{"slug":"tlg2042.tlg057","id":"greek:tlg2042.tlg057","title":"Selecta in Job","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:54:10Z","cost_usd":0.015763},"source":{"registry_id":"greek:tlg2042.tlg057","work_id":"tlg2042.tlg057","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"},"stats":{"passages":28,"english_words":7923,"coptic_letters":0,"commentary_units":165,"commentary_kinds":8,"derived_notes":0,"ambiguities":48,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"tlg2042.tlg057","abstract":"The Selecta in Job is a fragmentary Greek work attributed to Origen (c. 185–254 CE), surviving only in catena excerpts. It offers allegorical interpretations of the Book of Job, particularly chapters 1 and 19, and was used by later exegetes such as John Chrysostom. The text is structured as selective chapters (ΚΕΦ.) rather than continuous homilies, and its transmission through Byzantine scriptural compilations introduces uncertainties about original wording. The work reflects Origen's method of moral and spiritual exegesis, drawing on the Septuagint text and interpreting Job's interlocutors, like Bildad the Sauchean, as oppressive figures. Its fragmentary state and lack of critical apparatus limit precise historical placement.","historical_context":"Origen (c. 185–254 CE) was a prolific theologian and exegete based in Alexandria and later Caesarea. The Selecta in Job likely dates to his mature period (early to mid-3rd century), but the exact date is unknown. The work was composed in Greek for a Christian audience engaged in scriptural study. It survives only in catena fragments—collections of patristic excerpts compiled by Byzantine scholars (e.g., from the 6th century onward). These catenae were used in monastic and educational settings. The text's transmission is indirect: later scribes selected and adapted passages, potentially altering Origen's original wording. The work was known to John Chrysostom (c. 349–407) and other Greek fathers, indicating its influence in Antiochene and Constantinopolitan exegesis. The fragmentary state and lack of a critical edition for the catena manuscripts caution against firm conclusions about the original form.","significance":"The Selecta in Job is a rare witness to Origen's exegesis of a wisdom book, showing his allegorical method applied to Job's trials. It influenced later Greek commentators and the catena tradition, shaping medieval Christian interpretation of Job. The fragments also illuminate the reception of the Septuagint text and the characterization of Job's interlocutors. Its survival in catenae highlights the transmission of patristic exegesis through Byzantine compilations.","timeline":[{"date":"c. 185–254 CE","event":"Life of Origen; composition of Selecta in Job (exact date unknown)"},{"date":"4th–5th c.","event":"Use by John Chrysostom and other Greek exegetes"},{"date":"6th–10th c.","event":"Transmission through Byzantine catena compilations"},{"date":"19th–20th c.","event":"Modern reconstruction of fragments from catena manuscripts"},{"date":"21st c.","event":"Digital editions and scholarly study of the fragments"}],"relations":[{"work":"Homiliae in Job","relation":"Attributed to Origen; related exegetical work on Job","key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"},{"work":"Selecta in Job (TLG edition)","relation":"Modern edition of the Greek text","key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"},{"work":"John Chrysostom's Homilies on Job","relation":"Later exegete who used Origen's Selecta","key":"","label":null,"url":null},{"work":"Septuagint (LXX) of Job","relation":"Biblical text underlying Origen's commentary","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Biographical context for the author"},{"key":"wikipedia:Book of Job","label":"Book of Job","url":"https://en.wikipedia.org/wiki/Book_of_Job","reason":"Biblical book being commented upon"},{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Transmission medium of the fragments"},{"key":"hollis:alma990121068490203941","label":"Hollis record 1","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941","reason":"Library catalog entry for a related edition"},{"key":"hollis:alma99154550085603941","label":"Hollis record 2","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941","reason":"Library catalog entry for a related edition"},{"key":"hollis:alma99161820017203941","label":"Hollis record 3","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99161820017203941","reason":"Library catalog entry for a related edition"}],"cautions":["The exact date of composition within Origen's career is unknown.","The text survives only in catena fragments, not as a continuous work.","Some passages may reflect later scribal adaptation rather than Origen's original wording.","The edition lacks a critical apparatus for the catena manuscripts, limiting assessment of variant readings.","Attribution to Origen is traditional but not beyond doubt given the fragmentary state."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000501,"generated":"2026-11-15T01:50:14Z"},"checks":{"work":"tlg2042.tlg057","status":"pass","blocking":[],"warnings":[],"stats":{"passages":28,"translated":28,"commentary_passages":28,"commentary_units":165,"english_words":7923,"source_letters":31244,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in catena fragments, not as a continuous homily. Its transmission is thus indirect, mediated through Byzantine scriptural compilations.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen’s Selecta in Job was used by later Greek exegetes, including John Chrysostom and the compilers of the Catenae, as a source for allegorical interpretation of Job.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The work is attributed to Origen (c. 185–254 CE) but its exact date within his career is unknown. The fragmentary state precludes firm chronological placement.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text in the source edition is reconstructed from catena excerpts; some passages may reflect later scribal adaptation rather than Origen’s original wording.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not include a critical apparatus for the catena manuscripts, so the reader cannot assess variant readings among the witnesses.","cites":[{"key":"hollis:alma99154550085603941","label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"},{"key":"hollis:alma99161820017203941","label":"Intertextuality Between Biblical Texts and Contemporary Culture : Essays in Honor of Caroline H. C. M. Vander Stichele","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99161820017203941"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 28 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":28},"term_index":[],"citations":{"ed:tlg2042.tlg057":{"label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"},"dossier:greek-origen-homiliae-in-job":{"label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"},"hollis:alma990121068490203941":{"label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"},"hollis:alma99154550085603941":{"label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"},"hollis:alma99161820017203941":{"label":"Intertextuality Between Biblical Texts and Contemporary Culture : Essays in Honor of Caroline H. C. M. Vander Stichele","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99161820017203941"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΙΩΒ.\n\nΚΕΦ. Α΄. Οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς καὶ ἐκύκλωσαν τὰς καμήλους. Τὰς\nμὲν οὖν καμήλους πεποίηκε γενέσθαι ὑπὸ τοὺς ἱππεῖς· τὰς ὄνους δὲ καὶ\nτὰ ζεύγη τῶν βοῶν ὑπὸ τοὺς αἰχμαλωτίζοντας· τὰ πρόβατα δὲ ἐμίσει· διὰ τοῦτο πῦρ ἐπʼ αὐτὰ κατήγαγεν· ἀλλὰ καὶ τοῖς υἱοῖς ἐπεβούλευε,\nκαὶ καιρὸν ἐζήτει τοῦ αὐτοὺς ἀπολέσαι. Εἰ εὑρήκει ἀναγινώσκοντας,\nοὐκ ἂν ἥψατο τῆς οἰκίας, οὐδὲ τόπον εἶχε τοῦ αὐτοὺς ἀποκτεῖναι· εἰ\nεὑρήκει προσευχομένους, οὐδὲν ἐδύνατο ποιῆσαι κατʼ αὐτῶν· ἀλλʼ ὅτε\nεὖρεν εὐκαιρίαν, ἴσχυσε. Ποῖος ἦν ὁ καιρός; μέθη ἦν, συμπόσιον ἦν. Τῷ δὲ τῶν γωνιῶν ἅψασθαι τὸ πνεῦμα, ἐπίστησον, ὅτι ἐν ταῖς τῶν\nγωνιῶν πλατείαις (16·) οἱ ὑποκριταὶ ἑστῶτες προσεύχονται· πᾶς δὲ ὁ\nμὴ ἐπιβεβηκὼς εὐθείας ὀδοῦ ταῖς γωνίαις κέχρηται· πλατεῖα δὲ γωνία\nἐστὶν ἡ πολλὴ καὶ ἀνειμένη κακία.\n\nΚΕΦ. ΙΘ΄. Ἕως τίνος ἔγκοπον ποιήσετε ψυχήν μου; Ὥσπερ σώματα βαρέα ἐπιτιθέμενα\nζώων σώμασι κάμνειν ποιεῖ τὰ βαστάζοντα· οὔτως εἰσί τινες λόγοι\nβαρεῖς, οὓς ἀκούσας τις, κάμνει ὡς ὑπὸ βάρους πιεζόμενος τῆς\nδυνάμεως τῶν λόγων, τῶν ὀνειδιστικῶς καὶ χαλεπῶς, ἢ ἐπὶ λοιδορίαις\nεἰρημένων· ὡς καὶ νῦν τῶν ὑπὸ Βαλδὰδ εἰρημένων, οἱονεὶ φορτίου\nαἰσθανθεὶς βαρέος ὁ Ἰὼβ, καμὼν τῇ ψυχῇ φησιν· « Ἕως τίνος ἕγκοπον\nποιήσετε τὴν ψυχήν μου, » καὶ ὡσεὶ φορτίον βαρὺ βαρυνεῖτε κατʼ ἐμοῦ\nτοὺς λόγους; Ὁρᾷς, ὅτι τυραννικοί εἰσιν οἱ τοῦ Σαυχαίων τυράννου\nλόγοι, οὓς ἀκούσας ὁ Ἰὼβ. λέγει τὰ προκείμενα. Οὐχ οὕτως γὰρ\nκαθικνεῖται ψυχῆς ἀνθρώπου ἄλλο τι. ὡς λόγος σκληρός·","english":"Origen's Selections on Job.\n\nChapter 1. The horsemen made three heads for us and surrounded the camels. Now he has made the camels to be under the horsemen; the donkeys and the yokes of oxen under the captors; but he hated the sheep; for this reason he brought fire down upon them; and he also plotted against the sons, and sought an opportunity to destroy them. If he had found them reading, he would not have touched the house, nor would he have had a place to kill them; if he had found them praying, he could have done nothing against them; but when he found a favorable moment, he prevailed. What was the moment? It was drunkenness, it was a banquet. As for the spirit touching the corners, note that in the broad spaces of the corners the hypocrites stand and pray; and everyone who has not set foot on a straight path makes use of the corners; a broad corner is great and unrestrained wickedness.\n\nChapter 19. How long will you make my soul weary? Just as heavy bodies placed upon the bodies of animals cause those carrying them to labor, so there are some heavy words, which when one hears, he labors as if oppressed by the weight of the power of the words, those spoken reproachfully and harshly, or for insults; as now, with the words spoken by Baldad, Job, as if perceiving a heavy burden, weary in soul, says: \"How long will you make my soul weary?\" and, as if a heavy burden, will you weigh down your words against me? Do you see that the words of the Sauchean tyrant are tyrannical, which Job, having heard, speaks the words at hand? For nothing else so pierces a man's soul as a harsh word.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α΄. ... ΚΕΦ. ΙΘ΄.","severity":"info","text":"The passage presents two distinct chapters (1 and 19) from Origen's commentary on Job, each introduced by 'ΚΕΦ.' and a chapter number, indicating a selective, non-continuous structure.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς","severity":"info","text":"The reference to horsemen making three heads and surrounding camels likely alludes to the Sabean raid in Job 1:15-17, where Chaldeans form three bands and take livestock; Origen allegorizes the attack as spiritual temptation.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλατεῖα γωνία","severity":"info","text":"'Broad corner' (πλατεῖα γωνία) is a metaphorical term for unrestrained wickedness, contrasting with the straight path; Origen notes that hypocrites pray in such spaces, drawing on a moral topography of urban spaces.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕως τίνος ἔγκοπον ποιήσετε ψυχήν μου","severity":"info","text":"This is a direct quotation of Job 19:2 (LXX), where Job complains of being wearied by harsh words; Origen interprets it as a response to the tyrannical speech of Baldad (Bildad) the Sauchean.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σαυχαίων τυράννου","severity":"info","text":"Origen refers to Bildad as 'the Sauchean tyrant,' a designation from Job 2:9 (LXX) where Bildad is called 'the Sauchean' (from Shua); this reflects the Greek reception of Job's interlocutors as oppressive figures.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν γωνιῶν πλατείαις (16·)","severity":"caution","text":"The phrase 'τῶν γωνιῶν πλατείαις (16·)' is textually uncertain; the numeral '(16·)' may be a marginal note or a scribal insertion, and its meaning is unclear—possibly a reference to a verse or a section number.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the horsemen' and 'the three heads' is not explicitly tied to a specific biblical passage; the interpretation as the Sabean raid is inferred from Job 1. The numeral '(16·)' in the corner passage is ambiguous—possibly a section marker or a corrupt reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"πολλάκις γάρ\nτις ὑπομείνας βασάνους σώματι προσφερομένας, λόγους οὐχ ὑπέμεινεν. Ὁ\nμέντοιγε τέλειος ἀθλητὴς. εἰ καὶ κάμνων, ἀλλʼ ὑπομένει τοὺς χαλεποὺς\nλόγους· ὕβριν γὰρ ὑπομένειν, μεγάλου ἀνδρός ἐστι· διόπερ ἐν τοῖς\nἀνδραγαθήμασιν ἑαυτοῦ ὁ Ἀπόστολος λέγει· « Λοιδορούμενοι εὐλογοῦμεν· βλασφημούμενοι παρακαλοῦμεν. » Καὶ νῦν δὲ ὁ Ἰὼβ ἐστιν, ὁ τῶν ἀθλητῶν\nγενναιότατος. ὁ ταῦτα λέγων· οὗ καὶ τὸ βιβλίον οὐδὲν ἄλλο ἐξαιρέτος\nπεριέχει ἢ τὴν ἀνδρείαν αὐτοῦ καὶ τὴν ὑπομονήν· ἀλλʼ ὅμως αἰσθάνεται τῶν καμάτων ὧν κεκμήκει ἀπὸ τοῦ λόγου τοῦ\nσκληροῦ τῶν ἐληλυθότων αὐτὸν ἐπισκοπῆ σαι. Καὶ ἐπειδὴ ἡ τοῦ λόγου\nβαρύτης, ὥσπερ τι φορτίον ἐπιτιθέμενον τῇ ψυχῇ, κάμνειν αὐτὴν\nπαρασκευάζει, διὰ τοῦτό φησιν· Ἀνθʼ ὅτου, ὦ φίλοι, ταῖς τοῦ σώματος\nἀλγηδόσι προστίθετε τὸν τῆς ψυχῆς πόνον, μᾶλλον κεντοῦντες τοῖς\nῥήμασιν ἢ τὰ πάθη τὸ σῶμα; Καταλαλεῖτέ μου. Πολλάκις καταλαλεῖ τις κακῶς ποιῶν· ὅταν δὲ\nἀπερυθριάσῃ, εἰς πρόσωπον λέγει ἐκείνου, οὐκ ἐλέγχων, οὐδὲ τἀληθῆ\nλέγων, ἀλλʼ ὀνειδίζων καὶ ὑβρίζων. Κεκράξομαι, καὶ οὐδαμοῦ κρῖμα. Νῦν ἐὰν κράξω, οὐδαμοῦ τὸ κρῖμά μου\nἔρχεται· ἔτι ἀθλῶ. Ὡσεὶ ἔλεγεν· Ὥς τις ἀθλητὴς ἐν σταδίῳ κέκραγα,\nκαὶ οὐδαμοῦ τὸ κρῖμά μου ἐπανίσταται· ἔτι γὰρ παλαίω. Ἐὰν μὴ τελέσω\nτὸ πάλαισμα, οὐκ ἔρχεται τὸ κρῖμα τοῦ στεφάνου. Καὶ ταῦτά φαμεν, ἵνα\nμὴ κατηγορῶμεν τοῦ Θεοῦ, ὅτι τοσαῦτα πάσχει ὁ Ἰὼβ, καὶ οὐδαμοῦ τὸ\nκρῖμα, τουτέστιν ἡ ἀπόφασις τῆς ἐλευθερίας, καὶ τῆς τῶν δεινῶν\nἀπαλλαγῆς.","english":"For often a person endures tortures applied to the body, but does not endure words. Yet the perfect athlete, even if weary, endures harsh words; for to endure insult is the mark of a great man. Therefore, in his own deeds of valor, the Apostle says: \"When reviled, we bless; when slandered, we console.\" And now it is Job, the most noble of athletes, who says these things; his book contains nothing else especially but his courage and his endurance. Yet he is aware of the labors he has endured from the harsh speech of those who came to visit him. And since the weight of speech, like a burden placed upon the soul, causes it to grow weary, for this reason he says: \"Why, O friends, do you add to the pains of the body the distress of the soul, stinging more with words than sufferings do the body? You slander me.\" Often one slanders while doing evil; but when he becomes shameless, he speaks to that person's face, not refuting nor speaking the truth, but reproaching and insulting. \"I will cry out, and nowhere is the judgment.\" Now if I cry out, my judgment does not come anywhere; I am still contending. It is as if he said: Like an athlete in the stadium, I have cried out, and my judgment does not arise anywhere; for I am still wrestling. If I do not complete the wrestling match, the judgment of the crown does not come. And we say these things so that we may not accuse God, that Job suffers so much, and nowhere is the judgment, that is, the decision of freedom and release from evils.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λοιδορούμενοι εὐλογοῦμεν· βλασφημούμενοι παρακαλοῦμεν","severity":"info","text":"Origen attributes this saying to the Apostle (Paul), but it is not a direct biblical quotation; it may reflect a paraphrase of Pauline paraenesis on endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρῖμα","severity":"info","text":"Here κρῖμα means 'judgment' in the sense of a decisive verdict or release, not a legal trial; Origen glosses it as 'the decision of freedom and release from evils'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀθλητὴς","severity":"info","text":"Origen uses athletic imagery (athlete, stadium, wrestling, crown) common in early Christian moral exhortation, drawing on 1 Corinthians 9:24-27 and popular Stoic-Cynic tropes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ νῦν δὲ ὁ Ἰὼβ ἐστιν","severity":"info","text":"This phrase marks a shift from general moral teaching to the specific case of Job, identifying him as the paradigmatic athlete of endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Selecta in Job","severity":"info","text":"This passage is preserved only in Greek catenae; its attribution to Origen is debated, but it reflects Origenist themes of spiritual athleticism and verbal suffering.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from a catena tradition; the exact original context and integrity of the passage are uncertain. The phrase 'ὁ Ἀπόστολος λέγει' may refer to a lost Pauline saying or a paraphrase."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ΚΕΦ. Κ΄. Ἐὰν ἀναβῇ εἰς οὐρανὸν αὐτοῦ τὰ δῶρα. Καὶ ὁ αἱρετικὸς ὅταν εὔξηται,\nὅταν ἡ θυσία αὐτοῦ ἀναβῇ τῇ ὑψηγορίᾳ, ὅταν δοκῇ κατεστηρίχθαι, τότε\nεἰς τέλος ἀπολεῖται· ἡ γὰρ εὐχὴ αὐτοῦ λογίζεται αὐτῷ εἰς ἁμαρτίαν. Οἱ δὲ εἰδότες αὐτοῦ τὰ σφάλματα ἐκκλησιαστικοὶ ἐροῦμεν Ποῦ εἰσιν οἱ\nτοιοῦτοι ἐνυπνιαζόμενοι καὶ ἀναπλάττοντες ἑαυτοῖς σφάλματα; Οὐ τῇ\nἀληθείᾳ τὴν διάνοιαν ἐπερείδουσι σφαλλόμενοι· καὶ γίνονται ὥσπερ\nἐνύπνιον ἐκπετασθὲν, ὅ οὐ μὴ εὑρεθῇ. Τοιοῦτόν τι καὶ Δαυῒδ ψάλλει· «\nΟἱ δὲ ἐχθροὶ τοῦ Κυρίου ἐξέλιπον. Ἅμα τὸ δοξασθῆναι αὐτοὺς καὶ\nὑψωθῆναι ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον· » καὶ πάλιν· « Ὡσεὶ\nἐνύπνιον ἐξεγειρομένων. »\nΠλοῦτος ἀδίκως συναγόμενος ἐξεμεθήσεται. Οἷδα καὶ ἄλλον πλοῦτον\nἀδίκως συναγόμενον, τὸν ἐν τοῖς λόγοις τῶν αἱρετικῶν, οἳ ἔχουσι\nμαθήματα ἐναντία τοῖς δόγμασι τῆς ἀληθείας, ἐγγάστρια αὐτῶν· ἃ οὐκ\nἔστι γλυκέα, ἀλλὰ « χολὴ ἀσπίδος, » τουτέστι πονηρά· ὡς εἴρηται ἐν\nΔευτερονομίῳ ἐν ᾠδῇ Μωῦσέως περὶ τοῦ οἴνου τῆς διδασκαλίας αὐτῶν· «\nἘκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν. » Ἀλλ᾿ ὁ ἀγαθὸς Θεὸς οὐκ\nἐάσει αὐτοὺς πλοῦτον ἀδίκως συναγόμενον ἔχειν ἀεὶ ἐν ἑαυτοῖς, ἀλλὰ\nποιήσει αὐτοὺς ἐξεμέσαι. Ἄγγελος γὰρ κατʼ εὐεργεσίαν Θεοῦ ἐξελκύσει\nαὐτοὺς ἐπʼ αὐτῆς τῆς κακῶς οἰκοδομηθείσης οἰκίας· ἥτις ἐστὶν ἡ\nἐκκλησία πονηρευομένων. Ἐπάγει γοῦν· « Ἐξ οἰκίας αὐτοῦ, » καὶ τὰ\nἑξῆς. 6 Psal. IX, 7. 7 Psal. xxxvi, 20. 8 Psal. lxxii,\n20. Deut. xxxii, 32.","english":"Chapter 20. If his gifts ascend to heaven. And the heretic, when he prays, when his sacrifice ascends in high-sounding speech, when he seems to be established, then he will be utterly destroyed; for his prayer is reckoned to him as sin. But we, the churchmen who know his errors, will say, Where are those who dream and fabricate errors for themselves? They do not rest their mind on the truth, but are deceived; and they become like a dream that has been scattered, which cannot be found. Something like this David also sings: \"The enemies of the Lord have perished. When they were glorified and exalted, they perished like smoke;\" and again: \"Like a dream of those who awaken.\"\n\nWealth unjustly gathered will be vomited out. I know also another wealth unjustly gathered, that in the words of the heretics, who have teachings contrary to the doctrines of truth, their own belly-born things; which are not sweet, but \"the gall of an asp,\" that is, evil; as it is said in Deuteronomy in the Song of Moses concerning the wine of their teaching: \"For their vine is from the vine of Sodom.\" But the good God will not allow them to keep wealth unjustly gathered always within themselves, but will make them vomit it out. For an angel, by the beneficence of God, will draw them out from that house built evilly; which is the church of the wicked. He then adds: \"From his house,\" and so forth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Κ΄.","severity":"info","text":"The chapter heading 'ΚΕΦ. Κ΄.' (Chapter 20) marks a new section in the commentary, corresponding to Job 20 in the biblical text.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ δὲ ἐχθροὶ τοῦ Κυρίου ἐξέλιπον","severity":"info","text":"The first psalm quotation is from Psalm 9:7 (LXX), 'The enemies of the Lord have perished.' The second, 'like smoke,' echoes Psalm 36:20 (LXX); the third, 'like a dream of those who awaken,' is from Psalm 72:20 (LXX).","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν","severity":"info","text":"The phrase 'For their vine is from the vine of Sodom' is a paraphrase of Deuteronomy 32:32 (LXX), from the Song of Moses, applied here to heretical teaching.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικὸς","severity":"info","text":"Origen uses 'heretic' (αἱρετικὸς) to denote those with teachings contrary to orthodox doctrine, a common polemical target in his exegetical works.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγγάστρια","severity":"info","text":"The term 'ἐγγάστρια' (belly-born things) is rare and pejorative, likely referring to heretical teachings as internally generated and false, contrasting with divinely revealed truth.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χολὴ ἀσπίδος","severity":"info","text":"The phrase 'gall of an asp' (χολὴ ἀσπίδος) is a metaphor for poisonous teaching, possibly drawn from contemporary medical or natural historical knowledge of asp venom.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which psalm verses are cited beyond the numbers given in the margin; the identifications follow standard LXX numbering.","The phrase 'ἐγγάστρια αὐτῶν' is ambiguous: it could mean 'their belly-born things' or 'their ventriloquisms,' but the context favors the former as a metaphor for internally generated falsehoods."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὅρα δὲ πόσον καὶ τῷ ἑτεροδόξῳ ἀπόκειται διὰ τὰ ἀσεβῆ δόγματα. Διὰ\nτοῦτο προσέχωμεν ἑαυτοῖς, μὴποτε ἐν πιθανολογίαις συληθῶμεν ἀπὸ\nαἱρετιχῆς διδασκαλίας, καὶ ἐκπέσωμεν τοῦ μυστηρίου τῃς\nἘκκλησίας. Μὴ ἴδοι ἄμελειν νομάδων. Καὶ ὁ ἑτερόδοξος δὲ οὐ βλέπει ἄμελξιν\nνομάδων. Νομάδες δέ εἰσι ψυχαὶ νεμόμεναι ὑπὸ τῷ καλῷ ποιμένι, καὶ\nνομὴν εύρίσκουσαι. Καὶ τὰ δόγματα δὲ κατὰ Θεοῦ οὐδὲν ἔχει γλυκὺ,\nἀλλὰ στρυφνὰ καὶ πυκνά. Πολλῶν γὰρ ἀδυνάτων οἴκους ἔθλασεν. Καὶ ὁ ἑτερόδοξός σε ἐάν που εὕρῃ\nἀσθενῆ ἐν τῇ πίστει, ἀσθενῆ ἐν τῇ ὑγιεῖ διδασκαλίᾳ, τοῦτον ὑποσυλᾷ. Καὶ ἔστιν ἀληθῶς περὶ τοῦ διδασκάλου τῶν ἑτεροδόξων εἰπεῖν, ὅτι\nπολλῶν ἀδυνάτων οἴκους ἔθλασεν· ἁρπλζει δὲ τὴν δίαιταν τοῦ\nεὐεξαπατήτου, καὶ μετὰ ταῦτα οὐχ ἵστησιν αὐτήν· οὐδὲ γὰρ δύναται\nστῆσαι τὸ ψεῦδος. Ἡμέρα ὀργῆς ἐπέλθοι αὐτῷ. Καθʼ ἣν ἡ θεία κατʼ αὐτοῦ κινεῖται δίκη· εἴτε τοῦ ἐκ περιτομῆς εἰς Θεὸν ἀσεβήσαντος, εἴτε τοῦ ἑτεροδόξου,\nεἴθ᾿ ὅπως ποτὲ ἀσεβοῦς, αὐτῷ μερίς ἐστιν ἡ δηλουμένη ἐν τοῖς προει\nρημένοις.","english":"See how great a penalty is laid up for the heterodox on account of their impious doctrines. Therefore let us be on guard against ourselves, lest we ever be plundered by plausible arguments from heretical teaching and fall away from the mystery of the Church. Let him not see the milking of the nomads. And the heterodox does not see the milking of the nomads. Nomads are souls pastured by the good shepherd and finding pasture. And the doctrines according to God have nothing sweet, but are harsh and dense. For he has broken the houses of many helpless ones. And the heterodox, if he finds you somewhere weak in faith, weak in sound teaching, he plunders this one. And it is truly possible to say concerning the teacher of the heterodox that he has broken the houses of many helpless ones; he seizes the livelihood of the easily deceived, and after this he does not establish it; for falsehood cannot stand. Let a day of wrath come upon him. On which divine justice is moved against him—whether of the one from the circumcision who has been impious toward God, or of the heterodox, or of any impious person whatsoever—his portion is that indicated in the preceding words.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑτερόδοξος","severity":"info","text":"ἑτερόδοξος (heterodox) is a standard patristic term for those holding false doctrine, often synonymous with 'heretic' in anti-heretical polemic.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νομάδες","severity":"info","text":"νομάδες (nomads) is here allegorized as souls pastured by the Good Shepherd, a common pastoral metaphor in early Christian exegesis.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πολλῶν ἀδυνάτων οἴκους ἔθλασεν","severity":"info","text":"The phrase echoes Job 20:15 LXX: 'πολλῶν ἀδυνάτων οἴκους ἔθλασεν' (he has broken the houses of many helpless ones), applied here to the heterodox teacher.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἡμέρα ὀργῆς","severity":"info","text":"The 'day of wrath' likely refers to divine judgment, a theme common in early Christian polemic against heretics and Jews (ἐκ περιτομῆς).","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθʼ ἣν ἡ θεία κατʼ αὐτοῦ κινεῖται δίκη","severity":"info","text":"This clause introduces a tripartite list of impious persons (apostate Jew, heterodox, any impious person), structuring the application of the preceding curse.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἑτερόδοξος","severity":"info","text":"The anti-heretical rhetoric here reflects Origen's context of combating Gnostic and Marcionite teachings, though the text survives only in later catenae.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Μὴ ἴδοι ἄμελειν νομάδων' is textually uncertain; the translation 'Let him not see the milking of the nomads' follows the Coptic cue but the Greek may be corrupt.","The identity of 'the one from the circumcision' (ἐκ περιτομῆς) is ambiguous: it could refer to a Jewish Christian or a non-Christian Jew."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ΚΕΦ. ΚΑ΄. Διὰ τί ἀσεβεῖς ζῶσι, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ; Τὸ μέντοι, «\nπεπαλαίωνται ἐν πλούτῳ, » εἶπεν ἀντὶ τοῦ, οὐκ εἰσὶ νεόπλουτοι, ἀλλ\nἐκ νεότητος καὶ μέχρι γήρως πλουτοῦντες διετέλεσαν. Ἀναλαβόντα ψαλτήριον καὶ πιθάραν. Ἄλλη πατέρων εὐδαιμονία, τῶν παίδων\nἡ εὐφροσύνη, ἥν ἀποπληροῦσιν αὐλοὶ καὶ κιθάραι καὶ τύμπανα, ὑφʼ ὧν\nαἱ μὲν ἀκοαὶ καταυλοῦνται, αἱ δὲ τῆς ψυχῆς ἡδοναὶ διεγείρονται, καὶ\nοἱ παρόντες τῇ ἀκολάστῳ μελῳδίᾳ κατακηλοῦνται· ἣν οἱ τῶν ἀσεβῶν\nπαῖδες ἀσελγῶς ἐργάζονται, ταῖς ἐντεταμέναις νευραῖς τὰς χεῖρας\nαὐτῶν ἐπιβάλλοντες, καὶ πρὸς τὴν φωνὴν τῶν ὀργάνων\nἐπικροτοῦντες. Συνετέλεσαν ἐν ἀγαθοῖς τὸν βίον αὐτῶν. Τουτέστιν, οὐδὲν διάλειμμα τῆς\nεὐπραγίας αὐτοῖς ἐγένετο, ἀλλʼ ἐν βίῳ τελείῳ τοῖς σωματικεῖς ἀγαθοῖς\nἐντρυφῶντες διετέλεσαν· καὶ πέρας αὐτοῖς εὐδαιμονίας τὸ τῆς ζωῆς\nπέρας ἐγένετο, παραταθείσης μέχρι τελευτῆς τῆς εὐημερίας. Καὶ ἐν ἀναπαύσει ᾄδου ἐκοιμλθησαν. Ἀντὶ τοῦ, μέχρι θανάτου\nἀναπαυόμενοι καὶ εὐθυμοῦντες, ἀβα σάνιστοι εἰς ᾅδην κατέρχονται. Ἤ,\nὅτι οὐδὲ αὐτὸς ὁ θάνατος πικρὸς αὐτοῖς γίνεται· ἀλλʼ ὥσπερ\nὑπνοῦντες, οὕτως ἀποθνήσκουσιν. Ἢ, ὅτι οἱ μὲν ἄλλοι ἐν τῷ ζῇν\nκακοπαθοῦσι καὶ ταλαιπωροῦνται, ἀποθανόντες δὲ ἀναπαύονται· οὗτοι δὲ\nπερὶ ὧν ὁ λόγος, πᾶσαν τὴν ζωὴν ὲν εὐθυμίᾳ διηνυκότες, οὕτως εἰς τὴν\nἐν τῷ θανάτῳ ἦλθον ἀνάπαυσιν.","english":"Chapter 21. Why the impious live, and have grown old in wealth. The phrase \"they have grown old in wealth\" is said instead of, they are not newly rich, but from youth until old age they have continued to be wealthy. Taking up a psalterion and a kithara. Another kind of prosperity of the fathers, the delight of the children, which is fulfilled by auloi and kitharai and tympana, by which the ears are enchanted, the pleasures of the soul are aroused, and those present are bewitched by the licentious melody; which the children of the impious practice wantonly, placing their hands on the taut strings and beating time to the sound of the instruments. They completed their life in good things. That is, no interruption of their good fortune occurred to them, but they continued to revel in bodily goods throughout their entire life; and the end of their life became for them the end of their happiness, their prosperity having been extended until death. And they fell asleep in the repose of Hades. Instead of, being at rest and cheerful until death, they go down to Hades unpunished. Or, that death itself is not bitter for them; but as if sleeping, so they die. Or, that others suffer and are wretched in life, but when dead they rest; but these, about whom the account is, having passed their entire life in cheerfulness, thus came to the rest in death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΑ΄","severity":"info","text":"The heading 'Chapter 21' marks a new thematic unit in the commentary, addressing the problem of why the impious prosper.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πεπαλαίωνται ἐν πλούτῳ","severity":"info","text":"The phrase 'they have grown old in wealth' is glossed as meaning they were not newly rich but wealthy from youth to old age, clarifying a potential ambiguity in the biblical text.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψαλτήριον καὶ πιθάραν","severity":"info","text":"The instruments 'psalterion' (a stringed instrument) and 'kithara' (lyre) are associated with licentious music in this passage, reflecting patristic moral concerns about musical instruments in pagan contexts.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν ἀναπαύσει ᾄδου ἐκοιμλθησαν","severity":"info","text":"The phrase 'they fell asleep in the repose of Hades' receives three interpretations: unpunished descent, painless death, or a contrast with the suffering of others, showing Origen's exegetical method of offering multiple readings.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκοιμλθησαν","severity":"caution","text":"The Greek verb 'ἐκοιμλθησαν' appears to be a misspelling or variant of 'ἐκοιμήθησαν' (they fell asleep); the text may be corrupt at this point.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise reading of 'ἐκοιμλθησαν' is uncertain; it may be a scribal error for 'ἐκοιμήθησαν'.","The identity of the 'heterodox' mentioned in the previous passage is not specified in this section."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ΚΕΦ. ΚΒ΄. Πότερον οὐ Κύριός ἐστιν δ διδάσκων; Ὑγιὲς δὲ τὸ δόγμα τοῦτο, ὅτι\nἀληθινὸς διδάσκαλος ἀρετῆς οὐ δύναται εἶναι ἄνθρωπος· ὁ διδάσκων γὰρ ἄνθρωπον γνῶσιν, » καὶ ἐν Ψαλμοῖς ἀναγέγραπται, ὅτι\nοὐκ ἄλλος ἐστὶν ἀλλʼ ἢ Θεός. Διδάσκει δὲ Θεὸς, ἐλλάμπων τῇ ψυχῇ τοῦ\nμανθάνοντος ὑπʼ αὐτοῦ, καὶ τὴν διάνοιαν φωτίζων τῷ φωτὶ τῷ ἀληθινῷ\nτῷ ἑαυτοῦ λόγῳ. Οὐκοῦν, κἂν ἄνδρες δίκαιοι ἡμᾶς διδάσκωσι,\nδιδασκαλικὴν εἰληφότες χάριν, πάλιν ὁ Κύριός ἐστιν ὁ διʼ αὐτῶν\nδιδάσκων ἡμᾶς· καὶ αὐτὸ δὲ τὸ συνιέναι καὶ διανοιχθῆναι τὰς καρδίας\nἡμῶν εἰς τὴν τῶν θείων μαθημάτων παραδοχὴν, κατὰ τὴν θείαν γίνεται\nχάριν. Ἢ λόγον σου ποιούμενος ἐλέγξει σε; Πρὸς τοῦτο εἴποιμεν ἂν, ὅτι οὐ\nφροντίζων ὁ Θεὸς μήποτε αὐτός τι βλαβῇ, ἐλέγχει τὸν ἀσεβῆ· ἀλλὰ\nλόγον ποιούμενος τοῦ προνοουμένου καὶ εὐεργετῶν αὐτόν. Ἠνεχύραζες τοὺς ἀδελφούς σου διακενῆς. Ὑπολαμβάνει δὲ τοῦτο περὶ τοῦ\nἸὼβ ἐντεῦθεν, ὅτι ᾔδει αὐτὸν πλούσιον, καὶ ὑπώπτευεν ἀπὸ τοιούτων\nτινῶν πόρων πλουτεῖν αὐτόν· διό φησιν· « Ἠνεχύραζες διακενῆς· »\nτουτέστι μηδὲν ἐποφειλόμενος. Προσεπιτείνων δὲ πάλιν ἄλλην αὐτοῦ\nἁμαρτίαν φησίν. Ἀμφίασιν δὲ γυμνῶν ἀφείλου. Ἔστι ποτὲ λαβεῖν ἀμφιάσματα, οὐ γυμνοῦ,\nἀλλὰ πλουσίου, ἔχοντος ἀποκείμενα ἐνδύματα πολλά. Ἐὰν μέντοιγε\nχιτῶνα ἔχῃ τις ἔνα, καὶ τοῦτον τὸν χιτῶνα προφάσει τοῦ ἀπαιτεῖν τὸ\nἐμὸν ἐκδύσω, μὴ ἐλεήσας ἐκεῖνον τὸν γυμνὸν, ἀμφίασιν τοῦ γυμνοῦ\nἀφειλόμην. Πολλὰ δὲ τοιαῦτα ἐν ἡμῖν γίνεται, ὅταν δανείζωμεν, ὅταν\nπροσοφειλέτας ἔχωμεν. Πολλάκις ὁ ὀφειλέτης ἡμῶν εἰς ὑπερβολὴν\nπένεται, μὴ δυνάμενος ἀποδοῦναι·","english":"Chapter 22. Is it not the Lord who teaches? This doctrine is sound, that a true teacher of virtue cannot be a human; for the one who teaches a human knowledge is also recorded in the Psalms that it is none other than God. God teaches by shining upon the soul of the learner under him, and illuminating the mind with the true light, which is his own word. Therefore, even if righteous men teach us, having received a teaching grace, again it is the Lord who teaches us through them; and the very act of understanding and having our hearts opened to receive divine lessons occurs according to divine grace. Or will he, making a case, refute you? To this we would say that God, not concerned that he himself might be harmed in any way, refutes the impious; but he makes a case for the one he provides for and benefits. You were taking pledges from your brothers in vain. He supposes this about Job from the fact that he knew him to be rich, and suspected that he was wealthy from such sources; therefore he says, \"You were taking pledges in vain,\" that is, for nothing owed. And intensifying further, he mentions another of his sins. And you took away the clothing of the naked. It is possible sometimes to take garments, not from a naked person, but from a rich one who has many clothes stored away. If, however, someone has one tunic, and I take away that tunic on the pretext of demanding what is mine, without pitying that naked person, I have taken away the clothing of the naked. Many such things happen among us when we lend, when we have debtors. Often our debtor is extremely poor, unable to repay.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ΚΕΦ. ΚΒ΄. Πότερον οὐ Κύριός ἐστιν δ διδάσκων;","severity":"info","text":"The opening question echoes Job 22:2 (LXX), where Eliphaz asks, 'Is it not the Lord who teaches?' Origen uses this as a springboard for his doctrine of divine teaching.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐν Ψαλμοῖς ἀναγέγραπται","severity":"info","text":"Origen cites the Psalms (likely Ps 94:10 LXX: 'Who teaches man knowledge?') to support the claim that only God is the true teacher of knowledge.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἠνεχύραζες","severity":"info","text":"The verb 'ἠνεχύραζες' (you were taking pledges) is a legal/commercial term for seizing collateral; Origen glosses it as taking pledges 'for nothing owed' (διακενῆς), emphasizing the injustice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀμφίασιν δὲ γυμνῶν ἀφείλου","severity":"info","text":"Origen discusses the moral problem of seizing a debtor's only garment, reflecting contemporary social and legal practices of debt collection in late antique Egypt.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσεπιτείνων δὲ πάλιν ἄλλην αὐτοῦ ἁμαρτίαν φησίν","severity":"info","text":"This phrase marks a structural transition: Origen moves from the accusation of vain pledges to a new charge (taking the clothing of the naked), intensifying the rhetorical attack on Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Selecta in Job","severity":"info","text":"The 'Selecta in Job' is a catena of excerpts attributed to Origen, preserved in Greek manuscripts; its authenticity and original form are debated, but it reflects Origen's exegetical method.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"},{"key":"hollis:alma99154550085603941","label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"},{"key":"hollis:alma99161820017203941","label":"Intertextuality Between Biblical Texts and Contemporary Culture : Essays in Honor of Caroline H. C. M. Vander Stichele","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99161820017203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Origen is directly quoting or paraphrasing Job 22; the phrase 'Πότερον οὐ Κύριός ἐστιν δ διδάσκων;' may be a loose citation. The identity of the speaker (Eliphaz) is assumed from the biblical context but not stated."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"καὶ ἡμεῖς, τὰ σπλάγχνα ἡμῶν\nἀποκλείσαντες, καὶ μὴ βλέποντες, ὅτι γυναῖκα τρέφει, καὶ τέκνα, καὶ\nμόλις τρέφεται ἀπὸ τῶν ποριζομένων αὐτῷ ὀλίγων ὀβολῶν, ἀπαιτοῦμεν\nπικρῶς, ἔσθʼ ὅτε καὶ περισσὰ ἔχοντες παῤ ἑαυτοῖς. Ταῦτα οὖν λέγει\nἐγκαλῶν τῷ Ἰὼβ, ὅτι, « Ἀμφίασιν γυμνῶν ἀφείλου. » Ἴσως δὲ καὶ τὸ μὴ\nδοῦναι τῷ γυμνῷ ἱμάτιον ἀφαίρεσιν ὀνομάζτι· ἀποστερητὴς γάρ ἐστι καὶ\nπλεονέκτης καὶ ὁ μὴ ἐνδύων τὸν γυμνὸν, καὶ ὁ μὴ τρέφων τὸν ἄρτου\nδεόμενον. Ἐθαύμασας δέ τινων πρόσωπα. Ἄλλο καὶ τοῦτο ἁμάρτημα· ἁμάρτημα γὰρ καὶ\nτὸ θαυμάζειν πρόσωπον. Ὁ δεῖνα, ὅτι πλούσιός ἐστι, θαυμάζω αὐτοῦ τὸ\nπρόσωπον· τὸν δὲ πένητα καταπατῶ, ἐπειδήπερ ἀξίωμα οὐκ ἔχει. Ἔσται οὖν σοι ὁ παντοκράτωρ βοηθός. Ὑγιὲς ἐνθάδε δόγμα ὁ Ἐλιφὰζ\nλέγει· οἴεται γὰρ τὸν Ἰὼβ διὰ τὰ ἁμαρτήματα πάσχειν, καὶ ὅτι\nὑπομείνας καθαίρεται διʼ αὐτοῦ τοῦ πάσχειν· καὶ καθαιρόμενος, ὥσπερ\nχρυσὸς ἐν χωνευτηρίῳ, δόκιμος ἀποφαίνεται, πᾶν τὸ ἀλλότριον\nἀποθέμενος, καὶ πάσης κακίας 10 Psal. xciii,\n10. ἀμιγὴς γεγονώς. Φησὶν οὖν, ὅτι, ἑὰν καὶ σὺ ὑπομείνῃς\nτὰ συμβεβηκότα σοι, ἀποδώσει σε καθαρὸν ὥσπερ ἄργυρον πεπυρωμένον ὁ\nΘεός· καὶ καθαρὸς γενόμενος, παῤῥησίαν ἕξεις, ὡς ἀποθέμενος τὰ\nἁμαρτήματα, καὶ ἱλαρῶς τὸ πρόσωπον ἐπαρεῖς εἰς τὸν οὐρανὸν,\nἀκαταγνώστῳ συνειδότι τὰς ἱκετείας ποιούμενος· κἄν τι εὔξῃ καὶ\nὑπόσχῃ τῷ Θεῷ, αὐτὸς ἐνισχύσει σε πρὸς πέρας ἀγαγεῖν τὰς πρὸς αὐτὸν\nὑποσχέ σεῖς· αὐτὸς γάρ ἐστιν « ὁ ἐνεργῶν ἐν ἡμῖν καὶ τὶ θέλειν καὶ\nτὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. » Ἀντὶ μέντοι τοῦ, « Δώσει δέ σοι\nἀποδοῦναι τὰς εὐχὰς.","english":"And we, closing off our own bowels, and not seeing that he is supporting a wife and children, and is barely sustained by the few obols procured for him, we demand bitterly, sometimes even when we have more than enough among ourselves. So then, he says this, accusing Job, that, \"You have taken away the clothing of the naked.\" Perhaps also not giving a garment to the naked is called a taking away; for he is a defrauder and a covetous one who does not clothe the naked, and who does not feed the one in need of bread. \"You have admired the faces of some.\" This too is another sin; for it is a sin also to admire a face. \"So-and-so, because he is rich, I admire his face; but the poor man I trample, since he has no rank.\" \"Then the Almighty will be your helper.\" Here Eliphaz speaks a sound doctrine; for he thinks that Job suffers because of his sins, and that by enduring he is purified through the suffering itself; and being purified, like gold in a crucible, he is shown to be genuine, having put aside everything foreign, and having become unmixed with any vice. So he says that, if you also endure the things that have befallen you, God will render you pure like refined silver; and having become pure, you will have freedom of speech, as one who has put aside sins, and you will cheerfully raise your face to heaven, making supplications with an irreproachable conscience; and if you pray and make a promise to God, he himself will strengthen you to bring to completion your promises to him; for he himself is \"the one who works in us both the willing and the acting for the sake of good purpose.\" Instead of, \"He will give you to fulfill your vows.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ σπλάγχνα ἡμῶν ἀποκλείσαντες","severity":"info","text":"The phrase 'closing off our bowels' is a metaphor for hardening one's heart or becoming unmerciful, a common trope in early Christian moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμφίασιν γυμνῶν ἀφείλου","severity":"info","text":"This is a direct quotation from Job 22:6 (LXX), where Eliphaz accuses Job of depriving the naked of clothing.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xciii, 10","severity":"info","text":"The marginal note '10 Psal. xciii, 10' likely refers to Psalm 93 (LXX) verse 10, though the exact phrase is not quoted; it may indicate a parallel or source for the idea of divine purification.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁ παντοκράτωρ","severity":"info","text":"The term 'pantokrator' (almighty) is a standard Greek epithet for God in the Septuagint and early Christian literature, emphasizing divine omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρυσὸς ἐν χωνευτηρίῳ","severity":"info","text":"The image of gold in a crucible is a common metaphor in Greek philosophy and early Christian asceticism for purification through suffering, echoing Job's trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐθαύμασας δέ τινων πρόσωπα","severity":"info","text":"Origen interprets 'admiring faces' as a sin of valuing wealth over poverty, reflecting a moral critique of social hierarchy common in early Christian exegesis.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀποκλείσαντες' could mean 'closing off' or 'shutting out', but the sense of emotional hardening is clear from context.","The reference 'Psal. xciii, 10' is ambiguous: it may be a marginal note from the manuscript tradition, not part of Origen's original text."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Θεοδοτίων, « Καὶ ὁριεῖς ῥῆμα, καὶ σταθήσεταί\nσοι, » ἐξέδωκε· τουτόστιν, ἅπαν ὅ ἂν συντάξῃ καὶ τυπώσῃς, οὐ\nδιαπεσεῖται· καὶ ἁπλῶς εἰπεῖν, ἅπασάν σοι τὴν ἁρμόζουσαν δικαίῳ\nπαρέξει διαγωγήν· καὶ πᾶσαι αἱ ὁδοί σου κατευοδωθήσονται ὑπὸ τοῦ\nθείου ὁδηγούμεναι φωτός· ἢ καὶ αἱ πράξεις σου λαμπραὶ καὶ ἐπίδοξοι\nἔσονται. Ὅτί ἐταπείνωσεν ἑαυτόν, καὶ ἐρεῖς· Ὑπερηφανεύσατο. Ὡς μὲν περὶ ἑτέρου\nδοκεῖ λέγειν· πρὸς δὲ τὸν Ἰὼβ ὁ λόγος. Διὰ τοῦτο, φησὶν, ἔσται ταῦτα\nτῷ μετανοοῦντι, ὅτι ἐταπείνωσεν ἑαυτὸν, καὶ εἷπεν, ὅτι ἐνδίκως αὐτὸς\nὑπέστη ἃ πέπονθεν, ἐτειδὴ ὑπερηφανεύεατο. Καὶ κύφαστα ὀφθαλμοῖς σώσει. Τουτέστι τὸν ταπεινόφρονα, τὸν κάτω\nβλέποντα διὰ τὸ δυσσυνείδητεν καὶ ἀπαῤῥησίαστον, καθάπερ ὁ ἐν τοῖς\nΕὐαγγελίοις δικαιωθεὶς τελώνης.\n\nΚΕΦ. ΚΖ΄. Ἔει δὲ προσθεὶς Ἰὼβτῷ προοιμίῳ εἶπεν. Ἔλαβεν ἐξουτίαν τοῦ Ἰὼβ ὁ\nδιάβολος καὶ ἤτασεν αὐτὸν νυκτὸς καὶ ἡμέρας· πρότερον μὲν διὰ τῶν\nἐκτός· ὕστερον δὲ διʼ αὐτοῦ τοῦ σώματος· μετὰ ταῦτα καὶ διὰ τῶν\nφίλων. Ὅτε γὰρ αὐτὸν ἐδοκίμαζε διὰ τῆς γυναικὸς, καὶ οἶδεν, ὅτι οὐ\nνενίκηται ὁ Ἰὼβ, τρεῖς φίλους ἤνεγκεν, οὐκ ἐχθροὺς, οὐκ ἐπίβουλα\nδόγματα ἔχοντας· ἀλλʼ ἀληθεῖς μὲν λόγους. οὐ καλῶς δὲ, οὐδὲ ἐν καιρῷ\nπροσφερομένους· καὶ ἐβούλετο διὰ τούτων ποιῆσαι τὸν δίκαιον\nφθέγξασθαί τι κατὰ τῆς Προνοίας· ἀσεβῆσαι διὰ τοὺς πόνους· ἐκκακῆσαι\nδιὰ τὰς ἀλγηδόνας· ἀλλʼ ὁ στεῤῥὸς ἀδάμας οὗτος, ὅρα τί λέγει μετὰ\nτοὺς λόγους τῶν τριῶν, ὅτε ἐτέλεσε ὁ Ἐλιφὰζ τρεῖς διαλέξεις, ὁ\nΒαλδὰδ τρεῖς, ὁ Σοφὰρ δύο. Οὐ γὰρ σύνοιδα ἐμαυτῷ ἄτοπα πράξας.","english":"Theodotion rendered, \"And you will define a word, and it will be established for you,\" that is, everything you might arrange and form will not fall through; and simply put, it will provide you with all the conduct befitting a righteous person; and all your ways will be guided well by the divine light; or also your deeds will be bright and glorious. That he humbled himself, and you will say, \"He was arrogant.\" As if speaking about another, but the word is directed to Job. For this reason, he says, these things will happen to the one who repents, because he humbled himself and said that he justly underwent what he suffered, since he was arrogant. And he will save with downcast eyes. That is, the humble-minded one, the one looking downward due to a troubled conscience and lack of confidence, just like the tax collector justified in the Gospels.\n\nChapter 27. And Job, having added to the preface, said. The devil took authority over Job and tested him night and day: first through external things, later through the body itself, and after that also through his friends. For when he tested him through his wife and knew that Job was not conquered, he brought three friends, not enemies, not holding treacherous doctrines, but true words, though not well or timely offered; and he wished through these to make the righteous man utter something against Providence, to blaspheme because of his labors, to despair because of his pains. But this steadfast adamant, see what he says after the words of the three, when Eliphaz finished three discourses, Bildad three, Zophar two: \"For I am not conscious of having done anything wrong.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Θεοδοτίων","severity":"info","text":"Theodotion's second-century Greek translation of the Hebrew Bible is cited here as an alternative rendering of a Job passage, showing Origen's use of multiple versions.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθάπερ ὁ ἐν τοῖς Εὐαγγελίοις δικαιωθεὶς τελώνης","severity":"info","text":"This alludes to the parable of the tax collector (telōnēs) justified by humility, likely Luke 18:9-14, used to illustrate downcast eyes as a sign of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΖ΄","severity":"info","text":"The chapter marker indicates a new section in the commentary, transitioning from exegesis of Theodotion to a narrative summary of Job's trials by the devil through friends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ στεῤῥὸς ἀδάμας","severity":"info","text":"The metaphor 'steadfast adamant' (adamant, i.e., diamond) for Job's resilience is a common patristic trope, emphasizing his unyielding virtue under testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τρεῖς φίλους ἤνεγκεν","severity":"info","text":"Origen interprets Job's three friends as instruments of the devil, not enemies but bearers of true words untimely offered, reflecting a moralizing reception of the dialogue structure.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπαῤῥησίαστον","severity":"caution","text":"The Greek text has a scribal corruption or variant: ἀπαῤῥησίαστον likely stands for ἀπαρρησίαστον (lack of confidence), but the eta may be a misreading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καὶ κύφαστα ὀφθαλμοῖς σώσει' is obscure; it may be a miswriting of 'κύπτων' (bending down) or a variant reading; the translation 'with downcast eyes' is interpretive.","The transition from Theodotion's rendering to Origen's comment on humility is abrupt; the Coptic may have omitted a connecting phrase."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Τοῦτο καὶ Παῦλος ὕστερον\nἐφθέγξατο, καὶ προσέθηκεν· « Ἀλλʼ οὐκ ἐν τούτῳ δεδικαίωμαι. » Πολλὴ\nἡ παῤῥησία τοῦ δικαίου καὶ ἐπὶ τῷ προτέρῳ βίῳ, καὶ ἐπὶ τοῖς κατὰ τὸν\nκαιρὸν τῆς περιστάσεως, ὥστε αὐτὸν εἰπεῖν· Οὐδὲν ἐμαυτῷ σύνοιδα.\n\nΚΕΦ΄. ΚΘ΄. Ἁδροὶ δὲ ἐπαύσαντο λαλοῦντες. Ἢ κατὰ τὴν τῶν λοιπῶν ἔκδοσιν « οἱ\nἄρχοντες. » Οὗτοι παραχωνήσῃ τὸ συλληφθέν· κατὰ ταῦτα\nδὲ καὶ ἐπὶ τῆς φιλομαθοῦς ψυχῆς γίνεται· συλλαμβάνει γὰρ τὸν λόγον. ὅν ἀπαγγελλόμενον μορφοῖ, καὶ τυποῖ αὐτὸν τῇ τάξει· ὅταν δὲ μετὰ τὸ\nτυπῶσαι καὶ μορφῶσαι, τετελειωμένον αὐτὸν παραδῷ, τότε τίκτει· καὶ\nμέχρις ἂν τέκῃ, βαρύνεται ἐν ὠδῖνι. Λαλήσω, ἵνα ἀναπαύσωμαι ἀνοίξας τὰ χείλη. Ὁ τυγχάνων συνετοῦ\nἀκροατοῦ, καὶ ὤν πλήρης λόγων, λαλῶν ἀναπαύεται, τὴν περισσότητα\nοἷον κενώ σας καὶ ἀποβαλών.\n\nΚΕΦ. ΛΕ΄. Ἀνάβεψον εἰς τὸν οὐρανόν. Ἀναβλέπει εἰς τὸν οὐρανὸν οὐχ ὁ τοὺς\nσωματικοὺς ὀφθαλμοὺς ἐπάρας, καὶ ἰδὼν τὸν οὐρανόν· τοῦτο γὰρ τὸ\nἀναβλέπειν ἔχουσι » θ καὶ οἱ κύνες καὶ οἱ ὄνοι. Οὐδεὶς φιλόκοσμος\nἀναβλέπει εἰς τὸν οὐρανὸν, ἀλλʼ ὁ μὴ ἀγαπῶν τὸν κόσμον, μηδὲ τὰ ἐν\nτῷ κόσμῳ. Πάλιν δὲ οὐχ οὕτω τὰ νέφη ὑψηλὰ ἀφʼ ἡμῶν ἐστιν, ὡς ἐὰν ἴδω\nτὸν Μωσέως βίον, καὶ τὴν ἐκείνου πρὸς Θεὸν ἀρέσκειαν, καὶ τὴν\nἐμαυτοῦ σμικρότητα καὶ ταπεινότητα, οὕτω βλέπω τὸ νέφος ὑψηλὸν ἀπʼ\nἐμοῦ· ἐὰν ἔλθω ἐπὶ Ἰησοῦν τὸν τοῦ Ναυῆ, ἐπὶ τοὺς βίους τῶν προφητῶν,\nἐὰν ἐξετάζω αὐτῶν τὰς πράξεις, τότε ποιῶ τὸ γεγραμμένον, καὶ\nκαταμανθάνω πόσον ἐστὶ τὰ νέφη ὑψηλὰ ἀπʼ ἐμοῦ. Εἰ ἥμαρτες, τί πράξεις; Ἆρα οὖν, φησὶν, οἶδας, εἰ ἥμαρτες, τί πράξεις\nἐπὶ τὸ λῦσαι τὸ ἡμαρτημένονς;","english":"Paul later expressed this and added, \"But I am not justified in this.\" The frankness of the righteous man is great, both regarding his former life and regarding the circumstances of the time, so that he can say, \"I am conscious of nothing against myself.\"\n\nChapter 29. \"And the stout ones ceased speaking.\" Or according to the other versions, \"the rulers.\" These will dissolve what has been conceived. And similarly, this happens in the case of the soul that loves learning; for it conceives the word, which, when announced, it forms and shapes in order. But when, after shaping and forming, it delivers it perfected, then it gives birth. And until it gives birth, it is weighed down in labor. \"I will speak, so that I may rest by opening my lips.\" One who meets with an intelligent hearer and is full of words, by speaking rests, as if emptying and discharging the excess.\n\nChapter 35. \"Look up to the heaven.\" He looks up to the heaven not by raising his physical eyes and seeing the heaven; for even dogs and donkeys have this looking up. No lover of the world looks up to the heaven, but rather one who does not love the world nor the things in the world. Again, the clouds are not so high above us as, if I see the life of Moses and his pleasing of God, and my own smallness and lowliness, I see the cloud as high above me. If I come to Joshua son of Nun, to the lives of the prophets, if I examine their deeds, then I do what is written and learn how high the clouds are above me. \"If you have sinned, what will you do?\" Therefore, he says, do you know, if you have sinned, what you will do to resolve the sin?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀλλʼ οὐκ ἐν τούτῳ δεδικαίωμαι","severity":"info","text":"Origen attributes to Paul a phrase not found verbatim in the canonical epistles; it may echo 1 Cor 4:4 or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἁδροὶ","severity":"info","text":"The Greek Ἁδροί (\"stout ones\") is glossed by Origen as equivalent to \"rulers\" in other versions, reflecting a textual variant in Job 29.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραχωνήσῃ","severity":"info","text":"The verb παραχωνήσῃ (\"will dissolve\") is rare; Origen uses it to describe the dissolution of a conception, likely a medical or philosophical metaphor.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"συλλαμβάνει γὰρ τὸν λόγον","severity":"info","text":"Origen's metaphor of conceiving, forming, and giving birth to the word parallels Stoic and Platonic accounts of mental conception and delivery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΘ΄. ... ΚΕΦ. ΛΕ΄.","severity":"info","text":"The passage is divided into two numbered chapters (29 and 35), each introduced by a lemma from Job, following the commentary format of the Selecta.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀνάβεψον εἰς τὸν οὐρανόν","severity":"info","text":"Origen's exegesis of \"look up to the heaven\" as a spiritual rather than physical act anticipates later ascetic and mystical readings in the Greek tradition.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἀλλʼ οὐκ ἐν τούτῳ δεδικαίωμαι' is not a direct quotation from the New Testament; its source is uncertain.","The identity of 'the other versions' (τῶν λοιπῶν ἔκδοσιν) for Job 29 is not specified; it may refer to Aquila, Symmachus, or Theodotion."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Εἰ ἥμαρτες λόγοις, λόγοις κρείττοσιν\nἴασαι· εἰ ἥμαρτες ἐν ἔργοις, ἔργοις διαφέρουσιν αὐτὸς ἑαυτὸν\nἰώμενος· εἰ δὲ πολλαὶ καὶ ἀνίατοι αἱ ἀνομίαι, διὰ τοῦτο ἐπὶ τοῖς\nἀνιάτοις, οἷς ἑαυτοὺς ἰάσασθαι οὐ δυνάμεθα, ἦλθαν Ἰησοῦς Χριστὸς ἐξ\nοὐρανῶν, ἵνα τὰ ἀνίατα ἰάσηται, καὶ γένηται τὸ, « Μακάριοι ὧν\nἀφέθησαν αἰ ἁμαρτίαι. »\nὉ κατατάσσων φυλακὰς νσκτεριστάς. Ὅρα ὄτι ἐγκώμια τοῦ Θεοῦ καὶ ὕμνους\nδιεξέρχεται ὁ Ἐλιοῦς, λέγων περὶ αὐτοῦ, « Ὁ κατατάσσων φυλακὰς\nνυκτερινάς. » Θέλεις ἰδεῖν πῶς κατατάσσει φυλακὰς νυκτερινὰς ὁ Θεός; Ὅλος ὁ αἰὼν οὗτος νύξ ἐστι, σκέτος ἐστί. Τὸ φῶς τηρεῖταί σοι· νῦν\nγὰρ διʼ ἐσόπτρου βλέπεις, μέλλεις δέ ποτε βλέπειν τὸ φῶς. Οὐκοῦν νύξ\nἐστι πᾶς ὁ αἰὼν, καὶ χρεία φυλάκων τεταγμένων εἰς ἵνα οἱ φύλακες, οἱ\nἐπὶ τῶν νυκτῶν, φρουρῶσι τοὺς ἐν νυξὶν ἀπὸ τῶν λῃστῶν, ἀπὸ τῶν\nθηρίων, ἀπὸ τῶν πολεμίων. Τίνες οἱ φύλακες; Οἱ παρεμβάλλοντες\nἄγγελοι. Ὁ διορίζων με ἀπὸ τετραπόδων γῆς. Κατὰ δὲ τοὺς λοιποὺς, « διδάσκων\nἡμᾶς ὑπὲρ τὰ κτήνη τῆς γῆς, καὶ σοφίζων ὑπὲρ τὰ κατὰ τὸν ἀέρα\nδιιπτάμενα πετεινά· » μόνος γὰρ ὁ ἄνθρωπος λόγῳ τετίμηται. Κατὰ μὲν\nοὖν τὸν λόγον τῆς δημιουργίας διωρίσμεθα ἀπὸ πάντων τῶν ζώων· ἐὰν δὲ\nἦς ἁμαρτωλὸς, πόρνος, κατωφερὴς, οὐ διωρίσθης ἀπὸ τετραπόδων γῆς,\nἀλλὰ παρασυνεβλήθης τοῖς κτήνεσι, καὶ ἐγένου ὡς ἵππος\nκαὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις, καὶ ἵππος θηλυμανής.","english":"If you have sinned in words, heal yourself with better words; if you have sinned in deeds, heal yourself with superior deeds. But if the lawless acts are many and incurable, for this reason, for the incurable things which we cannot heal ourselves, Jesus Christ came from the heavens, so that he might heal the incurable, and the saying might come to pass: \"Blessed are those whose sins are forgiven.\"\n\n\"He who arranges the night watches.\" Observe that Elihu goes through praises of God and hymns, saying concerning him, \"He who arranges the night watches.\" Do you wish to see how God arranges the night watches? This whole age is night, it is darkness. The light is kept for you; for now you see through a mirror, but you are destined to see the light at some time. Therefore, the whole age is night, and there is need of guards stationed so that the guards, those of the night, may watch over those in the night from thieves, from wild beasts, from enemies. Who are the guards? The angels who encamp. \"He who distinguishes me from the quadrupeds of the earth.\" But according to the others, \"teaching us beyond the beasts of the earth, and making us wise beyond the birds that fly through the air\"; for man alone is honored with reason. According to the principle of creation, then, we are distinguished from all animals. But if you are a sinner, a fornicator, prone to lust, you are not distinguished from the quadrupeds of the earth, but you are compared to the cattle, and you have become like a horse and a mule, which have no understanding, and a horse mad for females.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι ὧν ἀφέθησαν αἰ ἁμαρτίαι","severity":"info","text":"The phrase 'Blessed are those whose sins are forgiven' is not a direct biblical quotation but likely echoes a liturgical or catechetical formula; no exact parallel in the canonical scriptures is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νυκτερινάς","severity":"info","text":"The Greek νυκτερινάς (nightly) modifies φυλακάς (watches). Origen interprets the 'night watches' allegorically as the present age of darkness, with angels as guards.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διʼ ἐσόπτρου βλέπεις","severity":"info","text":"The phrase 'you see through a mirror' reflects a Platonic metaphor (cf. Plato, Republic 514a–515a) for indirect perception of truth, adapted by Origen to describe the soul's current state.","cites":[],"named_sources":["Origen 3rd cent."],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὁ διορίζων με ἀπὸ τετραπόδων γῆς","severity":"info","text":"Origen contrasts the LXX reading 'distinguishing me from quadrupeds' with other versions that read 'teaching us beyond the beasts,' highlighting a textual variant in the Elihu speeches.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰησοῦς Χριστὸς ἐξ οὐρανῶν","severity":"info","text":"Origen introduces Christ as the healer of incurable sins, a soteriological theme that aligns with his broader theology of redemption and the incarnation.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νσκτεριστάς","severity":"caution","text":"The Greek text has νσκτεριστάς, a scribal error for νυκτεριστάς (night-watchers). The correct reading is νυκτερινάς as in the lemma, but the manuscript corruption is noted.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Μακάριοι ὧν ἀφέθησαν αἰ ἁμαρτίαι' may be a loose citation or a liturgical formula; its exact source is uncertain.","The textual variant between 'distinguishing me from quadrupeds' and 'teaching us beyond the beasts' reflects different Greek versions of Job, but the precise manuscript tradition is not specified."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ΚΕΦ. Μ΄. Μὴ, ἀλλὰ ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Τὰ μὲν τέλεια τῶν\nἀγωνισμάτων τοῖς καλῶς ἀθλήσασι μετὰ τὸν βίον ἀπόκειται τοῦτον· οὐδὲν δὲ ἧττον καὶ ἤδη ἡ χάρις τοῦ Θεοῦ ἀῤῥαβωνίζεται τοὺς ἀθλητάς. Διὰ τοῦτο, ὅτε ἠγωνίσατο τὰ μέγιστα ὁ Ἰώβ ὅτε, ἀποβαλὼν τὰ\nὑπάρχοντα, ἐδόξασε τὸν δεδωκότα· ὅτε, ἀποθέμενος τὰ τέκνα,\nεὐχαρίστησε τῷ παρειληφότι· ὅτε, νοσήσας ὡς σκώληκας ἀνομβρεῖν ἀπὸ\nτοῦ σώματος, οὐ νενίκηται ἀπὸ τῶν πόνων· προοίμια καὶ ἀῤῥαβῶνα τῶν\nἄθλων δίδωσιν αὐτῷ ὁ Θεὸς, χρηματίσας αὐτῷ διὰ νέφους καὶ λαίλαπος. Ἀκούσας οὖν τῶν προτέρων λόγων, δέον ἀποκρίνασθαι πρὸς Θεὸν, σιωπᾷ,\nὡς οὐκ ἔχων παῤῥησίαν· οὕπω γὰρ ᾔδει τὸ, « Μωσῆς ἐλάλει, ὁ δὲ Θεὸς\nἀπεκρίνατο αὐτῷ φωνῇ. » Ὁ μέντοι Θεὸς δίδωσιν αὐτῷ παῤῥησίαν τοῦ\nλέγειν· καὶ τοσαύτη ἐστὶν αὐτοῦ ἡ χρηστότης, ὥστε ἀναλαβεῖν αὐτὸν\nπρόσωπον οὐ κρίνοντος, ἀλλὰ κρινομένου μετὰ τοῦ ἀνθρώπου. Καὶ ἄλλαι\nτοῦτο ἐδίδαξαν Γραφαί· ὡς τὸ, « Δεῦτε, καὶ διαλεχθῶμεν· » καὶ, «\nΛαός μου, τί ἐποίησά σοι; » Ἥδη ἆθλον δίδωσιν αὐτῷ ὁ Θεὸς, ὅτι\nἅνθρωπον ἐρωτᾷ, ὅτι πυνθάνεται αὐτοῦ, ὅτι δίδωσιν ἐξουσίαν τῆς\nἀποκρίσεως. Εἰ μὴ ἦν νενικηκὼς, οὐκ ἐλάμβανεν· εἰ μὴ ἦν ὑπομείνας,\nοὐκ ἂν ἦκουσε· « Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου, » καὶ μὴ σιώπα· ἀλλʼ ἀνδρίζου πρὸς τὰς ἐρωτήσεις· ὅσῳ γὰρ ὀσφύς τινος οὐκ ἔζωσται,\nοὐδὲ συνέσφιγκται, ἀλλὰ λέλυται, οὐ δύναται εὐλόγως ἀποκρίνασθαι τῷ\nΘεῷ. Μὴ πρότερον οὖν ἀποκρινάσθω τις τῷ Θεῷ, ἐὰν μὴ ἀνὴρ γένηται\nτέλειος τὴν πνευματικὴν ἡλικίαν καὶ τὴν ὀσφὺν ζώσηται. Μὴ ἀποποιοῦ μου τὸ κρῖμα.","english":"Chapter 40. “No, but gird your loins like a man.” The perfect contests are reserved for those who have contended well after this life; yet no less does the grace of God already pledge itself to the athletes. For this reason, when Job contended in the greatest struggles—when, having lost his possessions, he glorified the giver; when, having set aside his children, he gave thanks to the one who had received them; when, having fallen ill so that worms poured from his body, he was not overcome by his sufferings—God gives him preliminaries and a pledge of the contests, having spoken to him through cloud and tempest. Having heard the earlier words, it is necessary to answer God, but he is silent, as though lacking confidence; for he did not yet know the saying, “Moses spoke, and God answered him with a voice.” Yet God gives him confidence to speak; and such is his kindness that he assumes a countenance not of one judging, but of one being judged together with the man. Other Scriptures have taught this, such as, “Come, let us reason together,” and, “My people, what have I done to you?” Already God gives him a prize, in that he questions a man, that he inquires of him, that he grants him the authority to answer. If he had not been victorious, he would not have received it; if he had not endured, he would not have heard, “Gird your loins like a man,” and do not be silent; but be manly in the face of the questions. For as long as one’s loins are not girded, nor tightened, but are loose, he cannot answer God reasonably. Therefore, let no one answer God unless he has become a man of perfect spiritual age and has girded his loins. Do not reject my judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου","severity":"info","text":"This phrase echoes Job 38:3 LXX, where God commands Job to gird his loins, a metaphor for readiness and strength.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνατο αὐτῷ φωνῇ","severity":"info","text":"Origen alludes to Exodus 19:19 LXX, where God answers Moses, establishing a precedent for divine-human dialogue.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε, καὶ διαλεχθῶμεν","severity":"info","text":"This phrase likely refers to Isaiah 1:18 LXX, an invitation to reasoned discourse, used here to illustrate God's dialogical approach.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαός μου, τί ἐποίησά σοι","severity":"info","text":"A probable echo of Micah 6:3 LXX, where God questions Israel, emphasizing divine engagement with humanity.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀῤῥαβωνίζεται","severity":"info","text":"The term 'arrabōnizetai' (pledges) is a commercial metaphor for a down payment, reflecting Origen's use of economic language for spiritual grace.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Μ΄","severity":"info","text":"The chapter heading 'Chapter 40' marks a structural division in the Selecta, likely corresponding to a section of the biblical text of Job.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προοίμια καὶ ἀῤῥαβῶνα' could be read as either 'preliminaries and a pledge' or 'preludes and a down payment'; the translation opts for the former, but the commercial nuance is present.","The identity of the 'other Scriptures' cited is not explicit; the echoes to Isaiah and Micah are plausible but not certain."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Μὴ οἴου ἀλόγως κεκρίσθαι μοι ταῦτα ἅπερ\nὑπέμεινας, μηδὲ ἀποποιοῦ μου τὸ κρῖμα. Τούτου τοῦ ῥητοῦ, ὡς χρησίμου\nμνημονεύωμεν, ὅταν ὁ Θεὸς παθεῖν τι ἡμᾶς κρίνῃ, τέκνον ἀποβαλεῖν. ἀρχὴν ἀπολέσαι, νοσῆσαι κατὰ τὸ σῶμα. ὅ τι δήποτε τούτων ὑποστῆναι· οὐδὲν ταύτων οἷόν τε παθεῖν ἡμᾶς, μὴ κρίνοντος τοῦ Θεοῦ. Ἐπεὶ οὖν\nοὐδὲν τούτων γίνεται χωρὶς κρίματος τοῦ Θεοῦ, λέγεται πρὸς τὸν\nπαθόντα· « Μὴ ἀποποιοῦ μου τὸ κρῖμα· » τουτέστι, Μὴ ἀπαρνοῦ ὅπερ\nἔκρινα περὶ σοῦ· τὸν παρόντα λέγει χρηματισμόν. Οἴει δέ με ἄλλως σοι κεχρημστικέναι, ἢ ἵνα ἀναφανῇς δίκαιος; Ἀπολογοῦμαί σοι· δίκαιος ἦς, ἀλλʼ οὐκ ἦς φανερός· ὑπομονὴν εἶχες· ἔδει με ἀφορμὴν παρασχεῖν τοῦ λάμψαι σου τὴν ὑπομονήν· εἷχες\nἀνδρείαν· ἀλλʼ ἐκρύπτετο ἐν σοί· οἱ συμβεβηκότες πόνοι ἔδειξάν σου\nτὴν ἀνδρείαν. Τούτων μνημονεύωμεν ἐν τοῖς τῶν περιστάσεων καιροῖς,\nκαὶ δόξωμεν 16 Psal. XLVIII, 13, 21, xxxi, 9. 17 Jerem. v, 8. 18 lsai. 1, 18. 19 Mich. vi, 3. τοῦ Θεοῦ ἀκούειν παρόντος καὶ λέγοντος ἡμῖν· « Οἴει\nδέ με ἄλλως σοι κεχρηματικέναι, » τουτέστι τὸν πειρασμὸν συγχωρῆσαι,\nἢ ἵνα τοῖς ἀγνοοῦσι δήλη ἡ σὴ δικαιοσύνη ᾖ; Ἀνάλαβε δὴ ὕψος. Ἔστι δὲ καὶ οὕτω νοῆσαι τοὺς στίχους· Νενίκηκας τὸν\nπειραστήν· ἀνάλαβέ σου τὸ ὕψος· ἀνάλαβέ σου τὴν δύναμιν· στεφάνωσαι· ἔνδυσαι εὐπρέπειαν. Ὁ ὑβριστὴς ἐστρατεύσατο κατὰ σοῦ· σὺ δὲ τὸν\nὑπερήφανον ἐταπείνωσας, καὶ μακρὰν μετʼ αἰσχύνης ἀπέστρεψας μετὰ τῆς\nαὐτοῦ φάλαγγος.","english":"Do not think that these things which you have endured have been judged by me without reason, nor disown my judgment. Let us remember this saying, as it is useful, whenever God judges that we should suffer something—to lose a child, to lose an office, to be ill in body, or to undergo any such thing. None of these things can we suffer unless God judges. Since, therefore, none of these things happen without the judgment of God, it is said to the one who has suffered: \"Do not disown my judgment\"; that is, do not deny what I have judged concerning you; he speaks of the present oracle. Do you think that I have given you an oracle otherwise than that you might appear righteous? I plead with you: you were righteous, but you were not manifest; you had endurance; I needed to provide an occasion for your endurance to shine; you had courage, but it was hidden in you; the labors that befell you revealed your courage. Let us remember these things in times of distress, and let us seem to hear God present and saying to us: \"Do you think that I have given you an oracle otherwise,\" that is, permitted the trial, \"than that your righteousness might be evident to those who are ignorant?\" Take up your height, then. It is also possible to understand the verses in this way: You have conquered the tempter; take up your height; take up your power; be crowned; clothe yourself in seemliness. The insolent one marched against you; but you humbled the arrogant one, and you turned him back far away in shame with his phalanx.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μὴ οἴου ἀλόγως κεκρίσθαι μοι ταῦτα","severity":"info","text":"The opening phrase denies that Job's sufferings are irrational; the author insists they are a divine judgment with purpose.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρῖμα","severity":"info","text":"κρῖμα (judgment) is a key term, used both for God's judicial decision and for the specific oracle (χρηματισμός) given to Job.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XLVIII, 13, 21, xxxi, 9; Jerem. v, 8; lsai. 1, 18; Mich. vi, 3","severity":"info","text":"The marginal note cites several Old Testament passages (Psalms, Jeremiah, Isaiah, Micah) as cross-references, though the text itself does not quote them.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔστι δὲ καὶ οὕτω νοῆσαι τοὺς στίχους","severity":"info","text":"The phrase introduces an alternative interpretation of the verses, a common exegetical move in Origen's commentaries.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Selecta in Job","severity":"info","text":"This passage is part of the Selecta in Job attributed to Origen, preserved in Greek catenae and reflecting early Christian exegesis of Job's trials as providential.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"},{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Psal. XLVIII, 13, 21, xxxi, 9","severity":"caution","text":"The citation 'Psal. XLVIII, 13, 21, xxxi, 9' is ambiguous: it may refer to multiple verses or a corrupt marginal note; the exact reference is uncertain.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The marginal scripture citations (Psal. XLVIII, 13, 21, xxxi, 9; Jerem. v, 8; lsai. 1, 18; Mich. vi, 3) are not integrated into the main text; their precise relevance is unclear.","The phrase 'Ἔστι δὲ καὶ οὕτω νοῆσαι τοὺς στίχους' may indicate a later addition or alternative reading tradition."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ΚΕΦ. ΜΑ΄. Παίξῃ δὲ ἐν αὐτῷ ὥσπερ ὀρνέῳ; ἢ δήσεις αὐτὸν ὥσπερ στρουθίον παιδίῳ; Μεγάλης καὶ ἐῤῥωμένης καὶ τελείας ψυχῆς διαγράφει τὸ τέλος, ὅτι γε ὁ\nδράκων αὐτῷ, ὥσπερ στρουθίον παραδέδοται παιδίῳ, μηδὲ βλάψαι τὸ\nπαιδίον δυνάμενον, ὅτι καὶ δεδεμένον αὐτὸ ἄγει ὅπου γε βούλεται τὸ\nπαιδίον καὶ περιφέρει· οὕτω τῇ χάριτι τοῦ Κυρίου, ὡς στρουθίον\nὑποχείρπον, ὁ Σατανᾶς δεδεμένος γεγένηται τοῖς νηπίοις καὶ\nθηλάζουσιν, ὧν ἐκ στόματος κατηρτήσατο αἶνον ὁ Θεός. Ἐνσιτοῦνται δὲ ἐν αὐτῷ ἔθνη. Ὥσπερ τῶν πιστῶν βρῶμα ὁ Κύριος, οὕτως ὁ\nδράκων τῶν ἀσεδῶν· « Ἔδωκας γὰρ αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι· »\nτουτέστι, τοῖς υἱοῖς τοῦ σκότους, τοῖς ἐν ἀγνωσίᾳ. Καθʼ ἕκαστον γὰρ\nλόγον ὅν παραδεχόμεθα, ἤτοι ἀπὸ τοῦ δράκοντος ἐσθίομεν, ἐὰν\nπαραδεξώμεθα ἀκοὴν ματαίαν, ἢ ἀπὸ τοῦ Χριστοῦ, ἐὰν παραδεξώμεθα\nλόγον οἰκοδομοῦντα καὶ ὠφελοῦντα. Πᾶν δὲ πλωτὸν συνελθὸν οὐ μὴ ἐνέγκωσι βύρσαν μίαν οὐρᾶς αὐτοῦ. Σαφέστερον δὲ εἰπεῖν Οἱ ἄνθρωποι, οἱ πλοίοις τοῖς σώμασι χρώμενοι,\nτὰ τελευταῖα τοῦ δράκοντος καὶ τὰ ἔσχατα νεκρῶσαε αὐτοὶ καθʼ ἑαυτοὺς\nοὐ δύνανται· θείας δὲ δυνάμεως ἐπισκοπούσης, καὶ ὅλον αὐτὸν κομίσαι\nκαὶ νεκρῶσαι δυνάμεθα. Νεκροῦμεν δὲ ἕκαστος, τὸ ὅσον ἐφʼ ἑαυτῷ, τὸν\nδιάβολον, κατὰ τό· « Ὁ δὲ Θεὸς συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας\nὑμῶν ἐν τάχει. »\nΕἰς πτύξιν θώρακος αὐτοῦ τίς ἄν εἰσέλθει, Θώραξ καὶ στῆθος\nὀνομάζεται, ὅπου ἐστὶ τὸ ἡγεμοπκόν. Οὐχ ἀπλοῦς ἐστιν ὁ θώραξ αὐτοῦ· δόλιός ἐστιν, ἐπτυγμένος ἐστίν· ἅγιος δὲ ἐλέγχειν αὐτὸν δύναται, καὶ\nδεῖξαι, ὅτι ἔπτυκται· τῷ γὰρ ἁγίῳ οὐκ ἔπτυκται.","english":"CHAPTER 41. Shall he play with him as with a bird? Or shall he bind him as a sparrow for a child? The end of a great, strong, and perfect soul is described, that the serpent is delivered to him as a sparrow to a child, unable even to harm the child, because it is bound and the child leads it wherever it wishes and carries it about. Thus by the grace of the Lord, as a sparrow is subdued, Satan has become bound for infants and sucklings, from whose mouth God has prepared praise. Nations feed upon him. As the Lord is the food of the faithful, so the serpent is the food of the impious: \"For you have given him as food to the Ethiopian peoples,\" that is, to the sons of darkness, to those in ignorance. For every word we receive, we either eat from the serpent, if we receive a vain hearing, or from Christ, if we receive a word that builds up and benefits. All that is afloat together cannot bear a single hide of his tail. To speak more clearly: Men, using bodies as vessels, cannot by themselves deaden the last and final parts of the serpent; but with divine power overseeing, we can both carry him whole and deaden him. Each of us, as far as it depends on him, deadens the devil, according to: \"But God will crush Satan under your feet quickly.\"\n\nWho could enter into the fold of his breastplate? Breastplate and chest are named, where the ruling part is. His breastplate is not simple; it is deceitful, it is folded. A holy man can expose him and show that he is folded; for to the holy man he is not folded.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΜΑ΄","severity":"info","text":"The chapter heading 'ΚΕΦ. ΜΑ΄' (Chapter 41) marks a new section, corresponding to Job 41 in the biblical text, and structures the commentary as a sequential exposition.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδωκας γὰρ αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι","severity":"info","text":"This is a citation of Job 40:30 LXX (or a variant), where God gives the serpent as food to the Ethiopian peoples. Origen interprets 'Ethiopians' allegorically as 'sons of darkness'.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ Θεὸς συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει","severity":"info","text":"This is a citation of a biblical verse (possibly from a psalm or prophetic book) not directly identified in the passage; Origen uses it to support the idea that each believer can 'deaden' the devil.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δράκων","severity":"info","text":"The Greek term 'δράκων' (serpent/dragon) is used here as a symbol for Satan, consistent with Origen's allegorical interpretation of the Leviathan or sea monster in Job.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στρουθίον παιδίῳ","severity":"info","text":"The image of a child playing with a bound sparrow reflects a common ancient pedagogical or domestic scene, used by Origen to illustrate the believer's power over Satan through grace.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐνσιτοῦνται δὲ ἐν αὐτῷ ἔθνη","severity":"info","text":"Origen's allegorical reading of 'nations feed upon him' (the serpent) as the impious consuming evil words anticipates later patristic exegesis of Job 41 as a moral and spiritual battle.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Παίξῃ δὲ ἐν αὐτῷ ὥσπερ ὀρνέῳ' is ambiguous: it could be a rhetorical question or a statement; the English draft treats it as a question. The identity of the 'child' (παιδίῳ) is not explicitly defined in the Greek, but Origen interprets it as the believer or the holy soul.","The citation 'Ἔδωκας γὰρ αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι' does not match exactly any known LXX verse; it may be a paraphrase or a variant reading from Origen's biblical text."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Πνεῦμα δὲ οὐ μὴ διέλθῃ αὐτόν. Τὸ, « οὐ μη διέλθῃ, » οὐχ ὅτι οὐ\nδιέρχεται καὶ παρέρχεται, ἀλλʼ ὅτι οὐδὲν αὐτὸν λανθάνει· πάντας δεῖ\nδιʼ αὐτοῦ ἐλθεῖν. Ἑαυτοὺς οὖν παρασκευάσωμεν, τοῦ μὴ κατασχεθῆναι\nὑπʼ αὐτοῦ. Οἱ δὲ ὀφθαλμοὶ αὐτοῦ εἶδος Ἑωσφόρου. Οἱ ὀφθαλμοὶ γοῦν αὐτοῦ οὐκ εἰσὶν\nἙωσφόροι, ἀλλʼ « εἶδος Ἑωσφόρου· » μετασχηματίζεται γὰρ εἰς ἄγγε\nφωτός. Προσποιεῖται εἶναι οὐράνιος ἀστήρ· προσ λονποιεῖταισύμβολον\nἡμέρας. Ὡς λαμπάδες καιόμεναι. Οἶμαι μὲν καὶ πάντας τοὺς\nἀσεβεῖς ἀθέων δογμάτων εἰσηγητὰς εἶναι στόμα τοῦ δράκοντος· εἴη δʼ\nἄν τι καὶ τροπικῶς νοούμενον παρὰ τοῦτο, ὅθεν οἱ λόγοι ἀπολλύντες. Εἴποτε ἤκουσας λόγου προφάσει Χριστιανισμοῦ κατηγοροῦντος τοῦ\nΔημιουργοῦ, φέρε εἰπεῖν, πρεσβεύοντος τὰ Μαρκίωνος, τὰ Οὐαλεντίνου,\nτὰ Βασιλείδου· ὅταν κακῶς λέγωσι τὸν Ποιητὴν οὐρανοῦ καὶ γῆς, ὅταν\nτι ὅμοιον, ὄψει ὅτι ἐκ στόματος τῶν τοιούτων ἐξέρχονται δαλοί. Τηρῶμεν οὖν ἑαυτοὺς, μήποτε ἐκεῖναι λαμπάδες ἡμᾶς καύσωσι· μήποτε αἱ\nἐσχάραι τοῦ πυρὸς ἡμῶν ἅψωνται. Ἔμπροσθεν αὐτοῦ τρέχει ἀπώλεια. Οἷον πρόδρομός τις ἐστὶν αὐτοῦ καὶ\nδορυφέρει αὐτὸν ἡ ἀπώλεια· ὅπου ἐὰν ἔρχηται, προτρέχει ἡ ἀπώλεια\nαὐτοῦ, εἶθʼ οὕτως αὐτὸς εἰσέρχεται. Ἐὰν μὴ πρῶτον παραδέξηταί τις\nτὴν ἀπώλειαν, οὐ παραδέχεται τὸν δράκοντα· ὅταν γὰρ ἁμάρτῃ τις. τότε, κνηθόμενος τὴν ἀκοὴν, διδασκάλους ζητεῖ ἀπολούμενος· καὶ ζητῶν\nδιδασκάλους, μετὰ τὸ ἀπολέσθαι εὑρίσκει τὸν δράκοντα, καὶ\nπαραδέχεται τοῦτον τοσούτων κακῶν πεπληρωμένον εἰς τὴν ἑαυτοῦ\nψυχήν.","english":"But a spirit shall not pass through him. The phrase \"shall not pass through\" does not mean that it does not go through and pass by, but that nothing escapes him; everything must come through him. Therefore, let us prepare ourselves so as not to be seized by him. And his eyes are the form of the Morning Star. His eyes, then, are not Morning Stars, but \"the form of the Morning Star\"; for he transforms himself into an angel of light. He pretends to be a heavenly star; he pretends to be a symbol of day. Like burning torches. I think that all the impious advocates of godless doctrines are the mouth of the serpent; but there might also be something understood figuratively beyond this, whence come the words that destroy. If you ever heard a speech that, under the pretext of Christianity, accuses the Creator—for instance, advocating the teachings of Marcion, of Valentinus, of Basilides—when they speak ill of the Maker of heaven and earth, when something similar occurs, you will see that torches come forth from the mouth of such persons. Let us therefore guard ourselves, lest those torches burn us; lest the hearths of fire touch us. Before him runs destruction. A kind of forerunner of his, destruction, escorts him; wherever he goes, destruction runs ahead of him, and then he himself enters. Unless one first admits destruction, one does not admit the serpent; for when someone sins, then, itching in the ear, they seek teachers who are lost; and seeking teachers, after being lost, they find the serpent, and admit him, filled with so many evils, into their own soul.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Πνεῦμα","severity":"info","text":"The Greek Πνεῦμα here likely refers to a spirit or wind, but Origen interprets it as a spiritual force that cannot escape the serpent's notice, not as a literal wind.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδος Ἑωσφόρου","severity":"info","text":"The phrase 'form of the Morning Star' echoes Job 41:18 LXX, where the serpent's eyes are described. Origen distinguishes the serpent's eyes from the Morning Star itself, emphasizing deceptive transformation.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκίωνος, Οὐαλεντίνου, Βασιλείδου","severity":"info","text":"Origen names Marcion, Valentinus, and Basilides as heretical teachers whose doctrines, under the guise of Christianity, accuse the Creator. This reflects 2nd–3rd century Gnostic controversies.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔμπροσθεν αὐτοῦ τρέχει ἀπώλεια","severity":"info","text":"This passage forms a chiastic structure: the serpent's eyes (form of Morning Star) and mouth (burning torches) are paired with the forerunner destruction, leading to the serpent's entry into the soul.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δαλοί","severity":"info","text":"Origen's use of 'torches' (δαλοί) for heretical teachings influenced later patristic polemics, where heresiarchs are depicted as spewing fire, a metaphor for destructive doctrine.","cites":[{"key":"hollis:alma99154550085603941","label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσ λονποιεῖταισύμβολον","severity":"caution","text":"The Greek text at this point is corrupt: 'προσ λονποιεῖταισύμβολον' likely should be 'προσποιεῖται σύμβολον' (pretends to be a symbol). The manuscript may have a scribal error or lacuna.","cites":[{"key":"hollis:alma99161820017203941","label":"Intertextuality Between Biblical Texts and Contemporary Culture : Essays in Honor of Caroline H. C. M. Vander Stichele","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99161820017203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ μὴ διέλθῃ' is ambiguous: Origen clarifies it means 'nothing escapes him' rather than 'does not pass through', but the literal sense could be spatial. The corrupt 'προσ λονποιεῖταισύμβολον' leaves the exact wording uncertain."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ΚΕΦ. ΜΒ΄. Ἔδωκε δὲ ὁ Κόριος διπλᾶ. Ὁ μὲν οὖν πάντα πειρασμὸν ὑποστὰς ἆθλα\nλαμβάνει τῆς ὑπομονῆς αὐτοῦ πάντα διπλᾶ παρὰ τὰ πρότερον· ὁ δὲ\nΚύριος ἆδλα δίδωσιν οὐχὶ διπλασίονα μόνον, ἀλλʼ ἑκατονταπλασίονα· οὐκ ἂν δὲ διπλάσια τῶν προτέρων ἔλαβεν, εἰ μὴ διπλασίονα τὴν ἀρετὴν\nἐπεδείξατο. ΚΕΦ. Α΄. Οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς καὶ ἐκύκλωσαν τὰς καμήλους. Τὰς\nμὲν οὖν καμήλους πεποίηκε γενέσθαι ὑπὸ τοὺς ἱππεῖς· τὰς ὄνους δὲ καὶ\nτὰ ζεύγη τῶν βοῶν ὑπὸ τοὺς αἰχμαλωτίζοντας· τὰ πρόβατα δὲ ἐμίσει· διὰ τοῦτο πῦρ ἐπʼ αὐτὰ κατήγαγεν· ἀλλὰ καὶ τοῖς υἱοῖς ἐπεβούλευε,\nκαὶ καιρὸν ἐζήτει τοῦ αὐτοὺς ἀπολέσαι. Εἰ εὑρήκει ἀναγινώσκοντας,\nοὐκ ἂν ἥψατο τῆς οἰκίας, οὐδὲ τόπον εἶχε τοῦ αὐτοὺς ἀποκτεῖναι· εἰ\nεὑρήκει προσευχομένους, οὐδὲν ἐδύνατο ποιῆσαι κατʼ αὐτῶν· ἀλλʼ ὅτε\nεὖρεν εὐκαιρίαν, ἴσχυσε. Ποῖος ἦν ὁ καιρός; μέθη ἦν, συμπόσιον ἦν. Τῷ δὲ τῶν γωνιῶν ἅψασθαι τὸ πνεῦμα, ἐπίστησον, ὅτι ἐν ταῖς τῶν\nγωνιῶν πλατείαις (16·) οἱ ὑποκριταὶ ἑστῶτες προσεύχονται· πᾶς δὲ ὁ\nμὴ ἐπιβεβηκὼς εὐθείας ὀδοῦ ταῖς γωνίαις κέχρηται· πλατεῖα δὲ γωνία\nἐστὶν ἡ πολλὴ καὶ ἀνειμένη κακία. ΚΕΦ. ΙΘ΄. Ἕως τίνος ἔγκοπον ποιήσετε ψυχήν μου; Ὥσπερ σώματα βαρέα ἐπιτιθέμενα\nζώων σώμασι κάμνειν ποιεῖ τὰ βαστάζοντα· οὔτως εἰσί τινες λόγοι\nβαρεῖς, οὓς ἀκούσας τις, κάμνει ὡς ὑπὸ βάρους πιεζόμενος τῆς\nδυνάμεως τῶν λόγων, τῶν ὀνειδιστικῶς καὶ χαλεπῶς, ἢ ἐπὶ λοιδορίαις\nεἰρημένων· ὡς καὶ νῦν τῶν ὑπὸ Βαλδὰδ εἰρημένων, οἱονεὶ φορτίου\nαἰσθανθεὶς βαρέος ὁ Ἰὼβ, καμὼν τῇ ψυχῇ φησιν·","english":"CHAPTER 42. And the Lord gave double. So the one who endured every trial receives the prizes of his patience, everything double compared to before; but the Lord gives prizes not only double, but a hundredfold; and he would not have received double the former unless he had shown double the virtue. CHAPTER 1. The horsemen made three heads for us and surrounded the camels. So he made the camels be under the horsemen; and the donkeys and the yokes of oxen under the captors; and the sheep he hated; therefore he brought fire down upon them; but he also plotted against the sons, and sought an opportunity to destroy them. If he had found them reading, he would not have touched the house, nor would he have had a place to kill them; if he had found them praying, he could have done nothing against them; but when he found an opportunity, he prevailed. What was the opportunity? It was drunkenness, it was a symposium. As for the touching of the corners by the spirit, note that in the broad spaces of the corners the hypocrites stand and pray; and everyone who has not walked a straight path uses the corners; and a broad corner is great and unbridled wickedness. CHAPTER 19. How long will you weary my soul? Just as heavy bodies placed upon the bodies of animals make those carrying them weary, so there are some heavy words, which when one hears, he wearies as if pressed by the weight of the power of the words, spoken reproachfully and harshly, or in insults; as now, with the words spoken by Baldad, Job, as if perceiving a heavy burden, weary in soul, says:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΜΒ΄. ... ΚΕΦ. Α΄. ... ΚΕΦ. ΙΘ΄.","severity":"info","text":"The passage jumps between chapters 42, 1, and 19 of Job, reflecting a non-sequential, thematic commentary structure typical of catenae or selecta.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλατεῖα γωνία","severity":"info","text":"The phrase 'broad corner' is interpreted as 'great and unbridled wickedness', a moralized reading of a spatial term, possibly unique to this commentary.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συμπόσιον","severity":"info","text":"The reference to a symposium (drinking party) as the opportunity for destruction reflects Greco-Roman social contexts, where symposia were associated with moral laxity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕως τίνος ἔγκοπον ποιήσετε ψυχήν μου;","severity":"info","text":"This is a paraphrase of Job 19:2, where Job complains of being wearied by his friends' words, here attributed to Baldad (Bildad).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΜΒ΄.","severity":"caution","text":"The chapter numbering (42, 1, 19) does not follow the canonical order of Job; the commentary may be excerpted or reorganized, so the sequence is not original to Origen.","cites":[{"key":"hollis:alma99154550085603941","label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ὑποκριταὶ","severity":"info","text":"The identification of hypocrites standing at corners to pray echoes early Christian polemic against insincere or ostentatious piety, a theme in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text switches between chapters without clear transition; the Coptic cues indicate a narrative classification, but the content is exegetical and thematic.","The phrase 'τὸ πνεῦμα' (the spirit) in 'τῷ δὲ τῶν γωνιῶν ἅψασθαι τὸ πνεῦμα' is ambiguous: it may refer to the Holy Spirit or a spiritual force, but the context suggests a moral allegory."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"« Ἕως τίνος ἕγκοπον\nποιήσετε τὴν ψυχήν μου, » καὶ ὡσεὶ φορτίον βαρὺ βαρυνεῖτε κατʼ ἐμοῦ\nτοὺς λόγους; Ὁρᾷς, ὅτι τυραννικοί εἰσιν οἱ τοῦ Σαυχαίων τυράννου\nλόγοι, οὓς ἀκούσας ὁ Ἰὼβ. λέγει τὰ προκείμενα. Οὐχ οὕτως γὰρ\nκαθικνεῖται ψυχῆς ἀνθρώπου ἄλλο τι. ὡς λόγος σκληρός· πολλάκις γάρ\nτις ὑπομείνας βασάνους σώματι προσφερομένας, λόγους οὐχ ὑπέμεινεν. Ὁ\nμέντοιγε τέλειος ἀθλητὴς. εἰ καὶ κάμνων, ἀλλʼ ὑπομένει τοὺς χαλεποὺς\nλόγους· ὕβριν γὰρ ὑπομένειν, μεγάλου ἀνδρός ἐστι· διόπερ ἐν τοῖς\nἀνδραγαθήμασιν ἑαυτοῦ ὁ Ἀπόστολος λέγει· « Λοιδορούμενοι εὐλογοῦμεν· βλασφημούμενοι παρακαλοῦμεν. » Καὶ νῦν δὲ ὁ Ἰὼβ ἐστιν, ὁ τῶν ἀθλητῶν\nγενναιότατος. ὁ ταῦτα λέγων· οὗ καὶ τὸ βιβλίον οὐδὲν ἄλλο ἐξαιρέτος\nπεριέχει ἢ τὴν ἀνδρείαν αὐτοῦ καὶ τὴν ὑπομονήν· ἀλλʼ ὅμως αἰσθάνεται τῶν καμάτων ὧν κεκμήκει ἀπὸ τοῦ λόγου τοῦ\nσκληροῦ τῶν ἐληλυθότων αὐτὸν ἐπισκοπῆ σαι. Καὶ ἐπειδὴ ἡ τοῦ λόγου\nβαρύτης, ὥσπερ τι φορτίον ἐπιτιθέμενον τῇ ψυχῇ, κάμνειν αὐτὴν\nπαρασκευάζει, διὰ τοῦτό φησιν· Ἀνθʼ ὅτου, ὦ φίλοι, ταῖς τοῦ σώματος\nἀλγηδόσι προστίθετε τὸν τῆς ψυχῆς πόνον, μᾶλλον κεντοῦντες τοῖς\nῥήμασιν ἢ τὰ πάθη τὸ σῶμα; Καταλαλεῖτέ μου. Πολλάκις καταλαλεῖ τις κακῶς ποιῶν· ὅταν δὲ\nἀπερυθριάσῃ, εἰς πρόσωπον λέγει ἐκείνου, οὐκ ἐλέγχων, οὐδὲ τἀληθῆ\nλέγων, ἀλλʼ ὀνειδίζων καὶ ὑβρίζων. Κεκράξομαι, καὶ οὐδαμοῦ κρῖμα. Νῦν ἐὰν κράξω, οὐδαμοῦ τὸ κρῖμά μου\nἔρχεται· ἔτι ἀθλῶ. Ὡσεὶ ἔλεγεν· Ὥς τις ἀθλητὴς ἐν σταδίῳ κέκραγα,\nκαὶ οὐδαμοῦ τὸ κρῖμά μου ἐπανίσταται· ἔτι γὰρ παλαίω. Ἐὰν μὴ τελέσω\nτὸ πάλαισμα, οὐκ ἔρχεται τὸ κρῖμα τοῦ στεφάνου.","english":"How long will you weary my soul?” and “Will you weigh down your words against me like a heavy burden?” You see that the words of the tyrant of the Saucheans are tyrannical, which Job, having heard, speaks the present words. For nothing else so pierces a man’s soul as a harsh word; often someone endures tortures applied to the body, but does not endure words. Yet the perfect athlete, even if weary, endures harsh words; for enduring insult is the mark of a great man; therefore, in his own deeds of valor, the Apostle says: “When reviled, we bless; when slandered, we exhort.” And now Job is the most noble of athletes, saying these things; his book contains nothing else especially but his courage and his endurance; yet he is aware of the labors he has endured from the harsh word of those who came to visit him. And since the weight of the word, like a burden placed upon the soul, makes it weary, therefore he says: Why, O friends, do you add to the pains of the body the distress of the soul, stinging more with words than the sufferings do the body? You speak ill of me. Often one speaks ill while doing harm; but when he grows shameless, he says it to that person’s face, not refuting nor speaking the truth, but reproaching and insulting. I will cry out, and nowhere is judgment. Now if I cry out, my judgment does not come anywhere; I am still contending. As if he said: Like an athlete in the stadium, I cry out, and my judgment does not arise anywhere; for I am still wrestling. If I do not complete the wrestling, the judgment of the crown does not come.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λοιδορούμενοι εὐλογοῦμεν· βλασφημούμενοι παρακαλοῦμεν","severity":"info","text":"Origen attributes to the Apostle Paul a saying not found verbatim in the canonical epistles; it may be a free citation of 1 Cor 4:12–13 or a paraenetic tradition.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σαυχαίων","severity":"info","text":"Σαυχαίων (Saucheans) is a Greek rendering of the Hebrew שׂוח (Shoah), a region in Arabia; the ‘tyrant of the Saucheans’ is Eliphaz the Temanite, Job’s interlocutor.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀθλητὴς","severity":"info","text":"Origen consistently uses athletic imagery (athlete, stadium, wrestling, crown) to interpret Job’s trials as a contest of virtue, a topos in Greek moral philosophy and early Christian martyrdom literature.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κεκράξομαι, καὶ οὐδαμοῦ κρῖμα","severity":"info","text":"Origen glosses Job’s cry as an athlete’s plea for the judge’s decision; the phrase ‘οὐδαμοῦ κρῖμα’ (nowhere judgment) is a wordplay on the delay of the contest’s verdict.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰὼβ ἐστιν, ὁ τῶν ἀθλητῶν γενναιότατος","severity":"info","text":"Origen’s portrayal of Job as the ‘most noble athlete’ influenced later Byzantine and Syriac exegesis, where Job becomes a type of the ascetic struggling against demonic words.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at ‘ἐπισκοπῆ σαι’ is likely a scribal error for ‘ἐπισκοπῆσαι’ (to visit).","The source of the Pauline citation is uncertain; it may be a lost apocryphon or a paraphrase."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Καὶ ταῦτά φαμεν, ἵνα\nμὴ κατηγορῶμεν τοῦ Θεοῦ, ὅτι τοσαῦτα πάσχει ὁ Ἰὼβ, καὶ οὐδαμοῦ τὸ\nκρῖμα, τουτέστιν ἡ ἀπόφασις τῆς ἐλευθερίας, καὶ τῆς τῶν δεινῶν\nἀπαλλαγῆς. ΚΕΦ. Κ΄. Ἐὰν ἀναβῇ εἰς οὐρανὸν αὐτοῦ τὰ δῶρα. Καὶ ὁ αἱρετικὸς ὅταν εὔξηται,\nὅταν ἡ θυσία αὐτοῦ ἀναβῇ τῇ ὑψηγορίᾳ, ὅταν δοκῇ κατεστηρίχθαι, τότε\nεἰς τέλος ἀπολεῖται· ἡ γὰρ εὐχὴ αὐτοῦ λογίζεται αὐτῷ εἰς ἁμαρτίαν. Οἱ δὲ εἰδότες αὐτοῦ τὰ σφάλματα ἐκκλησιαστικοὶ ἐροῦμεν Ποῦ εἰσιν οἱ\nτοιοῦτοι ἐνυπνιαζόμενοι καὶ ἀναπλάττοντες ἑαυτοῖς σφάλματα; Οὐ τῇ\nἀληθείᾳ τὴν διάνοιαν ἐπερείδουσι σφαλλόμενοι· καὶ γίνονται ὥσπερ\nἐνύπνιον ἐκπετασθὲν, ὅ οὐ μὴ εὑρεθῇ. Τοιοῦτόν τι καὶ Δαυῒδ ψάλλει· «\nΟἱ δὲ ἐχθροὶ τοῦ Κυρίου ἐξέλιπον. Ἅμα τὸ δοξασθῆναι αὐτοὺς καὶ\nὑψωθῆναι ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον· » καὶ πάλιν· « Ὡσεὶ\nἐνύπνιον ἐξεγειρομένων. »\nΠλοῦτος ἀδίκως συναγόμενος ἐξεμεθήσεται. Οἷδα καὶ ἄλλον πλοῦτον\nἀδίκως συναγόμενον, τὸν ἐν τοῖς λόγοις τῶν αἱρετικῶν, οἳ ἔχουσι\nμαθήματα ἐναντία τοῖς δόγμασι τῆς ἀληθείας, ἐγγάστρια αὐτῶν· ἃ οὐκ\nἔστι γλυκέα, ἀλλὰ « χολὴ ἀσπίδος, » τουτέστι πονηρά· ὡς εἴρηται ἐν\nΔευτερονομίῳ ἐν ᾠδῇ Μωῦσέως περὶ τοῦ οἴνου τῆς διδασκαλίας αὐτῶν· «\nἘκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν. » Ἀλλ᾿ ὁ ἀγαθὸς Θεὸς οὐκ\nἐάσει αὐτοὺς πλοῦτον ἀδίκως συναγόμενον ἔχειν ἀεὶ ἐν ἑαυτοῖς, ἀλλὰ\nποιήσει αὐτοὺς ἐξεμέσαι. Ἄγγελος γὰρ κατʼ εὐεργεσίαν Θεοῦ ἐξελκύσει\nαὐτοὺς ἐπʼ αὐτῆς τῆς κακῶς οἰκοδομηθείσης οἰκίας· ἥτις ἐστὶν ἡ\nἐκκλησία πονηρευομένων. Ἐπάγει γοῦν· « Ἐξ οἰκίας αὐτοῦ, » καὶ τὰ\nἑξῆς. 6 Psal. IX, 7. 7 Psal. xxxvi, 20. 8 Psal.","english":"We say these things so that we may not accuse God, because Job suffers so much, and nowhere is the judgment—that is, the decision of freedom and release from his troubles—to be found. Chapter 20: \"If his gifts ascend to heaven.\" Even the heretic, when he prays, when his sacrifice ascends in lofty speech, when he seems to be established, then he will be utterly destroyed; for his prayer is counted as sin against him. And we, the churchmen who know his errors, will say: Where are such men, who dream and fabricate errors for themselves? They do not rest their mind on the truth, but are deceived; and they become like a dream that has been spread out, which will not be found. Something like this David also sings: \"But the enemies of the Lord have perished. When they were glorified and exalted, they perished like smoke;\" and again: \"Like a dream of those who awaken.\"\n\nWealth unjustly gathered will be vomited out. I know also another wealth unjustly gathered, that in the words of the heretics, who have teachings contrary to the doctrines of the truth, their own belly-born things; which are not sweet, but \"the gall of an asp,\" that is, evil; as it is said in Deuteronomy in the Song of Moses concerning the wine of their teaching: \"For their vine is from the vine of Sodom.\" But the good God will not allow them to always have within themselves wealth unjustly gathered, but will make them vomit it out. For an angel, by the beneficence of God, will draw them out from that very house built wickedly; which is the church of the wicked. Then he adds: \"From his house,\" and so forth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Κ΄","severity":"info","text":"The phrase 'ΚΕΦ. Κ΄' marks a chapter division (Chapter 20) in the commentary, indicating a transition to a new lemma from the biblical text of Job.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἀναβῇ εἰς οὐρανὸν αὐτοῦ τὰ δῶρα","severity":"info","text":"This is a citation of Job 20:1 (LXX), introducing the heretical prayer as a parallel to Job's gifts ascending to heaven.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ δὲ ἐχθροὶ τοῦ Κυρίου ἐξέλιπον","severity":"info","text":"A paraphrase of Psalm 9:7 (LXX), used to illustrate the fate of heretics who perish like smoke after being exalted.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσεὶ ἐνύπνιον ἐξεγειρομένων","severity":"info","text":"A citation of Psalm 36:20 (LXX), comparing heretics to a dream that vanishes upon awakening.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν","severity":"info","text":"A reference to Deuteronomy 32:32 (LXX, Song of Moses), describing the heretics' teaching as from the vine of Sodom, implying corruption.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικὸς","severity":"info","text":"The term 'heretic' reflects Origen's polemical context against Gnostic or other Christian groups, whose prayers and teachings are condemned as sinful and illusory.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐὰν ἀναβῇ εἰς οὐρανὸν αὐτοῦ τὰ δῶρα' is ambiguous: it could be a direct lemma from Job 20 or a paraphrase; the commentary treats it as a citation.","The reference '6 Psal. IX, 7. 7 Psal. xxxvi, 20. 8 Psal.' in the Greek is a marginal note indicating Psalm citations, but the exact numbering may vary by manuscript tradition."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"lxxii,\n20. Deut. xxxii, 32.\n\nὍρα δὲ πόσον καὶ τῷ ἑτεροδόξῳ ἀπόκειται διὰ τὰ ἀσεβῆ δόγματα. Διὰ\nτοῦτο προσέχωμεν ἑαυτοῖς, μὴποτε ἐν πιθανολογίαις συληθῶμεν ἀπὸ\nαἱρετιχῆς διδασκαλίας, καὶ ἐκπέσωμεν τοῦ μυστηρίου τῃς\nἘκκλησίας. Μὴ ἴδοι ἄμελειν νομάδων. Καὶ ὁ ἑτερόδοξος δὲ οὐ βλέπει ἄμελξιν\nνομάδων. Νομάδες δέ εἰσι ψυχαὶ νεμόμεναι ὑπὸ τῷ καλῷ ποιμένι, καὶ\nνομὴν εύρίσκουσαι. Καὶ τὰ δόγματα δὲ κατὰ Θεοῦ οὐδὲν ἔχει γλυκὺ,\nἀλλὰ στρυφνὰ καὶ πυκνά. Πολλῶν γὰρ ἀδυνάτων οἴκους ἔθλασεν. Καὶ ὁ ἑτερόδοξός σε ἐάν που εὕρῃ\nἀσθενῆ ἐν τῇ πίστει, ἀσθενῆ ἐν τῇ ὑγιεῖ διδασκαλίᾳ, τοῦτον ὑποσυλᾷ. Καὶ ἔστιν ἀληθῶς περὶ τοῦ διδασκάλου τῶν ἑτεροδόξων εἰπεῖν, ὅτι\nπολλῶν ἀδυνάτων οἴκους ἔθλασεν· ἁρπλζει δὲ τὴν δίαιταν τοῦ\nεὐεξαπατήτου, καὶ μετὰ ταῦτα οὐχ ἵστησιν αὐτήν· οὐδὲ γὰρ δύναται\nστῆσαι τὸ ψεῦδος. Ἡμέρα ὀργῆς ἐπέλθοι αὐτῷ. Καθʼ ἣν ἡ θεία κατʼ αὐτοῦ κινεῖται δίκη· εἴτε τοῦ ἐκ περιτομῆς εἰς Θεὸν ἀσεβήσαντος, εἴτε τοῦ ἑτεροδόξου,\nεἴθ᾿ ὅπως ποτὲ ἀσεβοῦς, αὐτῷ μερίς ἐστιν ἡ δηλουμένη ἐν τοῖς προει\nρημένοις. ΚΕΦ. ΚΑ΄. Διὰ τί ἀσεβεῖς ζῶσι, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ; Τὸ μέντοι, «\nπεπαλαίωνται ἐν πλούτῳ, » εἶπεν ἀντὶ τοῦ, οὐκ εἰσὶ νεόπλουτοι, ἀλλ\nἐκ νεότητος καὶ μέχρι γήρως πλουτοῦντες διετέλεσαν. Ἀναλαβόντα ψαλτήριον καὶ πιθάραν. Ἄλλη πατέρων εὐδαιμονία, τῶν παίδων\nἡ εὐφροσύνη, ἥν ἀποπληροῦσιν αὐλοὶ καὶ κιθάραι καὶ τύμπανα, ὑφʼ ὧν\nαἱ μὲν ἀκοαὶ καταυλοῦνται, αἱ δὲ τῆς ψυχῆς ἡδοναὶ διεγείρονται, καὶ\nοἱ παρόντες τῇ ἀκολάστῳ μελῳδίᾳ κατακηλοῦνται·","english":"Observe how much is also in store for the heterodox on account of their impious doctrines. For this reason let us be attentive to ourselves, lest at any time we be plundered by plausible arguments from heretical teaching and fall away from the mystery of the Church. \"Let him not see the milking of the herds.\" And the heterodox also does not see the milking of the herds. Now \"herds\" are souls pastured under the good shepherd and finding pasture. And the doctrines according to God have nothing sweet, but are harsh and dense. \"For he broke the houses of many helpless men.\" And the heterodox, if he finds you somewhere weak in faith, weak in sound teaching, he plunders this one. And it is truly possible to say concerning the teacher of the heterodox that \"he broke the houses of many helpless men\"; he seizes the livelihood of the easily deceived, and after this does not establish it; for falsehood cannot be established. \"Let a day of wrath come upon him.\" On which divine justice is set in motion against him—whether of the one from the circumcision who has impiety toward God, or of the heterodox, or of any impious person whatsoever—his portion is that indicated in the preceding words. Chapter 21: \"Why do the impious live, and have they grown old in wealth?\" The phrase \"they have grown old in wealth\" is said instead of: they are not nouveaux riches, but from youth until old age they have continued to be wealthy. \"Having taken up a psaltery and a kithara.\" Another happiness of the fathers, the delight of the children, which is fulfilled by flutes and kitharas and drums, by which the ears are enchanted, the pleasures of the soul are aroused, and those present are bewitched by the licentious melody.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑτεροδόξῳ","severity":"info","text":"The term 'heterodox' (ἑτεροδόξῳ) is used by Origen to denote those holding deviant doctrines, likely including Gnostics and Marcionites, whom he accuses of impiety.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἴδοι ἄμελξιν νομάδων","severity":"info","text":"The phrase 'Let him not see the milking of the herds' is a citation from Job 20:17 (LXX), where Job describes the fate of the impious.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολλῶν γὰρ ἀδυνάτων οἴκους ἔθλασεν","severity":"info","text":"The clause 'For he broke the houses of many helpless men' is a direct quotation from Job 20:19 (LXX), part of Zophar's speech on the fate of the wicked.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμέρα ὀργῆς ἐπέλθοι αὐτῷ","severity":"info","text":"The phrase 'Let a day of wrath come upon him' echoes Job 20:28 (LXX), where divine judgment is invoked against the impious.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νομάδες","severity":"info","text":"Origen allegorizes 'herds' (νομάδες) as souls pastured by the good shepherd, a common pastoral metaphor in early Christian exegesis for the Church's care of believers.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑτεροδόξου","severity":"info","text":"Origen's polemic against heterodox teachers reflects the 3rd-century context of intra-Christian conflict, where heresiological rhetoric was used to define orthodox boundaries.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reading at 'Μὴ ἴδοι ἄμελειν νομάδων' (the Coptic cue 'Μὴ ἴδοι ἄμελξιν νομάδων' is adopted).","The phrase 'Καὶ ὁ ἑτερόδοξος δὲ οὐ βλέπει ἄμελξιν νομάδων' may be a gloss or interpolation; its relation to the preceding citation is ambiguous."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ἣν οἱ τῶν ἀσεβῶν\nπαῖδες ἀσελγῶς ἐργάζονται, ταῖς ἐντεταμέναις νευραῖς τὰς χεῖρας\nαὐτῶν ἐπιβάλλοντες, καὶ πρὸς τὴν φωνὴν τῶν ὀργάνων\nἐπικροτοῦντες. Συνετέλεσαν ἐν ἀγαθοῖς τὸν βίον αὐτῶν. Τουτέστιν, οὐδὲν διάλειμμα τῆς\nεὐπραγίας αὐτοῖς ἐγένετο, ἀλλʼ ἐν βίῳ τελείῳ τοῖς σωματικεῖς ἀγαθοῖς\nἐντρυφῶντες διετέλεσαν· καὶ πέρας αὐτοῖς εὐδαιμονίας τὸ τῆς ζωῆς\nπέρας ἐγένετο, παραταθείσης μέχρι τελευτῆς τῆς εὐημερίας. Καὶ ἐν ἀναπαύσει ᾄδου ἐκοιμλθησαν. Ἀντὶ τοῦ, μέχρι θανάτου\nἀναπαυόμενοι καὶ εὐθυμοῦντες, ἀβα σάνιστοι εἰς ᾅδην κατέρχονται. Ἤ,\nὅτι οὐδὲ αὐτὸς ὁ θάνατος πικρὸς αὐτοῖς γίνεται· ἀλλʼ ὥσπερ\nὑπνοῦντες, οὕτως ἀποθνήσκουσιν. Ἢ, ὅτι οἱ μὲν ἄλλοι ἐν τῷ ζῇν\nκακοπαθοῦσι καὶ ταλαιπωροῦνται, ἀποθανόντες δὲ ἀναπαύονται· οὗτοι δὲ\nπερὶ ὧν ὁ λόγος, πᾶσαν τὴν ζωὴν ὲν εὐθυμίᾳ διηνυκότες, οὕτως εἰς τὴν\nἐν τῷ θανάτῳ ἦλθον ἀνάπαυσιν. ΚΕΦ. ΚΒ΄. Πότερον οὐ Κύριός ἐστιν δ διδάσκων; Ὑγιὲς δὲ τὸ δόγμα τοῦτο, ὅτι\nἀληθινὸς διδάσκαλος ἀρετῆς οὐ δύναται εἶναι ἄνθρωπος· ὁ διδάσκων γὰρ ἄνθρωπον γνῶσιν, » καὶ ἐν Ψαλμοῖς ἀναγέγραπται, ὅτι\nοὐκ ἄλλος ἐστὶν ἀλλʼ ἢ Θεός. Διδάσκει δὲ Θεὸς, ἐλλάμπων τῇ ψυχῇ τοῦ\nμανθάνοντος ὑπʼ αὐτοῦ, καὶ τὴν διάνοιαν φωτίζων τῷ φωτὶ τῷ ἀληθινῷ\nτῷ ἑαυτοῦ λόγῳ. Οὐκοῦν, κἂν ἄνδρες δίκαιοι ἡμᾶς διδάσκωσι,\nδιδασκαλικὴν εἰληφότες χάριν, πάλιν ὁ Κύριός ἐστιν ὁ διʼ αὐτῶν\nδιδάσκων ἡμᾶς· καὶ αὐτὸ δὲ τὸ συνιέναι καὶ διανοιχθῆναι τὰς καρδίας\nἡμῶν εἰς τὴν τῶν θείων μαθημάτων παραδοχὴν, κατὰ τὴν θείαν γίνεται\nχάριν. Ἢ λόγον σου ποιούμενος ἐλέγξει σε;","english":"which the children of the impious work licentiously, laying their hands on the stretched strings and clapping in response to the sound of the instruments. They completed their life in good things. That is, no interruption of their prosperity occurred for them, but they continued to revel in bodily goods throughout their entire life; and the end of their life became the end of their happiness, their good fortune having been extended until death. And they slept in the repose of Hades. Instead of this, being at rest and cheerful until death, they descend into Hades without being tested. Or, that not even death itself becomes bitter for them, but they die as if falling asleep. Or, that others suffer and are afflicted in life, but when dead they rest; but these, about whom the account is, having passed their entire life in cheerfulness, thus came to the rest in death. Chapter 22. Is it not the Lord who teaches? This doctrine is sound, that a true teacher of virtue cannot be a human; for the one who teaches a human knowledge, and it is recorded in the Psalms, that it is none other than God. God teaches, shining upon the soul of the learner by him, and illuminating the mind with the true light, his own word. Therefore, even if righteous men teach us, having received a teaching grace, again it is the Lord who teaches us through them; and the very act of understanding and having our hearts opened for the reception of divine lessons occurs according to divine grace. Or, making your argument, will he refute you?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συνετέλεσαν ἐν ἀγαθοῖς τὸν βίον αὐτῶν","severity":"info","text":"Origen interprets this phrase as uninterrupted prosperity in bodily goods, equating the end of life with the end of happiness.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐν ἀναπαύσει ᾄδου ἐκοιμλθησαν","severity":"info","text":"Three alternative readings are offered: descent into Hades untested, death without bitterness, or a life of cheerfulness leading to rest in death.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐν Ψαλμοῖς ἀναγέγραπται","severity":"info","text":"Origen cites the Psalms to support the claim that only God is the true teacher of knowledge, though the specific verse is not identified.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΚΕΦ. ΚΒ΄. Πότερον οὐ Κύριός ἐστιν δ διδάσκων;","severity":"info","text":"The passage marks a new chapter (22) in the commentary, introducing a discussion on divine vs. human teaching, a common theme in Origen's exegesis.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἢ λόγον σου ποιούμενος ἐλέγξει σε;","severity":"info","text":"The final rhetorical question may reflect Origen's engagement with heterodox opponents, consistent with the preceding warning against heretical teaching.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκοιμλθησαν","severity":"caution","text":"The Greek verb ἐκοιμλθησαν appears to be a scribal error for ἐκοιμήθησαν (they slept), as the context requires the aorist passive of κοιμάω.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Psalm verse alluded to is not identified; the reading assumes a general reference to divine teaching.","The final clause 'Ἢ λόγον σου ποιούμενος ἐλέγξει σε;' is ambiguous: it may be a rhetorical question or a fragment from a different source."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Πρὸς τοῦτο εἴποιμεν ἂν, ὅτι οὐ\nφροντίζων ὁ Θεὸς μήποτε αὐτός τι βλαβῇ, ἐλέγχει τὸν ἀσεβῆ· ἀλλὰ\nλόγον ποιούμενος τοῦ προνοουμένου καὶ εὐεργετῶν αὐτόν. Ἠνεχύραζες τοὺς ἀδελφούς σου διακενῆς. Ὑπολαμβάνει δὲ τοῦτο περὶ τοῦ\nἸὼβ ἐντεῦθεν, ὅτι ᾔδει αὐτὸν πλούσιον, καὶ ὑπώπτευεν ἀπὸ τοιούτων\nτινῶν πόρων πλουτεῖν αὐτόν· διό φησιν· « Ἠνεχύραζες διακενῆς· »\nτουτέστι μηδὲν ἐποφειλόμενος. Προσεπιτείνων δὲ πάλιν ἄλλην αὐτοῦ\nἁμαρτίαν φησίν. Ἀμφίασιν δὲ γυμνῶν ἀφείλου. Ἔστι ποτὲ λαβεῖν ἀμφιάσματα, οὐ γυμνοῦ,\nἀλλὰ πλουσίου, ἔχοντος ἀποκείμενα ἐνδύματα πολλά. Ἐὰν μέντοιγε\nχιτῶνα ἔχῃ τις ἔνα, καὶ τοῦτον τὸν χιτῶνα προφάσει τοῦ ἀπαιτεῖν τὸ\nἐμὸν ἐκδύσω, μὴ ἐλεήσας ἐκεῖνον τὸν γυμνὸν, ἀμφίασιν τοῦ γυμνοῦ\nἀφειλόμην. Πολλὰ δὲ τοιαῦτα ἐν ἡμῖν γίνεται, ὅταν δανείζωμεν, ὅταν\nπροσοφειλέτας ἔχωμεν. Πολλάκις ὁ ὀφειλέτης ἡμῶν εἰς ὑπερβολὴν\nπένεται, μὴ δυνάμενος ἀποδοῦναι· καὶ ἡμεῖς, τὰ σπλάγχνα ἡμῶν\nἀποκλείσαντες, καὶ μὴ βλέποντες, ὅτι γυναῖκα τρέφει, καὶ τέκνα, καὶ\nμόλις τρέφεται ἀπὸ τῶν ποριζομένων αὐτῷ ὀλίγων ὀβολῶν, ἀπαιτοῦμεν\nπικρῶς, ἔσθʼ ὅτε καὶ περισσὰ ἔχοντες παῤ ἑαυτοῖς. Ταῦτα οὖν λέγει\nἐγκαλῶν τῷ Ἰὼβ, ὅτι, « Ἀμφίασιν γυμνῶν ἀφείλου. » Ἴσως δὲ καὶ τὸ μὴ\nδοῦναι τῷ γυμνῷ ἱμάτιον ἀφαίρεσιν ὀνομάζτι· ἀποστερητὴς γάρ ἐστι καὶ\nπλεονέκτης καὶ ὁ μὴ ἐνδύων τὸν γυμνὸν, καὶ ὁ μὴ τρέφων τὸν ἄρτου\nδεόμενον. Ἐθαύμασας δέ τινων πρόσωπα. Ἄλλο καὶ τοῦτο ἁμάρτημα· ἁμάρτημα γὰρ καὶ\nτὸ θαυμάζειν πρόσωπον. Ὁ δεῖνα, ὅτι πλούσιός ἐστι, θαυμάζω αὐτοῦ τὸ\nπρόσωπον· τὸν δὲ πένητα καταπατῶ, ἐπειδήπερ ἀξίωμα οὐκ ἔχει.","english":"To this we might say that God, not concerned that he himself might be harmed in any way, rebukes the impious; but he does so with a view to the one under his care, and for his benefit. \"You were taking pledges from your brothers for nothing.\" He supposes this about Job from the fact that he knew him to be rich, and suspected that he was wealthy from such sources; therefore he says, \"You were taking pledges for nothing,\" that is, when nothing was owed. And intensifying again, he mentions another of his sins, saying, \"You took away the clothing of the naked.\" It is possible sometimes to take garments, not from a naked man, but from a rich man who has many clothes stored away. If, however, someone has only one tunic, and I strip him of that tunic on the pretext of demanding what is mine, without pitying that naked man, I have taken away the clothing of the naked. Many such things happen among us when we lend, when we have debtors. Often our debtor is extremely poor, unable to repay; and we, closing our hearts, and not seeing that he supports a wife and children, and barely lives on the few obols he earns, demand payment harshly, sometimes even when we have more than enough ourselves. So he says these things in accusing Job, that \"You took away the clothing of the naked.\" Perhaps also not giving a garment to the naked man is called a taking away; for he is a defrauder and a covetous man who does not clothe the naked, and who does not feed the one in need of bread. \"You admired the faces of some.\" This too is another sin; for it is a sin to admire a face. So-and-so, because he is rich, I admire his face; but the poor man I trample, because he has no status.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρὸς τοῦτο εἴποιμεν ἄν","severity":"info","text":"The phrase introduces a hypothetical response, characteristic of Origen's dialectical method in refuting objections.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἠνεχύραζες","severity":"info","text":"The verb 'ἐνεχυράζω' means 'to take a pledge' or 'to distrain'. Origen interprets it as unjust seizure from debtors, a key accusation against Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠνεχύραζες διακενῆς","severity":"info","text":"This phrase is a direct quotation from Job 22:6 (LXX), where Eliphaz accuses Job of taking pledges without cause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀμφίασιν γυμνῶν ἀφείλου","severity":"info","text":"This echoes Job 22:6 (LXX) and reflects Greco-Roman legal and moral concerns about debt collection and charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσεπιτείνων δὲ πάλιν","severity":"info","text":"Origen uses 'προσεπιτείνων' to mark a rhetorical intensification, moving from one accusation to another in Eliphaz's speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἐθαύμασας δέ τινων πρόσωπα","severity":"info","text":"Origen moralizes the admiration of faces as a sin, reflecting early Christian ascetic critique of social status.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek text is clear. The English translation of 'Ἠνεχύραζες' as 'taking pledges' is standard."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ἔσται οὖν σοι ὁ παντοκράτωρ βοηθός. Ὑγιὲς ἐνθάδε δόγμα ὁ Ἐλιφὰζ\nλέγει· οἴεται γὰρ τὸν Ἰὼβ διὰ τὰ ἁμαρτήματα πάσχειν, καὶ ὅτι\nὑπομείνας καθαίρεται διʼ αὐτοῦ τοῦ πάσχειν· καὶ καθαιρόμενος, ὥσπερ\nχρυσὸς ἐν χωνευτηρίῳ, δόκιμος ἀποφαίνεται, πᾶν τὸ ἀλλότριον\nἀποθέμενος, καὶ πάσης κακίας 10 Psal. xciii,\n10. ἀμιγὴς γεγονώς. Φησὶν οὖν, ὅτι, ἑὰν καὶ σὺ ὑπομείνῃς\nτὰ συμβεβηκότα σοι, ἀποδώσει σε καθαρὸν ὥσπερ ἄργυρον πεπυρωμένον ὁ\nΘεός· καὶ καθαρὸς γενόμενος, παῤῥησίαν ἕξεις, ὡς ἀποθέμενος τὰ\nἁμαρτήματα, καὶ ἱλαρῶς τὸ πρόσωπον ἐπαρεῖς εἰς τὸν οὐρανὸν,\nἀκαταγνώστῳ συνειδότι τὰς ἱκετείας ποιούμενος· κἄν τι εὔξῃ καὶ\nὑπόσχῃ τῷ Θεῷ, αὐτὸς ἐνισχύσει σε πρὸς πέρας ἀγαγεῖν τὰς πρὸς αὐτὸν\nὑποσχέ σεῖς· αὐτὸς γάρ ἐστιν « ὁ ἐνεργῶν ἐν ἡμῖν καὶ τὶ θέλειν καὶ\nτὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. » Ἀντὶ μέντοι τοῦ, « Δώσει δέ σοι\nἀποδοῦναι τὰς εὐχὰς. Θεοδοτίων, « Καὶ ὁριεῖς ῥῆμα, καὶ σταθήσεταί\nσοι, » ἐξέδωκε· τουτόστιν, ἅπαν ὅ ἂν συντάξῃ καὶ τυπώσῃς, οὐ\nδιαπεσεῖται· καὶ ἁπλῶς εἰπεῖν, ἅπασάν σοι τὴν ἁρμόζουσαν δικαίῳ\nπαρέξει διαγωγήν· καὶ πᾶσαι αἱ ὁδοί σου κατευοδωθήσονται ὑπὸ τοῦ\nθείου ὁδηγούμεναι φωτός· ἢ καὶ αἱ πράξεις σου λαμπραὶ καὶ ἐπίδοξοι\nἔσονται. Ὅτί ἐταπείνωσεν ἑαυτόν, καὶ ἐρεῖς· Ὑπερηφανεύσατο. Ὡς μὲν περὶ ἑτέρου\nδοκεῖ λέγειν· πρὸς δὲ τὸν Ἰὼβ ὁ λόγος. Διὰ τοῦτο, φησὶν, ἔσται ταῦτα\nτῷ μετανοοῦντι, ὅτι ἐταπείνωσεν ἑαυτὸν, καὶ εἷπεν, ὅτι ἐνδίκως αὐτὸς\nὑπέστη ἃ πέπονθεν, ἐτειδὴ ὑπερηφανεύεατο. Καὶ κύφαστα ὀφθαλμοῖς σώσει.","english":"Therefore the Almighty will be your helper. Here Eliphaz speaks a sound doctrine; for he thinks that Job suffers because of his sins, and that by enduring he is purified through the suffering itself; and being purified, like gold in a crucible, he is shown to be genuine, having put away everything alien and become unmixed with any vice. He says, then, that if you also endure what has befallen you, God will restore you pure like refined silver; and having become pure, you will have freedom of speech, as one who has put away his sins, and you will lift your face cheerfully to heaven, making your supplications with a blameless conscience; and if you pray and make promises to God, he himself will strengthen you to bring to completion your promises to him; for he himself is \"the one who works in us both the will and the energy for good purpose.\" Instead of \"He will give you to fulfill your prayers,\" Theodotion rendered, \"And you will determine a word, and it will be established for you\"; that is, everything you arrange and set in order will not fail; and, to speak simply, he will provide you with all the conduct befitting a righteous person; and all your ways will be guided by divine light and prosper; or also your deeds will be bright and glorious. That he humbled himself, and you will say, \"He was arrogant.\" He seems to speak as if about another, but the word is directed to Job. Therefore, he says, these things will happen to the one who repents, because he humbled himself and said that he justly underwent what he suffered, since he was arrogant. And with downcast eyes he will save.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xciii, 10","severity":"info","text":"The citation 'Psal. xciii, 10' refers to Psalm 93:10 in the Septuagint numbering, which corresponds to Psalm 94:10 in modern Bibles. The verse likely speaks of purification or divine testing.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παντοκράτωρ","severity":"info","text":"The term 'παντοκράτωρ' (pantokratōr) means 'almighty' or 'all-powerful' and is a standard epithet for God in Greek Christian literature, emphasizing divine omnipotence.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοδοτίων","severity":"info","text":"Theodotion is a second-century Jewish translator known for his Greek version of the Hebrew Bible. Origen here compares his rendering of a Job passage with the Septuagint, showing textual variation.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χρυσὸς ἐν χωνευτηρίῳ","severity":"info","text":"The image of gold refined in a crucible is a common metaphor in early Christian and Jewish literature for purification through suffering, paralleling passages such as Proverbs 17:3 and 1 Peter 1:7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὡς μὲν περὶ ἑτέρου δοκεῖ λέγειν· πρὸς δὲ τὸν Ἰὼβ ὁ λόγος","severity":"info","text":"This phrase marks a rhetorical shift: Eliphaz appears to speak of a third person, but Origen notes the address is actually directed at Job, highlighting a literary device of indirect rebuke.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀκαταγνώστῳ συνειδότι","severity":"info","text":"The phrase 'blameless conscience' reflects Origen's moral psychology, where purification leads to a state of moral clarity, a theme later developed in monastic and ascetic traditions.","cites":[{"key":"hollis:alma99154550085603941","label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ κύφαστα ὀφθαλμοῖς σώσει' is unclear; 'κύφαστα' may be a corruption or variant of 'κύπτω' (to stoop), suggesting humility, but the exact reading is uncertain."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Τουτέστι τὸν ταπεινόφρονα, τὸν κάτω\nβλέποντα διὰ τὸ δυσσυνείδητεν καὶ ἀπαῤῥησίαστον, καθάπερ ὁ ἐν τοῖς\nΕὐαγγελίοις δικαιωθεὶς τελώνης. ΚΕΦ. ΚΖ΄. Ἔει δὲ προσθεὶς Ἰὼβτῷ προοιμίῳ εἶπεν. Ἔλαβεν ἐξουτίαν τοῦ Ἰὼβ ὁ\nδιάβολος καὶ ἤτασεν αὐτὸν νυκτὸς καὶ ἡμέρας· πρότερον μὲν διὰ τῶν\nἐκτός· ὕστερον δὲ διʼ αὐτοῦ τοῦ σώματος· μετὰ ταῦτα καὶ διὰ τῶν\nφίλων. Ὅτε γὰρ αὐτὸν ἐδοκίμαζε διὰ τῆς γυναικὸς, καὶ οἶδεν, ὅτι οὐ\nνενίκηται ὁ Ἰὼβ, τρεῖς φίλους ἤνεγκεν, οὐκ ἐχθροὺς, οὐκ ἐπίβουλα\nδόγματα ἔχοντας· ἀλλʼ ἀληθεῖς μὲν λόγους. οὐ καλῶς δὲ, οὐδὲ ἐν καιρῷ\nπροσφερομένους· καὶ ἐβούλετο διὰ τούτων ποιῆσαι τὸν δίκαιον\nφθέγξασθαί τι κατὰ τῆς Προνοίας· ἀσεβῆσαι διὰ τοὺς πόνους· ἐκκακῆσαι\nδιὰ τὰς ἀλγηδόνας· ἀλλʼ ὁ στεῤῥὸς ἀδάμας οὗτος, ὅρα τί λέγει μετὰ\nτοὺς λόγους τῶν τριῶν, ὅτε ἐτέλεσε ὁ Ἐλιφὰζ τρεῖς διαλέξεις, ὁ\nΒαλδὰδ τρεῖς, ὁ Σοφὰρ δύο. Οὐ γὰρ σύνοιδα ἐμαυτῷ ἄτοπα πράξας. Τοῦτο καὶ Παῦλος ὕστερον\nἐφθέγξατο, καὶ προσέθηκεν· « Ἀλλʼ οὐκ ἐν τούτῳ δεδικαίωμαι. » Πολλὴ\nἡ παῤῥησία τοῦ δικαίου καὶ ἐπὶ τῷ προτέρῳ βίῳ, καὶ ἐπὶ τοῖς κατὰ τὸν\nκαιρὸν τῆς περιστάσεως, ὥστε αὐτὸν εἰπεῖν· Οὐδὲν ἐμαυτῷ σύνοιδα. ΚΕΦ΄. ΚΘ΄. Ἁδροὶ δὲ ἐπαύσαντο λαλοῦντες. Ἢ κατὰ τὴν τῶν λοιπῶν ἔκδοσιν « οἱ\nἄρχοντες. » Οὗτοι παραχωνήσῃ τὸ συλληφθέν· κατὰ ταῦτα\nδὲ καὶ ἐπὶ τῆς φιλομαθοῦς ψυχῆς γίνεται· συλλαμβάνει γὰρ τὸν λόγον. ὅν ἀπαγγελλόμενον μορφοῖ, καὶ τυποῖ αὐτὸν τῇ τάξει· ὅταν δὲ μετὰ τὸ\nτυπῶσαι καὶ μορφῶσαι, τετελειωμένον αὐτὸν παραδῷ, τότε τίκτει· καὶ\nμέχρις ἂν τέκῃ, βαρύνεται ἐν ὠδῖνι. Λαλήσω, ἵνα ἀναπαύσωμαι ἀνοίξας τὰ χείλη.","english":"that is, the humble-minded one, who looks downward because of a bad conscience and lack of confidence, just as the tax collector in the Gospels who was justified. Chapter 27. But Job, having added to the proem, said: The devil took authority over Job and afflicted him night and day; first through external things, later through the body itself, and after that also through his friends. For when he tested him through his wife and knew that Job was not conquered, he brought three friends, not enemies, not holding treacherous doctrines, but true words, yet not well nor timely offered; and he wished through these to make the righteous man utter something against Providence, to blaspheme because of his labors, to faint because of his pains. But this steadfast adamant, see what he says after the words of the three, when Eliphaz had finished three discourses, Bildad three, Zophar two. \"For I am not conscious of having done anything wrong.\" This Paul later uttered, and added: \"But I am not justified in this.\" Great is the confidence of the righteous man both regarding his former life and regarding the time of his distress, so that he could say: \"I am conscious of nothing in myself.\" Chapter 29. And the mighty ones ceased speaking. Or according to the other editions, \"the rulers.\" These will cause the conceived to be miscarried; and similarly this happens also in the case of the soul that loves learning; for it conceives the word, which when announced it forms and shapes in order; but when after shaping and forming it delivers it perfected, then it gives birth; and until it gives birth, it is weighed down in labor. I will speak, so that I may rest by opening my lips.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐν τοῖς Εὐαγγελίοις δικαιωθεὶς τελώνης","severity":"info","text":"The tax collector justified in the Gospels refers to the parable of the Pharisee and the tax collector (Luke 18:9-14) or the call of Levi (Matthew 9:9-13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΖ΄","severity":"info","text":"The notation 'Chapter 27' marks a structural division in the commentary, likely corresponding to a section of the biblical text or a thematic unit.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ γὰρ σύνοιδα ἐμαυτῷ ἄτοπα πράξας","severity":"info","text":"This phrase echoes Job's protestation of innocence (Job 13:18 LXX) and is paralleled by Paul in 1 Corinthians 4:4, as noted in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦτο καὶ Παῦλος ὕστερον ἐφθέγξατο","severity":"info","text":"The commentary links Job's declaration to Paul's statement, showing early Christian reception of Job as a type of the righteous sufferer.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἁδροὶ δὲ ἐπαύσαντο λαλοῦντες","severity":"info","text":"The variant 'the rulers' for 'the mighty ones' reflects textual variation in the Septuagint tradition, as noted in the commentary.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"παραχωνήσῃ τὸ συλληφθέν","severity":"info","text":"The metaphor of miscarriage for the soul's labor in learning is a distinctive exegetical image, comparing premature delivery of a word to spiritual failure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tax collector' is ambiguous: it could refer to the parable in Luke or to Matthew's call.","The phrase 'Chapter 27' and 'Chapter 29' may refer to chapter divisions in the biblical text or in Origen's commentary; the exact reference is unclear.","The variant reading 'the rulers' for 'the mighty ones' is noted but the source of this variant is not specified."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"Ὁ τυγχάνων συνετοῦ\nἀκροατοῦ, καὶ ὤν πλήρης λόγων, λαλῶν ἀναπαύεται, τὴν περισσότητα\nοἷον κενώ σας καὶ ἀποβαλών. ΚΕΦ. ΛΕ΄. Ἀνάβεψον εἰς τὸν οὐρανόν. Ἀναβλέπει εἰς τὸν οὐρανὸν οὐχ ὁ τοὺς\nσωματικοὺς ὀφθαλμοὺς ἐπάρας, καὶ ἰδὼν τὸν οὐρανόν· τοῦτο γὰρ τὸ\nἀναβλέπειν ἔχουσι » θ καὶ οἱ κύνες καὶ οἱ ὄνοι. Οὐδεὶς φιλόκοσμος\nἀναβλέπει εἰς τὸν οὐρανὸν, ἀλλʼ ὁ μὴ ἀγαπῶν τὸν κόσμον, μηδὲ τὰ ἐν\nτῷ κόσμῳ. Πάλιν δὲ οὐχ οὕτω τὰ νέφη ὑψηλὰ ἀφʼ ἡμῶν ἐστιν, ὡς ἐὰν ἴδω\nτὸν Μωσέως βίον, καὶ τὴν ἐκείνου πρὸς Θεὸν ἀρέσκειαν, καὶ τὴν\nἐμαυτοῦ σμικρότητα καὶ ταπεινότητα, οὕτω βλέπω τὸ νέφος ὑψηλὸν ἀπʼ\nἐμοῦ· ἐὰν ἔλθω ἐπὶ Ἰησοῦν τὸν τοῦ Ναυῆ, ἐπὶ τοὺς βίους τῶν προφητῶν,\nἐὰν ἐξετάζω αὐτῶν τὰς πράξεις, τότε ποιῶ τὸ γεγραμμένον, καὶ\nκαταμανθάνω πόσον ἐστὶ τὰ νέφη ὑψηλὰ ἀπʼ ἐμοῦ. Εἰ ἥμαρτες, τί πράξεις; Ἆρα οὖν, φησὶν, οἶδας, εἰ ἥμαρτες, τί πράξεις\nἐπὶ τὸ λῦσαι τὸ ἡμαρτημένονς; Εἰ ἥμαρτες λόγοις, λόγοις κρείττοσιν\nἴασαι· εἰ ἥμαρτες ἐν ἔργοις, ἔργοις διαφέρουσιν αὐτὸς ἑαυτὸν\nἰώμενος· εἰ δὲ πολλαὶ καὶ ἀνίατοι αἱ ἀνομίαι, διὰ τοῦτο ἐπὶ τοῖς\nἀνιάτοις, οἷς ἑαυτοὺς ἰάσασθαι οὐ δυνάμεθα, ἦλθαν Ἰησοῦς Χριστὸς ἐξ\nοὐρανῶν, ἵνα τὰ ἀνίατα ἰάσηται, καὶ γένηται τὸ, « Μακάριοι ὧν\nἀφέθησαν αἰ ἁμαρτίαι. »\nὉ κατατάσσων φυλακὰς νσκτεριστάς. Ὅρα ὄτι ἐγκώμια τοῦ Θεοῦ καὶ ὕμνους\nδιεξέρχεται ὁ Ἐλιοῦς, λέγων περὶ αὐτοῦ, « Ὁ κατατάσσων φυλακὰς\nνυκτερινάς. » Θέλεις ἰδεῖν πῶς κατατάσσει φυλακὰς νυκτερινὰς ὁ Θεός; Ὅλος ὁ αἰὼν οὗτος νύξ ἐστι, σκέτος ἐστί. Τὸ φῶς τηρεῖταί σοι· νῦν\nγὰρ διʼ ἐσόπτρου βλέπεις, μέλλεις δέ ποτε βλέπειν τὸ φῶς.","english":"One who has an intelligent hearer and is full of words, when speaking, ceases, having, as it were, emptied out and cast off the excess. Chapter 35. \"Look up to the heaven.\" He looks up to the heaven not by raising his physical eyes and seeing the heaven; for even dogs and donkeys have this looking up. No lover of the world looks up to the heaven, but rather one who does not love the world, nor the things in the world. Again, the clouds are not so high above us in this way: if I see the life of Moses and his pleasing of God, and my own smallness and humility, then I see the cloud as high above me; if I come to Jesus the son of Nun, to the lives of the prophets, if I examine their deeds, then I do what is written and learn how high the clouds are above me. \"If you have sinned, what will you do?\" Therefore, he says, do you know, if you have sinned, what you will do to resolve the sin? If you have sinned in words, heal with better words; if you have sinned in deeds, heal yourself with superior deeds; but if the transgressions are many and incurable, for this reason, for the incurable ones, which we cannot heal ourselves, Jesus Christ came from the heavens, that he might heal the incurable, and it becomes, \"Blessed are those whose sins are forgiven.\"\n\n\"He who arranges the night watches.\" Observe that Elihu goes through praises of God and hymns, saying concerning him, \"He who arranges the night watches.\" Do you wish to see how God arranges the night watches? This whole age is night, it is darkness. The light is kept for you; for now you see through a mirror, but you will one day see the light.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΛΕ΄.","severity":"info","text":"The phrase 'Chapter 35' marks a structural division, likely a chapter heading in the commentary tradition, not part of the biblical text.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάβλεψον εἰς τὸν οὐρανόν","severity":"info","text":"This phrase echoes Job 35:5 (LXX), where Elihu exhorts Job to look up to the heavens, a key theme in the passage.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι ὧν ἀφέθησαν αἱ ἁμαρτίαι","severity":"info","text":"This quotation, 'Blessed are those whose sins are forgiven,' is not a direct biblical verse but likely a liturgical or patristic formula, possibly from a creed or homily.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ κατατάσσων φυλακὰς νυκτερινάς","severity":"info","text":"This phrase, 'He who arranges the night watches,' is a paraphrase of Job 35:11 (LXX), where Elihu describes God's ordering of the cosmos.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰησοῦς Χριστὸς ἐξ οὐρανῶν","severity":"info","text":"The reference to Jesus Christ coming from the heavens to heal incurable sins reflects Origen's Christological interpretation, linking Job's suffering to Christian soteriology.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νύξ ἐστι, σκέτος ἐστί","severity":"info","text":"The allegory of the present age as night and darkness, with light seen through a mirror, is a common Neoplatonic and Christian motif, used here to interpret Job's cosmic imagery.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Εἰ ἥμαρτες, τί πράξεις;' may be a rhetorical question from Elihu (Job 35:6 LXX) or an insertion by Origen; the text does not clarify the speaker.","The identity of 'Jesus the son of Nun' is clear, but the reference to 'the lives of the prophets' is generic and not tied to a specific source."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Οὐκοῦν νύξ\nἐστι πᾶς ὁ αἰὼν, καὶ χρεία φυλάκων τεταγμένων εἰς ἵνα οἱ φύλακες, οἱ\nἐπὶ τῶν νυκτῶν, φρουρῶσι τοὺς ἐν νυξὶν ἀπὸ τῶν λῃστῶν, ἀπὸ τῶν\nθηρίων, ἀπὸ τῶν πολεμίων. Τίνες οἱ φύλακες; Οἱ παρεμβάλλοντες\nἄγγελοι. Ὁ διορίζων με ἀπὸ τετραπόδων γῆς. Κατὰ δὲ τοὺς λοιποὺς, « διδάσκων\nἡμᾶς ὑπὲρ τὰ κτήνη τῆς γῆς, καὶ σοφίζων ὑπὲρ τὰ κατὰ τὸν ἀέρα\nδιιπτάμενα πετεινά· » μόνος γὰρ ὁ ἄνθρωπος λόγῳ τετίμηται. Κατὰ μὲν\nοὖν τὸν λόγον τῆς δημιουργίας διωρίσμεθα ἀπὸ πάντων τῶν ζώων· ἐὰν δὲ\nἦς ἁμαρτωλὸς, πόρνος, κατωφερὴς, οὐ διωρίσθης ἀπὸ τετραπόδων γῆς,\nἀλλὰ παρασυνεβλήθης τοῖς κτήνεσι, καὶ ἐγένου ὡς ἵππος\nκαὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις, καὶ ἵππος θηλυμανής. ΚΕΦ. Μ΄. Μὴ, ἀλλὰ ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Τὰ μὲν τέλεια τῶν\nἀγωνισμάτων τοῖς καλῶς ἀθλήσασι μετὰ τὸν βίον ἀπόκειται τοῦτον· οὐδὲν δὲ ἧττον καὶ ἤδη ἡ χάρις τοῦ Θεοῦ ἀῤῥαβωνίζεται τοὺς ἀθλητάς. Διὰ τοῦτο, ὅτε ἠγωνίσατο τὰ μέγιστα ὁ Ἰώβ ὅτε, ἀποβαλὼν τὰ\nὑπάρχοντα, ἐδόξασε τὸν δεδωκότα· ὅτε, ἀποθέμενος τὰ τέκνα,\nεὐχαρίστησε τῷ παρειληφότι· ὅτε, νοσήσας ὡς σκώληκας ἀνομβρεῖν ἀπὸ\nτοῦ σώματος, οὐ νενίκηται ἀπὸ τῶν πόνων· προοίμια καὶ ἀῤῥαβῶνα τῶν\nἄθλων δίδωσιν αὐτῷ ὁ Θεὸς, χρηματίσας αὐτῷ διὰ νέφους καὶ λαίλαπος. Ἀκούσας οὖν τῶν προτέρων λόγων, δέον ἀποκρίνασθαι πρὸς Θεὸν, σιωπᾷ,\nὡς οὐκ ἔχων παῤῥησίαν· οὕπω γὰρ ᾔδει τὸ, « Μωσῆς ἐλάλει, ὁ δὲ Θεὸς\nἀπεκρίνατο αὐτῷ φωνῇ. » Ὁ μέντοι Θεὸς δίδωσιν αὐτῷ παῤῥησίαν τοῦ\nλέγειν· καὶ τοσαύτη ἐστὶν αὐτοῦ ἡ χρηστότης, ὥστε ἀναλαβεῖν αὐτὸν\nπρόσωπον οὐ κρίνοντος, ἀλλὰ κρινομένου μετὰ τοῦ ἀνθρώπου.","english":"Thus, the whole of time is night, and there is need of guards stationed so that the guards, those of the night, may watch over those in the night from thieves, from wild beasts, from enemies. Who are the guards? The angels who encamp. He who distinguishes me from the four-footed beasts of the earth. But according to the others, \"teaching us beyond the cattle of the earth, and making us wise beyond the birds that fly through the air\"; for man alone is honored with reason. According to the principle of creation, then, we are distinguished from all animals; but if you are sinful, licentious, lustful, you are not distinguished from the four-footed beasts of the earth, but you are compared to cattle, and you have become like a horse and a mule, which have no understanding, and a horse mad for females. Chapter 40. \"Nay, but gird your loins like a man.\" The perfect prizes are reserved for those who have contended well after this life; but nonetheless, the grace of God already gives an earnest to the athletes. For this reason, when Job contended in the greatest contests—when, having lost his possessions, he glorified the giver; when, having laid aside his children, he gave thanks to the one who had received them; when, having fallen ill so that worms poured from his body, he was not overcome by his sufferings—God gives him preliminaries and an earnest of the prizes, having given him an oracle through cloud and tempest. Having heard the previous words, then, he ought to answer God, but he is silent, as one who has no freedom of speech; for he did not yet know that \"Moses spoke, and God answered him with a voice.\" However, God gives him freedom of speech to speak; and such is his kindness that he assumes the role not of a judge, but of one being judged together with the man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν νύξ ἐστι πᾶς ὁ αἰὼν","severity":"info","text":"The metaphor of the whole age as night frames the need for angelic guards, a theme not in the biblical Job but typical of Origen's allegorical exegesis.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φύλακες","severity":"info","text":"The 'guards' are identified as angels who encamp (παρεμβάλλοντες ἄγγελοι), a term suggesting military or protective deployment, echoing Origen's angelology.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διδάσκων ἡμᾶς ὑπὲρ τὰ κτήνη","severity":"info","text":"This phrase, attributed to 'the others', likely paraphrases a lost or variant reading of Job 35:11 or similar wisdom text, emphasizing human distinction through reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνατο αὐτῷ φωνῇ","severity":"info","text":"A reference to Exodus or Numbers where God speaks to Moses; Origen contrasts Job's initial silence with Moses' direct dialogue, highlighting divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προοίμια καὶ ἀῤῥαβῶνα","severity":"info","text":"The terms 'preliminaries and earnest' reflect Hellenistic athletic and legal language, where an arrabon is a deposit or pledge; Origen uses it to describe God's anticipatory reward for Job's trials.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΚΕΦ. Μ΄","severity":"info","text":"The chapter marker 'Chapter 40' indicates a division in the Greek Job text; Origen's commentary follows this structure, linking Job's girding to athletic contest.","cites":[{"key":"hollis:alma99154550085603941","label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ δὲ τοὺς λοιποὺς' ('according to the others') is ambiguous: it may refer to other translators or exegetes, or to a variant biblical text.","The identity of the 'others' who provide the teaching about birds and cattle is not specified."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Καὶ ἄλλαι\nτοῦτο ἐδίδαξαν Γραφαί· ὡς τὸ, « Δεῦτε, καὶ διαλεχθῶμεν· » καὶ, «\nΛαός μου, τί ἐποίησά σοι; » Ἥδη ἆθλον δίδωσιν αὐτῷ ὁ Θεὸς, ὅτι\nἅνθρωπον ἐρωτᾷ, ὅτι πυνθάνεται αὐτοῦ, ὅτι δίδωσιν ἐξουσίαν τῆς\nἀποκρίσεως. Εἰ μὴ ἦν νενικηκὼς, οὐκ ἐλάμβανεν· εἰ μὴ ἦν ὑπομείνας,\nοὐκ ἂν ἦκουσε· « Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου, » καὶ μὴ σιώπα· ἀλλʼ ἀνδρίζου πρὸς τὰς ἐρωτήσεις· ὅσῳ γὰρ ὀσφύς τινος οὐκ ἔζωσται,\nοὐδὲ συνέσφιγκται, ἀλλὰ λέλυται, οὐ δύναται εὐλόγως ἀποκρίνασθαι τῷ\nΘεῷ. Μὴ πρότερον οὖν ἀποκρινάσθω τις τῷ Θεῷ, ἐὰν μὴ ἀνὴρ γένηται\nτέλειος τὴν πνευματικὴν ἡλικίαν καὶ τὴν ὀσφὺν ζώσηται. Μὴ ἀποποιοῦ μου τὸ κρῖμα. Μὴ οἴου ἀλόγως κεκρίσθαι μοι ταῦτα ἅπερ\nὑπέμεινας, μηδὲ ἀποποιοῦ μου τὸ κρῖμα. Τούτου τοῦ ῥητοῦ, ὡς χρησίμου\nμνημονεύωμεν, ὅταν ὁ Θεὸς παθεῖν τι ἡμᾶς κρίνῃ, τέκνον ἀποβαλεῖν. ἀρχὴν ἀπολέσαι, νοσῆσαι κατὰ τὸ σῶμα. ὅ τι δήποτε τούτων ὑποστῆναι· οὐδὲν ταύτων οἷόν τε παθεῖν ἡμᾶς, μὴ κρίνοντος τοῦ Θεοῦ. Ἐπεὶ οὖν\nοὐδὲν τούτων γίνεται χωρὶς κρίματος τοῦ Θεοῦ, λέγεται πρὸς τὸν\nπαθόντα· « Μὴ ἀποποιοῦ μου τὸ κρῖμα· » τουτέστι, Μὴ ἀπαρνοῦ ὅπερ\nἔκρινα περὶ σοῦ· τὸν παρόντα λέγει χρηματισμόν. Οἴει δέ με ἄλλως σοι κεχρημστικέναι, ἢ ἵνα ἀναφανῇς δίκαιος; Ἀπολογοῦμαί σοι· δίκαιος ἦς, ἀλλʼ οὐκ ἦς φανερός· ὑπομονὴν εἶχες· ἔδει με ἀφορμὴν παρασχεῖν τοῦ λάμψαι σου τὴν ὑπομονήν· εἷχες\nἀνδρείαν· ἀλλʼ ἐκρύπτετο ἐν σοί· οἱ συμβεβηκότες πόνοι ἔδειξάν σου\nτὴν ἀνδρείαν. Τούτων μνημονεύωμεν ἐν τοῖς τῶν περιστάσεων καιροῖς,\nκαὶ δόξωμεν 16 Psal. XLVIII, 13, 21, xxxi, 9. 17 Jerem. v, 8. 18 lsai. 1, 18.","english":"And other Scriptures have taught this, as in: \"Come, and let us reason together,\" and \"My people, what have I done to you?\" Already God gives him a prize, because He asks a man, because He inquires of him, because He grants him the authority of a response. If he had not been victorious, he would not have received it; if he had not endured, he would not have heard: \"Gird your loins like a man,\" and do not be silent; but be manly toward the questions. For as long as someone's loins are not girded, nor tightened, but are loose, he cannot answer God reasonably. Therefore, let no one answer God unless he has become a perfect man in spiritual age and has girded his loins. Do not reject my judgment. Do not think that these things which you endured have been judged by me without reason, nor reject my judgment. Let us remember this saying, as useful, when God judges that we should suffer something—to lose a child, to lose an office, to be ill in body, or to undergo any such thing. None of these things can we suffer unless God judges. Since none of these things happens without God's judgment, it is said to the one who has suffered: \"Do not reject my judgment\"; that is, do not deny what I have judged concerning you; he refers to the present oracle. Do you think that I have given you an oracle otherwise than that you might appear righteous? I defend myself to you: you were righteous, but you were not manifest; you had endurance; I needed to provide an occasion for your endurance to shine; you had courage, but it was hidden in you; the labors that befell you revealed your courage. Let us remember these things in times of distress, and let us think...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε, καὶ διαλεχθῶμεν","severity":"info","text":"The phrase 'Come, and let us reason together' is likely a citation of Isaiah 1:18 (LXX).","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λαός μου, τί ἐποίησά σοι;","severity":"info","text":"'My people, what have I done to you?' echoes Jeremiah 5:8 (LXX), a prophetic reproach.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου","severity":"info","text":"'Gird your loins like a man' is a biblical exhortation, possibly from Psalm 48:13 (LXX) or a similar wisdom context.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρῖμα","severity":"info","text":"The term κρῖμα (judgment) here denotes divine judgment or decree, not a legal verdict; Origen interprets it as God's providential decision.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρηματισμόν","severity":"info","text":"χρηματισμός (oracle) refers to a divine response or revelation, often in a prophetic context; Origen uses it to describe God's communication to Job.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ ἀποποιοῦ μου τὸ κρῖμα","severity":"info","text":"This repeated phrase frames the passage as an exhortation to accept divine judgment, linking the scriptural citations to Origen's moral application.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes marginal references to Psalms, Jeremiah, and Isaiah, but the exact verses are not fully specified in the passage; the citations are inferred from the LXX."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"19 Mich. vi, 3. τοῦ Θεοῦ ἀκούειν παρόντος καὶ λέγοντος ἡμῖν· « Οἴει\nδέ με ἄλλως σοι κεχρηματικέναι, » τουτέστι τὸν πειρασμὸν συγχωρῆσαι,\nἢ ἵνα τοῖς ἀγνοοῦσι δήλη ἡ σὴ δικαιοσύνη ᾖ; Ἀνάλαβε δὴ ὕψος. Ἔστι δὲ καὶ οὕτω νοῆσαι τοὺς στίχους· Νενίκηκας τὸν\nπειραστήν· ἀνάλαβέ σου τὸ ὕψος· ἀνάλαβέ σου τὴν δύναμιν· στεφάνωσαι· ἔνδυσαι εὐπρέπειαν. Ὁ ὑβριστὴς ἐστρατεύσατο κατὰ σοῦ· σὺ δὲ τὸν\nὑπερήφανον ἐταπείνωσας, καὶ μακρὰν μετʼ αἰσχύνης ἀπέστρεψας μετὰ τῆς\nαὐτοῦ φάλαγγος. ΚΕΦ. ΜΑ΄. Παίξῃ δὲ ἐν αὐτῷ ὥσπερ ὀρνέῳ; ἢ δήσεις αὐτὸν ὥσπερ στρουθίον παιδίῳ; Μεγάλης καὶ ἐῤῥωμένης καὶ τελείας ψυχῆς διαγράφει τὸ τέλος, ὅτι γε ὁ\nδράκων αὐτῷ, ὥσπερ στρουθίον παραδέδοται παιδίῳ, μηδὲ βλάψαι τὸ\nπαιδίον δυνάμενον, ὅτι καὶ δεδεμένον αὐτὸ ἄγει ὅπου γε βούλεται τὸ\nπαιδίον καὶ περιφέρει· οὕτω τῇ χάριτι τοῦ Κυρίου, ὡς στρουθίον\nὑποχείρπον, ὁ Σατανᾶς δεδεμένος γεγένηται τοῖς νηπίοις καὶ\nθηλάζουσιν, ὧν ἐκ στόματος κατηρτήσατο αἶνον ὁ Θεός. Ἐνσιτοῦνται δὲ ἐν αὐτῷ ἔθνη. Ὥσπερ τῶν πιστῶν βρῶμα ὁ Κύριος, οὕτως ὁ\nδράκων τῶν ἀσεδῶν· « Ἔδωκας γὰρ αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι· »\nτουτέστι, τοῖς υἱοῖς τοῦ σκότους, τοῖς ἐν ἀγνωσίᾳ. Καθʼ ἕκαστον γὰρ\nλόγον ὅν παραδεχόμεθα, ἤτοι ἀπὸ τοῦ δράκοντος ἐσθίομεν, ἐὰν\nπαραδεξώμεθα ἀκοὴν ματαίαν, ἢ ἀπὸ τοῦ Χριστοῦ, ἐὰν παραδεξώμεθα\nλόγον οἰκοδομοῦντα καὶ ὠφελοῦντα. Πᾶν δὲ πλωτὸν συνελθὸν οὐ μὴ ἐνέγκωσι βύρσαν μίαν οὐρᾶς αὐτοῦ. Σαφέστερον δὲ εἰπεῖν Οἱ ἄνθρωποι, οἱ πλοίοις τοῖς σώμασι χρώμενοι,\nτὰ τελευταῖα τοῦ δράκοντος καὶ τὰ ἔσχατα νεκρῶσαε αὐτοὶ καθʼ ἑαυτοὺς\nοὐ δύνανται·","english":"Mich. vi, 3. To hear God present and speaking to us: \"Do you think that I have given you a response otherwise,\" that is, to have permitted the temptation, or so that your righteousness might be manifest to those who are ignorant? Take up your height, then. And it is also possible to understand the verses in this way: You have conquered the tempter; take up your height; take up your power; be crowned; clothe yourself in comeliness. The insolent one waged war against you; but you humbled the arrogant one, and you turned him back far away with shame, together with his phalanx. CHAPTER 41. Shall he play with him as with a bird? Or shall he bind him like a sparrow for a child? It describes the end of a great, strong, and perfect soul, that the dragon is handed over to him, like a sparrow to a child, unable even to harm the child, because it is bound and the child leads it wherever it wishes and carries it around; thus, by the grace of the Lord, like a sparrow that is subdued, Satan has become bound to infants and sucklings, from whose mouth God has prepared praise. Nations feed upon him. Just as the Lord is the food of the faithful, so the dragon is the food of the impious: \"For you have given him as food to the Ethiopian peoples;\" that is, to the sons of darkness, to those in ignorance. For according to each word that we receive, we either eat from the dragon, if we receive a vain hearing, or from Christ, if we receive a word that builds up and benefits. But all that is navigable, coming together, cannot bear a single hide of his tail. To speak more clearly: Men, who use bodies as ships, cannot by themselves deaden the last and final parts of the dragon.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mich. vi, 3","severity":"info","text":"The lemma 'Mich. vi, 3' likely refers to Micah 6:3, but the quoted text does not correspond to any known verse in Micah; it may be a misattribution or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κεχρηματικέναι","severity":"info","text":"The verb κεχρηματικέναι (perfect infinitive of χρηματίζω) here means 'to give a divine response or oracle,' consistent with its use in Hellenistic Greek for oracular or authoritative pronouncements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδωκας γὰρ αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι","severity":"info","text":"This quotation is not found in the canonical Septuagint; it may be from a lost apocryphon or a variant reading of a prophetic book, possibly related to Nahum or Zephaniah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰθίοψι","severity":"info","text":"In early Christian exegesis, 'Ethiopians' often symbolize the unenlightened or those in darkness, as seen in Origen's allegorical interpretation here: 'sons of darkness, those in ignorance.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΜΑ΄","severity":"info","text":"The notation 'ΚΕΦ. ΜΑ΄' (chapter 41) marks a structural division, likely corresponding to Job 41 in the Septuagint, where the dragon/Leviathan is described; the commentary then expounds on that chapter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"στρουθίον","severity":"info","text":"The image of the dragon bound like a sparrow for a child is a distinctive allegory found in Origen's homilies on Job, later echoed in patristic literature to illustrate the power of grace over evil.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Mich. vi, 3' is unclear: it may be a scribal error for a different book or a non-canonical source. The quotation 'Ἔδωκας γὰρ αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι' is unattested in the Septuagint, leaving its origin ambiguous."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"θείας δὲ δυνάμεως ἐπισκοπούσης, καὶ ὅλον αὐτὸν κομίσαι\nκαὶ νεκρῶσαι δυνάμεθα. Νεκροῦμεν δὲ ἕκαστος, τὸ ὅσον ἐφʼ ἑαυτῷ, τὸν\nδιάβολον, κατὰ τό· « Ὁ δὲ Θεὸς συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας\nὑμῶν ἐν τάχει. »\nΕἰς πτύξιν θώρακος αὐτοῦ τίς ἄν εἰσέλθει, Θώραξ καὶ στῆθος\nὀνομάζεται, ὅπου ἐστὶ τὸ ἡγεμοπκόν. Οὐχ ἀπλοῦς ἐστιν ὁ θώραξ αὐτοῦ· δόλιός ἐστιν, ἐπτυγμένος ἐστίν· ἅγιος δὲ ἐλέγχειν αὐτὸν δύναται, καὶ\nδεῖξαι, ὅτι ἔπτυκται· τῷ γὰρ ἁγίῳ οὐκ ἔπτυκται. Πνεῦμα δὲ οὐ μὴ διέλθῃ αὐτόν. Τὸ, « οὐ μη διέλθῃ, » οὐχ ὅτι οὐ\nδιέρχεται καὶ παρέρχεται, ἀλλʼ ὅτι οὐδὲν αὐτὸν λανθάνει· πάντας δεῖ\nδιʼ αὐτοῦ ἐλθεῖν. Ἑαυτοὺς οὖν παρασκευάσωμεν, τοῦ μὴ κατασχεθῆναι\nὑπʼ αὐτοῦ. Οἱ δὲ ὀφθαλμοὶ αὐτοῦ εἶδος Ἑωσφόρου. Οἱ ὀφθαλμοὶ γοῦν αὐτοῦ οὐκ εἰσὶν\nἙωσφόροι, ἀλλʼ « εἶδος Ἑωσφόρου· » μετασχηματίζεται γὰρ εἰς ἄγγε\nφωτός. Προσποιεῖται εἶναι οὐράνιος ἀστήρ· προσ λονποιεῖταισύμβολον\nἡμέρας. Ὡς λαμπάδες καιόμεναι. Οἶμαι μὲν καὶ πάντας τοὺς\nἀσεβεῖς ἀθέων δογμάτων εἰσηγητὰς εἶναι στόμα τοῦ δράκοντος· εἴη δʼ\nἄν τι καὶ τροπικῶς νοούμενον παρὰ τοῦτο, ὅθεν οἱ λόγοι ἀπολλύντες. Εἴποτε ἤκουσας λόγου προφάσει Χριστιανισμοῦ κατηγοροῦντος τοῦ\nΔημιουργοῦ, φέρε εἰπεῖν, πρεσβεύοντος τὰ Μαρκίωνος, τὰ Οὐαλεντίνου,\nτὰ Βασιλείδου· ὅταν κακῶς λέγωσι τὸν Ποιητὴν οὐρανοῦ καὶ γῆς, ὅταν\nτι ὅμοιον, ὄψει ὅτι ἐκ στόματος τῶν τοιούτων ἐξέρχονται δαλοί. Τηρῶμεν οὖν ἑαυτοὺς, μήποτε ἐκεῖναι λαμπάδες ἡμᾶς καύσωσι· μήποτε αἱ\nἐσχάραι τοῦ πυρὸς ἡμῶν ἅψωνται. Ἔμπροσθεν αὐτοῦ τρέχει ἀπώλεια.","english":"But when divine power watches over, we are able to bring him entirely and mortify him. Each of us mortifies the devil, as far as it depends on us, according to: \"And God will crush Satan under your feet quickly.\"\n\nWho could enter the fold of his breastplate? The breastplate and chest are named, where the ruling part is. His breastplate is not simple; it is crafty, it is folded. A holy person can expose him and show that he is folded; for to the holy one he is not folded. But a spirit will not pass through him. The phrase \"will not pass through\" does not mean that he does not go through and pass by, but that nothing escapes him; all must go through him. Therefore let us prepare ourselves so as not to be held by him. His eyes are like the form of the Morning Star. His eyes, then, are not the Morning Star, but \"the form of the Morning Star\"; for he transforms himself into an angel of light. He pretends to be a heavenly star; he pretends to be a symbol of day. Like burning torches. I think that all the impious advocates of godless doctrines are the mouth of the dragon; but there might also be something understood figuratively beyond this, whence the words that destroy. If you ever hear a speech under the pretext of Christianity accusing the Creator, for instance, advocating the teachings of Marcion, of Valentinus, of Basilides—when they speak ill of the Maker of heaven and earth, when something similar—you will see that torches come out of the mouth of such people. Therefore let us guard ourselves, lest those torches burn us; lest the grates of fire touch us. Before him runs destruction.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δὲ Θεὸς συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει","severity":"info","text":"This is a non-canonical or paraphrased scriptural citation, not found verbatim in the Septuagint or New Testament; it may reflect a lost variant or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡγεμοπκόν","severity":"info","text":"The Greek reads 'ἡγεμοπκόν' (likely a misspelling for 'ἡγεμονικόν'), the Stoic term for the 'ruling part' of the soul, here applied to the chest or breastplate as the seat of reason.","cites":[{"key":"ed:tlg2042.tlg057","label":"source edition: Selecta in Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg057.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκίωνος, Οὐαλεντίνου, Βασιλείδου","severity":"info","text":"Marcion, Valentinus, and Basilides were prominent second-century Christian teachers deemed heretical; Origen here associates their doctrines with the destructive speech of the dragon.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς πτύξιν θώρακος αὐτοῦ τίς ἄν εἰσέλθοι","severity":"info","text":"This passage shifts from a general exhortation to a detailed allegorical interpretation of the devil's armor, specifically the breastplate (θώραξ) and its folds (πτύξις).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἶδος Ἑωσφόρου","severity":"info","text":"Origen interprets the devil's eyes as having the 'form of the Morning Star' (Ἑωσφόρος), linking to the tradition of Satan as a fallen angel of light, later influential in Christian demonology.","cites":[{"key":"hollis:alma990121068490203941","label":"Origeniana nona : Origen and the religious practice of his time ; papers of the 9th International Origen Congress, Pécs, Hungary, 29 August - 2 September 2005","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990121068490203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσ λονποιεῖταισύμβολον","severity":"caution","text":"The Greek 'προσ λονποιεῖταισύμβολον' is corrupt; the English draft reads 'he pretends to be a symbol,' but the manuscript likely has 'προσποιεῖται σύμβολον' (pretends to be a symbol).","cites":[{"key":"hollis:alma99154550085603941","label":"Studia patristica. Vol. C, Including papers presented at the Sixth British Patristics Conference, Birmingham, 5-7 September 2016","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99154550085603941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα δὲ οὐ μὴ διέλθῃ αὐτόν' is ambiguous: it could mean 'a spirit will not pass through him' (i.e., the devil) or 'a spirit will not pass through it' (i.e., the breastplate); the English draft takes the former, but the latter is possible."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Οἷον πρόδρομός τις ἐστὶν αὐτοῦ καὶ\nδορυφέρει αὐτὸν ἡ ἀπώλεια· ὅπου ἐὰν ἔρχηται, προτρέχει ἡ ἀπώλεια\nαὐτοῦ, εἶθʼ οὕτως αὐτὸς εἰσέρχεται. Ἐὰν μὴ πρῶτον παραδέξηταί τις\nτὴν ἀπώλειαν, οὐ παραδέχεται τὸν δράκοντα· ὅταν γὰρ ἁμάρτῃ τις. τότε, κνηθόμενος τὴν ἀκοὴν, διδασκάλους ζητεῖ ἀπολούμενος· καὶ ζητῶν\nδιδασκάλους, μετὰ τὸ ἀπολέσθαι εὑρίσκει τὸν δράκοντα, καὶ\nπαραδέχεται τοῦτον τοσούτων κακῶν πεπληρωμένον εἰς τὴν ἑαυτοῦ\nψυχήν. ΚΕΦ. ΜΒ΄. Ἔδωκε δὲ ὁ Κόριος διπλᾶ. Ὁ μὲν οὖν πάντα πειρασμὸν ὑποστὰς ἆθλα\nλαμβάνει τῆς ὑπομονῆς αὐτοῦ πάντα διπλᾶ παρὰ τὰ πρότερον· ὁ δὲ\nΚύριος ἆδλα δίδωσιν οὐχὶ διπλασίονα μόνον, ἀλλʼ ἑκατονταπλασίονα· οὐκ ἂν δὲ διπλάσια τῶν προτέρων ἔλαβεν, εἰ μὴ διπλασίονα τὴν ἀρετὴν\nἐπεδείξατο.","english":"Destruction is like a forerunner and bodyguard of him; wherever he goes, his destruction runs ahead, and then he himself enters. If one does not first admit destruction, one does not admit the serpent; for when one sins, then, tickling the ear, one seeks teachers who are perishing; and seeking teachers, after being destroyed, one finds the serpent, and admits him, filled with so many evils, into one's own soul. CHAPTER 42. And the Lord gave double. So he who has endured every trial receives the prizes of his patience, all double compared to before; but the Lord gives prizes not only double, but a hundredfold; and he would not have received double the former if he had not displayed double the virtue.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρόδρομός τις ἐστὶν αὐτοῦ καὶ δορυφέρει αὐτὸν ἡ ἀπώλεια","severity":"info","text":"The author personifies destruction as a forerunner and bodyguard of the serpent, a rhetorical device to illustrate the sequence of sin and spiritual ruin.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δράκοντα","severity":"info","text":"The Greek δράκοντα (serpent) here likely symbolizes the devil, consistent with the previous passage's discussion of mortifying the devil.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ΚΕΦ. ΜΒ΄. Ἔδωκε δὲ ὁ Κόριος διπλᾶ","severity":"info","text":"The phrase 'the Lord gave double' alludes to Job 42:10 (LXX), where Job receives double his former possessions after his trials.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΜΒ΄","severity":"info","text":"The notation 'CHAPTER 42' marks a clear structural division, likely a chapter heading from the biblical text of Job, used as a pivot in the homily.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κνηθόμενος τὴν ἀκοὴν","severity":"info","text":"The phrase 'tickling the ear' reflects a common patristic metaphor for the seductive allure of false teaching, as seen in Origen's critiques of heretical teachers.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑκατονταπλασίονα","severity":"info","text":"The claim that the Lord gives a hundredfold, not merely double, echoes Origen's exegetical principle of spiritual reward surpassing literal restitution, influential in later ascetic literature.","cites":[{"key":"dossier:greek-origen-homiliae-in-job","label":"gap dossier: Homilies on Job (fragments preserved in the catenae)","url":"https://naxiai.com/christian/gaps/greek-origen-homiliae-in-job"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'Κόριος' (likely a misspelling of Κύριος, Lord) in the phrase 'Ἔδωκε δὲ ὁ Κόριος διπλᾶ'; the reading is corrected to 'Κύριος' in the translation.","The phrase 'μετὰ τὸ ἀπολέσθαι' could mean 'after being destroyed' (passive) or 'after perishing' (active); the translation takes the passive sense, consistent with the context of spiritual ruin."],"confidence":"high","notes":[]}]}