# Fragments on Luke - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Fragmenta in Lucam* - Date: ca. 220-254 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 17 (Paris, 1862), cols. 311-371 (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-lucam/ - Passages: 30 ## Fragments on Luke, column 311 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-311 - Source: PG 17:312a–312d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke's preface distinguishes the four Gospels written by the Spirit from the many that others "undertook", and stresses that the events really happened. ### Greek text Ἐπειδὴ ὑπέρογκον ἦν τὸ ἐπιχείρημα, ἄνθρωπον ὄντα, Θεοῦ διδασκαλίαν καὶ ῥήματα συγγράφειν, είκότως ἀπολογεῖται ἐν τῷ προοιμίῳ. Ὠσπερ se. ἐν τῷ πάλαι λαῷ πολλοὶ προφητείαν ἐπηγγέλλοντο, ἀλλὰ τούτων τινὲς μὲν ἦσαν ψευδοπροφῆται, τινὲς δὲ ἀληθῶς προφῆται· καὶ ἦν χάρισμα διάκρισίς πνευμάτων, ἀφʼ οὖ χαρίσματος ἐκρίνετο ὀ ἀληθὴς προφήτης καὶ ὁ ψευδοπροφήτης · οὕτω καὶ νῦν ἐν τῇ καινῇ διαθήκῃ, τὰ Εὑαγγέλια πολλοὶἠθέλησαν γράψαι. Ἀλλʼ οί δόκιμοι τραπεζῖται οὺ πάντα ἔκριναν, ἀλλά τινα ἐξ αὐτῶν ἐξελέξαντο. Τάχα δὲ καὶ τὸ, ἐπεχείρησαν, λεληθυῖαν ἔχει κατηγορίαν τῶν προπετῶς καὶ χωρὶς χαρίσματος ἐλθόντων ἐπὶ τὴν ἀναγραφὴν τῶν Εὑαγγελίων. Ματθαῖος γὰρ οὐκ ἐπεχείρησεν, ἀλλʼ ἔγραψεν ἐξ ἁγίου κινούμενος Πνεῦματοςʼ ὁμοίως καὶ Μάρκος, καὶ Ἰωάννης παραπλησίως, καὶ Λουκᾶς. Τὸ μέντοι ἐπιγεγραμμένον κατὰ Αἰγυπτίους Εὑαγγέλιον, καὶ τὸ ἐπιγεγραμμένον τῶν δώδεκα Εὑαγγὲλιον, οἱ συγγράψαντες ἐπεχείρησαν. Φέρεται δὲ καὶ τὸ κατὰ Θωμᾶν Εὐαγγέλιον. Ἤδη δὲ ἐτόλμησε καὶ Βασιλείδης συγγράψαι κατὰ Βασιλείδην Εὑαγγέλιον. Πολλοὶ μὲν οὖν ἐπεχείρησαν καὶ τὸ κατὰ Ματθίαν, καὶ ἄλλα πλείονα. Ἀλλὰ τά τέσσαρα μόνα προκρίνει ἡτοῦ Θεοῦ Ἐκκλησία. Οὐχ ἁπλῶς δὲ εἷπε πεπιστευμένων, ἀλλὰ πεπληροφορημένων, τὸ ἀπαράβατον τοῖς λεγομένοις μαρτυρῶν. Πραγμάτων δὲ εἶπεν, ἀναιρῶν τὴν αἵρεσιν τῶν κατὰ φαντασίαν λεγόντων τά διὰ τοῦ Σωτῆρος γεγενῆσθαι, καλ τὴν σάρκωσιν αὑτοῦ. Περὶ τῶν πεπληροφορημένων δέ εἰπὼν, τὴν διάθεσιν αὐτοῦ ἐμφαίνει. Πεπληροφόρητο γὰρ, καὶ οὐδὲν ἐδίσταζε, πότερον οὕτως ἔχει, ἢ οὔ. Ὅτιι δὲ παρὰ τῶν αὐτοψία θεασαμένων καὶ αὑτηκόων παρέλαβε, σαφῶς ὡμολόγησεν εἰπών· Καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὐπηρέται γενόμενοι τοῦ Λόγου. Διαὸεβαιοῦται δὲ, ὃτι ἄνωθεν παρηκολούθησεν, οὗ τισι τῶν είρη μένων, ἀλλὰ πᾶσι. Είκδς δέ ὑπολαμβάνειν τινας, ὅτι Θεοφίλῳ τινὶ ### English translation (Claude) [Luke 1:1] Since the undertaking was enormous, for a man to write down the teaching and words of God, he rightly defends himself in the preface. Just as among the people of old many claimed to prophesy, but some of them were false prophets and some true prophets, and there was a gift, the discernment of spirits, by which the true prophet and the false prophet were distinguished, so now too, in the new covenant, many wished to write Gospels. But the approved money-changers did not accept them all; they chose some of them. And perhaps the word "undertook" contains a hidden charge against those who rashly, and without the gift, set about writing Gospels. For Matthew did not "undertake"; he wrote, moved by the Holy Spirit; so too Mark, and John likewise, and Luke. But the writers of the Gospel entitled "according to the Egyptians" and of the one entitled "of the Twelve" "undertook". The Gospel according to Thomas is also in circulation. And Basilides too has dared to write a Gospel according to Basilides. Many, then, undertook, including the Gospel according to Matthias and many others. But the church of God gives preference to the four alone. He did not say simply "believed", but "fully assured", bearing witness that what is said cannot be overturned. And he said "matters" to refute the heresy of those who say that what was done through the Saviour, and his taking flesh, happened only in appearance. In speaking of matters "fully assured" he shows his own disposition; for he was fully convinced, and did not doubt at all whether it was so or not. That he received it from those who had seen with their own eyes and heard with their own ears he clearly confessed, saying: "Just as those who from the beginning were eyewitnesses and servants of the Word handed them down to us." And he affirms that he had followed from the first, not some of the things said, but all of them. It is likely, one may suppose, that he wrote the Gospel to a certain Theophilus ### Scripture references - Luke 1:1: quotation, high confidence - Luke 1:2: quotation, high confidence - Luke 1:3: allusion, high confidence - 1 Cor 12:10: allusion, high confidence ### Extrabiblical texts - Origen, Hom. Luc. 1 (Homilies on Luke): echo, high confidence - Gos. Eg. (Gospel of the Egyptians): allusion, high confidence - Gos. Thom. (Gospel of Thomas): allusion, high confidence ### Translation notes - This passage closely parallels Origen, Homilies on Luke 1, preserved in Jerome's Latin. - The fragments on Luke in PG 17 come from the catenae (chains of excerpts) on Luke; their ascription to Origen is not secure throughout, and some passages are elsewhere attributed to other writers. The column numbers of this work were counted from its first page and are not confirmed by the running heads. - "Approved money-changers": an allusion to the saying "Be approved money-changers," which early Christian writers cite as a saying of Jesus. "Discernment of spirits": 1 Cor 12:10. - The apocryphal Gospels named are the Gospel of the Egyptians, the Gospel of the Twelve, the Gospel of Thomas, a Gospel of Basilides and a Gospel of Matthias; the Gospel of the Twelve, of Basilides and of Matthias have no entry on this site. - "Matters" reads Πραγμάτων, garbled in the scan. ### Citation (SBL) Origen, Frag. Luc. 311 (PG 17:312a–312d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-311). ## Fragments on Luke, column 313 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-313 - Source: PG 17:313a–313d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every friend of God is a Theophilus, and Luke's eyewitnesses saw the Word himself, not merely a body, as contemplatives and servants. ### Greek text ἔγραψε τὸ Εὖαγγέλιον, εἷς ἦν τῶν πεπιστευκότων δΰτως ζέων τῷ πνεύματι, καὶ ἀπλήστως ἔχων περὶ τὰς τοῦ Κυρίου πράξεις τε καὶ λόγους· ὅνπερ ἐποίει ἀσφαλέστερον καὶ τὰ νῦν γραφόμενα. ’Ἄλλος δέ φησινʼ Ὅτιὲάν πάντες τοιοῦτοι ὦμεν, ὡς ἀγαπᾶσθαι ὑπὸ τοῦ Θεοῦοκαὶ φιλεῖσθαι, Θεόφιλοί ἐσμεν. Οὐκ ἂν δέ τις εἴη Θεόφιλος ἀσθενής · πᾶς γὰρ Θεόφιλος κράτιστός ἐστιν ἔχων τὸ κράτος καὶ τὴν δύναμιν τὴν ἀπὸ τοῦ Θεοῦ καὶτοῦ Λόγου αὑτοῦ, καὶ οὕτως ἐπιγνώσεται είς τὴν περὶ ὧν κατηχήθη λόγων ἀσφάλειαν. Ἐπαγγέλλεται τοίνυν τῆς γνώσεως τὸ βέβαιον, ἴνα ὅπερ ἐκεῖνος ἀκοῇ παρέλαβε, ταῦτα καὶ γράμμασικ ἐντυγχάνων ἀσφαλέστερον τὴν πίστιν διατηρῇ. Ἐν τῇ Ἐξόδῳ γέγραπται, Ὅτι ὁ λαὸς ἑώρακε τὴν φωνὴν τοῦ Κυρίου, καίτοιγε φωνὴ οὐ βλέπεται, ἀλλʼ ἀκούεταιʼ ἶνα δηλωθῇ παραδόξως, ὅτι ἡ τοῦ θεοῦ φωνὴ βλέπεται οἷς βλέπεται. Ἐν δὲ τῷ Εὐαγγελίῳ οὐχ ή φωνὴ βλέπεται, ἀλλʼ 6 κρείττων τῆς φωνῆς Λόγος. Διὰ τοῦτο, Καθὼς παρέδοσαν ἡμῖν ot ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου. Εἰ γὰρ τὸ ἑωρακέναι τὸν Κύριον κατὰ σῶμα αὐτόπτην τούτου γενέσθαι ἦν · καὶ Πιλάτος αὐτόπτης ἦν τοῦ Λόγου, καταδικάξων αὐτὸν, καὶ Ἰούδας 6 προδότης, καὶ πάντες οἱ λέγοντες Σταύρωσον, σταύρωσον αὐτόν. Τὸ οὖν εἰδέναι τὸν Λόγον ἐκεῖ ἐνοεῖτο, ὅπου ἔλεγεν ὁ Σωτήρ ο '0 ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα, τὸν πέμψαντά με. Καὶ λεληθότως δὲ καλὸν μάθημα διδάσκει ἡμᾶς 6 Λουκᾶς ἐνταῦθα, ὅτι τινῶν μὲν θεωρημάτων τὸ τέλοςή θεωρία ὲστί τινῶν δὲ θεωρημάτων τὸ τέλος ἡ πρᾶξίς ἐστι. Διὰ γὰρ τοῦ, αὐτόπται, δηλοῖ τὸ θεωρητικὸν, διὰ δὲ τοῦ ὑπηρέται, τὸ πραγματικόν. Δύνασαι δὲ καὶ ἑτέρως ἐκλαβεῖν τὸ, ὑπηρέται γενόμενοι τοῦ Λόγου· ἢτοι τοῦ διδασκαλικοῦ λόγου, ὃν παρεδίδου 6 Σωτήρ · ἢ καὶ αὑτοῦ τοῦ Θεοῦ Λόγου, ᾧ καὶ ὲξυπηρέτησαν παρόντες οἱ μαθηταί. Τὴν διάθεσιν ἑαυτοῦ 6 Λουκᾶς ἐμφαίνει. Πεπληροφόρητο γὰρ, καὶ ὲν οὐδενὶ ὲδίσταζε, πότερον οὕτως ἔχει, ἣοῠ. Τοῦτο δὲ γίνεται περὶ τοὺς βεβαίως πιστεύοντας. Καὶ γὰρ 6. Ἀπόστολος περὶ τῶν βεβαίων φησίν· Ἵνα ἦτε ἐρριζωμένοι καὶίτεθεμελιωμένοι τῇ πίστει. Οὐδὲν γὰρ οὕτω πληροφορεῒ, ὡς νοῦς καὶ λόγος. Ὄφις γὰρ οὐ λικεληροερορεῖ ἐπεὶ οὐκ άπὸ σημείων καὶ τεράτων ὁρατῶν κρίνεται τὰ πράγματαʼ ἀλλὰ λόγῳ κρίνεται, ποῖα τάληθῆ, καὶ ποῖα τὰ ψευδῆ. Πραγμάτων δέ φησιν, ἐπειδήπερ οὑ κατὰ φαντασίαν, κατὰ τοὺς τῶν αἱρετικῶν παῖδας, ὲδραματούργησεν Ἰησοῦς τὴν ἐνσαρκον αὑτοῦ παρουσίαν ἀλλὰ τυγχάνων ἀλήθεια, πρὸς ἀλήθειαν ἐνήργησε τὰ πράγματα. Στίχ. γʼ. Καθεξ ἦ ς σοι γράψαι, κράτιστε Θεόφιλε. Στίχ. δʼ. Ἵνα ἐπιγνῷς περὶᾼῶν κατηχήθης λόγων εʼ.Δ,Ἐτέτεετον si: ταῖς-,ἡμέραις Ἡρῴδου τοῦ ,βασιλέως τῆς Ἰουδαίᾳςᾷὶερεὖς τὶς όὶθόματι Ζαχαρίεις ἐξ ἐφημερίας Ἀβιά· καὶ rufi) αὑτοῦ ἐκ των. θυγατέρων Ααρων, καὶ τὸ ὄνομα at)an ἷωιᾶἕυγτιτιιιξιριιιν nuptm“, και το ονομα αυτης ισ ετ. ### English translation (Claude) who was one of the believers, truly fervent in spirit and insatiable for the Lord's deeds and words; and what was now written made him more secure. Another says: If we are all such as to be loved and befriended by God, we are Theophiloi ("friends of God"). No Theophilus could be weak; every Theophilus is "most excellent", having the might and power that come from God and his Word; and so he will come to know the certainty of the words in which he was instructed. He promises, then, firmness of knowledge, so that what that man had received by hearing he might, reading it also in writing, keep his faith more securely. In Exodus it is written that the people "saw the voice of the Lord," although a voice is not seen but heard, so that it might be shown, paradoxically, that the voice of God is seen by those by whom it is seen. But in the Gospel it is not a voice that is seen, but the Word, which is greater than a voice. Therefore: "Just as those who from the beginning were eyewitnesses and servants of the Word handed them down to us." For if to have seen the Lord in the body were to become an eyewitness of him, then Pilate too was an eyewitness of the Word when he condemned him, and Judas the betrayer, and all who said, "Crucify, crucify him." To know the Word, then, was meant in the sense in which the Saviour said: "He who has seen me has seen the Father who sent me." And Luke here also quietly teaches us a fine lesson: that of some objects of contemplation the end is contemplation, of others the end is action. By "eyewitnesses" he indicates the contemplative, by "servants" the practical. You can also take "servants of the Word" in another way: either of the word of teaching that the Saviour handed on, or of the very Word of God, whom the disciples served while he was present. Luke shows his own disposition: he was fully assured and in nothing doubted whether it was so or not. This happens with those who believe firmly; for the apostle says of the firm: "that you may be rooted and grounded in the faith." Nothing gives such full assurance as mind and reason. Sight does not give full assurance, since things are not judged by visible signs and wonders; it is by reason that one judges which things are true and which false. And he says "matters" because Jesus did not stage his coming in the flesh as an appearance, as the children of the heretics say; being truth, he wrought these matters in truth. [Luke 1:3] Verse 3: "To write to you, most excellent Theophilus," [Luke 1:4] verse 4: "that you may know [the certainty] concerning the words in which you were instructed." [Luke 1:5] Verse 5: "There was in the days of Herod, king of Judea, a certain priest named Zacharias, of the division of Abijah; and his wife was of the daughters of Aaron, and her name was …" ### Scripture references - Luke 1:3: quotation, high confidence - Luke 1:4: quotation, high confidence - Exod 20:18: quotation, high confidence - Luke 1:2: quotation, high confidence - Luke 23:21: quotation, high confidence - John 14:9: quotation, high confidence - John 12:45: allusion, medium confidence - Col 2:7: quotation, medium confidence - Eph 3:17: allusion, medium confidence - Luke 1:5: quotation, high confidence ### Translation notes - "Saw the voice of the Lord": Exod 20:18 (Septuagint). "Crucify, crucify him": Luke 23:21. "He who has seen me …": John 14:9 with John 12:45. "Rooted and grounded in the faith": Col 2:7 with Eph 3:17. - "Sight does not give full assurance" reads ὄψις οὐ πληροφορεῖ, badly garbled in the scan. The quotation of Luke 1:5 breaks off in garbled text. - The heretics who say Christ's coming was only an appearance are the Docetists; translated as written. ### Citation (SBL) Origen, Frag. Luc. 313 (PG 17:313a–313d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-313). ## Fragments on Luke, column 315 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-315 - Source: PG 17:316a–316d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zacharias and Elizabeth were righteous before God, who alone sees the heart, and blameless because they kept the commandments without vainglory. ### Greek text Στίχ. ςʼ. Ἦσαν δὲ ὄίκῳοιεὰμερότεροι ἐνώπιον τοῦ Θεοῦ.. Εἰκὸς ὑπολαμβάνειν, ὅτι Θεοφίλῳ τινὶ ἔγραψε τὸ Εὑαγγέλιον, ὃς εἷς ἧν τῶν πεπιστευκότων, οὕτω ζέων τῷ πνεύματι, καὶ ἀπλήστως έχων περὶ τὰς τοῦ Κυρίου πράξεις τε καὶ λόγους · ὅνπερ ἐποίει ἀσφαλέστερον καὶ τά νῦν γραφόμενα. Πάντες ἐὰν τοιοῦτοι ὦμεν, ὠς ἀγαπᾶσθαι ὑπὸ τοῦ Θεοῦ καὶ φιλεῖσθαι, Θεόφιλοί ἐσμεν. Καὶ οὐκ ἄν τις εἴη Θεόφιλος ἀσθενής. Ὥσπερ γὰρ γέγραπταιέπὶ τοῦ λαοῦ ἐξερχομένου ἐκ τῆς Δίγύπτουσ Οὐκ ἦνὲν ταῖς φυλαῖς αὐτῶν ἀσθενῶν ° οὕτως εἴποιμι ἂν, ὅτι πᾶς Θεόφιλος κράτιστός ἐστιν, ἔχων τὸ κράτος καὶ τὴν δύναμιν, τὴν ἀπὸ τοῦ Θεοῦ καὶ τοῦ Λόγου αὑτοῦ. Καὶ οὕτως ἐπιγνώσεται τις περὶ ὧν κατηχήθη λόγων τὴν ἀσφάλειαν, συνεὶς τὸν λόγον τοῦ Εὑαγγελίου. Ἐπαγγέλλεται τοίνυν τῆς γνώσεως τὸ βέβαιον, ἵνα άπερ ἐκεῖνος ἀκοῇ παρέλαβε, ταῦτα καὶ γράμμασιν ἐντυγχάνων ἀσφαλέστερον κατέχῃ, καὶ τὴν πίστιν διατηρῇ. Τὸ εἷναι δίκαιον ἐνώπιον τοῦ Θεοῦ, ἔπαινός ἐστι. τέλειος. Αὐτὸς γὰρ ἐπίσταται τὰς καρδίας τῶν άνθρώπων μονώτατος. Ἐνδέχεται γάρ κατὰ μὲν τὸ φαινόμενον δίκαιον εἷναί τινα ἐνώπιον τῶν ἀνθρώπων, κατὰ δέ τὸ κρυπτὸν τῆς καρδίας μὴ εῖναι τοιοῦτον, ἐμφωλεύοντας κεκτη μένος λογιο μοὺς πονηρούς. Τοιοῦ· τον καὶ τὸ παρὰ τῷ Ἀποστόλῳ · Ὦν ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλʼ ὲκ Θεοῦ. Οἱ γὰρ ἄνθρωποι οὐκ ἀξίως ἐπαινοῦσι, τὸ φαινόμενον μόνον βλέποντες ὁ δὲ Θεὸς καὶ τοῦ ψεκτοῦ τὴν κρίσιν, καὶ τοῦ ἐπαινετοῦ τὸν ἔπαινον ἀξίως ποιεῖ. Στίχ. ςʼ..ιζορευᾴμενοι ἐν ίτάσςαις -ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ Κυρίου ἄμεμπτοι. ν ΣιιίχἸ ζʼ. Καὶ οὐκ ἦν αὐτοῖς τέκνον· καθότι Ἐλισᾶβετ ἦν στείρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. Στίη ηʼ,κἙτέζετοδὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐς τῇ τάξειτῆς ἐφημερίας αὐτοῦ, ἔναντι τοῦ Θεοῦ. Στίχ. θʼί. Κατὰ τό ἔθος τῆς ίερατείας ' ἔλαχε τοῦ θυμιᾶσαι, εἰσελθὼν εὶς τὸν-ναὸν τοῦ Κυρίου. ’ ευχόμενον ἔξω τῇ ὥρα τοῦ θυμιάματος. Ἴσως ἐρεῖ τις· Διὰ τί πρόκειται τούτοις τὺ,ἇμεμattat; ἢρκει γὰρ αὐτοῖς πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς τοῦ Θεοῦ καὶ δικαιώμασιν · εἰ μὴ ἄρα ἐστὶ πορεύεσθαι ἐν πάσαις ταῖς ἐντολαῖς, οὐκ ἀμέμπτως δέ. Φημὶ δέ οὖν πρὸς αὑτὸν, ὅτι, εἰ μὴ ἦν τοῦτο, οὐκ ἂν ἐλέγετο· Δικαίως τὸ δίκαιον διώξεις. Ἐπὰν οὖν ποιῶμεν τὰς ἐντολὰς, ὥστε xal. ἐν τῷ συνειδότι ῥύπον κενοδοξίας, ἢ ἀνθρωπαρεσκείας, ἦ ἐτέρου τινὸς τοιούτου ἐχειν,. ποιοῦμεν τὰς ἐντολὰς ἀμέμπτως. Στίχηιας. ξΩφθη δὲ αὺτῷ ἆττελοςῌ Κιιρίου ἑστὼς ### English translation (Claude) [Luke 1:6] Verse 6: "And they were both righteous before God." It is likely, one may suppose, that he wrote the Gospel to a certain Theophilus, who was one of the believers, so fervent in spirit and insatiable for the Lord's deeds and words; and what was now written made him more secure. If we are all such as to be loved and befriended by God, we are Theophiloi; and no one could be a weak Theophilus. For just as it is written of the people coming out of Egypt, "There was no one weak among their tribes," so I would say that every Theophilus is "most excellent", having the might and the power that come from God and his Word. And so one will come to know the certainty of the words in which he was instructed, by understanding the word of the Gospel. He promises, then, firmness of knowledge, so that what that man had received by hearing he might, reading it also in writing, hold more securely, and keep his faith. To be righteous before God is perfect praise, for he alone knows people's hearts. For it is possible for someone to be righteous before people in appearance, and yet in the hidden part of the heart not to be so, harbouring wicked thoughts that lurk there. Such too is the apostle's saying: "whose praise is not from men but from God." For people do not praise worthily, since they see only the appearance; but God worthily makes both the judgment of what deserves blame and the praise of what deserves praise. Verse 6: "Walking blameless in all the commandments and ordinances of the Lord." [Luke 1:7] Verse 7: "And they had no child, because Elizabeth was barren, and both were advanced in their days." [Luke 1:8] Verse 8: "And it happened, while he was serving as priest in the order of his division before God," [Luke 1:9] verse 9: "that, according to the custom of the priesthood, the lot fell to him to burn incense, entering the temple of the Lord." [Luke 1:10] … praying outside at the hour of incense. Someone may perhaps say: Why is "blameless" added for them? It would have been enough for them to walk in all the ways and ordinances of God, unless it is possible to walk in all the commandments, but not blamelessly. I say to him, then, that if this were not so, it would not have been said: "Justly you shall pursue what is just." When, therefore, we do the commandments so as to have in our conscience no stain of vainglory, or of pleasing people, or of anything else of the kind, we do the commandments blamelessly. [Luke 1:11] Verse 11: "And an angel of the Lord appeared to him, standing ### Scripture references - Luke 1:6: quotation, high confidence - Ps 105:37 (104:37 LXX): quotation, high confidence - Luke 1:4: allusion, high confidence - Rom 2:29: quotation, high confidence - Luke 1:7: quotation, high confidence - Luke 1:8: quotation, high confidence - Luke 1:9: quotation, high confidence - Luke 1:10: quotation, high confidence - Deut 16:20: quotation, high confidence - Luke 1:11: quotation, high confidence ### Translation notes - The comment on Theophilus repeats, with small differences, the end of the preceding section; the catena gives it twice. - "There was no one weak among their tribes": Ps 105:37 (104:37 LXX). "Whose praise is not from men …": Rom 2:29. "Justly you shall pursue what is just": Deut 16:20 (Septuagint). ### Citation (SBL) Origen, Frag. Luc. 315 (PG 17:316a–316d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-315). ## Fragments on Luke, column 317 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-317 - Source: PG 17:317a–317d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel came down to Zacharias's level and calmed his fear, and Zacharias's silence is read as the silence of prophecy among the former people of God. ### Greek text Σκτίχ. ικαὶ. ἕσςαι χαρά troe_xul~d1a.1.1[a¢rtc · καὶ ἢολλοὶ ἐπὶ τῇ γεννήσει αὑτοῦ χαρήσονται. Διὰ συγκαταβἀσεως ὤφθη ἄγγελος τῷ Ζαχαρίᾳ. Οὐδὲ γὰρ φθαρτοῦ σώματος ὀφθαλμοῖς δύναταί τις ἰδεῖν ἄφθαρτον σῶμα. Ἐκ δεξιῶν δὲ ὤφθη ἑστὼς ὁ ἄγγελος τοῦ θυσιαστηρίου, ὅτι αῐσια αὐτῷ ἔμελλε προαγγεῖλαι. Ἐταράχθη δὲ Ζαχαρίας ἰδών. Ξενίζουσα γὰρ ἡ ὄψις ἀνθρώπῳ φαινομένη οὐκ ἔστιν ὑπομονητιιίή. Ἀλλʼ ὅμως ἐπιστρέφει ἀπὸ τῆς ταραχῆς τὸν Ζαχαρίαν ὁ ἄγγελος, καὶ ἀνακτᾶται αὑτὸν, εἰπών · Μὴ φοβοῦ, Ζαχαρία. Ἶσθι, ὃτι οὺ παντὶ φαίνεται ὁ Θεὸςῆ ot ἄγγελοι, ἀλλὰ τοῖς καθαρὰν ἔχουσι τὴν καρδίαν, καὶ ἀξίοις τοῦ βλέπειν. Εὑρίσκεται γὰρ τοῖς μὴ πειράζουσιν αὑτὸν, ἐμφανίζεται δὲ τοῖς μὴ ἀπιστοῦσιν αὐτῷ. Τοῦ αὑτοῦ. Ἐπειδὴ πάντες οἱ ὁρῶντες ἀγγέλους ἐφοβοῦντο, μήπως ὡς μέλλοντες λαβεῖν αὐτῶν τὰς ψυχὰς παρεληλύθασιν, ὡς καὶ ὁ Μανωέ φησι· διὰ τοῦτο λύων αὑτοῦ τὴν ἀγωνίαν ὁ ἄγγελος, εἷπε τύο Μὴ φοβοῦ. Οὐ γὰρ μόνον οὒ τελευτᾷς, ἔνθα λύπη καὶ δάκρυα, ἀλλὰ καὶ ζῇς καὶ τεκνοποιεῖς, καὶ-χαρὰ μεγάλη ἔσται σοι· Γεννήσει γάρ σοι υἱὸν ἡ Ἐλισά- (Ter, οὗ οὺ γέγονε μείζων ἐν γεννητοῖς τῶν γυναικῶν. Εἶτά φησι · Καὶ πολλοὶ ἐπὶ τῇ γεννήσει αὐτοῦ χαρήσονται. Εἰ γὰρ καὶ μὴ πάντες Ἰουδαῖοι, ἀλλὰ πολλοὶ ἐχάρησαν ὲπὶ τῇ παρουσίᾳ. τοῦ προδρόμου διαγγέλλοντος τὴν τοῦ Σωτῆρος ἐπιδημίαν. Κατὰ τὴν θεωρίαν, ἡ σιωπὴ τῶν Προφητῶν ἐστιν ἐν τῷ πάλαι λαῷ τοῦ Θεοῦ. Οὐκέτι γὰρ Θεὰς λαλεῖ αὐτοῖς, ἀλλὰ μεταβέβηκεν ὁ ἐν ἀρχῇ λόγος πρὸς ἡμᾶς. Καὶ παρʼἠμῖν οὐ σιωπᾷ, παρʼ ἐκείνοις δὲ σεσιώπηκε. Διὰ τοῦτο σιωπᾷ ὁ προφήτης Ζαχαρίας. Τὺ δὲ διανεύειν μένοντα κωφόν. ’ Στίχ, κεʼ. Ἐξελθὼν δὲ οὐκ ἠδύνατο λαλῆσαι αὑτοῖς, καὶ ἐπέγνωσαν, ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ. Καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενε κωφός. Στίχί κγʼ. Καὶ ἐγένετφὼς esurit/vtinam: al_ ἡμέραι τῆς,Ξειτοιιργίας αὑτοῦ, ἀπῆλθεν είς 167'quor αυτου. Στίχ. κδʼ. Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν ὴηῈλισάβετ ὴ γυνὴ αὑτοῦ, Vetat περιέκρυβεν ἑαυτὴν μῆνας πέντε, λέγουσα· Στίχ. κεκ-’Ὂτι οῇτως πεποίηκεν ὁ Κύριος ἐν ὴμέgata αἷς ἐπεῖδεν ἀφελεῖν τὸ ὄνειδός μου ὲν ἂν· ρωποις. Στίχ. κςκ ’ἓν ’δὲʼ τῷ μηνὶ Ᾱτῷ ἓνιτῳ ἀπεστάληῤ artatae: Γαξριὴλ ὑπο-τοῦ ’Θεοῦ εὶς πόλιν τῆς Γαλιλαίας, ᾔ ὄνομα Ναζαρὲτ, Στέκι κζʼ· πρὸς ξαρρέῖοιε μεμπτησςευμέιηη om quorum Ἰωσὴφ.. ἐξ palaeae} Δαυϊδ, ita! τὸ ὄνομα τῆς παρθένου Μαριάμ. Τίδὲ διένευεν wrote; προακούσας ἐράσμιον πρᾶγμα ἑαυτῷ μέλλειν ἔτεσθαι,οὺκ ἔσπευσε πρὸ καιροῦ ### English translation (Claude) [Luke 1:14] Verse 14: "And you will have joy and gladness, and many will rejoice at his birth." It was by condescension that the angel appeared to Zacharias; for no one can see an incorruptible body with the eyes of a corruptible body. The angel appeared standing at the right of the altar because he was going to announce good tidings to him. And Zacharias was troubled when he saw him; for a strange sight appearing to a man is not bearable. Nevertheless the angel turns Zacharias back from his trouble and restores him, saying: "Do not fear, Zacharias." Know that God and the angels do not appear to everyone, but to those who have a pure heart and are worthy to see. For "he is found by those who do not test him, and shows himself to those who do not distrust him." (Of the same.) Since all who saw angels were afraid that they had come to take their souls, as Manoah too says, the angel, relieving his anguish, said: "Do not fear. For not only will you not die, which brings grief and tears, but you will live and have a child, and you will have great joy; for Elizabeth will bear you a son, than whom no one greater has arisen among those born of women." Then he says: "And many will rejoice at his birth." For even if not all the Jews, yet many rejoiced at the coming of the forerunner who announced the Saviour's arrival. According to the spiritual sense, this is the silence of the prophets among the former people of God. For God no longer speaks to them, but the Word who was in the beginning has passed over to us. Among us he is not silent, but among them he has fallen silent. That is why the prophet Zacharias is silent; and he makes signs while he remains mute. [Luke 1:22] Verse 22: "And when he came out he could not speak to them, and they recognized that he had seen a vision in the temple. And he kept making signs to them and remained mute." [Luke 1:23] Verse 23: "And when the days of his service were completed, he went away to his house." [Luke 1:24] Verse 24: "After these days Elizabeth his wife conceived, and she hid herself for five months, saying," [Luke 1:25] verse 25: "Thus has the Lord done to me in the days when he looked on me to take away my reproach among people." [Luke 1:26] Verse 26: "In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth," [Luke 1:27] verse 27: "to a virgin betrothed to a man named Joseph, of the house of David; and the name of the virgin was Mariam." But he, though he had heard beforehand that something longed for was going to happen to him, did not hurry before the time ### Scripture references - Luke 1:14: quotation, high confidence - Luke 1:11: allusion, high confidence - Luke 1:12: allusion, high confidence - Luke 1:13: quotation, high confidence - Matt 5:8: allusion, medium confidence - Judg 13:22: allusion, high confidence - Matt 11:11: allusion, high confidence - John 1:1: allusion, medium confidence - Luke 1:20: allusion, high confidence - Luke 1:22: quotation, high confidence - Luke 1:23: quotation, high confidence - Luke 1:24: quotation, high confidence - Luke 1:25: quotation, high confidence - Luke 1:26: quotation, high confidence - Luke 1:27: quotation, high confidence ### Extrabiblical texts - Wis 1:2 (Wisdom of Solomon): quotation, high confidence ### Translation notes - "He is found by those who do not test him …": Wis 1:2. Manoah's fear: Judg 13:22. "No one greater … among those born of women": Matt 11:11 (Luke 7:28). "The Word who was in the beginning": John 1:1. - The reading of Zacharias's silence as God's silence toward the Jewish people is translated as written. - Several quotations of Luke 1:22–27 are garbled in the scan and are translated from their legible words and the Gospel text. ### Citation (SBL) Origen, Frag. Luc. 317 (PG 17:317a–317d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-317). ## Fragments on Luke, column 319 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-319 - Source: PG 17:320a–320d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The angel came to Mary, not Joseph, and John leaped in the womb at her greeting, receiving the Spirit before his mother. ### Greek text δραμεῖν, ἀλλʼ ἔμεινε πληρῶσαι τὴν λειτουργίανο διδάσκων, ὅτι δεῖ πάντα δεύτερα ποιεῖσθαι τῆς είς Θεὸν τιμῆς. Οίκονομικώτατα δέ περιέκρυβεν ἐαυτὴν ή Ἐλισάβετ, tm; οὗ ἐγνώσθη ή γαστὴρ αὐτῆς, καὶ ἀναμφίβολον ἦν τὸ πρᾶγμα· ἵναἼ ἐξ ἀκοῆς μὴ βουλόμενοι πεισθῆναι οἱ ἀκούοντες ταῦτα, τῷ αὐτῷ ἐγκλήματι ὑποπτεύσωσιν, ᾧ καὶ Ζαχαρίας. T6 ὑπερβατὸν οὕτως ἔχει · Ἀπεοντὰλη ό ἅγγελος πρὸς παρθένον ἐξ οἴκου Δαυῒδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριὰμ, μεμνηστευμένην ἀνδρὶ, ᾧ ὄνομα Ἰωσήφ. Οὐκ ἀπεστάλη δέ πρὸς Ἰωσὴφ 6 ἄγγελος · ἐπειδὴ οὐδὲν ἦν κοινὸν τῷ Ἰωσὴφ πρὸς τὴν τοῦ Κυρίου γέννησιν. Ὧς δή ἀρξαμένης τῆς ἀμαρτίας ἀπὸ γυναικὸς, οὕτω καὶ τὰ ἀγαθά ἀπὸ γυναικὸς ἔδει ἄρξασθαι Στίχ. λδν. Elite δὲ Μαριὰμ πρὸς τὸν ἄγγελον· Πῶς ἕοζται τοῦτος ἐπεὶ τὸν ἄνδρα οὐ γινώσκω. Στίχ. λεʼ. Καὶ ἀποκριθεὶς ό ἇΤτ-ελοςίκαὶ τὰ ἐεῆς. Τὸ, εὗρες χάριν, κοινὸν ἦν. Εὗρον γάρ πρὸ αὐτῆς καὶ ἀλλαι χάριν. Τὸ δʼ εἰπεῖν, cunmm, οὐκέτι κοινὸν ἦν, ἀλλʼ ἰδιάζον είς ἐπαγγελίαν παρθένῳ ξένον πρᾶγμα. Εὗρες γὰρ χάριν παρὰ τῷ Θεῷ. Διὸ, μὴ φοβοῦ. Παντὸς γάρ φόβου ἀφαίρεσις ή τοῦ Σωτῆρος ἐπιδημία. Στίχ. λςʼ. Καὶ ιδοὺ x11 {Effigies ἠ συγγενής σου,,. ιν Ἦκουσενὸῐῐρόδρομος, τῇ ἐνεργείᾳ τοῦ ἁγίου ῐῐνεύματος κινούμενος, τὸν ἀσπασμὸν Μαρίας, δν ὑπέλαβεν 6 Λόγος τοῦ Θεοῦ 6 Χριστὸς, καὶ ἐσκίρτα ἐν ἀγαλλιάσει ἐν τῇ κοιλία τῆς μητρὸς, είς ἔμφασιν χαρᾶς καὶ προφητείας δήλωσιν. Οίονεὶ γὰρ ἔκτοτε αὐτὸν ήρξατο προφήτην ποιεῖν 6 Ἰησοῦς, ἔνδον αὐτῷ παρασχὼν τοῦ μυστηρίου τὴν δήλωσιν. Ἐπειδὴ δὲ οὐκ ἔδωκε λαλεῖν τοῖς ἐμβρύοις διὰ τὸ ἀωρον,,σπεύδοντι τῷ Βαπτιστῇ κηρύξαι τὸν Δατρωτήν, ἔχρησεν ή μήτηρ τοῦ σώματος ὄργανον· οὐ γάρ Πνεύματος ἁγίου πρότερον ἐνεπλήσθη, πρὶν ἐπιστῆναι τὴν κυοφορήσασαν Χριστόν. Πρῶτον δέ τὸ βρέφος ἐττληροῦτο Πνεύματος, καὶ ἐσκίρταο καὶ εἷθʼ οὕτως τῇ μητρὶ μετεδίδου, καὶ ἀνεβόα προφητικά ή Ἐλισάβετ διά τὸ κυοφορούμενον ἐν αὐτῇ βρέφος. Τοῦ αὐτοῦ. Ὁ μὲν λαὸς οὐκ οἶδε τὸν Σωτῆρα ποιοὖντα σημεῖα καὶ τέραταο 6 δὲ Ἰωάννης ἐτι ἐν τῇ κοιλίᾳ ὣνσκιρτᾷ, ήνίκα ἦλθεν ή μήτηρ Ἰησοῦ. Ἰδοὗ γὰρ, φησὶν, ὡς ἐγένετο ὀ ἀσπασμός σου εις τὰ ὧτά μου, ἐσκίρτησε τὸ,βρέφος ἐν (ἀγαλλιάσει ἐν τῆ κοιλίᾳ μου. Ἔδει τὴν μακαρίαν ταύτην Μαριὰμ, μετά τὴν τοῦ Γαβριὴλ ἐπιδημίαν, ἀναβαίνουσαν ἀναβῆναι ἐπὶ τὴν ὀρεινήν. Μετά σπουδῆς δὲ ἐπορεύετο ἀγομένη ὑπὸ τοῦ ἐν αὐτῇ Πνεύματος, δ ἐπεληλύθει αὐτῇ, καὶ τῆς δυνάμεως τοῦ Ὑψίστου, τῆς ἐπισκιάσης αὐτῇ. Ὠσπερ ήρξατοή ἁμαρτία ἀπὸ γυναικὸς, καὶ ### English translation (Claude) but stayed to complete his service, teaching that everything must be put second to the honour owed to God. And with great wisdom Elizabeth hid herself until her pregnancy was known and the matter was beyond doubt, so that those who heard of these things, being unwilling to be persuaded by hearsay, should not fall under the same charge as Zacharias. The transposed word order runs thus: "The angel was sent to a virgin of the house of David, and the name of the virgin was Mariam, betrothed to a man whose name was Joseph." The angel was not sent to Joseph, since Joseph had no part in the Lord's birth. As sin began from a woman, so good things too had to begin from a woman. [Luke 1:34] Verse 34: "And Mariam said to the angel: How will this be, since I do not know a man?" [Luke 1:35] Verse 35: "And the angel answered," and so on. "You have found favour" was common, for others before her had also found favour. But to say "you will conceive" was no longer common; it was peculiar to the promise, a strange thing for a virgin. "For you have found favour with God." Therefore, "Do not fear"; for the Saviour's coming is the removal of all fear. [Luke 1:36] Verse 36: "And behold, Elizabeth your relative," … [Luke 1:41] The forerunner, moved by the working of the Holy Spirit, heard the greeting of Mary, which Christ, the Word of God, had taken up, and leaped with exultation in his mother's womb, to display his joy and to declare a prophecy. For it was as though from then on Jesus began to make him a prophet, giving him inwardly the revelation of the mystery. And since he did not grant speech to the unborn, because it was not yet time, the mother lent the Baptist, eager to proclaim the Redeemer, the instrument of the body. For she was not filled with the Holy Spirit before the woman who carried Christ arrived. First the babe was filled with the Spirit and leaped, and then he shared it with his mother, and Elizabeth cried out prophetic words because of the babe she carried. (Of the same.) The people did not know the Saviour though he did signs and wonders; but John, while still in the womb, leaped when the mother of Jesus came. "For behold," she says, "when the sound of your greeting came to my ears, the babe leaped in exultation in my womb." It was fitting that this blessed Mariam, after Gabriel's visit, should go up into the hill country. She went with haste, led by the Spirit within her, which had come upon her, and by the power of the Most High, which overshadowed her. Just as sin began from a woman and ### Scripture references - Luke 1:27: quotation, high confidence - Gen 3:6: allusion, medium confidence - Luke 1:34: quotation, high confidence - Luke 1:35: quotation, high confidence - Luke 1:30: quotation, high confidence - Luke 1:31: allusion, medium confidence - Luke 1:36: quotation, high confidence - Luke 1:41: allusion, high confidence - Luke 1:44: quotation, high confidence - Luke 1:39: allusion, high confidence ### Translation notes - "You will conceive" (Luke 1:31) reads a word garbled in the scan. "As sin began from a woman": Gen 3:6; compare 1 Tim 2:14. - The comment on John's leaping explains Luke 1:41–44. ### Citation (SBL) Origen, Frag. Luc. 319 (PG 17:320a–320d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-319). ## Fragments on Luke, column 321 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-321 - Source: PG 17:321a–321d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elizabeth confesses Mary as mother of the Lord, Mary's soul magnifies God by living according to his image, and Zacharias's tongue is loosed when he names John. ### Greek text με.τά τοῦτο ἔφθασεν ἐπὶ τὸν ἄνδρα · οὓτω καὶ τὰ ἀγαθὰ άπὸ τῶν γυναικῶν ήρξατο, ἶνʼ άπεντραπῶσιν αἱ γυναῖκες τὴν ἀσθένειαν, καὶ τά γυναικεῖα ἀποθέμεναι, ζηλώσωσι τοὺς βίους τῶν μακαρίων τούτων. Στίχ. μγʼ. Καὶ πόρεν μοι τοῦτο δῆλον, ἵνα ἔλθῃ ή Τοῦ αὑτοῦ. Σύμφωνα τῷ υἱῷ φθέγγεται ἡ Ἐλισάὁετ, ἀναξίαν ἑαυτὴν τῆς παρουσίας τῆς Θεοτόκου λέγουσα, ὥσπερ καὶ Ἰωάννης τῆς πρὸς τὸν Χριστὸν παραστάσεως. Τί γάρ μοι, φησὶ, τηλικοῦτον πέπρακται ἀγαθὸν, ἵνα ἡ μήτηρ τοῦ Κυρίου μου ἔλθῃ πρός με; Μητέρα καλεῖ τὴν ἔτι παρθένον, φθάνουσα προφητικῷ λόγῳ τὴν ἔκβασιν. Θεία μὲν οὖν οἰκονομία τὴν μαρτυρίαν ἤγαγε πρὸς τὴν Ἐλισάὸετ, ἵνα καὶ ἠ μαρτυρία Ἰωάννου ἐκ μήτρας είς τὸν Κύριον διὰ τῆς ἰδίας μητρὸς Ἐλισάβετ πληροφορηθῇ, καὶ ἵνα κατὰ τὴν τοῦ ἀγγέλου φωνὴν ὀψομένη τὴν Ἐλισάὸετ, καὶ τὸ ἐν αὐτῇ παράδοξον κύημα, διὰ τούτου καὶ τὸ μεῖζον πιστεύσῃ, τουτέστι τὸν ἐξ αὐτῆς φημι τῆς παρθένου ἄσπορον τοκετόν. Καὶ συντρέχει πρὸς τὴν πίστιν ταύτην καὶ ό λόγος ὁ τῆς Ἑλισάὸετ, λεγούσης· Καὶ μακαρία ἡ πιστεύσασα, ὅτι ἕσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου. Βεδαιοτέρα γὰρ πρὸς τὴν πίστιν ἐκ τούτων ἐγίνετο τῶν ῥημάτων ὴ παρθένος, μακαριζομένη, ὅτι ἐπίστευσεν, ἀγγέλου τε προσημαίνοντος, καὶ τῆς συγγενίδος παραπλησίως προφητευούσης. Τοῦ αὐτοῦ. Ἴδωμεν λοιπὸν παρθενικὴν προφητείαν. Στίχ. μςδ. Μεγαλύνει ἠ ψυχή μου τὸν Κυριον. Πῶς ἡ ψυχή μου μεγαλύνει τὸν Κύριον, κατανοητέον. Ἐὰν ἀξίως πολιτευώμεθα κατʼ εἰκόνα τοῦ κτίσαντος ἡμᾶς, καὶ ὁμοιωθῶμεν τῷ πρωτοτύπῳ, κατά τὸ δυνατὸν, διʼ ἀγαθῶν ἔργων, μεγαλύνομεν τὸν Κύριον λόγοις, ἔργοις, νοήμασι. Σμικρύνει δέ τις αὑτὸν ἀναλόγως, κατά τὴν κακίαν τὴν ἐνυπάρχουσαν αὐτῷ. Τῆς οὖν Μαρίαςή ψυχὴ ἐμεγάλυνε τὸν Κύριον, τὸ δὲ πνεῦμα αὐτῆς ἠγαλλιάσατο ἐπί τῷ Θεῷ τῷ Σωτῆρι. Πρῶτον ἐμεγάλυνεν ὴ ψυχὴ αὐτῆς, εἷτα ἠγαλλιάσατο τὸ πνεῦμα αὐτῆς. Παρατηρήσασθαι δεῖ ἐν ὅλῃ τῇ Παλαιᾷ καὶ τῇ Καινῇ Γραφῇ, εί πού ἐστιν εὑρεῖν ἐπὶ ἁμαρτωλῶν γενέσεως εἰρημένον τό· Ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν. Οὐκ ἂν γάρ τις εὖροι, ὡς οἶμαι· ἀλλʼ ὅπου ὠνόμασται, δτι δίκαιός ἐστινῐὸ γεννωμενος. Καὶ τοῦτο δέ καὶ τά λοιπά. Ἠ Ἐλισάβετ, προφῆτις οὖσα, καὶ τὴν γενομένην τῷ ἀνδρὶ ἀποκάλυψιν μὴ ἀκούσασα, τῷ Πνεύματι ἀγίῳ τὴν παρὰ τοῦ ἀγγέλου ῥηθεῖσαν προσηγορίαν, καὶ Ἰωάννην ἔφασκε τὸ παιδίον ὀνομάσεσθαι. Ὠς δὲ καὶ παρὰ τοῦ πατρὸς ἠξίουν μαθεῖν, καὶ διένευον αὐτῷ, ὼς μὴ ἀκούοντι ἢ λαλῆσαι δυναμένῳ ο λαβὼν δέλτιον ἔγραψε συμφώνως· τῇ ἑαυτοῦ γυναικὶ τοῦ παιδὸς τὴν προσηγορίαν, ὡς πάντας ἐπὶ τούτων ἐκ· πλήττεσθαι. Ἐίτά φησιν· Ἆνεῲχθη δὲ τὸ στόμα αὐτοῦ. Μετὰ τὸ γράψαι δηλονότι ἐν δέλτῳ, ὅτι Ἰωάννης ### English translation (Claude) afterwards reached the man, so good things too began from women, so that women may turn away from weakness and, putting off womanish ways, emulate the lives of these blessed women. [Luke 1:43] Verse 43: "And how does this come to me, that the [mother of my Lord] should come …" (Of the same.) Elizabeth speaks in harmony with her son, calling herself unworthy of the presence of the God-bearer, as John called himself unworthy to stand before Christ. "For what good thing so great have I done," she says, "that the mother of my Lord should come to me?" She calls her mother who is still a virgin, anticipating the outcome by a prophetic word. It was by divine dispensation, then, that the testimony was brought to Elizabeth, so that John's testimony to the Lord from the womb might be given full assurance through his own mother Elizabeth; and so that Mary, seeing Elizabeth according to the angel's word, and the wondrous conception in her, might through this believe the greater thing too, I mean the birth without seed from the virgin herself. And Elizabeth's word contributes to this faith as well, when she says: "And blessed is she who believed that there will be a fulfilment of what was spoken to her from the Lord." For by these words the virgin became firmer in faith, being called blessed because she believed, with an angel foretelling it and her kinswoman likewise prophesying. (Of the same.) Let us now look at the virgin's prophecy. [Luke 1:46] Verse 46: "My soul magnifies the Lord." We must consider how "my soul magnifies the Lord." If we live worthily, according to the image of the one who created us, and are made like the archetype as far as possible through good works, we magnify the Lord in words, deeds and thoughts. But a person makes him small in proportion to the wickedness within him. Mary's soul, then, magnified the Lord, and her spirit rejoiced in God her Saviour. First her soul magnified him, then her spirit rejoiced. [Luke 1:57] One should look through the whole of the Old and the New Scripture to see whether it is anywhere said at the birth of sinners, "The time was fulfilled for her to give birth." One would not find it, I think, except where it is stated that the one being born is righteous. And this, and the rest. [Luke 1:60] Elizabeth, being a prophetess, though she had not heard the revelation given to her husband, learned by the Holy Spirit the name spoken by the angel, and said that the child would be named John. And when they sought to learn it from the father as well, and made signs to him as to one who could neither hear nor speak, he took a tablet and wrote the child's name, in agreement with his wife, so that all were amazed at this. Then he says: "And his mouth was opened": clearly, after he had written on the tablet that "John" ### Scripture references - Luke 1:43: quotation, high confidence - Matt 3:11: allusion, medium confidence - John 1:27: allusion, medium confidence - Luke 1:45: quotation, high confidence - Luke 1:46: quotation, high confidence - Luke 1:47: quotation, high confidence - Gen 1:26: allusion, medium confidence - Luke 1:57: quotation, high confidence - Luke 1:60: allusion, high confidence - Luke 1:63: allusion, high confidence - Luke 1:64: quotation, high confidence ### Translation notes - "God-bearer" translates Θεοτόκος. John's unworthiness: Matt 3:11; John 1:27. "According to the image": Gen 1:26–27. - The comments on the birth of John (Luke 1:57–64) follow without their lemmas in the scan. ### Citation (SBL) Origen, Frag. Luc. 321 (PG 17:321a–321d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-321). ## Fragments on Luke, column 323 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-323 - Source: PG 17:324a–324d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zacharias's tongue, freed from unbelief, prophesies, and the patriarchs and prophets too shared in Christ's coming through his descent into Hades. ### Greek text ἔσται τὸ ὄκομα αὐτοῦ, ἐλύθη ή δεδεμένη φωνή. Καὶ ἀπέλαβε τὴν ἐαυτοῦ γλῶσσαν, οὐκέτι καθά παλαι δεδεμένην τῇ ἀπιστίᾳ, ἀλλʼ εύλογοῦσαν τὸν Θεὸν,, καὶ προφητεύουσαν τὰ ἀναγεγραμμένα.. Περισσόν ἐστι τὺ λέγειν, καὶ τά λοιπά. Ὦς οἶμαι καὶ οἱ πατέρες ήμῶν Ἀβραὰμ, καὶ Ἰσαάκ καὶ Ἰακὼβ, καὶ ὅλος 6 χορὸς τῶν ἁγίων αὑτοὺ προφητῶν καὶ δικαίων, ἀπήλαυσαν τῆς παρουσίας τοῦ Χριστοῦ. Εἰ γὰρ είρηνοπο.ἠσε διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ τά τε ἐν τῇ τῇ καὶ τὰ ὲν τῷ οἰφανῷ, κατά τὸν θεῖον Ἀπόστολον, τί ὀκνεῖς παρα δέξασθαι, ὅτι καὶ πρὸς τοὺς πατέρας ή ἐπισκοπὴ, καὶ τούτοή είς τὸν ᾷδην αὐτού ἄφιξις ἐπραγματεύ· σατο διά τὸ ἀνεξιχνίαστον αὑτοῦ ἕλεος ; Τοῦτο δὲ, εἰ καὶ νῦν γέγονεν, ἀλλʼ ἔκπαλαι προανεφωνήθη · καὶ ἀδύνατον ἦν μὴ ἐκβῆναι αὐτοὺς λόγους εἰς ἔργον. ’Ὁρκῳ γάρ ἐβεβαίωσε τάς ἐπαγγελίας διά τὸ ἁπαράβατον, ὅτι πάντως ἔσται. Καὶ νῦν οἱ πιστοὶ ἀφόβως ἐκ χειρὸς τῶν νοητῶν ἐχθρῶν ῥύονται. ### English translation (Claude) would be his name, the voice that had been bound was released. He received back his own tongue, no longer bound by unbelief as before, but blessing God and prophesying what is written. It is superfluous to say "and the rest." [Luke 1:72–73] As I think, our fathers Abraham, Isaac and Jacob, and the whole choir of his holy prophets and righteous men, enjoyed the coming of Christ. For if "he made peace through the blood of his cross" for the things on earth and those in heaven, according to the divine apostle, why do you hesitate to accept that his visitation reached the fathers too, and that his descent into Hades accomplished this because of his unsearchable mercy? This, even if it took place now, was proclaimed long ago, and it was impossible for the words not to issue in deed. For he confirmed the promises with an oath, because they cannot be overturned, so that they will surely come to pass. And now the faithful are delivered without fear from the hand of their spiritual enemies. ### Scripture references - Luke 1:64: allusion, high confidence - Luke 1:67: allusion, high confidence - Luke 1:68: allusion, medium confidence - Luke 1:72: allusion, high confidence - Luke 1:73: allusion, high confidence - Col 1:20: quotation, high confidence - 1 Pet 3:19: allusion, low confidence - Heb 6:17: allusion, medium confidence - Luke 1:74: allusion, high confidence ### Translation notes - "He made peace through the blood of his cross": Col 1:20. "Confirmed the promises with an oath": Heb 6:17; Luke 1:73. "Delivered without fear from the hand of their enemies": Luke 1:74. - The descent of Christ into Hades to the fathers: compare 1 Pet 3:19; translated as written. ### Citation (SBL) Origen, Frag. Luc. 323 (PG 17:324a–324d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-323). ## Fragments on Luke, column 325 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-325 - Source: PG 17:325a–325d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father's true temple is the church, and Luke's list of rulers in 3:1 shows that the Gospel was for the whole world. ### Greek text ριον αἰνίττεται· Et τις ὑμῶν τοῦ Πατρός ἐστιν, ἔχει τὸν Χριστὸν ὲν ὲαυτῷ; Μᾶλλον γάρ τοῦ Πατρὸς ὁρῶν ἔμψυχόν ναὸν, τὸν καλόν τε καὶ ἀγαθὸν, ἢτὸν ναὸν ἐκεῖνον· ἐξῆλθε γὰρ άπὸ τοῦ ναοῦ ἐκείνου εἰπών· Ἀςρίεται ὑμῖν ὁ οἶκος ὑμῶν, καὶ ἀπῆλθεν ἐπὶ τὸν ναὸν τοῦ Πατρὸς, τὰς Ἐκκλησίας τὰς πανταχοῦ. Στίχ.·να. Καὶ ἦν ὑποὶτασῖόμενος αὐτοῖς, καὶ τὰ Αοιπ. Ἑπὶ μὲν τῷ παρὰ Ἰουδαίοις μόνοις κηρυσσομένῳ προφητικῷ άναγράφεται βασιλείας μόνον Ἰουδαίων · ’Ὀρασις γὰρ, φησὶν, ἣν εἶδεν Ἠσατας κατὰ τῆς Ἰουδαίας, καὶ κατὰ τῆς Ἰερουσαλὴμ ἐν ,βασιλείᾳὈζίοω καὶ Ἰωάθαν καὶ Ἇχὰζ, καὶ( Ἐζεκίουο καὶ οὐδένα ἄλλον οἶδα βασιλέα ἀναγεγραμμένον ὲν τῷ χρόνῳ τῆς προφητείας ἢτὸν τῆς Ἰουδαίαςο ἐπί τινων δὲ προφητειῶν καὶ τὸν βασιλέα τοῦ Ἰσραήλ. Ὅτε δὲ ἔμελλε τὸ μυστήριον τοῦ Εὐαγγελίου Ἰωάννης κηρύσσειν, ἀναγέγραπται οὐχὶ Ἰουδαίας μόνος βασιλεὺς Ἡρώδης, οὐδὲ Ῥωμαίων μόνος Τιβέριος. ### English translation (Claude) [Luke 2:49] … hints at a mystery: If any of you belongs to the Father, has he Christ in himself? For he looks rather on the Father's living temple, beautiful and good, than on that temple; for he went out from that temple, saying, "Your house is left to you," and departed to the temple of the Father, the churches everywhere. [Luke 2:51] Verse 51: "And he was subject to them," and the rest. [Luke 3:1] For the prophetic word proclaimed among the Jews alone, only the kingdom of the Jews is recorded: "The vision," it says, "which Isaiah saw against Judea and against Jerusalem in the reign of Uzziah and Jotham and Ahaz and Hezekiah"; and I know no other king recorded in the time of the prophecy than the king of Judea, though in some prophecies the king of Israel is named as well. But when John was going to proclaim the mystery of the Gospel, it is not Herod alone, king of Judea, nor Tiberius alone, of the Romans, who is recorded. ### Scripture references - Luke 2:49: allusion, medium confidence - Matt 23:38: quotation, high confidence - Luke 2:51: quotation, high confidence - Luke 3:1: allusion, high confidence - Isa 1:1: quotation, high confidence ### Translation notes - The section begins in mid-sentence, apparently on "in my Father's house" (Luke 2:49); the first sentence is garbled in the scan and translated by sense. - "Your house is left to you": Matt 23:38 (Luke 13:35). "The vision which Isaiah saw …": Isa 1:1. - The comment on Luke 3:1 is given again, more fully, in the section beginning at column 329. ### Citation (SBL) Origen, Frag. Luc. 325 (PG 17:325a–325d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-325). ## Fragments on Luke, column 327 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-327 - Source: PG 17:328a–328d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's call to prepare the way levels the proud and fills the humble, and his answer to the crowds leads them from the law's shadow to love, its fulfilment. ### Greek text Κυρίου, τί ἐστιν. εί μὴ ἀντὶ τοῦ, Εύτρεπίσθητε πρὸς παραδοχὴν ὧν ἂν βούλοιτο νομοθετεῖν; Εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, ἀντὶ τοῦ, Παύσασθε ποιεῖν τὰ διεστραμμένα. Φάραγξ,ἐστὶ βαθεῖα καὶ κοίλη πᾶς ἄπιστος, ὃς, πιστεύσας είς Χριστὸν, πληροῦται τῶν τοῦ Πνεύματος καρπῶν, τουτέστι τῶν ἀρετῶν. Ὅρος δὲ καὶ βουνὸς ταπεινωθείς ἐστιν 6 τῶν Ἰουδαίων ὑψηλὸφρων λαός Ἦ ὄρη καὶ,βουνοί αἱ ἀντικείμεναι δυνάμεις, αἳ διὰ τῆς Χριστοῦ ἐπιμελείας ἑταπεινώθησανο φάραγγες δὲ oi ἄνθρωποι, οἳ πεπλήο ρωνται ἔργοις ἀγαθοῖς. Τραχὺς ἦν ἡμῶνὸ βίος, καὶ ἀνώμαλος 6 λόγος. Ἐλθὼν δὲ 6 Κύριος ἡμῶν λεῖα πάντα πεποίηκε. Καὶ ἐπὶ μὲν τῶν ἐθνῶν ταῦτα γεγένηται ο ἐπὶ δὲ τοῦ λαοῦ καθαιρεθέντος τὸ πᾶν ὄρος καὶ,βουνὸς ταπεινωθήσεται. Ὄρος γὰρ ἦν ποτε καὶ βουνός · καθῃρέθησαν δὲ καὶ τεταπείνων..αι. Είκότως γεννήματα ἐχιδνῶν πάντας τοὺς ἀπίστους καλεῖ. ὐ γὰρ μὴ καταλιμπάνων τὰ ὲν αὐτῷ ἔθη, οὐ λαμβάνει καλῶς τὸ βάπτισμα· ἀλλʼ ἔτι γέννημα ἐχίδνης, ὲν ἑαυτῷ τὸν ίὸν τῆς πονηρίας ἔχων. Τοῦ αὑτοῦ. Λίθους ὀνομάζει τοὺς ὲθνικοὺς, τοὺς λιθίνην ἔχοντας καρδίαν, καὶ ὲκ πολλῆς ἀναισθησίας τῇ κτίσειπαρά τὸν κτίσαντα δουλεύοντας, καὶ λίθους προσ· κυνοῦντας. Προφητεύει τοίνυν τὴν καθαίρεσιν ἐκείνου τοῦ λαοῦ καὶ τὴν κλῆσιν τῶν ἐθνῶν. Ἐκείνοις γὰρ αύχοῢσι τὸν Ἀβραάμ φησι σ Μὴ ἄρξησθε λέγειν ὲν ἐαυτοῒς · Πατέρα ἔχομεν τὸν Ἀβραάμ · τὰ δέ γε ἔθνη c δύνασθαι τὸν Θεὸν ποιῆσαι τέκνα τοῦ Ἀβραάμ. Ποίων λίθων; Ού λίθους ἐδείκνυεν ἀψύχους, ἀλλʼ ἀνθρώπους ἀναισθήτους ὄντας λίθους, ἐπειδήπερ λίθοις προσεκύνουν. Καὶ ἐγένετο ἐπʼ αὐτῶν τὸ γε· -γραμμένον ο Ὅμοιοι αὐτῶν γένοιντο ol ποιοῦντες αὐτὰ, καί πάντες οἱ πεποιθότες ἐπʼ αὐτοῖς. Ἔτι δὲ καὶ περὶ τῶν λίθων γέγραπται ὲν τῇ ᾠδῇ τῇ ἐν τῇ Ἐξόδῳ ο Ἀπολιθωθήτωσαν τὰ ἔθνη, ἕως οὗ παρἐλθῃ ό λαὸς οὗτος, ὃν ἐκτήσω ὼς δῆλον, ὅτι με· τὰ τὸ παρελθεῖν τὸν λαδν μηκέτι ἀπολιθωθείησαν. Στίχ. ιʼ. Καί ἐπηρώτων αὑτὸν οί ὄχλοι, λέγοντες ο Τί οὖν ποιήσομεν ; Στίχ. tui. Ἀπρκριθεὶς eadem αυτρῖς· Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι. '0 λέγουσι, τοιοῦτόν ἐστιʼ,Τά δεδομένα ἡμῖν ὲκ Μωῡσέως κα) τῶν πατέρων ἔθη περὶ θυσιῶν, ἃ περὶ ραντιστηρίων ποιήσομεν, ἢ ἐτέρας ἡμῖν πολιτείας είσο άγεις ὁδόν; El,γὰρ οὐδὲν ἡμᾶς τὰ Ἰουδαϊκὰ ὠφελεῖ, είπὲ ἡμῖν, τί χρὴ ποιεῖν; Ού γὰρ ῐσμεν ἑτέρας πολιτείας ὁδόν. Τί οὖν 6 Βαπτιστήςς Μὴ τολμῶν ὡς οἰκέτης ἀποκινῆσαι τὴν σκιὰν, καὶ τὴν ἐν πνεύματι καὶ ἀληθείᾳ λατρείαν εἰσαγαγεῖν, ἄγει αὐτοὺς ἐπὶ τὸ πλήρωμα τοῦ νόμου, τουτέστι τὴν ἀγάπην, ἦς 6 καρπὸς τὸ κοινωνικὸν εἶναι καὶ εύμετάδοτον, καὶ φιλόπτωχον. Ἦν γὰρ τοῖς Ἰουδαίοις ἐπὶ ἀδελφῶν ἀγαπή σει καύχησις, καὶ τὸ τῆς φιλοπτωχίας ἐξαίρετον ο τὸ ### English translation (Claude) [Luke 3:4] "… of the Lord": what does it mean, if not "Make yourselves ready to receive whatever he may wish to lay down as law"? "Make his paths straight" means "Stop doing what is crooked." [Luke 3:5] A valley, deep and hollow, is every unbeliever who, believing in Christ, is filled with the fruits of the Spirit, that is, the virtues. The mountain and hill brought low is the proud people of the Jews. Or else the mountains and hills are the opposing powers, which were brought low by Christ's care, and the valleys are the people who have been filled with good works. Our life was rough, and our speech uneven; but our Lord came and made everything smooth. These things have happened among the nations; but as for the people that has been brought down, "every mountain and hill will be brought low." For it was once a mountain and a hill, but they were pulled down and humbled. [Luke 3:7] He rightly calls all the unbelievers "offspring of vipers." For whoever does not leave behind the customs within him does not receive baptism rightly, but is still the offspring of a viper, having in himself the poison of wickedness. (Of the same.) [Luke 3:8] He calls stones the gentiles, who have a heart of stone and in great insensibility serve the creature rather than the Creator, and worship stones. He prophesies, then, the pulling down of that people and the calling of the nations. To those who boasted of Abraham he says: "Do not begin to say among yourselves, We have Abraham as our father"; but the nations, he says, God can make children of Abraham. What stones? He was not pointing to lifeless stones, but to people who were insensible, stones because they worshipped stones. And in them was fulfilled what is written: "May those who make them become like them, and all who trust in them." Again, concerning stones it is written in the song in Exodus: "Let the nations be turned to stone, until this people whom you acquired passes by," which clearly implies that after the people has passed by they should no longer be turned to stone. [Luke 3:10] Verse 10: "And the crowds asked him, saying: What then shall we do?" [Luke 3:11] Verse 11: "He answered and said to them: Whoever has two tunics, let him share with the one who has none." What they are saying is this: "The customs given us by Moses and the fathers about sacrifices and about sprinklings: shall we keep them, or are you bringing in for us the way of another manner of life? For if the Jewish observances profit us nothing, tell us what we must do; for we know no way of any other manner of life." What, then, does the Baptist do? Not daring, as a servant, to remove the shadow and bring in worship in spirit and truth, he leads them to the fulfilment of the law, that is, love, whose fruit is to be generous, ready to share, and a lover of the poor. For the Jews had their boast in love for their brothers, and in the distinction of love for the poor, ### Scripture references - Luke 3:4: quotation, high confidence - Isa 40:3: quotation, high confidence - Luke 3:5: quotation, high confidence - Isa 40:4: allusion, high confidence - Gal 5:22: allusion, medium confidence - Luke 3:7: quotation, high confidence - Luke 3:8: quotation, high confidence - Ezek 36:26: allusion, medium confidence - Rom 1:25: allusion, high confidence - Ps 115:8 (113:16 LXX): quotation, high confidence - Exod 15:16: quotation, high confidence - Luke 3:10: quotation, high confidence - Luke 3:11: quotation, high confidence - John 4:23: allusion, high confidence - Heb 10:1: allusion, medium confidence - Rom 13:10: allusion, high confidence ### Translation notes - The opening words of the quotation of Isa 40:3 (Luke 3:4) are lost in the scan. - "Serve the creature rather than the Creator": Rom 1:25. "Heart of stone": Ezek 36:26. "May those who make them …": Ps 115:8 (113:16 LXX). "Let the nations be turned to stone …": Exod 15:16 (Septuagint). "Worship in spirit and truth": John 4:23. "The fulfilment of the law, that is, love": Rom 13:10. - The readings of the Jews as the proud mountain and as the people that has been "brought down" are translated as written. - A footnote marker leaked into the text has been removed. ### Citation (SBL) Origen, Frag. Luc. 327 (PG 17:328a–328d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-327). ## Fragments on Luke, column 329 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-329 - Source: PG 17:329a–329d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zacharias's silence is a type of those who cast out the Word, John's name means one who points to the present God, and Mary called Joseph Jesus' father because of others' suspicions. ### Greek text μὲν ὁλόκληρον τοῦ Εὑαγγελίου οὐκ ἔχουσα, ἀρχὴν δὲ τῆς Καινῆς Διαθήκης εἰσάγουσα. Τρία πράγματα εἰσάγει, καὶ τὰ λοιπά. Μ Στίχ. κδʼ. Βλέπε τὸν τύπον ὲν τῷ Ζαχαρία. Ἑκβαλὸντες γὰρ τὸν λόγον ἐφʼ ἑαυτῶν. καὶ μὴ δυνάμενοι περὶ μηδενὸς λόγον ἀποδοῦναι νομικοῦ ἢ προφητικοῦ λόγου, κωφοί καὶ ἄλογοι μένουσι. Στίχ. Et. Καὶ αἰτήσας πινακίδιον fry-patiar, Ἰωάννης ἐστὶν τοῦνομα αὑτοῦ. Ἐπειδὴ γὰρ ἑρμηνεύεται Ζαχαρίας μὲν μνήμη θεοῦ, Ἰωάννης δὲ ό δεικνύς· μέμνηται δέ τις τοῦ ἀπόντος, δείκνυσι δὲ τὰ παρόντα · διὰ τοῦτο οἰ τοῦ παιδὸς τούτου γεννήτορες οὐκ ἀνέσχον αὑτὸν καλεῖν Ζαχαρίαν, ἀλλὰ μᾶλλον Ἰωάννην ὀνομάζειν ἤθελον. Διότι ἔμελλεν μονονουχὶ μνημονεύειν Θεοῦ ὡς ἀπόντος, ἀλλʼ αὐτὸν ἐκεῖνον τῷ δακτύλῳ δεικνύειν παρόντα καὶ λέγειν · Ἴδε ό Ἁμνός τοῦ Θεοῦ. ’ῌδει μὲν ἡ παναγία Παρθένος, μὴ τέκνον αὐτὸν εἶναι τοῦ Ἰωσὴφ, ἀλλʼ εἰς πρόσωπα τούτων τὸν ἐαυτῆς ἐγκρίνει μνηστῆρα διὰ τὴν τῶν Ἰουδαίων ὑποψίαν, οἰομένων αὐτὸν ὲκ πορνείας γεγεννῆσθαι. ’Δπλούστερον μὲν οὖν λέγοιτο ἂν, ὅτι ἐτίμησεν αὺτὸν τὸ Πνεῦμα τὸ ἆγιον τῇ τοῦ πατρὸς προσηγορίᾳ καὶ τά λοιπά..., μήπως αὐτοὺς καταλέλοιπεν. ’0 δὲ Κύριος, ἀφεὶς ἀνθρωπίνην δοῦναι ἀπόκρισιν, θείαν δίδωσι, παρεμφαίνων, ὅτιθεὸς εἴη σεσαρκω μένος.. Ἢ τοίνυν οὕτω νοήσεις· ὅτι ὅρη μὲν καί,βουνοί αἱ άντικείμεναι δυνάμεις διὰ τῆς Χριστοῦ ἐπιδημίας ἐταπεινώθησαν · αὶ δὲ φάραγγες οἰ ἄνθρωποι πεπλήρωνται ἐπʼ ἔργοις ἀγαθοῖς. Γεγένηται δὲ πάντα σκολιὰ εἰς εὐθεῖαν. Ἕκαστος γὰρ ἡμῶν σκολιὸς ἦν. Ἐν μὲν τοίνυν τῇ Χριστοῦ ἐπιδημίᾳ τῇ γενομένῃ εἰς τὴν ψυχὴν γίνεται τὰ σκολιὰ εἰς εὐθεῖαν. Kal πάλιν τραχὺς ἦν ἡμῶν ὁ βίος, καὶ ό λόγος ἀνώμαλος· ἐλθὼν δὲ ό Κύριος, λεῖα πάντα πεποίηκε. Στίχ. αʼ. Ἐν ἔτει-πέντε καὶ,δεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος. Ἐπὶ μὲν οὖν τῷ παρὰ Ἰουδαίοις μόνοις κηρυσσομένῳ λόγῳ προφητικῷ βασιλεία μόνον Ἰουδαίας ἀναγράφεται. Ὅρασις γὰρ, φησὶν, ἢν εἶδεν ό Ἡσαΐας ἐν ἡμέραις Ὀζῖου καὶ Ἰωάθαν καὶ Ἆχὰζ, οἳ ἐβασίλευσαν τῆς Ἰούδα. Ἐπὶ δὲ τῷ μυστηρίῳ τοῦ ### English translation (Claude) which did not have the whole of the Gospel, but brought in the beginning of the New Covenant. He brings in three things, and the rest. … [Luke 1:22] See the type in Zacharias. For having cast the Word out from among themselves, and being unable to give an account of any word of the law or the prophets, they remain mute and speechless. [Luke 1:63] Verse 63: "And asking for a tablet he wrote: John is his name." Since Zacharias is interpreted "memory of God" and John "one who shows", and one remembers what is absent but shows what is present, the parents of this child did not allow him to be called Zacharias, but wished rather to name him John. For he was not merely going to remember God as absent, but to point with his finger to that very one as present and say: "Behold the Lamb of God." [Luke 2:48] The all-holy Virgin knew that he was not the child of Joseph, but in their presence she includes her betrothed because of the suspicion of the Jews, who thought he had been born of sexual immorality. More simply, it might be said that the Holy Spirit honoured Joseph with the title of father, and the rest … lest he had left them. But the Lord, refraining from giving a human answer, gives a divine one, showing that he was God made flesh. [Luke 3:5] Or else you will understand it thus: the mountains and hills, the opposing powers, were brought low through Christ's coming, and the valleys, the people, have been filled with good works. And all crooked things have become straight; for each of us was crooked. In Christ's coming, then, which takes place in the soul, the crooked things become straight. And again: our life was rough and our speech uneven; but the Lord came and made all things smooth. [Luke 3:1] Verse 1: "In the fifteenth year of the reign of Tiberius Caesar." For the prophetic word proclaimed among the Jews alone, only the kingship of Judea is recorded: "The vision," it says, "which Isaiah saw in the days of Uzziah and Jotham and Ahaz, who reigned over Judah." But for the mystery of the ### Scripture references - Luke 1:22: allusion, high confidence - Luke 1:63: quotation, high confidence - John 1:29: quotation, high confidence - Luke 2:48: allusion, high confidence - Luke 2:49: allusion, high confidence - Luke 3:5: allusion, high confidence - Luke 3:1: quotation, high confidence - Isa 1:1: quotation, high confidence ### Translation notes - The catena's verse numbers in this section are garbled in the scan; the verses are identified from the lemmas. The first lines and a phrase after "and the rest" are damaged and marked "…". - The names are explained from the onomastic lists. "Behold the Lamb of God": John 1:29, 36. - The comment on Luke 2:48 ("your father and I") states that some Jews suspected Jesus was born of sexual immorality; translated as written. ### Citation (SBL) Origen, Frag. Luc. 329 (PG 17:329a–329d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-329). ## Fragments on Luke, column 331 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-331 - Source: PG 17:332a–332d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rulers of Luke 3:1 show the Gospel reaching Jews and gentiles alike, and the devil's use of Psalm 91 at the temptation is answered: the psalm speaks of the righteous man, not of Christ. ### Greek text Εὑαγγελίου μέλλοντι ἐν ὅλῳ κόσμῳ κηρύσσεσθαι ἡγεμονία Τιβερίου Καίσαρος ἀναγράφεται, ὃς ἐδόκει ὅλου τοῦ κόσμου εἶναι βασιλεύς. Καὶ εί μὲν οί άπὸ ἐθνῶν μόνοι ἧμελλον σῶζεσθαι, παντὶ δὲ ἀπεκέκλειστοή σωτηρία τῶν υἱῶν Ἰσραὴλ, ἤρκει τὺ μνησθῆναι μόνον Τιβερίου. Ἐπειδὴ δὲ δεῖ καὶ τοὺς ἀπὸ τῆς Γαλιλαίας καὶ Ἰτουραίας καὶ Τραχωνίτιδος πιστεύειν, διὰ τοῦτο ἀναγράφονται αὗται αἰ βασιλεῖαι, ἦτοι τετραρχίαι. Οὐδέποτε δὲ γέγονε ῥῆμα Θεοῦ έπί τινα τῶν προφητῶν ὲν τῇ ἐρήμῳ, εί μὴ νῦν μόνον διάʼ τινα μυστικὴν Θεωρίαν. Ἐπειδὴ γὰρ ἔμελλε πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον εἶναι, τουτέστι τῆς ἐξ ὲθνῶν Ἐκκλησίας, ἤπερ τῆς ἐχούσης τὸν ἄνδρα, τὸν νόμον τῆς Ἰουδαίων συναγωγῆς φημι. Τὸ δὲ εἰπεῖν, ὅτι Ἐγένετο ῥῆμα Θεοῦ πρὸς Ἰωάννην, τουτέστι πρόσταγμα. Στίχ. γʼ. Καὶ ἦλθεν είς Α πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου. ι Ποῦ ἔδει τὸν Βαπτιστὴν περιέρχεσθαι ἢ είς την περίχωρον τοῦ Ἰορδάνου, ἵνα, ἐάν τις βούλοιτο με· τανοείν, εὐθέως εὐπορήσῃ τοῦ παταμοῦ ; ἑρμηνεύεται δὲ Ἰορδάνης καταβαίνων. Καταβαίνων γάρ. ἐστιν άληθῶς ό ποταμὸς τοῦ Θεοῦ, τὸ ὕδωρ τὸ ἀληθινὸν, τὸ ὕδωρ τὸ σωτήριον. Στίχ. ζʼ. Φασὶ δὲ τὴν ἔχιδναν ὲν τῷ συλλαμβάνειν ἀναιρεῖν τὸν ἐξ οὗ συλλαμβάνει ἄρρεναο οὗ ἡ σπορὰ αὺέ ξάνουσα, τὴν συλλαβοῦσαν ἀναιρεῖ καὶ οὕτως είς φῶς ἐξέρχεται, διαρρήξασα τῆς μητρὸς τὴν γαστέρα, ποινὴν ὥσπερ τοῦ διαφθαρέντος πατρός........ Τοιοῦτοι καὶ οἱ Ἰουδαῖοι, τοὺς πνευματικοὺς αὐτῶν πατέρας καὶ διδασκάλους διαφθείροντες χερσίν. Εἴρηται περὶ τούτων έν τῷ Ματθαίῳ πλατύτερον. ΚΕΦ. Δʼ. Στίχ. θʼ. Kal ἤγαγεν αὐτὸν είς Ἰερουσαλὴμ, καὶ ἔστησεν αὑτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ. Ὅρα δὲ πῶς κακούργως διὰ τῆς χρήσεως τῶν Γραφῶν θέλει καθελεῖν τὴν δόξαν Κυρίου, ('0; δεομένου ἀγγελικῆς βοηθείας, ὡς μέλλοντος προσκόπτειν, εἰ μὴ ἄγγελοι αὐτῷ βοηθεῖεν. Οὐ γὰρ περὶ τοῦ Χριστοῦ εἴρηται ἡ χρῆσις τοῦ ψαλμοῦ. Οὐ γὰρ δεῖται ἀγγέλων ὁ τῶν ἀγγέλων δεσπότης. Ἐγὼ δὲ τὸ ἀνάπαλίν φημι πρὸς σὲ, ὦ διάὸολε, εί μὴ Ἰησοῦς βοηθήσει τοῖς ἀγγέλοις, προσκόπτουσι. Καὶ σὺ διὰ τοῦτο πέπτωκας ἐξ οὐρανοῦ, ἐπειδὴ αὐτάρκη ἐνόμισας ἑαυτὸν εἶναι, καὶ μὴ δεῖσθαι τῆς -τοῢ Ἰησοῦ βοηθείας. Ἵνα δὲ γνῷς μὴ περὶ τοῦ Ἰησοῦ λελέχθαι τὰ ἁναγεγραμμένα, ἀλλʼ είς δίκαιον ἄνδρα ταῦτα ἀναφέ- · ρεσθαι, ἄκουεο Γέγραπται γάρ ο '0 κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπει τοῦ Θεοῦ τοῦ οὐρανοῦ αὑλισθήσεται. Τοῦτο δικαίῳ μᾶλλον ἁρμόζει ἢ τῷ Υἱῷ τοῦ Θεοῦ · καὶ αὖθις · Πεσεῖται ὲκ τοῦ κλίτους σου χιλιὰς, καὶ μυριὰς, καὶ τὰ ἑξῆς, ἃ καὶ αὐτὰ ἐπὶ τὸν δίκαιον ἀνάγεται. Στίχ. μʼ. Δύναντος δὲ τοῦ ἡλίου, πάντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις, ἤγαγον ### English translation (Claude) Gospel, which was to be proclaimed in the whole world, the reign of Tiberius Caesar is recorded, who was thought to be king of the whole world. And if only those from the nations were going to be saved, and salvation were wholly shut off from the sons of Israel, it would have been enough to mention Tiberius alone. But since those from Galilee and Ituraea and Trachonitis must also believe, these kingdoms, or rather tetrarchies, are recorded too. [Luke 3:2] The word of God never came to any of the prophets in the desert, except now only, for the sake of a mystical meaning. For the children of the desert, that is, of the church from the nations, were to be more than those of her who has the husband, I mean the law: the synagogue of the Jews. And "the word of God came to John" means a command. [Luke 3:3] Verse 3: "And he came into all the region around the Jordan." Where should the Baptist go about but in the region around the Jordan, so that anyone who wished to repent would have the river at hand at once? Jordan is interpreted "descending". For truly the river of God is descending: the true water, the saving water. [Luke 3:7] Verse 7: They say that the viper, as she conceives, kills the male from whom she conceives; and her offspring, as it grows, kills the one who conceived it, and so comes out into the light by bursting its mother's belly, as a penalty, as it were, for the father who was destroyed … Such too are the Jews, who destroy their spiritual fathers and teachers with their own hands. This has been said more fully on Matthew. [Luke 4:9] Chapter 4, verse 9: "And he led him to Jerusalem and set him on the pinnacle of the temple." See how wickedly, by using the Scriptures, he wishes to pull down the Lord's glory, as though he needed angelic help and would stumble unless angels helped him. For the psalm he uses is not said of Christ: the Master of the angels does not need angels. I say the reverse to you, O devil: if Jesus does not help the angels, they stumble. And that is why you fell from heaven, because you thought yourself self-sufficient and not in need of Jesus' help. That you may know that what is written was not said of Jesus but refers to a righteous man, listen: it is written, "He who dwells in the help of the Most High will lodge in the shelter of the God of heaven." This fits a righteous man rather than the Son of God. And again: "A thousand will fall at your side, and ten thousand," and so on, which also refer to the righteous man. [Luke 4:40] Verse 40: "When the sun was setting, all who had any who were sick with various diseases brought ### Scripture references - Luke 3:1: allusion, high confidence - Luke 3:2: quotation, high confidence - Isa 54:1: allusion, medium confidence - Gal 4:27: allusion, medium confidence - Luke 3:3: quotation, high confidence - Luke 3:7: allusion, high confidence - Matt 3:7: allusion, medium confidence - Luke 4:9: quotation, high confidence - Luke 4:10: allusion, high confidence - Ps 91:11 (90:11 LXX): allusion, high confidence - Luke 10:18: allusion, medium confidence - Ps 91:1 (90:1 LXX): quotation, high confidence - Ps 91:7 (90:7 LXX): quotation, high confidence - Luke 4:40: quotation, high confidence ### Extrabiblical texts - Origen, Hom. Luc. 31 (Homilies on Luke): echo, medium confidence - Herodotus, Hist. 3.109 (Herodotus, Histories): allusion, low confidence ### Translation notes - "The children of the desert …": Isa 54:1, as applied in Gal 4:27. "You fell from heaven": Luke 10:18; Isa 14:12. "He who dwells in the help of the Most High …" and "A thousand will fall …": Ps 91:1, 7 (90:1, 7 LXX); the devil quotes Ps 91:11–12 (Luke 4:10–11). - The account of the viper's birth is the ancient natural-history tradition (compare Herodotus 3.109). The comparison with the Jews is translated as written. "On Matthew": a comment on Matt 3:7, not identified. - The reading of Ps 91 at the temptation is close to Origen, Homilies on Luke 31. ### Citation (SBL) Origen, Frag. Luc. 331 (PG 17:332a–332d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-331). ## Fragments on Luke, column 333 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-333 - Source: PG 17:333a–333d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sick were brought to Jesus at sunset because of the Sabbath, and the leper's cleansing in the law pictures putting off dead works and receiving baptism. ### Greek text αὐτοὺς πρὸς auctir. '0 δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιθεὶο, ἐθεράπευσεν αὐτούς. Περὶ δυσμάς δὲ τούτους προσῆγον, ἤτοι μεθʼ ἡμέραν, αἰσχυνόμενοι, ἢ τοὺς Φαρισαίους φοβούμενοι, καὶ περὶ ’ἐτερα ἀσχολούμενοι, ἢ τάχα νομίζοντες ἐξεῖναι θεραπεύειν Σαββάτῳ. Ἐπεσημήνατο γὰρ ὁ εύαγγελιστὴς, ὅτι ἦν διδάσκων αὐτοὺς ἐν Σαββάτῳ. Διά τοῦτο περὶ δύσιν ἡλίου τοὺς κακῶς έχοντας προσέφερον οἱ προσήκοντεςο ὁ δὲ αὐτοὺς ἐθεράπευσε. Στίχ. κδʼ. Ἰστορικῶς δέ Μετὰ τὴν ἀποστολὴν τοῦ ὀρνιθίου, πρῶτον τὰ ἱμάτια πλύνεται ὁ καθαρισθεὶς, εἶτα πᾶσαν τρίχα ξυρᾶται, καὶ ἐπὶ τούτοις λούεται ὕδατι, μεθʼ ὃ ἐπιφέρεται τὸ, Καθαρὸς ἐσται. Είη δʼ ἂν τὰ ἱμάτια πολιτεία μὴ πάντως κακῶς ὑφασμένη, ἐπεὶ κᾶν ἀπέθετο ταῦτα. Τρίχα δὲ τὰ ὲξανθήσαντα νεκρά τῇ ψυχῇ, αἷς ἐναντίαι αἰτοῦσι Σαμουὴλ, καὶ τῶν Ναζιραίων καὶ αὐτῶν μαθητῶν ἠριθμημέναι. Τῶν γάρ Ναζιραίων σίδηρος ἐπὶ τὴν κεφαλὴν οὐκ ἀνέβαινε. Πάνθʼ ὅσα ἂν ποιῶσιν εύοδούμενα πραττόντων, ὡς μηδὲ φύλλα αὐτῶν καρποφορούντων ἀπορῤεῖν. Ἤδη δὲ ἀπὸ τοῦ σώματος ὕδατι τὸν μολυσμὸν ἀποτίθεται, τοῦ βαπτίσματος ὲν τούτῳ δηλουμένου. Μετά δὲ τοῦτο τῆς μὲν παρεμβολῆς ἄξιος γίνεται, εἰς δὲ τὸν ῐδιον οἷκον οὐκ εἴσεισιν ἕως ἠμερῶν ἑπτὰ, καὶ τοῦ πάλιν ξυρανθῆναι τὴν κεφαλήν. Διά τὰ τῶν δογμάτων κεραιωδέστερα, καὶ τὴν γνῶσιν ἀποθέσθαι, τὰ τοῦ ἀνδρὸς ἁμαρτήματα · διά δὲ τῶν ὀφρύων, ἃπασαν οίησιν. ### English translation (Claude) them to him; and he laid his hands on each of them and healed them." They brought them about sunset, either because they were ashamed to do so by day, or because they feared the Pharisees, or were busy with other things; or perhaps they thought it was not lawful to heal on the Sabbath, for the evangelist noted that he was teaching them on the Sabbath. That is why their relatives brought the sick around sunset, and he healed them. [Luke 5:14] According to the history: after the bird has been sent away, the one cleansed first washes his clothes, then shaves off all his hair, and after this bathes in water; then follows: "He shall be clean." The clothes might be a way of life not wholly badly woven, since otherwise he would have put them off. The hair is the dead things that have sprouted in the soul; contrary to these is the hair of Samuel and of the Nazirites, and of their disciples, which is counted. For no iron came upon the head of the Nazirites, … who prosper in all that they do, so that not even their leaves fall as they bear fruit. Then he puts off the defilement from his body with water, baptism being signified by this. After this he becomes worthy of the camp, but he does not enter his own house for seven days, and until his head is shaved again: through the hair of the head, the finer points of doctrines, and to put away knowledge, the man's sins; through the eyebrows, all conceit. ### Scripture references - Luke 4:40: quotation, high confidence - Luke 4:31: allusion, high confidence - Luke 5:14: allusion, high confidence - Lev 14:7: allusion, high confidence - Lev 14:8: quotation, high confidence - Lev 14:9: allusion, high confidence - 1 Sam 1:11: allusion, medium confidence - Num 6:5: allusion, high confidence - Ps 1:3: allusion, high confidence ### Translation notes - "Taught them on the Sabbath": Luke 4:31. The comment on the cleansed leper (Luke 5:14, "offer for your cleansing as Moses commanded") explains Lev 14:7–9. Samuel and the Nazirites: 1 Sam 1:11; Num 6:5. "Not even their leaves fall": Ps 1:3. - The section is garbled in places; the last sentence, which allegorizes the shaving of the head and eyebrows (Lev 14:9), is translated by sense. ### Citation (SBL) Origen, Frag. Luc. 333 (PG 17:333a–333d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/311/#p-333). ## Fragments on Luke, column 335 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-335 - Source: PG 17:336a–336d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every disciple's mind is a lamp to be set on the lampstand of the church, and the healed Gadarene, sent home, stands for the gentiles to whom Jesus came. ### Greek text ἔχῃ, δοθήσεται αὐτῷ · καὶ,ὃς ἂν μὴ ἔχῃ, καὶ 6 δοκεῖ ἐχειν, ἀρθήσεται ἀπʼ αὑτοῦ. ’0 γε μὴν βουλόμενος τὸν λύχνον έςραρμόζειν τοῖς πλειοτάτοις τῶν μαθητῶν τοῦ Ἰησοῦ δυσωπήσει ἡμᾶς ἀπὸ τῶν περὶ Ἰωάννου εἰρημένωνο Ὀτι ἐκεῖνος ἦν ὁ λύχνος, ό καιόμενος καὶ φαίνων. Ἀλλὰ ὀ λύχνος τοῦ σώματός ἐστιν ό ὀφθαλμὸς, ἀναφερόμενος ἐπὶ τὸν έν ἑκάστῳ νοῦν. Ἀλλὰ καὶ τόο Ἔστωσαν ὑμῶν οἱ λύχνοι καιόμενοι, πρὸς παντας εἴρηται τοὺς μαθητὰς τοῦ Ἰησοῦ. Ού δεῖ τοίνυν τὸν ἆψαντα λύχνον ὲν ψυχῇ λογικῇ κρύπτειν αὑτὸν, ἀλλʼ ἐπιτιθέναι λυχνίᾳ ο ἦς σύμβολον Μωσῆς ἀπέθετο ὲν τῇ σκηνῇ μαρτυρίου. Μοδίῳ μὲν γὰρ σιτομετρήσθωσαν ὑπὸ τοῦ πιστοῦ καὶ φρονίμου οίκέτου οἱ σύνδουλοιο βλεπέτωσαν δὲ τὰς αὐγὰς τοῦ λύχνου ἑπικειμένου τῇ λυχνίᾳ, ἤγουν τῇ Ἐκκλησία πάντων. Ἀλλʼ οὐδὲ ὑπὸ τὴν κλίνην τιθέασι τὸν λύχνον, ἔνθα τις ἀναπαύεται, οὐδὲ ἄλλου τινὸς σκεύους ὑποκάτω. Τοῦτο γὰρ 6 ποιῶν ού προνοεῖται τοῖς εἰσπορευομένοις είς τὴν οἰκίαν · οἷς δεῖ τιθέναι τὸν λύχνον oi τῷ ἀληθινῷ φωτὶ καὶ λόγῳ τῷ λαμπρῷ, καὶ ταῖς ἀκτῖσι τῆς σοφίας ἀνάπτοντες τὸν ὲν αὐτοῖς νοῦν, φύσιν ἔχοντα καθʼ ἣν κατεσκεύασεν αὑτὸν 6 δημιουργὸς, λύχνου δεομένου τῆς ἀπὸ τῶν προνοουμένων εχειν ὲν τῇ ψυχῇ τὸν νοῦν διορατικιὶντατον, καὶ μετέχοντα τοῦ εἰπόντος · Ἐγὼ φῶς είς τὸν κόσμον ἐλήλυθα. Ol γὰρ καίοντες τὸν λύχνον, καὶ τιθέντες ἐπὶ τὴν λυχνίαν ἴνα λάμπῃ πᾶσι τοῖς έν τῇ οἰκίᾳ, προτρέψονται τοὺς έν τῇ οἰκίᾳ βλέποντας τὴν τοῦ λύχνου λαμπρότητα καὶ αὐτοὺς καίειν τὴν ἑαυτῶν λυχνίαν. Στίχ. ληʼ. ᾎπέλυσε δὲ uiittith Ἰησοῦς λέγωνʼ Στίχ. ὶὶθἒ ’Υπόστρεξε εὶς τὸν οἶκόν σού, καί διτ ῃτοῦ ὅσα ἐποίησέ σοι ό Θεός. Καὶὰπῆλθε, καθʼ ἓλῧν τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ησους. Πέμπει αὑτὸν είς τὸν οἶκον. Οὐ γὰρ τοσοῦτο μέ·τρον εἶχεν 6 ἀνὴρ, ἵνα πρὸς τὸ καθῆσθαι παρὰ τοὺς πόδας Ἰησοῦ ίματισμένος χωρήσῃ. Καὶ τῷ εἶναι σὺν αὐτῷ, τῶν ἀπὸ τῆς περιχώρου τὴν Ἰησοῦ παρουσίαν ού χωρούντων, οὐδὲν ἦττον προενοήσατο τῆς τῶν δυναμένων ἐκεῖ σωτηρίας, τὸν αὐτάρκως παρακαθίσαντα τοῖς ποσὶν αὐτοῦ ἀπολύσας, ἶνα διδάσκῃ ἃ ἐποίησεν αὐτῷ 6 Θεός. Εἶεν δʼ ἄν τινες τοῦ τοιούτου ἀκροαστα) καὶ μαθηταὶ, πλείονα μὲν ού χωρήσαντοςὲξ ὀλίγων ὧν εἴληφε κηρύσσοντος. Ἀναφέροις δʼ ἂν τὸν λόγον καὶ ἐπὶ τὴν τοῦ ἀνθρώπου φύσιν, τοῦ ἐξω Ἰσραὴλ, διʼ ὃν καταπλεῖ Ἰησούς ἐπὶ,τὴν χώραν τῶν Γαδαρηνῶν, καὶ πρὸς ὃν ἔξεισιν 6 Ἰησοῦς ἐπὶ τὴν γῆν. Ἰμάτιον δὲ, φησὶν, οὐκ ἐνεδιδύσκετο 6 ἄνθρωπος. Οὐκ ἐνεδύσατο γὰρ τὸ καλύπτον αὐτοῦ τὴν ἀσχημοσύνην. Καὶ ἐν οἰκίᾳ οὐκ ἔμενεν. Οὐ γὰρ ἦν, ὼς Ἰακὼβ, ἄνθρωπος ἄπλαστος οἰκῶν οἰκίαν. Διὸ καὶ αὑτὸν τοῦτον ἀπέλυσε, λέγων· ’Υπόστρεφε εἰς τὸν οἶκόν σου. Kal ἐν τοῖς μνήμασιν ἔμενεν, ού μετὰ ζώντων, μετὰ νεκρῶν δέ. Ἦν δὲ, φησὶν, ἀγέλη χοίρων ἱκανῶν βοσκομένων ἐν τῷ ὄρει. Μήποτε δὲ χοῖροι ού βόσκονται ὲν τῷ ὄρει. Πῶς οὖν ### English translation (Claude) [Luke 8:18] "… has, it will be given to him; and whoever does not have, even what he seems to have will be taken from him." [Luke 8:16] Anyone who wishes to apply the lamp to most of the disciples of Jesus will be put to shame by what is said of John, that "he was the lamp that burns and shines." But "the lamp of the body is the eye," which refers to the mind in each person. And the words "Let your lamps be burning" were said to all the disciples of Jesus. One who has lit a lamp in a rational soul must not hide it, but set it on a lampstand, a symbol of which Moses placed in the tent of witness. For let the fellow servants receive their measure of grain from the faithful and wise servant by the bushel; but let them see the rays of the lamp set on the lampstand, that is, the church of all. Nor do they put the lamp under the bed, where one rests, nor beneath any other vessel. For one who does this does not provide for those who come into the house. For them the lamp must be set by those who kindle the mind within them with the true light, the bright word and the rays of wisdom; the mind has a nature according to which the creator made it, needing a lamp, from those who care for it, so as to have in the soul a most clear-sighted mind, sharing in him who said: "I have come as light into the world." For those who light the lamp and set it on the lampstand, so that it may shine for all in the house, will urge those in the house who see the brightness of the lamp to light their own lampstand too. [Luke 8:38] Verse 38: "But Jesus sent him away, saying," [Luke 8:39] verse 39: "Return to your house, and tell how much God has done for you. And he went away, proclaiming throughout the whole city how much Jesus had done for him." He sends him to his house. For the man did not have such a measure as to be able, clothed, to sit at the feet of Jesus and be with him. And since those of the surrounding region had no room for the presence of Jesus, he nonetheless provided for the salvation of those there who were able to receive it, by sending away the man who had sat long enough at his feet, so that he might teach what God had done for him. Some might be hearers and disciples of such a man, who, though he had no room for more, proclaimed from the little he had received. You might also refer the passage to the nature of man outside Israel, for whose sake Jesus sails down to the country of the Gadarenes, and to whom Jesus goes out onto the land. [Luke 8:27] "And the man," it says, "wore no clothing": for he had not put on what covers his shame. "And he did not stay in a house": for he was not, like Jacob, a plain man dwelling in a house. That is why he sent this very man away, saying: "Return to your house." "And he stayed among the tombs": not with the living but with the dead. [Luke 8:32] "And there was," it says, "a herd of many swine feeding on the mountain." But perhaps swine do not feed on a mountain. How, then, ### Scripture references - Luke 8:18: quotation, high confidence - Luke 8:16: allusion, high confidence - John 5:35: quotation, high confidence - Luke 11:34: quotation, high confidence - Luke 12:35: quotation, high confidence - Exod 25:31: allusion, medium confidence - Luke 12:42: allusion, high confidence - John 12:46: quotation, high confidence - Luke 8:38: quotation, high confidence - Luke 8:39: quotation, high confidence - Luke 8:35: allusion, high confidence - Luke 8:26: allusion, high confidence - Luke 8:27: quotation, high confidence - Gen 25:27: allusion, high confidence - Luke 8:32: quotation, high confidence ### Translation notes - "He was the lamp …": John 5:35. "The lamp of the body is the eye": Luke 11:34 (Matt 6:22). "Let your lamps be burning": Luke 12:35. The lampstand in the tent: Exod 25:31–40. The faithful and wise servant: Luke 12:42. "I have come as light into the world": John 12:46. Jacob "a plain man dwelling in tents": Gen 25:27 (Septuagint). - Some phrases in the comment on the lamp are garbled in the scan and translated by sense. ### Citation (SBL) Origen, Frag. Luc. 335 (PG 17:336a–336d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-335). ## Fragments on Luke, column 337 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-337 - Source: PG 17:337a–337d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The swine and the anointing woman picture stages of the soul's healing, and Jairus's daughter and the bleeding woman stand for the synagogue and the church of the nations. ### Greek text μετά τοῦ κρημνοῦ ὥρμησεν ἡ άγέλη; Μήποτε οῦν oi φιλήδονοι, καὶ γαστρὸς καὶ τῶν ὐπὸ γαστέρα φίλοι, ὅπου τά μνημεῖα καὶ πλησίον τοῦ λεγεῶνος τῶν δαιμόνων βόσκονται· ἀγαθότητι δὲ Ἰησοῦς τὴν τῶν δαιμόνων ἀφανίζει σῦν τοῖς χοίροις ὲν τῷ ῦδατι ἀγέλην, καὶ τῶν φιληδόνων καὶ φιλοσωμάτων κακῶν εμποδίζει τῇ ἀναπνοῇ διὰ δαιμόνων τάχα, καὶ σωφρονεῖ 6 τοιοῦτος; Et τίς τε σωφρονεῖ, παρά τῷ Ἰησοῦ ἐστιν ο ἀλλʼ ό ἀρχόμενος σωφρονεῖν παρά τοὺς πόδας αὐτοῦ ἐστιν. Στίχ. μηθ. Εἷπε δε πρὸς τὴν, γυναῖκα ’.Ἦ πίστις σου σέσωκέ σε. Πορεύου εις εἰρήνην. Ἦ μὲν οῦν πλειοτέρα ψυχὴ, καλῶς λατρεύσασα τῷ Λόγῳ τοῦ Θεοῦ, παρρησίαν ἔχει ἐπʼ αὐτὴν τὴν κεφαλὴν ἐλθεῖν · κεφαλὴ δὲ Χριστοῦ ὁ Θεός ο ὥστε καταχέαι μύρον αὐτῆς, καὶ εὐωδίαν τῇ δόξῃ τοῦ Θεοῦ πεποιῆσθαι. Δοξάςεται δὲ 6 Θεὸς διὰ τῆς εὐωδίας τοῦ βίου τῶν δικαίων. 'H δὲ ἁτελεστέρα γυνὴ καὶψυχὴ παρά τοὺς πόδας καὶ τά ταπεινότερα στρέφεται, ἦς ἐγγύς ἐσμεν ἡμεῖς. Οὐδὲ γὰρ μετενοήσαμεν ἀπὸ τῶν ἁμαρτημάτων ἡμῶν. Ποῦ ἡμῶν τά δάκρυα; ποῦ 6 κλαυθμόςς ἵνα κᾶν παρά τοὺς πόδας Ἰησοῦ ὲλθεῖν δυνηθῶμεν. Ἐπʼ αὐτὴν γὰρ οὔπω δυνάμεθα φθάσαι τὴν κεφαλήν. ’Λγαπητὸν δὲ μετά τὰ ἁμαρτήματα φέρειν μετανοίας εὐωδίαν, ῖνα τις δυνηθείη δευτέρως εἶναι ή τοὺς πόδας ἀλείφουσα, ἀλλά μὴ τὴν κεφαλήν· τουτέστιν ἡ μὴ ἁπτομένη τῶν τελεωτέρων καὶ ὑψηλοτέρων, ἀλλά τῶν ἄκρων καὶ τελευταίων. Στίχ. νβʼ. Ἕκλαιον δὲ πάντες, καὶ ἐκόπτοντο αὺ- ’Ὅυδὲ εἶπε Μὴ κλαίετε · Οὐκ ἀπέθανεν, ἀλλὰ καθεύδει. Erigat: Καὶ κατεγέλων αὑτοῦ, ειδότες ὅτι ἀπανε. Πλὴν ἀλλά τοιαύτη μὲν ἡ τοῦ θαύματος ἱστορία. Χρὴ δὲ ἴσως καὶ ἰσχνότερον αὐτὴν θεωρῆσαι καὶ ὑψηλότερον. Οἱ μὲν οῦν ἁπλούστεροι καὶ ἀκεραιότεροι θαυμαζέτωσαν τά μεγαλεῖα τοῦ Θεοῦ κατά ταῦταʼ οἰκοδομεῖ γὰρ καὶ σωματικῶς νοούμεναʼ οἱ δὲ δυνάμενοι διαβαίνειν ἐπὶ τὸ βλέπειν, ὅτι καὶ ταῦτα τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ διʼ ἡμᾶς, εὐξάμενοι τῷ Θεῷ, αἰτήσωμέν λόγον τὸν σαφηνίζοντα καὶ ταῦτα. Πῶς 6 Ἰησοῦς πρὸς τὴν ἀρχισυναγώγου θυγατέρα προηγουμένως ἄπεισιν, οὐ πρὸς τὴν αἱμοῤῥοοῦσαν · καὶ ὲν τῇ όδῷ αὐτῷ ἀπαντῶσα πρώτη αὐτὴ θεραπεύεται; ἦλθε γὰρ 6 Υἱὸς τοῦ Θεοῦ προηγουμένως εἰς τὴν Ἰουδαίων συναγωγὴν, καὶ εὗρεν αὐτὴν νοσοῦσαν καὶ ἀποθανοῦσαν. Τά γὰρ παραπτώματα τοῦ Ἰσραὴλ πεποίηκεν αὐτὴν ἀποθανεῖν. Ἡ δὲ αἱμορροοῦσα, ή ὲν τῇ ὁδῷ, ἡ ἀκαθαρσίας πεπληρωμένη, ὴ ῥέουσα οὐκ ὲν καιρῷ ἀφέδρου, ἀλλʼ ἀεὶ αἱμορροοῦσα καὶ νοσοῦσα, αὐτὴ πρὸ ἐκείνης πιστεύσει τῷ Υίῴ τοῦ Θεοῦ. Καὶ ἐκεῖ μὲν οὗτος ἀπέρχεται, αὐτὴ δὲ τοῦ κρασπέδου τοῦ ἱματίου ἅψασθαι θέλει. '0 δὲ Λουκᾶς ὃ μὴ εἷπε Ματθαῖος προσέθηκεν, ὅτι δωδεκαετὴς ἦν ἡ τοῦ ἀρχισυναγώγου θυγάτηρ, καὶ ἡ αἱ· ### English translation (Claude) did the herd rush down the steep bank? Perhaps, then, the lovers of pleasure, friends of the belly and of what lies below the belly, feed where the tombs are, near the legion of demons; and Jesus in his goodness destroys the herd of demons together with the swine in the water, and checks the breath of the evils of the lovers of pleasure and of the body, perhaps by means of the demons, and such a person comes to his right mind? And if anyone is in his right mind, he is beside Jesus; but the one who is beginning to be in his right mind is at his feet. [Luke 7:50] Verse 50: "And he said to the woman: Your faith has saved you; go in peace." The more advanced soul, having served the Word of God well, has boldness to come to the very head (and the head of Christ is God), so as to pour ointment on it and produce a fragrance for the glory of God; and God is glorified through the fragrance of the life of the righteous. But the less perfect woman and soul is occupied with the feet and the lowlier parts, and we are close to her. For we have not even repented of our sins. Where are our tears? Where is our weeping, so that we might at least be able to come to the feet of Jesus? For we cannot yet reach the head itself. It is something to be glad of if after our sins we bear the fragrance of repentance, so that one may stand second, as the woman who anoints the feet, not the head: that is, one who does not touch the more perfect and loftier things, but the extremities and the last. [Luke 8:52] Verse 52: "And all were weeping and mourning for her." He also said: "Do not weep; she is not dead but sleeps." [Luke 8:53] Verse 53: "And they laughed at him, knowing that she had died." Such, then, is the account of the miracle. But perhaps one should also contemplate it more finely and more loftily. Let the simpler and more guileless marvel at the great works of God in this way, for these things edify even when understood bodily. But we who are able to pass on to seeing that "these things too happened to them as types, and were written for our sake," let us pray to God and ask for the word that makes these things clear as well. How is it that Jesus goes first to the daughter of the ruler of the synagogue, not to the woman with the flow of blood, and yet she, meeting him on the way, is healed first? The Son of God came first to the synagogue of the Jews, and found it sick and dead; for the transgressions of Israel caused it to die. But the woman with the flow of blood, the one on the way, full of uncleanness, flowing not at the time of her separation but always bleeding and sick, she will believe in the Son of God before the other. And he goes away there, but she wishes to touch the fringe of his garment. And Luke added what Matthew did not say, that the daughter of the ruler of the synagogue was twelve years old, and the woman with the flow ### Scripture references - Luke 8:33: allusion, high confidence - Luke 8:35: allusion, high confidence - Luke 7:50: quotation, high confidence - Luke 7:38: allusion, high confidence - Matt 26:7: allusion, medium confidence - 1 Cor 11:3: quotation, high confidence - Luke 8:52: quotation, high confidence - Luke 8:53: quotation, high confidence - 1 Cor 10:11: quotation, high confidence - Luke 8:41: allusion, high confidence - Luke 8:43: allusion, high confidence - Luke 8:44: allusion, high confidence - Luke 8:42: allusion, high confidence ### Translation notes - The woman who anointed Jesus' feet: Luke 7:36–50; the anointing of his head: Matt 26:7; Mark 14:3. "The head of Christ is God": 1 Cor 11:3. "These things happened to them as types …": 1 Cor 10:11. - At the end of the section the scan has the catena's attribution "Of Origen and Cyril", which has been removed from the text: the catena assigns this comment jointly to Origen and Cyril (of Alexandria). - The reading of Jairus's daughter as the synagogue of the Jews is translated as written. ### Citation (SBL) Origen, Frag. Luc. 337 (PG 17:337a–337d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-337). ## Fragments on Luke, column 339 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-339 - Source: PG 17:340a–340d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The healing of the bleeding woman before Jairus's daughter foreshadows the nations believing before Israel, and those "standing" by Jesus are those who see the Word in his kingly glory. ### Greek text μορροοῦσα δώδεκα ἔτη εἶχεν αἱμορροοῦσαο οὐκοῦν ἀμα τῇ γενέσει ἐκείνῃ αὕτη αίμορροεῖ. Ἐν ἀπαθείᾳ γάρ ἐστιν ἐκείνη ὅσον χρόνον ζῇ ἡ συναγωγή · καὶ 6 αὐτὸς ὄρος τοῦ χρόνου τοῦ τέλους ἐκείνης καὶ τῆς ἀρχῆς τῆς σωτηρίας ταύτης ἐστί. Δώδεκα ἐτῶν ἐκείνη ἀποθνήσκει, καὶ δώδεκα ἐτῶν αὕτη τοῦ πάθους πιστεύσασα θεραπεύεται, ἥτις οὐκ ἴσχυσεν ὑπʼ οὐδενὸς τῶν ίατρῶν θεραπευθῆναι. Πολλοὶ γὰρ ἰατροὶ τοὺς ἀπὸ ἐθνῶν ὑπέσχοντο θεραπεῦσαι. Έάν ἴδῃς τοὺς φιλοσοφοῦντας ἐπαγγελλομένους ἀλήθειαν, ἰατροί εἱσι θεραπεῦσαι πειρώμενοι. Ἀλλʼ αὐτοὺς δαπανήσασα τὰ παρʼ ἑαυτῆς πάντα, ούκ ἴσχυσεν ὑπʼ οὐδενὸς τῶν ἰατρῶν θεραπευθῆναι. Ἥψατο δὲ τοῦ κρασπέδου τοῦ Ἰησοῦ διὰ πίστεως, καὶ ίάθη. Ἐὰν ἴδωμεν τὴν πίστιν ἡμῶν τὴν εἰς Ἰησοῦν Χριστὸν, καὶ νοήσωμεν πηλίκος ἐστὶν 6 Υἱὸς τοῦ Θεοῦ, καὶ τίνος ἡψάμεθα αὑτοῦ, ὀψόμεθα, ὅτι πρὸς σύγκρισιν τῶν ἐν αύτῷ κρασπέδων κρασπέδου ἡψάμεθα. Τοῦτο τὸ κράσπεδον θεραπεύει ἡμᾶς, καὶ ποιεί ἀκούειν ἀπὸ τοῦ Ἰησοῦ · Θύγατερ, ἡ πίστις σου σέσωκέ σε, καὶ θεραπευθῶμεν. Kal!) θυγάτηρ ἀναστήσεται τοῦ ἀρχισυναγώγου. Ὅταν γὰρ τὸ πλῆθος τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. ΚΕΦ. Θʼ. Στί. κζʼ. Λέγω δὲ ὐ ἲν ἀληθῶς· Εἰσί τινες τῶν ὧέε ἑστηκότων. afaf; ui) γεύσωνται θανάτου. ὦδε ἐστηκὸτων, οἳ οὺ μὴ γεύσωνται θανᾶτου, ἕως ἂν ίδωσι τὴν,βασιλείαν τοῦ Θεοῦ. Ταῦτα ἐπὶ Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τινές ἀναφέρουσι, συναναβάντες είς τὸ ὑψηλὸν ὅρος Χριστῷ, οἳ καὶ θανάτου οὐκ ἐγεύσαντο, πρὸ τοῦ ἰδεῖν τὸν Υίὸν τοῦ ἀνθρώπου ἐλθόντα ἐν τῇ βασιλεία αύτοῦ, ῆτοι ἐν τῇ δόξῃ τῆς μεταμορφώσεως αὑτοῦ. Ei δὲ χρή τι καὶ περιεργότερον εἰπεῖν περί τε τοῦ ἑστάναι μετὰ Ἰησοῦ, καὶ περὶ τοῦ γεύεσθαι θανάτου ἦσάν τινες ἑστῶτες ὃπου Ἰησοῦς, ἐρηρεισμένοι τῇ ψυχῇ παρʼ αὐτῷ. ’Ἦν αὐτοῖς ὴ στάσις συγγενὴς τῇ τοῦ Μωσῆ. Κάγὼ γὰρ, φησὶν 6 Μωῡσῆς, ἔστην ἐν τῷ ὄρει ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, ἀξιωθεὶς ἀκοῦσαν καὶ σὺ δέ αὑτοῦ στῆθι μετʼ ἐμοῦ. Ὀλίγοι δὲ καὶ φίλοι Θεοῦ, ὅσοι τὴν στάσιν ἐν τῷ καλῷ ἔχουσιν, ὼς 6 Βαπτιστὴς αὐτὸς περὶ αὑτοῦ λέγει · '0 δὲ φίλος τοῦ νυμφίου ἑστὼς χαρᾷ χαίρει. Καὶ oi ἑστηκότες γοῦν παρά τῷ Λόγῳ ἔχουσί κατά τὴν στάσιν διαφοράς. Διὸ οὐ πάντες οἱ ἐστῶι τες παρά τῷ Σωτῆρι, ἀλλά τινες αὐτῶν, ὡς βέλτιον ἑστηκότες, οὐ γεύονται θανάτου, ἐως ἂν ἴδωσι τὸν ἀνθρώποις ἐπιδημήσαντα Λόγον, καὶ διὰ τοῦτο Υἱὺν ἀνθρώπου χρηματίζοντα, ἐρχόμενον ἐν τῇ αὑτοῦ βασιλείᾳ. Ού γὰρ ἀεὶ ἐν τῇ αὑτοῦ βασιλείᾳ ἔρχεται, ὼς ἐπὶ τοῖς εἰσαγομένοις, οἳ καὶ μὴ ἔχειν αὐτὸν εἶδος ἢ κάλλος λέξαιεν ἄν. Τοῖς δὲ τελείοις, κατὰ τὸν Δαυῖδ, ὡραῖος φαίνεται κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ἔστιν οὖν βασιλικώτατον ἀξίωμα τῷ Λόγῳ, βλεπόμενόν τισι τῶν ἑστηκότων παρὰ τῷ Ἰησοῦ, ἀκολουθεῖν αὐτῷ δυνηθεῖσιν, ἀναβαίνοντι είς τὸ ὑψηλὸν τῆς φανερώσεως αὑτοῦ boot; ' οὗ τις ἀξιοῦται ### English translation (Claude) of blood had had the flow for twelve years: so with the other's birth this one began to bleed. For this woman is free of her suffering as long as the synagogue lives, and the same boundary of time marks the end of the one and the beginning of the other's salvation. At twelve years that one dies, and after twelve years of suffering this one believes and is healed, she who could not be healed by any of the physicians. For many physicians promised to heal those from the nations: if you see the philosophers promising truth, they are physicians trying to heal. But though she spent all she had on them, she could not be healed by any of the physicians. She touched the fringe of Jesus' garment by faith, and was healed. If we look at our faith in Jesus Christ, and consider how great the Son of God is, and what of him we have touched, we shall see that, compared with what is in him, we have touched only a fringe. This fringe heals us and makes us hear from Jesus, "Daughter, your faith has saved you," and we are healed. And the daughter of the ruler of the synagogue will rise as well; for "when the fullness of the nations has come in, then all Israel will be saved." [Luke 9:27] Chapter 9, verse 27: "But I tell you truly, there are some of those standing here who will not taste death until they see the kingdom of God." Some refer this to Peter, James and John, who went up with Christ onto the high mountain and did not taste death before they saw the Son of Man coming in his kingdom, that is, in the glory of his transfiguration. But if one must say something more searching about standing with Jesus and about tasting death: there were some standing where Jesus was, their soul supported by him. Their standing was akin to that of Moses. For "I too," says Moses, "stood on the mountain forty days and forty nights," being counted worthy to hear: "And you, stand here with me." Few, and friends of God, are those who have their standing in the good, as the Baptist himself says of himself: "The friend of the bridegroom, who stands, rejoices with joy." And those standing beside the Word differ in their standing. So not all who stand by the Saviour, but some of them, as standing better, do not taste death until they see the Word who came to dwell among men, and so is called Son of Man, coming in his kingdom. For he does not always come in his kingdom: not to beginners, who would say that he has "no form or beauty." But to the perfect, according to David, he appears "beautiful in comeliness beyond the sons of men." There is, then, a most kingly dignity of the Word, seen by some of those standing by Jesus who were able to follow him as he went up onto the high mountain of his manifestation, which one is counted worthy ### Scripture references - Luke 8:43: allusion, high confidence - Luke 8:42: allusion, high confidence - Luke 8:44: allusion, high confidence - Luke 8:48: quotation, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence - Luke 9:27: quotation, high confidence - Luke 9:28: allusion, high confidence - Matt 16:28: allusion, medium confidence - Deut 10:10: quotation, high confidence - Deut 5:31: quotation, high confidence - John 3:29: quotation, high confidence - Isa 53:2: quotation, high confidence - Ps 45:2 (44:3 LXX): quotation, high confidence ### Extrabiblical texts - Origen, Comm. Matt. 12 (Commentary on Matthew): echo, medium confidence ### Translation notes - "When the fullness of the nations has come in …": Rom 11:25–26. "I stood on the mountain forty days …": Deut 10:10 (Septuagint); "And you, stand here with me": Deut 5:31. "The friend of the bridegroom …": John 3:29. "No form or beauty": Isa 53:2. "Beautiful in comeliness …": Ps 45:2 (44:3 LXX). - The reading of "some standing here" closely resembles Origen, Commentary on Matthew 12 (on Matt 16:28). ### Citation (SBL) Origen, Frag. Luc. 339 (PG 17:340a–340d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-339). ## Fragments on Luke, column 341 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-341 - Source: PG 17:341a–341d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who "will not taste death" are those fed on Christ the living bread, and Scripture distinguishes degrees of spiritual death. ### Greek text Πέτρος ὣν, καὶ τὸ ἄσειστον ἔχων έν τῇ πίστει· ἢ υἱοὶ ίροτῶν, οἳ καὶ θανάτου οὐ γεύονται, ἕως ἂν τδωσι τόν Υῑὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν· τῇ βασιλείᾳ αὑτοῦ. Ζωὴ δὲ ὁ Χριστός. '0 δὲ ταύτης ἐχθρός θάνατος, καὶ ὁ διʼ ἁμαρτίας, ἢ ἑτέρως νοούμενος. ’Ὧν τὸ Era: ρον διʼ ὧν ἕκαστος ἡμῶν πράττει ἐκλέγεται. Ὥσπερ οὖν ό Χριστὸς ἄρτος ἐστὶ ζῶν, οὕτως ὁ ἐχθρὸς αύτοῦ Θάνατος ἄρτος ἐστί νεκρός. Πᾶσα δὲ λογικὴ ψυχὴ θατέρῳ τούτων τρέφεταιο ἡ μὲν γευομένη τούτων μόνον, ἡ δὲ καὶ ἐπὶ πλεῖστον ἐσθίουσα. Καὶ τάχα-οἱ μὲν σπανίως καὶ μικρά ἁμαρτάνοντες μόνον γεύονται θανάτου· οἱ δὲ ἀρετὴν ἀνειληφότες οὐδὲ γεύονται αὑτοῦ, ἀλλʼ ἀεὶ ἄρτον τρέφονταινζῶντα. Πέτρῳ οὖν, οὗ πύλαι μὴ κατίσχυσαν ᾅδου, ἀκόλουθον τούτου μὴ γεύεσθαι. Τότε γάρ τις γεύεται θανάτου, ὅτε πύλαι ᾅδου κατισχύσουσιν αὐτοῦ. Ἀλλά καὶ τοῖς τῆς βροντῆς υἱοῖς, γεννηθεῖσιν ἀπὸ βροντῆς ἀνθρωπίνου χρή ματος, ἀδύνατον ἦν θανάτου γεύσασθαι, τοῦ σφόδρα πόρρω τῆς μητρὸς αὐτῶν βροντῆς. Τὸ δὲ, ἕως, ἐνταῦθα δηλοῖ τὸν κατεπείγοντα περὶ τοῦ δηλουμένου χρόνον, ού περιοριζόμενον, ὥστε γε· νέσθαι μετά τὸ tu; τὸ ὲν αύτῷ τῷ δηλουμένῳ· ὼς τό ’ Καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν ειμι ἕως τῆς συντελείας τοῦ αἰῶνος. Οὐκ ἐγεύσαντο γοῦν οὐδʼ oi. ἀπόστολοι τοῦ προηρημένου νοητοῦ θανάτου μετά τὸ ἰδεῖν τὴν τῶν τηλικούτων ἀγαθῶν θεωρίαν. Ἐπεὶ δὲ ἐν τοῖς Ψαλμοῖς εἴρηταιο Τίς ἐστιν ἅνθρωπος ὃς ζήσει, καὶ οὐκ ὄψεται admiror; καὶ, Ὲλθέτω δὴ θάνατος ἐπʼ αὐτούς· καὶ ἕν τινι τῶν προφητῶνο Κατέπιεν ὁ θάνατος ἰσχύσας· ἐν δὲ τῇ Ἀποκαλύψει · '0 θάνατος καὶ ό ᾅδης ἀκολουθεῖ τισι ’ μήποτε ἔλαττον κακόν ἐστι τὸ ἰδεῖν θάνατον, τούτου δὲ μεῖξον τὸ γεύσασθαι αὐτοῦ, τούτου δὲ ἔτι χεῖρον τὸ ἀκολουθεῖν τινι θάνατον; καὶ ού μόνον ἀκολουθεῖν, ἀλλά καὶ ἤδη ἐλθεῖν ἐπʼ αὐτὸν, καὶ καταλαβεῖν ἐκεῖνον, ᾧ πρότερον ήκολούθει; Τὸ δὲ καταποθῆναι ὑπὸ τοῦ θανάτου πάντων δοκεί μοι βαρύτερον εἶναι τῶν εἰρη μένων. Καὶ ἐπιστήσας τοῖς λεγομένοις κα) τῇ διαφορᾷ τῶν ἁμαρτανομένων, ούκ ὀκνήσεις, οἶμαι, παραδέξασθαι τοιαῦτὰ τινα νενοῆσθα τῷ ἐνεργήσαντι ταῦτα γραφῆναι ἐν τοῖς λογίοις τοῦ Θεοῦ Πνεύματι. Τί δὲ δηλοῦται ἐν τῷ ἰδεῖν τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ, καὶ ἐν τῇ δόξῃ αύτοῦ; καὶ τί σημαίνει τὸ, Ἐληλυθυῐαν ἐν δυνάμει, παρά Μάρκου ῥηθέν ; Τά εἴτε ἐκλαμπόμενα ταῖς καρδίαις ἡ μῶν, εἴτε ζητοῦσιν εὑρισκόμενα, εἴτε ύποσιόντο rei); λογισμοὺς ξήμῶν, σαφέστερον ἐκθηι σόμεθα. ’ὁ θεωρῶν καὶ καταλαμβάνων τὴν τοῦ λόγοι ὑπεροχὴν λύοντος καὶ διελέγχοντος πάσας τὰς ύπὲ ### English translation (Claude) being Peter, and having what cannot be shaken in faith; or sons of thunder, who also do not taste death until they see the Son of Man coming in his kingdom. Christ is life, and its enemy is death, whether the death that comes through sin or death understood in another way; each of us chooses one or the other by what he does. Just as Christ is living bread, so his enemy, death, is dead bread. Every rational soul is fed by one or the other of these, one only tasting them, another eating a great deal. And perhaps those who sin rarely and in small things only taste death, while those who have taken up virtue do not even taste it, but are always fed on living bread. For Peter, then, against whom the gates of Hades did not prevail, it follows that he does not taste it; for one tastes death when the gates of Hades prevail against him. And for the sons of thunder too, born of a thunder of divine utterance, it was impossible to taste death, which is very far from thunder, their mother. The word "until" here indicates the time pressing upon what is spoken of; it does not set a limit after which the contrary happens, as in: "And behold, I am with you until the end of the age." At any rate not even the apostles tasted the spiritual death just mentioned after they had seen the vision of such great goods. And since it is said in the Psalms, "Who is the man who will live and not see death?", and "Let death come upon them", and in one of the prophets, "Death prevailed and swallowed," and in the Apocalypse, "Death and Hades follow" some, perhaps it is a lesser evil to see death, a greater one to taste it, worse still for death to follow someone, and not only to follow, but already to come upon him and overtake the one it was following before. But to be swallowed up by death seems to me heavier than all of these. And if you consider what is said and the difference among sins, you will not hesitate, I think, to accept that something of this kind was meant by the Spirit who caused these things to be written in the oracles of God. What, then, is shown by seeing the Son of Man coming in his kingdom and in his glory? And what does "having come in power," in Mark's words, mean? Whatever shines in our hearts, or is found by those who seek, or comes into our thoughts, we shall set out more clearly. The one who contemplates and grasps the superiority of the Word, who dissolves and refutes all the plausible arguments of those ### Scripture references - Mark 3:17: allusion, high confidence - Luke 9:27: allusion, high confidence - John 6:51: allusion, high confidence - Matt 16:18: allusion, high confidence - Matt 28:20: quotation, high confidence - Ps 89:48 (88:49 LXX): quotation, high confidence - Ps 55:15 (54:16 LXX): quotation, high confidence - Isa 25:8: quotation, high confidence - Rev 6:8: quotation, high confidence - Mark 9:1: quotation, high confidence ### Extrabiblical texts - Origen, Comm. Matt. 12 (Commentary on Matthew): echo, medium confidence ### Translation notes - "Born of a thunder of divine utterance" translates a garbled phrase by sense; "sons of thunder": Mark 3:17. "The gates of Hades": Matt 16:18. "Living bread": John 6:51. "I am with you until the end of the age": Matt 28:20. - "Who is the man who will live and not see death?": Ps 89:48 (88:49 LXX). "Let death come upon them": Ps 55:15 (54:16 LXX). "Death prevailed and swallowed": Isa 25:8 (Septuagint). "Death and Hades follow": Rev 6:8. "Having come in power": Mark 9:1. - This section and the next closely resemble Origen, Commentary on Matthew 12 (on Matt 16:28). ### Citation (SBL) Origen, Frag. Luc. 341 (PG 17:341a–341d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-341). ## Fragments on Luke, column 343 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-343 - Source: PG 17:344a–344d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The transfiguration is seen by those who rise above the six days of the world: to them the Word appears as God, his garments are the Gospel words made clear, and Moses and Elijah are the law and prophets in harmony with him. ### Greek text τῶν ψευδῶν μὲν, ἐπαγγελλομένων δέ ἀλήθειαν πιθανότητας, βλέπει τὸν Υίὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ ἰδία βασιλείᾳ. Εἰ δὲ καὶτὰ ῐδια τρανώτερον παραστήσαντα βλέπει, βλέποι ἂν αὐτοῦ πρὸς τὴν βασιλείαν καὶ τὴν δόξαν. Καὶ 6 τοιοῦτός γε ἐν ἐαυτῷ βλέποι ἂν τὴν τοῦ Θεοῦ βασιλείαν ἐληλυθυῖαν ἐν δυνάμειο καὶ τοῦτο βλέποι ἂν, ὡς οὐδαμῶς ἔτι ὑπὸ ἁμαρτίας βασιλευόμενος, τῆς βασιλευούσης ἐν θνητῷ σώματι τῶν ἁμαρτανόντων, ἀλλʼ ἀεὶ τεταγμένος ὑπὸ βασιλεῖ τῷ τῶν ὅλων Θεῷ· οῦ ἡ βασιλεία δυνάμει μὲν ἐντὸς ἡμῶν ἐστιν, ἐνεργείᾳ δὲ, ὡς ὠνόμασεν 6 Μάρκος, ἐντὸς τῶν τελείων μόνον. Στίχ. an". Ἐγένετο δὲ μετὰ fcile Li‘drogg: τούτους3 ὡζι ἡμέραιν ὀκτώ” καὶ παραλαβὼν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον, ἀνέβη είς τὸ ὄρος προσεύξασθαι. Στίχ. Καὶ ἐγένετο, τῷ προσεύξασθαι αὐτὸν, τὸ εἶδος τοῦ προσώπου αὑτοῦ ἕτερον, καὶ ό ἱματισμὸς αὑτοῦ λευκὸς ἐξαστράπτων. Στίχ. λʼ. _Kal ἰδοὺ ἄνδρες,δύο συζενξᾴλουν αὐτῷ, οἵτινες ἦσαν Μωσῆς καὶ Ἠλίας. Στίχ.. λαʼ,ε ρῖ ὀφθέντες δόξῃ glarea- τὴν ἔξοδον ἀὺτοῦ, ἣν ἔμελλε πληροῦν ἐν Ἰερουσαλήμ. Ἀλλὰ τοιοῦτον μὲν τὸ πρᾶγμα καὶ θαῦμα, τὸ τῆς μεταμορφώσεως. Εἰ δὲ χρὴ ἐπαναβεβηκότα λόγον είπεῖν, οὑ μάτην μεθʼ ἐξ ἡμέρας 6 Μάρκος καὶ 6 Ματθαῖός φησιν ἀνελθεῖν τὸν Ἰησοῦν εὶς τὸ ὄρος σὺν τοῖς μαθηταῖς. Ἀλλʼ ἐπεὶ ἐν ἓξ ἡμέραις τελείῳ ἀριθμῷ 6 σύμπας κόσμος γεγένηται- ὁ πάντατὰ τοῦ κόσμου ὑπερβαίνων πράγματα, βλέπων δὲ ἐστ-ὦτα μόνον καὶ αἰώνια, οὗτος μεθʼ ἓξ ἡμέρας παρειλῆφθαι δηλοῦται τοῦ Ἰησοῦ. '0 γὰρ ταύτας ὑπερβάς βλέπει τόν Ἰησοῦν τόνδζ οὐδενὶ τῶν κάτω μεταμορφούμενον, μεταμορφωθέντα ἔμπροσθεν αὑτοῦ. Φαίνεται γὰρ 6 Λόγος διαφόρους ἔχων μορφὰς, ἐκάστῳ ὡς χωρεῖ· καὶ τοῖς μὲν οὐκ ἔχει εἶδος, τοῖς δέ ὡραῖός ἐστι κάλλει. Τοῖς μὲν μὴ ἀναβαίνουσι διὰ τῶν ἐπαναβεβηκότων ἔργων, καὶ διʼ αὐτῶν ἐπὶ τὸ ὑψηλὸν τῆς σοφίας ὅρος, ἁπλούστερον νοεῖται, καὶ κατὰ σάρκα γινώσκεται. Τοῖς τελείοις θεολογεῖται, καὶ ἐν τῇ τοῦ Θεοῦ μορφῇ κατὰ τὴν γνῶσιν αὐτῶν θεωρεῖται, λάμπει δὲ καὶ τδ πρόσωπον αὐτοῦ ὡς 6 ἥλιος τοῖς τέκνοις φωτὸς καὶ ἡμέρας, δικαιοσύνης ἥλιος εἷναιφανερούμενος. Ἀλλὰ κα) τὰ ίμάτια αὐτοῦ τοῖς ἀναχθεῖσιν ὑπʼ αὑτοῦ είς τὸ ὑψηλὸν ὅρος φαίνεται λευκὰ ὡς τὸ φῶς· άπερ εἰσιν αἱ λέξεις, καὶ ἃ ἐνεδύσατο τῶν Εὑαγγελίων γράμματα, ιῖμαι δʼ ὅτι καὶ τὰ ἀπὸ τῆς Γραφῆς τῶν άποστόλων δηλούμενα. Ἐπὰν οὖν ἴδῃς τινὰ τὴνπερὶ τοῦ Ἰησοῦ θεολογίαν ἀκριβοῦντα, καὶ τὴν λέξιν τῶν Εὐαγγελίων πᾶσαν σαφηνίζοντα, μὴ ὄκνει τῷ τοιούτῳ φάσκειν, γεγονέναι τὰ ἱμάτια τοῦ Ἰησοῦ λευκὰ ὠς τὸ φῶς. Τῷ δʼ οὕτως ἰδόντι τὸν Ἰησοῦν ὀφθεῖεν ἂν Μωσῆς 6 νόμος, καὶ Ἠλίας 6 προφητικὸς λόγος, κοινολογούμενοι πρὸς τὸν Ἰησοῦν. '0 δὲ ἰδὼν τὴν Μωσέως δόξαν, νοήσας τὸν πνευματικὸν νόμον, ὡς ἐνα πρὸς τὸν Ἰησοῦν λόγον, καὶ τὴν ἐν τοῖς προφήταις ἐν μυστηρίῳ ἀποκεκρυμμένην σοφίαν, εἶδε Μωσῆν καὶ Ἠλίαν ἐν δόξῃ, ὅτε εἶδεν αὐτοὺς μετᾶ Ἰησοῦν. ### English translation (Claude) who are false yet promise truth, sees the Son of Man coming in his own kingdom. And if he sees him also setting forth his own things more clearly, he would see him with respect to his kingdom and his glory. Such a person would see in himself the kingdom of God having come in power; and he would see this as one no longer in any way ruled by sin, which reigns in the mortal body of those who sin, but always set under the King, the God of all things, whose kingdom is within us potentially, but actually, as Mark put it, "in power", within the perfect only. [Luke 9:28] Verse 28: "And it happened, about eight days after these words, that he took Peter and John and James and went up onto the mountain to pray." [Luke 9:29] Verse 29: "And as he prayed, the appearance of his face became different, and his clothing white, flashing like lightning." [Luke 9:30] Verse 30: "And behold, two men were talking with him, who were Moses and Elijah," [Luke 9:31] verse 31: "who, appearing in glory, spoke of his departure, which he was about to fulfil in Jerusalem." Such, then, is the event and the miracle of the transfiguration. But if one must speak a higher word: it is not without reason that Mark and Matthew say that after six days Jesus went up onto the mountain with the disciples. Since the whole world was made in six days, a perfect number, the one who goes beyond all the things of the world and looks only at what stands firm and is eternal, he is shown to have been taken along by Jesus after six days. For the one who has gone beyond these sees Jesus, who is transfigured for none of those below, transfigured before him. For the Word appears with different forms, to each as he has room to receive him: to some he has no form, to others he is beautiful in comeliness. To those who do not go up through lofty works, and by them to the high mountain of wisdom, he is understood more simply and known according to the flesh. To the perfect he is spoken of as God and contemplated in the form of God, according to their knowledge; and his face shines like the sun to the children of light and of day, as he is revealed as the Sun of righteousness. And his garments too appear white as the light to those whom he has led up onto the high mountain: these are the words and the letters of the Gospels, which he put on, and I think also what is made known in the writings of the apostles. When, then, you see someone treating the theology of Jesus with precision and making clear the whole text of the Gospels, do not hesitate to say that for such a person Jesus' garments have become white as the light. And to one who has seen Jesus in this way, Moses, the law, and Elijah, the prophetic word, would appear conversing with Jesus. The one who has seen the glory of Moses, understanding the spiritual law as one word with Jesus, and the wisdom hidden in mystery in the prophets, has seen Moses and Elijah in glory, when he saw them with Jesus. ### Scripture references - Mark 9:1: allusion, high confidence - Rom 6:12: allusion, high confidence - Luke 17:21: allusion, medium confidence - Luke 9:28: quotation, high confidence - Luke 9:29: quotation, high confidence - Luke 9:30: quotation, high confidence - Luke 9:31: quotation, high confidence - Mark 9:2: allusion, high confidence - Matt 17:1: allusion, high confidence - Isa 53:2: allusion, high confidence - Ps 45:2 (44:3 LXX): allusion, high confidence - 2 Cor 5:16: allusion, medium confidence - Phil 2:6: allusion, medium confidence - Matt 17:2: quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, medium confidence - 1 Thess 5:5: allusion, medium confidence - Rom 7:14: allusion, medium confidence - 1 Cor 2:7: allusion, high confidence ### Extrabiblical texts - Origen, Comm. Matt. 12 (Commentary on Matthew): echo, medium confidence ### Translation notes - "Sin, which reigns in the mortal body": Rom 6:12. "Within us": Luke 17:21. "After six days": Mark 9:2; Matt 17:1. "No form": Isa 53:2; "beautiful in comeliness": Ps 45:2 (44:3 LXX). "Known according to the flesh": 2 Cor 5:16. "The form of God": Phil 2:6. "Sun of righteousness": Mal 4:2 (3:20 LXX). "Children of light and of day": 1 Thess 5:5. "White as the light": Matt 17:2. "The spiritual law": Rom 7:14. "Wisdom hidden in mystery": 1 Cor 2:7. - This section closely resembles Origen, Commentary on Matthew 12 (on the transfiguration). ### Citation (SBL) Origen, Frag. Luc. 343 (PG 17:344a–344d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-343). ## Fragments on Luke, column 345 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-345 - Source: PG 17:345a–345d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The voice at the transfiguration makes law and prophets one with the Gospel, and the healings, especially of the moonstruck boy, are types of the healing of souls. ### Greek text Στίχ. λεʼ. Ka} φωνὴ ἐγένετο ἐκ τῆς νεφέλης, λ-ἐχέουσα· Οὖτός eam ό Υἱός μου d ’ἀγαπητόςαὑτοῦ ἀκούετε. Στίχ. λςʼ. Καὶ ἐν τῷ γενέσθαι τὴν φωνὴν, εὑρέθη Ἡ δὲ ὲκ τῆς νεφέλης φωνὴ τάχα μὲν Μωῡσεῖ καὶ Ἠλίᾳ. λέγειʼ Οὗτός ἐστι· τάχα δὲ καὶ τοῖς μαθηταῖς. ἿΙς ἀκούσαντες, καὶ ταύτην τὴν δόξαν μὴ φέροντες, ἔπεσον ἐπὶ πρόσωπον ταπεινωθέντες ὑπὸ τὴν κραταιὰν χεῖρα τοῦ Θεοῦ, σφόδρα φοβηθέντες, εἰδότες τὸ λεχθὲν πρὸς Μωῦσῆνο Οὐ γὰρ ὄψεται ἅνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται. Ἐπάραντες δὲ τοὺς ὀφθαλμοὺς, μόνον εἶδον τὸν Ἰησοῦν. Ἕν γὰρ, οἶμαι, γέγονε Μωσῆς 6 νόμος, καὶ Ἠλίας ἡ προφητεία, Ἰησοῦ τῷ Εὐαγγελίῳ. Καὶ οὐχ ὥσπερ ἦσαν πρότερον τρεῖς μεμενήκασι. Ταῦτα δέ μοι νόει μυστικώτερον. Πρὸς γὰρ τὸ ὑψηλὸν τοῦ γράμματος βούλημα, Matiiσῆς καὶ Ἠλίας ὀφθέντες ἐν δόξῃ, καὶ συλλαλήσαντες τῷ Ἰησοῦ, ἀπεληλύθασιν ὅθεν ἐληλύθεισαν. υῦδὲ γὰρ βλέπεται ὁ Ἰησοῦς λεχθῆναι τὰ τῆς δόξης αὐτοῦ· ἐβλάβησαν γὰρ ἂν οἱ ἀκούοντες, καὶ μάλιστα οἱ ὄχλοι, τὸν οὕτω δεδοξασμένον θεωροῦντες σταυρούμενον. Οὐ τοίνυν φθονήσαντες ἔκρυψαν, ἀλλʼ ὡς φοβηθέντες μὴ ἀπιστηθῶσι. Τότε οὖν ἀπήγγειλαν, μετά τὴν ἀνάληψιν, μετά τὴν τοῦ Πνεύματος παρουσίαν. Ὅτε γὰρ ἐπλήσθησαν παρρησίας, καὶ -Πνεύματος ἠξιώθησαν, καὶ τὴν ἀπὸ τῶν σημείων εἶχον φωνὴν συνηγοροῦσαν αὐτοῖς, καὶ πάντα ὅσα ἔλεγον, εὐπαράδεκτα ἦν. Σιτίχζ μβν, Ἐπετίμησε,δὲ ό Ἰησοῦς τῷ πνεύματι ξιξ) ἀκαθάρτῳ, καὶ idaea-0.:63» παῖδα, καϊὰπἔδωκεν αὖτὸν τῷ πατρὶ αὐτοῦ. Ἐπιβλεπτέον δὲ τούτοις ὑψηλότερον, καὶ σημειωτέον, ὅτι οἱ πάσχοντες,’ἦ οἱ τῶν πασχόντων oiκεῖοι, μετὰ τῶν ὄχλων εἰσὶν, ἐφʼ οὒς κάτεισιν 6 Ἰησοῦς ἀπὸ τῶν ὑψηλῶν, τά ὑπὲρ τούτους οἰκονομήσας, ἐπὶ τοῦ ὅρους ἀναβῆναι μὴ δυναμένους πρὸς αὐτὸν διά κατεχούσας τὰς ψυχὰς αὐτῶν νόσους, θεραπεύσων αὐτούς. Ἐξεταστέον δὲ ἐπὶ τίνων νοσημάτων οἱ πάσχοντες ἀξιοῦσι, πιστεύοντες περὶ τῆς αὐτῶν Osραπείας, ἢ αὐτοῦ, ἢ τοῦ κρασπέδου τοῦ ἱματίου ἁψάμενοι. Ἐπὶ τίνων δὲ ἀξιοῦσι περὶ αὐτῶν ἕτεροι· ὡς 6 ἑκατόνταρχος 6 περὶ παιδὸς, καὶ ὁ βασιλικὸς περὶ υἱοῦ, καὶ 6 ἀρχισυνάγωγος περὶ θυγατρόςο καὶ ἡΧαναναία, καὶ νῦν ὁ γονυπετῶν αὑτὸν ἄνθρωπος περὶ υἱοῦ σεληνιαζομένου. Καὶ πότε ἀφʼ ἑαυτοῦ ὁ Σωτὴρ μὴ ἀξιωθεὶς ἰᾶται· ὡς τὸν παράλυτον ἐπὶ τῇ προβατικῇ. Αὖται γὰρ, ἀλλήλων ἀπεξετασθεῖσαι, πολλά τῷ δυναμένῳ ἀκούειν τῆς ἐν μυστηρίῳ Θεοῦ κεκρυμμένης σοφίας παραστήσουσι δόγματα περί τε τῶν διαφόρων περὶ τὰς ψυχὰς συμπτωμάτων, καὶ περὶ τοῦ τρόπου τῆς θεραπείας αὐτῶν. Ὡς γὰρ πᾶσαν νόσον κειιὶ μαλακίαν, ἃς ὁ Χριστὸς ὲν τοῖς ὄχλοις πρὶν ἱὰσατο, ἀναφέρεις εὐλόγως ἐπὶ τὰ πάθη τὰ ὲν ταῖς ψυχαῖς, οὓτως τούτοις ἀναλογίζου τοῖς τε χωλοῖς καὶ κωφοῖς ἐξετασθῆναι καὶ τὰ περὶ τοῦ σεληνιαζομένου. Ἔστι γάρ τουτί τὸ πάθος ἐπιτιθέμενον μὲπ, ἓν τισιν ὥραις, ἀφιστέμενον δὲ ἐν πλείοσιν, ### English translation (Claude) [Luke 9:35] Verse 35: "And a voice came from the cloud, saying: This is my beloved Son; listen to him." [Luke 9:36] Verse 36: "And when the voice had come, [Jesus] was found [alone]." The voice from the cloud perhaps says "This is" to Moses and Elijah, and perhaps also to the disciples. Hearing it, and unable to bear this glory, they fell on their faces, humbled under the mighty hand of God, greatly afraid, knowing what was said to Moses: "For no one shall see my face and live." But lifting up their eyes they saw Jesus only. For Moses, the law, and Elijah, the prophecy, became, I think, one with Jesus, the Gospel; and they did not remain three, as they had been before. Understand these things more mystically. As for the lofty intention of the letter: Moses and Elijah, having appeared in glory and talked with Jesus, went back to where they had come from. Jesus is not seen to have wished the things of his glory to be told; for those who heard, and the crowds especially, would have been harmed, seeing one so glorified being crucified. So the disciples did not hide it out of envy, but because they feared they would not be believed. They announced it, then, after the ascension, after the coming of the Spirit. For when they were filled with boldness and were counted worthy of the Spirit, and had the voice of the signs pleading for them, everything they said was readily received. [Luke 9:42] Verse 42: "And Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father." One must look at these things more loftily, and note that those who suffer, or the relatives of those who suffer, are with the crowds, to whom Jesus comes down from the heights, after arranging what is above them, to heal those who cannot go up the mountain to him because of the diseases that hold their souls. One must examine in which illnesses the sufferers themselves ask, believing in their own healing, either asking him or touching the fringe of his garment; and in which others ask for them, as the centurion for his servant, the royal official for his son, the ruler of the synagogue for his daughter, the Canaanite woman, and now the man who kneels to him for his moonstruck son; and when the Saviour heals of his own accord without being asked, as the paralytic at the Sheep Pool. For these cases, compared with one another, will present many teachings to one able to hear the wisdom of God hidden in mystery, about the different afflictions of souls and the manner of their healing. For as you reasonably refer every disease and weakness that Christ healed among the crowds to the passions in souls, so in the same way consider, along with the lame and the deaf, the case of the moonstruck boy. For this affliction attacks at certain times, and leaves for longer periods, ### Scripture references - Luke 9:35: quotation, high confidence - Luke 9:36: quotation, high confidence - Luke 9:34: allusion, medium confidence - 1 Pet 5:6: allusion, high confidence - Exod 33:20: quotation, high confidence - Matt 17:6: allusion, high confidence - Matt 17:8: allusion, high confidence - Luke 9:42: quotation, high confidence - Luke 9:37: allusion, high confidence - Luke 8:44: allusion, medium confidence - Matt 8:5: allusion, medium confidence - John 4:46: allusion, medium confidence - Matt 15:22: allusion, medium confidence - Matt 17:14: allusion, high confidence - Matt 17:15: allusion, high confidence - John 5:2: allusion, medium confidence - 1 Cor 2:7: allusion, high confidence - Matt 4:23: allusion, medium confidence ### Extrabiblical texts - Origen, Comm. Matt. 13 (Commentary on Matthew): echo, medium confidence ### Translation notes - "Humbled under the mighty hand of God": 1 Pet 5:6. "No one shall see my face and live": Exod 33:20. The healings named: Matt 8:5–13; John 4:46–54; Luke 8:41–56; Matt 15:22–28; Matt 17:14–15; John 5:2–9. "Every disease and weakness": Matt 4:23. - "Moonstruck" translates σεληνιαζόμενος (Matt 17:15), the epileptic boy of Luke 9:38–42. - The comments on the transfiguration and on the moonstruck boy closely resemble Origen, Commentary on Matthew 12–13. ### Citation (SBL) Origen, Frag. Luc. 345 (PG 17:345a–345d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-345). ## Fragments on Luke, column 347 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-347 - Source: PG 17:348a–348d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The moonstruck boy pictures souls whose virtue waxes and wanes like the moon, healed only by the faith that moves mountains; the Son of Man is handed over by the Father, by Judas and by the devil. ### Greek text ἐν αῖς οὐδὲν διαφέρει ό πεπονθὼς ὑγιαίνων τε. Καὶ ψυχαὶ γοῦν τινες ὑγιαίνειν μὲν ὲν σωφροσύνῃ τάχα νομίζονται, καὶ βιοῦν ὡς ὁλόγος βούλεταγ εἶτα ἐσθʼ ὅτε καταπίπτουσιν ὑπὸ τῶν παθῶν ἀπὺ τοῦ έπηκέναι δοκεῖν..... περὶ τὴν ἀπάτην τοῦ αἰῶνος τούτου καὶ ταῖς λοιπαῖς ἐπιθυμίαις. Οὗτοι, πνευματικῶς εἰπεῖν, σεληνιάζονται, καταβαλλόμενοι ὑπὸ τῶν ὲν τοῖς ὲνδομυχοῦσι πάθεσι πνευματικῶν τῆς πονηρίας, πίπτουσιν είς τὸ πῦρ τῶν πυρώσεων· ἐνίοτε δὲ εἰς τὸ ὕδωρ, ὅτε ὁ βασιλεὺς πάντων τῶν ὲν τοῖς ὕδασι δρακόντων, καταβάλλων αὐτοὺς ἀπὸ τοῦ ἐλεύθερον δοκεῖν ἀναπνεῖν, ἐπὶ τὺ είκειν είς τά βάθη τῶν κυμάτων τῆς θαλάσσης τοῦ τῶν ἀνθρώπων βίου. Ταύτῃ τῇ διηγήσει συμβαλεῖται ἡμῖν ὁ λέγων ὲν τῇ Σοφίᾳ, περὶ μὲν τῆς τοῦ δικαίου όμαλότητος· Διήγησις εὐσεβοῦς διὰ παντὸς σοφία· περὶ δὲ τῶν ἀποδεδομένων '0 δὲ ἄφρων ὡς σελήνη ἀλλοιοῦται. Καὶ ἐστι κει) ἐν τοῖς τοιούτοις ίδεῖν ὁρμὰς συνεπισπᾶσθαι δυναμένας πρὸς ἔπαινον τοὺς μὴ ἐφιστάντας αὐτῶντῷ ἀνερματίστῳ, ὥστε είπεῖν ἂν οἱονεὶ πανσέληνον εἶναι ὲν αὐτοῖς, ἢ παρʼ ὀλίγον πανσέληνον. Ἰδοις δʼ ἂν πάλιν μιμούμενον τὸ δόξαν εἶναι ὲν αὐτοῖς φῶς· οὐχὶ φῶς ἡμερινὸν τυγχάνον, ἀλλά φῶς νυκτερινὸν, καὶ ἐπὶ τοσοῦτον λῆγον, ἕως μηδὲ δοκεῖν φῶς εἶναι ὲπιβλεπόμενον ὲν αὐτοῖς γένηται. El οὖν πᾶσα ψυχὴ ὑπʼ ἀγγέλῳ τέτακται, ὁ τοῦ σεληνιαζομένου πατὴρ ἂν οὗτος ἀξιῶν ὡς περὶ υἱοῦ τὸν Ἰησοῦν, ὡς μὴ δυνηθέντα ἀπὸ ὑποδεεστέρου λόγου τῶν μαθητῶν θεραπευθῆναι ὑπὸ τοῦ πάθους. Ἔστι δὲ ἄλαλον καὶ κωφὸν δαιμόνιον αἱ ἄλογοι πρὸς τὸ δοκοῦν καλὸν ὁρμαὶ, ὑπὸ τοῦ λόγου ἐκβαλλόμεναι, ἃς αὐτὸς ἐποίει ἀλόγῳ φορᾷ, νομιζόμεναι ὑπὸ τῶν βλεπόντων κατά λόγον ταῦτα πράττειν τῆς Ἰησοῦ διδασκαλίας. Δυσίατον δὲ τοῦτο τὸ πάθος, και ἰσχυρὸν δοκεῖ καλῶς πεπρᾶχθαιτά μὴ καλῶς, καὶ ἔστιν οῦτως ὲν τοῖς τοιούτοις μεγάλη ἡτοιαύτη ἐνέργεια, ὥστε ταύτην ὄρει παραβάλλεσθαι, δεομένη ἵνα μετατεθῇ ἀπὸ τοῦ πάσχοντος διά πάσης πίστεως τοῦ θεραπεύοντος. Ἔστι δὲ ἡ πᾶσα πίστις παραβαλλομένη κόκκῳ σινάπεως· ἐπεὶ ἐξουθενεῖται μὲν παρὰ τῶν ἀνθρώπων ή πίστις, καὶ βραχύτατόν ἐστι, καὶ εὐτελὲς εἶναι φαίνεται· τυχοῦσα δὲ γῆς ἀγαθῆς, τουτέστι ψυχῆς, γίνεται δένδρον μέγαθ ὥστε οὐδὲν μὲν τῶν ἀπτέρων, τά δὲ ἐπτερωμένα πνευματικῶς πετεινά τοῦ ούρανοῦ κατασκηνοῦν δύνασθαι ὲν τοῖς κλάδοις τῆς τοιαύτης πίστεως. Στίχ. μγ. Πάντων δὲθαυμαζόντων ἐπὶ πᾶσιν, of? ἐποίησεν ό Ἰησοῦς, εἷπε πρὸς τοὺς μαθητὰς αυτου. Στίχ. μδ. Θέσθε ὑμεῖς εἰςΔ τὰ (bra ὑμῶν τοὺς. λόγὸυξ τούτους. '0 γὰρ Υὶὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εὶς χεῖρας ἀνθρώπων. Ὑπὸ τίνος ἄρα μέλλει παραδίδοσθαι; '0 μὲν Ἀπόστολός φησι παραδεδόσθαι ὑπὸ τοῦ Θεοῦ τὸν Υίὸν, ὲκώς· "Oc γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλʼ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὑτὸν, ὑπὲρ ### English translation (Claude) during which the sufferer differs in no way from one who is healthy. So too some souls are perhaps thought to be healthy in self-control and to live as reason wishes; and then at times they fall under the passions, after seeming to have stood firm … in the deceit of this age and the other desires. These, speaking spiritually, are moonstruck: thrown down by the spiritual forces of wickedness in the passions that lurk within, they fall into the fire of burnings; and sometimes into the water, when the king of all the dragons in the waters throws them down from seeming to breathe freely, so that they sink into the depths of the waves of the sea of human life. The one who speaks in Wisdom will help us with this account, saying of the steadiness of the righteous, "The discourse of the godly is always wisdom," and of those described here, "But the fool changes like the moon." In such people one may see impulses that can draw to praise those who do not notice their instability, so that one might say there is, as it were, a full moon in them, or nearly full. But again you would see the light that seemed to be in them as a mere imitation: not daylight, but night light, and waning until it no longer even seems to be light when one looks for it in them. If, then, every soul is placed under an angel, this father of the moonstruck boy may be the angel, asking Jesus as for his son, since the boy could not be healed of his affliction by the lesser word of the disciples. And the mute and deaf demon is the irrational impulses toward what seems good, cast out by the Word; it produced them by an irrational motion, while those who saw them thought they were acting according to the reason of Jesus' teaching. This affliction is hard to cure and strong: the belief that what was not done well was done well. In such people this working is so great that it is compared to a mountain, which needs to be moved from the sufferer by the whole faith of the one who heals. And the whole faith is compared to a mustard seed, since faith is despised by people, is very small and appears cheap; but when it finds good earth, that is, a soul, it becomes a great tree, so that, while no wingless creature can, the spiritually winged birds of heaven can nest in the branches of such faith. [Luke 9:43] Verse 43: "And while all were marvelling at all that Jesus did, he said to his disciples," [Luke 9:44] verse 44: "Put these words into your ears: for the Son of Man is about to be handed over into the hands of men." By whom, then, is he to be handed over? The apostle says that the Son was handed over by God, saying: "He who did not spare his own Son, but handed him over for us all"; for ### Scripture references - Eph 6:12: allusion, high confidence - Matt 17:15: allusion, high confidence - Ps 74:13 (73:13 LXX): allusion, low confidence - Matt 18:10: allusion, low confidence - Luke 9:40: allusion, high confidence - Mark 9:25: allusion, high confidence - Matt 17:20: allusion, high confidence - Matt 13:31: allusion, high confidence - Matt 13:32: allusion, high confidence - Luke 9:43: quotation, high confidence - Luke 9:44: quotation, high confidence - Rom 8:32: quotation, high confidence ### Extrabiblical texts - Sir 27:11 (Sirach): quotation, high confidence - Origen, Comm. Matt. 13 (Commentary on Matthew): echo, medium confidence ### Translation notes - "The discourse of the godly is always wisdom … the fool changes like the moon": Sir 27:11, called "Wisdom" here. - "Spiritual forces of wickedness": Eph 6:12. Fire and water: Matt 17:15. "The king of all the dragons in the waters": compare Ps 74:13 (73:13 LXX) and Job 41:34. "Every soul is placed under an angel": compare Matt 18:10. The mustard seed and moving mountains: Matt 17:20; 13:31–32. The mute and deaf spirit: Mark 9:25. "He who did not spare his own Son …": Rom 8:32. - Several words are garbled ("after seeming to have stood firm" is translated by sense). Migne's footnote (proposing δυνηθέντος) and a footnote marker, leaked into the end of the section, have been removed. - This section closely resembles Origen, Commentary on Matthew 13. ### Citation (SBL) Origen, Frag. Luc. 347 (PG 17:348a–348d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-347). ## Fragments on Luke, column 349 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-349 - Source: PG 17:349a–349d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was handed over by the Father in love, by Judas in malice and by the devil, and by his death destroyed death; the call to follow him comes when the "father", the devil, has died to us. ### Greek text ὅλου τοῦ κόσμου πεισόμενον, ἵνα ἄρῃ αὐτοῦ τὴν ἁμαρτίαν· ἐρεῖς δὲ καὶ ὑπὸ τοῦ διαβόλου παραδεδόσθαι αὑτὸν, ύςρζ 06 παραδίδονται τοῖς αἰχμαλωτεύσασι τὰ ζεύγη καὶ οἱ ὄνοι τοῦ Ἰὼβ, εἶτα τοῖς ἱππεῦσιν αἱ κάμηλοι, τῷ πυρὶ τὰ πρόβατα, τῷ ἐξ ἐρήμου πνεύματι αἱ τούτου θυγατέρες καὶ οἱ υἱοί. Ἔστω οὖν πρῶτον ὑπὸ τοῦ Πατρὸς παραδεδομένος 6 Υἱὸς είς χεῖρας ἀνθρώπων εἶτα ὑπὸ τοῦ Ἰούδα, εἰς ὃν μετά τὸ ψωμίον εἰσῆλθεν 6 Σατανᾶς ἀρχικώτερον τοῦ Ἰούδα παραδιδοὺς αὐτόν. Ἀλλʼ 6 μὲν Πατὴρ τοῦ ἰδίου Υίοῦ οὐκ ἐφείσατο φιλανθρωπίᾳ τῇ πρὸς ἡμᾶς καὶ χρηστότητι· 6 δὲ Ἰούδας μοχθηρίᾳ προαιρέσεως. Θανατωθεὶς δὲ, τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, ἦτοι τῆς ἁμαρτίας, διάβολον κατήργησε. Θάνατος γὰρ ἡ ἁμαρτία κυρίως, κατά τό· Ψυχὴ ἁμαρτάνουσα, αὑτὴ ἀποθανεῖται. Kal οἱ μὲν αρχοντες παρἐστησαν κατὰ τοῦ-Χριστοῦ, ἡμεῖς δὲ ὠφεληθέντες τῷ ἐκεῖνον ἀπεκτάσθαι, φαμὲν τό· Διαρρήξωμεν τοὺς δεσμοὺς αὐτῶν. Σύμμορςροι γὰρ γεγονότες τῷ θανάτῳ τοῦ Χριστοῦ, οὐκέτι ἐσμὲν ὑπὸ τοὺς δεσμοὺς τῶν ἐναντίων· ἀλλʼ αὐτοὶ μᾶλλον ἐκτελῶν-ται παρὰ τοῦ κατοικοῦντος ὲν οὐρανοῖς Πατρός, καὶ ὑπὸ τοῦ Κυρίου μυκτηρίζονται. Ἀναστὰς γὰρ συμμόρφους ἡμᾶς πεποίηκε καὶτῆς αὑτοῦ ἀναστάσεως, οὐκέτι καθεζομένους ὲν σκότει καὶ σκιᾷ θανάτου, διὰ τὸ ἀνατεῖλαι ἐφʼ ἡμᾶς φῶς τοῦ Θεοῦ. Στίῃμζηι Ἐγένετο δὲ πορευομένοψ αὐτῶν ἐν τῇ όδῷ, εἶπέ τις πρὸς αὖτόνῖ Ἀκολουθήσω σὸὶ ὅπου ἐὰν ἀπέρχῃ Κύριε. Στίχ. νηκῄ καὶεῖπεν αὐτῷ ό Ἰησοῦςο Al ἀλώπεκες ξωλεοὺς ἔχουσι, καὶ τὰ facta}. τοῦ ρύφατοῇ ἔχουσι κατασκηνώσειςο ὀ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. El μὲν οὖν ἕτοιμος εἶ αὐτὸς ὁμοίως ἐμοὶ οὐκ ἔχον· τι ποῦ τὴν κεφαλὴν κλῖναι, αἱρήσῃ διά τὴν ἐμὴν διδασκαλίαν τὸ ἀκατάστατον ἐνταῦθα ἐλπίδι τῆς τῶν οὐρανῶν βασιλείας, ἐπʼ οὐδενὶ τὴν ἀνάπαυσιν ἐνταῦθα μή προσδοκῶν, ἀλλʼ έν τῷ μέλλοντι. Οἱ γὰρ ἐμοὶ μα.. θηται, δικαιοσύνην ἀσκοῦντες, ὲν τῷ κόσμῳ τούτῳ θλίψιν ἕξουσισ πονηροὶ δὲ καὶ γόητες, ἀλώπεξι καὶ πετεινοῖς ούρανοῦ παραβαλλόμενοι, ὲν τῷ βίῳ τούτῳ προκόψουσι πλανῶντες καὶ πλανώμενοι. Ὑψηλότερον δέʼ Ὅτε ἐτεθνήκει τῷ νεανίσκῳ 6 πατὴρ καὶ ἦν νεκρὸς, τότε ἀπὸ τοῦ Ἰησοῦ ἐκλήθη. Νομιστέον δὲ, ὅτι, ῶσπερ 6 κόσμος Παύλῳ ἐσταύρωται καὶ νεκρὸς ἦν, ἐπεὶ τεθνήκει αὐτῷ τά τοῦ κόσμου πράγματα, μηκέτι αύτά σκοποῦντιὼς βλεπόμενα καὶ πρόσκαιρα· οὕτως ἑκάστῳ δικαίῳ τέθνηκε 6 διάβολος, ὅστις αὒτῷ ἔζη ἁμαρτάνοντι. Πᾶς γὰρ ό ποιῶν τὴν ἀμαρτίαν ἐκ τοῦ διαβόλου γεγέννηταιο παντὶ δὲ ἁμαρτάνοντι καὶ σκοποῦντι τά τῇδε ζῇ 6 πονηρὸς πατήρ. Παντὶ δὲ, ᾧ τέθνηκε 6 πονηρὸς, λέγοιτʼ ἂν ὑπὸ τοῦ Χριστοῦ τὸ, Ἀκολούθει μοι. Καὶ τάχα τοιοῦτόν ἐστι-μυστικῶς νοούμενον τὸ δεῖν μισεῖσθαι ὑφʼ ἡμῶν τὸν πατέρα, εί μέλλοιμεν ἄξιοι ἔσεσθαι τοῦ Ἰησοῦ. Τὸ δὲ, Τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκροὺς, ἀλληγορεῖται μόνον. Θάπτουσι γάρ πως νεκροὶ τοὺς ἑαυτῶν νεκροὺς ἐν ἑαυτοῖς, τάφοι καὶ μνημεῖα ### English translation (Claude) the whole world, he who was to suffer, so that he might take away its sin. And you will say that he was also handed over by the devil, as Job's yokes of oxen and his asses were handed over to the raiders, then the camels to the horsemen, the sheep to the fire, and his daughters and sons to the wind from the desert. Let the Son, then, be handed over first by the Father into the hands of men; then by Judas, into whom Satan entered after the morsel, handing him over more fundamentally than Judas. But the Father did not spare his own Son out of love for humankind and kindness toward us; Judas, out of the wickedness of his choice. And once put to death, he destroyed the one who has the power of death, that is, of sin: the devil. For sin is death in the proper sense, as in "The soul that sins, it shall die." And the rulers set themselves against Christ; but we, who have benefited from his being killed, say: "Let us burst their bonds." For having been conformed to the death of Christ, we are no longer under the bonds of the enemies; rather they are laughed to scorn by the Father who dwells in heaven and mocked by the Lord. For by rising he has made us conformed to his resurrection too, no longer sitting in darkness and the shadow of death, because the light of God has dawned on us. [Luke 9:57] Verse 57: "And as they were going on the way, someone said to him: I will follow you wherever you go, Lord." [Luke 9:58] Verse 58: "And Jesus said to him: The foxes have holes, and the birds of heaven have nests; but the Son of Man has nowhere to lay his head." If, then, you are ready, like me, to have nowhere to lay your head, you will choose, because of my teaching, to have no settled place here, in hope of the kingdom of heaven, expecting rest in nothing here but in the age to come. For my disciples, practising righteousness, will have tribulation in this world; but the wicked and the sorcerers, compared to foxes and birds of heaven, will prosper in this life, deceiving and being deceived. More loftily: [Luke 9:59] when the young man's father had died and was dead, then he was called by Jesus. We must think that, just as the world had been crucified to Paul and was dead, since the things of the world had died to him and he no longer looked at them as things seen and temporary, so to each righteous person the devil has died, who lived for him while he was sinning. For "everyone who commits sin is of the devil"; and for everyone who sins and looks to the things here, the evil father is alive. But to everyone for whom the evil one has died, Christ might say: "Follow me." And perhaps such is the mystical meaning of the saying that we must hate our father if we are to be worthy of Jesus. [Luke 9:60] And "Let the dead bury their own dead" is to be taken only as allegory. For in a way the dead bury their own dead within themselves, becoming tombs and monuments. ### Scripture references - John 1:29: allusion, high confidence - Job 1:14: allusion, high confidence - Job 1:19: allusion, high confidence - John 13:27: allusion, high confidence - Rom 8:32: quotation, high confidence - Heb 2:14: quotation, high confidence - Ezek 18:4: quotation, high confidence - Ps 2:2: allusion, high confidence - Ps 2:3: quotation, high confidence - Ps 2:4: allusion, high confidence - Rom 6:5: allusion, high confidence - Phil 3:10: allusion, medium confidence - Luke 1:79: allusion, high confidence - Luke 9:57: quotation, high confidence - Luke 9:58: quotation, high confidence - John 16:33: allusion, medium confidence - 2 Tim 3:13: allusion, high confidence - Luke 9:59: allusion, high confidence - Gal 6:14: allusion, high confidence - 2 Cor 4:18: allusion, medium confidence - 1 John 3:8: quotation, high confidence - Luke 14:26: allusion, high confidence - Luke 9:60: quotation, high confidence ### Translation notes - "That he might take away its sin": John 1:29. Job's losses: Job 1:14–19. Satan entering Judas after the morsel: John 13:27. "The one who has the power of death": Heb 2:14. "The soul that sins, it shall die": Ezek 18:4. "Let us burst their bonds" and the Father's laughter: Ps 2:2–4. "Conformed to his death … to his resurrection": Rom 6:5; Phil 3:10. "Darkness and the shadow of death": Luke 1:79. "Tribulation in this world": John 16:33; "deceiving and being deceived": 2 Tim 3:13. "The world crucified to me": Gal 6:14. "Things seen and temporary": 2 Cor 4:18. "Everyone who commits sin is of the devil": 1 John 3:8. Hating one's father: Luke 14:26. - "Laughed to scorn" reads ἐκγελῶνται (Ps 2:4), garbled in the scan. ### Citation (SBL) Origen, Frag. Luc. 349 (PG 17:349a–349d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-349). ## Fragments on Luke, column 351 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-351 - Source: PG 17:352a–352b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sending of disciples two by two follows a pattern from Moses and Aaron onward, and cities that reject the apostles have the broad streets of the road to destruction. ### Greek text ενόμενοι. Τἐλεον δὲ καταλείπει τὸν νεκρὸν, καὶ οὐδαμῶς ἐτι αὑτοῦ ἅπτεται 6 πειθόμενος τῷ ’1ησοῢʼ οἶδε γὰρ, ὡς 6 ἁπτόμενος νεκροῦ μολύνεται. Ἀλλʼ 6 μὲν Λουκᾶς ταῦτα περὶ τῶν εὐδοκιμωτέρων φησίν· 6 δὲ Μάρκος λέγει, ὅτι παρακωλεσάμενος τοὺς δώδεκα, ἀπέστειλεν ἀνά δύο δύο, δοὺς αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων. Τοῦτο δὲ, ἀνὰ. δύο ὑπηρετεῖσθαι τῷ λόγῳ βουλήματι Θεοῦ, ἔοικεν εἶναι ἀρχαῖον ἀπὸ Μωσέως καὶ Ἀαρὼν, ἐν τῷ ἐξελθεῖν τὸν λαὸν ἐκ τῆς Αἰγύπτου. Ἐξήγαγε γὰρ τὸν Ἰσραὴλ 6 Θεὸς ἐν χειρὶ Μωσέως καὶ Ἀαρών. Καὶ Ἰησοῦς δὲ 6 τοῦ Ναυῆ, καὶ Χαλὲβ 6 τοῦ ἰεφονῆ, oi. ἀμφότεροι ὁμονοήσαντες κατέστειλαν τὸν λαὸν παρἀμφότεροι προεφήτευσν ὲν τῇ σκηνῇ ὀμονοήσαντες. Ἀλλὰ καὶ ὕστερον Παῦλον καὶ Βαρνάβαν ἐξαπέστειλεν είς τὰ ἔθνη, καὶ παραδείγματε οἱ τοιοῦτοι ἦσαν “ τῶν συμφωνούντων δύο ἐπὶ τῆς γῆς. Ἐφαρμόσει δὲ τούτοις καὶ τό· Ἀδελφὸς ὑπὸ ἀδελφοῦ βοηθούμενος, ὡς πόλις ὀχυρά καὶ τό· Ἀγ-αθοί οἱ δύο ὑπὲρ τὸν ἕνα. Τὸ δὲ κατὰ δύο τετάχθαι καὶτοὺς δώδεκα ὲμφαίνει ἐν τῷ καταλόγῳ αὐτῶν 6 Ματθαῖος, κατὰ συζυγίαν αὐτοὺς τάξας. Ὥσπερ δὲ 6 γεωργὸς ζεῦγος βοῶν κατέχων ἐργάζεται τὴν γῆν, οὕτως 6 Κύριος δύο δύο ἀποστόλους ζεύξας ἀπέστειλεν αὐτοὺς, μετʼ αὐτῶν ἐργαζόμενος τὴν γῆν τῶν ἀκουόντων ὲν ἀληθείᾳ καὶ πιστευόντων. ΚΕΦ. I'. . Em δʼ.ar ςερειιν εισέρκησθεο ῖιαι μὴ δεχοηαιξύμᾶς, ἐξελθόντες είς τὰς πλατείας Στίχὶ, ἰαί. [gul τόν κογιορτὸν, τόννκολίληθέγξα ήῖιῐν ἐκ τῆς πόλεως ὑμῶν, ἀπομαξόμεθα ὑμῖν Τῶν γὰρ ἁμαρτημάτων ὑμῶν 6 κονιορτὸς δικαίως ἂν είς ὑμᾶς ἐπανέλθῃ. Ἀπλούστερον δέʼ Βούλετα. τὸ, Ἑκτινάξατε τὸν κονιορτὸν, ἢ ὥστε δεῖξαι, ὅτι οὐδὲν ἔλαβον παρʼ αὐτῶν, ἢ ὥστε είς μαρτύριον αὺτοῖς γενέσθαι τῆς μακρᾶς ὁδοιπορίας, ἢν ἐστείλατο διʼ αὐτούς. Παρατήρει δὲ, ὅτι αἱ μὴ παραδεχόμεναι τοὺς ἀποστόλους καὶ τὴν ὑγιῆ διδασκαλίαν πόλεις, ἔχουσι πλατείας ο ἀναλόγως τῇ πλατείᾳ ἠ πύλη. καὶ εὐρύχωρος ἠ ὁδός ἡ ἀπάγουσα είς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ ἐρχόμενοι διʼ αὐτῆς. Στηά in?. Ἐγένεῖτῖ. δέ ἐν τῷ, πορεύεσθαιβῠτρὺξε 2£izi αὐτὸς ἐίσῆλθεν είς κῴμηὶ· ard. Γονὴ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτόν είς τὸν οἷκον αὐτῆς. Στίχ. λθʼ. Καὶ τῇδε ἦν ἀδελφὴ καλουμένηΜαρΙαὶ ἦ, καί παραῖιαθίὶγασα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, ἤκουε τὸν λόγον αὑτοῦ. Στίχ. μʼἶ Ἡ δὲ Μάρθα περιεσπάσαζο περὶ-πολλʼἢνῖ διακονίαν. Ἕπιστᾶσα δὲ εἶπεν ί Κύριε, οὗ μέλει σο-ε· ὅτι 11 ἀδελείή μου μόνη κατελίπε ἓιιιᾶιονεῐν; Εἰπὲ οὖν αὐτῇ, ἵνα μοι συναντιλὰ- νῖκαι. Στίζ,1 μαʼ. Ἀποκριθεὶς δε εἶπες όνἸησοῦς Μάρρξι. Μάρθα, μεριμνᾷς ita! τυρβάζῃ περὶ πολλὰ ἑνός δέ ἐστι χρεία. ### English translation (Claude) Completely, then, the one who obeys Jesus leaves the dead man behind and no longer touches him at all; for he knows that whoever touches a corpse is defiled. [Luke 10:1] Luke says these things about the more approved disciples; Mark says that calling the twelve to him he sent them out two by two, giving them authority over unclean spirits. This serving of the word two by two, by the will of God, seems to be ancient, going back to Moses and Aaron when the people went out of Egypt: for God brought Israel out by the hand of Moses and Aaron. And Joshua son of Nun and Caleb son of Jephunneh, both of one mind, calmed the people; … both prophesied in the camp, of one mind. And later too he sent out Paul and Barnabas to the nations; and such men were examples of "two agreeing on earth." These sayings will also fit them: "A brother helped by a brother is like a strong city," and "Two are better than one." That the twelve too were arranged two by two Matthew shows in his list, setting them out in pairs. And just as a farmer works the land with a yoke of oxen, so the Lord, yoking the apostles two by two, sent them out, working with them the land of those who hear in truth and believe. [Luke 10:10] Chapter 10, verse 10: "Into whatever city you enter and they do not receive you, go out into its streets" [Luke 10:11] (verse 11) "and say: Even the dust of your city that clings to us we wipe off against you." For the dust of your sins would justly come back upon you. More simply: "Shake off the dust" means either to show that they received nothing from them, or to serve as a testimony against them of the long journey they made for their sake. Notice that the cities that do not receive the apostles and the sound teaching have broad streets, corresponding to the broad gate and the wide road that leads to destruction, and many are those who go through it. [Luke 10:38] Verse 38: "And as they went on their way, he entered a village; and a woman named Martha received him into her house." [Luke 10:39] Verse 39: "And she had a sister called Mary, who also sat at the feet of Jesus and listened to his word." [Luke 10:40] Verse 40: "But Martha was distracted with much serving. And she came up and said: Lord, do you not care that my sister has left me to serve alone? Tell her, then, to help me." [Luke 10:41] Verse 41: "And Jesus answered and said to her: Martha, Martha, you are anxious and troubled about many things; but one thing is needed." ### Scripture references - Num 19:11: allusion, high confidence - Luke 10:1: allusion, high confidence - Mark 6:7: allusion, high confidence - Ps 77:20 (76:21 LXX): quotation, high confidence - Num 14:6: allusion, high confidence - Num 11:26: allusion, medium confidence - Acts 13:2: allusion, high confidence - Matt 18:19: quotation, high confidence - Prov 18:19: quotation, high confidence - Eccl 4:9: quotation, high confidence - Matt 10:2: allusion, high confidence - Luke 10:10: quotation, high confidence - Luke 10:11: quotation, high confidence - Matt 10:14: allusion, medium confidence - Matt 7:13: allusion, high confidence - Luke 10:38: quotation, high confidence - Luke 10:39: quotation, high confidence - Luke 10:40: quotation, high confidence - Luke 10:41: quotation, high confidence - Luke 10:42: quotation, high confidence ### Translation notes - Defilement by a corpse: Num 19:11. "Sent them out two by two": Mark 6:7. "By the hand of Moses and Aaron": Ps 77:20 (76:21 LXX). Joshua and Caleb: Num 14:6–9. The words naming the two who prophesied in the camp are lost in the scan; Eldad and Medad (Num 11:26) are meant. Paul and Barnabas: Acts 13:2. "Two agreeing on earth": Matt 18:19. "A brother helped by a brother …": Prov 18:19 (Septuagint). "Two are better than one": Eccl 4:9. Matthew's list in pairs: Matt 10:2–4. The broad gate: Matt 7:13. ### Citation (SBL) Origen, Frag. Luc. 351 (PG 17:352a–352b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/335/#p-351). ## Fragments on Luke, column 353 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-353 - Source: PG 17:353a–353d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Martha and Mary stand for action and contemplation, or for Jewish and free believers; the Lord's Prayer and the parable of the friend at midnight are expounded. ### Greek text Στίχ. μεʼ. Μαρία δὲ τὴν ἀγαθὴν μερίδαΔ ἐξελέξάτὸ, ἥτις οὐκ ἀφαιρεθήσεται ἀπʼ αὐτῆς. Εἰς μὲν οὖν τὸ, Ἐνός ἐστι χρεία, τὸ Ἀγαπήσεις, χρήσιμον, τὸν πλησίον σου ὡς ἑαυτόν· εἰς δὲ τὸ, Ὀλίγων ἐστὶ χρεία, παραθήσεις τό· Οὺ κλέψεις, σὺ ψευδομαρτυρήσεις, καὶ εί τι ἄλλο ὁμοίως εἴρηται. Ἑκλάβῃ δὲ Μάρθαν μὲν εἰς τὴν πρᾶξιν, Μαρίαν δὲ εἰς τὴν θεωρίαν. Ἦ τὴν μὲν εἰς "H Μάρθαν μὲν εἰς τοὺς ὲκ περιτομῆς πιστεύσαντας καί φυλάττοντας Ἰουδαϊκῶς τὰ τοῦ νόμου, Μαρίαν δὲ τοὺς τούτων ἀπηλλαγμένους, καὶ μόνοις τοῖς Ἰησοῦ ποσὶ προσκαθεζομένους. Διαφόρως γὰρ ἐπιβάλλων, εὑρήσεις Μάρθαν μὲν σωματικωτέραν, καὶ περὶ πολλὰ είλουμένην, Μαρίαν δὲ τῇ θεωρίᾳ μόνῃ, καὶ τοῖς πνευματικοῖς προσ-ανέχουσαν. Esix; βʼ. Πᾴζερ ἡμῶν, -ό τοῖς -ορἱανοιῖςς ἁγιασθήτω τὸ ὄνομά σου · ἐλθέτω ἡ,βασιλεία σου. Οἶμαι δὲ, ὅτι οὐδεὶς λέγοι τῷ Θεῷ τὸ Πάτερ, μὴ πεπληρωμένος τοῦ τῆς υἱοθεσίας πνεύματος· καὶ Υἱὸς δοξάζων Πατέρα λέγοι ἂν Πάτερ· φυλάξας δὲ τὴν ἐντολὴν, τὴν λέγουσαν · Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ Πατρὸς ὑμῶν, τοῦ ἐν τοῖς οὐρανοῖς. Ἐλθέτω ἡ,βασιλεία σου, ’Ἰνα καταργηθῇ μὲν πᾶσα ἀρχὴ καὶ ἐξουσία καὶ δύναμις, ἔτιδὲ καὶ πᾶσα βασιλεία τοῦ κόσμου, καὶ ή βασιλεύουσα ὲν τοῖς θνητοῖς ήμῶν σώμασιν ἁμαρτία· πάντων δὲ τούτων βασιλεύσῃ,ὁ Θεός. Στίχ. γʼ. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου. ’Δναγκαίως δὲ καὶ τὸ καθʼ ἡμέραν πρόσκειται. Οίονεὶ γὰρ ὲπισκευαστή ἐστιν ἡμῶν ή ζωὴ ἡ ἀληθινὴ, ἵνα κατὰ Θεὸν ζήσῃ ὁ ἔσω ἄνθρωπος. Στίχ. εʼ, ςʼ, ζʼ. Τὸ μὲν οὖν, Τίς ἐξ ὑμῶν, πρὸς τοὺς μαθητὰς λέγεταιο τὸ δὲ, ἕξει φίλον, ἵνα εἴπῃ τὸν Θεὸν φίλον τυγχάνοντα τοῖς ἁγίοις, ὡς Μωῦσῇ καὶ τῷ Ἀβραάμ. Τάχα δὲ καὶ μεσονύκτιον ὁ συνεσταλμένος οὗτός ἐστι καιρὸς τοῦ βίου, ὅτε ὀλοθρευτὴς εἰσέρχεται είς πᾶσαν οἰκίαν τῆς ὲν κόσμῳ Αἰγύπτου, ἔνθα μὴ κέχρισται ἡ φλιὰ τῷ τοῦ Χριστοῦ αἵματι. Αίτεῖ δὲ ὁ μαθητὴς τὸν φίλον τρεῖς ἄρτους, βουλόμενος θρέψαι τῇ περὶ Τριάδος θεολογίᾳ τὸν γενόμενον πρὸς αὑτὸν ἀπὸ τῆς ὁδοῦ, καθά φησινʼ Ἐκτύς ἐμοῦ οὺ δύνασθε ποιῆσαι οὐδέν. Ἀλλά πῶς ἀποκρίνεται ἔσωθεν ὁ φίλος λέγων· Μή μοι κόπον πάρεχε; Ζητήσεις δὲ, μήποτε οἱ κοπιῶντες καὶ πεφορτισμένοι τοὺς ἑαυτῶν κόπους παρέχωσι τῷ Σωτῆρι. Διὸ τὰς ἀσθενείας ἡμῶν φέρει, καί περὶ ἡμῶν ὀδυνᾱται. Ἦ ὥσπερ τῷδε μὴ ὑπνοῖ 6 Θεὸς, ἄλλῳ δὲ ἁμαρτάνοντι ὀργίζεσθαι λέγεταιʼ οὕτω καὶ κόπον ἔχειν ἀπὸ τοῦ παρέχοντος αύτῷ. Σὺ δὲ δρα, εί ἄρτος μὲν ή ἀναγκαία τῆς ψυχῆς ### English translation (Claude) [Luke 10:42] Verse 42: "Mary has chosen the good part, which will not be taken away from her." For "One thing is needed," the saying "You shall love your neighbour as yourself" is useful; for "Few things are needed" you will set beside it "You shall not steal, you shall not bear false witness," and anything else said in the same way. You may take Martha for action, Mary for contemplation. Or Martha for those from the circumcision who believed and keep the precepts of the law in a Jewish way, and Mary for those who are freed from these and sit at the feet of Jesus alone. For if you approach it in different ways, you will find Martha more bodily and occupied with many things, and Mary devoted to contemplation alone and to spiritual things. [Luke 11:2] Verse 2: "Our Father in heaven, hallowed be your name; your kingdom come." I think that no one would say "Father" to God unless he were filled with the spirit of adoption. The Son, who glorifies the Father, would say "Father"; and so would one who has kept the commandment that says, "Love your enemies, pray for those who persecute you, so that you may become sons of your Father in heaven." "Your kingdom come": that every rule and authority and power may be abolished, and moreover every kingdom of the world and the sin that reigns in our mortal bodies, and that God may reign over all these. [Luke 11:3] Verse 3: "Give us our daily bread." "Each day" is necessarily added; for our true life needs repair, as it were, so that the inner man may live according to God. [Luke 11:5–7] Verses 5, 6, 7: "Which of you" is said to the disciples; "will have a friend", so that he may call God a friend to the saints, as to Moses and to Abraham. And perhaps midnight is this short span of life, when the destroyer enters every house of the Egypt in the world where the doorpost has not been anointed with the blood of Christ. The disciple asks the friend for three loaves, wishing to nourish with the theology of the Trinity the one who has come to him from the road, as he says: "Apart from me you can do nothing." But how does the friend answer from within, saying, "Do not trouble me"? You will inquire whether those who labour and are burdened hand over their troubles to the Saviour; that is why he bears our weaknesses and suffers pain for us. Or else, just as God does not sleep for this one but is said to be angry with another who sins, so he has trouble from the one who gives it to him. But consider whether bread is the necessary food of the soul ### Scripture references - Luke 10:42: quotation, high confidence - Luke 10:41: allusion, high confidence - Mark 12:31: quotation, high confidence - Exod 20:15: quotation, high confidence - Exod 20:16: quotation, high confidence - Luke 10:39: allusion, high confidence - Luke 11:2: quotation, high confidence - Rom 8:15: allusion, high confidence - Matt 5:44: quotation, high confidence - Matt 5:45: quotation, high confidence - 1 Cor 15:24: allusion, high confidence - Rom 6:12: allusion, high confidence - Luke 11:3: quotation, high confidence - Eph 3:16: allusion, medium confidence - Luke 11:5: quotation, high confidence - Luke 11:6: allusion, high confidence - Luke 11:7: quotation, high confidence - Exod 33:11: allusion, medium confidence - Jas 2:23: allusion, medium confidence - Exod 12:23: allusion, high confidence - John 15:5: quotation, high confidence - Matt 11:28: allusion, high confidence - Isa 53:4: allusion, high confidence - Ps 121:4 (120:4 LXX): allusion, medium confidence ### Extrabiblical texts - Origen, Or. 22 (On Prayer): echo, low confidence ### Translation notes - Luke 10:41–42 had the variant "few things are needed, or one"; the comment explains both. "You shall love your neighbour": Lev 19:18; Mark 12:31. "You shall not steal …": Exod 20:15–16. - "The spirit of adoption": Rom 8:15. "Love your enemies …": Matt 5:44–45. "Every rule and authority and power": 1 Cor 15:24. "Sin that reigns in our mortal bodies": Rom 6:12. "The inner man": Eph 3:16. God as friend of Moses and Abraham: Exod 33:11; Jas 2:23. The destroyer and the blood on the doorpost: Exod 12:23. "Apart from me you can do nothing": John 15:5. "Those who labour and are burdened": Matt 11:28. "He bears our weaknesses": Isa 53:4 (Matt 8:17). God does not sleep: Ps 121:4 (120:4 LXX). - The reading of Martha as Jewish believers is translated as written. The comments on the Lord's Prayer may be compared with Origen, On Prayer 22–27. ### Citation (SBL) Origen, Frag. Luc. 353 (PG 17:353a–353d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-353). ## Fragments on Luke, column 355 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-355 - Source: PG 17:356a–356d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gives the soul its needed bread and relish of learning, never stones or snakes; Zacharias, by one tradition, was killed for defending Mary's virginity. ### Greek text εν γνώσει τροφὴ, ἦς ἄνευ οὐκ ἔστι σώζεσθαι οἷον 6 περὶ τοῦ, πῶς βιωτέον ἀκριβὴς λόγος · ἰχθὺς δὲ ἢ οἷον ὄψον φιλομάθεια· οἷον τὸ εἰδέναι σύστασιν κόσμου, ἐνέργειαν στοιχείων, ἀρχὴν xa‘. τέλος καὶ μεσότητα χρόνων, καὶ ὅσα ἑξῆς ἡ σοφία καταλέγει. Οὖτως οὖν ἀντὶ ἄρτου λίθον οὐ δίδωσιν ὁ Θεὸς, ὃν ὁδιάβολος ἐβούλετο ὑπὸ Ἰησοῦ ἐσθίεσθαιο οὔτε ἀντὶ ίχθύος ὅφιν, ὃν ἐσθίουσιν οἱ ἀνάξιοι τοῦ ἰχθύας ἐσθίειν Αίθίοπες. Ἑκεῖ γάρ, φησὶν 6 Ψαλμῳδδς, σὺ συνἐθλασας τὴν κεφαλὴν τοῦ δράκοντος ἐπὶ τοῦ ὓδατος, ἔδωκας αὑτὸνβρώμα λαοῖς τοῖς Αίθίοψινο οὔτε ἁπλῶς ἀντὶ τροφίμου καὶ ὠφελοῦντος τὰ ἄβρωτα ι καὶ βλάπτοντα. 81. λξἐι '0 λύχνος fni} σώματός ἐρέτας ῥ dada}; ιζός. Ὅταν of?“ δʼ όφθαλμόςισρυ ἀπλοτξ ᾖ, ὅλον τὸ (ζῶμά σου φωτεινόν ἐστιν. ’βπᾶν δὲ πονηρὸς ᾖ, καὶ τρ σῶμᾴ σου σκοτεινόν. ’Στίχ. [εʼ.Σκόπει·ιί οὖν, τὸ φῶς τὸ ἐν σοί σκόιῖέροξ- σκοτεινόν, ἐστρι φωτεινόν ὅλον, ὡς ὅταν ὃ λύχνος τῇ ἀστραπῇ φωτίζεται. Τοῦ δὲ ἐφεξῆς ρητοῦ τοιοῦτον εἶναι τὸν λόγον νομίζω· Εἴπερ διὰ τὸ σῶμά σου φωτεινόν γεγονέναι, φωτισθέντος ὑπὸ τοῦ λύχνου τοῦ σώματος, μηδέν ἐστιν ὲν σοὶ μέρος ἔτι σκοτεινὸν, μηδαμῶς ἁμαρτάνοντι ἔτι, οῦτως ἔσται φωτεινόν τὸ ὅλον σῶμα, ὡς παραβάλλεσθαι τὰς αὐγὰς αὐτοῦ λύχνῳ ὲν φωτιζούσῃ ἀστραπῇ κάν φωτισμῷ τὸ σκότος λύοντι. ’Δστραπῇ μὲν γὰρ ἔοικε λαμπροτάτῃ 6 ἀπὸ τοῦ νοῦ φωτισμόςʼ λύχνῳ δὲ ὲν ἀστραπῇ τὸ ὲν τῷ σώματι φῶς, moue κότι εἶναι σκότος, ἀγομένῳ, ὅπου 6 νοῦς βούλεται. Στίχ. ναν, Ἀπύ τοῦ agitatae, Ἅβελ ἕως τοῦ αἵματος αγαοιου. αχαριου. Διδ τῆς Ἐλισάβετ καὶ τοῦ παιδὸς ἀποτυχόντες οἱ δήμιοι, καὶ τοῦ Ζαχαρίου τὸν θυμὸν ἀφιᾶσιν, ὡς λόγος. Κατʼ αὐτὸ τοῦτο γοῦν καὶ διὰ τὴν παρθένον Μαρίαν μετὰ τὸ γεννῆσαιτὸν Σωτῆρα ἡμῶν. Ἑλθοῦσα γὰρ προσκυνῆσαι, ἔστη ὲν τῷ τόπῳ τῶν παρ· θένων. Καὶ κωλυόντων τῶν εἰδότων αὐτὴν γεννήσασαν, 6 Ζαχαρίας ἔλεγε τοῖς κωλύουσιν, ἀξίαν αὐτὴν εἶναι τοῦ τόπου τῶν παρθένων, ἔτι παρθένον οὖσαν. Ὧς οὖν aetati); παρανομοῦντα ἀπέκτειναν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου, λειτουργοῦντα καὶ θύοντα τῷ Θεῷ, καὶ ἀναμιγνύουσι τὸ αἷμα τῷ αἵματι. ΚΕΦ. ΙΒ. Στίχ. ςʼ. οὐχὶ πέντεῌοντρουρία amicitur ᾀσιζαο τίνʼ. ςʼ. υυχι πεντδ υϊμυυυιιι assumens.“ uuuw 1)in δυοῖνᾼκᾳὶ ἓν ἐξ gusti»: οὐκ ἐστιν ἐπιλείῑησιιένον ἐνώπιον τοῦ Θεοῦ; ,ῑησξιένον ἐνώπιον τοῦ Θεοῦ; _, Στίχς ἰ Ἀᾅλά καὶ αι-ῖρίκες τῆςβξφξιληετέιέέιξῒῖ πλᾶσᾶι ἠρίθμηνται. Mi] οὔᾶρʼ φοβεῖσθε. Πολλῶν στρουθίων διαφέρετε. Τηρει δὲ, ὅτι ού πτῶσιν στρουθίου ἐπὶ τῆς τῆς εἶπεν, ὡς ὁ Ματθαῖος. Πέντε δὲ στρουθία νῦν τὰς αἰσθήσεις τοῦ δικαίου αἰνίττεται· αἶ τῶν μετεώρων ### English translation (Claude) in knowledge, without which one cannot be saved, such as the exact teaching on how one must live; and fish, a kind of relish, is the love of learning, such as knowing the constitution of the world, the working of the elements, the beginning and end and middle of times, and all that Wisdom lists after these. So God does not give a stone instead of bread (the stone that the devil wanted Jesus to eat), nor a snake instead of a fish (the snake that the Ethiopians eat, who are unworthy to eat fish; for there, says the Psalmist, "You crushed the head of the dragon on the water; you gave him as food to the peoples, the Ethiopians"), nor, in general, things inedible and harmful instead of what nourishes and helps. [Luke 11:34] Verse 34: "The lamp of the body is the eye. When your eye is single, your whole body is full of light; but when it is evil, your body too is dark." [Luke 11:35–36] Verse 35: "See, then, whether the light in you is darkness. … it will be wholly full of light, as when the lamp lights you with its flash." I think the meaning of the next saying is this: if, because your body has become full of light, the lamp of the body having lit it, there is no longer any dark part in you, since you no longer sin at all, then the whole body will be full of light, so that its rays may be compared to a lamp in a lightning flash that gives light and dispels the darkness. For the illumination that comes from the mind is like the brightest lightning, and the light in the body is like a lamp in the lightning, … no longer to be darkness, being led wherever the mind wishes. [Luke 11:51] Verse 51: "From the blood of Abel to the blood of Zacharias." Having failed to get Elizabeth and the child, the executioners turn their anger on Zacharias, as the story goes. It also happened, they say, because of the virgin Mary after she had given birth to our Saviour. For when she came to worship, she stood in the place of the virgins; and when those who knew that she had given birth tried to stop her, Zacharias said to those who were stopping her that she was worthy of the place of the virgins, since she was still a virgin. So, as though he were breaking the law, they killed him between the temple and the altar, while he was ministering and sacrificing to God, and they mixed his blood with the blood of the sacrifices. [Luke 12:6] Chapter 12, verse 6: "Are not five sparrows sold for two pennies? And not one of them is forgotten before God." [Luke 12:7] Verse 7: "But even the hairs of your head are all numbered. Do not fear, then; you are worth more than many sparrows." Note that he did not speak of a sparrow falling to the earth, as Matthew does. Five sparrows here hint at the senses of the righteous man, which of things on high ### Scripture references - Matt 4:3: allusion, high confidence - Ps 74:13 (73:13 LXX): quotation, high confidence - Ps 74:14 (73:14 LXX): quotation, high confidence - Luke 11:11: allusion, high confidence - Luke 11:12: allusion, high confidence - Luke 11:34: quotation, high confidence - Luke 11:35: quotation, high confidence - Luke 11:36: quotation, high confidence - Luke 11:51: quotation, high confidence - Matt 23:35: allusion, high confidence - Luke 12:6: quotation, high confidence - Luke 12:7: quotation, high confidence - Matt 10:29: allusion, high confidence ### Extrabiblical texts - Wis 7:17–18 (Wisdom of Solomon): allusion, high confidence - Prot. Jas. 23–24 (Protevangelium of James): allusion, high confidence - Origen, Comm. Ser. Matt. 25 (Commentary on Matthew, Latin Series): echo, medium confidence ### Translation notes - "The constitution of the world, the working of the elements …": Wis 7:17–18. The stone the devil wanted Jesus to eat: Matt 4:3 (Luke 4:3). The Ethiopians and the dragon: Ps 74:13–14 (73:13–14 LXX). Bread, stone, fish and snake: Luke 11:11–12. - The verses of Luke 11:35–36 are partly garbled in the scan; "…" marks a lost phrase. - The two stories about the death of Zacharias are traditions outside Scripture: the first (the executioners seeking Elizabeth and John) is told in the Protevangelium of James 23–24; the second (Mary in the place of the virgins) is reported as a tradition by Origen, Commentary on Matthew, Series 25. Both are translated as written. - "As Matthew does": Matt 10:29. ### Citation (SBL) Origen, Frag. Luc. 355 (PG 17:356a–356d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-355). ## Fragments on Luke, column 357 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-357 - Source: PG 17:357a–357d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God forgets no sparrow, though the soul that sinks to earthly things falls like one; the leaven hidden in three measures is the Holy Spirit given through Wisdom to body, soul and spirit. ### Greek text καὶ ὐπὲρ ἄνθρωπον αἰσθάνονται, ὁρῶσαι τὰ θεῖα ἀκούουσαι φωνῆς Θεοῦ, γενόμεναι ζῶντος ἄρτου, όσφραινόμεναι Χριστοῦ μύρων εὐωδίας, ἐλαίου ἀγαλλιάσεως, ἁπτόμεναι λόγου ζῶντος· αἵτινες, ἐξευτελιζὸμεναι ὐπὸ τῶν τὰ πνεύματος μωρίαν καὶ εῦω κρινόντων, οὐκ εἰσιν ἑπιλελησμέναι ἐνώπιον τοῦ Θεοῦ. Τὸ μέντοι ἐμφαῖνον ῥητὸν, μηδὲ τὸ ἐλάχιστον στρουθίον ἐπιλελησμένον εἶναι ἐνώπιον τοῦ Θεοῦ, συνεξέτασον τοῖς ἐμφαίνουσι ῥητοῖς, ἐπιλανθάνεσθαι τινων τὸν Θεὸν διʼ ἁμαρτίαν αὐτῶν. Ῥητῶς μὲν οὖν rb λεπτομερὲς τῆς Προνοίας, καὶ ἡ μέχρι τῶν λεπτῶν γνῶσις, ὲν τούτοις δηλοῦται· νοητῶς δὲ πίπτει ἐπὶ τῆς γῆς, οἷα στρουθία, rb φρόνιμον. Ἐπὰν δὲ ἄνω φέρεσθε, τὰ κάτω ζητεῖ τοῖς τῆς σαρκὸς ἐνεχομένοις κακοῖς, παραδοθὲν είς πάθος ἀτιμίας, καὶ rb ἐλεύθερον μετὰ τοῦ τιμίου άπολελωκός. Τοιοῦτος δὲ ό ὑπὸ τοῦ λόγου μετεωρισθεὶς, καὶ τὰ γήϊνα φρονήσας. Κατὰ δὲ τὸ ῥητὸν πάλιν, τό ο Οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ Πατρός ὑμῶν, οὐ τὴν βούλησιν δείκνυσιν, ἀλλὰ τὴν πρόγνωσιν. Τῶν γὰρ γινομένων, ἃ. μὲν κατὰ βούλησιν γίνεται, ἃ. δὲ κατʼ εὐδοκίαν, ἃ δὲ κατὰ συγχώρησιν. Στίχη κζ. Πάλιν οὖν εἴπεο Τίνι ὁμοιώσω τὴν βαρ σιλείαν τοῦ Θεοῦ ; Στίχ. καʼ. Ὡμοία Δἐστὶ ζύμῃ, ἣν,λαβοῇσα γυνὴ «Ξκιρυψεν εὶς ἀλεύρου σάῒαίτρία, ἕως οὗ ἐζυλιιίιθὴ ’ ΟΥ. λον. Ἑτέρως ἐστὶ λαβεῖν, τὴν μὲν γυναῖκα είς τὴν Ἐκκλησίαν, τὴν δὲ ζύμην εἰς τὸ Πνεῦμα τὸ ἁγιον. Σάτα δὲ τρία, σῶμα, πνεῦμα, ψυχήν. Ἀγιάζεται δὲ ταῦτα τῇ ζύμῃ τοῦ ἁγίου Πνεύματος, ὥστε γενέσθαι πρὸς rb ἆγιον Πνεῦμα ἓν φύραμα. Ἔτι ζύμην τὴν ἀπὸ τοῦ σπόρου τελεσιουργηθεῖσαν δύναμιν ό Σωτὴρ ὀνομάζει rb Πνεῦμα rb ἆγιον, τοῦτον αἰνιξάμενος τὸν τρόπον. '0 γοῦν τῆς οὐρανίου βασιλείας ῗλόγος, μετὰ τὴν πρώτην ὲν ἀνθρώποις σποράν αὐξηθεὶς, καρπὸν ἀποδοὺς ἐντελῆ, τοῦ ἁγίου Πνεύματος τὴν ἐπιχορηγίαν τοῖς διὰ τῶν πρώτων ὠφελουμένοις παρέχει, ζύμης δίκην φύραμα ζυμούσης. Γυνὴ δὲ ταύτην, ἡ σοφία τοῦ Θεοῦ, είς ἀλεύρου σάτα τρία ὲγκρύπτει. Τοῖς γοῦν πορισαμένοις ὲκ πολλῆς ἐπιμελείας καὶ τῆς τοῦ σσπόρου γεωργίας ἀλεύρου σάτα τρία, δόγματα, θείαν γνῶσιν τὴν περὶ Πατρὸς καὶ Υίοῦ καὶ ἁγίου Πνεύματος, ή τοῦ Θεοῦ σοφία rb ἆγιον Πνεῦμα χορηγεῖ. Ἠ δʼ αὐτὴ, καθʼ ἑτέραν διάνοιαν, πάντα τὸν ὲκ Θεοῦ ἄνθρωπον ὲκ σώματος καὶ ψυχῆς καὶ πνεύματος συνεστῶτα, τῇ ὲπιχορηγίᾳ τῆς θείας ἐμπνεύσεως, ζύμην ὲγκρύπτουσα, τὴν ἐξ αὐτῆς ὠφέλειαν, εἰς ἀλεύρου σάτα τρία τὰ νενοημένα, ἕως οὗ ζυμωθῇ ὅλον. Οὗτος γοῦν, τῇ μετοχῇ τῆς οὐρανίου ζύμης ποιωθεὶς καὶ ζυμωθεὶς, οὐράνιος καὶ πνευματικὸς χρηματίσεται ἄνθρωπος, καὶ νέον φύραμα, ὡς ὃν μιᾶς κράσεως γενομένης τῶν τριῶν ἀλεύρων ἀποδεο δομένων, καὶ τῆς ἐν αὐτοῖς ὲμπνεύσεως τοῦ ἁγίου ### English translation (Claude) and they perceive things beyond man: they see divine things, hear the voice of God, taste the living bread, smell the fragrance of Christ's ointments, the oil of gladness, and touch the living Word. These, though despised by those who judge the things of the Spirit to be folly, are not forgotten before God. The saying that shows that not even the least sparrow is forgotten before God should be examined together with the sayings that show God forgetting some people because of their sin. According to the letter, then, these words show the minute care of Providence and a knowledge that reaches to the smallest things. In the spiritual sense, the mind falls to the earth like a sparrow when, though it should be carried upward, it seeks the things below, held fast by the evils of the flesh, handed over to dishonourable passion, and having lost its freedom along with its honour. Such is the one who was lifted up by the Word and then set his mind on earthly things. Again, according to the letter, the saying "It will not fall to the earth without your Father" shows not his will but his foreknowledge. For of the things that happen, some happen by his will, some by his good pleasure, and some by his permission. [Luke 13:20] Verse 20: "And again he said: To what shall I compare the kingdom of God?" [Luke 13:21] Verse 21: "It is like leaven, which a woman took and hid in three measures of flour, until it was all leavened." It can be taken in another way: the woman as the church, the leaven as the Holy Spirit, and the three measures as body, spirit and soul. These are sanctified by the leaven of the Holy Spirit, so as to become one lump with the Holy Spirit. Further, the Saviour calls the Holy Spirit leaven, the power brought to perfection from the seed, hinting at it in this way. The word of the heavenly kingdom, having grown after its first sowing among people and yielded perfect fruit, provides the supply of the Holy Spirit to those who have benefited from the first things, like leaven leavening a lump. And the woman, the wisdom of God, hides this leaven in three measures of flour. To those who, by much care and by cultivating the seed, have gained three measures of flour, that is, doctrines, the divine knowledge of Father and Son and Holy Spirit, the wisdom of God supplies the Holy Spirit. In another sense, the same wisdom hides the leaven, the benefit that comes from it, in every person who is from God, composed of body and soul and spirit, by the supply of divine inspiration, in the three measures of flour as just understood, until the whole is leavened. Such a person, transformed and leavened by sharing in the heavenly leaven, will be called a heavenly and spiritual man, and a new lump, as one in whom a single mixture has been made of the three flours and of the inspiration of the Holy Spirit in them. ### Scripture references - Luke 12:6: allusion, high confidence - John 6:51: allusion, medium confidence - 2 Cor 2:15: allusion, high confidence - Ps 45:7 (44:8 LXX): allusion, medium confidence - 1 John 1:1: allusion, medium confidence - 1 Cor 2:14: allusion, high confidence - Rom 1:26: allusion, high confidence - Matt 10:29: quotation, high confidence - Luke 13:20: quotation, high confidence - Luke 13:21: quotation, high confidence - 1 Thess 5:23: allusion, high confidence - Matt 13:33: allusion, high confidence - 1 Cor 5:7: allusion, medium confidence ### Translation notes - "Fragrance of Christ": 2 Cor 2:15. "Oil of gladness": Ps 45:7 (44:8 LXX). "Touch the living Word": 1 John 1:1. "Judge the things of the Spirit to be folly": 1 Cor 2:14. "Dishonourable passion": Rom 1:26. "Without your Father": Matt 10:29. "Body and soul and spirit": 1 Thess 5:23. - The section begins in mid-sentence, continuing the comment on the five sparrows (Luke 12:6) as the five senses of the righteous. A footnote marker leaked into the text has been removed. - The doctrine of the Trinity in the comment on the leaven is translated as written. ### Citation (SBL) Origen, Frag. Luc. 357 (PG 17:357a–357d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-357). ## Fragments on Luke, column 359 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-359 - Source: PG 17:360a–360d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers become one spiritual bread; the workers in the vineyard stand for those called at every age of life, or in every age of history, all receiving the one denarius of God's image. ### Greek text Πνεύματος. Καὶ δὴ νέος ἄρτος καὶ πνευματικὸς γε· νόμενοι κατὰ τὸν Ἀπόστολον, ὃς φησιν· Εἷς ἄρτος καὶ ἐν σῶμά ἐσμεν οἱ πολλοὶ, εἰκόνα. xui ὁμοίωσιν ἀναληψόμεθα τοῦ ζωοποιοῦ τῶν ὅλων ἄρτου, ὃς ἐκ τοῦ οὐρανοῦ καταβέβηκεν, ἐαυτῷ παραπλησίους xui ἡμᾶς ἀπε ργασάμενος. Εὖ δὲ γυναικὶ ἀφομοιώσω τὴν σοφίαν τοῦ Θεοῦ ἐν τούτοις· Χριστὸςδέ ἐστιν ὴ τοῦ Θεοῦ δύναμις, καὶ Θεοῦ σοφία, καταλλήλως τῷ τῆς ζύμης ὑποδείγματι. Ὥσπερ γὰρ ἐπὶ τῆς παραβολῆς τοῦ σπόρου, γεωργοῦ πρόσωπον xui σπορέως εἰσῆγεν, οὑκ ἂν εὐλόγως ἐν ἐκείνοις μνημονευθείσηςʼγυναικδς, οὔτε κάνταῦθα ἐπὶ ζύμης φερομένης εἰς ἀλεύρου σάτα τρία, οἱκειοῦταιὴ παραβολὴ, γυναιή ἀρτοποιουμένῃ τὸν ἐξ ἐκείνης ὠνομασμένον σπορέα ἀπεικάσαι. Στίχ. κθ. Kal ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καί,βορῤἁ καὶ νότσυ, καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. [Ιαρά δὲ τῷ Ματθαίῳ xui παραβολὴ πλέκεται, διʼ ὴς καλοῦνται ὡς εἰς ἀμπελῶνα είς τὰς ἐντολὰς ἐργάται διάφοροι ἐν διαφόροις ἡλικίαις, ὡς ἐν πρωῖᾳ, καὶ περὶ τρίτην, xui ἕκτην xui ἐνάτην xui ἑνδεκάτην ὥραν. Τάχα μὲν οὖν am; 6 τῶν ἀνθρώπων βίος ἐστὶν ἡ κατά τὴν παραβολὴν ἡμέρα. Καὶ oi μὲν ἐκ παίδων xui πρώτης ἡλικίας κληθέντες οἱ ἀμα τῇ ἐῳ μισθωθέντες εἰσὶ παρὰ τοῦ δεσπότου · οἱ δέ μετά τὸ μειράκιον oi ἀπὸ τῆς τρίτης ὥρας· οἱ δέ μετὰ τὸν ἐν νεότητι καύσωνα xui τὸ βάρος ἐπὶ τὴν θεοσέβειαν ἀγόο μενοι πρεσβύται οἱ περὶ τὴν ἐνάτην · οἱ δὲ πρὸς αὑτῇ τῇ ἐξόδῳ γέροντες ἤδη δηλοῦνται διὰ τῆς ἑνδεκάτης. Καὶ ἐπεὶ προαίρεσις, ού χρόνος, ἐξετάζεται, ὃν ἐν πίστει πεποίηκέ τις · διὰ τοῦτο τοῖς ἐξ οὗ κέκληνται τὰ ἐπιβάλλοντα πεποιηκόσι δίδοται ό ῐσος τῆς σωτηρίας μισθός ° τὸ συλαθὲν κατʼ ἀρχὰς ὑπὸ τοῦ πονηροῦ διʼ ἀπάτης κατά τὴν τῆς ἐντολῆς παράβασιν πνὶξ τῆς Θείας xui βασιλικωτάτης εἰκόνος δηνάριον, διʼ οὗ δοκεῖ μοι τὸ γνώρισμα τῆς βασιλείας αύτῆς ὑποφαίνειν, ὅτι βασιλέως ἐντετυπωμένην εἰκόνα τοῦ δηναρίου τὺ χάραγμα σημαίνει. Ἐπειδὴ τοίνυν πάντας τοὺς ἐπὶ τὸν ἀμπελῶνα, xui τὸ τῆς θεοσεβείας πολίτευμα παρελθόντας, μιᾶς τε καὶ τῆς αὐτῆς ἐργασίας ἁψαμένους, τῆς αὐτῆς βασιλείας μετασχεῖν ἦν δίκαιον ’τούτου χάριν εἰκότως τοῖς πᾶσι τῆς Βασιλείας τὸ σύμβολον τὸ δηνάριον ἀποδίδοται ὧν οἱ μὲν ἐν νεότητι ἐκλήθησαν, οἱ δέ ἀμφὶ τὴν τοῦ νεανίου ἡλικίαν, oi δὲ περὶ τὸν μέσον τοῦ ἀνθρώπου ζωῆς χρόνον, οἱ δὲ ’τὸν ἄνδρα τέλειον ἤδη καὶ ὑπερβεβηκότα ἀνειληφότες· οἱ δὲ κατά τὸν πρεσβύτην αὐτὸν γηραλέοι λοιπὸν, καὶ περὶ δυσμὰς ἔχοντες τοῦ βίου. Εἴποι δʼ ἄν τις xui ἑτέρως ἐξηγούμενος ἐφαρμόττειν τά τῆς παραβολῆς δηλούμενα, τοῖς ἀνέκαθεν ἐκ πρώτης τοῦ βίου συστάσεως μέχρι συντελείας τοῦ αἰῶνος καταξιουμένοις τῆς ἐνθέου κλήσεως. Ὥστε ἆμα πρωὶ κεκλῆσθαι λέγειν ἐπὶ τὴν τῆς θεοσεβείας ἐργασίαν τοὺς κατά τὴν ἀρχὴν τοῦ βίου ### English translation (Claude) Spirit. And when we have become a new and spiritual bread, according to the apostle who says, "We who are many are one bread and one body," we shall take on the image and likeness of the life-giving bread of all things, which came down from heaven and has made us too like himself. In these words I liken the wisdom of God to a woman; and Christ is the power of God and the wisdom of God, in keeping with the example of the leaven. For just as in the parable of the seed he brought in the figure of a farmer and sower, and a woman could not reasonably have been mentioned there, so here too, where leaven is put into three measures of flour, the parable fittingly does not liken the sower named in that parable to a woman making bread. [Luke 13:29] Verse 29: "And they will come from east and west, and from north and south, and recline in the kingdom of God." In Matthew a parable is woven in which different workers are called into the vineyard, that is, to the commandments, at different ages: at dawn, and about the third, the sixth, the ninth and the eleventh hour. Perhaps, then, the day in the parable is the life of a human being. Those called from childhood and their first youth are those whom the master hired at dawn; those called after adolescence are those from the third hour; those who are brought to piety after the heat and burden of youth, older men, are those about the ninth hour; and those already old, at the very moment of their departure, are shown by the eleventh. And since it is the choice, not the time, that is examined, what one has done in faith, the equal wage of salvation is given to those who have done what fell to them from the time they were called: the denarius of the divine and most kingly image, which the evil one stole in the beginning through deceit, in the transgression of the commandment. By it he seems to me to indicate the mark of the kingdom itself, since the stamp of a denarius signifies the image of a king imprinted on it. Since, then, it was just that all who had come into the vineyard, into the commonwealth of piety, and had set their hand to one and the same work, should share in the same kingdom, the denarius, the symbol of the kingdom, is fittingly given to all: to those called in childhood, to those called at the age of youth, to those called about the middle of human life, to those who had already reached and passed perfect manhood, and to those in old age itself, aged now and at the sunset of life. One might also, explaining it another way, apply what the parable shows to those counted worthy of the divine call from the first beginning of human life to the consummation of the age: so as to say that those called early in the morning to the work of piety were those who were saved first, at the beginning of life; ### Scripture references - 1 Cor 10:17: quotation, high confidence - Gen 1:26: allusion, medium confidence - John 6:33: allusion, high confidence - 1 Cor 1:24: quotation, high confidence - Matt 13:3: allusion, high confidence - Luke 13:29: quotation, high confidence - Matt 8:11: allusion, medium confidence - Matt 20:1: allusion, high confidence - Matt 20:3: allusion, high confidence - Matt 20:6: allusion, high confidence - Matt 20:12: allusion, high confidence - Gen 3:1: allusion, medium confidence - Matt 22:20: allusion, medium confidence ### Translation notes - "We who are many are one bread …": 1 Cor 10:17. "The bread … which came down from heaven": John 6:33, 51. "The power of God and the wisdom of God": 1 Cor 1:24. The parable of the sower: Matt 13:3. "East and west": compare Matt 8:11. The labourers in the vineyard: Matt 20:1–16. The image on a coin: Matt 22:20. - "Divine" translates a garbled word in the scan; Migne's footnote, which proposes "spiritual" (πνευματικῆς), has been removed from the end of the section. ### Citation (SBL) Origen, Frag. Luc. 359 (PG 17:360a–360d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-359). ## Fragments on Luke, column 361 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-361 - Source: PG 17:361a–361d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hours of the vineyard parable match the ages of salvation history and the five senses; the poor and maimed whom the host invites are the untaught whom the true teacher serves without seeking glory. ### Greek text πρώτους διασωθένταςέ δευτέρους δὲ τοὺς ἀμφὶ τὸν Ἑνὼχ καὶ Νῶε ’ τοὺς περὶ τὴν τρίτην τοὺς ἀμφὶ τὸν Ἀβραάμ· τοὺς δὲ περὶ τὴν ἕκτην τοὺς ὲν τοῖς χρόνοις τῶν προφητῶν· τοὺς δὲ περὶ τὴν ἑνδεκάτην τοὺς μετὰ τὴν σωτήριον θεοφάνειαν. Οὓς δὴ πάντας καταξιωθήσεσθαι ἑνὸς καὶ τοῦ αὐτοῦ μισθοῦ κατὰ τὸ δηνάριον δεδηλωμένους, ὥσπερ είς τὴν τοῦ Θεοῦ βασιλείαν ἀναφέρεται. Τὰ πάντα ταῦτα διαστήματα ἰσάριθμα ταῖς αἰσθήσεσι. Καὶ ἁφὴ μὲν ἐστιν ἡ πρώτη κλῆσις· ὅθεν εἴρηται περὶ τοῦ φυτοῦ, Οὐ μὴ figi-11008 αὐτοῦʼ ὄσφρησις δὲ κατὰ τὴν δευτέραν · ὅθεν ἐπὶ τοῦ Νῶε ὠσφράνθη Κύριος ὀσμὴν εὐωδίας· γεῦσις δὲ κατὰ τὸν Ἀβραάμ · διὸ καὶ τοῖς ἀγγέλοις ἐγκρυφίας παρατίθησι καὶ μόσχον· ἀκοὴ δὲ ἐπὶ Μωῦσέως, ὅτε ἀκουστὴ γέγονεν ἐκ τοῦ οὐρανοῦ ἡ φωνὴ τοῦ Θεπῦ ο ὅρασις δὲ ἡ πασῶν τῶν αἰσθήσεων τιμιωτέρα, κατὰ τὴν τοῦ Χριστοῦ ἐπιδημίαν ’ ὅτε ἑωράκασι τὸν Χριστὸν τοῖς μακαρίοις ὀφθαλμοῖς. Ὀψία δὲ ἡ συντέλεια τοῦ αἰῶνος, ὅτε οί ἐργάται oi ἔσχατοι πρῶτοι τὸν μισθὸν λαμβάνουσιν. Oi γὰρ πρότερον μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν. Πριῖγεοι γὰρ τὸν μισθὸν ἀπολήψεσθαι προσδοκῶμεν οἱ Χριστοῦ γνώριμοι. Στίχ. ιδʼ·,Ἔλεγε καί τῷ κεκληκότι αὐτόν·,Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους· σοι), μηδὲ τοὺς ἀδελφούς σου, μηδὲ τοὺς ποτέ καί αὐτοὶ ἀντικαλέσωσι, καί γένηταί ’σοι , ἀνταπόδομα. Στίχ. ιγʼ. Ἀλλʼ,ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χωλοὺς, τυφλούς. Στεχ. ιδʼ. Καὶ μακάριος ἔσῃ, ὅταν οὐκ ἔχωσιν ἀνταποδοῦναί σοι. ξΑνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. Δλλʼ οῦτε μὲν κατὰ τὸ ῥητὸν κελευόμεθα μὴ φίλους καλεῖν καὶ γείτονας, ἀλλὰ πτωχοὺς καὶ ἀναπήρους, χωλοὺς κα) τυφλούς. Μυστικῶς δὲ τάχα φίλοι μὲν εἷεν ἂν οἱ χαίροντες καθʼ ἡμᾶς τοῖς τῆς άληθείας δόγμασιν ' ἁδελφοὶ δὲ oi ἔχοντες ἀδελφὰ δόγματαο συγγενεῖς οἱ πλησιάζειν ἡμῖν κατὰ ταῦτα Θέλοντες· γείτονες oi μὴ πάντα μακρὰν τῶν ἡμετέρων δογμάτων ὲσκηνωμένοι. Κατὰ κοινοῦ δὲ τὸ πλουσίους ἀκουστέον. Οἱ μὲν οῦν ἀκροάσεις καταγέλλοντες πλουσίους καὶ πτωχοὺς καλοῦσιν· ὁ δὲ πρὸς δόξαν ἀληθῆ διακονῶν τῷ λόγῳ κενοδοξίας ἀπήλλακται. Καλεῖ δὲ πτωχοὺς, τουτέστιν ἀπείρους λόγων, ἵνα πλουτίσῃ · ἀναπήρους, τουτέστι βεβλαμμένους τὸ φρόνημα, ἵνα ὑγιάσῃο χωλοὺς τοὺς σκάζοντας τῷ λόγῳ, ἵνα ὀρθὰς τροχιὰς ποιῶσι · τυφλοὺς τοὺς τὸ θεωρητικὸν μὴ ἔχοντας, ἴνα βλέπωσι τὸ φῶς τὸ ἀληθινόν. Τὸ δὲ, Οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἴσον ἐστὶ τῷ · Οὐκ ἴσασι πρὸς ἐρώτησιν ἢ ἀπόκρισιν διεξάγειν λόγον, καὶ διαλεκτικῶς. Στίχ. ιηʼ. Καὶ ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι ### English translation (Claude) second, those around Enoch and Noah; about the third hour, those around Abraham; about the sixth, those in the times of the prophets; about the eleventh, those after the saving manifestation of God. All these, it is shown, will be counted worthy of one and the same wage, signified by the denarius, as it refers to the kingdom of God. All these intervals are equal in number to the senses. Touch is the first call; whence it is said of the plant, "You shall not touch it"; smell belongs to the second, whence in Noah's time "the Lord smelled a fragrant odour"; taste belongs to Abraham, which is why he set before the angels cakes and a calf; hearing belongs to Moses, when the voice of God was heard from heaven; sight, the most precious of all the senses, belongs to the coming of Christ, when they saw Christ with blessed eyes. The evening is the consummation of the age, when the last workers receive their wage first. For those who were earlier attested through faith did not receive what was promised; we who are Christ's own expect to receive the wage first. [Luke 14:12] Verse 12: "And he said also to the man who had invited him: When you give a dinner or a supper, do not invite your friends, or your brothers, or …, lest they too invite you in return and you be repaid." [Luke 14:13] Verse 13: "But when you give a feast, invite the poor, the maimed, the lame, the blind," [Luke 14:14] verse 14: "and you will be blessed, because they cannot repay you; for you will be repaid at the resurrection of the righteous." According to the letter, we are commanded not to invite friends and neighbours, but the poor and maimed, the lame and the blind. Mystically, perhaps, friends would be those who rejoice with us in the doctrines of the truth; brothers, those who hold kindred doctrines; relatives, those who wish to come close to us in these; neighbours, those who dwell not altogether far from our doctrines. "Rich" is to be understood of all of these together. Those who seek applause for their lectures invite rich and poor; but the one who serves the word for true glory is free of vainglory. He invites the poor, that is, those without experience in words, so as to enrich them; the maimed, that is, those whose thinking is damaged, so as to heal them; the lame, those who limp in reasoning, so that they may make straight paths; the blind, those who lack the power of contemplation, so that they may see the true light. And "they cannot repay you" is the same as "they do not know how to carry on a discussion by question and answer, according to the rules of argument." [Luke 14:18] Verse 18: "And they all began alike to make excuses" ### Scripture references - Gen 5:24: allusion, medium confidence - Gen 6:8: allusion, medium confidence - Gen 3:3: quotation, high confidence - Gen 8:21: quotation, high confidence - Gen 18:6: allusion, high confidence - Gen 18:7: allusion, high confidence - Exod 20:22: allusion, medium confidence - Matt 13:16: allusion, medium confidence - Matt 20:8: allusion, high confidence - Heb 11:39: allusion, high confidence - Luke 14:12: quotation, high confidence - Luke 14:13: quotation, high confidence - Luke 14:14: quotation, high confidence - Heb 12:13: allusion, medium confidence - John 1:9: allusion, medium confidence - Luke 14:18: quotation, high confidence ### Translation notes - "You shall not touch it": Gen 3:3. "The Lord smelled a fragrant odour": Gen 8:21. Abraham's meal for the angels: Gen 18:6–8. The voice from heaven to Moses: Exod 20:22. "Blessed eyes": Matt 13:16. The last paid first: Matt 20:8. "Attested through faith did not receive what was promised": Heb 11:39. "Make straight paths": Heb 12:13. "The true light": John 1:9. - "First" (in "expect to receive the wage first") reads a garbled word by sense; part of the quotation of Luke 14:12 is lost in the scan. ### Citation (SBL) Origen, Frag. Luc. 361 (PG 17:361a–361d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-361). ## Fragments on Luke, column 363 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-363 - Source: PG 17:364a–364d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The excuses in the parable of the great supper are false doctrine, love of the senses and love of pleasure; God is likened to a man only for our sake, until we can see him as he is. ### Greek text τοι , πάντες] τουςέστιν, ὡς ἐξ ἐνὸς συνθήματος. Ὀ πρῶτος εἶπεν αὐτῷ ο Ἀγρὸν ὴγόμιάα, καὶ ἔχω ἀνάγκην ἐξελθεῖν, καὶ ἰδεῖν αὐτόν. Ἐρωτῶ σε, ἔχε με παρῃτημένον. Στίχ, ιθʼ. Καὶ ἕτερος εἶπεν Ζεύγη,βοῶν ἠγόρασα πέντε, καὶ πορεύομαι δοκιμάσαι αὐτά. Ἐρὼτῶ σε, ἔχε με παρῃτημένον. Στίχ. κʼ. Καὶ ἕτερος εἶπε Γυναῖκα ἔγημα, καὶ διὰ τοῦτο οὺ δύναμαι ἐλθεῖν. Ἀπλῶς δὲ τρισὶ egomt; ἀποπίπτουσί τινες τῆς κλήσεως- φαντασία δογμάτων κρειττόνων, διώξει αἰσθητῶν, καὶ φιληδονίᾳ. Oi μὲν γὰρ ἀγρὸν ἀγοράσαντές εἰσιν οἳ καὶ παραιτοῦνται τὸ δεῖπνον, oi παραλαβόντες δόγματα ἕτερα τῆς θεότητος, πολλὴν ἔχοντα τὴν πιθανότητα, καὶ τὴν ποικιλίαν τοῦ λόγου · οἶ καὶ καταφρονοῦσι τοῦ ἀγροῦ, τοῦ ἔχοντος ἐν ἑαυτῷ ἀγρὸν καὶ δυνάμεις. ’0 οὖν μὴ ίδὼν μηδὲ δοκιμάσας δν ἐκτήσατο λόγον διὰ τὸ προειλῆφθαι, ἐξ ἀνάγκης καὶ οὐχ ἑκουσίως ἐξέρχεται ὲκ τοῦ δείπνου, καὶ τοῦ κεκληκότος, τάχα δὲ καὶ ἑαυτοῦ. Τὸ δὲ Ἐρωτῶ σέ φησιν, ὡς λόγῳ μόνῳ αἰδούμενος τὸν κεκληκότα. ὐ δὲ ζεύγη βοῶν ἀγοράσας πέντε, οὗτος ἐστιν ὁ τῆς νοητῆς καταφρονῶν φύσεως, περὶ δὲ τὰ αίσθητὰ φιλοχωρῶν · οὐδʼ οὗτος ἐδοκίμασεν ἐξ ἀρχῆς ἃ ἐώνηνται. El ὁ δύο ἀριθμὸς ἐπὶ ὖλας τάσσεται, οὗτος τὰ ὑλικά ἐτίμησε · διὸ καὶ οὗτος τὸ νοητὸν δεῖπνον παρῄτηται. Ὀ δὲ ἕτερός ἐστιν ὁ εἰπών· Γυναῖκα ἔγημα, ὁ δοκῶν εὑρηκέναι σοφίαν, καὶ ταύτης κοινωνήσει παραιτούμενος τὴν ἀληθῆ” ἢ ὁ τῇ σαρκὶ ἑνούμενος, φιλήδονος μᾶλλον ἢ φιλόθεος. Τὸ μὲν οὖν ὁλοσχερὲς τῆς παραβολῆς οὕτωςʼ ἐκλαὸε δὲ καὶ ἁλλως τὰ κατὰ τὸν τόπον, ὅσον ἄνθρωποί ἐσμεν, καὶ τὸν πλοῦτον τῆς τοῦ Θεοῦ χρηστότητος οὐ συμφέρει γινώσκειν ημῖν. ’Δναγκαίως ὁ Θεὸς ἀνθρώπῳ ὁμοιοῦται, ἵνʼ ὼς ἀνθρώποις λαλήσῃ, μὴ χωροῦσιν οἱκονομηθῆναι ὑπὸ τοῦ Θεοῦ πάντα, μένοντος τοῦ Θεοῦ. Καὶ τότε παύσεται ὁμοιούμενος ἀνθρώπῳ, ὅταν, παυσάμενοι 55'.δος, ζήλου καὶ τῶν λοιπῶν κακῶν, καὶ τοῦ κατʼ ἄνθρωπον περιπατεῖν, ἀξιωθῶμεν ἀκοῦσαι ἀπὸ τοῦ Θεοῦ· Ἐγὼ siza' Θεοί ἐστε καὶ υἱοὶ ’Υψιστου πάντες. Πέπαυται δὲ καὶ ἄλλα πολλὰ καλούμενος, ὧν ἁμαρτωλὸς χρῄζει ἄνθρωπος, πάνθηρ καὶ λέων, καὶ ἄρκτος, ώς ἐν τοῖς προφήταις γέγραπται. Οὕτως ὶκούω καὶ τοῦ ο '0 Θεὸς ἡμῶν πῦρ καταναλίσκον. Τῷ γὰρ οὐκ ὄντι ἀξίῳ καταναλίσκεσθαι φῶς ἐστι κατὰ τὸν Ἰωάννην λέγοντα· '0 Θεὸς ἡμῶν ςεῶς ἐστι. Καὶ αὖθις · Οὔπω, φησιν, ἐφανερώθη τί ἐσόμεθαο οἴδαμεν δὲ, ὅτι, ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀμιόμεθα αὐτὸν καθώς ἐστιν. Εἰ γὰρ καὶ ἀξιωθῶμεν βλέψαι νῦν τὸν Θεὸν τῷ νῷ καὶ τῇ καρδίᾳ, οὐ βλέπομεν αὐτὸν καθώς ἐστιν, ἀλλά καο θὼς διὰ τὴν ἡμετέραν οἰκονομίαν ήμῶν γίνεται ἐν δὲ τῇ ἀποκαταστάσει πάντων, ὧν amme- διὰ στόματος τῶν ἁγίων αὑτοῦ, ὀψόμεθα οὐχ ὡς νῦν ὃ οὐκ ἐστιν, ἀλλʼ ὡς πρέπει τότε, ὃ ἐστι. Παρʼ ἡμῖν μὲν οὖν τοῖς ἀνθρώποις ἀνθρώπῳ ὡμοιώθη · παρὰ δὲ ### English translation (Claude) all," that is, as if by one agreement. "The first said to him: I have bought a field, and I must go out and see it. I ask you, consider me excused." [Luke 14:19] Verse 19: "And another said: I have bought five yoke of oxen, and I am going to test them. I ask you, consider me excused." [Luke 14:20] Verse 20: "And another said: I have married a wife, and therefore I cannot come." Put simply, some fall away from the call through three things: the fancy of better doctrines, the pursuit of the things of sense, and the love of pleasure. Those who bought a field and excuse themselves from the supper are those who have taken up doctrines other than those of the Godhead, with much plausibility and variety of speech; they despise the field that has in itself … and powers. The one, then, who has not seen or tested the teaching he acquired, because he was already taken up with it, goes out from the supper of necessity and not willingly, and from the one who invited him, and perhaps from himself. He says "I ask you" as one who respects the host in word only. The one who bought five yoke of oxen is the one who despises the intelligible nature and is fond of the things of sense; nor did this man test from the beginning what he had bought. If the number two is assigned to matter, this man honoured material things; that is why he too declined the intelligible supper. The other is the one who said "I have married a wife": the one who thinks he has found wisdom and, by his fellowship with it, declines the true wisdom; or the one united to the flesh, a lover of pleasure rather than a lover of God. Such, then, is the parable as a whole; but take the details of the passage in another way as well. [Luke 14:16] Since we are human, it is not good for us to know the wealth of God's kindness. Necessarily God is likened to a man, so that he may speak to us as to men, since we have no room for everything to be arranged for us by God while God remains as he is. He will cease to be likened to a man when, having ceased from strife, jealousy and the other evils, and from walking in a human way, we are counted worthy to hear from God: "I said, You are gods, and sons of the Most High, all of you." He has ceased also to be called by many other names that sinful man needs, panther and lion and bear, as is written in the prophets. In the same way I also understand "Our God is a consuming fire"; for to one who is not deserving to be consumed he is light, according to John, who says, "Our God is light." And again: "It has not yet been revealed what we shall be; but we know that when he is revealed we shall be like him, because we shall see him as he is." For even if we are counted worthy to see God now with the mind and the heart, we do not see him as he is, but as he becomes for us for the sake of our salvation; but in the restoration of all things, of which he spoke through the mouth of his holy ones, we shall see, not as now what he is not, but, as will befit that time, what he is. Among us, then, who are human, he was likened to a man; but among ### Scripture references - Luke 14:18: quotation, high confidence - Luke 14:19: quotation, high confidence - Luke 14:20: quotation, high confidence - Luke 14:16: allusion, high confidence - 1 Cor 3:3: allusion, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Hos 13:7: allusion, high confidence - Hos 13:8: allusion, high confidence - Heb 12:29: quotation, high confidence - Deut 4:24: quotation, high confidence - 1 John 1:5: quotation, high confidence - 1 John 3:2: quotation, high confidence - Acts 3:21: quotation, high confidence ### Translation notes - The comment on God "likened to a man" explains "A certain man gave a great supper" (Luke 14:16). "Strife, jealousy … walking in a human way": 1 Cor 3:3. "I said, You are gods …": Ps 82:6 (81:6 LXX). Panther, lion and bear: Hos 13:7–8. "Our God is a consuming fire": Heb 12:29 (Deut 4:24). "God is light": 1 John 1:5. "It has not yet been revealed …": 1 John 3:2. "The restoration of all things … through the mouth of his holy ones": Acts 3:21. - A garbled phrase about the field is marked "…"; "strife" reads ἔριδος, garbled in the scan. ### Citation (SBL) Origen, Frag. Luc. 363 (PG 17:364a–364d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-363). ## Fragments on Luke, column 365 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-365 - Source: PG 17:365a–365d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fatted calf is ethical and contemplative teaching, the iota of the law is Jesus, the leprosy laws picture the growth of reason in the soul, and Jesus' citing of the commandments refutes those who reject the law. ### Greek text τοῖς ἑαυτοὺς άποθεὼσασιθεῷο '0 Θεὸς γάρ ἐστι, φησὶν, ἐν συναγωγῇ θεῶν. Σαίχ. κγʼ. Καὶ ἐνέγκαντες τὸν μόσχον τὸν σιτευτὸν, καί φαγόντες εὐφρανθῶμεν. El δὲ χρὴ τὸν τόπον καὶ ὑψηλότερον θεωρῆσαι, προκατάρχεται λόγων, ὴθικῶν μὲν, οἷον τροφῆς, ἐν τῷ φαγόντες, ἐποπτικῶν δὲ, οἷον ποτοῦ, ὲν τῷ εὐφρανθῶμεν. Οἶνος γὰρ ἀρχὴ εὐφροσύνης, ὡς γέγραπται. Στ ιζʼ. Ερκοπάίτερον (λέ ἐστι,τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν, ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν. Ἔτι μία κεραία οὐ παρʼ Ἕλλησι μόνον ἐστὶ τὸ ἰῶτα, ἀλλὰκαὶ παρʼ Ἑβραίοις τὸ παρʼ αὐτοῖς καλούμενον ίώθ. Δύναται δὲ ίῶτα συμβολικῶς λέγεσθαι Ἰησοῖκ, ἐπείπερ ἡ ἀρχὴ τοῦ ὀνόματος αὑτοῦ καὶ παρʼ Ἕλλησι καὶ παρʼ Ἑβραίοις ἀπὸ τοῦ ὶὼθ γράφεται. Ἐστι τοίνυν ὲν τῷ νόμῳ ὁ Λόγος τοῦ Θεοῦ μὴ παρερχόμενος αὑτὸν, μηδὲ πρότερον πίπτων, ἕως ἂν πάντα γένηται · τότε δὲ πίπτων, ἵνα πλείονα καρπὸν φέρῃ* οὑ νικηθεὶς, ἀλλὰ ταπεινώσας ἑαυτὸν, καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταιιροῦ. Στέ. ιβʼ. Καὶ εἱσερχιξιξῗουίξὺτοῦ εις τινα κώμην, τηντησαν avra) δέκα λεποοὶ ἄνδρες. οἳ ἔστηπήντησαν αὑτῷ δέκα λεπροὶ ἄνδρες, οἳ ἔστησανπόρῤωθεινο. Στίχ ιγʼ· Καὶκαρτοὶ ἦρανέξῳνὴν, τὶἐγτοντεςο Ἰησοῦ ἑπιστάτα, ἐλέησον ἡμᾶς. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνῃς δή τινα τῆς ψυχῆς διαγραφὴν διάφορον. Τίς γὰρ οὐκ ἂν ἀπορήσαι ὁρῶν, ὅτι πὴ μὲν ἡ λέπρα ἀκάθαρτον ποιεῖ τὸν ἄνθρωπον ἐγγενομένη χρωτὶ ζῶντι, πὴ δὲ πᾶσαν ἀκαθαρσίαν ἀπολύει ὅλον λεπρὸν γεγονότα. Τότε γὰρ ἀκάθαρτος εῖναι λογίζεται, ὅτε χρὼς ζῶν, μετὰ τὸ ὁλόλεπρον γεγονότα, μιαίνεται τοῦ ζῶντος χρωτὸς τὴν ἐξ ὅλων λέπραν....... εἶναι λεγομένην. Ἦγοῢμαι γὰρ τὴν λέπραν ἀντὶ ἀλόγων λαμβάνεσθαι τῆς ψυχῆς παθημάτων, τὸν δὲ ζῶντα χρῶτα ἀντὶ τῆς λογικῆς καταστάσεως. Δοκεῖ οὖν μοι μυστήριον παρέχειν ὁ λόγος. Ἐν γάρ τῇ τῶν βρεφῶν ἡλικίᾳ ἀνέγκλητός ἐστιν ή ψυχὴ, τῆς άλογίας ἀπολύουσα αὐτὴν παντὸς ψόγου. Ἐὰν δὲ ὀφθῇ χρὼς ζῶν ὲν αὐτῇ, ὃ ἐστιν, ἐὰν ἄρχηται τοῦ λόγου ὑποφύωσις, τότε ἁρχὴ τῆς ἁμαρτίας ὑφίσταται, ’ἐω ὲπικρατήσηται τοῦ χρωτὸς τοῦ ζῶντος, τουτέστι, τοῦ λόγου αὑξάνοντος καὶ τελειουμένου, ὅλος γένηται ὁ χρὼς ζῶν, καὶ τέλεον ή λέπρα ὲξαφανισθῇ. Στίχ. κʼ.Δ Τὰς suum οἶδας °_ Μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, καὶ μὴ mutatmnutat; σεις. Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σοὺ. Ἐξελέγχεται δὲ ὲν τῷ λόγῳ Μαρκιωνιστῶν τε παράνοια καὶ Μανιχαίων, οἳ τὸν νόμον ἀλλότριον εἷναί φασι Χριστοῦ. Φησὶ γάρ ὁ Μάρκος, ὄτι ἐμβλέψας ### English translation (Claude) those who have made themselves gods, he was likened to God: "For God," it says, "stands in the assembly of gods." [Luke 15:23] Verse 23: "And bring the fatted calf, and let us eat and be merry." If one must view the passage more loftily, he begins with words: ethical ones, like food, in "let us eat", and contemplative ones, like drink, in "let us be merry"; for wine is the beginning of merriment, as it is written. [Luke 16:17] Verse 17: "It is easier for heaven and earth to pass away than for one stroke of the law to fall." The one stroke is not only the iota among the Greeks, but also among the Hebrews what they call yod. And the iota can be said symbolically to be Jesus, since the beginning of his name is written with the yod among both Greeks and Hebrews. There is, then, in the law the Word of God, who does not pass away, nor fall before everything has come to pass; but then he falls, so that he may bear more fruit, not conquered, but humbling himself and becoming obedient to death, even death on a cross. [Luke 17:12] Verse 12: "And as he entered a village, ten leprous men met him, who stood at a distance." [Luke 17:13] Verse 13: "And they lifted up their voices, saying: Jesus, Master, have mercy on us." Indeed, you may take the laws about leprosy as a description of a different state of the soul. For who would not be perplexed to see that in one case leprosy makes a man unclean when it appears on living flesh, and in another case frees from all uncleanness a man who has become wholly leprous? For he is reckoned unclean when living flesh, after he has become wholly leprous, defiles the leprosy that is said to cover the whole … I think that leprosy is taken to stand for the irrational passions of the soul, and the living flesh for its rational condition. The passage seems to me to offer a mystery. In the age of infancy the soul is blameless, its lack of reason freeing it from all blame. But if living flesh appears in it, that is, if reason begins to grow, then the beginning of sin arises, until, when the living flesh has prevailed, that is, when reason grows and is perfected, the whole flesh becomes living and the leprosy disappears completely. [Luke 18:20] Verse 20: "You know the commandments: Do not commit adultery, do not murder, do not steal, do not bear false witness, honour your father and your mother." In this saying the madness of the Marcionites and the Manichaeans is refuted, who say that the law is foreign to Christ. For Mark says that Jesus, looking at ### Scripture references - Ps 82:1 (81:1 LXX): quotation, high confidence - Luke 15:23: quotation, high confidence - Ps 104:15 (103:15 LXX): allusion, low confidence - Luke 16:17: quotation, high confidence - Matt 5:18: allusion, high confidence - John 12:24: allusion, high confidence - Phil 2:8: quotation, high confidence - Luke 17:12: quotation, high confidence - Luke 17:13: quotation, high confidence - Lev 13:12: allusion, high confidence - Lev 13:14: allusion, high confidence - Luke 18:20: quotation, high confidence - Mark 10:21: allusion, high confidence ### Translation notes - "God stands in the assembly of gods": Ps 82:1 (81:1 LXX). "Wine … merriment": compare Ps 104:15; the passage meant is not certain. Jesus and the iota/yod: Matt 5:18. "That he may bear more fruit": John 12:24. "Obedient to death …": Phil 2:8. The laws of leprosy: Lev 13:12–15. - The Manichaeans arose after Origen's death; the mention of them shows that at least this comment comes from a later writer than Origen, despite the catena's ascription. Marcionites and Manichaeans: translated as written. - A lost phrase in the comment on leprosy is marked "…". ### Citation (SBL) Origen, Frag. Luc. 365 (PG 17:365a–365d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-365). ## Fragments on Luke, column 367 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-367 - Source: PG 17:368a–368d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus loved the rich man who kept the law, though he fell short of perfection; the untied colt is the soul freed for Christ, which no earlier teacher had ridden. ### Greek text αὐτῷ ό Ἰησοῦς ἠγάπησεν αὐτον. Οὐκ ἂνδὲ ἐπὶ τῇ τοῦ ἀλλοτρίου πληρώσειιιγάπησε τὸν περὶ mira παρρησιασάμενον. Ζήτησιν δὲ κινεῖ πῶς ἠγαπήθη ὁ μὴ μέλλων ἀκολουθεῖν ἐπὶ τὴν ζωήν. Ἔστι δὲ ἐπὶ μὶν τοῖς προτέροις ἀγάπης ἄξιος ὁ τὰ τοῦ νόμου φυλάξας · τῇ δὲ πρὸς τὸ τέλειον ὀλιγωρίᾳ τὴν ἐπὶ τοῖς πρόσθεν ἀγάπην οὐκ εῐασα γενέσθαι ΚΕΦ. 18'. Etlx._~x0'. Kal ν ἐγένετο ὡς,ἤγγισεν είς Βηθφατῆ ’ᾟηὲᾆζρίιξτέῗ ᾆρᾎςῗὶτόἶδίδοῖέρ ’ξᾰιέἑξῇἷεξὲἓ ’ Ἐλαιῶν, ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ, Στίχ. λἠΕίπέῦν ξ Ὑπάγετε είς τὴν κατέναντιὲ κώ- 11hr. εἶν ᾖ.,εἰσίτορεὺςέμενοιο mitem πῶλον δεδεμένεν, ἐφʼ cratem ςῐοτε ἀνθρώπων ἑκά θισε. Λύοντες αὐτὸν, ἀγάγετε. Wt- λαʼ-,κιξί Mr τίς τέιέδξς fessi: Αξέέῖέ. Weiss gi}th ἐρεῖτε αὐτῷ · Ὀτι ό Κύριος αὐτοῦ χρείαν γει. ε ει. Στίέ. λ6’. Ἀπελθόντες δὲ οί ἀπεσταλμένοι, εὗρον ’ καθὼς εἷπεν αὐτοῖς. Στίχ. λγʼ. Αυόντων δὲ» αὐτῶν τὸν πῶλον, εἶπον affixi/{pta αὑτοῦ πρὸς αὐτούς· Τί λύετε τὸν π ονε Στίχ. λδʼ.ὐί δὲ nixos"5 Ὀ Κύριος αὐτοῦ χρείαν χει "Umu γὰρ ὑπακοὴ καὶ ἱερὸς· τόπος, ἐκεῖ ὁ Κύριος τοὺς ἀποστόλους λύσοντας πῶλον δεδεμένον, ἐφʼ ὃν οὺδέποτε Μωῦσέως λόγος ἢ Ἡσαΐου, ἢ ἄλλου τινὸς. τῶν προφητῶν ἐκάθισεν. Ὅτε δὲ ἦλθεν ὁ Χριστὸς. ε ὁ φύσει καὶ μόνος Κύριος, σιγῶσιν οἱ πολλοὶ πρὸ τοῦ κυριευθῆναι ὑπὸ τοῦ Σωτῆρος κύριοι. Ὅταν γάρ τις τῇ κακίᾳ δουλεύῃ, πολλῶν παθῶν δοῦλός ἐστιʼ τοῦ δὲ κυρίου ἅπαξ γενομένου, οὐ δύνατατ Στίχ. λεί. Καὶ ἐξπιῤῥίψαςτις iuvetis: τὰ ίμάτια ἐκ] ’ τὸν πῶλον, ἐπεβίβασε τὸν Ἰησοῦν Στίχ. λςʼ. Πορευομένων δὲ αὑτοῦἐ ὑπεστρώννυον ” τὰ ἱμάτια αὐτῶν ἐν τῇ ὀδῷ. Λαμβἀνουσι μέντοι τὸν λόγον οἱ μαθηταὶ, καὶ ἐπι καθίζουσι ταῖς ψυχαῖς τῶν ἀκουόντων. Κοσμοῦσι δὲ ἡμᾶς καὶ αἱ καλαί πράξεις τῶν ἀποστόλων ἐπικείμεναι ἡμῖν. Θέλουσι γὰρ (lci) καὶ πατῶμεν αὐτῶν τὸ ἱμάτια, ἐξετάζοντες τοὺς ἀποστολικοὺς λόγους. ΚΕΦ. Κʼ. Στίχ. ις.ὸΚαέἐξήςηῖαν oi ἓρχιὲρεῒς,καὶ (ἕ notat: υ πατεῖς ἐπιβαλεῖν ἑξεῖ αὐτὸν τᾲς χεῖρας ἐν aug} πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. Στίᾷὶκκ Kal παρατηρήσαντες ἀπέστειλαν ἐγκα- 0 ουρ. ὑποκρινομένους caveai» δικαίους ε ναι. ἵνα ἐαιλάὅωῄται αρτοῆλόγοη, clero παραδοῦνὲιν αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγου- μ ου. ### English translation (Claude) him, loved him. He would not have loved a man who spoke boldly about keeping these commandments if their fulfilment had been foreign to him. But it raises the question how one who was not going to follow him to life was loved. The one who has kept the precepts of the law is worthy of love for those earlier things; but his neglect of what leads to perfection did not let the love for the earlier things come to completion. [Luke 19:29] Chapter 19, verse 29: "And it happened, as he drew near to Bethphage and Bethany, at the mount called the Mount of Olives, that he sent two of his disciples," [Luke 19:30] verse 30: "saying: Go into the village opposite, in which, as you enter, you will find a colt tied, on which no one has ever sat. Untie it and bring it." [Luke 19:31] Verse 31: "And if anyone asks you, Why are you untying it? you shall say this: The Lord has need of it." [Luke 19:32] Verse 32: "And those who were sent went away and found it just as he had told them." [Luke 19:33] Verse 33: "As they were untying the colt, its owners said to them: Why are you untying the colt?" [Luke 19:34] Verse 34: "And they said: The Lord has need of it." For where there is obedience and a holy place, there the Lord sends the apostles to untie a tied colt, on which neither the word of Moses nor that of Isaiah nor of any other of the prophets ever sat. And when Christ came, the one Lord by nature and the only one, the many "lords" fall silent before being made subject by the Saviour. For when someone serves wickedness, he is the slave of many passions; but once the Lord has come, he cannot … [Luke 19:35] Verse 35: "And throwing their garments on the colt, they set Jesus on it." [Luke 19:36] Verse 36: "And as he went, they spread their garments on the road." The disciples take the Word and set him on the souls of the hearers. And the good deeds of the apostles, laid upon us, adorn us. For they wish us also to tread on their garments, by examining the apostolic words. [Luke 20:19] Chapter 20, verse 19: "And the chief priests and the scribes sought to lay hands on him at that very hour, for they knew that he had told this parable against them." [Luke 20:20] Verse 20: "And watching him, they sent spies who pretended to be righteous, so that they might catch him in what he said, in order to hand him over to the power and authority of the governor." ### Scripture references - Mark 10:21: quotation, high confidence - Luke 18:22: allusion, high confidence - Luke 19:29: quotation, high confidence - Luke 19:30: quotation, high confidence - Luke 19:31: quotation, high confidence - Luke 19:32: quotation, high confidence - Luke 19:33: quotation, high confidence - Luke 19:34: quotation, high confidence - 1 Cor 8:5: allusion, low confidence - Luke 19:35: quotation, high confidence - Luke 19:36: quotation, high confidence - Luke 20:19: quotation, high confidence - Luke 20:20: quotation, high confidence ### Translation notes - "Looking at him, loved him": Mark 10:21; the rich ruler's refusal: Luke 18:22–23. A sentence on the many lords is cut short in the scan ("…"). - The quotations of Luke 19:29–36 and 20:19–20 are heavily garbled in the scan and are translated from their legible words and the Gospel text. ### Citation (SBL) Origen, Frag. Luc. 367 (PG 17:368a–368d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-367). ## Fragments on Luke, column 369 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-369 - Source: PG 17:369a–369d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The coin bearing Caesar's image is the earthy image taken on through sin, which we must give back so as to bear again the image of God. ### Greek text Στίχ. κγίζ Κατανοήσας δὲ αὐτῶν τὴν πανουργίαν. εἷπε πρὸς αὐτούς· Τί με πειράζετε ; Στίχ. κδʼ. Ἐπιδείξατέημοι δηνάριον. Τίνος, ἔχει έῑκόνα καὶ ἐπιγραφήν ; Ἀποκριθέντες δὲ εἷπον · Καίσαρος. τ Στίχ. κεʼ. Ἀποκριθεὶς δὲ εἶπεν αὐτοῖς) Ἀῌπόδοτε τᾶ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. Στίχ. κς. Kal οὐκ ἴσχυσαν ἐπιλαβέσθαι αὐτοῦ ῥήματα ἐναντίον τοῦ λαοῦ, καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὑτοῦ, ἐσίγησαν. Ὑψηλότερον δέ· '0 ἄνθρωπος, ὡς ὲν τῇ Γενέσει γέγραπται, κατʼ εἰκόνα Θεοῦ γέγονεν. ’Υστερον δὲ διὰ τὴν αὐτοῦ παρακοὴν ἀνέλαβε καὶ εἰκόνα χοῖκήν.. Ὠσπερ δὲ τὸ νόμισμα εἰκόνα ἕχει τοῦ βασιλεύοντος τῶν ἐθνῶν, οὕτως 6 ποιῶν τὰ ἔργα τοῦ Παντοκράτορος τὴν εἰκόνα αὑτοῦ φορεῖ, ἢν παραινεῖ 6 Σωτὴρ ἀποδιδόναι καὶ ἀποτίθεσθαι, καὶ φορεῖν τὴν ἐξ ἁρχῆς γενομένην εἰκόνα. Ἀκολούθως τούτοις καὶ 6 Παῦλός φησιν ’ Ὡς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, οὕτω φορέσωμεν καί τὴν· εἰκόνα τοῦ ἐπῦυρανίου. Τοῦτο οῦν δηλοῖ τό · Ἀπόδοτε τὰ Καίά vapor Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. ### English translation (Claude) [Luke 20:23] Verse 23: "But perceiving their craftiness, he said to them: Why do you test me?" [Luke 20:24] Verse 24: "Show me a denarius. Whose image and inscription does it have? They answered and said: Caesar's." [Luke 20:25] Verse 25: "And he answered and said to them: Then render to Caesar the things of Caesar, and to God the things of God." [Luke 20:26] Verse 26: "And they could not catch him in what he said before the people, and marvelling at his answer they fell silent." More loftily: man, as is written in Genesis, came to be according to the image of God; but later, through his disobedience, he took on also the image of the earthy. And just as the coin bears the image of the one who rules the nations, so the one who does the works of the ruler of this world bears his image, which the Saviour urges us to give back and put off, and to bear the image that was made in the beginning. In keeping with this, Paul too says: "As we have borne the image of the earthy, so let us bear also the image of the heavenly." This, then, is what "Render to Caesar the things of Caesar, and to God the things of God" shows. ### Scripture references - Luke 20:23: quotation, high confidence - Luke 20:24: quotation, high confidence - Luke 20:25: quotation, high confidence - Luke 20:26: quotation, high confidence - Gen 1:26: allusion, high confidence - 1 Cor 15:49: quotation, high confidence ### Translation notes - "According to the image of God": Gen 1:26–27. "As we have borne the image of the earthy …": 1 Cor 15:49. - "The ruler of this world" translates by sense; the scan reads "the Almighty" (Παντοκράτορος), which does not fit the argument. - The scan text continues with the opening of a different piece printed next in PG 17, Origen's Greek fragment of the Commentary on the Song of Songs, book 1 (on 1 John 2:12–14); it has been removed by a logged correction. The fragments on Luke in the scan end here. ### Citation (SBL) Origen, Frag. Luc. 369 (PG 17:369a–369d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-lucam/353/#p-369).