν«. ### English translation (Claude) “So be it, Lord, when they go aright, if I did not stand before you in the time of their evils.” What is “So be it, Lord”? Let whoever can gather such a thing for himself. “Master, Lord, when they go aright,” may the strength that fails in those who curse come about, when, having repented after speaking evil of me, they turn to the straight way and walk in it. “So be it, Master, when they go aright, if I did not stand before you.” Then he pleads in defense of those who speak evil of him, saying: “if I did not stand before you in the time of their evils.” He stood before the Father, being “the atonement for our sins,” and interceded for them in the very time of our evils. For he did not stand forth after the time of our evils, but “while we were still sinners, Christ died for us.” “If I did not stand before you in the time of their evils, in the time of their afflictions, for good against the enemy.” And in the time of their affliction, he says, the one from the enemy, I stood before you on their behalf. And who is the enemy but “our adversary the devil,” who afflicted us? And clearly, in the time of his enmity against human beings, our Savior stood before the Father and prayed about our captivity, so that we might be redeemed and rescued from the enemy. Let either the Savior or the prophet have said these things; for the prophet too can have said such things and prayed for the people “in the time of their evils.” ### Scripture references - Jer 15:11: quotation, high confidence - 1 John 2:2: quotation, high confidence - Rom 5:8: quotation, high confidence - 1 Pet 5:8: quotation, high confidence ### Translation notes - The quotations are Jer 15:11 (LXX), 1 John 2:2, Rom 5:8, and 1 Pet 5:8. ### Citation (SBL) Origen, Hom. Jer. 14.11 (Klostermann 3:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-11). ## Homilies on Jeremiah 14.12 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-12 - Source: Klostermann 3:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “treasures” taken from Israel as plunder are the prophets and the true meaning of Scripture, now given to the church; by rejecting Christ, who is righteousness, wisdom, and truth, they lost them all. ### Greek text Ἐπὶ τούτοις [τί] ἀποκρίνεται ὁ θεὸς πρὸς τὸν λαὸν τὸν κατηγορηθέντα ὑπὸ τοῦ προφήτου ἢ ὑπὸ τοῦ Χριστοῦ καὶ ταῦτα λέγει πρὸς αὐτόν· »σίδηρος καὶ περιβόλαιον χαλκοῦν ἡ ἰσχύς σου«, σκληρά, ἀνένδοτος, οὐκ ἐλαυνομένη. »σίδηρος καὶ περιβόλαιον χαλκοῦν ἡ ἰσχύς σου«, οἷον τμητική τις καὶ διαιροῦσα ἡ ἰσχύς σου, οὐκ ἐπʼ ἀγαθῷ οὖσα ἰσχύς. »καὶ θησαυρούς σου εἰς προνομὴν δώσω, ἀντάλλαγμα διὰ πάσας τὰς ἁμαρτίας σου«. τίνας »θησαυροὺς« τῶν ἁμαρτανόντων δίδωσιν »εἰς προνομὴν« ὁ θεός, καὶ δίδωσιν αὐτοὺς »ἀντάλλαγμα διὰ πάσας τὰς ἁμαρτίας« αὐτῶν; πότερόν ποτε τοὺς ἐπὶ γῆς θησαυριζομένους αὑτοῖς; ἕκαστος γὰρ τῶν ἀνθρώπων θησαυρίζει· εἰ μὲν φαῦλός ἐστιν, ἐπὶ γῆς, εἰ δὲ ἀστεῖος, ἐν οὐρανῷ, ὡς ἐδιδάχθημεν ἀπὸ τοῦ εὐαγγελίου. ἢ λέγει τῷ λαῷ ἐκείνῳ, ὅτι μέλλω διὰ τὰ ἁμαρτήματά σου τοὺς θησαυρούς σου διδόναι εἰς προνομήν; ποῖοι θησαυροὶ ἐκείνου τοῦ λαοῦ ἐδόθησαν εἰς προνομήν; ἴδε εἷς τῶν θησαυρῶν Ἱερεμίας, ἄλλος θησαυρὸς Ἡσαΐας, θησαυρὸς ἦν καὶ Μωσῆς. τούτους τοὺς θησαυροὺς ἔλαβεν ὁ θεὸς ἀπʼ ἐκείνου τοῦ λαοῦ καὶ διὰ Χριστοῦ, εἰπόντος· »ἀρθήσεται ἀφʼ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς«, ἔδωκεν ἡμῖν. »Δώσω« οὖν »διὰ τὰς ἁμαρτίας σου τοὺς θησαυρούς σου εἰς προνομήν«. καὶ ἔδωκεν τοὺς θησαυροὺς τοῦ λαοῦ ἐκείνου ἡμῖν· >πρῶτοι γὰρ ἐκείνοι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ>, εἶτα μετʼ ἐκείνους ἡμεῖς ἐπιστεύθημεν, ἀρθέντων τῶν λογίων τοῦ θεοῦ ἐπʼ ἐκείνων καὶ δοθέντων ἡμῖν. καὶ λέγομεν τὸ »ἀρθήσεται ἀφʼ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς« εἰρῆσθαι ὑπὸ τοῦ σωτῆρος καὶ πεπληρῶσθαι. οὐχ ὅτι ἤρθη ἀπʼ αὐτῶν ἡ γραφή, ἀλλὰ νῦν οὐκέτι ἔχουσι τὸν νόμον καὶ τοὺς προφήτας τῷ μὴ θεωρεῖν τὸν ἐν αὐτοῖς νοῦν. ἔχουσι γὰρ τὰ βιβλία, ἀλλὰ πῶς ἤρθη ἀπʼ αὐτῶν ἡ βασιλεία τοῦ θεοῦ; ὁ νοῦς τῶν γραφῶν ἤρθη ἀπʼ αὐτῶν. οὐκέτι σῴζεται διήγησις παρʼ αὐτοῖς νομικὴ ἢ προφηδιὰ τὴν Χριστοῦ ἐπιδημίαν τὸ »εἶπον τῷ λαῷ ἐκείνῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου«. πεπλήρωται καὶ τὸ εἰρημένον ὑπὸ τοῦ Ἡσαΐου ὅτι »ἀφελεῖ κύριος ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ τῆς Ἱερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν, γίγαντα καὶ πολεμιστὴν ἄνθρωπον, δικαστὴν καὶ προφήτην καὶ στοχαστὴν καὶ σοφὸν ἀρχιτέκτονα καὶ συνετὸν ἀκροατην«. ταῦτα πάντα ἀφεῖλεν ὁ θεὸς ἀπʼ ἐκείνων καὶ ἔδωκεν, ἐάν γε ἡμεῖς δεξώμεθα, ἡμῖν τοῖς ἀπὸ τῶν ἐθνῶν. ταῦτα διὰ τὸ »καὶ τοὺς θησαυρούς σου εἰς προνομὴν δώσω«. »Ἀντάλλαγμα διὰ πάσας τὰς ἁμαρτίας σου καὶ ἐν πᾶσι τοῖς ὁρίοις σου«. ὡσεὶ ἔλεγε· διὰ τὰς ἁμαρτίας σου τὰς ἐπὶ πάντα τὰ ὅριά σου ἐφθακυίας· οὐδὲν γὰρ ὅριον ἐκείνου τοῦ λαοῦ ἐστιν, ὅ ἁμαρτίας οὐ πεπλήρωται. καὶ πῶς πᾶν ὅριον αὐτῶν οὐκ ἔμελλεν ἁμαρτίας πληροῦσθαι [ἐπʼ αὐτοῖς], τὸ ὅσον ἐπʼ αὐτοῖς ἀποκτεινάντων δικαιοσύνην, εἰ Χριστὸς δικαιοσύνη, ἀποκτεινάντων [τὴν] σοφίαν, εἰ Χριστὸς σοφία, ἀποκτεινάντων ἀλήθειαν, εἰ Χριστὸς ἀλήθεια; διὰ γὰρ τοῦ καταδεδικακέναι τὴν ἐπὶ θανάτῳ τὸν υἱὸν τοῦ θεοῦ ταῦτα πάντα ἀπέβαλον καὶ ἀπώλεσαν. καὶ ἀναστάς μου ὁ κύριος Ἰησοῦς ἐκ νεκρῶν οὐκέτι ἐφάνη τοῖς ἀποκτείνασιν αὐτόν· οὐ γὰρ ἔχομεν ἐν τῇ ἱστορίᾳ ὅτι ἐφάνη τοῖς ἀποκτείνασιν αὐτόν, ἀλλὰ μόνοις τοῖς πιστεύουσιν ἐφάνη ἀναστὰς ἀπὸ τῶν νεκρῶν. ### English translation (Claude) After this God answers the people accused by the prophet or by Christ, and says to it: “Your strength is iron and a covering of bronze”: hard, unyielding, not to be beaten out. “Your strength is iron and a covering of bronze”: your strength is, as it were, cutting and dividing, not a strength for good. “And I will give your treasures for plunder, in exchange for all your sins.” What “treasures” of sinners does God give “for plunder,” and give them “in exchange for all” their “sins”? Is it those they lay up for themselves on earth? For every human being lays up treasure: if he is base, on earth; if good, in heaven, as we have been taught by the Gospel. Or does he say to that people, “I am going to give your treasures for plunder because of your sins”? What treasures of that people were given for plunder? See: one of the treasures is Jeremiah, another treasure Isaiah; Moses too was a treasure. These treasures God took from that people, and through Christ, who said, “The kingdom of God will be taken from you and given to a nation producing its fruits,” gave them to us. “I will give,” then, “your treasures for plunder because of your sins.” And he gave the treasures of that people to us; for “they were first entrusted with the oracles of God,” and then after them we were entrusted, the oracles of God having been taken from them and given to us. And we say that “The kingdom of God will be taken from you and given to a nation producing its fruits” was spoken by the Savior and has been fulfilled. Not that the Scripture was taken from them, but now they no longer have the law and the prophets, because they do not see the meaning in them. For they have the books; but how was the kingdom of God taken from them? The meaning of the Scriptures was taken from them. No interpretation of the law or the prophets is any longer preserved among them, since, because of Christ's coming, there was fulfilled: “Say to that people: You will indeed hear and never understand, and you will indeed see and never perceive; for the heart of this people has grown fat.” There has also been fulfilled what was said by Isaiah: “The Lord will take away from Judea and from Jerusalem the strong man and the strong woman, the giant and the man of war, the judge and the prophet, and the diviner, and the wise master builder, and the intelligent hearer.” All these God took away from them and gave, if indeed we receive them, to us from the nations. So much on “And I will give your treasures for plunder.” “In exchange for all your sins, and in all your borders.” As if he said: because of your sins, which have reached all your borders; for there is no border of that people that has not been filled with sin. And how were all their borders not to be filled with sin, since, as far as it depended on them, they killed righteousness, if Christ is righteousness; killed wisdom, if Christ is wisdom; killed truth, if Christ is truth? For by condemning the Son of God to death they cast away and lost all these. And my Lord Jesus, having risen from the dead, no longer appeared to those who killed him; for we do not have it in the history that he appeared to those who killed him, but he appeared, risen from the dead, to believers only. ### Scripture references - Jer 15:12: quotation, high confidence - Jer 15:13: quotation, high confidence - Matt 6:19: allusion, high confidence - Matt 6:20: allusion, high confidence - Matt 21:43: quotation, high confidence - Rom 3:2: quotation, high confidence - Isa 6:9: quotation, high confidence - Isa 6:10: quotation, high confidence - Acts 28:26: allusion, medium confidence - Isa 3:1: quotation, high confidence - Isa 3:2: quotation, high confidence - Isa 3:3: quotation, high confidence - 1 Cor 1:30: allusion, high confidence - John 14:6: allusion, high confidence ### Translation notes - The quotations are Jer 15:12–14 (LXX; compare Jer 17:3–4), Matt 6:19–20, Matt 21:43, Rom 3:2, Isa 6:9–10 (Acts 28:26–27), Isa 3:1–3 (LXX), 1 Cor 1:30, and John 14:6. The digital text is damaged in the sentence about interpretation being lost. The statements about the Jewish people are Origen's own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 14.12 (Klostermann 3:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-12). ## Homilies on Jeremiah 14.13 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-13 - Source: Klostermann 3:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The persecuted prophet, and Christ in him, asks God not to be long-suffering toward his persecutors; indeed only forty-two years passed from Christ's ministry to the fall of the temple, a short time allowed for repentance. ### Greek text »καὶ καταδουλώσω σε ἐν πᾶσι τοῖς ἐχθροῖς σου ἐν τῇ γῇ ᾗ οὐκ ᾔδεις«. καταδεδούλωται ὁ λαὸς ἐκεῖνος ἐν τοῖς ἐχθροῖς, καὶ γέγονεν ἐν τῇ γῇ ᾗ οὐκ ᾔδει. »ὅτι πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου, ἐφʼ ὑμᾶς καυθήσεται«. Μετὰ ταῦτα καὶ τοὺς λόγους τῶν ἀπειλῶν τῶν εἰρημένων πρὸς τὸν λαὸν ὁ ἀνωτέρω εὐξάμενος συμπληροῖ τὴν εὐχὴν καὶ συνάπτει τοῖς προειρημένοις ταῦτα· »σὺ ἔγνως, κύριε, μνήσθητί μου καὶ ἐπίσκεψαί με, καὶ ἀθώωσόν με ἀπὸ τῶν καταδιωκόντων με, μὴ εἰς μακροθυμίαν«. καὶ ὁ προφήτης λεγέτω ταῦτα διωκόμενος ὑπὸ τῶν ἐλεγχομένων, μισούμενος ὑπὸ τῶν τὴν ἀλήθειαν μὴ χωρούντων· ἐχθρὸς γὰρ γέγονε τοῖς ἀκούουσιν ἀληθεύων αὐτοῖς. ταὐτὰ δὲ καὶ ὁ σωτὴρ ἡμῶν λεγέτω, ὅστις καὶ ἐδιώχθη ὑπὸ τοῦ λαοῦ καὶ φησι· »μὴ εἰς μακροθυμίαν«. τί ἐστι τὸ »μὴ εἰς μακροθυμίαν«; ἐμακροθύμησας ἀεὶ ἐπὶ τὸν λαὸν ἐπὶ τοῖς ἁμαρτήμασιν, ἐπὶ δὲ τοῖς κατʼ ἐμοῦ τετολμημένοις μὴ μακροθυμήσῃς. καὶ ἀληθῶς ὁ θεὸς οὐκ ἐμακροθύμησεν. ἐὰν ἐξετάσῃς τοὺς χρόνους τοῦ πάθους καὶ τῆς πτώσεως Ἱερουσαλὴμ καὶ τῆς κατασκαφῆς τῆς πόλεως, καὶ τίνα τρόπον ἐγκατέλιπεν ὁ θεὸς τὸν λαὸν ἐκεῖνον, ἐπεὶ τὸν Χριστὸν ἀπέκτειναν, ὄψει ὅτι οὐχ εἰς μακροθυμίαν ἔτι ἔχρήσατο τῷ λαῷ. εἰ δὲ θέλεις, ἄκουε· ἀπὸ πεντεκαιδεκάτου ἔτους Τιβερίου Καίσαρος ἐπὶ τὴν κατασκαφὴν τοῦ ναοῦ τεσσαράκοντα καὶ δύο πεπλήρωται ἔτη. ἔδει γὰρ ὀλίγον τινὰ χρόνον συγχωρηθῆναι εἰς μετάνοιαν, μάλιστα διὰ τοὺς πιστεύειν μέλλοντας ἀπὸ τοῦ λαοῦ ἐκ τῶν σημείων καὶ τῶν τεράτων τῶν ἐσομένων ὑπὸ τῶν ἀποστόλων. ### English translation (Claude) “And I will enslave you among all your enemies in a land you did not know.” That people has been enslaved among its enemies, and has come to be in a land it did not know. “For a fire has been kindled from my anger; it will burn upon you.” After this, and after the words of the threats spoken to the people, the one who prayed earlier completes his prayer and joins this to what was said before: “You know, O Lord; remember me and visit me, and acquit me of those who persecute me, not in long-suffering.” Let the prophet say this, persecuted by those whom he rebuked, hated by those who could not contain the truth; for he became an enemy to those who heard him by telling them the truth. And let our Savior too say the same, who was also persecuted by the people and says, “not in long-suffering.” What is “not in long-suffering”? You have always been long-suffering toward the people over their sins, but over what they have dared against me, do not be long-suffering. And truly God was not long-suffering. If you examine the times of the passion and of the fall of Jerusalem and the destruction of the city, and how God forsook that people because they killed Christ, you will see that he no longer used long-suffering toward the people. If you wish, hear: from the fifteenth year of Tiberius Caesar to the destruction of the temple, forty-two years were completed. For a short time had to be allowed for repentance, above all for the sake of those of the people who were going to believe from the signs and wonders that would be done by the apostles. ### Scripture references - Jer 15:14: quotation, high confidence - Jer 15:15: quotation, high confidence - Luke 3:1: allusion, high confidence ### Translation notes - The quotations are Jer 15:14–15 (LXX) and Luke 3:1 (the fifteenth year of Tiberius, ca. AD 28–29). The fall of the temple was in AD 70. The statements about the Jewish people are Origen's own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 14.13 (Klostermann 3:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-13). ## Homilies on Jeremiah 14.14 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-14 - Source: Klostermann 3:118–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To pray for a share with the prophets and apostles is to ask to suffer as they did for rebuking sin; Origen alludes to a recent case of church discipline and warns his hearers not to listen to the slanders of the excommunicated. ### Greek text »γνῶθι ὡς ἔλαβον περὶ σοῦ ὀνειδισμὸν ὑπὸ τῶν ἀθετούντων τοὺς λόγους σου«. ἔστω ὁ προφήτης, λέγων καὶ ἐξουθενημένος ἐφʼ οἷς ἔλεγεν, ὑπὸ τῶν ἁμαρτωλῶν ἀθετούμενος· φησὶ γὰρ αὐτός· »διετέλεσα μυκτηριζόμενος«. ὠνειδίζετο οὖν ὑπὸ τῶν ἀθετούντων τοὺς λόγους τοὺς διʼ αὐτοῦ λαλουμένους ὑπὸ τοῦ θεοῦ, καὶ εὔχεται ἐπὶ τῷ ὠνειδίσθαι βοηθηθῆναι ὑπὸ τοῦ θεοῦ λέγων· »γνῶθι ὡς ἔλαβον περὶ σοῦ ὀνειδισμὸν ὑπὸ τῶν ἀθε- τούντων τοὺς λόγους σου· συντέλεσον αὐτούς«. λεγέτω ὁ προφήτης, ἀλλὰ μᾶλλον ἁρμόζει τὸ »συντέλεσον αὐτοὺς« λεγόμενον ὑπὸ τοῦ σωτῆρος· συντέλεια γὰρ ἦλθε περὶ τὴν Ἱερουσαλὴμ καὶ τῷ λαῷ, ἐπὶ τοῖς συμβεβηκόσιν ἐξ ἐπιβουλῆς τοῦ λαοῦ κατὰ τοῦ σωτῆρος ἡμῶν. Μετὰ ταῦτα ἀναγκαῖον διὰ τὸ πολλὰ πεπονθέναι τοὺς προφήτας ἐλέγχοντας καὶ τὸν λόγον πρεσβεύοντας καὶ λαβοῦντας τὰ προστασσόμενα ὑπὸ τοῦ θεοῦ, ὑπομνῆσαι τοὺς ἀκροατὰς περὶ τοῦ βίου αὐτῶν καὶ τῶν ἐπαγγελιῶν αὐτῶν καὶ τῆς ἡμετέρας προαιρέσεως, ἵνα κατὰ τὸ δυνατὸν ἡμῖν, εἰ θέλομεν μετὰ τῶν προφητῶν ἔχειν ἀνάπαυσιν, τὰ ἔργα τῶν προφητῶν ζηλώσωμεν. ὅ δὲ λέγω τοιοῦτόν ἐστι· πολλάκις ἐν ταῖς εὐχαῖς λέγομεν· θεὲ παντοκράτορ, τὴν μερίδα ἡμῶν μετὰ τῶν προφητῶν δός, τὴν μερίδα ἡμῶν μετὰ τῶν ἀποστόλων τοῦ Χριστοῦ σου δός, ἵνα εὑρεθῶμεν καὶ μετʼ αὐτοῦ τοῦ Χριστοῦ. ταῦτα δὲ λέγοντες οὐκ αἰσθανόμεθα τί εὐχόμεθα· δυνάμει γὰρ τοῦτό φαμεν· δὸς ἡμᾶς παθεῖν ἃ πεπόνθασιν οἱ προφῆται, δὸς καὶ ἡμᾶς μισηθῆναι ὡς ἐμισήθησαν οἱ προφῆται, λόγους τοιούτους δὸς ἐφʼ οἷς μισηθησόμεθα, δὸς τοσαύταις περιστάσεσι περιπεσεῖν ὅσαις οἱ ἀπόστολοι. τὸ γὰρ λέγειν· δός μοι μερίδα μετὰ τῶν προφητῶν, μὴ παθόντα τὰ τῶν προφητῶν μηδὲ παθεῖν θέλοντα ἄδικόν ἐστι. τὸ λέγειν· δός μοι μερίδα μετὰ τῶν ἀποστόλων, μὴ θέλοντα ἀπὸ διαθέσεως Παύλου ἀληθεύοντα εἰπεῖν· »ἐν κόποις περισσοτέρως, ἐν πληγαῖς περισσοτέρως, ἐν φυλακαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις« καὶ τὰ ἑξῆς, πάντων ἐστὶν ἀδικώτατον. εἴπερ οὖν θέλομεν μετὰ τῶν προφητῶν γενέσθαι, ὅρα τοὺς βίους τῶν προφητῶν ὅτι ἐκ τοῦ ἐλέγχειν, ἐκ τοῦ ἐπιτιμᾶν, ἐκ τοῦ ἐπιπλήσσειν ἐδικάζοντο, διεκρίνοντο, κατεδικάζοντο. »ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ἐπʼ ἐρημίαις πλανώμενοι«, ὅτε συναγωγαὶ πολλαὶ Ἰουδαίων· καὶ οὖτοι ἦσαν »ἐπʼ ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς«. τί οὖν παράδοξον, εἰ θέλων τις ζηλοῦν τὸν βίον τὸν προφητικόν, ἐλέγχων, ἐπιπλήσσων τὸν ἁμαρτάνοντα κακολογεῖται, μισεῖται, ἐπιβουλεύεται; ὥσπερ καὶ ἐπὶ τοῦ παρόντος ἔδει † γενέσθαι τοιοῦτον εἰς τὴν ἐκκλησίαν τοῦ θεοῦ. κατεγνώσθη ὁ καταγνωσθείς, ὁ δεῖνα † καθεζόμενος ἐποίει τὰ τοιάδε· ἔδει γενέσθαι ἐκκλη- σιαστικὴν ἐκδικίαν, καὶ γέγονεν· πεποίηκεν ὁ ἐγκεχειρισμένος τὸ ἔργον ὃ ἔδει αὐτὸν πεποιηκέναι. περιέρχεται ἐκεῖνος λέγων κακῶς τὸν ἐκδικήσαντα τὴν ἀλήθειαν. ἀλλʼ ἡμεῖς τοῦτο μὴ ποιῶμεν, μὴ παρέχωμεν τὰς ἀκοὰς τοῖς διὰ τὸ ἐκβεβλῆσθαι λέγουσι κακῶς τὸν ἐκβαλόντα ἢ τὸν σύμψηφον γενόμενον. οἱ καὶ ἀδικίας γε ἐλεγχομένης καὶ γεγενημένης †. οἱ θαυμάσιοι ἀπόστολοι μυρία ὑβριζόμενοι διὰ τὴν ἀλήθειαν λέγουσιν· »εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσι καὶ ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ«. μόνον εἴη με ὑβριζόμενον εἰδέναι ὅτι οὐ διʼ ἄλλο τι ὑβρίζομαι ἢ διὰ Χριστόν, ἐν ἀνάγκαις γενόμενον εἰδέναι ὅτι ἡ ὑπόθεσις τῶν ἀναγκαίων ὁ Χριστός ἐστιν. εἴη με λοιδορούμενον εἰδέναι ὅτι ἡ πρόφασις τῆς λοιδορίας οὐκ ἔστιν ἄλλη, ἢ ὅτι ἐκδικῶ τὴν ἀλήθειαν καὶ πρεσβεύω ὑπὲρ τῶν γεγραμμένων, ἵνα κατὰ λόγον θεοῦ πάντα γίνηται, διὰ τοῦτο βλασφημοῦμαι. καὶ ἡμεῖς οὖν πάντες, ὅση δύναμις, σπεύσωμεν ἐπὶ τὸν βίον τὸν προφητικόν, ἐπὶ τὸν βίον τὸν ἀποστολικόν, τὸ ὀχληρὸν μὴ φεύγοντες· ἀθλητὴς γὰρ ἐὰν φύγῃ τὸ τῆς ἀθλήσεως ὀχληρόν, τὸ ἡδὺ τοῦ στεφάνου οὐκ ἀπολήψεται. ### English translation (Claude) “Know how I have received reproach for your sake from those who reject your words.” Let it be the prophet, speaking and despised for what he said, rejected by sinners; for he himself says, “I continued being mocked.” So he was reproached by those who rejected the words spoken by God through him, and he prays to be helped by God because he was reproached, saying: “Know how I have received reproach for your sake from those who reject your words; make an end of them.” Let the prophet say it; but “make an end of them” fits better when said by the Savior; for an end came upon Jerusalem and the people because of what befell our Savior from the people's plotting. After this, since the prophets suffered much for rebuking, for carrying the word as envoys, and for receiving God's commands, it is necessary to remind the hearers about their life, their promises, and our own purpose, so that, as far as we can, if we wish to have rest with the prophets, we may emulate the works of the prophets. What I mean is this. We often say in our prayers: “God almighty, give us our portion with the prophets, give us our portion with the apostles of your Christ, so that we may be found with Christ himself.” But saying this, we do not perceive what we are praying for; for in effect we say: “Grant us to suffer what the prophets suffered; grant us too to be hated as the prophets were hated; give us such words as will make us hated; grant us to fall into as many hardships as the apostles.” For to say, “Give me a portion with the prophets,” without having suffered what the prophets suffered and without being willing to suffer it, is unjust. To say, “Give me a portion with the apostles,” without being willing to say truly, from the disposition of Paul, “in labors far more, in beatings far more, in prisons more abundantly, in deaths often,” and the rest, is the most unjust of all. If, then, we wish to be with the prophets, see the lives of the prophets: from rebuking, from reproving, from censuring, they were tried, disputed with, condemned. “They were stoned, they were sawn in two, they were tempted, they died by the sword, they went about in sheepskins, in goatskins, destitute, afflicted, ill-treated, wandering in deserts,” when there were many synagogues of the Jews; and these were “wandering in deserts and mountains and caves and the holes of the earth.” What is strange, then, if someone who wishes to emulate the prophetic life, rebuking and reproving the sinner, is spoken ill of, hated, plotted against? Just as at the present time † something of the kind had to happen in the church of God. The one condemned was condemned; so-and-so, † sitting …, was doing such things; there had to be a church judgment, and there was; the one entrusted with it did the work he had to do. That man goes about speaking ill of the one who vindicated the truth. But let us not do this; let us not lend our ears to those who, because they have been cast out, speak ill of the one who cast them out, or of the one who voted with him, even when injustice has been proved and has taken place †. The wonderful apostles, insulted ten thousand times for the truth, say: “I am content with weaknesses, insults, hardships, persecutions, and distresses, for Christ's sake.” Only may I, when insulted, know that I am insulted for nothing else than for Christ; when in hardships, know that the cause of the hardships is Christ. May I, when reviled, know that the pretext for the reviling is nothing else than that I vindicate the truth and plead for what is written, so that everything may be done according to the word of God; that is why I am slandered. So let all of us too, as far as we can, hasten to the prophetic life, to the apostolic life, not fleeing what is troublesome; for if an athlete flees the trouble of the contest, he will not receive the sweetness of the crown. ### Scripture references - Jer 15:15: quotation, high confidence - Jer 20:7: quotation, high confidence - 2 Cor 11:23: quotation, high confidence - Heb 11:37: quotation, high confidence - Heb 11:38: quotation, high confidence - 2 Cor 12:10: quotation, high confidence - 2 Tim 2:5: echo, low confidence ### Translation notes - The quotations are Jer 15:15 (LXX), Jer 20:7 (LXX), 2 Cor 11:23, Heb 11:37–38, and 2 Cor 12:10. The passage alludes to a recent case in which a church member (perhaps a cleric, “sitting” in office) was condemned by an ecclesiastical judgment carried out by the one “entrusted” with it, probably the bishop; the digital text is corrupt at three points in this account (marked †), and the details cannot be recovered. ### Citation (SBL) Origen, Hom. Jer. 14.14 (Klostermann 3:118–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-14). ## Homilies on Jeremiah 14.15 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-15 - Source: Klostermann 3:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet's joy in God's word lies in the future, after suffering; like him, Christ refused to sit in the “council of players” and left it to form the church from the nations. ### Greek text »Καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην«. οὐκ ἔστι νῦν, ἀλλʼ »ἔσται«· ἐπεὶ γὰρ ἐπὶ τοῦ παρόντος ὁ λόγος σου ἐμοὶ εἰς φυλακάς, εἰς δίκας, εἰς πράγματα, εἰς δυσφημίας, εἰς πόνους, ἀλλὰ τὸ τέλος τούτων εὐφροσύνη ἔσται. »καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην καὶ χαρὰν καρδίας μου, ὅτι ἐπικέκληται τὸ ὄνομά σου ἐπʼ ἐμέ, κύριε παντοκράτορ«. κἂν Χριστὸς λέγῃ, τὸ ὄνομα τοῦ πατρὸς ἐπικέκληται ἐπʼ αὐτόν. »οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων«. εἴ ποτε ἑώρακε τὸ συνέδριον ὁ προφήτης οὐ σπουδαζόντων ἀλλὰ παιζόντων, ἔφευγε μᾶλλον τὸ συνάγεσθαι ἤπερ ἔσπευδεν ἐπὶ συναγωγὴν παιζόντων. νοῆσαί σε οὖν δεῖ διαφορὰν συνεδρίου παιζόντων καὶ [μὴ] σπουδαζόντων. τὸ συνέδριον τοῦτο σπουδαῖόν ἐστι καὶ πάντα ποιεῖ μετὰ σπουδῆς καὶ σπουδῆς ἄξια καὶ κατὰ τὸ λεγόμενον· σπουδὴ ὁ λόγος, σπουδὴ ὁ βίος, καὶ πάντῃ ἐστὶ τὸ συνέδριον οὐ παιζόντων, ἀλλὰ σπουδαζόντων. ὅταν δὲ τὸ συνέδριον καταλιπὸν τὴν σπουδὴν τὴν περὶ τὰ ἀναγκαῖα σχολάζῃ τοῖς παιγνίοις τοῦ αἰῶνος τούτου καὶ παιγνίοις τοῖς ἀπὸ τῆς κακίας, γίνεται συνέδριον παιζόντων. φησὶν οὖν οὗτος· »οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλʼ εὐλαβούμην ἀπὸ προσώπου χειρός σου«. δύο προκειμένων, καθέζεσθαι ἐν συνεδρίῳ παιζόντων καὶ σοὶ τῷ θεῷ προσκόπτειν καὶ σοὶ μὴ ἀρέσκειν, ἢ ἐγείρεσθαι ἀπὸ συνεδρίου παιζόντων καὶ ποιεῖν ταῦτα ἃ σοὶ φίλον ἦν, εἱλόμην μᾶλλον ἀνίστασθαι ἀπὸ τοῦ συνεδρίου τῶν παιζόντων καὶ σοὶ φίλος εἶναι, ἤπερ τὸ ἐναντίον ποιῶν ἐχθρὸς γενέσθαι τῇ μακαριότητί σου. »οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλʼ εὐλαβούμην ἀπὸ προσώπου χειρός σου«. καὶ ὁ σωτὴρ ἡμῶν οὐκ ἐκάθισεν »ἐν συνεδρίῳ αὐτῶν παιζόντων«, ἀλλʼ ἀπανέστη ἀπʼ αὐτῶν. καὶ σημεῖόν ἐστι τοῦ ἐγηγέρθαι τὸν σωτῆρα ἀπὸ συνεδρίου παιζόντων, τὸ εἰρηκέναι αὐτόν· »ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος«. καταλέλοιπε γὰρ ὁ λόγος τοῦ θεοῦ τὸ Ἰουδαίων συνέδριον καὶ ἄλλο συνέδριον καὶ ἐκκλησίαν ἑαυτῷ πεποίηκε τὴν ἀπὸ τῶν ἐθνῶν. ### English translation (Claude) “And your word will be to me for gladness.” It is not now, but “will be”; for at present your word is to me for prisons, for lawsuits, for troubles, for slanders, for pains; but the end of these will be gladness. “And your word will be to me for gladness and joy of my heart, for your name has been called upon me, O Lord almighty.” Even if Christ says this, the name of the Father has been called upon him. “I did not sit in the council of them as they played.” If ever the prophet saw the council of those not in earnest but playing, he fled rather than gathered with them, rather than hastened to an assembly of players. So you must understand the difference between a council of those who play and of those in earnest. This council is earnest and does everything with earnestness and things worthy of earnestness, and according to the saying: earnestness is the word, earnestness is the life; and it is in every way a council not of players but of those in earnest. But when the council, abandoning earnestness about necessary things, gives its leisure to the games of this age and to games that come from wickedness, it becomes a council of players. So this one says: “I did not sit in the council of them as they played, but I was reverent before the face of your hand.” Two courses being set before me, to sit in a council of players and so offend you, God, and not please you, or to rise from a council of players and do what was dear to you, I chose rather to rise from the council of the players and be your friend than, by doing the opposite, to become an enemy of your blessedness. “I did not sit in the council of them as they played, but I was reverent before the face of your hand.” And our Savior did not sit “in the council of them as they played,” but rose and left them. And a sign that the Savior rose from a council of players is his having said, “Your house is left to you desolate.” For the Word of God has left the council of the Jews and made for himself another council and assembly, the church from the nations. ### Scripture references - Jer 15:16: quotation, high confidence - Jer 15:17: quotation, high confidence - Matt 23:38: quotation, high confidence ### Translation notes - The quotations are Jer 15:16–17 (LXX) and Matt 23:38. The statements about the Jewish council are Origen's own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 14.15 (Klostermann 3:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-15). ## Homilies on Jeremiah 14.16 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-16 - Source: Klostermann 3:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “I sat alone” describes a life so excellent that no one imitates it, which any believer, not only clergy, may aim at; such a life is filled with bitterness, the bitter herbs eaten with the unleavened bread of sincerity and truth. ### Greek text »Κατὰ μόνας ἐκαθήμην«. καὶ τὰ ῥήματα ἐνταῦθα οἰκοκομεῖ. ὅταν πλῆθος ᾖ ἁμαρτωλῶν καὶ μὴ φέρωσι τὸν δίκαιον βιοῦντα | δικαίως, οὐδὲν ἄτοπόν ἐστι φεύγοντα τὸ συνέδριον τῆς κακίας μιμήσασθαι τὸν εἰπόντα· »κατὰ μόνας ἐκαθήμην«, μιμήσασθαι καὶ τὸν λέγοντα Ἡλίαν· »κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγῶ ὑπελείφθην μονώτατος, καὶ ζητοῦσι τὴν ψυχῆν μου λαβεῖν αὐτήν«. τάχα δὲ κἂν βαθύτερον ἐξετάσῃς τὸ »κατὰ μόνας ἐκαθήμην«, εὑρήσεις τινὰ ἄξιον νοῦν βάθους προφητικοῦ. ὅταν τὸν τῶν πολλῶν βίον μιμώμεθα, ὥστε μὴ εἶναι ἀνακεχωρηκότα αὐτὸν καὶ κρείττονα καὶ ἐξαίρετον παρὰ τοὺς πολλούς, οὐ δύναμαι λέγειν· »κατὰ μόνας ἐκαθήμην«, ἀλλά· μετὰ πολλῶν ἐκαθήμην. ἐπὰν δὲ ὁ βίος μου γένηται δυσμίμητος, ὥστε με τηλικοῦτον γενέσθαι, ὡς μηδένα παραπλήσιον εἶναί μου τῷ ἤθει, τῷ λόγῳ, ταῖς πράξεσι, τῇ σοφίᾳ, τότε δύναμαι λέγειν παρὰ τὸ μόνος εἶναι τοιόσδε καὶ μηδένα μιμήσασθαί με τὸ »κατὰ μόνας ἐκαθήμην«. ἔξεστιν οὖν καὶ μὴ ὄντα σε πρεσβύτερον καὶ μὴ ὄντα σε ἐπίσκοπον μηδέ τινι τιμῇ ἐκκλησιαστικῇ τετιμημένον εἰπεῖν τοῦτο, τὸ »κατὰ μόνας ἐκαθήμην« ζηλῶσαι καὶ βίον ἀναλαβεῖν ὥστε εἰπεὶν· »κατὰ μόνας ἐκαθήμην«. »Ὅτι πικρίας ἐνεπλήσθην«. εἰ »στενὴ καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἑορτή σου μετὰ πικρίδων γίνεται; ὅταν γὰρ ἑορτάζῃς, »ἄζυμα« φησὶν »ἐπὶ πικρίδων φάγεσαι«. τί βούλεται ὁ λόγος λέγων ὅτι δεὶ τὸν ἑορτάζοντα τῷ θεῷ »ἄζυμα ἐπὶ πικρίδων« ἐσθίειν, κατανοητέον. τὰ μὲν ἄζυμα διηγήσατο ὁ ἀπόστολος, οὐκ ἔστιν ἐμὴ ἡ ἑρμηνεία· τὸ δὲ ἀκόλουθον τῆς ἑρμηνείας ἀναγκαῖόν ἐστι παραπλήσιον εἶναι τῇ ἀποστολικῇ διηγήσει. ὁ ἀπόστολος τὰ περὶ τῶν ἀζύμων διηγήσατο λέγων· »ἑορτάζωμεν μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας«. δέον ἐστὶν ἀποδοῦναι τὸν λόγον περὶ τῶν πικρίδων ἀκολούθως τῷ τὰ ἄζυμα εῑναι εἰλικρινείας καὶ ἀληθείας. ἔχε δὲ εἰλικρίνειαν καὶ ἀλήθειαν, καὶ πικρίδες ἔσονταί σοι, καὶ ἐσθίεις μετὰ πικρίδων τὰ ἄζυμα τῆς εἰλικρινείας καὶ ἀληθείας, οἷον Παῦλος. ἐπειδήπερ ἤσθιε τὰ ἄζυμα εἰλικρινείας καὶ ἀληθείας, καὶ πικρίδας ἤσθιε. πῶς πικρίδας ἤσθιε; λέγων »ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν«. πῶς πικρίδας ἤσθιεν; «ἐν κόπῳ καὶ μόχθῳ, καὶ ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, χωρὶς τῶν παρεκτός«. ὁ μὲν οὖν νόμος εἶπεν· 〉ἄζυμα μετὰ πικρίδων ἔδεσθε〈· καὶ οὐκ εἶπεν· ἄζυμα μετὰ πικρίδων ἔδεσθε, ἕως ἐμπλησθῆτε, ὥσπερ ἐπί τινων ἄλλων λέλεκται· »φάγεσθε καὶ ἐμπλησθήσεσθε«. ὁ δὲ προφήτης προσεπιτείνει λέγων ὅτι οὐχὶ πικρίαν ἔφαγον, ἀλλὰ »πικρίας ἐνεπλήσθην«· ὅση δύναμις τῶν πικρῶν μετελάμβανον πραγμάτων, ὥστε με[τὰ] πληρεστάτων πικρίδων μεταλαβεῖν. ### English translation (Claude) “I sat alone.” Here too the words are arranged with purpose. When there is a multitude of sinners and they do not bear the righteous man who lives righteously, there is nothing absurd in fleeing the council of wickedness and imitating the one who said, “I sat alone,” and imitating Elijah too, who says: “Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they seek my life to take it.” But perhaps, if you examine “I sat alone” more deeply, you will find a meaning worthy of prophetic depth. When we imitate the life of the many, so that our life is not withdrawn, better, and exceptional compared with the many, I cannot say “I sat alone,” but “I sat with many.” But when my life becomes hard to imitate, so that I become so great that no one is like me in character, in word, in deeds, in wisdom, then I can say, because I alone am such and no one has imitated me, “I sat alone.” So even if you are not a presbyter, not a bishop, not honored with any church office, you may say this: you may emulate “I sat alone” and take up such a life as to say, “I sat alone.” “For I was filled with bitterness.” If “narrow and hard is the way,” … your feast is kept with bitter herbs; for when you keep the feast, it says, “you shall eat unleavened bread with bitter herbs.” We must consider what the word means in saying that the one who keeps the feast to God must eat “unleavened bread with bitter herbs.” The apostle explained the unleavened bread; the interpretation is not mine; but the consequent interpretation must be similar to the apostolic explanation. The apostle explained the unleavened bread, saying: “Let us keep the feast not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” We must give the account of the bitter herbs consistently with the unleavened bread being of sincerity and truth. Have sincerity and truth, and there will be bitter herbs for you, and you eat the unleavened bread of sincerity and truth with bitter herbs, like Paul. Since he ate the unleavened bread of sincerity and truth, he also ate bitter herbs. How did he eat bitter herbs? Saying, “I have become your enemy by telling you the truth.” How did he eat bitter herbs? “In toil and hardship, in sleepless nights often, in hunger and thirst, besides other things.” The law said, “You shall eat unleavened bread with bitter herbs”; it did not say, “You shall eat unleavened bread with bitter herbs until you are filled,” as is said of certain other things, “You shall eat and be filled.” But the prophet goes further, saying not that he ate bitterness, but “I was filled with bitterness”: as far as possible I partook of bitter things, so as to partake of the fullest bitter herbs. ### Scripture references - Jer 15:17: quotation, high confidence - 1 Kgs 19:10: quotation, high confidence - Rom 11:3: allusion, medium confidence - Matt 7:14: quotation, high confidence - Exod 12:8: quotation, high confidence - 1 Cor 5:8: quotation, high confidence - Gal 4:16: quotation, high confidence - 2 Cor 11:27: quotation, high confidence - 2 Cor 11:28: quotation, high confidence - Lev 26:5: quotation, low confidence ### Translation notes - The quotations are Jer 15:17 (LXX), 1 Kgs 19:10 (Rom 11:3), Matt 7:14, Exod 12:8, 1 Cor 5:8, Gal 4:16, 2 Cor 11:27–28, and Lev 26:5 (“you shall eat and be filled,” compare Deut 11:15). The digital text has lost words after the quotation of Matt 7:14 (marked “…”). ### Citation (SBL) Origen, Hom. Jer. 14.16 (Klostermann 3:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-16). ## Homilies on Jeremiah 14.17 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-17 - Source: Klostermann 3:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In this world the persecutors prevail, as the martyrs' trials show, because Christ's kingdom is not of this world. ### Greek text »Ἵνα τί οἱ μισοῦντές με κατισχύουσι«; πολλὰ ἔσχε πράγματα, ἔπασχεν ἀπὸ τῶν μὴ θελόντων ἀκούειν τὸ ἀληθές, καὶ ἦσαν αὐτοῦ ἐκεῖνοι δυνατώτεροι [δὲ] ἐνταῦθα ἐν τῷ αἰῶνι τούτῳ, ἐπειδὴ οὐκ ἔστιν ἡ βασιλεία τοῦ θεοῦ ἐκ τοῦ αἰῶνος τούτου, ἀλλὰ ἀπὸ τῶν κρειττόνων χωρίών, ὥς φησιν ὁ σωτήρ· »εἰ ἦν ἐκ τοῦ κόσμου τούτου ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο ἄν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις«. οἱ λυποῦντες οὖν τὸν προφήτην κατίσχυον αὐτοῦ ἐν τῷ κόσμῳ τούτῳ. ὅτι γὰρ ἰσχύουσι, βλέπετε τοὺς μάρτυρας. ὁ δικαστὴς καθέζεται δικάζων καὶ τρυφῶν ἐν τῷ δικαστηρίῳ· ὁ Χριστιανός, ἐν ᾧ ἐστι Χριστὸς δικαζόμενος, πικρίας ἐνεπλήσθη καὶ καταδεδυνάστευται ὑπὸ τοῦ ἀδίκου καὶ καταδικάζεται. ### English translation (Claude) “Why do those who hate me prevail?” He had many troubles; he suffered from those who would not hear the truth, and they were stronger than he here in this age, since the kingdom of God is not of this age but from better regions, as the Savior says: “If my kingdom were of this world, my servants would have fought, that I might not be handed over to the Jews.” So those who grieved the prophet prevailed over him in this world. For that they are strong, look at the martyrs. The judge sits judging and living in luxury in the courtroom; the Christian, in whom Christ is judged, is filled with bitterness, is oppressed by the unjust man, and is condemned. ### Scripture references - Jer 15:18: quotation, high confidence - John 18:36: quotation, high confidence ### Translation notes - The quotations are Jer 15:18 (LXX) and John 18:36. ### Citation (SBL) Origen, Hom. Jer. 14.17 (Klostermann 3:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-17). ## Homilies on Jeremiah 14.18 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-18 - Source: Klostermann 3:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet's severe wound foreshadows the cross, followed by healing in the resurrection; God's promise “I will restore you” implies a return to where we once were, pointing to the restoration of all things. ### Greek text »Ἡ πληγὴ μου στερεά, πόθεν ἰαθήσομαι;« οἱ κατισχύοντές με πλήσσουσί με, καὶ ἡ πληγή μου ἐστὶ στερεά. εἴτε προφητεύει τὸν σταυρόν τοῦ κυρίου (στερεὰ γὰρ πληγή ἐστιν ὁ σταυρός, ὅσον ἐπὶ τοῖς σταυροῦσιν αὐτόν), εἴτε περὶ πάντων τῶν δικαίων λέγεται ἐν οἷς πληγὴν στερεὰν λαμβάνει, εἴτε καὶ ἐπὶ τοῦ προφήτου ἀκούεις τοῦτο (καὶ γὰρ καὶ αὐτὸς πέπονθε τὰ ἀναγεγραμμένα ἐν τῇ προφητείᾳ), τὸν αὐτὸν ἐπιδέχεται [τὸν] νοῦν κατὰ τὴν λέγουσαν λέξιν· »ἡ πληγή μου στερεά«. »πόθεν ἰαθήσομαι;« κἂν ὁ σωτὴρ λέγῃ· »πόθεν ἰαθήσομαι«, τὴν ἀνάστασιν τὴν ἐκ νεκρῶν προφητεύει μετὰ τὴν στερεὰν πληγήν, κἂν ἐπὶ τοῦ δικαίου δὲ λαμβάνηται, μετὰ τὰς πληγὰς γίνεται πάλιν ἴασις. »γινομένη ἐγενήθη μοι ὡς ὕδωρ ψευδές, οὐκ ἔχον πίστιν«· οὐ γὰρ μένει ἠ πληγή, ἀλλὰ παρέρχεται. »Διὰ τοῦτο τάδε λέγει κύριος· ἐὰν ἐπιστρέψῃς, καὶ ἀποκαταστήσω σε«. ταῦτα πάλιν λέγεται πρὸς ἕκαστον, ὃν παρακαλέσει ὁ θεὸς ἐπιστρέψαι πρὸς αὐτόν. μυστήριον δέ μοι δοκεῖ ἐνταῦθα δηλοῦσθαι ἐν τῷ »ἀποκαταστήσω σε«. οὐδεὶς ἀποκαθίσταται εἴς τινα τόπον μηδαμῶς ποτε γενόμενος ἐκεῖ, ἀλλʼ ἡ ἀποκατάστασίς ἐστιν εἰς τὰ οἰκεῖα. οἷον ἔξαρθρόν μου ἐὰν γένηται μέλος, ὁ ἰατρὸς πειρᾶται ἀποκατάστασιν ποιῆσαι τοῦ ἐξάρθρου. ὅταν ἔξω τις γένηται τῆς πατρίδος, εἴτε δι- καίως εἴτε ἀδίκως, ἀπολαμβάνῃ δὲ τὸ δύνασθαι πάλιν ἐν τῇ πατρίδι εἶναι κατὰ τοὺς νόμους, ἀπεκατέστη ἐπὶ τὴν πατρίδα τὴν ἑαυτοῦ. τὸ αὐτὸ νόει μοι καὶ ἐπὶ στρατιώτου ἐκβληθέντος ἀπὸ τῆς ἰδίας παρατάξεως καὶ ἀποκαθισταμένου. λέγει οὖν ἐνθάδε πρὸς ἡμᾶς τοὺς ἀποστρέψαντας ὅτι, ἐὰν ἐπιστρέψωμεν, ἀποκαταστήσει ἡμᾶς. καὶ γὰρ τὸ τέλος τῆς ἐπαγγελίας τοιοῦτόν ἐστιν, ὡς ἐν ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται ἐν τῷ »ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων αὐτοῦ ἀπʼ αἰῶνος προφητῶν« ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) “My wound is severe; whence shall I be healed?” Those who prevail over me strike me, and my wound is severe. Whether he prophesies the Lord's cross (for the cross is a severe wound, as far as those who crucify him are concerned), or it is said of all the righteous, in whom he receives a severe wound, or you hear it of the prophet (for he too suffered what is recorded in the prophecy), it admits the same meaning according to the text that says, “My wound is severe.” “Whence shall I be healed?” If the Savior says, “Whence shall I be healed?”, he prophesies the resurrection from the dead after the severe wound; and if it is taken of the righteous man, after the wounds healing comes again. “It has become to me like deceitful water that has no faithfulness”; for the wound does not remain, but passes away. “Therefore thus says the Lord: If you return, I will also restore you.” This again is said to each one whom God will call to return to him. And a mystery seems to me to be shown here in “I will restore you.” No one is restored to a place where he has never been; restoration is to one's own. For example, if a limb of mine is dislocated, the physician tries to restore the dislocated limb. When someone is outside his country, whether justly or unjustly, and recovers the right to be in his country again according to the laws, he has been restored to his own country. Understand the same for me in the case of a soldier cast out of his own rank and restored. So he says here to us who have turned away that, if we return, he will restore us. For the end of the promise is of this kind, as is written in the Acts of the Apostles in “until the times of the restoration of all things of which God spoke through the mouth of his holy prophets from of old,” in Christ Jesus, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 15:18: quotation, high confidence - Jer 15:19: quotation, high confidence - Acts 3:21: quotation, high confidence ### Translation notes - The quotations are Jer 15:18–19 (LXX) and Acts 3:21. Origen's remark that one can only be “restored” to a place one has been before reflects his view of the soul's origin and final restoration (apokatastasis), hinted at here as a “mystery.” ### Citation (SBL) Origen, Hom. Jer. 14.18 (Klostermann 3:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/14-8/#p-14-18). ## Homilies on Jeremiah 15, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-0 - Source: Klostermann 3:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the fifteenth homily, on Jer 15:10–17:5. ### Greek text Ὁμιλία ιε΄. Εἰς τὸ »οἴμοι ἐγώ« πάλιν ἄλλως, μέχρι τοῦ »ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον, καὶ στηρίσει σάρκα βραχίονος αὐτοῦ«. ### English translation (Claude) Homily 15. On “Woe is me” again, in another way, as far as “Cursed is the man who has his hope in man, and will lean on flesh as his arm.” ### Scripture references - Jer 15:10: quotation, high confidence - Jer 17:5: quotation, high confidence ### Translation notes - The passage is Jer 15:10–17:5 (LXX). ### Citation (SBL) Origen, Hom. Jer. 15.0 (Klostermann 3:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-0). ## Homilies on Jeremiah 15.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-1 - Source: Klostermann 3:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who hope to share the prophets' blessedness should imitate their freedom and boldness in rebuking sin, as Jeremiah did. ### Greek text Οἱ μακαρίζοντες τοὺς προφήτας καὶ τῷ μακαρίζειν αὐτοὺς εὐχόμενοι τὴν μερίδα ἔχειν μετὰ τῶν προφητῶν συναγαγόντες ἀπὸ τῶν λόγων τῶν προφητικῶν τὰ ἐξαίρετα τῆς προφητείας αὐτῶν· ζητοῦντες οὖν πεισθεῖεν ἂν, ἂν κατὰ αὐτὰ βιώσωσιν (εἰ καὶ σκληρὸν αὐτοῖς ἀπαντήσεται ἐν τῷ βίῳ τούτῳ μιμεῖσθαι τὸν βίον τὸν προφητικόν), ὅτι τεύξονται τῆς ἀναπαύσεως καὶ τῆς μακαριότητος μετὰ τῶν προφητῶν. πολλαχόθεν μὲν οὖν ἔστι συναγαγεῖν τὰ ἐξαίρετα | τῶν προφητῶν, τὸ ἐλεύθερον αὐτῶν, τὸ εὔτονον, τὸ ἐγρηγορός, τὸ διεγηγερμένον, ὅτι οὐκ ἐφρόντιζον ἐν ταῖς περιστάσεσι γινόμενοι διὰ τὴν ἐλευθερίαν, μόνον ἵνα ἐλέγξωσιν, ἵνα ἐπιστρέψωσιν ὡς [οἱ] προφῆται ἐκ τοῦ μετὰ παρρησίας τὸν λόγον τοῦ θεοῦ λέγειν ἐπιπληκτικῶς τῶν ἁμαρτανόντων, εἰ καὶ ἐδόκουν μεγάλα δύνασθαι οἱ ἐλεγχόμενοι. πλὴν εἰ καὶ πανταχόθεν ἔστι τοῦτο ποιεῖν, ἴδωμεν καὶ ἐκ τῶν σήμερον ἀναγνωσθέντων. Πολλοὺς ἤλεγξεν ὁ προφήτης καὶ πρὸς πολλοὺς εἶπεν ὁ προφήτης· καὶ γὰρ γέγονε κατὰ ἁμαρτωλοὺς γενομένους, ὡς δῆλον ἐκ τοῦ τὴν αἰχμαλωσίαν γεγονέναι κατὰ τοὺς χρόνους αὐτοῦ. πολλοὺς ἐλέγξας, ὑπὸ πολλῶν κριθεὶς φθέγγεταί τινα τοιαῦτα. ### English translation (Claude) Those who call the prophets blessed, and by calling them blessed pray to have their portion with the prophets, should gather from the prophetic words the exceptional features of their prophecy; seeking them, they would be persuaded that, if they live by them (even if it will seem hard to them in this life to imitate the prophetic life), they will obtain rest and blessedness with the prophets. One can gather the exceptional features of the prophets from many places: their freedom, their vigor, their watchfulness, their alertness; that, when they were in hardships, they took no thought for them because of their freedom, only to rebuke, only to turn people back, as prophets, by speaking God's word boldly, reproving sinners, even if those rebuked seemed very powerful. But though one can do this from everywhere, let us look at it also from today's readings. The prophet rebuked many and spoke to many; for he lived among people who had become sinners, as is clear from the captivity having happened in his times. Having rebuked many, and been judged by many, he utters such things as these. ### Citation (SBL) Origen, Hom. Jer. 15.1 (Klostermann 3:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-1). ## Homilies on Jeremiah 15.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-2 - Source: Klostermann 3:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the prophets, who were stoned and killed for rebuking the people, and like Christ, who denounced the scribes and Pharisees, we should be willing to be judged by many for speaking the truth. ### Greek text πρῶτον γὰρ ἀπὸ τοῦ προφητικοῦ λόγου ἴδωμεν, εἶτα καὶ κατὰ ἀναγωγήν, ἐὰν πρόρησίαν προφήτου. »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;« ὦ μῆτερ, ὡς τί με γεγέννηκας ἄνδρα δικαζόμενον πρὸς πάντας τοὺς ἐπὶ τῆς γῆς καὶ διακρίνεσθαι πρὸς πάντας τοὺς ἐπὶ τῆς γῆς; προέκειτο γὰρ τῷ προφήτῃ καὶ τούτῳ καὶ τῷ Ἡσαΐᾳ καὶ τοῖς λοιποῖς τὸ προφητικόν, διδάσκειν, ἐλέγχειν καὶ ἐπιστρέφειν. προέκειτο τοιγαροῦν καὶ τούτῳ τῷ προφήτῃ διακρίνειν, ἐλέγχειν, δικάζειν δυναμένῳ καὶ δικάζεσθαι μετὰ τῶν ἁμαρ- τωλῶν, ἐλέγχειν τὰ ἁμαρτήματα τοῦ λαοῦ. καὶ ὅσα αὐτοῖς πεποιήκασιν οἱ ἀπὸ τοῦ λαοῦ, τί δεῖ καὶ λέγειν; ἄλλον ἐλιθοβόλησαν, ἄλλον ἔπρισαν, ἄλλον ἀπέκτειναν »μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου«, τοῦτον εἰς λάκκον βορβόρου ἔβαλον ἐλεγχόμενοι. καὶ ἐπὶ πᾶσιν ὁ σωτὴρ ἡμῶν τοῦτο πεποίηκε καὶ κρειττόνως γε ἢ οὗτοι, ἅτε κύριος προφητῶν ὤν. καὶ γάρ, εἴπερ αὐτὸς ἐμαστιγώθη καὶ ἐσταυρώθη καὶ παρεδόθη ὑπὸ τῶν Ἰουδαίων ἢ ὑπὸ τῶν διδασκάλων τῶν Ἰουδαίων καὶ τοῦ ἡγουμένου τοῦ λαοῦ, εἶπεν· »οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί«· καὶ ἐπιλέγει καθʼ ἕκαστον »οὐαί« καὶ »διὰ τοῦτο« τόδε καὶ τόδε. καὶ ἡμεῖς οὖν, εἰ σπουδάζομεν ἐπὶ τοὺς μακαρισμοὺς τῶν προφητῶν, ταὐτὰ ποιήσωμεν, ὥστε, διὰ τὸ λέγειν καὶ διὰ τὸ κριθῆναι πρὸς πολλοὺς ἀνθρώπους, καὶ εἰπεῖν· »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;« ### English translation (Claude) For let us look first at the prophetic word, then also at the higher sense, … the prophet's. “Woe is me, mother; as what kind of man did you bear me, a man judged and disputed with in all the earth?” O mother, why have you borne me a man judged by all who are on the earth, and disputed with by all who are on the earth? For the prophetic task was set before this prophet, and Isaiah, and the rest: to teach, to rebuke, and to turn people back. So this prophet too had the task of judging, rebuking, being able to judge and to be judged along with sinners, rebuking the sins of the people. And what those of the people did to them, what need is there to say? One they stoned, another they sawed in two, another they killed “between the temple and the altar,” this one they threw into a pit of mire when they were rebuked. And our Savior did this above all, and better than these, as Lord of the prophets. For though he himself was scourged and crucified and handed over by the Jews, or by the teachers of the Jews and the leader of the people, he said: “Woe to you, scribes and Pharisees, hypocrites”; and he adds for each one “woe” and “because” of this and that. So let us too, if we are eager for the blessings of the prophets, do the same, so that, through speaking and through being judged before many people, we too may say: “Woe is me, mother; as what kind of man did you bear me, a man judged and disputed with in all the earth?” ### Scripture references - Jer 15:10: quotation, high confidence - Heb 11:37: allusion, high confidence - Matt 23:35: quotation, high confidence - Jer 38:6 (45:6 LXX): allusion, high confidence - Matt 23:13: quotation, high confidence ### Translation notes - The quotations are Jer 15:10 (LXX), Heb 11:37, Matt 23:35, Jer 38:6 (45:6 LXX), and Matt 23:13–29. The opening sentence is damaged in the digital text (“…”). A repeated phrase is removed. ### Citation (SBL) Origen, Hom. Jer. 15.2 (Klostermann 3:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-2). ## Homilies on Jeremiah 15.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-3 - Source: Klostermann 3:126–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Judged in all the earth” fits Christ, who will stand before the Father at the judgment; his lament over the scanty harvest of virtue, found even in the churches, should make each of us examine our own fruit. ### Greek text Κυριώτερόν γε τοῦτο δύναται τὸ προφητικὸν εἶναι ἀναφερόμενον ἐπὶ τὸν σωτῆρα. ἔστω γὰρ τὸν προφήτην τοῦτο λέγειν, ἀλλʼ οὐκ ἀληθῶς τοῦτο ἐρεῖ, ἀλλὰ τάχα ὑπερβολικῶς· οὐ γὰρ διεκρίθη πρὸς πᾶσαν τὴν γῆν. ἐὰν δὲ ἔλθω πρὸς τὸν σωτῆρά μου καὶ κύριον, καὶ μάλιστα διὰ τὸ >εἰς κρίσιν ἥξει< καὶ τὸ »ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε«, ὄψομαι ὅτι ὁ σωτήρ μου καὶ κύριος μέλλει ἐπὶ τοῦ πατρὸς ἑστάναι, κρινόμενος μετὰ πάντων ἡμῶν τῶν ἀνθρώπων. καὶ κρίνεται μετὰ πάντων τῶν ἀνθρώπων. λέγω· κρίνεται, ἐξετάζεται καὶ αὐτός, καὶ ἔστη μὲν ἐκδικῶν τὴν ἀλήθειαν, οὐχ ὡς κατήγορος δέ. »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;« οὐ δύναται προφήτης τὸ »πάσῃ τῇ γῇ« λέγειν. Ἀλλὰ τὸν κύριον ἡμῶν ἀλλὰ καὶ ἀγαπῶντας, ἀγανακτοῦντας καὶ λέγοντας ὅτι οὐχὶ ὁ σωτὴρ λέγει, ὅτι ἡ φωνὴ οὐκ ἔστι κατὰ τὸν υἱὸν τοῦ θεοῦ. δεῖ δὲ δεῖξαι, ὅτι οὐκ ἀλλότριον τοῦ υἱοῦ τοῦ θεοῦ τὸ »οἴμοι ἐγώ, μῆτερ«; »περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου«, καὶ »ἡ ψυχή μου τετάρακται«, καὶ τῶν ἐν τοῖς προφήταις εἰρημένων ὁμοίως καὶ ἐνθάδε· »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ«, ἢ ὅταν ἀπόλωλεν ἐπιφυλλὶς τοῦ εὑρεῖν βότρυν· »οἴμοι ψυχή, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει«. τίς ἐκεῖ λέγει τὸ »οἴμοι, ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ«; ἆρα γὰρ ὁ προφήτης συνῆγε καὶ θέλει συνάγειν; ἆρα γὰρ ἀγρὸν ἔχει ὁ προφήτης; ἀλλʼ οὐδενός ἐστι συνάγειν [καὶ] πάντα ἀπὸ τοῦ θερισμοῦ καὶ τῶν ἐσπαρμένων, εἰ μὴ τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ. ἐπεὶ οὖν πολλὰ πτώματα ἐν τοῖς ἔθνεσιν, ἀλλὰ καὶ ἐν ἡμῖν τοῖς ἁμαρτήματα λέγων· »οἴμοι ἐγώ, ὅτι ἐγενήθην ὡς συνάγων καλάμην«. ἕκαστος ἡμῶν ἑαυτὸν ἐξεταζέτω· ἆρα στάχυς ἐστίν; ἆρα εὑρήσει ἐν αὐτῷ τρυγῆσαι ἢ θερίσαι ὁ υἱὸς τοῦ θεοῦ; εὑρήσομεν ὅτι ἀνεμόφθοροί τινές ἐσμεν· ἐὰν ἄρα ὀλίγον ἔτι ἔχοντες, ἐν αὑτοῖς, κόκκους δύο ἢ τρεῖς, αἱ ἁμαρτίαι ἡμῶν πολλαί εἰσιν ἐφʼ ἡμῖν. ὁρῶν οὖν καὶ τὰς ἐκκλησίας, τὰς χρηματιζούσας, πεπληρωμένας ἁμαρτωλῶν λέγει· »οἴμοι, ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ«. ἦλθε ζητῶν καρπὸν ἐν τῇ ἀμπέλῳ· ἕκαστος γὰρ ἡμῶν καταφυτεύεται... καὶ ὡς ἄμπελος »ἐν τόπῳ πίονι«, καὶ »ἄμπελον ἐξ Αἰγύπτου μετῆρεν«, »ἐγὼ δὲ κατεφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν«. ἔρχεται, ζητεῖ πως τρυγῆσαι· εὑρίσκει ἐπιφυλλίδα τινὰ καὶ βραχεῖς βότρυας, οὐκ εὐθαλεῖς οὐδὲ πολλούς. τίς ἡμῶν ἔχει βότρυας ἀρετῆς; τίς ἡμῶν ἔχει γεννήματα τοῦ θεοῦ; »κύριε ὁ θεὸς ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ«. ### English translation (Claude) This prophetic saying can more properly be referred to the Savior. For suppose the prophet says it; he will not say it truly, but perhaps by exaggeration; for he was not disputed with before all the earth. But if I come to my Savior and Lord, and especially because of “he will come into judgment” and “that you may be justified in your words, and prevail when you are judged,” I shall see that my Savior and Lord is going to stand before the Father, being judged together with all of us human beings. And he is judged with all human beings. I say he is judged: he too is examined, and he stood vindicating the truth, but not as an accuser. “Woe is me, mother; as what kind of man did you bear me, a man judged and disputed with in all the earth?” A prophet cannot say “in all the earth.” But there are those who love our Lord and are indignant, saying that it is not the Savior who says this, that the saying is not fitting for the Son of God. One must show that “Woe is me, mother” is not foreign to the Son of God: “My soul is very sorrowful, even to death,” and “My soul is troubled,” and, like what is said in the prophets, so here: “Woe is me, mother; as what kind of man did you bear me, a man judged and disputed with in all the earth?”, or when the gleaning is lost, so that no cluster is found: “Woe is me, O soul, for the godly man has perished from the earth, and there is none among men who does right.” Who says there, “Woe is me, for I have become like one gathering straw at harvest”? Does the prophet gather, and wish to gather? Does the prophet have a field? No; it belongs to no one to gather all from the harvest and from what has been sown, except to the Lord and Savior Jesus Christ. Since, then, there are many falls among the nations, and also among us, he speaks of the sins, saying: “Woe is me, for I have become like one gathering straw.” Let each of us examine himself: is he an ear of grain? Will the Son of God find in him something to harvest or reap? We shall find that we are blighted by the wind; if we have a little still in ourselves, two or three grains, our sins upon us are many. So, seeing even the churches that bear the name full of sinners, he says: “Woe is me, for I have become like one gathering straw at harvest, and like a gleaning at the vintage.” He came seeking fruit on the vine; for each of us is planted as a vine “in a fertile place,” and “you brought a vine out of Egypt,” “but I planted you a fruitful vine, wholly true.” He comes; he seeks somehow to gather grapes; he finds some gleanings and small clusters, not flourishing nor many. Which of us has clusters of virtue? Which of us has produce for God? “O Lord our God, how wonderful is your name in all the earth!” ### Scripture references - Jer 15:10: quotation, high confidence - Isa 3:14: quotation, medium confidence - Ps 51:4 (50:6 LXX): quotation, high confidence - Rom 3:4: allusion, medium confidence - Matt 26:38: quotation, high confidence - John 12:27: quotation, high confidence - Mic 7:1: quotation, high confidence - Mic 7:2: quotation, high confidence - Isa 5:1: quotation, high confidence - Ps 80:8 (79:9 LXX): quotation, high confidence - Jer 2:21: quotation, high confidence - Ps 8:1 (8:2 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 15:10 (LXX), Isa 3:14, Ps 51:4 (50:6 LXX; Rom 3:4), Matt 26:38, John 12:27, Mic 7:1–2 (LXX), Isa 5:1, Ps 80:8 (79:9 LXX), Jer 2:21, and Ps 8:1 (8:2 LXX). The digital text is damaged in the sentence about those who love the Lord; the sense is supplied. ### Citation (SBL) Origen, Hom. Jer. 15.3 (Klostermann 3:126–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-3). ## Homilies on Jeremiah 15.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-4 - Source: Klostermann 3:128–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ laments over human sin as man, in his human soul, and the angels lament with him; the “mother” he addresses may be Mary, or, according to the Gospel of the Hebrews, the Holy Spirit. ### Greek text Ταῦτα ὡς ἐν παρεκβάσει μοι εἰρήσθω εἰς τὸ »οἴμοι ἐγὼ μῆτερ«. ὅτι οὐκ ἀλλότριόν ἐστι τῆς τοῦ σωτῆρος ἡμῶν θειότητος, καθορῶντος τὰ ἁμαρτήματα τῶν ἀνθρώπων, νῦν τὸ λέγειν τὸ »οἴμοι«, τοῦ σωτῆρος οὐχὶ ᾗ θεὸς ἀλλʼ ᾗ ἄνθρωπος, οὐχ ᾗ σοφία ἀλλʼ ᾗ ψυχή, ἐκεῖνο παρεθέμην τὸ προφητικόν· »οἴμοι ψυχή, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει«. ἦλθεν ἐπὶ τὸν βίον τὸν ἀνθρώπινον ἡ ψυχὴ ἡ μακαρία, ἀνέλαβε σῶμα ὑπὲρ τῶν ἀνθρώπων. ἐὰν ἴδῃ τὰ ἁμαρτήματα, λέγει πρὸς τὸν πατέρα· »τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν; μὴ ἐξομολογήσεταί σοι χοῦς;« ἀλλὰ ἐφʼ ἡμῖν μὴ λεγέτω τὸ »οἴμοι«, ἐφʼ ἡμῖν μὴ λεγέτωσαν οἱ ἄγγελοι τῶν οὐρανῶν. τοῦ σωτῆρος ἡμῶν λέγοντος τὸ »οἴμοι« καὶ αὐτοὶ ἐροῦσιν »οἴμοι«· οὐ γὰρ κρείττονές εἰσι τοῦ σωτῆρος ἡμῶν, καὶ αὐτοὶ ἡμῶν τὰ πταίσματα βλέπουσιν. ἀλλὰ μακάριοι ἐκεῖνοι ἐφʼ οἷς οἱ ἄγγελοι οὐκ ἐροῦσι τὸ »οἴμοι«, ἀλλὰ μακαρίζονται· »χαρὰ« γὰρ »ἐν οὐρανῷ γίνεται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα, οἳ οὐ χρείαν ἔχουσι μετανοίας«. ταῦτα ἐν παραμυθίᾳ. »Οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες;« τίνα λέγει μητέρα; οὐκ ἐν γυναιξὶ δύναται καὶ τὴν ψυχὴν λέγειν καὶ τὴν Μαρίαν; εἰ δέ τις παραδέχεται τὸ »ἄρτι ἔλαβέ με ἡ μήτηρ μου τὸ ἅγιον πνεῦμα, καὶ ἀνήνεγκέ με εἰς τὸ ὄρος τὸ μέγα τὸ Θαβὼρ« καὶ τὰ ἑξῆς, δύναται αὐτοῦ ἰδεῖν τὴν μητέρα. »οἴμοι ἐγώ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;« δικάζεται πάσῃ τῇ γῇ καὶ διακρίνεται καὶ μέλλει πρὸς ἕκαστον λέγειν· ἐγὼ πεποίηκα τάδε καὶ τάδε, καὶ ἡ οἰκονομία μου ἔπραξε τάδε καὶ τάδε, καὶ τῇ σωτηρίᾳ σου ὑπέμεινα. ταῦτα λέγοντος τοῦ σωτῆρος τί ποιήσωμεν; μέλλει γὰρ διακρίνεσθαι ἐν πάσῃ τῇ γῇ. ### English translation (Claude) Let this be said by me by way of digression on “Woe is me, mother”: that it is not foreign to the divinity of our Savior, as he looks upon the sins of human beings, now to say “woe is me,” the Savior saying it not as God but as man, not as Wisdom but as soul; I cited that prophetic word: “Woe is me, O soul, for the godly man has perished from the earth, and there is none among men who does right.” The blessed soul came into human life, took a body for the sake of human beings. If it sees sins, it says to the Father: “What profit is there in my blood, in my going down to corruption? Will the dust confess to you?” But let him not say “woe is me” over us; let the angels of heaven not say it over us. When our Savior says “woe is me,” they too will say “woe is me”; for they are not better than our Savior, and they too see our failings. But blessed are those over whom the angels will not say “woe is me,” but who are called blessed; for “there is joy in heaven over one sinner who repents, more than over ninety-nine who need no repentance.” These things by way of consolation. “Woe is me, mother; as what kind of man did you bear me?” Whom does he call mother? Can he not mean, among women, both his soul and Mary? And if anyone accepts, “Just now my mother the Holy Spirit took me and carried me up to the great mountain Tabor,” and the rest, he can see his mother. “Woe is me, mother; as what kind of man did you bear me, a man judged and disputed with in all the earth?” He is judged by all the earth and disputed with, and he is going to say to each one: “I did this and that, and my dispensation accomplished this and that, and I endured for your salvation.” When the Savior says these things, what shall we do? For he is going to be disputed with in all the earth. ### Scripture references - Jer 15:10: quotation, high confidence - Mic 7:2: quotation, high confidence - Ps 30:9 (29:10 LXX): quotation, high confidence - Luke 15:7: quotation, high confidence ### Extrabiblical texts - Gos. Heb. (Gospel of the Hebrews): quotation, high confidence ### Translation notes - The quotations are Mic 7:2 (LXX), Ps 30:9 (29:10 LXX), Luke 15:7, and Jer 15:10. The saying “my mother the Holy Spirit” is from the Gospel according to the Hebrews, which Origen quotes conditionally (“if anyone accepts”). The phrase “among women” is obscure in the digital text. ### Citation (SBL) Origen, Hom. Jer. 15.4 (Klostermann 3:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-4). ## Homilies on Jeremiah 15.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-5 - Source: Klostermann 3:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ owed nothing, since he committed no sin, and “no one owed him” because he forgave all debts, like the lender in the parable who forgave both debtors, the Jewish people and the Gentiles. ### Greek text Τὸ ἑξῆς θέλω ἰδεῖν. δύναται καὶ ἐπὶ τὸν προφήτην κατὰ μίαν διήγησιν ἀναφέρεσθαι καὶ ἐπὶ τὸν σωτῆρα. ἴδωμεν καὶ τὰ ἑξῆς· »οὐκ ὠφείλησα οὐδὲ ὠφείλησέ μοι οὐδείς«. »ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, οὐκ ἔχει δὲ ἐν ἐμοὶ οὐδέν«. καὶ ἀληθῶς οὐκ ὠφείλησεν. ἕκαστος δὲ ἡμῶν ὀφειλέτης ἐστὶ ταῖς ἁμαρτίαις καὶ ὀφειλέτης ἐστὶν ἔχων χειρόγραφον. μετὰ τὸ ἐξαλειφθῆναι αὐτοῦ τὸ χειρόγραφον † πόσα πεποιήκασι χειρόγραφα; »ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ«, οὐκ ἐποίησε χειρόγραφον. τί δὲ καὶ τὸ »οὐκ ὠφείλησέ μοι οὐδὲ εἷς«; πῶς διηγησόμεθα ἐπὶ τοῦ σωτῆρος τὸ »οὐκ ὠφείλησέ μοι οὐδὲ εἷς«; εἰ καὶ ἀνέγνωμεν οὕτως, ἀλλὰ καὶ δεῖ εἰδέναι ὅτι τὰ πλείονα τῶν ἀντιγράφων τῆς ἐκδόσεως τῶν Ἑβδομήκοντα οὐκ ἔχει οὕτως, ὕστερον δὲ ἐπισκεψάμενοι καὶ τὰς λοιπὰς ἐκδόσεις ἔγνωμεν γραφικὸν εἶναι ἁμάρτημα. καίτοιγε μοι οὐδὲ εἷς«; ὤστε οὐκ ὠφείλησεν αὐτῷ »οὐδὲ εἷς«, πᾶσι τὰ ὀφειλήματα αὐτῶν ἀφῆκεν. »ἀνθρώπῳ δανειστῷ χρεωφειλέται ἦσαν δύο· εἷς ὤφειλε δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. μὴ ἐχόντων αὐτῶν ἀποδοῦναι, ἀμφοτέροις ἐχαρίσατο«. θέλεις ἰδεῖν τοὺς δύο χρεωφειλέτας, τὸν τὰ πεντακόσια ὀφείλοντα καὶ τὸν τὰ πεντήκοντα; ἀπὸ δύο λαῶν πεπιστεύκασιν εἰς τὸν θεόν· ὁ ἐκ τῶν Ἰουδαίων λαὸς ἀπιστῶν εἰς τὸν Χριστὸν ὀφείλει τὰ πεντήκοντα, τάχα ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν οἱ πάντων ἀσεβέστεροι γεγενημένοι τὰ πεντακόσια, ἐφʼ οἷς καὶ λέγεται τὸ ἐπὶ τῇ πόρνῃ ἐκείνῃ τῇ μετανοούσῃ. καίτοι εἴποι τις ἄν, πῶς τὰ πεντακόσια ἐπʼ ἐκείνην ἀναφέρεται; ἐκ τοῦ »καὶ ποταπὴ ἡ γυνὴ ἡ ἁπτομένη αὐτοῦ«, πρὸς ὃ εἴρηκε τῷ Σίμωνι· »ἀνθρώπῳ δανειστῇ ἦσαν χρεωφειλέται δύο. εἷς ὤφειλε δηνάρια πεντακόσια, ὁ ἕτερος πεντήκοντα« καὶ τὰ ἑξῆς. ταῦτα διὰ τὸ »οὐκ ὠφείλησα οὐδὲ ὠφείλησέ μοι οὐδείς«, ὃ ἦν ἀναγκαῖον παραστῆσαι ὑμῖν. »οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς· ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με«. εἰ καὶ ἀπέθανεν »ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ«. ### English translation (Claude) I want to look at what follows. It can be referred, on one explanation, both to the prophet and to the Savior. Let us look at what follows: “I did not owe, nor did anyone owe me.” “The ruler of this world is coming, and he has nothing in me.” And truly he did not owe. But each of us is a debtor through sins, and is a debtor having a bond. After their bond was blotted out, † how many bonds have they made? “He who committed no sin, nor was deceit found in his mouth,” did not make a bond. And what is “not one owed me”? How shall we explain “not one owed me” of the Savior? Even if we have read it so, one must also know that most of the copies of the Septuagint edition do not have it so; but later, having examined the other editions too, we recognized it to be a scribal error. … So that “not one” owed him: he forgave all their debts. “A certain moneylender had two debtors: one owed five hundred denarii, the other fifty. When they could not pay, he forgave them both.” Do you wish to see the two debtors, the one who owed five hundred and the one who owed fifty? From two peoples they have believed in God: the people from the Jews, disbelieving in Christ, owes the fifty; perhaps we from the nations, who had become the most impious of all, owe the five hundred, about whom it is said in the case of that sinful woman who repented. And yet someone might say, how are the five hundred referred to her? From “and what sort of woman this is who is touching him,” in reply to which he said to Simon: “A certain moneylender had two debtors; one owed five hundred denarii, the other fifty,” and the rest. So much on “I did not owe, nor did anyone owe me,” which it was necessary to set before you. “I did not owe, nor did anyone owe me; my strength has failed among those who curse me.” Even if he died “in weakness, yet he lives by the power of God.” ### Scripture references - Jer 15:10: quotation, high confidence - John 14:30: quotation, high confidence - Col 2:14: allusion, high confidence - 1 Pet 2:22: quotation, high confidence - Luke 7:41: quotation, high confidence - Luke 7:42: quotation, high confidence - Luke 7:39: quotation, high confidence - 2 Cor 13:4: quotation, high confidence ### Translation notes - The quotations are Jer 15:10 (LXX, the variant reading), John 14:30, Col 2:14, 1 Pet 2:22 (Isa 53:9), Luke 7:41–42, 39, and 2 Cor 13:4. Origen notes that the reading “I did not owe” is not in most Septuagint copies and that comparison with the other Greek versions showed a scribal error; the next sentence is damaged in the digital text (“…”), as is the clause marked †. ### Citation (SBL) Origen, Hom. Jer. 15.5 (Klostermann 3:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-5). ## Homilies on Jeremiah 15.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-6 - Source: Klostermann 3:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Cursed is he who hopes in man” condemns those who hold that Christ was a mere man; Christians hope in him as God's Wisdom and Word, and must not put their trust in bodily strength or influential friends. ### Greek text Εἶτα πολλῶν διελθόντων λόγων ἦν μὲν καὶ περὶ ἑκάστου τῶν εἰρημένων εἰπεῖν, ἀλλʼ οὐκ ἐγχωρεῖ τοῦ χρόνου ἐπείγοντος. εἴπωμεν οὖν εἰς τὸ ἑξῆς ἀναγνωσθὲν τὸν »ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον«. ἐκ τοῦ † τοὺς νομίζοντας ὄτι ἄνθρωπος μὲν τοῦ θεοῦ ὁ υἱὸς ἦν ὁ σωτήρ (ἐτόλμησαν γὰρ μετὰ τῶν πολλῶν τῶν ἀνθρωπίνων κακῶν καὶ τοῦτο εἰπεῖν ὅτι οὐκ ἔστι θεὸς »ὁ μονογενής«, »ὁ πρωτότοκος πάσης κτίσεως«)· »ἐπικατάρατος« γὰρ »ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον«. δῆλον ὅτι ἐπικατάρατοί εἰσιν οἱ ἐπʼ ἄνθρωπον ἔχοντες τὴν ἐλπίδα. ἐγὼ εἴποιμι ἂν ὅτι οὐκ ἐπʼ ἄνθρωπον ἔχω τὴν ἐλπίδα, ἐλπίζων ἐπὶ Χριστὸν Ἰησοῦν ἐγὼ ἄνθρωπον οὐκ οἶδα. οὐ μόνον ἄνθρωπον οὐκ οἶδα, ἀλλὰ σοφίαν οἶδα, τὴν αὐτοδικαιοσύνην, ἄνθρωπον διʼ οὗ »ἐκτίσθη τὰ πάντα ἐν τοῖς ἐξουσίαι«. »ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον«. κἂν μαρτυρῇ ὁ σωτὴρ ὅτι ὃν ἐφόρεσεν ἄνθρωπος ἦν — ἀλλʼ εἰ καὶ ἦν ἄνθρωπος, ἀλλὰ νῦν οὐδαμῶς ἐστιν ἄνθρωπος. »εἰ« γὰρ »καὶ ἔγνωμεν Χριστὸν κατὰ σάρκα, ἀλλὰ οὐκέτι γινώσκομεν«, φησὶν ὁ ἀπόστολος. ἐγὼ διʼ αὐτὸν οὐκέτι εἰμὶ ἄνθρωπος, ἐὰν ἀκολουθῶ αὐτοῦ τοῖς λόγοις· ἀλλὰ λέγει· »ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες«. οὐκοῦν ὡς »πρωτότοκος« ἐστὶν »ἐκ τῶν νεκρῶν«, οὕτως γέγονε πρωτότοκος πάντων ἀνθρώπων εἰς θεὸν μεταβαλών. »ἐπικατάρατος« τοίνυν »ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον, καὶ στηρίσει σάρκα βραχίονος αὐτοῦ«, ὅστις ἂν κυρώσῃ τὰ σάρκινα, ὅστις τὴν ἰσχὺν τὴν σωματικὴν ἐὰν κτήσηται, καὶ κατὰ σάρκα στρατεύσηται. ἀλλʼ ὁ ἅγιος οὐχ οὕτως ἐστίν· »οὐ γὰρ στηρίζει σάρκα βραχίονος αὐτοῦ«, »πάντοτε« γὰρ »τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι« αὐτοῦ ἔχει, καὶ νεκροῖ »τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν«. νεκρώσας ταῦτα »οὐ στηρίζει σάρκα τοῦ βραχίο- νος αὐτοῦ«. »ἐπικατάρατος ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον«. ἅμα δὲ πρὸς τοὺς ἐλπίζοντας ἐπὶ ἀξιώμασιν. ὁ δεῖνά μου φίλος ἐστὶν ἑκατόνταρχος, ἐπίτροπός ἐστιν· ὁ δεῖνά μου φίλος καὶ πλούσιός ἐστι καὶ παρέχεταί μοι. ἔπειτα καὶ πρὸς τὸν τοιοῦτον λέγεται τοῦτο· »ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπʼ ἄνθρωπον«. ἐπʼ οὐδένα ἄνθρωπον ἐλπίζομεν, κἂν δοκῶσιν ἡμῶν εἶναι φίλοι· οὐ γὰρ ἐπʼ αὐτοὺς ἀλλʼ ἐπὶ κύριον ἡμῶν ἐλπίζομεν, ὅς ἐστι Χριστὸς Ἰησοῦς, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) Then, since many words have gone by, there would be something to say about each of the things said, but time presses and does not allow it. Let us speak, then, on what was read next: “Cursed is the man who has his hope in man.” From this † those who think that the Savior, the Son of God, was a man (for among the many human evils they dared to say this too, that “the Only-begotten,” “the firstborn of all creation,” is not God); for “cursed is he who has his hope in man.” Clearly those who have their hope in a man are accursed. I would say that I do not have my hope in a man; hoping in Christ Jesus, I do not know a man. Not only do I not know a man, but I know Wisdom, Righteousness itself, him through whom “all things were created, … powers.” “Cursed is the man who has his hope in man.” Even if the Savior testifies that what he bore was a man, yet even if he was a man, now he is in no way a man. “For even if we have known Christ according to the flesh, yet we know him so no longer,” says the apostle. Because of him I am no longer a man, if I follow his words; but he says: “I said, You are gods, and all sons of the Most High.” So as he is “the firstborn from the dead,” so he has become the firstborn of all human beings, having changed into God. “Cursed,” then, “is the man who has his hope in man, and will lean on flesh as his arm”: whoever makes the things of the flesh supreme, whoever acquires bodily strength and wages war according to the flesh. But the holy man is not so; for “he does not lean on flesh as his arm”; for he “always” has “the dying of Jesus in” his “body,” and puts to death “the members that are on the earth, sexual immorality, impurity.” Having put these to death, “he does not lean on flesh as his arm.” “Cursed is he who has his hope in man.” At the same time, it is also against those who hope in dignities: “So-and-so is my friend, a centurion, a procurator; so-and-so is my friend and rich and provides for me.” Then to such a one too this is said: “Cursed is the man who has his hope in man.” We hope in no man, even if they seem to be our friends; for we hope not in them but in our Lord, who is Christ Jesus, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 17:5: quotation, high confidence - John 1:18: quotation, medium confidence - Col 1:15: quotation, high confidence - Col 1:16: quotation, high confidence - 2 Cor 5:16: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Col 1:18: quotation, high confidence - 2 Cor 4:10: quotation, high confidence - Col 3:5: quotation, high confidence - 2 Cor 10:3: allusion, medium confidence ### Translation notes - The quotations are Jer 17:5 (LXX), John 1:18, Col 1:15–16, 2 Cor 5:16, Ps 82:6 (81:6 LXX), Col 1:18, 2 Cor 4:10, Col 3:5, and 2 Cor 10:3. Origen's opponents here are those who taught that Christ was only a man. The digital text is corrupt at the sentence marked † and in the quotation of Col 1:16. His statement that Christ is “now in no way a man” reflects his view that Christ's humanity was transformed into divinity after the resurrection. ### Citation (SBL) Origen, Hom. Jer. 15.6 (Klostermann 3:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/15-0/#p-15-6). ## Homilies on Jeremiah 16, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-0 - Source: Klostermann 3:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the sixteenth homily, on Jer 16:16–17:1. ### Greek text Ὅμιλία ις΄. Εἰς τὸ »ἰδοὺ ἐγὼ ἀποστέλλω τοὺς ἁλιεῖς τοὺς πολλούς, λέγει κύριος« μέχρι τοῦ »ἁμαρτία Ἰούδα γέγραπται ἐν γραφείῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ ἐγκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας αὐτῶν«. ### English translation (Claude) Homily 16. On “Behold, I am sending many fishermen, says the Lord” as far as “The sin of Judah is written with an iron pen, with a diamond point engraved on the breast of their heart.” ### Scripture references - Jer 16:16: quotation, high confidence - Jer 17:1: quotation, high confidence ### Translation notes - The passage is Jer 16:16–17:1. Jer 17:1 is lacking in the Septuagint; Origen reads it from the other Greek versions. ### Citation (SBL) Origen, Hom. Jer. 16.0 (Klostermann 3:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-0). ## Homilies on Jeremiah 16.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-1 - Source: Klostermann 3:131–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “fishermen” of Jeremiah are the apostles and teachers who draw souls out of the sea of this world by the net of Scripture; the converted soul, transformed, lives on the mountains, where God's “hunters” will later take it. ### Greek text Ἀναγέγραπται ἐν τῷ κατὰ Ματθαῖον εὐαγγελίῳ ὁ σωτὴρ ἡμῶν ἐληλυθέναι παρὰ τὴν θάλασσαν τῆς Γαλιλαίας καὶ ἑωρακέναι »Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἦσαν γὰρ ἁλιεῖς«. εἶτά φησιν ὁ λόγος ὅτι ὁ σωτὴρ ἰδὼν αὐτοὺς εἶπε· »δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. οἱ δὲ ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ«. καὶ πεποίηκεν ὁ Ἰησοῦς αὐτοὺς ἐπὶ ἀνθρώπων ἀναλαβεῖν τὸ ἁλιεύειν. καὶ <ἄλλους δὲ δύο ἀδελφοὺς εὗρεν, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ τοῦ πατρὸς καταρτίζοντας τὰ δίκτυα· καὶ τούτους ἐκάλεσεν> ἐπὶ τὴν αὐτὴν ἐπιστήμην, πεποίηκε δὲ κἀκείνους ἁλιεῖς ἀνθρώπων. καὶ εἴ τίς γε κατενόησε τοὺς ἔχοντας ἀπὸ θεοῦ χάριν λόγου πεπλεγμένην ὡς δίκτυα καὶ συγκειμένην ἀπὸ τῶν ἱερῶν γραφῶν ὡς ἀμφίβληστρον, ὥστε περιβάλλεσθαι ταῖς ψυχαῖς τῶν ἀκροατῶν τὸ πλέγμα, κατενόησε δὲ καὶ τεχνικῶς τοῦτο γινόμενον κατὰ τὴν ἐπιστήμην νῦν ὁ σωτὴρ ἡμῶν πέμπει ἁλιεῖς ἀνθρώπων παιδεύσας αὐτούς, ἵνα δυνηθῶμεν ἀπὸ τῆς θαλάσσης ἀνελθεῖν καὶ φυγεῖν αὐτῆς τὰ πικρὰ κύματα. Ἀλλʼ ἐκεῖνοι οἱ ἰχθύες οἱ ἄψυχοι ἀνελθόντες ἐν ταῖς σαγήναις καὶ ἐν τοῖς ἀμφιβλήστροις καὶ ἐν τοῖς δικτύοις ἢ ἐν τοῖς ἀγκίστροις, ἀποθνῄσκουσι θάνατον οὐχὶ διαδεχομένης ζωῆς τὸν θάνατον. ὁ δὲ συλληφθεὶς ὑπὸ τῶν ἁλιέων Ἰησοῦ καὶ ἀνελθὼν ἀπὸ τῆς θαλάσσης, καὶ αὐτὸς μὲν ἀποθνῄσκει, ἀποθνῄσκει δὲ τῷ κόσμῳ, ἀποθνῄσκει τῇ ἁμαρτίᾳ, καὶ μετὰ τὸ ἀποθανεῖν τῷ κόσμῳ καὶ τῇ ἁμαρτίᾳ ζωοποιεῖται ὑπὸ τοῦ λόγου τοῦ θεοῦ καὶ ἀναλαμβάνει ἄλλην ζωήν. ὡσεὶ ἐδύνω καθʼ ὑπόθεσιν νοῆσαι τὴν τοῦ ἰχθύος ψυχὴν μεταβάλλουσαν μετὰ τὸ ἐξελθεῖν ἀπὸ τοῦ σώματος τοῦ ἰχθυακοῦ καὶ γινομένην τι κρεῖττον παρʼ ἰχθῦν (παράδειγμα ἔλαβον, μὴ ἀφορμάς τις λαμβανέτω † ὧς οὐκ ἤκουσε), τοιοῦτον δὴ τι νοήσεις. ἀνελήλυθας ἀπὸ τῆς θαλάσσης ὑποπεσὼν τοῖς δικτύοις τῶν μαθητῶν Ἰησοῦ, ἐξελθὼν μετα- βάλλεις τὴν ψυχήν, οὐκέτι ἰχθῦς εἶ διατρίβων ἐν τοῖς ἁλμυροῖς τῆς θαλάσσης κύμασιν, ἀλλʼ εὐθέως σου μεταβάλλει ἡ ψυχὴ καὶ μεταμορφοῦται καὶ γίνεται κρεῖττόν τι καὶ θειότερον παρʼ ὃ ἦν τὸ πρότερον. ὅτι δὲ μεταμορφοῦται καὶ μεταβάλλεται, ἄκουε Παύλου λέγοντος· »ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος«. καὶ μεταμορφωθείς γε οὗτος ὁ ἰχθῦς ὁ ὑπὸ τῶν ἁλιέων Ἰησοῦ συλληφθείς, καταλιπὼν τὰς ἐν θαλάσσῃ διατριβάς, διατριβὰς ποιεῖται ἐν ὄρεσιν, ὥστε αὐτὸν δεηθῆναι οὐκέτι ἁλιέων τῶν ἀναγόντων αὐτὸν ἀπὸ θαλάσσης, ἀλλὰ δευτέρων τινῶν, οἳ ὀνομάζονται θηρευταί, οἵτινες θηρεύουσιν <ἀπὸ παντὸς ὄρους καὶ ἀπὸ παντὸς βουνοῦ>. Ἀναβὰς οὖν σὺ ἀπὸ τῆς θαλάσσης καὶ συλληφθεὶς τοῖς δικτύοις τῶν μαθητῶν Ίησοῦ, μετάβαλε ἀπὸ τῆς θαλάσσης, ἐπιλάθου αὐτῆς, ἧκε ἐπὶ τὰ ὄρη, τοὺς προφήτας, καὶ ἐπὶ τοὺς βουνούς, τοὺς δικαίους, καὶ ποιοῦ ἐκεῖ τὰς διατριβάς, ἵνα μετὰ ταῦτα, ὅταν ὁ καιρός σοι τῆς ἁλιεῖς. τίνες δʼ ἂν εἶεν οὗτοι ἢ οἱ [ἐπι]τεταγμένοι ἐπὶ τὸ παραλαμβάνειν τὰς ψυχὰς τὰς ἐν βουνοῖς, τὰς μὴ κάτω κειμένας; καὶ ὅρα εἰ μὴ κέκραγε μυστικῶς ταῦτα λέγων ὁ προφήτης καὶ τοῦτον παριστὰς τὸν νοῦν ἐν τῷ »ἰδού, ἐγὼ ἀποστέλλω ἁλιεῖς πολλούς, λέγει κύριος, καὶ ἁλιεύσουσιν αὐτούς· καὶ μετὰ ταῦτα ἀποστελῶ πολλοὺς θηρευτάς, καὶ [καὶ] θηρεύσουσιν αὐτοὺς ἐπάνω παντὸς ὄρους καὶ ἐπάνω παντὸς βουνοῦ«. ### English translation (Claude) It is recorded in the Gospel according to Matthew that our Savior came beside the sea of Galilee and saw “Simon and Andrew his brother casting a net into the sea; for they were fishermen.” Then the text says that the Savior, seeing them, said: “Come after me, and I will make you fishers of men. And they left their nets and followed him.” And Jesus made them take up fishing for men. And “he found two other brothers, James the son of Zebedee and John his brother, in the boat with their father, mending their nets; and he called them” to the same skill, and made them too fishers of men. And if anyone has considered those who have from God a grace of speech woven like nets and put together from the sacred Scriptures like a casting net, so that the mesh is thrown around the souls of the hearers, and has considered that this is done skilfully according to the knowledge, now our Savior sends fishers of men, having trained them, so that we may be able to come up out of the sea and escape its bitter waves. But those lifeless fish, brought up in seines and casting nets and nets or on hooks, die a death not succeeded by life. But the one caught by the fishermen of Jesus and brought up from the sea also dies, but dies to the world, dies to sin, and after dying to the world and to sin is made alive by the Word of God and takes up another life. As if you could, by supposition, conceive of the fish's soul changing after leaving the fish's body and becoming something better than a fish (I have taken an example; let no one take occasion from it † for what he did not hear), understand something of this kind. You have come up from the sea, having fallen into the nets of Jesus' disciples; coming out, you change your soul; you are no longer a fish living in the salty waves of the sea, but at once your soul changes and is transformed and becomes something better and more divine than it was before. And that it is transformed and changed, hear Paul saying: “But we all, with unveiled face beholding the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord, the Spirit.” And this fish, caught by Jesus' fishermen and transformed, leaving its haunts in the sea, makes its haunts in the mountains, so that it no longer needs fishermen to bring it up from the sea, but a second group, called hunters, who hunt “from every mountain and from every hill.” So you, having come up from the sea and been caught in the nets of Jesus' disciples, change from the sea, forget it, come to the mountains, the prophets, and to the hills, the righteous, and make your haunts there, so that afterward, when your time comes, [the hunters may take you, as before] the fishermen. And who might these be but those appointed to receive the souls on the hills, the souls not lying below? And see whether the prophet has not cried out mystically in saying this and presenting this meaning in “Behold, I am sending many fishermen, says the Lord, and they will fish for them; and after this I will send many hunters, and they will hunt them on every mountain and on every hill.” ### Scripture references - Matt 4:18: quotation, high confidence - Matt 4:19: quotation, high confidence - Matt 4:20: quotation, high confidence - Matt 4:21: quotation, high confidence - 2 Cor 3:18: quotation, high confidence - Jer 16:16: quotation, high confidence ### Translation notes - The quotations are Matt 4:18–22, 2 Cor 3:18, and Jer 16:16. Origen guards his example of a fish's soul against being misread as teaching transmigration. The digital text has lost words after “when your time comes” and marks a corrupt phrase with a dagger; the gap is filled in brackets from the sense of the following sentence. ### Citation (SBL) Origen, Hom. Jer. 16.1 (Klostermann 3:131–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-1). ## Homilies on Jeremiah 16.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-2 - Source: Klostermann 3:133–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To be taken by God's hunters one must live on the “mountains,” like the mount of the Transfiguration and of the Beatitudes; the rock is Christ, and the cleft through which Moses saw God is Christ's coming in the flesh. ### Greek text εἴπερ οὖν θέλεις συλληφθῆναι ὑπὸ τῶν θηρευτῶν, ὅρα μὴ τὰς διατριβὰς ποιήσῃ ἐν ταῖς κοιλάσι μηδὲ κάτω που διατρίψῃς, ἀλλὰ ζήτει τὰ ὄρη. ἀνάβα εἰς τὸ ὄρος ὅπου Ἰησοῦς μετεμορφώθη, | ἀνάβα εἰς τὸ ὄρος ἐφʼ οὗ <ἰδὼν τοὺς ὄχλους ἀναβέβηκεν> ὁ Ἰησοῦς, καὶ ἠκολούθησαν αὐτῷ οἱ μαθηταί, ἔνθα »ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδαξε λέγων· μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν« καὶ τοὺς ἑξῆς τούτων μακαρισμούς. Καὶ οὐκ ἔξεστί γε τούτοις τοῖς θηρευταῖς ἀλλαχόθεν συλλαβεῖν ἢ ἀπὸ τῶν ὀρέων καὶ τῶν βουνῶν καὶ ἀπὸ τῶν τρυμαλιῶν τῶν πετρῶν. ταῦτα γὰρ τὰ τρία λέλεκται ἐν τῷ προφήτῃ· »ἀποστελῶ γὰρ πολλοὺς θηρευτάς, καὶ θηρεύσουσιν αὐτοὺς ἐπάνω παντὸς ὄρους καὶ ἐπάνω παντὸς βουνοῦ καὶ ἀπὸ τῶν τρυμαλιῶν τῶν πετρῶν«. πόθεν οὖν νοήσω τὰς πέτρας καὶ τὰς ἐν ταῖς πέτραις τρυμαλιάς; ἔρχομαι ἐπὶ τὴν Ἔξοδον, ζητῶ ἴχνος εὑρεῖν διηγήσεως τῶν τρυμαλιῶν τῶν πετρῶν, εὑρίσκω Μωσσέα ἐκεῖ βουλόμενον γνῶναι τὸν θεόν, καὶ τὸν θεὸν ἐπαγγελλόμενον αὐτῷ καὶ λέγοντα· »ἰδού, θήσω σε εἰς ὀπὴν τῆς πέτρας, καὶ κατανοήσεις μου τὰ ὀπίσω· τὸ δὲ πρόσωπόν μου οὐκ ὀφθήσεταί σοι«. ἐὰν νοήσῃς ἐκεῖ τὴν πέτραν καὶ ἴδῃς ἐκεῖ τὴν ὀπὴν τὴν ἐν τῇ πέτρᾳ ἰδὼν βλέπει τὸν θεὸν διὰ τῆς ὀπῆς τῆς πέτρας, ὄψει καὶ τὰς πολλὰς πέτρας καὶ τὰς τρυμαλιὰς αὐτῶν. τίς οὖν ἐκείνη ἡ πέτρα ἡ μία; »ἡ πέτρα δὲ ἦν ὁ Χριστός«· »ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας«, καὶ »ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου« ἐν τῷ ἐνάτῳ καὶ τριακοστῷ λέγεται Ψαλμῷ. τίς ἡ ὀπὴ ἡ ἐν τῇ πέτρᾳ; ἐὰν ἴδῃς τὴν Ἰησοῦ ἐπιδημίαν, ὅλον αὐτὸν νοήσας πέτραν, ὄψει τὴν ὀπὴν κατὰ τὴν ἐπιδημίαν αὐτοῦ, διʼ ἧς ὀπῆς θεωρεῖται τὰ μετὰ τὸν θεόν. τοιοῦτον γὰρ νοεῖται ἐν τῷ »καὶ ὄψει τὰ ὀπίσω μου«. ### English translation (Claude) If, then, you wish to be caught by the hunters, see that you do not make your haunts in the valleys nor spend your time somewhere below, but seek the mountains. Go up to the mountain where Jesus was transfigured; go up to the mountain which Jesus ascended “seeing the crowds,” and his disciples followed him, where “opening his mouth he taught, saying: Blessed are the poor in spirit, for theirs is the kingdom of heaven,” and the beatitudes that follow. And these hunters may not catch from anywhere else but from the mountains and the hills and from the clefts of the rocks. For these three are mentioned in the prophet: “For I will send many hunters, and they will hunt them on every mountain and on every hill and from the clefts of the rocks.” From where, then, am I to understand the rocks and the clefts in the rocks? I come to Exodus; I seek to find a trace of an explanation of the clefts of the rocks; I find Moses there wishing to know God, and God promising him and saying: “Behold, I will put you in a cleft of the rock, and you will see my back parts; but my face will not be seen by you.” If you understand the rock there, and see the cleft in the rock, through which, seeing, he sees God through the cleft of the rock, you will also see the many rocks and their clefts. What, then, is that rock, the one rock? “And the rock was Christ”; “for they drank from the spiritual rock that followed them”; and “he set my feet upon a rock” is said in the thirty-ninth Psalm. What is the cleft in the rock? If you see Jesus' coming, understanding him wholly as the rock, you will see the cleft as his coming, through which cleft the things after God are seen. For this is what is meant in “and you will see my back parts.” ### Scripture references - Matt 17:1: allusion, high confidence - Matt 5:1: quotation, high confidence - Matt 5:2: quotation, high confidence - Matt 5:3: quotation, high confidence - Jer 16:16: quotation, high confidence - Exod 33:22: quotation, high confidence - Exod 33:23: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Ps 40:2 (39:3 LXX): quotation, high confidence ### Translation notes - The quotations are Matt 17:1, Matt 5:1–3, Jer 16:16, Exod 33:22–23, 1 Cor 10:4, and Ps 40:2 (39:3 LXX; Origen cites it as the thirty-ninth Psalm, the LXX number). ### Citation (SBL) Origen, Hom. Jer. 16.2 (Klostermann 3:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-2). ## Homilies on Jeremiah 16.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-3 - Source: Klostermann 3:134–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's imitators, the prophets, apostles, and angels, become rocks too, each with a “cleft” through which God may be glimpsed in their words. ### Greek text Ἀλλʼ εὗρον μίαν ὀπὴν μιᾶς πέτρας, μεταβαίνω τῷ λόγῳ ἀπὸ τῆς ὀπῆς ἐπὶ τὴν τρυμαλιὰν τῆς πέτρας, ζητῶ καὶ τὰς πολλὰς πέτρας. ἐὰν ἔλθω ἐπὶ τὸν χορὸν εἴτε τῶν προφητῶν εἴτε τῶν ἀποστόλων εἴτε καὶ ἐπαναβεβηκότων ἁγίων ἀγγέλων, λέγω ὅτι πάντες οἱ Χριστοῦ μιμηταί, ὡς ἐκεῖνος πέτρα ἐστί, πέτραι γίνονται. καὶ ὥσπερ ἐκεῖνος ἔχει ὀπὴν διʼ ἧς κατανοεῖται τὰ ὀπίσω τοῦ θεοῦ, τὸν αὐτὸν τρόπον ἕκαστος ὁδὸν διδοὺς τοῦ νοεῖσθαι θεὸν διὰ τῶν λεγομένων ὑπʼ αὐτοῦ, ποιεῖ ἐν αὑτῷ ὀπήν, εἰ δὲ καὶ ἄλλως βούλει ὀνομάσαι, τρυμαλιάν. ἀφʼ ἧς ὀπῆς ἢ τρυμαλιᾶς ὄψει διὰ μὲν Μωσέως τὸν νόμον, διὰ δὲ Ἡσαΐου τὴν προφητείαν αὐτοῦ, διὰ δὲ Ἱερεμίου ἄλλους λόγους θεοῦ. εἰ δὲ καὶ ἄγγελος ἔσται λαλῶν, ὡς ἐλάλησε κατὰ τὸ εἰρημένον ἐν τῷ »ὁ δὲ καὶ ἄγγελος ὁ λαλῶν ἐν ἐμοί«, κἀκεῖ ἵσταμαι ἐπὶ τοῦ ἀγγέλου, καὶ βλέπω κἀκεῖ πέτραν καὶ ὀπὴν πέτρας καὶ βλέπω ἀγγελικῶς τὸν θεόν. ### English translation (Claude) But I have found one cleft of one rock; I pass over in thought from the cleft to the hole of the rock, and I also seek the many rocks. If I come to the choir either of the prophets or of the apostles, or even of the holy angels who have gone up higher, I say that all the imitators of Christ, as he is a rock, become rocks. And just as he has a cleft through which the back parts of God are perceived, in the same way each, giving a way for God to be understood through the things he says, makes a cleft in himself, or, if you wish to name it otherwise, a hole. Through this cleft or hole you will see, through Moses the law, through Isaiah his prophecy, through Jeremiah other words of God. And if it is an angel speaking, as he spoke according to what is said in “and the angel who spoke in me,” there too I stand upon the angel, and see there too a rock and a cleft of the rock, and I see God in an angelic way. ### Scripture references - Zech 1:9: quotation, high confidence - Exod 33:22: allusion, high confidence ### Translation notes - The quotation is Zech 1:9 (LXX), “the angel who spoke in me.” ### Citation (SBL) Origen, Hom. Jer. 16.3 (Klostermann 3:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-3). ## Homilies on Jeremiah 16.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-4 - Source: Klostermann 3:135–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses saw God in the angel of the burning bush; those who stay on the “mountains” and lay up treasure in heaven, unlike the rich fool, will be taken to rest; they need not hide from God as Adam did, nor go out from his face like Cain. ### Greek text ἀλλὰ παραδείγματός μοι χρεία, ἵνα παραστήσω, πῶς ἔστιν ἐλθόντα ἐπὶ ἄγγελον καὶ διʼ ἀγγέλου τὸν θεὸν ἰδεῖν. γέγραπται γὰρ ἐν τῇ Ἐξόδῳ· »ὤφθη ἄγγελος κυρίου ἐν φλογὶ πυρὸς βάτου τῷ Μωσεῖ. καὶ ὁρᾷ Μωσῆς, ὁτι ὁ βάτος καίεται πυρί, καὶ ὁ βάτος οὐ κατακαίεται«. καὶ οὐκ εἶπεν ἡ γραφή, ὥσπερ εἶπε κατὰ τὴν ἀρχην ὅτι »ὤφθη ἄγγελος«, οὕτως εἶπεν ὅτι ἄγγελος κυρίου, ἀλλʼ »ἐγὼ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ«. ἦν οὖν ἐκεῖ ὁ θεὸς ἐν τῷ ἀγγέλῳ θεωρούμενος, ὡς διὰ τῆς πέτρας θεὸς γινωσκόμενος καὶ τῆς ὀπῆς τῆς ἐν αὐτῷ. Οὐκ οἶδας οὖν, πότε πέμπονται οἱ θηρευταί. διὰ τοῦτο μηδέποτε ἀπὸ τῶν ὀρέων καταβῇς μηδὲ καταλίπῃς τοὺς βουνοὺς μηδὲ ἔξω γίνου τῶν τρυμαλιῶν τῶν πετρῶν· ἐὰν γὰρ ἔξω εὑρεθῇς, λεχθήσεταί σοι ὡς ἔξω τυγχάνοντι καὶ λέγοντι τὰ τῶν ἔξω· »ἄφρον, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ· ἅ δὲ ἡτοίμασας, τίνι ἔσται«; λεχθήσεται [σοι ταῦτα· λεχθήσεται] δέ σοι [καὶ] ταῦτα, ἐὰν φάσκῃς· »καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω, καὶ ἐρῶ τῇ ψυχῇ μου· ψυχή, ἔχεις ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου«. ὁρᾷς τὸν κάτω τῶν ὀρέων, τὸν κάτω τῶν βουνῶν, τὸν ἔξω τῶν τρυμαλιῶν τῶν πετρῶν, πῶς πλανᾶται καὶ ἐν τῇ περὶ ἀγαθῶν κρίσει, οἰόμενος ταῦτα εἶναι ἀγαθά. διό φησι· »καὶ ἐρῶ τῇ ψυχῇ μοῦ· ψυχή, ἔχεις ἀγαθὰ κείμενα εἰς ἔτη πολλά«. τὸν σῖτον καὶ τὴν εὐφορίαν τῶν γηΐνων ἀγαθὰ εἶναι νενόμικεν· οὐ γὰρ εἶδεν ὅτι τὰ ἀληθῶς ἀγαθὰ οὐκ ἔστιν ἐν τῇ κατηραμένῃ γῇ, ἀλλὰ τὰ ἀληθῶς ἀγαθά ἐστιν ἐν οὐρανῷ. ἐθησαύριζεν ἐπὶ γῆς, [καὶ] ἐπεὶ ᾤετο ἀγαθὰ εἶναι τὰ ἐπὶ γῆς. ἐὰν δέ τις μεταβῇ ἀπὸ τοῦ θησαυρίζειν »ἐπὶ γῆς«, πειθόμενος τῷ Ἰησοῦ, εἰς τὸ θησαυρίζειν »ἐν οὐρανῷ«, οὐ λεχθήσεται αὐτῷ· »ἄφρον, [τί] ταύτῃ τῇ νυκτὶ ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ«, ἀλλʼ ἐλθόντες οἱ θηρευταί, ζητοῦντες οὐ τὰ κάτω ἀλλὰ τὰ ἐν τοῖς ὄρεσι ζῶα, τὰ ἐν τοῖς βουνοῖς, τὰ ἐν ταῖς τρυμαλιαῖς τῶν πετρῶν σκεπαζόμενα, συλλήψονται ταῦτα καὶ ἀπάξουσιν αὐτὰ ἀπὸ τῆς θήρας ἐκείνης. ὅπου; ἐπὶ τὴν ἀνάπαυσιν τῶν ἁγίων καὶ μακαρίων ἐν Χριστῷ Ἰησοῦ. »Οἱ« γὰρ »ὀφθαλμοί μου« φησὶν »ἐπὶ πάσας τὰς ὁδοὺς αὐτῶν«. τῶν τοιούτων, τῶν ἐπὶ τὰ ὄρη τὰς διατριβὰς ποιουμένων καὶ ἐν τοῖς βουνοῖς καὶ ἐν ταῖς τρυμαλιαῖς τῶν πετρῶν [καὶ] ἐπὶ τὰς ὁδοὺς πάσας ὁ θεὸς ἔχει τοὺς ὀφθαλμούς. »καὶ οὐκ ἐκρύβησαν ἀπὸ προσώπου μου« οἱ τοιοῦτοι· οἱ γὰρ φαῦλοι κρύπτονται ἀπὸ προσώπου τοῦ θεοῦ. ἢκουσεν Ἀδὰμ μετὰ τὴν παράβασιν »τὴν φωνὴν κυρίου τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινὸν« καὶ ἐκρύβη, ὁ δὲ ἅγιος οὐ κέκρυπται, ἀλλʼ ἔχει καρδίαν μετὰ παρρησίας τῆς κατὰ τὴν ἁγίαν πολιτείαν πρὸς τὸν θεόν. »ἐὰν« γὰρ »ἡ συνείδησις ἡμῶν μὴ καταγινώσκῃ, ἔχει παρρησίαν πρὸς τὸν θεόν, καὶ ὃ ἂν αἰτώμεθα λαμβάνομεν παρʼ αὐτοῦ«. ὁ μὲν οὖν Ἀδὰμ εἰ καὶ ἥμαρτεν, οὐκ εἰς ὑπερβολὴν χαλεπὴν ἁμαρτίαν ἥμαρτεν· διὰ τοῦτο ἐκρύβη »ἀπὸ προσώπου τοῦ θεοῦ«. ὁ δὲ ἁμαρτωλότερος αὐτοῦ Κάϊν καὶ ἀσεβέστατος ὁ ἀδελφοκτόνος τί πεποίηκεν; »ἐξῆλθεν ἀπὸ προσώπου τοῦ θεοῦ«. ὥστε συγκρίσει κακῶν ἔλαττον εἶναι τὸ κρυβῆναι ἀπὸ προσώπου τοῦ θεοῦ· καὶ γὰρ οὗτος κρύπτεται οὐκ ἀπερυθριῶν, ἀλλʼ αἰδούμενος τὸν θεόν. »οὐκ ἐκρύβησαν« οὖν »ἀπὸ προσώπου μου«. οὗτοι, οἱ ταῦτα ποιήσαντες, ἐν ἁμαρτίαις ποτὲ γεγόνασι καὶ ἀπὸ ἁμαρτιῶν τῶν ἐν τῇ θαλάσσῃ ἡλιεύθησαν. ### English translation (Claude) But I need an example to show how one can come to an angel and see God through an angel. For it is written in Exodus: “An angel of the Lord appeared to Moses in a flame of fire from the bush. And Moses sees that the bush is burning with fire, and the bush is not consumed.” And Scripture did not say, as it said at the beginning that “an angel appeared,” so here, “I am an angel of the Lord,” but, “I am the God of Abraham and the God of Isaac and the God of Jacob.” So God was seen there in the angel, as God is known through the rock and the cleft in it. You do not know, then, when the hunters are sent. For this reason never come down from the mountains, nor leave the hills, nor be outside the clefts of the rocks; for if you are found outside, it will be said to you, as to one who is outside and speaks the things of those outside: “Fool, this night they demand your soul from you; and the things you have prepared, whose will they be?” This will be said to you if you say: “I will pull down my barns and build larger ones, and I will say to my soul: Soul, you have good things laid up for many years; take your ease, eat, drink, be merry.” You see the one below the mountains, below the hills, outside the clefts of the rocks, how he errs even in his judgment about good things, thinking these to be good. That is why he says: “And I will say to my soul: Soul, you have good things laid up for many years.” He has thought grain and the abundance of earthly things to be good; for he did not see that the truly good things are not in the cursed earth, but the truly good things are in heaven. He laid up treasure on earth because he thought the things on earth were good. But if someone passes over from laying up treasure “on earth,” obeying Jesus, to laying up treasure “in heaven,” it will not be said to him, “Fool, this night they demand your soul from you,” but the hunters will come, seeking not the creatures below but those on the mountains, those on the hills, those sheltered in the clefts of the rocks, and will take them and lead them away from that hunt. Where? To the rest of the saints and the blessed in Christ Jesus. “For my eyes,” he says, “are upon all their ways.” God has his eyes upon all the ways of such people, those who make their haunts on the mountains and on the hills and in the clefts of the rocks. “And they were not hidden from my face,” such people; for it is the base who hide from God's face. Adam, after the transgression, heard “the voice of the Lord God walking in the garden in the evening” and hid; but the holy man does not hide, but has a heart with boldness toward God, the boldness that comes from a holy way of life. For “if our conscience does not condemn us, it has boldness toward God, and whatever we ask we receive from him.” Adam, though he sinned, did not sin a sin grievous to excess; that is why he hid “from the face of God.” But Cain, more sinful than he and most impious, the fratricide, what did he do? “He went out from the face of God.” So, by comparison of evils, hiding from God's face is the lesser; for such a one hides not shamelessly but out of respect for God. “They were not hidden,” then, “from my face.” These, who have done these things, were once in sins and were fished out of the sins in the sea. ### Scripture references - Exod 3:2: quotation, high confidence - Exod 3:6: quotation, high confidence - Luke 12:20: quotation, high confidence - Luke 12:18: quotation, high confidence - Luke 12:19: quotation, high confidence - Matt 6:19: allusion, high confidence - Matt 6:20: allusion, high confidence - Jer 16:17: quotation, high confidence - Gen 3:8: quotation, high confidence - 1 John 3:21: quotation, high confidence - 1 John 3:22: quotation, high confidence - Gen 4:16: quotation, high confidence ### Translation notes - The quotations are Exod 3:2, 6, Luke 12:20, 18–19, Matt 6:19–20, Jer 16:17 (LXX), Gen 3:8, 1 John 3:21–22, and Gen 4:16. The digital text contains a stray number (“20”), removed. ### Citation (SBL) Origen, Hom. Jer. 16.4 (Klostermann 3:135–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-4). ## Homilies on Jeremiah 16.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-5 - Source: Klostermann 3:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The reading “I will repay first their sins double” (lost in the Septuagint but found in the other versions) shows that believers who sin after baptism must first receive the purifying consequences of their sins before the reward of their good works. ### Greek text ἵνʼ οὖν μὴ ὑπολαμβάνωσιν οἱ ἁλιευθέντες καὶ μετὰ ταῦτα εἰς τὰ ὄρη ἐλθόντες, ὅτι ἐκ δικαιοσύνης αὐτοῖς ταῦτα γεγένηται, ὑπομιμνῄσκει οὐ μόνον ἐκείνους, ἀλλὰ καὶ ἡμᾶς ὁ λόγος τῶν προτέρων ἁμαρτημάτων. διὸ λέγεται μετὰ τὰς εὐεργεσίας· »καὶ οὐκ ἐκρύβη τὰ ἀδικήματα αὐτῶν ἀπέναντι τῶν ὀφθαλμῶν μου«. Τὰ ἑξῆς ἀγῶνα μέλλει ἡμῖν ἐμποιεῖν. εἴτε γὰρ νοοῦμεν ὡς ἀκό- λουθα, φροντίσομεν ἐπιμελῶς περὶ τῆς ἀνταποδόσεως τῶν ἁμαρτημάτων· εἴτε δοκεῖ οὐκ ἀκόλουθα εἶναι τοῖς προαποδεδομένοις περὶ ἁλιευομένων καὶ θηρευομένων, καὶ οὕτως εἰς ἀγῶνα ἡμᾶς ἐμβάλλει οὐ τὸν τυχόντα. »καὶ ἀνταποδώσω« γὰρ φησι »πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν καὶ τὰς ἁμαρτίας αὐτῶν, ἐφʼ αἷς ἐβεβηλοῦσαν τὴν γῆν μου ἐν τοῖς θνησιμαίοις τῶν βδελυγμάτων καὶ ἐν ταῖς ἀνομίαις αὐτῶν, ἐν αἷς ἔπλησαν τὴν κληρονομίαν μου«. τὸ »πρῶτον« εἴτε μὴ νοήσαντες ἐξεῖλάν τινες τῶν γεγραμμένων εἴτε καὶ οἰκονομήσαντες ἐξελεῖν οἱ Ἑβδομήκοντα, θεὸς ἂν εἰδείη. ἡμεῖς μέντοιγε συγκρίναντες ταῖς λοιπαῖς ἐκδόσεσιν εὕρομεν κείμενον· »καὶ ἀνταποδώσω πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν«, ἵνα δηλωθῇ ὅτι εἰ καὶ ἄξιοι διὰ τὰ δεύτερα αὐτῶν ἔργα μακαριότητος εἶεν, ἐπεὶ ἄνθρωποί εἰσι καὶ ἐν ἁμαρτίαις γεγόνασι, πρῶτον δεῖ ἀπολαβεῖν αὐτοὺς τὰς ἁμαρτίας αὐτῶν. καὶ ὅρα εἰ μὴ ὁ λόγος ἐστὶν ἀληθής. τίς οὐκ ἀπολήψεται τὰς ἁμαρτίας ἢ ὁ μετὰ τὸ πιστεῦσαι καὶ λαβεῖν ἄφεσιν ἁμαρτημάτων (ὡς ἀκοῦσαι τοῦ Ἰησοῦ λέγοντος· »ἀφέωνταί σοι αἱ ἁμαρτίαι«) μηκέτι ἁμαρτάνων; εἰ δὲ μετὰ τὴν ἄφεσιν τῶν ἁμαρτημάτων καὶ τὴν οἰκονομίαν τοῦ λουτροῦ τῆς παλιγγενεσίας ἁμαρτάνοιμεν, ὥσπερ ἡμεῖς οἱ πολλοὶ οἱ μὴ τελειωθέντες ὡς οἱ ἀπόστολοι, μετὰ τὸ ἁμαρτάνειν δὲ καὶ σὺν τῷ ἁμαρτάνειν τινὰ δεόντως πράττοιμεν, τί ἡμᾶς περιμένει, κατανοητέον. Ἆρα ἐὰν ἐξέλθωμεν τὸν βίον ἔχοντες ἁμαρτήματα, ἔχοντες δὲ καὶ ἀνδραγαθήματα, σωθησόμεθα μὲν διὰ τὰ ἀνδραγαθήματα, ἀπολυθησόμεθα δὲ περὶ τῶν ἐν γνώσει ἡμαρτημένων; ἢ κολασθησόμεθα μὲν διὰ τὰ ἁμαρτήματα, οὐδαμοῦ δὲ μισθὸν ληψόμεθα τῶν ἀνδραγαθημάτων; ἀλλʼ οὔτε τὸ ἕτερον, λέγω δὲ τὸ ἀπολαβεῖν τὰ χείρονα μὴ ἀπολαβεῖν δὲ τὰ κρείττονα, κατὰ δίκαιόν ἐστι τὸν θεόν, οὔτε τὸ ἕτερον, λέγω δὲ τὸ ἀπολαβεῖν τὰ κρείττονα μὴ ἀπολαβεῖν δὲ τὰ χείρονα, κατὰ δίκαιόν ἐστι τὸν θεόν, καθαίρειν βουλόμενον καὶ ἐκκόπτειν τὴν κακίαν. ἔστω γὰρ σε ᾠκοδομηκέναι, μετὰ τὸν θεμέλιον Χριστὸν Ἰησοῦν ὅν δεδίδαξαι, οὐ μόνον >χρυσὸν καὶ ἄργυρον καὶ λίθον τίμιον< — εἴγε ἔχεις χρυσὸν καὶ πολὺν χρυσὸν ἢ ὀλίγον· ἔστω σε ἔχειν ἄργυρον, λίθον τίμιον, οὐ μόνα δέ φημι ταῦτα, ἀλλʼ ἔστω σε ἔχειν καὶ >ξύλα καὶ χόρτον καὶ καλάμην< — τί βούλει σοι γενέσθαι μετὰ τὴν ἔξοδον; πότερόν ποτε εἰσελθεῖν εἰς τὰ ἄγια μετὰ τοῦ ξύλου σου καὶ μετὰ τοῦ χόρτου σου καὶ τῆς καλάμης, ἵνα μιάνῃς τὴν βασιλείαν τοῦ θεοῦ; ἀλλὰ πάλιν ἀπομεῖναι θέλεις διὰ τὸν χόρτον, διὰ τὰ ξύλα, διὰ τὴν καλάμην ἐν τῷ πυρὶ καὶ μηδὲν ἀπολαβεῖν ὑπὲρ τοῦ χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου; οὐδὲ τοῦτο εὔλογον. ### English translation (Claude) So that those who were fished out and afterward came to the mountains may not suppose that these things came to them from their own righteousness, the Word reminds not only them but us too of our former sins. That is why it is said after the benefits: “And their iniquities were not hidden from before my eyes.” What follows is going to cause us a struggle. For whether we understand it as consequent, we shall think carefully about the requital of sins; or whether it seems not consequent on what was said before about those fished and hunted, even so it throws us into no ordinary struggle. For he says: “And I will repay first their iniquities and their sins double, because they profaned my land with the carcasses of their abominations and with their lawlessness, with which they filled my inheritance.” Whether some, not understanding it, removed “first” from what was written, or the Seventy removed it for some purpose, God would know. We, however, comparing it with the other editions, found it standing: “And I will repay first their iniquities double,” so that it might be shown that, even if they are worthy of blessedness because of their later works, since they are human beings and have been in sins, they must first receive back their sins. And see whether the word is not true. Who will not receive back his sins, except the one who, after believing and receiving forgiveness of sins (so as to hear Jesus saying, “Your sins are forgiven you”), sins no more? But if, after the forgiveness of sins and the dispensation of the washing of regeneration, we sin, as we do, the many of us who have not been made perfect like the apostles, and after sinning, and while sinning, we also do some things as we ought, we must consider what awaits us. If we depart this life having sins, but having good deeds too, shall we be saved because of the good deeds and released from the sins committed knowingly? Or shall we be punished for the sins and receive no reward anywhere for the good deeds? But neither the one, I mean receiving back the worse and not receiving the better, is in keeping with a just God, nor the other, I mean receiving the better and not receiving back the worse, is in keeping with a just God, who wishes to cleanse and cut away wickedness. For suppose that, on the foundation, Christ Jesus, whom you have been taught, you have built not only “gold and silver and precious stone” (if indeed you have gold, much gold or little); suppose you have silver, precious stone; but I do not say these only; suppose you also have “wood and hay and straw”: what do you wish to happen to you after your departure? To enter into the holy places with your wood and your hay and straw, so as to defile the kingdom of God? Or again, do you wish to remain in the fire because of the hay, the wood, the straw, and receive nothing for the gold and silver and precious stone? Nor is this reasonable. ### Scripture references - Jer 16:17: quotation, high confidence - Jer 16:18: quotation, high confidence - Luke 5:20: quotation, high confidence - Titus 3:5: allusion, high confidence - 1 Cor 3:11: allusion, high confidence - 1 Cor 3:12: quotation, high confidence ### Translation notes - The quotations are Jer 16:17–18 (LXX, with “first” restored from the other Greek versions), Luke 5:20 (7:48), Titus 3:5, and 1 Cor 3:11–12. ### Citation (SBL) Origen, Hom. Jer. 16.5 (Klostermann 3:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-5). ## Homilies on Jeremiah 16.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-6 - Source: Klostermann 3:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, a consuming fire, burns away not the soul made in his image but the “wood, hay, and straw” built on it; so the punishment of sins comes first and then the reward, as God always kills before he makes alive. ### Greek text τί οὖν; πρῶτον ἀκολουθεῖ ἀπολαβεῖν διὰ τὰ ξύλα τὸ πῦρ τὸ ἀναλίσκον [τὸ πῦρ] τὰ ξύλα καὶ τὸν χόρτον καὶ τὴν καλάμην· ὁ θεὸς γὰρ ἡμῶν τῇ οὐσίᾳ λέγεται τοῖς συνιέναι δυναμένοις πῦρ εἶναι καταναλίσκον. καὶ ἐσιώπησε μὲν τὸ τί καταναλίσκον ὁ προφήτης λέγων· »ὁ θεὸς ἡμῶν πῦρ καταναλίσκον«, ἡμῖν δὲ καταλέλοιπε νοεῖν. ὅτι εἶπεν· »ὁ θεὸς πῦρ ἐστι καταναλίσκον«, ἔστι τι τὸ καταναλισκόμενον. τί οὖν ἐστι τὸ καταναλισκόμενον; οὐ γὰρ τὸ κατʼ εἰκόνα καὶ ὁμοίωσιν ἀναλίσκει, οὐ τὸ ἴδιον κτίσμα καταναλίσκει, ἀλλὰ τὸν ἐποικοδομηθέντα χόρτον, τὰ ἐποικοδομηθέντα ξύλα, τὴν ἐποικοδομηθεῖσαν καλάμην. Ὁ τόπος ἦν δυσδιήγητος σφόδρα. ἐπαγγελίαι ἦσαν, καὶ μετὰ τὰς ἐπαγγελίας λέγει· »καὶ ἀνταποδώσω πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν«. ἀναγκαίως πρόσκειται τὸ »πρῶτον«· πρῶτον γὰρ τὰ τῆς ἀδικίας, εἶτα τὰ τῆς δικαιοσύνης ἀποδίδοται, οὐ γὰρ ἀνάπαλιν ὀ θεὸς ἀνταποδίδωσιν. εἰ πρῶτον ἀπεδίδου τὰ ἀγαθά, ἵνα ἀπολάβωμεν τὰ ἀγαθά, νῦν δὲ ἀποδίδωσι τὰ κακά, ἔδει λῆξαι τὰ ἀγαθά, ἵνα ἀπολάβωμεν τὰ κακά. ἀλλὰ πρῶτον ἀποληψόμεθα τὰ κακά, καὶ μετὰ ταῦτα τὰ ἀγαθά, ἵνα τέλος λάβῃ διὰ τοῦ ἀφανισμοῦ τῶν κακῶν τὰ τῆς κολάσεως τῶν παθόντων, ἵνα μετὰ ταῦτα ἀποδῷ τὰ ἀγαθά. διὸ εὑρήσεις ἐν ταῖς ἱεραῖς γραφαίς τὸν θεὸν λέγοντα πρῶτον τὰ δοκοῦντα εἶναι σκυθρωπότερα καὶ μετὰ ταῦτα τὰ κρείττονα. »ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω· πατάξω, κἀγὼ ἰάσομαι«. »αὐτὸς ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν· ἔπαισε, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο«. ἐπὶ τούτοις ἔστι τὸν νοοῦντα καὶ εὐσεβῶς διακείμενον πρὸς τὰ λεγόμενα εἰπεῖν· »κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου; ἢ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου; πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαιοσύνην, λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ· ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ, καὶ οὐκ ἐποίησε τῷ πλησίον αὐτοῦ κακόν, καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοὺς ἔγγιστα αὐτοῦ«. (ἡμεῖς δὲ ὀνειδίζομεν καὶ τοὺς μετανοοῦντας καὶ ἐπιστρέφοντας, λεγούσης τῆς γραφῆς· »μὴ ὀνείδιζε ἄνθρωπον ἀποστρέφοντα ἀπὸ ἁμαρ- τίας«.) »ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοὺς ἔγγιστα αὐτοῦ· ἐξουδένωται ἐνώπιον αὐτοῦ πονηρευόμενος, τοὺς δὲ φοβουμένους ἀποληψόμεθα τὰ ἁμαρτήματα ἡμῶν. ### English translation (Claude) What, then? It follows that first, because of the wood, we receive the fire that consumes the wood and the hay and the straw; for our God is said, to those able to understand, to be in his being a consuming fire. And the prophet was silent about what it consumes, saying, “Our God is a consuming fire,” and left it to us to understand. Since he said, “God is a consuming fire,” there is something consumed. What, then, is consumed? For it does not consume what is according to the image and likeness; it does not consume its own creation, but the hay built upon it, the wood built upon it, the straw built upon it. The passage was very hard to explain. There were promises, and after the promises he says: “And I will repay first their iniquities double.” “First” is added of necessity; for first the things of iniquity, then the things of righteousness are repaid; God does not repay in reverse. If he first repaid the good things, so that we received the good things, and then repaid the evil, the good things would have to cease so that we might receive the evil. But we shall first receive the evil things and after that the good, so that the punishment of those who suffer may come to an end through the destruction of the evils, and after this he may repay the good. That is why you will find in the sacred Scriptures God saying first the things that seem gloomier and after them the better: “I will kill and I will make alive; I will strike, and I will heal.” “He causes pain and restores again; he struck, and his hands healed.” On these things one who understands and is piously disposed toward what is said may say: “Lord, who shall sojourn in your tent? Or who shall dwell on your holy mountain? He who walks blameless and does righteousness, who speaks truth in his heart; who has not deceived with his tongue, and has done no evil to his neighbor, and has not taken up a reproach against those nearest him.” (But we reproach even those who repent and turn back, though Scripture says, “Do not reproach a man who turns away from sin.”) “He has not taken up a reproach against those nearest him; the evildoer is despised in his sight, but those who fear …” we shall receive back our sins. ### Scripture references - Deut 4:24: quotation, high confidence - Gen 1:26: allusion, high confidence - Jer 16:18: quotation, high confidence - Deut 32:39: quotation, high confidence - Job 5:18: quotation, high confidence - Ps 15:1 (14:1 LXX): quotation, high confidence - Ps 15:2 (14:2 LXX): quotation, high confidence - Ps 15:3 (14:3 LXX): quotation, high confidence - Ps 15:4 (14:4 LXX): quotation, high confidence - 1 Cor 3:12: allusion, high confidence ### Extrabiblical texts - Sir 8:5 (Sirach): quotation, high confidence ### Translation notes - The quotations are Deut 4:24, Gen 1:26, Jer 16:18, Deut 32:39, Job 5:18, Ps 15:1–4 (14:1–4 LXX), and Sir 8:5. The end of the section is damaged in the digital text (“…”). ### Citation (SBL) Origen, Hom. Jer. 16.6 (Klostermann 3:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-6). ## Homilies on Jeremiah 16.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-7 - Source: Klostermann 3:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians receive their sins back “double” because, like the servant who knew his master's will, they sin with knowledge of the truth. ### Greek text Ἀλλʼ ἐρεῖ τις τῶν ἀκουόντων· διήγησαι καὶ τὸ »διπλᾶς«· ἔστω γὰρ ἀπολαμβάνειν με τὰς ἁμαρτίας πρῶτον, ἵνα ἐπὰν ἀπο λάβω τὰς ἁμαρτίας, μετὰ τοῦτο πληρωθῇ τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον· »εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός« — τί δήποτε »διπλᾶς« ἀπολαμβάνω τὰς ἁμαρτίας; ἀλλὰ λεκτέον ὅτι »δοῦλος ὁ εἰδὼς τὸ θέλημα τοῦ κυρίου καὶ μὴ ποιήσας κατὰ τὸ θέλημα αὐτοῦ, δαρήσεται« οὐκ ὀλίγας ἀλλὰ »πολλάς«. ἄξιον οὖν ἐστι τοὺς μὲν ἀπὸ τῶν ἐθνῶν ἁμαρτάνοντας ἀπολαμβάνειν αὐτῶν ἁπλᾶ τὰ ἁμαρτήματα, ἡμᾶς δὲ διπλᾶ ἡμῶν ἀπολαμβάνειν τὰ πταίσματα· »ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους«. Προεφητεύθη τὰ περὶ τῶν ἁλιευθησομένων καὶ θηρευθησομένων καὶ ἀποληψομένων πρῶτον διπλᾶς τὰς ἁμαρτίας αὐτῶν. μετὰ ταῦτα προφητεύεται ἡ κλῆσις τῶν ἐθνῶν σαφέστερον, οὐχὶ καλουμένων ἀλλὰ κεκλημένων, καὶ οὐχὶ μὴ εἰδότων τί ἐξομολογήσωνται καὶ τί εὐχαριστήσωσιν, ἀλλʼ ἤδη μεμαθηκότων. ἐν γὰρ τοῖς προτέροις ἐμανθάνομεν ὅτι ἐκλήθησαν, ἡλιεύθησαν, ἐθηρεύθησαν, τί πείσονται δὲ ἐν τοῖς δευτέροις. ἴδωμεν τί προφήτεύει περὶ ἡμῶν ἤδη μανθανόντων εὔχεσθαι, μᾶλλον δὲ μεμαθηκότων. ### English translation (Claude) But one of the hearers will say: “Explain ‘double’ too. Suppose I receive back my sins first, so that, when I have received back my sins, after that what the apostle said may be fulfilled: ‘If anyone's work is burned up, he will suffer loss, but he himself will be saved, yet so as through fire.’ Why, then, do I receive back my sins ‘double’?” But one must say that “the servant who knew his master's will and did not act according to his will shall be beaten” not with few but “with many.” So it is fitting that those from the nations who sin receive back their sins single, but that we receive back our failings double; “for if we sin willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment and a zeal of fire about to consume the adversaries.” The things about those who were to be fished and hunted and to receive back first their sins double have been prophesied. After this the calling of the nations is prophesied more clearly, of those not being called but already called, and not ignorant of what to confess and what to give thanks for, but already taught. For in the former words we learned that they were called, fished, hunted; but what they will experience, in the latter. Let us see what he prophesies about us, who are already learning to pray, or rather have learned. ### Scripture references - Jer 16:18: allusion, high confidence - 1 Cor 3:15: quotation, high confidence - Luke 12:47: quotation, high confidence - Heb 10:26: quotation, high confidence - Heb 10:27: quotation, high confidence ### Translation notes - The quotations are 1 Cor 3:15, Luke 12:47, and Heb 10:26–27. ### Citation (SBL) Origen, Hom. Jer. 16.7 (Klostermann 3:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-7). ## Homilies on Jeremiah 16.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-8 - Source: Klostermann 3:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The nations who come “from the end of the earth” renouncing their fathers' idols are the lowly and despised whom God chose, not the world's wise and powerful. ### Greek text »κύριε, ἰσχύς μου καὶ βοήθειά μου καὶ καταφυγή μου ἐν ἡμέρᾳ κακῶν· πρὸς σὲ ἔθνη ἥξουσιν ἀπʼ ἐσχάτου τῆς γῆς καὶ ἐροῦσιν· ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα«. ἀπʼ ἐσχάτου τῆς γῆς ἦλθε τὰ ἔθνη πρὸς τὸν θεόν, καὶ εἴρηκε τὰ ἔθνη· »ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα«; πῶς »ἀπʼ ἐσχάτου τῆς γῆς«; εἰσί τινες τῆς γῆς πρῶτοι καί εἰσί τινες τῆς γῆς ἔσχατοι. τίνες πρῶτοι; >οἱ σοφοὶ τοῦ κόσμου< τῆς γῆς πρῶτοι, οὐχ ἁπλῶς πρῶτοι· >οἱ σοφοὶ τοῦ κόσμου, οἱ εὐγενεῖς<, οἱ πλούσιοι, οἱ ἀξιωματικοί. τίνες οἱ ἔσχατοι; >τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, τὰ ἀγενῆ, τὰ ἐξουθενήμένα, τὰ μὴ ὄντα<. »ἥξουσιν« οὖν »ἔθνη ἀπʼ ἐσχάτου τῆς γῆς«, ὡσεὶ ἔλεγεν· ἀπὸ τελευταίων τῶν ἐπὶ γῆς ἀνθρώπων, ἀπὸ μωρῶν, ἀπὸ ἀγενῶν, ἀπὸ ἐξουθενημένων, »καὶ ἐροῦσιν· ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα«. οὐχ ὅτι ἔστι τινὰ εἴδωλα ἀληθῆ, ὧν πρὸς ἀντιδιαστολὴν λέγεται τὰ ψευδῆ, ἀλλὰ εἴδωλα, ἅτινα τῇ φύσει ἐστὶ ψευδῆ· »καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα«. ### English translation (Claude) “O Lord, my strength and my help and my refuge in the day of evils: to you nations will come from the end of the earth and will say: How false are the idols our fathers acquired, and there is no profit in them.” Have the nations come to God from the end of the earth, and have the nations said, “Our fathers acquired false idols, and there is no profit in them”? How “from the end of the earth”? There are some who are first of the earth and some who are last of the earth. Who are the first? “The wise of the world” are the first of the earth, not simply first: “the wise of the world, the well-born,” the rich, the dignitaries. Who are the last? “God chose the foolish things of the world, the low-born, the despised, the things that are not.” “Nations,” then, “will come from the end of the earth,” as if he said: from the last of the people on earth, from the foolish, from the low-born, from the despised, “and will say: How false are the idols our fathers acquired, and there is no profit in them.” Not that there are some true idols, in contrast with which false ones are spoken of, but idols that are by nature false; “and there is no profit in them.” ### Scripture references - Jer 16:19: quotation, high confidence - 1 Cor 1:20: allusion, medium confidence - 1 Cor 1:26: quotation, high confidence - 1 Cor 1:28: quotation, high confidence ### Translation notes - The quotations are Jer 16:19 (LXX), 1 Cor 1:20, and 1 Cor 1:26–28. ### Citation (SBL) Origen, Hom. Jer. 16.8 (Klostermann 3:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-8). ## Homilies on Jeremiah 16.9 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-9 - Source: Klostermann 3:140–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men make gods not only of statues but of their own invented doctrines, like the founders of philosophical schools and heresies, who worship the works of their own minds; God reveals his power against them in Christ's coming. ### Greek text »Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεούς«. οὐ μόνον ἀπὸ τῶν ἀγαλμάτων ποιοῦσιν ἑαυτοῖς ἄνθρωποι θεούς, ἀλλʼ εὑρήσεις καὶ ἀπὸ τῶν ἀναπλασμάτων ποιοῦντας ἀνθρώπους ἑαυτοῖς θεούς· ὅσοι γὰρ δύνανται ἀναπλάσαι θεὸν ἕτερον καὶ κοσμοποιίαν ἄλλην παρὰ τὴν ὑπὸ τοῦ πνεύματος ἀναγεγραμμένην, οἰκονομίαν κόσμου παρὰ τὸν ἀληθῆ κόσμον [περὶ οἰκονομίας κόσμου], οὗτοι πάντες ἐποίησαν ἑαυτοῖς θεοὺς καὶ προσεκύνησαν τοῖς ἔργοις τῶν χειρῶν. οἷον νόησόν μοι εἴτε ἐν Ἕλλησι τοὺς γεννήσαντας δόγματα, φέρʼ εἰπεῖν, τῆςδε τῆς φιλοσοφίας ἢ τῆςδε, εἴτε ἐν ταῖς αἱρέσεσι τοὺς γεννήσαντας πρώτους δόγματα, οὗτοι ἐποίησαν ἑαυτοῖς εἴδωλα καὶ ἀναπλάσματα τῆς ψυχῆς καὶ στραφέντες προσεκύνησαν τοῖς ἔργοις τῶν χειρῶν αὐτῶν, ἀποδεξάμενοι ὡς ἀλήθειαν τὰ ἴδια ἀναπλάσματα. πάντας οὖν τοὺς αἰσθητῶς καὶ τοὺς νοητῶς ποιοῦντας ἑαυτοῖς θεοὺς διελέγχων ὁ λόγος φησίν· »εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεούς, καὶ οὗτοι οὐκ εἰσὶ θεοί; διὰ τοῦτο ἐγὼ δηλώσω αὐτοῖς τὴν χεῖρά μου ἐν τῷ καιρῷ τούτῳ, καὶ γνωριῶ αὐτοῖς καὶ τὴν δύναμίν μου«. ποίῳ καιρῷ ἢ τούτῳ; δεικνύων δὲ τὸν καιρὸν τῆς παρουσίας τοῦ κυρίου·»καὶ γνώσονται« φησίν »ὅτι ὄνομά μοι κύριος«. ### English translation (Claude) “Will a man make gods for himself?” Not only from statues do men make gods for themselves; but you will also find men making gods for themselves from fabrications. For all who can fabricate another god and another creation of the world besides the one recorded by the Spirit, an ordering of the world besides the true world, all these have made gods for themselves and worshipped the works of their hands. For example, consider either among the Greeks those who begot the doctrines, let us say, of this philosophy or that, or in the heresies those who first begot doctrines: these made idols for themselves and fabrications of the soul, and turning worshipped the works of their own hands, accepting their own fabrications as truth. So the Word, refuting all who make gods for themselves, perceptibly and intellectually, says: “Will a man make gods for himself, and these are not gods? Therefore I will show them my hand at this time, and I will make known to them my power.” What time but this one? Showing the time of the Lord's coming, “and they will know,” he says, “that my name is the Lord.” ### Scripture references - Jer 16:20: quotation, high confidence - Jer 16:21: quotation, high confidence ### Translation notes - The quotations are Jer 16:20–21 (LXX). ### Citation (SBL) Origen, Hom. Jer. 16.9 (Klostermann 3:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-9). ## Homilies on Jeremiah 16.10 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-10 - Source: Klostermann 3:141–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah's “sin of Judah engraved on the heart” (not in the Septuagint) applies to Christians who sin: sins leave an indelible imprint on the soul that will be laid bare at the judgment. ### Greek text Εἶτα ἄλλη ἐστὶ προφήτεία, ἣν οὐκ οἶδʼ ὅπως παρὰ τοῖς Ἑβδομήκοντα οὐχ εὕρομεν, εὕρομεν δὲ ἐν ταῖς λοιπαῖς ἐκδόσεσι, δῆλον ὅτι κειμένην ἐν τῷ Ἑβραϊκῷ, καὶ πεπλήρωται πραγμάτων ἀναγκαιοτάτων, δυναμένων ἐὰν προσέχωμεν ἐπιστρέψαι τὴν ψυχὴν ἡμῶν. οὕτως δὲ ἔχει τὰ ῥήματα· »ἁμαρτία Ἰούδα γέγραπται ἐν γραφείῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ ἐγκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας αὐτῶν«. ἔστιν ἐπὶ τὸ εὐχερέστερον ἑαυτὸν ἐπιδοῦναι καὶ εἰπεῖν· περὶ τῶν Ἰουδαίων ταῦτα γέγραπται ὅτι ἡ ἁμαρτία αὐτῶν »γέγραπται«. ἀλλʼ ἐὰν ἴδῃς, ὡς πολλάκις ἐδείξαμεν, Ἰούδαν τροπικῶς λεγόμενον τὸν Χριστόν, μήποτε »ἁμαρτία Ἰούδα« ἡμῶν ἐστι τῶν πιστευόντων ἐπὶ τὸν Χριστὸν τὸν ἐκ φυλῆς Ἰούδα. εἰ δὲ δύνασαι καὶ ἄλλως ἀκοῦσαι μυστικώτερον, τάχα περὶ Ἰούδα προφητεύει τοῦ παραδόντος, ὡς εἶναι περὶ αὐτοῦ τὴν προφητείαν λέγουσαν· »ἁμαρτία Ἰούδα γέγραπται ἐν γραφείῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ ἐγκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας«· ἀλλὰ πάλιν οὐκ ἀκολουθεῖ ἐπʼ ἐκείνου τὸ »αὐτῶν«. μήποτε οὖν ἐφʼ ἡμᾶς ἔλεγεν, ἐὰν γενώμεθα ἁμαρτωλοί, ταῦτα φθάνειν τὰ προφητευόμενα. ἡμάρτομεν, καὶ ἡ ἁμαρτία ἡμῶν οὐκ ἔξω ἡμῶν γέγραπται, ἀλλʼ ἐν τῇ καρδίᾳ ἡμῶν, καὶ γράφεται »ἐν σιδηρῷ γραφείῳ, ἐν ὄνυχι ἀδαμαντίνῳ«. ὅτι δὲ τὰ ἁμαρτήματα, ἃ ἁμαρτάνομεν, ἐγγράφεται εἰς ἡμᾶς διὰ τοῦ ἁμαρτάνειν, παραστήσει αὐτὸ τὸ πρᾶγμα. οὐ συνῄδειν ἐμαυτῷ τόδε τὸ πρᾶγμα ἢ τήνδε τὴν ἁμαρτίαν. ποιήσας αὐτὴν ἔχω τύπον αὐτῆς, καὶ οἱονεὶ γέγραπται ὁ τύπος [αὐ]τῆς ἁμαρτίας μου τῆς ἡμαρτημένης ἐν τῇ ψυχῇ μου. καὶ εἰ μὲν ἦν ἡ ἁμαρτία μου γεγραμμένη μέλανι, ἀπήλειψα ἂν αὐτήν· νῦν δὲ γέγραπται »ἐν σιδηρῷ γραφείῳ«, γέγραπται »ἐν ὄνυχι ἀδαμαντίνῳ«, γέγραπται »ἐπὶ τοῦ στήθους τῆς καρδίας« ἡμῶν, ἵνα ἔλθω ἐπὶ τὸ δικαστήριον καὶ πληρωθῇ ἡ λέγουσα προφητεία· »οὐδὲν κρυπτὸν ὃ οὐ φανερωθήσεται, καὶ οὐδὲν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται«. ἐγυμνώθη μου τὸ στῆθος καὶ ἡ καρδία ἔχουσα τὰ γράμματα ἐγγεγραμμένα τῆς ἁμαρτίας »ἐν τῷ γραφείῳ τῷ στήθει μου καὶ ἐν τῇ καρδίᾳ μου τοὺς τύπους μου τῶν ἁμαρτημάτων. »οὐδὲν γὰρ κρυπτὸν ὃ οὐ φανερωθήσεται«, ἀλλὰ »καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων«, καὶ »μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν«. τίνι φανερώσει; οὐχ αὑτῷ· αὐτὸς γὰρ οἶδε »τὰ πάντα πρὶν γενέσεως αὐτῶν«. ἀλλὰ [καὶ] τίνι φανερώσει; πᾶσι τοῖς μέλλουσι βλέπειν διὰ τὴν αὐτῶν καθαρότητα τὴν ἁμαρτίαν τοῦ ἡμαρτηκότος, ἵνα οἱ ἁμαρτωλοὶ >ἀναστρῶσιν εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην αἰώνιον<· ἀφʼ ὧν ῥύσηται ἡμᾶς ὁ τῶν ὅλων θεός, ἵνʼ εἰς δόξαν τὴν ἐν Χριστῷ ἀναστῶμεν, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) Then there is another prophecy, which, I do not know how, we did not find in the Seventy, but found in the other editions, clearly because it stands in the Hebrew; and it is full of most necessary matters, able, if we pay attention, to turn our soul. The words run thus: “The sin of Judah is written with an iron pen, with a diamond point engraved on the breast of their heart.” One can give oneself to the easier course and say: “This is written about the Jews, that their sin ‘is written.’” But if you see, as we have often shown, that Christ is figuratively called Judah, perhaps “the sin of Judah” is ours, who believe in Christ, who is from the tribe of Judah. And if you can hear it in another, more mystical way, perhaps he prophesies about Judas the betrayer, so that the prophecy is about him, saying: “The sin of Judas is written with an iron pen, with a diamond point engraved on the breast of the heart”; but again “their” does not follow in his case. So perhaps he was saying that these prophesied things reach us, if we become sinners. We have sinned, and our sin is written not outside us but in our heart, and it is written “with an iron pen, with a diamond point.” That the sins we commit are written into us by sinning, the matter itself will show. I was not conscious in myself of this deed or this sin; having done it, I have an imprint of it, and the imprint of my sin, the sin committed, is as it were written in my soul. And if my sin were written in ink, I would have wiped it out; but as it is, it is written “with an iron pen,” written “with a diamond point,” written “on the breast of” our “heart,” so that I may come to the judgment seat and the prophecy may be fulfilled that says: “Nothing is hidden that will not be made manifest, and nothing covered that will not be revealed.” My breast is laid bare, and my heart having the letters of sin written in it, the imprints of my sins in my breast and in my heart. “For nothing is hidden that will not be made manifest,” but “their thoughts among themselves accusing or even excusing them,” and “do not judge anything before the time, until the Lord comes, who will also bring to light the things hidden in darkness and make manifest the counsels of the hearts.” To whom will he make them manifest? Not to himself; for he knows “all things before they come to be.” To whom, then, will he make them manifest? To all who will see, because of their purity, the sin of the sinner, so that sinners “may rise to reproach and to everlasting shame”; from which may the God of the universe deliver us, so that we may rise to the glory that is in Christ, to whom be the glory and the power for ever. Amen. ### Scripture references - Jer 17:1: quotation, high confidence - Luke 8:17: quotation, high confidence - Matt 10:26: allusion, medium confidence - Rom 2:15: quotation, high confidence - 1 Cor 4:5: quotation, high confidence - Dan 12:2: quotation, high confidence ### Extrabiblical texts - Sus 42 (Susanna): quotation, high confidence ### Translation notes - The quotations are Jer 17:1 (absent from the Septuagint; Origen reads it from the other Greek versions), Luke 8:17 (Matt 10:26), Rom 2:15, 1 Cor 4:5, Sus 42, and Dan 12:2. The Greek Ἰούδα can mean both Judah and Judas, which Origen exploits. ### Citation (SBL) Origen, Hom. Jer. 16.10 (Klostermann 3:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/16-0/#p-16-10). ## Homilies on Jeremiah 17, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-0 - Source: Klostermann 3:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the seventeenth homily, on Jer 17:11–16. ### Greek text Ὁμιλία ιζ΄. Εἰς τὸ »ἐφώνησε πέρδιξ« μέχρι τοῦ »καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα, σὺ ἐπίστασαι«. ### English translation (Claude) Homily 17. On “The partridge cried out” as far as “and I did not desire the day of man; you know.” ### Scripture references - Jer 17:11: quotation, high confidence - Jer 17:16: quotation, high confidence ### Translation notes - The passage is Jer 17:11–16 (LXX). ### Citation (SBL) Origen, Hom. Jer. 17.0 (Klostermann 3:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-0). ## Homilies on Jeremiah 17.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-1 - Source: Klostermann 3:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural history describes the partridge as deceitful and unclean, so the partridge of Jeremiah should be taken to mean the devil, not the Savior. ### Greek text Ἐπὶ τὸ διαβόητον ζήτημα ἐληλύθαμεν ἰδεῖν τίς ἐστιν ὁ πέρδιξ, περὶ οὗ νῦν φησιν ἡ γραφή· »ἐφώνησε πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκε, ποιῶν τὸν πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως. ἐν ἡμίσει ἡμερῶν αὐτοῦ ἐγκαταλείψουσιν αὐτόν, καὶ ἐπʼ ἐσχάτων αὐτοῦ ἔσται ἄφρων«. ἐκ τοῦ περὶ φύσεως ζώων δεῖ ἀναλαβεῖν τίνα ἱστόρηται περὶ τοῦ πέρδικος, ἵνα εἰδότες τὰ περὶ τὸ ζῶον εἰδῶμεν πότερον ἐπὶ κρείττονος τάξαι δεῖ νῦν λεγόμενον τὸν πέρδικα ἢ ἐπὶ χείρονος. λέγεται δὴ ζῶον εἶναι κακοηθέστατον καὶ δόλιον καὶ πανοῦργον, καὶ ἀπατᾶν βουλόμενον τοὺς θηρεύοντας καὶ πολλάκις κυλιόμενον περὶ τοὺς πόδας τοῦ θηρεύοντος, ἵνα αὐτὸν περιστάσῃ ὡς ἐγγὺς ὂν τὸ ζῶον πρὸς τὸ μὴ ἥκειν ἐπὶ τὴν καλιάν. καὶ ἡνίκα ἐὰν στοχάσηται περιεσπακέναι τὸν θηρευ- τὴν καὶ τὰ νεοσσία πεφευγέναι, τότε καὶ αὐτὸς ἀφίπταται. ἔστι δὲ τὸ ζῶον πάνυ ἀκάθαρτον ὥστε τοὺς ἄρρενας μονομαχεῖν πρὸς ἀλλήλους περὶ τῆς μίξεως καὶ ἄρρενα ἄρρενα ἐπιβαίνειν. εἰ οὖν καὶ κακόηθες εἰ καὶ ἀκάθαρτον, εἰ καὶ πανοῦργον, εἰ καὶ ἀπατηλὸν τοῦτο τὸ ζῶόν ἐστι, δῆλον ὅτι τάξαι ἐπὶ κρείττονος αὐτὸ καὶ εἰπεῖν ἐπὶ τὸν σωτῆρα δύνασθαι ἀναφέρεσθαι ἀσεβὲς εἶναι φαίνεται. δεῖ οὖν ἰδεῖν, ἂν θέλωμεν αὐτὸ ἑρμηνεῦσαι ἐπὶ τὸν ἀντικείμενον, εἰ ἀκολουθεῖ ἡμῖν ὅλη ἡ ἑρμηνεία. ### English translation (Claude) We have come to the celebrated question of seeing who the partridge is, about which Scripture now says: “The partridge cried out; it gathered what it did not hatch, making its wealth without judgment. In the middle of its days they will leave it, and at its end it will be a fool.” From the study of the nature of animals we must take up what is reported about the partridge, so that, knowing the facts about the animal, we may know whether the partridge now spoken of should be placed on the better side or on the worse. It is said to be a most malicious animal, deceitful and crafty, wishing to deceive hunters, and often rolling about the hunter's feet so as to distract him, as though the animal were close, so that he does not come to the nest. And when it judges that it has drawn the hunter away and the chicks have escaped, then it too flies off. And the animal is very unclean, so that the males fight one another over mating and male mounts male. If, then, this animal is malicious, unclean, crafty, and deceitful, clearly to place it on the better side and say that it can be referred to the Savior appears impious. We must see, then, if we wish to interpret it of the adversary, whether the whole interpretation follows for us. ### Scripture references - Jer 17:11: quotation, high confidence ### Extrabiblical texts - Aristotle, Hist. an. 9.8 (Aristotle (works)): allusion, low confidence ### Translation notes - The quotation is Jer 17:11 (LXX). The lore about the partridge comes from ancient natural history (compare Aristotle, History of Animals 9.8, 613b–614a); the source Origen used is not named. ### Citation (SBL) Origen, Hom. Jer. 17.1 (Klostermann 3:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-1). ## Homilies on Jeremiah 17.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-2 - Source: Klostermann 3:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The partridge that gathers eggs it did not lay is the devil, who through heretics like Valentinus, Marcion, and Basilides gathers believers who belong to God. ### Greek text Ἀρξώμεθα δὴ ἀπὸ τοῦ »ἐφώνησε πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκεν«. οὐκοῦν οὐ τὰ ἴδια κτίσματα συνάγει ὁ διάβολος, οὐχὶ ἃ ἐγέννησε συνάγει, ἀλλʼ ἐπὰν φωνήσῃ, συνάγει τὰ ἄλλου κτίσματα καὶ ποιεῖ αὐτὰ ἴδια. ἐφώνησε πέρδιξ διὰ Οὐαλεντίνου, ἐφώνησε πέρδιξ διὰ Μαρκίωνος, ἐφώνησε διὰ Βασιλείδου, διὰ πάντων τῶν ἑτεροδόξων· οὐδεὶς γὰρ ἐκείνων ἠδύνατο εἰπεῖν τὴν φωνὴν Ἰησοῦ· »τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούσουσιν«. ἀλλʼ ἡ φωνὴ μὲν τοῦ Ἰησοῦ ἐν Παύλῳ καὶ Πέτρῳ· διὸ ἔλεγεν ὁ Παῦλος· »εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ«; φωνὴ δὲ τοῦ συναγαγόντος ἃ οὐκ ἔτεκε πέρδικος ἐν τοῖς ἀποπλανῶσι καὶ ἀπατῶσι διὰ τὴν ἀκεραιότητα καὶ διὰ τὸ ἀπαράσκευον τοὺς ἁπλουστέρους τῶν πιστευόντων. »ἐφώνησεν« οὖν »πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκεν, ποιῶν πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως«. ἐπλούτησεν ὁ πέρδιξ. ἴδε πόσαι αὐτοῦ εἰσι μυριάδες· πολλαὶ τοῦ πέρδικος γεγόνασι, τῆς δυνάμεως τῆς ἀντικειμένης. καὶ ἐποίησε πλοῦτον αὐτοῦ οὐ μεριμνῶν κρίσεως οὐδὲ κρίσιν ἔχων, ἀλλʼ ἀκρίτως πράττων. διὸ λέγεται ὅτι »ποιῶν« ἐστιν ὁ πέρδιξ »πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως«. ὁ δὲ ἐμὸς σωτὴρ ποιεῖ πλοῦτον αὐτοῦ μετὰ κρίσεως, καὶ κεκριμένος ἐστὶν ὁ πλοῦτος αὐτοῦ καὶ ἐκλελεγμένος. ### English translation (Claude) Let us begin, then, with “The partridge cried out; it gathered what it did not hatch.” So the devil does not gather his own creatures; he does not gather what he begot; but when he cries out, he gathers the creatures of another and makes them his own. The partridge cried out through Valentinus, the partridge cried out through Marcion, it cried out through Basilides, through all those of other opinions; for none of them could speak the voice of Jesus: “My sheep will hear my voice.” But the voice of Jesus is in Paul and Peter; that is why Paul said, “Since you seek proof of the Christ who speaks in me.” But the voice of the partridge, which gathers what it did not hatch, is in those who lead astray and deceive the simpler believers because of their guilelessness and lack of preparation. “The partridge,” then, “cried out; it gathered what it did not hatch, making its wealth without judgment.” The partridge has grown rich. See how many tens of thousands are his; many have become the partridge's, the opposing power's. And he made his wealth without caring for judgment or having judgment, acting without discernment. That is why it is said that the partridge is “making its wealth without judgment.” But my Savior makes his wealth with judgment, and his wealth is judged and chosen. ### Scripture references - Jer 17:11: quotation, high confidence - John 10:27: quotation, high confidence - 2 Cor 13:3: quotation, high confidence ### Translation notes - The quotations are Jer 17:11 (LXX), John 10:27, and 2 Cor 13:3. Valentinus, Marcion, and Basilides were second-century teachers whom Origen opposed; he describes them from his own point of view. ### Citation (SBL) Origen, Hom. Jer. 17.2 (Klostermann 3:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-2). ## Homilies on Jeremiah 17.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-3 - Source: Klostermann 3:145–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers delivered by Christ from this evil age abandon the devil “in the middle of his days”; the devil, once “wise” like the serpent of Eden, will at the end be shown a fool. ### Greek text »Ἐν ἡμίσει« δὲ»ἡμερῶν αὐτοῦ ἐγκαταλείψουσιν αὐτόν«. ἡμεῖς πάντες οἱ γενόμενοί ποτε ὑπὸ τὸν πέρδικα τὸν φωνήσαντα· ἐφώνησε γὰρ οὐ μόνον διὰ τῶν προειρημένων, ἀλλὰ καὶ διὰ πάντων ἁπαξαπλῶς τῶν ἀπατώντων καὶ ὡς ἐπὶ εὐσέβειαν τὴν ἀθεότητα προκαλουμένων ἐπὶ δόγματα ἐναντία τῇ ἀληθείᾳ — ἀλλʼ »ἐν ἡμίσει ἡμερῶν αὐτοῦ« ἐγκαταλελοίπαμεν αὐτόν. πᾶσαι μὲν γὰρ αἱ ἡμέραι αὐτοῦ αἱ ἡμέραι εἰσὶ τοῦ αἰῶνος τούτου· ἐπεὶ δὲ ἐξείλατο »ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ« Χριστὸς Ἰησοῦς, διὰ τοῦτο »ἐν ἡμίσει ἡμερῶν αὐτοῦ« ἐγκαταλελοίπαμεν αὐτόν. »καὶ ἐπʼ ἐσχάτων αὐτοῦ ἔσται ἄφρων«. πότε γὰρ φρόνιμος ἦν, ἵνʼ ἐπʼ ἐσχάτων αὐτοῦ γένηται ἄφρων; ἀλλὰ φήσομεν, ὅτι φρόνιμος ἦν· »ὁ«γὰρ »ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς ὧν ἐποίησε κύριος ὁ θεός«. φρόνιμος ἦν κατὰ τὸ εἰρημένον ἐν τῷ Ἡσαΐᾳ· »ἐπάξω γὰρ ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν Ἀσσυρίων. εἶπε γάρ·τῇ ἰσχύϊ ποιήσω, καὶ τῇ σοφίᾳ ### English translation (Claude) “In the middle of its days they will leave it.” All of us who were once under the partridge that cried out (for it cried out not only through those already mentioned, but also, in a word, through all who deceive and call people to godlessness as if to godliness, to doctrines contrary to the truth) have left it “in the middle of its days.” For all its days are the days of this age; but since Christ Jesus has delivered “us from the present evil age,” for this reason we have left it “in the middle of its days.” “And at its end it will be a fool.” When was it ever wise, that at its end it should become a fool? But we shall say that it was wise; for “the serpent was the wisest of all the beasts on the earth which the Lord God had made.” It was wise according to what is said in Isaiah: “For I will bring it upon the great mind, the ruler of the Assyrians. For he said: By strength I will do it, and by wisdom ### Scripture references - Jer 17:11: quotation, high confidence - Gal 1:4: quotation, high confidence - Gen 3:1: quotation, high confidence - Isa 10:12: quotation, high confidence - Isa 10:13: quotation, high confidence ### Translation notes - The quotations are Jer 17:11 (LXX), Gal 1:4, Gen 3:1 (LXX), and Isa 10:12–13 (LXX). The Greek text breaks off here; the next section continues in a Latin version. ### Citation (SBL) Origen, Hom. Jer. 17.3 (Klostermann 3:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-3). ## Homilies on Jeremiah 17.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-4 - Source: Klostermann 3:146–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the end of time the devil's worldly wisdom will be shown to be folly; Christ is the exalted “throne of glory,” our sanctification and endurance, and whoever sins forsakes him, “written on the earth” instead of in heaven. ### Greek text recipias· »si quis« inquit »videtur sibi sapiens esse in vobis in isto saeculo, stultus fiat«. Solvit qui ante clamavit· stultus esto et fatuus, ut sapiens fias Si itaque est quaedam sapientia culpabilis, juxta quam »filii saeculi hujus sapientiores sunt a filiis lucis in generatione ista«, bonus est Deus, qui contrariis diversa subvertit, ut faciat compleri id quod dictum est· »novissimum ejus erit insipiens«. Quando novissimum ejus erit insipiens? Oportet Christum »regnare, usque dum ponat omnes inimicos ejus Deus sub pedibus ejus«, cum autem omnia ei subjecerit, »novissimus inimicus destruetur mors«; cum destructa fuerit mors, tunc extrema perdicis erunt, et novissimum ejus fiet insipiens. Haec de perdice. Principium vero capituli secundi istud lectum est· »Thronus gloriae exaltatus ab initio locus, sanctificatio nostra, sustentatio nostra, sustentatio Israel. Domine, omnes qui te dereliquerunt, confundantur decedentes, super terram scribantur, quia dereliquerunt fontem vitae Dominum«. Dixit Isaias beatus propheta, videns Dominum et regnum ejus· »vidi Dominum Sabaoth sedentem super sedem excelsam et elevatam«. Vidit et Jeremias quomodo Deus regnat, propter quod glorificans eum ait· »Thronus gloriae exaltatus ab initio locus, sanctificatio nostra«. Sive de Christo volueris ista intelligere, non peccabis, sive de Patre, non impie senties· est enim thronus gloriae excelsus et a principio Salvator.»Thronus gloriae«, propter quod excelsum regnum ejus; »sanctificatio nostra« ὁ Χριστός ἐστιν· »ὅτε γὰρ [ὁ] ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες«. »ὑπομονὴ Ἰσραήλ«. ὥσπερ αὐτοδικαιοσύνη ἐστὶν ὁ σωτὴρ, αὐτοαλήθεια, αὐτοαγιασμός, οὕτως αὐτοϋπομονή. καὶ οὐκ ἔστιν οὔτε δίκαιον εἶναι χωρὶς χριστοῦ οὔτε ἅγιον χωρὶς αὐτοῦ οὔτε ὑπομένειν μὴ χριστὸν ἔχοντα. ὑπομονὴ γὰρ Ἰσραὴλ αὐτός ἐστι. κἂν δὲ ἐπὶ τὸν θεὸν ἀναφέρῃς, οὐδʼ οὕτως ἀσεβήσεις. »κύριε, πάντες οἱ καταλιπόντες σε καταισχυνθήτωσαν ἀφεστηκότες«. ἕκαστος ἡμῶν ὅτε ἀμαρτάνει, δι᾿ὧν ἁμαρτάνει καταλείπει τὸν χριστόν, καταλιπὼν δὲ τὸν χριστὸν καταλείπει τὸν θεόν. ἀδικῶν γὰρ καταλείπει δικαιοσύνην καὶ βέβηλος γινόμενος καταλείπει ἁγιασμὸν καὶ πολεμῶν καταλείπει εἰρήνην καὶ ὑπὸ τῷ πολεμίῳ γινόμενος καταλείπει τὴν ἀπολύτρωσιν καὶ ἔξω τῆς σοφίας ὢν τοῦ θεοῦ καταλείπει τὴν σοφίαν. πᾶσιν οὖν τοῖς καταλείπουσι τὸν θεὸν ἀρᾶται ὁ προφήτης, διδάσκων ἠμᾶς τὸ ἐσόμενον αὐτοῖς, λέγων τὸ »πάντες οἱ καταλείποντές σε καταισχυνθήτωσαν«. ὅσον ἀφεστήκασι, καταισχυνθήτωσαν τοσοῦτον. »ἐπὶ τῆς γῆς γραφήτωσαν«. πάντες ἄνθρωποι γράφονται· οἱ μὲν ἅγιοι ἐν οὐρανῷ, οἱ δὲ ἁμαρτωλοὶ ἐπὶ τῆς γῆς. λέγεται πρὸς τοὺς μαθητὰς ὑπὸ τοῦ· »χαίρετε ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τοῖς οὐρανοῖς«. οὐκοῦν χαίρειν δεῖ, ἐὰν τοιοῦτός τις γένηται, ἵνα τὸ ὄνομα αὐτοῦ ἐγγράφηται ἐν τοῖς οὐρανοῖς. ὡς δὲ τὸ ὄνομα τῶν ἁγίων ἐγγράφεται ἐν τοῖς οὐρανοῖς, οὕτως τῶν πολιτευομένων γηΐνως, τῶν οὐ παραπορευομένων τὴν γῆν Ἐδὼμ ἀλλὰ τοὺς ἀγροὺς γῆς Ἐδὼμ ἐχόντων καὶ τοὺς ἀμπελῶνας, γράφεται τὰ ὀνόματα ὡς καταλειπόντων τὸν θεὸν ἐπὶ τῆς γῆς. »καταισχυνθήτωσαν« γάρ φησιν »ἀφεστηκότες, ἐπὶ τῆς γῆς γραφήτωσαν«· καὶ γὰρ »ᾧ μέτρῳ μετρεῖτε. μετρηθήσεται ὑμῖν«. αἴτιος ἕκαστος ἑαυτῷ ἐστι τοῦ γραφῆναι. εἰ τὰ ἐπὶ γῆς ζητεῖς, οὐ ζητεῖς τὰ οὐράνια. εἰ νένευκέ σου ἡ ψυχὴ περὶ τὰ τῇδε πράγματα, σὺ σεαυτῷ αἴτιος γίνῃ, τοῦ Ἰησοῦ λέγοντος· »μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζουσι, καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσιν· ἀλλὰ θησαυρίζετε ὑμῖν θησαυροὺς ἐν οὐρανοῖς«. θησαυρίζεις ἐν οὐρανῷ; σαυτῷ αἴτιος εἶ τοῦ τὸ ὄνομά σου ἐγγράφεσθαι ἐν τοῖς οὐρανοῖς. ταῦτα διὰ τὸ »ἐπὶ τῆς γῆς γραφήτωσαν«. καὶ τὴν αἰτίαν λέγει·»ὅτι ἐγκατέλιπον πηγὴν ζωῆς τὸν κύριον«. καὶ ἐν τῇ ἀρχῇ ὁ αὐτὸς προφήτης ἔλεγεν ἐκ προσώπου τοῦ θεοῦ· »ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζωῆς«, καὶ νῦν· »ἐγκατέλιπον πηγὴν ζωῆς τὸν κύριον«. εἴπωμεν οὖν καὶ ἡμεῖς, εἴπερ θέλομεν μὴ ἐγκαταλιπεῖν πηγὴν ζωῆς τὸν κύριον, τὴν φωνὴν τῶν γνησίων Ἰησοῦ μαθητῶν, ἣν εἰρήκασι πρὸς τὸν διδάσκαλον εἰπόντα αὐτοῖς· »μὴ καὶ ὑμεῖς θέλετε πορεύεσθαι«; τί οὖν εἴπωμεν;»κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις«. ἐνθάδε ἔληξε καὶ ἡ δευτέρα περικοπή. ### English translation (Claude) [From the Latin:] … you may accept: “If anyone among you,” he says, “thinks that he is wise in this age, let him become a fool.” The one who cried out before resolves it: be foolish and simple, so that you may become wise. If, then, there is a blameworthy wisdom, according to which “the sons of this age are wiser than the sons of light in their generation,” God is good, who overturns opposites by opposites, so that what was said may be fulfilled: “its end will be foolish.” When will its end be foolish? Christ must “reign until God puts all his enemies under his feet,” and when he has subjected all things to him, “the last enemy to be destroyed is death.” When death has been destroyed, then the end of the partridge will come, and its end will become foolish. So much on the partridge. The beginning of the second section read is this: “A throne of glory, exalted from the beginning, is the place of our sanctification, our support, the support of Israel. O Lord, let all who have forsaken you be put to shame as they depart; let them be written on the earth, for they have forsaken the fountain of life, the Lord.” The blessed prophet Isaiah, seeing the Lord and his kingdom, said: “I saw the Lord of hosts sitting on a throne high and lifted up.” Jeremiah too saw how God reigns; that is why, glorifying him, he says: “A throne of glory, exalted from the beginning, is the place of our sanctification.” Whether you wish to understand these words of Christ, you will not sin; or of the Father, you will not think impiously; for the Savior is a throne of glory, exalted and from the beginning. “A throne of glory,” because his kingdom is exalted; [the Greek resumes:] “our sanctification” is Christ; “for he who sanctifies and those who are sanctified are all from one.” “The support of Israel.” Just as the Savior is righteousness itself, truth itself, sanctification itself, so he is endurance itself. And it is not possible to be righteous without Christ, nor holy without him, nor to endure without having Christ; for he himself is the endurance of Israel. And even if you refer it to God, not even so will you be impious. “O Lord, let all who have forsaken you be put to shame as they depart.” Each of us, when he sins, forsakes Christ by the things in which he sins, and in forsaking Christ forsakes God. For in doing wrong he forsakes righteousness, and in becoming profane he forsakes sanctification, and in making war he forsakes peace, and in coming under the enemy he forsakes redemption, and in being outside the wisdom of God he forsakes wisdom. So the prophet calls down a curse on all who forsake God, teaching us what will happen to them, saying: “Let all who forsake you be put to shame.” As far as they have departed, so far let them be put to shame. “Let them be written on the earth.” All human beings are written down: the saints in heaven, the sinners on the earth. It is said to the disciples by the [Lord]: “Rejoice that your names are written in heaven.” So one must rejoice if one becomes such that his name is written in heaven. And as the name of the saints is written in heaven, so the names of those who live earthly lives, who do not pass through the land of Edom but hold the fields and vineyards of the land of Edom, are written on the earth as of those who forsake God. For he says, “Let them be put to shame as they depart; let them be written on the earth”; for “with the measure you measure, it will be measured to you.” Each is the cause for himself of being written down. If you seek the things on earth, you do not seek the heavenly things. If your soul has bent toward the affairs here, you become the cause for yourself, since Jesus says: “Do not lay up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal; but lay up for yourselves treasures in heaven.” Do you lay up treasure in heaven? You are the cause for yourself of your name being written in heaven. So much on “let them be written on the earth.” And he gives the reason: “for they have forsaken the fountain of life, the Lord.” And at the beginning the same prophet said in the person of God, “They have forsaken me, the fountain of living water,” and now, “they have forsaken the fountain of life, the Lord.” Let us too, then, if we wish not to forsake the fountain of life, the Lord, say the words of Jesus' true disciples, which they spoke to the teacher when he said to them, “Do you also wish to go away?” What, then, shall we say? “Lord, to whom shall we go? You have the words of eternal life.” Here the second section too came to an end. ### Scripture references - 1 Cor 3:18: quotation, high confidence - Luke 16:8: quotation, high confidence - Jer 17:11: quotation, high confidence - 1 Cor 15:25: quotation, high confidence - 1 Cor 15:26: quotation, high confidence - Jer 17:12: quotation, high confidence - Jer 17:13: quotation, high confidence - Isa 6:1: quotation, high confidence - Heb 2:11: quotation, high confidence - Luke 10:20: quotation, high confidence - Num 20:17: allusion, medium confidence - Matt 7:2: quotation, high confidence - Matt 6:19: quotation, high confidence - Matt 6:20: quotation, high confidence - Jer 2:13: quotation, high confidence - John 6:67: quotation, high confidence - John 6:68: quotation, high confidence ### Translation notes - The first part of this section survives only in a Latin version, supplied by the editor where the Greek is lost; it is translated from the Latin as far as “because his kingdom is exalted,” after which the Greek resumes. The editor's German apparatus leaked into the digital text (references such as “vgl. Luk. 16,8,” manuscript variants, and a section number) and has been removed by logged corrections. The quotations are 1 Cor 3:18, Luke 16:8, Jer 17:11–13 (LXX), 1 Cor 15:25–26, Isa 6:1, Heb 2:11, Luke 10:20, Num 20:17–21 (Israel not passing through Edom's fields and vineyards), Matt 7:2, Matt 6:19–20, Jer 2:13, and John 6:67–68. In the Greek the words of Luke 10:20 are displaced by the OCR and are restored to order. “Support” (Greek ὑπομονή) also means “endurance,” and Origen plays on both. ### Citation (SBL) Origen, Hom. Jer. 17.4 (Klostermann 3:146–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-4). ## Homilies on Jeremiah 17.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-5 - Source: Klostermann 3:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ, the physician of souls, can truly be asked “heal me and I shall be healed,” as the woman with the hemorrhage found; the one who renounces every earthly boast can say to God, “you are my boast.” ### Greek text Εἶτα πάλιν εὐχή ἐστιν οὕτως ἔχουσα· »ἴασαί με, κύριε, καὶ ἰαθήσομαι· σῶσόν με, καὶ σωθήσομαι, ὅτι καύχημά μου σὺ εἶ. ἰδοὺ αὐτοὶ λέγουσι πρός με· ποῦ ἐστιν ὁ λόγος κυρίου; ἐλθέτω. ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου, καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα, σὺ ἐπίστασαι«. μόνῳ τῷ ἐληλυθότι διὰ τοὺς κακῶς ἔχοντας ἰατρῷ καὶ λέγοντι·»οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ κακῶς ἔχοντες« ἔστιν εἰπεῖν τεθαρρηκότως πάντα τὸν βουλόμενον θεραπευθῆναι ἀπὸ τοῦ νοσεῖν τὴν ψυχὴν αὐτοῦ·»ἴασαί με, κύριε, καὶ ἰαθήσομαι«. εἰ δέ τις ἄλλος παρὰ τοῦτον ἐπαγγέλλεται τὴν τῶν ψυχῶν ἰατρικήν, οὐκ ἂν λέγοις ἐκείνῳ ἀληθεύων· »ἴασαί με, κύριε, καὶ ἰαθήσομαι«. καὶ γὰρ ἐκείνη ἡ »αἱμορροοῦσα« ἐδαπάνησε »τὰ παρʼ αὐτῆς πάντα« εἰς τοὺς ἰατρούς, καὶ »οὐκ ἴσχυσεν ὑπʼ οὐδενὸς αὐτῶν θεραπευθῆναι«· πρὸς οὐδένα γὰρ ἐκείνων εὔλογον ἦν εἰπεῖν· »ἴασαί με, κύριε, καὶ ἰαθήσομαι«, ἢ πρὸς μόνον, οὗ ἀρκεῖ ἅψασθαι »τοῦ κρασπέδου τοῦ ἱματίου«. λέγω οὖν πρὸς τοῦτον· »ἴασαί με, κύριε, καὶ ἰαθήσομαι«· ἐὰν γὰρ ἰάσῃ, τὸ τέλος ἐπακολουθήσει τῇ ἀπὸ σοῦ ἰάσει, ἡ θεραπεία, ὥστ᾿ἄν με σωθῆναι. ὅσοι δὲ ἄλλοι σώσουσιν, οὐ σωθήσομαι· μόνη δὲ καὶ ἀληθῶς σωτηρία, ἐὰν σώσῃ χριστός, ἐπεὶ τότε σωθήσομαι. »ψευδὴς ἵππος εἰς σωτηρίαν«, ψευδῆ καὶ τὰ ἄλλα πάντα παρὰ τὸν θεὸν εἰς σωτηρίαν. διὰ τοῦτο αὐτῷ εἴποιμι ἄν· »σῶσόν με, κύριε, καὶ σωθήσομαι«. καὶ λέγω τοῦτο, ἐὰν καὶ τὸ ἑξῆς δυνηθῶ λέγειν τῷ ἀποτετάχθαι παντὶ καυχήματι, ἵνα εἴπω· »ὅτι καύχημά μου εἶ σύ«, ἣ ὅτε πληρῶ τὴν λέγουσαν ἐντολήν· »μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, μηδὲ ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλʼ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, τοῦ συνιεῖν καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος«. μακάριος οὖν ὁ ἀποταξάμενος πάσῃ τῇ κάτω καυχήσει, οἷον ἐπὶ καλουμένῃ εὐγενείᾳ καὶ ἐπὶ κάλλει καὶ τοῖς σωματικοῖς πράγμασιν, ἐπὶ πλούτῳ, ἐπὶ δόξῃ, καὶ ἀρκούμενος μιᾷ καυχήσει ἵνα εἴπῃ· »ὅτι καύχημά μου εἶ σύ«. ### English translation (Claude) Then again there is a prayer that runs thus: “Heal me, O Lord, and I shall be healed; save me, and I shall be saved; for you are my boast. Behold, they say to me: Where is the word of the Lord? Let it come. But I have not grown weary following after you, and I have not desired the day of man; you know.” Only to the one who came as physician for those who are sick, and who says, “Those who are strong have no need of a physician, but those who are sick,” can everyone who wishes to be healed of the sickness of his soul say with confidence: “Heal me, O Lord, and I shall be healed.” But if anyone else besides him promises the healing of souls, you could not say to him truthfully, “Heal me, O Lord, and I shall be healed.” For that woman “with a flow of blood” spent “all she had” on physicians, and “could not be healed by any of them”; for it was not reasonable to say to any of them, “Heal me, O Lord, and I shall be healed,” but only to him whose “fringe of his garment” it was enough to touch. So I say to him: “Heal me, O Lord, and I shall be healed”; for if you heal, the end will follow the healing from you, the cure, so that I am saved. But whatever others save, I shall not be saved; the only and true salvation is if Christ saves, since then I shall be saved. “A horse is a false hope for salvation”; false too are all the other things besides God for salvation. That is why I would say to him: “Save me, O Lord, and I shall be saved.” And I say this if I can also say what follows, by renouncing every boast, so as to say, “For you are my boast”; that is, when I fulfill the commandment that says: “Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the rich man in his riches; but let him who boasts boast in this, to understand and know that I am the Lord.” Blessed, then, is the one who has renounced every earthly boast, for example in so-called noble birth, in beauty, and in bodily things, in wealth, in glory, and is content with one boast, so as to say: “For you are my boast.” ### Scripture references - Jer 17:14: quotation, high confidence - Jer 17:15: quotation, high confidence - Jer 17:16: quotation, high confidence - Matt 9:12: quotation, high confidence - Mark 5:26: quotation, high confidence - Luke 8:43: quotation, high confidence - Luke 8:44: quotation, high confidence - Ps 33:17 (32:17 LXX): quotation, high confidence - Jer 9:23 (9:22 LXX): quotation, high confidence - Jer 9:24 (9:23 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 17:14–16 (LXX), Matt 9:12, Mark 5:25–28 with Luke 8:43–44, Ps 33:17 (32:17 LXX), and Jer 9:23–24 (9:22–23 LXX). ### Citation (SBL) Origen, Hom. Jer. 17.5 (Klostermann 3:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-5). ## Homilies on Jeremiah 17.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-6 - Source: Klostermann 3:149–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following Christ takes away all weariness; and we should desire not the “day of man,” clinging to this life when sick, but the day of the resurrection. ### Greek text »Ἰδοὺ αὐτοὶ λέγουσι πρός με· ποῦ ἐστιν ὁ λόγος κυρίου; ἐλθέτω. ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου«. ὁ Ἰησοῦς σοι λέγει· <ἆρον τὸν σταυρόν σου, καὶ ἀκολούθει μοι>, καὶ <ἄφες πάντα, καὶ ἀκολούθει μοι<, καὶ>ὅστις οὐ καταλείψει τὸν πατέρα καὶ τὴν μητέρα, καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος εἶναι μαθητής<. ἐὰν οὖν γένῃ τοιοῦτος ὥστε πάντοτε ἀκολουθεῖν τῷ Ἰησοῦ, καὶ ἀκολουθήσεις καὶ ὅσον ἀκολουθεῖς οὐ κοπιάσεις· »οὐκ ἔσται« γὰρ »μόχθος ἐν Ἰακώβ, οὐδὲ ὀφθήσεται πόνος ἐν Ἰσραήλ«. οὐκ ἔστι κόπος ἀκολουθοῦντι Ἰησοῦ, αὐτὸ τὸ ἀκολουθεῖν περιαιρεῖ τὸν κόπον. διὰ τοῦτο αὐτός φησιν, ἵνα μηκέτι κοπιῶμεν, κοπιάσαντες πρὸ τοῦ ἄρξασθαι αὐτῷ ἀκολουθεῖν· »δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς«. ἐὰν οὖν κοπιῶντες ἔλθωμεν πρὸς αὐτὸν καὶ ἀκολουθήσωμεν αὐτῷ, ἐροῦμεν· »ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου«. Τούτῳ δὲ ἀκόλουθόν ἐστιν εἰπεῖν ἡμᾶς καὶ τὸ »ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα«. ἔστι τις ἡμέρα ἀνθρώπου, ἔστι τις ἡμέρα τοῦ θεοῦ. τὴν ἡμέραν τῆς ἀναστάσεως τῶν ἁγίων ἐπιθυμησάτω ἕκαστος ἡμῶν, μὴ ἐκείνην περὶ ἧς γέγραπται· »οὐαὶ οἱ ἐπιθυμοῦντες ἡμέραν κυρίου· καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς«. τίς ἐστιν ὁ λέγων· »καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα«; ἡ σαφήνεια τοῦ λόγου ἐλέγξει ἡμᾶς, ὅτι ἡμέραν ἀνθρώπου [οὐκ] ἐπεθυμήσαμεν. πολλάκις νοσήσαντες καὶ ἐν φαντασίᾳ θανάτου γενόμενοι ἐπὶ τῆς ἐξόδου παρακαλοῦμεν τοὺς ἐπισκοποῦντας ἡμᾶς ἀδελφοὺς καί φαμεν· αἴτησαί μοι κομίατον, αἴτησαί μοι ἐπιμένειν τῷ βίῳ. ταῦτα λέγοντες οὐχ ἡμέραν ἐπιθυμοῦμεν ἁγίαν θεοῦ, ἀλλʼ ἡμέραν ἀνθρώπου. διόπερ ἀποθέμενοι τὴν φιλοζωίαν καὶ τὸ ἐπιθυμεῖν ἀνθρωπίνην ἡμέραν, ζητήσωμεν τὴν ἡμέραν ἐκείνην ἰδεῖν, ἐν ᾗ τευξόμεθα τῆς ἐν Χριστῷ Ἰησοῦ μακαριότητος, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) “Behold, they say to me: Where is the word of the Lord? Let it come. But I have not grown weary following after you.” Jesus says to you, “Take up your cross and follow me,” and “Leave everything and follow me,” and “Whoever does not leave father and mother and follow after me cannot be my disciple.” If, then, you become such as always to follow Jesus, you will also follow, and as long as you follow you will not grow weary; for “there will be no toil in Jacob, nor will pain be seen in Israel.” There is no weariness for one who follows Jesus; following itself takes away weariness. That is why he himself says, so that we may no longer be weary, having grown weary before beginning to follow him: “Come to me, all who are weary and burdened, and I will give you rest.” If, then, being weary, we come to him and follow him, we shall say: “But I have not grown weary following after you.” And consistent with this is our saying also, “I have not desired the day of man.” There is a day of man, and there is a day of God. Let each of us desire the day of the resurrection of the saints, not that about which it is written: “Woe to those who desire the day of the Lord; it is darkness and not light.” Who is the one who says, “And I have not desired the day of man”? The plainness of the word will convict us that we have desired the day of man. Often, when we have been ill and have come to the prospect of death at our departure, we beg the brothers who visit us, saying: “Ask leave for me; ask that I may remain in life.” Saying this, we desire not the holy day of God but the day of man. So let us put away love of life and the desire for a human day, and seek to see that day on which we shall obtain blessedness in Christ Jesus, to whom be the glory and the power for ever. Amen. ### Scripture references - Jer 17:15: quotation, high confidence - Jer 17:16: quotation, high confidence - Matt 16:24: quotation, high confidence - Mark 10:21: allusion, medium confidence - Luke 14:26: quotation, high confidence - Num 23:21: quotation, high confidence - Matt 11:28: quotation, high confidence - Amos 5:18: quotation, high confidence ### Translation notes - The quotations are Jer 17:15–16 (LXX), Matt 16:24, Mark 10:21, Luke 14:26–27 (loosely), Num 23:21 (LXX), Matt 11:28, and Amos 5:18. The Greek κομίατον is a Latin loanword (commeatus, “leave, furlough”). ### Citation (SBL) Origen, Hom. Jer. 17.6 (Klostermann 3:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-17-6). ## Homilies on Jeremiah 18, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-0 - Source: Klostermann 3:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the eighteenth homily, on Jer 18:1–16. ### Greek text Ὁμιλία ιη΄. Εἰς τὸ »ὁ λόγος ὁ γενόμενος παρὰ κυρίου πρὸς Ἱερεμίαν λέγων· ἀνάστηθι καὶ κατάβηθι εἰς τὸν οἶκον τοῦ κεραμέως« μέχρι τοῦ »τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμὸν καὶ συριγμόν«. ### English translation (Claude) Homily 18. On “The word that came from the Lord to Jeremiah, saying: Arise and go down to the potter's house” as far as “to make their land a desolation and a hissing.” ### Scripture references - Jer 18:1: quotation, high confidence - Jer 18:2: quotation, high confidence - Jer 18:16: quotation, high confidence ### Translation notes - The passage is Jer 18:1–16 (LXX). ### Citation (SBL) Origen, Hom. Jer. 18.0 (Klostermann 3:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-0). ## Homilies on Jeremiah 18.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-1 - Source: Klostermann 3:150–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The clay vessel that can be reshaped is the soul in this life, which can still be remade; the fired earthenware flask that cannot be mended is the soul after this life, when change is no longer possible. ### Greek text Δύο εἰσὶν ἑξῆς ὁράσεις αἱ ἀνεγνωσμέναι Ἱερεμίου· ὧν ἡ μὲν προτέρα περιέχει τὰ περὶ τοῦ ἐν τῇ χειρὶ τοῦ κεραμέως πηλίνου σκεύους, ὅπερ ἐπιδέχεται μετὰ τὴν συντριβὴν ἐπανόρθωσιν (ἀναπλάσασθαι γὰρ αὐτὸ δυνατόν ἐστιν), ἡ δὲ ἑτέρα ὅρασις περιέχει τὰ περὶ τοῦ ὀστρακίνου βίκου, οὗ καταχθέντος οὐκ ἔστι θεραπεία. ὅτε μὲν γὰρ πήλινον ἦν, εἰ κατεάχθη, κἂν ἤδη μεμορφωμένον ᾖ, ἐπεὶ πήλινον ἦν, ἐνεδέχετο πάλιν εἶναι φύραμα δεύτερον καὶ κτισθῆναι δεύτερον· ὅτε δὲ μετὰ τὸ πήλινον γέγονεν ἤδη ὀστράκινον καὶ τοῦ πυρὸς ἐστόμωται, τότε οὐχ οἷόν τε ἦν μετὰ τὴν συντριβὴν τοῦ ὀστρακίνου θεραπείαν γενέσθαι αὐτῷ. τί οὖν βούλεται ταῦτα, πρότερον ἐν περινοίᾳ κατανοήσωμεν, εἶτα ἐὰν δοθῇ κατὰ λέξιν ἐξετάσωμεν. ὅσον ἐσμὲν ἐν τῷ βίῳ τούτῳ, μορφούμεθα, ἵνʼ οὕτως ὀνομάσω διὰ τὸ πήλινον ἡμῶν σκεῦος, κεραμευτικῶς καὶ μορφούμεθα ἤτοι κατὰ κακίαν ἢ κατὰ ἀρετήν. πλὴν οὕτως μορφούμεθα ὡς ἐπιδέχεσθαι καὶ τὴν κακίαν ἡμῶν συντριβῆναι, ἵνα γένηται καινὸν κτίσμα βέλτιον, καὶ τὴν προκοπὴν ἡμῶν ἀναλυθῆναι μετὰ τὴν μόρφωσιν αὐτῆς εἰς σκεῦος πήλινον. ἐπὰν δὲ μετὰ τὸν ἐνεστῶτα αἰῶνα ἥκωμεν, πρὸς τῷ τέλει γενόμενοι τῆς ζωῆς, ἔπειτα πυρωθέντες ἤτοι ὑπὸ τοῦ πυρὸς τῶν πεπυρωμένων τοῦ πονηροῦ βελῶν γενώμεθα ὁτιποτοῦν γινόμεθα ἢ ὑπὸ τοῦ θείου πυρός (ἐπεὶ καὶ »ὁ θεὸς ἡμῶν πῦρ καταναλίσκον« ἐστίν), ἐὰν γενώμεθά φημι ὑπὸ τοιοῦδε ἢ τοιοῦδε πυρὸς ὅτιποτʼ ἂν γενώμεθα, ἐὰν συντριβῶμεν, εἴτε ἀπὸ τοῦ καλὰ σκεύη γεγονέναι συνετρίβημεν καὶ ἀπολώλαμεν εἴτε ἀπὸ τοῦ μοχθηρὰ σκεύη γεγονέναι, οὐκ ἀνακτιζόμεθα οὐδὲ ἐπιδέχεται ἡμῶν ἡ κατασκευὴ βελτίωσιν. διὰ τοῦτο ὅσον ἐσμὲν ἐνθάδε οἱονεὶ ἐν χειρὶ τοῦ κεραμέως ὄντες, κἂν διαπέσῃ τὸ σκεῦος ἀπὸ τῶν χειρῶν αὐτοῦ, ἐπιδέχεται θεραπείαν καὶ τὸ ἀνακτισθῆναι. ταῦτα μὲν ὀλίγῳ προχειρότερον, πρὶν τὸ κατὰ τὸ λεῖπον ἐξετάσωμεν τῷ λόγῳ, εἰς τὰ δύο εἴδη τῶν ἀγγείων, τό τε πήλινον καὶ οὐδέπω ἀπωστρακισμένον καὶ τὸ δεύτερον τὸ ἤδη ὄστρακον γεγενημένον λελέχθω. ### English translation (Claude) There are two visions of Jeremiah read in sequence: the first contains the matter of the clay vessel in the potter's hand, which after breaking admits of repair (for it can be reshaped); the other vision contains the matter of the earthenware flask, for which, once broken, there is no remedy. For while it was clay, if it was broken, even if already shaped, since it was clay it could again become a second lump and be made a second time; but when, after being clay, it has become earthenware and been hardened by the fire, then it was not possible, after the earthenware was broken, for it to be remedied. What these things mean, let us first consider in outline, then, if it is granted, examine them word by word. As long as we are in this life we are being shaped, so to speak, as by a potter, because our vessel is of clay, and we are shaped either according to wickedness or according to virtue. But we are shaped in such a way that our wickedness can be broken so that a new and better creation may come about, and our progress can be undone after it has been shaped into a clay vessel. But when, after the present age, we come to the end of life, and then are fired, whether by the fire of the evil one's flaming darts, whatever we become, or by the divine fire (since “our God is a consuming fire”), if, I say, having become whatever we become under this or that fire, we are broken, whether we were broken and perished after becoming good vessels or after becoming wicked vessels, we are not made anew, nor does our make admit of improvement. That is why, as long as we are here, as it were in the potter's hand, even if the vessel falls from his hands, it admits of remedy and of being made anew. Let this be said somewhat summarily, before we examine what remains in detail, about the two kinds of vessels, the one of clay, not yet fired, and the second, which has already become earthenware. ### Scripture references - Jer 18:2: allusion, high confidence - Jer 18:4: allusion, high confidence - Jer 19:1: allusion, high confidence - Jer 19:11: allusion, high confidence - Eph 6:16: allusion, high confidence - Deut 4:24: quotation, high confidence ### Translation notes - The passages are Jer 18:2–4 and Jer 19:1–11 (the potter's flask), with Eph 6:16 and Deut 4:24. The digital text repeats a clause about “our progress,” which is removed; the sense of that clause is uncertain. ### Citation (SBL) Origen, Hom. Jer. 18.1 (Klostermann 3:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-1). ## Homilies on Jeremiah 18.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-2 - Source: Klostermann 3:151–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses was told to go up the mountain, Jeremiah to go down to the potter's house: some teachings concern higher things, others lower things, and the mind that follows Christ, who both ascended and descended, can be led by the Word to all of them. ### Greek text Ἴδωμεν δὲ ἀπʼ αὐτῆς τῆς λέξεως τὰ λεγόμενα περὶ τοῦ πηλίνου ἀγγείου τοῦ ἐν τῇ χειρὶ τοῦ κεραμέως, καὶ πῶς αὐτὸς ὁ ἐν τῷ προφήτῃ λόγος, ὁ κύριος ὁ προφητεύων ἐν αὐτῷ, ἀφορμὰς δίδωσι καὶ ἄλλας οὐ βραχείας τῆς ἑρμηνείας τῶν κατὰ τὸ πλάσμα τὸ ἐν τῇ χειρὶ τοῦ κεραμέως. »ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ κυρίου λέγων· ἀνάστηθι καὶ κατάβηθι εἰς οἶκον τοῦ κεραμέως«. ἄνω ἐστὶν ὁ Ἱερεμίας, ὑπεραναβέβηκε τὰ πήλινα σκεύη. κάτω ἐστὶ τὰ πήλινα σκεύη, καὶ ἡ διοικοῦσα φύσις τὰ πήλινα σκεύη συγκαταβαίνουσα διοικουμένοις κάτω ἐστί· διὰ τοῦτο ὁ λεγόμενος λόγος πρὸς Ἱερεμίαν παρὰ κυρίου φησὶν αὐτῷ· »ἀνάστηθι καὶ κατάβηθι εἰς οἶκον τοῦ κεραμέως, καὶ ἐκεῖ ἀκούσῃ τοὺς λόγους μου«. Μωσεῖ λέγεται· >ἀνάβηθι εἰς τὸ ὄρος καὶ ἄκουσον<, Ἱερεμίᾳ λέγεται· >κατάβηθι εἰς τὸν οἶκον τοῦ κεραμέως καὶ ἄκουσον<· ἕκαστος γὰρ τῶν ἀκουόντων λόγον ἤτοι περὶ τῶν ἀνωτέρω διδάσκεται ἢ μανθάνει περὶ τῶν κατωτέρω. εἰ μὲν τὰ κατώτερα διδάσκομαι, καταβαίνω τῷ λόγῳ, ἵνα ἴδω τὰ κατώτερα· εἰ δὲ τὰ ἀνώτερα μανθάνω, ἀναβαίνω τῷ λόγῳ ἐπὶ τὰ ἀνώτερα, ἵνα θεάσωμαι τὰ ἐκεῖ. Ἵνα δὲ πάντες κατὰ τὸ δυνατὸν ἑαυτοῖς παρακολουθήσητε τῷ λεγομένῳ, χρήσομαι παραδείγματα καὶ ἀπὸ τῆς γραφῆς, καὶ πρὸς τῷ παραδείγματι καὶ σαφήνειαν προσάγουσαν τῇ δεδομένῃ ἑρμηνείᾳ παραστήσω. »ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι κύριος Ἰησοῦ Χριστὸς εἰς δόξαν θεοῦ πατρός«. ἔστι δέ τις σοφία περὶ ἑκάστου τούτων· σοφία περὶ τῶν οὐρανίων, πῶς διατέτακται τὰ οὐράνια· σοφία περὶ τῶν καταχθονίων, ἐπεὶ σοφία θεοῦ ἐστι καὶ περὶ τῆς διατάξεως τῶν καταχθονίων, ὁμοίως καὶ περὶ τὼν ἐπιγείων. ἐὰν μέλλω χωρεῖν τὴν σοφίαν τὴν περὶ τῶν ἐπουρανίων, ἀναβαίνω ἐπὶ τὰ οὐράνια, ὡς Μωσῆς ἀναβέβηκεν ἐπὶ τὴν κορυφὴν τοῦ ὄρους, ἵνα ἀκουστὴ γένηται αὐτῷ ἡ φωνὴ ἡ ἐκ τοῦ οὐρανοῦ κατὰ τὸ γεγραμμένον. ἔμελλε γὰρ διδάσκεσθαι λατρείας ἐπουρανίους· σκιὰ γὰρ καὶ ὑπόδειγμα ἐπουρανίων μυστηρίων ἐν λατρείας νόμοις τοῖς ἀναγεγραμμένοις, ὡς ἐδίδασκεν ὁ ἀπόστολος εἰπών· »οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων«. ὥσπερ οὖν μέλλων διδάσκεσθαι περὶ τῶν ἐπουρανίων ἀναβαίνω, οὕτως ἐὰν χρεία μοι ᾖ μανθάνειν περὶ τῶν καταχθονίων, κἂν προφήτης γένωμαί, καταβαίνω. καὶ τάχα διὰ τοῦτο Σαμουήλ, ἡνίκα ἐδιδάχθη τὰ καταχθόνια, καταβέβηκε κάτω καὶ γέγονεν ἐν ᾅδου, οὐ δικαζόμενος ἵνα ἐν ᾅδου γένηται, ἀλλʼ ἵνα γένηται κατάσκοπος καὶ θεωρητὴς τῶν μυστηρίων τῶν καταχθονίων. δύναται τοιαῦτα εἶναι καὶ τὰ παρὰ τῷ ἀποστόλῳ περὶ τῆς σοφίας λεγόμενα, διαστελλόμενα τῷ γνῶναι »τί τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος«. μέλλεις γινώσκειν τὸ ὕψος, ἀναβαίνεις τῷ λόγῳ ἐπὶ τὸ ὕψος· μέλλεις γινώσκειν τὰ μεταξὺ τοῦ ὕψους καὶ τοῦ βάθους, γινώσκεις τὸ πλάτος καὶ τὸ μῆκος. πανταχοῦ φθάνει ὑπὸ τοῦ λόγου ὁδηγούμενος τοῦ διδάσκοντος περὶ πάντων ὁ δυνάμενος ἀκολουθεῖν νοῦς τῷ υἱῷ τοῦ θεοῦ. ἀκολουθεῖ δὲ ἀποταξάμενος τῷ κόσμῳ καὶ αἴρων τὸν σταυρόν· οὗτος γὰρ δύναται ἀκολουθεῖν τῷ Ἰησοῦ ὁ δυνάμενος εἰπεῖν· »ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ κόσμῳ«. Ἔδει παραμυθήσασθαι τὸ »κατάβηθι εἰς οἶκον τοῦ κεραμέως, κἀκεῖ ἀκούσεις τοὺς λόγους μου«. ἔδει γὰρ αὐτὸ συγκρῖναι τῷ >ἀνάβηθι καὶ ἀκούσεις τοὺς λόγους μου<. τῶν γὰρ ἀκουόντων οἱ μὲν ἀναβαίνουσιν ἵνα διδαχθῶσιν, ἀναβαίνουσιν δὲ οὐ πάντως σωματικῶς· οἱ δὲ καταβαίνουσι καὶ τὴν ψυχὴν ἔχουσιν ἄνω, ὑπὲρ τοῦ ἰδεῖν τὸν λόγον τὸν ἀνωτάτω περὶ τῶν κατωτάτω. αὐτὸς ὁ κύριός μου Ἰησοῦς Χριστὸς ἀναβέβηκε καὶ καταβέβηκεν· >ὁ γὰρ ἀναβὰς αὐτός ἐστι καὶ ὁ καταβὰς αὐτός ἐστιν ὑπεράνω πάντων τῶν οὐρανῶν<. ἐάνπερ οὖν καὶ σὺ μέλλῃς τὸν ἀναβάντα ἀνωτάτω νοεῖν τὸν λόγον τὸν περὶ τῶν ἀνωτάτω, τὸν καταβάντα εἰς τὰ κατώτατα συνιέναι τὸν περὶ τῶν κατωτάτω διδάσκοντα, »μὴ εἴπῃς· τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν· ἤ· τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν [ἀναγαγεῖν. ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον; | τουτέστι Χριστὸν] ἐκ νεκρῶν ἀναγαγεῖν. ἀλλὰ τί λέγει ἡ γραφή; ἐγγύς σου τὸ ῥῆμα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου«, διʼ οὗ ἀναβαίνεις εἰς τὸν οὐρανόν. καὶ περὶ τῆς ἀνόδου »ἐγγύς σού ἐστι τὸ ῥῆμα«, καὶ περὶ τῶν κατωτάτω »ἐγγύς σού ἐστι τὸ ῥῆμα«· καὶ τί γὰρ ἀλλʼ ἢ τὸν λόγον τὸν πανταχοῦ ὁ ἅγιος δύναται ἔχειν ἐν ἑαυτῷ; »ἡ« γὰρ »βασιλεία τῶν οὐρανῶν ἐντὸς ὑμῶν ἐστι«. ### English translation (Claude) Let us look, from the text itself, at what is said about the clay vessel in the potter's hand, and how the Word in the prophet himself, the Lord who prophesies in him, gives other, not small, starting points for interpreting what concerns the thing formed in the potter's hand. “The word that came to Jeremiah from the Lord, saying: Arise and go down to the potter's house.” Jeremiah is above; he has gone beyond the clay vessels. The clay vessels are below, and the nature that governs the clay vessels, coming down with the things it governs, is below; that is why the word spoken to Jeremiah from the Lord says to him: “Arise and go down to the potter's house, and there you will hear my words.” To Moses it is said, “Come up to the mountain and hear”; to Jeremiah it is said, “Go down to the potter's house and hear”; for each of those who hear the word is taught either about higher things or learns about lower things. If I am taught the lower things, I go down in thought so as to see the lower things; if I learn the higher things, I go up in thought to the higher things so as to behold what is there. And so that all of you, as far as you are able, may follow what is said, I will use examples from Scripture too, and beside the example I will add clarity that brings you closer to the interpretation given. “At the name of Jesus every knee will bow, in heaven and on earth and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.” There is a wisdom about each of these: wisdom about the heavenly things, how the heavenly things are ordered; wisdom about the things under the earth, since there is a wisdom of God also about the ordering of the things under the earth; and likewise about the earthly things. If I am to contain the wisdom about the heavenly things, I go up to the heavenly things, as Moses went up to the top of the mountain, so that the voice from heaven might be heard by him, as it is written. For he was to be taught heavenly worship; for there is a shadow and copy of heavenly mysteries in the laws of worship that are recorded, as the apostle taught, saying: “who serve a copy and shadow of the heavenly things.” As, then, when I am to be taught about the heavenly things I go up, so, if I need to learn about the things under the earth, even if I become a prophet, I go down. And perhaps that is why Samuel, when he was taught the things under the earth, went down below and came to be in Hades, not condemned to be in Hades, but to become a scout and beholder of the mysteries under the earth. The apostle's words about wisdom can be of this kind too, distinguished as knowing “what is the breadth and length and depth and height.” Are you to know the height? You go up in thought to the height. Are you to know the things between the height and the depth? You know the breadth and the length. Everywhere the mind that can follow the Son of God reaches, guided by the Word, who teaches about all things. And he follows who has renounced the world and takes up the cross; for he can follow Jesus who can say, “The world has been crucified to me, and I to the world.” It was necessary to explain “Go down to the potter's house, and there you will hear my words.” For it had to be compared with “Come up and you will hear my words.” For of those who hear, some go up to be taught, but go up not at all bodily; others go down and have their soul above, so as to see the highest word about the lowest things. My Lord Jesus Christ himself has gone up and gone down; for “he who went up is the same who also went down, far above all the heavens.” If, then, you too are to understand him who went up to the highest, the word about the highest things, and him who went down to the lowest, who teaches about the lowest things, “do not say: Who will go up into heaven? that is, to bring Christ down; or: Who will go down into the abyss? that is, to bring Christ up from the dead. But what does Scripture say? The word is near you, in your mouth and in your heart,” through which you go up into heaven. Both about the ascent, “the word is near you,” and about the lowest things, “the word is near you”; for what can the holy man have in himself but the Word who is everywhere? “For the kingdom of heaven is within you.” ### Scripture references - Jer 18:1: quotation, high confidence - Jer 18:2: quotation, high confidence - Exod 24:12: allusion, medium confidence - Phil 2:10: quotation, high confidence - Phil 2:11: quotation, high confidence - Heb 8:5: quotation, high confidence - 1 Sam 28:11: allusion, high confidence - Eph 3:18: quotation, high confidence - Gal 6:14: quotation, high confidence - Eph 4:10: quotation, high confidence - Rom 10:6: quotation, high confidence - Rom 10:7: quotation, high confidence - Rom 10:8: quotation, high confidence - Luke 17:21: quotation, high confidence ### Translation notes - The quotations are Jer 18:1–2 (LXX), Exod 24:12 (compare 19:20), Phil 2:10–11, Heb 8:5, Eph 3:18, Gal 6:14, Eph 4:10, Rom 10:6–8, and Luke 17:21; Samuel's appearance from Hades is 1 Sam 28:11–19 (the subject of Origen's homily On the Witch of Endor). The digital text repeats part of the quotation of Rom 10:7 in brackets; it is translated once. ### Citation (SBL) Origen, Hom. Jer. 18.2 (Klostermann 3:151–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-2). ## Homilies on Jeremiah 18.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-3 - Source: Klostermann 3:153–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The vessel “fell” rather than being dropped because souls fall by their own free will: no one can snatch us from God's hand, but we can fall from it through neglect. ### Greek text Καταβαίνει οὖν ὁ προφήτης εἰς τὸν τοῦ κεραμέως οἶκον καὶ διηγεῖται ἃ ἐθεάσατο λέγων· »καὶ ἰδοὺ αὐτὸς ἐποίει ἔργον ἐπὶ τῶν χειρῶν αὐτοῦ, καὶ διέπεσε τὸ ἀγγεῖον ὃ αὐτὸς ἐποίει ἐν τῷ πηλῷ ἐν ταῖς χερσὶν αὐτοῦ· καὶ πάλιν ἐποίησεν αὐτὸ ἕτερον ἀγγεῖον, καθὼς ἤρεσεν ἐναντίον αὐτοῦ ποιῆσαι«. ἀλλʼ οὐκ οἶδα τί ἑώρακεν ὁ προφήτης παρὰ τῷ κεραμεῖ γενόμενος. εἶδε γὰρ ἐργαζόμενον τὸν κεραμέα· πήλινον ἦν τὸ σκεῦος τὸ γεγενημένον· διέπεσε τὸ σκεῦος. τί ἀκριβῶς οὐκ εἶπεν· ἀφῆκε τὸ σκεῦος ἐκ τῆς χειρὸς αὐτοῦ, οὐδὲ τῷ κεραμεῖ ἀνέθηκε τὴν αἰτίαν; ἀλλʼ ἐπεὶ ὁ λόγος ἐστὶ περὶ ἐμψύχων σκευῶν, ἅτινα παρʼ ἑαυτὰ διαπίπτει, διὰ τοῦτο εἴρηται· »διέπεσε τὸ σκεῦος ἀπὸ τῶν χειρῶν αὐτοῦ«. πρόσεχε οὖν καὶ σὺ σαυτῷ, μήποτε ἐν ταῖς χερσὶν ὢν τοῦ κεραμέως καὶ ἔτι πλασσόμενος παρὰ σαυτὸν διαπέσῃς ἐκ τῶν χειρῶν αὐτοῦ. »οὐδεὶς« μὲν γὰρ ἁρπάζει »ἐκ τῶν χειρῶν αὐτοῦ« κατὰ τὰ εἰρημένα ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ. οὐ μὴν γέγραπται ὅτι ὡς οὐδεὶς ἁρπάζει, οὕτως οὐδεὶς διαπίπτει ἐκ τῶν χειρῶν αὐτοῦ· τὸ γὰρ αὐτεξούσιον ἐλεύθερόν ἐστι. καί φημι· οὐδεὶς μὲν ἁρπάσει ἐκ τῆς χειρὸς τοῦ ποιμένος, ἐκ τῆς χειρὸς τοῦ θεοῦ οὐδεὶς δύναται ἡμᾶς λαβεῖν· δυνάμεθα δὲ ἡμεῖς ἀμελήσαντες διαπεσεῖν ἐκ τῶν χειρῶν αὐτοῦ. ### English translation (Claude) So the prophet goes down to the potter's house and describes what he saw, saying: “And behold, he was making a work on his wheels, and the vessel he was making fell from his hands in the clay; and again he made it into another vessel, as it pleased him to make.” But I do not know what the prophet saw when he was at the potter's. For he saw the potter working; the vessel made was of clay; the vessel fell. Why did he not say precisely, “He dropped the vessel from his hand,” nor attribute the cause to the potter? Because the word is about living vessels, which fall of themselves; that is why it is said, “The vessel fell from his hands.” Take heed, then, to yourself too, lest, while you are in the potter's hands and still being formed, you fall of yourself from his hands. For “no one” snatches “out of his hands,” according to what is said in the Gospel according to John. But it is not written that, as no one snatches, so no one falls out of his hands; for free will is free. And I say: no one will snatch from the hand of the shepherd; no one can take us from the hand of God; but we can, through negligence, fall from his hands. ### Scripture references - Jer 18:3: quotation, high confidence - Jer 18:4: quotation, high confidence - John 10:28: quotation, high confidence - John 10:29: quotation, high confidence ### Translation notes - The quotations are Jer 18:3–4 (LXX) and John 10:28–29. The passage affirms Origen's teaching on free will. ### Citation (SBL) Origen, Hom. Jer. 18.3 (Klostermann 3:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-3). ## Homilies on Jeremiah 18.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-4 - Source: Klostermann 3:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture is a spring to simple readers and a well to deeper ones; some interpret the potter who remakes the fallen vessel as God raising our bodies in the resurrection. ### Greek text »Καὶ ἐγένετο λόγος κυρίου πρός με λέγων· εἰ καθὼς ὁ κεραμεὺς οὕτως οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς, οἶκος Ἰσραήλ; φησὶ κύριος«. ἕκαστος κατὰ δύναμιν νοεῖ τὰ γεγραμμένα, ὁ μὲν ἐπιπολαιότερον οἷον ὡς ἐξ ἐπιπέδου πηγῆς λαμβάνων τὸν νοῦν ἀπʼ αὐτῶν, ὁ δὲ βαθύτερον ὡς ἀπὸ φρέατος ἀνιμῶν. καὶ δύνανται ἀμφότεροι ὠφελεῖσθαι, ἐπεὶ τὸ αὐτὸ τῷ μέν ἐστι πηγή, τῷ δὲ φρέαρ. μαρτυρεῖ τὸ εὐαγγέλιον, ἡνίκα διηγεῖται τὰ περὶ τὴς Σαμαρίτιδος· ἐκεῖ γὰρ ὀνομάζεται τὸ αὐτὸ »πηγὴ« καὶ »φρέαρ«, καὶ ἀνὰ μέρος ποτὲ λέγεται πηγὴ καὶ ποτὲ φρέαρ. κατανοείτω δὲ ὁ δυνάμενος, ἵνα εἰδῇ ὅτι τὸ αὐτὸ τῇ ὑποστάσει τῷ μὲν ἐπιπολαίῳ πηγή ἐστι, τῷ δὲ βαθυτέρῳ φρέαρ ἐστί. προοίμιόν μοι τοῦτό ἐστι τῆς μελλούσης διηγήσεως διὰ τὸ ἀγγεῖον τὸ πήλινον τὸ διαπεσὸν ἀπὸ τῆς χειρὸς τοῦ κεραμέως καὶ αὖθις πλασθέν. τινὲς ἐθεώρησαν ταῦτα ἁπλούστερον καὶ ἐνόησαν. παραθήσομαι ὑμῖν τὸν ἐκείνων λόγον καὶ τὴν διήγησιν· μετὰ ταῦτα ἐάν τι ἔχωμεν βαθύτερον καὶ τοῦτο διηγησόμεθα. δύναται, φασίν, ἐνταῦθα δηλοῦσθαι τὰ περὶ τῆς ἀναστάσεως. εἰ γὰρ τὸ πήλινον ἀγγεῖον διέπεσεν ἀπὸ τῶν χειρῶν τοῦ κεραμέως καὶ ἀπὸ τῆς αὐτῆς ὕλης τοῦ πηλοῦ τοῦ αὐτοῦ ποιεῖ »αὐτὸ ἀγγεῖον ἕτερον καθὼς ἤρεσεν ἐνώπιον αὐτοῦ«, δύναται ὁ κεραμεὺς θεὸς τῶν σωμάτων ἡμῶν, ὁ δημιουργὸς τῆς κατασκευῆς ἡμῶν, ἐπὰν διαπέσῃ τοῦτο καὶ συντριβῇ καθʼ οἵαν δήποτε αἰτίαν, ἀναλαβεῖν αὐτὸ καὶ ἀνακαινῶσαι καὶ ποιῆσαι αὐτὸ ὡραιότερον καὶ βέλτιον »ἀγγεῖον ἕτερον καθὼς ἤρεσεν ἐνώπιον αὐτοῦ ποιῆσαι«. Ἐχέτω καὶ αὕτη ἡ διήγησις χάριν. ### English translation (Claude) “And the word of the Lord came to me, saying: Can I not do with you, house of Israel, just as this potter? says the Lord.” Each understands what is written according to his ability: one more superficially, taking the meaning from them as from a spring at ground level; another more deeply, as drawing from a well. And both can be benefited, since the same thing is to one a spring, to the other a well. The Gospel testifies, when it tells about the Samaritan woman; for there the same thing is named “spring” and “well,” and in turn it is called now a spring, now a well. Let whoever can consider it, so as to know that what is the same in reality is a spring to the superficial and a well to the deeper. This is my introduction to the explanation that is to follow, on the clay vessel that fell from the potter's hand and was formed again. Some have looked at these things more simply and understood them. I will set before you their account and explanation; after that, if we have anything deeper, we will explain that too. Here, they say, the matters of the resurrection can be shown. For if the clay vessel fell from the potter's hands, and from the same material of the same clay he makes “it into another vessel, as it pleased him,” God, the potter of our bodies, the maker of our constitution, can, when it has fallen and been broken for whatever cause, take it up and renew it and make it more beautiful and better, “another vessel, as it pleased him to make.” Let this explanation too have its value. ### Scripture references - Jer 18:5: quotation, high confidence - Jer 18:6: quotation, high confidence - Jer 18:4: quotation, high confidence - John 4:6: allusion, high confidence - John 4:11: allusion, high confidence ### Translation notes - The quotations are Jer 18:4–6 (LXX); the Samaritan woman is John 4:6, 11–12. The earlier interpreters are unnamed. ### Citation (SBL) Origen, Hom. Jer. 18.4 (Klostermann 3:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-4). ## Homilies on Jeremiah 18.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-5 - Source: Klostermann 3:155–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The potter's word about two nations refers to Israel, threatened and punished for rejecting Christ, and to the church of the nations, planted on Christ, which will likewise be cut off if it bears no fruit. ### Greek text αὐτοῦ δὲ ἀκούσωμεν τοῦ κυρίου διηγουμένου καὶ λέγοντος· »εἰ καθὼς ὁ κεραμεὺς οὕτως οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς, οἶκος Ἰσραήλ; φησὶ κύριος. ἰδοὺ ὡς ὁ πηλὸς τοῦ κεραμέως οὕτως ὑμεῖς ἐστε ἐν χερσί μου. πέρας λαλήσω ἐπʼ ἔθνος καὶ βασιλείαν τοῦ ἐξᾶραι αὐτοὺς καὶ τοῦ ἀπολλύειν, καὶ ἐπιστρέψει τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὐτῶν ὧν ἐλάλησα πρὸς αὐτό, καὶ μετανοήσω ἀπὸ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς. καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν τοῦ ἀνοικοδομεῖσθαι καὶ καταφυτεύειν, καὶ ποιήσουσι τὰ πονηρὰ ἐναντίον μου τοῦ μὴ ἀκοῦσαι τῆς φωνῆς μου, καὶ μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς, φησὶ κύριος«. τοῦτο τὸ κατὰ τὸν οἶκον τοῦ κεραμέως ὁρῶμεν ἀναφέρεσθαι οὐκ ἐπὶ τινα τῶν καθʼ ἕνα, ἀλλʼ ἐπὶ δύο ἔθνη· λέγει γὰρ ἀρξάμενος ὅτι μέλλει λέγειν περὶ ἐθνῶν, ἵνα τι ὑποβάλῃ τοῖς δυναμένοις ἀκούειν ἀπορρήτων μυστηρίων· »πέρας λαλήσω ἐπὶ ἔθνος«. ζήτει καὶ τὸ πέρας καὶ τὸ πρότερον ἔθνος, ἐφʼ ὃ λαλεῖ τὰ τῆς ἀπωλείας διὰ τὰς ἁμαρτίας αὐτῶν· καὶ λαλήσας τὰ τῆς ἀπωλείας διὰ τὰς ἁμαρτίας, οὐδὲν ἧττον ἐπαγγέλλεται ὅτι ἐὰν μετανοήσωσι, μετανοήσει περὶ τῶν κακῶν ὧν ἐλάλησε τοῦ ποιῆσαι αὐτοῖς. καὶ πάλιν λαλεῖ ἐπʼ ἄλλο ἔθνος δεύτερον »τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι« ὅλον ἔθνος· καὶ ἐπεὶ τοῦτο <τὸ> ἀνοικοδομούμενον καὶ καταφυτευόμενον ἔθνος ἐπαγγελίαν ἔχει καλήν, | δύναται δὲ ἁμαρτάνειν, φησὶ μετὰ τὸ λαλῆσαι ταῦτα, ἐὰν ἀποστῶσι τῶν ἔργων τῶν ἀγαθῶν· »μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς«. Τίνα οὖν τὰ δύο ἔθνη, τὸ πρότερον ὀνομασθὲν ᾧ ἀπειλεῖ ὁ λόγος, καὶ τὸ δεύτερον ᾧ ἐπαγγέλλεται; ἀπειλεῖ μέντοιγε ὥστε, εἰ μετανοήσαι, μὴ ποιῆσαι τὰ τῆς ἀπειλῆς. ἐπαγγέλλεται ὥστε, εἰ μεταπέσοι καὶ ἄξιον μὴ γένοιτο τὸ δεύτερον ἔθνος τῶν ἐπαγγελιῶν, μὴ τεύξεσθαι αὐτῶν. περὶ δύο μάλιστα ἐθνῶν πρόκειται πᾶσα ἡ οἰκονομία τοῦ θεοῦ τοῖς ἐν τῷ κόσμῳ ἀνθρώποις. γέγονε πρῶτον ἔθνος ἐκεῖνο ὁ Ἰσραήλ, δεύτερον ἀπὸ τῆς Χριστοῦ ἐπιδημίας τοῦτο τὸ ἔθνος. τῷ προτέρῳ ἠπείλησεν ὁ θεὸς ἃ ἠπείλησε, καὶ βλέπομεν τὰ τῆς ἀπειλῆς τοῦ προτέρου ἔθνους· ἐν αἰχμαλωσίᾳ γεγένηται, κατεσκάφη αὐτῶν ἡ πόλις, καθῃρέθη τὸ ἁγίασμα, τὸ θυσιαστήριον καταβέβληται, οὐδὲν ἔτι σῴζεται τῶν πάλαι σεμνῶν παρʼ αὐτοῖς. ἔλεγε γὰρ ἐκείνῳ τῷ ἔθνει ὁ θεός· μετανοήσατε, καὶ οὐ μετενόησαν. μετὰ τὸ ἐκείνοις εἰρῆσθαι ταῦτα, λέγει τούτῳ τῷ δευτέρῳ ἔθνει ὁ θεὸς τὰ περὶ τοῦ ἀνοικοδομεῖσθαι αὐτό. ὁρᾷ δὲ ὅτι καὶ τοῦτο τὸ ἔθνος ἄνθρωποί εἰσι δυνάμενοι πάλιν παραπεσεῖν. διὰ τοῦτο καὶ τούτῳ ἀπειλεῖ καὶ φησιν· εἰ καὶ προεῖπον τὰ περὶ τῆς οἰκοδομῆς καὶ τὰ περὶ τῆς καταφυτεύσεως καὶ τῆς γεωργίας, μέλλει δὲ ἁμαρτάνειν καὶ τοῦτο τὸ ἔθνος, καὶ τούτῳ ἁμαρτήσαντι συμβήσεται ταὐτὰ ἅπερ εἴρηται ἐκείνοις διὰ τὰ ἁμαρτήματα, καὶ πείσονται ἐὰν μὴ μετανοήσωσι. πᾶσαν ἐρεύνησον τὴν γραφήν, καὶ εὑρήσεις τὰ πλεῖστα περὶ τῶν δύο τούτων τῶν ἐθνῶν λεγόμενα. ἐξελέξατο ὁ θεὸς τοὺς πατέρας, ἐπαγγελίαν δέδωκεν αὐτοῖς, ἐξήγαγε λαὸν ἐκ τοῦ γένους τῶν πατέρων ἀπὸ Αἰγύπτου, ἐμακροθύμησεν ἐπʼ αὐτοῖς ἁμαρτάνουσιν, ἐπαίδευσεν αὐτοὺς ὡς πατήρ, εἰσήγαγεν αὐτούς, ἔδωκεν αὐτοῖς γῆν ἐπαγγελίας, ἔπεμψεν αὐτοῖς προφήτας κατὰ καιρούς, ἐπαίδευσε καὶ ἐπέστρεψεν αὐτοὺς ἀπὸ τῶν ἁμαρτημάτων. ἐμακροθύμησεν ἀεὶ πέμπων τοὺς θεραπεύοντας, μέχρις οὗ ἔλθῃ ὁ ἀρχιατρός. ὁ διαφέρων προφητῶν προφήτης, ὁ διαφέρων ἰατρῶν ἰατρός. ἐληλυθότα τοῦτον προέδωκαν καὶ ἀπέκτειναν »αἶρε, αἶρε« λέγοντες »ἀπὸ τῆς γῆς τὸν τοιοῦτον· σταύρου, σταύρου αὐτόν«. εὐθέως ἦλθεν ἐπισκοπὴ ἐπὶ τὸ ἔθνος, ἠρημώθη ὁ τόπος ἔνθα ἐσταύρωταί μου ὁ Ἰησοῦς, ἐξελέξατο ὁ θεὸς ἄλλο ἔθνος. ὁ> θερισμὸς ὁρᾶτε πῶς πολύς ἐστιν, εἰ καὶ οἱ ἐργάται ὀλίγοι εἰσί<. καὶ ἄλλως δὲ οἰκονομεῖ ὁ θεὸς τὴν σαγήνην ἀεὶ βάλλεσθαι ἐπὶ τὴν θάλασσαν τοῦ βίου τούτου καὶ συνάγονται ἰχθύες παντοδαποί· ἀποστέλλει »τοὺς ἁλιεῖς τοὺς πολλούς«· ἀποστέλλει »τοὺς θηρευτὰς τοὺς πολλούς«, θηρεύουσιν ἀπὸ »παντὸς ὄρους«, θηρεύουσιν ἀπὸ »παντὸς βουνοῦ«. ὅρα πόση οἰκονομία περὶ τῆς τῶν ἐθνῶν ἐστι σωτηρίας. »Ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν« τὸ πρότερον ἔθνος καὶ πεσὸν »ἀποτομία, ἐπὶ δὲ σὲ« τὸ δεύτερον ἔθνος ἐπαγγελίαι καὶ »χρηστότης, ἐὰν ἐπιμείνῃς τῇ χρηστότητι· ἐπεὶ καὶ σὺ ἐκκοπήσῃ«. οὐ γὰρ ἡ ἀξίνη· τότε μόνον πρὸς τὴν ῥίζαν τῶν δένδρων ἔκειτο. ἑτοίμη πάλιν ἐστὶν ἐλθεῖν ἡ ἀξίνη· »ἡ« δὲ »ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται« ἔλεγέ μου ὁ Ἰησοῦς τότε προφητεύων περὶ τοῦ Ἰσραὴλ παρʼ ὃν ἡ ἀξίνη ἦν. αὐτὸς ἦν ἡ ἀξίνη τοῦ ἀκάρπου δένδρου καὶ ἔλεγεν· »ἤδη ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται«. ὅσα ἦν ἐκεῖ δένδρα μὴ ποιοῦντα καρπὸν ἐξεκόπη καὶ εἰς τὸ πῦρ ἐβλήθη καὶ κεκόλασται. νῦν δὲ ἄλλο γεώργιον γεγένηται ἀνάλογον τῷ προτέρῳ, περὶ οὗ εἴρηται· »εἰσαγαγὼν καταφύτευσον αὐτοὺς εἰς ὄρος κληρονομίας σου, εἰς ἕτοιμον κατοικητήριόν σου«. εἰσήγαγεν αὐτοῦ τὸ ἔθνος ὁ θεὸς εἰς ὄρος κληρονομίας αὐτοῦ. τὸ ὄρος ἐγὼ ζητῶ οὐχ ὡς Ἰουδαῖοι οὕτως ἐν ἀψύχοις ὕλαις. τὸ ὄρος ὁ Χριστός ἐστιν. ἐν τούτῳ κατεφυτεύθημεν, ἐπʼ αὐτῷ ἐτηρήθημεν. ὁρᾶτε οὖν, ἐὰν καὶ μακροθυμήσῃ, μήποτε ἐλθὼν ὁ οἰκοδεσπότης εἴπῃ· >ἤδη τρία ἔτη ἔρχομαι ἐπὶ τὴν συκῆν ταύτην καὶ καρπὸν οὐκ ἤνεγκεν· ἔκκοψον αὐτήν· ἵνα τί καὶ τὴν γῆν καταργεῖ<; καταργεῖ γὰρ τὴν καλὴν γῆν, τὸν Χριστόν, τὸ μυστήριον τῆς ἐκκλησίας, ὁ ἐρχόμενος ἐπὶ συναγωγὴν καὶ μὴ καρποφορῶν. ### English translation (Claude) But let us hear the Lord himself explaining and saying: “Can I not do with you, house of Israel, just as this potter? says the Lord. Behold, as the clay of the potter, so are you in my hands. At last I will speak against a nation and a kingdom, to remove them and to destroy them; and if that nation turns from their evils about which I spoke to it, I too will repent of the evils I planned to do to them. And at last I will speak about a nation and a kingdom, to build it up and to plant it; and if they do evil before me so as not to hear my voice, I too will repent of the good things I spoke of doing to them, says the Lord.” We see that this, concerning the potter's house, is referred not to any single individual but to two nations; for he says at the start that he is going to speak about nations, so as to suggest something to those who can hear secret mysteries: “At last I will speak against a nation.” Seek both the “at last” and the first nation, against which he speaks the things of destruction because of their sins; and having spoken the things of destruction because of the sins, he none the less promises that, if they repent, he will repent of the evils he spoke of doing to them. And again he speaks about another, second nation, “to build it up and to plant it,” a whole nation; and since this nation that is built up and planted has a fair promise, but can sin, he says, after speaking these things, if they depart from good works: “I will repent of the good things I spoke of doing to them.” What, then, are the two nations: the first named, which the word threatens, and the second, to which it makes promises? He threatens so that, if it repents, he may not do what he threatened. He promises so that, if the second nation falls away and does not become worthy of the promises, it will not obtain them. The whole dispensation of God for human beings in the world is set out chiefly about two nations. The first nation was Israel; the second, from the coming of Christ, this nation. To the first God threatened what he threatened, and we see the fulfillment of the threat to the first nation: it has been in captivity, their city has been razed, the sanctuary torn down, the altar thrown down; nothing of their former sacred things is preserved among them any longer. For God said to that nation, “Repent,” and they did not repent. After these things were said to them, God speaks to this second nation about building it up. But he sees that this nation too consists of human beings, who can fall away again. That is why he threatens this one too and says: Even if I have spoken beforehand about building and planting and cultivation, yet this nation too is going to sin, and if it sins, the same things will befall it that were said to those because of their sins, and they will suffer them unless they repent. Search the whole of Scripture, and you will find most things said about these two nations. God chose the fathers, gave them a promise, brought a people of the race of the fathers out of Egypt, was long-suffering toward them when they sinned, disciplined them as a father, brought them in, gave them the land of promise, sent them prophets from time to time, disciplined them and turned them back from their sins. He was always long-suffering, sending those who would heal them, until the chief physician should come, the prophet surpassing the prophets, the physician surpassing the physicians. When he had come, they betrayed and killed him, saying, “Away, away with such a man from the earth; crucify, crucify him.” At once a visitation came upon the nation; the place where my Jesus was crucified was made desolate; God chose another nation. See how great the harvest is, even though the laborers are few. And in another way too God arranges for the net always to be cast into the sea of this life, and fish of every kind are gathered; he sends out “the many fishermen,” he sends out “the many hunters”; they hunt from “every mountain,” they hunt from “every hill.” See how great a dispensation there is for the salvation of the nations. “Note, then, the kindness and the severity of God: on” the first nation, which fell, “severity, but on you,” the second nation, promises and “kindness, if you continue in his kindness; otherwise you too will be cut off.” For the axe was not laid at the root of the trees only then; the axe is ready to come again. “The axe is laid at the root of the trees,” my Jesus said then, prophesying about Israel, beside whom the axe was. He himself was the axe for the fruitless tree, and he said: “Already the axe is laid at the root of the trees.” All the trees there that did not bear fruit were cut down and thrown into the fire and have been punished. But now another cultivated field has come into being, analogous to the first, about which it is said: “Bring them in and plant them on the mountain of your inheritance, in your prepared dwelling place.” God has brought his nation in to the mountain of his inheritance. I seek the mountain not, like the Jews, in lifeless materials. The mountain is Christ. In him we have been planted; on him we have been kept. See, then, even if he is long-suffering, lest the master of the house come and say: “For three years now I have come to this fig tree, and it has borne no fruit; cut it down; why should it use up the ground?” For he uses up the good ground, Christ, the mystery of the church, who comes to the assembly and bears no fruit. ### Scripture references - Jer 18:6: quotation, high confidence - Jer 18:7: quotation, high confidence - Jer 18:8: quotation, high confidence - Jer 18:9: quotation, high confidence - Jer 18:10: quotation, high confidence - John 19:15: quotation, high confidence - Luke 23:21: quotation, high confidence - Matt 9:37: quotation, high confidence - Matt 13:47: allusion, high confidence - Jer 16:16: quotation, high confidence - Rom 11:22: quotation, high confidence - Matt 3:10: quotation, high confidence - Exod 15:17: quotation, high confidence - Luke 13:7: quotation, high confidence ### Translation notes - The quotations are Jer 18:6–10 (LXX), John 19:15 with Luke 23:21, Matt 9:37, Matt 13:47, Jer 16:16, Rom 11:22, Matt 3:10, Exod 15:17, and Luke 13:7. The statements about the Jewish people are Origen's own polemic, given as he wrote them; he applies the same threat to the church. ### Citation (SBL) Origen, Hom. Jer. 18.5 (Klostermann 3:155–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/17-0/#p-18-5). ## Homilies on Jeremiah 18.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-6 - Source: Klostermann 3:157–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's talk of God “repenting” or being angry is accommodation, like adults speaking baby talk to children: God neither changes his mind nor feels passion, but speaks so as to preserve our free will and correct us. ### Greek text »Πέρας λαλήσω ἐπὶ ἔθνος ἢ καὶ ἐπὶ βασιλείαν«. δόξει ἁπλῶς τὸ πέρας εἰρῆσθαι. εἴρηται δὲ τοιοῦτον. ἐν τῷ >λαλήσω ἐπʼ ἔθνος ἢ βασιλείαν<, τὸ πέρας τοιοῦτόν ἐστι· κατασκάψω λέγεται τῷ προτέρῳ ἔθνει τὸ πέρας, τῷ δευτέρῳ ἔθνει· ἀνοικοδομήσω ὑμᾶς. καὶ πάλιν ἐκριζώσω τοῖς προτέροις λέγεται, καὶ καταφυτεύσω τοῖς δευτέροις. ἆρʼ οὖν ἐπεὶ εἴρηται τὸ πέρας, δεῖ γενέσθαι τὸ πέρας; ὁ θεὸς μὴ μετανοῶν μετανοεῖν λέγεται κατὰ τὴν γραφήν. καὶ πρόσχωμεν τῇ λέξει, ἵνα ἐὰν δυνηθῶμεν ἀπολογήσασθαι, πῶς ταῦτα λέγεται, [εἰ] παραδεξώμεθα τὸν λόγον. »πέρας λαλήσω« φησὶν »ἐπὶ ἔθνος ἢ ἐπὶ βασιλείαν τοῦ ἐξᾶραι αὐτοὺς καὶ ἀπολλύειν, καὶ ἐὰν ἐπιστρέψῃ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὐτῶν ὧν ἐλάλησα ἐπʼ αὐτό, καὶ μετανοήσω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς. καὶ πέρας λαλήσω ἐπὶ ἔθνος ἢ ἐπὶ βασιλείαν τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι, καὶ ποιήσουσι τὰ πονηρὰ ἐναντίον ἐμοῦ τοῦ μὴ ἀκοῦσαι τῆς φωνῆς μου, καὶ μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς«. περὶ τῆς μετανοίας τοῦ θεοῦ ἀπαιτούμεθα ἀπολογήσασθαι· δοκεῖ γὰρ ἐπίληπτον εἶναι καὶ ἀνάξιον, οὐ μόνον τοῦ θεοῦ ἀλλὰ καὶ τοῦ σοφοῦ, τὸ μετανοεῖν. οὐκ ἐπινοῶ γὰρ σοφὸν μετανοοῦντα, ἀλλʼ ὁ μετανοῶν, ὅσον ἐπὶ τῇ συνηθείᾳ τῆς χρήσεως τῆς λέξεως, ἐπὶ τῷ μὴ καλῶς βεβουλεῦσθαι μετανοεῖ. ὁ θεὸς δέ, προγνώστης ὢν τῶν μελλόντων, οὐ δύναται μὴ καλῶς βεβουλεῦσθαι, καὶ παρὰ τοῦτο μετανοεῖν. πῶς οὖν ἡ γραφὴ αὐτὸν εἰσήγαγε λέγοντα »μετανοήσω«, οὔπω λέγω, καὶ ἐν ταῖς Βασιλείαις εἴρηται ἐν τῷ »μεταμεμέλημαι ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα«, καὶ καθολικῶς περὶ αὐτοῦ λέλεκται· »καὶ μετανοῶν ἐπὶ ταῖς κακίαις«. Ἀλλʼ ὅρα τί περὶ θεοῦ διδασκόμεθα καθολικῶς. ὅπου μὲν »οὐχ ὡς ἄνθρωπος ὁ θεὸς διαρτηθῆναι, οὐδὲ ὡς υἱὸς ἀνθρώπου ἀπειληθῆναι«, καὶ μανθάνομεν διὰ ταύτης τῆς λέξεως ὅτι ὁ θεὸς οὐχ ὡς ἄνθρωπος· διὰ δὲ ἄλλης ὅτι ὁ θεὸς ὡς ἄνθρωπος φασκούσης· »ὅτι ἐπαίδευσέ σε κύριος ὁ θεός σου, ὡς εἴ τις παιδεύσαι ἄνθρωπος τὸν υἱὸν αὐτοῦ« καὶ πάλιν >ἐτροποφόρησεν ὡς ἀνθρωπος τὸν υἱὸν αὐτοῦ<. οὐκοῦν ὅταν μὲν αἱ γραφαὶ θεολογῶσι τὸν θεὸν καθʼ αὑτὸν καὶ μὴ ἐπιπλέκωσιν αὐτοῦ τὴν οἰκονομίαν τοῖς ἀνθρωπίνοις πράγμασι, λέγουσιν αὐτὸν εἶναι οὐχ ὡς ἄνθρωπος. »τῆς« γὰρ »μεγαλωσύνης αὐτοῦ οὐκ ἔσται πέρας«, καὶ »φοβερός ἐστιν ἐπὶ πάντας τοὺς θεούς«, καὶ »αἰνεῖτε αὐτόν, πάντες ἄγγελοι θεοῦ· αἰνεῖτε αὐτόν, πᾶσαι αἱ δυνάμεις αὐτοῦ· αἰνεῖτε αὐτόν, ἥλιος καὶ σελήνη· αἰνεῖτε αὐτόν, πάντα τὰ ἄστρα καὶ τὸ φῶς«. καὶ ἄλλα μυρία ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων εὕροις ἄν, οἷς ἐφαρμόσεις τὸ »οὐχ ὡς ἄνθρωπος ὁ θεός«. ὅταν δὲ ἐπιπλέκηται ἀνθρωπίνοις πράγμασιν ἡ θεία οἰκονομία, φέρει τὸν ἀνθρώπινον νοῦν καὶ τρόπον καὶ λέξιν. καὶ ὥσπερ ἡμεῖς ἐὰν διετεῖ παιδίῳ διαλεγώμεθα, ψελλίζομεν διὰ τὸ παιδίον· οὐ γὰρ οἷόν τέ ἐστι τηροῦντας ἡμᾶς τὸ ἀξίωμα τῆς τελείου ἀνδρὸς ἡλικίας καὶ λαλοῦντας τοῖς παιδίοις μὴ συγκαταβαίνοντας αὐ- τῶν τῇ διαλέκτῳ νοῆσαι τὰ παιδία — τοιοῦτόν τί μοι νόει καὶ περὶ τὸν θεόν, ὅταν τὸ τῶν ἀνθρώπων γένος, καὶ μάλιστα τὸ τῶν ἔτι νηπίων οἰκονομῇ. ὅρα πῶς καὶ μεταποιοῦμεν τὰ ὀνόματα οἱ τέλειοι ἄνδρες πρὸς τὰ βρέφη, καὶ τὸν μὲν ἄρτον ἰδίως ὀνομάζομεν αὐτοῖς, τὸ δὲ πιεῖν ἄλλῃ λέξει ὀνομάζομεν, τελείων οὐ χρώμενοι διαλέκτῳ ᾗ χρώμεθα πρὸς τοὺς τελείους ὁμήλικας, ἀλλὰ ἄλλῃ λέξει τινὶ παιδικῇ καὶ βρεφώδει. καὶ τὰ ἐνδύματα ἐὰν ὀνομάζωμεν τοῖς παιδίοις, ἄλλα ὀνόματα ἐπιτίθεμεν αὐτοῖς, οἱονεὶ ὄνομα παιδικὸν πλάσσοντες. ἆρʼ οὖν τότε ἀτελεῖς ἐσμεν; καὶ εἴ τις ἡμῶν ἀκούοι παιδίοις διαλεγομένων, ἐρεῖ ὅτι ἀνόητος γέγονεν ὁ γέρων οὗτος, ὁ ἀνὴρ οὗτος ἐπιλέλησται τοῦ γενείου αὐτοῦ, τῆς ἡλικίας τοῦ ἀνδρός; ἢ δέδοται κατὰ συμπεριφορὰν παιδίῳ ὁμιλοῦντα μὴ λαλῆσαι διαλέκτῳ πρεσβυτικῇ μηδὲ ἐντελεῖ, ἀλλὰ παιδικῇ; Καὶ ὁ θεὸς δὴ λαλεῖ παιδίοις· »ἰδού« φησὶ καὶ ὁ σωτὴρ »ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός«. λέγοιτο ἂν τῷ γέροντι τῷ λαλοῦντι πρὸς τὸ παιδίον παιδικῶς, ἢ ἵνα ἐμφατικώτερον εἴπω βρεφωδῶς, ὅτι ἐτροποφόρησας τὸν υἱόν σου καὶ τὸν τρόπον ἐφόρεσας τοῦ βρέφους καὶ τὴν κατάστασιν αὐτοῦ ἀνείληφας. οὕτως οὖν νόει μοι καὶ τὴν γραφὴν λέγουσαν· »ἐτροποφόρησέν σε κύριος ὁ θεός σου, ὡς εἴ τις τροποφορήσει ἄνθρωπος τὸν υἱὸν αὐτοῦ«. καὶ ἐοίκασιν οἱ ἀπὸ ἑβραϊσμοῦ ἑρμηνεύσαντες, μὴ εὑρόντες τὴν λέξιν κειμένην παρʼ Ἕλλησιν, ἀναπεπλακέναι ὡς ἐπʼ ἄλλων πολλῶν καὶ ταύτην καὶ πεποιηκέναι τὴν »ἐτροποφόρησέν σε κύριος ὁ θεός σου (τουτέστι τοὺς τρόπους σου ἐφόρεσεν), ὡς εἴ τις τροποφορήσει ἄνθρωπος (κατὰ τὸ παράδειγμα τοῦτο ὃ εἴρηκα) τὸν υἱὸν αὐτοῦ«. ἐπεὶ τοίνυν ἡμεῖς μετανοοῦμεν, ὅταν ἡμῖν διαλέγηται μετανοοῦσιν ὁ θεὸς λέγει· μετανοῶ, καὶ ἀπειλῶν ἡμῖν οὐ προσποιεῖται προγνώστης εἶναι, ἀλλʼ ὡς βρέφεσι λαλῶν ἀπειλεῖ. οὐ προσποιεῖται ὅτι προέγνω »τὰ πάντα πρὶν γενέσεως αὐτῶν«, ἀλλʼ ὡς, ἵνʼ οὕτως ὀνομάσω, ὑποκρινόμενος τὸ βρέφος προσποιεῖται μηδὲ εἰδέναι τὰ μέλλοντα. καὶ ἀπειλεῖ γοῦν ἔθνει διὰ τὰς ἁμαρτίας αὐτοῦ καὶ λέγει· »ἐὰν μετανοήσῃ τὸ ἔθνος, κἀγὼ μετανοήσω«. ὦ θεέ· ἆρα ὅτε ἠπείλεις, οὐκ ᾔδεις πότερον μετανοήσει τὸ ἔθνος ἢ οὐ μετανοήσει; τί δέ; ὅτε ἐπηγγείλω, οὐκ ᾔδεις πότερον μενεῖ ἄξιος τῶν ἐπαγγελιῶν ὁ ἄνθρωπος, ἢ τὸ ἔθνος, πρὸς ὃν ὁ λόγος, ἢ οὐ μενεῖ; ἀλλʼ οὐ προσποιεῖται. Καὶ τοιαῦτα πολλὰ εὕροις ἂν ἀνθρωπικὰ ἐν τῇ γραφῇ, ὡς καὶ τὸ »λάλησον τοῖς υἱοῖς Ἰσραήλ· ἴσως ἀκούσονται καὶ μετανοήσουσι«. τοῦτο οὐχ ὡς διστάζων ὁ θεὸς εἴρηκε τὸ »ἴσως ἀκούσονται«· οὐ γὰρ διστάζει ὁ θεός, ἵνα λέγῃ τὸ »ἴσως ἀκούσονται καὶ μετανοήσουσιν«, ἀλλʼ ἵνα ἐπὶ πολὺ ἐμφήνῃ σου τὸ αὐτεξούσιον καὶ μὴ εἴπῃς· εἰ προέγνω με ἀπολλύμενον ἀπολέσθαι με δεῖ, εἰ προέγνω με σωθησόμενον σωθήσεσθαι πάντως με χρή. οὐ προσποιεῖται οὖν τὸ περὶ τοῦ ἐπὶ σοὶ μέλλοντος εἰδέναι, ἵνα τηρήσῃ σου τὸ αὐτεξούσιον τῷ μὴ προειληφέναι μηδὲ προεγνωκέναι, πότερον μετανοήσεις ἢ μή. καὶ λέγει πρὸς τὸν προφήτην· »λάλησον, ἴσως μετανοήσουσι«. τοιαῦτα γὰρ ἄλλα μυρία εὑρήσεις λεγόμενα περὶ τοῦ θεοῦ τροποφοροῦντος τὸν ἄνθρωπον. ἐὰν ἀκούσῃς θυμὸν θεοῦ καὶ ὀργὴν αὐτοῦ, μὴ νόμιζε τὴν ὀργὴν καὶ τὸν θυμὸν πάθη εἶναι θεοῦ. οἰκονομίαι χρήσεως λέξεών εἰσι πρὸς τὸ βρέφος ἐπιστρέψαι καὶ βελτιωθῆναι· ἐπεὶ καὶ ἡμεῖς τοῖς παιδίοις πρόσωπον ποιοῦμεν οὐκ ἀπὸ διαθέσεως ἀλλὰ κατʼ οἰκονομίαν φοβερόν. ἐὰν τηρήσωμεν τὸ ἵλεων τῆς ψυχῆς πρὸς τὸ βρέφος ἐν τῷ προσώπῳ ἡμῶν, καὶ τὴν φιλοστοργίαν ἣν ἔχομεν πρὸς αὐτὸ ἐμφή- νωμεν, μὴ διαστρέψαντες ἑαυτοὺς μηδὲ οἱονεὶ μεταβαλόντες πρὸς τὴν ἐκείνου ἐπιστροφήν, ἀπόλλυμεν αὐτὸ καὶ χεῖρον ποιοῦμεν. οὕτως οὖν ὁ θεὸς καὶ ὀργίζεσθαι λέγεται καὶ θυμοῦσθαί φησιν, ἵνα ἐπιστρέψῃς καὶ βελτιωθῇς. καὶ ἀληθῶς οὐκ ὀργίζεται μὲν οὐδὲ θυμοῦται· σὺ δὲ πείσῃ τὰ τῆς ὀργῆς καὶ τὰ τοῦ θυμοῦ, γενόμενος ἐν δυσυπομονήτοις διὰ τὴν κακίαν πόνοις, ἐπὰν παιδεύῃ τῇ λεγομένῃ ὀργῇ τοῦ θεοῦ. ### English translation (Claude) “At last I will speak against a nation or against a kingdom.” The “at last” will seem to be said simply. But it is said in this sense: in “I will speak against a nation or a kingdom,” the “at last” is of this kind: “I will raze” is said to the first nation as the last word; to the second nation, “I will build you up.” And again “I will uproot” is said to the first, and “I will plant” to the second. Must the end, then, come about because the end has been spoken? God, who does not repent, is said in Scripture to repent. And let us attend to the text, so that, if we can defend how these things are said, we may accept the word. “At last,” he says, “I will speak against a nation or against a kingdom, to remove them and to destroy; and if that nation turns from their evils about which I spoke against it, I too will repent of the evils I planned to do to them. And at last I will speak about a nation or a kingdom, to build it up and to plant it; and if they do evil before me so as not to hear my voice, I too will repent of the good things I spoke of doing to them.” We are required to give a defense concerning God's repentance; for repenting seems blameworthy and unworthy not only of God but even of a wise man. For I do not conceive of a wise man repenting; the one who repents, as far as customary use of the word goes, repents of having planned badly. But God, foreknowing the future, cannot have planned badly and so repent. How, then, did Scripture introduce him saying “I will repent,” not to speak yet of what is said in the books of Kingdoms, “I repent that I anointed Saul king,” and of what is said generally about him, “and repenting of evils”? But see what we are taught about God in general. In one place, “God is not like a man, to waver, nor like a son of man, to be threatened,” and we learn through this text that God is not like a man; but through another, that God is like a man, which says, “For the Lord your God has disciplined you, as a man disciplines his son,” and again, “he bore with your ways, as a man bears with his son.” So when the Scriptures speak of God in himself, and do not intertwine his dispensation with human affairs, they say he is not like a man. For “of his greatness there will be no end,” and “he is to be feared above all gods,” and “Praise him, all his angels; praise him, all his hosts; praise him, sun and moon; praise him, all you stars and light.” And gathering ten thousand other things from the sacred writings you might find things to which you will apply “God is not like a man.” But when the divine dispensation is intertwined with human affairs, it takes on the human mind and manner and speech. And just as we, if we talk with a two-year-old child, lisp for the child's sake (for it is not possible, if we keep the dignity of a grown man's age and speak to children without coming down to their language, for the children to understand), understand something of this kind about God too, when he dispenses the affairs of the human race, and especially of those who are still infants. See how we grown men even change words for babies, and name bread for them in a special way, and name drinking with another word, not using the language of grown men which we use with grown men of our own age, but some other childish and babyish word. And if we name clothes for children, we give them other names, as it were inventing a child's name. Are we then imperfect? And if anyone hears us talking with children, will he say, “This old man has become foolish; this man has forgotten his beard, his manhood”? Or is it granted, by way of accommodation, that one who talks with a child should speak not in an old man's or a grown man's language, but in a child's? And God speaks to children: “Behold,” says the Savior too, “I and the children God has given me.” It might be said to the old man who speaks to the child childishly, or, to put it more expressively, babyishly, “You have borne with your son's ways; you have taken on the ways of the baby and put on his condition.” So understand for me the Scripture too that says: “The Lord your God bore with your ways, as a man bears with the ways of his son.” And it seems that those who translated from the Hebrew, not finding the word current among the Greeks, coined this one too, as in many other cases, and made “The Lord your God tropophorēsen you (that is, bore your ways), as a man bears with (according to this example I have given) his son.” Since, then, we repent, when God speaks with us who repent he says “I repent”; and when he threatens us, he does not pretend to be foreknowing, but threatens as one speaking to babies. He does not pretend that he has foreknown “all things before they come to be,” but, if I may so put it, playing the part of the baby, he pretends not even to know the future. And so he threatens a nation for its sins and says: “If the nation repents, I too will repent.” O God, when you threatened, did you not know whether the nation would repent or not? What then? When you promised, did you not know whether the man, or the nation to whom the word was spoken, would remain worthy of the promises or not? But he does not make a show of it. And you might find many such human expressions in Scripture, such as “Speak to the sons of Israel; perhaps they will hear and repent.” God did not say “perhaps they will hear” as though in doubt; for God does not doubt, so as to say, “perhaps they will hear and repent”; but to show your free will fully and so that you may not say, “If he foreknew that I would perish, I must perish; if he foreknew that I would be saved, I must certainly be saved.” So he does not make a show of knowing what depends on you, so as to preserve your free will by not having anticipated or foreknown whether you will repent or not. And he says to the prophet: “Speak; perhaps they will repent.” You will find ten thousand other such things said of God bearing with the ways of man. If you hear of God's wrath and anger, do not think that wrath and anger are passions of God. They are accommodations in the use of words, to turn and improve the baby; since we too put on a frightening face for children, not from our disposition but by way of accommodation. If we keep a gracious expression toward the baby on our face and show the tender affection we have for it, not altering ourselves or, as it were, changing for its correction, we ruin it and make it worse. So God is said to be angry and says he is wrathful, so that you may turn and be improved. And truly he is neither angry nor wrathful; but you will suffer the effects of wrath and anger, coming into pains hard to bear because of wickedness, when he disciplines you with what is called God's wrath. ### Scripture references - Jer 18:7: quotation, high confidence - Jer 18:8: quotation, high confidence - Jer 18:9: quotation, high confidence - Jer 18:10: quotation, high confidence - 1 Sam 15:11: quotation, high confidence - Joel 2:13: quotation, high confidence - Num 23:19: quotation, high confidence - Deut 8:5: quotation, high confidence - Deut 1:31: quotation, high confidence - Ps 145:3 (144:3 LXX): quotation, high confidence - Ps 96:4 (95:4 LXX): quotation, high confidence - Ps 148:2: quotation, high confidence - Ps 148:3: quotation, high confidence - Heb 2:13: quotation, high confidence - Jer 26:3 (33:3 LXX): quotation, medium confidence ### Extrabiblical texts - Sus 42 (Susanna): quotation, high confidence ### Translation notes - The quotations are Jer 18:7–10 (LXX), 1 Sam 15:11, Joel 2:13, Num 23:19 (LXX), Deut 8:5, Deut 1:31 (LXX ἐτροποφόρησεν, “bore with your ways”; compare Acts 13:18), Ps 145:3 (144:3 LXX), Ps 96:4 (95:4 LXX), Ps 148:2–3, Heb 2:13 (Isa 8:18), Sus 42, and Jer 26:3 (33:3 LXX; compare Ezek 2:5). The passage is a key statement of Origen's doctrine of divine accommodation and of free will. ### Citation (SBL) Origen, Hom. Jer. 18.6 (Klostermann 3:157–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-6). ## Homilies on Jeremiah 18.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-7 - Source: Klostermann 3:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God “forms evils” against Judah like a potter shaping clay, so that by repenting they may make those evils fall from his hand and be remade as good. ### Greek text Ἑξῆς μετὰ τὸν περὶ τῶν δύο ἐθνῶν λόγον, τοῦ προτέρου ᾧ ἡ ἀπειλὴ δίδοται, καὶ τοῦ δευτέρου ᾧ ἡ ἐπαγγελία δίδοται, φησίν (εἶπε δηλονότι τοῖς προτέροις)· »καὶ νῦν εἶπον πρὸς ἄνδρας Ἰούδα καὶ πρὸς τοὺς κατοικοῦντας Ἱερουσαλήμ· οὕτως λέγει κύριος· ἰδοὺ ἐγὼ πλάσσω ἐφʼ ὑμᾶς κακά«. ὅτι ἐν τῇ χειρί μου ταῦτά ἐστιν ἃ πλάσσω ἐφʼ ὑμᾶς, δύναται διαπεσεῖν. ποιήσατε ταῦτα διαπεσεῖν ἀπὸ τῆς χειρός μου, ἵνα ἃ πλάσσω ἐφʼ ὑμᾶς κακὰ μεταβάλω καὶ ποιήσω ἀγαθά. οὐκ ἂν εὕροις· >ἰδοὺ πλάσσω ἐφʼ ὑμᾶς ἀγαθά< καὶ τὰ ἀνὰ λόγον αὐτῶν λεγόμενα ἑξῆς, ἵνα μετὰ τοῦτο ἐμφήνῃ ὅτι ἃ πλάσσει ἀγαθὰ ἀπολύει ἀπὸ τῶν χειρῶν, ἵνα ποιήσῃ αὐτὰ κακά. ἀλλὰ πλάσσει κακὰ κατὰ τὸ εἰρημένον παράδειγμα, καὶ πλάσσων κακὰ οἰκονομεῖ (χωρὶς τῆς ἑρμηνείας τῆς ἀποδεδομένης εἰς τὸ »ἔπεσεν ἀπὸ τῶν χειρῶν μου«), ἵνα ἐὰν πέσῃ, καὶ τὸ τέλος τῶν πλασσομένων κακῶν οὐκ οἶδα ποταπὸν γένηται. ### English translation (Claude) Next, after the word about the two nations, the first to which the threat is given, and the second to which the promise is given, he says (clearly to the first): “And now say to the men of Judah and to those who dwell in Jerusalem: Thus says the Lord: Behold, I am forming evils against you.” Because these evils I am forming against you are in my hand, they can fall. Make them fall from my hand, so that I may change the evils I am forming against you and make them good. You would not find, “Behold, I am forming good things for you,” and what corresponds to it said next, so that he might then show that he lets fall from his hands the good things he forms so as to make them evil. But he forms evils, according to the example given, and in forming evils he arranges (apart from the interpretation given of “it fell from my hands”) that, if it falls, the end of the evils being formed may turn out, I know not how, different. ### Scripture references - Jer 18:11: quotation, high confidence - Jer 18:4: allusion, high confidence ### Translation notes - The quotation is Jer 18:11 (LXX). The last sentence is somewhat obscure in the Greek. ### Citation (SBL) Origen, Hom. Jer. 18.7 (Klostermann 3:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-7). ## Homilies on Jeremiah 18.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-8 - Source: Klostermann 3:161–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians who return to their old sins after conversion say in deed what Judah said in word, “we will go after our turnings away”; the “horrible things” done by Israel are the killing of Christ, to whom the nations turned. ### Greek text »Ἀποστραφήτω δὴ ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ καλλίονα ποιήσατε τὰ ἐπιτηδεύματα ὑμῶν«. ἔσθʼ ὅτε οἱ ἀκεραιότεροι λέγουσι· μακάριοι οἱ παλαιότεροι ἄνθρωποι, ὅτι ἤκουσαν τοῦ κυρίου διὰ τοῦ προφήτου λέγοντος· »καὶ ἐλάλησεν αὐτοῖς κύριος«. καὶ πρὸς ἡμᾶς λέγει νῦν κύριος διὰ τῶν γεγραμμένων τὸ »ἀποστραφήτωσαν ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς«· αὐτὸς ὀ κύριος διαλέγεταί σοι φάσκων· »καὶ καλλίονα ποιήσατε τὰ ἐπιτηδεύματα ὑμῶν«. ἀλλʼ ἀπεκρίναντο οὗτοι πρὸς οὓς οἱ προτρεπτικοὶ περὶ μετανοίας εἴρηνται λόγοι, καὶ ἴδωμεν τί ἀπεκρίναντο, ἵνα μὴ καὶ ἡμεῖς τοιαῦτα ἀποκρινώμεθα. τί οὖν ἀποκρινόμενοι λέγουσιν; »ἀνδρειούμεθα, ὅτι ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα, καὶ ἕκαστος τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ τῆς πονηρᾶς ποιήσομεν«. καὶ ἂν μὴ ταῖς λέξεσιν εἴπητε, ὁ δὲ βίος ὑμῶν τοιοῦτος ᾖ ὡς ἁμαρτάνειν, δυνάμει λέγετε καὶ ὑμεῖς διὰ τῶν πονηρῶν πράξεων μετὰ τοὺς προτρεπτικοὺς λόγους τὸ »ἀνδρειούμεθα, ὅτι ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα, καὶ ἕκαστος τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ τῆς πονηρᾶς ποιήσομεν«. τί δὲ τὸ »ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα«; οἱ ἀρξάμενοι βάλλειν >ἐπʼ ἄροτρον τὴν χεῖρα< καὶ >τοῖς ἔμθανόμενοι< ἀπεστράφησαν τὰ φαῦλα. ἐπὰν οὖν τις βαλὼν >ἐπʼ ἄροτρον τὴν χεῖρα< στραφῇ εἰς τὰ ὀπίσω, »ὀπίσω τῶν ἀποστροφῶν« αὐτοῦ πορεύσεται· ὀπίσω γὰρ πορεύσεται ἐκείνων ἃ ἀπεστράφη, καὶ παλινδρομεῖ ἐπʼ ἐκεῖνα ἃ καταλέλοιπεν ἁμαρτήματα. καὶ τῶν ἀκουόντων οὖν ταῦτα, εἴτε κατηχουμένων καταλιπόντων τὸν ἐθνικὸν βίον εἴτε πιστῶν ἤδη προκεκοφότων ἐν τῷ τοῖς ἔμπροσθεν ἐπεκτείνεσθαι<, εἰ ὁ βίος γεγένηται μοχθηρός, οὐδὲν ἄλλο λέγουσιν ἢ καὶ τὸ »ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα, καὶ ἕκαστος τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ« οὐχ ἁπλῶς, ἀλλὰ »τῆς πονηρᾶς ποιήσομεν«. ἔστι γὰρ καρδία πονηρὰ καὶ ἔστι καρδία ἀγαθή. μηδεὶς οὖν »ὀπίσω τῶν ἀποστροφῶν« ἑαυτοῦ πορευέσθω μηδὲ »τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ τῆς πονηρᾶς« ποιείτω. »Διὰ τοῦτο« πρὸς τοὺς ταῦτα ἀποκρινομένους »λέγει κύριος· ἐρωτήσατε δὴ ἐν ἔθνεσι· τίς ἤκουσε τοιαῦτα φρικτὰ ἃ ἐποίησε σφόδρα παρθένος Ἰσραήλ;« δόξει δὲ καὶ ταῦτα ἁπλῶς εἰρῆσθαι. ἀλλʼ ἐὰν ἡ ἀπὸ τῶν ἐθνῶν ἐκκλησία δὴ ἐν ἔθνεσιν· ἀκούσατε ἃ ἐποίησε θεόν, λεχθήσεται· "ἐρωτήσατε δὴ ἐν ἔθνεσιν· ἀκούσατε ἃ ἐποίησε φρικτὰ σφόδρα παρθένος Ἰσραήλ.< βίον γὰρ συγκρίνωμεν ἐκείνων τῶν ἡμαρτηκότων τῷ βίῳ τῶν ἐπιστρεψάντων καὶ πιστευσάντων, καὶ εἰσόμεθα ὅτι ἐκεῖνοι μὲν φρικτὰ πεποιήκασι »τὸν κύριον τῆς δόξης« ἀποκτείναντες, οὗτοι δέ, ἐκείνων φρικτὰ ποιησάντων, ἐπέστρεψαν πρὸς αὐτόν, ὑπὲρ τῶν ἁμαρτημάτων τοῦ κόσμου ὑπʼ ἐκείνων ἀναιρεθέντα καὶ ἀποθανόντα. »ἐρωτήσατε« οὖν »ἐν ἔθνεσι· τίς ἤκουσε τοιαῦτα φρικτὰ ἃ ἐποίησε σφόδρα παρθένος Ἰσραήλ«; ### English translation (Claude) “Let each turn now from his evil way, and make your practices better.” Sometimes the simpler folk say: “Blessed were the people of old, because they heard the Lord speaking through the prophet: ‘And the Lord spoke to them.’” The Lord speaks to us too now through what is written: “Let each turn from his evil way”; the Lord himself converses with you, saying: “And make your practices better.” But those to whom the words exhorting to repentance were spoken answered; and let us see what they answered, so that we may not answer the same. What, then, do they say in answer? “We will be bold, for we will go after our turnings away, and we will each do what pleases his evil heart.” Even if you do not say it in words, but your life is such as to sin, you too in effect say by your evil deeds, after the words of exhortation: “We will be bold, for we will go after our turnings away, and we will each do what pleases his evil heart.” What is “we will go after our turnings away”? Those who have begun to put their “hand to the plough” and [to strain forward to what lies ahead] have turned away from evil things. So when someone who has put his “hand to the plough” turns back, he will go “after his turnings away”; for he will go after the things he turned away from, and runs back to the sins he left. So of those who hear these things, whether catechumens who have left the pagan life, or believers who have already made progress in “straining forward to what lies ahead,” if their life has become wicked, they say nothing else than “we will go after our turnings away, and we will each do what pleases his heart,” not simply, but “his evil heart.” For there is an evil heart and there is a good heart. So let no one go “after his turnings away,” nor do “what pleases his evil heart.” “Therefore” to those who answer thus “the Lord says: Ask now among the nations: who has heard such horrible things as the virgin of Israel has done exceedingly?” This too will seem to be said simply. But if the church from the nations [is meant] … it will be said: “Ask now among the nations: hear the horrible things the virgin of Israel has done exceedingly.” For let us compare the life of those who sinned with the life of those who turned and believed, and we shall know that those did horrible things in killing “the Lord of glory,” while these, when those had done horrible things, turned to him who was put to death by them and died for the sins of the world. “Ask,” then, “among the nations: who has heard such horrible things as the virgin of Israel has done exceedingly?” ### Scripture references - Jer 18:11: quotation, high confidence - Jer 18:12: quotation, high confidence - Jer 18:13: quotation, high confidence - Luke 9:62: quotation, high confidence - Phil 3:13: quotation, high confidence - 1 Cor 2:8: quotation, high confidence ### Translation notes - The quotations are Jer 18:11–13 (LXX), Luke 9:62, Phil 3:13, and 1 Cor 2:8. The digital text is garbled in two places: after “plough” (the words in brackets, from Phil 3:13, are supplied from the parallel phrase later in the section) and in the sentence about the church from the nations (marked “…”). The statement about Israel killing “the Lord of glory” is Origen's own polemic, given as he wrote it. ### Citation (SBL) Origen, Hom. Jer. 18.8 (Klostermann 3:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-8). ## Homilies on Jeremiah 18.9 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-9 - Source: Klostermann 3:162–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three waters of the text, from the rock, from Lebanon, and driven by the wind, are Christ, the Father, and the Holy Spirit; Jews, heretics, and despisers of prophecy each fail to drink because they thirst for only one or two, and God never withdraws from us, but we from him. ### Greek text »Μὴ ἐκλείψουσιν ἀπὸ πέτρας μαστοί, ἢ χιὼν ἀπὸ τοῦ Λιβάνου; ἢ ἐκκλινεῖ ὕδωρ βιαίως ἀνέμῳ φερόμενον; ὅτι ἐπελάθετό μου ὁ λαός μου, εἰς κενὸν ἐθυμίασαν, καὶ ἀσθενήσουσιν ἐν ταῖς ὁδοῖς αὐτῶν σχοίνους αἰωνίους τοῦ ἐπιβῆναι τρίβους οὐκ ἔχοντας ὁδὸν εἰς πορείαν, τοῦ τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμὸν καὶ σύριγμα αἰώνιον«. διαφορὰς ὑδάτων ἐνταῦθα εἴρηκε· πρῶτον μὲν ἐν τῷ »μὴ ἐκλείψουσιν ἀπὸ πέτρας μαστοί;« δεύτερον δέ ἐν τῷ »ἢ χιὼν ἀπὸ Λιβάνου;« τρίτον δὲ ἐν τῷ »μὴ ἐκκλινεῖ ὕδωρ βιαίως ἀνέμῳ φερό- μενον;« ταῦτα τὰ τρία εἴδη τῶν ὑδάτων αἱ πηγαί εἰσι τῶν ὑδάτων, ἃς ἐπιποθεῖ ἡ ὡμοιωμένη τῷ ἐλάφῳ ψυχὴ τῶν δικαίων, ὥστʼ ἂν ἕκαστον εἰπεῖν· »ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σέ, ὁ θεός«. τίς οὖν ἔλαφος γεγένηται πολέμιος τῷ τῶν ὄφεων γένει, μηδὲν πάσχων ὑπὸ τοῦ ἰοῦ αὐτῶν, ὡς ἱστορεῖται περὶ τῆς ἐλάφου; τίς οὕτως ἐδίψησε θεὸν ὥστʼ ἂν εἰπεῖν· »ἐδίψησεν ἡ ψυχή μου πρὸς τὸν θεὸν τὸν ζῶντα«; τίς οὕτως ἐδίψησε τοὺς μαστοὺς τῆς πέτρας; »ἡ πέτρα δὲ ἦν ὁ Χριστός«. τίς οὕτως ἐδίψησεν ἁγίου πνεύματος ὥστʼ ἂν εἰπεῖν· »ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἠ ψυχή μου πρὸς σέ, ὁ θεός«; ἐὰν μὴ τὰς τρεῖς πηγὰς τῶν ὑδάτων διψήσωμεν, οὐδὲ μίαν πηγὴν τῶν ὑδάτων εὑρήσομεν. ἔδοξαν δεδιψηκέναι μιᾶς πηγῆς τῶν ὑδάτων, τοῦ θεοῦ, Ἰουδαῖοι· ἐπειδὴ δὲ οὐκ ἐδίψησαν τὸν Χριστὸν καὶ τὸ ἅγιον πνεῦμα, οὐκ ἔχουσι πιεῖν οὐδὲ ἀπὸ τοῦ θεοῦ. ἔδοξαν δεδιψηκέναι οἱ ἀπὸ τῶν αἱρέσεων Χριστὸν Ἰησοῦν· ἀλλʼ ἐπεὶ οὐκ ἐδίψησαν τὸν πατέρα, ὄντα νόμου καὶ προφητῶν θεόν, διὰ τοῦτο οὐ πίνουσιν οὐδὲ ἀπὸ Ἰησοῦ Χριστοῦ. οἱ δὲ ἕνα μὲν τηροῦντες θεόν, ἐξουδενοῦντες δὲ τὰς προφητείας οὐκ ἐδίψησαν τὸ πνεῦμα τὸ ἅγιον τὸ ἐν τοῖς προφήταις, διὰ τοῦτο οὐ πίονται οὐδὲ ἀπὸ τῆς πηγῆς τῆς πατρικῆς, οὐδὲ ἀπὸ τοῦ κεκραγότος ἐν τῷ ἱερῷ καὶ εἰρηκότος· »ἐάν τις διψῇ, ἐρχέσθω πρός με καὶ πινέτω«. Οὐκ ἐκλείπουσιν οὖν »ἀπὸ πέτρας μαστοί«. ἀλλʼ ἐκεῖνοι »ἐγκατέλιπον πηγὴν ὕδατος ζωῆς«, οὐ πηγὴ ὕδατος ζωῆς ἐγκατέλιπεν αὐτούς· καὶ γὰρ ἀπʼ οὐδενὸς ὁ θεὸς μακρύνει ἑαυτόν, ἀλλʼ >οἱ μακρύνοντες ἑαυτοὺς ἀπʼ αὐτοῦ ἀπολοῦνται<· ἐγγίζει μᾶλλον ὁ θεός τινων καὶ ἀπαντᾷ τῷ ἐρχομένῳ πρὸς αὐτόν. ἡνίκα γοῦν ὁ υἱὸς ὁ καταφαγὼν τὴν οὐσίαν ἐπανῆλθεν, ἀπήντησεν αὐτῷ ὁ πατήρ. καὶ ἐπαγγέλλεται διὰ τῶν προφητῶν λέγων· »ἐγγιῶ αὐτοῖς ἢ ὁ χιτὼν τοῦ χρωτὸς αὐτῶν«. »θεὸς« γάρ φησιν »ἐγγίζων ἐγώ εἰμι, καὶ οὐχὶ θεὸς πόρρωθεν, λέγει κύριος«. οὐκ »ἐκλείψουσιν οὖν ἀπὸ πέτρας μαστοί«, τὰ ὕδατα τοῦ Ἰησοῦ, »ἢ χιὼν ἀπὸ τοῦ Λιβάνου«, τὰ ὕδατα τὰ πατρικά. καὶ λίβανος γὰρ τὸ θυμίαμα ἱερόν ἐστι κατὰ τὸν νόμον τοῦ θεοῦ, καὶ προσφέρεται ἐπὶ τὸ θυσιαστήριον >λίβανος διαφανής, ἴσος ἴσῳ<. καὶ ὁμώνυμον τὸ ὄρος τούτῳ τῷ λιβάνῳ, καὶ ἔστι χιὼν ἀπὸ τοῦ Λιβάνου κατερχομένη, ὃν τρόπον τὸ ὕδωρ τοῦ ἁγίου πνεύματος, περὶ οὗ λέγεται· »μὴ ἐκκλινεῖ ὕδωρ βιαίως ἀνέμῳ φερόμενον;« καὶ γὰρ ἀνέμῳ φέρεται. οὐκ »ἐκκλίνει«, οὐ φεύγει τὸ ὕδωρ τοῦ ἁγίου πνεύματος, ἀλλὰ ἕκαστος ἡμῶν ἁμαρτάνων αὐτὸς φυγὰς γίνεται τοῦ πιεῖν ἀπὸ τοῦ ἁγίου πνεύματος. ### English translation (Claude) “Will the breasts fail from the rock, or the snow from Lebanon? Or will the water turn aside, violently driven by the wind? For my people have forgotten me; they have burned incense to vanity, and they will grow weak in their ways, on the everlasting paths, to walk on tracks that have no way to travel, to make their land a desolation and an everlasting hissing.” He has spoken here of differences of waters: first in “Will the breasts fail from the rock?”; second in “or the snow from Lebanon?”; third in “Will the water turn aside, violently driven by the wind?” These three kinds of waters are the springs of waters which the soul of the righteous, likened to the deer, longs for, so that each could say: “As the deer longs for the springs of water, so my soul longs for you, O God.” Who, then, has become a deer, an enemy to the race of serpents, suffering nothing from their venom, as is told of the deer? Who has so thirsted for God as to say, “My soul has thirsted for the living God”? Who has so thirsted for the breasts of the rock? “And the rock was Christ.” Who has so thirsted for the Holy Spirit as to say, “As the deer longs for the springs of water, so my soul longs for you, O God”? Unless we thirst for the three springs of water, we shall not find even one spring of water. The Jews seemed to thirst for one spring of water, God; but since they did not thirst for Christ and the Holy Spirit, they cannot drink even from God. Those from the heresies seemed to thirst for Christ Jesus; but since they did not thirst for the Father, who is the God of the law and the prophets, for this reason they do not drink even from Jesus Christ. And those who keep one God but despise the prophecies did not thirst for the Holy Spirit who is in the prophets; for this reason they will not drink either from the Father's spring, or from him who cried out in the temple and said, “If anyone thirsts, let him come to me and drink.” So “the breasts do not fail from the rock.” But those “forsook the fountain of the water of life”; the fountain of the water of life did not forsake them. For God does not distance himself from anyone, but “those who distance themselves from him will perish”; rather God draws near to some and meets the one who comes to him. When the son who had devoured his property returned, at any rate, the father met him. And he promises through the prophets, saying: “I will draw near to them, closer than the tunic of their skin.” For “I am a God who draws near,” he says, “and not a God far off, says the Lord.” So “the breasts will not fail from the rock,” the waters of Jesus, “or the snow from Lebanon,” the Father's waters. For frankincense (libanos) is the sacred incense according to the law of God, and there is offered on the altar “clear frankincense, equal with equal.” And the mountain has the same name as this frankincense, and there is snow coming down from Lebanon, just as the water of the Holy Spirit, about which it is said, “Will the water turn aside, violently driven by the wind?” For it is carried by the wind. The water of the Holy Spirit does not “turn aside,” does not flee; but each of us, when he sins, himself becomes a fugitive from drinking of the Holy Spirit. ### Scripture references - Jer 18:14: quotation, high confidence - Jer 18:15: quotation, high confidence - Jer 18:16: quotation, high confidence - Ps 42:1 (41:2 LXX): quotation, high confidence - Ps 42:2 (41:3 LXX): quotation, high confidence - 1 Cor 10:4: quotation, high confidence - John 7:37: quotation, high confidence - Jer 2:13: quotation, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence - Luke 15:20: allusion, high confidence - Jer 23:23: quotation, high confidence - Exod 30:34: quotation, high confidence ### Translation notes - The quotations are Jer 18:14–16 (LXX), Ps 42:1–2 (41:2–3 LXX), 1 Cor 10:4, John 7:37, Jer 2:13, Ps 73:27 (72:27 LXX), Luke 15:20, Jer 23:23, and Exod 30:34 (LXX). The source of “I will draw near to them, closer than the tunic of their skin” is uncertain. The enmity of deer and serpents is ancient natural lore. Lebanon (Λίβανος) and frankincense (λίβανος) share a name in Greek. ### Citation (SBL) Origen, Hom. Jer. 18.9 (Klostermann 3:162–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-9). ## Homilies on Jeremiah 18.10 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-10 - Source: Klostermann 3:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prayer of the righteous rises like incense to God, but the prayer of the wicked is incense “burned to vanity,” like Judas's prayer that became sin. [The rest of the homily is lost.] ### Greek text »Ὅτι ἐπελάθετό μου ὁ λαός μου, εἰς κενὸν ἐθυμίασαν«. πᾶς μὲν ὁ ἁμαρτάνων ἐπιλέλησται τοῦ θεοῦ, ὁ δὲ δίκαιος λέγει· »ταῦτα πάντα ἦλθεν ἐφʼ ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου, οὐδὲ ἠδικήσαμεν καὶ εἰς κενὸν ἐθυμίασε. τί δὲ τὸ »εἰς κενὸν ἐθυμίασαν« κατανοητέον. τὰ πρώην εἰρημένα εἰς τὸν ἑκατοστὸν τεσσαρακοστὸν Ψαλμὸν ἐὰν ἀναλάβωμεν, νοήσομεν τί ἐστι τὸ »εἰς κενὸν ἐθυμίασαν«. ἦν δὲ ἐν τῷ Ψαλμῷ τοιοῦτόν τι εἰρημένον· »γενηθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου«. οὐκοῦν ἡ προσευχή μου σύνθετος... λεπτῆς καρδίας, ὅτε μὴ παχύνεται ἡ καρδία ἡμῶν, ἀναπεμπομένη γίνεται ὡς θυμίαμα ἐνώπιον τοῦ θεοῦ. εἰ οὖν ἡ τοῦ δικαίου προσευχὴ θυμίαμά ἐστιν ἐνώπιον τοῦ θεοῦ, ἡ τοῦ ἀδίκου προσευχὴ θυμίαμα μέν, τοιοῦτον δὲ θυμίαμα ὥστʼ ἂν λεχθῆναι περὶ αὐτοῦ καὶ τοῦ εὐχομένου ἀδίκου· »εἰς κενὸν ἐθυμίασαν«· οἷον περὶ Ἰούδα γέγραπται· »γενηθήτω ἡ προσευχὴ αὐτοῦ εἰς ἁμαρτίαν«. ἐκεῖνος κατὰ τὸ προσεύχεσθαι εἰς κενὸν ἐθυμίασε. τίς δὲ ὁ εἰς κενὸν θυμιῶν, ἔτι μᾶλλον οὕτως κατανοήσωμεν. »τρὶς τοῦ ἐνιαυτοῦ« φησὶν »ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον κυρίου τοῦ θεοῦ σου«, ᾧ εὐθέως ἐπιφέρεται· »οὐκ ὀφθήσῃ ἐνώπιόν μου κενός«. οὐκοῦν τῶν ἐρχομένων ὀφθη … ### English translation (Claude) “For my people have forgotten me; they have burned incense to vanity.” Everyone who sins has forgotten God; but the righteous man says: “All these things have come upon us, and we have not forgotten you, nor done wrong.” And we must consider what “they have burned incense to vanity” is. If we take up what was said recently on the hundred and fortieth Psalm, we shall understand what “they have burned incense to vanity” is. Something of this kind was said in the Psalm: “Let my prayer be set forth as incense before you.” So my prayer, compounded … of a subtle heart, when our heart is not grown fat, when it is sent up, becomes like incense before God. If, then, the prayer of the righteous man is incense before God, the prayer of the unrighteous is incense, but such incense that it could be said of it and of the unrighteous man who prays: “They have burned incense to vanity”; as it is written of Judas: “Let his prayer become sin.” He, in praying, burned incense to vanity. And who is the one who burns incense to vanity? Let us consider it still more in this way. “Three times a year,” he says, “all your males shall appear before the Lord your God,” to which is immediately added: “You shall not appear before me empty.” So of those who come to appear … ### Scripture references - Jer 18:15: quotation, high confidence - Ps 44:17 (43:18 LXX): quotation, high confidence - Ps 141:2 (140:2 LXX): quotation, high confidence - Ps 109:7 (108:7 LXX): quotation, high confidence - Exod 23:17: quotation, high confidence - Exod 23:15: quotation, high confidence ### Translation notes - The quotations are Jer 18:15 (LXX), Ps 44:17 (43:18 LXX), Ps 141:2 (140:2 LXX; Origen cites it as the hundred and fortieth Psalm, the LXX number), Ps 109:7 (108:7 LXX), and Exod 23:17, 15. The digital text has a gap in the sentence on prayer (“…”); the end of Homily 18 and the beginning of Homily 19 are lost in the manuscript tradition (a lacuna), so the section breaks off. ### Citation (SBL) Origen, Hom. Jer. 18.10 (Klostermann 3:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/18-6/#p-18-10). ## Homilies on Jeremiah 19, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-0 - Source: Klostermann 3:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the nineteenth homily, on Jer 20:1–7; the beginning of the homily is lost. ### Greek text Ὁμιλία ιθ΄. Εἰς τὸ »καὶ ἤκουσε Πασχὼρ υἱὸς Ἐμμὴρ ὁ ἱερεύς« μέχρι τοῦ »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. ### English translation (Claude) Homily 19. On “And Pashhur son of Immer, the priest, heard” as far as “You deceived me, O Lord, and I was deceived.” ### Scripture references - Jer 20:1: quotation, high confidence - Jer 20:7: quotation, high confidence ### Translation notes - The passage is Jer 20:1–7 (LXX). Sections 19.1–19.9 are lacking because of the lacuna in the manuscript tradition. ### Citation (SBL) Origen, Hom. Jer. 19.0 (Klostermann 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-0). ## Homilies on Jeremiah 19.10 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-10 - Source: Klostermann 3:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen closes his (mostly lost) introduction by praying that Jesus will appear and teach the meaning of the passage read. ### Greek text … τοῦ νοῦ τῆς γραφῆς ὅπερ ἐπιγίνεται ὀφθαλμῷ χωροῦντι τὴν σαφήνειαν τῶν ἱερῶν γραμμάτων. ταῦτά μοι ἐν προοιμίῳ εἴρηται, διεγείροντι καὶ ἐγείροντι καὶ ἐμαυτὸν τὸν καὶ τοὺς ἀκούοντας ἐπὶ τὸ προσέχειν τοῖς ἀναγνωσθεῖσιν, ἵνʼ αἰτήσωμεν ἐλθεῖν Ἰησοῦν καὶ ἐπιφανῆναι ἡμῑν καὶ διδάσκειν τὰ νῦν ἡμᾶς τὰ ἐνταῦθα γεγραμμένα. ### English translation (Claude) … of the meaning of Scripture, which comes to an eye that can take in the clarity of the sacred writings. I have said these things by way of introduction, rousing and awakening both myself and the hearers to attend to what has been read, so that we may ask Jesus to come and appear to us and teach us now the things written here. ### Translation notes - The beginning of this section is lost (lacuna between Homilies 18 and 19). ### Citation (SBL) Origen, Hom. Jer. 19.10 (Klostermann 3:165; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-10). ## Homilies on Jeremiah 19.11 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-11 - Source: Klostermann 3:165–167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen retells the story of Pashhur the priest, who struck Jeremiah and put him in the stocks and was renamed “Emigrant,” doomed to exile; he confesses he needs Christ's light to explain its deeper meaning. ### Greek text >Προεφήτευσεν Ἱερεμίας· καὶ ἤκουσε Πασχὼρ υἱὸς Ἐμμὴρ ὁ ἱερεὺς τῶν λόγων τῆς προφητείας. καὶ τοσούτων κατὰ τὸ εἰκός, ὅσον ἐπὶ ψιλῇ τῇ ἀκολουθίᾳ τῆς προφητείας, ἀκηκοότων Ἱερεμίου οὐ ταχέως ἀναγέγραπται ἄλλος ἀκούσας εἰ μὴ Πασχώρ. ἐμέλησε δὲ τῇ γραφῇ εἰπεῖν καὶ τίνος υἱὸς ἠν, ὅτι Ἐμμήρ, καὶ ὅτι ἐχρημάτιζεν ἱερεύς, καὶ ποίαν τάξιν εἶχεν ἐν τῷ λαῷ, ὅτι ἠν καθεσταμένος ἠγούμενος οἴκου κυρίου κατὰ τὸν χρόνον Ἱερεμίου προφητεύοντος τοὺς λόγους τούτους. καὶ ἀναγέγραπται ὅτι ἀκούσας τῶν λόγων τῆς προφητείας ταύτης Πασχὼρ ἐπάταξε τὸν Ἱερεμίαν, καὶ οὐκ ἠρκέσθη τῷ αὐτὸν πεπαταχέναι, ἀλλὰ καὶ ἔβαλεν αὐτὸν εἴς τινα καταρράκτην. ἐμέλησε τῇ γραφῇ εἰπεῖν καὶ ποῦ ἦν οὗτος ὁ καταρράκτης, ἐν τῇ πύλῃ τοῦ Βενιαμίν, καὶ ὅτι ὁ καταρράκτης ἡν ἐν τόπῳ ἔνθα ὑπερῷον ἦν, ὑπερῷον δὲ οὐκ ἄλλου τινὸς ἢ τοῦ οἴκου κυρίου. ταῦτα ἀνέγραψεν ἐπὶ τῇ προφητείᾳ γεγονέναι τὸ πνεῦμα τὸ ἅγιον τῷ Ἱερεμίᾳ, γεγονέναι δὲ ἀπὸ τοῦ Πασχώρ. εἶτά φησι· τῇ ἐπαύριον ὁ Πασχὼρ ἐξήγαγε τὸν Ἱερεμίαν ἐκ τοῦ καταρράκτου. καὶ εἶπεν ἐξαχθεὶς ὁ Ἱερεμίας τῷ Πασχώρ, ὅτι οὐ κύριος τοῦτο τὸ ὄνομα ἐκάλεσέ σε τὸ Πασχώρ· ἄλλο ὄνομά σοι τέθειται· ὡς τῷ Ἰακὼβ Ἰσραήλ, ὡς τῷ Ἄβραμ Ἀβραάμ, ὡς τῇ Σαρᾷ Σάρρα, οὕτως σοι ὄνομα τέθεικε Μέτοικον. καὶ διὰ τοῦτο ἐκάλεσέ σε Μέτοικον, ἐπειδήπερ λέγει ὁ κύριος· ἰδοὺ ἐγὼ δίδωμί σε εἰς μετοικίαν σὺν πᾶσι· τίσιν; οὐχὶ γυναικί σου καὶ υἱοῖς σου καὶ θυγατράσι σου, ἀλλὰ σὺν τοῖς φίλοις σου. καὶ ἐπὰν δοθῇς εἰς μετοικίαν, πεσοῦνται οἱ φίλοι σου μαχαίρᾳ. εἶτα ὡς διαφορᾶς οὔσης τοῖς πίπτουσιν ἀπὸ μαχαίρας, ἐὰν πέσωσιν ἀπὸ μαχαίρας ἐχθρῶν ἢ ἀπὸ μαχαίρας ἄλλων, φησὶ πεσεῖσθαι τοὺς φίλους τοῦ βαλόντος τὸν Ἱερεμίαν εἰς τὸν καταρράκτην εἰς μάχαιραν ἐχθρῶν αὐτῶν. καὶ οἱ ὀφθαλμοί σου, φησίν, ὄψονται ταῦτα τὰ προφητευόμενα. σὲ δὲ καὶ πάντα τὸν Ἰούδα δώσω εἰς χεῖρας βασιλέως Βαβυλῶνος, μετὰ τὸ παθεῖν ταῦτα τοὺς φίλους σου, καὶ μετοικιοῦσιν αὐτοὺς εἰς Βαβυλῶνα καὶ κατακόψουσιν αὐτούς· τὸν γὰρ βασιλέα Ἰούδα καὶ τοὺς ἀπὸ Ἰούδα κατακόψουσιν ἐν μαχαίρᾳ, καὶ οὐκέτι πρόσκειται τὸ ἐχθρῶν αὐτῶν, ὡς ἐπὶ τῶν προτέρων οἳ εἴρηνται φίλοι εἶναι τοῦ Πασχώρ. εἶτά φησι· καὶ δώσω πᾶσαν τὴν ἰσχὺν τῆς πόλεως ταύτης καὶ πάντας τοὺς θησαυροὺς τοῦ βασιλέως Ἰούδα καὶ πάντας τοὺς πόνους τῆς πόλεως ταύτης εἰς χεῖρας ἐχθρῶν αὐτῶν, ἵνα οἱ ἐχθροὶ διαρπάσωσι τοὺς θησαυροὺς καὶ λάβωσι τὰ προειρημένα καὶ ἀγάγωσι τὸν Ἰούδαν καὶ τὸν βασιλέα αὐτῆς εἰς Βαβυλῶνα. σὺ δέ, ὦ Πασχώρ, καὶ πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου, πορεύεσθε ἐν αἰχμαλωσίᾳ εἰς Βαβυλῶνα, καὶ ἐκεῖ ἀποθανῇ, καὶ ἐκεῖ ταφήσῃ σὺ καὶ πάντες οἱ φίλοι σου οἷς προεφήτευσας αὐτοῖς ψευδῆ<. ἔδει ἐπιτέμνεσθαι τὴν περικοπὴν ὅλην καὶ σαφηνίσαι, οὐδέπω τὸ νόημα αὐτῆς τὸ βαθὺ (εἴγε χωροῦμεν αὐτό), ἀλλʼ ἢ τὴν λέξιν καὶ τὸ ῥητὸν αὐτό, ὃ καὶ ὁ τυχὼν ἐπιστήσας ἐπιμελῶς τοῖς γράμμασι καὶ μὴ ἐκ παρέργου δύναται κἂν οὕτως νοῆσαι. τί οὖν βούλεται ταῦτα; ἐνθάδε ὁ ἀγών ἐστι παραστῆσαι τὸ βούλημα τούτων τῶν γραμμάτων. καὶ δὴ ὁμολογῶ κατʼ ἐμαυτὸν μὴ δύνασθαι αὐτὰ διηγήσασθαι, ἀλλὰ δεῖσθαι, ὡς προεῖπον, ἐπιφανείας τῆς δυνάμεως Ἰησοῦ, καθʼ ὃ σοφία ἐστί, καθʼ ὃ λόγος, καθʼ ὅ ἀλήθεια, ἵνα ἡ ἐπιφάνεια αὐτοῦ ποιήσῃ φῶς ἐπὶ τοῦ προσώπου τῆς ψυχῆς μου. ### English translation (Claude) “Jeremiah prophesied; and Pashhur son of Immer, the priest, heard the words of the prophecy. And though so many, in all likelihood, as far as the bare sequence of the prophecy goes, had heard Jeremiah, no other is readily recorded as having heard except Pashhur. Scripture took care to say whose son he was, that he was Immer's, and that he bore the title of priest, and what rank he had among the people, that he had been appointed overseer of the house of the Lord at the time when Jeremiah prophesied these words. And it is recorded that Pashhur, having heard the words of this prophecy, struck Jeremiah, and was not content with striking him, but also threw him into a certain dungeon. Scripture took care to say where this dungeon was, in the gate of Benjamin, and that the dungeon was in a place where there was an upper room, an upper room of none other than the house of the Lord. The Holy Spirit recorded that these things befell Jeremiah because of his prophecy, and befell him from Pashhur. Then it says: on the next day Pashhur brought Jeremiah out of the dungeon. And Jeremiah, having been brought out, said to Pashhur that the Lord has not called you by this name, Pashhur; another name has been given you: as to Jacob Israel, as to Abram Abraham, as to Sarai Sarah, so he has given you the name Emigrant. And he called you Emigrant for this reason, since the Lord says: Behold, I give you into exile with all — whom? Not with your wife and sons and daughters, but with your friends. And when you are given into exile, your friends will fall by the sword. Then, as though there were a difference among those who fall by the sword, whether they fall by the sword of enemies or by the sword of others, he says that the friends of the one who threw Jeremiah into the dungeon will fall by the sword of their enemies. And your eyes, he says, will see these things that are prophesied. And you and all Judah I will give into the hands of the king of Babylon, after your friends have suffered these things, and they will carry them away to Babylon and cut them down; for the king of Judah and those from Judah they will cut down with the sword, and ‘of their enemies’ is no longer added, as in the case of the former, who are said to be Pashhur's friends. Then he says: and I will give all the strength of this city, and all the treasures of the king of Judah, and all the labors of this city into the hands of their enemies, so that the enemies may plunder the treasures and take the things mentioned and lead Judah and its king to Babylon. And you, Pashhur, and all who dwell in your house, will go in captivity to Babylon, and there you will die, and there you will be buried, you and all your friends to whom you prophesied lies.” The whole passage had to be summarized and made clear, not yet its deep meaning (if indeed we can grasp it), but the text and the letter itself, which even an ordinary person who attends carefully to the writings, and not in passing, can understand at least in this way. What, then, do these things mean? Here is the struggle, to present the meaning of these writings. And indeed I confess that by myself I cannot explain them, but need, as I said before, an appearing of the power of Jesus, as he is Wisdom, as he is the Word, as he is Truth, so that his appearing may make light on the face of my soul. ### Scripture references - Jer 20:1: quotation, high confidence - Jer 20:2: quotation, high confidence - Jer 20:3: quotation, high confidence - Jer 20:4: quotation, high confidence - Jer 20:5: quotation, high confidence - Jer 20:6: quotation, high confidence - Gen 32:28: allusion, high confidence - Gen 17:5: allusion, high confidence - Gen 17:15: allusion, high confidence ### Translation notes - The passage paraphrased is Jer 20:1–6 (LXX), where Pashhur's new name is “Emigrant” (Μέτοικος); the renamings are Gen 32:28 and Gen 17:5, 15. The digital text marks the whole retelling as a single quotation. ### Citation (SBL) Origen, Hom. Jer. 19.11 (Klostermann 3:165–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-11). ## Homilies on Jeremiah 19.12 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-12 - Source: Klostermann 3:167–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pashhur struck the prophet as Ananias had Paul struck; today the Ebionites strike Paul with blasphemy, and Christ is still scourged and spat upon whenever his teaching is reviled by Jews, pagans, and unbelievers. ### Greek text … Εἶχον καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ῥάβδους, τὰς βουλομένας τὴν Μωσέως διαβαλεῖν καὶ <τὴν< Ἀαρὼν ὡς οὐκ οὔσας ἀπὸ θεοῦ. ἀλλὰ ἀνατρέπουσι τὰς τῶν σοφιστῶν καὶ ἐπαοιδῶν αἱ ἀπὸ θεοῦ· >κατέπιεν αὐτὰς ἡ τοῦ Ἀαρών<· ἤρκει γὰρ πρὸς τοῦτο αὐτὴ καὶ χωρὶς τῆς Μωσέως ῥάβδου. »ἐπάταξε« τοίνυν »Ἱερεμίαν τὸν προφήτην« ὁ Πασχώρ, καὶ μετὰ ἤθους· »καὶ ἐπάταξεν Ἱερεμίαν τὸν προφήτην«. πρόσκειται καὶ τὸ »τὸν προφήτην«. ἐνθάδε μὲν οὖν ὁ πατάξας τὸν Ἱερεμίαν τὸν προφήτην ἐπάταξεν. ἀναγέγραπται δὲ ἐν ταῖς Πράξεσιν ὅτι ἐπάταξέ τις τὸν Παῦλον ὑπὸ Ἀνανίου τοῦ ἀρχιερέως κελευσθείς. διὸ εἴρηκεν ὁ Παῦλος· »τύπτειν σε μέλλει ὁ θεός, τοῖχε κεκονιαμένε«. καὶ μέχρι νῦν ὑπὸ παρανόμου ἀρχιερέως λόγου προστασσόμενοι Ἐβιωναῖοι τύπτουσι τὸν ἀπόστολον Ἰησοῦ χριστοῦ λόγοις δυσφήμοις. καὶ Παῦλός φησι πρὸς τὸν τοιοῦτον λόγον ἀρχιερέα τὸ »τύπτειν σε μέλλει ὁ θεός«. καὶ ἔστιν ὁ τοιοῦτος ἀρχιερεὺς ἐξ ἐπιπολῆς ὡραῖος καὶ τοῖχος κεκονιαμένος, χριστός φησι· » τὸν νῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων«. ταῦτα οἱ ἀκέραιοι ἴσασιν ἐπὶ τὸν τότε μόνον καιρόν, ὅτε ἐμαστίγωσεν αὐτὸν ὁ Πιλᾶτος, ὅτε ἐβουλεύσαντο κατʼ αὐτοῦ Ἰουδαῖοι. ἐγὼ δὲ βλέπω τὸν Ἰησοῦν καθʼ ἡμέραν >διδόντα τὸν νῶτον αὐτοῦ εἰς μάστιγας<. εἴσελθε εἰς τὰς τῶν Ἰουδαίων συναγωγάς, καὶ ἴδε τὸν Ἰησοῦν ὑπʼ αὐτῶν τῇ γλώσσῃ τῆς βλασφημίας μαστιγούμενον. ἴδε τοὺς ἀπὸ τῶν ἐθνῶν συναγομένους, βουλευομένους κατὰ Χριστιανῶν, τίνα τρόπον λαμβάνουσι τὸν ἰησοῦν, κἀκεῖνος >τὸν ἑαυτοῦ νῶτον δίδωσιν εἰς μάστιγας<. κατανόει ὑβριζόμενον τὸν τοῦ θεοῦ λόγον, κακολογούμενον, μισούμενον ὑπὸ τῶν ἀπίστων. ὅρα ὅτι >τὰς σιαγόνας ἕδωκεν εἰς ῥαπίσματα<, καὶ διδάξας ὅτι ἐὰν τύπτῃ τίς »σε εἰς τὴν σιαγόνα στρέψον καὶ τὴν ἄλλην«, αὐτὸς αὐτὸ ποιεῖ. τοσοῦτοι αὐτὸν ῥαπίζουσιν καὶ μαστιγοῦσι, καὶ σιωπᾷ καὶ οὐ λαλεῖ. ἀναγέγραπται γὰρ μὴ λαλῶν ἐν τῷ μαστιγοῦσθαι. καὶ >τὸ πρόσωπον μέχρι τοῦ δεῦρο Ἰησοῦς οὐκ ἀπέστρεψεν ἀπὸ αἰσχύνης ἐμπτυσμάτων<. τίς τῶν ἐξευτελιζόντων τὴν διδασκαλίαν οὐχὶ οἱονεὶ ἐμπτύει μέχρι τοῦ δεῦρο τῷ Ἰησοῦ ἀνεχομένῳ; ### English translation (Claude) … The magicians of the Egyptians too had rods, which wished to discredit the rod of Moses and that of Aaron as not being from God. But the rods from God overturn those of the sophists and magicians: “Aaron's rod swallowed them up”; for it was enough for this even without the rod of Moses. “Pashhur,” then, “struck Jeremiah the prophet,” and it is said with emphasis: “and he struck Jeremiah the prophet.” “The prophet” is added too. Here, then, the one who struck Jeremiah struck the prophet. And it is recorded in the Acts that someone struck Paul at the command of Ananias the high priest. That is why Paul said, “God is going to strike you, you whitewashed wall.” And even now the Ebionites, at the command of a lawless high priest, the word, strike the apostle of Jesus Christ with blasphemous words. And Paul says to such a high priest, the word, “God is going to strike you.” And such a high priest is outwardly fair and a whitewashed wall. Christ says: “I gave my back to the scourges, and my cheeks to blows, and I did not turn away my face from the shame of spitting.” The simple know these things only of that time, when Pilate scourged him, when the Jews took counsel against him. But I see Jesus every day “giving his back to the scourges.” Go into the synagogues of the Jews, and see Jesus scourged by them with the tongue of blasphemy. See those from the nations gathering, taking counsel against Christians, how they seize Jesus, and he “gives his back to the scourges.” Consider the Word of God insulted, spoken ill of, hated by unbelievers. See that “he gave his cheeks to blows,” and having taught, “If anyone strikes you on the cheek, turn the other too,” he himself does it. So many strike and scourge him, and he is silent and does not speak. For it is recorded that he did not speak when he was scourged. And “Jesus has not turned away his face from the shame of spitting” to this day. Who of those who hold his teaching in contempt does not, as it were, spit on Jesus to this day, while he bears it? ### Scripture references - Exod 7:10: allusion, high confidence - Exod 7:12: quotation, high confidence - Jer 20:2: quotation, high confidence - Acts 23:2: allusion, high confidence - Acts 23:3: quotation, high confidence - Isa 50:6: quotation, high confidence - Matt 5:39: quotation, high confidence - Mark 15:5: allusion, medium confidence ### Translation notes - The beginning of this section is lost. The quotations are Exod 7:10–12, Jer 20:2 (LXX), Acts 23:2–3, Isa 50:6, Matt 5:39, and Mark 15:5 with Isa 53:7. The Ebionites, a Jewish-Christian group, rejected Paul; Origen describes them from his own point of view. The phrase “a lawless high priest, the word” (i.e. a lawless teaching acting as high priest) is awkward in the Greek. A garbled repetition in the quotation of Isa 50:6 is removed. His statements about the synagogues are his own polemic, given as he wrote them. ### Citation (SBL) Origen, Hom. Jer. 19.12 (Klostermann 3:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-12). ## Homilies on Jeremiah 19.13 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-13 - Source: Klostermann 3:168–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pashhur threw Jeremiah down into a dungeon although there was an upper room in God's house; Scripture shows that saints receive prophets “upstairs,” and whoever keeps Christ's Passover must go up to the upper room, where Christ gives his body and blood. ### Greek text Ἠκολούθει τῷ πεπατάχθαι τὸν προφήτην διηγήσασθαι τοὺς παταχθέντας, ὡς φέρʼ εἰπεῖν τὸν ἀπόστολον καὶ εἴ τις ἄλλος πεπάτακται, παραστῆσαι καὶ τὰ περὶ αὐτὸν τὸν Ἰησοῦν. »ἐπάταξεν« οὖν »Πασχὼρ τὸν Ἱερεμίαν τὸν προφήτην, καὶ ἔβαλεν αὐτὸν εἰς τὸν καταρράκτην ὃς ἦν ἐν τῇ πύλῃ Βενιαμίν τοῦ ὑπερῴου«. τοῦ Βενιαμὶν ὁ καταρράκτης ἦν τοῦ ὑπερῴου. τοῦ Βενιαμὶν κληροδοσία ἐστὶν Ἱερουσαλήμ, ἐν ᾗ ὁ ναὸς τοῦ θεοῦ, ὡς ὁ ἀκοῦσαι δυνάμενος τῶν θείων ἀναγνωσμάτων εὑρήσει ἐκ τῆς ἀναγεγραμμένης κληροδοσίας ἐν τῇ τοῦ Ναυῆ. ἐπεὶ οὖν ὁ ναὸς ἦν ἐν τῇ κληροδοσίᾳ τοῦ Βενιαμίν, ὃς ἑρμηνεύεται Υἱὸς δεξιᾶς (οὐδὲν γάρ ἐστιν ἀριστερὸν περὶ τὸν ναὸν τοῦ θεοῦ), διὰ τοῦτο οὗτος βάλλει »εἰς τὸν καταρράκτην ὃς ἦν ἐν πύλῃ Βενιαμὶν τοῦ ὑπερῴου οἴκου κυρίου«. παρόντος »ὑπερῴου ἐν οἴκῳ κυρίου« «ἔβαλε« τὸν προφήτην »εἰς τὸν καταρράκτην«. καὶ ἡμεῖς παρακαλῶμεν, ἵνα λαβόντες νῦν τὸν Ἱερεμίαν εἰς τὸ ὑπερῷον ἀναβιβάσωμεν »ἐν οἴκῳ κυρίου«. ὑπερῷον δὲ τὸν νοῦν τὸν ὑψηλὸν καὶ ἐπηρμένον δείξω ἐκ τῆς γραφῆς, ὅτε μαρτυρεῖ τοῖς ἁγίοις ὅτι εἰς τὰ ὑπερῷα τοὺς προφήτας ὑπεδέξαντο. ἐν τῇ τρίτῃ τῶν Βασιλειῶν ἀναγέγραπται χήρα ὑποδεξαμένη τὸν Ἠλίαν τὸν προφήτην ἐν Σαρέφθοις τῆς Σιδωνίας, ἥτις »εἰς τὸ ὑπερῷον« αὐτῆς ἐξένισε τὸν προφήτην. καὶ ἐν τῇ τετάρτῃ ἡ τὸν Ἐλισσαῖον ὑποδεξαμένη εὐτρέπισεν αὐτῷ οἶκον εἰς τὸ ὑπερῷον. ὁ δὲ ἁμαρτωλὸς Ὀχοζίας ἔπεσεν ἀπὸ τοῦ ὑπερῴου. καὶ σοὶ δὲ Ἰησοῦς ἐντέλλεται μὴ καταβαίνειν ἐκ τοῦ δώματος. »ὅταν«, γάρ φησι, τάδε καὶ τάδε γένηται, »τότε« »ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ«. ὁ ἐν τοῖς διωγμοῖς φεύγων οὐχὶ μὴ εἰς δῶμα μὴ ἀναβαινέτω, ἀλλʼ ἐκ τοῦ δώματος »μὴ καταβαινέτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ«. Καλὸν οὖν ἐν ὑπερῴοις εἶναι, καλὸν ἐν δώμασιν εἶναι καὶ ἄνω που τυγχάνειν. καὶ οἱ θαυμάσιοι δὲ ἀπόστολοι, ὡς ἐν ταῖς Πράξεσιν ἀναγέγραπται αὐτῶν, ἡνίκα ἐπὶ τὸ αὐτὸ ὄντων αὐτῶν ἐσχόλαζον ταῖς εὐχαῖς καὶ τῷ λόγῳ τοῦ θεοῦ, ἐν ὑπερῴῳ ἦσαν. καὶ ἐπεὶ ἦσαν ἐν ὑπερῴῳ, οὐκ ἦσαν κάτω. διὰ τοῦτο »ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός«. ἀλλὰ καὶ Πέτρος, ἡνίκα ἀνέπεμπε τὴν εὐχὴν τῷ θεῷ, >ἀνέβη εἰς τὸ δῶμα<· καὶ εἰ μὴ ἀνεβεβήκει εἰς τὸ δῶμα, οὐκ ἂν εἶδεν >ἐξ οὐρανοῦ καταβαῖνον σκεῦος ὡς ὀθόνην τέσσαρσιν ἀρχαῖς καθιέμενον ἐκ τοῦ οὐρανοῦ<. ἀλλὰ καὶ ἡ τὰς ἐλεημοσύνας ποιήσασα »Ταβιθά, ἥτις ἑρμηνευμένη λέγεται Δορκάς«, κάτω οὐκ ἦν, ἀλλʼ »ἐν τῷ ὑπερῴῳ«, ὅπου ἀναβὰς Πέτρος ἀνέστησεν αὐτὴν ἀπὸ τῶν νεκρῶν. ἀλλὰ καὶ Ἰησοῦς ταύτην τὴν ἑορτὴν ἧς τὸ σύμβολον ποιοῦμεν τὸ πάσχα μέλλων ἑορτάζειν μετὰ τῶν μαθητῶν, πυνθανομένων αὐτῶν· »ποῦ θέλεις ἑτοιμάσομέν σοι τὸ πάσχα«, εἶπε· »πορευομένων ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων, ἐκείνῳ ἀκολουθήσατε. ἐκεῖνος ὑμῖν δείξει ἀνάγαιον μέγα, ἐστρωμένον, σεσαρωμένον, ἕτοιμον· ἐκεῖ ἑτοιμάσατε τὸ πάσχα«. οὐδεὶς οὖν πάσχα | ποιῶν ὡς Ἰησοῦς Ἰησοῦ, ἄνω ἐστὶν ἐν ἀναγαίῳ μεγάλῳ, ἐν ἀναγαίῳ σεσαρωμένῳ, ἐν ἀναγαίῳ κεκοσμημένῳ καὶ ἑτοίμῳ. ἐὰν δὲ ἀναβῇς μετʼ αὐτοῦ, ἵνα ἑορτάσῃς τὸ πάσχα, δίδωσί σοι τὸ ποτήριον τῆς διαθήκης τῆς καινῆς, δίδωσί σοι καὶ τὸν ἄρτον τῆς εὐλογίας, τὸ σῶμα ἑαυτοῦ καὶ τὸ αἷμα ἑαυτοῦ χαρίζεται. διὰ τοῦτο παρακαλοῦμεν ὑμᾶς· >ἀναβαίνετε εἰς ὕψος, αἴρετε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν<. κἀμοὶ δέ, ἐὰν διδάσκω τὸν θεῖον λόγον, φησὶν ὁ λόγος· »ἐπʼ ὄρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος Σιών· ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου, ὁ εὐαγγελιζόμενος Ἱερουσαλήμ· ὑψώσατε, μὴ φοβεῖσθε«. ταῦτα διὰ τὸν Πασχώρ, ὅτι παρακειμένου »ὑπερῴου ἐν τῷ οἴκῳ κυρίου ἐν πύλῃ Βενιαμίν«, οὐκ εἰς τὸ ὑπερῷον ἀνεβίβασε τὸν προφήτην, ἀλλὰ »ἔβαλεν αὐτὸν εἰς τὸν καταρράκτην« κάτω. ### English translation (Claude) It followed from the prophet's having been struck to tell of those who have been struck, for example the apostle, and if anyone else has been struck, and to set out also the things concerning Jesus himself. “Pashhur,” then, “struck Jeremiah the prophet, and threw him into the dungeon that was in the gate of Benjamin of the upper room.” The dungeon was of Benjamin, of the upper room. Jerusalem is the allotment of Benjamin, in which is the temple of God, as one who can listen to the divine readings will find from the allotment recorded in the book of the son of Nun. Since, then, the temple was in the allotment of Benjamin, which is interpreted “Son of the right hand” (for there is nothing left-handed about the temple of God), for this reason this man throws him “into the dungeon that was in the gate of Benjamin of the upper room of the house of the Lord.” Though there was “an upper room in the house of the Lord,” he “threw” the prophet “into the dungeon.” And let us pray that, taking Jeremiah now, we may bring him up to the upper room “in the house of the Lord.” I will show from Scripture that the upper room is the lofty and exalted mind, when it testifies to the saints that they received the prophets into upper rooms. In the third book of Kingdoms is recorded a widow who received Elijah the prophet in Zarephath of Sidon, who lodged the prophet “in her upper room.” And in the fourth, the woman who received Elisha prepared a room for him in the upper story. But the sinner Ahaziah fell from the upper room. And Jesus commands you too not to come down from the housetop. “When,” he says, such and such things happen, “then let him who is on the housetop not come down to take what is in his house.” The one who flees in persecutions is not told not to go up to the housetop, but not to “come down” from the housetop “to take what is in his house.” It is good, then, to be in upper rooms, good to be on housetops and to be somewhere above. And the wonderful apostles too, as is recorded in their Acts, when they were together devoting themselves to prayer and to the word of God, were in an upper room. And since they were in an upper room, they were not below. That is why “divided tongues as of fire appeared to them.” And Peter too, when he was sending up prayer to God, “went up to the housetop”; and if he had not gone up to the housetop, he would not have seen “a vessel coming down from heaven like a sheet let down from heaven by four corners.” And the woman who did works of charity, “Tabitha, which translated is called Dorcas,” was not below, but “in the upper room,” where Peter went up and raised her from the dead. And Jesus too, when he was about to keep with his disciples this feast, of which we keep the Passover as the symbol, when they asked, “Where do you want us to prepare the Passover for you?”, said: “As you go, a man carrying a jar of water will meet you; follow him. He will show you a large upper room, furnished, swept, ready; there prepare the Passover.” So no one who keeps the Passover as Jesus [wishes] is below; he is above in a large upper room, in a swept upper room, in an adorned and ready upper room. And if you go up with him to keep the Passover, he gives you the cup of the new covenant, he gives you also the bread of blessing; he grants his own body and his own blood. That is why we urge you: “Go up on high; lift up your eyes on high.” And to me too, if I teach the divine word, the Word says: “Go up on a high mountain, you who bring good news to Zion; lift up your voice with strength, you who bring good news to Jerusalem; lift it up, do not fear.” So much because of Pashhur, who, though there was “an upper room in the house of the Lord in the gate of Benjamin,” did not bring the prophet up to the upper room, but “threw him into the dungeon” below. ### Scripture references - Jer 20:2: quotation, high confidence - Josh 18:28: allusion, high confidence - Gen 35:18: allusion, medium confidence - 1 Kgs 17:19: quotation, high confidence - 2 Kgs 4:10: allusion, high confidence - 2 Kgs 1:2: allusion, high confidence - Matt 24:17: quotation, high confidence - Acts 1:13: allusion, high confidence - Acts 2:3: quotation, high confidence - Acts 10:9: quotation, high confidence - Acts 10:11: quotation, high confidence - Acts 9:36: quotation, high confidence - Acts 9:39: quotation, high confidence - Mark 14:13: quotation, high confidence - Mark 14:14: quotation, high confidence - Mark 14:15: quotation, high confidence - 1 Cor 11:25: allusion, high confidence - 1 Cor 10:16: allusion, high confidence - Isa 40:26: quotation, high confidence - Isa 40:9: quotation, high confidence ### Translation notes - The quotations are Jer 20:2 (LXX), Josh 18:28, Gen 35:18, 1 Kgs 17:19 (3 Kgdms LXX), 2 Kgs 4:10 and 1:2 (4 Kgdms LXX), Matt 24:17, Acts 1:13–14, Acts 2:3, Acts 10:9, 11, Acts 9:36–40, Mark 14:13–15 with Luke 22:10–12, 1 Cor 11:25, 1 Cor 10:16, Isa 40:26, and Isa 40:9. “Son of the right hand” is the traditional interpretation of the name Benjamin. The editor's apparatus leaked into the digital text (line numbers and variant readings) and has been removed. The Greek of the sentence “no one who keeps the Passover as Jesus [wishes] is below; he is above” is damaged (it reads literally “no one keeping the Passover as Jesus Jesus, is above”); “wishes” and “is below” are supplied from the sense. ### Citation (SBL) Origen, Hom. Jer. 19.13 (Klostermann 3:168–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-13). ## Homilies on Jeremiah 19.14 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-14 - Source: Klostermann 3:170–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pashhur (“Blackness of mouth”) is the false interpreter who throws Scripture's prophetic words into a dungeon; sinners, even in the church, are handed over to the “king of Babylon,” the devil, who takes away all the labors and honor of those who fall after long struggle. ### Greek text »Καὶ ἐγένετο τῇ ἐπαύριον καὶ ἐξήγαγε Πασχὼρ τὸν Ἱερεμίαν ἐκ τοῦ καταρράκτου«. ὦ κύριε Ἰησοῦ, πάλιν ἧκε, σαφήνιζέ μοι καὶ ταῦτα καὶ τοῖς ἐληλυθόσιν ἐπὶ τὴν πνευματικὴν τροφήν. πῶς »τῇ ἐπαύριον« ἐξάγει αὐτὸς »τὸν Ἱερεμίαν ἐκ τοῦ καταρράκτου«; ὅσον μὲν γὰρ ἐνέστηκεν ἡ σήμερον ἡμέρα (σήμερον δὲ ἐστι πᾶς οὗτος ὁ αἱών), [ἐὰν] εἰς τὸν καταρράκτην κάτω βάλλει τὸν προφήτην ὁ ἁμαρτωλός· ἐὰν δὲ παύσηται ἡ ἐνεστῶσα ἡμέρα καὶ ἡ αὔριον ἔλθῃ, τότε αὐτὸν ἐξάγει μετανοήσας ἀπὸ τοῦ καταρράκτου. εἶτα λέγει αὐτῷ ὁ Ἰερεμίας, ἃ πείσεται ὁ Πασχώρ. τί λέγει αὐτῷ; »οὐ Πασχὼρ ἐκάλεσε τὸ ὄνομά σου ἀλλʼ ἢ Μέτοικον. διότι τάδε λέγει κύριος«. μέλλει μετοικίζεσθαι κατὰ τὴν ἀξίαν τῶν ἁμαρτημάτων ὁ Πασχὼρ οὗτος εἰς Βαβυλῶνα, οὐ μόνος, ἀλλὰ καὶ μετὰ τῶν φίλων αὐτοῦ. παραδίδοται γὰρ τῷ Ναβουχοδονόσορ καὶ εἰς τὴν Σύγχυσιν ἄπεισι καὶ κολάζεται ἐπὶ τοῖς ἁμαρτήμασιν αὐτοῦ, ἐπεὶ »ἔβαλε τὸν προφήτην εἰς τὸν καταρράκτην«. τίνες οὖν οἱ φίλοι τοῦ Πασχὼρ τοῦ ἐπωνύμου τῆς Μελανίας τοῦ στόματος; πάντες οἱ τοὺς λόγους αὐτοῦ παραδεξάμενοι, οἱ συμμελανωθέντες τῷ στόματι αὐτοῦ τῷ μεμελανωμένῳ, οἱ δόγματα μελανότητος παραδεξάμενοι. »καὶ πεσοῦνται μαχαίρᾳ ἐχθρῶν αὐτῶν«. οἱ ἐπὶ τῶν κολάσεων τεταγμένοι, οὗτοί εἰσιν οἱ τὰς μαχαίρας ἔχοντες καὶ ποιοῦντες πίπτειν αὐτούς· περὶ ὧν ὁ λόγος προφητεύει καί φησι· »καὶ οἱ ὀφθαλμοί σου ὄψονται«. ταῦτα, φησί, τὰ προφητευόμενα »ὄψονταί σου οἱ ὀφθαλμοί«. »Καὶ σὲ καὶ πάντα Ἰούδαν δώσω εἰς χεῖρας βασιλέως Βαβυλῶνος«. ὃς ἐὰν καταληφθῇ τοῦ Ἰούδα οὕτως ἁμαρτωλός ὡς ἄξιος εἶναι τοῦ βασιλέως Βαβυλῶνος, τῆς Συγχύσεως, παραδοθήσεται αὐτῷ. καὶ ὁ βασιλεὺς Βαβυλῶνος παραλαμβάνει τοὺς ἀμαρτάνοντας. βασιλεὺς δὲ Βαβυλῶνος κατὰ μὲν τὴν ἱστορίαν Ναβουχοδονόσορ, κατὰ δὲ τὴν ἀναγωγὴν ὁ πονηρός. τούτῳ δὲ παραδίδοται ὁ ἁμαρτωλός, ἐπεί ἐστιν ἀμφότερα καὶ ἐχθρὸς καὶ ἐκδικητής. ὅτι δὲ αὐτῷ παραδίδοται ὁ ἁμαρτωλός, Παῦλός σε διδαξάτω, ὅπου μὲν λέγων περὶ Φυγέλου καὶ Ἑρμογένου· »οὓς παρέδωκα τῷ πεπορνευκότος· »συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου Ἰησοῦ, κέκρικα παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ στόματος Μελανία, εἰς χεῖρας τοῦ βασιλέως τῆς Βαβυλῶνος καὶ μετοικίζουσιν αὐτὸν εἰς Βαβυλῶνα. »Καὶ κατακόψουσιν αὐτοὺς ἐν μαχαίρᾳ. καὶ δώσω τὴν ἰσχὺν πᾶσαν τῆς πόλεως ταύτης«. εὐχερὲς εἰπεῖν ὅτι προφητεύεται περὶ τῆς Ἰερουσαλὴμ ταῦτα· παραδέδοται γὰρ πᾶσα ἡ ἰσχὺς αὐτῆς καὶ τὰ ἐπιφερόμενα τότε τῷ τῶν Βαβυλωνίων βασιλεῖ. εὐχερὲς εἰπεῖν ὅτι προφητεύεται ταῦτα περὶ »τῆς πόλεως ταύτης«, ἐν τοῖς κατὰ τὸν σωτῆρα χρόνοις παραδοθείσης τοῖς πολεμίοις. καὶ εἰς αἰχμαλωσίαν ἀπεληλύθασιν οἱ υἱοὶ τῆς Ἰερουσαλὴμ καὶ κατεσκάφη ἡ πόλις. ἐὰν δὲ ἐξετάσῃς τὰ πράγματα καὶ πόλιν βλέπῃς μὴ τοὺς λίθους, ἀλλὰ τοὺς ἀνθρώπους, ὄψει ὅτι κἀκείνη ἡ Ἰερουσαλήμ, οἱ ἄνθρωποι, παρεδόθησαν »εἰς χεῖρας βασιλέως Βαβυλῶνος« διὰ τὴν ἐπὶ τῷ Χριστῷ ἀσέβειαν καὶ ἁμαρτίαν. καὶ σὺ Ἱερουσαλὴμ εἶ νῦν. ἐὰν οὖν ἀπειλῇ τῷ Ἱερουσαλὴμ νῦν ὁ λόγος, φοβήθητι μήποτε σύ, ἐὰν ἁμαρτάνῃς, Ἱερουσαλὴμ εἶ ἁμαρτωλός καὶ παραδίδοσαι, ἵνα μηκέτι ῃς Ἱερουσαλὴμ ἀλλὰ Βαβυλὼν γίνῃ καὶ Σύγχυσις, παραλαβόντος σε Ναβουχοδονόσορ τοῦ Βαβυλώνων βασιλέως. »Καὶ πάντας τοὺς πόνους« Ἱερουσαλὴμ παραδίδωσι. πῶς »πάντας τοὺς πόνους« παραδίδωσιν; ἐὰν μετὰ τὸ ἀθλῆσαι καὶ ἀγωνίσασθαι παραπέσῃς καὶ ἁμάρτῃς, πάντες οἱ πόνοι σου ἐληλύθασιν εἰς τὰς χεῖρας Ναβουχοδονόσορ. πῶς πάντες οἱ πόνοι σου; λεχθήσεταί σοι, ἐὰν πέσῃς μετὰ τὸ πολλὰ καμεῖν ὑπὲρ ἀληθείας· »τοσαῦτα ἐπάθετε εἰκῇ«. μάλιστα οἱ συνειδότες ἑαυτοῖς πολλοὺς πόνους ἀνηντληκέναι ὑπὲρ ἀρετῆς, ὀφείλουσι φοβεῖσθαι, μήποτε τοὺς πόνους αὐτῶν [ἢ] γενομένων Ἱερουσαλὴμ παραλάβῃ ἁμαρτίας τινὸς γενομένης Ναβουχοδονόσορ ὁ τῆς Βαβυλῶνος βασιλεύς. ἵνα δὲ σαφέστερον ἴδῃς πῶς τοὺς πόνους Ἱερουσαλὴμ ἁμαρτούσης παραλαμβάνει Ναβουχοδονόσορ, συγχρήσομαι τοῖς ἐν τῷ Ἰεζεκιὴλ γεγραμμένοις οὕτως ἔχουσιν· »ὁ δίκαιος ἐὰν ἀποστρέψῃ ἀπὸ τῶν δικαιοσυνῶν αὐτοῦ καὶ ποιήσῃ παράπτωμα, οὐ μὴ μνησθήσομαι τῶν δικαιοσυνῶν αὐτοῦ ὧν ἐποίησε«. διὰ τί; τὰς γὰρ δικαιοσύνας τὰς μετὰ πόνου γενομένας παραλαμβάνει Ναβουχοδονόσορ καὶ ἀφανίζει Ναβουχοδονόσορ ὁ βασιλεὺς Βαβυλῶνος. »Καὶ πᾶσαν τιμὴν« τῆς Ἱερουσαλὴμ παραλαμβάνει, ὅτε ἄνθρωπος γενόμενος ἐν τιμῇ ὑπὸ θεοῦ καὶ »ἐν τιμῇ ὤν« »οὐ συνῆκε« καὶ ἥμαρτεν. ἐὰν οὖν εἰδῇς ἐν τιμῇ ὢν καὶ κληθεὶς εἰς τὴν τιμὴν πάλιν σεαυτὸν διὰ τῶν ἁμαρτημάτων ὑβρίσῃς, τὴν τιμὴν τῆς Ἱερουσαλὴμ παραλαμβάνει ὁ βαβυλώνιος βασιλεύς. »καὶ πάντας τοὺς θησαυροὺς βασιλέως Ίούδα«. πλουτεῖ ἡ Ἱερουσαλήμ, ἀλλʼ ἐὰν ἁμάρτῃ, τοὺς θησαυροὺς αὐτῆς λαμβάνει ὁ βαβυλώνιος. »καὶ διαρπῶνται αὐτοὺς καὶ λήψονται αὐτοὺς καὶ ἄξουσιν αὐτοὺς εἰς Βαβυλῶνα. καὶ σύ, Πασχώρ, καὶ πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου πορεύεσθε ἐν αἰχμαλωσίᾳ εἰς Βαβυλῶνα, κἀκεῖ ἀποθανῇ, κἀκεῖ ταφήσῃ«. ὁ ἐν Συγχύσει καταλαμβανόμενος ἐν Βαβυλῶνι ἀποθνῄσκει· καὶ ὀ ἐναντίως διακείμενος τῷ συνθάπτεσθαι τῷ Χριστῷ, οὗτος ἐν Βαβυλῶνι θάπτεται. ἔστι γὰρ καὶ ταφῆναι μετὰ Χριστοῦ καλῶς διὰ τοῦ βαπτίσματος κατὰ τὸ »συνετάφημεν τῷ Χριστῷ, καὶ συνανέστημεν αὐτῷ«. ὡς μυστήριόν ἐστι τὸ συνταφῆναι τῷ Χριστῷ, οὕτω μυστήριόν ἐστι κατὰ ἀνομίαν γενόμενον [ἐπὶ] τὸ ἁμαρτωλὸν ὄντα ταφῆναι εἰς Βαβυλῶνα. »καὶ πάντες« φησὶν »οἱ φίλοι σου ἐκεῖ ἀπελεύσεσθε οἷς ἐπροφήτευσας αὐτοῖς ψευδῆ«. ὁ διηγούμενος κακῶς τὰ λόγια τοῦ θεοῦ καὶ τοὺς προφητικοὺς λόγους βάλλων εἰς καταρράκτην, προφητεύει μὲν οὗτος, προφητεύει δὲ ψευδῆ· διηγούμενος γάρ τις τοὺς προφητικοὺς λόγους, ἐὰν μὲν ἀληθεύῃ, καὶ αὐτὸς προφητεύει καὶ προφητεύει ἀληθῆ, εἰ δὲ ψεύδεται, ψευδοπροφήτης ἐστὶ καταψευδόμενος τῶν λόγων τῶν προφητικῶν. ### English translation (Claude) “And it came about on the next day that Pashhur brought Jeremiah out of the dungeon.” O Lord Jesus, come again; make these things clear to me and to those who have come for spiritual food. How does he bring “Jeremiah out of the dungeon” “on the next day”? For as long as this present day stands (and this whole age is today), the sinner throws the prophet down into the dungeon; but if the present day ceases and tomorrow comes, then, having repented, he brings him out of the dungeon. Then Jeremiah tells him what Pashhur will suffer. What does he tell him? “The Lord has not called your name Pashhur, but Emigrant. For thus says the Lord.” This Pashhur is going to be carried away to Babylon, as his sins deserve, not alone but with his friends too. For he is handed over to Nebuchadnezzar and goes away into Confusion and is punished for his sins, since “he threw the prophet into the dungeon.” Who, then, are the friends of Pashhur, whose name means “Blackness of mouth”? All who have received his words, who have been blackened together with his blackened mouth, who have received doctrines of blackness. “And they will fall by the sword of their enemies.” Those appointed over punishments are the ones who have the swords and make them fall; about whom the Word prophesies and says, “And your eyes will see.” These things that are prophesied, he says, “your eyes will see.” “And you and all Judah I will give into the hands of the king of Babylon.” Whoever of Judah is found so sinful as to be worthy of the king of Babylon, of Confusion, will be handed over to him. And the king of Babylon receives sinners. The king of Babylon, according to the history, is Nebuchadnezzar, but according to the higher sense, the evil one. The sinner is handed over to him, since he is both enemy and avenger. And that the sinner is handed over to him, let Paul teach you, where he speaks about Phygelus and Hermogenes, “whom I have handed over to …,” and about the man who committed sexual immorality: “When you are gathered together, and my spirit, with the power of the Lord Jesus, I have decided to hand over such a one to Satan for the destruction of the flesh, so that the spirit may be saved in the day of the …” … into the hands of the king of Babylon, and they carry him away to Babylon. “And they will cut them down with the sword. And I will give all the strength of this city.” It is easy to say that these things are prophesied about Jerusalem; for all its strength, and what follows, was handed over then to the king of the Babylonians. It is easy to say that these things are prophesied about “this city” when it was handed over to its enemies in the times of the Savior. And the sons of Jerusalem went away into captivity and the city was razed. But if you examine the matter and see a city not as stones but as people, you will see that that Jerusalem too, the people, was handed over “into the hands of the king of Babylon” because of their impiety and sin against Christ. And you are now Jerusalem. If, then, the Word now threatens Jerusalem, fear lest you, if you sin, are a sinful Jerusalem and are handed over, so that you are no longer Jerusalem but become Babylon and Confusion, when Nebuchadnezzar, king of the Babylonians, takes you. “And all the labors” of Jerusalem he hands over. How does he hand over “all the labors”? If, after contending and struggling, you fall away and sin, all your labors have come into the hands of Nebuchadnezzar. How all your labors? It will be said to you, if you fall after laboring much for the truth: “Did you suffer so many things in vain?” Above all, those who are conscious of having endured many labors for virtue ought to fear lest, if some sin occurs, Nebuchadnezzar, king of Babylon, take the labors they have performed as Jerusalem. And so that you may see more clearly how Nebuchadnezzar takes the labors of Jerusalem when she sins, I will use what is written in Ezekiel, which runs thus: “If the righteous man turns from his righteous deeds and commits a trespass, I will not remember the righteous deeds he has done.” Why? Because Nebuchadnezzar, king of Babylon, takes the righteous deeds done with labor and destroys them. “And all the honor” of Jerusalem he takes, when a man, being honored by God and “being in honor,” “did not understand” and sinned. If, then, you know that you are in honor, and having been called to honor you insult yourself again by sins, the Babylonian king takes the honor of Jerusalem. “And all the treasures of the king of Judah.” Jerusalem is rich; but if she sins, the Babylonian takes her treasures. “And they will plunder them and take them and carry them to Babylon. And you, Pashhur, and all who dwell in your house, will go in captivity to Babylon, and there you will die, and there you will be buried.” The one caught in Confusion dies in Babylon; and the one disposed contrary to being buried with Christ is buried in Babylon. For it is possible to be buried well with Christ through baptism, according to “We were buried with Christ, and rose with him.” As being buried with Christ is a mystery, so it is a mystery for one who has become a sinner through lawlessness to be buried in Babylon. “And all your friends,” he says, “you will go there, to whom you prophesied lies.” The one who expounds the oracles of God badly and throws the prophetic words into a dungeon prophesies, but prophesies lies; for when someone expounds the prophetic words, if he speaks truly, he too prophesies, and prophesies truth; but if he lies, he is a false prophet, lying against the prophetic words. ### Scripture references - Jer 20:3: quotation, high confidence - Jer 20:4: quotation, high confidence - Jer 20:5: quotation, high confidence - Jer 20:6: quotation, high confidence - 2 Tim 1:15: allusion, high confidence - 1 Tim 1:20: quotation, medium confidence - 1 Cor 5:4: quotation, high confidence - 1 Cor 5:5: quotation, high confidence - Gal 3:4: quotation, high confidence - Ezek 18:24: quotation, high confidence - Ps 49:12 (48:13 LXX): quotation, high confidence - Rom 6:4: quotation, high confidence - Col 2:12: allusion, medium confidence ### Translation notes - The quotations are Jer 20:3–6 (LXX), 2 Tim 1:15 with 1 Tim 1:20, 1 Cor 5:1, 4–5, Gal 3:4, Ezek 18:24, Ps 49:12 (48:13 LXX), and Rom 6:4 (Col 2:12). “Blackness of mouth” is Origen's interpretation of the name Pashhur, and “Confusion” the traditional interpretation of Babylon. Lines are out of order and partly lost in the digital text in the passage citing Paul (marked “…”). ### Citation (SBL) Origen, Hom. Jer. 19.14 (Klostermann 3:170–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-14). ## Homilies on Jeremiah 19.15 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-15 - Source: Klostermann 3:173–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God “deceives” as adults deceive children for their good, threatening punishments to turn them, as with Nineveh; the law's punishments (stoning for adultery) suited Israel's infancy, while the Gospel threatens punishments beyond description for those who sin knowing the truth. ### Greek text Καὶ δὴ τετέλεσται ἡ μία περικοπή, ἤδη δὲ καὶ τῆς δευτέρας ἀρξώμεθα· καὶ γὰρ ἔχει πράγματα εὐθέως ἀπὸ τῆς πρώτης λέξεως οὐ τὰ τυχόντα. καὶ προσέχοντες τῇ λέξει πάλιν αἰτήσωμεν ἥκειν τὸν Ἰησοῦν, καὶ ἐπιφανέστερόν γε καὶ λαμπρότερον ἥκειν αὐτὸν παρακαλῶμεν, ἵνα ἐλθὼν διδάξῃ πάντας ἡμᾶς, πότερον ἀληθεύων ἔλεγεν ὁ πρόφήτης, ὡς πρέπει νοεῖν περὶ προφήτου, τὰ ἑξῆς ἢ ψευδόμενος, ὃ οὐ θεμιτὸν λέγειν περὶ προφήτου ἁγίου. λέγει δὲ πρὸς τὸν θεόν· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην, ἐκράτησας καὶ ἠδυνάσθης· ἐγενόμην εἰς γέλωτα, πᾶσαν τὴν ἡμέραν διετέλεσα μυκτηριζόμενος· ὅτι πικρῷ λόγῳ μου γελάσομαι, ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι· ὅτι ἐγενήθη ὁ λόγος κυρίου εἰς ὀνειδισμὸν ἐμοὶ καὶ χλευασμὸν πᾶσαν ἡμέραν. καὶ εἶπα· οὐ μὴ ὀνομάσω τὸ ὄνομα κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ. καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ φλεγόμενον καῖον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν, ὅτι ἤκουσα ψόγον πολλῶν συναθροιζομένων κυκλόθεν«, καὶ »λεγόντων« δηλονότι· »ἐπισύστητε, καὶ ἐπισυστῶμεν αὐτῷ ἄνδρες φίλοι αὐτοῦ· τηρήσατε τὴν ἐπίνοιαν αὐτοῦ εἰ ἀπατηθήσεται, καὶ δυνησόμεθα αὐτῷ καὶ ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ«. ἀλλὰ ταῦτα ἐκείνων λεγόντων φησὶν ὁ προφήτης· »καὶ κύριος μετʼ ἐμοῦ καθὼς μαχητὴς ἰσχύων· διὰ τοῦτο ἐδίωξαν καὶ νοῆσαι οὐκ ἠδύναντο· ᾐσχύνθησαν σφόδρα, ὅτι οὐκ ἐνόησαν ἀτιμίας αὐτῶν, αἳ διʼ αἰῶνος οὐκ ἐπιλησθήσονται«. αὕτη ἡ περικοπὴ ἡ δευτέρα τοῦ ἀναγνώσματος. Πῶς οὖν λέγει ὁ προφήτης· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«; θεὸς ἀπατᾷ; πῶς οἰκονομήσω τὸν λόγον, ἀπορῶ. ἐὰν γὰρ διὰ τὸν θεὸν καὶ τὸν λόγον αὐτοῦ βλέπω τι εἰς αὐτόν, οἰκονομίας δεῖται γενναίας τὰ λεχθησόμενα. παυσάμενος τοῦ ἀπατᾶσθαι λέγει ὁ προφήτης· »ἠπάτησάς με κύριε, καὶ ἠπατήθην«, ὡς τῆς στοιχειώσεως καὶ εἰσαγωγῆς γεγενημένης αὐτῷ ἐν ἀπάτῃ καὶ μὴ δυναμένῳ αὐτῷ στοιχειωθῆναι καὶ εἰσαχθῆναι εἰς θεοσέβειαν, ἐὰν μὴ πρότερον ἀπατηθῇ, ἵνα ἥκῃ ὕστερον ἐπὶ τὸ συναισθηθῆναι τῆς ἀπάτης. ἀρκεῖ δὲ μόνον παράδειγμά τι εἰπεῖν χρήσιμον εἰς τὰ προκείμενα. παιδίοις λαλοῦμεν ἄγοντες τὰ παιδία, καὶ οὐχ ὡς τελείοις λαλοῦμεν, ἀλλʼ ὡς παιδίοις δεομένοις [διὰ] τῆς παιδεύσεως λαλοῦμεν αὐτοῖς, καὶ ἀπατῶμεν τὰ παιδία φοβοῦντες [τὰ παιδία], ἵνα παύσηται τῆς ἐν παισὶν ἀπαιδευσίας, καὶ φοβοῦμεν τὰ παιδία ἀπάτης λόγους λέγοντες διὰ τὸ ὑποκείμενον τῇ νηπιότητι αὐτῶν, ἵνα διὰ τῆς ἀπάτης ποιήσωμεν αὐτὰ φοβηθῆναι καὶ διδασκάλοις φοιτῆσαι καὶ ἀπαγγεῖλαι καὶ ποιῆσαι τὰ ἐπιβάλλοντα προκοπῇ παιδίων. πάντες ἐσμὲν παιδία τῷ θεῷ καὶ δεόμεθα ἀγωγῆς παιδίων. διὰ τοῦτο ὁ θεὸς φειδόμενος ἡμῶν ἀπατᾷ ἡμᾶς (καὶ εἰ μὴ αἰσθανόμεθα τῆς ἀπάτης πρὸ καιροῦ), ἵνα μὴ ὡς ὑπερβεβηκότες τὸ νήπιον, μηκέτι διʼ ἀπάτης παιδευώμεθα, ἀλλὰ διὰ τῶν πραγμάτων. ἄλλως τὸ παιδίον εἰς φόβον ἄγεται, ἄλλως τὸ προκόψαν τῇ ἡλικίᾳ καὶ διαβεβηκὸς τὴν παιδικὴν ἡλικίαν. εἰ γὰρ δύναμαι διʼ ἀπάτης αὐτὸ παιδαγωγῶν †, ἵνα εἴπῃ ὁ ἀπατῶν θεός· »παιδεύσω αὐτοὺς ἐν τῇ ἀκοῇ τῆς θλίψεως αὐτῶν«. Ἱστορίας παραθήσομαι, πῶς ὁ θεὸς ἐπὶ σωτηρίᾳ ἀπατᾷ καὶ λέγει τινά, ἵνα παύσηται ὁ ἁμαρτωλὸς τοῦ ποιεῖν, ἃ ἐποίησεν ἄν, εἰ μὴ ἠκηκόει τῶνδε τινῶν τῶν λόγων. ὁ λέγων· »ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται« ἀληθεύων ἔλεγεν, ἢ οὐκ ἀληθεύων καὶ ἀπατῶν ἀπάτην ἐπιστρέφουσαν; ἥτις ἐπιστροφὴ εἰ μὴ γεγόνει, οὐκέτι ἀπάτη ἦν ἀλλʼ ἤδη ἀλήθεια τὸ λεγόμενον, καὶ ἦν ἂν ἀκολουθήσασα καταστροφὴ τῇ Νινευῇ. ἦν ἐπὶ τοῖς ἀκούουσιν, ἤτοι ἀπατηθεῖσι καὶ πιστεύσασι τοῖς λεγομένοις ὡς ἀληθέσιν εὐεργετηθῆναι καὶ μὴ καταστραφῆναι. ἢ μὴ γινομένου ἀληθοῦς τοῦ εἰρημένου καὶ μὴ ἀπατηθεῖσιν, ἀλλὰ καταλαβοῦσιν ὅτι τὰ εἰρημένα οὐκ ἔσται, καταφρονῆσαι τῶν εἰρημένων ὡς ἀπάτης καὶ παθεῖν οὐχὶ τὸ »ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται«, ἀλλὰ τολμῶ καὶ λέγω πολλῷ χαλεπώτερα τοῦ »ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται«. τῇ γὰρ ὑποθέσει ἡμαρτηκότες [εἰ μὴ μετανοήκεισαν] Νινευῖται εἰ μὴ μετανενοήκεισαν, τάχα μὲν »ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται« ἐγίνετο· ἀλλʼ ἔστω ὅτι οὐκ ἐγίνετο τόδε, τούτου χεῖρον ἐγίνετο, πυρὶ αἰωνίῳ παρεδίδοντο. Διὰ τοῦτο ἄλλη κόλασις κατὰ τὸν νόμον εἴρηται τοῖς ὡς παιδίοις παιδαγωγουμένοις· οἷς »δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου [οὗ]«, ἄλλαι κολάσεις ἀναγεγραμμέναι εἰσίν. σύγκρινε τὰς κατὰ τὸν νόμον κολά- σεις ἁμαρτωλῶν ταῖς κατὰ τὸ εὐαγγέλιον κολάσεσιν ἁμαρτωλῶν, καὶ ὄψει ὅτι ἐκεῖνοι μὲν ὡς νήπιοι ἤκουσαν κολάσεων ἐκείνοις νηπίοις ἁρμοζουσῶν, ἡμεῖς δὲ ὡς τέλειοι τὴν ἡλικίαν ἀκούομεν κολάσεων χαλεπωτέρων. μοιχὸς εἰ τότε γεγένηται ὴ μοιχαλίς, ἡ ἀπειλὴ οὐ γέεννα, οὐ πῦρ αἰώνιον, ἀλλά· λίθοις λιθοβοληθήσεται· »λιθοβολείτω αὐτὸν πᾶσα ἡ συναγωγή«. ἐρεῖ ἀπελθὼν ὁ ἐν τούτοις εὑρεθεὶς μοιχός, ἡ ἐν τούτοις εὑρεθεῖσα μοιχαλίς· εἴθε καὶ ἐπʼ ἐμοῦ ὁ λόγος ἐρεῖ, ὁ λαὸς λίθοις με ἔβαλλε καὶ μὴ τετηρημένος ἤμην εἰς τὸ αἰώνιον πῦρ. »ἔνοχος« γὰρ »εἰς τὴν γέενναν τοῦ πυρὸς« οὐ μόνον ὁ μοιχός, ἀλλὰ καὶ ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ »μωρέ«. εἰ δὲ ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ »μωρέ«, »ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός«, ὁ μοιχὸς τίνι ἔνοχος ἔσται; μεῖζόν τι ζητῶ κολαστήριον τῆς γεέννης τοῦ πυρός. καὶ τάχα εἴποιμι ἂν ὅτι ἡ γέεννα τῶν ἀπουσίων, τῶν δυναμένων καθαρθῆναί ἐστιν. ὤσπερ δὲ ἐπὶ τῶν ἀγαθῶν, τῶν δικαίων, »ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν«, οὕτως ἃ ἡτοίμασε τοῖς ἁμαρτωλοῖς τῷ πορνεύειν, τῷ μοιχεύειν, »ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη«. εἰ γὰρ ἀνέβη ἐπὶ τὴν καρδίαν ᾧ ἔνοχος γίνεται ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ· »μωρέ«, δῆλον ὅτι μεῖζόν ἐστι τοῦ ἀναβαίνοντος ἐπὶ καρδίαν τὸ ἡτοιμασμένον τοῖς τὰ χείρονα ἡμαρτηκόσιν. οὐ δύναμαι δὲ νοῆσαι μεῖζόν τι γεέννης, ἀλλὰ μόνον πιστεύω ὅτι μεῖζόν τι ἔστι γεέννης, τὸ ἡτοιμασμένον τοῖς μοιχεύουσιν. Οὕτως ἔρχομαι καὶ ἐπὶ τὰς λοιπὰς τὰς κατὰ τὸν νόμον κολάσεις, καὶ λαμβάνω λέξιν ἀποστολικὴν συνᾴδουσαν τούτοις καὶ σιωπήσασάν μου τὴν κόλασιν ἐὰν ἁμάρτω, ἐπειδὴ οὐ θέλω τὸ »ἠπάτησάς με κύριε, καὶ ἠπατήθην« παραδεξάμενος ἀπατηθῆναι καλῶς. τί δὲ λέγει ὁ ἀπόστολος; »ἀθετήσας τις νόμον Μωσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶ καὶ τρισὶ μάρτυσιν ἀποθνῄσκει· πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας«; ὀνόμασον, ὦ Παῦλε, τὴν τιμωρίαν· εἶπον αὐτήν. ἀλλʼ οὐ λέγω αὐτήν, φησί· μεῖζόν ἐστι τῶν λεγομένων τὸ τῆς κολάσεως τῶν ἐν εὐαγγελίῳ ἁμαρτανόντων, μεῖζον τῶν ἀκουομένων, μεῖζον τῶν νοουμένων. διὰ τοῦτο εἰσήχθη ὡς παιδίον ὁ προφήτης, ἀκούσας καὶ φοβηθεὶς καὶ παιδευθεὶς καὶ μετἂ τοῦτο τελειωθεὶς λέγων· »ἠπάτησάς με κύριε, καὶ ἠπατήθην«. καὶ σὺ ὅσον εἶ παιδίον, φοβήθητι τὰς, ἵνα μὴ πάθῃς τὰ ὑπὲρ τὰς ἀπειλάς, τὰς κολάσεις τὰς αἰωνίους, τὸ ἄσβεστον πῦρ, ἢ τάχα τι τούτου μεῖζον τὸ ἀποκείμενον τοῖς παρὰ τὸν ὀρθὸν λόγον ἐπὶ πλεῖον βεβιωκόσιν. ὧν πάντων μηδαμῶς πειραθείημεν, ἀλλὰ ἐν Χριστῷ Ἰησοῦ τελειούμενοι δικαιωθείημεν ἀξίως τῶν ἑορτῶν τῶν ἐπουρανίων καὶ τοῦ πάσχα τοῦ ἐκεῖ ἐπὶ τὴν ἀναγωγὴν ἐν χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) And now the one section is finished; let us begin the second too; for it has no ordinary matters, right from its first words. And attending to the text, let us ask again for Jesus to come, and let us beg him to come more manifestly and brightly, so that he may come and teach us all whether the prophet spoke what follows truthfully, as one should think about a prophet, or falsely, which it is not permitted to say about a holy prophet. He says to God: “You deceived me, O Lord, and I was deceived; you were stronger and prevailed. I became a laughingstock; all day long I continued being mocked. For I will laugh with my bitter word; I will call on faithlessness and misery; for the word of the Lord has become to me a reproach and a derision all day long. And I said: I will not name the name of the Lord, and I will not speak any more in his name. And there came in my heart as it were a burning fire flaming in my bones, and I am weakened on every side and cannot bear it, for I heard the blame of many gathering round about,” and clearly “saying: Rise up, and let us rise up against him, men his friends; watch his purpose, whether he will be deceived, and we shall prevail against him and take our vengeance on him.” But while they say this, the prophet says: “And the Lord is with me like a mighty warrior; therefore they persecuted and could not understand; they were greatly ashamed, because they did not understand their dishonors, which will not be forgotten for ever.” This is the second section of the reading. How, then, does the prophet say, “You deceived me, O Lord, and I was deceived”? Does God deceive? I am at a loss how to handle the saying. For if, because of God and his word, I look to him, what is to be said needs a noble handling. Having ceased to be deceived, the prophet says, “You deceived me, O Lord, and I was deceived,” as though his elementary instruction and introduction had come about in a deception, and he could not have been instructed and introduced into godliness unless he had first been deceived, so that he might later come to perceive the deception. It is enough to give just one example useful for the matter at hand. We speak to children when we are bringing up children, and we speak to them not as to grown people, but as to children needing training, and we deceive the children by frightening them, so that they may stop the lack of discipline found in children; and we frighten the children by saying words of deception because of what belongs to their infancy, so that through the deception we may make them afraid and go to their teachers and recite and do what befits children's progress. We are all children to God and need the upbringing of children. That is why God, sparing us, deceives us (even if we do not perceive the deception before the time), so that, as though we had passed beyond infancy, we may no longer be trained by deception but by deeds. A child is brought to fear in one way, and one who has advanced in age and passed beyond childhood in another. For if I can train him by deception … so that God who deceives may say: “I will discipline them by the report of their affliction.” I will cite histories to show how God deceives for salvation and says certain things, so that the sinner may stop doing what he would have done had he not heard such words. Did the one who said, “Yet three days, and Nineveh shall be overthrown,” speak truly, or not truly, deceiving with a deception that converts? If that conversion had not happened, it would no longer have been a deception but the truth, and the overthrow would have followed for Nineveh. It lay with the hearers either to be deceived and believe what was said as true, and so be benefited and not be overthrown; or, the saying not being true and they not deceived, but perceiving that what was said would not happen, to despise what was said as a deception and suffer, not “Yet three days, and Nineveh shall be overthrown,” but, I dare to say, far worse than “Yet three days, and Nineveh shall be overthrown.” For on the supposition that the Ninevites, having sinned, had not repented, perhaps “Yet three days, and Nineveh shall be overthrown” would have happened; but suppose this did not happen: something worse than this would have happened; they would have been handed over to eternal fire. That is why one punishment is stated in the law for those trained as children, while for those to whom “the fullness of time has come” other punishments are recorded. Compare the punishments of sinners under the law with the punishments of sinners under the Gospel, and you will see that they, as infants, heard of punishments fitting for them as infants, while we, as grown in age, hear of harsher punishments. If at that time there was an adulterer or an adulteress, the threat was not Gehenna, not eternal fire, but: he shall be stoned with stones: “Let all the congregation stone him.” The adulterer found in these things, the adulteress found in these things, will go away and say: “Would that the word had spoken so for me too: the people stoned me, and I had not been reserved for eternal fire.” For not only the adulterer is “liable to the Gehenna of fire,” but also the one who says to his brother, “Fool.” But if the one who says to his brother, “Fool,” “will be liable to the Gehenna of fire,” to what will the adulterer be liable? I look for some punishment greater than the Gehenna of fire. And perhaps I might say that Gehenna is for those … who can be cleansed. But just as, in the case of the good things of the righteous, “what God has prepared for those who love him has not entered into the heart of man,” so what he has prepared for sinners for committing sexual immorality, for committing adultery, “has not entered into the heart of man.” For if what the one who says to his brother “Fool” becomes liable to has entered into the heart, clearly what is prepared for those who have committed worse sins is greater than what enters into the heart. I cannot conceive of anything greater than Gehenna, but I only believe that there is something greater than Gehenna, that which is prepared for adulterers. So I come also to the other punishments under the law, and I take an apostolic saying agreeing with these, one that has kept silent about my punishment if I sin, since I do not wish, having accepted “You deceived me, O Lord, and I was deceived,” to be deceived to good purpose. What does the apostle say? “Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses; how much worse punishment, do you think, will be deserved by the one who has trampled on the Son of God?” Name the punishment, O Paul; tell it. “But I do not tell it,” he says; the punishment of those who sin under the Gospel is greater than what can be told, greater than what can be heard, greater than what can be conceived. That is why the prophet was brought in as a child, having heard and been afraid and been trained, and after this, made perfect, says: “You deceived me, O Lord, and I was deceived.” And you, as long as you are a child, fear the threats, so that you may not suffer things beyond the threats: the eternal punishments, the unquenchable fire, or perhaps something greater than this, laid up for those who have lived for the most part against right reason. May we never experience any of these, but, being perfected in Christ Jesus, may we be justified worthily of the heavenly feasts and of the Passover there, in the higher sense, in Christ Jesus, to whom be the glory and the power for ages of ages. Amen. ### Scripture references - Jer 20:7: quotation, high confidence - Jer 20:8: quotation, high confidence - Jer 20:9: quotation, high confidence - Jer 20:10: quotation, high confidence - Jer 20:11: quotation, high confidence - Hos 7:12: quotation, high confidence - Jonah 3:4: quotation, high confidence - Gal 4:4: quotation, high confidence - Lev 20:10: allusion, medium confidence - Deut 22:22: allusion, medium confidence - Num 15:35: quotation, medium confidence - Matt 5:22: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - Heb 10:28: quotation, high confidence - Heb 10:29: quotation, high confidence ### Translation notes - The quotations are Jer 20:7–11 (LXX), Hos 7:12 (LXX), Jonah 3:4, Gal 4:4, Num 15:35 (with the law of adultery, Lev 20:10 and Deut 22:22–24), Matt 5:22, 1 Cor 2:9, and Heb 10:28–29. The digital text is corrupt in the sentence about training by deception (marked “…”) and uncertain in “Gehenna is for those … who can be cleansed” (τῶν ἀπουσίων is unclear). Origen's view of deceit for the hearer's good and of remedial punishment is his own; the passage also states his view that adultery deserves a punishment greater than Gehenna. ### Citation (SBL) Origen, Hom. Jer. 19.15 (Klostermann 3:173–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-19-15). ## Homilies on Jeremiah 20, title - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-20-0 - Source: Klostermann 3:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title of the twentieth homily, on Jer 20:7–12. ### Greek text Ὁμιλία κ΄. "Εἰς τὸ »ἠπάτησάς με κύριε, καὶ ἠπατήθην« πάλιν ἄλλως μέχρι τοῦ »συνίων νεφροὺς καὶ καρδίας". ### English translation (Claude) Homily 20. On “You deceived me, O Lord, and I was deceived,” again in another way, as far as “who understands the reins and the hearts.” ### Scripture references - Jer 20:7: quotation, high confidence - Jer 20:12: quotation, high confidence ### Translation notes - The passage is Jer 20:7–12 (LXX). ### Citation (SBL) Origen, Hom. Jer. 20.0 (Klostermann 3:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-20-0). ## Homilies on Jeremiah 20.1 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-20-1 - Source: Klostermann 3:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's anger, wrath, and repentance share only their names with ours: like his Word, which is unlike any human word, they are purposeful and corrective, as his “repentance” over Saul gave Israel David. ### Greek text πάντα τὰ ἀναγεγραμμένα περὶ τοῦ θεοῦ κἂν ἐπεμφαίνοντα αὐτόθεν ᾖ, χρὴ ἄξια νοῆσαι εἶναι θεοῦ ἀγαθοῦ. τίς γὰρ οὐκ ἐρεῖ ἀπεμφαίνοντα εἶναι ἀναφερόμενα ἐπὶ θεὸν τὸ ἔχειν αὐτὸν ὀργήν, τὸ χρῆσθαι αὐτὸν θυμῷ, τὸ μεταμελεῖσθαι αὐτόν, ἤδη δὲ καὶ τὸ ὑπνοῦν αὐτόν; ἀλλʼ ἕκαστον τούτων παρὰ τῷ εἰδότι >ἀκούειν σκοτεινῶν λόγων< εὑρεθήσεται ἄξιον θεοῦ. ἡ γὰρ ὀργὴ μὲν αὐτοῦ οὐκ ἄκαρπός ἐστιν, ἀλλʼ ὡς ὁ λόγος αὐτοῦ παιδεύει, οὕτως καὶ ἡ ὀργὴ αὐτοῦ παι- δεύει· τοὺς γὰρ μὴ παιδευθέντας λόγῳ παιδεύει ὀργῇ. καὶ ἀναγκαῖόν ἐστι τὸν θεὸν χρῆσθαι τῇ καλουμένῃ ὀργῇ, ὡς χρῆται τῷ ὀνομαζο- μένῳ λόγῳ· οὐδὲ γὰρ ὁ λόγος αὐτοῦ τοιοῦτός ἐστιν, ὁποῖος ὁ πάντων λόγος. οὐδενὸς γὰρ ὁ λόγος »ζῶον«, οὐδενὸς ὁ λόγος »θεός«, οὐδενὸς [γὰρ] ὁ λόγος »ἐν ἀρχῇ« πρὸς ἐκεῖνον ἠν, οὑ ὁ λόγος ἠν, κἂν εἰ μόνος † ἀπό τινος ᾖ ἀρχῆς. οὕτω δὲ καὶ ἡ ὀργὴ τοῦ θεοῦ ὀργὴ λέγεται οὐχὶ ὡς ἡ οὑτινοσοῦν τινος] ὀργή. καὶ ὥσπερ ξένον τι ἔχει ὁ λόγος τοῦ θεοῦ παρὰ πάντα τὸν οὑτινοσοῦν λόγον, καὶ ἔχει ξένον τὸ εἶναι θεὸς καὶ τὸ εἶναι λόγος ὢν] ζῶον, τὸ ὑφεστηκέναι καθʼ ἑαυτό, τὸ ὑπηρετεῖν τῷ πατρί, οὕτως ἐπεὶ ἅπαξ ὠνομάσθη θεοῦ ἡ καλουμένη αὐτοῦ ὀργή, ξένον τι ἔχει καὶ ἀλλότριον πάσης τῆς τοῦ ὁριζομένου ὀργῆς. οὕτως καὶ ὁ θυμὸς αὐτοῦ ἴδιόν τι ἔχει· ἒστι γὰρ ὁ τῆς προθέσεως τῆς τοῦ θυμῷ ἐλέγχοντος, βουλομένης τὸν ἐλεγχόμε- νον διὰ τοῦ ἐλέγχου ἐπιστρέφειν. ἐλέγχει καὶ λόγος, ὡς παιδεύει λόγος· ἀλλʼ οὐχ οὕτως ἐλέγχει λόγος, ὡς ἐλέγχει θυμός. οἱ γὰρ τῷ ἀπὸ τοῦ λόγου ἐλέγχῳ μὴ ὠφεληθέντες δεήσονται ἐλέγχου τοῦ ἀπὸ τοῦ θυμοῦ. Ἐλέγομέν τινα εἶναι καὶ μεταμέλειαν θεοῦ αὐτόθεν ἀπεμφαί- νουσαν, ἐπεὶ γέγραπται· »μεταμεμέλημαι ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα.«. ἀξίως δὲ ζητήσεις καὶ τὴν μεταμέλειαν, καὶ μὴ νομίσῃς συγγένειάν τινα ἔχειν τὴν μεταμέλειαν αὐτοῦ τῇ μεταμελείᾳ τῶν μεταμελουμένων. ὡς γὰρ ἐξαίρετόν τι εἶχεν ὁ λόγος αὐτοῦ, τι ἡ ὀργὴ αὐτοῦ, ὑπερέχον τι ὁ θυμὸς αὐτοῦ, καὶ οὐδὲν τούτοις συγγενὲς ἦν τοῖς ὁμωνύμοις, τὸν αὐτὸν τρόπον καὶ ἡ με- ταμέλεια αὐτοῦ ὁμώνυμόν ἐστι τῇ ἡμετέρᾳ μεταμελείᾳ· ὁμώνυμα δέ ἐστιν, ὧν ὄνομα μόνον κοινόν, ὁ δὲ κατὰ τοὔνομα τῆς οὐσίας λόγος ἕτερος. μόνον οὖν ὄνομα κοινὸν θυμοῦ θεοῦ καὶ θυμοῦ οὑτινοσοῦν, καὶ μόνον ὄνομα κοινὸν ὀργῆς οὑτινοσοῦν καὶ ὀργῆς θεοῦ. οὕτως καὶ ἐπὶ μεταμελείας νοητέον. καὶ ζητήσει ὁ δυνάμενος, τί μεταμέλεια ἐργάζεται θεοῦ, τί εἰργάσατο. τὸν Σαοὺλ καθεῖλε βασιλεύοντα παρα- νόμως, ἀνέστησε βασιλέα τῷ λαῷ τὸν κατὰ τὴν καρδίαν τοῦ θεοῦ· εἶπε γὰρ διὰ τὴν ἀγαθὴν ἐκείνην μεταμέλειαν· »εὗρον ἄνδρα κατὰ τὴν καρδίαν μου, Δαβὶδ υἱὸν Ἰεσσαί«. ἀλλὰ ταῦτά μοι προοίμια πάντα ἐστὶ διὰ τὸ τὴν ἀρχὴν τῆς ἀπὸ τοῦ Ἱερεμίου ἀναγνώσεως οὕτως ἔχειν· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. ### English translation (Claude) All things written about God, even if at first sight they seem incongruous, must be understood as worthy of a good God. For who will not say that it is incongruous, when referred to God, that he has anger, uses wrath, repents, and even sleeps? But each of these, for one who knows how “to hear dark sayings,” will be found worthy of God. For his anger is not fruitless; but as his word disciplines, so his anger disciplines too; for those not disciplined by word he disciplines by anger. And it is necessary for God to use what is called anger, as he uses what is named word; for his Word is not such as the word of all. For no one's word is “a living being,” no one's word is “God,” no one's word was “in the beginning” with him whose word it was, even if … from some beginning. So too God's anger is called anger, not as anyone's anger. And just as the Word of God has something strange compared with anyone's word, and it is strange for him to be God and to be the Word as a living being, to subsist by himself, to serve the Father, so, since what is called his anger has once been named God's, it has something strange and foreign to all anger as defined. So too his wrath has something peculiar; for it belongs to the purpose of one who rebukes with wrath, wishing through the rebuke to turn back the one rebuked. A word also rebukes, as a word also disciplines; but a word does not rebuke as wrath rebukes. For those who have not benefited from rebuke by word will need rebuke by wrath. We were saying that there is also a repentance of God that at first sight seems incongruous, since it is written: “I repent that I anointed Saul king.” But you will inquire worthily into the repentance too, and not think that his repentance has any kinship with the repentance of those who repent. For as his Word had something exceptional, his anger something, his wrath something surpassing, and nothing about them was akin to things of the same name, in the same way his repentance too is homonymous with our repentance; and homonyms are things of which only the name is common, but the account of the being corresponding to the name is different. So only the name is common to the wrath of God and the wrath of anyone, and only the name is common to the anger of anyone and the anger of God. So too must repentance be understood. And whoever can will inquire what God's repentance effects, what it effected. It removed Saul, who reigned lawlessly, and raised up for the people a king after the heart of God; for he said because of that good repentance, “I have found a man after my heart, David son of Jesse.” But all these things are my introduction, because the beginning of the reading from Jeremiah runs thus: “You deceived me, O Lord, and I was deceived.” ### Scripture references - Jer 20:7: quotation, high confidence - Ps 44:23 (43:24 LXX): echo, low confidence - Prov 1:6: allusion, medium confidence - John 1:1: allusion, high confidence - 1 Sam 15:11: quotation, high confidence - Acts 13:22: quotation, high confidence ### Extrabiblical texts - Aristotle, Cat. 1a1 (Aristotle (works)): allusion, high confidence ### Translation notes - The quotations and allusions are Prov 1:6, John 1:1–4, 1 Sam 15:11, and Acts 13:22 (1 Sam 13:14). God “sleeping” alludes to Ps 44:23 (43:24 LXX). The definition of homonyms is Aristotle, Categories 1a1. The clause marked “…” is corrupt in the digital text. ### Citation (SBL) Origen, Hom. Jer. 20.1 (Klostermann 3:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/19-0/#p-20-1). ## Homilies on Jeremiah 20.2 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-2 - Source: Klostermann 3:177–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's “deception” differs from ours; a Jewish convert told Origen that God, who persuades rather than compels, let Jeremiah think he would give the cup of wrath only to the nations, then told him to give it first to Jerusalem, as Isaiah too volunteered before learning his hard message. ### Greek text ζητοῦμεν γάρ, μήποτε ὡς ὁ πάντων θυμὸς κακὸς ὁ δὲ τοῦ θεοῦ ἐλεγκτικός, καὶ πάντων μὲν ἡ όργὴ χαλεπὴ ἡ δὲ καλουμένη τοῦ θεοῦ παιδευτική, καὶ πάντων μὲν ἡμῶν ἡ μεταμέλεια κατηγορεῖ ἀσθενείας τοῦ πρὸ τῆς μεταμελείας, ἐπὶ δὲ τοῦ θεοῦ οὐ τοῦ θεοῦ κατηγορεῖ ἡ μεταμέλεια αὐτοῦ, ἀλλὰ τῶν ἔξω πραγμάτων ἐφʼ οἶς ἡ μεταμέλεια λαμβάνεται, οὕτω δεῖ νοῆσαι καὶ τὴν ἀπάτην τοῦ θεοῦ ἑτερογενῆ τυγχάνουσαν παρὰ τὴν ἡμετέραν ἀπάτην, ἣν ἀπατῶμεν. τίς οὖν ἡ παρὰ την τοῦ θεοῦ ἀπάτη, ἥντινα νοήσας ὁ προφήτης, ὅτε ἐπαύσατο ἀπατώμενος, φησὶ γνοὺς τὴν ὠφέλειαν τὴν ἀπὸ τοῦ ἠπατῆσθαι τὸ »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«; Καὶ πρῶτον χρήσομαι παραδόσει Ἑβραϊκῇ, ἐληλυθυίᾳ εἰς ὴμᾶς διά τινος φυγόντος διὰ τὴν Χριστοῦ πίστιν καὶ διὰ τὸ ἐπαναβεβη- κέναι ἀπὸ τοῦ νόμου καὶ ἐληλυθότος ἔνθα διατρίβομεν. ἔλεγε δή τινα εἴτε μῦθον φαινόμενον εἴτε λόγον δυνάμενον προσάγειν τοὺς ἀκούοντας τῷ »ἠπάτησάς με, κύριε, καὶ ἠπατήθην.«. ἔλεγε δή τινα τοιαῦτα· ὀ θεὸς οὐ τυραννεῖ, ἀλλὰ βασιλεύει, καὶ βασιλεύων οὐ βιάζεται, ἀλλὰ πείθει, καὶ βούλεται ἑκουσίως παρέχειν ἑαυτοὺς τοὺς ὑπʼ αὐτῷ τῇ οἰκονομίᾳ αὐτοῦ, ἵνα μὴ κατὰ ἀνάγκην τὸ ἀγαθόν τινος ᾖ, ἀλλὰ κατὰ τὸ ἑκούσιον αὐτοῦ. ὅπερ καὶ ὁ Παῦλος ἐπιστάμενος ἔλεγεν έν τῇ πρὸς Φιλήμονα ἐπιστολῇ τώ Φιλήμονι περὶ τοῦ Ὀνησίμου· »ἵνα μὴ κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ ἀλλὰ κατὰ ἑκούσιον«. ἠδύνατο τοίνυν ὁ τῶν ὅλων θεὸς ποιῆσαι νομιζόμενον ἀγαθὸν ἐν ἡμίν, ἴνα ἐξ ἀνάγκης ἐλεημοσύνας διδῶμεν καὶ ἐξ ἀνάγκης σωφρο- νῶμεν, ἀλλʼ οὐ βεβούληται. διὸ μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης προσ- τάσσει ὴμῖν ποιεῖν ἃ ποιοῦμεν, ἴνα ἑκούσιον ᾖ τὸ γινόμενον. ὁδὸν οὖν, ἱν οὕτως εἴπω, ζητεῖ πῶς ἂν ἑκουσίως τις ποιήσαι ἃ ὁ θεὸς βούλεται. ἔλεγεν οὖν μοι ἡ παράδοσις καὶ τοιοῦτόν τι· ἐβούλετο τὸν Ἱερεμίαν πέμψαι προφητεύσοντα πᾶσι τοῖς ἔθνεσι καὶ πρὸ πάν- των τῶν ἐθνῶν τῷ λαῷ. ἐπεὶ δὲ αἱ προφητεῖαι σκυθρωπότερόν τι εἶχον ἀπήγγελλον γὰρ κολάσεις, ὃς ἕκαστος κατὰ τὴν ἀξίαν κο- λασθήσεται), καὶ ᾔδει τὴν προαίρεσιν τοῦ προφήτου μὴ βουλομένου τὰ χείρονα προφητεῦσαι τῷ λαῷ Ἰσραήλ, διὰ τοῦτο ᾠκονόμησεν εἰ- πεῖν· »λάβε τὸ ποτήριον τοῦτο, καὶ ποτιεῖς πάντα τὰ ἔθνη ἃ ἐγὼ ἐξαποστελῶ σε πρὸς αὐτούς«. προσέταξεν οὐν ὁ θεὸς τῷ Ἱερεμίᾳ λαβεῖν ποτήριον, προτρεπόμενος δὲ αὐτὸν ἐπὶ τὸ λαβεῖν τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου<, φησί· >καὶ ἐξαποστελῶ σε πρὸς πάντα τὰ ἔθνη ἔχοντα τοῦτο τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου<. ἀκούσας δὲ ὁ Ἱερεμίας ὅτι ἀποστέλλεται πρὸς πάντα τὰ ἔθνη, ὅτι διακονήσων αὐτοῖς ποτήριον ὀργῆς, ποτήριον κολάσεων, μὴ ὑπο- νοήσας ὅτι καὶ Ἰσραὴλ μέλλει πίνειν ἀπὸ τοῦ τῆς κολάσεως ποτη- ρίου, ἀπατηθεὶς ἔλαβε τὸ ποτήριον τοῦ ποτίσαι πάντα τὰ ἔθνη λαβὼν τὸ ποτήριον ἤκουσε· καὶ ποτιεῖς πρῶτον τὴν. ἐπεὶ οὖν ἄλλο μὲν προσεδόκησεν, ἄλλο δὲ αὐτῷ ἀπήντησεν, ἐπὶ τούτῳ δή φησιν· »ἠπατησάς με, κύριε, καὶ ἠπατήθην«. Παραπλήσιον ταύτῃ τῇ διηγήσει ἀπεδίδου καὶ ἐν τῷ Ἡσαΐᾳ· κἀ- κεῖνος γὰρ οὐκ εἰδὼς τί μέλλει προστάσσεσθαι λέγειν τῷ λαῷ, ἀκούει τοῦ θεοῦ κατὰ τὰ γεγραμμένα λέγοντος· »τίνα ἀποστείλω, καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον;(( ὁ δέ, φησίν, ἀπεκρίνατο· »ἰδοὺ ἐγώ εἰμι· ἀπόστειλόν με«, ἀκούει· »πορεύθητι καὶ εἶπον λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου« καὶ τὰ ὲξῆς. ἐπεὶ οὐν μὴ εἰδὼς ὃ μέλλει προφητεύειν καὶ ὅτι μέλλει ἀπει- λεῖν τῷ λαῷ τοιάδε εἶπεν· »ἰδοὺ ἐγώ εἰμι· ἀπόστειλόν με«, διὰ τοῦτο, φησίν, ἐν τοῖς ἑξῆς »φωνὴ λέοντος· βόησον((, ὀ δὲ οὐκ ἀπεκρίνατο ὡς πρόθυμος ποιῆσαι τὸ προστασσόμενον, ἀλλ εἰπε· »τί βοήσω;« εὐλαβεῖτο γὰρ μήποτε πάλιν ἀκούσῃ ὡς ἐπὶ τῆς προτέρας προφητείας· «πορεύθητι καὶ εἶπον τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε.« »τί« οὗν »βοήσω;« »πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου« καὶ τὰ ἑξῆς. οὐδὲν ἤκουσεν ἐν τού- τοις κατὰ τοῦ Ἰσραήλ. ταῦτʼ ἔλεγεν ἡμῖν ἐκεῖνος παραδιδοὺς τὸ »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. ### English translation (Claude) For we ask whether, as the wrath of all is evil, but God's is corrective, and the anger of all is harsh, but what is called God's is disciplinary, and the repentance of all of us accuses the weakness of what preceded the repentance, while in God's case his repentance accuses not God but the outside affairs over which the repentance is taken, so too one must understand God's deception as different in kind from our deception, with which we deceive. What, then, is God's deception, which the prophet understood when he ceased being deceived, and, knowing the benefit of having been deceived, says: “You deceived me, O Lord, and I was deceived”? And first I will use a Hebrew tradition, which came to us through a man who fled because of faith in Christ and because he had gone up beyond the law, and came to where we live. He told a story, whether it seems a myth or an account able to bring the hearers closer to “You deceived me, O Lord, and I was deceived.” He said something like this: God does not play the tyrant but reigns as king, and reigning does not compel but persuades, and wishes those under him to submit themselves willingly to his dispensation, so that one's good may not be by necessity but by one's own free will. Paul, knowing this, said in the Epistle to Philemon, to Philemon about Onesimus: “so that your good may not be by necessity but by free will.” The God of the universe could have made what is thought good in us such that we would give alms by necessity and be self-controlled by necessity; but he did not will it. That is why he does not command us to do what we do reluctantly or under necessity, so that what is done may be voluntary. So he seeks a way, so to speak, by which one might willingly do what God wishes. The tradition told me something like this too. He wished to send Jeremiah to prophesy to all the nations, and before all the nations to the people. But since the prophecies had something rather gloomy about them (for they announced punishments, how each would be punished according to his deserts), and he knew the will of the prophet, who did not wish to prophesy the worse things to the people of Israel, he arranged to say: “Take this cup, and make all the nations to whom I send you drink it.” So God commanded Jeremiah to take a cup, and, urging him to take “the cup of unmixed wine,” he says: “and I will send you to all the nations, having this cup of unmixed wine.” Jeremiah, hearing that he was being sent to all the nations, to serve them a cup of wrath, a cup of punishments, not suspecting that Israel too was going to drink from the cup of punishment, was deceived and took the cup to give all the nations drink; having taken the cup, he heard: “And you will give drink first to [Jerusalem].” Since, then, he expected one thing and met another, on this account he says: “You deceived me, O Lord, and I was deceived.” He gave an account similar to this in the case of Isaiah too. For he also, not knowing what he was going to be commanded to say to the people, hears God saying, according to what is written: “Whom shall I send, and who will go to this people?” And he, it says, answered: “Here I am; send me”; and he hears: “Go and say to this people: You will indeed hear and never understand, and you will indeed see and never perceive. For the heart of this people has grown fat,” and the rest. Since, then, not knowing what he was going to prophesy, and that he was going to threaten such things to the people, he said, “Here I am; send me,” for this reason, he says, in what follows, “A voice of a lion: Cry out,” he did not answer as eager to do what was commanded, but said, “What shall I cry?” For he was wary lest he hear again, as in the former prophecy, “Go and say to this people: You will indeed hear and never understand.” “What,” then, “shall I cry?” “All flesh is grass, and all its glory like the flower of the grass,” and the rest. He heard nothing in these words against Israel. This is what that man told us, handing on the meaning of “You deceived me, O Lord, and I was deceived.” ### Scripture references - Jer 20:7: quotation, high confidence - Phlm 1:14: quotation, high confidence - 2 Cor 9:7: allusion, low confidence - Jer 25:15 (32:15 LXX): quotation, high confidence - Jer 25:18 (32:18 LXX): allusion, medium confidence - Isa 6:8: quotation, high confidence - Isa 6:9: quotation, high confidence - Isa 6:10: quotation, high confidence - Isa 40:6: quotation, high confidence ### Translation notes - The quotations are Jer 20:7 (LXX), Philem 14, Jer 25:15, 18 (32:15, 18 LXX; “Jerusalem” is lost in the digital text and supplied in brackets from the verse), Isa 6:8–10, and Isa 40:6 (LXX “voice of a lion” reflects a variant reading). The “Hebrew tradition” came from a Jewish Christian teacher of Origen, not named here. Freedom of the will is Origen's theme. ### Citation (SBL) Origen, Hom. Jer. 20.2 (Klostermann 3:177–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-2). ## Homilies on Jeremiah 20.3 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-3 - Source: Klostermann 3:179–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like a physician hiding the knife under a sponge, God conceals from the many the full truth that every sin will be purged by fire after death, so that they do not lose heart; such deception from God heals, unlike the serpent's. ### Greek text Ἐγὼ δὲ εὔχομαι, ἃ λαμβάνω ἀπὸ τῶν διδόντων μὴ τηρῆσαι μόνον μηδὲ κατορύξαι τὸ τάλαντον τῶν λεγόντων μοι εἰς τὴν γῆν< μηδὲ >τὴν μνᾶν τῶν διδασκόντων τι χρήσιμον ἀποδῆσαι ἐν σουδαρίῳ<, ἀλλὰ πλεονασμὸν ποιῆσαι τῶν μαθημάτων ὧν λαμβάνω ἀπὸ τοῦ παραδιδόντος καὶ δυναμένου παραδοῦναι χρήσιμα. εὔχομαι τὴν μνᾶν εἴτε εὐαγγελίου εἴτε ἀποστόλου εἴτε προφήτου εἴτε νόμου ποιῆσαι πολλαπλασίονα. ταῦτʼ οὖν ἀκούσας ἐσκόπουν κατʼ ἐμαυτὸν περὶ τοῦ »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. καὶ σκοπῶν εὔχομαι εὑρίσκειν τι εἰς τὸν τόπον ἀληθές. μήποτε οὖν, ὡς πατὴρ υἱὸν ἔτι νήπιον ὄντα ἀπατᾶν ἐπὶ συμφέροντι βούλεται, οὐκ ἄλλως δυνάμενον ὠφεληθῆναι ἐὰν μὴ ὁ παῖς ἀπατηθῇ, ὡς ἰατρὸς ἀπατᾶν τὸν κάμνοντα πραγματεύεται, μὴ δυνάμενον θεραπευθῆναι ἐὰν μὴ ἀπάτης παραδέξηται λόγους, οὕτω καὶ ὁ τῶν ὅλων θεός, ἐπεὶ προκείμενον ἔχει ὠφελῆσαι τὸ τῶν ἀνθρώπων γένος. λεγέτω ὁ ἰατρὸς τῷ κάμνοντι· τμηθῆναί σε δεῖ, καυτηριασθῆναί σε δεῖ, ἄλλα χαλεπώτερα παθεῖν σε δεῖ· οὐκ ἂν παράσχοι ἑαυτὸν ἐκείνος. ἀλλʼ ἐνίοτε ἄλλο λέγει, καὶ ἔκρυψεν ὑπὸ τὸν σπόγγον ἐκεῖνο τὸ τέμνον, τὸ διαιροῦν σιδήριον, καὶ πάλιν κρύπτει, ἵνʼ οὕτως ὀνομάσω, ὑπὸ τὸ μέλι τὴν τοῦ πικροῦ φύσιν καὶ τὸ ἀηδὲς φάρμακον, βουλόμενος οὐ βλάψαι ἀλλʼ ἰάσασθαι τὸν θεραπευόμενον. τοιούτων φαρμάκων πεπλήρωται ὅλη ἡ θεία γραφή. καὶ τινὰ μέν ἐστι χρηστὰ κρυπτόμενα, τινὰ δέ ἐστι πικρὰ κρυπτόμενα. ἐὰν ἴδῃς πατέρα ἀπειλοῦντα ὡς μισοῦντα τὸν υἱὸν καὶ λέγοντα τῷ υἱῷ φοβερὰ καὶ μὴ ἐπιδεικνύμενον τὴν φιλοστοργίαν, ἀλλὰ κρύπτοντα τὴν ἀγάπην τὴν πρὸς τὸν υἱόν, ὄψει ὅτι ἀπατᾶν βούλεται τὸ νήπιον· οὐ γὰρ συμφέρει τῷ υἱῷ τὸ ἐπίστασθαι τὴν ἀγάπην τοῦ πατρός, τὴν προαίρεσιν τὴν φιλικήν· ἐκλυθήσεται γὰρ καὶ οὐ παιδευθήσεται. διὰ τοῦτο κρύπτει μὲν τὸ γλυκὺ τῆς φιλοστοργίας, δείκνυσι δὲ τὸ πικρὸν τῆς ἀπειλῆς. Τοιοῦτόν τι ποιεῖ ἐκ τοῦ ἀνὰ λόγον πατρὶ καὶ ἰατρῷ ὁ θεός. ἔστι πικρά τινα, ἅ καὶ τὸν δικαιότατον μὲν ἰᾶται καὶ τὸν σοφώτατον... πάντα γὰρ τὸν ἁμαρτήσαντα ἐπὶ ταῖς ἁμαρτίαις κολασθῆναι δεῖ. »μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται«. >εἴτε πόρνος εἴτε μοιχὸς εἴτε μαλακὸς εἴτε αρσενοκοίτης εἴτε κλέπτης εἴτε μέθυσος εἴτε λοίδορος εἴτε ἅρπαξ, βασιλείαν θεοῦ οὐ κληρονομήσουσι<. τοῦτο ἐὰν νοηθῇ καὶ ἀκριβωθῇ ὑπὸ τῶν μὴ δυναμένων ἰδεῖν τὸ ἰατρικὸν σιδήριον ὑπὸ τὸν σπόγγον, ὑπὸ τῶν μὴ δυναμένων νοῆσαι τὸ πικρὸν φάρμακον ὑπὸ τὸ μέλι, ἐκκακήσει τις. τίς γὰρ ἡμῶν οὐ σύνοιδεν ἑαυτῷ πιόντι οὐ μετὰ βουλῆς καὶ μεθυσθέντι; τίς ἡμῶν καθαρεύει ἀπὸ κλοπῆς καὶ ἀπὸ τοῦ μὴ πεπορικέναι τὰ ἐπιτήδεια δεόντως; ἀλλʼ ὅρα τί λέγει ὁ λόγος· >μὴ πλανᾶσθε, ὅτι οὗτοι βασιλείαν θεοῦ οὐ κληρονομήσουσι<. τὸ κατὰ τὸν τόπον μυστήριον κεκρύφθαι δεῖ, ἵνα μὴ ἐκκακήσῃ ὁ πολύς, ἵνα μὴ μαθὼν τὰ πράγματα προσδοκήσῃ τὴν ἔξοδον οὐχ ὡς ἀνάπαυσιν, ἀλλʼ ὡς κόλασιν. ἢ τίς εὑρεθήσεται Παῦλος ὁ δυνάμενος λέγειν· >κάλλιον γὰρ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι<; ἐμὰ ξύλα καυθῆναι ἐν ἐμοὶ δεῖ. οἶδα γὰρ ὅτι ἐὰν ἐξέλθω, τὰ ἐμὰ ξύλα καυθῆναι ἐν ἐμοὶ δεῖ. ξύλα δὲ ἔχω τὰς λοιδορίας, ξύλα ἔχω τὰς μέθας, ξύλα τὰς κλοπάς, καὶ ἄλλα μυρία ξύλα ἐπῳκοδόμησά μου τῇ οἰκοδομῇ. ὁρᾷς ὅτι ταῦτα πάντα λανθάνει τοὺς πολλοὺς τῶν πεπιστευκότων, καὶ καλῶς λανθάνει· καὶ ἕκαστος ἡμῶν οἴεται, ἐπεὶ μὴ εἰδωλολάτρησεν, ἐπεὶ μὴ πεπόρνευκεν (εἴθε κἂν ἐπὶ τῶν τοιούτων καθαρεύοιμεν), ὅτι ἀπαλλαγεὶς τοῦ βίου σωθήσεται. οὐ βλέπομεν ὅτι »τοὺς πάντας ἡμᾶς παρασταθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον«. οὐ βλέπομεν τὸν εἰρηκότα· »πλὴν ὑμᾶς ἔγνων ἐκ πάντων, τῶν φυλῶν τῆς γῆς· διὰ τοῦτο ἐκδικήσω ἐφʼ ὑμᾶς ἐπὶ πάντα τὰ ἐπιτηδεύματα ὑμῶν«, οὐχὶ τινὰ μὲν τινὰ δὲ οὔ. Ἐπεὶ τοίνυν ὁ ἰατρὸς ἐνίοτε ἀποκρύπτει τὸν ἰατρικὸν σίδηρον ὑπὸ τὸν ἁπαλὸν καὶ τρυφερὸν σπόγγον, κρύπτει δὲ καὶ ὁ πατὴρ τὴν φιλοστοργίαν διὰ τῆς ἐμφάσεως τῆς ἀπειλῆς, καὶ αἱ ἀπάται αἱ μὲν ἀφαιροῦσι τὰ στεατώματα καὶ τοὺς κιρσοὺς καὶ εἴ τι ἄλλο βλάπτει τὴν τοῦ σώματος κατασκευήν, ἡ δὲ περιαιρεῖ τὴν ἀπαιδευσίαν καὶ τὴν χαύνωσιν· τοιοῦτον δή τι νενόηκε ποιεῖν τὸν θεὸν ὁ προφήτης μυστικῶς καὶ λέγει ἰδὼν ἅ ἠπάτηται ὑπὸ τοῦ θεοῦ ἐπὶ καλῷ [καὶ λέγει]· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. ἤγαγεν αὐτὸν ἐπὶ τὴν τηλικαύτην χάριν, ἐπὶ τὸ εὔξασθαι καὶ εἰπεῖν τῷ θεῷ· ἀπάτησόν με, εἰ τοῦτο συμφέρει. ἄλλη γὰρ ἡ ἀπάτη ἡ ἀπὸ τοῦ θεοῦ, ἄλλη ἡ ἀπάτη ἡ ἀπὸ τοῦ ὄφεως. ὅρα τί λέγει ἡ γυνὴ τῷ θεῷ· »ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον«. καὶ ἡ μὲν ἀπάτη ἡ ἀπὸ τοῦ ὄφεως ἐξεῖλε τὸν Ἀδὰμ καὶ τὴν γυναῖκα αὐτοῦ ἀπὸ τοῦ παραδείσου τοῦ θεοῦ· ἡ δὲ ἀπάτη ἡ γενομένη τῷ προφήτῃ τῷ εἰπόντι· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην« ἤγαγεν αὐτὸν ἐπὶ τὴν τηλικαύτην τῆς προφητείας χάριν, ἐπὶ τὸ αὐξῆσαι ἐν αὐτῷ τὴν δύναμιν, ἐπὶ τὸ τελειωθῆναι αὐτὸν καὶ δυνηθῆναι ὑπηρετήσασθαι μετὰ τοῦ μὴ φοβεῖσθαι ἄνθρωπον τῷ βουλήματι τοῦ λόγου τοῦ θεοῦ. ταῦτα μὲν οὖν καὶ ἡμεῖς νοοῦντες καὶ ἐπὶ τοῦ παρόντος καὶ εἰς τὸ μέλλον εὐξώμεθα ἀπατᾶσθαι ὑπὸ τοῦ θεοῦ. μόνον μὴ ὁ ὄφις ἀπατησάτω ἡμᾶς. καὶ ἀλλαχοῦ τούτῳ συγγενὲς γέγραπται, ὅτι εἴρηται ἐν τῷ Ἡσαΐᾳ· »κύριος γὰρ ἐκέρασεν αὐτοῖς πνεῦμα πλανήσεως«. ἐπιστήσεις κἀκεῖ τί ποιεῖ τὸ πνεῦμα τῆς πλανήσεως κιρνάμενον ἀπὸ τοῦ θεοῦ. καλῶς δέ, ὅτι οὐκ ἄκρατον δέδωκεν ὁ θεὸς τὸ πνεῦμα τῆς πλανήσεως, ἀλλʼ, ὡς ὠνόμασεν ὁ προφήτης, ἐκέρασεν αὐτό. ### English translation (Claude) But I pray not only to keep what I receive from those who give, nor to bury in the ground the talent of those who speak to me, nor “to tie up in a handkerchief” the mina of those who teach something useful, but to make an increase of the lessons I receive from one who hands on, and is able to hand on, useful things. I pray to make the mina, whether of the Gospel, or of an apostle, or of a prophet, or of the law, manifold. Having heard these things, then, I was considering by myself “You deceived me, O Lord, and I was deceived.” And considering, I pray to find something true on the passage. Perhaps, then, as a father wishes to deceive his son while still an infant for his benefit, since the child cannot otherwise be helped unless he is deceived, as a physician takes pains to deceive the sick man who cannot be healed unless he accepts words of deception, so too the God of the universe, since he has as his purpose to benefit the human race. Let the physician say to the sick man: “You must be cut, you must be cauterized, you must suffer other harsher things”: he would not submit himself. But sometimes he says something else, and hides under the sponge that cutting, dividing knife, and again hides, so to speak, under honey the nature of the bitter and the unpleasant medicine, wishing not to harm but to heal the one being treated. The whole of divine Scripture is full of such medicines. And some are kind things hidden, some bitter things hidden. If you see a father threatening as though he hated his son, and saying frightening things to his son, and not showing his tender affection but hiding his love for his son, you will see that he wishes to deceive the infant; for it does not benefit the son to know the father's love, his friendly intention; he will grow slack and not be trained. That is why he hides the sweetness of his affection and shows the bitterness of the threat. God does something of this kind, analogous to a father and a physician. There are some bitter things which heal even the most righteous and the wisest … for everyone who has sinned must be punished for his sins. “Do not be deceived; God is not mocked.” “Whether sexually immoral, or adulterer, or effeminate, or homosexual, or thief, or drunkard, or reviler, or robber, they will not inherit the kingdom of God.” If this is understood and examined closely by those who cannot see the physician's knife under the sponge, by those who cannot perceive the bitter medicine under the honey, one will lose heart. For who of us is not conscious of having drunk not deliberately and become drunk? Who of us is clean of theft, and of not having procured necessities as he should? But see what the word says: “Do not be deceived, for these will not inherit the kingdom of God.” The mystery of the passage must be kept hidden, so that the many may not lose heart, so that, having learned the facts, they may not expect their departure as rest but as punishment. Or who will be found a Paul, able to say, “For it is better to depart and be with Christ”? My wood must be burned in me. For I know that if I depart, my wood must be burned in me. And the wood I have is revilings, the wood I have is drunkennesses, the wood is thefts, and ten thousand other pieces of wood I have built on my building. You see that all these things escape the notice of most believers, and it is well that they do; and each of us thinks, since he has not worshipped idols, since he has not committed sexual immorality (would that we were clean even of such things!), that when he is released from life he will be saved. We do not see that “we must all appear before the judgment seat of Christ, so that each may receive the things done in the body, according to what he has done, whether good or evil.” We do not see him who said, “You only have I known of all the families of the earth; therefore I will punish you for all your practices,” not some and not others. Since, then, the physician sometimes hides the medical knife under the soft and tender sponge, and the father too hides his affection by an appearance of threat, and of the deceptions some remove tumors and varicose veins and whatever else harms the constitution of the body, while the other removes lack of discipline and slackness: the prophet understood mystically that God does something of this kind, and, seeing in what he had been deceived by God for good, says: “You deceived me, O Lord, and I was deceived.” It brought him to so great a grace, to pray and say to God: “Deceive me, if this is beneficial.” For the deception from God is one thing, and the deception from the serpent another. See what the woman says to God: “The serpent deceived me, and I ate.” And the deception from the serpent removed Adam and his wife from the paradise of God; but the deception that befell the prophet who said, “You deceived me, O Lord, and I was deceived,” brought him to so great a grace of prophecy, to the increase of power in him, to his being made perfect and able to serve the will of the Word of God without fearing man. Understanding these things, then, let us too pray, both for the present and for the future, to be deceived by God. Only let the serpent not deceive us. And elsewhere something akin to this is written, as it is said in Isaiah: “For the Lord has mixed for them a spirit of error.” You will note there too what the spirit of error mixed by God does. And it is well that God did not give the spirit of error unmixed, but, as the prophet named it, mixed it. ### Scripture references - Matt 25:18: allusion, high confidence - Luke 19:20: quotation, high confidence - Jer 20:7: quotation, high confidence - Gal 6:7: quotation, high confidence - 1 Cor 6:9: quotation, high confidence - 1 Cor 6:10: quotation, high confidence - Phil 1:23: quotation, high confidence - 1 Cor 3:12: allusion, high confidence - 2 Cor 5:10: quotation, high confidence - Amos 3:2: quotation, high confidence - Gen 3:13: quotation, high confidence - Isa 19:14: quotation, high confidence ### Translation notes - The quotations are Matt 25:18, 25, Luke 19:20, Jer 20:7 (LXX), Gal 6:7, 1 Cor 6:9–10 (loosely), Phil 1:23, 1 Cor 3:12, 2 Cor 5:10, Amos 3:2, Gen 3:13, and Isa 19:14. Words are lost in the digital text after “the wisest” (“…”). The passage states Origen's view that even baptized believers' sins (“wood”) will be burned after death, a teaching he thinks should be kept from the simple. ### Citation (SBL) Origen, Hom. Jer. 20.3 (Klostermann 3:179–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-3). ## Homilies on Jeremiah 20.4 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-4 - Source: Klostermann 3:182–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A widow who stays unmarried because she wrongly fears that remarriage means damnation profits from the “deception”: remarriage is not damning, but remaining once-married is more blessed; so too the fear of eternal punishment keeps many from sin, while some who reject it grow worse. ### Greek text Παρακινδυνεῦσαι θέλω καὶ παράδειγμα δοῦναι ὠφελημένων ἠπατημένων. εἰσὶ τινες οἵ διὰ τοῦτο ἀσκοῦσι τὴν ἁγνείαν καὶ τὴν καθαρότητα, καὶ ἄλλοι οἵ διὰ τοῦτο ἀσκοῦσι τὴν μονογαμίαν, ἐπεὶ προσεδόκησαν ἀπόλλυσθαι τὸν συνουσιάσαντα γαμικῶς, ἀπόλλυσθαι τὸν διγαμήσαντα. συγκρίνωμεν καθʼ ἑαυτούς, τί λυσιτελεῖ τῇ μονογάμῳ, ἠπατῆσθαι καὶ οἴεσθαι κολάζεσθαι καὶ αἰωνίῳ κολάσει παραδίδοσθαι τὴν δίγαμον, ἵνα μείνῃ μονόγαμος καὶ καθαρά, ἢ γνῶναι τὸ ἀληθὲς καὶ διγαμῆσαι; νομίζω, παντὸς οὑτινοσοῦν βλέποντος τὸ ἀκόλουθον ἔστιν εἰπεῖν, ὅτι μακαριώτερον μὲν ἦν τὸ καθαρεύειν καὶ μὴ διγαμεῖν μὴ ἠπατημένην καὶ ὁρᾶν ὅτι μετέχει μὲν σωτηρίας τινὸς καὶ ἡ δίγαμος, οὐ μὴν τοσαύτης μακαριότητος, ὅσης παρὸν διγαμεῖν καθαρεύσασα· εἰ δὲ μὴ δύναται τοῦτο, βέλτιον τὸ ἠπατῆσθαι ὡς ἀπολλυμένων διγάμων καὶ διὰ τὴν ἀπάτην καθαρεύειν, ἢ τὸ ἀληθὲς ἐγνωκέναι καὶ ἐν ἐλάττονι γεγονέναι τῷ τῶν διγάμων τάγματι. τοιοῦτόν τι εὑρήσεις καὶ ἐπὶ τινων ἀσκούντων τὴν ἁγνείαν καὶ τὴν καθαρότητα τὴν παντελῆ. πολλὰ δʼ ἂν καὶ ἄλλα εὑρεθείη κατὰ ἀπάτην ὑφʼ ἡμῶν γινόμενα καὶ ὠφελοῦντα ἠμᾶς. πόσοι δὲ νομιζόμενοι σοφοί, εὑρόντες τὸ περὶ κολάσεως ἀληθὲς καὶ διελθόντες δῆθεν τὰ τῆς ἀπάτης, ἐν χείρονι γεγόνασι βίῳ; ἐλυσιτέλει αὐτοὺς φρονεῖν, ὡς ἐφρόνουν πρότερον περὶ τοῦ »ὁ σκώληξ αὐτῶν οὐ τελευτήσει« καὶ ὅτι »τὸ πῦρ αὐτῶν οὐ σβεσθήσεται« καὶ ὅτι »ἔσονται εἰς ὅρασιν πάσῃ σαρκί« καὶ ὅτι >τὸ ἄχυρον κατακαυθήσεται πυρὶ ἀσβέστῳ< ἐὰν δὲ ἄλλο τι φαντασθέντες παρὰ τὴν πρώτην αὐτῶν ἔννοιαν >μέλλωσι τοῦ πλούτου τῆς χρηστότητος τοῦ θεοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖν<, ὅρα εἰ μὴ αληθῶς διὰ τοῦτο, ἐπεὶ μὴ ἔδοξαν ἠπατῆσθαι, ἐθησαύρισαν αὑτοῖς »ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλυψεως καὶ δικαιοκρισίας τοῦ θεοῦ«, οὐκ ἂν θησαυρίσαντες εἰ ἠπατήθησαν. ταῦτα διὰ τὴν ἀπὸ θεοῦ ἀπάτην, ἐπεὶ εἶπεν ὁ προφήτης· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. Παρέλθωμεν δὲ ἰδίᾳ καὶ εἰς τὸ »ἠπατήθην«. διὰ τί οὐκ εἶπε μόνον τὸ »ἠπάτησάς με, κύριε«, ἀλλὰ προσέθηκε καὶ τὸ »ἠπατήθην«; ἔστιν ἐνίοτε ἐπινοῆσαι [τι] ἐνεργοῦντά τινα τὴν ἀπάτην, ἄλλον δὲ φυλασσόμενον ἀπατηθῆναι καὶ οὐκ ἀπατώμενον. ὅταν δὲ ὁ μὲν ἐνεργήσῃ τὸ ἀπατᾶν, ὁ δὲ μὴ φυλάξηται τὸ ἀπατηθῆναι ἀλλʼ ἐμπέσῃ εἰς τὴν ἀπάτην, εἴποι ἄν· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. ἐγὼ δὲ γενόμενος κατὰ τὸν τόπον καὶ τοιαῦτά τινα εἴποιμι ἂν ὅ ἐὰν λέγῃ μοι ὁ ὄφις, κἂν ἀληθῆ μοι λέγῃ κἂν ἀπατᾶν με θέλῃ, ὑφορῶμαι αὐτοῦ τοὺς λόγους πειθόμενος ὅτι, εἴτε ἀπατᾷ με εἴτε ἀληθεύει, βλάπτει με. καὶ ἡ ἀλήθεια γὰρ αὐτοῦ βλάπτει· οὐδὲν ὠφέλιμον ἀπὸ τοῦ ὄφεως γίνεται, ἐπεὶ >μὴ δύναται δένδρον πονηρὸν καρποὺς, ἀγαθοὺς ἐνεγκεῖν<. ὅ ἐὰν δὲ λέγῃ μοι ὁ θεὸς καὶ πείθωμαι ὅτι θεός ἐστιν ὁ λέγων, ἕτοιμός εἰμι παρέχειν ἐμαυτον. ἀληθεύει, δέχομαι· ἀπατᾶν με βού- λεται, ἑκὼν ἀπατῶμαι, θεός, με μόνος ἀπατάτω. καὶ ἐπεὶ παρέχω ἐμαυτόν, πειθόμενος θεὸς εἶναι τὸν λέγοντα, καὶ ἀπατᾶσθαι, καὶ οὐ περιεργάζομαι, θέλων ἀπατώμενος μὴ ὑπʼ ἄλλου, ἀλλʼ ὑπὸ τοῦ θεοῦ ἀπατηθῆναι, διὰ τοῦτο λέγω ὅτι οὐ μόνον σὺ ἐνήργησας τὸ ἀπατᾶν, ἀλλʼ ὅτι κἀγὼ πέπονθα τὸ ὑπὸ σοῦ ἀπατᾶσθαι, καὶ κατὰ τοῦτο λέγω ὅτι »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. τί δὲ ἀκολουθεῖ τῷ τὸν θεὸν εἶναι ἀπατῶντα καὶ ἄνθρωπον εἶναι τὸν ἀπατώμενον; »ἐκράτησας καὶ ἠδυνάσθης«. καὶ κρατήσας δύναται. ἐὰν δὲ μὴ κρατήσῃ, τότε μοι χρεία πόνων. »ἐκράτησας καὶ ἠδυνάσθης«. ### English translation (Claude) I wish to take a risk and give an example of those who have been deceived and benefited. There are some who practice chastity and purity for this reason, and others who practice single marriage for this reason: because they expected that one who has had marital intercourse is lost, that one who has married twice is lost. Let us compare by ourselves what is profitable for the once-married woman: to have been deceived, and to think that the twice-married woman is punished and handed over to eternal punishment, so that she remains once-married and pure; or to know the truth and marry a second time? I think anyone at all who sees what follows can say: it was more blessed to remain pure and not marry twice without being deceived, and to see that the twice-married woman too shares in a certain salvation, but not in as much blessedness as the woman who, though she could have married twice, remained pure; but if she cannot do this, it is better to be deceived, thinking that the twice-married are lost, and through the deception to remain pure, than to know the truth and be in the lesser rank, that of the twice-married. You will find something of this kind also in the case of some who practice chastity and complete purity. And many other things might be found done by us through deception and benefiting us. And how many reputed wise men, having found the truth about punishment and seen through, as they suppose, what was deception, have come to a worse life! It would have profited them to think as they thought before about “their worm will not die,” and that “their fire will not be quenched,” and that “they will be a spectacle to all flesh,” and that “the chaff will be burned with unquenchable fire.” But if, imagining something else than their first understanding, they are going “to despise the riches of God's kindness and forbearance and long-suffering,” see whether truly, because they did not think themselves deceived, they have stored up for themselves “wrath on the day of wrath and revelation of the righteous judgment of God,” which they would not have stored up had they been deceived. So much because of the deception from God, since the prophet said, “You deceived me, O Lord, and I was deceived.” Let us pass also, separately, to “I was deceived.” Why did he not say only, “You deceived me, O Lord,” but added “I was deceived”? It is sometimes possible to conceive of someone working the deception, and another guarding himself against being deceived and not being deceived. But when the one works the deception, and the other does not guard himself against being deceived but falls into the deception, he might say: “You deceived me, O Lord, and I was deceived.” And coming to the passage I would say something like this: whatever the serpent says to me, whether he tells me the truth or wishes to deceive me, I suspect his words, being persuaded that, whether he deceives me or tells the truth, he harms me. For even his truth harms; nothing beneficial comes from the serpent, since “a bad tree cannot bear good fruit.” But whatever God says to me, and I am persuaded that it is God who speaks, I am ready to submit myself. He tells the truth: I accept. He wishes to deceive me: I am willingly deceived; let God alone deceive me. And since I submit myself, persuaded that it is God who speaks, even to be deceived, and do not pry, wishing, when deceived, to be deceived not by another but by God, for this reason I say that not only did you work the deception, but I too underwent being deceived by you; and in this sense I say, “You deceived me, O Lord, and I was deceived.” And what follows from God's being the one who deceives and man the one deceived? “You were stronger and prevailed.” And having prevailed he is able. But if he does not prevail, then I need labors. “You were stronger and prevailed.” ### Scripture references - Isa 66:24: quotation, high confidence - Mark 9:48: allusion, medium confidence - Matt 3:12: quotation, high confidence - Rom 2:4: quotation, high confidence - Rom 2:5: quotation, high confidence - Matt 7:18: quotation, high confidence - Jer 20:7: quotation, high confidence ### Translation notes - The quotations are Isa 66:24 (Mark 9:48), Matt 3:12, Rom 2:4–5, Matt 7:18, and Jer 20:7 (LXX). “Marry twice” (διγαμεῖν) is not defined further here; in Origen's time the word usually referred to a second marriage after the death of a spouse. Origen says that the twice-married share “a certain salvation” but a lesser blessedness than those who remain once-married. He also suggests that some who think they have found “the truth about punishment” would have done better to keep their former belief; this reflects his view that God's threats of punishment serve to correct. ### Citation (SBL) Origen, Hom. Jer. 20.4 (Klostermann 3:182–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-4). ## Homilies on Jeremiah 20.5 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-5 - Source: Klostermann 3:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: According to Origen's Jewish teacher, Jeremiah, mocked whenever he said “Thus says the Lord,” began to say “Hear my words,” which is why the Hebrew book begins “The words of Jeremiah”; Christians likewise sometimes present Christian teaching without naming it to win prejudiced hearers. ### Greek text Ἑξῆς τούτοις λέγει· »ἐγενόμην τὸν τόπον ταῦτα ἤκουον, ὅτι Ἱερεμίας γέγονε κατὰ χρόνους ἁμαρτωλοτάτων (ἐπʼ αὐτοῦ γοῦν γέγονεν ἡ αἰχμαλωσία). καὶ οὕτως ἦσαν ἁμαρτωλοὶ ὥστε μυκτηρίζειν καὶ γελᾶν καὶ χλευάζειν, εἴ ποτε ὁ προφήτης τὸ προοίμιον ἔλεγε τὸ προφητικόν, τὸ »τάδε λέγει κύριος«. ἐγέλων οἱ ἀκούοντες καὶ ἐμυκτήριζον τὰ λεγόμενα. ἐφυλάξατο εἰπεῖν τὸ »τάδε λέγει κύριος« ὁ ἀπατηθεὶς καὶ ὠφεληθεὶς ἐκ τοῦ ἀπατᾶσθαι. διὸ καὶ αὐτὸς βουλόμενος ἀπατᾶν ἐπὶ τῷ ὠφελεῖσθαι ἐκ τοῦ ἀπατᾶν ἔλεγεν· ὅτι ἐμοὺς ὑμῖν λαλῶ, ἐπεὶ οὐκ ἀκούετε τοὺς τοῦ κυρίου λόγους. εἶτα ἐκεῖνοι παρεῖχον τὰς ἀκοὰς ὡς λόγοις Ἱερεμίου καὶ ἤκουον λόγων θεοῦ. ταῦτα δέ μοι ἔλεγεν ὁ παραδιδούς μοι τὸν τόπον, ἐξετάζων τὰ προοίμια καὶ τὰς ἀρχὰς τῶν προφητειῶν. ἔστι τοίνυν καὶ ἀρχὴ τῆς προφητείας Ἱερεμίου παρὰ μὲν ἡμῖν, ὡς οἱ Ἑβδομήκοντα παραδεδώκασιν οὐκ οἶδʼ ὅ, τι σκοπήσαντες· »τὸ ῥῆμα τοῦ θεοῦ ὅ ἐγἐνετο ἐπὶ Ἱερεμίαν τὸν τοῦ Χελκίου ἐκ τῶν ἱερέων«, ἐν δὲ τῷ Ἑβραϊκῷ καὶ ταῖς λοιπαῖς ἐκδόσεσι· »λόγοι Ἱερεμίου υἱοῦ Χελκίου«, καὶ πάντες συνεφώνησαν τῷ εἰπεῖν· »λόγοι Ἱερεμίου υἱοῦ Χελκίου«. διὰ τί οὖν »λόγοι Ἱερεμίου«; ἐπειδήπερ τὸ προοίμιον αὐτῷ ἐν τῷ λέγειν πρὸς τοὺς μὴ βουλομένους ακοῦσαι ἦν· ἀκούσατέ μου τοὺς λόγους. Καὶ ἡμεῖς ἔσθʼ ὅτε τοιαῦτα, ὅταν λυσιτελὲς ἡμῖν φανῇ, ποιοῦμεν. ἐνίοτε λόγους >τοῖς< ἀπὸ τῶν ἐθνῶν προσάγομεν βουλόμενοι αὐτοὺς προσαγαγεῖν τῇ πίστει, καὶ ἐὰν ἴδωμεν ὅτι διαβεβλημένοι εἰσὶ πρὸς Χριστιανισμὸν καὶ βδελύσσονται τὸ ὄνομα καὶ μισοῦσι τὸ ἀκοῦσαι, ὅτι οὗτος ὁ λόγος Χριστιανῶν ἐστιν, οὐ προσποιούμεθα Χριστιανῶν λέγειν λόγον ὠφέλιμον. ἀλλʼ ὅταν ὁ λόγος ἐκεῖνος κατασκευασθῇ κατὰ δύναμιν ὑφʼ ἡμῶν, καὶ δοκῶμεν αἱρεῖν τὸν ἀκροατὴν οὐχ ὡς ἔτυχε τοῦ λεγομένου ἀκούσαντα, τότε ὁμολογοῦμεν ὅτι οὗτος ὁ ἐπαινετὸς λόγος Χριστιανῶν λόγος ἦν. καὶ ποιοῦμέν τι παραπλήσιον τῷ εἰπόντι οὐκέτι »τάδε λέγει κυριος« ἀλλὰ· ἀκούσατε λόγους ἐμοῦ τοῦ Ἱερεμίου. ταῦτα διὰ τὸ »ἐγενόμην εἰς γέλωτα«. Καὶ ἡμεῖς ἀγανακτοῦμεν, ἐὰν ποτε λαλοῦντες γελασθῶμεν, ὅπου Ἱερεμίας ὁ τοιοῦτός φησιν· »ἐγενόμην εἰς γέλωτα, πᾶσαν ἡμέραν διετέλεσα μυκτηριζόμενος«; τί λέγω, Ἱερεμίας; καὶ ὁ ἐμὸς Ἰησοῦς ἐμυκτηρίζετο· »ἤκουον« γάρ φησι «ταῦτα πάντα οἱ Φαρισαῖοι φιλάργυροι ὑπάρχοντες, καὶ ἐμυκτήριζον αὐτόν«. ἀλλʼ 〉ὁ κύριος ἐκμυκτηρίζει〈 πάντας τοὺς ἐκμυκτηρίζοντας τοὺς λόγους τοῦ θεοῦ. »ἐγενόμην εἰς γέλωτα«. ὅρα ποταποὺς βίους ἐβίωσαν οἱ προφῆται, πῆ μὲν καταγελώμενοι, πῆ δὲ κινδυνεύοντες καὶ καταβαλλόμενοι καὶ λιθοβολούμενοι ὑπὸ τοῦ λαοῦ, ἀναιρούμενοι, μισούμενοι, ἐκδιωκόμενοι· και πάντα ἔπασχον καὶ ὑπέμενον, ἵνα κατὰ τὸ βούλημα τοῦ θεοῦ 〉δόξαν τὴν παρὰ τοῦ μόνου ζητοῦντες〈, κηρύσσοντες τὸν λόγον τύχωσι τοῦ τέλους τοῦ παρὰ τοῦ θεοῦ. »πᾶσαν τὴν ἡμέραν διετέλεσα μυκτηριζόμενος«. ἡμέραν διετέλεσε μυκτηριζόμενος·. ### English translation (Claude) Next to this he says: “I became [a laughingstock]” … [From the one who handed on] the passage [to me] I heard this: that Jeremiah lived in the times of the greatest sinners (in his time, at any rate, the captivity came about). And they were such sinners as to mock and laugh and jeer if ever the prophet spoke the prophetic introduction, “Thus says the Lord.” The hearers laughed and mocked at what was said. The one who had been deceived, and benefited from being deceived, took care not to say, “Thus says the Lord.” So he too, wishing to deceive for their benefit from the deception, said: “I speak my own words to you, since you do not listen to the words of the Lord.” Then they lent their ears as to the words of Jeremiah, and heard the words of God. This the one who handed the passage on to me told me, examining the introductions and beginnings of the prophecies. Now the beginning of Jeremiah's prophecy with us, as the Seventy have handed it on, with what purpose I do not know, is: “The word of God which came to Jeremiah son of Hilkiah, of the priests”; but in the Hebrew and the other editions: “The words of Jeremiah son of Hilkiah,” and all agreed in saying, “The words of Jeremiah son of Hilkiah.” Why, then, “the words of Jeremiah”? Because his introduction, in speaking to those who did not wish to listen, was: “Hear my words.” And we too sometimes do such things, when it seems profitable to us. Sometimes we bring words to those from the nations, wishing to bring them to the faith, and if we see that they are prejudiced against Christianity and loathe the name and hate to hear that this teaching is the Christians', we do not make a show of speaking a useful teaching of Christians. But when that teaching has been built up by us as well as we can, and we seem to be winning the hearer, who has listened to what was said with more than passing attention, then we confess that this praiseworthy teaching was the teaching of Christians. And we do something similar to the one who no longer said, “Thus says the Lord,” but: “Hear the words of me, Jeremiah.” So much on “I became a laughingstock.” And are we indignant if ever, when we speak, we are laughed at, when so great a man as Jeremiah says, “I became a laughingstock; all day long I continued being mocked”? Why do I say Jeremiah? My Jesus too was mocked; for “the Pharisees, who were lovers of money, heard all these things,” it says, “and mocked him.” But “the Lord will mock” all who mock the words of God. “I became a laughingstock.” See what kind of lives the prophets lived: at times laughed at, at times in danger, thrown down, stoned by the people, killed, hated, persecuted; and they suffered and endured all things, so that, according to the will of God, “seeking the glory that comes from the only God,” and preaching the word, they might obtain the end that comes from God. “All day long I continued being mocked”: all day long he continued being mocked. ### Scripture references - Jer 20:7: quotation, high confidence - Jer 1:1: quotation, high confidence - Luke 16:14: quotation, high confidence - Ps 2:4: quotation, medium confidence - John 5:44: quotation, high confidence ### Translation notes - The quotations are Jer 20:7 (LXX), Jer 1:1 (LXX and the Hebrew compared), Luke 16:14, Ps 2:4, and John 5:44. The beginning of the section is damaged in the digital text; words in brackets are supplied from the sense. The “one who handed on the passage” is the Jewish Christian teacher of 20.2. ### Citation (SBL) Origen, Hom. Jer. 20.5 (Klostermann 3:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-5). ## Homilies on Jeremiah 20.6 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-6 - Source: Klostermann 3:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Laughter is a promise for those who weep now, as Isaac's name shows; a preacher's bitter words, which move sinners to weep for their sins, end in the laughter of the blessed. ### Greek text »Ὅτι πικρῷ λόγῳ μου γελάσομαι«. ἔστι τις ἐπαγγελία γέλως, ἧς ἐπαγγελίας ἐπώνυμός ἐστιν Ὀ πατριάρχης Ἰσαάκ· ἑρμηνεύεται γὰρ Γέλως. ὅτι δὲ ἐπαγγελία γέλως, δῆλον [ὅτι] ἐκ τοῦ »μακάριοι οἱ κλαίοντες νῦν«· ἡ δὲ ἐπαγγελία »ὅτι γελάσονται«. ὥσπερ ἐπαγγελία »υἱοὶ θεοῦ κληθήσονται«, καὶ »τὸν θεὸν ὄψονται«, καὶ »κληρονομήσουσι τὴν γῆν«. καὶ »αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν«, οὕτως ἐστὶν ἐπαγγελία γέλως· ᾗ ἐπαγγελίᾳ τὸ ἐναντίον ὁ μακαριζόμενός ἐστι κλαυθμός. ζητήσεις δέ, εἰ τούτῳ τῷ ἀγαθῷ γέλωτι καθʼ ἑτέραν καὶ ἑτέραν ἐπίνοιαν συνᾴδει μὲν ὁ μακαριζόμενος κλαυθμός, ἐναντιοῦται δὲ ὁ τοῖς ἐναντίοις ταλανιζόμενος ἀποκείμενος κλαυθμὸς ἕτερος. »οὐαὶ« γὰρ »οἱ γελῶντες νῦν, ὅτι πενθήσουσι καὶ κλαύσονται«· ἄλλος γὰρ κλαυθμὸς ὁ μακαριζόμενος, ἄλλος ὁ ἀποκείμενος τοῖς κακῶς βεβιωκόσιν. εἰ δέ τι κἀκεῖνος τέλος ἔχει ὠφέλιμον, οὐκ οἶδα. τί λέγω; ἄκουε Παύλου. ὅτι ἐδίδασκεν, ἐπραγματεύετο λέγων λυπῆσαι τοὺς ἀκούοντας. καὶ ὁμολογεῖ ὅτι τότε μάλιστα εὐφραίνετο, ὅτε ἐλυπεῖτό τις ἐξ αὐτοῦ· φησὶ γάρ· »καὶ τίς ἐστιν ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ;« καὶ εἴ τίς γε ἱκανός ἐστι κινῆσαι ψυχὴν ἀκροατοῦ μάλιστα ἡμαρτηκότος, τοιούτους εὔχεται λόγους λέγειν, οἵτινες ἀπὸ δυνάμεως καὶ παρατάξεως καὶ θειότητος καὶ νοημάτων ἀπαγγελλόμενοι ἱερῶν σείσουσι τὴν ψυχὴν τοῦ ἀκούοντος καὶ κινήσουσιν ἐπὶ πένθος καὶ ἐπὶ κλαυθμὸν καὶ ἐπὶ δάκρυα, ὡς χαίρειν τὸν λέγοντα, † ὅτε ἴδῃ τὸ ἀκροατήριον τερπόμενον καὶ γέμον ἐπὶ τοῖς λεγομένοις. ὅπου μὲν γὰρ εἰς ἐπαγγελίας ἄγει, ὡς >διὰ στενῆς καὶ τεθλιμμένης τῆς ἐν τῷ λυπεῖσθαι ὁδοῦ ἐπὶ τὴν ζωήν<, καὶ διὰ τοῦ κλαυθμοῦ ἄγει ἐπὶ τὸν μακαριζόμενον γέλωτα. ὅτε δὲ οὐ τοῦτο ἀνύει, [οὐ] φοβοῦμαι μὴ τοιαῦτα λέγῃ· »οὐαὶ οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε«. Πρὸς τί δέ μοι τοῦτο εἴρηται, ἢ βουλομένῳ ὑπαινίξασθαι ὅτι λέγει, »πικρῷ λόγῳ μου γελάσομαι«, καὶ παραστῆσαι γέλωτα κλαυθμοῦ, καὶ κλαυθμὸν ἐκεῖνον ὃν κλαύσονται οἱ ἐνταῦθα γελῶντες, τάχα τοῦ θεοῦ πραγματευομένου ἐγγεννῆσαι αὐτοῖς κλαυθμόν; »ἐκεῖ« γὰρ »ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων«. καὶ τοῦτο πραγματεύεται ὁ θεὸς ὁρὼν ὅτι ὁ κλαίων ἐπὶ τοῖς ἰδίοις ἁμαρτήμασιν, ὁ θρηνῶν ἐπὶ τοῖς ἰδίοις παρανομήμασιν ἤδη εἰς συναίσθησιν ἐλήλυθε τῶν ἰδίων κακῶν. ὡς εἴθε ἕκαστος ἡμῶν καθʼ ἕκαστον ἁμάρτημα ἔλεγε· »λούσω καθʼ ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω«. ὡς εἴθε ἕκαστος ἡμῶν ἔλεγεν ἐπὶ τοῖς ἰδίοις ἁμαρτήμασι κλαίων· »ἐγενήθη μοι τὰ δάκρυα ἄρτος ἡμέρας καὶ νυκτός«. ἐάν μου ὁ λόγος πικρότερος ἐνταῦθα ᾖ, πικρότερος δὲ διὰ τὸ θλίβεσθαί με διʼ αὐτὸν, ἀηδίζονται οἱ ἀκούοντες. οἱ ἐλεγχόμενοι, ὅταν βαρῶνται τὸν λέγοντα, οἶδα ὅτι ἐπὶ τῷ πικρῷ λόγῳ μου τὸ τέλος ἐστὶ γελᾶν, γελᾶν δὲ τὸν τῶν μακαριζομένων γέλωτα. καὶ τοῦτο τάχα εἰδὼς ὁ προφήτης ἔλεγεν· »ὅτι πικρῷ λόγῳ μου γελάσομαι«· ἤδη »πικρῷ λόγῳ«, ἀλλʼ οὐκ ἤδη γελῶ, ἀλλὰ »πικρῷ λόγῳ μου γελάσομαι«. ### English translation (Claude) “For with my bitter word I will laugh.” Laughter is a promise, of which promise the patriarch Isaac bears the name; for Isaac is interpreted “Laughter.” That laughter is a promise is clear from “Blessed are those who weep now”; and the promise is “for they will laugh.” Just as “they will be called sons of God,” and “they will see God,” and “they will inherit the earth,” and “theirs is the kingdom of heaven” are promises, so laughter is a promise; to which promise the weeping that is called blessed is the opposite. And you will inquire whether, in different aspects, the blessed weeping agrees with this good laughter, while another weeping, laid up for those pronounced wretched for contrary things, is opposed to it. For “woe to those who laugh now, for they will mourn and weep”; for the weeping called blessed is one thing, and the one laid up for those who have lived badly is another. Whether that too has some beneficial end, I do not know. What am I saying? Hear Paul. When he taught, he took pains, in speaking, to grieve his hearers. And he confesses that he rejoiced most when someone was grieved by him; for he says: “And who is it that makes me glad, but the one who is grieved by me?” And if anyone is able to move the soul of a hearer, especially of one who has sinned, he prays to speak such words as, spoken with power and array and divine quality and sacred thoughts, will shake the soul of the hearer and move it to mourning and weeping and tears, so that the speaker rejoices † when he sees the audience delighted and filled with what is said. For where he leads to promises, as “through the narrow and hard way,” the way of grief, “to life,” he leads also through weeping to the laughter that is called blessed. But when he does not achieve this, I fear lest he may say such things as: “Woe to you who laugh now, for you will mourn and weep.” Why have I said this, but wishing to hint that he says, “With my bitter word I will laugh,” and to set forth the laughter of weeping, and that weeping which those who laugh here will weep, God perhaps taking pains to produce weeping in them? For “there will be weeping and gnashing of teeth.” And God takes pains for this, seeing that the one who weeps for his own sins, who laments his own transgressions, has already come to awareness of his own evils. Would that each of us said, for each sin, “Every night I will wash my bed; I will drench my couch with my tears.” Would that each of us said, weeping over his own sins, “My tears have become my bread day and night.” If my word is rather bitter here, and bitter because I am afflicted on its account, those who hear are displeased. Those who are rebuked, when they are burdened by the speaker: I know that the end of my bitter word is to laugh, and to laugh the laughter of the blessed. And perhaps the prophet, knowing this, said: “For with my bitter word I will laugh”: already “with a bitter word,” but I do not yet laugh; rather “with my bitter word I will laugh.” ### Scripture references - Jer 20:8: quotation, high confidence - Gen 21:6: allusion, high confidence - Luke 6:21: quotation, high confidence - Matt 5:9: quotation, high confidence - Matt 5:8: quotation, high confidence - Matt 5:5: quotation, high confidence - Matt 5:3: quotation, high confidence - Luke 6:25: quotation, high confidence - 2 Cor 2:2: quotation, high confidence - Matt 7:14: allusion, high confidence - Matt 8:12: quotation, high confidence - Ps 6:6 (6:7 LXX): quotation, high confidence - Ps 42:3 (41:4 LXX): quotation, high confidence ### Translation notes - The quotations are Jer 20:8 (LXX), Gen 21:6 (Isaac, “Laughter”), Luke 6:21, 25, Matt 5:3–9, 2 Cor 2:2, Matt 7:14, Matt 8:12, Ps 6:6 (6:7 LXX), and Ps 42:3 (41:4 LXX). The digital text repeats a sentence in brackets, removed; the clause marked † is corrupt. ### Citation (SBL) Origen, Hom. Jer. 20.6 (Klostermann 3:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-6). ## Homilies on Jeremiah 20.7 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-7 - Source: Klostermann 3:186–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To “call on faithlessness” is to break our bad agreements with the world and the devil, as Judith broke her pact with Holofernes; to “call on misery” is to choose the narrow way of ascetic discipline, as those who renounce marriage do, and as Jeremiah lived unmarried. ### Greek text »Ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι«. θεὸν ἐπικαλεῖται ὁ δίκαιος, τὴν σοφίαν ἐπικαλεῖται καὶ ὁ ἄδικος· »ἔσται γὰρ« φησὶν »ὅταν ἐπικαλέσησθέ με, ἐγὼ δὲ οὐκ εἰσακούσομαι ὑμῶν«. ἐκεῖ μὲν οἱ ἄδικοι· καὶ οἱ δίκαιοι δὲ δῆλον ὅτι ἐπικαλοῦνταί ποτε τὴν σοφίαν· »καὶ πᾶς ὃς ἐὰν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται«. ἐνθάδε δὲ ὁ προφήτης φησίν· »ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι«, ὡς τὸν θεὸν οὕτω τὴν ἀθεσίαν, ὡς τὸν κύριον οὕτω τὴν ταλαιπωρίαν. ἆρα καλὸν πρᾶγμα ἐπικαλῇ, Ἱερεμία, ὅτι ἐπαγγέλλῃ λέγων· »ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι«; ἀλλὰ δεῖ κατανοῆσαι συνθήκας ἃν τιθέμεθα καὶ τὰς ἀθεσίας αὐτῶν, ὅτι ἔστι ποτὲ συνθήκας θέσθαι κακῶς· καὶ μετὰ τὸ θέσθαι συνθήκας κακῶς εἴθε ἐπικαλοῖμεν τὴν ἀθεσίαν. οὕτω δὲ και ἐὰν κατανοήσω >τὴν πλατεῖαν καὶ εὐρύχωρον, τὴν ἀπάγουσαν εἰς τὴν ἀπώλειαν< καὶ ὅτι ὁδεύων ἐν αὐτῇ οὐ ταλαιπωρῶ, μεταβαίνω >ἀπὸ τῆς πλατείας καὶ εὐρυχώρου ὁδοῦ< καὶ ἔρχομαι >ἐπὶ τὴν στενὴν καὶ τεθλιμμένην< καὶ ταλαιπωρῶν λέγω· »ταλαιπωρίαν ἐπικαλέσομαι«. ἀθετεῖν μέλλω τὰς συνθήκας τὰς πρὸς τὸν κόσμον καὶ τὰ κοσμικὰ πράγματα, ἵνα ἀναλάβω οὐρανίους συνθήκας. »ἀθεσίαν ἐπικαλέσομαι«. οὕτω δὲ καταλλιπῶν τὸν > τῆς πλατείας καὶ εὐρυχώρου ὁδοῦ< καὶ ἐρχόμενος >ἐπῖ τὴν στενὴν καὶ τεθλιμμένην<, ἵνα γένωμαι ταλαίπωρος ὡς Παῦλος, λέγω· »ταλαιπωρίαν ἐπικαλέσομαι. οὐ γὰρ πᾶς ἄνθρωπος ἐρεῖ τὸ »ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;« ἀλλʼ ὁ νοήσας τὸ σῶμα τοῦ θανάτου, ὁ ῥυσθῆναι βουλόμενος ἀπὸ τοῦ σώματος τοῦ θανάτου τούτου ἐρεῖ τὸ »ταλαίπωρος ἐγὼ ἄνθρωπος«. ὁ δὲ φιλοσωματῶν, ὁ πολύς, ὁ ἀπιστῶν τῷ μέλλοντι αἰῶνι οὐ λέγει· »ταλαίπωρος ἐγὼ ἄνθρωπος«, ἀλλὰ μακαρίζει ἑαυτόν, ὅτι ἐστὶν ἄνθρωπος, καὶ ἐπὶ τῷ εἶναι ἐν τῷ τοῦ θανάτου σώματι. ἐὰν οὖν δυνηθῶ νοήσας πῶς Παῦλος εἶπε· »ταλαίπωρος ἐγὼ ἄνθρωπος«, μηδέπω ἐπικαλεσάμενος τὴν ταλαιπωρίαν, ἐπικαλέσομαι αὐτὴν ἐκ τοῦ ἀθετῆσαι τὰς πρὸς τὴν κακίαν συνθήκας καὶ λέγω ὡς ὁ Ἱερεμίας· »ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι«. οὐ γὰρ εἶπεν· ἀθεσίαν θεοῦ ἐπικαλέσομαι. Θέλω παράδειγμα δοῦναι ἀπὸ τῆς γραφῆς δικαίου τοῦ συνθήκας ἀθετοῦντος, ἵνα παραστήσω πῶς ἐκεῖνος τῷ ἔργῳ ἀθεσίαν ἐπεκαλέ- σατο. Ἰουδὴθ συνθήκας ἔθετο πρὸς τὸν Ὁλοφέρνην ὥστε τοσῶνδε ἡμερῶν ἐξερχομένη εὔχεσθαι τῷ θεῷ καὶ μετὰ τοσάσδε ἡμέρας ἑαυτὴν παρέξειν τῇ κοίτῃ τοῦ Ὁλοφέρνου. ταύτας τὰς συνθήκας Ὁλοφέρνης προσεδέξατο. ἀπέλυσε τὴν Ἰουδὴθ ἐπὶ τὰς εὐχὰς ἔξω τῆς παρεμβολῆς. τί ἐχρῆν ποιῆσαι τὴν Ἰουδήθ; τηρῆσαι τὰς συνθήκας ἢ ἀθετῆσαι αὐτάς; ὡμολόγηται ὅτι ἀθετῆσαι· τὰς γὰρ πρὸς Ὁλοφέρνην ἀθετῆσαι μακάριον ἦν ἐπὶ θεοῦ. ἔμελλεν ἀθετεῖν τὰς πρὸς τὸν Ὁλοφέρνην συνθήκας ἡ Ἰουδήθ, ἔμελλεν εἰπεῖν· »ἀθεσίαν ἐπικαλέσομαι«· καὶ ἐπεκαλέσατό γε τὴν ἀθεσίαν. ὄφελον κἀγὼ τοιοῦτος γένωμαι ἵνʼ εἴπω· »ἀθεσίαν ἐπικαλέσομαι«, καὶ ἐπικαλέσομαι τὴν ἀθεσίαν τὴν πρὸς τὸν ὄφιν, τὴν πρὸς τὸν διάβολον. συνθήκας ποτὲ ὁ ὄφις πρὸς τὴν Εὔαν ἐποιήσατο, καὶ ἦν αὐτῷ φίλη καὶ ὁ ὄφις τῇ γυναικί. ἀλλʼ ὁ θεὸς ἐπραγματεύσατο ὡς ἀγαθὸς τὰς συνθήκας ταύτας λυθῆναι καὶ τὴν φιλίαν ταύτην τὴν κακὴν διασκεδάσαι καὶ ὡς ἀγαθὸς θεὸς λέγει· »ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τῆς γυναικός, καὶ ἀνὰ μέσον τοῦ σπέρματος σοῦ καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς«. εὐγνωμόνως οὖν ἀκούοιμεν, πῶς ὁ θεὸς ἔχθραν ποιεῖ τὴν πρὸς τόνδε, ἵνα φιλίαν ποιήσῃ τὴν πρὸς τὸν Χριστόν· ἀδύνατον γὰρ ἅμα εἶναι φίλον τῶν ἐναντίων. καὶ ὥσπερ »οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν«, οὕτως οὐδεὶς δύναται εἶναι φίλος καὶ >θεῷ καὶ μαμωνᾷ<, φίλος καὶ Χριστῷ καὶ ὄφει. ἀλλὰ ἀνάγκη καὶ τὴν φιλίαν τὴν πρὸς τὸν Χριστὸν ἔχθραν ποιῆσαι πρὸς τὸν ὄφιν, καὶ τὴν φιλίαν τὴν πρὸς τὸν ὄφιν ἔχθραν γεννῆσαι τὴν πρὸς τὸν Χριστόν. »Ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι«. ἵνα δὲ μᾶλλον νοήσῃς τὸ »ταλαιπωρίαν ἐπικαλέσομαι«, διαγράψω τι γινόμενον τοῖς ἀσκηταῖς. πολλάκις γὰρ παρακειμένου τοῦ γῆμαι καὶ μὴ ἔχειν πρᾶγμα ἐπανισταμένης τῆς σαρκὸς τῷ πνεύματι, αἱρεῖταί τις οὐ καταχρήσασθαι τῇ τοῦ γαμεῖν ἐξουσίᾳ, ἀλλὰ ταλαιπωρεῖν καὶ κάμνειν, >ὑπωπιάζειν τὸ σῶμα νηστείαις καὶ δουλαγγεῖν αὐτὸ< >ἀποχαῖς τοιῶνδε βρωμάτων<, καὶ παντὶ τρόπῳ >τῷ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦν<. ἆρʼ οὖν ὁ τοιοῦτος οὐ τὴν ταλαιπωρίαν ἐπεκαλέσατο, παρὸν ἐπιδοῦναι ἑαυτὸν τρυφῇ καὶ ἡδονῇ καὶ μὴ ἐπικαλεῖσθαι τὴν ταλαιπωρίαν; εἴ τις οὖν δύναται μιμεῖσθαι τὸν προφήτην, καὶ ἀθεσίαν, ὡς διηγησάμεθα, ἐπικαλείσθω, καὶ ταλαιπωρίαν δὲ ἐν ταῖς ἀσκήσεσιν ἐπικαλείσθω. ἔτυχε δὲ ἡ ἱστορία εἶναι ἀληθὴς καὶ [ἡ] περὶ τοῦ Ἱερεμίου, ὅτι καὶ ἐν ἁγνείᾳ ἔζησεν· εἶπε γὰρ αὐτῷ ὁ κύριος· >οὐ μὴ λάβῃς γυναῖκα, οὐδʼ οὐ μῆ ποιήσῃς τέκνα<. καὶ ἐν ἁγνείᾳ ἔζησεν· ἀθεσίαν γὰρ καὶ ταλαιπωρίαν ἐπεκαλέσατο. ### English translation (Claude) “I will call on faithlessness and misery.” The righteous man calls on God; the unrighteous too calls on Wisdom: “For it will be,” she says, “when you call on me, but I will not hear you.” There, the unrighteous; and the righteous too clearly call at times on Wisdom: “And everyone who calls on the name of the Lord will be saved.” But here the prophet says, “I will call on faithlessness and misery,” as on God, so on faithlessness; as on the Lord, so on misery. Is it a good thing you call on, Jeremiah, since you declare, saying, “I will call on faithlessness and misery”? But one must consider the agreements we make and the breaking of them, since at times one makes agreements badly; and after making agreements badly, would that we might call on faithlessness to them! So too, if I consider “the broad and spacious way that leads to destruction,” and that walking on it I suffer no misery, I pass over “from the broad and spacious way” and come “to the narrow and hard one,” and, suffering misery, I say: “I will call on misery.” I am going to break the agreements with the world and worldly affairs, so as to take up heavenly agreements: “I will call on faithlessness.” So, leaving the [path] of “the broad and spacious way” and coming “to the narrow and hard one,” so as to become miserable like Paul, I say: “I will call on misery.” For not every man will say, “Wretched man that I am! Who will deliver me from the body of this death?” But the one who has understood the body of death, who wishes to be delivered from the body of this death, will say, “Wretched man that I am.” But the lover of the body, the common man, who disbelieves in the age to come, does not say, “Wretched man that I am,” but calls himself blessed that he is a man, and that he is in the body of death. If, then, understanding how Paul said, “Wretched man that I am,” I can, not having yet called on misery, call on it by breaking the agreements with wickedness, I say, like Jeremiah: “I will call on faithlessness and misery.” For he did not say, “I will call on faithlessness to God.” I wish to give an example from Scripture of a righteous person who broke agreements, to show how that person called on faithlessness in deed. Judith made an agreement with Holofernes that she would go out for so many days to pray to God, and after so many days would give herself to the bed of Holofernes. Holofernes accepted this agreement. He released Judith for her prayers outside the camp. What ought Judith to have done: keep the agreement or break it? It is agreed: break it; for to break the agreement with Holofernes was blessed before God. Judith was going to break her agreement with Holofernes; she was going to say, “I will call on faithlessness”; and she did call on faithlessness. Would that I too might become such as to say, “I will call on faithlessness,” and call on faithlessness toward the serpent, toward the devil. The serpent once made an agreement with Eve, and she was his friend and the serpent the woman's. But God, as good, took pains that this agreement should be dissolved and this evil friendship scattered, and as the good God he says: “I will put enmity between you and the woman, and between your seed and her seed.” Let us, then, hear with understanding how God makes enmity toward the one so as to make friendship toward Christ; for it is impossible to be a friend of opposites at once. And as “no one can serve two masters,” so no one can be a friend both “to God and to mammon,” a friend both to Christ and to the serpent. Friendship with Christ must make enmity toward the serpent, and friendship with the serpent must beget enmity toward Christ. “I will call on faithlessness and misery.” And so that you may better understand “I will call on misery,” I will describe something that happens to ascetics. Often, when it is open to someone to marry and have no trouble from the flesh rising against the spirit, he chooses not to use the right to marry, but to suffer misery and toil, “to pummel the body” with fasts “and enslave it” with abstinence from certain foods, and in every way “by the Spirit to put to death the deeds of the body.” Has not such a one called on misery, when he could have given himself to luxury and pleasure and not called on misery? If anyone, then, can imitate the prophet, let him call on faithlessness, as we have explained, and let him call on misery in his ascetic practices. And the history about Jeremiah happens to be true too, that he lived in chastity; for the Lord said to him, “You shall not take a wife, nor have children.” And he lived in chastity; for he called on faithlessness and misery. ### Scripture references - Jer 20:8: quotation, high confidence - Prov 1:28: quotation, high confidence - Joel 2:32: quotation, high confidence - Rom 10:13: allusion, medium confidence - Matt 7:13: quotation, high confidence - Matt 7:14: quotation, high confidence - Rom 7:24: quotation, high confidence - Gen 3:15: quotation, high confidence - Matt 6:24: quotation, high confidence - 1 Cor 9:27: quotation, high confidence - Rom 8:13: quotation, high confidence - Jer 16:2: quotation, high confidence ### Extrabiblical texts - Jdt 12 (Judith): allusion, high confidence ### Translation notes - The quotations are Jer 20:8 (LXX), Prov 1:28, Joel 2:32 (Rom 10:13), Matt 7:13–14, Rom 7:24, Jdt 11–13 (Judith and Holofernes, retold freely), Gen 3:15, Matt 6:24, 1 Cor 9:27, Rom 8:13, and Jer 16:2. The Greek ἀθεσία (“faithlessness”) means breaking an agreement, which Origen turns to a good sense. Origen does not condemn marriage here; he praises those who forgo their right to marry. The word “path” is supplied where the digital text lacks a noun. ### Citation (SBL) Origen, Hom. Jer. 20.7 (Klostermann 3:186–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/20-2/#p-20-7). ## Homilies on Jeremiah 20.8 - URL: https://sophiascriptura.com/fathers/origen-ieremiam/20-8/#p-20-8 - Source: Klostermann 3:189–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah's resolve to stop prophesying was a sin, at once burned away by God's word like fire in his heart; that inner fire of repentance, which Christ kindles, is better than any punishment, and the sinner who grieves long over his sin has hope, unlike the one who does not care. ### Greek text »Ὅτι ἐγενήθη λόγος κυρίου ἐμοὶ εἰς ὀνειδισμόν«. μακάριος Ἱερεμίας μὴ ἔχων ἄλλον ὀνειδισμὸν ἢ τὸν λόγον τοῦ κυρίου. ἡμεῖς δὲ οἱ τάλανες ἔχομεν ὀνειδισμοὺς οὐ διὰ τὸν λόγον τοῦ κυρίου, ἀλλὰ διὰ τὰ ἡμέτερα ἁμαρτήματα, καὶ ὀνειδιζόμεθα ἐφʼ οἷς πταίομεν καὶ ἐπταίσαμεν, καὶ λοιδορούμεθα ἐπὶ ταῖς κακίαις ἡμῶν. ὁ δὲ σωτῆρ οὐ τοιούτους ἡμᾶς ὀνειδισμοὺς θέλει ὀνειδίζεσθαι λέγων· »μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσι καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθʼ ὑμῶν ἕνεκεν ἐμοῦ«. »χάρητε ἐν ἐκείνῆ τῇ ἡμέρᾳ καὶ σκιρτήσατε«. >ὁ λόγος< οὖν φησι >τοῦ κυρίου ἐγενήθη ἐμοὶ εἰς ὀνειδισμὸν καὶ εἰς χλευασμὸν πᾶσαν ἡμέραν<. Εἶτα κατανόησον ὥς εἰσιν οἱ προφῆται εὐγνώμονες ἄνθρωποι, καὶ οὐκ ἀποκρυπτόμενοι τὰ ἴδια ἁμαρτήματα ὡς καὶ ἡμεῖς, καὶ λέγοντες οὐκ ἐπὶ τῶν τότε μόνον, ἀλλʼ ἐπὶ πασῶν τῶν γενεῶν εἰ ἡμαρτήκασι. κἀγὼ μὲν ὀκνῶ ἐξομολογήσασθαί μου τὰ ἁμαρτήματα ἐπῖ τῶν ὀλίγων ἐνταῦθα, ἐπεὶ μέλλουσί μου καταγινώσκειν οἱ ἀκούοντες. ὁ δὲ Ἱερεμίας τι παθὼν ἁμαρτητικὸν οὐκ ᾐδέσθη, ἀλλὰ ἀνέγραψεν αὑτοῦ τὴν ἁμαρτίαν· ἁμαρτία γὰρ ἦν τὸ ἐπιφερόμενον ἐν τῷ »καὶ εἶπα· οὐ μὴ ὀνομάσω τὸ ὄνομα κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ«. ἐδιδάχθης >πάντα ἐν ὀνόματι ποιεῖν κυρίου<, ἐν ὀνόματι θεοῦ πράττειν· σὺ δὲ λέγεις· »μὴ ὀνομάσω τὸ ὄνομα κυρίου«; ἀλλὰ ποῖον ὄνομα μέλλεις ὀνομάζειν; »ὄνομα θεῶν ἑτέρων οὐκ ἀναμνήσεσθε ἐν ταῖς καρδίαις ὑμῶν«, καὶ λέγεις· »οὐ μὴ ὀνομάσω τὸ ὄνομα κυρίου, κὰι οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ«; λέγει οὖν πεπονθώς τι ἀνθρώπινον, ὃ καὶ ἡμεῖς κινδυνεύομεν πολλάκις πεπονθέναι. καὶ μάλιστα εἴ τις σύνοιδεν ἑαυτῷ διὰ τὴν διδασκαλίαν ποτὲ καὶ τὸν λόγον ταλαιπωρήσαντι καὶ παθόντι καὶ μισηθέντι, πολλάκις λέγει· ἀναχωρῶ, τί μοι καὶ πράγμασιν; εἰ ἐκ τούτου καὶ ἐν πράγμασίν εἰμι, ἐκ τοῦ διδάσκειν, ἐκ τοῦ προΐεσθαι τὸν λόγον, διὰ τί οὐχὶ μὰλλον ἀναχωρῶ ἐπὶ τὴν ἐρημίαν καὶ ἡσυχίαν; τοιοῦτόν τι πέπονθε καὶ ὁ προφήτης λέγων· »καὶ εἶπα· οὐ μὴ ὀνομάσω τὸ ὄνομα κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ«. Ἀλλʼ ἐπὶ τούτῳ ἀγαθὸς κύριος ὁ κωλύων τὰς τοιαύτας ἁμαρτίας τῶν τηλικούτων. οὐκ ἀφῆκε τὸν προφήτην ἀληθεῦσαι εἰπόντα τὰ προκέιμενα, ἀλλὰ καὶ ἐν τούτῳ ἀθεσίαν ἐπικαλέσασθαι καὶ ἀθετῆσαι τὸ εἰρημένον πεποίηκεν Ἱερεμίαν. εἶπε μὲν γάρ· »οὐ μὴ ὀνομάσω [ἔτι ἐπὶ τῶι ὀνόματι] τὸ ὄνομα κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ«. »ἐγένετο« δέ φησιν »ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν«. ὁ λόγος ὁ τοῦ κυρίου γέγονε καίων αὐτοῦ τὴν καρδίαν. »καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ φλεγόμενον, καιόμενον ἐν τοῖς ὀστέοις μου«. ἀπέβαλε τὴν ἀμαρτίαν ἣν πεποίηκεν εἰπών· »οὐ μὴ ὀνομάσω τὸ ὄνομα κυρίου, καὶ οὐ μὴ λαλήσω ἐπὶ τῷ ὀνόματι αὐτοῦ ἔτι«, και ἀπέβαλε τὴν ἁμαρτίαν Ἱερεμίας ἅμα τῷ εἰπεῖν. εἴθε κἀγώ, ἅμα τῷ ἁμαρτῆσαι καὶ εἰπεῖν λόγον ἁμαρτητικόν, ᾐσθανόμην ὅτι 〉γέγονε πῦρ ἐν τῇ καρδίᾳ μου καιόμενον καὶ φλεγόμενον ὥστε με μὴ δύνασθαι φέρειν〈. Μέλλει τι ὁ λόγος τολμᾶν, οὐκ οἶδα δὲ εἰ συμφέρον τῷ τοιούτῳ ἀκροατηρίῳ καὶ τοιούτωι· εἴρηκέ τι εἶναι εἶδος πυρός, πυρὸς οὐκ αἰσθητοῦ, κολάζοντος τὸν κολαζόμενον τῷ πόνῳ εἰς τὸ μῆ φέρειν αὐτόν. εἶπε γάρ· »ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ φλεγόμενον« καὶ »καιόμενον« οὐκ ἐν τῇ καρδίᾳ μου μόνον ἀλλὰ καὶ «ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν«. ἐγὼ φοβοῦμαι μὴ τοιοῦτόν ἐστι τὸ ἀποκείμενον ἡμῖν, πῦρ γινόμενον, ὡς ἐν τῇ καρδίᾳ γέγονεν Ἱερεμίου. οὐ πεπόνθαμεν δὲ αὐτό. εἰ ἐπεπόνθειμεν τοῦτο, καὶ προέκειτο τὰ δύο πυρά, τοῦτο τὸ πῦρ καὶ τὸ ἔξωθεν πῦρ ὃ βλέπομεν ἐπὶ τῶν καιομένων ὑπὸ τῶν ἡγουμένων τῶν ἐθνῶν, εἱλόμεθα ἂν ἐκεῖνο μᾶλλον τὸ πῦρ ἢ τοῦτο. ἐκεῖνο μὲν γὰρ καίει τὴν ἐπιφάνειαν, τοῦτο δὲ καίει τὴν καρδίαν, καὶ ἀρξάμενον ἀπὸ τῆς καρδίας διϊκνεῖται ἐπὶ πάντα τὰ ὀστᾶ, καὶ διϊκνούμενον ἐπὶ τὰ ὀστᾶ ἔρχεται ἐπὶ ὅλον τὸν καιόμενον, καὶ οὕτως ἔρχεται ὡς μὴ δύνασθαι τὸν καιόμενον φέρειν. τίς ἐπὶ τούτῳ τῷ πυρὶ δύναται λέγειν· »καὶ οὐ δύναμαι φέρειν«; οἶδα καὶ λῃστὰς τοῦτο τὸ πῦρ δυνηθέντας ὑπομεῖναι, τὸν πόνον τὸν ἀπὸ τούτου τοῦ πυρός. ἄλλος ἐστὶν ὁ πόνος ὁ ἀπὸ τοῦ πυρός, ὃν διέγραψεν Ἱερεμίας λέγων· »καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν«. ἐκεῖνο τὸ πῦρ ἐκκαίει ὁ σωτὴρ ὁ εἰπών· »πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν«. καὶ ἐπεὶ ἐκεῖνο τὸ πῦρ ἐκκαίει ὁ σωτήρ, διὰ τοῦτο τοῖς ἀρχομένοις ἀκούειν αὐτοῦ ἄρχεται ἀπὸ τοῦ πυρὸς καὶ πρῶτον πῦρ βάλλει αὐτῶν ἐπὶ τὴν καρδίαν· ὅπερ ὁμολογοῦσι Σίμων καὶ Κλεόπας λέγοντες ἐπὶ τοῖς λόγοις αὐτοῦ τὸ »οὐχὶ ἡ καρδία ἠμῶν καιομένη ἦν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς«; ἐνθάδε ἡ καρδία καίεται πυρὶ καὶ Σίμωνος καὶ Κλεόπα. ἄκουε λεγόντων· »οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν«; Τίς ἄξιος ἤδη λαβεῖν ἐκεῖνο τὸ πῦρ ἐν τῇ καρδίᾳ, ἵνα μὴ ἐκεῖ αὐτὸ λάβῃ; θέλω διαγράψαι τίς ἐστιν ὁ ἔχων τοῦτο τὸ πῦρ ἐν τῇ καρδίᾳ. διάγραψόν μοι δύο ἡμαρτηκότας τὴν αὐτὴν τῷ γένει ἁμαρτίαν, τὴν μιαράν, τὴν ἀκάθαρτον πορνείαν, καὶ ἐν τούτοις τοῖς δύο τοῖς πεπορνευκόσι τὸν μὲν ἕτερον μὴ λυπούμενον μηδὲ ὀδυνώμενον μηδὲ δακνόμενον, ἀλλὰ τὸ εἰρημένον ἐν Παροιμίαις περὶ τῆς πόρνης γυναικὸς πάσχοντα, »ἥτις ἐὰν πράξῃ, ἀπονιψαμένη οὐδέν φησι πεπραχέναι ατοπον«. ἴδε μοι τὸν ἕτερον μετὰ τὸ πτῶμα μὴ δυνάμενον στέγειν, ἀλλὰ κολαζόμενον τὴν συνείδησιν, βασανιζόμενον τὴν καρδίαν, φαγεῖν καὶ πιεῖν οὐ δυνάμενον, οὐ κρίσει νηστεύοντα ἀλλὰ ἀλγηδόνι τῆς μετανοίας. διάγραψόν μοι τὸν τοιοῦτον >ὅλην τὴν ἡμέραν σκυθρωπάζοντα καὶ καταπονούμενον καὶ πορευόμενον, ὠρυόμενον ἀπὸ στεναγμοῦ τῆς καρδίας αὐτοῦ, βλέποντα αὐτοῦ τὴν ἁμαρτίαν ἐνώπιον αὐτοῦ< διὰ παντὸς ἔμπροσθεν ἐλέγχουσαν. καὶ ἴδε τὸν τοιοῦτον οὐκ ἐπὶ μίαν ἡμέραν οὐδὲ ἐπὶ μίαν νύκτα, ἀλλʼ ἐπὶ χρόνον πολὺν κολαζόμενον. τίνα τῶν δύο προκρίνεις; τίνα λέγεις ἐλπίδας ἔχειν παρὰ θεῷ; ἆρʼ ἐκεῖνον τὸν πορνεύσαντα καὶ μὴ φροντί- σαντα, ἀλλʼ >ἀπαλγοῦντα ὡς καὶ παραδόντα αὑτὸν τῇ ἀσελγείᾳ<, ἢ τοῦτον τὸν μετὰ τὴν μίαν ἁμαρτίαν πενθοῦντα, θρηνοῦντα; οὗτος † ἐλπίδων ἐστίν. ὅσον πλείω καίεται ὑπὸ τοῦ τῆς λύπης πυρός, τοσοῦτον μᾶλλον ἐλεεῖται, καὶ ἔστιν αὐτῷ χρόνος αὐτάρκης τῆς κολάσεως τοσοῦτος, ὅσος ἐκείνῳ δίδοται χρόνος κολάσεως τῷ πορνεύσαντι καὶ λυπηθέντι. καὶ ἐπεὶ χρόνος ἐστὶ τούτῳ τῆς ἐνταῦθα κολάσεως λυσιτελής, διὰ τοῦτο επραγματεύσατο κολάσαι τὸν πεπορνευκότα, καὶ ἡνίκα ἐκόλασεν αὐτὸν λύπῃ καὶ εἶδε τὴν λύπην αὐτάρκη, φησί· >μήποτε τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος, κυρώσατε εἰς αὐτὸν ἀγάπην<. ἕκαστος ἡμῶν ἐξετασάτω τὴν συνείδησιν ἑαυτοῦ, καὶ ἰδέτω τί ἥμαρτεν· ὅτι δεῖ αὐτὸν κολασθῆναι. εὐχέσθω τῷ θεῷ τοῦτο τὸ πῦρ τὸ ἐν τῷ Ἱερεμίᾳ ἥκειν ἐπʼ αὐτόν, εἶτα τὸ ἐπὶ Σίμωνα καὶ Κλεόπαν τὸ πῦρ ἀλλὰ καὶ ἥμαρτε καὶ οὐ πεφρόντικε, τηρηθήσεται ἐκείνῳ τῷ πυρί. »Καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν, ὅτι ἤκουσα ψόγον πολλῶν συναθροιζομένων κυκλόθεν«. ὁ ἄμεμπτος, ὁ μακάριος Ἱερεμίας (καθʼ ὑπεξαίρεσιν λέγω τούτου τοῦ μικροῦ ἁμαρτήματος καὶ εἴ τι ἄλλο βραχὺ πεποίηκεν) ἐψέγετο ὑπὸ πολλῶν. ἀλλʼ ὁ ὑπὸ τῶν πολλῶν ψόγος αὐτῷ ἐγκώμιον παρὰ θεῷ ἦν. ἔλεγον γὰρ οἱ ψέγοντες· »ἐπισύστητε, καὶ ἐπισυστῶμεν αὐτῷ πάντες ἄνδρες φίλοι αὐτοῦ· τηρήσατε τὴν ἐπίνοιαν αὐτοῦ, καὶ ἀπατηθήσεται«. ἄλλην ἀπάτην ἐβούλοντο αὐτὸν ἀπατῆσαι ὀλέθριον, ἐναντίαν τῇ ἀπάτῃ περὶ ἧς εἶπεν· »ἠπάτησάς με, κύριε, καὶ ἠπατήθην«. λέγουσι δὲ οὗτοι οἱ ἐπισυνιστάμενοι αὐτῷ· »καὶ δυνησόμεθα αὐτῷ, καὶ ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ«. οἴονται ἠδικῆσθαι οἱ ἐλεγχθέντες ἐπὶ ταῖς ἰδίαις ἁμαρτίαις καὶ διὰ τοῦτο οἰηθέντες ἠδικῆσθαι λέγουσι· »ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ«. τοιοῦτόν τι πεποιήκασιν καὶ οἱ τὸν Ἡσαΐαν πρίσαντες· ὡς ἀδικηθέντες γάρ (ἐπειδήπερ αἰ προφητεῖαι ἐπέστρεφον αὐτοὺς καὶ ἐκόλαζον αὐτούς, ἢλεγχον, ἐπετίμων) ἔπρισαν αὐτὸν καὶ κατεδίκασαν αὐτοῦ ψῆφον θανατικήν. Ἀλλά φησιν ὁ Ἱερεμίας ἐπὶ τούτοις τοῖς ἐπισυστᾶσι· »καὶ κύριος μετʼ ἐμοῦ καθὼς μαχητὴς ἰσχύων«. ἐὰν γενώμεθα ὁποίους ἡμᾶς εἶναι χρή, καὶ τὸ πῦρ ἐκεῖνο παραδεξώμεθα ἐπὶ ταῖς ἡμετέραις ἁμαρτίαις ἐρχόμενον ὡς τῷ Ἱερεμίᾳ καὶ τοῖς ὁμοίοις, κύριος γίνεται μετὰ ταῦτα μεθʼ ἡμῶν »καθὼς μαχητὴς ἰσχύων«. καὶ »διὰ τοῦτο ἐδίωξαν καὶ νοῆσαι οὐκ ἠδύναντο« [οἱ διώκοντες αὐτὸν Ἰουδαῖοι· »ᾐσχύνθησαν σφόδρα καὶ οὐκ ἐνόησαν ἀτιμίας αὐτῶν«, ἐν τοσούτῳ χρόνῳ ἀτιμαζόμενοι οὐ λέγουσιν ἑαυτῶν τὰς ἁμαρτίας], ὅτι ὁ κύριος ἦν μετὰ τοῦ διωκομένου, καὶ οὐ δύναται ὑποχείριος αὐτοῖς γενέσθαι διωκόμενος. μήποτε οὖν, ὡς πολλὰ τοῦ Ἱερεμίου ἀναφέρεται ἐπὶ τὸν σωτῆρα, καὶ τοῦτο δύναται τοιοῦτον εἶναι; »ἐπισύστητε« γὰρ »καὶ ἐπισυστῶμεν αὐτῷ« εἴρηται καὶ ἐπὶ τοῦ σωτῆρος. καὶ »κύριος« ἦν μετʼ αὐτοῦ »καθὼς μαχητὴς ἰσχύων· διὰ τοῦτο ἐδίωξαν καὶ νοῆσαι οὐκ ἠδύναντο«, οἱ διώκοντες αὐτὸν Ἰουδαῖοι· »ᾐσχύνθησαν σφόδρα καὶ οὐκ ἐνόησαν ἀτιμίας αὐτῶν«, ἐν τοσούτῳ χρόνῳ ἀτιμαζόμενοι οὐ λέγουσιν ἑαυτῶν τὰς ἁμαρτίας, »αἳ διʼ αἰῶνος οὐκ ἐπιλησθήσονται«, ἀλλʼ οἴονται ὅτι ἐν τῷ αἰῶνι τούτῳ ἐπιλησθήσονται αὐτῶν αἱ ἀνομίαι. ἡμεῖς δὲ ὁρῶμεν ὅτι διʼ αἰῶνος αὐτῶν αἱ ἀνομίαι οὐκ ἐπιλησθήσονται, καὶ ὁρῶντες μεμνήμεθα τοῦ »μὴ ὑψηλοφρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, πόσῳ μᾶλλον« τῶν παρὰ φύσιν »οὐ φείσεται;« »Κύριος« οὖν »τῶν δυνάμεων« μεθʼ ἡμῶν, »δοκιμάζων δίκαια, συνίων νεφροὺς καὶ καρδιας«. ὁ κύριος δοκιμάζει μὲν δίκαια, ἀποδοκιμάζει δὲ ἄδικα, καὶ ἔστιν, ἵνʼ οὕτως ὀνομάσω, τραπεζίτης δικαίων καὶ ἀδίκων· οὗτος δὲ ὁ κύριος καὶ »συνίων« ἐστὶ »νεφροὺς καὶ καρδίας«. ζητῶ τί διαφέρει τὸ >συνιέναι νεφροὺς καὶ καρδίας<, ἄλλο τὸ >ἐτάζειν καρδίας καὶ νεφρούς<. οὐ πάντων ἐτάζει καρδίας καὶ νεφρούς, ἀλλὰ τῶν ἡμαρτηκότων· ἐφίστημι γὰρ τῷ σημαινομένῳ τοῦ ἐτάζειν, ὅπερ λέγεται ἐν τῷ βίῳ τούῳ ἐπὶ τῶν βασανιζομένων. ἐπὶ τοῖς δικαστηρίοις οἱ μὲν ἐτάζουσιν, οἱ δὲ ἐτάζονται, οἱ δέ εἰσι καὶ ἐν πόνοις βαρυτάτοις. δὲ μόνος καινὸν ἔχει τρόπον ἐτασμῶν, ἐτάζων γάρ ἐστι καρδίας, καὶ μόνῳ τῷ κυρίῳ πρόσεστι τὸ ἐξετάζειν καρδίας καὶ νεφρούς. λῃσταὶ ἐνταῦθα ἐτάζονται κατὰ πρόσταξιν ἡγουμένου τὰ πλευρά, ἐκεῖ δὲ οὐκ ἐκ προστάξεως θεοῦ, ἀλλʼ ὐπʼ αὐτοῦ τοῦ κυρίου ἐτάζεταί τις νεφροὺς καὶ καρδίας, εἰ μὴ ἄρα ἐνταῦθα λέγω τὸν μὲν προστασσόμενον εἶναι τὸν υἱόν, τὸν δὲ προστάσσοντα εἶναι τὸν πατέρα, καὶ τὸν λόγον εἶναι τὸν ἐτάζοντα καρδίας καὶ νεφρούς. καὶ πασῶν γε νομίζω βασάνων, πάντων τῶν πόνων βαρύτερα τὰ ἀπὸ τοῦ λόγου, ὅταν ἐτάζῃ καὶ καρδίας καὶ νεφρούς. διὸ πάντα πράττωμεν, ἵνα μὴ παραδοθῶμεν ἐκείνῳ τῷ ἐτασμῷ. οὗ ἐτασμοῦ οἴομαι ἔλαττον πάσχειν τοὺς παραδιδομένους τοῖς λεγομένοις ἐν τῷ εὐαγγελίῳ βασανισταῖς· πολλοῖς γὰρ παραδίδονται, τάχα πλείοσι βασανισταῖς κατὰ τὴν ἀρχήν, οὐδέπω ἄξιοι γινόμενοι παραδίδοσθαι ἑνὶ λόγῳ τῷ ἐτάζοντι καρδίας καὶ νεφρούς. ὁ πλούσιος ἐκεῖνος οὐδέπω ἄξιος ἦν παραδοθῆναι τῷ ἐτάζοντι καρδίας καὶ νεφρούς· διὰ τοῦτο ὑπὸ πλειόνων ἐβασανίζετο. ὕστερον δὲ εἰ καὶ ἐκεῖνος τοῦτο πάσχει ὴ μή, ὁ δυνάμενος ἐξεταζέτω. πλὴν τὰ περιμένοντα ἡμᾶς ἐστι βασανισταὶ καὶ ἐτάζων τὰς καρδίας καὶ νεφροὺς ἐπὶ τοῖς ἁμαρτήμασιν ἡμῶν· ὧν ἁμαρτημάτων ἐὰν μὴ τάχιον ἀπαλλαγῶμεν, ἐν τούτοις ἐσόμεθα. διὸ ἀναστάντες τὴν ἀπὸ τοῦ θεοῦ βοήθειαν αἰτήσωμεν, ἵνα ἐν Χριστῷ Ἰησοῦ μακαρισθῶμεν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. ### English translation (Claude) “For the word of the Lord became to me a reproach.” Blessed is Jeremiah, who had no other reproach than the word of the Lord. But we wretches have reproaches not because of the word of the Lord, but because of our own sins, and we are reproached for the things in which we stumble and have stumbled, and are reviled for our wickedness. But the Savior does not want us to be reproached with such reproaches, saying: “Blessed are you when they reproach you and persecute you and say every evil word against you for my sake.” “Rejoice in that day and leap for joy.” “The word,” then, he says, “of the Lord became to me a reproach and a derision all day long.” Then consider how fair-minded the prophets are as men, and do not hide their own sins as we do, but tell, not only for those of that time but for all generations, if they have sinned. I hesitate to confess my sins before the few here, since my hearers are going to condemn me. But Jeremiah, having undergone something sinful, was not ashamed, but recorded his sin; for what follows in “And I said, I will not name the name of the Lord, and I will not speak any more in his name” was a sin. You have been taught “to do all things in the name of the Lord,” to act in God's name; and do you say, “I will not name the name of the Lord”? But what name are you going to name? “You shall not remember the name of other gods in your hearts”; and do you say, “I will not name the name of the Lord, and I will not speak any more in his name”? He says it, then, having suffered something human, which we too are often in danger of suffering. And especially if someone is conscious of having suffered misery and ill-treatment and hatred at some time because of his teaching and the word, he often says: “I will withdraw; what have I to do with troubles? If from this I am in troubles, from teaching, from putting forth the word, why do I not rather withdraw to the desert and quiet?” The prophet too suffered something of this kind, saying: “And I said, I will not name the name of the Lord, and I will not speak any more in his name.” But in this the Lord is good, who prevents such sins of such great men. He did not let the prophet make good what he had said, but made Jeremiah call on faithlessness in this too and break what he had said. For he said, “I will not name the name of the Lord, and I will not speak any more in his name”; “but there came,” he says, “in my heart as it were a burning fire, flaming in my bones, and I am weakened on every side and cannot bear it.” The word of the Lord began to burn his heart. “And there came in my heart as it were a flaming fire, burning in my bones.” He cast off the sin he had committed in saying, “I will not name the name of the Lord, and I will not speak in his name any more”; and Jeremiah cast off the sin as soon as he said it. Would that I too, as soon as I sinned and spoke a sinful word, might perceive that “a fire has come in my heart, burning and flaming, so that I cannot bear it.” The word is about to venture something, and I do not know whether it is beneficial for such an audience and such a people: it has said that there is a kind of fire, a fire not perceptible, which punishes the one punished with pain so that he cannot bear it. For he said, “There came in my heart as it were a flaming fire,” and “burning,” not in my heart only but also “in my bones, and I am weakened on every side and cannot bear it.” I fear that such is what is laid up for us: a fire coming about as it came in Jeremiah's heart. But we have not suffered it. If we had suffered it, and the two fires were set before us, this fire and the outward fire which we see in those burned by the governors of the nations, we would choose that fire rather than this. For that one burns the surface, but this burns the heart, and beginning from the heart it penetrates to all the bones, and penetrating to the bones it comes upon the whole of the one burned, and comes in such a way that the one burned cannot bear it. Who, in that fire, can say, “and I cannot bear it”? I know that even robbers have been able to endure that fire, the pain from that fire. The pain from the fire that Jeremiah described is another, when he said: “And there came in my heart as it were a burning fire, flaming in my bones, and I am weakened on every side and cannot bear it.” That fire the Savior kindles, who said, “I came to cast fire on the earth.” And since the Savior kindles that fire, for this reason with those who are beginning to hear him he begins from fire, and first casts fire on their heart; which Simon and Cleopas confess, saying at his words: “Was not our heart burning on the way, as he opened the Scriptures to us?” Here the heart of Simon and of Cleopas is burned with fire. Hear them saying, “Was not our heart burning?” Who is worthy now to receive that fire in the heart, so as not to receive it there? I wish to describe who it is that has this fire in his heart. Describe for me two who have committed the same sin in kind, the foul, the unclean sin of sexual immorality; and of these two who have committed sexual immorality, one not grieving nor pained nor stung, but experiencing what is said in Proverbs of the immoral woman, “who, when she has done it, washes herself and says she has done nothing wrong.” See for me the other, after the fall, unable to bear it, but punished in his conscience, tormented in his heart, unable to eat and drink, fasting not by decision but through the pain of repentance. Describe for me such a one “all day long going about with a sad face and bowed down, groaning from the sighing of his heart, seeing his sin before him” continually convicting him. And see such a one punished not for one day nor for one night, but for a long time. Which of the two do you prefer? Which do you say has hopes with God? The one who committed sexual immorality and did not care, but “became callous and gave himself up to licentiousness,” or this one who, after his one sin, mourns and laments? This one † has hopes. The more he is burned by the fire of grief, the more he is shown mercy; and a sufficient time of punishment is given him, as much as is given in time of punishment to the one who committed sexual immorality and grieved. And since for him a time of punishment here is profitable, for this reason [Paul] took pains to punish the one who had committed sexual immorality, and when he had punished him with grief and saw that the grief was sufficient, he says: “lest such a one be swallowed up by excessive grief, reaffirm your love for him.” Let each of us examine his own conscience and see what he has sinned, since he must be punished. Let him pray to God that this fire that was in Jeremiah may come upon him, and then the fire that was upon Simon and Cleopas; but if he has sinned and has not cared, he will be kept for that fire. “And there came in my heart as it were a burning fire, flaming in my bones, and I am weakened on every side and cannot bear it, for I heard the blame of many gathering round about.” The blameless, the blessed Jeremiah (I speak with the exception of this small sin and anything else slight he did) was blamed by many. But the blame of the many was praise for him with God. For those who blamed him said: “Rise up, and let us all rise up against him, men his friends; watch his purpose, and he will be deceived.” They wished to deceive him with another, destructive deception, opposite to the deception of which he said, “You deceived me, O Lord, and I was deceived.” And these who rise up against him say: “And we shall prevail against him, and take our vengeance on him.” Those rebuked for their own sins think they have been wronged, and for this reason, thinking themselves wronged, they say: “We shall take our vengeance on him.” Those who sawed Isaiah did something of this kind; for as though wronged (since the prophecies turned them back and punished them, rebuked and reproved them) they sawed him and passed a sentence of death on him. But Jeremiah says against those who rose up: “And the Lord is with me like a mighty warrior.” If we become such as we ought to be, and accept that fire coming upon our sins, as it came to Jeremiah and those like him, the Lord afterward is with us “like a mighty warrior.” And “therefore they persecuted and could not understand,” because the Lord was with the one persecuted, and the one persecuted cannot come into their hands. Perhaps, then, as many things of Jeremiah are referred to the Savior, this too can be such? For “Rise up, and let us rise up against him” is said also of the Savior. And “the Lord” was with him “like a mighty warrior; therefore they persecuted and could not understand,” the Jews who persecuted him: “they were greatly ashamed and did not understand their dishonors”; dishonored for so long a time, they do not tell their own sins, “which will not be forgotten for ever,” but they think that in this age their iniquities will be forgotten. But we see that their iniquities will not be forgotten for ever, and seeing it we remember: “Do not be high-minded, but fear; for if God did not spare the natural branches, how much more will he not spare” those contrary to nature? “The Lord of hosts,” then, is with us, “testing righteous things, understanding the reins and the hearts.” The Lord tests righteous things and rejects unrighteous ones, and is, if I may so name him, a money-changer of the righteous and the unrighteous; and this Lord is also the one “who understands the reins and the hearts.” I ask what the difference is between “understanding the reins and the hearts” and “examining the hearts and the reins.” He does not examine the hearts and reins of all, but of those who have sinned; for I note the meaning of “examining,” which in this life is used of those under torture. In the courts some examine, others are examined, and others are in the heaviest pains. But [God] alone has a new manner of examinations, for he examines hearts, and to the Lord alone belongs examining hearts and reins. Robbers here are examined on the ribs at the order of a governor; but there a man is examined in reins and heart not at God's order but by the Lord himself, unless perhaps I say here that the one commanded is the Son, the one commanding the Father, and the one who examines hearts and reins is the Word. And I think that, of all tortures, of all pains, those from the Word are the heaviest, when he examines both hearts and reins. So let us do everything so as not to be handed over to that examination. I think those handed over to the torturers spoken of in the Gospel suffer less than that examination; for they are handed over to many, perhaps to more torturers at the beginning, not yet having become worthy to be handed over to the one Word who examines hearts and reins. That rich man was not yet worthy to be handed over to the one who examines hearts and reins; that is why he was tormented by several. Whether he later suffers this or not, let whoever can examine. But what awaits us is torturers and one who examines the hearts and reins for our sins; and unless we are quickly rid of these sins, we shall be among these things. So let us rise and ask for help from God, so that we may be blessed in Christ Jesus, to whom be the glory for ever. Amen. ### Scripture references - Jer 20:8: quotation, high confidence - Jer 20:9: quotation, high confidence - Jer 20:10: quotation, high confidence - Jer 20:11: quotation, high confidence - Jer 20:12: quotation, high confidence - Matt 5:11: quotation, high confidence - Luke 6:23: quotation, high confidence - Col 3:17: quotation, high confidence - Exod 23:13: quotation, high confidence - Luke 12:49: quotation, high confidence - Luke 24:32: quotation, high confidence - Prov 30:20: quotation, high confidence - Ps 38:6 (37:7 LXX): quotation, high confidence - Ps 38:8 (37:9 LXX): quotation, high confidence - Ps 51:3 (50:5 LXX): quotation, medium confidence - Eph 4:19: quotation, high confidence - 2 Cor 2:7: quotation, high confidence - 2 Cor 2:8: quotation, high confidence - Heb 11:37: allusion, medium confidence - Rom 11:20: quotation, high confidence - Rom 11:21: quotation, high confidence - Ps 7:9 (7:10 LXX): quotation, high confidence - Matt 18:34: allusion, high confidence - Luke 16:24: allusion, high confidence ### Extrabiblical texts - Ascen. Isa. 5 (Ascension of Isaiah): allusion, medium confidence ### Translation notes - The quotations are Jer 20:8–12 (LXX), Matt 5:11–12 with Luke 6:23, Col 3:17, Exod 23:13, Luke 12:49, Luke 24:32, Prov 30:20, Ps 38:6, 8 (37:7, 9 LXX) with Ps 51:3 (50:5 LXX), Eph 4:19, 2 Cor 2:7–8, Rom 11:20–21, Ps 7:9 (7:10 LXX; compare Jer 11:20), Matt 18:34, and Luke 16:23–24. The sawing of Isaiah is from the Ascension of Isaiah (compare Heb 11:37). The digital text contains a repeated sentence and a leaked section marker (“(19)9.”), both removed; a sentence repeated in brackets is translated once; “†” marks a corrupt word; “[Paul]” and “[God]” are supplied where the Greek has lost a subject. Origen speaks of martyrs “burned by the governors of the nations.” His remarks on “the Jews who persecuted him” are his own polemic, given as he wrote them. This is the end of the Greek homilies. ### Citation (SBL) Origen, Hom. Jer. 20.8 (Klostermann 3:189–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ieremiam/20-8/#p-20-8).