Commentary on the Gospel of John 1.142–1.225

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 84 passages

Greek text: Preuschen, GCS 10 (Greek text: E. Preuschen, Origenes Werke 4 (GCS 10, 1903), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 9 (1896).

Chapter 1

1.142Preuschen 4:28

Οἱ δὲ προφῆται παρὰ ταῦτα καὶ ἑτέροις ὀνόμασιν αὐτὸν καλοῦσιν· ὁ μὲν Ἰακὼβ ἐν τῇ πρὸς τοὺς υἱοὺς εὐλογίᾳ Ἰούδαν· τὸ γὰρ »Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου· αἰ χεῖρές σου ἐπὶ νώτου »τῶν ἐχθρῶν σου· <προσκυνήσουσίν σοι οἱ υἱοὶ τοῦ πατρός· »σκύμνος λέοντος Ἰούδα· ἐκ βλαστοῦ, υἱέ μου, ἀνέβης· ἀναπεσὼν »ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος· τίς ἐγερεῖ αὐτόν«; * * * * οὐ κατὰ τὸν ἐνεστηκότα δὲ καιρόν ἐστι πρὸς λέξιν παραστῆσαι πῶς τὰ τῷ Ἰούδᾳ λεγόμενα περὶ Χριστοῦ ἐστιν.

Hoi de prophētai para tauta kai heterois onomasin auton kalousin; ho men Iakōb en tę̄ pros tous huious eulogią Ioudan; to gar »Iouda, se ainesaisan hoi adelphoi sou; ai cheires sou epi nōtou »tōn echthrōn sou; <proskynēsousin soi hoi huioi tou patros; »skymnos leontos Iouda; ek blastou, huie mou, anebēs; anapesōn »ekoimēthēs hōs leōn kai hōs skymnos; tis egerei auton«? * * * * ou kata ton enestēkota de kairon esti pros lexin parastēsai pōs ta tǭ Ioudą legomena peri Christou estin.

Besides these, the prophets call him by other names too. Jacob, in his blessing of his sons, calls him Judah; for the words “Judah, your brothers shall praise you; your hands shall be on the back of your enemies; the sons of your father shall bow down to you. A lion's whelp is Judah; from a shoot, my son, you have gone up; lying down you slept like a lion and like a whelp; who shall rouse him?” … It is not the right time now to show word for word how what is said to Judah concerns Christ.

Textual problem in this passage: see the notes.

Gen 49:8–9 (quotation, high confidence)

Notes and citation

Summary: Jacob's blessing of Judah is a prophecy of Christ.

The quotation is Gen 49:8–9 LXX. The manuscript has a gap after the quotation, shown as “…”.

Notes on the original text

Digital text corrected (OCR: misread letters (the Septuagint reading is certain); editor's apparatus leaked into the digital text): νώτου »τῶν ἑδρῶν σου → νώτου »τῶν ἐχθρῶν σου; τίς Ι ἐγερεῖ → τίς ἐγερεῖ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.142 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-142).

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Translation: Translated by Claude from the Greek text of Preuschen, GCS 10 (1903); made independently of existing English translations. ANF 9 covers Books 1, 2, 4, 5, 6 and 10 and was compared afterwards; the other books were reviewed against the Greek only.

1.143Preuschen 4:28

ἀλλὰ καὶ ἀνθυποφορὰ εὐλόγως ἐπενεχθῆναι δυναμένη »Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ »ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ« ἐν ἄλλοις εὐκαιρότερον λυθήσεται.

alla kai anthypophora eulogōs epenechthēnai dynamenē »Ouk ekleipsei archōn ex Iouda, kai »hēgoumenos ek tōn mērōn autou« en allois eukairoteron lythēsetai.

But the objection that can reasonably be raised, “A ruler shall not fail from Judah, nor a leader from his thighs,” will be taken up more fittingly elsewhere.

Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: An objection from Genesis 49:10 is postponed.

The quotation is Gen 49:10 LXX.

Notes on the original text

Digital text corrected (OCR: misread letters): εὐκαιρότερον Μήσεται → εὐκαιρότερον λυθήσεται.

Cite (SBL): Origen, Comm. Jo. 1.143 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-143).

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1.144Preuschen 4:28

οἶδε δὲ τὸν χριστὸν Ἰακὼβ καὶ Ἰσραήλ ὀνομαζόμενον Ἡσαΐας λέγων· »Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· Ἰσραὴλ ὁ ἐκλεκτός μου, »προσεδέξατο αὐτὸν ἡ ψυχή μου· κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. οὐκ »ἐρίσει οὐδὲ κράζει οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν »αὐτοῦ· κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον »οὐ σβέσει, ἔως ἂν ἐκβάλῃ †ἐκ νίκους τὴν κρίσιν, καὶ τῷ ὀνόματι αὐτοῦ »ἔθνη ἐλπιοῦσιν«.

oide de ton christon Iakōb kai Israēl onomazomenon Hēsaïas legōn; »Iakōb ho pais mou, antilēpsomai autou; Israēl ho eklektos mou, »prosedexato auton hē psychē mou; krisin tois ethnesin apangelei. ouk »erisei oude krazei oude akousei tis en tais plateiais tēn phōnēn »autou; kalamon syntetrimmenon ou kateaxei kai linon typhomenon »ou sbesei, eōs an ekbalę̄ †ek nikous tēn krisin, kai tǭ onomati autou »ethnē elpiousin«.

And Isaiah knows that the Christ is named Jacob and Israel, saying, “Jacob my servant, I will help him; Israel my chosen, my soul has accepted him; he will announce judgment to the nations. He will not quarrel or cry out, nor will anyone hear his voice in the streets; a bruised reed he will not break, and a smoldering wick he will not quench, until he brings forth judgment to victory; and in his name the nations will hope.”

Textual problem in this passage: see the notes.

Isa 42:1–4 (quotation, high confidence) · Matt 12:18–21 (allusion, high confidence)

Notes and citation

Summary: Isaiah calls Christ Jacob and Israel, the gentle servant.

The quotation is Isa 42:1–4 LXX, with Matt 12:18–21. The words “to victory” are marked corrupt (†) in the edition; the translation follows Matthew.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.144 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-144).

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1.145Preuschen 4:28

ὅτι γὰρ χριστός ἐστι, περὶ οὐ ταῦτα προφητεύ- εται, σαφῶς ὁ Ματθαῖος δηλοῖ ἐν τῷ εὐαγγελίῳ, μνησθεὶς ἀπὸ μέρους τῆς περικοπῆς, εἰπών· »Ἵνα πληρωθῇ τὸ εἰρημένον Οὐκ ἐρίσει οὐδὲ « καὶ τὰ ἐξῆς.

hoti gar christos esti, peri ou tauta prophēteu- etai, saphōs ho Matthaios dēloi en tǭ euangeliǭ, mnēstheis apo merous tēs perikopēs, eipōn; »Hina plērōthę̄ to eirēmenon Ouk erisei oude « kai ta exēs.

For that it is Christ of whom these things are prophesied, Matthew clearly shows in the Gospel, recalling part of the passage and saying, “That what was spoken might be fulfilled: He will not quarrel or …” and so on.

Matt 12:17–19 (quotation, high confidence)

Notes and citation

Summary: Matthew applies Isaiah's servant prophecy to Christ.

The quotation is Matt 12:17–19.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.145 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-145).

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1.146Preuschen 4:28

καλεῖται δὲ καὶ Δαβὶδ ὁ χριστός, ὡς ἐπὰν Ἰεζεκιὴλ προφητεύσας πρὸς τοὺς ποιμένας ἐπιφέρῃ ἐκ προσώπου θεοῦ »Ἀναστήσω Δαβὶδ τὸν παῖδά μου, ὃς ποιμανεῖ αὐτούς«· οὐ γὰρ Δαβὶδ ὁ πατριάρχης ἀναστήσεται ποιμαίνειν μέλλων τοὺς ἁγίους, ἀλλὰ Χριστός.

kaleitai de kai Dabid ho christos, hōs epan Iezekiēl prophēteusas pros tous poimenas epipherę̄ ek prosōpou theou »Anastēsō Dabid ton paida mou, hos poimanei autous«; ou gar Dabid ho patriarchēs anastēsetai poimainein mellōn tous hagious, alla Christos.

And Christ is also called David, as when Ezekiel, prophesying to the shepherds, adds in the person of God, “I will raise up David my servant, who will shepherd them.” For it is not David the patriarch who will rise to shepherd the saints, but Christ.

Ezek 34:23 (quotation, high confidence)

Notes and citation

Summary: Ezekiel calls Christ David, the shepherd.

The quotation is a free form of Ezek 34:23.

Notes on the original text

Digital text corrected (OCR: misread letters): περιμανεῖ → ποιμανεῖ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.146 (Preuschen 4:28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-146).

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1.147Preuschen 4:28–29

ἔτι δὲ ὁ Ἡσαΐας »ῥάβδον« καὶ »ἄνθος« ὀνομάζει τὸν χριστὸν ἐν τῷ »Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπʼ αὐτὸν πνεῦμα τοῦ θεοῦ, »πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώ- »σεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ«.

eti de ho Hēsaïas »rhabdon« kai »anthos« onomazei ton christon en tǭ »Exeleusetai rhabdos ek tēs rhizēs Iessai kai anthos ek tēs rhizēs anabēsetai, kai epanapausetai epʼ auton pneuma tou theou, »pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnō- »seōs kai eusebeias, kai emplēsei auton pneuma phobou theou«.

Further, Isaiah names Christ a “rod” and a “flower” in the words, “A rod shall come forth from the root of Jesse, and a flower shall come up from the root; and the Spirit of God shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of God shall fill him.”

Isa 11:1–3 (quotation, high confidence)

Notes and citation

Summary: Isaiah calls Christ the rod and flower from Jesse's root.

The quotation is Isa 11:1–3 LXX.

Notes on the original text

Digital text corrected (OCR: misread letter): ῥοίζης → ῥίζης.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.147 (Preuschen 4:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-147).

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1.148Preuschen 4:29

καὶ »λίθος« δὲ ἐν τοῖς ψαλμοῖς ὁ κύριος ἡμῶν εἶναι λέγεται οὕτως· »Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὑτος ἐγενήθη εἰς κεφα- λὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλ- »μοῖς ἡμῶν..

kai »lithos« de en tois psalmois ho kyrios hēmōn einai legetai houtōs; »Lithon hon apedokimasan hoi oikodomountes, houtos egenēthē eis kepha- lēn gōnias; para kyriou egeneto hautē, kai esti thaumastē en ophthal- »mois hēmōn..

And in the Psalms our Lord is said to be a “stone”, thus: “The stone which the builders rejected has become the head of the corner; this was from the Lord, and it is marvelous in our eyes.”

Ps 118:22–23 (117:22-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalms call Christ the rejected stone.

The quotation is Ps 118:22–23 (117:22–23 LXX).

Notes on the original text

Digital text corrected (OCR: stray letter and wrong accent): λἐγεται οὕτωνς → λέγεται οὕτως.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.148 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-148).

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1.149Preuschen 4:29

δηλοῖ δὲ τὸ εὐαγγέλιον καὶ ἐν ταῖς Πράξεσιν ὁ Λουκᾶς, οὐκ ἄλλον ἢ τὸν χριστὸν εἶναι τὸν λίθον»· τὸ μὲν εὐαγγέλιον οὕτως· »Οὐδέποτε ἀνέγνωτε· Λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦν- »τες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; πᾶς ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφʼ ὃν δʼ ἂν πέσῃ, λικμήσει αὐτόν«·

dēloi de to euangelion kai en tais Praxesin ho Loukas, ouk allon ē ton christon einai ton lithon»; to men euangelion houtōs; »Oudepote anegnōte; Lithos hon apedokimasan hoi oikodomoun- »tes, houtos egenēthē eis kephalēn gōnias? pas ho pesōn epi ton lithon touton synthlasthēsetai; ephʼ hon dʼ an pesę̄, likmēsei auton«;

The Gospel shows, and Luke in the Acts, that the stone is none other than Christ. The Gospel says: “Have you never read, The stone which the builders rejected has become the head of the corner? Everyone who falls on this stone will be broken; but on whomever it falls, it will crush him.”

Matt 21:42 (quotation, high confidence) · Matt 21:44 (quotation, high confidence)

Notes and citation

Summary: The Gospel identifies the rejected stone with Christ.

The quotation is Matt 21:42, 44 (Luke 20:17–18).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.149 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-149).

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1.150Preuschen 4:29

ἐν δὲ ταῖς Πράξεσιν ὁ Λουκᾶς γράφει· »Οὑτός ἐστιν ὁ λίθος ὁ ἐξουδενω- »θεὶς ὑφʼ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας«. Ἓν δὴ τῶν ἐπὶ τοῦ σωτῆρος τεταγμένων ὀνομάτων, ἀλλʼ οὐχ ὑπ αὐτοῦ λεγόμενον ὑπὸ δὲ τοῦ Ἰωάννου ἀναγεγραμμένον, ἐστὶ καὶ »Ὁ ἐν ἀρχῇ λόγος πρὸς τὸν θεὸν θεὸς λόγος«.

en de tais Praxesin ho Loukas graphei; »Houtos estin ho lithos ho exoudenō- »theis hyphʼ hymōn tōn oikodomōn, ho genomenos eis kephalēn gōnias«. Hen dē tōn epi tou sōtēros tetagmenōn onomatōn, allʼ ouch hyp autou legomenon hypo de tou Iōannou anagegrammenon, esti kai »Ho en archę̄ logos pros ton theon theos logos«.

And in the Acts Luke writes, “This is the stone that was despised by you, the builders, which has become the head of the corner.” Now one of the names given to the Savior, not spoken by him but recorded by John, is also “the Word who was in the beginning with God, God the Word”.

Acts 4:11 (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: Acts too calls Christ the stone; John names him the Word who was with God.

The quotations are Acts 4:11 and a summary of John 1:1.

Notes on the original text

Digital text corrected (OCR: misread letter): ἐν δὲ ταῖς Πράζεσιν → ἐν δὲ ταῖς Πράξεσιν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.150 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-150).

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1.151Preuschen 4:29

καὶ ἔστιν ἄξιον ἐπιστῆσαι τοῖς τὰ τοσαῦτα τῶν ὀνομαζομένων παραπεμπομένοις καὶ τούτῳ ὡς ἐξαιρέτῳ χρωμένοις καὶ πάλιν ἐπʼ ἐκείνοις μὲν διήγησιν ζητοῦσιν, εἵ τις αὐτοῖς προσάγοι αὐτά, ἐπὶ δὲ τούτῳ ὡς σαφὲς προσιεμένοις τὸ τί ποτέ ἐστιν ὁ υἱὸς τοῦ θεοῦ λόγος ὀνομαζόμενος, καὶ μάλιστα ἐπεὶ συνεχῶς χρῶνται τῷ »Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν«, οἰόμενοι προφορὰν πατρικὴν οἱονεὶ ἐν συλλαβαῖς κειμένην εἶναι τὸν υἱὸν τοῦ θεοῦ, καὶ κατὰ τοῦτο ὑπόστασιν αὐτῷ, εἰ ἀκριβῶς αὐτῶν πυνθανοίμεθα, οὐ διδόασιν οὐδὲ οὐσίαν αὐτοῦ σαφηνί- ζουσιν, οὐδέπω φαμὲν τοιάνδε ἢ τοιάνδε, ἀλλʼ ὅπως ποτὲ οὐσίαν.

kai estin axion epistēsai tois ta tosauta tōn onomazomenōn parapempomenois kai toutǭ hōs exairetǭ chrōmenois kai palin epʼ ekeinois men diēgēsin zētousin, hei tis autois prosagoi auta, epi de toutǭ hōs saphes prosiemenois to ti pote estin ho huios tou theou logos onomazomenos, kai malista epei synechōs chrōntai tǭ »Exēreuxato hē kardia mou logon agathon«, oiomenoi prophoran patrikēn hoionei en syllabais keimenēn einai ton huion tou theou, kai kata touto hypostasin autǭ, ei akribōs autōn pynthanoimetha, ou didoasin oude ousian autou saphēni- zousin, oudepō phamen toiande ē toiande, allʼ hopōs pote ousian.

And it is worth drawing the attention of those who pass over so many of his names and use this one as special, and who seek an explanation of the others if anyone brings them up, but accept this one as clear, to the question of what the Son of God, called the Word, is. This is especially so since they constantly use “My heart has uttered a good word”, thinking that the Son of God is a paternal utterance, lying as it were in syllables; and accordingly, if we question them closely, they do not grant him a subsistence of his own, nor do they make clear his being: I do not yet say a being of this or that kind, but any being at all.

Ps 45:1 (44:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Some treat the Word as a mere spoken utterance of the Father, denying him distinct subsistence.

The quotation is Ps 45:1 (44:2 LXX). “Subsistence” renders ὑπόστασις and “being” οὐσία. Origen is arguing against a view that makes the Son a mere utterance (προφορά) of the Father.

Notes on the original text

Digital text corrected (OCR: misread letter): Ἐφηρεύξατο → Ἐξηρεύξατο.

Topics: Christology, Trinity, Heresy

Cite (SBL): Origen, Comm. Jo. 1.151 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-151).

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1.152Preuschen 4:29

λόγον γὰρ ἀπαγγελλόμενον υἱὸν εἶναι νοῆσαι καὶ τῷ τυχόντι ἐστὶν ἀμήχανον. καὶ λόγον τοιοῦτον καθʼ αὑτὸν ζῶντα καὶ ἤτοι οὐ κεχω- ρισμένον τοῦ πατρὸς καὶ κατὰ τοῦτο τῷ μὴ ὑφεστάναι οὐδὲ υἱὸν τυγχάνοντα ἢ καὶ κεχωρισμένον καὶ οὐσιωμένον ἀπαγγελλέτωσαν ημῖν θεὸν λόγον.

logon gar apangellomenon huion einai noēsai kai tǭ tychonti estin amēchanon. kai logon toiouton kathʼ hauton zōnta kai ētoi ou kechō- rismenon tou patros kai kata touto tǭ mē hyphestanai oude huion tynchanonta ē kai kechōrismenon kai ousiōmenon apangelletōsan ēmin theon logon.

For even for an ordinary person it is impossible to understand how a word that is spoken can be a son. And let them tell us whether such a Word lives by himself, and is either not separate from the Father, and so, not subsisting, is not a Son either, or is both separate and possessed of being, God the Word.

Notes and citation

Summary: A spoken word cannot be a son; the Word must either lack subsistence or be a distinct divine being.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.152 (Preuschen 4:29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-152).

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1.153Preuschen 4:29–30

Λεκτέον οὖν ὅτι ὥσπερ καθʼ ἕκαστον τῶν προειρημένων ὀνομάτων ἀπὸ τῆς ὀνομασίας ἀναπτυκτέον τὴν ἔννοιαν τοῦ ὀνομαζομένου καὶ ἐφαρμοστέον μετὰ ἀποδείξεως πῶς ὁ υἱὸς τοῦ θεοῦ τοῦτο τὸ ὄνομα εἶναι λέγεται, οὕτως καὶ ἐπὶ τοῦ λόγον αὐτὸν ὀνομάζεσθαι ποιητέον. τίς γὰρ ἡ ἀποκλήρωσις ἐφʼ ἑνὸς μὲν ἑκάστου μὴ ἵστασθαι.

Lekteon oun hoti hōsper kathʼ hekaston tōn proeirēmenōn onomatōn apo tēs onomasias anaptykteon tēn ennoian tou onomazomenou kai epharmosteon meta apodeixeōs pōs ho huios tou theou touto to onoma einai legetai, houtōs kai epi tou logon auton onomazesthai poiēteon. tis gar hē apoklērōsis ephʼ henos men hekastou mē histasthai.

We must say, then, that just as with each of the names mentioned above we must unfold from the name the concept of what is named, and apply it with demonstration, showing how the Son of God is said to be this name, so we must do also with his being called the Word. For what arbitrary choice is it not to stop

Notes and citation

Summary: The title “Word” must be examined like Christ's other names.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.153 (Preuschen 4:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-153).

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1.154Preuschen 4:30

ἐπὶ τῆς λέξεως, ἀλλὰ φέρε εἰπεῖν ζητεῖν πῶς αὐτὸν ἐκδεκτέον »θύ- »ραν« καὶ τίνα τρόπον »ἄμπελον« τίνι τε αἰτίᾳ »ὁδόν«, ἐπὶ δὲ μόνου τοῦ »λόγον« αὐτὸν ἀναγεγράφθαι τὸ παραπλήσιον οὐ ποιητέον;

epi tēs lexeōs, alla phere eipein zētein pōs auton ekdekteon »thy- »ran« kai tina tropon »ampelon« tini te aitią »hodon«, epi de monou tou »logon« auton anagegraphthai to paraplēsion ou poiēteon?

at the wording in each other case, but to inquire, for example, how he is to be understood as “door”, in what way as “vine”, and for what reason as “way”, and yet not to do the same only with his being recorded as “Word”?

John 10:9 (allusion, high confidence) · John 15:1 (allusion, high confidence) · John 14:6 (allusion, high confidence)

Notes and citation

Summary: It is arbitrary to interpret every title except “Word”.

The allusions are John 10:9, 15:1, and 14:6.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.154 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-154).

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1.155Preuschen 4:30

ἴνα τοίνυν μᾶλλον δυσωπητικώτερον παραδεξώμεθα τὰ λεχθησόμενα εἰς τὰ περὶ τοῦ πῶς λόγος ἐστὶν ὁ υἱὸς τοῦ θεοῦ, ἀρκτέον ἀπὸ τῶν ἐξ ἀρχῆς ἡμῖν προτεθέντων ὀνομάτων αὐτοῦ.

ina toinyn mallon dysōpētikōteron paradexōmetha ta lechthēsomena eis ta peri tou pōs logos estin ho huios tou theou, arkteon apo tōn ex archēs hēmin protethentōn onomatōn autou.

So that we may receive with less resistance what will be said about how the Son of God is the Word, we must begin from the names of his that we set out at the start.

Notes and citation

Summary: Origen will begin with Christ's other names.

Cite (SBL): Origen, Comm. Jo. 1.155 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-155).

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1.156Preuschen 4:30

καὶ ὅτι μὲν δόξει τισὶ σφόδρα παρεκβατικὸν εἶναι τὸ τοιοῦτον οὐκ ἀγνοοῦμεν· πλὴν ἐπιστήσαντι καὶ πρὸς τὸ προκείμενον χρήσιμον ἔσται τὸ βασανίσαι τὰς ἐννοίας καθʼ ὡν τὰ ὀνόματα κεῖται, καὶ πρὸ ὁδοῦ τῶν ἐπιφερομένων ὑπάρξῃ ἡ κατανόησις τῶν πραγμάτων.

kai hoti men doxei tisi sphodra parekbatikon einai to toiouton ouk agnooumen; plēn epistēsanti kai pros to prokeimenon chrēsimon estai to basanisai tas ennoias kathʼ hōn ta onomata keitai, kai pro hodou tōn epipheromenōn hyparxę̄ hē katanoēsis tōn pragmatōn.

We are not unaware that to some this will seem very digressive; but to one who pays attention, it will be useful for the subject at hand to test the concepts to which the names apply, so that understanding of the realities may prepare the way for what follows.

Notes and citation

Summary: Examining the names is useful, not a digression.

Notes on the original text

Digital text corrected (OCR: misread letter): ὑπάρξω ἡ κατανόησις → ὑπάρξῃ ἡ κατανόησις.

Cite (SBL): Origen, Comm. Jo. 1.156 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-156).

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1.157Preuschen 4:30

ἅπαξ δὲ εἰς τὴν περὶ τοῦ σωτῆρος θεολογίαν ἐμΠεσόντες, ἀναγκαίως ὅση δύναμις τὰ περὶ αὐτοῦ μετὰ ἐρεύνης εὑρίσκοντες πληρέστερον αὐτὸν οὐ μόνον ᾗ λόγος ἐστὶ νοήσομεν ἀλλὰ καὶ τὰ λοιπά.

hapax de eis tēn peri tou sōtēros theologian emPesontes, anankaiōs hosē dynamis ta peri autou meta ereunēs heuriskontes plēresteron auton ou monon hę̄ logos esti noēsomen alla kai ta loipa.

And once we have entered on the theology of the Savior, by necessarily finding out with inquiry, as far as we can, what concerns him, we shall understand him more fully, not only as Word but in his other aspects too.

Notes and citation

Summary: Studying Christ's titles leads to a fuller understanding of him.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.157 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-157).

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1.158Preuschen 4:30

Ἔλεγεν οὖν ἑαυτὸν εἶναι »φῶς τοῦ κόσμου«· καὶ τὰ παρακείμενα ταύτῃ τῇ ὀνομασίᾳ συνεξεταστέον, δόξαντα ἂν τισιν οὐχὶ παρακείμενα μόνον ἀλλὰ καὶ τὰ αὐτὰ τυγχάνειν.

Elegen oun heauton einai »phōs tou kosmou«; kai ta parakeimena tautę̄ tę̄ onomasią synexetasteon, doxanta an tisin ouchi parakeimena monon alla kai ta auta tynchanein.

He said, then, that he is “the light of the world”; and we must examine together the titles related to this name, which some might think are not only related but the same.

John 8:12 (quotation, high confidence)

Notes and citation

Summary: Origen begins with “light of the world” and its related titles.

The quotation is John 8:12.

Notes on the original text

Digital text corrected (OCR: misread letters): συνεκπιαστέον → συνεξεταστέον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.158 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-158).

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1.159Preuschen 4:30

ἔστι δὲ »τὸ »φῶς τῶν ἀνθρώπων« καὶ »τὸ φῶς τὸ ἀληθινὸν« καὶ »φῶς »ἐθνῶν«· φῶς μὲν ἀνθρώπων ἐν τῇ τοῦ προκειμένου εὐαγγελίου ἀρχῇ· »Ὃ γέγονε, γάρ φησιν, έν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία »αὐτὸ οὐ κατέλαβε«· φῶς δὲ ἀληθινὸν ἐν τοῖς ἑξῆς τῆς αὐτῆς γραφῆς ἐπιγέγραπται· »Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα »ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον( »φῶς δὲ ἐθνῶν« ἐν τῷ Ἡσαΐᾳ, ὡς προείπομεν παρατιθέμενοι τὸ »Ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς((.

esti de »to »phōs tōn anthrōpōn« kai »to phōs to alēthinon« kai »phōs »ethnōn«; phōs men anthrōpōn en tę̄ tou prokeimenou euangeliou archę̄; »Ho gegone, gar phēsin, en autǭ zōē ēn, kai hē zōē ēn to phōs tōn anthrōpōn; kai to phōs en tę̄ skotią phainei, kai hē skotia »auto ou katelabe«; phōs de alēthinon en tois hexēs tēs autēs graphēs epigegraptai; »Ēn to phōs to alēthinon, ho phōtizei panta »anthrōpon, erchomenon eis ton kosmon( »phōs de ethnōn« en tǭ Hēsaïą, hōs proeipomen paratithemenoi to »Idou tetheika se eis phōs ethnōn, tou einai se eis sōtērian heōs eschatou tēs gēs((.

There is “the light of men”, “the true light”, and “the light of the nations”. “Light of men” occurs at the beginning of the present Gospel: “What came to be in him,” it says, “was life, and the life was the light of men; and the light shines in the darkness, and the darkness did not overcome it.” “True light” is written further on in the same Scripture: “The true light, which enlightens every man, was coming into the world.” And “light of the nations” is in Isaiah, as we said before when quoting, “Behold, I have made you a light of the nations, that you may be for salvation to the end of the earth.”

John 1:3–5 (quotation, high confidence) · John 1:9 (quotation, high confidence) · Isa 49:6 (quotation, high confidence)

Notes and citation

Summary: Christ is the light of men, the true light, and the light of the nations.

The quotations are John 1:3–5, 1:9, and Isa 49:6.

Notes on the original text

Digital text corrected (OCR: misread letters (the quotation is certain)): φῶς Μ)νῶν → φῶς ἐθνῶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.159 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-159).

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1.160Preuschen 4:30

Φῶς δὴ κόσμου αἰσθητὸν ὁ ἥλιός ἐστιν, καὶ μετὰ τοῦτον οὐκ ἀπᾳδόντως ἡ σελήνη καὶ οἱ ἀστέρες τώ αὐτῷ ὀνόματι προσαγορευθήσονται.

Phōs dē kosmou aisthēton ho hēlios estin, kai meta touton ouk apądontōs hē selēnē kai hoi asteres tō autǭ onomati prosagoreuthēsontai.

Now the perceptible light of the world is the sun, and after it the moon and stars will, not inappropriately, be called by the same name.

Notes and citation

Summary: The sun, moon, and stars are the perceptible lights of the world.

Cite (SBL): Origen, Comm. Jo. 1.160 (Preuschen 4:30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-160).

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1.161Preuschen 4:30–31

ἀλλὰ φῶς μὲν αἰσθητὸν τυγχάνοντες οἱ γεγονέναι παρὰ Μωσεῖ λεγόμενοι τῇ τετάρτῃ ἡμέρα, καθὸ φωτίζουσι τὰ ἐπὶ γῆς, οὐκ εἰσὶ φῶς ἀληθινόν ὁ δὲ σωτὴρ ἐλλάμπων τοῖς λογικοῖς καὶ ἡγεμονι- κοῖς, ἵνα αὐτῶν ὁ νοῦς τὰ ἴδια ὁρατὰ βλέπῃ, τοῦ νοητοῦ κόσμου ἐστὶ φῶς· λέγω δὲ τῶν λογικῶν ψυχῶν τῶν ἐν τῷ αἰσθητικῷ κόσμῳ καὶ εἴ τι παρὰ ταῦτα συμπληροῖ τὸν κόσμον, ἀφʼ οὗ ὁ σωτὴρ εἶναι ἡμᾶς διδάσκει, τάχα μέρος αὐτοῦ τὸ κυριώτατον καὶ διαφέρον τυγχάνων καί, ὡς ἔστιν εἰπεῖν, ἥλιος ἡμέρας μεγάλης κυρίου ποιητής.

alla phōs men aisthēton tynchanontes hoi gegonenai para Mōsei legomenoi tę̄ tetartę̄ hēmera, katho phōtizousi ta epi gēs, ouk eisi phōs alēthinon ho de sōtēr ellampōn tois logikois kai hēgemoni- kois, hina autōn ho nous ta idia horata blepę̄, tou noētou kosmou esti phōs; legō de tōn logikōn psychōn tōn en tǭ aisthētikǭ kosmǭ kai ei ti para tauta symplēroi ton kosmon, aphʼ hou ho sōtēr einai hēmas didaskei, tacha meros autou to kyriōtaton kai diapheron tynchanōn kai, hōs estin eipein, hēlios hēmeras megalēs kyriou poiētēs.

But the lights said by Moses to have come into being on the fourth day, being perceptible light, inasmuch as they illuminate the things on earth, are not the true light. The Savior, shining on rational and ruling faculties so that their mind may see its own proper objects, is the light of the intelligible world: I mean of the rational souls in the perceptible world, and of whatever else besides these fills up the world from which the Savior teaches that he is. Perhaps he is its most important and distinguished part and, so to speak, the sun that makes the great day of the Lord.

Gen 1:14–19 (allusion, high confidence) · John 8:23 (allusion, medium confidence) · Joel 2:31 (echo, medium confidence)

Notes and citation

Summary: The heavenly bodies light the earth, but Christ is the true light of rational souls, the sun of the Lord's great day.

The allusions are Gen 1:14–19, John 8:23, and Joel 2:31 (Mal 4:5).

Notes on the original text

Digital text corrected (OCR: misread letter and word split): φῶς μὲν αἐσθητὸν τυγχάνον τες οἱ → φῶς μὲν αἰσθητὸν τυγχάνοντες οἱ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.161 (Preuschen 4:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-161).

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1.162Preuschen 4:31

διʼ ἣν ἡμέραν φησὶ τοῖς τοῦ φωτὸς αὐτοῦ μεταλαμβάνουσιν· »Ἐργά- »ζεσθε ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐκέτι οὐδεὶς δύναται ἐργά- »ζεσθαι. ὅταν ἐν τῷ κόσμῳ ὡ, φῶς εἰμι τοῦ κόσμου( ἔτι δὲ καὶ τοῖς μαθηταῖς φησιν· »Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου« καὶ »Λαμ- »ψάτω τὸ φῶς ὑμῶν ἔμπροσθε τῶν ἀνθρώπων«.

diʼ hēn hēmeran phēsi tois tou phōtos autou metalambanousin; »Erga- »zesthe heōs hēmera estin; erchetai nyx hote ouketi oudeis dynatai erga- »zesthai. hotan en tǭ kosmǭ hō, phōs eimi tou kosmou( eti de kai tois mathētais phēsin; »Hymeis este to phōs tou kosmou« kai »Lam- »psatō to phōs hymōn emprosthe tōn anthrōpōn«.

Because of this day he says to those who share in his light, “Work while it is day; night is coming, when no one can work. While I am in the world, I am the light of the world.” And further he says to the disciples, “You are the light of the world” and “Let your light shine before men.”

John 9:4–5 (quotation, high confidence) · Matt 5:14 (quotation, high confidence) · Matt 5:16 (quotation, high confidence)

Notes and citation

Summary: Christ, the light of the world, calls his disciples lights too.

The quotations are John 9:4–5 and Matt 5:14, 16.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.162 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-162).

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1.163Preuschen 4:31

τὸ δʼ ἀνάλογον σελήνῃ καὶ ἄστροις ὑπολαμβάνομεν εἶναι περὶ τὴν νύμφην ἐκκλησίαν καὶ τοὺς μαθητάς, ἔχοντας οἰκεῖον φῶς ἢ ἀπὸ τοῦ ἀληθινοῦ ἡλίου ἐπίκτητον, ἵνα φωτίσωσι μὴ δεδυνημένους πηγὴν ἐν αὑτοῖς κατασκευάσαι φωτός· οἷον Παῦλον μὲν καὶ Πέτρον »φῶς« ἐροῦμεν »τοῦ κόσμου«, τοὺς δὲ τυχόντας τῶν παρʼ αὐτοῖς μαθητευομένων, φωτιζομένους μέν, οὐ μὴν φωτίζειν ἑτέρους δυναμένους, τὸν κόσμον οὗ κόσμου φῶς οἱ ἀπόστολοι ἦσαν.

to dʼ analogon selēnę̄ kai astrois hypolambanomen einai peri tēn nymphēn ekklēsian kai tous mathētas, echontas oikeion phōs ē apo tou alēthinou hēliou epiktēton, hina phōtisōsi mē dedynēmenous pēgēn en hautois kataskeuasai phōtos; hoion Paulon men kai Petron »phōs« eroumen »tou kosmou«, tous de tychontas tōn parʼ autois mathēteuomenōn, phōtizomenous men, ou mēn phōtizein heterous dynamenous, ton kosmon hou kosmou phōs hoi apostoloi ēsan.

What corresponds to the moon and stars we take to be the Church, the bride, and the disciples, who have a light of their own, or one acquired from the true sun, so that they may enlighten those who have not been able to produce a source of light within themselves. For example, we shall call Paul and Peter “the light of the world”, and the ordinary people among their disciples, who are enlightened but not able to enlighten others, the world of which the apostles were the light.

Matt 5:14 (allusion, high confidence) · Rev 21:9 (echo, low confidence)

Notes and citation

Summary: The Church and the apostles are like moon and stars, lighting those who cannot yet shine themselves.

The bride is Rev 21:9 and Eph 5:25–27; the allusion is Matt 5:14.

Cite (SBL): Origen, Comm. Jo. 1.163 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-163).

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1.164Preuschen 4:31

ὁ δὲ σωτήρ, »φῶς« ὢν τοῦ »κόσμου«, φωτίζει οὐ σώματα ἀλλὰ ἀσωμάτῳ δυνάμει τὸν ἀσώματον νοῦν, ἵνα ὡς ὑπὸ ἡλιοῦ ἕκαστος ἡμῶν φωτιζόμενος καὶ τὰ ἄλλα δυνηθῇ

ho de sōtēr, »phōs« ōn tou »kosmou«, phōtizei ou sōmata alla asōmatǭ dynamei ton asōmaton noun, hina hōs hypo hēliou hekastos hēmōn phōtizomenos kai ta alla dynēthę̄

But the Savior, being the “light” of the “world”, enlightens not bodies but, by a bodiless power, the bodiless mind, so that each of us, enlightened as by the sun, may be able to see the other

John 8:12 (allusion, high confidence)

Notes and citation

Summary: Christ enlightens the mind, not the body.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.164 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-164).

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1.165Preuschen 4:31

βλέπειν νοητά. ὥσπερ δὲ ἡλίου φωτίζοντος ἀμαυροῦται τὸ δύνασθαι φωτίζειν σελήνην καὶ ἀστέρας, οὕτως οἱ ἐλλαμπόμενοι ὑπὸ Χριστοῦ καὶ τὰς αὐγὰς αὐτοῦ κεχωρηκότες οὐδέν τινων διακονουμένων ἀποστόλων καὶ προφητῶν δέονται — τολμητέον γὰρ λέγειν τὴν ἀλήθειαν — οὐδὲ ἀγγέλων, προσθήσω δὲ ὅτι οὐδὲ τῶν κρειττόνων δυνάμεων, αὐτῷ τῷ πρωτογεννήτῳ μαθητευόμενοι φωτί.

blepein noēta. hōsper de hēliou phōtizontos amauroutai to dynasthai phōtizein selēnēn kai asteras, houtōs hoi ellampomenoi hypo Christou kai tas augas autou kechōrēkotes ouden tinōn diakonoumenōn apostolōn kai prophētōn deontai — tolmēteon gar legein tēn alētheian — oude angelōn, prosthēsō de hoti oude tōn kreittonōn dynameōn, autǭ tǭ prōtogennētǭ mathēteuomenoi phōti.

intelligible things. And just as, when the sun gives light, the ability of the moon and stars to give light is dimmed, so those who are illumined by Christ and have received his rays have no need of the ministry of apostles and prophets (for one must venture to speak the truth), nor of angels; and I will add, not even of the higher powers, since they are taught by the firstborn light himself.

Notes and citation

Summary: Those illumined directly by Christ no longer need apostles, prophets, or angels as intermediaries.

Cite (SBL): Origen, Comm. Jo. 1.165 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-165).

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1.166Preuschen 4:31

τοῖς δὲ μὴ χωροῦσι τὰς ἡλιακὰς Χριστοῦ ἀκτῖνας οἱ ἅγιοι διακονοῦντες παρ- έχουσι φωτισμὸν πολλῷ τοῦ προειρημένου ἐλάττονα, μόγις καὶ τοῦτον χωρεῖν δυναμένοις καὶ ὑπʼ αὐτοῦ πληρουμένοις.

tois de mē chōrousi tas hēliakas Christou aktinas hoi hagioi diakonountes par- echousi phōtismon pollǭ tou proeirēmenou elattona, mogis kai touton chōrein dynamenois kai hypʼ autou plēroumenois.

But to those who cannot receive the sunlike rays of Christ, the saints, ministering, give an illumination far less than that just mentioned, since they can scarcely receive even this and are filled by it.

Notes and citation

Summary: The saints give lesser light to those not yet able to receive Christ's rays.

Cite (SBL): Origen, Comm. Jo. 1.166 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-166).

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1.167Preuschen 4:31

Ἔστι δὲ ὁ χριστός, φῶς τυγχάνων κόσμου, φῶς ἀληθινὸν πρὸς ἀντιδιαστολὴν αἐσθητοῦ, οὐδενὸς αἰσθητοῦ ὄντος ἀληθινοῦ. ἀλλʼ οὐχὶ ἐπεὶ οὐκ ἀληθινὸν τὸ αἰσθητόν, ψεῦδος τὸ αἰσθητόν· δύναται γὰρ ἀναλογίαν ἔχειν τὸ αἰσθητὸν πρὸς τὸ νοητόν, οὐ μὴν τὸ ψεῦδος ὑγιῶς παντὸς καταγορεῖσθαι τοῦ οὐκ ἀληθινοῦ.

Esti de ho christos, phōs tynchanōn kosmou, phōs alēthinon pros antidiastolēn aesthētou, oudenos aisthētou ontos alēthinou. allʼ ouchi epei ouk alēthinon to aisthēton, pseudos to aisthēton; dynatai gar analogian echein to aisthēton pros to noēton, ou mēn to pseudos hygiōs pantos katagoreisthai tou ouk alēthinou.

And Christ, being the light of the world, is the true light in contrast with the perceptible, since nothing perceptible is true. But it does not follow that because the perceptible is not true, the perceptible is false; for the perceptible can have an analogy to the intelligible, and falsehood cannot soundly be predicated of everything that is not true.

John 1:9 (allusion, high confidence)

Notes and citation

Summary: Christ is the true light; perceptible things are not “true,” yet they are not false either.

The allusion is John 1:9. Origen uses ἀληθινός in the Platonic sense of the real, as opposed to its perceptible copy.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.167 (Preuschen 4:31; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-167).

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1.168Preuschen 4:31–32

ζητῶ δὲ εἰ ταὐτόν ἐστι τὸ »φῶς τοῦ κόσμου« τῷ »φωτὶ τῶν ἀνθρώπων«, καὶ ἡγοῦμαι πλείονα δύναμιν παρίστασθαι τοῦ φωτὸς ὅτε »φῶς τοῦ »κόσμου« προσαγορεύεται ἤπερ »φῶς τῶν ἀνθρώπων ὁ γὰρ »κό- »σμος« κατὰ μίαν ἐκδοχὴν οὐ μόνον »ἀνθρωποι«.

zētō de ei tauton esti to »phōs tou kosmou« tǭ »phōti tōn anthrōpōn«, kai hēgoumai pleiona dynamin paristasthai tou phōtos hote »phōs tou »kosmou« prosagoreuetai ēper »phōs tōn anthrōpōn ho gar »ko- »smos« kata mian ekdochēn ou monon »anthrōpoi«.

I ask whether “the light of the world” is the same as “the light of men”, and I think that a greater power of the light is presented when he is called “the light of the world” than “the light of men”; for “the world”, in one interpretation, is not only “men”.

John 8:12 (quotation, high confidence) · John 1:4 (quotation, high confidence)

Notes and citation

Summary: “Light of the world” may mean more than “light of men,” for the world is more than humanity.

The quotations are John 8:12 and 1:4.

Notes on the original text

Digital text corrected (OCR: misread quotation mark): »φῶς τοῦ κόσμους → »φῶς τοῦ κόσμου«.

Cite (SBL): Origen, Comm. Jo. 1.168 (Preuschen 4:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-168).

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1.169Preuschen 4:32

καὶ παραστήσει τὸ πλεῖον ἢ ἕτερον εἶναι τὸν κόσμον παρὰ τοὺς ἀνθρώπους ὁ Παῦ- λος ἐν τῇ πρὸς Κορινθίους προτέρᾳ λέγων· »Θέατρον ἐγενήθημεν »τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις((.

kai parastēsei to pleion ē heteron einai ton kosmon para tous anthrōpous ho Pau- los en tę̄ pros Korinthious proterą legōn; »Theatron egenēthēmen »tǭ kosmǭ kai angelois kai anthrōpois((.

And Paul will show that the world is more than, or other than, human beings, when he says in the first letter to the Corinthians, “We have become a spectacle to the world, both to angels and to men.”

1 Cor 4:9 (quotation, high confidence)

Notes and citation

Summary: Paul shows that “the world” includes angels as well as humans.

The quotation is 1 Cor 4:9.

Notes on the original text

Digital text corrected (OCR: stray digit and wrong accent): έν τῇ 1 πρὸς → ἐν τῇ πρὸς.

Cite (SBL): Origen, Comm. Jo. 1.169 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-169).

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1.170Preuschen 4:32

ἐπίστησον δὲ εἰ κατὰ μίαν ἐκδοχὴν κόσμος ἐστὶν ἡ ἐλευθερουμένη κτίσις »ἀπὸ τῆς δουλείας τῆς »φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ«, ἡς »ἡ ἀποκαραδοκία« τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται«.

epistēson de ei kata mian ekdochēn kosmos estin hē eleutheroumenē ktisis »apo tēs douleias tēs »phthoras eis tēn eleutherian tēs doxēs tōn teknōn tou theou«, hēs »hē apokaradokia« tēn apokalypsin tōn huiōn tou theou apekdechetai«.

And consider whether, in one interpretation, the world is the creation that is being set free “from the bondage of corruption into the freedom of the glory of the children of God”, whose “eager expectation” awaits “the revelation of the sons of God”.

Rom 8:21 (quotation, high confidence) · Rom 8:19 (quotation, high confidence)

Notes and citation

Summary: The world may be the creation awaiting freedom with the children of God.

The quotations are Rom 8:21 and 8:19.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.170 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-170).

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1.171Preuschen 4:32

>Ἐπίστησον< δὲ προσεθήκαμεν διὰ τὸ παρακεῖσθαι τὸ δυνάμενον »Ἐγὼ φῶς εἰμι τοῦ κόσμου« συνεζευγμέναι ἐπὶ τῶν μαθητῶν ὑπὸ Ἰησοῦ λεγόμενον· »Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου((.

>Epistēson< de prosethēkamen dia to parakeisthai to dynamenon »Egō phōs eimi tou kosmou« synezeugmenai epi tōn mathētōn hypo Iēsou legomenon; »Hymeis este to phōs tou kosmou((.

We added “consider” because of the adjacent saying that may be joined with “I am the light of the world”, spoken by Jesus of the disciples: “You are the light of the world.”

John 8:12 (quotation, high confidence) · Matt 5:14 (quotation, high confidence)

Notes and citation

Summary: Origen hesitates because Jesus also calls the disciples the light of the world.

The quotations are John 8:12 and Matt 5:14.

Cite (SBL): Origen, Comm. Jo. 1.171 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-171).

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1.172Preuschen 4:32

εἰσὶ γὰρ οἱ ὑπολαμβάνοντες μείονας εἶναι τοὺς ἀνθρώπους τοὺς τῷ Ἰησοῦ γνησίως μεμαθητευμένους τῶν ἄλλων κτισμάτων, οἱ μὲν φύσει τοιούτους γεγενημένους, οἱ δὲ καὶ ἐν λόγῳ τῷ κατὰ τὸν χαλεπώτερον ἀγῶνα.

eisi gar hoi hypolambanontes meionas einai tous anthrōpous tous tǭ Iēsou gnēsiōs memathēteumenous tōn allōn ktismatōn, hoi men physei toioutous gegenēmenous, hoi de kai en logǭ tǭ kata ton chalepōteron agōna.

For there are some who suppose that the human beings who have genuinely become disciples of Jesus are less than the other created beings, some because such creatures were made so by nature, others also in view of their harder struggle.

Notes and citation

Summary: Some think Christ's human disciples are inferior to other creatures.

The Greek of the last clause is difficult; the sense is uncertain.

Cite (SBL): Origen, Comm. Jo. 1.172 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-172).

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1.173Preuschen 4:32

πλείους γὰρ οἱ πόνοι καὶ ἐπισφαλὴς ἡ ζωὴ τῶν ἐν σαρκὶ καὶ αἵματι παρὰ τοὺς ἐν αἰθερίῳ σώματι, οὐκ ἂν τῶν ἐν οὐρανῷ φωστήρων ἐν τῷ ἀναλαβεῖν τὰ γἠϊνα σώματα ἀκινδύνως καὶ πάντως ἀναμαρτή- τως διανυσάντων τὴν ἐνταῦθα ζωήν· οἱ δὲ τῷ λόγω τούτω παριστά- μενοι ταῖς τὰ μέγιστα περὶ ἀνθρώπων ἀποφαινομέναις λέξεσι τῶν γραφῶν τὸ ἀνυπέρθετον τῆς ἐπαγγελίας ὅτι τὸν ἄνθρωπον φθάνει φασκούσαις, οὐ μὴν ταὐτὸν τοῦτο καὶ περὶ τῆς κτίσεως ἤ, ὡς ἐδεξάμεθα, κόσμου ἀπαγγελλούσαις.

pleious gar hoi ponoi kai episphalēs hē zōē tōn en sarki kai haimati para tous en aitheriǭ sōmati, ouk an tōn en ouranǭ phōstērōn en tǭ analabein ta gēïna sōmata akindynōs kai pantōs anamartē- tōs dianysantōn tēn entautha zōēn; hoi de tǭ logō toutō parista- menoi tais ta megista peri anthrōpōn apophainomenais lexesi tōn graphōn to anypertheton tēs epangelias hoti ton anthrōpon phthanei phaskousais, ou mēn tauton touto kai peri tēs ktiseōs ē, hōs edexametha, kosmou apangellousais.

For the toils are greater, and the life of those in flesh and blood more precarious, than that of those in an ethereal body; the luminaries in heaven, had they taken up earthly bodies, would not have passed through this life without danger and altogether without sin. But those who take the other view appeal to the passages of Scripture that make the greatest declarations about human beings, which say that the unsurpassable promise reaches man, but do not proclaim the same about the creation, or, as we have taken it, the world.

Notes and citation

Summary: Others answer that Scripture's highest promises are made to human beings, not to the rest of creation.

“Luminaries” are the heavenly bodies, which Origen thought animate.

Cite (SBL): Origen, Comm. Jo. 1.173 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-173).

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1.174Preuschen 4:32

τὸ γὰρ »Ὡς ἐγὼ καὶ σὺ ἕν ἐσμεν, ἵνα καὶ αὐτοὶ έν ἡμῖν ὲν ὦσι«· καὶ »Ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται« σαφῶς περὶ ἀνθρώπων ἀναγέγραπται· περὶ δὲ τῆς κτίσεως, ὅτι ἐλευθεροῦται ἀπὸ τῆς δουλείας τῆς φθορᾶς »εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ«· καὶ προσθήσουσιν ὅτι οὐχί, εἰ ἐλευθεροῦται, ἤδη καὶ κοινωνεῖ τῆς δόξης τῶν »τἐκνων τοῦ θεοῦ«.

to gar »Hōs egō kai sy hen esmen, hina kai autoi en hēmin en ōsi«; kai »Hopou eimi egō, ekei kai ho diakonos ho emos estai« saphōs peri anthrōpōn anagegraptai; peri de tēs ktiseōs, hoti eleutheroutai apo tēs douleias tēs phthoras »eis tēn eleutherian tēs doxēs tōn teknōn tou theou«; kai prosthēsousin hoti ouchi, ei eleutheroutai, ēdē kai koinōnei tēs doxēs tōn »teknōn tou theou«.

For “As I and you are one, that they too may be one in us” and “Where I am, there will my servant be also” are clearly written about human beings; but about the creation, that it is set free from the bondage of corruption “into the freedom of the glory of the children of God”. And they will add that if it is set free, it does not follow that it already shares in the glory of “the children of God”.

John 17:21–22 (quotation, high confidence) · John 12:26 (quotation, high confidence) · Rom 8:21 (quotation, high confidence)

Notes and citation

Summary: Union with Christ is promised to humans; creation is promised freedom, not necessarily glory.

The quotations are a free form of John 17:21–22, John 12:26, and Rom 8:21.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.174 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-174).

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1.175Preuschen 4:32

οὐκ ἀποσιωπήσουσι δὲ οὗτοι καὶ τὸ τὸν πρω- τότοκον πάσης κτίσεως διὰ τὴν πρὸς τὸν ἄνθρωπον ὑπὲρ πάντα τιμὴν ἄνθρωπον μὲν γεγονέναι, οὐ μὴν ζῷόν τι τῶν ἐν οὐρανῷ· ἀλλὰ καὶ δεύτερον καὶ διάκονον καὶ δοῦλον τῆς γνώσεως Ἰησοῦ τὸν έν τῇ ἀνατολῇ φανέντα ἀστέρα δεδημιουργῆσθαι, ἤτοι ὅμοιον ὄντα τοῖς λοιποῖς ἄστροις ἢ τάχα καὶ κρείττονα, ἅτε τοῦ πάντων διαφέροντος γενόμενον σημεῖον.

ouk aposiōpēsousi de houtoi kai to ton prō- totokon pasēs ktiseōs dia tēn pros ton anthrōpon hyper panta timēn anthrōpon men gegonenai, ou mēn zǭon ti tōn en ouranǭ; alla kai deuteron kai diakonon kai doulon tēs gnōseōs Iēsou ton en tę̄ anatolę̄ phanenta astera dedēmiourgēsthai, ētoi homoion onta tois loipois astrois ē tacha kai kreittona, hate tou pantōn diapherontos genomenon sēmeion.

Nor will these people pass over in silence the fact that the firstborn of all creation, because of the honor given to man above all things, became a man, and not one of the living beings in heaven; while the star that appeared in the east was fashioned as second to, and minister and servant of, the knowledge of Jesus, either being like the other stars or perhaps even better, since it became the sign of the one who excels all.

Col 1:15 (allusion, high confidence) · Matt 2:2 (allusion, high confidence)

Notes and citation

Summary: Christ became man, not a heavenly being, and the star of Bethlehem served knowledge of him.

The allusions are Col 1:15 and Matt 2:2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.175 (Preuschen 4:32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-175).

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1.176Preuschen 4:32–33

καὶ εἰ τὰ καυχήματα τῶν ἁγίων ἐστὶν ἐν θλίψεσιν, εἰδότων »Ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ »ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει«, οὔτε ὑπομονὴν οὔτε δοκιμὴν οὔτε ἐλπίδα ἕξει ἡ μὴ τεθλιμμένη κτίσις τὴν ἴσην ἀλλʼ ἑτέραν, ἐπεὶ »Τῇ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ

kai ei ta kauchēmata tōn hagiōn estin en thlipsesin, eidotōn »Hoti hē thlipsis hypomonēn katergazetai, hē de »hypomonē dokimēn, hē de dokimē elpida, hē de elpis ou kataischynei«, oute hypomonēn oute dokimēn oute elpida hexei hē mē tethlimmenē ktisis tēn isēn allʼ heteran, epei »Tę̄ mataiotēti hē ktisis hypetagē, ouch

And if the boasts of the saints are in afflictions, since they know “that affliction produces endurance, and endurance proven character, and proven character hope, and hope does not put to shame”, then the creation that is not afflicted will have neither endurance nor proven character nor hope equal to theirs, but of another kind, since “the creation was subjected to futility, not

Rom 5:3–5 (quotation, high confidence) · Rom 8:20 (quotation, high confidence)

Notes and citation

Summary: Since the saints grow through affliction, an unafflicted creation cannot have their hope.

The quotations are Rom 5:3–5 and Rom 8:20.

Notes on the original text

Digital text corrected (OCR: final sigma for zeta): κατεργάςεται → κατεργάζεται.

Cite (SBL): Origen, Comm. Jo. 1.176 (Preuschen 4:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-176).

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1.177Preuschen 4:33

»ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐπʼ ἐλπίδι«. ὁ δὲ μὴ τολμῶν τὰ τηλικαῦτα τῷ ἀνθρώπῳ καταχαρίσασθαι, ὁμόσε χωρήσας τῷ προβλήματι φήσει τῇ ματαιότητι τὴν κτίσιν ὑποτασσομένην θλίβεσθαι, μᾶλλον στενάξασαν ἢ οἱ ὄντες έν τῷ σκήνει στενάζουσιν, ἅτε καὶ πλεῖστον ὅσον χρόνον καὶ πολλαπλασίονα τοῦ ἀνθρωπίνου ἀγῶνος τῇ ματαιότητι δουλεύουσαν.

»hekousa alla dia ton hypotaxanta, epʼ elpidi«. ho de mē tolmōn ta tēlikauta tǭ anthrōpǭ katacharisasthai, homose chōrēsas tǭ problēmati phēsei tę̄ mataiotēti tēn ktisin hypotassomenēn thlibesthai, mallon stenaxasan ē hoi ontes en tǭ skēnei stenazousin, hate kai pleiston hoson chronon kai pollaplasiona tou anthrōpinou agōnos tę̄ mataiotēti douleuousan.

willingly but because of him who subjected it, in hope.” But one who does not dare to grant such great things to man will face the problem directly and say that the creation, subjected to futility, is afflicted, groaning more than those in the tent groan, since it has served futility for a very long time, many times longer than the human struggle.

Rom 8:20 (quotation, high confidence) · Rom 8:22 (allusion, high confidence) · 2 Cor 5:4 (allusion, high confidence)

Notes and citation

Summary: Others answer that creation too is afflicted, serving futility far longer than humans.

The quotation is Rom 8:20; the allusions are Rom 8:22 and 2 Cor 5:4.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): ὑποτασσομένην Ι θλίβεσθαι → ὑποτασσομένην θλίβεσθαι.

Cite (SBL): Origen, Comm. Jo. 1.177 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-177).

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1.178Preuschen 4:33

διὰ τί γὰρ »οὐχ ἑκοῦσα« τοῦτο ποιεῖ, ἢ ὅτι παρὰ φύσιν ἐστὶν αὐτῇ τῇ ματαιότητι ὑποτετάχθαι καὶ μὴ τὴν προηγουμένην ἔχειν τῆς ζωῆς κατάστασιν, ἣν ἀπολήψεται ἐλευθερου- μένη ἐν τῇ τοῦ κόσμου φθορᾷ καὶ τῆς τῶν σωμάτων ματαιότητος ἀπολυομένη;

dia ti gar »ouch hekousa« touto poiei, ē hoti para physin estin autę̄ tę̄ mataiotēti hypotetachthai kai mē tēn proēgoumenēn echein tēs zōēs katastasin, hēn apolēpsetai eleutherou- menē en tę̄ tou kosmou phthorą kai tēs tōn sōmatōn mataiotētos apolyomenē?

For why does it do this “not willingly”, unless because it is against its nature to be subjected to futility and not to have its original state of life, which it will regain when it is set free at the corruption of the world and released from the futility of bodies?

Rom 8:20–21 (allusion, high confidence)

Notes and citation

Summary: Creation serves unwillingly because futility is against its nature; it will be freed at the world's end.

The allusion is Rom 8:20–21.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.178 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-178).

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1.179Preuschen 4:33

ἀλλʼ ἐπεὶ πλείονα καὶ οὐ κατὰ τὸ προκείμενον πρόβλημα δοκοῦμεν ἐπανελευσόμεθα ἐπὶ τὸ ἐξ ἀρχῆς, ὑπομιμνήσκοντες διὰ τί »φῶς τοῦ κόσμου« ὁ σωτὴρ λέγεται καὶ φῶς ἀληθινὸν« καὶ »φῶς τῶν ἀνθρώπων«. ἀποδέδοται μὲν γὰρ ὅτι διὰ τὸ φῶς τοῦ κόσμου τὸ αἰσθητὸν λέγεται »φῶς ἀληθινόν«, καὶ ὅτι ταὐτόν ἐστι τὸ φῶς τοῦ κόσμου τώ φωτὶ τῶν ἀνθρώπων ἢ ἐπιδέχεται ἐξέτασιν ὡς οὐ ταὐτόν.

allʼ epei pleiona kai ou kata to prokeimenon problēma dokoumen epaneleusometha epi to ex archēs, hypomimnēskontes dia ti »phōs tou kosmou« ho sōtēr legetai kai phōs alēthinon« kai »phōs tōn anthrōpōn«. apodedotai men gar hoti dia to phōs tou kosmou to aisthēton legetai »phōs alēthinon«, kai hoti tauton esti to phōs tou kosmou tō phōti tōn anthrōpōn ē epidechetai exetasin hōs ou tauton.

But since we seem to be saying more than, and beside, the problem at hand, we shall return to where we began, recalling why the Savior is called “the light of the world”, “the true light”, and “the light of men”. It has been explained that he is called “true light” because of the perceptible light of the world, and that the light of the world is either the same as the light of men or admits examination as not the same.

John 8:12 (allusion, high confidence) · John 1:9 (allusion, high confidence)

Notes and citation

Summary: Origen returns to the titles of light.

Notes on the original text

Digital text corrected (OCR: repeated word): ἐπανελευσόμεθα ἐπανελευσόμεθα → ἐπανελευσόμεθα; καὶ ὅτι ὅτι ταὐτόν → καὶ ὅτι ταὐτόν.

Cite (SBL): Origen, Comm. Jo. 1.179 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-179).

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1.180Preuschen 4:33

ἀναγκαίως δὲ διὰ τοὺς μηδὲν ἐξειληφότας ἐκ τοῦ λόγον εἶναι τὸν σωτῆρα ταῦτα ἠρεύνηται, ἵνα πειθώμεθα μὴ κατὰ ἀποκλήρωσιν ἵστασθαι μὲν ἐπὶ τῆς »λόγος« ἐννοίας, †καὶ προσ. ἥκοι τώ χωρὶς μεταλήψεως τῆς δυναμένης μεταλαμβάνεσθαι, ἀνάγειν δὲ καὶ ἀλληγορεῖν τὴν φῶς τοῦ κόσμου φωνὴν καὶ τὰ λοιπὰ τῶν πολλῶν ἃ παρεθέμεθα.

anankaiōs de dia tous mēden exeilēphotas ek tou logon einai ton sōtēra tauta ēreunētai, hina peithōmetha mē kata apoklērōsin histasthai men epi tēs »logos« ennoias, †kai pros. hēkoi tō chōris metalēpseōs tēs dynamenēs metalambanesthai, anagein de kai allēgorein tēn phōs tou kosmou phōnēn kai ta loipa tōn pollōn ha parethemetha.

These things have necessarily been investigated because of those who have drawn nothing out of the Savior's being the Word, so that we may be persuaded not to stop arbitrarily at the notion of “Word” … without the interpretation that it can receive, while taking in a higher sense and allegorizing the term “light of the world” and the rest of the many names we have set out.

Textual problem in this passage: see the notes.

Notes and citation

Summary: It is arbitrary to allegorize every title of Christ except “Word.”

The text is corrupt (†) in the middle of the sentence; the sense is uncertain there.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.180 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-180).

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1.181Preuschen 4:33

Ὥσπερ δὲ παρὰ τὸ φωτίζειν καὶ καταλάμπειν τὰ ἡγεμονικὰ τῶν ἀνθρώπων ἢ ἁπαξαπλῶς τῶν λογικῶν, »φῶς« έστιν »ἀνθρώπων« καὶ «φῶς ἀληθινὸν« καὶ »φῶς τοῦ κόσμου«, οὕτως ἐκ τοῦ [διὰ τοῦ] ἐνεργεῖσθαι τὴν ἀπόθεσιν πάσης νεκρότητος καὶ τὴν κυρίως καλουμένην ζωήν, ἐκ νεκρῶν ἀνισταμένων τῶν αὐτὸν γνησίως κεχωρηκότων,

Hōsper de para to phōtizein kai katalampein ta hēgemonika tōn anthrōpōn ē hapaxaplōs tōn logikōn, »phōs« estin »anthrōpōn« kai «phōs alēthinon« kai »phōs tou kosmou«, houtōs ek tou [dia tou] energeisthai tēn apothesin pasēs nekrotētos kai tēn kyriōs kaloumenēn zōēn, ek nekrōn anistamenōn tōn auton gnēsiōs kechōrēkotōn,

And just as, by enlightening and shining upon the ruling faculties of human beings, or in a word of rational beings, he is “the light of men”, “the true light”, and “the light of the world”, so, from causing the putting off of all deadness and bringing about what is properly called life, when those who have genuinely received him rise from the dead,

Notes and citation

Summary: As Christ enlightens rational beings, so by raising them to true life he is the resurrection.

The Roman numeral at the start (an older chapter number) is left out of the translation.

Notes on the original text

Digital text corrected (OCR: misread letter; editor's apparatus leaked into the digital text (chapter number)): ΧΧVII Ὥσπερ → Ὥσπερ; ἀπόθεσιν πόσης νεκρότητος → ἀπόθεσιν πάσης νεκρότητος.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.181 (Preuschen 4:33; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-181).

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1.182Preuschen 4:33–34

καλεῖται »ἠ ἀνάσ·τασις( τοῦτο δὲ οὐ μόνον ἐπὶ τοῦ παρόντος ἐνεργεῖ τοῖς δυναμένοις λέγειν· »Συνετάφημεν τώ »χριστῷ διὰ τοῦ βαπτίσματος‘ καὶ συνανέστημεν αὐτῷ· ἀλλὰ πολλῷ μᾶλλον ὅτε ἄκρως πᾶσάν τις ἀποθέμενος νεκρότητα καὶ τὴν αὐτοῦ τοῦ υἱοῦ ἐν καινότητι ζωῆς περιπατεῖ· »τὴν οὖν νέκρωσιν » Ἰησοῦ ἐν τῷ σώματι πάντοτε ἐνταῦθα περιφέρομεν« ὅτε ἀξιολόγως ὠφελήμεθα) »ἵνα ἡ ζωὴ τοῦ Ἰησοῦ ἐν τοῖς σώμασιν ἡμῶν φανερωθῇ«.

kaleitai »ē anas;tasis( touto de ou monon epi tou parontos energei tois dynamenois legein; »Synetaphēmen tō »christǭ dia tou baptismatos‘ kai synanestēmen autǭ; alla pollǭ mallon hote akrōs pasan tis apothemenos nekrotēta kai tēn autou tou huiou en kainotēti zōēs peripatei; »tēn oun nekrōsin » Iēsou en tǭ sōmati pantote entautha peripheromen« hote axiologōs ōphelēmetha) »hina hē zōē tou Iēsou en tois sōmasin hēmōn phanerōthę̄«.

he is called “the resurrection”. And he does this not only in the present for those who can say, “We were buried with Christ through baptism” and rose with him, but much more when someone, having completely put off all deadness, walks in the newness of life of the Son himself. “We always carry about here in the body the dying of Jesus” (when we have been worthily helped), “so that the life of Jesus may be manifested in our bodies.”

John 11:25 (quotation, high confidence) · Rom 6:4 (quotation, high confidence) · Col 2:12 (allusion, high confidence) · 2 Cor 4:10 (quotation, high confidence)

Notes and citation

Summary: Christ is the resurrection for the baptized now, and more fully for those who wholly put off death.

The quotations and allusions are John 11:25, Rom 6:4 (Col 2:12), and 2 Cor 4:10. The word “dying” (νέκρωσιν) has fallen out of the digital text; the quotation is certain.

Notes on the original text

Digital text corrected (OCR: word lost (the quotation is certain)): »τὴν οὐν » Ἰησοῦ → »τὴν οὖν νέκρωσιν » Ἰησοῦ.

Topics: Baptism, Christology

Cite (SBL): Origen, Comm. Jo. 1.182 (Preuschen 4:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-182).

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1.183Preuschen 4:34

ἀλλὰ καὶ ἡ ἐν σοφίᾳ πορεία καὶ πρακτικὴ τῶν σωζομένων ἐν αὐτῷ γινομένη κατὰ τὰς περὶ ἀληθείας ἐν λόγῳ θείῳ διεξόδους καὶ πράξεις τὰς κατὰ τὴν ἀληθῆ δικαιοσύνην, παρίστησιν ἡμῖν νοεῖν πῶς αὐτός ἐστιν ἡ ὁδός, ἐφʼ ἣν ὁδὸν οὐδὲν αἴρειν δεῖ, οὔτε πήραν οὔτε ἱμάτιον, ἀλλʼ οὐδὲ ῥάβδον ἔχοντα ὁδεύειν χρή, οὐδὲ ὑποδήματα ὑποδεδέσθαι κατὰ τοὺς πόδας.

alla kai hē en sophią poreia kai praktikē tōn sōzomenōn en autǭ ginomenē kata tas peri alētheias en logǭ theiǭ diexodous kai praxeis tas kata tēn alēthē dikaiosynēn, paristēsin hēmin noein pōs autos estin hē hodos, ephʼ hēn hodon ouden airein dei, oute pēran oute himation, allʼ oude rhabdon echonta hodeuein chrē, oude hypodēmata hypodedesthai kata tous podas.

And the journey in wisdom and the practical life of those being saved in him, in keeping with the discourses about truth in the divine word and the actions in accordance with true righteousness, lets us understand how he himself is the way. On this way one must carry nothing, neither bag nor tunic; one must not travel with a staff, nor have sandals bound on one's feet.

John 14:6 (allusion, high confidence) · Matt 10:10 (allusion, high confidence)

Notes and citation

Summary: Christ is the way, on which one travels without bag, tunic, staff, or sandals.

The allusions are John 14:6 and Matt 10:10 (Luke 9:3, 10:4).

Notes on the original text

Digital text corrected (OCR: misread letter): καὶ κράζεις τὰς → καὶ πράξεις τὰς.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.183 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-183).

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1.184Preuschen 4:34

αὐτάρκης γὰρ ἀντὶ παντὸς ἐφοδίου αὐτὴ ἡ ὁδός, καὶ ἀνενδεὴς τυγχάνει πᾶς ὁ ταύτης ἐπι βαίνων, κεκοσμημένος ἐνδύματι ᾧ πρέπει κεκοσμῆσθαι τὸν ἐπὶ τὴν κλῆσιν τοῦ γάμου ἀπιόντα, οὐδενός τε χαλεποῦ δυναμένου ἀπαντῆσαι κατὰ ταύτην τὴν ὁδόν. ἀμήχανον γὰρ ὁδοὺς ὄφεως ἐπὶ πέτρας εὑρεῖν, κατὰ τὸν Σαλομῶντα, φημὶ δʼ ἐγώ, ὅτι καὶ οὗ δήποτε θηρίου.

autarkēs gar anti pantos ephodiou autē hē hodos, kai anendeēs tynchanei pas ho tautēs epi bainōn, kekosmēmenos endymati hǭ prepei kekosmēsthai ton epi tēn klēsin tou gamou apionta, oudenos te chalepou dynamenou apantēsai kata tautēn tēn hodon. amēchanon gar hodous opheōs epi petras heurein, kata ton Salomōnta, phēmi dʼ egō, hoti kai hou dēpote thēriou.

For the way itself suffices instead of all provisions, and everyone who sets foot on it lacks nothing, being adorned with the garment with which one who goes to the wedding feast should be adorned; and nothing harmful can meet him on this way. For it is impossible, according to Solomon, to find the ways of a serpent on a rock, and I say, of any wild beast whatever.

Matt 22:11–12 (allusion, high confidence) · Prov 30:19 (allusion, high confidence)

Notes and citation

Summary: Christ the way provides everything; no serpent or beast can harm those on it.

The allusions are Matt 22:11–12 and Prov 30:19.

Notes on the original text

Digital text corrected (OCR: wrong breathing): αὐτὴ ἡ ὀδός → αὐτὴ ἡ ὁδός.

Cite (SBL): Origen, Comm. Jo. 1.184 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-184).

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1.185Preuschen 4:34

διὸ οὐδὲ χρεία ῥάβδου ἐν ὁδῷ οὐδὲ ἴχνη τῶν ἐναντίων ἐχούσῃ καὶ ἀνεπιδέκτῳ διὰ τὸ στερρόν, διʼ ὅπερ καὶ πέτρα λέγεται, τῶν χειρόνων τυγχανούσῃ.

dio oude chreia rhabdou en hodǭ oude ichnē tōn enantiōn echousę̄ kai anepidektǭ dia to sterron, diʼ hoper kai petra legetai, tōn cheironōn tynchanousę̄.

That is why there is no need of a staff on a way that has no tracks of enemies and, because of its firmness (for which it is also called a rock), does not admit the worse.

1 Cor 10:4 (allusion, medium confidence)

Notes and citation

Summary: Christ the way is a rock that bears no trace of enemies.

The allusion is 1 Cor 10:4.

Cite (SBL): Origen, Comm. Jo. 1.185 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-185).

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1.186Preuschen 4:34

ἁλήθεια δὲ ὁ μονογενής ἐστι πάντα ἐμπεριειληφὼς τὸν περὶ τῶν ὅλων κατὰ τὸ βούλημα τοῦ πατρὸς μετὰ πάσης τρανότητος λόγον καὶ ἑκάστῳ κατὰ τὴν ἀξίαν αὐτοῦ, ᾗ ἀλήθειά ἐστι, μεταδιδούς.

halētheia de ho monogenēs esti panta emperieilēphōs ton peri tōn holōn kata to boulēma tou patros meta pasēs tranotētos logon kai hekastǭ kata tēn axian autou, hę̄ alētheia esti, metadidous.

And the Only-begotten is truth, since he has embraced with all clarity the whole account of the universe according to the will of the Father, and imparts it to each according to his worth, inasmuch as he is truth.

John 14:6 (allusion, high confidence)

Notes and citation

Summary: Christ is truth because he holds the whole account of all things and shares it with each as each deserves.

The title is John 14:6.

Notes on the original text

Digital text corrected (OCR: missing iota subscript): ἑκάστω κατὰ → ἑκάστῳ κατὰ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.186 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-186).

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1.187Preuschen 4:34

ἐὰν δέ τις ζητῇ, εἰ πᾶν ὅ τί ποτε ἐγνωσμένον ὑπὸ τοῦ πατρὸς κατὰ τὸ βάθος τοῦ πλούτου καὶ τῆς σοφίας καὶ τῆς γνώσεως αὐτοῦ ἐπίσταται ὁ σωτὴρ ἡμῶν, καὶ φαντασίᾳ τοῦ δοξάζειν τὸν πατέρα ἀποφαίνηταί τινα γινωσκόμενα ὑπὸ τοῦ πατρὸς ἀγνοεῖσθαι ὑπὸ τοῦ υἱοῦ, διαρκοῦντος ἐξισωθῆναι ταῖς καταλήψεσι τοῦ ἀγεννήτου θεοῦ, ἐπι- στατέον αὐτὸν ἐκ τοῦ ἀλήθειαν εἶναι τὸν σωτῆρα καὶ προσακτέον ὅτι, εἰ ὁλόκληρός ἐστιν ἡ ἀλήθεια, οὐδὲν ἀληθὲς ἀγνοεῖ, ἵνα μὴ σκάζῃ λείπουσα ἡ ἀλήθεια οἷς οὐ γινώσκει, κατʼ ἐκείνους τυγχάνουσιν ἐν μόνῳ τῷ πατρί, ἢ δεικνύτω τις ὅτι ἐστὶν ἃ γινωσκόμενα τῆς ἀληθείας προσηγορίας οὐ τυγχάνοντα ἀλλὰ ὑπὲρ αὐτὴν ὄντα.

ean de tis zētę̄, ei pan ho ti pote egnōsmenon hypo tou patros kata to bathos tou ploutou kai tēs sophias kai tēs gnōseōs autou epistatai ho sōtēr hēmōn, kai phantasią tou doxazein ton patera apophainētai tina ginōskomena hypo tou patros agnoeisthai hypo tou huiou, diarkountos exisōthēnai tais katalēpsesi tou agennētou theou, epi- stateon auton ek tou alētheian einai ton sōtēra kai prosakteon hoti, ei holoklēros estin hē alētheia, ouden alēthes agnoei, hina mē skazę̄ leipousa hē alētheia hois ou ginōskei, katʼ ekeinous tynchanousin en monǭ tǭ patri, ē deiknytō tis hoti estin ha ginōskomena tēs alētheias prosēgorias ou tynchanonta alla hyper autēn onta.

But if anyone asks whether our Savior knows everything whatever that is known by the Father according to the depth of his riches and wisdom and knowledge, and, under the impression of glorifying the Father, declares that some things known by the Father are unknown to the Son, who would not be sufficient to be made equal to the comprehensions of the unbegotten God, we must make him reflect on the fact that the Savior is truth, and add that, if truth is complete, it is ignorant of nothing true, lest truth should limp, lacking the things it does not know, which on their view are found in the Father alone; or else let him show that there are things which, when known, do not receive the name of truth but are beyond it.

Rom 11:33 (allusion, high confidence) · John 14:6 (allusion, medium confidence)

Notes and citation

Summary: Since the Son is the truth, he cannot be ignorant of anything the Father knows.

The allusions are Rom 11:33 and John 14:6. The Greek construction about the Son “not being sufficient” is loose; the sense is that the objector denies the Son could equal the Father's knowledge.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.187 (Preuschen 4:34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-187).

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1.188Preuschen 4:34–35

σαφὲς δὲ ὅτι κυρίως τῆς εἰλικρινοῦς καὶ ἀμιγοῦς πρός τι ἕτερον ζωῆς ἡ ἀρχὴ ἐν τῷ πρωτοτόκῳ πάσης κτίσεως τυγχάνει· ἀφʼ ἧς οἱ μέτοχοι τοῦ χριστοῦ λαμβάνοντες τὴν ἀληθῶς ζῶσι ζωὴν τῶν παρʼ αὐτὸν νομιζομένων ζῆν ὥσπερ οὐκ ἐχόντων τὸ ἀληθινὸν φῶς, οὕτως οὐδὲ τὸ ἀληθινὸν ζῆν.

saphes de hoti kyriōs tēs eilikrinous kai amigous pros ti heteron zōēs hē archē en tǭ prōtotokǭ pasēs ktiseōs tynchanei; aphʼ hēs hoi metochoi tou christou lambanontes tēn alēthōs zōsi zōēn tōn parʼ auton nomizomenōn zēn hōsper ouk echontōn to alēthinon phōs, houtōs oude to alēthinon zēn.

And it is clear that the beginning of life in the proper sense, life pure and unmixed with anything else, is in the firstborn of all creation; receiving from him, those who share in Christ live the life that is truly life, while those who are thought to live apart from him, as they do not have the true light, so neither do they have true life.

Col 1:15 (allusion, high confidence) · John 1:4 (allusion, medium confidence) · John 1:9 (allusion, medium confidence) · 1 Tim 6:19 (echo, low confidence)

Notes and citation

Summary: True life has its source in Christ, and those who share in him truly live.

The allusions are Col 1:15, John 1:4, John 1:9, and 1 Tim 6:19.

Notes on the original text

Digital text corrected (OCR: wrong accent and breathing): ἀφʼ ἡς οἱ → ἀφʼ ἧς οἱ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.188 (Preuschen 4:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-188).

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1.189Preuschen 4:35

καὶ ἐπεὶ ἐν τῷ πατρὶ οὐκ ἔστι γενέσθαι ἢ παρὰ τῷ πατρὶ μὴ φθάσαντα πρῶτον κάτωθεν ἀναβαίνοντα ἐπὶ τὴν τοῦ υἱοῦ θεότητα, διʼ ἧς τις χειραγωγηθῆναι δύναται καὶ ἐπὶ τὴν πατρικὴν μακαριότητα, θύρα ὁ σωτὴρ ἀναγέγραπται.

kai epei en tǭ patri ouk esti genesthai ē para tǭ patri mē phthasanta prōton katōthen anabainonta epi tēn tou huiou theotēta, diʼ hēs tis cheiragōgēthēnai dynatai kai epi tēn patrikēn makariotēta, thyra ho sōtēr anagegraptai.

And since it is not possible to come to be in the Father, or with the Father, without first ascending from below to the divinity of the Son, through whom one can be led by the hand to the blessedness of the Father as well, the Savior is recorded as the door.

John 10:7 (allusion, high confidence) · John 10:9 (allusion, high confidence) · John 14:6 (echo, medium confidence)

Notes and citation

Summary: Christ is called the door because no one reaches the Father except through the Son.

The title is John 10:7, 9; compare John 14:6.

Notes on the original text

Digital text corrected (OCR: wrong accent and breathing): διʼ ἡς τις → διʼ ἧς τις.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.189 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-189).

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1.190Preuschen 4:35

φιλάνθρωπος δὲ ὢν καὶ τὴν ὅπως ποτὲ ἐπὶ τὸ βέλτιον ἀποδεχόμενος τῶν ψυχῶν ῥοπὴν τῶν ἐπὶ τὸν λόγον μὴ σπευδόντων ἀλλὰ δίκην προβάτων οὐκ ἐξητασμένον ἀλλὰ ἄλογον τὸ ἥμερον καὶ πρᾷον ἐχόντων ποιμὴν γίνεται· »Ἀνθρώπους γὰρ καὶ κτήνη σώζει ὁ κύριος·‘ καὶ ὁ Ἰσραὴλ δὲ καὶ ὁ Ἰούδας σπείρεται σπέρμα οὐ μόνον ἀνθρώπων ἀλλὰ καὶ κτηνῶν.

philanthrōpos de ōn kai tēn hopōs pote epi to beltion apodechomenos tōn psychōn rhopēn tōn epi ton logon mē speudontōn alla dikēn probatōn ouk exētasmenon alla alogon to hēmeron kai prąon echontōn poimēn ginetai; »Anthrōpous gar kai ktēnē sōzei ho kyrios;‘ kai ho Israēl de kai ho Ioudas speiretai sperma ou monon anthrōpōn alla kai ktēnōn.

And being a lover of humankind, and welcoming in whatever way the inclination toward the better of those souls that do not hasten toward reason but, like sheep, have a gentleness and mildness that is not examined but without reason, he becomes a shepherd. “For the Lord saves both men and beasts”; and both Israel and Judah are sown with the seed not only of men but also of beasts.

Ps 36:6 (35:7 LXX) (quotation, high confidence) · Jer 31:27 (38:27 LXX) (allusion, high confidence) · John 10:11 (allusion, medium confidence)

Notes and citation

Summary: Christ is shepherd to those whose goodness is gentle but not yet reasoned, like sheep.

The quotation is Ps 36:6 (35:7 LXX); the allusion is Jer 31:27 (38:27 LXX). The title “shepherd” is John 10:11. Origen plays on λόγος (“reason”, “the Word”) and ἄλογον (“without reason”).

Notes on the original text

Digital text corrected (OCR: wrong capital): τῶν Ψυχῶν → τῶν ψυχῶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.190 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-190).

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1.191Preuschen 4:35

Πρὸς τούτοις ἐπισκοπητέον ἐξ ἀρχῆς τὴν χριστὸς προσηγορίαν καὶ προσληπτέον τὴν βασιλεύς, ἵνα τῇ παραθέσει ἡ διαφορὰ νοηθῇ. λέγεται δὴ ἐν τῷ τεσσαρακοστῷ τετάρτῳ ψαλμῷ ὁ ἠγαπηκὼς δικαιοσύνην καὶ ἀνομίαν μεμισηκὼς παρὰ τοὺς μετόχους αἰτίαν τοῦ κεχρίσθαι τὸ οὕτω δικαιοσύνῃ προσεληλυθέναι ἐσχηκέναι καὶ τὴν ἀνομίαν μεμισηκέναι, Ι ὡς οὐχ ἅμα τῷ εἶναι τὴν χρίσιν συνυπάρχουσαν καὶ συγκτισθεῖσαν λαβών, ἥτις χρίσις βασιλείας ἐπὶ γεννητοῖς ἐστι σύμβολον, ἔσθʼ ὅτε δὲ καὶ ἱερωσύνης ἆρʼ οὖν ἐπιγενητή ἐστιν ἡ τοῦ υἱοῦ τοῦ θεοῦ βασιλεία καὶ οὐ συμφυὴς αὐτῷ;

Pros toutois episkopēteon ex archēs tēn christos prosēgorian kai proslēpteon tēn basileus, hina tę̄ parathesei hē diaphora noēthę̄. legetai dē en tǭ tessarakostǭ tetartǭ psalmǭ ho ēgapēkōs dikaiosynēn kai anomian memisēkōs para tous metochous aitian tou kechristhai to houtō dikaiosynę̄ proselēlythenai eschēkenai kai tēn anomian memisēkenai, I hōs ouch hama tǭ einai tēn chrisin synyparchousan kai synktistheisan labōn, hētis chrisis basileias epi gennētois esti symbolon, esthʼ hote de kai hierōsynēs arʼ oun epigenētē estin hē tou huiou tou theou basileia kai ou symphyēs autǭ?

In addition to these, we must examine from the beginning the title “Christ,” and take with it the title “King,” so that by setting them side by side their difference may be understood. It is said, then, in the forty-fourth psalm, that the one who has loved righteousness and hated lawlessness, beyond his partners, has as the reason for his having been anointed the fact that he so approached righteousness and hated lawlessness; so that he did not receive the anointing as coexisting and created together with his being. This anointing is a symbol of kingship among those who are begotten, and sometimes also of priesthood. Is the kingship of the Son of God, then, something added later, and not innate to him?

Ps 45:7 (44:8 LXX) (allusion, high confidence)

Notes and citation

Summary: Origen asks whether Christ's kingship was given later, since Psalm 45 links his anointing to his love of righteousness.

The allusion is Ps 45:7 (44:8 LXX), called by Origen the forty-fourth psalm (LXX numbering). A stray page marker “Ι” in the digital text is not translated.

Notes on the original text

Digital text corrected (OCR: wrong breathing): ἵνα τῇ παραθέσει ἠ διαφορὰ → ἵνα τῇ παραθέσει ἡ διαφορὰ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.191 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-191).

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1.192Preuschen 4:35

καὶ πῶς οἷόν τε τὸν πρωτότοκον πάσης κτίσεως, οὐκ ὄντα βασιλέα, ὕστερον βασιλέα γεγονέναι διὰ τὸ ἠγαπηκέναι δικαιοσύνην, καὶ ταῦτα τυγχάνοντα δικαιοσύνην; μήποτε δὲ λανθάνει ἡμᾶς ὁ μὲν ἄνθρωπος αὐτοῦ χριστὸς ὤν, κατὰ τὴν ψυχὴν διὰ τὸ ἀνθρώπινον καὶ τεταραγμένην καὶ περίλυπον γεγενημένην μάλιστα νοούμενος, ὁ δὲ βασιλεὺς κατὰ τὸ θεῖον.

kai pōs hoion te ton prōtotokon pasēs ktiseōs, ouk onta basilea, hysteron basilea gegonenai dia to ēgapēkenai dikaiosynēn, kai tauta tynchanonta dikaiosynēn? mēpote de lanthanei hēmas ho men anthrōpos autou christos ōn, kata tēn psychēn dia to anthrōpinon kai tetaragmenēn kai perilypon gegenēmenēn malista nooumenos, ho de basileus kata to theion.

And how is it possible that the firstborn of all creation, not being king, later became king because he loved righteousness, and that when he is righteousness? Perhaps it escapes us that his human being is Christ, understood above all with respect to the soul, which because of its humanity became troubled and very sorrowful, while he is King with respect to the divine.

Col 1:15 (allusion, high confidence) · 1 Cor 1:30 (allusion, medium confidence) · John 12:27 (allusion, high confidence) · Matt 26:38 (allusion, high confidence)

Notes and citation

Summary: Origen suggests that “Christ” refers to Jesus' humanity and “King” to his divinity.

The allusions are Col 1:15, 1 Cor 1:30, John 12:27, and Matt 26:38. “His human being” renders ὁ ἄνθρωπος αὐτοῦ, the human nature the Word assumed.

Notes on the original text

Digital text corrected (OCR: wrong accent): λανθάνει ἡμὰς ὁ → λανθάνει ἡμᾶς ὁ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.192 (Preuschen 4:35; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-192).

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1.193Preuschen 4:35–36

παραμυθοῦμαι δὲ τοῦτο ἐξ ἑβδομηκοστοῦ πρώτου ψαλμοῦ λέγοντος· »Ὁ θεός, τὸ κρίμα σου τῷ βασιλεῖ δός, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, κρίνειν τὸν λαόν σου έν δικαιοσύνῃ καὶ »τοὺς πτωχούς σου ἐν κρίσει·« σαφῶς γὰρ εἰς Σαλομῶντα ἐπιγεγραμ- μένος ὁ ψαλμὸς περὶ Χριστοῦ προφητεύεται.

paramythoumai de touto ex hebdomēkostou prōtou psalmou legontos; »Ho theos, to krima sou tǭ basilei dos, kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs, krinein ton laon sou en dikaiosynę̄ kai »tous ptōchous sou en krisei;« saphōs gar eis Salomōnta epigegram- menos ho psalmos peri Christou prophēteuetai.

I support this from the seventy-first psalm, which says: “O God, give your judgment to the king, and your righteousness to the son of the king, to judge your people in righteousness and your poor in judgment.” For although the psalm is clearly headed “For Solomon,” it prophesies about Christ.

Ps 72:1–2 (71:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 72, though headed for Solomon, is a prophecy about Christ.

The quotation is Ps 72:1–2 (71:1–2 LXX), with its title.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.193 (Preuschen 4:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-193).

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1.194Preuschen 4:36

καὶ ἄξιον ἰδεῖν τίνι βασιλεῖ τὸ κρίμα εὔχεται δοθῆναι ὑπὸ θεοῦ ἡ προφητεία καὶ τίνι υἱῷ βασιλέως καὶ ποίου βασιλέως τὴν δικαιοσύνην.

kai axion idein tini basilei to krima euchetai dothēnai hypo theou hē prophēteia kai tini huiǭ basileōs kai poiou basileōs tēn dikaiosynēn.

And it is worth seeing to which king the prophecy prays that judgment be given by God, and to which son of a king, and the righteousness of what sort of king.

Ps 72:1 (71:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Origen asks who the king and the king's son are in Psalm 72.

The reference is to Ps 72:1 (71:1 LXX).

Cite (SBL): Origen, Comm. Jo. 1.194 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-194).

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1.195Preuschen 4:36

ἡγοῦμαί οὖν »βασιλέα« μὲν λέγεσθαι τὴν προηγουμένην τοῦ πρωτοτόκου πάσης κτίσεως φύσιν, ᾗ δίδοται διὰ τὸ ὑπερέχειν τὸ κρίνειν· τὸν δὲ ἄνθρωπον, ὃν ἀνείληφεν, ὑπʼ ἐκείνης μορφούμενον κατὰ δικαιοσύνην

hēgoumai oun »basilea« men legesthai tēn proēgoumenēn tou prōtotokou pasēs ktiseōs physin, hę̄ didotai dia to hyperechein to krinein; ton de anthrōpon, hon aneilēphen, hypʼ ekeinēs morphoumenon kata dikaiosynēn

I think, then, that “king” is said of the preeminent nature of the firstborn of all creation, to which, because it excels, judging is given; and that the human being whom he assumed, formed by that nature according to righteousness and

Ps 72:1 (71:1 LXX) (allusion, high confidence) · Col 1:15 (allusion, medium confidence)

Notes and citation

Summary: The “king” is the divine nature of the Word, and the king's son is the humanity he assumed.

The allusions are Ps 72:1 (71:1 LXX) and Col 1:15. The sentence continues in 1.196.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: stray character code in the digital text; OCR: wrong accent): ἡγοῦμαί οὐν → ἡγοῦμαί οὖν; ᾑ δίδοται → ᾗ δίδοται; τὸν δὲ ἄνθραπον → τὸν δὲ ἄνθρωπον; x003E; → .

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.195 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-195).

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1.196Preuschen 4:36

ἐκτυπούμενον, »υἱὸν τοῦ βασιλέως( καὶ προσάγομαι εἰς τὸ τοῦθʼ οὕτως ἔχειν παραδέξασθαι ἀπὸ τοῦ εἰς ἕνα λόγον συνῆχθαι ἀμφότερα καὶ τὰ ἐπιφερόμενα οὐκέτι ὡς περὶ δύο τινῶν ἀπαγγέλλεσθαι ἀλλʼ ὡς περὶ ἑνός.

ektypoumenon, »huion tou basileōs( kai prosagomai eis to touthʼ houtōs echein paradexasthai apo tou eis hena logon synēchthai amphotera kai ta epipheromena ouketi hōs peri dyo tinōn apangellesthai allʼ hōs peri henos.

shaped, is “the son of the king.” And I am led to accept that this is so from the fact that both are gathered into one account, and that what follows is no longer reported as of two things but as of one.

Notes and citation

Summary: The psalm speaks of king and king's son as one, as Christ is one.

The sentence begins in 1.195. The digital text has a stray “(” for a closing quotation mark.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.196 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-196).

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1.197Preuschen 4:36

πεποίηκε γὰρ ὁ σωτὴρ »τὰ ἀμφότερα ἕν«, κατὰ τὴν ἀπαρχὴν τῶν γινομένων ἀμφοτέρων ἐν ἑαυτῷ πρὸ πάντων ποιήσας· »ἀμφοτέρων« δὲ λέγω καὶ ἐπὶ τῶν ἀνθρώπων, ἐφʼ ὧν ἀνακέκραται τῷ ἁγίῳ πνεύματι ἡ ἑκάστου ψυχὴ καὶ γέγονεν ἕκαστος τῶν σωζομένων πνευματικός.

pepoiēke gar ho sōtēr »ta amphotera hen«, kata tēn aparchēn tōn ginomenōn amphoterōn en heautǭ pro pantōn poiēsas; »amphoterōn« de legō kai epi tōn anthrōpōn, ephʼ hōn anakekratai tǭ hagiǭ pneumati hē hekastou psychē kai gegonen hekastos tōn sōzomenōn pneumatikos.

For the Savior has made “both one,” having first of all done this in himself, as the firstfruits of those in whom both come to be. And I say “both” also of human beings, in whom each one's soul has been blended with the Holy Spirit, and each of those who are being saved has become spiritual.

Eph 2:14 (quotation, high confidence) · 1 Cor 15:20 (echo, low confidence) · 1 Cor 2:15 (echo, low confidence)

Notes and citation

Summary: Christ first made divine and human one in himself, and so also the saved become spiritual.

The quotation is Eph 2:14; compare 1 Cor 15:20 and 1 Cor 2:15.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: wrong accent): ἐφʼ ὡν ἀνακέκραται → ἐφʼ ὧν ἀνακέκραται; τῶν σωξομένων → τῶν σωζομένων.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.197 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-197).

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1.198Preuschen 4:36

ὥσπερ οὖν εἰσί τινες ποιμαινόμενοι ὑπὸ Χριστοῦ διὰ τὸ σφῶν αὐτῶν, ὡς προειρήκαμεν, πρᾷον μὲν καὶ εὐσταθὲς ἀλογώτερον δέ, οὕτω καὶ βασιλευόμενοι κατὰ τὸ λογικώτερον τῇ θεοσεβείᾳ.

hōsper oun eisi tines poimainomenoi hypo Christou dia to sphōn autōn, hōs proeirēkamen, prąon men kai eustathes alogōteron de, houtō kai basileuomenoi kata to logikōteron tę̄ theosebeią.

Just as, then, there are some who are shepherded by Christ because of their own character, which, as we said before, is gentle and steady but less rational, so there are also those who are ruled as by a king, according to the more rational element, in their reverence for God.

Notes and citation

Summary: Some are shepherded by Christ, others, more reasoning, are ruled by him as king.

The reference back is to 1.190.

Cite (SBL): Origen, Comm. Jo. 1.198 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-198).

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1.199Preuschen 4:36

καὶ βασιλευομένων διαφοραί, ἤτοι μυστικώτερον καὶ ἀπορρητότερον καὶ θεοπρεπέστερον βασιλευομένων ἢ ὑποδεέστερον.

kai basileuomenōn diaphorai, ētoi mystikōteron kai aporrētoteron kai theoprepesteron basileuomenōn ē hypodeesteron.

And there are differences among those who are ruled as by a king: some are ruled in a more mystical, more secret, and more godlike way, others in a lesser way.

Notes and citation

Summary: Those ruled by Christ as king are ruled at different levels.

Cite (SBL): Origen, Comm. Jo. 1.199 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-199).

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1.200Preuschen 4:36

καὶ εἴποιμʼ ἂν τοὺς μὲν τεθεωρηκότας τὰ ἔξω σωμάτων, καλούμενα παρὰ τῷ Παύλῳ »ἀόρατα« καὶ »μὴ βλεπόμενα((, ἔξω παντὸς αἰσθητοῦ λόγῳ γεγενημένους, βασιλευομένους ὑπὸ τῆς προηγουμένης φύσεως τοῦ μονογενοῦς· τοὺς δὲ μέχρι τοῦ περὶ τῶν αἰσθητῶν λόγου ἐφθακότας καὶ διὰ τούτων δοξάζοντας τὸν πεποιηκότα καὶ αὐτοὺς ὑπὸ λόγου βασιλευομένους ὑπὸ τοῦ χριστοῦ βασιλεύεσθαι. μηδεὶς δὲ προσ- κοπτέτω διακρινόντων ἡμῶν τὰς ἐν τῷ σωτῆρι ἐπινοίας, οἰόμενος καὶ τῇ οὐσίᾳ ταὐτὸν ἡμᾶς ποιεῖν.

kai eipoimʼ an tous men tetheōrēkotas ta exō sōmatōn, kaloumena para tǭ Paulǭ »aorata« kai »mē blepomena((, exō pantos aisthētou logǭ gegenēmenous, basileuomenous hypo tēs proēgoumenēs physeōs tou monogenous; tous de mechri tou peri tōn aisthētōn logou ephthakotas kai dia toutōn doxazontas ton pepoiēkota kai autous hypo logou basileuomenous hypo tou christou basileuesthai. mēdeis de pros- koptetō diakrinontōn hēmōn tas en tǭ sōtēri epinoias, oiomenos kai tę̄ ousią tauton hēmas poiein.

And I would say that those who have contemplated the things beyond bodies, which Paul calls “invisible” and “not seen,” having come to be outside everything perceptible by reason, are ruled as by a king by the preeminent nature of the Only-begotten; but those who have reached only as far as the account of perceptible things, and through them glorify the Maker, being themselves also ruled by reason, are ruled by Christ. But let no one take offense when we distinguish the aspects of the Savior, thinking that we do the same with his substance as well.

Col 1:16 (allusion, high confidence) · 2 Cor 4:18 (allusion, high confidence) · Rom 1:20 (echo, medium confidence)

Notes and citation

Summary: Those who contemplate invisible things are ruled by the Word's divine nature, those who know God through the visible world by Christ.

The allusions are Col 1:16 and 2 Cor 4:18; compare Rom 1:20. “Aspects” renders ἐπίνοιαι, the different titles and conceptions under which Christ is considered. Origen means that distinguishing the aspects of the Savior does not divide his substance.

Notes on the original text

Digital text corrected (OCR: misread letters; OCR: repeated word fragment): ἔζω παντὸς αἰσητοῦ → ἔξω παντὸς αἰσθητοῦ; δοξάζοντας τὸν πεποιηκότα καὶ αὐτοὺς ὑπὸ λόγου βασιλευομένους μένους ὑπὸ → δοξάζοντας τὸν πεποιηκότα καὶ αὐτοὺς ὑπὸ λόγου βασιλευομένους ὑπὸ; βασιλευομένους μένους ὑπὸ τῆς → βασιλευομένους ὑπὸ τῆς.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.200 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-200).

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1.201Preuschen 4:36

Πάνυ δὲ καὶ τοῖς τυχοῦσιν σαφές, πῶς ἐστι διδάσκαλος καὶ σαφηνιστὴς τῶν εἰς εὐσέβειαν συντεινόντων Ι ὁ κύριος ἡμῶν καὶ κύριος δούλων τῶν ἐχόντων »πνεῦμα δουλείας εἰς φόβον‘. προ- κοπτόντων δὲ καὶ ἐπὶ τὴν σοφίαν σπευδόντων καὶ ταύτης ἀξιουμένων — ἐπεὶ »ὁ δοῦλος οὐκ οἶδε τί θέλει ὁ κύριος αὐτοῦ‘ — οὐ μένει κύριος, γινόμενος αὐτῶν »φίλος«.

Pany de kai tois tychousin saphes, pōs esti didaskalos kai saphēnistēs tōn eis eusebeian synteinontōn I ho kyrios hēmōn kai kyrios doulōn tōn echontōn »pneuma douleias eis phobon‘. pro- koptontōn de kai epi tēn sophian speudontōn kai tautēs axioumenōn — epei »ho doulos ouk oide ti thelei ho kyrios autou‘ — ou menei kyrios, ginomenos autōn »philos«.

And it is quite clear even to ordinary people how our Lord is teacher and one who makes plain the things that lead to godliness, and Lord of the servants who have “a spirit of slavery leading to fear.” But of those who make progress and hasten toward wisdom and are counted worthy of it (since “the servant does not know what his lord wills”), he does not remain Lord, but becomes their “friend.”

Rom 8:15 (quotation, high confidence) · John 15:15 (quotation, high confidence)

Notes and citation

Summary: Christ is Lord of those who serve in fear but becomes friend to those who grow in wisdom.

The quotations are Rom 8:15 and John 15:15. A stray page marker “Ι” in the digital text is not translated.

Notes on the original text

Digital text corrected (OCR: misread letter): τοῖς τυχοῦσιν σοφές → τοῖς τυχοῦσιν σαφές.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.201 (Preuschen 4:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-201).

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1.202Preuschen 4:36–37

καὶ αὐτὸς τοῦτο διδάσκει ὅπου μὲν ὅτε ἔτι δοῦλοι ὑπῆρχον οἱ ἀκροώμενοι φάσκων· »φωνεῖτέ με Ὁ διδἄσκαλος< καὶ Ὁ κύριος<, καὶ καλῶς »γάρ«· ὅπου δέ· »Οὐκέτι ὑμᾶς λέγω δούλους, ὅτι ὁ δοῦλος οὐκ οἶδε,«τί τὸ θέλημα τοῦ κυρίου αὐτοῦ· ἀλλὰ λέγω ὑμᾶς φίλους«, ὅτι διαμεμενήκατε »μετʼ ἐμοῦ ἐν πᾶσι τοῖς πειρασμοῖς μου«,

kai autos touto didaskei hopou men hote eti douloi hypērchon hoi akroōmenoi phaskōn; »phōneite me Ho didaskalos< kai Ho kyrios<, kai kalōs »gar«; hopou de; »Ouketi hymas legō doulous, hoti ho doulos ouk oide,«ti to thelēma tou kyriou autou; alla legō hymas philous«, hoti diamemenēkate »metʼ emou en pasi tois peirasmois mou«,

And he himself teaches this, when those who heard him were still servants, saying, “You call me ‘Teacher’ and ‘Lord,’ and you speak well, for so I am”; but elsewhere: “No longer do I call you servants, for the servant does not know what his lord's will is; but I call you friends,” because you have remained “with me in all my trials.”

John 13:13 (quotation, high confidence) · John 15:15 (quotation, high confidence) · Luke 22:28 (quotation, high confidence)

Notes and citation

Summary: Jesus himself first called his disciples servants and later friends.

The quotations are John 13:13, John 15:15, and Luke 22:28.

Notes on the original text

Digital text corrected (stray space before the closing quotation mark): δε, « → δε,«.

Cite (SBL): Origen, Comm. Jo. 1.202 (Preuschen 4:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-202).

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1.203Preuschen 4:37

οἱ οὖν κατὰ φόβον βιοῦντες, ὃν ἀπαιτεῖ ἀπὸ τῶν οὐ καλῶν δούλων ὁ θεὸς ὡς ἀνέγνωμεν ἐν τῷ Μαλαχίᾳ· »Εἰ κύριός εἰμι ἐγώ, ποῦ ἐστιν ὁ φόβος »μου;«), δοῦλοι τυγχάνουσι κυρίου τοῦ σωτῆρος αὐτῶν καλουμένου.

hoi oun kata phobon biountes, hon apaitei apo tōn ou kalōn doulōn ho theos hōs anegnōmen en tǭ Malachią; »Ei kyrios eimi egō, pou estin ho phobos »mou?«), douloi tynchanousi kyriou tou sōtēros autōn kaloumenou.

Those, then, who live according to fear, which God demands from servants who are not good, as we read in Malachi, “If I am Lord, where is my fear?”, are servants of the Lord, and their Savior is called Lord.

Mal 1:6 (quotation, high confidence)

Notes and citation

Summary: Those who live by fear are servants, and to them the Savior is Lord.

The quotation is Mal 1:6.

Cite (SBL): Origen, Comm. Jo. 1.203 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-203).

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1.204Preuschen 4:37

ἀλλὰ διὰ τούτων πάντων οὐ σαφῶς ἡ εὐγένεια παρίσταται τοῦ υἱοῦ, ὅτε δὲ τὸ »Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε« λέγεται πρὸς αὐτὸν ὑπὸ τοῦ θεοῦ, ᾡ ἀεί ἐστι τὸ »σήμερον«, — οὐκ ἔνι γὰρ ἐσπέρα θεοῦ, ἐγὼ δὲ ἡγοῦμαι, ὅτι οὐδὲ πρωία, ἀλλὰ ὁ συμπαρεκτείνων τῇ ἀγενήτῳ καὶ ἀϊδίῳ αὐτοῦ ζωῇ, ἵν οὕτως εἴπω, χρόνος ἡμέρα ἐστὶν αὐτῷ σήμερον, ἐν ᾑ γεγέννηται ὁ υἱός —, ἀρχῆς γενέσεως αὐτοῦ οὕτως οὐχ εὑρισκομένης ὡς οὐδὲ τῆς ἡμέρας.

alla dia toutōn pantōn ou saphōs hē eugeneia paristatai tou huiou, hote de to »Huios mou ei sy, egō sēmeron gegennēka se« legetai pros auton hypo tou theou, hǭ aei esti to »sēmeron«, — ouk eni gar espera theou, egō de hēgoumai, hoti oude prōia, alla ho symparekteinōn tę̄ agenētǭ kai aïdiǭ autou zōę̄, hin houtōs eipō, chronos hēmera estin autǭ sēmeron, en hę̄ gegennētai ho huios —, archēs geneseōs autou houtōs ouch heuriskomenēs hōs oude tēs hēmeras.

But through all these the nobility of the Son is not clearly shown; it is when “You are my Son, today I have begotten you” is said to him by God, for whom it is always “today.” For God has no evening, and, I think, no morning either; but the time that stretches alongside his unbegotten and eternal life, if I may put it so, is for him the day “today,” in which the Son has been begotten; so that the beginning of his begetting is not found, as neither is the beginning of that day.

Ps 2:7 (quotation, high confidence)

Notes and citation

Summary: The Son's begetting is eternal, since for God it is always “today.”

The quotation is Ps 2:7. The digital text reads “ἐσπέρα Μοῦ” (for θεοῦ, “God has no evening”), which is translated by the sense.

Notes on the original text

Digital text corrected (OCR: misread word; the sense requires “God”; OCR: missing breathing; OCR: wrong accent): ἐσπέρα Μοῦ → ἐσπέρα θεοῦ; γεγέννηται ο υἱός → γεγέννηται ὁ υἱός; τῆς ἡμἐρας → τῆς ἡμέρας.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.204 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-204).

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1.205Preuschen 4:37

Προσθετέον τοῖς εἰρημένοις πῶς ἐστιν ὁ υἱὸς »ἀλη- »θινὴ ἄμπελος«. τοῦτο δὲ δῆλον ἔσται τοῖς συνιεῖσιν ἀξίως χάριτος προφητικῆς τὸ »Οἶνος εὐφραίνει καρδίαν ἀνθρώπου«.

Prostheteon tois eirēmenois pōs estin ho huios »alē- »thinē ampelos«. touto de dēlon estai tois synieisin axiōs charitos prophētikēs to »Oinos euphrainei kardian anthrōpou«.

To what has been said we must add how the Son is “the true vine.” This will be plain to those who understand, in a manner worthy of prophetic grace, the words “Wine gladdens the heart of man.”

John 15:1 (quotation, high confidence) · Ps 104:15 (103:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ as the true vine is explained by the psalm's saying that wine gladdens the heart.

The quotations are John 15:1 and Ps 104:15 (103:15 LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.205 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-205).

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1.206Preuschen 4:37

εἰ γὰρ ἡ καρδία τὸ διανοητικόν ἐστι, τὸ δὲ εὐφραῖνον αὐτὸ ὁ ποτιμώτατός ἐστι λόγος, ἐξιστῶν ἀπὸ τῶν ἀνθρωπικῶν καὶ ἐνθουσιᾶν ποιῶν καὶ μεθύειν μέθην οὐκ ἀλόγιστον ἀλλὰ θείαν, ἣν οἴμαι καὶ Ἰωσὴφ τοὺς ἀδελφοὺς μεθύειν ποιεῖ, εὐλόγως ὁ τὸν εὐφραίνοντα καρδίαν ἀνθρώπου οἶνον φέρων »ἄμπελός« έστιν «ἀληθινή«· διὰ τοῦτο »ἀληθινή«, ἐπεὶ βότρυς ἔχει τὴν ἀλήθειαν καὶ κλήματα τοὺς μαθητάς, μιμητὰς αὐτοῦ καὶ αὐτοὺς καρποφοροῦντας τὴν ἀλήθειαν.

ei gar hē kardia to dianoētikon esti, to de euphrainon auto ho potimōtatos esti logos, existōn apo tōn anthrōpikōn kai enthousian poiōn kai methyein methēn ouk alogiston alla theian, hēn oimai kai Iōsēph tous adelphous methyein poiei, eulogōs ho ton euphrainonta kardian anthrōpou oinon pherōn »ampelos« estin «alēthinē«; dia touto »alēthinē«, epei botrys echei tēn alētheian kai klēmata tous mathētas, mimētas autou kai autous karpophorountas tēn alētheian.

For if the heart is the thinking faculty, and what gladdens it is the most drinkable Word, which lifts it out of human things and makes it inspired and drunk with a drunkenness that is not irrational but divine (with which I think Joseph too made his brothers drunk), then fittingly the one who bears the wine that gladdens the heart of man is the “true vine”: “true” because he bears the truth as grapes, and has as branches the disciples, who imitate him and themselves also bear the truth as fruit.

Ps 104:15 (103:15 LXX) (allusion, high confidence) · Gen 43:34 (allusion, high confidence) · John 15:1–5 (allusion, high confidence)

Notes and citation

Summary: Christ the true vine gives the wine of the Word that brings a divine joy, and his disciples bear truth as fruit.

The allusions are Ps 104:15 (103:15 LXX), Gen 43:34, and John 15:1–5.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.206 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-206).

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1.207Preuschen 4:37

Ἐργον δὲ διαφορὰν παραστῆσαι ἄρτου καὶ ἀμπέλου ἐπεὶ οὐ μόνον »ἄμπελος« ἀλλὰ καὶ »ἄρτος ζωῆς« εἶναί φησιν.

Ergon de diaphoran parastēsai artou kai ampelou epei ou monon »ampelos« alla kai »artos zōēs« einai phēsin.

It is a task to set out the difference between bread and vine, since he says that he is not only “the vine” but also “the bread of life.”

John 15:1 (allusion, high confidence) · John 6:35 (allusion, high confidence)

Notes and citation

Summary: Origen asks how Christ as vine differs from Christ as bread of life.

The allusions are John 15:1 and John 6:35.

Notes on the original text

Digital text corrected (OCR: missing letter): »ἄτος ζωῆς« → »ἄρτος ζωῆς«.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.207 (Preuschen 4:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-207).

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1.208Preuschen 4:37–38

ὄρα δὲ μήποτε, ὥσπερ ὁ ἄρτος τρέφει καὶ ἰσχυροποιεῖ καὶ στηρίζειν λέγεται καρδίαν ἀνθρώπου, ὁ δὲ οἶνος ἥδει καὶ εὐφραίνει καὶ διαχεῖ, οὕτως τὰ μὲν ἠθικὰ μαθήματα, ζωὴν περιποιοῦντα τῷ μανθάνοντι καὶ πράττοντι, ἄρτος ἐστὶ τῆς ζωῆς οὐκ ἂν ταῦτα γεννήματα λέγοιτο τῆς ἀμπέλου), τὰ δὲ εὐφραίνοντα καὶ ἐνθουσιᾶν ποιοῦντα ἀπόρρητα καὶ μυστικὰ θεωρήματα, τοῖς κατατρυφῶσι τοῦ κυρίου ἐγγινόμενα καὶ οὐ μόνον τρέ- φεσθαι ἀλλὰ καὶ τρυφᾶν ποθοῦσιν, ἔστιν ἀπὸ τῆς »ἁληθινῆς ἀμπέλου« ἐρχόμενα, »οἶνος« καλούμενα.

ora de mēpote, hōsper ho artos trephei kai ischyropoiei kai stērizein legetai kardian anthrōpou, ho de oinos hēdei kai euphrainei kai diachei, houtōs ta men ēthika mathēmata, zōēn peripoiounta tǭ manthanonti kai prattonti, artos esti tēs zōēs ouk an tauta gennēmata legoito tēs ampelou), ta de euphrainonta kai enthousian poiounta aporrēta kai mystika theōrēmata, tois katatryphōsi tou kyriou enginomena kai ou monon tre- phesthai alla kai tryphan pothousin, estin apo tēs »halēthinēs ampelou« erchomena, »oinos« kaloumena.

Consider whether, just as bread nourishes and strengthens and is said to sustain the heart of man, while wine pleases and gladdens and relaxes it, so moral teachings, which procure life for the one who learns and practices them, are the bread of life (these could not be called fruits of the vine), while the secret and mystical contemplations, which gladden and inspire, and which come to those who delight themselves in the Lord and long not only to be nourished but also to delight, come from the “true vine” and are called “wine.”

Ps 104:15 (103:15 LXX) (allusion, high confidence) · Ps 37:4 (36:4 LXX) (allusion, medium confidence) · John 6:35 (allusion, high confidence) · John 15:1 (allusion, high confidence)

Notes and citation

Summary: Moral teaching is the bread of life; mystical contemplation is the wine of the true vine.

The allusions are Ps 104:15 (103:15 LXX), Ps 37:4 (36:4 LXX), John 6:35, and John 15:1. The digital text lacks the opening parenthesis before “these could not”.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.208 (Preuschen 4:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-208).

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1.209Preuschen 4:38

Πρὸς τούτοις δὲ * * τῷ πῶς »πρῶτος ἔσχατος« ἐν τῇ Ἀποκαλύψει ἀναγέγραπται, ἕτερος κατὰ τὸ πρῶτος εἶναι τυγ- χάνων τοῦ ἄλφα καὶ τῆς ἀρχῆς, καὶ κατὰ τὸ ἔσχατός οὐχ ὁ αὐτὸς τῷ Ω καὶ τῷ τέλει.

Pros toutois de * * tǭ pōs »prōtos eschatos« en tę̄ Apokalypsei anagegraptai, heteros kata to prōtos einai tyg- chanōn tou alpha kai tēs archēs, kai kata to eschatos ouch ho autos tǭ Ō kai tǭ telei.

In addition to these, … how he is recorded in the Revelation as “the first” and “the last,” being different in that he is first from the Alpha and the Beginning, and as last not the same as the Omega and the End.

Textual problem in this passage: see the notes.

Rev 1:17 (allusion, high confidence) · Rev 22:13 (allusion, high confidence) · Rev 1:8 (allusion, medium confidence)

Notes and citation

Summary: Origen begins to explain how Christ is first and last, and how these titles differ from Alpha and Omega.

The allusions are Rev 1:17, Rev 22:13, and Rev 1:8. The edition marks a gap (* *) after “In addition to these”; a verb such as “we must examine” is missing.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: missing iota subscript): ἐν τῇ Ἀποκαλύφει → ἐν τῇ Ἀποκαλύψει; καὶ τώ τέλει → καὶ τῷ τέλει.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.209 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-209).

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1.210Preuschen 4:38

Ι ἡγοῦμαι τοίνυν τῶν λογικῶν ζῲων ἐν πολλοῖς εἴδεσι χαρακτηριζομένων, εἶναί πρῶτον αὐτῶν καὶ δεύτερον καὶ τρίτον καὶ τὰ καθεξῆς ἕως ἐσχάτου.

I hēgoumai toinyn tōn logikōn zǭōn en pollois eidesi charaktērizomenōn, einai prōton autōn kai deuteron kai triton kai ta kathexēs heōs eschatou.

I think, then, that since rational living beings are characterized in many kinds, there is a first among them, and a second and a third and so on, down to a last.

Notes and citation

Summary: Rational beings form an order from first to last.

A stray page marker “Ι” in the digital text is not translated.

Cite (SBL): Origen, Comm. Jo. 1.210 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-210).

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1.211Preuschen 4:38

καὶ τὸ μὲν ἀκριβὲς εἰπεῖν τί πρῶτον καὶ ποῖον τὸ δεύτερον καὶ ἐπὶ τίνος ἀληθὲς τὸ τρίτον καὶ οὕτως μέχρι τοῦ τελευταίου φθάσαι οὐ πάνυ τι ἀνθρώπινον, ἀλλὰ ὑπὲρ τὴν ἡμετέραν ἐστὶ φύσιν. στῆναι δὲ καὶ περιλαλῆσαι τὰ εἰς τὸν τόπον ὡς οἷοί τέ ἐσμεν πειρασόμεθα.

kai to men akribes eipein ti prōton kai poion to deuteron kai epi tinos alēthes to triton kai houtōs mechri tou teleutaiou phthasai ou pany ti anthrōpinon, alla hyper tēn hēmeteran esti physin. stēnai de kai perilalēsai ta eis ton topon hōs hoioi te esmen peirasometha.

And to say precisely what is first and what sort is second, and of whom “third” is true, and so to reach the last, is not at all a human matter but beyond our nature. But we will try to pause and discuss what bears on the subject as best we can.

Notes and citation

Summary: An exact ranking of rational beings is beyond human knowledge, but Origen will try to discuss it.

Cite (SBL): Origen, Comm. Jo. 1.211 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-211).

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1.212Preuschen 4:38

Εἰσί τινες θεοὶ ὧν ὁ θεὸς θεός ἐστιν, ὡς αἱ προφητεῖαί φασιν· »Ἐξομολογεῖσθε τῷ θεῷ τῶν θεῶν« καὶ »Θεὸς θεῶν ἐλάλησε κύριος, καὶ ἐκάλεσε τὴν γῆν«· θεὸς δὲ κατὰ τὸ εὐαγγέλιον »οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων ζῶντες ἄρα εἰσὶ καὶ οἱ θεοί, ὧν ὁ θεὸς θεός ἐστι.

Eisi tines theoi hōn ho theos theos estin, hōs hai prophēteiai phasin; »Exomologeisthe tǭ theǭ tōn theōn« kai »Theos theōn elalēse kyrios, kai ekalese tēn gēn«; theos de kata to euangelion »ouk estin nekrōn alla zōntōn zōntes ara eisi kai hoi theoi, hōn ho theos theos esti.

There are some gods of whom God is God, as the prophecies say: “Give thanks to the God of gods,” and “The God of gods, the Lord, has spoken and called the earth.” But God, according to the Gospel, “is not the God of the dead but of the living”; so the gods too, of whom God is God, are living.

Ps 136:2 (135:2 LXX) (quotation, high confidence) · Ps 50:1 (49:1 LXX) (quotation, high confidence) · Matt 22:32 (quotation, high confidence)

Notes and citation

Summary: Scripture speaks of gods of whom God is God, and they are living beings.

The quotations are Ps 136:2 (135:2 LXX), Ps 50:1 (49:1 LXX), and Matt 22:32.

Notes on the original text

Digital text corrected (OCR: missing iota subscript): »Ἐξομολογεῖσθε τώ θεῷ → »Ἐξομολογεῖσθε τῷ θεῷ.

Cite (SBL): Origen, Comm. Jo. 1.212 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-212).

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1.213Preuschen 4:38

καὶ ὁ ἀπόστολος δὲ γράφων ἐν τῇ πρὸς Κορινθίους· »Ὥσπερ εἰσὶ »θεοὶ πολλοὶ καὶ κύριοι πολλοί« κατὰ τὰ προφητικὰ τὸ τῶν θεῶν ἐξείληφεν ὄνομά ὡς τυγχανόντων.

kai ho apostolos de graphōn en tę̄ pros Korinthious; »Hōsper eisi »theoi polloi kai kyrioi polloi« kata ta prophētika to tōn theōn exeilēphen onoma hōs tynchanontōn.

And the apostle too, writing in the letter to the Corinthians, “As there are many gods and many lords,” has taken the name of gods in the prophetic sense, as of beings that exist.

1 Cor 8:5 (quotation, high confidence)

Notes and citation

Summary: Paul, like the prophets, speaks of many gods as real beings.

The quotation is 1 Cor 8:5.

Cite (SBL): Origen, Comm. Jo. 1.213 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-213).

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1.214Preuschen 4:38

εἰσὶ δὲ παρὰ τοὺς θεούς, ὧν ὁ θεὸς θεός έστιν, ἕτεροί τινες οἳ καλοῦνται »θρόνοι« καὶ ἄλλοι λεγόμενοι »ἀρχαί, κυριότητές τε καὶ ἐξουσία παρὰ τούτους ἄλλοι.

eisi de para tous theous, hōn ho theos theos estin, heteroi tines hoi kalountai »thronoi« kai alloi legomenoi »archai, kyriotētes te kai exousia para toutous alloi.

And besides the gods of whom God is God, there are some others who are called “thrones,” and others called “principalities,” and besides these others, “dominions” and “authorities.”

Col 1:16 (allusion, high confidence) · Eph 1:21 (allusion, medium confidence)

Notes and citation

Summary: There are also rational beings called thrones, principalities, dominions, and authorities.

The allusion is Col 1:16; compare Eph 1:21.

Cite (SBL): Origen, Comm. Jo. 1.214 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-214).

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1.215Preuschen 4:38

διὰ δὲ τὸ » Ὑπὲρ πᾶν ὄνομα ὀνομαζόμενον οὐ μόνον ἐν τούτῳ τῷ αἰῶνι ἀλλὰ καὶ ἐν τῷ μέλλοντι« καὶ ἄλλα παρὰ ταῦτα οὐ πάνυ συνήθως ἡμῖν ὀνομαζόμενα δεῖ πιστεύειν εἶναι λογικά, ὧν ἓν τι γένος ἐκάλει Σαβαὶ ὁ Ἑβραῖος, παρʼ ὃ ἐσχηματίσθαι τὸν Σαβαώθ, ἄρχοντα ἐκείνων τυγχάνοντα, οὐχ ἕτερον τοῦ θεοῦ. καὶ ἐπὶ πᾶσι θνητὸν λογικὸν ὁ ἄνθρωπος.

dia de to » Hyper pan onoma onomazomenon ou monon en toutǭ tǭ aiōni alla kai en tǭ mellonti« kai alla para tauta ou pany synēthōs hēmin onomazomena dei pisteuein einai logika, hōn hen ti genos ekalei Sabai ho Hebraios, parʼ ho eschēmatisthai ton Sabaōth, archonta ekeinōn tynchanonta, ouch heteron tou theou. kai epi pasi thnēton logikon ho anthrōpos.

And because of the words “above every name that is named, not only in this age but also in the one to come,” we must believe that there are other rational beings besides these, not at all usually named by us. One kind of them the Hebrew called Sabai, from which Sabaoth is formed, who is their ruler and none other than God. And last of all is man, a mortal rational being.

Eph 1:21 (quotation, high confidence)

Notes and citation

Summary: Beyond the named powers there are other rational beings, and man is the last, a mortal rational creature.

The quotation is Eph 1:21. “The Hebrew” is probably Origen's Jewish informant, cited elsewhere in his works. The digital text reads “>” where the article ὁ is meant.

Notes on the original text

Digital text corrected (OCR: misread letter): Σαβαὶ > Ἑβραῖος → Σαβαὶ ὁ Ἑβραῖος.

Cite (SBL): Origen, Comm. Jo. 1.215 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-215).

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1.216Preuschen 4:38

Ὁ τοίνυν τῶν ὅλων θεὸς πρῶτόν τι τῇ τιμῇ γένος λογικὸν πεποίηκεν, ὅπερ οἶμαι τοὺς καλουμένους θεούς, καὶ δεύτερον ἐπὶ τοῦ παρόντος καλείσθωσαν »θρόνοι«, καὶ τρίτον χωρὶς διαστάσεως »ἀρχαί« οὕτω δὲ τῷ λογικῷ καταβατέον ἐπὶ ἔσχατον λογικόν, τάχα οὐκ ἄλλο τι τοῦ ἀνθρώπου τυγχάνον.

Ho toinyn tōn holōn theos prōton ti tę̄ timę̄ genos logikon pepoiēken, hoper oimai tous kaloumenous theous, kai deuteron epi tou parontos kaleisthōsan »thronoi«, kai triton chōris diastaseōs »archai« houtō de tǭ logikǭ katabateon epi eschaton logikon, tacha ouk allo ti tou anthrōpou tynchanon.

The God of the universe, then, made a certain rational kind first in honor, which I think are those called gods; and a second, which for the present let us call “thrones”; and a third, no doubt, “principalities.” And so we must descend in the rational order down to the last rational being, which is perhaps nothing other than man.

Col 1:16 (allusion, high confidence)

Notes and citation

Summary: God made rational beings in ranks, from the gods down to man, probably the last.

The allusion is Col 1:16. “No doubt” renders χωρὶς διαστάσεως, literally “without dispute” (or “without interval”); the sense is uncertain.

Cite (SBL): Origen, Comm. Jo. 1.216 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-216).

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1.217Preuschen 4:38

ὁ τοίνυν σωτὴρ θειότερον πολλῷ ἢ Παῦλος γέγονε »τοῖς πᾶσι πάντα«, ἵνα »πάντα« ἢ »κερδήσῃ« ἢ τε- λειώσῃ, καὶ σαφῶς γέγονεν ἀνθρώποις ἄνθρωπος καὶ ἀγγέλοις ἄγγελος.

ho toinyn sōtēr theioteron pollǭ ē Paulos gegone »tois pasi panta«, hina »panta« ē »kerdēsę̄« ē te- leiōsę̄, kai saphōs gegonen anthrōpois anthrōpos kai angelois angelos.

The Savior, then, far more divinely than Paul, became “all things to all,” so that he might either “gain” or perfect “all”; and clearly he became a man to men and an angel to angels.

1 Cor 9:22 (allusion, high confidence)

Notes and citation

Summary: Christ became all things to all, a man to men and an angel to angels.

The allusion is 1 Cor 9:22.

Notes on the original text

Digital text corrected (OCR: wrong breathing): ὀ τοίνυν σωτὴρ → ὁ τοίνυν σωτὴρ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.217 (Preuschen 4:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-217).

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1.218Preuschen 4:38–39

καὶ περὶ μὲν τοῦ ἄνθρωπον αὐτὸν γεγονέναι οὐδεὶς τῶν πεπι- στευκότων διστάξει· περὶ δὲ τοῦ ἄγγελον πειθώμεθα τηροῦντες τῶν ἀγγέλων ἐπιφανείας καὶ λόγους, ὅτε τῆς τῶν ἀγγέλων ἐξουσίας φαίνεται ἔν τισι τόποις τῆς γραφῆς ἀγγέλων λεγόντων, ὥσπερ ἐπὶ τοῦ »Ὤφθη ἄγγελος κυρίου ἐν πυρὶ φλογὸς βάτου. καὶ εἶπεν· »θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ«. ἀλλὰ καὶ ὁ Ἡσαΐας φησί· » Καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος.«

kai peri men tou anthrōpon auton gegonenai oudeis tōn pepi- steukotōn distaxei; peri de tou angelon peithōmetha tērountes tōn angelōn epiphaneias kai logous, hote tēs tōn angelōn exousias phainetai en tisi topois tēs graphēs angelōn legontōn, hōsper epi tou »Ōphthē angelos kyriou en pyri phlogos batou. kai eipen; »theos Abraam kai Isaak kai Iakōb«. alla kai ho Hēsaïas phēsi; » Kaleitai to onoma autou megalēs boulēs angelos.«

And about his having become a man none of the believers will hesitate; but about his having become an angel let us be persuaded by observing the appearances and words of angels, when in certain places of Scripture, where angels are speaking, the authority of the angels is seen to be his, as in “An angel of the Lord appeared in a flame of fire from the bush. And he said, ‘I am the God of Abraham and Isaac and Jacob.’” And Isaiah too says, “His name is called Angel of great counsel.”

Exod 3:2 (quotation, high confidence) · Exod 3:6 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Scripture shows Christ appearing as an angel, as at the burning bush and in Isaiah's “Angel of great counsel.”

The quotations are Exod 3:2, 6 and Isa 9:6 (LXX 9:5, where the Greek reads “Angel of great counsel”). The Greek as printed is compressed (literally “when of the authority of the angels it appears”); it is translated as printed, taking the sense to be that the angels’ authority shows itself to be Christ’s.

Notes on the original text

Digital text corrected (OCR: misread letters): διστάξι → διστάξει.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.218 (Preuschen 4:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-218).

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1.219Preuschen 4:39

Πρῶτος οὖν καὶ ἔσχατος ὁ σωτήρ, οὐχ ὅτι οὐ τὰ μεταξύ, ἀλλὰ τῶν ἄκρων, ἵνα δηλωθῇ, ὅτι »τὰ πάντα« γέγονεν αὐτός. ἐπίστησον δὲ πότερον ἄνθρωπός ἐστι τὸ »ἔσχατον« ἢ τὰ καλούμενα καταχθόνια, ὧν εἰσι καὶ οἱ δαίμονες, ἤτοι πάντες ἤ τινες.

Prōtos oun kai eschatos ho sōtēr, ouch hoti ou ta metaxy, alla tōn akrōn, hina dēlōthę̄, hoti »ta panta« gegonen autos. epistēson de poteron anthrōpos esti to »eschaton« ē ta kaloumena katachthonia, hōn eisi kai hoi daimones, ētoi pantes ē tines.

The Savior, then, is first and last, not in the sense that he is not the things between, but he is named by the extremes, so that it may be shown that he became “all things.” But consider whether “the last” is man, or the so-called beings under the earth, among whom are the demons, either all or some of them.

Rev 1:17 (allusion, high confidence) · 1 Cor 9:22 (allusion, medium confidence) · Phil 2:10 (allusion, medium confidence)

Notes and citation

Summary: Christ is first and last, meaning he became all things; Origen asks whether “last” means man or the beings under the earth.

The allusions are Rev 1:17, 1 Cor 9:22 and Phil 2:10.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.219 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-219).

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1.220Preuschen 4:39

ζητητέον τὰ εἰς ἅ καὶ αὐτὰ γενόμενος ὁ σωτὴρ διὰ τοῦ προφήτου Δαβίδ φησι· »Καὶ ἐγενόμην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος«, ὥσπερ πλέον ἔχων παρὰ ἀνθρώπους κατὰ τὴν ἐκ παρθένου γένεσιν καὶ κατà τὸν λοιπὸν ἐν παραδόξοις βίον, οὕτως ἐν νεκροῖς κατὰ τὸ μόνος ἐκεῖ εἶναι ἐλεύθερος· οὐκ ἐγκαταλέλειπται ἡ ψυχὴ αὐτοῦ εἰς τὸν ᾄδην. οὕτως μὲν οὖν »πρῶτος καὶ ἔσχατος«.

zētēteon ta eis ha kai auta genomenos ho sōtēr dia tou prophētou Dabid phēsi; »Kai egenomēn hōsei anthrōpos aboēthētos, en nekrois eleutheros«, hōsper pleon echōn para anthrōpous kata tēn ek parthenou genesin kai kata ton loipon en paradoxois bion, houtōs en nekrois kata to monos ekei einai eleutheros; ouk enkataleleiptai hē psychē autou eis ton ądēn. houtōs men oun »prōtos kai eschatos«.

We must inquire into what the Savior became when he came among these as well, since he says through the prophet David, “And I became like a man without help, free among the dead.” For as he had more than other human beings in his birth from a virgin and in the rest of his life lived among wonders, so among the dead he was free, being the only one there who was; his soul was not abandoned to Hades. In this way, then, he is “first and last.”

Ps 88:4–5 (87:5-Ps LXX) (quotation, high confidence) · Ps 16:10 (15:10 LXX) (allusion, high confidence) · Acts 2:27 (allusion, medium confidence) · Rev 1:17 (allusion, high confidence)

Notes and citation

Summary: Christ also went among the dead, and alone was free there, so he is truly the last as well as the first.

The quotation is Ps 88:4–5 (87:5–6 LXX); the allusions are Ps 16:10 (15:10 LXX), Acts 2:27, 31 and Rev 1:17. The first clause is awkward in the digital text (τὰ εἰς ἅ); translated by the sense.

Notes on the original text

Digital text corrected (OCR: wrong accent): οὕτως μὲν οὑν → οὕτως μὲν οὖν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.220 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-220).

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1.221Preuschen 4:39

Εἰ δέ ἐστι γράμματα θεοῦ, ὥσπερ ἔστιν, ἅπερ ἀναγινώσκοντες οἱ ἅγιοί φασιν ἀνεγνωκέναι τὰ ἐν ταῖς πλαξὶ τοῦ οὐρανοῦ, τὰ στοιχεῖα ἐκεῖνα, ἴνα διʼ αὐτῶν τὰ οὐράνια ἀναγνωσθῇ, αἱ ἔννοιαι τυγχάνουσιν κατακερματιζόμεναι εἰς ἄλφα καὶ τὰ ἑξῆς μέχρι τοῦ Ω, τοῦ υἱοῦ τοῦ θεοῦ.

Ei de esti grammata theou, hōsper estin, haper anaginōskontes hoi hagioi phasin anegnōkenai ta en tais plaxi tou ouranou, ta stoicheia ekeina, ina diʼ autōn ta ourania anagnōsthę̄, hai ennoiai tynchanousin katakermatizomenai eis alpha kai ta hexēs mechri tou Ō, tou huiou tou theou.

And if there are letters of God, as there are, by reading which the saints say they have read what is written on the tablets of heaven, those letters, by which heavenly things are read, are the concepts of the Son of God, broken up into Alpha and the rest down to Omega.

Rev 22:13 (allusion, high confidence)

Notes and citation

Summary: Christ is Alpha and Omega as the letters of God, the thoughts by which heavenly things are read.

The allusion is Rev 1:8; 22:13. “The tablets of heaven” is a phrase found in Jewish apocalyptic writings (e.g. 1 Enoch 81:1–2, 93:2; Prayer of Joseph as cited by Origen elsewhere); Origen names no source here.

Notes on the original text

Digital text corrected (OCR: wrong breathing): τοῦ υἰοῦ τοῦ θεοῦ → τοῦ υἱοῦ τοῦ θεοῦ.

Extrabiblical texts: 1 En. 81.1-2 (1 Enoch [in the ETH canon]; echo)

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.221 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-221).

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1.222Preuschen 4:39

πάλιν δὲ ἀρχὴ καὶ τέλος ὁ αὐτός, ἀλλʼ οὐ κατὰ τὰς ἐπινοίας ὁ αὐτός. ἀρχὴ γάρ, ὡς ἐν ταῖς παροιμίαις μεμαθήκαμεν, καθʼ ὅ σοφία τυγχάνει, ἐστί· γέγραπται γοῦν· »Ὁ θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ »εἰς ἔργα αὐτοῦ«· καθʼ ὅ δὲ λόγος ἐστίν, οὐκ ἔστιν ἀρχή· »Ἐν ἀρχῇ

palin de archē kai telos ho autos, allʼ ou kata tas epinoias ho autos. archē gar, hōs en tais paroimiais memathēkamen, kathʼ ho sophia tynchanei, esti; gegraptai goun; »Ho theos ektise me archēn hodōn autou »eis erga autou«; kathʼ ho de logos estin, ouk estin archē; »En archę̄

Again, the same one is beginning and end, but not the same according to his aspects. For he is beginning, as we have learned in Proverbs, inasmuch as he is wisdom; at least it is written, “God created me the beginning of his ways, for his works.” But inasmuch as he is the Word, he is not the beginning: “In the beginning

Prov 8:22 (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: Christ is beginning as Wisdom, but as the Word he is “in” the beginning.

The quotation is Prov 8:22 LXX; John 1:1 follows. “Aspects” renders ἐπίνοιαι. The sentence continues in 1.223.

Notes on the original text

Digital text corrected (OCR: wrong breathing): τέλος ό αὐτός → τέλος ὁ αὐτός.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.222 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-222).

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1.223Preuschen 4:39

»γὰρ ἦν ὁ λόγος.« οὐκοῦν αἱ ἐπίνοιαι αὐτοῦ ἔχουσιν ἀρχὴν καὶ δεύτερόν τι παρὰ τὴν ἀρχὴν καὶ τρίτον καὶ οὕτως μέχρι τέλους· ὡσεὶ ἔλεγεν ἀρχή εἰμι καθʼ ὅ σοφία, δεύτερον δέ, εἰ οὕτω τύχοι, καθʼ ὃ ἀόρατός, καὶ τρίτον καθʼ ὅ, ἐπεὶ »ὃ γέγονεν ἐν αὐτῷ »ζωὴ ἦν«. ἦν«.

»gar ēn ho logos.« oukoun hai epinoiai autou echousin archēn kai deuteron ti para tēn archēn kai triton kai houtōs mechri telous; hōsei elegen archē eimi kathʼ ho sophia, deuteron de, ei houtō tychoi, kathʼ ho aoratos, kai triton kathʼ ho, epei »ho gegonen en autǭ »zōē ēn«. ēn«.

was the Word.” So his aspects have a beginning, and something second beside the beginning, and a third, and so on up to the end; as if he said: I am beginning inasmuch as I am wisdom; second, perhaps, inasmuch as I am invisible; and third inasmuch as I am life, since “what came to be in him was life.”

John 1:1 (quotation, high confidence) · John 1:3–4 (quotation, high confidence) · Col 1:15 (echo, low confidence)

Notes and citation

Summary: Christ's aspects form an order, with Wisdom first.

The quotations are John 1:1 and John 1:3–4 (in Origen's punctuation); compare Col 1:15. The digital text is confused at the end (“καθʼ ὅ, ἐπεὶ … ἦν«. ἦν«”); “life” is supplied from the context.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.223 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-223).

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1.224Preuschen 4:39

καὶ εἴ τις ἱκανὸς βασανίζων τὸν νοῦν τῶν γραφῶν ὁρᾶν, τάχα εὑρήσει πολλὰ τῆς τάξεως καὶ τὸ τέλος· οὐκ οἶμαι γὰρ ὅτι πάντα. σαφέστερον δʼ ἡ ἀρχὴ καὶ τὸ τέλος δοκεῖ κατὰ τὴν συνήθειαν ὡς ἐπὶ ἡνωμένου λέγεσθαι, οἷον ἀρχὴ οἰκίας ὁ θεμέλιος καὶ τέλος ἡ στεφάνη.

kai ei tis hikanos basanizōn ton noun tōn graphōn horan, tacha heurēsei polla tēs taxeōs kai to telos; ouk oimai gar hoti panta. saphesteron dʼ hē archē kai to telos dokei kata tēn synētheian hōs epi hēnōmenou legesthai, hoion archē oikias ho themelios kai telos hē stephanē.

And if anyone is able, by testing the sense of the Scriptures, to see it, he will perhaps find much of the order and the end; for I do not think he would find all. But more plainly, “the beginning” and “the end” seem, in ordinary usage, to be said of something united, as the beginning of a house is the foundation and its end the coping.

Notes and citation

Summary: Beginning and end are most naturally said of one united thing, like the foundation and top of a house.

Notes on the original text

Digital text corrected (OCR: misread article; OCR: wrong breathing): ἡ ἀρχὴ καὶ > τέλος → ἡ ἀρχὴ καὶ τὸ τέλος; ἀρχὴ οἱκίας → ἀρχὴ οἰκίας.

Cite (SBL): Origen, Comm. Jo. 1.224 (Preuschen 4:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-224).

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1.225Preuschen 4:39–40

καὶ ἐφαρμοστέον γε διὰ τὸ »ἀκρογωνιαῖον« εἰναι »λίθον« τὸν χριστὸν τῷ ἡνωμένῳ παντὶ σώματι τῶν σωζομένων τὸ παράδειγμα τὸ »Πάντα« γὰρ καὶ »ἐν πᾶσι« Χριστὸς ὁ μονογενής, ὡς μὲν ἀρχὴ ἐν ᾧ ἀνείληφεν ἀνθρώπῳ, ὡς δὲ τέλος ἐν τῷ τελευταίῳ τῶν ἁγίων δηλονότι τυγχάνων καὶ ἐν τοῖς μεταξύ, ἢ ὡς μὲν ἀρχὴ ἐν Ἀδάμ, ὡς δὲ τέλος ἐν τῇ ἐπιδημίᾳ, κατὰ τὸ εἰρημένον· »Ὁ ἔσχατος »Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν«. πλὴν τοῦτο τὸ ῥητὸν ἐφαρμόσει τῇ

kai epharmosteon ge dia to »akrogōniaion« einai »lithon« ton christon tǭ hēnōmenǭ panti sōmati tōn sōzomenōn to paradeigma to »Panta« gar kai »en pasi« Christos ho monogenēs, hōs men archē en hǭ aneilēphen anthrōpǭ, hōs de telos en tǭ teleutaiǭ tōn hagiōn dēlonoti tynchanōn kai en tois metaxy, ē hōs men archē en Adam, hōs de telos en tę̄ epidēmią, kata to eirēmenon; »Ho eschatos »Adam eis pneuma zōopoioun«. plēn touto to rhēton epharmosei tę̄

And because Christ is the “cornerstone,” we must apply the illustration to the whole united body of those who are being saved. For Christ the Only-begotten is “all” and “in all”: as beginning in the man he assumed, and as end, clearly, in the last of the saints, and also in those between; or as beginning in Adam, and as end in his coming, according to the saying, “The last Adam became a life-giving spirit.” However, this text will fit the

Eph 2:20 (allusion, high confidence) · Col 3:11 (quotation, high confidence) · 1 Cor 15:45 (quotation, high confidence)

Notes and citation

Summary: Christ is beginning and end of the one body of the saved, from the man he assumed, or from Adam, to his coming.

The allusions and quotations are Eph 2:20, Col 3:11, and 1 Cor 15:45. The sentence continues in 1.226.

Notes on the original text

Digital text corrected (OCR: wrong breathing and stray letter): »Ὀ ἔσχατος δ »Ἀδὰμ → »Ὁ ἔσχατος »Ἀδὰμ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.225 (Preuschen 4:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-142/#p-1-225).

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