Commentary on the Gospel of John 1.226–2.3

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 70 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

1.226Preuschen 4:40

ἀποδόσει τοῦ »πρῶτος καὶ ἔσχατος« τηρήσαντες μέντοι τὰ εἰρημένα περὶ »πρώτον καὶ ἐσχάτου« καὶ περὶ »ἀρχῆς καὶ τέλους«, ὅπου μὲν εἰς εἴδη λογικῶν ἀνηνέγκαμεν, ὅπου δὲ εἰς διαφόρους ἐπινοίας τοῦ υἱοῦ τοῦ θεοῦ τὸν λόγον, καὶ ἔχομεν τὴν διαφορὰν »πρώτου« καὶ »ἀρχῆς«, καὶ »ἐσχάτου« καὶ »τέλους«, ἔτι δὲ καὶ τοῦ »Α« καὶ τοῦ »Ω«.

apodosei tou »prōtos kai eschatos« tērēsantes mentoi ta eirēmena peri »prōton kai eschatou« kai peri »archēs kai telous«, hopou men eis eidē logikōn anēnenkamen, hopou de eis diaphorous epinoias tou huiou tou theou ton logon, kai echomen tēn diaphoran »prōtou« kai »archēs«, kai »eschatou« kai »telous«, eti de kai tou »A« kai tou »Ō«.

explanation of “first and last,” while keeping what has been said about “first and last” and about “beginning and end,” where in one case we referred the account to kinds of rational beings, and in the other to the different aspects of the Son of God; and so we have the difference between “first” and “beginning,” and between “last” and “end,” and further between “Alpha” and “Omega.”

Rev 22:13 (allusion, high confidence)

Notes and citation

Summary: Origen sums up the difference between first and beginning, last and end, Alpha and Omega.

The allusions are Rev 1:17, 21:6 and 22:13.

Notes on the original text

Digital text corrected (OCR: missing letter; OCR: repeated word fragment): »ἀρχς καὶ τέλους« → »ἀρχῆς καὶ τέλους«; ἐπινοὶας νοίας → ἐπινοίας.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.226 (Preuschen 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-226).

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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.

1.227Preuschen 4:40

οὐκ ἄδηλον οὐδὲ τὸ »ζῶν« καὶ »νεκρός«, καὶ μετὰ τὸ νεκρὸς ζῶν εἰς τοὺς αἰῶνας τῶν αἰώνων. ἐπεὶ γὰρ οὐκ ὠφελήμεθα ἀπὸ τῆς προηγουμένης ζωῆς αὐτοῦ γενόμενοι ἐν ἁμαρτίᾳ, κατέβη ἐπὶ τὴν νεκρότητα ἡμῶν, ἵνα ἀποθανόντος αὐτοῦ τῇ ἀμαρτίᾳ τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, τὴν μετὰ τὴν νεκρότητα ζωὴν αὐτοῦ εἰς τοὺς αἰῶνας τῶν αἰώνων ἐν τάξει χωρῆσαι οἱ γὰρ τὴν νέκρωσιν τοῦ Ἰησοῦ πάντοτε ἐν τῷ σώματι περιφέροντες καὶ τὴν ζωὴν τοῦ Ἰησοῦ ἕξουσιν ἐν τοῖς σώμασιν αὐτῶν φανερουμένην.

ouk adēlon oude to »zōn« kai »nekros«, kai meta to nekros zōn eis tous aiōnas tōn aiōnōn. epei gar ouk ōphelēmetha apo tēs proēgoumenēs zōēs autou genomenoi en hamartią, katebē epi tēn nekrotēta hēmōn, hina apothanontos autou tę̄ amartią tēn nekrōsin tou Iēsou en tǭ sōmati peripherontes, tēn meta tēn nekrotēta zōēn autou eis tous aiōnas tōn aiōnōn en taxei chōrēsai hoi gar tēn nekrōsin tou Iēsou pantote en tǭ sōmati peripherontes kai tēn zōēn tou Iēsou hexousin en tois sōmasin autōn phaneroumenēn.

Nor is “the living one” and “dead” unclear, and after being dead, living for ever and ever. For since we were not benefited by his prior life, having come to be in sin, he came down to our deadness, so that, since he died to sin, we, carrying about the dying of Jesus in the body, might in due order make room for his life after deadness for ever and ever. For those who always carry about the dying of Jesus in the body will also have the life of Jesus made manifest in their bodies.

Rev 1:18 (allusion, high confidence) · Rom 6:10 (allusion, high confidence) · 2 Cor 4:10 (quotation, high confidence)

Notes and citation

Summary: Christ died and lives for ever, so that those who share his dying will share his life.

The allusions are Rev 1:18, Rom 6:10, and 2 Cor 4:10.

Notes on the original text

Digital text corrected (OCR: misread letter): οὐκ ἄδηλον οὐόὲ → οὐκ ἄδηλον οὐδὲ; τὴν ωεκρότητα → τὴν νεκρότητα.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.227 (Preuschen 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-227).

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1.228Preuschen 4:40

ΧΧΧΙΙ. Καὶ ταῦτα μὲν ἀπὸ τῶν τῆς καινῆς διαθήκης βιβλίων ἐλέγετο ὑπʼ αὐτοῦ περὶ ἑαυτοῦ. ἐν δὲ τῷ Ἡσαΐᾳ ἔφασκεν ὑπὸ τοῦ πατρὸς τεθεῖσθαι αὐτοῦ »τὸ στόμα ὡς μάχαιραν ὀξεῖαν« καὶ κεκρύφθαι ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ«, βέλει ἐκλεκτῷ ὡμοιωμένος »καὶ ἐν τῇ φαρέτρᾳ« τοῦ πατρὸς κεκρυμμένος, »δοῦλος« τοῦ θεοῦ τῶν ὅλων ὑπʼ αὐτοῦ καλούμενος καὶ »Ἰσραὴλ« καὶ »φῶς ἐθνῶν« μάχαιρα μὲν οὖν ὀξεῖά ἐστι τὸ στόμα τοῦ υἱοῦ τοῦ θεοῦ,

ChChChII. Kai tauta men apo tōn tēs kainēs diathēkēs bibliōn elegeto hypʼ autou peri heautou. en de tǭ Hēsaïą ephasken hypo tou patros tetheisthai autou »to stoma hōs machairan oxeian« kai kekryphthai hypo tēn skepēn tēs cheiros autou«, belei eklektǭ hōmoiōmenos »kai en tę̄ pharetrą« tou patros kekrymmenos, »doulos« tou theou tōn holōn hypʼ autou kaloumenos kai »Israēl« kai »phōs ethnōn« machaira men oun oxeia esti to stoma tou huiou tou theou,

These things, then, he said about himself from the books of the New Testament. But in Isaiah he said that his mouth was made by the Father “like a sharp sword,” and that he was hidden “under the shelter of his hand,” made like a chosen arrow “and hidden in the quiver” of the Father, called by the God of the universe his “servant” and “Israel” and “a light of the nations.” The mouth of the Son of God, then, is a sharp sword,

Isa 49:2–3 (quotation, high confidence) · Isa 49:6 (allusion, high confidence)

Notes and citation

Summary: In Isaiah Christ calls himself a sharp sword, a chosen arrow, God's servant, and a light for the nations.

The allusions are Isa 49:2–3 and Isa 49:6. The digital text begins with the chapter number XXXII, not translated. The sentence continues in 1.229.

Notes on the original text

Digital text corrected (OCR: stray mark; OCR: wrong breathing): περὶ ἐαυτοῦ → περὶ ἑαυτοῦ; τεθεῖσθαι αὐτ·οῦ → τεθεῖσθαι αὐτοῦ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.228 (Preuschen 4:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-228).

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1.229Preuschen 4:40–41

ἐπεὶ »ζῶν τυγχάνει ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ »πᾶσαν μάχαιραν δίστομον καὶ διἱκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ »πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ »ἐννοιῶν καρδίας«· ἄλλως τε καὶ ἐλθὼν οὐκ εἰρήνην ἐπὶ τὴν γῆν. τοῦτʼ ἔστιν ἐπὶ τὰ σωματικὰ καὶ αἰσθητά, βαλεῖν ἀλλὰ μάχαιραν, καὶ διακόπτων τήν, ἕν οὕτως ἐπιβλαβῆ φιλίαν ψυχῆς καὶ σώματος, ἕν ἡ ψυχὴ ἐπιδιδοῦσα αὑτὴν τῷ στρατευομένῳ κατὰ τῆς σαρκὸς πνεύματι φιλιωθῇ τῷ θεῷ, μάχαιραν ἢ ὡς μάχαιραν ὀξεῖαν κατὰ τὸν προφητικὸν λόγον ἔσχε τὸ στόμα· ἀλλὰ καὶ βλέπων τοσούτους τετρωμένους τῇ θείᾳ ἀγάπῃ ὁμοίως τῇ ὁμολογούσῃ τοῦτο πεπονθέναι ἐν τῷ Ἄισματι τῶν ᾀσμάτων διὰ τοῦ »Ὅτι τετρωμένη ἀγάπης »ἐγώ« τὸ τρῶσαν βέλος τὰς τῶν τοσούτων εἰς ἀγάπην θεοῦ ψυχὰς οὐκ ἄλλο τι εὑρήσει ἢ τὸν εἰπόντα· »Εθηκέ με ὡς βέλος ἐκλεκτόν.«

epei »zōn tynchanei ho logos tou theou kai energēs kai tomōteros hyper »pasan machairan distomon kai diiknoumenos achri merismou psychēs kai »pneumatos, harmōn te kai myelōn, kai kritikos enthymēseōn kai »ennoiōn kardias«; allōs te kai elthōn ouk eirēnēn epi tēn gēn. toutʼ estin epi ta sōmatika kai aisthēta, balein alla machairan, kai diakoptōn tēn, hen houtōs epiblabē philian psychēs kai sōmatos, hen hē psychē epididousa hautēn tǭ strateuomenǭ kata tēs sarkos pneumati philiōthę̄ tǭ theǭ, machairan ē hōs machairan oxeian kata ton prophētikon logon esche to stoma; alla kai blepōn tosoutous tetrōmenous tę̄ theią agapę̄ homoiōs tę̄ homologousę̄ touto peponthenai en tǭ Aismati tōn ąsmatōn dia tou »Hoti tetrōmenē agapēs »egō« to trōsan belos tas tōn tosoutōn eis agapēn theou psychas ouk allo ti heurēsei ē ton eiponta; »Ethēke me hōs belos eklekton.«

since “the word of God is living and active and sharper than any two-edged sword, piercing as far as the division of soul and spirit, of joints and marrow, and a judge of the thoughts and intentions of the heart.” And besides, having come not to bring peace on the earth, that is, on bodily and perceptible things, but a sword, and cutting through, so to speak, the harmful friendship of soul and body, so that the soul, giving itself to the Spirit that wars against the flesh, might become a friend of God, he had a mouth that was a sword, or like a sharp sword, according to the prophetic word. And whoever sees so many wounded by divine love, like the one who confesses in the Song of Songs that she has suffered this, saying “For I am wounded by love,” will find that the arrow that wounded the souls of so many toward love of God is none other than the one who said, “He has made me like a chosen arrow.”

Heb 4:12 (quotation, high confidence) · Matt 10:34 (allusion, high confidence) · Gal 5:17 (allusion, high confidence) · Song 2:5 (quotation, high confidence) · Isa 49:2 (quotation, high confidence)

Notes and citation

Summary: Christ's word is a sword that separates soul from bodily attachments, and an arrow that wounds souls with love of God.

The quotations are Heb 4:12, Matt 10:34, Song 2:5 LXX (5:8), and Isa 49:2; the allusion is Gal 5:17. The digital text repeats ἐπιβλαβῆ and reads ἕν for ἵν(α); translated by the sense.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: repeated word; OCR: wrong accent): ἐπιβλαβῆ ἐπιβλαβῆ → ἐπιβλαβῆ; ὡς μάχαιραν ὀζεῖαν → ὡς μάχαιραν ὀξεῖαν; τῇ θείᾳ ἀγἀπῃ → τῇ θείᾳ ἀγάπῃ; οὐκ ὄλλο τι → οὐκ ἄλλο τι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.229 (Preuschen 4:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-229).

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1.230Preuschen 4:41

ἔτι δὲ πᾶς ὁ συνιεὶς πῶς τοῖς μαθητευομένοις ὁ Ἰησοῦς γεγένηται οὐχ ὡς ὁ ἀνακείμενος ἀλλʼ ὡς ὁ διακονῶν, μορφὴν δούλου ὁ τοῦ θεοῦ ὑπὲρ ἐλευθερίας τῶν δουλευσάντων τῇ ἁμαρτίᾳ λαβών. οὐκ ἀγνοήσει τίνα τρόπον ὁ πατήρ φησι πρὸς αὐτὸν τὸ »Δοῦλός μου »εἶ σύ« καὶ μετʼ ὀλίγα· »Μέγα σοί ἐστι τοῦτο κληθῆναί σε παίδά »μου.«

eti de pas ho synieis pōs tois mathēteuomenois ho Iēsous gegenētai ouch hōs ho anakeimenos allʼ hōs ho diakonōn, morphēn doulou ho tou theou hyper eleutherias tōn douleusantōn tę̄ hamartią labōn. ouk agnoēsei tina tropon ho patēr phēsi pros auton to »Doulos mou »ei sy« kai metʼ oliga; »Mega soi esti touto klēthēnai se paida »mou.«

Further, everyone who understands how Jesus has become to those who are being taught not as the one who reclines at table but as the one who serves, he who, being God's, took the form of a servant for the freedom of those enslaved to sin, will not fail to know in what way the Father says to him, “You are my servant,” and shortly after, “It is a great thing for you to be called my servant.”

Luke 22:27 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · Isa 49:3 (quotation, high confidence) · Isa 49:6 (quotation, high confidence)

Notes and citation

Summary: Christ took the form of a servant, and so the Father calls him his servant in Isaiah.

The allusions and quotations are Luke 22:27, Phil 2:7, Isa 49:3 and Isa 49:6 LXX. “Servant” in the last quotation renders παῖς (“child” or “servant”).

Notes on the original text

Digital text corrected (OCR: misread letter): τοῖς μαθητευομένοιο → τοῖς μαθητευομένοις.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.230 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-230).

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1.231Preuschen 4:41

τολμητέον γὰρ εἰπεῖν πλείονα καὶ θειοτέραν καὶ ἀληθῶς κατʼ εἰκόνα τοῦ πατρὸς τὴν ἀγαθότητα φαίνεσθαι τοῦ χριστοῦ, ὅτε »ἑαυτόν ἐταπείνωσε γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ »σταυροῦ«, ἢ εἰ »ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ«, καὶ μὴ βου- ληθεὶς ἐπὶ τῇ τοῦ κόσμου σωτηρίᾳ γενέσθαι δοῦλος.

tolmēteon gar eipein pleiona kai theioteran kai alēthōs katʼ eikona tou patros tēn agathotēta phainesthai tou christou, hote »heauton etapeinōse genomenos hypēkoos mechri thanatou, thanatou de »staurou«, ē ei »harpagmon hēgēsato to einai isa theǭ«, kai mē bou- lētheis epi tę̄ tou kosmou sōtērią genesthai doulos.

For we must dare to say that the goodness of Christ appears greater and more divine and truly in the image of the Father when “he humbled himself, becoming obedient to death, even death on a cross,” than if he had “counted equality with God a thing to be grasped” and had not been willing to become a servant for the salvation of the world.

Phil 2:8 (quotation, high confidence) · Phil 2:6 (quotation, high confidence)

Notes and citation

Summary: Christ's goodness, most like the Father's, is shown in his humbling himself to death on a cross.

The quotations are Phil 2:8 and Phil 2:6; compare Col 1:15.

Notes on the original text

Digital text corrected (OCR: misread letter): καὶ ἀληθῶς καὶʼ εἰκόνα → καὶ ἀληθῶς κατʼ εἰκόνα; »ἁγπαγμὸν → »ἁρπαγμὸν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.231 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-231).

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1.232Preuschen 4:41

διὰ τοῦτο διδάξαι ἡμᾶς βουλόμενος μέγα δῶρον εἰληφέναι ἀπὸ τοῦ πατρὸς τὸ οὕτως δεδουλευκέναι φησί· »Καὶ ὁ θεός μου ἔσται μοι ἰσχύς. καὶ »εἶπέ μοι >Μέγα σοί ἐστι τοῦτο κληθῆναί σε παίδά μου<.« μὴ γενόμενος γὰρ δοῦλος οὐκ ἂν ἔστησε »τὰς φυλὰς τοῦ Ἰακὼβ« οὐδὲ »τὴν »διασπορὰν τοῦ Ἰσραὴλ« ἐπέστρεψεν, ἀλλʼ οὐδὲ γεγόνει ἂν εἰς »φῶς »ἐθνῶν«, τοῦ »εἶναι εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.«

dia touto didaxai hēmas boulomenos mega dōron eilēphenai apo tou patros to houtōs dedouleukenai phēsi; »Kai ho theos mou estai moi ischys. kai »eipe moi >Mega soi esti touto klēthēnai se paida mou<.« mē genomenos gar doulos ouk an estēse »tas phylas tou Iakōb« oude »tēn »diasporan tou Israēl« epestrepsen, allʼ oude gegonei an eis »phōs »ethnōn«, tou »einai eis sōtērian heōs eschatou tēs gēs.«

For this reason, wishing to teach us that he received a great gift from the Father in having served in this way, he says: “And my God shall be my strength. And he said to me, ‘It is a great thing for you to be called my servant.’” For had he not become a servant, he would not have raised up “the tribes of Jacob” nor turned back “the dispersion of Israel,” nor would he have become “a light of the nations,” “to be for salvation to the end of the earth.”

Isa 49:5–6 (quotation, high confidence)

Notes and citation

Summary: Becoming a servant was a great gift, for through it Christ restored Israel and became a light to the nations.

The quotations are Isa 49:5–6 LXX.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters; OCR: missing space): διδάξαιἡμᾶς → διδάξαι ἡμᾶς; δἰληφέναι → εἰληφέναι; τοῦ »εἶτὸν εἰς σωτηρίαν ἕως ἐσχότου → τοῦ »εἶναι εἰς σωτηρίαν ἕως ἐσχάτου.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.232 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-232).

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1.233Preuschen 4:41

καὶ μέτριόν γε τὸ δοῦλον αὐτὸν γενέσθαι, εἰ καὶ μέγα ὑπὸ τοῦ πατρὸς εἶναι τοῦτο λέγεται, συγκρίσει ἀρνίου ἀκάκου καὶ ἀμνοῦ. ὡς γὰρ ἀρνίον ἄκακον γεγένηται ἀγόμενον τοῦ θύεσθαι ὁ ἀμνὸς τοῦ θεοῦ, ἵνα ἄρῃ »τὴν ἁμαρτίαν τοῦ κόσμου«, ὁ πᾶσι τοῦ λόγου χορηγός, ὁμοιωθεὶς ἀμνῷ »ἐνώπιον τοῦ κείροντος« ἀφώνῳ, ὅπως τῷ θανάτῳ αὐτοῦ ἡμεῖς πάντες καθαρθῶμεν, ἀναδιδομένῳ τρόπον φαρμάκου ἐπὶ τὰς ἀντικειμένας ἐνεργείας καὶ τὴν τῶν βουλομένων ἀναδέξασθαι τὴν ἀληθειαν ἁμαρτίαν· ἀτονῆσαι γὰρ ὁ θάνατος τοῦ χριστοῦ τὰς πολεμούσας τῷ τῶν ἀνθρώπων γένει πεποίηκε δυνάμεις, καὶ † ἐξελεύσεσθαι τὴν ἐν ἑκάστῳ τῶν πιστευόντων ζωὴν τῇ ἁμαρτίᾳ ἀφάτῳ δυνάμει.

kai metrion ge to doulon auton genesthai, ei kai mega hypo tou patros einai touto legetai, synkrisei arniou akakou kai amnou. hōs gar arnion akakon gegenētai agomenon tou thyesthai ho amnos tou theou, hina arę̄ »tēn hamartian tou kosmou«, ho pasi tou logou chorēgos, homoiōtheis amnǭ »enōpion tou keirontos« aphōnǭ, hopōs tǭ thanatǭ autou hēmeis pantes katharthōmen, anadidomenǭ tropon pharmakou epi tas antikeimenas energeias kai tēn tōn boulomenōn anadexasthai tēn alētheian hamartian; atonēsai gar ho thanatos tou christou tas polemousas tǭ tōn anthrōpōn genei pepoiēke dynameis, kai † exeleusesthai tēn en hekastǭ tōn pisteuontōn zōēn tę̄ hamartią aphatǭ dynamei.

And his becoming a servant is a modest thing, even if the Father says it is great, in comparison with his being an innocent lamb and a sheep. For the Lamb of God became like an innocent lamb led to be slaughtered, so that he might take away “the sin of the world”; he who supplies reason to all was made like a lamb dumb “before its shearer,” so that by his death we might all be cleansed, his death being given like a medicine against the opposing powers and against the sin of those who are willing to receive the truth. For the death of Christ has made powerless the powers that war against the human race, and … the life in each believer from sin by an unspeakable power.

Textual problem in this passage: see the notes.

Jer 11:19 (allusion, high confidence) · John 1:29 (quotation, high confidence) · Isa 53:7 (allusion, high confidence) · Col 2:15 (echo, medium confidence)

Notes and citation

Summary: Christ as the Lamb of God died like a silent lamb, and his death is a medicine that weakens hostile powers and frees believers from sin.

The allusions are Jer 11:19, John 1:29, and Isa 53:7; compare Col 2:15. The text is corrupt (marked † by the editor) at ἐξελεύσεσθαι; the sense seems to be that Christ's death has “set free” the believer's life from sin.

Notes on the original text

Digital text corrected (OCR: missing iota subscript): ὁμοιωθεὶς ἀμνὼ → ὁμοιωθεὶς ἀμνῷ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.233 (Preuschen 4:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-233).

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1.234Preuschen 4:41–42

ἐπεὶ δὲ ἕως πᾶς ἐχθρὸς αὐτοῦ καταργηθῇ καὶ τελευταῖός γε ὁ θάνα- τος, αἵρει τὴν ἁμαρτίαν, ἵνα ὁ πᾶς γένηται χωρὶς ἁμαρτίας κόσμος, διὰ τοῦτο ὁ Ἰωάννης δεικνὺς αὐτόν φησιν· »Ἴδε ὁ ἀμνὸς τοῦ θεοῦ »ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«· οὐχὶ ὁ μέλλων μὲν αἴρειν οὐχὶ δὲ καὶ αἴρων ἤδη, καὶ οὐχὶ ὁ ἄρας μὲν οὐχὶ δὲ καὶ αἴρων ἔτι·

epei de heōs pas echthros autou katargēthę̄ kai teleutaios ge ho thana- tos, hairei tēn hamartian, hina ho pas genētai chōris hamartias kosmos, dia touto ho Iōannēs deiknys auton phēsin; »Ide ho amnos tou theou »ho airōn tēn hamartian tou kosmou«; ouchi ho mellōn men airein ouchi de kai airōn ēdē, kai ouchi ho aras men ouchi de kai airōn eti;

And since he takes away sin until every enemy of his is abolished, and the last is death, so that the whole world may come to be without sin, for this reason John, pointing him out, says, “Behold the Lamb of God who takes away the sin of the world”: not the one who will take it away but is not already taking it away, and not the one who has taken it away but is no longer taking it away.

1 Cor 15:25–26 (allusion, high confidence) · John 1:29 (quotation, high confidence)

Notes and citation

Summary: Christ is continually taking away sin until every enemy, even death, is abolished.

The allusion is 1 Cor 15:25–26; the quotation is John 1:29.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 1.234 (Preuschen 4:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-234).

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1.235Preuschen 4:42

τὸ γὰρ αἴρειν ἐνεργεῖ ἐπὶ ἑνὸς ἑκάστου τῶν ἐν τῷ κόσμῳ, ἕως ἀπὸ παντὸς τοῦ κόσμου ἀφαιρεθῇ ἡ ἁμαρτία καὶ παραδῷ ἕτοιμον βασιλείαν τῷ πατρὶ ὁ σωτήρ, τῷ μὴ εἷναι μηδὲ τὴν τυχοῦσαν ἁμαρτίαν χωροῦσαν τὸ ὑπὸ πατρὸς βασιλεύεσθαι καὶ πάλιν ἐπιδεχομένην τὰ πάντα τοῦ θεοῦ ἐν ὅλῃ ἑαυτῇ καὶ πάσῃ, ὅτε πληροῦται τὸ »Ἴνα »γένηται ὁ θεὸς τὰ πάντα ἐν πᾶσιν.«

to gar airein energei epi henos hekastou tōn en tǭ kosmǭ, heōs apo pantos tou kosmou aphairethę̄ hē hamartia kai paradǭ hetoimon basileian tǭ patri ho sōtēr, tǭ mē heinai mēde tēn tychousan hamartian chōrousan to hypo patros basileuesthai kai palin epidechomenēn ta panta tou theou en holę̄ heautę̄ kai pasę̄, hote plēroutai to »Ina »genētai ho theos ta panta en pasin.«

For the taking away is at work in each one of those in the world, until sin is removed from the whole world and the Savior hands over a prepared kingdom to the Father, when there is not even the slightest sin present to prevent it from being ruled by the Father, and it again receives all things of God in its whole and entire self, when the words are fulfilled, “So that God may be all in all.”

1 Cor 15:24 (allusion, high confidence) · 1 Cor 15:28 (quotation, high confidence)

Notes and citation

Summary: Christ removes sin from each person until the whole world is ready to be handed to the Father and God is all in all.

The allusion is 1 Cor 15:24, 28. The construction of the second clause is loose; translated by the sense.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.235 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-235).

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1.236Preuschen 4:42

ἀλλà καὶ >ἀνὴρ< πρὸς τούτοις λέγεται ὀπίσω Ἰωάννου ἐρχόμενος, ἔμπροσθεν αὐτοῦ γεγενημένος καὶ πρὸ αὐτοῦ ὤν, ἵνα διδαχθῶμεν καὶ τὸν ἄνθρωπον τοῦ υἱοῦ τοῦ θεοῦ τὸν τῇ θεότητι αὐτοῦ ἀνακεκραμένον πρεσβύτερον εἶναι τῆς ἐκ Μαρίας γενέσεως, ὅντινα ἄνθρωπόν φησιν ὁ βαπτιστὴς ὄτι »οὐκ »ᾔδει.«

alla kai >anēr< pros toutois legetai opisō Iōannou erchomenos, emprosthen autou gegenēmenos kai pro autou ōn, hina didachthōmen kai ton anthrōpon tou huiou tou theou ton tę̄ theotēti autou anakekramenon presbyteron einai tēs ek Marias geneseōs, hontina anthrōpon phēsin ho baptistēs oti »ouk »ę̄dei.«

But besides these he is also called “a man” coming after John, having come to be before him and existing before him, so that we may be taught that the human being of the Son of God, the one blended with his divinity, is older than his birth from Mary; this man the Baptist says he “did not know.”

John 1:30–31 (allusion, high confidence)

Notes and citation

Summary: The man Jesus, united with the Word, existed before his birth from Mary, and John says he did not know him.

The quotations and allusions are John 1:30–31. The idea that Christ's human soul existed before the incarnation is Origen's own speculation.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: repeated fragment): >ἀνὴρ< ρ< → >ἀνὴρ<; ἕνα διδαχθῶμεν → ἵνα διδαχθῶμεν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.236 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-236).

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1.237Preuschen 4:42

πῶς δὲ οὐκ ᾔδει ὁ σκιρτήσας ἐν ἀγαλλιάσει ἔτι βρέφος τυγχάνων ἐν τῇ κοιλίᾳ τῆς Ἐλισάβετ, ὅτε »ἐγένετο ἡ φωνὴ τοῦ ἀσπα- »σμοῦ« τῆς Μαρίας »εἰς τὰ ὦτα« τῆς Ζαχαρίου γυναικός;

pōs de ouk ę̄dei ho skirtēsas en agalliasei eti brephos tynchanōn en tę̄ koilią tēs Elisabet, hote »egeneto hē phōnē tou aspa- »smou« tēs Marias »eis ta ōta« tēs Zachariou gynaikos?

But how did he not know him, he who leapt for joy while still a baby in the womb of Elizabeth, when “the voice of the greeting” of Mary “came into the ears” of Zechariah's wife?

Luke 1:44 (quotation, high confidence) · Luke 1:41 (allusion, high confidence)

Notes and citation

Summary: Origen asks how John could not know Jesus when he leapt for joy before birth.

The allusion is Luke 1:41, 44.

Cite (SBL): Origen, Comm. Jo. 1.237 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-237).

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1.238Preuschen 4:42

ἐπιστησον οῡν, εἰ δύναται τὸ »οὐκ ᾔδειν« κατὰ τὰ πρὸ σώματος λέγειν· εἰ δὲ καὶ οὐκ ᾔδει μὲν αὐτὸν πρὸ τοῦ τότε] ἥκειν εἰς σῶμα, σῶμα, δὲ ἔτι ὄντα ἐν τῇ κοιλίᾳ τῆς μητρός, τάχα μανθάνει τι περὶ αὐτοῦ αὐτοῦ παρʼ ὅ ἐγίνωσκεν, ὅτι ἑφʼ ὅν ἂν τὸ πνεῦμα καταβὰν ἐπʼ μείνῃ αὐτόν, ἐστιν ἐστιν ό βαπτίζων έν πνεύματι ἁγίῳ καὶ πυρί.«

epistēson oun, ei dynatai to »ouk ę̄dein« kata ta pro sōmatos legein; ei de kai ouk ę̄dei men auton pro tou tote] hēkein eis sōma, sōma, de eti onta en tę̄ koilią tēs mētros, tacha manthanei ti peri autou autou parʼ ho eginōsken, hoti hephʼ hon an to pneuma kataban epʼ meinę̄ auton, estin estin o baptizōn en pneumati hagiǭ kai pyri.«

Consider, then, whether “I did not know” can refer to what was before the body. And if he did not know him before he came into a body at that time, but knew him while he was still in his mother's womb, perhaps he learns something about him beyond what he knew: that “he on whom the Spirit descends and remains, this is the one who baptizes in the Holy Spirit and fire.”

Textual problem in this passage: see the notes.

John 1:31 (quotation, high confidence) · John 1:33 (quotation, high confidence) · Matt 3:11 (allusion, high confidence)

Notes and citation

Summary: John may have known Jesus from the womb and yet learned something new about him at the baptism.

The allusions are John 1:31, 33 and Matt 3:11. The digital text is damaged here (repeated words, a stray bracket, and ᾔδει apparently lost); translated by the evident sense.

Cite (SBL): Origen, Comm. Jo. 1.238 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-238).

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1.239Preuschen 4:42

καὶ γὰρ εἰ ᾔδει αὐτὸν ἔτι ἐκ κοιλίας μητρός, οὔτι γε ἐγίνωσκε πάντα τὰ περὶ αὐτοπῦ τάχα δὲ καὶ ἡγνόει, ὅτι »οὑτός ἐστιν ὁ βαπτίζων ἐν πνεύματι Οὑδὲω καὶ ὅτε ὅτε τεθέαται »τὸ πνεῦμα καταβαῖνον καὶ μένον »ἐπʼ πλὴν πυρίς »ἄνδρα« αὐτὸν τυγχάνοντα καὶ πρῶτον οὐκ ᾔδει ὁ Ἰωάννης.

kai gar ei ę̄dei auton eti ek koilias mētros, outi ge eginōske panta ta peri autopy tacha de kai hēgnoei, hoti »houtos estin ho baptizōn en pneumati Houdeō kai hote hote tetheatai »to pneuma katabainon kai menon »epʼ plēn pyris »andra« auton tynchanonta kai prōton ouk ę̄dei ho Iōannēs.

For even if he knew him from his mother's womb, he did not know all the things about him; and perhaps he was also ignorant that “this is the one who baptizes in the Holy Spirit and fire,” until he saw “the Spirit descending and remaining on him.” … that he was a “man,” and at first John did not know him.

John 1:33 (quotation, high confidence) · Matt 3:11 (allusion, high confidence) · John 1:30 (allusion, medium confidence)

Notes and citation

Summary: John perhaps did not know that Jesus would baptize with the Spirit until he saw the Spirit descend on him.

The allusions are John 1:33, Matt 3:11 and John 1:30–31. The digital text is badly damaged in the second half of this section (“Οὑδὲω”, “ὅτε ὅτε”, “πλὴν πυρίς”); the sense is restored from the context and the missing words are marked “…”.

Cite (SBL): Origen, Comm. Jo. 1.239 (Preuschen 4:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-239).

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1.240Preuschen 4:42–43

Οὐδὲν δὲ τῶν προειρημένων ὀνομάτων τὴν περὶ ἡμῶν πρὸς τὸν πατέρα προστασίαν αὐτοῦ δηλοῖ παρακαλοῦντος ὑπὲρ τῆς ἀνθρώπων φύσεως καὶ ἱλασκομένου, ὡς »ὁ παράκλητος« καὶ > ἱλασμὸς« καὶ »τὸ ἱλαστήριον«· ὁ μὲν παράκλητος« ἐν τῇ Ἰωάννου λεγόμενος ἐπιστολῇ· »Ἐὰν γάρ τις ἁμάρτῃ, παράκλητον »ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον, καὶ οὑτος ἱλασμός »ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν«· καὶ »ὁ ἱλασμὸς« ἐν τῇ αὐτῇ ἐπιστολῇ λεγόμενος »ἱλασμὸς« εἶναι »περὶ τῶν ἁμαρτιῶν ἡμῶν«, ὁμοίως δὲ καὶ ἐν τῇ πρὸς Ῥωμαίους »ἱλαστήριον«· »Ὅν προέθετο »ὁ θεὸς ἱλαστήριον διὰ πίστεως«· οὑ ἱλαστηρίου εἰς τὰ ἐσώτατα καὶ ἁγίων τῶν σκιά σκιά τις ἐτύγχανεν τὸ χρυσοῦν ἱλαστήριον, ἐπικείμενον τοῖς δυσὶ Χερουβείμ.

Ouden de tōn proeirēmenōn onomatōn tēn peri hēmōn pros ton patera prostasian autou dēloi parakalountos hyper tēs anthrōpōn physeōs kai hilaskomenou, hōs »ho paraklētos« kai > hilasmos« kai »to hilastērion«; ho men paraklētos« en tę̄ Iōannou legomenos epistolę̄; »Ean gar tis hamartę̄, paraklēton »echomen pros ton patera Iēsoun Christon dikaion, kai houtos hilasmos »esti peri tōn hamartiōn hēmōn«; kai »ho hilasmos« en tę̄ autę̄ epistolę̄ legomenos »hilasmos« einai »peri tōn hamartiōn hēmōn«, homoiōs de kai en tę̄ pros Rhōmaious »hilastērion«; »Hon proetheto »ho theos hilastērion dia pisteōs«; hou hilastēriou eis ta esōtata kai hagiōn tōn skia skia tis etynchanen to chrysoun hilastērion, epikeimenon tois dysi Cheroubeim.

None of the names mentioned before shows his advocacy for us with the Father, as he intercedes on behalf of human nature and makes propitiation, as do “the Advocate” and “propitiation” and “the mercy seat.” He is called Advocate in the letter of John: “For if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins”; and propitiation in the same letter, where he is said to be “the propitiation for our sins”; and likewise in the letter to the Romans, “mercy seat”: “whom God put forward as a mercy seat through faith.” Of this mercy seat the golden mercy seat, placed on the two cherubim in the innermost place, the Holy of Holies, was a kind of shadow.

1 John 2:1–2 (quotation, high confidence) · Rom 3:25 (quotation, high confidence) · Exod 25:17–22 (allusion, high confidence) · Heb 9:5 (allusion, medium confidence)

Notes and citation

Summary: Christ is called Advocate, propitiation, and mercy seat because he intercedes for us with the Father.

The quotations are 1 John 2:1–2 and Rom 3:25; the allusions are Exod 25:17–22 and Heb 8:5, 9:5. The digital text is garbled at “τὰ ἐσώτατα καὶ ἁγίων τῶν σκιά σκιά”; translated as “in the innermost place, the Holy of Holies”. Some translate ἱλαστήριον in Rom 3:25 as “propitiation”; Origen here connects it with the mercy seat.

Notes on the original text

Digital text corrected (OCR: missing accent): Οὐδὲν δε τῶν → Οὐδὲν δὲ τῶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.240 (Preuschen 4:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-240).

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1.241Preuschen 4:43

πῶς δʼ ἂν παράκλητος καὶ ἱλασμὸς καὶ ἱλαστήριον χωρὶς δυνάμεως θεοῦ ἐξαφανιζούσης ἡμῶν τὴν ἀσθένειαν γενέσθαι οἷός τε ἦν, ἐπιρρεούσης ταῖς τῶν πιστευόντων ψυχαῖς, ὑπὸ Ἰησοῦ διακονουμένης, ἡς πρῶτός ἐστιν, αὐτοδύναμις θεοῦ, δι ὅν εἴποι τις ἄν· »Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ«;

pōs dʼ an paraklētos kai hilasmos kai hilastērion chōris dynameōs theou exaphanizousēs hēmōn tēn astheneian genesthai hoios te ēn, epirreousēs tais tōn pisteuontōn psychais, hypo Iēsou diakonoumenēs, hēs prōtos estin, autodynamis theou, di hon eipoi tis an; »Panta ischyō en tǭ endynamounti me Christǭ Iēsou«?

How could he have become Advocate and propitiation and mercy seat without a power of God that wipes out our weakness, flowing into the souls of believers and ministered by Jesus, of which he is the first, he who is the very power of God, through whom one might say, “I can do all things in Christ Jesus who strengthens me”?

Phil 4:13 (quotation, high confidence) · 1 Cor 1:24 (allusion, high confidence)

Notes and citation

Summary: Christ could intercede only as the very power of God that strengthens believers.

The quotation is Phil 4:13; the allusion is 1 Cor 1:24.

Notes on the original text

Digital text corrected (OCR: broken word; OCR: misread letter; OCR: misread letters): πῶς ό ἂν → πῶς δʼ ἂν; χωρὶς δυν; αμεως → χωρὶς δυνάμεως; Χριστῷ Ἰησοπῦ → Χριστῷ Ἰησοῦ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.241 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-241).

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1.242Preuschen 4:43

διόπερ Σίμωνα μὲν τὸν μάγον αὑτὸν ἀναγορεύοντα »δύναμιν θεοῦ »τὴν καλουμένην μεγάλην«, ἴσμεν ἄμα τῷ ἀργυρίῳ αὐτοῦ εἰς καὶ ἀπώλειαν κεχωρηκέναι· Χριστὸν δὲ ὁμολογοῦντες ἀληθῶς εἶναι »δύναμιν θεοῦ«, πάντα τὰ ὅπου ποτὲ δυναμούμενα μετέχειν αὐτοῦ. καθʼ ὅ »δύναμίς« ἐστι, πεπιστεύκαμεν.

dioper Simōna men ton magon hauton anagoreuonta »dynamin theou »tēn kaloumenēn megalēn«, ismen ama tǭ argyriǭ autou eis kai apōleian kechōrēkenai; Christon de homologountes alēthōs einai »dynamin theou«, panta ta hopou pote dynamoumena metechein autou. kathʼ ho »dynamis« esti, pepisteukamen.

Therefore, as for Simon the magician, who proclaimed himself “the power of God that is called great,” we know that he went to destruction together with his silver; but confessing Christ to be truly “the power of God,” we believe that all things that are empowered anywhere share in him inasmuch as he is “power.”

Acts 8:10 (quotation, high confidence) · Acts 8:20 (allusion, high confidence) · 1 Cor 1:24 (quotation, high confidence)

Notes and citation

Summary: Simon Magus falsely claimed to be God's power; Christ truly is, and all power shares in him.

The quotations are Acts 8:10 and 1 Cor 1:24; the allusion is Acts 8:20.

Notes on the original text

Digital text corrected (OCR: misread letter): διότπερ Σίμωνα → διόπερ Σίμωνα.

Topics: Christology, Heresy

Cite (SBL): Origen, Comm. Jo. 1.242 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-242).

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1.243Preuschen 4:43

Μὴ παρασιωπηθήτω δʼ ἡμῖν μηδὲ »θεοῦ σοφία« εὐλόγως τυγχάνων καὶ διὰ τοῦτο τοῦτʼ εἶναι λεγόμενος. οὐ γὰρ ἐν ψιλαῖς φαντασίαις τοῦ θεοῦ καὶ πατρὸς τῶν ὅλων τὴν ὑπόστασιν ἔχει ἡ σοφία αὐτοῦ κατὰ τὰ ἀνὰ λόγον τοῖς ἀνθρωπίνοις ἐννοήμασι φαντάσματα.

Mē parasiōpēthētō dʼ hēmin mēde »theou sophia« eulogōs tynchanōn kai dia touto toutʼ einai legomenos. ou gar en psilais phantasiais tou theou kai patros tōn holōn tēn hypostasin echei hē sophia autou kata ta ana logon tois anthrōpinois ennoēmasi phantasmata.

Nor let us pass over in silence that he is rightly “the wisdom of God” and for that reason is said to be so. For the wisdom of the God and Father of the universe does not have its subsistence in mere impressions, like the images that correspond to human thoughts.

1 Cor 1:24 (allusion, high confidence)

Notes and citation

Summary: Christ as God's wisdom is a real subsisting being, not a mere idea in God's mind.

The allusion is 1 Cor 1:24. “Subsistence” renders ὑπόστασις.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.243 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-243).

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1.244Preuschen 4:43

εἰ δέ τις οἷός τέ ἐστιν ἀσώματον ὑπόστασιν ποικίλων θεωρημάτων περιεχόντων τοὺς τῶν ὅλων λόγους ζῶσαν καὶ οἱονεὶ ἔμψυχον ἐπινοεῖν, εἴσεται τὴν ὑπὲρ πᾶσαν κτίσιν σοφίαν τοῦ θεοῦ καλῶς περὶ αὑτῆς λέγουσαν· »Ὁ θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ »εἰς ἔργα αὐτοῦ.« διʼ ἣν κτίσιν δεδύνηται καὶ πᾶσα κτίσις οὐκ ἀνένδοχος οὖσα θείας σοφίας, καθʼ ἣν γεγένηται· Πάντα γὰρ κατὰ τὸν προφήτην Δαβίδ ἐν σοφίᾳ ἐποίησεν ὁ θεός.

ei de tis hoios te estin asōmaton hypostasin poikilōn theōrēmatōn periechontōn tous tōn holōn logous zōsan kai hoionei empsychon epinoein, eisetai tēn hyper pasan ktisin sophian tou theou kalōs peri hautēs legousan; »Ho theos ektise me archēn hodōn autou »eis erga autou.« diʼ hēn ktisin dedynētai kai pasa ktisis ouk anendochos ousa theias sophias, kathʼ hēn gegenētai; Panta gar kata ton prophētēn Dabid en sophią epoiēsen ho theos.

But if anyone is able to conceive of a bodiless subsistence of manifold contemplations containing the principles of the universe, living and, as it were, ensouled, he will know the Wisdom of God that is above all creation, rightly saying of herself: “God created me the beginning of his ways, for his works.” Through this creation all creation too has been able to subsist, not being incapable of receiving divine wisdom, according to which it has come to be; for according to the prophet David, God made all things in wisdom.

Prov 8:22 (quotation, high confidence) · Ps 104:24 (103:24 LXX) (allusion, high confidence)

Notes and citation

Summary: God's Wisdom is a living, bodiless subsistence containing the principles of all things, and creation was made through it.

The quotations are Prov 8:22 LXX and Ps 104:24 (103:24 LXX). “Principles” renders λόγοι. The digital text's δεδύνηται (“has been able”) is kept.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.244 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-244).

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1.245Preuschen 4:43

ἀλλὰ πολλὰ μὲν μετοχῇ σοφίας γεγένηται, οὐκ ἀντιλαμβανόμενα αὐτῆς, ᾗ ἔκτισται, σφόδρα δὲ ὀλίγα οὐ μόνον τὴν περὶ αὑτῶν καταλαμβάνει σοφίαν ἀλλὰ καὶ περὶ πολλῶν ἑτέρων, Χριστοῦ τῆς πάσης τυγχάνοντος σοφίας.

alla polla men metochę̄ sophias gegenētai, ouk antilambanomena autēs, hę̄ ektistai, sphodra de oliga ou monon tēn peri hautōn katalambanei sophian alla kai peri pollōn heterōn, Christou tēs pasēs tynchanontos sophias.

But many things have come to be by participation in wisdom without grasping the wisdom by which they were created, while very few grasp not only the wisdom concerning themselves but also concerning many other things, Christ being the whole of wisdom.

Notes and citation

Summary: All things share in wisdom, but few grasp it; Christ is wisdom in full.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: wrong accent; OCR: wrong breathing): ᾐ ἔκτισται → ᾗ ἔκτισται; σφόδρα δὲ ὁλίγα → σφόδρα δὲ ὀλίγα; πάσης τυγχάνοντος δοφίας → πάσης τυγχάνοντος σοφίας.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.245 (Preuschen 4:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-245).

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1.246Preuschen 4:43–44

ἕκαστος δὲ τῶν σοφῶν καθʼ ὅσον χωρεῖ σοφίας, τοσοῦτον μετέχει Χριστοῦ, καθʼ ὅ σοφία ἐστίν· ὥσπερ ἕκαστος τῶν δύναμιν ἐχόντων κρείττονα ὅσον εἴληχε τῆς δυνάμεως, τοσοῦτον Χριστοῦ, καθʼ ὅ δύναμίς ἐστι, κεκοινώνηκεν.

hekastos de tōn sophōn kathʼ hoson chōrei sophias, tosouton metechei Christou, kathʼ ho sophia estin; hōsper hekastos tōn dynamin echontōn kreittona hoson eilēche tēs dynameōs, tosouton Christou, kathʼ ho dynamis esti, kekoinōnēken.

And each of the wise, insofar as he receives wisdom, shares that much in Christ, inasmuch as he is wisdom; just as each of those who have greater power has shared in Christ, inasmuch as he is power, to the extent that he has received power.

1 Cor 1:24 (allusion, medium confidence)

Notes and citation

Summary: Every wise or powerful person shares in Christ, who is wisdom and power.

The allusion is 1 Cor 1:24.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.246 (Preuschen 4:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-246).

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1.247Preuschen 4:44

Τὸ παραπλήσιον δὲ καὶ περὶ ἁγιασμοῦ καὶ ἀπολυτρώσεως νοητέον· αὐτὸ μὲν γὰρ ἁγιασμός, ὅθεν οἱ ἅγιοι ἁγιάζονται, ἡμῖν ὁ Ἰησοῦς γεγένηται καὶ ἀπολύτρωσις· ἕκαστος δὲ ἡμῶν ἐκείνῳ τῷ ἁγιασμῷ ἁγιάζεται καὶ κατʼ ἐκείνην τὴν ἀπολύτρωσιν ἀπολυτροῦται.

To paraplēsion de kai peri hagiasmou kai apolytrōseōs noēteon; auto men gar hagiasmos, hothen hoi hagioi hagiazontai, hēmin ho Iēsous gegenētai kai apolytrōsis; hekastos de hēmōn ekeinǭ tǭ hagiasmǭ hagiazetai kai katʼ ekeinēn tēn apolytrōsin apolytroutai.

Something similar must be understood also about sanctification and redemption. For Jesus has become for us sanctification itself, from which the saints are sanctified, and redemption; and each of us is sanctified by that sanctification and redeemed according to that redemption.

1 Cor 1:30 (allusion, high confidence)

Notes and citation

Summary: Christ is sanctification and redemption itself, and each believer is sanctified and redeemed by sharing in him.

The allusion is 1 Cor 1:30.

Notes on the original text

Digital text corrected (OCR: misread letter): περὶ ὁγιασμοῦ → περὶ ἁγιασμοῦ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.247 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-247).

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1.248Preuschen 4:44

ἐπίστησον δὲ εἰ μὴ μάτην τὸ »ἡμῖν« παρὰ τῷ ἀποστόλῳ προσκαλεῖται λέγοντι· »Ὅς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ »ἀγιασμὸς καὶ ἀπολύτρωσις«· καὶ εἰ μὴ ἐν ἄλλοις περὶ τοῦ χριστοῦ, καθʼ ὅ »σοφία« ἐστίν, ἀπολελυμένως ἐλέγετο καὶ καθʼ ὅ »δύναμις«, ὅτι »Χριστὸς θεοῦ δύναμίς ἐστι καὶ θεοῦ σοφίας, κἄν ὑπενοήσαμεν μὴ καθάπαξ αὐτὸν εἶναι »σοφίαν« μηδὲ »δύναμιν θεοῦ«, ἀλλὰ »ἡμῖν«· νῦν δὲ ἐπὶ μὲν τῆς »σοφίας« καὶ »δυνάμεως« πρὸς τῷ »ἡμῖν« καὶ τὸ ἀπόλυτον ἀναγέγραπται, ἐπὶ δὲ τοῦ »ἁγιασμοῦ« καὶ τῆς »ἀπολυτρώ- »σεως« ἡ αὐτὴ ἀπόφασις οὐκ εἴρηται.

epistēson de ei mē matēn to »hēmin« para tǭ apostolǭ proskaleitai legonti; »Hos egenēthē sophia hēmin apo theou, dikaiosynē te kai »agiasmos kai apolytrōsis«; kai ei mē en allois peri tou christou, kathʼ ho »sophia« estin, apolelymenōs elegeto kai kathʼ ho »dynamis«, hoti »Christos theou dynamis esti kai theou sophias, kan hypenoēsamen mē kathapax auton einai »sophian« mēde »dynamin theou«, alla »hēmin«; nyn de epi men tēs »sophias« kai »dynameōs« pros tǭ »hēmin« kai to apolyton anagegraptai, epi de tou »hagiasmou« kai tēs »apolytrō- »seōs« hē autē apophasis ouk eirētai.

But consider whether it is not without purpose that “for us” is added by the apostle when he says, “who became for us wisdom from God, and righteousness and sanctification and redemption”; and whether, if it had not been said elsewhere of Christ, without qualification, that he is “wisdom” and “power” (“Christ is the power of God and the wisdom of God”), we might have supposed that he is not wisdom or power of God absolutely, but only “for us.” As it is, of “wisdom” and “power” the unqualified statement is recorded besides “for us,” but of “sanctification” and “redemption” the same statement has not been made.

1 Cor 1:30 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence)

Notes and citation

Summary: Scripture calls Christ wisdom and power absolutely, but sanctification and redemption only “for us.”

The quotations are 1 Cor 1:30 and 1 Cor 1:24.

Notes on the original text

Digital text corrected (OCR: missing breathing): εἰ μὴ έν ἄλλοις → εἰ μὴ ἐν ἄλλοις.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.248 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-248).

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1.249Preuschen 4:44

διόπερ ὅρα, ἔπεὶ »ὁ ἁγιάζων »καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες«, εἰ αὐτοῦ τοῦ ἡμετέρου ἁγιασμοῦ »ἁγιασμός« ἐστιν ὁ πατήρ, ὥσπερ Χριστοῦ ὄντος ἡμετέρας κεφαλῆς ὁ πατὴρ αὐτοῦ ἐστι κεφαλή.

dioper hora, epei »ho hagiazōn »kai hoi hagiazomenoi ex henos pantes«, ei autou tou hēmeterou hagiasmou »hagiasmos« estin ho patēr, hōsper Christou ontos hēmeteras kephalēs ho patēr autou esti kephalē.

See, therefore, since “he who sanctifies and those who are sanctified are all from one,” whether the Father is the “sanctification” of him who is our sanctification, just as, Christ being our head, his Father is his head.

Heb 2:11 (quotation, high confidence) · 1 Cor 11:3 (allusion, high confidence)

Notes and citation

Summary: As the Father is Christ's head, perhaps he is also the sanctification of Christ, who is ours.

The quotation is Heb 2:11; the allusion is 1 Cor 11:3.

Notes on the original text

Digital text corrected (OCR: missing letter): οἱ ἁγιαόμενοι → οἱ ἁγιαζόμενοι.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.249 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-249).

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1.250Preuschen 4:44

ἀπολύτρωσις δὲ ἡμῶν ὁ χριστὸς τῶν διὰ τὸ ᾐχμαλωτεῦσθαι ἀπολυτρώσεως δεδεημένων· αὐτοῦ δὲ τὴν ἀπολύτρωσιν οὐ ζητῶ τοῦ πεπειραμένου κατὰ πάντα καθʼ ὁμοιότητα »χωρὶς ἁμαρτίας« καὶ μηδέποτε ὑπὸ τῶν ἐχθρῶν εἰς αἰχμαλωσίαν κεκρατημένου.

apolytrōsis de hēmōn ho christos tōn dia to ę̄chmalōteusthai apolytrōseōs dedeēmenōn; autou de tēn apolytrōsin ou zētō tou pepeiramenou kata panta kathʼ homoiotēta »chōris hamartias« kai mēdepote hypo tōn echthrōn eis aichmalōsian kekratēmenou.

And Christ is the redemption of us, who needed redemption because we had been taken captive; but I do not look for a redemption of him who was tempted in all things in the same way, “without sin,” and was never held captive by the enemies.

Heb 4:15 (quotation, high confidence)

Notes and citation

Summary: Christ redeems us who were captives, but he himself, sinless, needed no redemption.

The quotation is Heb 4:15.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.250 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-250).

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1.251Preuschen 4:44

ἅπαξ δὲ διασταλέντων τοῦ ημῖν καὶ τοῦ ἁπλῶς, ἡμῖν μὲν καὶ οὐχ ἁπλῶς τοῦ »ἁγιασμοῦ« καὶ τῆς »ἀπολυτρώσεως«, καὶ ἡμῖν δὲ καὶ ἁπλῶς τῆς »σοφίας« καὶ τῆς »δυνάμεως«, οὐκ ἀνεξέταστον ἐατέον τὸν περὶ τῆς δικαιοσύνης λόγον. καὶ ὅτι μὲν »ἡμῖν« δικαιοσύνη ὁ χριστὸς δῆλον ἐκ τοῦ »Ὅς ἐγενήθη σοφία ἡμῖν »ἀπὸ θεοῦ,

hapax de diastalentōn tou ēmin kai tou haplōs, hēmin men kai ouch haplōs tou »hagiasmou« kai tēs »apolytrōseōs«, kai hēmin de kai haplōs tēs »sophias« kai tēs »dynameōs«, ouk anexetaston eateon ton peri tēs dikaiosynēs logon. kai hoti men »hēmin« dikaiosynē ho christos dēlon ek tou »Hos egenēthē sophia hēmin »apo theou,

Once “for us” and “absolutely” have been distinguished, “sanctification” and “redemption” being “for us” and not absolutely, and “wisdom” and “power” being both for us and absolutely, we must not leave unexamined the account of righteousness. That Christ is righteousness “for us” is clear from “who became for us wisdom from God,

1 Cor 1:30 (quotation, high confidence)

Notes and citation

Summary: Origen turns to ask whether Christ is righteousness only for us or also absolutely.

The quotation is 1 Cor 1:30. The sentence continues in 1.252.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.251 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-251).

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1.252Preuschen 4:44

δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις.‘ ἐὰν δὲ μὴ εὑρίσκωμεν ἁπλῶς αὐτὸν »δικαιοσύνην«, ὥσπερ ἁπλῶς »σοφίαν« καὶ »δύναμιν θεοῦ«, βασανιστέον εἰ καὶ αὐτῷ τῷ χριστῷ ὥσπερ »ἁγιασμὸς« ὁ πατήρ, οὕτω καὶ »δικαιοσύνη« ὁ πατήρ· καὶ γὰρ οὐκ ἀδικία παρὰ τῷ θεῷ, καὶ δίκαιος καὶ ὅσιος κύριος καὶ ἐν δικαιοσύνῃ τὰ κρίματα αὐτοῦ· δικαιος δὲ ὥν δικαίως τὰ πάντα διέπει.

dikaiosynē te kai hagiasmos kai apolytrōsis.‘ ean de mē heuriskōmen haplōs auton »dikaiosynēn«, hōsper haplōs »sophian« kai »dynamin theou«, basanisteon ei kai autǭ tǭ christǭ hōsper »hagiasmos« ho patēr, houtō kai »dikaiosynē« ho patēr; kai gar ouk adikia para tǭ theǭ, kai dikaios kai hosios kyrios kai en dikaiosynę̄ ta krimata autou; dikaios de hōn dikaiōs ta panta diepei.

and righteousness and sanctification and redemption.” But if we do not find him called “righteousness” absolutely, as he is absolutely “wisdom” and “power of God,” we must test whether, just as the Father is “sanctification” to Christ himself, so also the Father is his “righteousness.” For there is no unrighteousness with God, and the Lord is righteous and holy, and his judgments are in righteousness; and being righteous he governs all things righteously.

1 Cor 1:30 (quotation, high confidence) · Rom 9:14 (allusion, high confidence) · Ps 145:17 (144:17 LXX) (allusion, medium confidence) · Ps 19:9 (18:10 LXX) (echo, low confidence)

Notes and citation

Summary: Origen asks whether the Father is righteousness for Christ as Christ is for us.

The quotation is 1 Cor 1:30; the allusions are Rom 9:14, Ps 145:17 (144:17 LXX), and Ps 19:9 (18:10 LXX).

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.252 (Preuschen 4:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-252).

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1.253Preuschen 4:44–45

Τὸ δὲ σῆναν τοὺς ἀπὸ τῶν αἱρέσεων εἰς τὸ ἕτερον εἰπεῖν τὸν δίκαιον τοῦ ἀγαθοῦ, μὴ τρανωθὲν δὲ παρʼ αὐτοῖς, οἰηθεῖσι δίκαιον — μὲν εἶναι τὸν δημιουργόν, ἀγαθὸν δὲ τὸν τοῦ χριστοῦ πατέρα, οἶμαι μετʼ ἐξετάσεως ἀκριβῶς βασανισθὲν δύνασθαι λέγεσθαι ἐπὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ· τοῦ μὲν υἱοῦ τυγχάνοντος δικαιοσύνης, ὃς ἔλαβεν ἐξουσίαν κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστὶ καὶ κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ· τοῦ δὲ πατρὸς τοὺς ἐν τῇ δικαιοσύνῃ τοῦ υἱοῦ παιδευθέντας μετὰ τὴν Χριστοῦ βασιλείαν εὐεργετοῦντος, τὴν »ἀγαθὸς« προσηγορίαν ἔργοις δείξοντος, ὅταν γένηται ὁ θεὸς τὰ πάντα ἐν »πᾶσιν.«

To de sēnan tous apo tōn haireseōn eis to heteron eipein ton dikaion tou agathou, mē tranōthen de parʼ autois, oiētheisi dikaion — men einai ton dēmiourgon, agathon de ton tou christou patera, oimai metʼ exetaseōs akribōs basanisthen dynasthai legesthai epi tou patros kai tou huiou; tou men huiou tynchanontos dikaiosynēs, hos elaben exousian krisin poiein, hoti huios anthrōpou esti kai krinei tēn oikoumenēn en dikaiosynę̄; tou de patros tous en tę̄ dikaiosynę̄ tou huiou paideuthentas meta tēn Christou basileian euergetountos, tēn »agathos« prosēgorian ergois deixontos, hotan genētai ho theos ta panta en »pasin.«

The thing that led those from the heresies to call the righteous one different from the good one, which was not made clear among them, so that they supposed the Creator to be righteous and the Father of Christ good, I think can, when tested precisely with examination, be said of the Father and the Son: the Son being righteousness, who received authority to execute judgment because he is the Son of Man and will judge the world in righteousness; and the Father doing good, after the kingdom of Christ, to those who have been trained in the righteousness of the Son, and showing by his works the title “good,” when God becomes “all in all.”

Textual problem in this passage: see the notes.

John 5:27 (allusion, high confidence) · Acts 17:31 (allusion, high confidence) · 1 Cor 15:28 (quotation, high confidence)

Notes and citation

Summary: The heretics' distinction between a just Creator and a good Father can be rightly applied to the Son as righteousness and the Father as goodness.

The allusions are John 5:27, Acts 17:31, and 1 Cor 15:28. The heretics are the Marcionites and Valentinians, who distinguished a merely just Creator (Demiurge, δημιουργός) from the good Father of Christ. The opening words τὸ δὲ σῆναν are corrupt (perhaps τὸ δὲ κινῆσαν, “what moved”); translated by the sense.

Notes on the original text

Digital text corrected (OCR: wrong breathing): τὴν οἱκουμένην → τὴν οἰκουμένην.

Topics: Heresy, Trinity, Eschatology

Cite (SBL): Origen, Comm. Jo. 1.253 (Preuschen 4:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-253).

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1.254Preuschen 4:45

καὶ τάχα τῇ αὑτοῦ δικαιοσύνῃ ὁ σωτὴρ εὐτρεπίζει τὰ πάντα καιροῖς ἐπιτηδείοις καὶ λόγῳ καὶ τάξει καὶ κολάσεσι καὶ τοῖς, ἵν οὕτως εἵπω, πνευματικοῖς αὐτοῦ ἰατρικοῖς βοηθήμασι πρὸς τὸ χωρῆσαι ἐπὶ τέλει τὴν ἀγαθότητα τοῦ πατρός· ἥντινα νοήσας πρὸς τὸν μονογενῆ λέγοντα »Διδάσκαλε ἀγαθέ« φησί· »Τί με λέγεις ἀγαθόν;

kai tacha tę̄ hautou dikaiosynę̄ ho sōtēr eutrepizei ta panta kairois epitēdeiois kai logǭ kai taxei kai kolasesi kai tois, hin houtōs heipō, pneumatikois autou iatrikois boēthēmasi pros to chōrēsai epi telei tēn agathotēta tou patros; hēntina noēsas pros ton monogenē legonta »Didaskale agathe« phēsi; »Ti me legeis agathon?

And perhaps the Savior by his righteousness prepares all things at fitting times, with reason and order and punishments and, if I may put it so, his spiritual medical remedies, so that in the end they may receive the goodness of the Father. Understanding this goodness, when someone said to the Only-begotten, “Good Teacher,” he says: “Why do you call me good?

Mark 10:17–18 (quotation, high confidence)

Notes and citation

Summary: Christ by righteousness prepares all for the Father's goodness, which is why he asked, “Why do you call me good?”

The quotation is Mark 10:17–18; the sentence continues in 1.255.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.254 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-254).

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1.255Preuschen 4:45

»οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός, ὁ πατήρ.« τὸ δʼ ὅμοιον ἐν ἑτέροις ἐδείξαμεν καὶ ἐπὶ τοῦ μείζονά τινα εἶναι τοῦ δημιουργοῦ, δημιουργὸν μὲν ἐκλαβόντες τὸν χριστόν, μείζονα δὲ τούτου τὸν πατέρα· αὐτὸς δὴ ὁ τὰ τοσαῦτα τυγχάνων, »ὁ παράκλητος«, »ὁ ἱλασμός«, »τὸ ἱλα- »στήριον«, συμπαθήσας »ταῖς ἀσθενείαις ἡμῶν« τῷ πεπειρᾶσθαι »κατὰ πάντα« τὰ ἀνθρώπινα »καθʼ ὁμοιότητα χωρὶς ἁμαρτίας«, »μέγας« ἐστὶν »ἀρχιερεύς«, οὐχ ὑπὲρ ἀνθρώπων μόνων ἀλλὰ καὶ παντὸς λογικοῦ τὴν ἅπαξ θυσίαν προσενεχθεῖσαν ἑαυτὸν ἀνενεγκών· »χωρὶς γὰρ θεοῦ ὑπὲρ παντὸς ἐγεύσατο Ι θανάτου«, ὅπερ ἔν τισι κεῖται τῆς πρὸς Ἑβραίους ἀντιγράφοις »χάριτι ιεπ]θ«.

»oudeis agathos ei mē heis ho theos, ho patēr.« to dʼ homoion en heterois edeixamen kai epi tou meizona tina einai tou dēmiourgou, dēmiourgon men eklabontes ton christon, meizona de toutou ton patera; autos dē ho ta tosauta tynchanōn, »ho paraklētos«, »ho hilasmos«, »to hila- »stērion«, sympathēsas »tais astheneiais hēmōn« tǭ pepeirasthai »kata panta« ta anthrōpina »kathʼ homoiotēta chōris hamartias«, »megas« estin »archiereus«, ouch hyper anthrōpōn monōn alla kai pantos logikou tēn hapax thysian prosenechtheisan heauton anenenkōn; »chōris gar theou hyper pantos egeusato I thanatou«, hoper en tisi keitai tēs pros Hebraious antigraphois »chariti iep]th«.

No one is good but one, God the Father.” And we have shown something similar elsewhere also concerning the claim that there is someone greater than the Creator, taking the Creator to be Christ and the Father to be greater than he. He himself, then, who is so many things, “the Advocate,” “the propitiation,” “the mercy seat,” having sympathized “with our weaknesses” by having been tempted “in all” human things “in the same way, without sin,” is a “great high priest,” having offered himself as the sacrifice offered once for all, not for human beings only but for every rational being. For “apart from God he tasted death for everyone”; which in some copies of the letter to the Hebrews reads “by the grace of God.”

Mark 10:18 (quotation, high confidence) · Heb 4:15 (quotation, high confidence) · Heb 4:14 (quotation, high confidence) · Heb 2:9 (quotation, high confidence) · Heb 7:27 (allusion, medium confidence)

Notes and citation

Summary: Christ is the great high priest who offered himself once for all rational beings, not for humans alone.

The quotations are Mark 10:18 (with “the Father” added), Heb 4:15, Heb 4:14, and Heb 2:9; compare 1 John 2:1–2, Rom 3:25, Heb 7:27. Origen knows both readings of Heb 2:9, χωρὶς θεοῦ (“apart from God”) and χάριτι θεοῦ (“by the grace of God”); the digital text garbles the second (“χάριτι ιεπ]θ”). The claim that Christ died for all rational beings is Origen's own speculation. “Elsewhere” is probably On First Principles.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: missing breathing): τὸ δʼ ὅμοιον έν ἑτέροις → τὸ δʼ ὅμοιον ἐν ἑτέροις; τὴν ὅπαξ θυσίαν → τὴν ἅπαξ θυσίαν; ὅπερ ἴν τισι → ὅπερ ἔν τισι.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.255 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-255).

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1.256Preuschen 4:45

εἴτε δὲ »χωρὶς »θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου«, οὐ μόνον ὑπὲρ ἀνθρώπων ἀπέθανεν, ἀλλὰ καὶ ὑπὲρ τῶν λοιπῶν λογικῶν· εἴτε »χάριτι θεοῦ »ἐγεύσατο τοῦ ὑπὲρ παντὸς θανάτους, ὑπὲρ πάντων χωρὶς θεοῦ ἀπέθανε· »χάριτι γὰρ θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου.«

eite de »chōris »theou hyper pantos egeusato thanatou«, ou monon hyper anthrōpōn apethanen, alla kai hyper tōn loipōn logikōn; eite »chariti theou »egeusato tou hyper pantos thanatous, hyper pantōn chōris theou apethane; »chariti gar theou hyper pantos egeusato thanatou.«

Whether “apart from God he tasted death for everyone,” he died not only for human beings but also for the other rational beings; or whether “by the grace of God he tasted death for everyone,” he died for all apart from God: “for by the grace of God he tasted death for everyone.”

Heb 2:9 (quotation, high confidence)

Notes and citation

Summary: On either reading of Hebrews 2:9, Christ died for all.

The quotation is Heb 2:9 in its two readings. The reasoning is compressed: on either reading Origen finds that Christ died for all except God.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.256 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-256).

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1.257Preuschen 4:45

καὶ γάρ ἄτοπον ὑπὲρ ἀνθρωπίνων μὲν αὐτὸν φάσκειν ἁμαρτημάτων γεγεῦσθαι θανάτου, οὐκ ἔτι δὲ καὶ ὑπὲρ ἄλλου τινὸς παρὰ τὸν ἄνθρωπον ἐν ἁμαρτήμασι γεγενημένου, οἷον ὑπὲρ ἄστρων, οὐδὲ τῶν ἄστρων πάντως καθαρῶν ὄντων ἐνώπιον τοῦ θεοῦ, ὡς ἐν τῷ Ἰὼβ ἀνέγνωμεν· »Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ«, εἰ μὴ ἄρα ὑπερβολικῶς τοῦτο εἴρηται.

kai gar atopon hyper anthrōpinōn men auton phaskein hamartēmatōn gegeusthai thanatou, ouk eti de kai hyper allou tinos para ton anthrōpon en hamartēmasi gegenēmenou, hoion hyper astrōn, oude tōn astrōn pantōs katharōn ontōn enōpion tou theou, hōs en tǭ Iōb anegnōmen; »Astra de ou kathara enōpion autou«, ei mē ara hyperbolikōs touto eirētai.

For it would be absurd to say that he tasted death for human sins, and no longer also for any other being besides man that has come to be in sins, such as the stars, since not even the stars are wholly clean before God, as we read in Job: “And the stars are not clean before him”; unless perhaps this is said by hyperbole.

Job 25:5 (quotation, high confidence)

Notes and citation

Summary: Christ's death extends even to the stars, which Job says are not clean before God.

The quotation is Job 25:5. Origen, like many ancient writers, thought the stars were living rational beings.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.257 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-257).

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1.258Preuschen 4:45

διὰ τοῦτο »μέγας« ἐστὶν »ἀρχιερεύς«, ἐπειδήπερ πάντα ἀποκαθίστησι τῇ τοῦ πατρὸς βασιλείᾳ, οἰκονομῶν τὰ ἐν ἑκάστῳ τῶν γενητῶν ἐλλιπῆ ἀναπληρωθῆναι πρὸς τὸ χωρῆσαι δόξαν πατρικήν.

dia touto »megas« estin »archiereus«, epeidēper panta apokathistēsi tę̄ tou patros basileią, oikonomōn ta en hekastǭ tōn genētōn ellipē anaplērōthēnai pros to chōrēsai doxan patrikēn.

For this reason he is a “great high priest,” since he restores all things to the kingdom of the Father, arranging that what is lacking in each of the things that have come to be is filled up, so that they may receive the Father's glory.

Heb 4:14 (allusion, high confidence) · 1 Cor 15:24 (allusion, medium confidence) · Acts 3:21 (echo, low confidence)

Notes and citation

Summary: Christ is the great high priest because he restores all things to the Father's kingdom.

The allusions are Heb 4:14 and 1 Cor 15:24; compare Acts 3:21.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 1.258 (Preuschen 4:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-258).

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1.259Preuschen 4:45–46

οὑτος ὁ ἀρχιερεὺς κατά τινα ἑτέραν παρὰ τὰ εἰρημένα ἐπίνοιαν »Ἰούδας« ὀνομάζεται, ἴνα οἱ ἐν κρυπτῷ Ἰουδαῖοι μὴ ἀπὸ τοῦ υἱοῦ Ἰακὼβ Ἰούδα Ἰουδαῖοι χρηματίζωσιν, ἀλλὰ ἀπὸ τούτου, ὄντες αὐτοῦ ἀδελφοὶ καὶ αἰνοῦντες αὐτόν, ἀντιλαμβανόμενοι τῆς ἐλευθερίας, ἣν ἠλευθέρωνται ὑπʼ αὐτοῦ ῥυσθέντες ἀπὸ τῶν ἐχθρῶν, αὐτοῦ τὰς χεῖρας αὐτοῦ τῷ νότῳ αὐτῶν ἐπιθέντος καὶ ὑποτάξαντος αὐτούς.

houtos ho archiereus kata tina heteran para ta eirēmena epinoian »Ioudas« onomazetai, ina hoi en kryptǭ Ioudaioi mē apo tou huiou Iakōb Iouda Ioudaioi chrēmatizōsin, alla apo toutou, ontes autou adelphoi kai ainountes auton, antilambanomenoi tēs eleutherias, hēn ēleutherōntai hypʼ autou rhysthentes apo tōn echthrōn, autou tas cheiras autou tǭ notǭ autōn epithentos kai hypotaxantos autous.

This high priest, according to another aspect besides those mentioned, is named “Judah,” so that those who are Jews inwardly may be called Jews not after Judah the son of Jacob but after him, being his brothers and praising him, grasping the freedom with which they have been set free by him, rescued from their enemies, when he put his hands on their backs and subdued them.

Gen 49:8 (allusion, high confidence) · Rom 2:29 (allusion, high confidence) · Gal 5:1 (echo, medium confidence)

Notes and citation

Summary: Christ is also called Judah, so that those who are Jews inwardly are named after him.

The allusions are Gen 49:8 LXX (“Judah, your brothers shall praise you; your hands shall be on the back of your enemies”), Rom 2:29, and Gal 5:1. “Their backs” refers to the enemies.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.259 (Preuschen 4:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-259).

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1.260Preuschen 4:46

ἀλλὰ καὶ πτερνίσας τὴν ἀντικειμένην ἐνέργειαν μόνος τε ὁρῶν τὸν πατέρα καί, ὅτε ἄνθρωπος γεγένηται, »Ἰακώβ« ἐστι καὶ »Ἰσραήλ«· ἀφʼ οὑ, ὥσπερ γινόμεθα φῶς, φωτὸς ὄντος τοῦ κόσμου, οὕτως Ἰακὼβ καλουμένου »Ἰακὼβ« καὶ Ἰσραὴλ ὀνομαζομένου »Ἰσραήλ«.

alla kai pternisas tēn antikeimenēn energeian monos te horōn ton patera kai, hote anthrōpos gegenētai, »Iakōb« esti kai »Israēl«; aphʼ hou, hōsper ginometha phōs, phōtos ontos tou kosmou, houtōs Iakōb kaloumenou »Iakōb« kai Israēl onomazomenou »Israēl«.

But also, having supplanted the opposing power, and alone seeing the Father, when he became a man he is “Jacob” and “Israel.” From him, just as we become light because he is the light of the world, so we are called “Jacob” because he is called Jacob, and “Israel” because he is named Israel.

Gen 27:36 (allusion, medium confidence) · John 6:46 (allusion, high confidence) · John 8:12 (allusion, high confidence) · Matt 5:14 (allusion, medium confidence)

Notes and citation

Summary: Christ is also Jacob and Israel, and believers take these names from him.

The allusions are Gen 27:36 (Jacob as “supplanter”), John 6:46, John 8:12, and Matt 5:14. “Israel” was commonly interpreted as “a man (or mind) seeing God”.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.260 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-260).

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1.261Preuschen 4:46

Ἔτι δὲ παραλαμβάνει τὴν βασιλείαν ἀπὸ βασιλέως, ὅν ἑαυτοῖς ἐβασίλευσαν οἱ υἱοὶ Ἱσραὴλ καὶ †οὐ διὰ τοῦ θεοῦ ἄρξαντες αὐτὸν καὶ μὴ γνωρίσαντες τῷ θεῷ, πολέμους τε τοῦ κυρίου ἑτοιμάζει εἰρήνην τῷ υἱῷ αὐτοῦ, λαῷ· τάχα δὲ διὰ τοῦτο »Δαβὶδ« προσαγορεύεται καὶ μετὰ ταῦτα »ῥάβδος« τοῖς δεομένοις ἐπιπόνου καὶ σκληροτέρας ἀγωγῆς καὶ μὴ ἐμπαρεσχηκόσιν ἑαυτοὺς τῇ ἀγάπῃ καὶ τῇ πραότητι τοῦ πατρός.

Eti de paralambanei tēn basileian apo basileōs, hon heautois ebasileusan hoi huioi Hisraēl kai †ou dia tou theou arxantes auton kai mē gnōrisantes tǭ theǭ, polemous te tou kyriou hetoimazei eirēnēn tǭ huiǭ autou, laǭ; tacha de dia touto »Dabid« prosagoreuetai kai meta tauta »rhabdos« tois deomenois epiponou kai sklēroteras agōgēs kai mē empareschēkosin heautous tę̄ agapę̄ kai tę̄ praotēti tou patros.

Further, he receives the kingdom from the king whom the sons of Israel made king for themselves, … not through God, having made him ruler and not having made it known to God; and he wages the wars of the Lord and prepares peace for his son, the people. Perhaps for this reason he is called “David,” and afterward “rod” for those who need a toilsome and harsher discipline and have not given themselves to the love and gentleness of the Father.

Textual problem in this passage: see the notes.

Hos 8:4 (allusion, high confidence) · 1 Sam 25:28 (allusion, medium confidence) · 1 Chr 22:9 (allusion, medium confidence) · Isa 11:1 (allusion, medium confidence) · 1 Cor 4:21 (echo, medium confidence)

Notes and citation

Summary: Christ is called David, who fought the Lord's wars, and a rod for those who need harsher discipline.

The allusions are Hos 8:4 LXX, 1 Sam 18:17 and 25:28, 1 Chr 22:8–10 (David prepares peace for Solomon), and Isa 11:1, 1 Cor 4:21. The editor marks the text as corrupt (†) before “not through God”.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.261 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-261).

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1.262Preuschen 4:46

διὰ τοῦτο ἐὰν »ῥάβδος« καλῆται, ἐξελεύσεται· οὐ γὰρ μένει ἐν αὐτῷ, ἀλλʼ ἔξω τῆς προηγουμένης καταστάσεως εἶναι δοκεΐ.

dia touto ean »rhabdos« kalētai, exeleusetai; ou gar menei en autǭ, allʼ exō tēs proēgoumenēs katastaseōs einai dokeï.

For this reason, if he is called a “rod,” he will “come forth”; for he does not remain in himself, but seems to be outside his former state.

Isa 11:1 (allusion, high confidence)

Notes and citation

Summary: As a rod, Christ comes forth from his prior state.

The allusion is Isa 11:1 LXX (“a rod shall come forth from the root of Jesse”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.262 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-262).

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1.263Preuschen 4:46

ἐξελθὼν δὲ καὶ γενόμενος »ῥάβδος« οὐ μένει »ῥάβδος«, ἀλλὰ μετὰ τὴν »ῥάβδον« »ἄνθος« γίνεται ἀναβαῖνον, καὶ πέρας τοῦ εἰναι »ῥάβδος« τὸ »ἄνθος« ἀποδείκνυται τοῖς διὰ τοῦ αὐτὸν γεγονέναι »ῥάβδον« ἐπισκοπῆς τετευχόσιν· ἐπισκέψεται γὰρ ὁ θεὸς »ἐν ῥάβδῳ«, τῷ χριστῷ, »τὰς ἀνομίας αὐτῶν«, ὧν ἐπισκέψεται. τὸ δὲ ἔλεος οὐ διασκεδάσει ἀπʼ αὐτοῦ· αὐτὸν γὰρ ἐλεεῖ, ὅτε οὕς βούλεται ὁ υἱὸς ἐλεεῖσθαι ὁ πατὴρ ἐλεεῖ. ἔστι δὲ καὶ μὴ ἐπὶ τῶν αὐτῶν λαμβάνειν »ῥάβδον« αὐτὸν γίνεσθαι καὶ »ἄνθος«, ἀλλὰ ῥάβδον‘ μὲν τοῖς δεομένοις κολάσεως, »ἄνθος« δὲ τοῖς σωζομένοις· βέλτιον δʼ οἶμαι τὸ πρότερον.

exelthōn de kai genomenos »rhabdos« ou menei »rhabdos«, alla meta tēn »rhabdon« »anthos« ginetai anabainon, kai peras tou einai »rhabdos« to »anthos« apodeiknytai tois dia tou auton gegonenai »rhabdon« episkopēs teteuchosin; episkepsetai gar ho theos »en rhabdǭ«, tǭ christǭ, »tas anomias autōn«, hōn episkepsetai. to de eleos ou diaskedasei apʼ autou; auton gar eleei, hote hous bouletai ho huios eleeisthai ho patēr eleei. esti de kai mē epi tōn autōn lambanein »rhabdon« auton ginesthai kai »anthos«, alla rhabdon‘ men tois deomenois kolaseōs, »anthos« de tois sōzomenois; beltion dʼ oimai to proteron.

But having come forth and become a “rod,” he does not remain a “rod,” but after the “rod” he becomes a “flower” that rises up; and the “flower” is shown as the goal of his being a “rod” to those who have received visitation through his having become a “rod.” For God will visit with a rod, that is, with Christ, “their lawless deeds,” those whom he will visit; but his mercy he will not scatter from him. For he has mercy on him, when the Father has mercy on those whom the Son wishes to receive mercy. It is also possible to take it that he becomes “rod” and “flower” not for the same people, but “rod” for those who need punishment and “flower” for those who are being saved; but I think the former is better.

Isa 11:1 (allusion, high confidence) · Ps 89:32–33 (88:33-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Christ is first a rod of correction and then a flower for those he corrects.

The quotations and allusions are Isa 11:1 LXX and Ps 89:32–33 (88:33–34 LXX). The phrase about the Father having mercy is compressed; translated by the sense.

Notes on the original text

Digital text corrected (OCR: stray letter): »τὰς ἀνομίας αὐτπῶν« → »τὰς ἀνομίας αὐτῶν«.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.263 (Preuschen 4:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-263).

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1.264Preuschen 4:46–47

πλὴν τοῦτο προσθετέον κατὰ τὸν τόπον, ὅτι τάχα διὰ τὸ τέλος, εἴ τινι μὲν γίνεται »ῥάβδος«, ἔσται πάντως »ἄνθος«, οὐ μὴν εἴ τινι »ἄνθος«, ἐκείνῳ πάντως καὶ »ῥάβδος«· εἰ μὴ ἄρα, ἐπεί έστιν Ι ἄνθος τελειότερον τοῦ ἄνθους, καὶ τοῦ ἀνθεῖν έπὶ τῶν μηδέπω τελείως καρποφορούντων ὀνομαζομένου, οἱ τέλειοι τὸ ὑπὲρ τὸ ἄνθος χωροῦσι τοῦ χριστοῦ, οἱ δὲ ῥάβδου αὐτοῦ πεπειραμένοι ἅμα τῇ ῥάβδῳ οὐ τῆς τελειότητος αὐτοῦ ἀλλὰ τοῦ ἄνθους τοῦ πρὸ τῶν καρπῶν αὐτοῦ μεταλήψονται.

plēn touto prostheteon kata ton topon, hoti tacha dia to telos, ei tini men ginetai »rhabdos«, estai pantōs »anthos«, ou mēn ei tini »anthos«, ekeinǭ pantōs kai »rhabdos«; ei mē ara, epei estin I anthos teleioteron tou anthous, kai tou anthein epi tōn mēdepō teleiōs karpophorountōn onomazomenou, hoi teleioi to hyper to anthos chōrousi tou christou, hoi de rhabdou autou pepeiramenoi hama tę̄ rhabdǭ ou tēs teleiotētos autou alla tou anthous tou pro tōn karpōn autou metalēpsontai.

But this must be added on the passage: perhaps because of the end, if he becomes a “rod” to someone, he will certainly be a “flower,” but not, if he is a “flower” to someone, will he certainly also be a “rod” to him; unless, since there is something more perfect than the flower (the flower being named from blossoming in those who do not yet bear fruit perfectly), the perfect receive what is beyond the flower of Christ, while those who have experienced his rod will, along with the rod, share not in his perfection but in the flower that comes before his fruits.

Notes and citation

Summary: All who meet Christ as a rod will meet him as a flower, but the perfect receive his fruit beyond the flower.

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

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.264 (Preuschen 4:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-264).

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1.265Preuschen 4:47

τελευταῖον πρὸ τοῦ »λόγου« ἦν »λίθος« ὁ χριστός, ἀποδοκιμαζόμενος ὑπὸ τῶν οἰκοδόμων καὶ εἰς κεφαλὴν γωνίας κατατασσόμενος· ἐπεὶ γὰρ λίθοι ζῶντες οἰκοδομοῦνται ἐπὶ θεμελίῳ ἐτέροις λίθοις τῶν ἀποστόλων καὶ προ- »φητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ‘ τοῦ κυρίου ἡμῶν, διὰ τὸ εἶναι αὐτὸν μέρος τῆς ἐκ λίθων ζώντων »ἐν χώρᾳ ζώντων« οἰκοδομῆς »λίθος« προσαγορεύεται.

teleutaion pro tou »logou« ēn »lithos« ho christos, apodokimazomenos hypo tōn oikodomōn kai eis kephalēn gōnias katatassomenos; epei gar lithoi zōntes oikodomountai epi themeliǭ eterois lithois tōn apostolōn kai pro- »phētōn, ontos akrogōniaiou autou Christou Iēsou‘ tou kyriou hēmōn, dia to einai auton meros tēs ek lithōn zōntōn »en chōrą zōntōn« oikodomēs »lithos« prosagoreuetai.

Lastly, before “the Word,” Christ was the “stone,” rejected by the builders and set as the head of the corner. For since living stones are built on the foundation of other stones, the apostles and prophets, Christ Jesus our Lord himself being the cornerstone, he is called a “stone” because he is part of the building made of living stones “in the land of the living.”

Ps 118:22 (117:22 LXX) (allusion, high confidence) · 1 Pet 2:5 (allusion, high confidence) · Eph 2:20 (allusion, high confidence) · Ps 116:9 (114:9 LXX) (echo, medium confidence)

Notes and citation

Summary: Christ is called a stone because he is part of the building of living stones.

The allusions are Ps 118:22 (117:22 LXX), 1 Pet 2:5, Eph 2:20, and Ps 116:9 (114:9 LXX).

Notes on the original text

Digital text corrected (OCR: repeated word): ὑπὸ ὑπὸ τῶν οἰκοδόμων → ὑπὸ τῶν οἰκοδόμων.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.265 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-265).

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1.266Preuschen 4:47

Ταῦτα δὲ ἡμῖν πάντα εἴρηται τὸ τῶν πολλῶν ἀποκληρωτικὸν καὶ ἀβασάνιστον ἐλέγξαι βουλομένοις, ὅτι τοσούτων ὀνομάτων εἰς αὐτὸν ἀναφερομένων ἵστανται ἐπὶ μόνης τῆς λόγος‘ ὀνομασίας, οὐκ ἐξετάζοντες, τί δήποτε λόγος εἶναι θεὸς ἐν ἀρχῇ πρὸς τὸν πατέρα διʼ οὗ τὰ πάντα ἐγένετο, ἀναγέγραπται »ὁ υἱὸς τοῦ θεοῦ«.

Tauta de hēmin panta eirētai to tōn pollōn apoklērōtikon kai abasaniston elenxai boulomenois, hoti tosoutōn onomatōn eis auton anapheromenōn histantai epi monēs tēs logos‘ onomasias, ouk exetazontes, ti dēpote logos einai theos en archę̄ pros ton patera diʼ hou ta panta egeneto, anagegraptai »ho huios tou theou«.

All this we have said wishing to refute the arbitrary and unexamined opinion of the many, who, though so many names are referred to him, stop at the one name “Word” alone, without examining why ever “the Son of God” is recorded as being the Word, God, in the beginning with the Father, through whom all things came to be.

John 1:1–3 (allusion, high confidence)

Notes and citation

Summary: Origen has listed Christ's many titles to correct those who consider only the title “Word.”

The allusion is John 1:1–3.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.266 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-266).

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1.267Preuschen 4:47

Ὥσπερ τοίνυν παρὰ τὴν ἐνέργειαν ἐκ τοῦ φωτίζειν τὸν κόσμον, οὗ φῶς ἐστι, »φῶς κόσμου« προσαγορεύεται, καὶ παρὰ τὸ ποιεῖν ἀποτίθεσθαι τὴν νεκρότητα τοὺς γνησίως αὐτῷ προσιόντας καὶ ἀναλαμβάνειν καινότητα ζωῆς ἀνισταμένους »ἀνάστασις« καλεῖται, καὶ παρʼ ἑτέραν πρᾶξιν »ποιμὴν« καὶ »διδάσκαλος« καὶ »βασιλεύς«, »βέλος τε ἐκλεκτὸν« καὶ »δοῦλος«, πρὸς τούτοις »παρά- »κλητος« καὶ »ἱλασμὸς« καὶ »ἱλαστήριον«, οὕτως καὶ »λόγος«, καὶ πάν ἄλογον ἡμῶν περιαιρῶν καὶ κατὰ ἀλήθειαν λογικοὺς κατασκευάζων, πάντα εἰς δόξαν θεοῦ πράττοντας μέχρι τοῦ ἐσθίειν καὶ τοῦ πίνειν, εἰς δόξαν θεοῦ ἐπιτελοῦντας διὰ τὸν λόγον καὶ τὰ κοινότερα καὶ τὰ τελειότερα τοῦ βίου ἔργα.

Hōsper toinyn para tēn energeian ek tou phōtizein ton kosmon, hou phōs esti, »phōs kosmou« prosagoreuetai, kai para to poiein apotithesthai tēn nekrotēta tous gnēsiōs autǭ prosiontas kai analambanein kainotēta zōēs anistamenous »anastasis« kaleitai, kai parʼ heteran praxin »poimēn« kai »didaskalos« kai »basileus«, »belos te eklekton« kai »doulos«, pros toutois »para- »klētos« kai »hilasmos« kai »hilastērion«, houtōs kai »logos«, kai pan alogon hēmōn periairōn kai kata alētheian logikous kataskeuazōn, panta eis doxan theou prattontas mechri tou esthiein kai tou pinein, eis doxan theou epitelountas dia ton logon kai ta koinotera kai ta teleiotera tou biou erga.

Just as, then, from the activity of enlightening the world, of which he is the light, he is called “light of the world”; and from making those who genuinely come to him put off deadness and take up newness of life as they rise, he is called “resurrection”; and from another activity “shepherd” and “teacher” and “king,” “chosen arrow” and “servant,” and besides these “Advocate” and “propitiation” and “mercy seat”: so too he is called “Word,” taking away everything irrational in us and making us truly rational, doing all things for the glory of God, down to eating and drinking, and performing through the Word, to the glory of God, both the more common and the more perfect works of life.

John 8:12 (allusion, high confidence) · John 11:25 (allusion, high confidence) · Rom 6:4 (allusion, high confidence) · 1 Cor 10:31 (allusion, high confidence)

Notes and citation

Summary: Christ is called the Word because he removes what is irrational in us and makes us truly rational.

The allusions are John 8:12, John 11:25, Rom 6:4, and 1 Cor 10:31. Origen plays on λόγος (“Word”, “reason”), ἄλογον (“irrational”), and λογικούς (“rational”).

Notes on the original text

Digital text corrected (OCR: misread article; OCR: misread quotation mark): »φῶς κόσμους → »φῶς κόσμου«; τὰ κοινότερα καὶ > τελειότερα → τὰ κοινότερα καὶ τὰ τελειότερα.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.267 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-267).

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1.268Preuschen 4:47

εἰ γὰρ μετέχοντες αὐτοῦ ἀνιστάμεθα καὶ φωτιζόμεθα, τάχα δὲ καὶ ποιμαινόμεθα ἢ βασιλευόμεθα, δῆλον ὅτι καὶ ἐνθέως λογικοὶ γινόμεθα, τὰ ἐν ἡμῖν ἄλογα καὶ τὴν νεκρότητα ἀφανίζοντος αὐτοῦ, καθʼ ὅ »λόγος« ἐστὶ καὶ »ἀνάστασις«.

ei gar metechontes autou anistametha kai phōtizometha, tacha de kai poimainometha ē basileuometha, dēlon hoti kai entheōs logikoi ginometha, ta en hēmin aloga kai tēn nekrotēta aphanizontos autou, kathʼ ho »logos« esti kai »anastasis«.

For if by sharing in him we rise and are enlightened, and perhaps also are shepherded or ruled as by a king, it is clear that we also become rational in a divine way, as he does away with what is irrational in us and with our deadness, inasmuch as he is “Word” and “resurrection.”

John 11:25 (allusion, medium confidence)

Notes and citation

Summary: Sharing in Christ, we become rational in a divine way.

The allusion is John 11:25.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.268 (Preuschen 4:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-268).

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1.269Preuschen 4:47–48

ἐπίστησον δὲ εἰ μετέχουσί πως αὐτοῦ πάντες ἄνθρωποι, καθʼ ὅ λόγος ἐστί. διόπερ ζητεῖσθαι οὐκ ἔξω τῶν ζητούντων ὑπὸ τῶν εὑρεῖν αὐτὸν προαιρουμένων διδάσκει ἡμᾶς ὁ ἀπόστολος, λέγων· »Μὴ εἴπῃς »ἐν τῇ καρδίᾳ σου Τίς ἀναβήσεται εἰς τὸν; τοῦτʼ ἔστι »Χριστὸν καταγαγεῖν· ἢ Τίς καταβήσεται »ἔστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. ἀλλὰ τί λέγει ἡ γραφή; Ἐγγύς »σου τὸ ῥῆμά ἐστι σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·«

epistēson de ei metechousi pōs autou pantes anthrōpoi, kathʼ ho logos esti. dioper zēteisthai ouk exō tōn zētountōn hypo tōn heurein auton proairoumenōn didaskei hēmas ho apostolos, legōn; »Mē eipę̄s »en tę̄ kardią sou Tis anabēsetai eis ton? toutʼ esti »Christon katagagein; ē Tis katabēsetai »esti Christon ek nekrōn anagagein. alla ti legei hē graphē? Engys »sou to rhēma esti sphodra en tǭ stomati sou kai en tę̄ kardią sou;«

But consider whether all human beings share in him in some way, inasmuch as he is Word. That is why the apostle teaches us that he is sought not outside those who seek, by those who choose to find him, when he says: “Do not say in your heart, ‘Who will ascend into heaven?’, that is, to bring Christ down; or ‘Who will descend into the abyss?’, that is, to bring Christ up from the dead. But what does the Scripture say? ‘The word is very near you, in your mouth and in your heart,’”

Rom 10:6–8 (quotation, high confidence) · Deut 30:12–14 (allusion, medium confidence)

Notes and citation

Summary: All people may share in the Word, who is near them, in their mouth and heart.

The quotation is Rom 10:6–8 (quoting Deut 30:12–14). The digital text is garbled (“καρδίκᾳ”, “εἰς τὸν;”), translated by the sense of the Pauline text.

Notes on the original text

Digital text corrected (OCR: stray letter): ἐν τῇ καρδίκᾳ σου → ἐν τῇ καρδίᾳ σου.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.269 (Preuschen 4:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-269).

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1.270Preuschen 4:48

ὡς τοῦ αὐτοῦ ὄντος Χριστοῦ καὶ ῥήματος τοῦ ζητουμένου. ἀλλὰ καὶ ὅτε αὐτός φησιν ὁ κύριος· »Εἰ μὴ ἠλθον καὶ ἐλάλησα αὐτοῖς, »ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρ- »τίας αὐτῶν«, οὐκ ἄλλο νοητέον ἢ ὅτι ὁ λόγος φησίν, οἷς οὐδέπω· συμπεπλήρωται μὴ εἶναι ἁμαρτίαν, τούτους δὲ ἐνόχους αὐτῆς τυγχάνειν, οἳ ἂν μετεσχηκότες ἤδη αὐτοῦ πράττωσι παρὰ τὰς ἐννοίας τὰς ἐξ ὧν οὗτος ἐν ἡμῖν συμπληροῦται, καὶ μόνως οὕτως ἀληθὲς τὸ »Εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν.«

hōs tou autou ontos Christou kai rhēmatos tou zētoumenou. alla kai hote autos phēsin ho kyrios; »Ei mē ēlthon kai elalēsa autois, »hamartian ouk eichosan; nyn de prophasin ouk echousin peri tēs hamar- »tias autōn«, ouk allo noēteon ē hoti ho logos phēsin, hois oudepō; sympeplērōtai mē einai hamartian, toutous de enochous autēs tynchanein, hoi an meteschēkotes ēdē autou prattōsi para tas ennoias tas ex hōn houtos en hēmin symplēroutai, kai monōs houtōs alēthes to »Ei mē ēlthon kai elalēsa autois, hamartian ouk eichosan.«

since Christ and the word that is sought are the same. And also when the Lord himself says, “If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin,” nothing else must be understood than that the Word says that those in whom he has not yet been completed have no sin, but that those are liable to it who, having already shared in him, act against the notions from which he is completed in us; and only thus is it true that “If I had not come and spoken to them, they would not have sin.”

John 15:22 (quotation, high confidence)

Notes and citation

Summary: Those in whom reason is not yet developed have no sin; those who share in the Word and act against it do.

The quotation is John 15:22. The “notions” (ἔννοιαι) are the common moral concepts that form reason in a person.

Topics: Christology, Ethics

Cite (SBL): Origen, Comm. Jo. 1.270 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-270).

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1.271Preuschen 4:48

φέρε γὰρ ἐπὶ Ἰησοῦ τοῦ ὁρατοῦ, ὡς οἱ πολλοὶ οἰήσονται, τοῦτʼ ἐξεταζέσθω· πῶς δὲ ἀληθὲς τὸ μὴ ἔχειν ἁμαρτίαν τούτους, οἷς οὐκ ἐλήλθε; πάντες γὰρ οἱ πρὸ τῆς ἐπιδημίας τοῦ σωτῆρος ἔσονται ἁμαρτίας πάσης ἀπολελυμένοι, ἐπεὶ οὐκ ἐληλύθει ὁ βλεπόμενος κατὰ σάρκα Ἰησοῦς.

phere gar epi Iēsou tou horatou, hōs hoi polloi oiēsontai, toutʼ exetazesthō; pōs de alēthes to mē echein hamartian toutous, hois ouk elēlthe? pantes gar hoi pro tēs epidēmias tou sōtēros esontai hamartias pasēs apolelymenoi, epei ouk elēlythei ho blepomenos kata sarka Iēsous.

For come, let this be examined with regard to the visible Jesus, as the many will suppose: how is it true that those to whom he did not come have no sin? For all who lived before the Savior's coming will be free of every sin, since Jesus, seen according to the flesh, had not yet come.

John 15:22 (allusion, high confidence)

Notes and citation

Summary: If the saying referred to the visible Jesus, everyone before his coming would be sinless, which is absurd.

The allusion is John 15:22.

Cite (SBL): Origen, Comm. Jo. 1.271 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-271).

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1.272Preuschen 4:48

ἀλλὰ καὶ πάντες, οἷς οὐδαμῶς ἀνηγγέλη περὶ αὐτοῦ, οὐχ ἕξουσιν ἁμαρτίαν, καὶ δῆλον ὅτι οἱ μὴ ἔχοντες ἁμαρτίαν κρίσει οὐχ

alla kai pantes, hois oudamōs anēngelē peri autou, ouch hexousin hamartian, kai dēlon hoti hoi mē echontes hamartian krisei ouch

And also all to whom nothing at all was announced about him will not have sin, and clearly those who do not have sin are not subject to judgment.

Notes and citation

Summary: On that reading, all who never heard of Christ would be sinless and not subject to judgment.

The sentence ends in 1.273.

Cite (SBL): Origen, Comm. Jo. 1.272 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-272).

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1.273Preuschen 4:48

ὑπόκεινται. »λόγος« δὲ ὁ ἐν ἀνθρώποις, οὗ μετέχειν εἰρήκαμεν τὸ γένος ἡμῶν, διχῶς λέγεται, ἤτοι κατὰ τὴν συμπλήρωσιν τῶν ἐννοιῶν, ἥτις ἐν παντὶ τῷ ὑπερβεβηκότι τὸν παῖδα τυγχάνει, ὑπεξαιρουμένων τῶν τεράτων, ἢ κατὰ τὴν ἀκρότητα, ἥτις έν μόνοις τοῖς τελείοις εὑρίσκεται.

hypokeintai. »logos« de ho en anthrōpois, hou metechein eirēkamen to genos hēmōn, dichōs legetai, ētoi kata tēn symplērōsin tōn ennoiōn, hētis en panti tǭ hyperbebēkoti ton paida tynchanei, hypexairoumenōn tōn teratōn, ē kata tēn akrotēta, hētis en monois tois teleiois heurisketai.

But the “word” in human beings, in which we have said our race shares, is spoken of in two ways: either according to the completion of the notions, which occurs in everyone who has passed beyond childhood, prodigies excepted, or according to its highest point, which is found only in the perfect.

Notes and citation

Summary: Reason in humans is either the ordinary reason of adults or the perfect reason found only in the perfect.

The digital text reads τὸν παρῖδα for τὸν παῖδα (“childhood”) and repeats μένων. “Prodigies” renders τεράτων, perhaps “monstrous exceptions” (those whose reason fails to develop).

Notes on the original text

Digital text corrected (OCR: repeated word fragment; OCR: stray letter): τὸν παρῖδα → τὸν παῖδα; ὑπεξαιρουμένων μένων → ὑπεξαιρουμένων.

Cite (SBL): Origen, Comm. Jo. 1.273 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-273).

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1.274Preuschen 4:48

κατὰ μὲν οὖν τὸ πρότερον τὸ »Εἰ μὴ ἠλθον καὶ ἐλάλησα »αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν« τὰ ῥητὰ ἐκδεκτέον· κατὰ δὲ τὸ δεύτερον· »Πάντες ὅσοι πρὸ ἐμοῦ ἦλθον, κλέπται εἰσὶ καὶ λῃσταί, καὶ οὐκ »ἤκουσεν αὐτῶν τὰ πρόβατα.«

kata men oun to proteron to »Ei mē ēlthon kai elalēsa »autois, hamartian ouk eichosan; nyn de prophasin ouk echousin peri tēs hamartias autōn« ta rhēta ekdekteon; kata de to deuteron; »Pantes hosoi pro emou ēlthon, kleptai eisi kai lę̄stai, kai ouk »ēkousen autōn ta probata.«

According to the first, then, the words “If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin” must be taken; and according to the second: “All who came before me are thieves and robbers, and the sheep did not listen to them.”

John 15:22 (quotation, high confidence) · John 10:8 (quotation, high confidence)

Notes and citation

Summary: The saying about sin refers to ordinary reason, the saying about thieves and robbers to perfect reason.

The quotations are John 15:22 and John 10:8.

Cite (SBL): Origen, Comm. Jo. 1.274 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-274).

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1.275Preuschen 4:48

πρὸ γὰρ τῆς τελειώσεως τοῦ λόγου πάντα ψεκτὰ τὰ ἐν ἀνθρώποις, ἅτε ἐνδεῆ καὶ ἐλλιπῆ, οἷς τελείως οὐχ ὑπακούει τὰ ἐν ἡμῖν ἄλογα, »πρόβατα« τροπικώτερον εἰρημένα. καὶ τάχα κατὰ μὲν τὸ πρότερον »Ὁ λόγος σάρξ ἐγένετο«, κατὰ δὲ τὸ δεύτερον »Θεὸς ἦν ὁ λόγος‘.

pro gar tēs teleiōseōs tou logou panta psekta ta en anthrōpois, hate endeē kai ellipē, hois teleiōs ouch hypakouei ta en hēmin aloga, »probata« tropikōteron eirēmena. kai tacha kata men to proteron »Ho logos sarx egeneto«, kata de to deuteron »Theos ēn ho logos‘.

For before the perfecting of the word, everything in human beings is blameworthy, being deficient and lacking; the irrational elements in us, called “sheep” in a more figurative way, do not perfectly obey them. And perhaps according to the first “The Word became flesh,” and according to the second “The Word was God.”

John 1:14 (quotation, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: Before reason is perfected, human thoughts are imperfect; the incarnate Word matches the first stage, the divine Word the second.

The quotations are John 1:14 and John 1:1.

Notes on the original text

Digital text corrected (OCR: misread letter): κατὰ δὲ τὸ δυύτερον → κατὰ δὲ τὸ δεύτερον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.275 (Preuschen 4:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-275).

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1.276Preuschen 4:48–49

τούτῳ δʼ ἀκόλουθόν ἐστι ζητεῖν εἴ τι ἔστι μεταξὺ τοῦ »Ὁ λόγος σάρξ ἐγένετο« καὶ »Θεὸς ἠν ὁ λόγος‘ ἐν τοῖς ἀνθρωπίνοις ἰδεῖν, οἷον ἀναστοιχειουμένου τοῦ λόγου ἀπὸ τοῦ γεγονέναι αὐτὸν σάρκα καὶ κατὰ βραχὺ λεπτυνομένου, ἕως γένηται, ὅπερ ἦν ἐν ἀρχῇ, θεὸς λογος ὁ πρὸς τὸν πατέρα· οὗ λόγου τὴν δόξαν εἶδεν ὁ Ἰωάννης ἀληθῶς μονογενοῦς ὡς ἀπὸ πατρός.

toutǭ dʼ akolouthon esti zētein ei ti esti metaxy tou »Ho logos sarx egeneto« kai »Theos ēn ho logos‘ en tois anthrōpinois idein, hoion anastoicheioumenou tou logou apo tou gegonenai auton sarka kai kata brachy leptynomenou, heōs genētai, hoper ēn en archę̄, theos logos ho pros ton patera; hou logou tēn doxan eiden ho Iōannēs alēthōs monogenous hōs apo patros.

It follows from this to inquire whether there is something between “The Word became flesh” and “The Word was God” to be seen in human matters, as though the Word were being resolved back from having become flesh and little by little refined, until it becomes what it was in the beginning, God the Word who is with the Father; the glory of which Word John saw, truly the glory of the Only-begotten as from the Father.

John 1:14 (quotation, high confidence) · John 1:1–2 (quotation, high confidence)

Notes and citation

Summary: Origen asks whether, in the believer, the Word passes by stages from flesh back to its divine state.

The quotations and allusions are John 1:14 and John 1:1–2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.276 (Preuschen 4:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-276).

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1.277Preuschen 4:49

Δύναται δὲ καὶ ὁ λόγος >ὁ υἱὸς< εἶναι παρὰ τὸ ἀπαγγέλλειν τὰ κρύφια τοῦ πατρὸς ἐκείνου, ἀνάλογον τῷ καλουμένῳ υἱῷ »λόγῳ« »νοῦ« τυγχάνοντος. ὡς γὰρ ὁ παρʼ ἡμῖν λόγος ἄγγελός ἐστι τῶν ὑπὸ τοῦ νοῦ ὁρωμένων. οὕτως ὁ τοῦ θεοῦ λόγος, ἐγνωκὼς τὸν πατέρα, οὐδενὸς τῶν γενητῶν προσβαλεῖν αὐτῷ χωρὶς ὁδηγοῦ δυναμένου, ἀποκαλύπτει ὃν ἔγνω πατέρα.

Dynatai de kai ho logos >ho huios< einai para to apangellein ta kryphia tou patros ekeinou, analogon tǭ kaloumenǭ huiǭ »logǭ« »nou« tynchanontos. hōs gar ho parʼ hēmin logos angelos esti tōn hypo tou nou horōmenōn. houtōs ho tou theou logos, egnōkōs ton patera, oudenos tōn genētōn prosbalein autǭ chōris hodēgou dynamenou, apokalyptei hon egnō patera.

The Son can also be the Word because he announces the hidden things of that Father, by analogy with the Word, which is called Son, being the Word of the mind. For just as the word in us is a messenger of the things seen by the mind, so the Word of God, having known the Father, since none of the things that have come to be can approach him without a guide, reveals the Father whom he knew.

Matt 11:27 (echo, medium confidence)

Notes and citation

Summary: The Son is the Word because, as speech reveals the mind, he reveals the Father whom no creature can reach without him.

The clause “by analogy … mind” is confused in the digital text; translated by the evident sense.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.277 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-277).

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1.278Preuschen 4:49

»Οὐδεὶς γὰρ ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ·« καὶ καθʼ ὃ »λόγος« ἐστί, »μεγάλης« τυγχάνει »βουλῆς ἄγγελος(( ὤν, οὗ ἐγενήθη ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ«· ἐβασίλευσε γὰρ διὰ τοῦ πεπονθέναι τὸν σταυρόν. ἐν δὲ τῇ Ἀποκαλύψει ἐπὶ λευκοῦ ἵππου καθέζεσθαι λέγεται λόγος πιστὸς καὶ ἀληθινός, ὡς οἶμαι, παριστὰς τὸ σαφὲς τῆς φωνῆς, ᾡ ὀχεῖται ὁ ἡμῖν ἐπιδημῶν ἀληθείας λόγος.

»Oudeis gar egnō ton patera, ei mē ho huios kai hǭ an ho huios apokalypsę̄;« kai kathʼ ho »logos« esti, »megalēs« tynchanei »boulēs angelos(( ōn, hou egenēthē hē archē epi tou ōmou autou«; ebasileuse gar dia tou peponthenai ton stauron. en de tę̄ Apokalypsei epi leukou hippou kathezesthai legetai logos pistos kai alēthinos, hōs oimai, paristas to saphes tēs phōnēs, hǭ ocheitai ho hēmin epidēmōn alētheias logos.

“For no one has known the Father except the Son, and anyone to whom the Son reveals him.” And inasmuch as he is “Word,” he is the “Angel of great counsel,” “whose rule came to be upon his shoulder”; for he reigned by having suffered the cross. And in the Revelation “the Word, faithful and true,” is said to sit on a white horse, representing, I think, the clarity of the voice on which the Word of truth that comes to us rides.

Matt 11:27 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence) · Rev 19:11–13 (allusion, high confidence)

Notes and citation

Summary: As Word, Christ reveals the Father, is the Angel of great counsel, and rides the white horse of Revelation.

The quotations and allusions are Matt 11:27, Isa 9:6 (9:5 LXX), and Rev 19:11–13.

Notes on the original text

Digital text corrected (OCR: misread letter): ἐπὶ τοῖ· ὤμου → ἐπὶ τοῦ ὤμου.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.278 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-278).

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1.279Preuschen 4:49

οὐ τοῦ παρόντος δὲ καιροῦ δεῖξαι, ὅτι ἐπὶ τῆς φωνῆς πολλαχοῦ τῆς γραφῆς, έν ᾑ ἐστι τὰ προκείμενα, διʼ ὧν ὠφελούμεθα θείων μαθημάτων ἀκροώμενοι, κεῖται ἡ >ἵππος< προσηγορία. μόνον δὲ ἑνὸς καὶ δευτέρου ὑπομηστέον, τοῦ »Ψευδὴς »ἵππος εἰς σωτηρίαν«καὶ » Οὗτοι ἐν ἅρμασι καὶ οὗτοι ἐν ἵπποις, »ἡμεῖς δὲ ἐν ὀνόματι κυρίου θεοῦ ἡμῶν μεγαλυνθησόμεθα.«

ou tou parontos de kairou deixai, hoti epi tēs phōnēs pollachou tēs graphēs, en hę̄ esti ta prokeimena, diʼ hōn ōpheloumetha theiōn mathēmatōn akroōmenoi, keitai hē >hippos< prosēgoria. monon de henos kai deuterou hypomēsteon, tou »Pseudēs »hippos eis sōtērian«kai » Houtoi en harmasi kai houtoi en hippois, »hēmeis de en onomati kyriou theou hēmōn megalynthēsometha.«

It is not the right time now to show that in many places of Scripture the name “horse” is used of the voice, in which are the things set before us, through which, hearing divine teachings, we are benefited. We need only recall one or two: “A horse is a false hope for salvation,” and “Some in chariots and some in horses, but we will be magnified in the name of the Lord our God.”

Ps 33:17 (32:17 LXX) (quotation, high confidence) · Ps 20:7 (19:8 LXX) (quotation, high confidence)

Notes and citation

Summary: In Scripture “horse” often stands for the voice that carries God's teaching.

The quotations are Ps 33:17 (32:17 LXX) and Ps 20:7 (19:8 LXX).

Notes on the original text

Digital text corrected (OCR: final sigma inside word; OCR: misread letter): ἀφροώμενοι → ἀκροώμενοι; μεγαλυνθηςόμεθα → μεγαλυνθησόμεθα.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.279 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-279).

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1.280Preuschen 4:49

τὸ δὲ » Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν, λέγω ἐγὼ τὰ ἔργα μου »τῷ βασιλεῖ« ἐν τεσσαρακοστῷ τετάρτῳ ψαλμῷ ἀναγεγραμμένον. συνεχέστατα ὑπὸ τῶν πολλῶν φερόμενον ὡς νενοημένον, ἡμῖν οὐκ ἀβασάνιστον ἐατέον. ἔστω γὰρ τὸν πατέρα ταῦτα λέγειν.

to de » Exēreuxato hē kardia mou logon agathon, legō egō ta erga mou »tǭ basilei« en tessarakostǭ tetartǭ psalmǭ anagegrammenon. synechestata hypo tōn pollōn pheromenon hōs nenoēmenon, hēmin ouk abasaniston eateon. estō gar ton patera tauta legein.

But the words “My heart has belched forth a good word; I speak my works to the king,” recorded in the forty-fourth psalm, and very constantly cited by the many as if understood, we must not leave unexamined. For let it be granted that the Father says them.

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

Notes and citation

Summary: Origen examines the common use of Psalm 45:1 about the Father uttering the Word.

The quotation is Ps 45:1 (44:2 LXX), called by Origen the forty-fourth psalm. “Belched forth” renders ἐξηρεύξατο literally; Origen comments on the word in 1.283.

Notes on the original text

Digital text corrected (OCR: digit inside word; OCR: final sigma inside word): φερό9μενον → φερόμενον; ἀβαςάνιστον → ἀβασάνιστον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.280 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-280).

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1.281Preuschen 4:49

τίς οὖν ἡ καρδία αὐτοῦ, ἵνα ἀκολούθως τῇ καρδίᾳ »ὁ ἀγαθὸς λόγος« φανῇ; εἰ γὰρ ὁ »λόγος« οὐ δεῖται διηγήσεως, ὡς ἐκεῖνοι ὑπολαμβάνουσι, δῆλον ὅτι οὐδʼ ἡ »καρδία«· ὅπερ ἐστὶν ἀτοπώτατον, νομίζειν τὴν καρδίαν ὁμοίως τῇ ἐν τῷ ἡμετέρῳ σώματι εἶναι μέρος τοῦ θεοῦ.

tis oun hē kardia autou, hina akolouthōs tę̄ kardią »ho agathos logos« phanę̄? ei gar ho »logos« ou deitai diēgēseōs, hōs ekeinoi hypolambanousi, dēlon hoti oudʼ hē »kardia«; hoper estin atopōtaton, nomizein tēn kardian homoiōs tę̄ en tǭ hēmeterǭ sōmati einai meros tou theou.

What, then, is his heart, so that the “good word” may appear in keeping with the heart? For if the “word” needs no explanation, as they suppose, clearly neither does the “heart”; but it is most absurd to think that the heart is a part of God as in our body.

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

Notes and citation

Summary: If the “word” in the psalm is taken plainly, God's “heart” would be a bodily part, which is absurd.

Cite (SBL): Origen, Comm. Jo. 1.281 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-281).

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1.282Preuschen 4:49

ἀλλʼ ὑπομνηστέον αὐτοὺς ὅτι ὥσπερ χεὶρ καὶ βραχών καὶ δάκτυλος ὀνομάζεται θεοῦ, οὐκ ἐρειδόντων ἡμῶν τὴν διάνοιαν εἰς ψιλὴν τὴν λέξιν, ἀλλʼ ἐξεταζόντων πῶς ταῦτα ὑγιῶς ἐκλαμβάνειν καὶ ἀξίως θεοῦ δεῖ, οὕτως καὶ τὴν καρδίαν τοῦ θεοῦ τὴν νοητικὴν αὐτοῦ καὶ προθετικὴν περὶ τῶν ὅλων δύναμιν ἐκληπτέον, τὸν δὲ λόγον τῶν ἐν ἐκείνῃ τὸ ἀπαγγελτικόν.

allʼ hypomnēsteon autous hoti hōsper cheir kai brachōn kai daktylos onomazetai theou, ouk ereidontōn hēmōn tēn dianoian eis psilēn tēn lexin, allʼ exetazontōn pōs tauta hygiōs eklambanein kai axiōs theou dei, houtōs kai tēn kardian tou theou tēn noētikēn autou kai prothetikēn peri tōn holōn dynamin eklēpteon, ton de logon tōn en ekeinę̄ to apangeltikon.

But we must remind them that, just as a hand and an arm and a finger of God are named, and we do not fix our understanding on the bare expression but examine how these must be taken soundly and worthily of God, so too the heart of God must be taken as his power of thinking and of purposing concerning the universe, and the Word as that which announces what is in it.

Notes and citation

Summary: God's “heart” means his power of thought and purpose, and the Word announces it.

Notes on the original text

Digital text corrected (OCR: misread letter): ἐξεταζόντων πῶν ταῦτα → ἐξεταζόντων πῶς ταῦτα.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.282 (Preuschen 4:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-282).

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1.283Preuschen 4:49–50

τίς δὲ ἀπαγγέλλει τὴν βουλὴν τοῦ πατρὸς τοῖς τῶν γενητῶν ἀξίοις καὶ παρʼ αὐτοὺς γεγενημένος ἢ ὁ σωτήρ; τάχα δὲ καὶ οὐ μάτην τὸ »Ἐξηρεύξατος«· μυρία γὰρ ἕτερα ἐδύνατο λέγεσθαι ἀντὶ τοῦ »Ἐξηρεύξατο«· »προέβαλεν ἡ καρδία μου λόγον »ἀγαθόν«, »ἐλάλησεν ἡ καρδία μου λόγον ἀγαθόν«· ἀλλὰ μήποτε ὥσπερ πνεύματός τινος ἀποκρύφου εἰς φανερὸν πρόοδός ἐστιν ἡ ἐρυγὴ τοῦ ἐρευγομένου, οἱονεὶ διὰ τούτου ἀναπνέοντος, οὕτω τὰ τῆς ἀληθείας θεωρήματα οὐ συνέχων ὁ πατὴρ ἐρεύγεται καὶ ποιεῖ τὸν τύπον αὐτῶν ἐν τῷ λόγῳ, καὶ διὰ τοῦτο εἰκόνι καλουμένῳ τοῦ ἀοράτου θεοῦ. καὶ ταῦτα μέν, ἵνα συμπεριφερόμενοι τῇ τῶν πολλῶν ἐκδοχῇ παραδεξώμεθα ἀπὸ τοῦ πατρὸς λέγεσθαι τὸ »Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν.«

tis de apangellei tēn boulēn tou patros tois tōn genētōn axiois kai parʼ autous gegenēmenos ē ho sōtēr? tacha de kai ou matēn to »Exēreuxatos«; myria gar hetera edynato legesthai anti tou »Exēreuxato«; »proebalen hē kardia mou logon »agathon«, »elalēsen hē kardia mou logon agathon«; alla mēpote hōsper pneumatos tinos apokryphou eis phaneron proodos estin hē erygē tou ereugomenou, hoionei dia toutou anapneontos, houtō ta tēs alētheias theōrēmata ou synechōn ho patēr ereugetai kai poiei ton typon autōn en tǭ logǭ, kai dia touto eikoni kaloumenǭ tou aoratou theou. kai tauta men, hina symperipheromenoi tę̄ tōn pollōn ekdochę̄ paradexōmetha apo tou patros legesthai to »Exēreuxato hē kardia mou logon agathon.«

And who announces the Father's counsel to those of the created beings who are worthy of it, and who has come among them, but the Savior? And perhaps “belched forth” is not said without purpose; for countless other things could have been said instead of “belched forth”: “my heart put forth a good word,” “my heart spoke a good word.” But perhaps, just as a belch is the coming forth into the open of some hidden air of the one who belches, as though he breathed out through it, so the Father, not holding in the contemplations of truth, belches them forth and makes their imprint in the Word, and for this reason he is called the image of the invisible God. These things we have said so that, going along with the interpretation of the many, we may accept that “My heart has belched forth a good word” is said by the Father.

Ps 45:1 (44:2 LXX) (quotation, high confidence) · Col 1:15 (allusion, high confidence)

Notes and citation

Summary: The Father “belches forth” the Word as he breathes out the truths of his mind, making their imprint in the Son.

The quotation is Ps 45:1 (44:2 LXX); the allusion is Col 1:15.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: missing letter): ἀποκρύτου → ἀποκρύφου; τῆς ἐληθείας → τῆς ἀληθείας; διὰ τοῦτο ἐκόνι → διὰ τοῦτο εἰκόνι.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.283 (Preuschen 4:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-283).

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1.284Preuschen 4:50

Οὐ πάντη δὲ αὐτοῖς παραχωρητέον ὡς ὁμολογουμένως ταῦτα ἀπαγγέλλοντος τοῦ θεοῦ. διὰ τί γὰρ οὐχὶ ὁ προφήτης ἔσται λέγων, πληρωθεὶς τοῦ πνεύματος καὶ προφερόμενος λόγον ἀγαθὸν περὶ προφητείας τῆς περὶ Χριστοῦ, συνέχειν αὐτὸν οὐ δυνάμενος, τὸ »Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν, λέγω ἐγὼ τὰ ἔργα μου τῷ »βασιλεῖ· ἡ γλῶσςά μου κάλαμος γραμματέως ὀξυγράφου· ὡραῖος »κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων«· εἶτα πρὸς αὐτὸν τὸν χριστόν· »Ἐξεχύθη ἡ χάρις ἐν χείλεςί σου«;

Ou pantē de autois parachōrēteon hōs homologoumenōs tauta apangellontos tou theou. dia ti gar ouchi ho prophētēs estai legōn, plērōtheis tou pneumatos kai propheromenos logon agathon peri prophēteias tēs peri Christou, synechein auton ou dynamenos, to »Exēreuxato hē kardia mou logon agathon, legō egō ta erga mou tǭ »basilei; hē glōssa mou kalamos grammateōs oxygraphou; hōraios »kallei para tous huious tōn anthrōpōn«; eita pros auton ton christon; »Exechythē hē charis en cheilesi sou«?

But we must not concede to them entirely, as if it were agreed that God announces these things. For why should it not be the prophet who says, filled with the Spirit and bringing forth a good word about the prophecy concerning Christ, unable to hold it in, “My heart has belched forth a good word; I speak my works to the king; my tongue is the pen of a swift scribe. You are beautiful beyond the sons of men”; and then to Christ himself: “Grace has been poured out on your lips”?

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

Notes and citation

Summary: The speaker of Psalm 45:1 may be the prophet, not the Father.

The quotations are Ps 45:1–2 (44:2–3 LXX).

Notes on the original text

Digital text corrected (OCR: missing letter): λόγον ἀγθόν → λόγον ἀγαθόν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.284 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-284).

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1.285Preuschen 4:50

πῶς γάρ, εἰ ὁ πατὴρ ταῦτʼ ἔλεγεν, ἐπεφέρετο τῷ »Ἐξεχύθη ἡ χάρις ἐν χείλεσί σου « τὸ »Διὰ τοῦτο εὐλόγηςέ σε ὁ θεὸς εἰς τὸν αἰῶνα« καὶ μετʼ ὀλίγα «Διὰ »τοῦτο ἔχρισέ σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς »μετόχους σου«;

pōs gar, ei ho patēr tautʼ elegen, epephereto tǭ »Exechythē hē charis en cheilesi sou « to »Dia touto eulogēse se ho theos eis ton aiōna« kai metʼ oliga «Dia »touto echrise se ho theos, ho theos sou, elaion agalliaseōs para tous »metochous sou«?

For how, if the Father were saying these things, would “Therefore God has blessed you for ever” follow “Grace has been poured out on your lips,” and shortly after, “Therefore God, your God, has anointed you with the oil of gladness beyond your partners”?

Ps 45:2 (44:3 LXX) (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence)

Notes and citation

Summary: The psalm speaks of God in the third person, so the Father cannot be the speaker.

The quotations are Ps 45:2 and 45:7 (44:3, 8 LXX).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.285 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-285).

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1.286Preuschen 4:50

ἀνθυπενέγκοι δέ τις βουλόμενος ἐκ τοῦ πατρὸς τὰ ἐν τῷ ψαλμῷ ἀπαγγέλλεσθαι τὸ »Ἄκουσον, θύγατερ, καὶ ἴδε καὶ »κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ »πατρός σου«· οὐ γὰρ ὁ προφήτης πρὸς τὴν ἐκκληςίαν ἐρεῖ τὸ »Ἄκουσον, θύγατερ«.

anthypenenkoi de tis boulomenos ek tou patros ta en tǭ psalmǭ apangellesthai to »Akouson, thygater, kai ide kai »klinon to ous sou, kai epilathou tou laou sou kai tou oikou tou »patros sou«; ou gar ho prophētēs pros tēn ekklēsian erei to »Akouson, thygater«.

But someone who wishes the things in the psalm to be announced by the Father might object with “Hear, daughter, and see, and incline your ear, and forget your people and your father's house”; for the prophet will not say “Hear, daughter” to the church.

Ps 45:10 (44:11 LXX) (quotation, high confidence)

Notes and citation

Summary: An objector might argue that only the Father could address the church as “daughter.”

The quotation is Ps 45:10 (44:11 LXX).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.286 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-286).

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1.287Preuschen 4:50

οὐ χαλεπὸν δὲ δεῖξαι καὶ ἀπὸ ἑτέρων ψαλμῶν, ὅτι προσώπων γίνονται ἐπὶ πλεῖον ἐναλλαγαί, ὥστε καὶ ἐνθάδε δύνασθαι ἀπὸ τοῦ »Ἄκουσον, θύγατερ« τὸν πατέρα λέγειν.

ou chalepon de deixai kai apo heterōn psalmōn, hoti prosōpōn ginontai epi pleion enallagai, hōste kai enthade dynasthai apo tou »Akouson, thygater« ton patera legein.

But it is not hard to show from other psalms too that there are frequent changes of speaker, so that here too it can be the Father who speaks from “Hear, daughter” onward.

Ps 45:10 (44:11 LXX) (allusion, high confidence)

Notes and citation

Summary: Psalms often change speaker, so the Father may speak only from verse 10.

The allusion is Ps 45:10 (44:11 LXX).

Notes on the original text

Digital text corrected (OCR: final sigma inside word): προςσώπων → προσώπων.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.287 (Preuschen 4:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-287).

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1.288Preuschen 4:50–51

παραθετέον δὴ εἰς τὴν περὶ τοῦ λόγου ἐξέτασιν καὶ τὸ »Τῷ λόγῳ τοῦ κυρίου οἱ »οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι αὐτοῦ πᾶσα ἡ δύναμις »αὐτῶν«· ἅπερ τινὲς ἡγοῦνται ἐπὶ τοῦ σωτῆρος καὶ τοῦ ἁγίου τάσσεσθαι πνεύματος, δυνάμενα δηλοῦν τὸ λόγῳ θεοῦ τοὺς οὐρανοὺς ἐστερεῶσθαι, ὡς εἰ λέγοιμεν λόγῳ ἀρχιτεκτονικῷ τὴν οἰκίαν καὶ λόγῳ ναυπηγικῷ τὴν ναῦν γεγονέναι, οὕτως οὖν λόγῳ θεοῦ τοὺς οὐρανούς, θειοτέρου τυγχάνοντας σώματος καὶ διὰ τοῦτο καλουμένου στερεοῦ, οὐκ ἔχοντος τὸ ἐπιπολὺ ῥευστὸν καὶ εὐδιάλυτον τῶν λοιπῶν καὶ κατωτέρων, ἐστερεῶσθαι καὶ διὰ τὸ διάφορον ἐσχηκέναι ἐξαιρέτως τῷ θείῳ λόγῳ.

paratheteon dē eis tēn peri tou logou exetasin kai to »Tǭ logǭ tou kyriou hoi »ouranoi estereōthēsan, kai tǭ pneumati autou pasa hē dynamis »autōn«; haper tines hēgountai epi tou sōtēros kai tou hagiou tassesthai pneumatos, dynamena dēloun to logǭ theou tous ouranous estereōsthai, hōs ei legoimen logǭ architektonikǭ tēn oikian kai logǭ naupēgikǭ tēn naun gegonenai, houtōs oun logǭ theou tous ouranous, theioterou tynchanontas sōmatos kai dia touto kaloumenou stereou, ouk echontos to epipoly rheuston kai eudialyton tōn loipōn kai katōterōn, estereōsthai kai dia to diaphoron eschēkenai exairetōs tǭ theiǭ logǭ.

We must also set beside the examination of the Word the text “By the word of the Lord the heavens were made firm, and by the spirit of his mouth all their power.” Some think this refers to the Savior and the Holy Spirit, though it can mean that the heavens were made firm by the word of God, as if we were to say that a house came to be by the principle of architecture and a ship by the principle of shipbuilding. So, then, the heavens, being of a more divine body and for this reason called firm, not having the very fluid and easily dissolved character of the other and lower things, were made firm by the word of God, and because of this difference they had it in a special way from the divine Word.

Ps 33:6 (32:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 33:6 may refer to the Son and Spirit, or simply to God's word as the principle by which the heavens were made firm.

The quotation is Ps 33:6 (32:6 LXX). Origen plays on λόγος as “word” and as “principle” (of an art); “firm” renders στερεός, as in στερέωμα (“firmament”).

Notes on the original text

Digital text corrected (OCR: missing letters): »οὐρανοὶ ἐστεώθησαν → »οὐρανοὶ ἐστερεώθησαν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.288 (Preuschen 4:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-288).

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1.289Preuschen 4:51

Ἐπεὶ οὖν πρόκειται τὸ »Ἐν ἀρχῇ ἦν ὁ λόγος« σαφῶς ἰδεῖν, »ἀρχὴ« δὲ μετὰ μαρτυριῶν τῶν ἐκ τῶν παροιμιῶν ἀποδέδοται εἰρῆσθαι ἡ σοφία, καὶ ἔστι προεπινοουμένη ἡ σοφία τοῦ αὐτὴν ἀπαγγέλλοντος λόγου, νοητέον τὸν λόγον ἐν τῇ ἀρχῇ, τοῦτʼ ἔστι τῇ σοφίᾳ, ἀεὶ εἶναι· ὄντα δὲ ἐν τῇ σοφίᾳ, καλουμένῃ »ἀρχῇ«, μὴ κωλύεσθαι εἶναι »πρὸς τὸν θεόν«, καὶ αὐτὸν θεὸν τυγχάνοντα, καὶ οὐ γυμνῶς εἶναι αὐτὸν »πρὸς τὸν θεόν«, ἀλλὰ ὄντα »ἐν τῇ ἀρχῇ«, τῇ σοφίᾳ, εἶναι »πρὸς τὸν θεόν«.

Epei oun prokeitai to »En archę̄ ēn ho logos« saphōs idein, »archē« de meta martyriōn tōn ek tōn paroimiōn apodedotai eirēsthai hē sophia, kai esti proepinooumenē hē sophia tou autēn apangellontos logou, noēteon ton logon en tę̄ archę̄, toutʼ esti tę̄ sophią, aei einai; onta de en tę̄ sophią, kaloumenę̄ »archę̄«, mē kōlyesthai einai »pros ton theon«, kai auton theon tynchanonta, kai ou gymnōs einai auton »pros ton theon«, alla onta »en tę̄ archę̄«, tę̄ sophią, einai »pros ton theon«.

Since, then, the task set before us is to see clearly “In the beginning was the Word,” and “beginning” has been shown, with testimonies from Proverbs, to be said of wisdom, and wisdom is conceived before the Word that announces it, we must understand that the Word is always in the beginning, that is, in wisdom; and that, being in wisdom, which is called “beginning,” he is not prevented from being “with God,” being himself God; and that he is not simply “with God,” but, being “in the beginning,” in wisdom, he is “with God.”

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

Notes and citation

Summary: The Word is always “in the beginning,” that is, in Wisdom, and so is with God and is God.

The quotations are John 1:1; the reference back is to Prov 8:22 (see 1.222).

Notes on the original text

Digital text corrected (OCR: misread letter): θεὸν γυγχάνοντα → θεὸν τυγχάνοντα.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.289 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-289).

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1.290Preuschen 4:51

ἐπιφέρει γοῦν καί φησιν· »Οὗτος ἦν ἐν ἀρχῇ »πρὸς τὸν θεόν«· ἐδύνατο γὰρ εἰρηκέναι· »Οὑτος ἠν πρὸς τὸν θεόν·« ἀλλʼ ὥσπερ »ἦν ἐν ἀρχῇ«, οὕτως καὶ »πρὸς τὸν θεὸν« »ἐν ἀρχῇ ἦν«, καὶ »πάντα διʼ αὐτοῦ ἐγένετο« ὄντος »ἐν τῇ ἀρχῇ«· »πάντα« γὰρ »ἐν σοφίᾳ« ὁ θεὸς κατὰ τὸν Δαβὶδ ἐποίησε.

epipherei goun kai phēsin; »Houtos ēn en archę̄ »pros ton theon«; edynato gar eirēkenai; »Houtos ēn pros ton theon;« allʼ hōsper »ēn en archę̄«, houtōs kai »pros ton theon« »en archę̄ ēn«, kai »panta diʼ autou egeneto« ontos »en tę̄ archę̄«; »panta« gar »en sophią« ho theos kata ton Dabid epoiēse.

At any rate he adds and says, “He was in the beginning with God.” For he could have said, “He was with God”; but just as he “was in the beginning,” so too he “was in the beginning” “with God”; and “all things came to be through him,” who was “in the beginning”; for according to David God made “all things” “in wisdom.”

John 1:2–3 (quotation, high confidence) · Ps 104:24 (103:24 LXX) (quotation, high confidence)

Notes and citation

Summary: John says the Word was “in the beginning with God,” because all things were made through him in wisdom.

The quotations are John 1:2–3 and Ps 104:24 (103:24 LXX).

Notes on the original text

Digital text corrected (OCR: missing letter): »πάντα διʼ αὐτοῦ ἐγέντο« → »πάντα διʼ αὐτοῦ ἐγένετο«.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 1.290 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-290).

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1.291Preuschen 4:51

καὶ ἔτι εἰς τὸ παραδέξασθαι τὸν λόγον ἰδίαν περιγραφὴν ἔχοντα, οἷον τυγχάνοντα ζῆν καθʼ ἑαυτόν, λεκτέον καὶ περὶ δυνάμεων, οὐ μόνον δυνάμεως· »Τάδε »γὰρ λέγει κύριος τῶν δυνάμεων« πολλαχοῦ κεῖται, λογικῶν τινων θείων ζῴων δυνάμεων ὀνομαζομένων, ὧν ἡ ἀνωτέρω καὶ κρείττων Χριστὸς ἦν, οὐ μόνον »σοφία θεοῦ« ἀλλὰ καὶ »δύναμις« προσαγορευόμενος.

kai eti eis to paradexasthai ton logon idian perigraphēn echonta, hoion tynchanonta zēn kathʼ heauton, lekteon kai peri dynameōn, ou monon dynameōs; »Tade »gar legei kyrios tōn dynameōn« pollachou keitai, logikōn tinōn theiōn zǭōn dynameōn onomazomenōn, hōn hē anōterō kai kreittōn Christos ēn, ou monon »sophia theou« alla kai »dynamis« prosagoreuomenos.

And further, so that we may accept that the Word has his own circumscription, as living in his own right, we must speak also of powers, not only of one power. For “Thus says the Lord of powers” occurs in many places, certain divine rational living beings being called powers, of which Christ was the highest and best, being called not only “wisdom of God” but also “power.”

Zech 1:3 (allusion, low confidence) · 1 Cor 1:24 (allusion, high confidence)

Notes and citation

Summary: Scripture speaks of many rational “powers,” and Christ is the highest, which shows that the Word is a distinct living being.

The allusions are the frequent LXX phrase “Lord of powers” (e.g. Zech 1:3; Hebrew “Lord of hosts”) and 1 Cor 1:24. “His own circumscription” means his own distinct existence.

Notes on the original text

Digital text corrected (OCR: misread letter): »Τίδε »γὰρ λέγει → »Τάδε »γὰρ λέγει.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.291 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-291).

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1.292Preuschen 4:51

ὥσπερ οὖν δυνάμεις θεοῦ πλείονές εἰσιν, ὧν ἑκάστη κατὰ περιγραφή, ὧν διαφέρει ὁ σωτήρ, οὕτως καὶ »λόγος« — εἰ καὶ ὁ παρʼ ἡμῖν οὐκ ἔστι κατὰ περιγραφὴν ἐκτὸς ἡμῶν – νοηθήσεται ὁ χριστὸς διὰ τὰ προεξητασμένα, »ἐν ἀρχῇ«, τῇ σοφίᾳ, τὴν ὑπόστασιν ἔχων. ταῦτα ἡμῖν ἐπὶ τοῦ παρόντος ἀρκέσει εἰς τὸ »Ἐν ἀρχῇ ἦν »ὁ λόγος.«

hōsper oun dynameis theou pleiones eisin, hōn hekastē kata perigraphē, hōn diapherei ho sōtēr, houtōs kai »logos« — ei kai ho parʼ hēmin ouk esti kata perigraphēn ektos hēmōn – noēthēsetai ho christos dia ta proexētasmena, »en archę̄«, tę̄ sophią, tēn hypostasin echōn. tauta hēmin epi tou parontos arkesei eis to »En archę̄ ēn »ho logos.«

Just as, then, there are many powers of God, each existing with its own circumscription, among which the Savior excels, so also Christ will be understood as “Word”, even though the word in us does not exist with a circumscription outside us, because of what has been examined before, having his subsistence “in the beginning,” in wisdom. This will suffice us for the present on “In the beginning was the Word.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: Christ is the Word as a distinct subsisting being in Wisdom, unlike the word in us.

The quotation is John 1:1. “Subsistence” renders ὑπόστασις. End of Book 1.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.292 (Preuschen 4:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-1-292).

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Chapter 2

2.1Preuschen 4:52

1. Καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. Αὐτάρκως κατὰ τὴν παροῦσαν δύναμιν, ἱερὲ ἀδελφὲ Ἀμβρόσιε καὶ κατὰ τὸ εὐαγγέλιον μεμορφωμένε, ἐν τοῖς πρὸ τούτων καιλαβόντες τί ἐστιν εὐαγγέλιον καὶ τίς ἡ ἀρχή, ἐν ᾗ ἦν ὁ λόγος, τίς τε ὁ λόγος ὁ ἐν ἀρχῇ, ἀκολούθως νῦν ἐπισκοποῦμεν πῶς »ὁ λόγος ἦν »πρὸς τὸν θεόν«.

1. Kai ho logos ēn pros ton theon, kai theos ēn ho logos. Autarkōs kata tēn parousan dynamin, hiere adelphe Ambrosie kai kata to euangelion memorphōmene, en tois pro toutōn kailabontes ti estin euangelion kai tis hē archē, en hę̄ ēn ho logos, tis te ho logos ho en archę̄, akolouthōs nyn episkopoumen pōs »ho logos ēn »pros ton theon«.

John 1:1: “And the Word was with God, and the Word was God.” Having grasped sufficiently, as far as our present ability allows, holy brother Ambrose, you who have been formed according to the Gospel, in the preceding discussion what the Gospel is and what the beginning is in which the Word was, and who the Word in the beginning is, we now, in due order, examine how “the Word was with God.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: Book 2 opens: having treated “In the beginning was the Word,” Origen turns to “the Word was with God.”

The lemma is John 1:1. Ambrose was Origen's patron, who commissioned the commentary. The digital text reads καιλαβόντες (probably for καταλαβόντες, “having grasped”).

Notes on the original text

Digital text corrected (OCR: wrong breathing): ἐν ᾗ ἦν ὀ λόγος → ἐν ᾗ ἦν ὁ λόγος.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.1 (Preuschen 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-1).

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2.2Preuschen 4:52

χρήσιμον τοίνυν συναγαγεῖν εἰς τοῦτο λόγον ἀναγεγραμμένον γεγονέναι πρός τινας, οἷον »Λόγος κυρίου, ὃς ἐγενήθη »πρὸς Ὠσηέ, τὸν τοῦ Βεηρεί« καὶ »Ὁ λόγος ὁ γενόμενος πρὸς »Ἡσαΐαν, υἱὸν Ἀμώς, περὶ τῆς Ἰουδαίας καὶ περὶ Ἱερουσαλήμ« καὶ »Ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν περὶ τῆς ἀβροχίας«·

chrēsimon toinyn synagagein eis touto logon anagegrammenon gegonenai pros tinas, hoion »Logos kyriou, hos egenēthē »pros Ōsēe, ton tou Beērei« kai »Ho logos ho genomenos pros »Hēsaïan, huion Amōs, peri tēs Ioudaias kai peri Hierousalēm« kai »Ho logos ho genomenos pros Hieremian peri tēs abrochias«;

It is useful, then, to gather for this purpose the word that is recorded as having come to certain people, such as “The word of the Lord which came to Hosea, the son of Beeri,” and “The word that came to Isaiah, son of Amoz, concerning Judea and concerning Jerusalem,” and “The word that came to Jeremiah concerning the drought.”

Hos 1:1 (quotation, high confidence) · Isa 2:1 (quotation, high confidence) · Jer 14:1 (quotation, high confidence)

Notes and citation

Summary: Origen gathers texts where the word of the Lord “came to” the prophets.

The quotations are Hos 1:1, Isa 2:1, and Jer 14:1 LXX.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.2 (Preuschen 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-2).

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2.3Preuschen 4:52

πῶς οὖν »λόγος κυρίου« ἐγενήθη πρὸς Ὠσηέ, καὶ ὁ λόγος ἐστὶν ὁ γενόμενος πρὸς Ἡσαΐαν, υἱὸν Ἀμώς, καὶ πάλιν »ὁ λόγος πρὸς Ἱερεμίαν περὶ »τῆς ἀβροχίας«, ἐπισκοπητέον, ἵνʼ ὡς παρακείμενον εὑρεθῆναι δυνηθῇ, πῶς »ὁ λόγος ἦν πρὸς τὸν θεόν«.

pōs oun »logos kyriou« egenēthē pros Ōsēe, kai ho logos estin ho genomenos pros Hēsaïan, huion Amōs, kai palin »ho logos pros Hieremian peri »tēs abrochias«, episkopēteon, hinʼ hōs parakeimenon heurethēnai dynēthę̄, pōs »ho logos ēn pros ton theon«.

We must examine, then, how “the word of the Lord” came to Hosea, and the word is that which came to Isaiah, son of Amoz, and again “the word to Jeremiah concerning the drought,” so that by comparison it may be found how “the Word was with God.”

Hos 1:1 (allusion, high confidence) · Jer 14:1 (allusion, high confidence) · John 1:1 (quotation, high confidence)

Notes and citation

Summary: Comparing how the word came to the prophets helps explain how the Word was with God.

The allusions are Hos 1:1, Isa 2:1, Jer 14:1, and John 1:1.

Cite (SBL): Origen, Comm. Jo. 2.3 (Preuschen 4:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-226/#p-2-3).

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