Your word will become joy; I did not sit with those who play
'And your word will be to me for gladness.' It is not now, but 'it will be'; for upon the present your word is to me for imprisonments, for lawsuits, for affairs, for ill repute, for toils, but the end of these will be gladness. 'And your word will be to me for gladness and joy of my heart, because your name has been called upon me, Lord Almighty.' Even if Christ says it, the Father's name has been called upon him. 'I did not sit in their council of those playing.' If ever the prophet saw the council not of those serious but of those playing, he fled rather gathering than hastened upon a synagogue of those playing. So you must understand a difference between a council of those playing and of those serious. This council is serious and does everything with seriousness and things worthy of seriousness and according to what is said: seriousness is the word, seriousness is the life, and everywhere the council is not of those playing but of those serious.
But when the council, leaving the seriousness about what is necessary, has leisure for the games of this age and games from wickedness, it becomes a council of those playing. So this one says: 'I did not sit in their council of those playing, but I was cautious from before your hand.' Two things being set before me—to sit in a council of those playing and to stumble against you God and not please you, or to rise from a council of those playing and do the things that were dear to you—I chose rather to stand up from the council of those playing and be a friend to you than, doing the contrary, to become an enemy to your blessedness. 'I did not sit in their council of those playing, but I was cautious from before your hand.' And our Savior did not sit 'in their council of those playing,' but stood away from them. And a sign that the Savior has been raised from a council of those playing is his having said: 'Your house is left to you desolate.' For the Word of God has left the Jews' council and made for himself another council and church—the one from the nations.
Greek
«Καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην. οὐκ ἔστι νῦν, ἀλλ᾿ «ἔσται«· ἐπεὶ γὰρ ἐπὶ τοῦ παρόντος ὁ λόγος σου ἐμοὶ εἰς φυλακάς, εἰς δίκας, εἰς πράγματα, εἰς δυσφημμίας, εἰς πόνους, ἀλλὰ τὸ τέλος τούτων εὐφροσύνη ἔσται. «καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην καὶ χαρὰν καρδίας μου, ὅτι ἐπικέκληται τὸ ὄνομά σου ἐπ᾿ ἐμέ, κύριε παντοκράτορ. κἂν Χριστὸς λέγῃ, τὸ ὄνομα τοῦ πατρὸς ἐπικέκληται ἐπ᾿ αὐτόν. «οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων. εἴ ποτε ἑώρακε τὸ συνέδριον ὁ προφήτης οὐ σπουδαζόντων ἀλλ]απαιζόντων, ἔφευγε μᾶλλον τὸ συνάγεσθαι ἤπερ ἔσπευδεν ἐπὶ συναγωγὴν παιζόντων. νοῆσαί σε οὖν δεῖ διαφορὰν συνεδρίου παιζόντων καὶ [μὴ] σπουδαζόντων. τὸ συνέδριον τοῦτο σπουδαῖόν ἐστι καὶ πάντα ποιεῖ μετὰ σπουδῆς καὶ σπουδῆς ἄξια καὶ κατὰ τὸ λεγόμενον· σπουδὴ ὁ λόγος, σπουδὴ ὁ βίος, καὶ πάντῃ ἐστὶ τὸ συνέδριον οὐ παιζόντων, ἀλλ]ασπουδαζόντων.
ὅταν δὲ τὸ συνέδριον καταλιπὸν τὴν σπουδὴν τὴν περὶ τὰ ἀναγκαῖα σχολάζῃ τοῖς παιγνίοις τοῦ αἰῶνος τούτου καὶ παιγνίοις τοῖς ἀπὸ τῆς κακίας, γίνεται συνέδριον παιζόντων. φησὶν οὖν οὗτος· «οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλ᾿ εὐλαβούμην ἀπὸ προσώπου χειρός σου. δύο προκειμένων, καθέζεσθαι ἐν συνεδρίῳ παιζόντων καὶ σοὶ τῷ θεῷ προσκόπτειν καὶ σοὶ μὴ ἀρέσκειν, ἢ ἐγείρεσθαι ἀπὸ συνεδρίιου παιζόντων καὶ ποιεῖν ταῦτα ἃ σοὶ φίλον ἦν, εἱλόμην μᾶλλον ἀνίστασθαι ἀπὸ τοῦ συνεδρίου τῶν παιζόντων καὶ σοὶ φίλος εἶναι, ἤπερ τὸ ἐναντίον ποιῶν ἐχθρὸς γενέσθαι τῇ μακαριότητί σου. «οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλ᾿ εὐλαβούμην ἀπὸ προσώπου χειρός σου. καὶ ὁ σωτὴρ ἡμῶν οὐκ ἐκάθισεν «ἐν συνεδρίῳ αὐτῶν παιζόντων«, ἀλλ᾿ ἀπανέστη ἀπ᾿ αὐτῶν. καὶ σημεῖόν ἐστι τοῦ ἐγηγέρθαι τὸν σωτῆρα ἀπὸ συνεδρίου παιζόντων, τὸ εἰρηκέναι αὐτόν· «ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. καταλέλοιπε γὰρ ὁ λόγος τοῦ θεοῦ τὸ Ἰουδαίων συνέδριον καὶ ἄλλο συνέδριον καὶ ἐκκλησίαν ἑαυτῷ πεποίηκε τὴν ἀπὸ τῶν ἐθνῶν.
About this text
Origen on Jeremiah. Twenty Greek homilies survive. This page publishes the Pass B English for Homilies 1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. Homily 8 remains a machine draft and is not shipped yet. The rest of the volume is still being translated.
English follows Erich Klostermann, Origenes Werke III (GCS, 1901). A second transcription of that same edition (First1KGreek TEI) was checked; where the TEI drops or garbles a line, the page image wins. This is a reading translation for study, not a new critical edition of the Greek. Homilies that survive only in Jerome’s Latin are not on this page yet. When they are, they will be marked at those homilies.
Witnesses
- Copy-text Klostermann, Origenes Werke III (GCS, 1901) (Greek · Homilies 1–20 Greek (this page: 1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20))
- Checked print Archive.org page image and DjVu of GCS III (Greek · Same print as the copy-text)
- Checked print First1KGreek TEI of GCS III (Greek · Same print; encoding errors deferred to the page image)
Where the prints differ
- Homily 1.1 — The TEI omits Ἑβραῖον. English follows the GCS page image: Jonah is “a Hebrew prophet.”
- Homily 1.5 — The TEI dropped Ἰσαάκ. English follows the GCS page image: Isaac born of promise.
- Homily 1.11 — The TEI/OCR of this line is garbled. English follows the GCS page image and the quoted verse: “I have sanctified you.”
- Homily 3.2 — The TEI gaps Matthew 5:45 (sun on the evil and [gap]; rain on [gap] and the unjust). English follows the Gospel wording.
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.