# Fragments on Job - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Fragmenta in Iob* - Date: ca. 220-254 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 17 (Paris, 1862), cols. 57-103 (Greek text: Migne, PG 17 (1862), from library-scan OCR) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Marguerite Harl, Origene: Philocalie sur les Ecritures (SC 302) (cited only) - Work page: https://sophiascriptura.com/fathers/origen-fragmenta-iob/ - Passages: 23 ## Fragments on Job, column 59 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-59 - Source: PG 17:60a–60d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil could touch only what God's hedge left open, and he struck Job's children at a drinking party, not at reading or prayer. ### Greek text ται, ζητῶν καταπιεῖν τινα. Ἶιλθεν οὖν καὶ περὶ τὸν Ἰὼ6, βουλόμενος τὰ αὺτά ποιῆσαι. ’Υστερον λαῦὼν ἐξουσίαν, ταῦτα πεποίηκε. Καὶ ὅτι πάντα περιπεφραγμένα ἦν, καὶ ταῦτα νοήσας ἐκ τοῦ κεκωλύσθαιο βουλόμενος ποιεῖν τὰ περὶ τοῦ Ίὼὸ, εἷπε Σὺ περιέφραεας τὰ ἔσω αὐτοῦ καί τὰ ἔξω αὑτοῦ. Πάντα οὖν ἐφʼ ὅσον οὐ δίδοται τῷ διασόλῳ, σὺ πελ teφραξαςο Etet- ἐτίτριὲτρυςιέιιοῦῐτοςν ἀυιιος ἀπτέιοςυφ) τῷ Ὶώὅο Τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καί πινόντων, παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ, Στ, ιθί. Ὲξαίρνςής πνεῦμα μέγα ἐπῆλθεν ἐρήμου. καὶ ἥψατο τῶν τεσσάρων Ma?” τῆς οἰκίας, καί ἔπεσεν ἡ οίκία ἐπὶ-τὰ παιδία σου, καί ἐτελεύτησαν. Ἐσώθην δὲ ἐγὼ μόνος, καί ἦλθον τοῦ ἀπαγγεῖλαί σοι. Τὰς μὲν οὖν καμήλους πεποίηκε γενέσθαι ὑπὸ τοὺς ἱππεῖς, τοὺς δνους δέ καὶ τά ζεύγη τῶν βοῶν ὑπὸ τοὺς αίχμαλωτιζοντας· τά πρόδατα δέ ἐμίσει. Διά τοῦτο πῦρ ἐπʼ αὺτά κατήγαγεν. ’Λλλά καὶ τοῖς υίοῖς ἐπεβούλευσε, καιρὸν ἐζήτει τοῦ αὐτοὺς ἀπολέσαι. Εί εὑρήκει ἀναγινώσκοντας, οὐκ ἀν ἥψατο τῆς οἰκίας, οὐδέ τόπον εἶχε τοῦ αὐτοὺς ἀποκτεῖναι. El εὑρήκει προσευχομένους, οὐδὲν ἠδύνατο ποιῆσαι κατʼ αὐτῶν. Ἀλλʼ ὅτε εὗρεν εὐκαιρίαν, ἴσχυσε. Ποῖος οὖν ὁ καιρός; Μέθη ἦν, συμπόσιον ἦν. Τὸ, τῶν γωνιῶν τῆς οἰκίας ἅψασθαι τὸ πνεῦμα, ἐπίστησον, ὅτι ἐν ταῖς τῶν γωνιῶν πλατείαις oi ὑποκριταὶ ἐστῶτες προσεύχονται· πᾶς δὲ ό μὴ ἐπιβεβηκὼς εὐθείας ὁδοῦ, ταῖς γωνίαις κέχρηται. Πλατεῖα δὲ γωνία ἠ πολλὴ καὶ ἀνειμένη κακία. ΚΕΦ. B'. Στίχ. βʼ. Καὶ εἶπεν Δό ῌύριος τῷ διαβόλῳ· Πόθεν σὺ ἐρχῃ; Ἐὠρα ό Θεὸς, ὅπως αἰσχυνθεὶς διεπονεῖτο ό Σατανᾶς. Ὅταν δὲ ἐπερωτῶν ἴδῃ ἀγνωμονοῦντα, τότε ἐλέγχει κακουργοῦντα, ὡς ἡλεγξε τὸν Κάῖν. ### English translation (Claude) [Job 1:10] … seeking someone to devour. So he came round Job as well, wishing to do the same things to him. Later, when he had received authority, he did them. And he understood that everything was fenced around from being prevented when he wished to do what he did concerning Job; so he said: "You have fenced around the things within him and the things outside him." Everything, then, so far as it is not given to the devil, you have fenced around. … to Job: [Job 1:18–19] "While your sons and your daughters were eating and drinking at the house of their elder brother, suddenly a great wind came from the desert and struck the four corners of the house, and the house fell on your children, and they died; and I alone escaped, and came to tell you." The camels, then, he caused to fall to the horsemen, and the asses and the yokes of oxen to the raiders who took captives; but the sheep he hated, and that is why he brought fire down on them. But he also plotted against the sons and sought an occasion to destroy them. If he had found them reading, he would not have touched the house, nor would he have had any opening to kill them. If he had found them praying, he could have done nothing against them. But when he found a fitting moment, he prevailed. What, then, was the moment? There was drunkenness; there was a drinking party. As for the wind touching the corners of the house, notice that "the hypocrites stand and pray at the corners of the broad streets"; and everyone who has not set foot on the straight way keeps to corners. And a broad corner is wickedness that is great and unrestrained. [Job 2:2] Chapter 2, verse 2: "And the Lord said to the devil: Where do you come from?" God saw how the Satan, put to shame, was in distress. And when, on questioning him, he sees him obstinate, then he convicts him as an evildoer, as he convicted Cain. ### Scripture references - 1 Pet 5:8: allusion, high confidence - Job 1:10: quotation, high confidence - Job 1:18: quotation, high confidence - Job 1:19: quotation, high confidence - Job 1:14: allusion, medium confidence - Job 1:16: allusion, medium confidence - Job 1:17: allusion, medium confidence - Matt 6:5: quotation, high confidence - Job 2:2: quotation, high confidence - Gen 4:9: allusion, medium confidence ### Translation notes - The text begins in mid-sentence ("… seeking someone to devour", 1 Pet 5:8); the beginning is lost in the scan. A stretch of garbled OCR between the quotation of Job 1:10 and Job 1:18 is marked "…". - "The hypocrites … corners of the broad streets": Matt 6:5. "As he convicted Cain": Gen 4:9–12. - The scan text marks verses as "Stich." with Greek numerals and chapters as "Kephalaion"; the verse numbers of the catena follow the Septuagint of Job, which here agrees with the English Bible. ### Citation (SBL) Origen, Frag. Job 59 (PG 17:60a–60d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-59). ## Fragments on Job, column 61 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-61 - Source: PG 17:61a–61d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's wife spoke the devil's counsel, but Job, like a good pilot, stayed steady in prosperity and disaster alike. ### Greek text τὸν είς αὐτὴν τυπωθὲντα ταῦτα φθέγγεσθαιθ οὐδὲ γάι ἦν τὴν γυναῖκα τοῦ Ἰὼβ τοιαύτην εῖναι· πλὴν εῐ τις λέγοι, συμφορᾷ περιτραπεῖσαν, τοιαύτην αὐτὴν γενέσθαι. Kal μετʼ ἀλέγω Εἰκὸς οὐ ταύτην πρώτην γεγενῆσθαι τὴν συμβουλὴν, ἀλλά πολλάκις πολλὰ τού των ἀκοῦσαι χαλεπώτερα παρά τῆς γυναικός. Ὅρα διαβολικὴν ἀπάτην. Ἐνενόησε τὴν Εὕαν. Τοῦτο, φησὶ, τὸν πρῶτον κατήνεγκεν ἀνθ ρωπονο τοῦτο καὶ τούτου περιγενέσθαι δυνήσεται. Ἀλλʼ, ὧ ἄθλιε καὶ ἀνόητεῐ ἐκεῖνον ἥττονα γαστρὸς εὑροῦσα, ἰὸν ἔσπειρε τὸν ἑαυτῆς. Τοῦτον δὲ ὁρᾷς φιλοσοφοῦντα, καὶ αὐτῆς περιγενόμενον τῆς φύσεως. Οὐκ ὲπέκαμψεν αὑτὸν χρημάτων ἀπώλεια, οὑδὲ παίδων θάνατος,ἀωρος, οὐδὲ βάσανος σώματος ἀπαραμύθητος, οὐδὲ χρόνου μῆκος τοσοῦτον. Καὶ τὸν ὑπὸ πραγμάτων οὐχ ἁλόντα, τοῦ· τον ὑπὸ λόγων προσδοκᾷς χειρώσασθαι; Τί τὸν ἀθλητὴν ὲκλύεις; Τί καταστέλλεις τὰς χεῖρας; δέον εἰπεῖν κατά τὸν ’Δπόστολοψ Ἔτι μικρὸν, ἔτι μικρόν. Στ. θʼ. Ἀλλʼ εἶπόν τι feign εις Κύριον, καὶ τε τα. Μετὰ τὸ τὴν τραγῳδίαν ἀκριβῶς διηγήσασθαι, τότε τὴν ἀναίσχυντον ἐπιφέρει συμβουλήν. Καὶ οὐδὲ αὑτῷ φανερῶς εἷπε, Βλασφήμησον. Ol γὰρ πονηρὰ συμβουλεύοντες οὐ τολμῶσιν ἀνακεκαλυμμένην εἰσάγειν τὴν συμβουλήν. Τί λέγεις, ὧ γύναι; Δέον ὲξιλεώσασθαι, δέον καταλλάξαι, παροξῦναι μᾶλλον παραινεῖς; El γὰρ 6 Θεὸς ταῦτα ἐποίησε, παρακαλέσαι αὐτὸν, οὐ βλασφημῆσαι δεῖ. Πόθεν δὲ δῆλον, ὅτι καὶ δρώμενον τελευτήσω; Πλὴν ὅρα ὅπως εἶχε περὶ τῆς βλασφημίας ή γυνή. Ὠσπερ παραχρῆμα αὐτὴν θάνατον ὲπάγειν ἱκανὴν ήγεῖτο. Στ. ιʼ. ἘΖ τὰ, ἀγαθά ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομειλξ Ὀ γὰρ μακάριος οὗτος, πανταχόθεν βαλλόμενος, ἀσφαλέστερον ἵστατο, καὶ μυρία βέλη δεχόμενος, οὐκ ἐνεδίδου. Ἀλλʼ ὲκένωσε μὲν τοῦ διαβόλου τὴν βελοθήκην, αὐτὸς δὲ οὐ κατέπεσεν, οὐδὲ ὐπεσκελίσθη. Ἀλλʼ ὥσπερ ἄριστος κυβερνήτης, οὔτε μαινομένης τῆς θαλάσσης, καὶ τῶν κυμάτων διεγειρομένων κατεποντίζετο, οῦτε γαλήνης οὔσης ῥᾳθυμότερος ἐγίνετο. Ἀλλʼ ὲν ἑκατέρᾳ τῇ τῶν καιρῶν διαφορᾷ ῐσην τὴν ἑαυτοῦ τέχνην διετήρησε. Καὶ οῦτε πλοῦτος ἑαυτὸν ἐφύσησεν, οὔτε πενία ἐταπείνωσεν, οὔτε, κατὰ ῥοῦν τῶν πραγμάτων φερομένων, ὕπτιος ἦν καὶ ἀναπεπτωκὼς, οὗτε, ὅλης σχεδὸν τῆς οἰκείας ἀνατραπείσης, καὶ πανολεθρίας γενομένης, διεταράχθη, καί τήν ἀνδρίαν ήλεγξε τὴν ἑαυτοῦ. Ἀκουέτωσαν πλούσιοι, ἀκουέτωσαν πένητες· ἑκατέροις γὰρ τὸ διήγημα χρήσιμον, καὶ πᾶσιν ἀνθρώποις ή ἱστορία λυσιτελής καὶ τοῖς ἑν εὐημερίᾳ, καὶ τοῖς ἐν συμφοραῖς. Ἐκάτερα γὰρ τὰ ὅπλα μεταχειρίσας 6 τῆς εὐσεβείας ἀγωνιστὴς, 6 τῆς οίκουμένης στεφανίτης, ὲν ἑκατέροις τὸ τρόπαιον ἔστησε· καὶ πρὸς πᾶν εἶδος πολέμου τοῦ δαίμονος ### English translation (Claude) … the one who had taken shape in her utters these things; for it was not possible for Job's wife to be such a woman, unless one should say that she became such when overturned by calamity. And a little after, he says: It is likely that this was not the first time this counsel was given, but that he had often heard many things harder than these from his wife. See the devil's deceit. He had Eve in mind. "This," he says, "brought down the first man; this will be able to overcome this man too." But, wretched and senseless one, you found that man weaker than his belly, and sowed your poison; this man you see living as a philosopher and overcoming nature itself. The loss of his goods did not bend him, nor the untimely death of his children, nor torment of body without consolation, nor so great a length of time. And do you expect to subdue by words the man whom events did not capture? Why do you unnerve the athlete? Why do you hold down his hands? You ought to have said, with the apostle: "Yet a little while, yet a little while." [Job 2:9] Verse 9: "But say some word against the Lord, and die." After telling the tragedy in detail, she then brings in her shameless counsel. And she did not say to him openly, "Blaspheme"; for those who give wicked counsel do not dare to bring in their counsel uncovered. What are you saying, woman? When you ought to appease him, ought to be reconciled, do you urge him instead to provoke him? For if God did these things, one must entreat him, not blaspheme him. And how is it clear that even if I do this I shall die? Yet see what the woman thought about blasphemy: she supposed it able to bring death at once. [Job 2:10] Verse 10: "If we have received good things from the hand of the Lord, shall we not bear the evil?" For this blessed man, struck from every side, stood the more securely, and receiving countless arrows he did not give way. He emptied the devil's quiver, but he himself did not fall nor was he tripped. Like an excellent pilot, he was not sunk when the sea raged and the waves rose, nor did he grow careless when it was calm; in either change of circumstances he kept his skill the same. Wealth did not puff him up, nor did poverty humble him; when affairs ran with the current he did not lie back at ease, and when almost his whole household was overturned and utter ruin came he was not thrown into confusion, nor did he disgrace his own courage. Let the rich hear, let the poor hear: the account is useful to both, and the story is profitable to all people, to those in prosperity and to those in misfortune. For the champion of piety, the crowned victor of the whole world, handled both kinds of weapons and set up his trophy in both; and against every kind of the demon's warfare ### Scripture references - Gen 3:6: allusion, medium confidence - Heb 10:37: allusion, low confidence - Job 2:9: quotation, high confidence - Job 2:10: quotation, high confidence ### Translation notes - The section begins in mid-sentence; the beginning is lost in the scan. - "Yet a little while": compare Heb 10:37 (quoting Isa 26:20 LXX); the identification is uncertain. - "And how is it clear that even if I do this I shall die?" translates a garbled clause (δρώμενον) by sense. - The comparison of Job with a pilot and the sentence "he emptied the devil's quiver" closely resemble the language of John Chrysostom; the catena's ascription of this passage to Origen is doubtful. ### Citation (SBL) Origen, Frag. Job 61 (PG 17:61a–61d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-61). ## Fragments on Job, column 63 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-63 - Source: PG 17:64a–64d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's trials came all at once and without the usual consolations, and his three friends came only after a long delay. ### Greek text ο πᾶσιν ἀνεκηρύττετο. Καὶ καθάπερ στρατιώτης γενς , καὶ είδὼς νυκτομαχεῖν, τειχομαχεῖν, πεζομα- , ναυμαχεῖν, καὶ τοξεύειν, καὶ δόρυ σείειν, καὶ κη, πημαιεη, ιιι... νιυςιυιιν, και οορυ σειειν, καὶ σφενδόναις καὶ ἀκοντίοις, καὶ παντὶ τρόπῳ μάχης «- πριγίνεσθαι τῆς ἐναντίων καὶ πανταγού τεῖν· οὕτω δὴ καὶ ὀ γενναῖος ἐκεῖνος ἅπαντα πειρασμὸν μετὰ πολλῆς ἦνεγκε τῆς ἀνδρίας, τὸν ἀπὸ ξιξοἰκετῶν. UO γὰρ ἦν ἀνθρωπίνη συμφορὰ, ἥ μὴ είς τὸ σῶμα ιξεκενώοη ικεινου. Ἀλλ( δμίως diuidi-nm; ὑπερηνέχθη τῶν δικτύων, καὶ ύῂλότερος γέγονε τῶν τοῦ διαβόλου καλάμων. Καὶ τὸδὴ ὁαύμαστότερον, ὅτι καὶ πάντα αὐτῷ, καὶ πάντα μεδ ύπέῷολῆςίκαί πάντα ὑφʼ ἓν. Μὴ γὰρ τοῦτο fons, ὅτι τοσαῦτα-’ἔπαθεν· ἀλλὰ πρόσθες, ὅτι οὐδὲ κατὰ μικρὸν, οὐδὲ εκ διαστήματος. ἀλλʼ ὐφὶν καὶ ὁμοῦ. Ού μικραδὲ αὕτη πειρασμῶν προσθήκη. Τῶν μὲν γὰρ ἄλλων ἕκαστος ἀνθρώπων πρῶτον μὲν οὐδεὶς ἂν εὑρεθείη πάντα ὑποἰ μείνας ὁμοῦ, ἀλλʼ εί καὶ πενίᾳ παλαίει, ὑγείας ἀπολαύει· ει δι καὶ πενίᾳ καὶ νόσῳ περιεπάρη. τιλλᾶ γυναικὸς πολλάκις ἀπήλαυσε παραμυθοομένηςτὰ δεινὰ, καὶ ἀντὶ λιμένος αὐτῷ γινομένης. Et.“ γυναικὸς ἀπήλαυσε τοιαύτης, ἀλλʼ οὐχ οὕτω σύμδόυλευθείσης ὀλέθρια, ἀλλʼ οὐχὶ καὶ τοὺς παῖδας ἁθρόον ἀπώλεσεν επανταςο εί δι καὶ ἀθρόον, ἀλλʼ οὐ τοιούτῳ τρόπῳ τελευτῆςο εί δὲκαὶ τοιούτῳ [τρόπῳ] τελευτῆς, ἀλλὰ φίλους ἔσχε παρακαλοῦντας· εί δὲ ob: ἔσχε ρακαλοῦντας, ἀλλʼ ούχὶ καὶ οὕτως ἐπεμβαίνοντας· εί δὲ καὶ ἐπεμβαίνοντας, ἁλλʼ οὐχὶ καὶ οἰκέτας ὀνειδίο ζοντας· εί δὲ καὶ ὀνειδίζοντας, ἀλλʼ ούχὶ καὶ είς τὸ πρόσωπον αὐτοῦ ἐμπτύοντας· εί δὲ καὶ είς τὸ πρόσωπον ὲμπτύοντας, ἀλλʼ οὐχὶ καὶ νόσῳ τοιαύτῃ περιεπάρει, ἀλλὰ δωματίου καὶ exii-.11; ἀπήλαύσε, ’καὶ οὐκ ἐπὶ τῆς κοπρίας ὲκάθητοʼ εἰ δὲ καὶ ἐπὶ τῆς εσχε τοὺς χεῖρα ὀρέγοντας, ἀλλʼ οὐχὶ καὶ Στίχ. ιαʼ. ῃαρεχέτοντρῇέικαᾳὶος ἐξ τῆς ἰξίας. χώρας προς Δ(ξιᾷζὸινο, ςελιφλὰζ δ Θαιιὶιὶνῶν 3363':- ._i§o¢, Bagoas (ξ Σαυέέων τύραίίνος, έωφάρ Μιναίων βασιλεύς. Φιλικὴ μὲν ἡ παρουσία σου,φιλικὴ δὲ ἠ παραίνεσις. Ἐλιφάζ· Θεός με διέσπειρε-ν. ἢ, Θεοῦ μου φαυλισμός. Θαιμὰν, ἔκλειψις αὐτῶν. Συφὰρ, σκοπὸς, ἢ φαυλισμός. Bonis, παλαίωσις, καὶ ἐπίδοξος. Σαυχαίων,ἁόολεσχία αὐτῶν. (ειδζετίξ ‘9‘" ζλὲῖιξτὲσιξζτεςέέέῑε, τρεῖς seu!“ αὑτοῦ τὰ κακὰ βάντα, τὰ {malacia-ra 'ui'zrqb, παγεἥνὲνντο ἕκαστος ἐκ τῆς ιδίας χώράς nixi- αυτ. Ἐάν τις ζητῇ, διὰ τί μετὰ τοσοῦτον χρόνον ol φίλοι παραγεγόνασιν, ὲννοείτω πρῶτον μὲν, ὅτι διαφόρους ᾤκουν χώρας, καὶ μετὰ πλεῖστον χρόνον πολλοὶ μὲν ἥκουσαν τσως, τὸ δὲ παράδοξον τῆς cup— φορᾶς καὶ ἄπιστον ἐδόκει, εί καὶ ἐπὶ κοπρίας ὀ Ἰὼσ ### English translation (Claude) … he was proclaimed victor before all. And just as a soldier … who knows how to fight by night, to fight at walls, to fight on foot and at sea, to shoot the bow and brandish the spear, and with slings and javelins and in every manner of fighting to overcome the enemy and to … everywhere, so that noble man bore every trial with great courage, including the one that came from his servants. For there was no human calamity that was not emptied out on his body. But nevertheless … he flew above the nets and rose higher than the devil's limed reeds. And what is more wonderful still is that everything came on him, and everything in excess, and everything at once. Do not say only that he suffered so many things; add that it was not little by little, nor at intervals, but at one time and together. This is no small addition to the trials. For among other people, first, no one would be found who endured everything together. If someone wrestles with poverty, he enjoys health; and if he is pierced with poverty and sickness together, he has often enjoyed a wife who consoled him in his troubles and became a harbor for him. And if he did enjoy such a wife, at least she did not give such ruinous counsel; and if she did, at least he did not lose all his children at once; and if at once, at least not by such a death; and if by such a death, at least he had friends to comfort him; and if he did not have friends to comfort him, at least they did not trample on him in this way; and if they trampled on him, at least his servants did not reproach him; and if they reproached him, at least they did not spit in his face; and if they spat in his face, at least he was not pierced with such a disease, but enjoyed a room and …, and did not sit on the dung heap; and if he did sit on the dung heap, he had those who stretched out a hand to him, but not also … [Job 2:11] Verse 11: "And they came to him, each from his own country: Eliphaz the king of the Temanites, Baldad the ruler of the Sauchaeans, Sophar the king of the Minaeans." Friendly was their coming, and friendly their exhortation. Eliphaz: "God has scattered me," or "contempt of my God." Teman: "their failing." Sophar: "watchman," or "contempt." Baldad: "aging," and "glorious." Sauchaeans: "their idle talk." [Job 2:11] "… [And the three friends] of his [heard] of all the evils that had come upon him, and they came each from his own country …" If anyone asks why the friends arrived after so long a time, let him consider, first, that they lived in different countries; and that many perhaps heard of it only after a very long time, while the strangeness of the calamity seemed incredible, that Job too was sitting on the dung heap ### Scripture references - Job 2:11: quotation, high confidence ### Translation notes - The beginning of the section and several stretches of garbled OCR are marked "…"; a line about Job's servants ("the one that came from his servants") is translated by sense. - The meanings given for the names (Eliphaz, Teman, Sophar, Baldad, Sauchaeans) come from the onomastic lists of Hebrew names used by Greek interpreters. The names of Baldad are garbled in the scan and read from the sense. - The quotation of Job 2:11 is given twice in the catena; the second quotation is badly garbled and only its legible words are translated. ### Citation (SBL) Origen, Frag. Job 63 (PG 17:64a–64d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-63). ## Fragments on Job, column 65 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-65 - Source: PG 17:65a–65c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The friends' delay had practical causes and a providential purpose, and their seven days with Job are ordinary speech, not a claim that they never ate or slept. ### Greek text καὶ ἀνεπικούρητος κάθηται. Καὶ περιέμενον διὰ πλειόνων πιστώσασθαι τὴν ἀκοὴν, ἢ καὶ ἐκπέμψαι. καὶ ίδεῖν, εί καὶ ἀληθῆ τὰ λεγόμενα. Ἐν τούτοις οὖν ὁ χρόνος ἐτρίβετο. Πρὸς δὴ τούτοις, ὅτε τὸ ἀληθὲς ἔγνωσαν, βασιλεῖς ὄντες καὶ ἐκδημεῖν μέλλοντες, ἀνάγκην εἶχον πρότερον εὗ διαθεῖναι τά κατὰ τὸν οἷκον, καὶ ἐπιστῆσαι τοῖς ἀρχομένοις τοὺς ἀνθʼ ἑαυτῶν. Ταῦτα πάντα αὐτοὺς ἀπησχόλει, καὶ ἐνεβράδυνον. Καὶ εί μὴ σφόδρα γε ἀγαπητοί τινες ἦσαν καὶ δίκαιοι, ούκ ἂν, τὰς οἰκείας καταλιπόντες χώρας καὶ βασιλείας, ἀφικνοῦντο πρὸς τὴν ἐπίσκεψιν, ἀλλὰ διʼ ἐτέρων τήν χρείαν ἐπλήρουν. Ἐστι δὲ ἐννοεῖν, ὡς καὶ οἰκονομία τις ἦν θεία τῆς ἀφίξεως ἡ ἀναβολή. Ἐπειδὴ γὰρ ὁμοῦ τῇ τῶν φίλων διαλέξει καὶ τὸ πᾶν τοῦ ἀγῶνος ἐλύθη, τοῦ Θεοῦ χρηματίσαντος, καὶ τὸν δίκαιον ἀνακτησαμένου καὶ στεφανώσαντος, οἰκονομία τις γέγονε θεία, ἐμβραδῦναι τοὺς φίλους, ἵνα παραταθῇ τὰ τοῦ νοσήματος, καὶ μειζόνως ἀθλήσας ὁ δίκαιος, δικαιότερον ἀναρρηθῇ παρά τοῦ θεοῦ. Σμτλίχ. ιαʼ. _Kat παρεγένοντο πρὸς αὐτὸν ὁμοθυτοῦ παρακαλέσαι mea ἐπισκέψασθαι αυτον. Ὀ Σύμμαχος οὕτως ἐξέδωκε-ο ΣυνετάξΜο γὰρ ὁμοῦ ἐλθόντες συμπαθῆσιιι αὐτῷ, καὶ παραμυθήσασθαι αὐτόν. Ὅρα καὶ ἐντεῦθεν, ὡς καὶ ἕτερος παρῆλθε χρόνος, ἕως ὅτε, πρὸς ἀλλήλους διαπεμψάμενοι, τὴν ἐπὶ τὸ αὐτὸ σύνοδόν τε καὶ ἄφιξιν ἐποιήσαντο. Στίχ. ιβʼ. Kal καταπασᾴμενοι γῆν ἐπὶ τὰς Στίχ. ιγʼ. Παρεκάρισαν αὐτῷ ἑπτὰ ἡμέρας, καὶ Οὐκ εἷπε δέ ἡ Γραφὴ, ὅτι παρεκάθηντο ἐπτά ἡμέρας πρωῖθεν ἕως ἑσπέρας, οὐδὲ ἑπτὰ νύκτας ἀφʼ ἐσπέρας μέχρι πρωῒ. Δῆλον οὖν, ὅτι, τὸ πλεῖον τῆς ἡμέρας παρακαθεζόμενοι, ὑπεχώρουν τὰς ἀναγκαίας ἐκπληρώσοντες χρείας · καὶ πάλιν ἐπανήκοντες, μέχρι πολλοῦ τῆς νυκτὸς παρεκαθέζοντο, καὶ αὖθις ἀπιόντες, πάλιν ὥρθριζον πρὸς αὐτόν. '0 δὴ τῶν γνησιωτάτων καὶ συμπαθεστάτων φίλων ἴδιον. Τῇ δὲ κοινῇ συνηθείᾳ χρωμένη ή Γραφὴ, οὕτως ἀπολύτως εἶπε· Παρεκάοισαν αὐτῷ ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας. Ἐπεὶ καὶ ὅτε λέγει τὸν Ἰακὼβ δεκατέσσαρα ἐτη δουλεῦσαι, καὶ συγκαίεσθαι τῷ καύσονι τῆς ἡμέρας καὶ τῷ παγετῷ τῆς νυκτὸς, ’ἆρα ὑπὸ στέί γην υύκ εἰσῄει ποτέ; ἆρα οὐδεμιᾶς ἀναπαύσεως ἔτυχεν ὅλῳ τῷ χρόνῳ; Ταῦτα μὲν οῦν καὶ λεπτολογεῖν φλύαρον. Ὠς γὰρ ἔφην, ἡ Γραφὴ κοινῇ συνηθείᾳ χρῆται. Ἐπειδὴ δέ τινες, κωμῳδοῦντες τὴν Γραφὴν, καὶ ἐντεῦθεν αὐτὴν ὡς ψευδῆ διασύρουσιν ’ίις γὰρ ἂν, φασιν, ἄσιτοι διετέλουν καὶ ἀῦπνοι ἐπὶ τοσαύταις ήμέραις; ἠναγκάσθημεν αὐτῶν συναπαχθιῖψαι τῇ ἀκαίρῳ στενοχωρίᾳ. Ἀλλʼ ἐν τούτοις μὲν τὸ δεύτερον ἧνυσται κεφάλαιονο τοῦ τρίτου δὲ προθεωρίαν ποιούμενοι, φαμὲν, ### English translation (Claude) … and without help. And they waited to confirm the report through more witnesses, or even to send someone to see whether what was said was true. In these things, then, the time passed. Besides, when they knew the truth, being kings and about to travel abroad, they had first to settle the affairs of their household and set others over their subjects in their place. All these things kept them busy, and they were delayed. And unless they had been very loving and righteous men, they would not have left their own countries and kingdoms to come and visit, but would have met the need through others. One may also consider that the delay of their arrival was a divine dispensation. For since the whole contest ended together with the friends' discussion, when God gave his answer and restored and crowned the righteous man, it was a divine dispensation that the friends were slow to come, so that the course of the disease might be prolonged and the righteous man, having contended the more, might be proclaimed by God the more justly. [Job 2:11] Verse 11: "And they came to him together, to comfort and to visit him." Symmachus rendered it thus: "For they arranged to come together, to sympathize with him and to console him." See from this too that further time passed, until, sending messages to one another, they made their meeting and their arrival together. [Job 2:12] Verse 12: "And sprinkling earth on their [heads] …" [Job 2:13] Verse 13: "They sat beside him seven days and …" The Scripture did not say that they sat beside him seven days from early morning until evening, nor seven nights from evening until morning. It is clear, then, that after sitting beside him for the greater part of the day they withdrew to see to their necessary needs, and coming back they sat beside him far into the night, and going away again they came back to him at dawn. This is the mark of the truest and most sympathetic friends. But the Scripture, using ordinary speech, said simply: "They sat beside him seven days and seven nights." For when it says that Jacob served fourteen years and was burned by the heat of the day and the frost of the night, did he then never go under a roof? Did he get no rest in all that time? To split hairs over these things is idle talk; for, as I said, the Scripture uses ordinary speech. But since some, mocking the Scripture, tear at it as false on this point too ("For how," they say, "could they go without food and without sleep for so many days?"), we were compelled to be drawn along with them into this untimely narrowness. With this the second chapter is finished; and making a preliminary survey of the third, we say ### Scripture references - Job 2:11: quotation, high confidence - Job 2:12: quotation, high confidence - Job 2:13: quotation, high confidence - Gen 31:40: allusion, high confidence - Gen 31:41: allusion, high confidence ### Translation notes - Symmachus: the Greek translation of the Old Testament made by Symmachus in the second century. - Jacob's service: Gen 31:38–41. - The quotations of Job 2:12 and 2:13 are cut short in the scan. ### Citation (SBL) Origen, Frag. Job 65 (PG 17:65a–65c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-65). ## Fragments on Job, column 67 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-67 - Source: PG 17:68a–68d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job suffered both in body and in his fear that God's name was slandered through him, yet he never blasphemed, and when he opened his mouth he spoke mysteries. ### Greek text ὡς ἀλγεῖ μὲν ό δίκαιος, καὶ οὐκ ἂν τις ἀρνήσαιτο· οὐ γὰρ τῶν ἀναισθήτων ἡ ἀρετὴ, ἀλλὰ. τῶν ιν τοῖς πάθεσι φιλοσοφούντων. Ού δύναται δὲ, κατὰ μὶν τὸ φαινόμενον, ὑπὸ τῆς ιν σαρκὶ πληγῆς δριμυτάτως κεντούμενος· κατὰ δὲ τὸ νοούμενον, οἷα δίκαιος καὶ φιλόθεος ἀνὴρ δρῶν τινας σκανδαλιζομένσυς ἐπὶ τοῖς αὐτῶν παθήμασιν, ὡς τῆς τοῦ Θεοῦ δόξης ἐπʼ αὐτῷ διασυρομένης, εί ό δίκαιος ταῦτα ὑπομένει. Kal. γὰρ ὅτε λέγει· Ἵνα τί ἔθου με κατʼ ἐντευκτήν 00v; οὐκ αὐτὸς κατὰ τοῦ Θεοῦ ἐτύγχανε, μὴ γένοιτοῖ τίνι γὰρ εἶχεν ὶντυγχάνεινς Ἀλλὰ τοῦτό ἐστιν ὃ φησινʼ ’Ὶνα τί διʼ tul, Δέσποτα, τδ ὄνομά σου placo-qustum Θορυβεῖται δὲ οὐδὲν ἦττον καὶ mm;, μηπιικ πλείως ὲγκατάλειψιν ὑπέστη παρὰ Θεοῦ. Οὐδὲ γὰρ οὕτω τιμωρεῖται ψυχὴ φιλόθεος, ὥς τὸ ὑποπτεύειν καταλελεῖφθαι παρὰ Θεοῦ· καὶ μυριάκις αἱρεῖται τδν θάνατον, ἢ μετὰ ἀλγηδόνων καὶ τοιαύτης ὑποψίας τοῖς ζῶσιν ἐγκαταλέγεσθαι. Ἐπὶ μὲν οῦν τῇ τῶν κτημάτων ἀπωλείᾳ καὶ τῇ τῶν παίδων ἁθρόα τελευτῇ οἵας ἀφῆκε χαριστηρίους φωνὰς ἠκούσαμεν, καὶ ὅπως τὴν γυναῖκα ὲξεπαίδευσεν ἀπρεπές τι περὶ τοῦ Δεσπότου λογισαμένην, καὶ ποῖα μετὰ πεῖραν καὶ ὲξουδένωσιν καὶτὸ δριμὺ πάθος ἐφθέγξατο, καὶ ὡς οὐδὲν αὑτὸν τῶν ἁνθρωπίνων συμπτωμάτων διεθορύβησεν· ὡς δὲ oi φίλοι παρεγένοντο ᾶνδρες δίκαιοι καὶ συμπαθεῖς, εὗκαιρον ᾠήθη, θεωρῶν αὐτῶν τὴν ὑπομονὴν καὶ τὴν ἀγάπην ἐπʼ αὐτῶν, εἰπεῖν καὶ δημοσιεῦσαι τὰς κατὰ ψυχὴν ἀλγηδόνας, καὶ φθέγγεται μὲν καθʼ ἱστορίαν ἀκίνδυνον. Ἐν γὰρ ἦν τοῦ διαβόλου τὸ σπούδασμα, τδ παρασκευάσαι τὸν δίκαιον βλασφημῆσαι Θεόν. '0 δὲ οὖδαμῶς φαίνεται τοῦτο διαπραξάμενος, ἀλλὰ καὶ μᾶλλον εὐφημήσας. καὶ χαριστηρίους ἁναπέμψας φωνάς. Καταρίται δὲ τὴν ἡμέραν τῆς γεννήσεως, καὶτὸν θάνατον ὲπιποθεῖ, διὰ τὰς ἀνωτέρω λεχθείσας αἰτίας. Πρὸς δὲ διάνοιαν μυστήρια λαλεῖ· καὶ περὶ τῶν ἤδη προγεγονότων φιλοσοφεῖ, καὶ πληροφορεῖ τὺ μέλλον. Τοιαῦται γὰρ ἀεὶ τῶν ἁγίων προφητῶν αἱ ῥήσεις. Ἐπὶ δὲ αὐτῶν τῶν λέξεων γενόμενοι, σαφηνὶσωμεν τὴν διάνοιαν, αὐτοῦ Μηγοῦντος πρὸς τὴν ἑρμηνείαν, τοῦ καὶ τὸν ἃγιον ’1ὼὸ πρὸς τοὺς ἀγῶνας ἐνισχύσαντος. Στίχ. αʼ. Μετὰ τοῦτο ἤνοιξεν Ἰὼβ τὸ στόμα αὑτοῦ. Ὅτι δίκαιος ἀνοίγει τὸ στόμα, οὐχ ἁπλῶς οὑτωσὶ προσήκει προσέχειν τοῖς λεγομένοις, ἀλλὰ τὰ ὲκ τῶν λόγων ἀναζητεῖν ὠφέλειαν. Μεστὰ γὰρ ἀεὶ ὠφελείας τά τοιαῦτα ῥήματα τῶν ἁγίωνο καὶ ἀνοίγων τὸ στόμα δίκαιος, κεκρυμμένους δημοσιεύει θησαυρούς. Διὸ καὶ τὸ σκεῦος τῆς ἐκλογῆς ό Παῦλος ἐπιστέλλων φησίο Τὸ στόμα μου ἀνέῳγε πρὸς ὑμᾶς. Κορίνθιοι. Καὶ περὶ τοῦ Κυρίου γέγραπται ὅτι Ἁνοίξας τὸ στόμα αὐτοῦ ἐδίδασκε. Καὶ ἁπλῶς ἐκεῖνος μαρτυρεῖται στόμα ἀνοίγειν, ό σιωπῆς μέτρα πρότερον διδαχθείς. Οὐκοῦν καὶ ’1ὼὸ ἀνοίγει τὸ στόμα ### English translation (Claude) that the righteous man is in pain, no one could deny; for virtue belongs not to those who feel nothing but to those who live wisely in their sufferings. He is in anguish: outwardly, being stung most sharply by the blow in his flesh; inwardly, as a righteous and God-loving man, seeing some scandalized at his sufferings, as though God's glory were disparaged in him if the righteous man endures these things. For when he says, "Why have you set me as your accuser?", he was not himself acting against God (far from it! for with whom did he have to plead?), but this is what he says: "Why, Master, is your name slandered because of me?" And he is troubled no less by the fear that perhaps he had been abandoned by God. For nothing punishes a God-loving soul so much as suspecting that it has been abandoned by God; it would choose death ten thousand times rather than be counted among the living with pains and such a suspicion. At the loss of his possessions and the sudden death of his children we have heard what thankful words he uttered, and how he instructed his wife when she thought something unseemly about the Master, and what he said after the trial, the contempt and the sharp suffering, and how nothing of human misfortunes troubled him. But when his friends came, righteous and sympathetic men, he thought it the right moment, seeing their patience and their love toward him, to speak and make public the pains of his soul; and according to the literal sense he speaks without danger. For the devil's one aim was to bring the righteous man to blaspheme God; but he is in no way seen to have achieved this; rather Job spoke well of God and sent up thankful words. He curses the day of his birth and longs for death for the reasons stated above. But according to the deeper meaning he speaks mysteries: he reflects on things that have already happened and gives full assurance about what is to come. For such always are the sayings of the holy prophets. Coming now to the words themselves, let us make the meaning clear, with him guiding us to the interpretation who also strengthened holy Job for his contests. [Job 3:1] Verse 1: "After this Job opened his mouth." That a righteous man opens his mouth: one should not attend to what is said casually, but seek out the benefit from the words. For such words of the saints are always full of benefit, and when a righteous man opens his mouth he brings hidden treasures into the open. Therefore the vessel of election, Paul, says in his letter: "Our mouth is opened to you, Corinthians." And of the Lord it is written that "opening his mouth he taught." In short, the one who is attested to open his mouth is the one who was first taught the measures of silence. So Job too opens his mouth ### Scripture references - Job 7:20: quotation, high confidence - Job 1:21: allusion, medium confidence - Job 2:10: allusion, medium confidence - Job 3:1: quotation, high confidence - Acts 9:15: allusion, high confidence - 2 Cor 6:11: quotation, high confidence - Matt 5:2: quotation, high confidence ### Translation notes - "He is in anguish" reads Ὀδυνᾶται, which the scan gives as Οὐ δύναται ("he cannot"); "by the fear that perhaps he had been abandoned" translates a garbled clause by sense. - "Why have you set me as your accuser?": Job 7:20 (Septuagint). "Our mouth is opened to you, Corinthians": 2 Cor 6:11. "Opening his mouth he taught": Matt 5:2. "Vessel of election": Acts 9:15. - Migne's footnotes, leaked into the end of the section, have been removed. ### Citation (SBL) Origen, Frag. Job 67 (PG 17:68a–68d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-67). ## Fragments on Job, column 69 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-69 - Source: PG 17:69a–69d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job, after the trophy of his patience, still felt the weight of his friends' hard words, as Paul endured reviling. ### Greek text μετὰ τοῦτο· τουτέστι μετὰ τδ μέγα τρόπαιον, μετʼ ἐκεῖνα τὰ πάθη, οὐκ ἀβασανίστως φθέγγεται περιαλγῶν τῷ σώματι, τῆς γλώσσης φθανούσης τὸ τῆς φρονή σεως ἔνθεσμον, ἀλλὰ σωφρονῶν καὶ ταῖς φωναῖς ὑποδείκνυται. Δηλοῖ δέ καὶ τὴν γαλήνην τῆς ψυχῆς καὶτῶν ῥημάτων τδ ἐμπρεπὲς ἠ τοῦ ἀνοῖξαι τὸ στόμα αὐτοῦ μαρτυρία. Στίχ. αʼ. Ἕως τίνος ἐγκοπον ποιήσετε ψυχήν Ὥσπερ σώματα βαρέα ἐπιτιθέμενα ζώων σῶμα· σιν, κάμνειν ποιεῖν τά βαστάζοντα· οὕτως είσί τινες λόγοι βαρεῖς, οὒς ἀκούσας τις κάμνει. Ὠς ὑπὸ βάρους πιεζόμενος, τῆς δυνάμεως τῶν λόγων τῶν οὐ κακῶς, καὶ χαλεπῶς, ἢ ἐπὶ λοιδορίας εἰρημένων ὑπὸ τῶν ἄλλων δύο μετὰ Βαλδὰὸ ἐληλυθότων, οἱονεὶ φορτίου αἴσθησις βαρέος, 6 Ἰὼβ φησι καμὼν τῇ ψυχῇ ἐφʼ οἷς εἰρήκασιν· Ἕως τινος ἔγκοπον ποιήσετε ψυχήν μου ;- Καὶ μετʼ ὀλίγον · ὐρᾷς ὡς προγέγραπται 6 Σαυχαίων τύραννος. Τυραννικοὶ αὑτοῦ εἰσιν οί λόγοι, οὓς ἀκούσας 6 Ἰὼβ, λέγει·”Εω τίνος ἕγκοπον ποιήσετε τὴν ψυχήν μου; Οὐχ οὕτως καθικνεῖται ψυχῆς ἀνθρώπου ἄλλο τι, ὡς λόγος σκληρός. Πολλάκις ὑπομείνας τὰς βασάνους σώματι προσφερομένας, λόγους οὐχ ὑπέμεινεν. Ὁ μέντοιγε τέλειος ἀθλητὴς, εί καὶ κάμνων, ἀλλʼ ὑπομένει τοὺς χαλεποὺς λόγους. Ὕβριν γὰρ ὑπομένειν μεγάλου ἀνδρός ἐστιν. Διόπερ ἐν τοῖς ἀνδραγαθήμασιν ἑαυτοῦ 6 Ἀπόστολος λέγει ο Δοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημούμενοι παρακαλοῦμεν. ’Ὠσπερ καθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι. Καὶ μετʼ ὀλίγον φησὶν εἶτα, διὰ τὸ, Ἕως τίνος ἕγκοστον ποιήο σετε ψυχήν μου; Ὁρᾷς; Ἰὼβ ἐστιν, οὗ καὶτὸ βιβλίον οὐδὲν ἄλλο ἐξαιρέτως περιέχει ἢ τὴν ἀνδρίαν αὐτοῦ καὶ τὴν ὑπομονήν. Ἀλλʼ ὅμως αἰσθάνεται τῶν καμάτων, ὧν κεκμήκει άπὸ τοῦ λόγου τοῦ σκληροῦ τῶν ἐληλυθότων αὐτὸν ἐπισκοπῆσαι. Στίχ. γʼ. Γνῶτειιὲόῖἓζῶἕτι ό Κύριος ἐποίησέ Ἀ βλέπετε περὶ ἐμὲ, μὴ νομίσητε ἄλλοθεν ἐληλυθέναι μοι ἢ ἀπὸ τοῦ Θεοῦ. Φοβήθητε τοίνυν. Ὅ γὰρ ἐμοὶ ταῦτα ἐπάγων δύναται καὶ ὑμῖν ἐπαγαγεῖν. Στίχ. γʼ. Καταλαλεῖτέ μου · οὐκ αἰσχυνόμενοι με, ### English translation (Claude) after this: that is, after the great trophy, after those sufferings. He does not speak without torment, being in great pain in his body, so that his tongue might outrun the lawful order of his mind; yet he shows by his words that he is self-controlled. The testimony that he "opened his mouth" shows both the calm of his soul and the fittingness of his words. [Job 19:2] Verse 2: "How long will you make my soul weary?" Just as heavy loads placed on animals' bodies make those that carry them weary, so there are heavy words, on hearing which one grows weary, as if pressed down by a weight. Feeling the force of the words spoken (not kindly but harshly, or in reproach) by the other two who had come with Baldad as if it were a heavy burden, Job, wearied in his soul by what they had said, says: "How long will you make my soul weary?" And a little later: You see how the ruler of the Sauchaeans was described beforehand. His words are tyrannical; and hearing them Job says: "How long will you make my soul weary?" Nothing reaches a person's soul so much as a hard word. Often one who has endured tortures applied to his body has not endured words. Yet the perfect athlete, even if he grows weary, endures harsh words; for to endure insult is the mark of a great man. That is why, among his own brave deeds, the apostle says: "Being reviled, we bless; being persecuted, we endure; being slandered, we entreat. We have become like the refuse of the world, the offscouring of all things, until now." And a little later he says next, on "How long will you make my soul weary?": Do you see? It is Job, whose book contains nothing else so particularly as his courage and his patience; and yet he feels the weariness that the hard word of those who had come to visit him caused him. [Job 19:6] Verse 6: "Know, then, that it is the Lord who has done it." What you see in me, do not think it has come on me from anywhere but from God. Fear, then; for he who brings these things on me can bring them on you as well. [Job 19:3] Verse 3: "You speak against me, not ashamed of me," ### Scripture references - Job 3:1: quotation, high confidence - Job 19:2: quotation, high confidence - 1 Cor 4:12: quotation, high confidence - 1 Cor 4:13: quotation, high confidence - Job 19:6: quotation, high confidence - Job 19:3: quotation, high confidence ### Translation notes - After the comment on Job 3:1 the fragments pass directly to Job 19, the reply to Baldad; the scan shows possible lost lines here. - The catena numbers the quotation "Know, then, that it is the Lord who has done it" as verse 3; it is Job 19:6 (Septuagint). - "Being reviled, we bless …": 1 Cor 4:12–13. ### Citation (SBL) Origen, Frag. Job 69 (PG 17:69a–69d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-69). ## Fragments on Job, column 71 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-71 - Source: PG 17:72a–72d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job rebukes his friends for trampling on him, and the ungodly man of Job 20 is read as the heretic whose very prayer is sin. ### Greek text λαμβάνεται, ὃτι διὰ τά ἁμαρτήματα ταῦτα πάσχωο ἆρʼ οὖν ἐχρῆν ὑμᾶς οὕτω μοι όνειδίζειν; Πυρʼ ἐμοὶ δὲ αὐλίζεται πλάνος. Εἰ καὶ καθʼ ὑπόθεσιν τοιαῦτα ιπεποιήκειν, οἷα οὐκ εδει· ει καὶ τοιοῦτος ήμην, ἆρʼ οὐκ ἐχρῆν ὑμᾶς βλέποντας μάστιγας, τοὺς ίχῶρας, τοὺς σκώληκας, τὴν ἀπώλειαν τῶν ὑπαρχόντων, αίδεσθῆναις Ἀλλά προσεπιβαίνετέ μοι μὴ ἐλεοῦντες με, μηδὲ συμπαθοῦντές μου τῇ περιστάσει. falx. εʼ. Ἔα δὲ, ὅτι ἐπʼ ἐμοί Malm, ἐνάλλεσθε δέ μοι ὀνείδει. Οὔ μετρίως μοι ὀνειδίζετε, ἀλλʼ ἐναλλόμενοι· ὡσπερεὶ ἐπιβαίνοντες καὶ καταπατοῦντες με ὀνειδίζετε. Στίχ. ςʼ. Ὸχύρωμα δὲ αὐτοῦ ἐπʼ ἐμὲ ὕψωσεν. Οίονεὶ ὑπὸ τεῖχος τῆς περιστάσεὼς ειμι ὀχύρωμα, οὐ δύναμαι φεύγειν, ῑως οῦ κρινεῖ ό Θεὸς καθελεῖν αὑτό. Στίχ. ζʼ. Ἰδοὺ γελῶ ὀνείδει, καί οὐ λαλήσω. Τοῦτό ἐστι τό· Νίκα ἐν τῷ ἀταθῷ τὸ κακόν. τοῦ αὑτοῦ. Ἰδοὺ ἐπὶ τῷ ὀνείδει ὑμῶν τελᾷν, οὐ λαλεῖν νομίζομαι. sax. ςʼ. fear ἀναβῇ είς οὐρᾳνὸνε αὑτοῦ τὰ δῶέὶα· ἠ δὲ θυσία αὑτοῦ νεφῶν ἅψηται. Τοῦ ἀσεβοῦς ὲάν ἀναβῇ τά δῶρα είς τὸν οὐρανὸν, ἐὰν πάνυ ὑψωθῇ, ἐὰν ὴ θυσία αὑτοῦ νεφῶν ἅψηται. ’οτʼ ἂν εὔξηται ό αἱρετικὸς, ὅτʼ ἂν ὴ θυσία αὑτοῦ ἀναβῇ τῇ ὑψηγορίᾳ, ὅτʼ ἂν δοκῇ κατεστηρίχθαιʼ τότε είς τέλος ἀπολεῖται. Ἠ γὰρ εὐχὴ αὑτοῦ λοτέξεται αὐτῷ εις ἁμαρτίαν, καί ἐστιν αὐτὴ ἡ εὐχὴ β insitos"; ἁμαρτία. Στίχ. ζʼ. Ὅταν γὰρ. δοκῇ ἤδηλέστηρίχθαι, τότε εις τέλος ἀπολεῖται. Ὅμοιον, οι δὲ ἐχθροί τοῦ Kvplov ἅμα τῷ δοξασθῆναι καί ὑψωθῆναι, ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον. Στίχ. ζʼ. οι δὲ ἰδόντες αὐτὸν ἐροῦσιθ Ποῦ ἔστινὶ Τίνες οἱ ἰδόντες αὐτόνης Oi ὲκκλησιαστικοὶ, οἱ ἰδόντες ἐκείνων τά σφάλματα, ὲροῦμεψ Ποῦ iactv; Στίχ. ηʼ. Ὠσπερ ἐνιξειννὸο]ρ ἐκπετασθὲν οὑ μὴ svos η. ευρευῃ, Ol τοιοῦτοι ἐνυπνιαζόμενοι, καὶ άναπλάσσοντες φαντάσματα, οὐ τῇ ἀληθείᾳ τὴν διάνοιαν ἐπερείδουσιν σφαλλόμενοι, καὶ γίνονται ὥσπερ ἐνύπνιον ἐκπετασθὲν, ὃ οὐ μὴ εὑρεθῇ. Στίχ. ιʼ. Τοὺς υιοὺς αὑτοῦ ὀλέσαισαν ἣττονες. Τοὺς υἱοὺς καὶ μαθητὰς τοῦ ταῦτα διδάξαντος. Στίχ. ιʼ. Δὶ δὲ χὲἒρες αὑτοῦ πυρσεύσαισαν υναο. υνας, Δί χεῖρες αὐτοῦ, φησὶν, τουτέστιν ai πράξεις, ἐξάψουσιν αὐτῷ κόλασιν. Al δὲ χεῖρες αὑτοῦ. Τοῦ ἀσεβοῦς τούτου καὶ ἑσφάλμένου, οὗ ἡ προσευχὴ λογίζεται εἰς ἀμαρτίαν, οὗ ἠ θυσία ἐὰν ἀναβῇ είς οὐρανὸν, καί νεφῶν ### English translation (Claude) … is supposed: that I suffer these things because of my sins. Ought you, then, to reproach me like this? [Job 19:4] "And with me lodges error." Even if, for the sake of argument, I had done such things as I ought not, even if I were such a man, ought you not, seeing the scourges, the discharges, the worms, the loss of my goods, to have shown me respect? But you trample on me further, neither pitying me nor sympathizing with my plight. [Job 19:5] Verse 5: "Ah, but because you magnify yourselves against me and leap upon me with reproach." You reproach me not moderately but leaping on me; you reproach me as if trampling and treading me down. [Job 19:6] Verse 6: "And he has raised his stronghold against me." I am, as it were, under a wall: the stronghold of my plight. I cannot flee until God decides to pull it down. [Job 19:7] Verse 7: "Behold, I laugh at reproach, and I will not speak." This is: "Overcome evil with good." … Behold, at your reproach I am thought to laugh, not to speak. [Job 20:6] Verse 6: "If his gifts go up to heaven, and his sacrifice touches the clouds." If the gifts of the ungodly go up to heaven, if he is greatly exalted, if his sacrifice touches the clouds: when the heretic prays, when his sacrifice goes up through lofty talk, when he seems to have been established, then he will perish utterly. For his prayer will be counted to him as sin, and the prayer itself is sin. [Job 20:7] Verse 7: "For when he seems already to have been established, then he will perish utterly." Similar is: "But the enemies of the Lord, as soon as they were glorified and exalted, vanished like smoke." Verse 7: "And those who saw him will say: Where is he?" Who are those who saw him? The members of the church, who saw their errors, will say: "Where is he?" [Job 20:8] Verse 8: "Like a dream that has flown away, he will not be found." Such men, dreaming and fashioning phantoms, do not fix their mind on the truth; led astray, they become like a dream that has flown away, which will not be found. [Job 20:10] Verse 10: "May inferiors destroy his sons." The sons and disciples of the one who taught these things. Verse 10: "And may his hands kindle pains." "His hands," he says, that is, his deeds, will kindle punishment for him. "And his hands": of this ungodly and erring one, whose prayer is counted as sin, whose sacrifice, if it goes up to heaven and touches the clouds ### Scripture references - Job 19:4: quotation, high confidence - Job 19:5: quotation, high confidence - Job 19:6: quotation, high confidence - Job 19:7: quotation, high confidence - Rom 12:21: quotation, high confidence - Job 20:6: quotation, high confidence - Ps 109:7 (108:7 LXX): allusion, high confidence - Job 20:7: quotation, high confidence - Ps 37:20 (36:20 LXX): quotation, high confidence - Job 20:8: quotation, high confidence - Job 20:10: quotation, high confidence ### Translation notes - "I laugh" reads γελῶ (Job 19:7 LXX), which the scan gives as τελῶ. A garbled phrase after "Overcome evil with good" (Rom 12:21) is marked "…". - "His prayer will be counted to him as sin": Ps 109:7 (108:7 LXX). "The enemies of the Lord … vanished like smoke": Ps 37:20 (36:20 LXX). - The ungodly man of Job 20 is applied to the heretic and his disciples; translated as written. ### Citation (SBL) Origen, Frag. Job 71 (PG 17:72a–72d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-71). ## Fragments on Job, column 73 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-73 - Source: PG 17:73a–73d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ungodly man of Job 20 is the teacher of false doctrine, whose gathered wealth he must vomit up and who never sees the true flock fed. ### Greek text ἅψηται, τότε είς τέλος ἀπόλλυται ο τούτου α -..τ-,ρ ιβλημ- 7 κ ο ι ι - --χεῖρες ὀδύνας πυρσεόσουσιο τουτέστι, καὶ ὲν ὀδύναις ἐσχάταις διάξουσι. Λέγει δὲ περὶ τῶν υίῶν τοῦ πα- Ἔχει γὰρ μαθήματα, ἃ. οὐκ ἐστι γλυκέα, ἀλλά χολὴ ἀσπίδος, οἱονεὶ πονηρὰ, ὴ περὶ τοῦ οἴνου τῆς διδασκαλίας αὐτῶν. Ἐκ γὰρ ἀμπέλου Σοδόμοη· ἡ ἄμπελος αὐτῶν, καὶ τὰ ἑξῆς. Καὶ μετʼ ὀλίγα· Χολὴ δὲ ἀσπίδος ὲν γαστρὶ τοῦ ὲτεροδόξου, καὶ ἀσεβοῦντος ὲν τοῖς δόγμασι. τοῖς ἐναντίοις τῇ ἀληθείᾳ.-, Στίχ. ιεʼ. Πλοῦτοςὸήάδίκως συναγόμενος ἐξε- με σεται. Τίς γὰρ ἄλλος ἀδίκως πλοῦτος συνάγεται ἢ ἐκεῖ· νος ό ὲν τοῖς λόγοις αὺτῷνς Ἀδίκως γὰρ συνάγεται. Ἀλλʼ ό ἀγαθὸς οὐκ ὲάσει αὐτοὺς πεπτωκότας, πλοῦτον ἀδίκως συναγόμενον ἔχειν ἀεὶ αὐτὸν ὲν ἑαυτοῖς· ποιήσει γὰρ ἐξεμέσαι. Στίχ. ιεʼ. Ἐξ οἰκίας αὐτοῦ ἐξελκύσει αὐτὸν ἅγγελος. Ἀγγελος γὰρ κατʼ ἐνέργειαν καὶ εὐεργεσίαν τοῦ Θεοῦ ὲξελκύσει αὐτὸν ἀπʼ αὐτῆς τῆς κακῶς οίκοδομηθείσης, ἣτις ἐστὶν ἐκκλησία πονηρευομένων. Αὕτη γάρ ὴ οἰκία αὑτοῦ. Ἀλλʼ ἄγγελος ἐξελκύσει αὐτὸν ἐξ οἰκίας αὐτοῦ. Στίχ. ιζʼ. Μὴ ἴδοι ἄμελξιν νομάδων. Ἐτερόδοξος οὐ βλέπει ἄμελξιν νομάδων. Νομάδες δὲ εἰσί τινες ψυχαὶ νεμόμεναι ὑπὸ τῷ καλῷ Ποιμὲνι, τῷ εἰπόντιδ Ἐγώ ειμι ἡ θύρα. Διʼ ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται. Καὶ εἰσελεύσεται, καὶ ἐξελεύσεται, καὶ νομὴν εὑρήσει. Στῐχ. ιηʼ. ’Ὥσπερ στρίςσνος ἀμάσητος, ἀκατὰ- Ol λόγοι καὶ τά δόγματα στριφνά καὶ πυκνὰ, οὺδὲν ἔχει γλυκὺ ἐκεῖνα, τὰ κατὰ τοῦ Θεοῦ γινόμενα. Στρίφνος βοτάνη. τίς ἐστιν ἐκτραχυνομένη τῇ γλώσσῃ τοῦ μασσωμὲνου. ’Ὠσπερ οὖν, φησι, τὴν βοτάνην ἐκείνην, κᾶν ἄγαν τις φιλονεικήσειε διαλεάνας τοῖς όδοῦσιί καταπιεῖν οὐ δύναται· οὕτω καὶ ὁ τῶν ἀλλοτρίων ἀπολαύειν ἐθέλων οὐδὲν τῶν πόνων ἀποίσεται τὸ κέρδος. ### English translation (Claude) … touches, then he perishes utterly. … his hands will kindle pains; that is, they will pass their lives in the utmost pains. He speaks of the sons of the … For he holds teachings that are not sweet but the gall of an asp, that is, wicked; or else it concerns the wine of their teaching, for "their vine is of the vine of Sodom," and so on. And a little after: The gall of an asp is in the belly of the one who holds other doctrines and is impious in teachings contrary to the truth. [Job 20:15] Verse 15: "Wealth unjustly gathered will be vomited up." For what other wealth is gathered unjustly than that which lies in their words? It is gathered unjustly. But the Good One will not allow them, fallen as they are, to keep wealth unjustly gathered within themselves for ever; he will make them vomit it up. Verse 15: "An angel will drag him out of his house." For an angel, by God's working and kindness, will drag him out of that badly built house, which is the church of evildoers; for this is his house. But an angel will drag him out of his house. [Job 20:17] Verse 17: "May he not see the milking of the herds." The one who holds other doctrines does not see the milking of the herds. The herds are certain souls pastured under the good Shepherd, who said: "I am the door; if anyone enters through me, he will be saved, and will go in and go out and find pasture." [Job 20:18] Verse 18: "Like a tough herb, unchewable, unswallowable." Their words and doctrines, tough and dense, have nothing sweet in them, those spoken against God. The strychnos is a herb that roughens the tongue of the one who chews it. Just as no one can swallow that herb, he says, however hard he strives to grind it with his teeth, so the one who wishes to enjoy what belongs to others will carry away no profit from his labours. ### Scripture references - Job 20:10: allusion, high confidence - Job 20:14: allusion, high confidence - Deut 32:32: quotation, high confidence - Job 20:15: quotation, high confidence - Ps 26:5 (25:5 LXX): allusion, medium confidence - Job 20:17: quotation, high confidence - John 10:9: quotation, high confidence - John 10:11: allusion, medium confidence - Job 20:18: quotation, high confidence ### Translation notes - The opening lines are garbled in the scan and marked "…". - "The gall of an asp": Job 20:14. "Their vine is of the vine of Sodom": Deut 32:32. "I am the door …": John 10:9. - The "church of evildoers" (Ps 26:5, 25:5 LXX) and the "one who holds other doctrines" refer to heretics; translated as written. ### Citation (SBL) Origen, Frag. Job 73 (PG 17:73a–73d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-73). ## Fragments on Job, column 75 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-75 - Source: PG 17:76a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The unkindled fire of Job 20 is an invisible inward punishment like fever, and the Overseer of Job 20:29 is God, whose image good bishops strive to bear. ### Greek text Στίχ. κ6’. Νίψαι ἐπʼ αὐτόν ὀδύνας. Ἀντὶ νιφετοῦ ὀδύναι ἔρχονται ἐπὶ τὸν τοιοῦτον. · Στίχ. κδʼ. Kal οὺ μὴ σωθῇ ἐκ χειρὸς σιδήρου. Σίδηρον οὐ λέγει τοῦτον τὸν αίσυητὸν, ἀλλὰ τμητικὼτατον λόγον. , Στίχ. κεʼ. Διςξέλθοι δὲ διὰ σώματος αὐτοῦ βέλος. Τὰ βέλη ταῦτα τὰ πεπυρωμένα τιτρώσκει αὐτόν. Στίχ. κεʼ. Κατέδεται αὐτόν πῦρ ἄκαυστον. Μυστήριόν τι μανθάνομεν περὶ τῆς κολάσεως τῆς ἀποκειμένης, ἵνα φυλασσώμεθα αὐτὴν παθεῖν. Πῦρ ,εἶπεν ἄκαυστον κατέδεσθαι τὸν ἀσεὸῆο τοῦτο τὺ πῦρ τὸ παρʼ ἡμῖν ὑλικὸν οὐκ ἔστιν ἄκαυστον πῦρ· βλεπὸ- ’μενον ’γὰρ αὑτό. Ἐκεῖνο δὲ ἀόρατόν ἐστι τὸ πῦρ, τὸ ἐπὶ τοὺς ἁμαρτωλοὺς ἐρχόμενον, ὂ ἔνδον αὐτοὺς καίει. Νοητόν ἐστι καὶ κολάζον. Ἐὰν Θέλῃς εἰκόνα παρα·λαβεῖν ἐκείνου τοῦ πυρὸς, νόει μοι τὸν είς ὑπερβολὴν πυρέσσοντα, καὶ ὑπὸ πυρὸς φλεγόμενον. Οΰχ εὑρήσεις ὄψει τὸ πῦρ ἐν αὐτῷ, ὑπόκειται δὲ, καὶ ἐκκαίει αὐτοῦ τὰ σπλάγχνα. Οὕτως ἀπὸ τῶν ἁμαρτημάτων πυρέττων τις ὲκκαίεται. Στίχ. κεʼ. Κακὼσαι δὲ αὑτοῦ ἐπήλυτος τὸν οἷκον. '0 πολεμήσας τὸν λαὸν ἐκεῖνον ἐπήλυτος ἦν, καὶ οὐ προσήλυτος ο ὃς ἐκάκωσεν αὑτοῦ τὸν οἷκον, καταλύων τὸ νομιζόμενον ἁγίασμα, καὶ τὴν πόλιν ἣν ἕλεγον εἶναι ἁγίαν. Στίχ. κζʼ. Ἆνακαλύψαι δὲ αὐτοῦ ό οὐρανὸς τὰς ἀνομίας. Ἀντὶ τοῦ, Καὶ ἐκ Θεοῦ καὶ ἐξ οὐρανοῦ ὑποστήσεται τὰ δεινά. Ταῦτα δὲ ἔφη, ἐπειδὴ ό Ἰὼβ, φήσας ὕπὸ Θεοῦ πεπλῆχθαι, ἐμνημόνευε καὶ ὼς ὑπὸ ἀνθρώπων ἠδικημένος. Κατασκευάζει οὖν, ὅτι πάντα διʼ ἁμαρτίας αὐτὸν ἐπηνέχθη. Στίχ. κζʼ. Γῆ δὲ ἐπανασταίη αὐτῷ. Αὐτὴ ἡ γῆ ἐπανίσταται ἐκείνῳ τῷ λαῷ. Στίχ. κθ. Kal,κτῆμα ὑπαρχόντων αὐτῷ παρὰ τοῦ ἐπισκόπου. Μανθάνει τίς ἐπίσκοπος ἐνθάδε ζώνομάσθης ὅτι Θεὸς ἐπίσκοπος εἴρηται, καὶ οἱ ἐπίσκοποι ἐκείνου τὴν εἰκόνα πανίεῖ τῷ τρόπῳ φιλοτιμοῦνται, οἱ καλοὶ καὶ ἁγαθοὶ, φορεῖν. Kal. ὥσπερ ό μιμησάμνος εἰκόνα βασιλικὴν τιμᾶται ἐπὶ τὸ καλῶς μιμήσασθαι, τιμᾶται δέ καὶ ἐπὶ τῷ αὐτὴν κεκοσμηκέναι ο οὕτως μακάριος ἐπίσκοπος, ό νοήσας τὸν ἀληθινὸν ἐπίσκοπον, καὶ ζηλῶν αὑτὸν, καὶ γινόμενος ὡς ἐν ἀνθρώποις θεός· ἢ ἔχων ἐπίσκοπον τόν ποιοῦντα αὑτὸν άληθῶς ἐν Χριστῷ Ἰησοῦ ἐπίσκοπον· ᾧὴ δόξα καὶ τὸ κράτος είς τοὺς αἰῶνας τιῖιν αἰώνων. Ἀμήν. ΚΕΦ. KA'. Στίχ. εʼ. Εὶσβλέψαντες εὶς ἐμὲ θαῦμα σχέτε. _ Φατέ σοφοὶ εἶναι, καὶ εἰδέναι διὰ τί ταῦτα πάσχω, ὡς τοῦ Θεοῦ μὴ κοιμωμένου ἐπὶ τοῖς ἁμαρτήμασι τῶν ἀνθρώπων. Καὶ ἐτολμήσατέ με λέγειν ἁμαρτωλὸν εἶναι, καὶ δικαίως εἰς ταῦτα ἐφθακέναι. Στίχ. ςʼ. Πεπαλαίωνται δὲ καὶ ὲν πλούτῳ. Οὐκ εἰσὶ νεόπλουτοι, ἀλλὰ πολλὰ ἐτη πεποιὴο ### English translation (Claude) [Job 20:22] Verse 22: "May he snow pains upon him." Instead of snow, pains come upon such a man. [Job 20:24] Verse 24: "And may he not be saved from the hand of iron." By iron he does not mean this iron that we perceive by the senses, but a most cutting word. [Job 20:25] Verse 25: "And may an arrow pass through his body." These fiery arrows wound him. [Job 20:26] Verse 26: "A fire that is not kindled will devour him." We learn a mystery about the punishment that is laid up, so that we may guard against suffering it. He said that a fire not kindled devours the ungodly. This material fire among us is not an unkindled fire, for it is seen. But that fire which comes upon sinners is invisible and burns them within. It is a fire perceived by the mind, and it punishes. If you wish to take an image of that fire, think of someone with an extreme fever, burning as with fire. You will not find the fire in him by sight; yet it lies beneath and burns up his inner parts. So one who is feverish from his sins is burned up. Verse 26: "And may a stranger ruin his house." The one who made war on that people was a stranger, not a proselyte; he ruined their house, destroying what was considered the sanctuary and the city they called holy. [Job 20:27] Verse 27: "And may the heaven reveal his iniquities." That is: he will suffer terrible things both from God and from heaven. He said this because Job, after saying that he had been struck by God, also mentioned that he had been wronged by men. He argues, then, that everything came on him because of sin. Verse 27: "And may the earth rise up against him." The earth itself rises up against that people. [Job 20:29] Verse 29: "And the possession of his goods from the Overseer." Learn who is named Overseer here: God is called Overseer (episkopos), and the bishops, the good and noble ones, strive in every way to bear his image. And just as one who has copied a royal image is honoured for copying it well, and honoured too for having adorned it, so blessed is the bishop who has understood the true Overseer, and is zealous for him, and becomes like a god among men; or who has as his overseer the One who makes him truly a bishop in Christ Jesus, to whom be glory and might for ever and ever. Amen. [Job 21:5] Chapter 21, verse 5: "Look at me and be astonished." You claim to be wise and to know why I suffer these things, as if God were not asleep with regard to people's sins; and you dared to say that I am a sinner and have justly come to this. [Job 21:7] Verse 7: "And they have grown old in wealth." They are not newly rich, but have been ### Scripture references - Job 20:22: quotation, high confidence - Job 20:24: quotation, high confidence - Job 20:25: quotation, high confidence - Eph 6:16: allusion, low confidence - Job 20:26: quotation, high confidence - Job 20:27: quotation, high confidence - Job 20:29: quotation, high confidence - Job 21:5: quotation, high confidence - Job 21:7: quotation, high confidence ### Translation notes - The stranger who ruined "that people's" house is read as the conqueror of Jerusalem who destroyed its temple; the passage applies the ungodly man of Job 20 to the Jewish people. Translated as written. - Job 20:29 in the Septuagint ends "from the Overseer" (ἐπισκόπου); the comment plays on the word, which also means "bishop". "Learn" follows Migne's suggested reading Μάνθανε (the scan has Μανθάνει); his footnote, leaked into the text, has been removed. - The catena numbers Job 21:7 as verse 6. ### Citation (SBL) Origen, Frag. Job 75 (PG 17:76a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-75). ## Fragments on Job, column 77 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-77 - Source: PG 17:77a–77d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prosperity of the wicked in Job 21 is read as the flourishing of heretical congregations, which only imitate the flock of Christ. ### Greek text κασι πλουτοῦντες, καί ἀεὶ τὸν πλοῦτον αὔξοντες Στίχ. ηʼ. Ὁ σπόρος αὐτῶν ’κατὰ ψυχήν. ’Τοῦ μὲν δικαίου ὁ σπόροςʼκατὰ πνεῦμά ἑστι· Σπείρει γάρ εἰς τὸ πνεῦμα, καί ἐκ τοῦ πνεύματος θερίζει ζωὴν αἰώνιον-ο τῶν δὲ τοιούτων, ἐπεὶ ψυχικὸς ἅνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος · μωρία γὰρ αὐτῷ ἐστιν · ὁ σπόροςού κατὰ πνεῦμα, ἀλλὰ ’κατὰ ψυχὴν, τὺ ὑποδεέστερον. Στίχ. ηʼ. Τὰ δὲ τέκνα αὐτῶν ἑν ὀφθαλμοῖς. Πάντα ὅσα ποιοῦσιν, πρὸς τὸ θεαθῆναι ὑπὸ τῶν ἀνθρώπων ποιοῦσι. Τέκνα γὰρ τὰ ἔργα ἑκάστου. Οὐκ ἔστι τέκνα τῶν ἑτεροδόξων ὲν καρδίᾳ, ἑν λογισμοῖς ἀγαθοῖς, ἀλλʼ ἑν ὀφθαλμοῖς, πρὸς τὸ θεαθῆναι ὑπὸ τῶν ἀνθρώπων. Στίχ. θʼ. οι οἶκοι αὐτῶν εʼὺθηνοῦσιν. Ὅτʼ ἂν εἰσέλθῃς εἰς συναγωγὴν αἰρετικῶν, καὶ ἴδῃς ἐκεῖ πλῆθος συναγομένων, βλέπε, ὅτι ol οἶκοι αὐτῶν εὐθηνοῦσιν. “ Στίχ. θʼ. Φόβος δὲ οὐδαμοῦ. Ἀφοβοί εἰσιν. Οὐ φοβοῦνται τὸν Θεὸν, καταφρονοῦσι τῆς Θεότητος · τοιαῦτα λέγοντες περὶ Θεοῦ, οῦ φοβοῦνται, ὅτι περὶ Θεοῦ λαλοῦσιν. ’Στίχ. θʼ. Μάστιξ δὲ παρὰαΚυρίου οὐκ ἐστιν ἐπʼ T06 αὐτοῦ. Ἐὰν ἴδῃς ἄνθρωπον τοιαῦτα κατὰ Θεοῦ λαλοῦντα, ὑγιαίνοντα τῷ σώματι, βλέποντα,τὰ · αἰσθητήρια σώζοντα, καὶ δοκοῦντα ἑνίοτε καὶ ἑν τοῖς κοσμικοῖς εὐτυχεῖν· ὅρα, ὅτι πεπλήρωται ἐπʼ αὑτοῦ ἀσεβοῦς ὄντος τό· Μάστιξ δὲ παρὰ Κυρίου οὐκ ἔστιν ἐπʼ αὐτοῖς. Στίχ. ιʼ. Ἡ,βοῦς αὐτῶν οὐκ ὠμοτόκησε. Τοῦ αὑτοῦ. ὐ βοῦς ζῶόν ἑστι γεωργικὸν, καὶ συμπνέων εἰς γεωργίαν. Καὶ αὐτοί γεωργοῦσι. Γεωργοῦσι δὲ Σόδομα καὶ Γόμορρα, γεωργοῦσιν Αἴγυπτον. Ἡβοῦς αὐτῶν οὐκ ὠμοτόκησεν· ἀλλὰ καὶ αὐτὴ ἀπεκύησε, καὶ ἐγέννησε τέκνον, ἵνα γεωργῆται αὐτῶν ἡ πονηρὰ γῆ. Στίχ. ιʼ. Διεσώθη δὲ αὐτῶν ἐν γαστρί ἔχουσα, καὶ Ὅσα συλλαμβάνουσι, ταῦτα καὶ κύουσιν, οὐκ ἀπὸ τοῦ φόβου Θεοῦ συλλαμβάνοντες, ἀλλʼ ἀπὸ τῆς κακίας. Ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν. Στίχ. ιαʼ. Μένουσι δὲ ὥσπερ πρόβατα αἰώνια. Ποῖος νοῦς ἑστι τοῦ · μενοῦσιν-ὠς πρόβατα αἰώνια; Περὶ ὦν φησιν ὁ Χριστόςι Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούουσι, καὶ ἐγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς, καὶ τά ἑξῆς · ταῦτά ἑστι τὰ αἰώνια πρόβατα. Ἐπεὶ οῦν μῖμοί εἰσιν οἱ ἑτερόδοξοι, καὶ . ἐθέλουσι μιμεῖσθαι τὴν ποίμνην τοῦ Χριστοῦ, ἐπισκόπους ἑαυτοῖς χειροτονοῦντες, πρεσβυτέρους, διακόνους, διδασκάλους, λαὸν, κατηχουμένους, μιμοῦμενοι τὰ αἰώνια πρόβατα, πληροῦσι τό Μένουσι δὲ ὡς πρόβατα αἰώνια. Οὐκ εἰσὶ δὲ πρόβατα αἰώνια, ἀλλὰ μένουσιν ὡς πρόβατα αἰώνια. ### English translation (Claude) rich for many years and always increasing their wealth. [Job 21:8] Verse 8: "Their seed is according to the soul." The seed of the righteous is according to the Spirit, for he "sows to the Spirit, and from the Spirit reaps eternal life"; but the seed of such men, since "the natural man does not receive the things of the Spirit, for they are folly to him," is not according to the Spirit but according to the soul, the inferior part. Verse 8: "And their children are before their eyes." Everything they do, they do to be seen by men; for each person's works are his children. The children of those who hold other doctrines are not in the heart, in good thoughts, but in the eyes, to be seen by men. [Job 21:9] Verse 9: "Their houses prosper." When you enter a synagogue of heretics and see the crowd gathered there, see that "their houses prosper." Verse 9: "And there is no fear anywhere." They are fearless. They do not fear God; they despise the Godhead. Saying such things about God, they are not afraid that it is about God they are speaking. Verse 9: "And there is no scourge from the Lord upon them." If you see a man saying such things against God, healthy in body, with his sight and senses intact, and sometimes seeming to prosper even in worldly affairs, see that in him, ungodly as he is, this is fulfilled: "And there is no scourge from the Lord upon them." [Job 21:10] Verse 10: "Their cow has not miscarried." (Of the same.) The ox is a farming animal and works the land along with the farmer. And they too farm; but they farm Sodom and Gomorrah, they farm Egypt. "Their cow has not miscarried": it too gave birth and bore offspring, so that their wicked land may be farmed. Verse 10: "And their pregnant one was kept safe, and …" What they conceive they also carry in the womb, conceiving not from the fear of God but from wickedness. "Behold, he travailed with injustice, conceived toil, and brought forth lawlessness." [Job 21:11] Verse 11: "And they remain like everlasting sheep." What is the sense of "they remain like everlasting sheep"? Those of whom Christ says, "My sheep hear my voice, and I give them eternal life," and so on: these are the everlasting sheep. Since, then, those who hold other doctrines are imitators and wish to imitate the flock of Christ, appointing for themselves bishops, presbyters, deacons, teachers, laity and catechumens, imitating the everlasting sheep, they fulfil the words "And they remain like everlasting sheep." They are not everlasting sheep, but they remain like everlasting sheep. ### Scripture references - Job 21:7: quotation, high confidence - Job 21:8: quotation, high confidence - Gal 6:8: quotation, high confidence - 1 Cor 2:14: quotation, high confidence - Matt 6:1: allusion, medium confidence - Matt 23:5: allusion, medium confidence - Job 21:9: quotation, high confidence - Job 21:10: quotation, high confidence - Ps 7:14 (7:15 LXX): quotation, high confidence - Job 21:11: quotation, high confidence - John 10:27: quotation, high confidence - John 10:28: quotation, high confidence ### Translation notes - "Sows to the Spirit …": Gal 6:8. "The natural man …": 1 Cor 2:14. "To be seen by men": Matt 6:1; 23:5. "Behold, he travailed …": Ps 7:14 (7:15 LXX). "My sheep hear my voice …": John 10:27–28. - "(Of the same.)" renders the catena's attribution marker, which assigns the following comment to the same author as the preceding one. - The comments on heretics and their congregations are translated as written. ### Citation (SBL) Origen, Frag. Job 77 (PG 17:77a–77d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-77). ## Fragments on Job, column 79 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-79 - Source: PG 17:80a–80d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics mock the law and the prophets and sing their own teachers' psalms, while the speeches of Job's friends were recorded because they are useful except where they accuse Job. ### Greek text Στίχ. ιαʼ. Τὰ δὲ παιδία αὐτῶν προσπαίζουσι. Στίχ. ιβʼ. Ἀνωασὸντες ψαλτήριον καὶ κιθάραν. Ol ἡμέτεροι ἀναλαμβάνουσι ψαλτήριον καὶ κιθάραν, ὑμνοῦντες τὸν Θεὸν, καὶ δοξολογούντες αὐτόν. Ἐκείνων δὲ τὰ παιδία, οἰ ἀνόητοι ὲν αὐτοῖς, προσπαίζουσιν, ἁναιαμόἁνοντες ψωιτιὶρισν καί κιθάραν. ’θʼθʼ ἂν ἀναλάβωσι τοὺς λόγους τῆς “alata; Διαθήκης, προσπαίζουσι, καὶ γελῶσι τά λόγια τοῦ νόμου καὶ τῶν προφητῶν. Ἀναλαμεάνοντες τά ἔναρμόνια, ψαλτήριον τὺ τοῦ νόμου, κιθάραν τὴν προφητικὴν, προσπαίζουσιν αὐτοῖς. Στίχ. ιδʼ. Kal εὐφραίνονται φωνῇ ψαλμοῦ. Καὶ αὐτοὶ λέγωσιν ψαλμοὺς ούαλεντίνου, καὶ λέρ γουσιν ᾠδὰς Βασιλείδου, καὶ τοιαῦτά τινα φθέγγονται, εὐφραινόμενοι φωνῇ ψαλμοῦ. Στίχ. Ἐν δὲ (irriget-130m ᾅδου ἐκοιμήθησαν. Ἐν δὲ ἀναπαύσει οὐκ ούρανοῦ, ἀλλʼ ᾅδου ἐκοιμήθησαν. Ἡμεῖς δὲ εὐχόμεθα οὐκ ὲν ἀναπαύσει ᾅδου κοιμηθῆναι, ἀλλʼ ὲν ἀναπαύσει Θεοῦ έν τοῖς οὐρανοῖς τοῖς ἁγίοις μετά Χριστοῦ βασιλεύοντος ἡμῶν· ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ’ ΚΕΟ. KB'. Στίχ. βʼ. Πότερον οὐχί Κύριός ἐστιν ὁ διεδ- ’ σκων σύνεσιν καὶ ἐπιστήμην; Τά οἰκονομούμενα ὑπὸ τοῦ ἀγίου Πνεύματος ἀναο γραφῆς ἀξιωθῆναι χρὴ. Διά τοῦτο ἀναγράφεται ῠπὶρ τοῦ τὸν ἐντυγχάνοντα ὠφελεῖσθαι ὲκ τῶν avath σκομένων. Εἰ μὴ οὗν χρήσιμοι ἦσαν οἰ λόγοι τῶν τριιῖιν, τῶν παραγενομένων πρὸς τὸν Ἰὼβ, ὡς τὸν ἐντυγχάνοντα λαόείν τι ἀπὸ τῶν εἰρημένων ὑπʼ αὐτῶν πρὸς τὸν Ἱὼὅ· οὐκ ἂν ἡ πρόνοια εἰς τὴν βίβλον τοῦ Ἰὼό ἐποίησεν ἀναγραφῆναι καὶ τοὺς λόγους τῶν τριῶν. Ἔστιν οὖν ὠφεληθῆναι μὲν ἀπὸ τῶν λόγων αὐτοῦ, ἐνορῶντα τοῖς δόγμασιν · όρᾷν δὲ τὸ ἐγκλητον τῶν λόγων περὶ ιν μόνον, ὅτε αἰτιιῖινται τὸν Ἰὼβ, οἰόμενοι αὐτὸν πάσχειν διά τά ἡμαρτημένα αὐτῷʼ οὐχ ὁρῶντες, ὅτι καὶ ἀλλα πολλά alata ἐστι τοῦ συμβαίνειν ἀνθρώποις. Τοιαῦτά έστι νενομισμένα εἶναι καλά ἢ χαλεπὰ, ἢ ὅπως ποτὲ βούλεταί τις αὐτὰ ὀνομάζειν. Kal μετʼ Mirer Πότερον οὐχί d Κύριός ἐστιν ό διδάσκων σύνεσιν καί emoriatur; Τὸ δόγμα ὑγιές ἐστιʼ ὅτι ἀληθινὸς διδάσκαλος ἀρετῆς οὐ δύναται εἶναι ἄνθρωπος. Ὀ διδάσκων γὰρ ἄνθρωπον γνῶσιν, καὶ ὲν τοῖς Ψαλμοῖς ἀναγέγραπται, ὅτι οὐκ ἀλλος εστὶν ἢ Θεός. Καὶ, Δίὸσξόν με, φησὶν,τὰ δικαιώματά σου, ό Προφήτης, εἰδὼς διδάσκαλον εἶναι ἀληθῆ καὶ τέλειον τὸν Θεόν. Διδά· σκει δὲ ό Θεὸς ἐλλάμπων τῇ ψυχῇ τοῦ μανθάνοντος ὑπʼ αὐτοῦ, καὶ τὴν διάνοιαν φωτίζων τῷ φωτὶν τῷ ἀληθινῷ λόγῳ αὐτοῦ. Οὐκοῦν καὶ ἀνδρες δίκαιοι ἡμᾶς διδάσκουσι διδασκαλικὴν εἰληφότες χάριν. Στίχ. δʼ. Kal συνεισελεύσεται σοι εἰς κρίσιν. Λόγον ποιούμενος ό Θεὸς τοῦ προνοουμένου ὑπʼ αὺτοῦ, ἐλέγχει αὐτόν. Kal συνεισελεύσεται σοι εις κρίσιν. Πολλάκις εἴπομεν, εἴποτε ἐνέπεσε τὸ δόγμα ### English translation (Claude) [Job 21:11] Verse 11: "And their children play." [Job 21:12] Verse 12: "Taking up harp and lyre." Our people take up harp and lyre, hymning God and glorifying him. But their children, the senseless among them, play as they take up harp and lyre. Whenever they take up the words of the Old Covenant, they make sport and laugh at the oracles of the law and the prophets. Taking up the harmonious instruments, the harp of the law and the prophetic lyre, they make sport of them. Verse 12: "And they rejoice at the sound of a psalm." They too recite psalms of Valentinus and sing odes of Basilides, and utter other such things, rejoicing at the sound of a psalm. [Job 21:13] Verse 13: "And in the rest of Hades they fell asleep." They fell asleep in a rest not of heaven but of Hades. But we pray to fall asleep, not in the rest of Hades, but in the rest of God in the holy heavens with Christ our King, to whom be glory and might for ever and ever. Amen. [Job 22:2] Chapter 22, verse 2: "Is it not the Lord who teaches understanding and knowledge?" What the Holy Spirit arranges must be thought worthy of being written down; it is written down so that the reader may benefit from what is read. If, then, the words of the three who came to Job had not been useful, so that the reader could take something from what they said to Job, providence would not have caused the words of the three to be written in the book of Job as well. One may, then, benefit from their words by looking into their teachings; but one should see that their words are blameworthy on one point only, when they accuse Job, thinking that he suffers for his sins, and not seeing that there are many other causes of what happens to people, of things that are considered good or hard, or whatever one wishes to call them. And a little after: "Is it not the Lord who teaches understanding and knowledge?" The teaching is sound: a man cannot be the true teacher of virtue. For it is written in the Psalms that the one "who teaches man knowledge" is no other than God. And "Teach me your statutes," says the prophet, knowing that God is the true and perfect teacher. God teaches by shining on the soul of the one who learns from him and enlightening his mind with the light, his true Word. So righteous men too teach us, having received the grace of teaching. [Job 22:4] Verse 4: "And he will enter into judgment with you." God, taking account of the one he cares for, reproves him. "And he will enter into judgment with you." We have often said, whenever this teaching came up ### Scripture references - Job 21:11: quotation, high confidence - Job 21:12: quotation, high confidence - Job 21:13: quotation, high confidence - Job 22:2: quotation, high confidence - Ps 94:10 (93:10 LXX): quotation, high confidence - Ps 119:12 (118:12 LXX): quotation, high confidence - Job 22:4: quotation, high confidence ### Translation notes - "Of the Old Covenant" reads παλαιᾶς, garbled in the scan; later "causes" reads αἴτια (also garbled). - Valentinus and Basilides: second-century Gnostic teachers whose psalms and odes are mentioned elsewhere in early Christian writers. Translated as written. - "Who teaches man knowledge": Ps 94:10 (93:10 LXX). "Teach me your statutes": Ps 119:12 (118:12 LXX) and elsewhere in that psalm. ### Citation (SBL) Origen, Frag. Job 79 (PG 17:80a–80d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/59/#p-79). ## Fragments on Job, column 81 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-81 - Source: PG 17:81a–81d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God lets us argue our case with him, and Eliphaz's false charges against Job describe real sins of creditors who strip the poor. ### Greek text τοῦτο ὲν ἄλλαις λέξεσιν, ὅτι οὕτως ἐστὶν ό Θεὸς φιλἅνθρωπος, ὥστε, καὶ χρηστῶς κρίνων ἡμᾶς, ἐπιτρέπει λέγειν ἡμᾶς πρὸς αὐτὸν, ὡς κρινόμενον μεθʼ ἡμῶν, περὶ ὧν βουλόμεθα. Ἐχρησὰμην οὖν τοῖς ἀπὸ τοῦ Ἦσαϊα · Δεῦτε,καὶ διαλεχθῶμεν, λέγει Κύριος. Τὸ γὰρ, διαλεχθῶμεν, τοιοῦτόν ἐστινʼ Ei τί με ἔχεις ἐλέγξαι, καὶ τὴν πρόνοιάν μου, ὡς ἀμελήσαντός σου, ὼς μὴ τὰ δέοντα πεποιηκότος, λέγε· Κάγὼ, ὅ τι ποτὲ ἔχω ἐρῶ, πείσω σε, καταδικάζων σε ἀξιον ὂντα τοῦ καταδικασθῆναι. Στίχ. εʼ. Πότερον οὐχ ἡ κακία σου ἐστὶ Moliri; Εἰκότως οὐχ ἁπλῶς φημι γεγονέναι ἄδικον ' ἐπεὶ πάσχει τοιαῦτα, ὁποῖα οὐδεὶς αὐτῶν τηλικούτοις πέπτωκεν, οἵοις σύ. Εἰκὸς διὰ τὸ ἁναρίθμητόν σου τῶν πταισμάτων, ταῦτά σοι ἐληλυθέναι. Τοῦ αὐτοῦ. Ού πρότερον ὠνόμασεν ἁμαρτίαν, εἶτα τὴν κακίαν· ἀλλʼ ὁρῶν τὴν κακίαν τὴν φαύλην ἕξιν, εἶτα μετὰ τοῦτο τὰ ἀπὸ τῆς φαύλης ἕξεως ἁμαρτανόμενα, ειπερ εἶπεν ἀναριθμήτους εἶναι ἀμαρτιας. Στίχ. εʼ. Ἀναριθμητοι δέ σου ai ἁμαρτίαι. ’Υπολαμδάνει τοῦτο ό Ἐλιφὰς περὶ τοῦ Ἰὼβ. ᾚδει αὐτὸν πλούσιον, καί φησιν· Ἑνέχυρα sedpβανες ἀπὸ τῶν σῶν ἀδελφῶν, ὡς ὀφειλόντων μὴ ὀφειλόντων. Τὸ γὰρ, Ἠνεχύραζες διακενῆς, τοιοῦτόν ἐστιν. Στίχ. ςʼ. Ἡνεχύραζες τοὺς ἀδελφούς σου Τοῦ αὐτοῦ. Προσεπιτείνει δὲ πάλιν ἀλλην αὐτοῦ ἀμαρτίαν. Ἔστι ποτὲ λαβεῖν ἀμφιάσματα; Οὐ γυμνοῦ, ἀλλὰ πλουσίου ἔχοντος ἀποκείμενα ἐνδύματα πολλὰ λαβεῖν. Τρία... δὴ ό τῶν πολλῶν ἐκεῖ ἔλαβον ἀμφίασιν· ἀλλὰ γυμνοῦ, ἀλλὰ πλουσίου. Ἐὰν μέντοι γε χιτῶνά τις ἔχῃ ἕνα, καὶ τοῦτον τὸν χιτῶνα, προφάσει τοῦ ἀπαιτεῖν τὺ ἐμὸν, ὲκδύσω, μὴ ἐλεήσας ἐκεῖνον τὸν γυμνὸν, ἀμφίασιν τοῦ γυμνοῦ ἀφειλόμην. Πολλὰ δὲ τοιαῦτα, ἐν ἡμῖν γίνεται, ὅτʼ ἂν δανείζωμεν, ὅτʼ ἂν πρὸς ὀφειλέτας ἐρχώμεθα. Πολλάκις ὀφειλέτης ἡμῶν εἰς ὑπερβολὴν πένεται, μὴ δυνάμενος ἀποδοῦναι· καὶ ἡμεῖς, τὰ σπλάγχνα ἡμῶν ἀποκλείσαντες, ἀνηλεεῖς καὶ ὼμώ γινόμεθα, μὴ βλέποντες δτι γυναῖκα τρέφει καὶ τέκνα, καὶ μόλις τρέφεται ἀπὸ τῶν ποριζομένων αὐτῷ ὀλίγων ὀὸολῶν. Ἀπαιο τοῦμεν πικρῶς ἔσθʼ ὅτε καὶ περισσὰ ἔχοντες παρʼ ὲαυτοῖς. Ταῦτα οὖν λέγει ἐγκαλῶν τῷ Ἰὼβ, ὅτι ἀμφίασιν γυ μνῶν ἀφεῖλεν. Στίχ. ζʼ. Οὐδὲ *ὕδωρ διψῶντας ὲπότισας · ἀλλὰ πεινώντων ἐστέρησας ψωμόν. Εὶς τὸ αὐτό. Οὐκοῦν οὐ μόνον τὸ ἀδικεῖν, ἀλλὰ καὶ τὸ μὴ εὐεργετεῖν ὑπεύθυνον. Ταῦτα πάντα κατηγορήματά εἰσι, καὶ ἀληθῶς ψεκτά. Ἀλλʼ οὐκ ἀληθῆ περὶ τοῦ Ἰὼβ, οὐδὲ καλῶς ἐλέγετο περὶ αὑτοῦ. Τοῦ αὐτοῦ. Τοιαῦτα γίνεται ὲν ταῖς πικραῖς ### English translation (Claude) in other passages, that God is so loving toward humankind that, even while judging us kindly, he allows us to speak to him about whatever we wish, as if he were being judged along with us. I used, then, the words of Isaiah: "Come, and let us reason together, says the Lord." For "let us reason together" means this: "If you have anything to reprove me for, and my providence, as though I had neglected you, as though I had not done what was needful, speak; and I too will say whatever I have to say, and I will persuade you, condemning you as deserving to be condemned." [Job 22:5] Verse 5: "Is not your wickedness great?" Fittingly: I do not say merely that you have become unjust, since you suffer such things as none of them has fallen into, things as great as yours. It is likely that these things have come on you because of the countless number of your offences. (Of the same.) He did not first name sin and then wickedness; but seeing wickedness, the bad disposition, he then names the sins committed from the bad disposition, since he said the sins were countless. Verse 5: "And your sins are countless." Eliphaz supposes this about Job. He knew him to be rich, and says: "You took pledges from your brothers as though they owed when they did not owe." For "you took pledges for nothing" means this. [Job 22:6] Verse 6: "You took pledges from your brothers." (Of the same.) He adds yet another sin of his. Is it ever possible to take clothing? Not from the naked, but one may take from a rich man who has many garments laid up. … But if someone has one tunic, and I strip him of this tunic on the pretext of demanding what is mine, without pity for that naked man, I have taken away the clothing of the naked. Many such things happen among us when we lend, when we go to our debtors. Often our debtor is extremely poor and unable to repay, and we, shutting up our compassion, become pitiless and cruel, not seeing that he feeds a wife and children and scarcely feeds himself on the few obols he earns. We demand payment bitterly, sometimes while we have more than enough ourselves. So he says these things accusing Job of having taken away the clothing of the naked. [Job 22:7] Verse 7: "Nor did you give water to the thirsty to drink, but you deprived the hungry of a morsel." (On the same.) So not only doing wrong, but also failing to do good, is culpable. All these are accusations, and things truly blameworthy; but they were not true of Job, nor rightly said of him. (Of the same.) Such things happen in harsh ### Scripture references - Isa 1:18: quotation, high confidence - Job 22:5: quotation, high confidence - Job 22:6: quotation, high confidence - Job 22:7: quotation, high confidence ### Translation notes - "Come, and let us reason together": Isa 1:18. - A garbled sentence on taking clothing from the rich or the naked is marked "…"; the sentence beginning "Fittingly" is also partly garbled and is translated by sense. - "(Of the same.)" and "(On the same.)" render the catena's attribution markers. ### Citation (SBL) Origen, Frag. Job 81 (PG 17:81a–81d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-81). ## Fragments on Job, column 83 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-83 - Source: PG 17:84a–84d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eliphaz's charges become lessons on mercy to widows and orphans, on the sleep of sin, and on God's providence over all. ### Greek text ὰπαιτήσεσιν. Ἐνίοτε αὑτὸν τὸν ψωμὸν ἔχει τις ἕνα* κᾶν μὴ ἔχῃ ἄρτον ὁλόκληρον, ἀφαιροῦμεν ἀπʼ αὑτοῦ λέγοντες ο Ἀλλʼ ὀφείλεις. Στίχ. θʼ. Χήρας δὲ ἐξαπέστειλας Προσέχωμεν ἐὰν χήρα ἡμῶν εἰσέλθῃ είς τὴν οἰκίαν, μήποτε κενὴν αὐτὴν ὲξαποστείλωμεν. Κατὰ δῦνον-ι μιν ἕκαστος πρὸς ὃ ἔχει πληρωσατω τὸν κόλπον τῆς χήρας· Στίχ. θʼ. Ὀρφᾶν-οὺς δὲ ἐκάκωσας. Τοῦ αὑτοῦ, Οὐδένα μὲν δεῖ κακοῦν, ἐξαιρέτως δὲ χρὴ φείδεσθαι τῶν ὀρφανῶν. Περὶ γὰρ τῶν ἀβοηθήτων ψυχῶν πολεμεῖν ὀ Θεὸς ἐνετείλατο. Μᾶλλον δὲ παρὰ τοὺς ἄλλους ἀνθρώπους, πτωχοὶ, ᾑραι, oppavni. δέονται βοηθείας. Στίχ. ιʼ. Τοιγαροῦν ἐκύκλωσὰν σε πατίδες. Παγίδας λέγει τὰ ωμῦεὸηκότα αὐτῷ, ὲν αἷς ἑμπέπτωκεν. εἰς ἃς καὶ παγιδεὺεται αὑτοῦ ἡ ψυχὴ ἀπὺ τῶν συμβεβηκότων αὐτῷ. Στίχ. ιαʼ. Τὸ φῶς σοι σκότος ἀπέβη. Ἐν φωτὶ ἧς. ὅτε τὰ ὑπάρχοντά σοι ἦν, ὅτε τὰ τέκνα σου περιῆν, ὅτε ὑγίαινέ σου τὺ σῶμα. Νῦν δὲ οἷον εἰς.σκότος κατασέβηκας, εἰς τὰς περιστάσεις ταύτας. Εις τὸ αὑτό. Τουτὲστιν ὲν ἐρημία, καὶ αῐι. θριος, ἀλήτης, καὶ φυγὰς, καὶ ἀνέστιος. Στίχ. ιαʼ. Κοιμηθέντα δὲ ὕδωρ σε ἐκάιινψεγ. Τὸ, κοιμηθέντα σε ὕδωρ ἐκάλυψεν, τοιοῦτόν ἐστιν· Ἐκάλυψέ σε ἡ ἀντικειμένη ἐνέργεια. Ἐπεὶ οὐκ ἐγρηγόρεις, ἐπεὶ οὐχ ὖπνωσας. Οἵδε δὲ ἡ Γραφὴ. ὕπνον τινὰ ἁμαρτίας. Διὸ ἐντέταλται ἡμῖν λέγουσα· Μὴ δῷς ὕπνον σοῖς ὄμμασι, μηδὲ νυστατμὸν· τοῖς βλεφάροις, ἵνα (riam ὥσπερ defuit; ἐκ,βρόο χων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. Στίχ. ιεʼ. Μὴ οὐχὶ ὁ τὰ ὑψηλὰ ναίων ἐξα-(πρῶ Ἀλλὰ νομίζεις, ὅτι οὐχ ὁρᾷ τὰ πραττόμενα ὁ ἐν ὑψηλοῖς κατοικῶν Θεὸς. Οἷα τοίνυν πάντα ἐφορῶν, τοὺς ὑπὸ τῆς ὑβριστικῆς ἕξεως ἐπηρμένους τὸ φρόνη μα καταφέρει. Στίχ. ιδʼ. Τοὺς δὲ iipr φερομένους ἐταπειο νωσεν. Et τις φέρεται ὕβρει, καὶ οἱονεὶ κατασῦρεται ὑπὺ ὑβριστικῆς ἕξεως καὶ πράξεως, οὗτος ταπεινοῦται ὑπὸ τοῦ Θεοῦ. Εἰκὸς οὖν, ἐπεὶ καὶ σὺ ὕβρισας χήρας κα) ὀρφανοὺς, καὶ ὴνεχὺρασας διακενῆς τοὺς ἁδελφούς σου· διὰ τοῦτο ταῦτα πέπονθας, καὶ τεταπείνωσαι. Στίχ. ιγʼ. Kal εἶπας, Τί ἔγνω c' Ἰσχιγιίςί Εἰκὸς, ὅτι σὺ ἔλεγες κατὰ σαυτὸν, Τιʼ ἔγνω ό,“1σχυρός; Οἷον, Δύναται πάντα ἐγνωκέναι ὁ Θεὸςς Στίχ. ιγʼ. ‘H κατὰ τοῦ γνόφου κρινεῖἶ Τοῦ αὑτοῦ. Δύναται δὲ κρίνειν ὁ Θεὸς καὶ ἑν χιιμῶνι γενόμενος. Στίχ. ιδʼ. Καὶ γῦρον οὐρανοῦ διαπορεύεται. Ἐκπεριέρχεται ἡ πρόνοια τοῦ Θεοῦ. Καὶ πλῆθος ὑδάτων καλύψει σε. ### English translation (Claude) demands for repayment. Sometimes a person has a single morsel; and even if he does not have a whole loaf, we take it from him, saying, "But you owe." [Job 22:9] Verse 9: "You sent widows away [empty]." Let us take care, if a widow enters our house, never to send her away empty. Let each, according to his ability, fill the widow's lap from what he has. Verse 9: "And you mistreated orphans." (Of the same.) No one should be mistreated, but orphans above all must be spared; for God commanded us to fight for helpless souls. More than other people, the poor, widows and orphans need help. [Job 22:10] Verse 10: "Therefore snares have surrounded you." He calls snares the things that have happened to him, into which he has fallen, by which his soul is ensnared through what has befallen him. [Job 22:11] Verse 11: "The light has turned to darkness for you." You were in the light when your possessions were yours, when your children were alive, when your body was healthy; but now you have gone down as into darkness, into these circumstances. (On the same.) That is, into desolation, …, a wanderer, a fugitive, without a hearth. Verse 11: "And water covered you as you slept." "Water covered you as you slept" means this: the opposing power covered you, since you were not watchful, since you slept. Scripture knows a certain sleep of sin. That is why it commands us: "Give no sleep to your eyes, nor slumber to your eyelids, that you may be saved like a gazelle from the noose and like a bird from the snare." [Job 22:12] Verse 12: "Does not he who dwells on high watch over …?" But you think that God who dwells on high does not see what is done. Since he watches over everything, he brings down those whose minds are lifted up by a habit of insolence. Verse 12: "And he humbled those who are carried away by insolence." If anyone is carried away by insolence, swept along as it were by an insolent habit and practice, he is humbled by God. It is likely, then, since you too insulted widows and orphans and took pledges from your brothers for nothing, that for this you have suffered these things and been humbled. [Job 22:13] Verse 13: "And you said: What does the Mighty One know?" It is likely that you said to yourself: "What does the Mighty One know?", as if to say: "Can God know everything?" Verse 13: "Or does he judge through the darkness?" (Of the same.) But God can judge even when he is in a storm. [Job 22:14] Verse 14: "And he walks the circle of heaven." The providence of God goes all around. "And a multitude of waters will cover you." ### Scripture references - Job 22:9: quotation, high confidence - Job 22:10: quotation, high confidence - Job 22:11: quotation, high confidence - Prov 6:4: quotation, high confidence - Prov 6:5: quotation, high confidence - Job 22:12: quotation, high confidence - Job 22:13: quotation, high confidence - Job 22:14: quotation, high confidence ### Translation notes - "Give no sleep to your eyes …": Prov 6:4–5; a garbled phrase in the quotation is read from the Septuagint. - The catena numbers the second half of Job 22:12 as verse 14; the last words, "And a multitude of waters will cover you," are from Job 22:11 and stand out of place in the scan. ### Citation (SBL) Origen, Frag. Job 83 (PG 17:84a–84d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-83). ## Fragments on Job, column 85 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-85 - Source: PG 17:85a–85d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous walk the everlasting path, and their souls' houses are filled with the virtues; Eliphaz rightly urges confession, though wrongly against Job. ### Greek text Στίχ. ιεʼ. Μὴ τρίβον αἰώνιον· φυλάξῃς Μὴ δύνασαι σὺ τὴν τρίβον τὴν αἰώνιον, καθʼ ἧς πορεύεται ἡ πρόνοια τοῦ Θεοῦ, ἐπιτηρῆσαις Στίχ. ιεʼ. Ἢν ἐπάτησαν ἄνδρες δίκαιοι. Τοῦ αὐτοῦ. Τὴν τρίβον τὴν αἰώνιον ἐπάτησαν ἄν· δρες δίκαιοι. Κατὰ γὰρ τρίβου αίωνίας βαίνουσιν. Ἐπεὶ πάντα αὐτοῖς πρόκειται πράττειν, ὥστε τυχεῖν τοῦ μέλλοντος αἰῶνος. Κᾶν δοκῶσιν οὖν ἐπίσης βαδίζειν, ἀλλʼ ἡ ψυχὴ αὑτὴ ἐπιβαίνει τρίβων αἰωνίων. Στίχ. ιςʼ. Οἳ συνελήφθησαν ἄωροι. Πολλάκις δίκαιοι πρὸ καιροῦ ἐτελεύτησαν. Ta— λεῑωθεὶς γὰρ ἐπʼ ὀλίγῳ ὁ δίκαιος, ἐπλήρωσε χράκους μακρούς · ἀρετὴ γὰρ ἐν τῷ Κυρίῳ ἡ ψυχὴ αυτου. Ετίχ. ιςʼ. Ποταμὸς ἐπιρρέων οὶ· θεμέλιοι αὐτῶν. Τοῦ-αὑτοῦ. Τῶν δικαίων οἱ θεμέλιοι οἷόν εἰσιν. Ἀεὶ προκόπτουσιν, ἀεὶ αὔξουσιν ἐν τοῖς ἀγαθοῖς. Στίχ. ιηʼ. Ὃς δὲ ὲνεὲτλτὲιζε τοὺς οἴκους αὐτῶν να ων. Τοῦ αὑτοῦ. Τῶν δικαίων ἐνέπλησε τοὺς οἴκους ἀγαθῶν. Ἐγὼ οὐκ ἀκούω τοὺς οἴκους τούτους· ἀλλὰ τοὺς οἴκους αὐτῶν, τοὺς κατὰ τὸ ἡγεμονικὸν ἐνέπλησεν ἀγαθῶν. Ποίων ἁγαθῶν; Σωφροσύνης, δικαιοσύνης, ἀνδρείας, φρονήσεως, τῶν ἀπὸ τῶν ἔργων. Τουτέστι τὸ πληρωθῆναι οἴκους ἀγαθῶν. Στίχ. ιβʼ. Ἄμεμπτος δὲ ὲμυκτήρισεν αὐτούς. Τίνας; ἢ τὴν βουλὴν τῶν ἅσεβῶν; Οἷον ε βούλονταί τινα διδάσκειν τὰ ἐναντία τῇ ἀληθείᾳ, ἐν τῷ λέγαν. ἃ λέγουσι δόγματα μοχθηρὰ ἔχοντες. Ταῦτα ἄμεμπτος ὁρῶν μυκτηρίζει. Στίχ. κʼ. Kal τὸ medianum αὐτῶν καταφάγεται ε π-ιιρ. Τοῦ αὐτοῦ. Τοῦτο ὃ καταλέλειπται κατὰ τοὺς τάσεῦεἴς, τῶν προτέρων ἀποθανόντων, τὸ πῦρ καταφαγεται. Στίχ. κδʼ. "Elatia δὲ ἐκ. στόματος αὑτοῦ ἐξηγο- Τὴν ἐξητορίιινέζήτουν κατʼ ἐμαυτὸν, τί σημαίνει. Καὶ εὗρον ἐν ἄλλῃ ἐκδόσει ἀντʼ αὐτῆς ἐξομολόγησιν· Φησὶν οὖν μᾶλλον· Ἐξομολόγησαι περὶ τῶν ἁμαρτημάτων σου· ἐκλαβε ἀπὸ τοῦ στόματος τοῦ Θεοῦ είσηγορίαν σὺν ἐξομολογήσει· avenas δέ τὰ ῥήματα ,αὑτοῦ ἐκ καρδίας σου. Ταῦτα δὲ ἔλεγεν ὁ Ἐλιφὰζ, νουθετῶν, ὼς ῷετο, τὸν Ἰώὸ. ,Στίχ. κγʼ. Ἐὰν δὲ ἐπιστραφῇς, καὶ ταπεινώσῃς σεαυτὸν ἔναντι Κυρίου. Νουθετεῖ αὑτὸν πρὸς τὸ ἐπιστρέψαι, οἰόμενος αὑτὸν ταῦτα ἡμαρτηκότα πεπονθέναι. Στεχ. κδʼ. Καὶ ὡς πέτρα χειμάρρου Σωφείρ. Ἐκ τοῦ τόπου οὗ γίνεται τὸ χρυσίον, ἐλεύσεται ἐπὶ σὲ, οἱονεὶ, ἕσται λόγος σου ποικίλος καὶ καλός. Στίχ. κεκηνίῗοταιὀῦν·Δ σοι- ό Παντοκράτωρ Ἐὰν ὑποτάξῃς ἑαυτὸν, ἐὰν ἐξομολογή σῃ. ### English translation (Claude) [Job 22:15] Verse 15: "Will you not keep watch on the everlasting path?" Can you not watch the everlasting path along which the providence of God goes? Verse 15: "Which righteous men trod." (Of the same.) Righteous men trod the everlasting path; for they walk along an everlasting path, since everything they have before them to do is aimed at attaining the age to come. So even if they seem to walk like others, the soul itself sets foot on everlasting paths. [Job 22:16] Verse 16: "Who were taken before their time." Often the righteous have died before their time. For "being perfected in a short time, the righteous man fulfilled long years; for his soul was pleasing to the Lord." Verse 16: "A river flowing in is their foundations." (Of the same.) Such are the foundations of the righteous: they always advance, always grow in good things. [Job 22:18] Verse 18: "Who filled their houses with good things." (Of the same.) He filled the houses of the righteous with good things. I do not understand these houses, but "their houses," those of the ruling part of the soul, which he filled with good things. What good things? Self-control, justice, courage, prudence: those that come from works. This is what it means for houses to be filled with good things. [Job 22:19] Verse 19: "And the blameless one mocked them." Whom? Or is it the counsel of the ungodly? As when some, holding wretched doctrines, wish to teach things contrary to the truth in saying what they say: the blameless man, seeing this, mocks. [Job 22:20] Verse 20: "And fire will devour what is left of them." (Of the same.) What is left of the ungodly, when the earlier ones have died, fire will devour. [Job 22:22] Verse 22: "Receive a declaration from his mouth." I was asking myself what "declaration" means, and I found "confession" in its place in another version. So he means rather: Confess your sins; receive from the mouth of God the instruction together with confession; and lay up his words in your heart. Eliphaz said these things admonishing Job, as he thought. [Job 22:23] Verse 23: "But if you turn and humble yourself before the Lord." He admonishes him to turn back, thinking that he had suffered these things because he had sinned. [Job 22:24] Verse 24: "And like a rock of the torrent of Sophir." From the place where gold comes into being, it will come to you; that is, your speech will be rich and beautiful. [Job 22:25] Verse 25: "The Almighty will then be your helper," if you submit yourself, if you confess. ### Scripture references - Job 22:15: quotation, high confidence - Job 22:16: quotation, high confidence - Job 22:18: quotation, high confidence - Job 22:19: quotation, high confidence - Job 22:20: quotation, high confidence - Job 22:22: quotation, high confidence - Job 22:23: quotation, high confidence - Job 22:24: quotation, high confidence - Job 22:25: quotation, high confidence ### Extrabiblical texts - Wis 4:13–14 (Wisdom of Solomon): quotation, high confidence ### Translation notes - "Being perfected in a short time …": Wis 4:13–14. - "Of the ungodly" translates a garbled phrase (κατὰ τοὺς ἀσεβεῖς?) by sense. - Job 22:22 in the Septuagint reads ἐξηγορίαν ("declaration"); "another version" is one of the other Greek translations of the Old Testament, not named. - The four virtues named are the classical cardinal virtues. ### Citation (SBL) Origen, Frag. Job 85 (PG 17:85a–85d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-85). ## Fragments on Job, column 87 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-87 - Source: PG 17:88a–88d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eliphaz's promises are just when spoken to sinners, though not to Job, and Job's oath in chapter 27 shows him unbroken after the devil's last attack through his friends. ### Greek text , Στίχ. κεʼ. Καθαρὸν δέ ἁποὸὡίςει σε ὥσπερ aproριον πεπυρωμένον. ’Υγιές δόγμα...... πεπυρωμένον, 6 Θεός. Στίχ. κςʼ. Εἶτακυῗὲξξησιασθήσῃ ἐνώπιον Τοῦ αὑτοῦ. Ἐὰν ταπεινώσῃς σαυτὸν, ὑπομένεις τὰ συμβεβηκότα. παρῤησιασθήσῃ ἐνώπιον Κυρίου, παρρησίαν ἔξεις, ὡς ἀποθέμενος τὰ ἁμαρτήματα. Στίχ. κηʼ. Ἐπὶ τῶν ὁδῶν σου ἔσται φῶς. Τοῦ αὑτοῦ. Ἐὰν τηρήσῃς νουθεσίαν ἀπʼ ἐμοῦ, καὶ ἐπιστρέπς κα) ἐξομολογήσῃ. Ταῦτα μὲν οὖν πρὸς Ἰὼβ ἐλέγετο· οὐ δικαίως δὲ ἐλέγετο· οὑ γὰρ ἥμαρτε. Πρὸς ἡμᾶς δέ ἐὰν λέγηται, δικαίως λέγεται. Στίχ. κηʼ. Ἀποκαταστήσῃ δέ σοι diruta! δικαιοσύνης. Καὶ ἁπλῶς εἰπεῖν ο Ἃπασὰν σοι, φησὶ, τὴν ἁρμόζουσαν δικαίῳ πράξει διαμονὴν, ὥστε σε λαμπρὰς καὶ ἐπιδόξους ἔχειν τὰς πράξεις. ΚΕΟ. Kl". Στίχ. βʼ. Ἡ χεὶρ αὐτοῦ,βαρξῒα rem ἐπʼ δʼμῷ στεναγμῳ. Ei δέ ἐνῆν, φησι, παραυτὰ τῶν τιμωριῶν τὴν ψῆφον φέρεσθαι, ἦν εὑρεῖν αὐτόν. Εἴθε ἐνῆν δικάσασθαι, φησὶ, καὶ ἐντυχεῖν αὑτοῦ, καὶ μαθεῖν, τίνα ἦν ἃ ήμελλέ μοι πρὸς ταῦτα ἐρεῖν, ἃ λέγειν. Ὁρᾷς πῶς ἐπέτυχεν ὅπερ ηὔχετο, τοῦτο γὰρ ἐσχατον γέγονεν ἐν τῷ βιβλίῳ. Ἤθελον μαθεξν τί μοι ἧμελλιν ἐρεῖν, καὶ ει ἔμελλέ μοι ὁμοίως κολάζειν. Ταῦτα δέ εἷπον, οὐχ ὡς καταγινώσκων ἁδικίαν. ΚΕΦ. KA'. Στίχ. ςʼ. Ἢδύνθη αὐτῶν ἄρτος εις νεωτέρους. Ἡδὺ, φησὶ, τοῖς ἀσεβέσι τδ τρέφειν νεανίσκους, ἐφʼ ᾧ δύνασθαι διʼ αὐτῶν τὰς ἐπηρείας ἐργάζεσθαι. ΚΕΦ. KZ'. Στίχ. βʼ. Ζῇ Κύριος, ὃς οὕτω με ἔκρινε. Ἔλαβεν ἐξουσίαν τοῦ Ἰὼβ 6 διάβολος, καὶ ἧτασεν αὐτὸν νυκτὸς καὶ ἡμέρας, πρότερον διὰ τῶν ἐκτὸς, ὕστερον διʼ αὑτοῦ τοῦ σώματος, μετὰ ταῦτα καὶ διὰ τῶν φίλων. Ὅτε γὰρ αὐτὸ ἐδοκίμασε διὰ τῆς γυναικὸς, καὶ οὐ νενίκηται 6 Ἰὼβ, τρεῖς φίλους ἧνεγ. κεν 6 διάβολος, οὐκ ἐχθροὺς, οὐκ ἐπίβουλα δόγματα έχοντας, ἀλλʼ-ἀληθείας. μὲν λόγους, οὺ scaliger-“6's: 336% ἐν προφερονμέινους. ἰξαὶυέβουλευεῂτοῇί 6;:- 5ολος διὰ φίλων. τούτων-ποιῆσαιτὸν Ἰὼβ φθέγ- Ξασθαί τι κατᾶ τῆς Προνοίας, ’ἀσεβήσαι-διὰῖτοίις τόνους, ἐκκακῆσαι Eia: ag ngas...“ Ἀλλʼ οι et; κῶς ἀνδρεῖος, 6,καρτερικὸςί ἑρἶτί λέγει μετὰ τους όγους τῶν-τριῶν.. ’ὸτε ἐτέὶξεσεν 6:Ektcpiviflrp—(i; ιαὶλέέεις, ὁ ea... δύο διαλέξεις (sn-1.315;}; ετελέσμένων, σιωπησάντων ’ὅρα τί ἀποέρίῗ νεται μετὰ τὸ εἰρημένον ἀπʼ αὑτοῦ προδίμιον, οὓτῗυς ### English translation (Claude) [Job 22:25] Verse 25: "And he will render you pure, like silver tried by fire." A sound teaching … tried by fire is God. [Job 22:26] Verse 26: "Then you will speak boldly before [the Lord]." (Of the same.) If you humble yourself, you endure what has befallen you; "you will speak boldly before the Lord": you will have boldness, as one who has put away his sins. [Job 22:28] Verse 28: "And there will be light on your ways." (Of the same.) If you keep my admonition and turn back and confess. These things, then, were said to Job, but they were not said justly, for he had not sinned. But if they are said to us, they are said justly. Verse 28: "And he will restore to you a dwelling of righteousness." To put it simply: he will restore to you, he says, the whole abiding state that befits righteous action, so that your actions are splendid and glorious. [Job 23:2] Chapter 23, verse 2: "His hand is heavy upon my groaning." [Job 23:3–5] If it were possible, he says, for the verdict on the punishments to be given at once, one could find him. Would that it were possible to go to law, he says, and meet him, and learn what he would have said to me about these things, and what to say. You see how he obtained what he prayed for; for this happened at the end of the book. "I wished to learn what he would say to me, and whether he would punish me in the same way." He said these things not as charging God with injustice. [Job 24:6] Chapter 24, verse 6: "Their bread was sweet to the young men." It is sweet, he says, to the ungodly to feed young men, so that through them they may carry out their abuses. [Job 27:2] Chapter 27, verse 2: "As the Lord lives, who has judged me thus." The devil received authority over Job and tested him night and day: first through external things, later through his very body, after that also through his friends. For when he had tested him through his wife and Job was not overcome, the devil brought three friends: not enemies, not men holding treacherous doctrines, but men bringing forward words of truth … The devil plotted through these friends to make Job say something against Providence, to commit impiety through …, to lose heart … But the truly brave and enduring man, what does he say after the speeches of the three? When … had finished … the two discourses being completed and they having fallen silent, see what he answers after the preface he has spoken, ### Scripture references - Job 22:25: quotation, high confidence - Job 22:26: quotation, high confidence - Job 22:28: quotation, high confidence - Job 23:2: quotation, high confidence - Job 23:3: allusion, high confidence - Job 23:5: allusion, high confidence - Job 38:1: allusion, medium confidence - Job 24:6: quotation, high confidence - Job 27:2: quotation, high confidence ### Translation notes - The comments on Job 23:2, 24:6 and 27:2 follow the catena's chapter numbers ("Chapter 23", "24", "27"), which are partly garbled in the scan. The comment under Job 23:2 explains verses 3–5; "this happened at the end of the book" refers to God's speeches (Job 38–41). - The end of the section is badly garbled in the scan; the legible words are translated and the rest marked "…". ### Citation (SBL) Origen, Frag. Job 87 (PG 17:88a–88d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-87). ## Fragments on Job, column 89 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-89 - Source: PG 17:89a–89d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job swears by the God who afflicted him that he will not abandon his innocence or agree with his friends. ### Greek text ἀπὸ τῆς Γραφῆς ὠνομασμένον. Τί ἀποκρίνεται πρόσχωμεν τῇ λέξει. Στίχ. αʼ. Ἔτι δὲ προσθεὶς ὁ Ἰὼβ εἷπε τῷ προἱΣτίχ. βʼ. Ζῇ Κύριος, ὃς οὕτω Ιζαντοκράτωρ, ό παραωκράνας, μου ψυχὴν, καὶ τὰ ἑξῆς. ἡ ’ ” Οἶδα πόθεν κεκίνησθε εἰς τὸ ἐρεθίσαι με. Ὄμνυμι δὲ ύμῖν, καὶ ὄμνυμι κατὰ τοῦ ζῶντος Κυρίου αὑτοῦ, κρίναντός με ταῦτα παθεῖν, αὑτοῦ τοῦ παραδόντος -με ταύταις περιστάσεσι, τοῦ δόντος ἐξουσίαν τῷ ἷδιαὸόλῳ τοιούτοις με ὲξετασμοῖς ἐξετάζεσθαι, καὶ βασανίζεσθαι. Ὄμνυμι κατὰ τοῦ Κυρίου, καί φημι, ὅτι ζῇ Κύριος, ὃς οὕτω με κέκρικε. καὶ ό Παντοκράτωρ, ό παραπικράνας μου τὴν ψυχήν. Στίχ. εʼ. Μή μοι sin δικαίους ὑμᾶς ἀποφῆναι, Ἐὰν συγκαταθῶμεν οἷς λέγετε, ὅτι νενοήκατε διὰ τί ταῦτα πέπονθα, δικαίους ὑμᾶς ἀπεφηνάμην ,ἕως ἂν ἀποθάνω. Στίχ. εʼ. Οὐ γὰρ ἀπαλλάξω τὴν ἀκακίαν μου. Οὐκ ἀφήσω τὸ προσέχειν τῇ δικαιοσύνῃ· μεμνήσομαι ἀεὶ περιέχεσθαι αὐτῆς. .- Στίχ. ςʼ. Οὐ γὰρ ξύνοιδα ἐμαυτῷ ἄτοπα πρα αι. Πολλὴ ἡ παρρησία αὑτοῦ καὶ ἐπὶ τῷ προτέρῳ βίῳ, καὶ ἐπὶ τοῖς κατὰ τὸν καιρὸν τῆς περιστάσεως, ὥστε αὑτὸν εἰπεῖν ° Οὐ σύνοιδα ἐμαυτῷ ἄτοπα πρᾶξαι. Στίχ. ιβʼ. Ποῖος δὲ τόπος ἐστὶν ἐπιστήμης; Ἑπιστήμη ή περιοχὴ τῶν ὡσαύτως ἐχόντων Θεωρίᾳο σύνεσις δὲ ἡ διάκρισις. ### English translation (Claude) named by Scripture. Let us attend to the text: what does he answer? [Job 27:1] Verse 1: "And Job, continuing further, said in his preface:" [Job 27:2] Verse 2: "As the Lord lives, who has judged me thus, and the Almighty, who has embittered my soul," and so on. I know what moved you to provoke me. But I swear to you, and I swear by the living Lord himself, who judged that I should suffer these things, who handed me over to these afflictions, who gave the devil authority to test and torment me with such trials. I swear by the Lord and say: "As the Lord lives, who has judged me thus, and the Almighty, who has embittered my soul." [Job 27:5] Verse 5: "Far be it from me to declare you righteous." If we agreed with what you say, that you have understood why I have suffered these things, I would have declared you righteous until I die. Verse 5: "For I will not put away my innocence." I will not cease to attend to righteousness; I will remember always to hold fast to it. [Job 27:6] Verse 6: "For I am not conscious of having done anything wrong." Great is his boldness, both about his former life and about the time of his afflictions, so that he says: "I am not conscious of having done anything wrong." [Job 28:12] Verse 12: "And what is the place of knowledge?" Knowledge is the grasp, by contemplation, of things that remain the same; understanding is discernment. ### Scripture references - Job 27:1: quotation, high confidence - Job 27:2: quotation, high confidence - Job 27:5: quotation, high confidence - Job 27:6: quotation, high confidence - Job 28:12: quotation, high confidence ### Translation notes - "Preface": Job 27:1 in the Septuagint reads "said in his preface" (τῷ προοιμίῳ); the end of the preceding section refers to the same word. ### Citation (SBL) Origen, Frag. Job 89 (PG 17:89a–89d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-89). ## Fragments on Job, column 91 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-91 - Source: PG 17:92a–92d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom is hidden from every man, and Job's ways flowing with butter are the virtues by which he nourished others. ### Greek text τὰ ἀγια τοῦ Θεοῦ· ὑπὲρ πάντα πολλά ὅντα, ῑλκυσον τὴν σοφίαν. Στίχ. κα. Λέληθε πάντα ἄνθρωπον. Λέληθε πάντα ἄνθρωπον, κάν προφήτης ᾖ, κᾶν ἀπόστολος. ΚΕΦ. ΚΘ. Στίχ, ςʼ. Ὅτε ἐχέοντό μου al όδοὶβούτυρον. Προειρήκιαμεν περ) τῶν ὁδῶν τοῦ Ίὼδ, ἀς ὥδευσεν, ὃτι ἀρεταὶ ἦσαν. Ἐχέοντο οὖν al. ὁδοὶ αὐτοῦʼ βουτύρῳ, ὥδευε τὴν σωφροσύνην, καὶ οἱονεὶ ἐχεῖτο ἡ σωφροσύνη, ὡς πολλοὺς τρέφεσθαι καὶ τῶν νηπίων ἀπὸ τῆς σωφροσύνης τοῦ Ἰὼβ, ἀπὸ τῆς δικαιοσύνης τοῦ Ἰὼβ, ἀπὸ τῆς ἀνδρείας. Τοῦτο γάρ ἐστινʼ Ὅτε ἐχέοντο al όὸοίμου βουτύρῳ. Στίχ. ςʼ. Τὰ δὲ ὄρη μου ἐχέοντο γάλακτι. Ὅσα ἦν ύψηλά νοήματα καί μεγάλα, ταῦτα ἦν ὅρη τοῦ Ἰὼὸ, ἐφʼ ἃ ἀνέδαινεν. ### English translation (Claude) … the holy things of God; above all things, many as they are, draw wisdom. [Job 28:21] Verse 21: "It has escaped every man." It has escaped every man, even if he is a prophet, even if an apostle. [Job 29:6] Chapter 29, verse 6: "When my ways flowed with butter." We have already said about the ways of Job, along which he walked, that they were virtues. His ways, then, flowed with butter: he walked in self-control, and his self-control was as it were poured out, so that many, even infants, were nourished by Job's self-control, by Job's justice, by his courage. For this is the meaning of "When my ways flowed with butter." Verse 6: "And my mountains flowed with milk." Whatever lofty and great thoughts there were, these were the mountains of Job, which he climbed. ### Scripture references - Job 28:18: allusion, low confidence - Job 28:21: quotation, high confidence - Job 29:6: quotation, high confidence ### Translation notes - The section begins in mid-sentence; "draw wisdom" echoes Job 28:18 (Septuagint). The first words are garbled in the scan and translated by sense. ### Citation (SBL) Origen, Frag. Job 91 (PG 17:92a–92d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-91). ## Fragments on Job, column 93 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-93 - Source: PG 17:93a–93d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's deeds of mercy and his silence are praised, and Elihu's words picture the soul that conceives and brings forth the word. ### Greek text Στίχ. ιβʼ. Διὲονωσαμτὰρ πτωχὸν ἐκ χειρὸς δυ- Ἴδωμεν αὐτοῦ τὰ ἀνδραγαθήματα, καὶ ἀπλώσωμεν. Καὶ κατὰ τδ ῥητὸν ἔχει λόγον τοῦτο, καὶ κατʼ ἀναγωγὴν ἔχει πολλῷ μᾶλλον ἑρμηνείαν, Κατὰ τὸ ῥητὸν, δση δύναμις, ὀφείλομεν βοηθεῖν τοῖς πτωχοῖς, ὑπὸ τῶν δυνατῶν καταδυναστευομένοις. Στίχ. ιεʼ. Ποῦς δὲ χωλῷ. Αὐτὸς ἐχαρίζετο καὶ τοῖς κεχωλωμένοις τὰς βάσεις, τῆς ψυχῆς πόδας ο καὶ τῷ λόγῳ ἐγίνετο αὐτὸς αὐτῶν. πους. Στιχ. ιςʼ. Δίκην δὲ ἣν οὐκ ᾔδειν, ἐξιχνίασιι. Διδάσκει ἡμᾶς πῶς δεῖ· δικάζεινη, ὲάν ποτε κληθῶμεν ὲπὶ δίαιταν ἀδελφῶν, ὥστε διαιτῆσαι τὰ κατʼ αὐτούς. Στξχ. αἠΚαὶ ἐπαύσατο Ἰὼβ ῥήμασιν. Ἠσρχασαγ καὶ οὶ τρεῖς φίλοι αὑτοῦ. ἔτι ἀντειπεῖν- Ἰὼβ. τΗν γὰρ ’1ὧὸ δίᾶιαιος ἐναντίον αὐτῶν. Οὐχ ἁπλῶς επαύσατο. Καρδία δὲ ἦν αὐτοῦ νοοῦσα τὰ θεῖα, οὐκ ἐπαύσατο. Ἤδη γὰρ καιρὸς τῷ παντὶ πράγματι ὑπὸ τὸν. οὐρανὸν, καιρὸς τοῦ σιγᾷν καὶ καιρὸς τοῦ λαλεῖν. Ὅτε οὖν καιρὸς τοῦ ἀποκρίνασθαι πρὸς τοὺς τρεῖς, ἐλεγεψ ὅτε ἦν καιρὸς, μετὰ τὸ em: στομίσαι αὐτοὺς, ἐσίγησε. Καὶ οἶμαι ὲν ἐπαίνῳ λέγεσθαι τὺ, Ἐπαύσατο ό Ἰὼβ. Στιχ. ζʼ. Διὸ ἡσύχασα, φοβηθεὶς τοῦ ἀνατογεῖλαι τὴν ἐμαυτοῦ ἐπιστήμην. Ἑπιστήμην ἔχει, πῶς ἄνθρωποι πάσχουσι · διὰ τί ἄνθρωποι ὲν περιστάσεσι τισιν ὲν τῷ βιῳ τούτῳ μόνῳ γίνονταιθ ὅσοι ἄδικοι ὅντες εὐτυχοῦσιν. Εἶδον ἀδικοῦντας καὶ παρανομοῦντας, καὶ ἐμοῦ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες. Ἐὰν ὲν τῷ βίῳ τούτῳ μόνον ὲνίδω, παρʼ ὀλίγον ἐξεχύθη τὰ διαδήματα μου..- Στίχ. ιʼ. Οὐχ οἱ πολυχρόνιοί εἱσι σοφοί. οὐ γὰρ ἀνάγκη, φησὶ, τοὺς πρεσβύτας μόνους εἶναι σοφούς· ἀλλʼ ἔστι κα) ἀπὸ νεότητος ἀκοῦσαί τι γενναῖον. Ei γὰρ χρόνος ποιεῖ σοφοὺς, πολλῷ μᾶλλον Θεός. Στὶχ. ιηʼ. Ὠλέκει γάρ με τὸ πνεῦμα τῆς γαστρός. Ὥσπερ τις ἔγκυος γίνεται, καὶ μο ρφωθ ἐντος τοῦ γεννωμένου ὲν αὐτῷ, ὲπὶ ὠδῖνας ἔρχεται, μέχρις οὗ ἀπογεννήσῃ τοῦτο ὃ πρότερον συνείληφε· τοιοῦτόν τί μοι νόει γενέσθαι καὶ ἐπὶ τῆς τοῦ φιλομαθοῢς ψυχῆς. Συλλαμβάνει γάρ τὸν λόγον ὃν ἀπαγγελλόμενον μορφοῖ καὶ τυποῖ αὐτὸν τῇ τάξει. Ὀτʼ ἂν δὲ μετὰ τὸ τυπῶσαι καὶ μο ρφῶσαι αὐτὸν ἓτοιμον γενόμενον, μὴ ὡς ἐκτρωμα ἀνέτοιμον καὶ ἀτελὲς παραδιδῷ, ἀλλʼ ὠς τελεσφορηθὲν καὶ τετελειωμένον εἴποιμι ἄν. Στίχ. ιβʼ. Ἠ δὲ γαστήρ μου ὥσπερ ἀσκὸς γλεύκους ζέων δεδεμένος. Δοκεῖ μοι ἐντεῦθεν εἰρῆσθαι τὸ ὲν τῷ Εὐαγγελίῳ· ### English translation (Claude) [Job 29:12] Verse 12: "For I saved the poor man from the hand of the powerful." Let us look at his brave deeds and unfold them. This has a meaning according to the letter, and still more an interpretation according to the higher sense. According to the letter, we ought, as far as we can, to help the poor who are oppressed by the powerful. [Job 29:15] Verse 15: "And a foot to the lame." He himself gave steps to those who were lame in their feet, the feet of the soul; and by his word he became their foot. [Job 29:16] Verse 16: "And the case that I did not know I searched out." He teaches us how we must judge, if ever we are called to arbitrate between brothers and settle their affairs. [Job 32:1] Verse 1: "And Job ceased from words. And his three friends also kept quiet, no longer contradicting Job; for Job was righteous before them." He did not simply cease; his heart, which understood divine things, did not cease. For there is "a time for every matter under heaven": "a time to keep silent, and a time to speak." So when it was time to answer the three, he spoke; when the time came, after he had silenced them, he fell silent. And I think the words "Job ceased" are said in praise. [Job 32:6] Verse 7: "Therefore I kept quiet, afraid to declare my own knowledge." He has knowledge of how people suffer; of why people come into certain afflictions in this life only; of how many unjust people prosper. "I saw them doing wrong and transgressing, and my feet were almost shaken." If I look only at this life, my steps had nearly slipped. [Job 32:9] Verse 10: "It is not the long-lived who are wise." It is not necessary, he says, that the old alone should be wise; one may hear something noble even from youth. For if time makes people wise, much more does God. [Job 32:18] Verse 18: "For the spirit of my belly destroys me." Just as a woman becomes pregnant and, when what is being born in her has taken shape within, comes to labour, until she brings forth what she had earlier conceived, so think that something like this happens in the soul of the lover of learning. It conceives the word, and as it is announced it shapes and forms it in order. And when, after shaping and forming it, the word has become ready, it delivers it, not as an unready and incomplete miscarriage, but, as I would say, brought to term and perfected. [Job 32:19] Verse 19: "And my belly is like a skin of new wine fermenting, bound up." It seems to me that from here comes what is said in the Gospel: ### Scripture references - Job 29:12: quotation, high confidence - Job 29:15: quotation, high confidence - Job 29:16: quotation, high confidence - Job 32:1: quotation, high confidence - Eccl 3:1: quotation, high confidence - Eccl 3:7: quotation, high confidence - Job 32:6: quotation, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 73:3 (72:3 LXX): allusion, medium confidence - Job 32:9: quotation, high confidence - Job 32:18: quotation, high confidence - Job 32:19: quotation, high confidence ### Translation notes - A running head of the scan page (Migne's "in Job") has been removed. - "A time for every matter …": Eccl 3:1, 7. "My feet were almost shaken … my steps had nearly slipped": Ps 73:2–3 (72:2–3 LXX). - The catena numbers Job 32:6 as verse 7 and 32:9 as verse 10. From Job 32:6 the speaker is Elihu, though the comment does not name him. ### Citation (SBL) Origen, Frag. Job 93 (PG 17:93a–93d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-93). ## Fragments on Job, column 95 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-95 - Source: PG 17:96a–96d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sinner must turn to Christ the high priest, who alone heals what is incurable; this age is night, and sin makes a person like the beasts. ### Greek text Οὐδεὶς οἶνον νέον εἰς ἀσκοὺς παλαιοὺς,Bduu Στίχ. κʼ. Δαλήσω. ἵνα ρξὲαπαύσωμαι ἀνοίξας τὰ γε η. χειλη. '0 τυγχάνων συνετοῦ ἀκροατοῦ,καὶ ῶν πλὴε ρης λόγων, λαλῶν ἀναπαύεται, καὶ λέγει· Auxuma, Ira ἁναπαύσωμαι. Στίχ. κδʼ. Οὐ γὰρ ἐπίσταμαι θαυμάσαι πρόσωπον. Οὐ γὰρ ἐπίσταμαι θαυμάσαι πρόσωπον. Οὐκ ἔχω ταύτην τὴν ἐπιστήμην, ῐνα θαυμάσω πρόσωπον· ἀλλά καταφρονῶ ἀνθρώπων, καὶ τῆς παρʼ αὐτοῖς αισχύνης βροτῶν, καὶ τῆς παρʼ αὐτοῖς ἐντροπῆς. Στίχ. κδʼ. ει δὲμὴ, καὶ ἐμὲ σῆτες ἔδονται. Ὧς τῶν σητῶν διεσθιόντων τοὺς λαμβάνοντας πρόσωπα. ἀνθρώπων. Στίχ. ςʼ. ει ἥμαρτες, τι πράξεις; Ἐἀν ἀναβλέψῃς εἰς τὸν οὐρανὸν, καὶ κατανοήσῃς τὰ νέφη, νοήσεις τι ἥμαρτες. Τί σε πρᾶξαι an; Προσέρχεσθαι τῷ ἀρχιερεῖ, καὶ παρακαλεῖν, ἵνα ὁ ἀρχιερεὺς προσαγάγῃ θυσίαν περὶ σοῦ. Ἐὰν γάρ τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον, καὶ αὐτὸς Liudch ἐστι περὶ τῶν-ἁμαρτημάτων ἡμῶν. Στίχ. ςʼ. El δὲ καὶ πολλᾲ ήνόμησας, τι δύνασαι ποιησαι,‘ Τὸ τηλικοῦτον ποιήσειςο ἀναλύσεις σου τὰς πολλὰς ἀνομίας. Διά τοῦτο ἐπὶ τοῖς ἀνιάτοις, οἷς ἑαυτοὺς ἰάσασθαι οὑ δυνάμεθα, ἦλθεν Ἰησοῦς Χριστὸς ἐξ οὐρανῶν, ἵνα τὰ ἀνίατα ἰάσηται, καὶ γίνηται τόδ Μακάριοι, ὦνὰφέθησαν a1 ἀνομίαι, καὶ ciier νεα-λύφθησαν αι ἁμαρτίαι. Στίχ. ζʼ. Ἐπειδὴ οὖν δίκαιος εἴ, τί δώσεις nimii; Ἀλλʼ si δίκαιος si ὼς πρὸς Θεὸν, τι εχεις δοῦναι κατά τὴν σὴν δικαιοσύνην; Et δι καὶ ὡς λέγεις δίκαιος εἴ, τί προσθήσεις αὐτῷ; ξιξ. ιʼ. '0 κατατὰσσων φυλακὰς νυκτερινός. Ἐγκώμια τοῦ Θεοῦ, καὶ αῐνους καὶ ὕμνους αὐτοῦ διεξέρχεται. Ὀ κατατόσσων φυλακὰς νυκτελρινάς, αὐτὸς ὁ Θεός ἐστι. Θέλω latim-rati»; κατατάσσων ἔστιν ὁ Θεὸς νυλαιιάς ωκτερινάς. Ὀλως ὁ αἰὼν οὗτος νύξ ἔστι, σιώτος ἐστι. Τὸ φῶς τηρεῖται σοι. ‘0 βλέπεις νῦν φῶς, διʼ ἐσόπτρου βλέπεις Καὶ ὲν τῷ φωτί σου ὀψόμεθα φῶς. Μέλλομὲν ποτε βλέπειν αὑτό. Οὐκοῦν νύξ ἐστι ὁγ αἰών-ἐπεὶ νύξ εστι, πόλεμοι πολλοὶ, πολλά Θηρία περιέρχεται. Στίχ. ιαʼ. Ὀ διορίζων με ἀπὸ τετραπόδων τῆς. Ἐὰν ᾖς ἁμαρτωλὸς, οὐ διωρίσθης ἀπὸ τῶν τετραπόδων γῆς. Ἀνθρωπος γὰρ ὲν τιμῇ ὢν. συνῆκε. Παρασυνεᾶιήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Ἐὰν ᾗς ἁμαρτωλὸς, οὐ διωρίσθης ἀπὸ τῶν τετραπόδων τῆς γῆςʼ ἀλλά λέγεταί σοι· Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ### English translation (Claude) "No one puts new wine into old skins." [Job 32:20] Verse 20: "I will speak, that I may rest, opening my lips." One who has found an intelligent hearer and is full of words finds rest in speaking, and says: "I will speak, that I may rest." [Job 32:22] Verse 22: "For I do not know how to admire a person's face." I do not have this knowledge, to admire a person's face; but I despise people, and shame before mortals and the regard they give. Verse 22: "Otherwise moths will eat me too": as though moths devour those who show partiality to people. [Job 35:6] Verse 6: "If you have sinned, what will you do?" If you look up to heaven and consider the clouds, you will understand that you have sinned. What must you do? Approach the high priest and entreat him, so that the high priest may offer a sacrifice for you. For "if anyone sins, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins." Verse 6: "And if you have committed many lawless deeds, what can you do?" Will you do anything great enough to undo your many lawless deeds? That is why, for the incurable things that we cannot heal ourselves, Jesus Christ came from heaven, to heal what was incurable, so that this might come to pass: "Blessed are those whose lawless deeds are forgiven, and whose sins are covered." [Job 35:7] Verse 7: "And since you are righteous, what will you give him?" But if you are righteous as before God, what do you have to give in virtue of your righteousness? And even if you are righteous, as you say, what will you add to him? [Job 35:10] Verse 10: "Who appoints night watches." He goes through praises of God, his praises and hymns. The one who appoints night watches is God himself. … God is the one who appoints night watches. This whole age is night; it is darkness. The light is kept for you. The light you see now, you see "through a mirror." And "in your light we shall see light": we shall see it one day. So this age is night; and since it is night, there are many wars, many wild beasts prowl. [Job 35:11] Verse 11: "Who separates me from the four-footed beasts of the earth." If you are a sinner, you have not been separated from the four-footed beasts of the earth. For "man, being in honour, did not understand; he was compared to the senseless cattle and became like them." If you are a sinner, you have not been separated from the four-footed beasts of the earth; but it is said to you: "Do not be like horse and mule, which have no ### Scripture references - Matt 9:17: quotation, high confidence - Job 32:20: quotation, high confidence - Job 32:22: quotation, high confidence - Job 35:6: quotation, high confidence - Job 35:5: allusion, medium confidence - 1 John 2:1: quotation, high confidence - 1 John 2:2: quotation, high confidence - Ps 32:1 (31:1 LXX): quotation, high confidence - Job 35:7: quotation, high confidence - Job 35:10: quotation, high confidence - 1 Cor 13:12: quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Ps 104:20 (103:20 LXX): allusion, low confidence - Job 35:11: quotation, high confidence - Ps 49:12 (48:13 LXX): quotation, high confidence - Ps 32:9 (31:9 LXX): quotation, high confidence ### Translation notes - "No one puts new wine into old skins": Matt 9:17 (Mark 2:22; Luke 5:37). "If anyone sins …": 1 John 2:1–2. "Blessed are those …": Ps 32:1 (31:1 LXX), as quoted in Rom 4:7. "Through a mirror": 1 Cor 13:12. "In your light …": Ps 36:9 (35:10 LXX). "Man, being in honour …": Ps 49:12, 20 (48:13, 21 LXX). "Do not be like horse and mule": Ps 32:9 (31:9 LXX). - A garbled sentence after "God himself" is marked "…". ### Citation (SBL) Origen, Frag. Job 95 (PG 17:96a–96d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-95). ## Fragments on Job, column 97 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-97 - Source: PG 17:97a–97d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's invitation to Job to answer him is the prize of his endurance, and nothing we suffer happens without God's judgment. ### Greek text ἔστι absumo—Kal μετʼ ὀλίγα· Ἐὰν ᾖς ἁμαρτωλὸς, ἐὰν ᾖς πόρνος, ὲάν καταφερὴς, οὐ διορισθήσῃ ἀπὸ τῶν τετραπόδων. "lamas θηλυμανεῖς ἐγεννήθησαν. Διά τοῦτο θαρρῶν λέγει, ὅτι ἐχωρίσθη· '0 διορίζωνμε ἀπὸ τετραπόδων γῆς. Στίχ. γʼ. Μ ὴ, ἀλλὰ ζῖῦσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Δίδωμί σοι παρρησίαν. Ἐγώ σε ἐρωτήσω· σὺ δέ μοι ἀπόκριναι. Ἤδη ἆθλον αὐτῷ δίδωσιν ὁ Θεός. Ἄνθρωπον ἐρωτᾷ, ὅτι πυνθάνεται αὑτοῦ, ὅτι δίδωσιν ἐξουσίαν τῆς ἀποκρίσεως. Εἰ μὴ ἦν νενικηκὼς, οὐκ ἂν ἐλάμβανεν· εἰ μὴ ἦν ὑπομείνας, οὐκ ἂν ἢκουσε· Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Ἐρωτήσω δέ σε· σὺ δέ μοι ἀπόκριναι. Τοῦ αὐτοῦ. Μὴ πρότερον ἀποκρινάσθω τις τῷ Θεῷ, ὲάν μὴ, γενόμενος ἀνὴρ, ζώσηται ὥσπερ ἀνὴρ τὴν ὀσφὺν αὐτοῦ.”οσον γὰρ ἡ ὀσφὺς αὐτοῦ ούκ ἔζωσται, ἀλλά λέλυται, καὶ οὐχὶ περιδὲδεται, οὐδὲ συνέσφιγκται, οὺ δύναται εὐλόγως ἀποκρίνασθαι τῷ Κυρίῳ. Στίχ. γʼ. Ἐρωτήσω δέ σε* σὺ δέ μοι ἁποκρίθητι. Τά μὲν τέλεια τῶν ἀγωνισμάτων τοῖς καλῶς ἀθλήσασι μετὰ τὸν βίον ἀπόκειται τοῦτον. Οὐδὲν δὲ ἦττον καὶ ήδη ἡ χάρις ἡ τοῦ Θεοῦ ἀρραβωνίζεται τοὺς ἀθλητάς. Διά τοῦτο, ὅτε ἠγωνίσατο τὰ μέγισταὸ Ἱὼβο ὅτε, ἀποβαλὼν τὰ ὑπάρχοντα, ἐδόξασε τὸν δεδωκόταο ὅτε, ἀποθέμενος τά τέκνα, ηὑχαρίστησε τῷ παρειληφότι- ὅτε, νοήσας ὡς σκώληκας ἀνάγειν αὐτοῦ ἀπὸ τοῦ σώματος, ού νενίκηται ἀπὸ τῶν πόνων· προοίμια καὶ ἀρραβῶνα τῶν ἀθλητῶν δίδωσιν αὐτῷ ὁ Θεὸς, c χρηματίσας αὐτῷ διὰ λαίλαπος καὶ νεφῶν. Ἀκούσας οὖν προτέρων λόγων, δέον ἀποκρίνασθαι πρὸς Θεὸν, σιωπᾷ, ὡς οὐκ ἔχων παρρησίαν ἀποκρίνασθαι πρὸς αὐτόν. Οὔπω γάρ ᾔδει τὸ ὕστερον γεγραμμένον ὑπὸ Μωῦσέως, ὠς Μωϋσῆς ἐλάλει, ό δὲ Θεὸς ἀπεκρίνατο αὐτῷ φωνῇ. Ὠς μὴ ἐπιστάμενος τοίνυν τοῦτο, ού θέλει ἀποκρίνασθαι πρὸς τὸν Θεόν. '0 δὲ Θεὸς δίδωσιν αὐτῷ παρρησίαν τοῦ λαλεῖν. Καὶ μεθʼ ἕτερα Τοσαύτη ἐστὶν ή χρηστότης τοῦ Θεοῦ, ὥστε ἀναλαβεῖν αὐτὸν πρόσωπον οὐ κρίνοντος, ἀλλά κρινομένου μετά τοῦ ἀνθρώπου. Καὶ πολλαὶ τοῦτο ἐδίδαξαν Γραο φαί. Δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ, Λαός μου, μᾶλλον δὲ ὁ Θεὸς μετά τοῦ λαοῦ διαλεχθή· σεται, λαός μου, τί ἐποίησά σοι, ἢ τί παρηνόχλησά σοι; ἀποκρίθητί μοι, καὶ τὰ ἑξῆς. Στιχ. γʼ. Μὴ detortum? μου τὸ κρῖμα. Μὴ ἀποποιοῦ μου τοῦτο τό κρῖμα. Τούτου τοῦ ῥητοῦ ὡς χρησίμου μνημονεύσωμεν. Ἀλλʼ ὅτʼ ἂν κρίνῃ ὁ Θεὸς παθεῖν τι ἡμᾶς, τέκνον ἀποβαλεῖν, ἅρχοντα ἀπολέσαι, νοσῆσαι κα.τά τὸ σῶμα, ὃ τι δήποτε τούτων ὑπομεῖναι· οὐδὲν τούτων οἷόν τέ ἐστιν ἡμᾶς παθεῖν, μὴ κρίνοντος τοῦ Θεοῦ. Οὐδὲ γάρ στρουθίον πίπτει εἰς παγίδα ἄνευ βουλήματος τοῦ Πατρὸς, τοῦ ὲν τοῖς οὐρανοῖς. Ἐπεὶ οὖν οὐδὲν τούτων γίνεται χωρὶς κρίματος τοῦ Θεοῦ, λέγεται πρὸς τὸν παθόντα· ### English translation (Claude) understanding." And a little after: If you are a sinner, if you are sexually immoral, if you are licentious, you will not be separated from the four-footed beasts. "They became horses mad for females." That is why he says boldly that he was separated: "Who separates me from the four-footed beasts of the earth." [Job 40:7] Verse 3: "No, but gird your loins like a man." I give you boldness: I will ask you, and you answer me. God now gives him a prize. He questions a man; he inquires of him; he gives him the right to answer. Had he not conquered, he would not have received this; had he not endured, he would not have heard: "Gird your loins like a man; I will ask you, and you answer me." (Of the same.) Let no one answer God unless he has become a man and girded his loins like a man. For as long as his loins are not girded but loosened, not bound around nor drawn tight, he cannot fittingly answer the Lord. Verse 3: "I will ask you, and you answer me." The full rewards of the contests are laid up after this life for those who have contended well; but nonetheless, even now the grace of God gives the athletes a pledge. Therefore, when Job had fought the greatest contests (when, having lost his possessions, he glorified the giver; when, having lost his children, he gave thanks to the one who had taken them; when, perceiving that worms were coming up from his body, he was not overcome by his pains), God gives him the first fruits and pledge of the athletes' prizes, speaking to him through whirlwind and clouds. Having heard the earlier words, when he ought to answer God, he is silent, as having no boldness to answer him. For he did not yet know what was later written by Moses, that "Moses spoke, and God answered him with a voice." Not knowing this, then, he does not wish to answer God; but God gives him boldness to speak. And after other things: So great is the kindness of God that he takes the role not of one who judges but of one who is judged together with the man. And many Scriptures have taught this: "Come, and let us reason together, says the Lord." And: "My people" (or rather, God will reason with the people), "My people, what have I done to you, or how have I troubled you? Answer me," and so on. [Job 40:8] Verse 3: "Do not reject my judgment." Do not repudiate this judgment of mine. Let us remember this saying as a useful one. When God judges that we should suffer something (lose a child, lose a ruler, fall ill in body, endure any of these things), we cannot suffer any of them unless God judges it. For not even a sparrow falls into a snare without the will of the Father in heaven. Since, then, none of these things happens without the judgment of God, it is said to the one who suffers: ### Scripture references - Ps 32:9 (31:9 LXX): quotation, high confidence - Jer 5:8: quotation, high confidence - Job 35:11: quotation, high confidence - Job 40:7 (40:2 LXX): quotation, high confidence - Job 38:3: allusion, medium confidence - Job 1:21: allusion, medium confidence - Job 38:1: allusion, medium confidence - Exod 19:19: quotation, high confidence - Isa 1:18: quotation, high confidence - Mic 6:3: quotation, high confidence - Job 40:8 (40:3 LXX): quotation, high confidence - Matt 10:29: allusion, high confidence - Amos 3:5: allusion, low confidence ### Translation notes - The first word ends the quotation of Ps 32:9 begun in the preceding section; a garbled word is read from the Septuagint. "They became horses mad for females": Jer 5:8. - The verse numbers are those of the Septuagint of Job 40, five lower than the English numbering (Job 40:7–8 = LXX 40:2–3); the catena numbers both verses "3". The same command occurs in Job 38:3. - "Moses spoke, and God answered him with a voice": Exod 19:19. "Come, and let us reason together": Isa 1:18. "My people, what have I done to you …": Mic 6:3. The sparrow: Matt 10:29, combined with Amos 3:5 (a bird falling into a snare). ### Citation (SBL) Origen, Frag. Job 97 (PG 17:97a–97d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-97). ## Fragments on Job, column 99 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-99 - Source: PG 17:100a–100d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God explains that Job's sufferings revealed his hidden righteousness, and gives him power over the devil and the opposing powers. ### Greek text Μὴ ἀποποιοῦ μου τὸ κρῖμα, μή ἀπαρνῇ, ὅτι ἐοιρ ινα πε pi. σοῦ. Στίχ. γʼ. Οἴει et με ἄλλως σοι κεχρηματικέναι, ἦ ἵνα ἀναφανῇς δίκαιος ; Ἀπολογοῦμαί σοι. Δίκαιος ἧς, ἀλλʼ οὐκ ἧς φανερός. ’Υπομονὴν εἶχες- ἔδει με ἀφορμὴν παρασχεῖν τοῦ λάμψαι σου τὴν ὑπομονήν. Εἷχες ἀνδρείανο ἀλλʼ ἐκέκρυπτο ἐν σοι· ol συμβεβηκότες πόνοι ἔδειξάνσω τὴν ἀνδρείαν. Kal μετʼ ὀλίγαι Μνημονεύωμεν τοὺτων ὲν τοῖς περιστάσεων καιροῖς, καὶ δόξωμεν τοῦ Θεοῦ ἀκούειν παρόντος, καὶ λέγοντος ἡμῖνʼ Οιειΰέ με ἄλλως σοι κεχρηματικέναι, ἦ ἵνα ἀναφανῇς δίκαιος; Μὴ ἀναφανῶμεν ἄδικοι, μηδὲ ιὶσεόιεῖς.Δ Στῑχ. εʼ. Ἀνάλασε δὴ ὕψος καὶ δύναμιν. Στεφάνωσαι, ἔνδυσαι δόξαν. ἔνδυσαι τιμήν. Στίχ. ςʼ. Ἀπόστειλον δὲ ἀγγέλους ὁρτῇ· πάνταού ὑβριστὴν ταπεινωον. Στίχ. ςʼ. Ὑπερήφανον δὲ σβέσον. '0 ὑβριστὴς ἐστρατεύσατο κατὰ σοῦ. Εἰπέ μοι που τε ό ὑβριστὴς, Ἀπόστειλον τὴν κεᾶκά σου· εἶπέ μοι, "Atreu πάντων ὦν ἔχει· εἷπέ μοι περὶ σοῦ, ὡς ἄρα εις πρόσωπόν με εὐλογήσεις. Ἀλλʼ οὖν γε νενίκηκας. Διὰ τοῦτό σοι λέγω· Θάρρει πᾶν δὲ ὕβριστὴν ταπείνωσον, καὶ τοὺς ἀγγέλους αὑτοῦ ταπείνωσον. Ὑπερήφανος ἐκεῖνος γεγένηται κατὰ σοῦ· ἀλλά σὺ ὑπερήφανον σβέσον. Ἀσεβὴς ἐκεῖνος κατὰ σοῦ· ἀλλὰ σὺ σκῆψον ἀσεβεῖς παραχρῆμα. ο Στίχ. ηʼ. Τὰ δὲ πρόσωπα αὐτῶν ἀτιμίας πλήρωσον. Ἕλεγξον ἁμαρτωλοὺς, δεικνὺς αὐτοὺς ἁμαρτωλούς. Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας διὰ τοῦ ἐλέγχου τοῦ ὲν σοι. Στίχ. ιʼ. Ἀλλὰ δὴ ιδοὺ θηρία παρὰ σοι· χόρτον ἶσα ,βουσὶν ἐσθίει. Θηρῑα ἀἱ ἀντικείμεναι δυνάμεις εἰσὶ, περὶ ὧν ηὖεατο ὁ Προφήτης λέγωνʼ Μὴ παραὸᾦς τοῖς θηρίοις τὴν ψυχὴν ἐξομολογουμένην σοι. Θηρὼ εἰσιν αι ἀντικείμεναι δυνάμεις, ὦν εἴληφας, ὦ ἄνθρωπε, τὴν ἐξουσίαν. ἘἀνΘεῷ δουλεὺσῃς, ἐπʼ ἀσπίδα καὶ,8οσιλίσκον ἐπιβήσῃ. Στίχ. ιʼ. Ἀλλὰ δὴ ιδοὺ θηρία παρὰ σοΙ. ’Τοῦ αὑτοῦ. Παρὰ σοὶ τῷ Ἰὼβ, παρὰ παντὶ ὑπομνηστικιῖ),παρὰ παντὶ τῷ νενικηκότι. Στίχ. ιʼ. Xo'ptor ἴσα,βουσὶν ἐσθίει. Τοὺς σκώληκας λέγει, τοὺς ἐξ αὐτοῦ αὑτὸν κατεσθὲοντας. Συγτέλειιι γὰρ, φησὶ, τὴν χεῖρὰ μου tuo σοῖν καὶ ἰδοὺ ὡς χόρτος κατεσθίει. Στίχ. ιαʼ. Ἡ δὲ δύναμις αὑτοῦ ἐπʼὀμφιιιοῦ γαστρός. Αὕτη πρώτη δύναμις κατὰ τοῦ ἀνδρός. Πόρνον ποιεῖν ἐντεῦθεν ἄρχεται. Τοῦ αὐτοῦ. Ίνα τὺ θῆλυ σημάνῃ, ἶνα δείξῃ, ὃτι στρατεύεται οὐ μόνον κατὰ τῶν ἑχόντων τὰ σπέρματα. Πάνυ δὲ εὑπρεπὲστατα ὠνόμασεν ὀσφὺν ἐπὶ ἄρρενος. καὶ ὀμφαλὸν γαστρὸς ἐπὶ γυναικόςο Ἰδοὺ δὲ ή ισχὺς ὀσφὺς αὐτοῦ ἐν ισχύτ· ἡ δὲ δύναμις αὐτοῦ ἐπʼ ὀμφαλοῦ γαστρός. ### English translation (Claude) "Do not reject my judgment"; do not deny that it was … for your sake. [Job 40:8] Verse 3: "Or do you think that I have dealt with you otherwise than that you might be shown to be righteous?" I make my defence to you: you were righteous, but you were not seen to be. You had patience; I had to give your patience an occasion to shine. You had courage, but it was hidden in you; the toils that befell you showed your courage. And a little after: Let us remember these things in times of affliction, and imagine that we hear God present and saying to us: "Do you think that I have dealt with you otherwise than that you might be shown to be righteous?" Let us not be shown to be unrighteous or impious. [Job 40:10] Verse 5: "Take up, then, loftiness and power." Be crowned; put on glory; put on honour. [Job 40:11] Verse 6: "Send out angels in wrath, and humble every insolent one." Verse 6: "And quench the proud." The insolent one made war against you. He said to me once, "Put forth your hand"; he said to me, "Touch all that he has"; he said to me about you that you would surely bless me to my face. But now you have conquered. That is why I say to you: Take heart; humble every insolent one, and humble his angels. That one became proud against you; but you, quench the proud. That one was ungodly against you; but you, strike the ungodly at once. [Job 40:13] Verse 8: "And fill their faces with dishonour." Convict sinners by showing them to be sinners; fill their faces with dishonour by the reproof that is in you. [Job 40:15] Verse 10: "But behold, wild beasts are with you; they eat grass like oxen." The wild beasts are the opposing powers, about which the prophet prayed, saying: "Do not hand over to the wild beasts the soul that confesses to you." The wild beasts are the opposing powers, over which you, O man, have received authority. If you serve God, "you will tread on the asp and the basilisk." Verse 10: "But behold, wild beasts are with you." (Of the same.) With you, Job; with everyone who endures; with everyone who has conquered. Verse 10: "They eat grass like oxen." He means the worms that came from him and devoured him. For, he says, … my hand …, and behold, it devours like grass. [Job 40:16] Verse 11: "And his power is in the navel of his belly." This is his first power against man: from here he begins to make him sexually immoral. (Of the same.) It is said to signify the female, to show that he makes war not only on males. Most fittingly he named the loins in the case of the male and the navel of the belly in the case of the woman: "Behold, his strength is in his loins, and his power in the navel of his belly." ### Scripture references - Job 40:8 (40:3 LXX): quotation, high confidence - Job 40:10 (40:5 LXX): quotation, high confidence - Job 40:11 (40:6 LXX): quotation, high confidence - Job 40:12 (40:7 LXX): quotation, high confidence - Job 1:11: quotation, high confidence - Job 1:12: allusion, medium confidence - Job 2:5: allusion, medium confidence - Job 40:13 (40:8 LXX): quotation, high confidence - Job 40:15 (40:10 LXX): quotation, high confidence - Ps 74:19 (73:19 LXX): quotation, high confidence - Ps 91:13 (90:13 LXX): quotation, high confidence - Job 7:5: allusion, low confidence - Job 40:16 (40:11 LXX): quotation, high confidence ### Translation notes - The first sentence and a quotation about the worms (after "For, he says") are garbled in the scan; the legible words are translated. - The verse numbers are those of the Septuagint of Job 40 (five lower than the English). "Put forth your hand … Touch all that he has … bless me to my face": Job 1:11–12; 2:5 ("bless" is a euphemism for "curse" in the Septuagint). - "Do not hand over to the wild beasts …": Ps 74:19 (73:19 LXX). "You will tread on the asp and the basilisk": Ps 91:13 (90:13 LXX). - Behemoth (Job 40:15–24) is read as the devil and his powers; the comment on Job 40:16 applies "loins" to men and "the navel of the belly" to women. ### Citation (SBL) Origen, Frag. Job 99 (PG 17:100a–100d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-99). ## Fragments on Job, column 101 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-101 - Source: PG 17:101a–101d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dragon of Job 41 is the devil, who wears the mask of virtue over each vice, yet with God's help each believer can overcome him. ### Greek text Στίχ. κεʼ. Μεριτεύονται δὲ αὐτὸ Φοινίκων ἐΰν) γ Ἐπεὶ πονηρίᾳ μεγάλῃ διαβάλλονταιοί Χαναναῖοι, οἱ καὶ Φοίνικεςο διὰ τοῦτὸ φησι- Μεριοῦνται δὲ αὐτὸν Φοινίκων ἔθνη. Ἕκαστος μέρος τι λαμβάνει ἀπὸ τοῦ δράκοντος, ἐὰν ᾖτὸ γένος Χαναναῖος καὶ Φοῖν ιξ. Στίχ. κςν. uarat πλωτδν συνερθὑνούᾂμὴ ἐνέγκκωσι,βύρσαν μίαν οὐρᾶς αὐτοῦʼ. Τὰ τελευταῖα τοῦ δράκοντος καὶ τὰ ἔσχατα ού δύνανται νεκρῶσαι πάντα ἅμα πλωτά. Οἱ ἄνθρωποι, πλοίοις χρώμενοι τοῖς σώμασιν, οὐ δύνανται ἐνεγκεῖν βύρσαν μίαν οὐρᾶς αὐτοῦ. Αὐτοὶ καθʼ ἑαυτοὺς ού δύνανται· θείας δὲ δυνάμεως ἐπισκοπούσης, δυνάμεθα οὐ μόνον βύρσαν μίαν οὐρᾶς αὐτοῦ, ἀλλὰ καὶ ὅλον αὐτὸν κομίσαι, καὶ ὅλον αὐτὸν νεκρῶσαι. Νεκροῦμεν δὲ ἕκαστος, τὸ ὅσον ἐφʼ ἑαυτῷ, τὸν διάβολον, κατὰ τὸ εʼίρημένον παρὰ τῷ ’Λποστόλῳ· '0 δὲ Θεὸς συντρῖψαι τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει.. Στίχ. δʼ. Τίς ἀποκαλύψει πρόσωπον ἐνδύσεως Διὰ τί οὐκ εἷπε Τίς ἀποκαλύψει πρόσωπον αὐτοῦ;. Τί ποιεῖ ἐνθάδε καὶή ἕνδυσις; Τίς γὰρ ἀποκαλύψει, φησὶ, πρόσωπον ἐνδύσεως αὐτοῦ; Ἵνα νοηθῇ τὸ λεγόμενον, παραδείγματι χρησώμεθα τῶν περιειθεμένων προσωπείων, καὶ μὴ φαινομένων τοῦτο ὃ. εἰσιν, ἀλλὰ θέλουσι δοκεῖν. Ἀναλαμβάνουσι γὰρ προσωπεῖα, φέρε εἰπεῖν, οὗτοι ὲν ταῖς θυμέλαις ὑποκριταὶ, ποτὲ μὲν ἡγουμένων, ποτὲ δὲ ἄλλων βασιλέων, ποτὲ δὲ γυναικῶν. Καὶ τὸ μὲν ἴδιον αὐτῶν πρόσωπον ἁποκέκρυπται, καὶ ὃ εἰσιν οὐ φαίνονται· ὃ δὲ δοκοῦσι, βλέ- ’πονται. Τοιοῦτός ἐστιν ὁ δράκων. Οὐδέποτε τὸ πρόσωπον αὑτοῦ δείκνυσιν· ἀλλὰ εί πρόσωπον λαβὼν ιείς ἀπάτην τῶν ἀνθρώπων, ἐκεῖνο χρῆται. Καὶ ἔχει γε ὁ ἐχθρὸς οὗτος πολλὰ προσωπεῖα, καὶ καθʼ ἑκάστην κακίαν πρόσωπον λαμβάνει ἀρετῆς. Καὶ μετʼ dura εὶς τὸ ἑξῆς. Τὰ ὑπόλοιπα τοῦ προγραφέντος στί κου. Τὸ πρόσωπον ὃ ἐνεδύσατο τίς ἱκανὸς ὲλέγξαι; τίς ἱκανὸς ἀποκαλύψαι καὶ λῆξαι ὅ τι ἔνδον δράο κων ἐστί; Τοιοῦτοί εἰσί τινες καὶ ἄλλοι μαθηταὶ αὺ- -τοῦ, Οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔνδοθεν δέ εἱσι λύκοι ἅρπαγες. Στίχ.δʼ.Εὶς δὲ πτύξ ιν θώρακος αὑτοῦ τίς ἂν slve/10m; Ὁρᾷς;_ Θώραξ οὗτος ὀνομάζεται, καὶ στῆθος· καὶ ἶ θώραξ, ὅπου ἐστὶ τὸ ἡγεμονικόν. Οὐχ ἁπλοῦς ἐστιν ὁ θώραξ αὐτοῦ. Οὐδὲν ἔχει ἁπλοῦν. Δόλιός ἐστιν, ἐπτυγμένος ἐστίν. Εἰς οὖν τὴν πτύειν θώρακος αὑτοῦ τίς ἂν elo-exact; Ἄγιος δὲ ἐλέγχειν αὐτὸν δύναται, καὶ δεῖξαι, ὅτι ἐπτυκται αὐτοῦ ὁ θώραξ· τοῦ δὲ ἁγίου οὐκ ἔπτυκται. Στίχ.. εʼ. Πύλας προσώπου αὐτοῦ τίς ἀνοίξει; Κρύπτει τὰ ἔνδον ἀποκείμενα. Τίς οὖν ἀνοίξει τὰς πύλας τοῦ προσώπου αὐτοῦ ; Τίς οὗτός ἐστιν, ### English translation (Claude) [Job 41:6] Verse 25: "And the nations of the Phoenicians divide him up." Since the Canaanites, who are also the Phoenicians, are charged with great wickedness, he says therefore: "The nations of the Phoenicians will divide him up." Each takes some part of the dragon, if he is a Canaanite or a Phoenician by race. [Job 41:7] Verse 26: "All that floats, coming together, could not carry a single hide of his tail." The last and outermost parts of the dragon all the ships together cannot kill. People, using their bodies as ships, cannot carry a single hide of his tail. By themselves they cannot; but when divine power watches over us, we can not only carry a single hide of his tail, but carry him off whole and kill him whole. And each of us kills the devil, so far as lies in him, according to what is said by the apostle: "And God will crush Satan under your feet shortly." [Job 41:13] Verse 4: "Who will uncover the face of his garment?" Why did he not say, "Who will uncover his face"? What is "garment" doing here? "For who will uncover," he says, "the face of his garment?" To understand what is said, let us use the example of those who put on masks and appear not as what they are but as what they wish to seem. Actors on the stage, for instance, put on masks, sometimes of governors, sometimes of kings, sometimes of women; their own face is hidden, and what they are does not appear, but what they seem to be is seen. Such is the dragon. He never shows his own face, but takes a face for the deception of people and uses that. And this enemy has many masks: for each vice he takes the face of a virtue. And after other things, on what follows, the rest of the verse written above: Who is able to expose the face that he has put on? Who is able to uncover and … what the dragon is within? Such too are some others, his disciples, "who come to you in sheep's clothing, but inwardly are ravenous wolves." Verse 4: "And who could enter into the folds of his breastplate?" You see? This is called a breastplate, and a chest; and the breastplate is where the ruling part of the soul is. His breastplate is not simple; he has nothing simple about him. He is deceitful; he is folded. Who, then, could enter into the folds of his breastplate? But a holy man can expose him and show that his breastplate is folded; the holy man's is not folded. [Job 41:14] Verse 5: "Who will open the gates of his face?" He hides what is stored within. Who, then, will open the gates of his face? Who is this, ### Scripture references - Job 41:6 (40:30 LXX): quotation, high confidence - Job 41:7 (40:31 LXX): quotation, high confidence - Rom 16:20: quotation, high confidence - Job 41:13 (41:5 LXX): quotation, high confidence - Matt 7:15: quotation, high confidence - Job 41:14 (41:6 LXX): quotation, high confidence ### Translation notes - The verse numbers are those of the Septuagint, in which Job 41:1–8 of the English Bible are 40:25–32 and Job 41:9–34 are 41:1–26; the catena numbers the first two verses here 25 and 26 (LXX 40:30–31). - "God will crush Satan …": Rom 16:20. "Who come to you in sheep's clothing …": Matt 7:15. The "disciples" of the dragon are false teachers; translated as written. ### Citation (SBL) Origen, Frag. Job 101 (PG 17:101a–101d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-101). ## Fragments on Job, column 103 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-103 - Source: PG 17:104a–104d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire from the dragon's mouth is the teaching of those who slander the Creator, but Christ's weakness has conquered the dragon's power. ### Greek text ὥστε ἐλέγξαι καὶ δεῖξαι ὅσον δόλον, ὅσον ιδν, ὅσα κακὰ ἔχει ἀποκείμενα ; Στίχ. εʼ. Κύκλφ όόόντων αὐτοῦ φόβος. Περῖ ὧν λέγεται· Ὁδόντας miaer συνέτριψας. Καὶ, Κύριος συντρίψει τὰς μύλας τῶν λεόντων. Οὐκ εστιν οὗτος ὁ φάεος τοῦ Θεοῦ · ἀλλʼ ό φόβος, ό κύκλῳ τῶν ὀδόντων αὐτοῦ. Ἀλλʼ εὰν ἔχῃς τδν Χριστὸν ὲν σεαυτῷ, μὴ φρόντιζε τούτου τοῦ φὸὗου. Κύριον γὰρ τὸν Θεόν σου φοβηθήσῃ, καὶ πλὴν αὐτοῦ μὴ φοβοῦ τὸν ἄλλον. Στίχ. ςʼ. Τὰ ἔγκατα αὐτοῦ ἀσπίδες χαλκαῖ. Τὰ δόγματα, τὰ νοήματα τὰ ἀποκεκρυμμένα. Πάντα ἰὸς ἀσπίδων εστὶ, πάντα τὰ ἔνδον αὑτοῦ. Καὶ ἀσπίδες εἰσὶν οὐχ ἁπαλαί τινες, ἀλλὰ σκληραί. Ἀσπίde; γάρ εισι σκληραί. Στίχ. ιʼ. Ἐκ στόματος αὐτοῦ. Δί βλασφημίαι καὶ oi λόγοι τῶν ἀσεβῶν καὶ ἀθέων διδασκάλων. Σίτίχἶ ιʼ. Ἐκ στόματος αὐτοῦ ἐκπορεύονται,ἃρμang? καιόμεναι, και διαριπτοῦνταε ἐσχάραι πυ ς. Οῐμαι μὲν καὶ πάντας τοὺς ἀσεβεῖς ἀθέων δογμάτων εἰσηγητὰς κυρίως ἂν εἶναι μέλη τοῦ apd. κοντος· καὶ τῶν μελῶν τοῦ δράκοντος ὀνόματα si θέλεις ἀκοῦσαι, ποῖοί εἰσιν ciam; Τὸ στόμια τοῦ δράκοντος εἴη δʼ ἄν τι καὶ τροπικῶς νοούμενον, καὶ παρὰ τοῦτο ὃθεν οἱ λόγοι οἱ ἀπολλύντες. [Ἐκ 01'6ματος γὰρ αὑτοῦ,λαμπάδες ἀπολλύοντα πυρός-,1 ’Ότι ἐκ στόματος αὑτοῦ ἐσχάραι ἀπολλύοντα πυρός. El ποτε ἤκουσα τοῦ κατηγοροῦντος λόγου, προφάσει Χριστιανισμοῦ, κατηγοροῦντος τοῦ Δημιουργοῦ, φέρε εἰπεῖν, πρεσβεύοντος τὰ Μαρκίωνος. πρισὸεύοντος τὰ Οὐαλεντίνου, καὶ τὰ Βασιλειδοψ ὅτʼ ἂν κακῶς λέγωσιν τὸν Ποιητὴν οὐρανοῦ καὶ γῆς. ὅτʼ ἂν λέγωσιν αὐτὸν μὴ εἶναι, μηδὲ πνευματικῆς οὐσίας, ὁποῖά φασιν οὗτοι· ὄψῃ, lu στόματος τῶν τοιούτων ἐξέρχονται λαμπάδες καιόμεναι, καὶ etapi— πτοῦνται ισχάραι πυρός. Διὰ τοῦτο ἡμεῖς, ειδότες, τηρῶμεν ἑαυτοὺς, μήποτε διεῖναι αἱ λαμπάδας ἡμᾶς uado-mat, μήποτε αι ισχαραι τοῦ πυρὸς ἡμῶν Ἐν δὲ τραχήλῳ αὑτοῦ αὐλίζεται δύο Ἔστι τις δύναμις Ἀλλʼ ἡ ἀσθένεια, ἢν ἀνέλαβε διʼ εμὲ ὀΣωτήρ μου καὶ Κύριος, fine λέγιται ἀσθένεια Θεοῦ, ἑνίκησεν ἐκείνου τὴν δύναμιν. Τὸ τὰρ ἀσθενὲς τοῦ Θεοῦ, ὁ μιν Ἀπόστολος λέγει, ἰσχυρότερον τῶν ἁνθράπων ἐγὼ δι ἂν εἴποιμι ἰσχυρότερον τῆς δυνάμεως τοῦ δράκοντος. Στίχ. ιδʼ. Σάρκες δὲ σώματος αὐτοῦ securium-rat. Ἐδύνατο εἰρηκέναι · Σάρδιες δι σώματος ῆνωνται. Ὀ δὲ οὐκ εἶπεν· οὐ γὰρ ἧνωνται· οὐκ εστι. Τὸ Iv παρʼ ἐκεινῳ πολλά ἐστιν ο ἢ ἓν δοκοῦντα κεκολλῆσθαι, ### English translation (Claude) able to expose him and show how much deceit, how much poison, how many evils he has stored up? Verse 5: "Around his teeth is fear." Of these teeth it is said: "You have broken the teeth of sinners"; and: "The Lord will crush the molars of the lions." This is not the fear of God, but the fear around his teeth. But if you have Christ in yourself, do not be troubled by this fear. For "you shall fear the Lord your God," and apart from him fear no other. [Job 41:15] Verse 6: "His innards are bronze shields." These are his doctrines, his hidden thoughts. Everything is the poison of asps, everything within him; and they are not soft asps but hard ones, for they are hard shields. [Job 41:19] Verse 10: "From his mouth": the blasphemies and the words of ungodly and godless teachers. Verse 10: "From his mouth go forth burning torches, and grates of fire are cast about." I think that all the ungodly who introduce godless doctrines are properly members of the dragon; and if you wish to hear the names of the dragon's members, which they are … The mouth of the dragon may also be understood figuratively, as that from which come the words that destroy. [For from his mouth come torches … of fire.] For from his mouth come grates … of fire. If ever I have heard the accusing word that, under the pretext of Christianity, accuses the Creator (for instance, one advocating the doctrines of Marcion, or of Valentinus and Basilides), when they speak ill of the Maker of heaven and earth, when they say that he does not exist, or is not of spiritual essence, such things as these men say: you will see that from the mouth of such men come burning torches, and grates of fire are cast about. Therefore we who know this guard ourselves, lest the torches … us, lest the grates of fire … our … [Job 41:22] "And in his neck lodges power." There is a certain power. But the weakness that my Saviour and Lord took up for my sake, which is called the weakness of God, conquered his power. For "the weakness of God," the apostle says, "is stronger than men"; and I would say, stronger than the power of the dragon. [Job 41:23] Verse 14: "The flesh of his body is glued together." He could have said, "The flesh of his body is united"; but he did not say it, for it is not united; it is not one. What seems one in him is many, or seems glued into one, ### Scripture references - Job 41:14 (41:6 LXX): quotation, high confidence - Ps 3:7 (3:8 LXX): quotation, high confidence - Ps 58:6 (57:7 LXX): quotation, high confidence - Deut 6:13: quotation, high confidence - Job 41:15 (41:7 LXX): quotation, high confidence - Job 41:19 (41:11 LXX): quotation, high confidence - Job 41:22 (41:14 LXX): quotation, high confidence - 1 Cor 1:25: quotation, high confidence - Job 41:23 (41:15 LXX): quotation, high confidence ### Translation notes - The verse numbers are those of the Septuagint (Job 41:14–23 = LXX 41:6–15). "Shields" and "asps" are the same Greek word (ἀσπίδες), on which the comment plays. - "You have broken the teeth of sinners": Ps 3:7 (3:8 LXX). "The Lord will crush the molars of the lions": Ps 58:6 (57:7 LXX). "You shall fear the Lord your God": Deut 6:13. "The weakness of God …": 1 Cor 1:25. - Marcion, Valentinus and Basilides: second-century teachers who distinguished the Creator from the highest God; translated as written. The words in square brackets repeat the verse and are printed so in the scan text; two damaged phrases near them and in the following sentence are marked "…". - The section, and with it the scan text of the fragments on Job, ends in mid-sentence; whatever followed is lost in the scan. ### Citation (SBL) Origen, Frag. Job 103 (PG 17:104a–104d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-iob/81/#p-103).