The Universal Presence of the Word
The historical presence of our Lord Jesus Christ has resulted in a universal bodily sojourn that has shone throughout the world, when 'the Word became flesh and dwelt among us.' For the true light that enlightens every person coming into the world was present.
In the world that was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him. But it is necessary to know that He also previously dwelled, even if not bodily, in each of the saints, and after this visible sojourn He again dwells among us. And if you wish to obtain proof, pay attention to the Word spoken to Jeremiah by the Lord saying, 'Hear and the following.' For what is 'the Word spoken by the Lord' whether to Jeremiah or Isaiah or Ezekiel or to anyone else, or the one in the beginning to God? I do not know another Word of the Lord besides this, about which the evangelist said 'In the beginning was the Word, and the Word was with God, and the Word was God.'
Greek
Κατὰ μὲν τὴν ἱστορουμένην παρουσίαν τοῦ κυρίου ἡμῶν Ίησοῦ Χριστοῦ γέγονεν αὐτοῦ ἡ ἐπιδημία σωματικῶς καθολική τις καὶ ἐπι- λάμψασα ὅλῳ τῷ κόσμῳ, ὅτε «ὁ λόγος σάρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν. «ἦν« γὰρ τὸ φῶς τὸ ἀληθινὸν ὃ φωτίξει πάντα ἄν- θρωπον ἐρχόμενον εἰς τὸν κόσμον.
ἐν τῷ κόσμῳ ἡν, καὶ ὁ κόσμος δἰ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. εἰς τὰ ἴδια ἠλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. χρὴ μέντοιγε εἰδέναι ὅτι καὶ πρό- τερον ἐπεδήμει, εἰ καὶ μὴ σωματικῶς, ἐν ἑκάστῳ τῶν ἁγίων, καὶ μετὰ τὴν ἐπιδημίαν αὐτοῦ ταύτην τὴν βλεπομένην πάλιν ἡμῖν ἐπιδημεῖ. καὶ εἰ βούλει τούτων ἀπόδειξιν λαβεῖν, πρόσεχε τῷ ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ κυρίου λέγων· ἀκούσατε« καὶ τὰ ἑξῆς. τίς γὰρ ἐστιν «ὁ λόγος ὁ γενόμενος παρὰ κυρίου« εἴτε πρὸς Ιερεμίαν εἴτε πρὸς Ἡσαΐαν εἴτε πρὸς Ἰεξεκιὴλ εἴτε πρὸς ὁνδήποτε ἢ ὁ ἐν ἀρχῇ πρὸς τὸν θεόν; ἐγὼ οὐκ οἶδα ἄλλον λόγον κυρίου ἢ τοῦ- τον, περὶ οὗ εἴρηκεν ὁ εὐαγγελιστὴς τὸ «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἠν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
Καὶ ταῦτα δὲ ἡμᾶς εἰδέναι χρή, ὅτι οὓς μάλιστα ἔστιν ὄνασθαι, πρὸς ἔκαστον ἐπιδημία ἐστὶν τοῦ λόγου. τί γάρ μοι ὄφελος, εἰ ἐπιδεδήμηκεν ὁ λόγος τῷ κόσμῳ, ἐγὼ δὲ αὐτὸν οὐκ ἔχω; ἐκ δὲ τοῦ ἐν- αντίου, εἰ καὶ μηδέπω ὅλῳ τῷ κόσμῳ ἐπιδεδήμηκεν, δὸς δέ με γεγονέναι κατὰ τοὺς προφήτας, ἐγὼ ἔχω τὸν λόγον. καὶ εἴποιμι ἂν ὅτι ὁ Χρι- στὸς γέγονε πρὸς Μωσέα, πρὸς Ὶερεμίαν, πρὸς Ὴσαΐαν, πρὸς ἕκαστον τῶν δικαίων, καὶ τὸ εἰρημένον ὑπ' αὐτοῦ πρὸς τοὺς μαθητάς. «ίδού, ἐγώ εἰμι μεθ’ ὑμῶν πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος« ἔργῳ ἐσᾠξετο καὶ ἐγίνετο καὶ πρὸ τῆς ἐπιδημίας αὐτοῦ· ἡν γὰρ μετὰ Μωσέως καὶ ἦν μετὰ Ἡσαΐου καὶ μετὰ ἑκάστου τῶν ἁγίων. πῶς δύνανται ἐκεῖνοιξ λόγον θεοῦ λελαληκέναι τοῦ λόγου τοῦ θεοῦ μὴ ἐπιδημήσαντος αὐτοῖς; ταῦτα δὲ μάλιστα καθ' ἡμᾶς τοὺς ἐκκλησια- στικοὺς ἀναγκαῖόν ἐστιν γινώσκεσθαι, οἵτινες θέλομεν τὸν αὐτὸν εἶναι θεὸν νόμου καὶ εὐαγγελίου, τὸν αὐτὸν Χριστὸν καὶ τότε καὶ νῦν > εἰς πάντας τοὺς αἰῶνας.
ἔσονται δὲ οἱ διακόπτοντες τὴν θεό- τητα τὴν πρεσβυτέραν τῆς ἐπιδημίας τοῦ σωτῆρος, ὅσον ἐπὶ τῇ ἑαυτῶν ὑπολήψει, ἀπὸ τῆς θεότητος τῆς ἐπαγγελλομένης ὑπὸ Ἰησοῦ Χριστοῦ. ἡμεῖς δὲ ἕνα οἴδαμεν θεὸν καὶ τότε καὶ νῦν, ἔνα Χριστὸν καὶ τότε καὶ νῦν. ταῦτα διὰ τὸ ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ κυρίου λέγων.
Τί οὖν καὶ ἡμεῖς ἀκούσωμεν; «ἀκούσατε τοὺς λόγους τῆς διαθήκης ταύτης, καὶ λαλήσατε πρὸς ἄνδρας Ἰούδα καὶ πρὸς τοὺς κατοι- κοῦντας ἱερουσαλήμ. ἄνδρες Ἰούδα ἡμεῖς ἐσμεν διὰ τὸν Χριστόν· πρόδηλον γὰρ ὅτι ἐζ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν«, καὶ τὸ ὄνομα τοῦ ἱούδα ἑὰν παραστήσω κατὰ τὴν γραφὴν ἐπὶ τὸν Χριστὸν ἀναφερόμενον, ἄνδρες Ἰούδα οἱ ἀπιστοῦντες τῷ Χριστῷ Ἰουδαῖοι οὐκ ἔσονται, ἀλλ' ἡμεῖς ὅσοι πιστεύομεν ἐπὶ τὸν Χριστόν. «Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου. αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου( «σὲ αἰνέσαισαν. οὐκ ἐκεῖνον τὸν Ἰούδαν τὸν υἱὸν τοῦ Ἰακὼβ οἱ ἀδελφοὶ αὐτοῦ ᾔνεσαν. τοῦτον δὲ τὸν Ἰούδαν αἰνέσουσιν οἱ ἀδελφοί, ἐπεί φησιν οὖτος ὁ Ἰούδας· «διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε((. οὐ λέγεται πρὸς ἐκεῖνον τὸν Ἰούδαν. «αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου( ποῦ εὑρίσκεται ἐπὶ νώτου τῶν ἐχθρῶν τὰς χεῖρας ἐκεῖνος ὁ Ἰούδας ἐπιτιθείς; ἡ ἱστο- ρία οὑδὲν τοιοῦτον ἀνέγραψεν περὶ αὐτοῦ.
ἐὰν δὲ νοήσῃς τὴν ἐπι- δημίαν τοῦ κυρίου Ἰησοῦ καταργοῦντος τὸν διάβολον, ἀπεκδυομένου «τὰς ἀρχὰς καὶ τὰς ἐξουσίας« καὶ δειγματίζοντος καὶ θριαμβεύοντος ἐν τῷ ξύλῳ, ὁρᾷς πῶς ἐπὶ τοῦτον τὸν Ίούδαν πεπλήρωται ἡ λέγουσα προφητεία. «αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. εἰ τοῦθ’ οὕτως ἔχει, λέγει δὲ ὁ λόγος νῦν «πρὸς ἄνδρας Ἰούδα«, πρὸς τίνας ἂν λέγοι ἢ πρὸς τοὺς τοὺς πιστεύοντας ἐπὶ τὸν Χριστόν, διὰ τὴν φυλὴν Ἰούδα λεγόμενόν πως καὶ Ἰούδαν;
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.