Commentary on the Gospel of John 10.102–10.164

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 63 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 10

10.102Preuschen 4:188

ἤτοι δὲ διὰ τὰς ἐπὶ τοῖς ἁμαρτήμασιν ἡμῶν μετανοίας τὴν κατὰ θεὸν λύπην λυπούμενοι, μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἡμῖν ἐργαζομένην, ἐπὶ πικρίδων ἐσθίομεν τὰ κρέα τοῦ ἀμνοῦ καὶ τὰ ἄζυμα, ἢ διὰ τὰς βασάνους ζητοῦντες καὶ τρεφόμενοι ἀπὸ τῶν εὑρισκομένων τῆς ἀληθείας θεωρημάτων.

ētoi de dia tas epi tois hamartēmasin hēmōn metanoias tēn kata theon lypēn lypoumenoi, metanoian eis sōtērian ametamelēton hēmin ergazomenēn, epi pikridōn esthiomen ta krea tou amnou kai ta azyma, ē dia tas basanous zētountes kai trephomenoi apo tōn heuriskomenōn tēs alētheias theōrēmatōn.

Either, grieving with godly grief through repentance for our sins, a grief that produces for us a repentance to salvation without regret, we eat the flesh of the lamb and the unleavened bread with bitter herbs; or [we do so] seeking through trials, and being nourished by the contemplations of truth that we find.

2 Cor 7:10 (allusion, high confidence)

Notes and citation

Summary: The bitter herbs are godly grief in repentance, or the hardships of seeking truth.

The allusion is 2 Cor 7:10.

Notes on the original text

Digital text corrected (misread letter in the digital text; stray accent in the digital text): ἤτοι δὲ διὲ τὰς → ἤτοι δὲ διὰ τὰς; λυπόύμενοι → λυπούμενοι.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.102 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-102).

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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.

10.103Preuschen 4:188

Οὐκ ὠμὴν οὖν βρωτέον τὴν σάρκα τοῦ ἀμνοῦ, ὥσπερ ποιοῦσιν οἱ τῆς λέξεως δοῦλοι τρόπον ἀλόγων ζῴων καὶ ἀποτεθηριωμένων, πρὸς τοὺς ἀληθῶς λογικοὺς διὰ τοῦ συνιέναι βούλεσθαι τὰ πνευματικὰ λόγου, μεταλαμβάνοντες θηρίων ἀπηγριωμένων.

Ouk ōmēn oun brōteon tēn sarka tou amnou, hōsper poiousin hoi tēs lexeōs douloi tropon alogōn zǭōn kai apotethēriōmenōn, pros tous alēthōs logikous dia tou synienai boulesthai ta pneumatika logou, metalambanontes thēriōn apēgriōmenōn.

The flesh of the lamb must not, then, be eaten raw, as those who are slaves of the letter do, in the manner of irrational and bestial animals, partaking like savage beasts, in contrast to those truly rational through wishing to understand the spiritual things of the Word.

Notes and citation

Summary: Eating the lamb raw is reading Scripture only literally, like beasts.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.103 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-103).

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10.104Preuschen 4:188

φιλοτιμητέον δὲ τώ εἰς ἔψησιν μεταλαμβάνοντι τὸ ὠμὸν τῆς γραφῆς μὴ ἐπὶ τὸ πλαδαρώτερον καὶ ὑδαρέστερον καὶ ἐκλελυμένον μεταλαμβάνειν τὰ γεγραμμένα, ὅπερ ποιοῦσιν οἱ »κνηθόμενοι τὴν ἀκοὴν καὶ ἀπὸ μὲν τῆς ἀληθείας« ἀποστρέφοντες αὐτήν, ἐπὶ δὲ τὸ ἀνειμένον καὶ ὑδαρέστερον τῆς πολιτείας μεταλαμβάνοντες τὰς κατʼ αὐτοὺς ἀναγωγάς.

philotimēteon de tō eis epsēsin metalambanonti to ōmon tēs graphēs mē epi to pladarōteron kai hydaresteron kai eklelymenon metalambanein ta gegrammena, hoper poiousin hoi »knēthomenoi tēn akoēn kai apo men tēs alētheias« apostrephontes autēn, epi de to aneimenon kai hydaresteron tēs politeias metalambanontes tas katʼ autous anagōgas.

And one who changes the rawness of Scripture by boiling must take care not to change what is written into something flabby, watery, and slack, as do those who, “having itching ears,” turn them away “from the truth,” and change their own interpretations toward what is relaxed and watery in conduct.

2 Tim 4:3–4 (allusion, high confidence)

Notes and citation

Summary: Boiling the lamb is watering Scripture down into lax, comfortable interpretations.

The allusion is 2 Tim 4:3–4.

Topics: Scripture and canon, Ethics

Cite (SBL): Origen, Comm. Jo. 10.104 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-104).

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10.105Preuschen 4:188–189

ἡμεῖς δὲ τῷ ζέοντι πνεύματι, καὶ τοῖς διδομένοις ὑπὸ θεοῦ διαπύροις λόγοις, ὁποίους Ἱερεμίας εἰλήφει ἀπὸ τοῦ λέγοντος πρὸς αὐτόν· »Ἰδοὺ »δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου πῦρ«, ὀπτὰ ποιήσωμεν τὰ κρέα τοῦ ἀμνοῦ, ὥστε τοὺς μεταλαμβάνοντας αὐτῶν λέγειν, Χριστοῦ έν ἡμῖν λαλοῦντος, ὅτι »Ἡ καρδία ἡμῶν καιομένη ἦν ἐν τῇ ὁδῷ, »ὡς διήνοιγεν ἡμῖν τὰς γραφάς«. † εἰς δὲ τὸ τοιοῦτον ἡμᾶς ζητῆσαι πυρὶ ὀπτῆσαι δὲ ἤξει † τὰ τοῦ ἀμνοῦ κρέα, παραθετέον τὴν ὁμολογίαν οὗ ἐπεπόνθει ἐπὶ τοῖς λόγοις τοῦ θεοῦ πάθους Ἱερεμίας λέγων· »Καὶ ἐγένετο ὡς πῦρ καιόμενον, φλέγον έν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν καὶ οὐ δύναμαι φέρειν‘.

hēmeis de tǭ zeonti pneumati, kai tois didomenois hypo theou diapyrois logois, hopoious Hieremias eilēphei apo tou legontos pros auton; »Idou »dedōka tous logous mou eis to stoma sou pyr«, opta poiēsōmen ta krea tou amnou, hōste tous metalambanontas autōn legein, Christou en hēmin lalountos, hoti »Hē kardia hēmōn kaiomenē ēn en tę̄ hodǭ, »hōs diēnoigen hēmin tas graphas«. † eis de to toiouton hēmas zētēsai pyri optēsai de ēxei † ta tou amnou krea, paratheteon tēn homologian hou epeponthei epi tois logois tou theou pathous Hieremias legōn; »Kai egeneto hōs pyr kaiomenon, phlegon en tois osteois mou, kai pareimai pantothen kai ou dynamai pherein‘.

But let us, with fervent spirit and with the fiery words given by God, such as Jeremiah had received from the one who said to him, “Behold, I have put my words in your mouth as fire,” roast the flesh of the lamb, so that those who partake of it may say, Christ speaking in us, “Our heart was burning on the way as he opened the Scriptures to us.” … To show how we must seek to roast with fire the flesh of the lamb, we must set out the confession of what Jeremiah had suffered at the words of God, saying, “And it became like a burning fire, flaming in my bones, and I am weakened on all sides and cannot bear it.”

Textual problem in this passage: see the notes.

Rom 12:11 (allusion, medium confidence) · Jer 5:14 (quotation, high confidence) · Luke 24:32 (quotation, high confidence) · Jer 20:9 (quotation, high confidence)

Notes and citation

Summary: The lamb must be roasted with the fire of the Spirit, as Jeremiah's words burned in him and the disciples' hearts burned on the road to Emmaus.

The text is corrupt between the daggers. The quotations are Jer 5:14 (with Jer 1:9), Luke 24:32, and Jer 20:9; the allusion is Rom 12:11.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.105 (Preuschen 4:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-105).

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10.106Preuschen 4:189

ἀρκτέον ἐν τῷ ἐσθίειν ἀπὸ τῆς κεφαλῆς, τουτέστιν τῶν κορυφαιοτάτων καὶ ἀρχικῶν δογμάτων περὶ τῶν ἐπουρανίων, καὶ καταληκτέον ἐπὶ τοὺς πόδας, τὰ ἔσχατα τῶν μαθημάτων τὰ ζητοῦντα περὶ τῆς τελευταίας ἐν τοῖς οὐσιν φύσεως, ἤτοι τῶν ὑλικωτέρων ἢ τῶν καταχθονίων ἢ τῶν πονηρῶν πνευμάτων καὶ ἀκαθάρτων δαιμονίων.

arkteon en tǭ esthiein apo tēs kephalēs, toutestin tōn koryphaiotatōn kai archikōn dogmatōn peri tōn epouraniōn, kai katalēkteon epi tous podas, ta eschata tōn mathēmatōn ta zētounta peri tēs teleutaias en tois ousin physeōs, ētoi tōn hylikōterōn ē tōn katachthoniōn ē tōn ponērōn pneumatōn kai akathartōn daimoniōn.

In eating we must begin from the head, that is, from the highest and first doctrines about heavenly things, and end at the feet, the last of the teachings, which inquire into the lowest nature among beings: either the more material things, or those under the earth, or the evil spirits and unclean demons.

Exod 12:9 (allusion, high confidence)

Notes and citation

Summary: One eats from head to feet: from the highest doctrines down to teachings about matter, the underworld, and demons.

The allusion is Exod 12:9.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated word in the digital text): ἀρκτέον ἀρκτέον → ἀρκτέον; ἀρχικῶν δουμάτων → ἀρχικῶν δογμάτων.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.106 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-106).

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10.107Preuschen 4:189

ὁ γὰρ περὶ αὐτῶν λόγος, ἕτερος ὢν αὐτῶν, ἐναποκείμενος τοῖς μυστηρίοις τῆς γραφῆς δύναται τροπικώτερον »πόδες« ὠνομάσθαι τοῦ ἀμνοῦ. καὶ τῶν ἐνδοσθίων δὲ καὶ ἐσωτερικῶν καὶ ἀποκεκρυμμένων οὐκ ἀφεκτέον· ὡς ἑνὶ δὲ σώματι τῇ πάσῃ προσελθετέον γραφῇ, καὶ τὰς ἐν τῇ ἁρμονίᾳ τῆς πάσης συνθέσεως αὐτῆς εὐτονωτάτας καὶ στερροτάτας συνοχὰς οὐ συντριπτέον οὐδὲ διακοπτέον, ὅπερ πεποιήκασιν οἱ τὴν ἑνότητα τοῦ ἐν πάσαις ταῖς γραφαῖς πνεύματος τὸ ὅσον ἐπʼ αὐτοῖς συντρίβοντες.

ho gar peri autōn logos, heteros ōn autōn, enapokeimenos tois mystēriois tēs graphēs dynatai tropikōteron »podes« ōnomasthai tou amnou. kai tōn endosthiōn de kai esōterikōn kai apokekrymmenōn ouk aphekteon; hōs heni de sōmati tę̄ pasę̄ proseltheteon graphę̄, kai tas en tę̄ harmonią tēs pasēs syntheseōs autēs eutonōtatas kai sterrotatas synochas ou syntripteon oude diakopteon, hoper pepoiēkasin hoi tēn henotēta tou en pasais tais graphais pneumatos to hoson epʼ autois syntribontes.

For the account about them, being other than they, stored in the mysteries of Scripture, can figuratively be called the “feet” of the lamb. And we must not abstain from the entrails, the inward and hidden things; but we must approach the whole Scripture as one body, and not break or cut the strongest and firmest joints in the harmony of its whole composition, as those have done who, as far as lies in them, break the unity of the Spirit that is in all the Scriptures.

Exod 12:46 (allusion, high confidence)

Notes and citation

Summary: Scripture must be taken whole, inner meanings included, without breaking its unity, as heretics do.

The allusion is Exod 12:9, 46.

Notes on the original text

Digital text corrected (stray letter in the digital text): τῇ ἑπάσῃ → τῇ πάσῃ.

Topics: Scripture and canon, Heresy

Cite (SBL): Origen, Comm. Jo. 10.107 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-107).

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10.108Preuschen 4:189

αὕτη μέντοι γε ἡ ἀπὸ τοῦ ἀμνοῦ προειρημένη προφητεία τὴν νύκτα μόνην ἡμᾶς τρεφέτω τοῦ ἐν τῷ βίῳ σκότους· ἕως γὰρ τῆς ἀνατολῆς τῆς ἡμέρας τῶν μετὰ τὸν βίον τοῦτον οὐδὲν καταλειπτέον ἔσται ἡμῖν τῆς ἐπὶ τοῦ παρόντος μόνου χρησίμου ἡμῖν οὕτω τροφῆς.

hautē mentoi ge hē apo tou amnou proeirēmenē prophēteia tēn nykta monēn hēmas trephetō tou en tǭ biǭ skotous; heōs gar tēs anatolēs tēs hēmeras tōn meta ton bion touton ouden kataleipteon estai hēmin tēs epi tou parontos monou chrēsimou hēmin houtō trophēs.

This prophecy spoken from the lamb, however, should nourish us only during the night of darkness in this life; for until the dawning of the day after this life nothing of this food, useful to us only for the present, is to be left over.

Exod 12:10 (allusion, high confidence)

Notes and citation

Summary: This food serves only for the night of this life; none of it is to be kept for the day that follows.

The allusion is Exod 12:10.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.108 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-108).

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10.109Preuschen 4:189

παρελθούσης γὰρ τῆς νυκτὸς καὶ ἐπελθούσης τῆς μετὰ ταῦτα ἡμέρας, τὸν μηδαμῶς ἀπὸ τῶν παλαιοτέρων καὶ κάτωθεν ζυμούντων ἄζυμον ἔχοντες ἄρτον φαγόμεθα, χρήσιμον ἡμῖν ἐσόμενον, ἕως δοθῇ τὸ μετὰ τὸν ἄζυμον μάννα, ἡ ἀγγελικὴ καὶ μὴ ἀνθρωπίνη τροφή. ἑκάστῳ τοίνυν ἡμῶν θυέσθω τὸ πρόβατον ἐν παντὶ οἴκῳ πατριᾶς ἡμῶν, καὶ δυνατὸν ἔστω τόνδε μέν τινα παρανομεῖν μὴ θύοντα τὸ πρόβατον, τόνδε > πᾶσαν φυλάττειν τὴν ἐντολὴν θύοντα καὶ περιέψοντα καὶ ὀστέον αὐτοῦ μὴ συντρίβοντα.

parelthousēs gar tēs nyktos kai epelthousēs tēs meta tauta hēmeras, ton mēdamōs apo tōn palaioterōn kai katōthen zymountōn azymon echontes arton phagometha, chrēsimon hēmin esomenon, heōs dothę̄ to meta ton azymon manna, hē angelikē kai mē anthrōpinē trophē. hekastǭ toinyn hēmōn thyesthō to probaton en panti oikǭ patrias hēmōn, kai dynaton estō tonde men tina paranomein mē thyonta to probaton, tonde > pasan phylattein tēn entolēn thyonta kai periepsonta kai osteon autou mē syntribonta.

For when the night has passed and the following day has come, we shall eat unleavened bread, with no leaven at all from older things and from below, which will be useful to us until the manna after the unleavened bread is given, the food of angels and not of human beings. Let the sheep, then, be sacrificed for each of us in every house of our fathers; and let it be possible that one person transgresses by not sacrificing the sheep, while another keeps the whole commandment, sacrificing it, roasting it, and not breaking a bone of it.

Exod 12:18 (allusion, medium confidence) · Exod 16:15 (allusion, high confidence) · Ps 78:25 (77:25 LXX) (allusion, high confidence) · Exod 12:3 (allusion, high confidence)

Notes and citation

Summary: After this life comes the unleavened bread and then the angels' manna; each of us must sacrifice the lamb rightly.

The allusions are Exod 12:3, 18, 46, Exod 16:15, and Ps 78:25 (77:25 LXX).

Notes on the original text

Digital text corrected (stray letter in the digital text): θυέσθω Ι τὸ πρόβατον → θυέσθω τὸ πρόβατον.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.109 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-109).

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10.110Preuschen 4:189

καὶ οὕτως ὡς ἐν βραχέσι, συμφώνως τῇ ἀποστολικῇ ἐκδοχῇ καὶ τῷ ἐν τῷ εὐαγγελίῳ ἀμνῷ ἀποδιδόσθω τὸ τυθὲν πάσχα Χριστός. οὐ γὰρ νομιστέον τὰ ἱστορικὰ ἱστορικῶν εἶναι τύπους καὶ τὰ σωματικὰ σωματικῶν, ἀλλὰ τὰ σωματικὰ πνευματικῶν καὶ τά ἱστορικὰ νοητῶν.

kai houtōs hōs en brachesi, symphōnōs tę̄ apostolikę̄ ekdochę̄ kai tǭ en tǭ euangeliǭ amnǭ apodidosthō to tythen pascha Christos. ou gar nomisteon ta historika historikōn einai typous kai ta sōmatika sōmatikōn, alla ta sōmatika pneumatikōn kai ta historika noētōn.

And thus, briefly, in agreement with the apostle's interpretation and with the lamb in the Gospel, let the sacrificed Passover be explained as Christ. For we must not think that historical things are types of historical things and bodily of bodily, but bodily things of spiritual and historical of intelligible.

1 Cor 5:7 (allusion, high confidence) · John 1:29 (allusion, high confidence)

Notes and citation

Summary: The Passover signifies Christ; historical things are types of spiritual realities.

The allusions are 1 Cor 5:7 and John 1:29.

Notes on the original text

Digital text corrected (misread letters in the digital text): ἐκόοχῇ → ἐκδοχῇ.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.110 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-110).

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10.111Preuschen 4:189

ἀναβῆναι τῷ λόγῳ καὶ ἐπὶ τὸ τρίτον πάσχα ἐπιτελεσθησόμενον ἐν μυριάσιν ἀγγέλων πανηγύρει τελειοτάτῃ καὶ μακαριωτάτῃ ἐξόδῳ, νῦν οὐκ ἔστιν ἀναγκαῖον, καὶ τούτων ἐπιπλεῖον καὶ περισσότερον παρʼ ὅ ἀπῄτει τὸ ἀνάγνωσμα εἰρημένων ἡμῖν.

anabēnai tǭ logǭ kai epi to triton pascha epitelesthēsomenon en myriasin angelōn panēgyrei teleiotatę̄ kai makariōtatę̄ exodǭ, nyn ouk estin anankaion, kai toutōn epipleion kai perissoteron parʼ ho apę̄tei to anagnōsma eirēmenōn hēmin.

To ascend in the argument also to the third Passover, which will be kept in the festal gathering of myriads of angels, in a most perfect and most blessed exodus, is not now necessary, especially since we have said more about these things, and at greater length, than the reading required.

Heb 12:22 (allusion, high confidence)

Notes and citation

Summary: A third, heavenly Passover among the angels need not be discussed now.

The allusion is Heb 12:22.

Notes on the original text

Digital text corrected (misread letters and stray bracket in the digital text): ἐπι]τελειοτήτῃ κοὶ → τελειοτάτῃ καὶ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.111 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-111).

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10.112Preuschen 4:189

Οὐκ ἀζήτητον δὲ οὐδὲ ἐατέον πῶς Μὺς ἦν τὸ πάσχα »τῶν Ἰουδαίων«, ὅτε ἦν ὁ κύριος ἅμα τῇ μητρὶ καὶ τοῖς ἀδελφοῖς καὶ τοῖς μαθηταῖς ἐν τῇ Καφαρναούμ.

Ouk azētēton de oude eateon pōs Mys ēn to pascha »tōn Ioudaiōn«, hote ēn ho kyrios hama tę̄ mētri kai tois adelphois kai tois mathētais en tę̄ Kapharnaoum.

But we must not leave uninvestigated how the Passover “of the Jews” was near when the Lord was in Capernaum with his mother, his brothers, and his disciples.

John 2:12–13 (allusion, high confidence)

Notes and citation

Summary: Why was the Jews' Passover near when Jesus was in Capernaum?

The allusions are John 2:12–13.

Cite (SBL): Origen, Comm. Jo. 10.112 (Preuschen 4:189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-112).

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10.113Preuschen 4:189–190

ἐν μὲν οὖν τῷ κατὰ Ματ- θαῖον, ἀφεθεὶς ὑπὸ τοῦ διαβόλου, τῶν ἀγγέλων προσελθόντων καὶ διακονούντων αὐτῷ, ἀκούσας Ἰωάννην παραδεδόσθαι »ἀνεχώρησεν εἰς »τὴν Γαλιλαίαν, καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς »Καφαρναούμ«. ἔπειτα ἀρξάμενος κηρύσσειν καὶ ἐκλεξάμενος τοὺς τέσσαρας ἁλιεῖς ἀποστόλους, διδάξας τε ἐν ταῖς συναγωγαῖς ὅλης τῆς Γαλιλαίας καὶ θεραπεύσας τοὺς προσενεχθέντας αὐτῷ ἀνέρχεται εἰς τὸ ὄρος καὶ λέγει τοὺς μακαρισμοὺς καὶ τὰ ἐχόμενα αὐτῶν· τελέσας δὲ ἐκείνην τὴν διδασκαλίαν, καταβὰς ἐκ τοῦ ὄρους ἐσέρχεταί εἰς Καφαρναοὺμ δεύτερον, κἀκεῖθεν δὲ ἐμβὰς εἰς πλοῖον περᾷ εἰς τὴν χώραν τῶν Γεργεσηνῶν· παρακληθείς τε μεταβῆναι ἀπὸ τῶν ὁρίων αὐτῶν, »ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἠλθεν εἰς τὴν ἰδίαν πόλιν«. ἔνθα θεραπείας ἐπιτελέσας τινὰς »περιῆγεν τὰς πόλεις πάσας καὶ τὰς »κώμας, διδάσκων έν ταῖς συναγωγαῖς αὐτῶν«·

en men oun tǭ kata Mat- thaion, aphetheis hypo tou diabolou, tōn angelōn proselthontōn kai diakonountōn autǭ, akousas Iōannēn paradedosthai »anechōrēsen eis »tēn Galilaian, kai katalipōn tēn Nazara elthōn katǭkēsen eis »Kapharnaoum«. epeita arxamenos kēryssein kai eklexamenos tous tessaras halieis apostolous, didaxas te en tais synagōgais holēs tēs Galilaias kai therapeusas tous prosenechthentas autǭ anerchetai eis to oros kai legei tous makarismous kai ta echomena autōn; telesas de ekeinēn tēn didaskalian, katabas ek tou orous eserchetai eis Kapharnaoum deuteron, kakeithen de embas eis ploion perą eis tēn chōran tōn Gergesēnōn; paraklētheis te metabēnai apo tōn horiōn autōn, »embas eis ploion dieperasen kai ēlthen eis tēn idian polin«. entha therapeias epitelesas tinas »periēgen tas poleis pasas kai tas »kōmas, didaskōn en tais synagōgais autōn«;

In Matthew, after he was left by the devil and the angels came and ministered to him, hearing that John had been handed over “he withdrew into Galilee, and leaving Nazareth he came and settled in Capernaum.” Then, having begun to preach and having chosen the four fishermen as apostles, having taught in the synagogues of all Galilee and healed those brought to him, he goes up on the mountain and speaks the beatitudes and what follows them. Having finished that teaching, he comes down from the mountain and enters Capernaum a second time, and from there, embarking in a boat, he crosses to the country of the Gergesenes; and, being asked to leave their borders, “getting into a boat he crossed over and came to his own city.” There, having performed some healings, “he went about all the cities and villages, teaching in their synagogues.”

Matt 4:11–13 (quotation, high confidence) · Matt 5:1 (allusion, high confidence) · Matt 8:5 (allusion, high confidence) · Matt 8:28 (allusion, high confidence) · Matt 9:1 (quotation, high confidence) · Matt 9:35 (quotation, high confidence)

Notes and citation

Summary: Matthew's sequence of Jesus' movements in and around Capernaum has no mention of a Passover.

The quotations and allusions are Matt 4:11–13, 18–25, 5:1–8:5, 8:28–34, 9:1, and 9:35.

Notes on the original text

Digital text corrected (stray letter in the digital text): ὅπλης τῆς Γαλιλαίας → ὅλης τῆς Γαλιλαίας.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.113 (Preuschen 4:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-113).

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10.114Preuschen 4:190

καὶ ἄλλα δὲ πλεῖστα μετὰ ταῦτα γίνεται πρὶν ἐπισημειώσασθαι τὸν Ματθαῖον τὸν τοῦ πάσχα καιρόν. καὶ παρὰ τοῖς λοιποῖς δὲ εὐαγγελισταῖς μετὰ τὴν ἐν τῇ Καφαρναοὺμ διατριβὴν οὐχ εὑρίσκεται ἐγγὺς τὸ πάσχα εἶναι λεγόμενον.

kai alla de pleista meta tauta ginetai prin episēmeiōsasthai ton Matthaion ton tou pascha kairon. kai para tois loipois de euangelistais meta tēn en tę̄ Kapharnaoum diatribēn ouch heurisketai engys to pascha einai legomenon.

And very many other things happen after this before Matthew notes the time of the Passover. And in the other evangelists, after the stay in Capernaum, the Passover is not found said to be near.

Notes and citation

Summary: No other Gospel says the Passover was near after Jesus' stay in Capernaum.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.114 (Preuschen 4:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-114).

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10.115Preuschen 4:190

σῶσαι τὸ βούλημα τῶν ἀνδρῶν ἔστιν ἐννοήσαντα περὶ τῆς Καφαρναοὺμ εἰρημένα ἡμῖν ἐν τοῖς πρὸ τούτω ν. † ἐνδιατριβὴ πλησίον τυγχάνει τοῦ τῶν Ἰουδαίων πάσχα, ὀλίγῳ βελτιουμένη παρʼ αὐτὸ καὶ κρείττων αὐτοῦ τυγχάνουσα, καὶ μάλιστα ἐπεὶ ἐν τώ πάσχα τῶν Ἰουδαίων εὑρίσκονται ἐν τῷ ἱερῷ οἱ πωλοῦντες τοὺς βόας καὶ τὰ πρόβατα καὶ τὰς περιστεράς· διʼ οὓς ἔτι μᾶλλον πρόκειται μὴ τοῦ κυρίου ἀλλὰ τῶν Ἰουδαίων εἶναι τὸ πάσχα· ὡς γαρ ο οἶκος του πατρος γέγονεν οἰκὸς ἐμπορίου παρα τοῖς μη αγιαζουσιν αὐτόν, οὕτω καὶ τὸ πάσχα κυρίου ἀνθρώπινον καὶ Ἰουδαϊκὸν πάσχα παρὰ τοῖς ταπεινότερον καὶ σωματικώτερον αὐτὸ ἐκδεξαμένοις.

sōsai to boulēma tōn andrōn estin ennoēsanta peri tēs Kapharnaoum eirēmena hēmin en tois pro toutō n. † endiatribē plēsion tynchanei tou tōn Ioudaiōn pascha, oligǭ beltioumenē parʼ auto kai kreittōn autou tynchanousa, kai malista epei en tō pascha tōn Ioudaiōn heuriskontai en tǭ hierǭ hoi pōlountes tous boas kai ta probata kai tas peristeras; diʼ hous eti mallon prokeitai mē tou kyriou alla tōn Ioudaiōn einai to pascha; hōs gar o oikos tou patros gegonen oikos emporiou para tois mē agiazousin auton, houtō kai to pascha kyriou anthrōpinon kai Ioudaïkon pascha para tois tapeinoteron kai sōmatikōteron auto ekdexamenois.

One can preserve the intention of these men by considering what we said earlier about Capernaum. … the stay is near to the Passover of the Jews, being a little better than it and superior to it; and especially since at the Passover of the Jews those selling oxen, sheep, and doves are found in the temple, on whose account it is all the more fitting that the Passover be not the Lord's but the Jews'. For as the house of the Father became a house of trade among those who did not sanctify it, so also the Lord's Passover becomes a human and Jewish Passover among those who understood it in a lower and more bodily way.

Textual problem in this passage: see the notes.

John 2:13–16 (allusion, high confidence)

Notes and citation

Summary: Capernaum's stay is near the Jews' Passover, which is “of the Jews” because traders defiled the temple, making the Lord's feast merely human.

The text is corrupt at the dagger. The allusions are John 2:13–16.

Notes on the original text

Digital text corrected (repeated word in the digital text): αὐτὸ αὐτὸ ἐκδεξαμένοις → αὐτὸ ἐκδεξαμένοις.

Cite (SBL): Origen, Comm. Jo. 10.115 (Preuschen 4:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-115).

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10.116Preuschen 4:190

εὐκαιρότερον δὲ έν ἄλλοις ἔσται ἰδεῖν καὶ τὰ περὶ τοῦ χρόνου τοῦ πάσχα, περὶ τὴν ἐαρινὴν ἰσημερίαν γινομένου, καὶ εἴ τι ἔντερον ἀπαιτεῖ τὸ πρόβλημα ἐπεξεργάσασθαι.

eukairoteron de en allois estai idein kai ta peri tou chronou tou pascha, peri tēn earinēn isēmerian ginomenou, kai ei ti enteron apaitei to problēma epexergasasthai.

It will be more timely elsewhere to consider also what concerns the time of the Passover, which falls around the spring equinox, and whether the problem requires anything further to be worked out.

Notes and citation

Summary: The Passover's timing near the spring equinox is left for another place.

Cite (SBL): Origen, Comm. Jo. 10.116 (Preuschen 4:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-116).

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10.117Preuschen 4:190–191

Ὁ μέντοι γε Ἡρακλέων· Αὕτη, φησίν, ἡ μεγάλη ἑορτὴ τοῦ γὰρ πάθους τοῦ σωτῆρος τύπος ἦν, ὅτε οὐ μόνον ἀνῃρεῖτο τὸ πρόβατον, ἀλλὰ καὶ ἀνάπαυσιν παρεῖχεν ἐσθιόμενον, καὶ θυόμενον μὲν τὸ πάθος τοῦ τὸ ἐν κόσμῳ ἐσήμαινεν, ἐσθιόμενον δὲ τὴν ἀνάπαυσιν τὴν ἐν γάμω.

Ho mentoi ge Hērakleōn; Hautē, phēsin, hē megalē heortē tou gar pathous tou sōtēros typos ēn, hote ou monon anę̄reito to probaton, alla kai anapausin pareichen esthiomenon, kai thyomenon men to pathos tou to en kosmǭ esēmainen, esthiomenon de tēn anapausin tēn en gamō.

Heracleon, however, says: “This is the great feast; for it was a type of the Savior's passion, when the sheep was not only killed but, being eaten, also provided rest; being sacrificed it signified the passion of the [Savior] in the world, and being eaten, the rest in the marriage.”

Notes and citation

Summary: Heracleon says the Passover lamb, killed and eaten, signified the Savior's passion in the world and the rest of the heavenly marriage.

Heracleon's words are quoted; the "marriage" is the Valentinian image of final union in the divine realm. The digital text is defective at "of the [Savior]".

Notes on the original text

Digital text corrected (repeated word in the digital text): φησίν φησίν → φησίν.

Extrabiblical texts: Heracleon (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.117 (Preuschen 4:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-117).

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10.118Preuschen 4:191

παρεθέμεθα δὲ αὐτοῦ τὴν λέξιν, τὸ ὡς ἐν τηλικούτοις ἐναστρέφειν τὸν ἄνδρα παρερριμμένως καὶ ὑδαρῶς μετὰ μηδενὸς κατασκευαστικοῦ θεωρήσαντες μᾶλλον αὐτοῦ καταφρονησωμεν. Καὶ ἀνέβη Ἱεροσόλυμα Ἰησοῦς, καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, καὶ ποιήσας φραγέλλιον ἐκ σχοινίων ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπίζας ἀνέστρεψεν, καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν· Ἇρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πάτρός μου οἶκον ἐμπορίου. τότε ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν· Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με.

parethemetha de autou tēn lexin, to hōs en tēlikoutois enastrephein ton andra parerrimmenōs kai hydarōs meta mēdenos kataskeuastikou theōrēsantes mallon autou kataphronēsōmen. Kai anebē Hierosolyma Iēsous, kai heuren en tǭ hierǭ tous pōlountas boas kai probata kai peristeras kai tous kermatistas kathēmenous, kai poiēsas phragellion ek schoiniōn exebalen ek tou hierou ta te probata kai tous boas, kai tōn kollybistōn execheen ta kermata kai tas trapizas anestrepsen, kai tois tas peristeras pōlousin eipen; Harate tauta enteuthen, mē poieite ton oikon tou patros mou oikon emporiou. tote emnēsthēsan hoi mathētai autou hoti gegrammenon estin; Ho zēlos tou oikou sou kataphagetai me.

We have set out his words so that, seeing the man handle such great matters carelessly and weakly, with nothing to support them, we may rather despise him. [John 2:14–17:] “And Jesus went up to Jerusalem, and found in the temple those selling oxen and sheep and doves, and the money-changers sitting there; and having made a whip of cords, he drove out of the temple both the sheep and the oxen, and poured out the coins of the money-changers and overturned their tables; and to those selling doves he said, Take these things away from here; do not make my Father's house a house of trade. Then his disciples remembered that it is written, Zeal for your house will consume me.”

John 2:13–17 (quotation, high confidence) · Ps 69:9 (68:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Origen dismisses Heracleon's comment as careless; the next lemma is the cleansing of the temple, John 2:14–17.

The quotation is John 2:13–17, citing Ps 69:9 (68:10 LXX). Verse numbers leaked into the digital text have been removed.

Notes on the original text

Digital text corrected (editor's apparatus (verse number) leaked into the digital text; editor's apparatus leaked into the digital text; repeated word in the digital text): τὴν λέξιν, λέξιν, → τὴν λέξιν,; II, 14-17 Καὶ → Καὶ; καθημένους, 15 καὶ → καθημένους, καὶ; ἀνέστρεψεν, 16 καὶ → ἀνέστρεψεν, καὶ; ἐμΠορίου. 17 τότε → ἐμπορίου. τότε.

Extrabiblical texts: Heracleon (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.118 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-118).

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10.119Preuschen 4:191

. Σημειωτέον ὅτι ὁ μὲν Ἰωάννης δεύτερον ἔργον τοῦ Ἰησοῦ ἀναγράφει τὸ περὶ τῶν ἐν τῷ ἱερῷ εὑρεθέντων ὑπʼ αὐτοῦ πωλούντων βόας καὶ πρόβατα καὶ περιστεράς, οἱ δὲ λοιποὶ σχεδὸν πρὸς τῷ τέλει ἐπὶ τῆς κατὰ τὸ πάθος οἰκονομίας τὸ παραπλήσιον ποιοῦσιν· ὁ μὲν Ματθαῖος οὕτως·

. Sēmeiōteon hoti ho men Iōannēs deuteron ergon tou Iēsou anagraphei to peri tōn en tǭ hierǭ heurethentōn hypʼ autou pōlountōn boas kai probata kai peristeras, hoi de loipoi schedon pros tǭ telei epi tēs kata to pathos oikonomias to paraplēsion poiousin; ho men Matthaios houtōs;

It must be noted that John records as Jesus' second work the episode of those he found in the temple selling oxen, sheep, and doves, whereas the others place something similar almost at the end, at the dispensation of the passion. Matthew thus:

Notes and citation

Summary: John puts the temple cleansing at the start of Jesus' ministry; the others put a similar event near the end.

Notes on the original text

Digital text corrected (misread letter in the digital text): σχεθὸν → σχεδὸν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.119 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-119).

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10.120Preuschen 4:191

»Καὶ εἰσελθόντος αὐτοῦ εἰς Ἱε »ροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα· Τίς ἐστιν οὗτος; οἱ δὲ » ὄχλοι ἔλεγον· Οὗτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναςαρὲτ τῆς »Γαλιλαίας. καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλλε πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας »τῶν κολλυβιστῶν κατέστρεψε καὶ τὰς καθέδρας τῶν πωλούντων τὰς »περιστεράς. καὶ λέγει αὐτοῖς· Γέγραπται· Ὁ οἶκός μου οἶκος προσ »ευχῇς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν«. ὁ δὲ Μάρκος· »Καὶ ὲ́ρχονται εἰς Ἱεροσόλυμα.

»Kai eiselthontos autou eis Hie »rosolyma eseisthē pasa hē polis legousa; Tis estin houtos? hoi de » ochloi elegon; Houtos estin ho prophētēs Iēsous, ho apo Nasaret tēs »Galilaias. kai eisēlthen Iēsous eis to hieron kai exeballe pantas tous pōlountas kai agorazontas en tǭ hierǭ, kai tas trapezas »tōn kollybistōn katestrepse kai tas kathedras tōn pōlountōn tas »peristeras. kai legei autois; Gegraptai; Ho oikos mou oikos pros »euchę̄s klēthēsetai, hymeis de auton poieite spēlaion lę̄stōn«. ho de Markos; »Kai erchontai eis Hierosolyma.

“And when he entered Jerusalem, the whole city was stirred, saying, Who is this? And the crowds said, This is the prophet Jesus, from Nazareth of Galilee. And Jesus entered the temple and drove out all who sold and bought in the temple, and overturned the tables of the money-changers and the seats of those who sold doves. And he says to them, It is written, My house shall be called a house of prayer, but you make it a den of robbers.” And Mark: “And they come to Jerusalem.

Matt 21:10–13 (quotation, high confidence) · Mark 11:15 (quotation, high confidence)

Notes and citation

Summary: Matthew's account of Jesus cleansing the temple after his entry into Jerusalem.

The quotations are Matt 21:10–13 and Mark 11:15.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.120 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-120).

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10.121Preuschen 4:191

καὶ εἰσελθὼν εἰς τὸ ἱερὸν »ἤρξατο ἐκβαλεῖν τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ »τὰς τραπέζας τῶν κολλυβιστῶν ἀνέστρεψεν καὶ τὰς καθέδρας τῶν »πωλούντων τὰς περιστεράς, καὶ οὐκ ἤφιεν ἕνα τις διενέγκῃ σκεῦος »διὰ τοῦ ἱεροῦ· καὶ ἐδίδασκε καὶ ελεγεν αὐτοῖς· Οὐ γέγραπται ὅτι Ὁ »οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν;

kai eiselthōn eis to hieron »ērxato ekbalein tous pōlountas kai agorazontas en tǭ hierǭ, kai »tas trapezas tōn kollybistōn anestrepsen kai tas kathedras tōn »pōlountōn tas peristeras, kai ouk ēphien hena tis dienenkę̄ skeuos »dia tou hierou; kai edidaske kai elegen autois; Ou gegraptai hoti Ho »oikos mou oikos proseuchēs klēthēsetai pasin tois ethnesin?

And entering the temple he began to drive out those who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold doves, and he would not allow anyone to carry a vessel through the temple. And he taught and said to them, Is it not written, My house shall be called a house of prayer for all the nations?

Mark 11:15–17 (quotation, high confidence)

Notes and citation

Summary: Mark's account of the temple cleansing.

The quotation is Mark 11:15–17.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.121 (Preuschen 4:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-121).

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10.122Preuschen 4:191–192

ὑμεῖς δὲ »πεποιήκατε αὐτὸν σπήλαιον λῃστῶν( ὁ δὲ Λουκᾶς· Καὶ ὡς ἤγγι »σεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ αὐτήν, λέγων ὅτι Εἰ ἔγνως ἐν τῇ » ἡμέρᾳ ταύτῃ καὶ σὺ τὰ πρὸς εἰρήνην· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλ. »μῶν σου. ὅτι ἤξουσιν ἡμέραι ἐπὶ σὲ καὶ περικυκλώσουσιν καὶ σε πάντοθεν, καὶ ἐδαφιοῦσί σε καὶ τὰ τέκνα σου, καὶ οὐκ ἀφή- »σουσι λίθον ἐπὶ λίθον ἐν σοί, ἀνθʼ ὡν οὐκ ἔγνως τὸν καιρὸν τῆς »ἐπισκοπῆς σου. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς »πωλοῦντας λέγων αὐτοῖς· Γέγραπται· Καὶ ἔσται ὁ οἰκος μου οἶκος προσευχῆς, ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν«.

hymeis de »pepoiēkate auton spēlaion lę̄stōn( ho de Loukas; Kai hōs ēngi »sen, idōn tēn polin eklausen epʼ autēn, legōn hoti Ei egnōs en tę̄ » hēmerą tautę̄ kai sy ta pros eirēnēn; nyn de ekrybē apo ophthal. »mōn sou. hoti ēxousin hēmerai epi se kai perikyklōsousin kai se pantothen, kai edaphiousi se kai ta tekna sou, kai ouk aphē- »sousi lithon epi lithon en soi, anthʼ hōn ouk egnōs ton kairon tēs »episkopēs sou. kai eiselthōn eis to hieron ērxato ekballein tous »pōlountas legōn autois; Gegraptai; Kai estai ho oikos mou oikos proseuchēs, hymeis de epoiēsate auton spēlaion lę̄stōn«.

But you have made it a den of robbers.” And Luke: “And when he drew near and saw the city, he wept over it, saying, If you had known on this day, even you, the things that make for peace! But now they are hidden from your eyes. For the days will come upon you when [your enemies] will encircle you and hem you in on every side, and dash you and your children to the ground, and they will not leave one stone upon another in you, because you did not know the time of your visitation. And entering the temple he began to drive out those who sold, saying to them, It is written, And my house shall be a house of prayer, but you have made it a den of robbers.”

Mark 11:17 (quotation, high confidence) · Luke 19:41–46 (quotation, high confidence)

Notes and citation

Summary: Luke's account: Jesus weeps over Jerusalem, then cleanses the temple.

The quotations are Mark 11:17 and Luke 19:41–46.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.122 (Preuschen 4:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-122).

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10.123Preuschen 4:192

Ἔτι δὲ καὶ τοῦτο παρατηρητέον ὅτι τοῖς εἰρημένοις παρὰ τοῖς τρισὶν ἐπὶ τῇ εἰς Ἱεροσόλυμα ἀνόδῳ τοῦ κυρίου, καθʼ ἥν ταῦτα πεποίηκεν ἐν τῷ ἱερῷ, τὰ παραπλήσια ἀνέγραψεν ὁ Ἰωάννης μετὰ πολλὰ γεγονέναι τὰ ἑτέραν αὐτοῦ παρὰ <ταύ>την ἐπιδημίαν τοῖς Ἱεροσολύμοις.

Eti de kai touto paratērēteon hoti tois eirēmenois para tois trisin epi tę̄ eis Hierosolyma anodǭ tou kyriou, kathʼ hēn tauta pepoiēken en tǭ hierǭ, ta paraplēsia anegrapsen ho Iōannēs meta polla gegonenai ta heteran autou para <tau>tēn epidēmian tois Hierosolymois.

This too must be observed: John recorded things similar to what the three say about the Lord's going up to Jerusalem, during which he did these things in the temple, as happening many events earlier, in another visit of his to Jerusalem besides that one.

Notes and citation

Summary: John places a similar cleansing during a different, earlier visit to Jerusalem.

The syllables in angle brackets are the modern editor's supplement.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.123 (Preuschen 4:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-123).

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10.124Preuschen 4:192

οὕτω δὲ κατανοητέον τὰ εἰρημένα, κοὶ πρῶτόν γε τὰ Ματθαίῳ λεγόμενα· »Καὶ ὅτε ἤγγισαν εἰς Ἱεροσόλυμα καὶ ἠλθεν εἰς » Βηθσφαγῆ πρὸς τὸ ὅρος τῶν ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλεν δύο μαθητάς, λέγων αὐτοῖς· Πορεύεσθε εἰς τὴν κόμην τὴν κατέναντι »ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετʼ αὐτῆς· »λύσαντες ἀγάγετέ μοι. καὶ ἐάν τις ὑμῖν εἴπῃ· Τί † ποιεῖτε; ἐρεῖτε ὅτι Ὁ »κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστέλλει αὐτούς. τοῦτο δὲ »γέγονεν ἕνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος· Εἴπατε »τῇ θυγατρὶ Σιών· Ἰδοὺ ὁ βασιλεύς σου ἔρχεται πραΰς καὶ ἐπιβεβηκὼς »ἐπὶ ὄνον καὶ πῶλον ὑποζυγίου. πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς προσέταξεν αὐτοῖς ὁ Ἰησοῦς, ἤγαγον τὴν ὄνον καὶ τὸν πῶλον καὶ ἐπέθηκαν ἐπʼ αὐτῶν τὰ ἱμάτια αὐτῶν, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ »ὁδῷ. * * * οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ ἀκολουθοῦντες ἔχρα- »ξαν· Ὡσαννὰ τῷ υἱῷ Δαβίδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυ- »ρίου· Ὡσαννὰ έν τοῖς ὐψίστοις«.

houtō de katanoēteon ta eirēmena, koi prōton ge ta Matthaiǭ legomena; »Kai hote ēngisan eis Hierosolyma kai ēlthen eis » Bēthsphagē pros to horos tōn elaiōn, tote Iēsous apesteilen dyo mathētas, legōn autois; Poreuesthe eis tēn komēn tēn katenanti »hymōn, kai eutheōs heurēsete onon dedemenēn kai pōlon metʼ autēs; »lysantes agagete moi. kai ean tis hymin eipę̄; Ti † poieite? ereite hoti Ho »kyrios autōn chreian echei; euthys de apostellei autous. touto de »gegonen hena plērōthę̄ to rhēthen dia tou prophētou legontos; Eipate »tę̄ thygatri Siōn; Idou ho basileus sou erchetai praÿs kai epibebēkōs »epi onon kai pōlon hypozygiou. poreuthentes de hoi mathētai kai poiēsantes kathōs prosetaxen autois ho Iēsous, ēgagon tēn onon kai ton pōlon kai epethēkan epʼ autōn ta himatia autōn, kai epekathisen epanō autōn. ho de pleistos ochlos estrōsan heautōn ta himatia en tę̄ »hodǭ. * * * hoi de ochloi hoi proagontes auton kai akolouthountes echra- »xan; Hōsanna tǭ huiǭ Dabid, eulogēmenos ho erchomenos en onomati ky- »riou; Hōsanna en tois ypsistois«.

The passages must be considered thus, and first what Matthew says: “And when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, Go into the village opposite you, and at once you will find a donkey tied and a colt with her; untie them and bring them to me. And if anyone says anything to you, you shall say, The Lord has need of them, and he will send them at once. This took place to fulfill what was spoken by the prophet, saying, Say to the daughter of Zion, Behold, your king comes to you, gentle and mounted on a donkey and on a colt, the foal of a beast of burden. The disciples went and did as Jesus had directed them; they brought the donkey and the colt and put their garments on them, and he sat on them. And most of the crowd spread their own garments on the road … And the crowds that went before him and that followed cried out, Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”

Textual problem in this passage: see the notes.

Matt 21:1–9 (quotation, high confidence) · Zech 9:9 (quotation, high confidence) · Ps 118:26 (117:26 LXX) (quotation, high confidence)

Notes and citation

Summary: Matthew's account of the entry into Jerusalem on a donkey and colt.

The quotation is Matt 21:1–9, citing Zech 9:9 and Ps 118:26 (117:26 LXX); a few words are lost in the digital text ("…").

Notes on the original text

Digital text corrected (stray letter in the digital text): ἔρχεταιδ πραΰς → ἔρχεται πραΰς.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.124 (Preuschen 4:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-124).

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10.125Preuschen 4:192

ἑξῆς δὲ τούτων έστίν· »Καὶ εἰσελ- »θόντος αὐτοῦ εἰς Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις«· ἅτινα παρεθέμεθα ἐν τοῖς πρὸ τούτων.

hexēs de toutōn estin; »Kai eisel- »thontos autou eis Hierosolyma eseisthē pasa hē polis«; hatina parethemetha en tois pro toutōn.

Next after these comes: “And when he entered Jerusalem, the whole city was stirred”; which we set out earlier.

Matt 21:10 (quotation, high confidence)

Notes and citation

Summary: Then follows the passage already quoted.

The quotation is Matt 21:10.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἑξῆς δὲδ τούτων → ἑξῆς δὲ τούτων.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.125 (Preuschen 4:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-125).

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10.126Preuschen 4:192–193

δεύτερα δὲ τὰ Μάρκου· Καὶ ὅτε ἐγγί »ζουσιν εἰς Ἱεροσόλυμα εἰς Βηθφαγῆ καὶ Βηθανίαν πρὸς τὸ ὄρος τῶν »ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς Ὑπά »γετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι »εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον, ἐφʼ ὃν ὐδεὶς οὔπω ἀνθρώπων ἐκά »θισδεν· λύσατε αὐτὸν καὶ φέρετε. καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο; εἴπατε ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ εὐθὺς αὐτὸν ἀπο- »στέλλει ὧδε. καὶ ἀπῆλθον καὶ εὑρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. καί τινες τῶν ἐκεῖ ἐστῶ- »των ἔλεγον αὐτοῖςʼ Τί ποιεῖτε λύοντες τὸν πῶλον; οἱ δὲ εἶπαν αὐ »τοῖς καθὼς εἶπεν Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. καὶ φέρουσι τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν. » ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν ἔστρωσαν εἰς τὴν ὀδόν. καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον· Ὡσαννá· εὐλογη »μένος ὁ ἐρχόμενος ἐν όνόματι κυρίου· εὐλογημένη ἡ ἐρχομένη ἡ] βα- »σιλεία τοῦ πατρὸς ἡμῶν Δαβίδ· ὡσαννὰ ἐν τοῖς ὑφίστοις. »εἰσῆλθεν εἰς Ἱεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα »ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα. καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν‘. εἶτα μετὰ τὴν τῆς ξηραινομένης συκῆς οἰκονομίαν »Ἔρχονται εἰς Ἱεροσό »λυμα. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας« καὶ τὰ ἑξῆς * * τῷ Λουκᾶ τοῦτον τὸν τρόπον·

deutera de ta Markou; Kai hote engi »zousin eis Hierosolyma eis Bēthphagē kai Bēthanian pros to oros tōn »elaiōn, apostellei dyo tōn mathētōn autou kai legei autois Hypa »gete eis tēn kōmēn tēn katenanti hymōn, kai euthys eisporeuomenoi »eis autēn heurēsete pōlon dedemenon, ephʼ hon ydeis oupō anthrōpōn eka »thisden; lysate auton kai pherete. kai ean tis hymin eipę̄; Ti poieite touto? eipate hoti Ho kyrios autou chreian echei; kai euthys auton apo- »stellei hōde. kai apēlthon kai heuron pōlon dedemenon pros thyran exō epi tou amphodou, kai lyousin auton. kai tines tōn ekei estō- »tōn elegon autoisʼ Ti poieite lyontes ton pōlon? hoi de eipan au »tois kathōs eipen Iēsous; kai aphēkan autous. kai pherousi ton pōlon pros ton Iēsoun, kai epiballousin autǭ ta himatia autōn. » alloi de stibadas kopsantes ek tōn agrōn estrōsan eis tēn odon. kai hoi proagontes kai hoi akolouthountes ekrazon; Hōsanna; eulogē »menos ho erchomenos en onomati kyriou; eulogēmenē hē erchomenē hē] ba- »sileia tou patros hēmōn Dabid; hōsanna en tois hyphistois. »eisēlthen eis Hierosolyma eis to hieron; kai periblepsamenos panta »opse ēdē ousēs tēs hōras exēlthen eis Bēthanian meta tōn dōdeka. kai tę̄ epaurion exelthontōn autōn apo Bēthanias epeinasen‘. eita meta tēn tēs xērainomenēs sykēs oikonomian »Erchontai eis Hieroso »lyma. kai eiselthōn eis to hieron ērxato ekballein tous pōlountas« kai ta hexēs * * tǭ Louka touton ton tropon;

Second, what Mark says: “And when they draw near to Jerusalem, to Bethphage and Bethany, to the Mount of Olives, he sends two of his disciples and says to them, Go into the village opposite you, and at once as you enter it you will find a colt tied, on which no one has ever sat; untie it and bring it. And if anyone says to you, Why are you doing this? say, The Lord has need of it, and will send it back here at once. And they went away and found a colt tied at a door outside in the street, and they untie it. And some of those standing there said to them, What are you doing, untying the colt? And they told them what Jesus had said, and they let them go. And they bring the colt to Jesus and throw their garments on it. And others, having cut leafy branches from the fields, spread them on the road. And those who went before and those who followed cried out, Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest! [And] he entered Jerusalem, into the temple; and having looked around at everything, as the hour was already late, he went out to Bethany with the twelve. And on the next day, when they came out from Bethany, he was hungry.” Then after the dispensation of the withered fig tree: “They come to Jerusalem. And entering the temple he began to drive out those who sold,” and what follows. … in Luke in this way:

Mark 11:1–12 (quotation, high confidence) · Mark 11:15 (quotation, high confidence) · Mark 11:20 (allusion, high confidence)

Notes and citation

Summary: Mark's account of the entry, the withered fig tree, and the temple cleansing.

The quotations are Mark 11:1–12 and 11:15; a few words are lost before the reference to Luke.

Notes on the original text

Digital text corrected (repeated word in the digital text): οἱ οἱ εἶπαν → οἱ δὲ εἶπαν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.126 (Preuschen 4:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-126).

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10.127Preuschen 4:193–194

» Καὶ ἐγένετο ὡς ἤγγισεν »εἰς Βηθφαγῆ καὶ Βηθανίαν πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιών, »ἀπέστειλεν δύο τῶν μαθητῶν λέγων· Ὑπάγετε εἰς τὴν κατέναντι »κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφʼ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν, λύσαντες αὐτὸν ἀγάγετε. καὶ ἐάν τις »ὑμᾶς ἐρωτᾷ· Διὰ τί λύετε; οὕτως ἐρεῖτε ὅτι Ὁ κύριος αὐτοῦ χρείαν »ἔχει. ἀπιόντες δὲ οἱ μαθηταὶ εὗρον ὡς εἶπεν αὐτοῖς. λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς· Τί λύετε τὸν πῶλον; οἱ δὲ εἶπαν ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. καὶ ἤγαγον »αὐτὸν πρὸς τὸν Ἰησοῦν, καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν »πῶλον ἐπεβίβασαν τὸν Ἰησοῦν· πορευομένου δὲ αὐτοῦ ὑπεστρών »νυον τὰ ἱμάτια αὐτῶν ἐν τῇ ὁδῷ. ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς »τῇ καταβάσει τοῦ ὄρους τῶν ἐλαιῶν ἤρξατο ἀπαντᾶν πλῆθος τῶν »μαθητῶν χαίροντες καὶ αἰνοῦντες τὸν θεὸν φωνῇ μεγάλῃ περὶ πα- »σῶν ὡνδ εἶδον δυνάμεως, λέγοντες· Εὐλογημένος ὁ βασιλεὺς ἐν ὀνό »ματι κυρίου· ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις. καί τινες τῶν Φαρισαίων ἀπὸ τοῦ ὄχλου εἶπαν πρὸς αὐτόν· Διδάσκαλε, ἐπιτί »μησον τοῖς μαθηταῖς σου. καὶ ἀποκριθεὶς εἶπεν· Λέγω ὑμῖν ὅτι ἐὰν »οὑτοι σιωπήσωσιν, οἱ λίθοι κεκράξονται. καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ αὐτήν‘ καὶ τὰ ἑξῆς, ἅπερ παρεθέμεθα.

» Kai egeneto hōs ēngisen »eis Bēthphagē kai Bēthanian pros to oros to kaloumenon Elaiōn, »apesteilen dyo tōn mathētōn legōn; Hypagete eis tēn katenanti »kōmēn, en hę̄ eisporeuomenoi heurēsete pōlon dedemenon, ephʼ hon oudeis pōpote anthrōpōn ekathisen, lysantes auton agagete. kai ean tis »hymas erōtą; Dia ti lyete? houtōs ereite hoti Ho kyrios autou chreian »echei. apiontes de hoi mathētai heuron hōs eipen autois. lyontōn de autōn ton pōlon eipan hoi kyrioi autou pros autous; Ti lyete ton pōlon? hoi de eipan hoti Ho kyrios autou chreian echei. kai ēgagon »auton pros ton Iēsoun, kai epiripsantes autōn ta himatia epi ton »pōlon epebibasan ton Iēsoun; poreuomenou de autou hypestrōn »nyon ta himatia autōn en tę̄ hodǭ. engizontos de autou ēdē pros »tę̄ katabasei tou orous tōn elaiōn ērxato apantan plēthos tōn »mathētōn chairontes kai ainountes ton theon phōnę̄ megalę̄ peri pa- »sōn hōnd eidon dynameōs, legontes; Eulogēmenos ho basileus en ono »mati kyriou; en ouranǭ eirēnē kai doxa en hypsistois. kai tines tōn Pharisaiōn apo tou ochlou eipan pros auton; Didaskale, epiti »mēson tois mathētais sou. kai apokritheis eipen; Legō hymin hoti ean »houtoi siōpēsōsin, hoi lithoi kekraxontai. kai hōs ēngisen, idōn tēn polin eklausen epʼ autēn‘ kai ta hexēs, haper parethemetha.

“And it came about, when he drew near to Bethphage and Bethany, at the mount called Olivet, he sent two of the disciples, saying, Go into the village opposite, where on entering you will find a colt tied, on which no one has ever yet sat; untie it and bring it. And if anyone asks you, Why are you untying it? you shall say this: The Lord has need of it. So those who were sent went away and found it as he had told them. And as they were untying the colt, its owners said to them, Why are you untying the colt? And they said, The Lord has need of it. And they brought it to Jesus, and throwing their garments on the colt, they set Jesus on it. And as he went, they spread their garments on the road. And as he was drawing near, already at the descent of the Mount of Olives, the whole multitude of the disciples began to meet him, rejoicing and praising God with a loud voice for all the mighty works they had seen, saying, Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest! And some of the Pharisees in the crowd said to him, Teacher, rebuke your disciples. And he answered and said, I tell you, if these are silent, the stones will cry out. And when he drew near, seeing the city he wept over it,” and what follows, which we have set out.

Luke 19:29–41 (quotation, high confidence)

Notes and citation

Summary: Luke's account of the entry into Jerusalem.

The quotation is Luke 19:29–41.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.127 (Preuschen 4:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-127).

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10.128Preuschen 4:194

μέντοι γε Ἰωάννης μετὰ πλεῖστα ὅσα τοῦ »Καὶ ἀνέβη »εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας »[τοὺς] βόας καὶ πρόβατα» ἑτέραν διηγούμενος ἄνοδον τοῦ κυρίου εἰς Ἱεροσόλυμα, ταῦτά φησι μετὰ τὸ πρὸ ἕξ ἡμερῶν τοῦ πάσχα ἐν Βηθανίᾳ δεῖπνον, έν ᾧ ἡ Μάρθα διηκόνει καὶ ὁ Λάςαρος ἀνέκειτο· »Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι »ἔρχεται Ἰησοῦς εἰς Ἱεροσόλυμα, ἔλαβον τὰ βαία τῶν φοινίκων καὶ »ἐξῆλθον εἰς ἀπάντησιν αὐτῷ, καὶ ἔκραζον· Ὡσαννά· εὐλογημένος έν »ὀνόματι κυρίου ὁ βασιλεὺς τοῦ Ἰσραήλ. εὑρὼν δὲ ὁ Ἰησοῦς όνάριον »ἐκάθισεν ἐπʼ αὐτό, καθώς ἐστι γεγραμμένον· Μὴ φοβοῦ, θυγάτηρ »Σιών· ἰδου ὁ βασιλεύς σου ἔρχεται καθήμενος ἐπὶ πῶλον ὄνου«.

mentoi ge Iōannēs meta pleista hosa tou »Kai anebē »eis Hierosolyma ho Iēsous, kai heuren en tǭ hierǭ tous pōlountas »[tous] boas kai probata» heteran diēgoumenos anodon tou kyriou eis Hierosolyma, tauta phēsi meta to pro hex hēmerōn tou pascha en Bēthanią deipnon, en hǭ hē Martha diēkonei kai ho Lasaros anekeito; »Tę̄ epaurion ochlos polys ho elthōn eis tēn heortēn, akousantes hoti »erchetai Iēsous eis Hierosolyma, elabon ta baia tōn phoinikōn kai »exēlthon eis apantēsin autǭ, kai ekrazon; Hōsanna; eulogēmenos en »onomati kyriou ho basileus tou Israēl. heurōn de ho Iēsous onarion »ekathisen epʼ auto, kathōs esti gegrammenon; Mē phobou, thygatēr »Siōn; idou ho basileus sou erchetai kathēmenos epi pōlon onou«.

John, however, after very many events following “And Jesus went up to Jerusalem, and found in the temple those selling oxen and sheep,” narrating another going up of the Lord to Jerusalem, says this after the supper in Bethany six days before the Passover, at which Martha served and Lazarus reclined: “The next day a great crowd that had come to the feast, hearing that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet him, and cried out, Hosanna! Blessed in the name of the Lord is the King of Israel! And Jesus, finding a young donkey, sat on it, as it is written, Fear not, daughter of Zion; behold, your king comes, sitting on a donkey's colt.”

John 2:13–14 (quotation, high confidence) · John 12:1–2 (allusion, high confidence) · John 12:12–15 (quotation, high confidence)

Notes and citation

Summary: John tells of the entry into Jerusalem at a later visit, after the supper at Bethany.

The quotations are John 2:13–14 and 12:12–15; the allusion is John 12:1–2.

Notes on the original text

Digital text corrected (Latin letter inside a Greek word in the digital text): »Kαὶ ἀνέβη → »Καὶ ἀνέβη.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.128 (Preuschen 4:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-128).

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10.129Preuschen 4:194

Ταῦτα δὲ νομίζω, εἰ καὶ ἐπιπλεῖον τῆς λεξεως παρείμην τῶν εὐαγγελιστῶν, ἀναγκαίως πεποιηκέναι ὑπὲρ τοῦ παραστῆσαι τὴν κατὰ τὸ ῥητὸν διαφωνίαν· τῶν μὲν τριῶν ἐν μιᾷ τῇ ἀυτῇ εἰς Ἱεροσόλυμα ἐπιδημίᾳ τοῦ κυρίου λεγόντων τὰ νομιζόμενα παρὰ τοῖς πολλοῖς τὰ αὐτὰ εἶναι καὶ τῷ Ἰωάννῃ γεγραμμένα· τοῦ δὲ Ἰωάννου ἐν δυσὶν ὑπὸ πολλῶν πράξεων διϊσταμέναις μεταξὺ δηλουμένων καὶ εἰς διαφόρους τόπους ἐπιδημιῶν τοῦ κυρίου εἰς Ἱεροσόλυμα ἀνόδοις ἀπαγγέλλοντος γεγονέναι τὰ ἐκκείμενα.

Tauta de nomizō, ei kai epipleion tēs lexeōs pareimēn tōn euangelistōn, anankaiōs pepoiēkenai hyper tou parastēsai tēn kata to rhēton diaphōnian; tōn men triōn en mią tę̄ autę̄ eis Hierosolyma epidēmią tou kyriou legontōn ta nomizomena para tois pollois ta auta einai kai tǭ Iōannę̄ gegrammena; tou de Iōannou en dysin hypo pollōn praxeōn diïstamenais metaxy dēloumenōn kai eis diaphorous topous epidēmiōn tou kyriou eis Hierosolyma anodois apangellontos gegonenai ta ekkeimena.

I think that I have done this necessarily, even if I have set out more of the evangelists' wording, in order to show the discord in the letter: the three speak, in one and the same visit of the Lord to Jerusalem, of what most think is the same as what John wrote; but John reports that the events set out happened in two goings up of the Lord to Jerusalem, separated by many deeds in between and by visits to different places.

Notes and citation

Summary: The three Gospels put these events in one visit; John spreads them over two, separated by much else.

Notes on the original text

Digital text corrected (misread letter in the digital text): Ταῦτα δὲ νομίςω → Ταῦτα δὲ νομίζω.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.129 (Preuschen 4:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-129).

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10.130Preuschen 4:194

ἐγὼ μὲν οὖν ὑπολαμβάνω ἀδύνατον εἶναι τοῖς μηδὲν πέρα τῆς ἱστορίας ἐν τούτοις ἐκδεχομένοις παραστῆσαι τὴν δοκοῦσαν διαφωνίαν σύμφωνον ὑπάρχειν. εἰ δὲ τις οἴεται μὴ ὑγιῶς ἡμᾶς ἐπειληφέναι, συνετῶς ἀντιγραψάτω τῇ τοιαύτῃ ἡμῶν ἀποφάσει.

egō men oun hypolambanō adynaton einai tois mēden pera tēs historias en toutois ekdechomenois parastēsai tēn dokousan diaphōnian symphōnon hyparchein. ei de tis oietai mē hygiōs hēmas epeilēphenai, synetōs antigrapsatō tę̄ toiautę̄ hēmōn apophasei.

I, then, suppose it impossible for those who accept nothing beyond the history in these matters to show that the apparent discord is in harmony. And if anyone thinks we have not understood soundly, let him write a reasoned reply to this verdict of ours.

Notes and citation

Summary: Origen holds that literal reading alone cannot reconcile these accounts, and invites reasoned rebuttal.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.130 (Preuschen 4:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-130).

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10.131Preuschen 4:194–195

Τὰ δὲ κινοῦντα ἡμᾶς εἰς τὴν περὶ τούτων συμφωνίαν, αἰτήσαντες τὸν διδόντα παντὶ τῷ αἰτοῦντι καὶ ὀξέως ζητεῖν ἀγωνιζομένῳ, κρούοντές τε ὑπὲρ τοῦ ἀνοιχθῆναι ἡμῖν ταῖς τῆς γνώσεως κλειοὶν τὰ κεκρυμμένα τῆς γραφῆς, τὸν αὐτὸν κατὰ τὴν διδομένην ἡμῖν δύναμιν ἐκθησόμεθα τρόπον. καὶ πρῶτόν γε ἴδωμεν τὴν τοῦ Ἰωάννου λέξιν ἀρχομένην ἀπὸ τοῦ »Καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ »Ἰησοῦς«. Ἱεροσόλυμα τοίνυν ἐστίν, ὡς αὐτὸς ἐν τῷ κατὰ Ματθαῖον διδάσκει ὁ κύριος, »τοῦ μεγάλου βασιλέως πόλις«, οὐκ έν κοιλάδι ἢ κάτω που κειμένη, ἀλλʼ ἐν ὑψηλῷ ὄρει ᾠκοδομημένη, καὶ » Ὄρη κύκλῳ »αὐτῆς«,«ἧς ἡ μετοχὴ αὐτῆς ἐπὶ τὸ αὐτό«· καὶ »Ἐκεῖ ἀνέβησαν αἰ φυλαὶ κυρίου, μαρτύριον τῷ Ἰσραήλ«.

Ta de kinounta hēmas eis tēn peri toutōn symphōnian, aitēsantes ton didonta panti tǭ aitounti kai oxeōs zētein agōnizomenǭ, krouontes te hyper tou anoichthēnai hēmin tais tēs gnōseōs kleioin ta kekrymmena tēs graphēs, ton auton kata tēn didomenēn hēmin dynamin ekthēsometha tropon. kai prōton ge idōmen tēn tou Iōannou lexin archomenēn apo tou »Kai anebē eis Hierosolyma ho »Iēsous«. Hierosolyma toinyn estin, hōs autos en tǭ kata Matthaion didaskei ho kyrios, »tou megalou basileōs polis«, ouk en koiladi ē katō pou keimenē, allʼ en hypsēlǭ orei ǭkodomēmenē, kai » Orē kyklǭ »autēs«,«hēs hē metochē autēs epi to auto«; kai »Ekei anebēsan ai phylai kyriou, martyrion tǭ Israēl«.

What moves us toward the harmony of these things we shall set out, as far as the power given us allows, having asked him who gives to everyone who asks and who strives keenly in seeking, and knocking so that the hidden things of Scripture may be opened to us with the keys of knowledge. And first let us look at John's wording, which begins from “And Jesus went up to Jerusalem.” Jerusalem, then, is, as the Lord himself teaches in Matthew, “the city of the great King,” not lying in a valley or somewhere below, but built on a high mountain, with “mountains around it,” “whose sharing is together”; and “there the tribes of the Lord went up, a testimony to Israel.”

Matt 7:7–8 (allusion, high confidence) · Luke 11:52 (allusion, medium confidence) · John 2:13 (quotation, high confidence) · Matt 5:35 (quotation, high confidence) · Ps 125:2 (124:2 LXX) (quotation, high confidence) · Ps 122:3–4 (121:3-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Praying for insight, Origen begins with John: Jerusalem, the great King's city, is built on a height to which the tribes go up.

The leaked chapter numeral ("XXIII") is removed. The quotations are John 2:13, Matt 5:35, Ps 125:2 (124:2 LXX), and Ps 122:3–4 (121:3–4 LXX); the allusions are Matt 7:7–8 and Luke 11:52.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text; stray space before the closing quotation mark): ΧΧΙΙΙ. Τὰ δὲ → Τὰ δὲ; Ἱεροσόλυνα τοίνυν → Ἱεροσόλυμα τοίνυν; ς«, « → ς«,«.

Topics: Scripture and canon, Prayer

Cite (SBL): Origen, Comm. Jo. 10.131 (Preuschen 4:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-131).

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10.132Preuschen 4:195

καλεῖται δὲ καὶ ἡ πόλις αὕτη καὶ] Ἱερουσαλήμ, εἰς ἣν οὐδεὶς τῶν ἐπὶ γῆς ἀναβαίνει οὐδὲ εἰσέρχεται· καὶ πᾶσά γε ἡ φυσικὸν ἔχουσα δίαρμα ψυχὴ καὶ ὀξύτητα νοητῶν διορατικὴν ταύτης τῆς πόλεως πολῖτις ὑπάρχει. καὶ δυνατὸν ἐν ἁμαρτίᾳ εἶναι καὶ τὸν Ἱεροσολυμίτην· δυνατὸν γὰρ καὶ τοὺς εὐφυεστάτους ἁμαρτάνειν, εἰ μὴ ἐπιστρέψαιεν μετὰ τὴν ἁμαρτίαν τάχιον ἀπολοῦντας τὴν εὐφυίαν, καὶ μίαν τῶν ἀλλοτρίων τῆς Ἰουδαίας πόλεων οὐ μόνον παροικήσοντας ἀλλὰ καὶ ἐγγραφησομένους.

kaleitai de kai hē polis hautē kai] Hierousalēm, eis hēn oudeis tōn epi gēs anabainei oude eiserchetai; kai pasa ge hē physikon echousa diarma psychē kai oxytēta noētōn dioratikēn tautēs tēs poleōs politis hyparchei. kai dynaton en hamartią einai kai ton Hierosolymitēn; dynaton gar kai tous euphyestatous hamartanein, ei mē epistrepsaien meta tēn hamartian tachion apolountas tēn euphuian, kai mian tōn allotriōn tēs Ioudaias poleōn ou monon paroikēsontas alla kai engraphēsomenous.

And this city is also called Jerusalem, to which no one on earth goes up or enters; and every soul that has a natural elevation and a sharpness that discerns intelligible things is a citizen of this city. And even the Jerusalemite can be in sin; for even the most gifted can sin, and unless they turn back quickly after sinning, they will lose their giftedness and not only sojourn in, but even be enrolled in, one of the cities foreign to Judea.

Notes and citation

Summary: Jerusalem is the soul gifted for spiritual insight; even such a soul can sin and, unless it repents, become a citizen of foreign cities.

Notes on the original text

Digital text corrected (missing letter in the digital text): εἰσέρχται → εἰσέρχεται.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.132 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-132).

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10.133Preuschen 4:195

ἀναβαίνει <οὖν> εἰς Ἱεροσόλυμα Ἰησοῦς μετὰ τὸ βοηθῆσαι τοῖς ἐν Κανᾷ τῆς Γαλιλαίας καὶ εἰς τὴν Καφαρναοὺμ καταβεβηκέναι, ἵνα ποιήσῃ ἐν τοῖς Ἱεροσολύμοις τὰ γεγραμμένα. εὗρεν γοῦν ἐν τῷ ἱερῷ, ὅπερ καὶ οἶκος τοῦ πατρὸς εἶναι λέγεται τοῦ σωτῆρος τουτέστιν ἐν τῇ ἐκκλησίᾳ ἢ ἐν τῇ ἀπαγγελίᾳ τοῦ ἐκκλησιαστικοῦ καὶ ὑγιαίνοντος λόγου τινὰς τὸν οἶκον τοῦ πατρὸς ἐμπορίου ποιοῦντας οἶκον.

anabainei <oun> eis Hierosolyma Iēsous meta to boēthēsai tois en Kaną tēs Galilaias kai eis tēn Kapharnaoum katabebēkenai, hina poiēsę̄ en tois Hierosolymois ta gegrammena. heuren goun en tǭ hierǭ, hoper kai oikos tou patros einai legetai tou sōtēros toutestin en tę̄ ekklēsią ē en tę̄ apangelią tou ekklēsiastikou kai hygiainontos logou tinas ton oikon tou patros emporiou poiountas oikon.

Jesus [then] goes up to Jerusalem after helping those in Cana of Galilee and going down to Capernaum, in order to do in Jerusalem what is written. At any rate he found in the temple, which is also said to be the house of the Savior's Father, that is, in the church or in the proclamation of the church's sound teaching, some making the Father's house a house of trade.

John 2:16 (allusion, high confidence)

Notes and citation

Summary: Jesus finds in the temple, that is, in the church or its teaching, people making the Father's house a place of trade.

The word in angle brackets is the modern editor's supplement.

Notes on the original text

Digital text corrected (repeated word in the digital text): καὶ εἰς εἰς τὴν → καὶ εἰς τὴν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.133 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-133).

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10.134Preuschen 4:195

καὶ ἀεί τινας εὑρίσκει ὁ Ἰησοῦς ἐν τῷ ἱερῷ. πότε γὰρ ἐν τῇ ὀνομαζομένῃ ἐκκλησίᾳ, ἥτις ἐστὶν οἶκος »θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα »τῆς ἀληθείας«, οὐκ εἰσίν τινες κερματισταὶ καθήμενοι, δεόμενοι πληγῶν ἐκ τοῦ ὑπὸ Ἰησοῦ πεποιημένου φραγελλίου ἐκ σχοινίων, καὶ χρῄζοντες κολλυβισταὶ τοῦ ἐκχεῖται αὐτῶν τὰ κέρματα ἀνατρέπεσθαί τε αὐτῶν τὰς τραπέζας;

kai aei tinas heuriskei ho Iēsous en tǭ hierǭ. pote gar en tę̄ onomazomenę̄ ekklēsią, hētis estin oikos »theou zōntos, stylos kai hedraiōma »tēs alētheias«, ouk eisin tines kermatistai kathēmenoi, deomenoi plēgōn ek tou hypo Iēsou pepoiēmenou phragelliou ek schoiniōn, kai chrę̄zontes kollybistai tou ekcheitai autōn ta kermata anatrepesthai te autōn tas trapezas?

And Jesus always finds some in the temple. For when, in what is called the church, which is the house “of the living God, the pillar and bulwark of the truth,” are there not some money-changers sitting, needing blows from the whip of cords made by Jesus, and money-changers needing their coins poured out and their tables overturned?

1 Tim 3:15 (quotation, high confidence)

Notes and citation

Summary: There are always money-changers in the church who need Christ's whip.

The quotation is 1 Tim 3:15.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἀνατρέπεσθαί Ι τε → ἀνατρέπεσθαί τε.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.134 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-134).

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10.135Preuschen 4:195

πότε δὲ οὐκ εἰσὶν οἱ ἀποδιδόμενοι ἐμπορικῶς οὓς ἐχρῆν τηρεῖν ἐπʼ ἄροτρον βοῦς, ἵνα βαλόντες ἐπʼ αὐτὸ τὰς χεῖρας καὶ μὴ στρεφόμενοι εἰς τά ὀπίσω γένωνται τῇ τοῦ θεοῦ βασιλείᾳ αὔθετοι; πότε δὲ οὐκ εἰσὶν οἱ προτιμῶντες τὸν τῆς ἀδικίας μαμωνᾶν τῶν τὴν ὕλην τοῦ κοσμεῖσθαι αὐτοῖς παρεχόντων προβάτων;

pote de ouk eisin hoi apodidomenoi emporikōs hous echrēn tērein epʼ arotron bous, hina balontes epʼ auto tas cheiras kai mē strephomenoi eis ta opisō genōntai tę̄ tou theou basileią authetoi? pote de ouk eisin hoi protimōntes ton tēs adikias mamōnan tōn tēn hylēn tou kosmeisthai autois parechontōn probatōn?

And when are there not those who sell for trade the oxen they ought to keep for the plough, so that, putting their hands to it and not turning back, they might become fit for the kingdom of God? And when are there not those who prefer the mammon of unrighteousness to the sheep that provide them with the material for their adornment?

Luke 9:62 (allusion, high confidence) · Luke 16:9 (allusion, high confidence)

Notes and citation

Summary: Some sell off the oxen of labor for God's kingdom, and some prefer money to the sheep that clothe them.

The allusions are Luke 9:62 and Luke 16:9.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.135 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-135).

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10.136Preuschen 4:195

ἀεὶ δὲ πολλοί εἰσιν καὶ οἱ τοῦ ἀδόλου καὶ ἀκεραίου ἐστερημένου τε πάσης πικρότητος καὶ χολῆς καταφρονοῦντες καὶ ταλαιπώρου κέρδους ἕνεκεν προδιδόντες τὴν τῶν τροπικώτερον λεγομένων περιστερῶν ἐπιμέλειαν.

aei de polloi eisin kai hoi tou adolou kai akeraiou esterēmenou te pasēs pikrotētos kai cholēs kataphronountes kai talaipōrou kerdous heneken prodidontes tēn tōn tropikōteron legomenōn peristerōn epimeleian.

And there are always many who despise what is guileless and pure and free of all bitterness and gall, and for the sake of wretched gain betray the care of what are figuratively called doves.

Matt 10:16 (allusion, medium confidence)

Notes and citation

Summary: Many sell out the guileless “doves” for miserable profit.

The allusion is Matt 10:16.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.136 (Preuschen 4:195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-136).

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10.137Preuschen 4:195–196

ἐπὰν οὖν εὕρῃ ὁ σωτὴρ ἐν τῷ ἱερῷ, οἴκῳ τοῦ πατρός, τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστεράς, καὶ τοὺς κερματιστὰς καθημένους, ἐξελαύνει αὐτοὺς χρησάμενος τῷ ἐκ σχοινίων ὑπʼ αὐτοῦ πεποιημένῳ φραγελλίῳ, ἅμα τοῖς ἐμπορικοῖς προβάτοις καὶ βουσὶν αὐ τῶν, καὶ ἐκχεῖ ὡς μὴ ἄξια τοῦ συνέχεσθαι τὰ κέρματα, δεικνὺς αὐτῶν τὸ ἄχρηστον· ἀνατρέπει τε τὰς ἐν ταῖς ψυχαῖς τῶν φιλαργύρων τραπέζας, λέγων καὶ τοῖς τὰς περιστερὰς πωλοῦσιν· »Ἄρατε ταῦτά »ἐντεῦθεν«, ἵνα μηκέτι ἐν τῷ ἱερῷ τοῦ θεοῦ ἐμπορεύωνται.

epan oun heurę̄ ho sōtēr en tǭ hierǭ, oikǭ tou patros, tous pōlountas boas kai probata kai peristeras, kai tous kermatistas kathēmenous, exelaunei autous chrēsamenos tǭ ek schoiniōn hypʼ autou pepoiēmenǭ phragelliǭ, hama tois emporikois probatois kai bousin au tōn, kai ekchei hōs mē axia tou synechesthai ta kermata, deiknys autōn to achrēston; anatrepei te tas en tais psychais tōn philargyrōn trapezas, legōn kai tois tas peristeras pōlousin; »Arate tauta »enteuthen«, hina mēketi en tǭ hierǭ tou theou emporeuōntai.

When, then, the Savior finds in the temple, the Father's house, those selling oxen and sheep and doves, and the money-changers sitting, he drives them out with the whip of cords he has made, together with their sheep and oxen for trade, and pours out the coins as not worth keeping, showing their uselessness; and he overturns the tables in the souls of the lovers of money, saying also to those who sell doves, “Take these things away from here,” so that they may no longer trade in the temple of God.

John 2:15–16 (quotation, high confidence)

Notes and citation

Summary: Christ drives out the traders from the soul, overturning the tables of the love of money.

The quotation is John 2:16.

Notes on the original text

Digital text corrected (missing letter in the digital text): τὸ ἄχρηστν· → τὸ ἄχρηστον·; »Ἄατε ταῦτά → »Ἄρατε ταῦτά.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.137 (Preuschen 4:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-137).

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10.138Preuschen 4:196

Οἶμαι δὲ ἔτι καὶ σημεῖον πεποιηκέναι αὐτὸν διὰ τῶν εἰρημένων βαθύτερον, ὥστε σύμβολον ἡμᾶς νοεῖν γεγ ονέναι ταῦτα τοῦ μηκέτι μέλλειν τὴν περὶ τὸ ἱερὸν ἐκεῖνο λατρείαν ὑπὸ τῶν ἱερέων κατὰ τὰς αἰσθητὰς θυσίας ἐπιτελεῖσθαι, μηδὲ τὸν νόμον τηρεῖσθαι κἂν ὡς ἐβούλοντο οἱ σωματικοὶ Ἰουδαῖοι, δύνασθαι ἔτι.

Oimai de eti kai sēmeion pepoiēkenai auton dia tōn eirēmenōn bathyteron, hōste symbolon hēmas noein geg onenai tauta tou mēketi mellein tēn peri to hieron ekeino latreian hypo tōn hiereōn kata tas aisthētas thysias epiteleisthai, mēde ton nomon tēreisthai kan hōs eboulonto hoi sōmatikoi Ioudaioi, dynasthai eti.

I think he also did a deeper sign by these acts, so that we should understand them as a symbol that the worship at that temple would no longer be performed by the priests through sensible sacrifices, and that the law could no longer be kept, even as the bodily Jews wished.

Notes and citation

Summary: The cleansing was also a sign that the temple sacrifices and literal law-keeping were coming to an end.

Notes on the original text

Digital text corrected (misread letter in the digital text): θυςίας → θυσίας.

Cite (SBL): Origen, Comm. Jo. 10.138 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-138).

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10.139Preuschen 4:196

ἅπαξ Ἰησοῦ γὰρ ἐκβάλλοντος τοὺς βόας καὶ τὰ πρόβατα καὶ κελεύοντος ἐκεῖθεν αἴρεσθαι τὰς περιστεράς, οὐκέτι δὴ βόες καὶ πρόβατα καὶ περιστεραὶ ἐπὶ πολὺ θύεσθαι κατὰ τὰ Ἰουδαίων ἔθη ἔμελλον.

hapax Iēsou gar ekballontos tous boas kai ta probata kai keleuontos ekeithen airesthai tas peristeras, ouketi dē boes kai probata kai peristerai epi poly thyesthai kata ta Ioudaiōn ethē emellon.

For once Jesus had driven out the oxen and sheep and commanded the doves to be taken away from there, oxen and sheep and doves were no longer going to be sacrificed for long according to the customs of the Jews.

Notes and citation

Summary: After Jesus drove out the animals, Jewish sacrifice did not long continue.

Notes on the original text

Digital text corrected (misread letter in the digital text): οὐδέτι δὴ → οὐκέτι δὴ.

Cite (SBL): Origen, Comm. Jo. 10.139 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-139).

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10.140Preuschen 4:196

καὶ εἰκὸς δὲ ἐστὶ τὰ νομίσματα τῶν σωματικῶν νομισμάτων καὶ μὴ τοῦ θεοῦ ἐχόντων τοὺς χαρακτῆρας τύπους τυγχάνοντα ἐκκεχύσθαι, ἐπεὶ ἡ σεμνὴ εἶναι δοκοῦσα κατὰ τὸ ἀποκτεῖνον γράμμα νομοθεσία Ἰησοῦ ἐληλυθότος καὶ ταῖς κατὰ τοῦ λαοῦ μάστιξιν χρησαμένου διαλύεσθαι καὶ ἐκχεῖσθαι ἔμελλεν, μεθισταμένης τῆς ἐπισκοπῆς ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν πιστεύοντας εἰς θεὸν διὰ Χριστοῦ [πιστεύοντας], καὶ αἰρομένης ἀπʼ ἐκείνων τῆς βασιλείας τοῦ θεοῦ, διδομένης τε [ἐν] ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.

kai eikos de esti ta nomismata tōn sōmatikōn nomismatōn kai mē tou theou echontōn tous charaktēras typous tynchanonta ekkechysthai, epei hē semnē einai dokousa kata to apokteinon gramma nomothesia Iēsou elēlythotos kai tais kata tou laou mastixin chrēsamenou dialyesthai kai ekcheisthai emellen, methistamenēs tēs episkopēs epi tous apo tōn ethnōn pisteuontas eis theon dia Christou [pisteuontas], kai airomenēs apʼ ekeinōn tēs basileias tou theou, didomenēs te [en] ethnei poiounti tous karpous autēs.

And it is likely that the coins, being types of bodily coins that bear the stamps not of God, were poured out, since the legislation that seemed venerable according to the letter that kills was to be dissolved and poured out when Jesus had come and used scourges against the people, the oversight passing to those from the nations who believe in God through Christ, and the kingdom of God being taken from them and given to a nation producing its fruits.

2 Cor 3:6 (allusion, high confidence) · Matt 21:43 (allusion, high confidence)

Notes and citation

Summary: The spilled coins signify the end of the letter of the law, as the kingdom passes to the believing nations.

The words in square brackets are the modern editor's deletions. The allusions are 2 Cor 3:6 and Matt 21:43.

Notes on the original text

Digital text corrected (misread letter in the digital text): καὶ εἰδὸς δὲ → καὶ εἰκὸς δὲ; νομοθεςία → νομοθεσία.

Cite (SBL): Origen, Comm. Jo. 10.140 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-140).

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10.141Preuschen 4:196

δύναται δὲ καὶ φύσει ἱερὸν εἶναι ἡ εὐφυὴς ἐν λόγῳ ψυχὴ διὰ τὸν συμπεφυκότα λόγον ἀνωτέρω τυγχά- νουσα τοῦ σώματος, εἰς ἥ ἀπὸ τῆς Καφαρναοὺμ κάτω που κειμένης ταπεινότερον ἀναβαίνει ὁ Ἰησοῦς, ἐν ᾖ εὑρίσκεται τὰ πρὸ τῆς ἀπὸ Ἰησοῦ παιδεύσεως γήϊνα καὶ ἀνόητα καὶ χαλεπὰ κινήματα, καὶ τὰ νομιζόμενα μὲν οὐκ ὄντα δὲ καλά, ἅπερ τῷ πεπλεγμένῳ ἐξ ἀπο- δεικτικῶν καὶ ἐλεγκτικῶν δογμάτων λόγῳ ἀπελαύνεται ὑπὸ τοῦ Ἰησοῦ, ἵνα μηκέτι ὁ τοῦ πατρὸς αὐτοῦ οἶκος οἶκος ἐμπορίου ᾖ, ἀλλὰ ἀπολάβῃ τὴν κατὰ τοὺς οὐρανίους καὶ πνευματικοὺς νόμους ἐπιτε- λουμένην ὑπὲρ σωτηρίας αὐτῆς τε καὶ πλειόνων θεραπείαν τοῦ θεοῦ.

dynatai de kai physei hieron einai hē euphyēs en logǭ psychē dia ton sympephykota logon anōterō tyncha- nousa tou sōmatos, eis hē apo tēs Kapharnaoum katō pou keimenēs tapeinoteron anabainei ho Iēsous, en ę̄ heurisketai ta pro tēs apo Iēsou paideuseōs gēïna kai anoēta kai chalepa kinēmata, kai ta nomizomena men ouk onta de kala, haper tǭ peplegmenǭ ex apo- deiktikōn kai elenktikōn dogmatōn logǭ apelaunetai hypo tou Iēsou, hina mēketi ho tou patros autou oikos oikos emporiou ę̄, alla apolabę̄ tēn kata tous ouranious kai pneumatikous nomous epite- loumenēn hyper sōtērias autēs te kai pleionōn therapeian tou theou.

And the soul gifted in reason can also be by nature a temple, because of the reason born with it, standing higher than the body; to it Jesus goes up from Capernaum, which lies somewhere below, more humbly; in it are found, before the teaching of Jesus, earthly, foolish, and harsh movements, and things thought to be good but not so. These are driven out by Jesus with the Word woven of demonstrative and refuting doctrines, so that his Father's house may no longer be a house of trade, but may receive the service of God performed according to the heavenly and spiritual laws for its own salvation and that of many.

John 2:15–16 (allusion, high confidence)

Notes and citation

Summary: The soul is a temple; Jesus drives out its earthly and foolish impulses with the whip of reasoned teaching so that it may truly serve God.

The allusion is John 2:15–16.

Notes on the original text

Digital text corrected (misread letter in the digital text; misread letters in the digital text): συμπεφυδότα → συμπεφυκότα; τυγχά- ωνυσα → τυγχά- νουσα; νομεζόμενα → νομιζόμενα.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.141 (Preuschen 4:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-141).

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10.142Preuschen 4:196–197

σύμβολον δὲ τῶν μὲν γηΐνων ὁ βοῦς, γεωπόνος γάρ· τῶν δὲ ἀνοήτων καὶ κτηνωδῶν τὸ πρόβατον, ἐπειδὴ τὸ ζῷον ἀνδραποδῶδες παρὰ πολλὰ τῶν ἀλόγων ἐστίν· τῶν δὲ κούφων καὶ εὐριπίστων λογισμῶν ἡ περιστερά· τῶν δὲ νομιζομένων καλῶν τὰ κέρματα.

symbolon de tōn men gēïnōn ho bous, geōponos gar; tōn de anoētōn kai ktēnōdōn to probaton, epeidē to zǭon andrapodōdes para polla tōn alogōn estin; tōn de kouphōn kai euripistōn logismōn hē peristera; tōn de nomizomenōn kalōn ta kermata.

The ox is a symbol of earthly things, for it tills the earth; the sheep of foolish and brutish things, since the animal is more slavish than many irrational creatures; the dove of light and unstable thoughts; the coins of things thought to be good.

Notes and citation

Summary: Oxen stand for earthly things, sheep for folly, doves for flighty thoughts, coins for false goods.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.142 (Preuschen 4:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-142).

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10.143Preuschen 4:197

Ἐὰν δέ τις προσκόπτῃ τῇ τοιαύτῃ ἀποδόσει διὰ τὸ καθαρὰ εἶναι τὰ παραληφθέντα εἰς τὴν γραφὴν ζῷα, λεκτέον ὅτι ἀπίθανος ἂν ἦν ἡ γραφή κατὰ τὴν ἐνδεχομένην ἱστορίαν γεγονέναι ἀπαγγελλομένη· ἐν τῷ ναῷ γὰρ τοῦ θεοῦ οὐχ οἶόν τε ἦν ἀπαγγέλλεσθαι γεγονέναι ἑτέρων παρὰ τὰ καθαρὰ ζῴων ἀγέλης εἴσοδον, καὶ εἰς ἐμπορίαν ἄλλων παρὰ τὰ θυόμενα.

Ean de tis proskoptę̄ tę̄ toiautę̄ apodosei dia to kathara einai ta paralēphthenta eis tēn graphēn zǭa, lekteon hoti apithanos an ēn hē graphē kata tēn endechomenēn historian gegonenai apangellomenē; en tǭ naǭ gar tou theou ouch oion te ēn apangellesthai gegonenai heterōn para ta kathara zǭōn agelēs eisodon, kai eis emporian allōn para ta thyomena.

If anyone stumbles at this explanation because the animals taken into Scripture are clean, we must say that Scripture would have been unconvincing in reporting as having happened something beyond what could plausibly happen historically. For in the temple of God it could not be reported that a herd of animals other than clean ones had entered, nor for trade of others than those sacrificed.

Notes and citation

Summary: The clean animals are used because the story must be historically plausible; unclean animals could not be in the temple.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.143 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-143).

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10.144Preuschen 4:197

διόπερ τῷ ὑπὸ τῶν ἐμπόρων κατὰ τοὺς τῶν Ἰουδαϊκῶν ἑορτῶν χρόνους γινομένῳ, ἐπεισαγόντων τῷ ἐξωτέρω̣ περιβόλῳ τοῦ ναοῦ ταῦτα τὰ ζῷα, ἐχρήσατο ὁ εὐαγγελιστής, ὡς οἶμαι, καὶ γεγενημένῳ συγχρησάμενος πράγματι.

dioper tǭ hypo tōn emporōn kata tous tōn Ioudaïkōn heortōn chronous ginomenǭ, epeisagontōn tǭ exōterō peribolǭ tou naou tauta ta zǭa, echrēsato ho euangelistēs, hōs oimai, kai gegenēmenǭ synchrēsamenos pragmati.

Therefore the evangelist, I think, made use of what the traders did at the times of the Jewish feasts, bringing these animals into the outer court of the temple, using also an actual event.

Notes and citation

Summary: The evangelist drew on the real practice of traders in the outer court at feasts.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.144 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-144).

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10.145Preuschen 4:197

καίτοιγε ᾧ μέλει τῆς ἀκριβεστέρας ἐξετάσεως ἐπισκοπήσει εἰ κατὰ τὸ ἐν τῷ βίῳ τούτῳ ἀξίωμα τοῦ Ἰησοῦ ἠν, νομιζομένου υἱοῦ εἶναι τέκτονος, τὸ τηλικοῦτο ποιῆσαι θαρρῆσαι ὥστε ἐξελάσαι πλῆθος ἐμπόρων, ἐπὶ τὴν ἑορτὴν ἀνεληλυθότων τοσούτῳ ἀποδίδοσθαι λαῷ πρόβατα τυθησόμενα κατʼ οἴκους πατριῶν αὐτῶν, ἐν πλειόνων μυριάδων ἀριθμῷ τυγχάνοντα, καὶ βοῦς τοῖς πλουσιωτέροις καὶ τηλικαῦτα εὐξαμένοις πραθησομένους, περιστεράς τε, ἅστινας πολλοὶ ὡς ἐν πανηγύρει εὐωχηθησόμενοι ὠνοῦντο ἄν· τῶν τε τραπεςιτῶν * * * μὴ ὕβρεως κατηγορῆσαι τοῦ Ἰησοῦ ἐκχεόμενα ἰδόντων τὰ χρήματα καὶ ἀνατρεπομένας τὰς τραπέζας.

kaitoige hǭ melei tēs akribesteras exetaseōs episkopēsei ei kata to en tǭ biǭ toutǭ axiōma tou Iēsou ēn, nomizomenou huiou einai tektonos, to tēlikouto poiēsai tharrēsai hōste exelasai plēthos emporōn, epi tēn heortēn anelēlythotōn tosoutǭ apodidosthai laǭ probata tythēsomena katʼ oikous patriōn autōn, en pleionōn myriadōn arithmǭ tynchanonta, kai bous tois plousiōterois kai tēlikauta euxamenois prathēsomenous, peristeras te, hastinas polloi hōs en panēgyrei euōchēthēsomenoi ōnounto an; tōn te trapesitōn * * * mē hybreōs katēgorēsai tou Iēsou ekcheomena idontōn ta chrēmata kai anatrepomenas tas trapezas.

Yet one who cares for more exact examination will consider whether it was in keeping with Jesus' standing in this life, reputed to be a carpenter's son, to dare so great a thing as to drive out a multitude of traders who had come up to the feast to sell to so great a people sheep to be sacrificed according to their fathers' houses, amounting to many myriads, and oxen to be sold to the richer and to those who had vowed such offerings, and doves, which many would have bought for feasting as at a festival; and whether the money-changers … would not accuse Jesus of outrage when they saw their money poured out and their tables overturned.

Textual problem in this passage: see the notes.

Matt 13:55 (allusion, high confidence)

Notes and citation

Summary: Taken literally, could a carpenter's son have driven out so many traders without being accused of violence?

A gap in the digital text is marked "…". The allusion is Matt 13:55.

Notes on the original text

Digital text corrected (misread letter in the digital text; misspelling in the digital text): ἀκριβεστέραις → ἀκριβεστέρας; νομιςομένου → νομιζομένου.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.145 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-145).

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10.146Preuschen 4:197

τίς δὲ τῷ ἐκ σχοινίων φραγελλίῳ ὑπὸ τοῦ νομιζομένου παρʼ αὐτοῖς εὐτελοῦς τυπτόμενος καὶ ἀπελαυνόμενος οὐκ ἂν ἐπιλαβόμενος κατεβόησεν καὶ ἐκ χειρὸς τὴν δίκην ἐποιήσατο, καὶ ταῦτα τοσοῦτο πλῆθος τῶν συνυβρίζεσθαι δοξάντων συνεργοῦν κατὰ τοῦ Ἰησοῦ ἔχων;

tis de tǭ ek schoiniōn phragelliǭ hypo tou nomizomenou parʼ autois eutelous typtomenos kai apelaunomenos ouk an epilabomenos kateboēsen kai ek cheiros tēn dikēn epoiēsato, kai tauta tosouto plēthos tōn synybrizesthai doxantōn synergoun kata tou Iēsou echōn?

And who, struck and driven out with a whip of cords by one thought cheap among them, would not have seized him and shouted out and taken justice into his own hands, especially having so great a multitude of those who seemed insulted along with him, ready to help against Jesus?

Notes and citation

Summary: Anyone whipped by an obscure man would have resisted with help from the crowd.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.146 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-146).

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10.147Preuschen 4:197

Ἐπινοήσωμεν δὲ τὸ τὸν υἱὸν τοῦ θεοῦ λαμβάνοντα σχοινία καὶ ἑαυτῷ φραγέλλιον ἐπὶ τῷ ἐζεῦχθαι τοῦ ναοῦ πλέκοντα εἰ μὴ ἐμφαίνει πρὸς τῷ αὐθάδει καὶ θρασυτέρῳ καὶ τὸ ἄτακτον.

Epinoēsōmen de to ton huion tou theou lambanonta schoinia kai heautǭ phragellion epi tǭ ezeuchthai tou naou plekonta ei mē emphainei pros tǭ authadei kai thrasyterǭ kai to atakton.

And let us consider whether the Son of God taking cords and plaiting himself a whip to drive them out of the temple does not appear, besides being self-willed and rash, also disorderly.

Notes and citation

Summary: Taken literally, Jesus making a whip might seem rash and disorderly.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.147 (Preuschen 4:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-147).

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10.148Preuschen 4:197–198

μία δὲ καταφυγὴ τῆς πρὸς ταῦτα ἀπολογίας καταλείπεται τῷ καὶ τὴν ἱστορίαν σῶσαι θέλοντι, ἡ θειοτέρα τοῦ Ἰησοῦ δύναμις, οἵου τε ὄντος, ὅτε ἐβούλετο, καὶ θυμὸν ἐχθρῶν ἀναπτόμενον σβέσαι καὶ μυριάδων θείᾳ χάριτι περιγεέσθαι καὶ λογισμοὺς θορυβοῦντας διασκεδάσαι· » Κύριος γὰρ »διασκεδάσει βουλὰς ἐθνῶν, ἀθετεῖ δὲ λογισμοὺς λαῶν· ἡ δὲ βουλὴ »τοῦ κυρίου εἰς τὸν αἰῶνα μένει«, ὥστε μηδενὸς τῶν σφόδρα παρα- δόλως ὑπ αυτοῦ γεγενημένων καὶ προκαλεσαμένων διὰ τῆς θειότητος εἰς πίστιν τοὺς τεθεωρηκότας ἐλάττονα ἐμφαίνειν ἐνεργηθεῖσαν δύναμιν τὴν κατὰ τὸν τόπον ἱστορίαν, εἴ γε καὶ αὐτὴ γεγένηται.

mia de kataphygē tēs pros tauta apologias kataleipetai tǭ kai tēn historian sōsai thelonti, hē theiotera tou Iēsou dynamis, hoiou te ontos, hote ebouleto, kai thymon echthrōn anaptomenon sbesai kai myriadōn theią chariti perigeesthai kai logismous thorybountas diaskedasai; » Kyrios gar »diaskedasei boulas ethnōn, athetei de logismous laōn; hē de boulē »tou kyriou eis ton aiōna menei«, hōste mēdenos tōn sphodra para- dolōs hyp autou gegenēmenōn kai prokalesamenōn dia tēs theiotētos eis pistin tous tetheōrēkotas elattona emphainein energētheisan dynamin tēn kata ton topon historian, ei ge kai autē gegenētai.

One refuge remains for the defense of these things for one who wishes to preserve the history too: the more divine power of Jesus, who was able, when he wished, to quench the kindled anger of enemies, to overcome myriads by divine grace, and to scatter disturbed thoughts. “For the Lord scatters the counsels of nations and sets aside the thoughts of peoples; but the counsel of the Lord abides forever.” Thus the history in this passage, if indeed it happened, shows a power at work no less than any of the very extraordinary things done by him which, through their divinity, called those who saw them to faith.

Ps 33:10–11 (32:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: If the story is literal, it shows Christ's divine power to master crowds, no less than his other miracles.

The quotation is Ps 33:10–11 (32:10–11 LXX).

Notes on the original text

Digital text corrected (misread letters in the digital text; stray letter in the digital text): ἀναπτόμενον Ι σβέσαι → ἀναπτόμενον σβέσαι; βουλὰς Μνῶν → βουλὰς ἐθνῶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.148 (Preuschen 4:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-148).

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10.149Preuschen 4:198

καὶ μείζονα δʼ αὐτὴν ἔστιν ἀποφήνασθαι τῆς γεγενημένης περὶ τοῦ ἐν Κανᾷ τῆς Γαλιλαίας μεταβεβληκότος ὕδατος εἰς οἶνον, τῷ ἐκεῖ μὲν ἄψυχον ὕλην εἶναι τὴν τετραμμένην, ἐνθάδε δὲ τῶν τοσούτων μυριάδων δεδουλῶσθαι τὰ ἡγεμονικά.

kai meizona dʼ autēn estin apophēnasthai tēs gegenēmenēs peri tou en Kaną tēs Galilaias metabeblēkotos hydatos eis oinon, tǭ ekei men apsychon hylēn einai tēn tetrammenēn, enthade de tōn tosoutōn myriadōn dedoulōsthai ta hēgemonika.

And one may declare it greater than the change of water into wine in Cana of Galilee, since there it was lifeless matter that was changed, but here the ruling faculties of so many myriads were subdued.

John 2:9 (allusion, high confidence)

Notes and citation

Summary: This would be greater than turning water into wine, since it subdued the minds of thousands.

The allusion is John 2:9.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.149 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-149).

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10.150Preuschen 4:198

παρατηρητέον μέντοι γε ὅτι ἐν μὲν τῷ γάμῳ ἡ μήτηρ τοῦ Ἰησοῦ εἶναι λέγεται, κεκλῆσθαι δὲ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ· εἰς δὲ τὴν Καφαρναοὺμ καταβεβηκέναι * * * * οὐδεὶς πλὴν Ἰησοῦ κατείλεκται.

paratērēteon mentoi ge hoti en men tǭ gamǭ hē mētēr tou Iēsou einai legetai, keklēsthai de ho Iēsous kai hoi mathētai autou; eis de tēn Kapharnaoum katabebēkenai * * * * oudeis plēn Iēsou kateilektai.

It must be observed, however, that at the wedding the mother of Jesus is said to be present, and Jesus and his disciples to have been invited; and that to Capernaum … went down; but [in going up to Jerusalem] no one is listed except Jesus.

Textual problem in this passage: see the notes.

John 2:1–2 (allusion, high confidence) · John 2:12–13 (allusion, high confidence)

Notes and citation

Summary: At Cana Jesus' mother and disciples are named, but in the going up to Jerusalem only Jesus is named.

A gap in the digital text is marked "…". The allusions are John 2:1–2, 12–13.

Cite (SBL): Origen, Comm. Jo. 10.150 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-150).

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10.151Preuschen 4:198

φαίνονται δʼ ὕστερον καὶ οἱ μαθηταὶ παρόντες, εἴ γε ἐμνήσθησαν ὅτι »Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με«. καὶ τάχα έν ἑκάστῳ τῶν μαθητῶν ὁ Ἰησοῦς ἀναβαίνων εἰς Ἱεροσόλυμα ἦν, διόπερ οὐκ εἴρηται τὸ »Ἀνέβη Ἰησοῦς »εἰς Ἱεροσόλυμα καὶ οἱ μαθηταὶ αὐτοῦ«, ὥσπερ »Κατέβη εἰς Κα »φαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ »αὐτοῦ«.

phainontai dʼ hysteron kai hoi mathētai parontes, ei ge emnēsthēsan hoti »Ho zēlos tou oikou sou kataphagetai me«. kai tacha en hekastǭ tōn mathētōn ho Iēsous anabainōn eis Hierosolyma ēn, dioper ouk eirētai to »Anebē Iēsous »eis Hierosolyma kai hoi mathētai autou«, hōsper »Katebē eis Ka »pharnaoum autos kai hē mētēr autou kai hoi adelphoi kai hoi mathētai »autou«.

The disciples appear later to be present too, since they remembered that “Zeal for your house will consume me.” And perhaps Jesus was going up to Jerusalem in each of the disciples, which is why it is not said, “Jesus went up to Jerusalem and his disciples,” as it was said, “He went down to Capernaum, he and his mother and his brothers and his disciples.”

John 2:17 (quotation, high confidence) · John 2:12 (quotation, high confidence)

Notes and citation

Summary: Perhaps Jesus went up to Jerusalem within each disciple, which is why they are not named separately.

The quotations are John 2:17 and 2:12.

Cite (SBL): Origen, Comm. Jo. 10.151 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-151).

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10.152Preuschen 4:198

Ἤδη δὲ τὰ συγγενῆ τῷ τόπῳ, ἐκβεβλῆσθαι ἀπὸ τοῦ ἱεροῦ τοὺς ποιοῦντας αὐτὸν οἶκον ἐμπορίου, παρὰ τοῖς λοιποῖς κείμενα κατανοητέον.

Ēdē de ta syngenē tǭ topǭ, ekbeblēsthai apo tou hierou tous poiountas auton oikon emporiou, para tois loipois keimena katanoēteon.

Now we must consider the passages akin to this one, about the expulsion from the temple of those who made it a house of trade, found in the other evangelists.

Notes and citation

Summary: Next come the parallel passages in the other Gospels.

Notes on the original text

Digital text corrected (misread letters in the digital text): ἐκλελῆσθαι → ἐκβεβλῆσθαι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.152 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-152).

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10.153Preuschen 4:198

καὶ πρῶτόν γε τὰ παρὰ τῷ Ματθαίῳ, ὅς φησιν εἰσελθόντος τοῦ κυρίου εἰς Ἱεροσόλυμα σεσεῖσθαι πᾶσαν τὴν πόλιν, λέγουσαν· Τίς ἐστιν οὗτος;«

kai prōton ge ta para tǭ Matthaiǭ, hos phēsin eiselthontos tou kyriou eis Hierosolyma seseisthai pasan tēn polin, legousan; Tis estin houtos?«

And first those in Matthew, who says that when the Lord entered Jerusalem the whole city was stirred, saying, “Who is this?”

Matt 21:10 (quotation, high confidence)

Notes and citation

Summary: Matthew says the whole city was stirred when Jesus entered.

The quotation is Matt 21:10.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.153 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-153).

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10.154Preuschen 4:198

πρὸ δὲ τούτων διηγεῖται τὰ περὶ τὴν ὄνον καὶ τὸν πῶλον, ληφθέντα προστάξει τοῦ κυρίου, ὑπὸ δύο μαθητῶν ἀποσταλέντων ὑπʼ αὐτοῦ ἀπὸ Βηθφαγὴ εἰς τὴν κατέναντι αὐτῆς κώμην εὑρημένα, ὅπου καὶ λύεται ὑπὸ τῶν δύο μαθητῶν ἡ πρότερον δεδεμένη ὄνος κελευσθέντων, ἐάν τις αὐτοῖς εἴπῃ τι, ἀποκρίνασθαι ὡς ἄρα »Ὁ κύριος αὐτῶν χρείαν ἔχει· καὶ εὐθὺς αὐτοὺς ἀπο- »στέλλει«.

pro de toutōn diēgeitai ta peri tēn onon kai ton pōlon, lēphthenta prostaxei tou kyriou, hypo dyo mathētōn apostalentōn hypʼ autou apo Bēthphagē eis tēn katenanti autēs kōmēn heurēmena, hopou kai lyetai hypo tōn dyo mathētōn hē proteron dedemenē onos keleusthentōn, ean tis autois eipę̄ ti, apokrinasthai hōs ara »Ho kyrios autōn chreian echei; kai euthys autous apo- »stellei«.

Before this he narrates what concerns the donkey and the colt, taken at the Lord's command, found by two disciples sent by him from Bethphage into the village opposite it, where the donkey that had been tied is untied by the two disciples, who were told that if anyone said anything to them they should answer, “The Lord has need of them, and he will send them at once.”

Matt 21:1–3 (quotation, high confidence)

Notes and citation

Summary: Matthew first tells of the two disciples fetching the donkey and colt.

The quotation is Matt 21:3.

Notes on the original text

Digital text corrected (misread letter in the digital text): Βηρφαγὴ → Βηθφαγὴ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.154 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-154).

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10.155Preuschen 4:198

ἀπαγγέλλει δὲ πληροῦσθαι προφητείαν διὰ τούτων γεγενημένων τὴν φάσκουσαν· »Ἰδοὺ ὁ βασιλεὺς ἔρχεται πραΰς καὶ ἐπιβεβηκὼς ἐπὶ »ὄνον καὶ πῶλον υἱὸν ὑποζυγίου«, ἥντινα παρὰ τῷ Ζαχαρίᾳ εὕρομεν.

apangellei de plērousthai prophēteian dia toutōn gegenēmenōn tēn phaskousan; »Idou ho basileus erchetai praÿs kai epibebēkōs epi »onon kai pōlon huion hypozygiou«, hēntina para tǭ Zacharią heuromen.

He reports that through these events a prophecy was fulfilled that says, “Behold, the king comes, gentle and mounted on a donkey and on a colt, the foal of a beast of burden,” which we find in Zechariah.

Matt 21:5 (quotation, high confidence) · Zech 9:9 (allusion, high confidence)

Notes and citation

Summary: Matthew says this fulfilled Zechariah's prophecy.

The quotation is Matt 21:5, citing Zech 9:9.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.155 (Preuschen 4:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-155).

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10.156Preuschen 4:198–199

ὡς δὲ πορευθέντες οἱ μαθηταὶ καὶ ποιήσαντες ὡς προσέταξεν αὐτοῖς ὁ Ἰησοῦς »ἤγαγον τὴν ὄνον καὶ τὸν πῶλον. ἐπέθηκαν φησίν, ἐπʼ αὐτῶν τὰ ἱμάτια ἑαυτῶν καὶ ἐπεκάθισεν ἐΠάνω αὐτῶν« ὁ κύριος, δῆλον δ ὅτι καὶ τῆς ὄνου καὶ τοῦ πώλου ὅτε καὶ »ὁ πλεῖστος ὄχλος ἔστρωσαν τὰ ἱμάτια ἐν τῇ ὁδῷ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ ἔστρωσαν ἐν τῇ ὁδῷ‘, τῶν προαγόντων καὶ ἀκολουθούντων ὄχλων κεκραγότων· »Ὡσαννὰ τῷ υἱῷ Δαβίδ, ἐρχόμενος ἐν ὀνό »ματι κυρίου, ὡσαννὰ ἐν τοῖς ὑψίστοις«.

hōs de poreuthentes hoi mathētai kai poiēsantes hōs prosetaxen autois ho Iēsous »ēgagon tēn onon kai ton pōlon. epethēkan phēsin, epʼ autōn ta himatia heautōn kai epekathisen ePanō autōn« ho kyrios, dēlon d hoti kai tēs onou kai tou pōlou hote kai »ho pleistos ochlos estrōsan ta himatia en tę̄ hodǭ, alloi de ekopton kladous apo tōn dendrōn kai estrōsan en tę̄ hodǭ‘, tōn proagontōn kai akolouthountōn ochlōn kekragotōn; »Hōsanna tǭ huiǭ Dabid, erchomenos en ono »mati kyriou, hōsanna en tois hypsistois«.

And when the disciples went and did as Jesus had directed them, “they brought the donkey and the colt. They put,” he says, “their garments on them, and he sat on them,” the Lord, clearly on both the donkey and the colt; when also “most of the crowd spread their garments on the road, and others cut branches from the trees and spread them on the road,” the crowds going before and following crying out, “Hosanna to the Son of David! [Blessed is he who] comes in the name of the Lord! Hosanna in the highest!”

Matt 21:6–9 (quotation, high confidence)

Notes and citation

Summary: Matthew describes Jesus riding on both animals as the crowds spread garments and branches and cried Hosanna.

The quotations are Matt 21:6–9.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.156 (Preuschen 4:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-156).

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10.157Preuschen 4:199

πλὴν ὡς διὰ ταῦτα »εἰσελ »θόντος αὐτοῦ εἰς Ἱεροσόλυμα ὲσείοθη πᾶσα ἡ πόλις λέγουσα· »ἐστιν οὗτος;« οἱ ὄχλοι, δηλονότι οἱ προάγοντες καὶ ἀκολουθοῦντε. ἀπεκρίναντο τοῖς ἐρωτῶσιν. τίς εἴη, τὸ »Οὑτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας.

plēn hōs dia tauta »eisel »thontos autou eis Hierosolyma eseiothē pasa hē polis legousa; »estin houtos?« hoi ochloi, dēlonoti hoi proagontes kai akolouthounte. apekrinanto tois erōtōsin. tis eiē, to »Houtos estin ho prophētēs Iēsous, ho apo Nazaret tēs Galilaias.

But as a result of these things, “when he entered Jerusalem the whole city was stirred, saying, Who is this?” The crowds, clearly those going before and following, answered those asking who he was: “This is the prophet Jesus, from Nazareth of Galilee.

Matt 21:10–11 (quotation, high confidence)

Notes and citation

Summary: The crowds tell the stirred city that this is the prophet Jesus from Nazareth.

The quotations are Matt 21:10–11.

Notes on the original text

Digital text corrected (stray letters in the digital text): πλὴν Ι ὡς διὰ ταῦτα »εἰσελ Η »θόντος → πλὴν ὡς διὰ ταῦτα »εἰσελ »θόντος.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.157 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-157).

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10.158Preuschen 4:199

καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ »ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράςοντας ἐν τῷ ἱερῷ καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς λαθέ »δρας τῶν πωλούντων τὰς περιστερός. καὶ λέγει αὐτοῖς· Γέγραπται· »Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται· ὑμεῖς δὲ αὐτὸν ποιεῖτε »σπήλαιον λῃστῶν«.

kai eisēlthen Iēsous eis to »hieron, kai exebalen pantas tous pōlountas kai agorasontas en tǭ hierǭ kai tas trapezas tōn kollybistōn katestrepsen kai tas lathe »dras tōn pōlountōn tas peristeros. kai legei autois; Gegraptai; »Ho oikos mou oikos proseuchēs klēthēsetai; hymeis de auton poieite »spēlaion lę̄stōn«.

And Jesus entered the temple and drove out all who sold and bought in the temple, and overturned the tables of the money-changers and the seats of those who sold doves. And he says to them, It is written, My house shall be called a house of prayer; but you make it a den of robbers.”

Matt 21:12–13 (quotation, high confidence) · Isa 56:7 (allusion, high confidence) · Jer 7:11 (allusion, high confidence)

Notes and citation

Summary: Matthew's account of the cleansing itself.

The quotation is Matt 21:12–13, citing Isa 56:7 and Jer 7:11.

Notes on the original text

Digital text corrected (missing letter in the digital text): τραέζας → τραπέζας.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.158 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-158).

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10.159Preuschen 4:199

πευσόμεθα δὴ τῶν πέρα τῆς ἱστορίας μηδὲν οἰομένων προκεῖσθαι γράφοντι τῷ Ματθαίῳ τὸ εὐαγγέλιον, τί ἦν τὸ ἐπεῖγον πεμφθῆναι τῶν μαθητῶν δύο εἰς τὴν κατέναντι τῆς Βηθφαγῆς κώμην ὑΠὲρ τοῦ εὑρόντας αὐτοὺς δεδεμένην ὄνον καὶ πῶλον μετ αὐτῆς λῦσαι καὶ ἀγαγεῖν αὐτῷ;

peusometha dē tōn pera tēs historias mēden oiomenōn prokeisthai graphonti tǭ Matthaiǭ to euangelion, ti ēn to epeigon pemphthēnai tōn mathētōn dyo eis tēn katenanti tēs Bēthphagēs kōmēn hyPer tou heurontas autous dedemenēn onon kai pōlon met autēs lysai kai agagein autǭ?

Let us ask, then, those who think that Matthew had nothing beyond the history in view when he wrote the Gospel, what urgent need there was for two of the disciples to be sent into the village opposite Bethphage in order to find a donkey tied and a colt with her, untie them, and bring them to him?

Matt 21:1–2 (allusion, high confidence)

Notes and citation

Summary: For literalists: why was it necessary to send two disciples for the animals?

The allusion is Matt 21:1–2.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.159 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-159).

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10.160Preuschen 4:199

τί δὲ ἄξιον ἀναγραφῆς ἦν γενόμενον τῷ ἐπικαθεσθέντι ὄνῳ καὶ πώλῳ καὶ εἰσεληλυθότι εἰς τὴν πόλιν; τί δὲ μετὰ x003E; περὶ τοῦ χριστοῦ προφητεύων ὁ Ζαχαρίας φησί· »Χαῖρε »σφόδρα, θύγατερ Σιών· κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βα »σιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώζων, αὐτὸς πραΰς καὶ ἐπιβεβη »κὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον;«

ti de axion anagraphēs ēn genomenon tǭ epikathesthenti onǭ kai pōlǭ kai eiselēlythoti eis tēn polin? ti de meta x003E? peri tou christou prophēteuōn ho Zacharias phēsi; »Chaire »sphodra, thygater Siōn; kērysse, thygater Hierousalēm; idou ho ba »sileus sou erchetai soi dikaios kai sōzōn, autos praÿs kai epibebē »kōs epi hypozygion kai pōlon neon?«

And what worthy of record happened to him who sat on the donkey and colt and entered the city? And why, after …, does Zechariah, prophesying about Christ, say, “Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; behold, your king comes to you, righteous and saving; he is gentle and mounted on a beast of burden and a young colt”?

Zech 9:9 (quotation, high confidence)

Notes and citation

Summary: What was worth recording in the ride, and why did Zechariah prophesy it so grandly?

The quotation is Zech 9:9 (LXX); an encoding error in the digital text obscures a word before it.

Notes on the original text

Digital text corrected (misread letter in the digital text): ὑποζύγιον κοὶ πῶλον → ὑποζύγιον καὶ πῶλον.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.160 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-160).

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10.161Preuschen 4:199

εἰ γὰρ ἡ προφητεία αὕτη τὸ παρὰ τοῖς εὐαγγελισταῖς δηλούμενον σωματικὸν μόνον προλέγει, τὴν ἀκολουθίαν τῆς προφητείας σωζέτωσαν ἡμῖν οἱ ἐπὶ τοῦ γράμματος ἱστάμενοι οὕτως ἐ̓χουσαν· Καὶ ἐξολοθρεύσει ἅρματα ἐξ Ἐφραϊμ καὶ »ἵππον ἐξ Ἱερουσαλήμ, καὶ ἐξολοθρευθήσεται τόξον πολεμικόν, καὶ »πλῆθος καὶ εἰρήνη ἐξ ἐθνῶν, καὶ κατάρξαι ὑδάτων ἕως θαλάσσης, »καὶ ποταμῶν διεκβολὰς γῆς« καὶ τὰ ἑξῆς.

ei gar hē prophēteia hautē to para tois euangelistais dēloumenon sōmatikon monon prolegei, tēn akolouthian tēs prophēteias sōzetōsan hēmin hoi epi tou grammatos histamenoi houtōs echousan; Kai exolothreusei harmata ex Ephraïm kai »hippon ex Hierousalēm, kai exolothreuthēsetai toxon polemikon, kai »plēthos kai eirēnē ex ethnōn, kai katarxai hydatōn heōs thalassēs, »kai potamōn diekbolas gēs« kai ta hexēs.

For if this prophecy foretells only the bodily event shown in the evangelists, let those who stand on the letter preserve for us the sequence of the prophecy, which runs thus: “And he will destroy chariots from Ephraim and the horse from Jerusalem, and the bow of war shall be destroyed, and abundance and peace from the nations; and he shall rule the waters to the sea, and the outlets of rivers of the earth,” and what follows.

Zech 9:10 (quotation, high confidence)

Notes and citation

Summary: Literalists must also explain the rest of Zechariah's prophecy, which Jesus did not literally fulfill.

The quotation is Zech 9:10 (LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): σωςέτωσαν → σωζέτωσαν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.161 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-161).

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10.162Preuschen 4:199

Ἰστέον μέντοι γε ὅτι οὐχ ὡς κεῖται παρὰ τῷ προφήτῃ ἡ λέξις ἐξέθετο αὐτὴν ὁ Ματθαῖος. ἀντὶ γὰρ τοῦ »Χαῖρε σφόδρα, θύγατερ »Σιών· κήρυσσε, θύγατερ Ἱερουσαλήμ« πεποίηκεν· »Εἴπατε τῇ θυ- »γατρὶ Σιών«, ἐπιτεμνόμενος τὸ προφητικόν· παρεσιώπησεν δὲ καὶ τὸ »Δίκαιος καὶ σώζων αὐτός«, καὶ εἰπὼν ὡς κεῖται τὸ »Πραΰς καὶ »ἐπιβεβηκώς« ἀντὶ τοῦ »Ἐπὶ ὑποζύγιον καὶ πῶλον νέον« ἀνέγραψεν· Ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου«.

Isteon mentoi ge hoti ouch hōs keitai para tǭ prophētę̄ hē lexis exetheto autēn ho Matthaios. anti gar tou »Chaire sphodra, thygater »Siōn; kērysse, thygater Hierousalēm« pepoiēken; »Eipate tę̄ thy- »gatri Siōn«, epitemnomenos to prophētikon; paresiōpēsen de kai to »Dikaios kai sōzōn autos«, kai eipōn hōs keitai to »Praÿs kai »epibebēkōs« anti tou »Epi hypozygion kai pōlon neon« anegrapsen; Epi onon kai pōlon huion hypozygiou«.

It must be known, however, that Matthew did not set out the wording as it stands in the prophet. For instead of “Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem,” he made it “Say to the daughter of Zion,” abridging the prophetic text; he also passed over “righteous and saving is he,” and, having said as it stands “gentle and mounted,” instead of “on a beast of burden and a young colt” he wrote “on a donkey and on a colt, the foal of a beast of burden.”

Zech 9:9 (quotation, high confidence) · Matt 21:5 (quotation, high confidence)

Notes and citation

Summary: Matthew quotes Zechariah freely, abridging and changing the wording.

The comparison is between Zech 9:9 (LXX) and Matt 21:5.

Notes on the original text

Digital text corrected (misread letter in the digital text): »Δίκαιος καὶ σώςων αὐτός« → »Δίκαιος καὶ σώζων αὐτός«; »Ἐπὶ ὑποςύγιον → »Ἐπὶ ὑποζύγιον.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.162 (Preuschen 4:199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-162).

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10.163Preuschen 4:199–200

Καὶ Ἰουδαῖοι δὲ συνεξετάζοντες τὸν τῆς προφητείας εἱρμὸν τοῖς περὶ Ἰησοῦ ἀναγεγραμμένοις, οὐκ εὐκαταφρονήτοις ἡμᾶς θλίβουσιν ἀπαιτοῦντες πῶς ὁ Ἰησοῦς ἐξωλόθρευσεν ἄρματα ἐξ Ἐφραΐμ καὶ ἵππον ἐξ Ἱερουσαλήμ, καὶ ἐζωλόθρευσεν τόξον πολεμικὸν καὶ τὰ ἑξῆς πεποίηκεν. καὶ ταῦτα μὲν περὶ τῆς προφητείας.

Kai Ioudaioi de synexetazontes ton tēs prophēteias heirmon tois peri Iēsou anagegrammenois, ouk eukataphronētois hēmas thlibousin apaitountes pōs ho Iēsous exōlothreusen armata ex Ephraïm kai hippon ex Hierousalēm, kai ezōlothreusen toxon polemikon kai ta hexēs pepoiēken. kai tauta men peri tēs prophēteias.

And Jews, examining the sequence of the prophecy together with what is recorded about Jesus, press us not contemptibly, demanding how Jesus destroyed chariots from Ephraim and the horse from Jerusalem, and destroyed the bow of war, and did the rest. So much about the prophecy.

Zech 9:10 (allusion, high confidence)

Notes and citation

Summary: Jewish critics rightly ask how Jesus literally fulfilled the rest of Zechariah 9.

The allusion is Zech 9:10.

Notes on the original text

Digital text corrected (misread letters in the digital text): ἐζωλόθρευσεν ἄρματα ἐζ Ἐφραΐμ → ἐξωλόθρευσεν ἄρματα ἐξ Ἐφραΐμ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.163 (Preuschen 4:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-163).

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10.164Preuschen 4:200

ἐὰν δὲ τὸ μῆκος τῆς ὁδοῦ αἰτιάσωνται, μηδὲν ἄξιον τῆς τοῦ υἱοῦ τοῦ θεοῦ οἰκονομίας εὑρίσκοντες εἰς τὸν περὶ τῆς ὄνου καὶ πώλου λόγον, πρῶτον μὲν οἱ πεντεκαίδεκα σταδίοις βραχεῖ διαστήματι οὐσιν προσχρώμενοι οὐ πάνυ τι ἀπολογίαν εὔλογον κομιοῦσιν τῆς ὁδοῦ· δεύτερον δὲ πῶς δύο κτηνῶν εἰς τὴν οὕτω βραχεῖαν δεῖται ὁδὸν λεγέτωσαν ἡμῖν·

ean de to mēkos tēs hodou aitiasōntai, mēden axion tēs tou huiou tou theou oikonomias heuriskontes eis ton peri tēs onou kai pōlou logon, prōton men hoi pentekaideka stadiois brachei diastēmati ousin proschrōmenoi ou pany ti apologian eulogon komiousin tēs hodou; deuteron de pōs dyo ktēnōn eis tēn houtō bracheian deitai hodon legetōsan hēmin;

And if they give the length of the road as the reason, finding nothing worthy of the dispensation of the Son of God in the account of the donkey and colt, first, those who rely on fifteen stadia, a short distance, will not bring a very reasonable defense concerning the road; second, let them tell us how two animals were needed for so short a road.

John 11:18 (allusion, medium confidence)

Notes and citation

Summary: The short distance from Bethany does not explain why he needed an animal, let alone two.

The allusion is John 11:18.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.164 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-102/#p-10-164).

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