Commentary on the Gospel of John 10.246–10.314

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 69 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

10.246Preuschen 4:212

ἐπεὶ δὲ οἱ συγχεόμενοι έν τῷ περὶ πατρὸς καὶ υἱοῦ τόπῳ συνάγοντες τὸ »Εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι »ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν χριστόν, ὃν οὐκ »ἤγειρεν« καὶ τὰ τούτοις ὅμοια, δηλοῦντα ἕτερον εἶναι τὸν ἐγείραντα παρὰ τὸν ἐγηγερμένον, καὶ τὸ »Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν »ἡμέραις ἐγερῶ αὐτόν«, ᾤοντο ἐκ τούτων παρίστασθαι μὴ διαφέρειν τῷ ἀριθμῷ τὸν υἱὸν τοῦ πατρός, ἀλλʼ ἓν οὐ μόνον οὐσίᾳ ἀλλὰ καὶ ὑποκειμένῳ τυγχάνοντας ἀμφοτέρους, κατά τινας ἐπινοίας διαφόρους, οὐ κατὰ ὑπόστασιν λέγεσθαι πατέρα καὶ υἱόν· λεκτέον πρὸς αὐτοὺς πρῶτον μὲν τὰ προηγουμένως κατασκευαστικὰ ῥητὰ τοῦ ἕτερον εἶναι τὸν υἱὸν παρὰ τὸν πατέρα, καὶ ὅτι ἀνάγκη τὸν υἱὸν πατρὸς εἶναι υἱόν, καὶ τὸν πατέρα υἱοῦ πατέρα.

epei de hoi syncheomenoi en tǭ peri patros kai huiou topǭ synagontes to »Heuriskometha de kai pseudomartyres tou theou, hoti »emartyrēsamen kata tou theou hoti ēgeiren ton christon, hon ouk »ēgeiren« kai ta toutois homoia, dēlounta heteron einai ton egeiranta para ton egēgermenon, kai to »Lysate ton naon touton, kai en trisin »hēmerais egerō auton«, ǭonto ek toutōn paristasthai mē diapherein tǭ arithmǭ ton huion tou patros, allʼ hen ou monon ousią alla kai hypokeimenǭ tynchanontas amphoterous, kata tinas epinoias diaphorous, ou kata hypostasin legesthai patera kai huion; lekteon pros autous prōton men ta proēgoumenōs kataskeuastika rhēta tou heteron einai ton huion para ton patera, kai hoti anankē ton huion patros einai huion, kai ton patera huiou patera.

And since those who are confused on the subject of the Father and the Son bring together “We are even found to be false witnesses of God, because we testified against God that he raised Christ, whom he did not raise,” and similar texts, which show that the one who raised is other than the one raised, with “Destroy this temple, and in three days I will raise it up,” and thought it was shown from these that the Son does not differ in number from the Father, but that both are one not only in being but also in subject, being called Father and Son according to certain different aspects, not according to subsistence: we must say to them first the texts that primarily establish that the Son is other than the Father, and that the Son must be son of a Father, and the Father father of a Son.

1 Cor 15:15 (quotation, high confidence) · John 2:19 (quotation, high confidence)

Notes and citation

Summary: Against those who merge Father and Son into one subject, Origen insists that Scripture shows them distinct, as Father of a Son and Son of a Father.

Origen is answering Monarchians (modalists), who held that Father and Son are one subject under different names. The quotations are 1 Cor 15:15 and John 2:19. "Subject" renders ὑποκείμενον; "subsistence" renders ὑπόστασις.

Notes on the original text

Digital text corrected (misspelling in the digital text; word split in the digital text): ψευδο μάρτυρες → ψευδομάρτυρες; τούτοις ὅμοιαι → τούτοις ὅμοια.

Topics: Trinity, Heresy

Cite (SBL): Origen, Comm. Jo. 10.246 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-246).

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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.

10.247Preuschen 4:212

μετὰ δὲ τοῦτο οὐκ ἄτοπόν ἐστιν τὸν ὁμολογοῦντα μηδὲν δύνασθαι ποιεῖν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα, καὶ λέγοντα ὅτι ὅσʼ ὂν ὁ πατὴρ ποιῇ, ταῦτα ὁμοίως καὶ ὁ υἱὸς ποιεῖ, τὸν νεκρόν ὅπερ τὸ σῶμα ἦν) ἐγηγερκέναι τοῦ πατρὸς αὐτῷ τοῦτο χαριζομένου, ὃν προηγουμένως λεκτέον ἐγηγερκέναι τὸν χριστὸν ἐκ νεκρῶν.

meta de touto ouk atopon estin ton homologounta mēden dynasthai poiein, ean mē ti blepę̄ ton patera poiounta, kai legonta hoti hosʼ on ho patēr poię̄, tauta homoiōs kai ho huios poiei, ton nekron hoper to sōma ēn) egēgerkenai tou patros autǭ touto charizomenou, hon proēgoumenōs lekteon egēgerkenai ton christon ek nekrōn.

After this, it is not absurd that the one who confesses he can do nothing unless he sees the Father doing it, and says that whatever the Father does the Son does likewise, raised the dead one (which was the body), the Father granting this to him, the Father who must primarily be said to have raised Christ from the dead.

John 5:19 (allusion, high confidence) · Gal 1:1 (allusion, high confidence)

Notes and citation

Summary: The Son raised his own body because the Father, who primarily raised Christ, granted it, for the Son does what he sees the Father do.

The allusions are John 5:19 and Gal 1:1.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 10.247 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-247).

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10.248Preuschen 4:212

Ὁ μέντοι γ ε Ἡρακλέων τὸ »Ἐν τρισὶν« φησὶν ἀντὶ τοῦ Ἐν τρίτῃ, μὴ ἐρευνήσας, καίτοι γε ἐπιστήσας τῷ »Ἐν τρισίν., πῶς ἐν τρισὶν ἡ ἀνάστασις ἐνεργεῖται ἡμέραις.

Ho mentoi g e Hērakleōn to »En trisin« phēsin anti tou En tritę̄, mē ereunēsas, kaitoi ge epistēsas tǭ »En trisin., pōs en trisin hē anastasis energeitai hēmerais.

Heracleon, however, says that “in three” means “on the third,” without inquiring, although he paid attention to “in three,” how the resurrection is worked out in three days.

Notes and citation

Summary: Heracleon took “in three days” as “on the third day,” without asking how resurrection spans three days.

Heracleon's view is reported.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.248 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-248).

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10.249Preuschen 4:212

ἔτι δὲ καὶ τὴν τρίτην φησὶ τὴν πνευματικὴν ἡμέραν, ἐν ᾑ οἴονταί δηλοῦσθαι τὴν τῆς ἐκκλησίας ἀνάστασιν.

eti de kai tēn tritēn phēsi tēn pneumatikēn hēmeran, en hę̄ oiontai dēlousthai tēn tēs ekklēsias anastasin.

Further, he says that the third is the spiritual day, in which they think the resurrection of the church is shown.

Notes and citation

Summary: Heracleon calls the third day the spiritual day of the church's resurrection.

Heracleon's view is reported.

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

Topics: Heresy, Eschatology

Cite (SBL): Origen, Comm. Jo. 10.249 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-249).

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10.250Preuschen 4:212

τούτῳ δὲ ἀκόλουθόν ἐστιν πρώτην λέγειν εἶναι τὴν χοϊκὴν ἡμέραν καὶ τὴν δευτέραν τὴν ψυχικήν, οὐ γεγενημένης τῆς ἐκκλησίας τῆς ἀναστάσεως έν αὐταῖς.

toutǭ de akolouthon estin prōtēn legein einai tēn choïkēn hēmeran kai tēn deuteran tēn psychikēn, ou gegenēmenēs tēs ekklēsias tēs anastaseōs en autais.

It follows from this that he says the first day is the earthly (choic) and the second the psychic, the resurrection of the church not having taken place in them.

Notes and citation

Summary: So Heracleon's first two days would be the earthly and the psychic.

The terms reflect the Valentinian three classes: earthly ("choic"), psychic, and spiritual.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.250 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-250).

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10.251Preuschen 4:212–213

ἔοικεν μὲν τοίνυν τὰ ὑπὸ τῶν ἐν τῷ κατὰ Ματθαῖον καὶ Μάρκον † ἀναγεγραμμένα εὐαγγελίῳ ψευδομαρτύρων πρὸς τῷ τέλει τοῦ εὐαγγελίου κατηγορούντων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τὴν ἀναφορὰν ἔχειν ἐπὶ τὸ »Λύσατε τὸν ναὸν τοῦτον κἀγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν..

eoiken men toinyn ta hypo tōn en tǭ kata Matthaion kai Markon † anagegrammena euangeliǭ pseudomartyrōn pros tǭ telei tou euangeliou katēgorountōn tou kyriou hēmōn Iēsou Christou, tēn anaphoran echein epi to »Lysate ton naon touton kagō en trisin hēmerais egerō auton..

It seems, then, that what is recorded in the Gospel according to Matthew and Mark … of the false witnesses near the end of the Gospel, accusing our Lord Jesus Christ, refers to “Destroy this temple, and I will raise it up in three days.”

Textual problem in this passage: see the notes.

Matt 26:60–61 (allusion, high confidence) · Mark 14:57–58 (allusion, high confidence) · John 2:19 (quotation, high confidence)

Notes and citation

Summary: The false witnesses at Jesus' trial referred to this saying.

The text is corrupt at the dagger. The allusions are Matt 26:60–61 and Mark 14:57–58.

Cite (SBL): Origen, Comm. Jo. 10.251 (Preuschen 4:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-251).

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10.252Preuschen 4:213

ὁ μὲν γὰρ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ, οἱ δʼ ὑπονοοῦντες περὶ τοῦ ἐκ λίθων οἰκοδομηθέντος ναοῦ λέγεσθαι τὰ ἐνταῦθα εἰρημένα ἔφασκον κατηγοροῦντες· »Οὑτος ἔφη· Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν † αὐτὸν »οἰκοδομῆσαι« ἢ ὡς ὁ Μάρκος· » Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγον »τος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω«, ὅτε καὶ ὁ ἀρχιερεὺς ἀναστὰς εἶπεν αὐτῷ »Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα«· ἢ ὡς ὁ † Λουκᾶς φησί· Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν »λέγων· Οὐκ ἀποκρίνῃ οὐδέν; τί οὑτοί σου καταμαρτυροῦσιν; ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν«.

ho men gar elegen peri tou naou tou sōmatos autou, hoi dʼ hyponoountes peri tou ek lithōn oikodomēthentos naou legesthai ta entautha eirēmena ephaskon katēgorountes; »Houtos ephē; Dynamai katalysai ton naon tou theou kai dia triōn hēmerōn † auton »oikodomēsai« ē hōs ho Markos; » Hēmeis ēkousamen autou legon »tos hoti Egō katalysō ton naon touton ton cheiropoiēton kai dia triōn hēmerōn allon acheiropoiēton oikodomēsō«, hote kai ho archiereus anastas eipen autǭ »Ouden apokrinę̄? ti houtoi sou katamartyrousin? ho de Iēsous esiōpa«; ē hōs ho † Loukas phēsi; Kai anastas ho archiereus eis meson epērōtēsen ton Iēsoun »legōn; Ouk apokrinę̄ ouden? ti houtoi sou katamartyrousin? ho de esiōpa kai ouk apekrinato ouden«.

For he was speaking about the temple of his body; but they, supposing that what was said here concerned the temple built of stones, said in accusation: “This man said, I can destroy the temple of God and build it in three days”; or as Mark has it: “We heard him say, I will destroy this temple made with hands, and in three days I will build another not made with hands.” Then the high priest stood up and said to him, “Do you answer nothing? What is it that these testify against you? But Jesus was silent”; or as Luke says, “And the high priest stood up in the midst and asked Jesus, saying, Do you not answer anything? What is it that these testify against you? But he was silent and answered nothing.”

Textual problem in this passage: see the notes.

John 2:21 (allusion, high confidence) · Matt 26:61 (quotation, high confidence) · Mark 14:58 (quotation, high confidence) · Matt 26:62–63 (quotation, high confidence) · Mark 14:60–61 (quotation, high confidence)

Notes and citation

Summary: The false witnesses took his words about his body as about the stone temple; he stayed silent before the high priest.

The words given as Luke's are Mark 14:60–61; Luke has no such scene. The quotations are John 2:21, Matt 26:61, and Mark 14:58, 60–61.

Notes on the original text

Digital text corrected (transposed letters in the digital text): τὰ ἐνατῦθα → τὰ ἐνταῦθα.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.252 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-252).

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10.253Preuschen 4:213

νομίζω δʼ ἀναγκαίως καὶ ταῦτα παρατεθεῖσθαι τὴν ἀναφορὰν ἔχοντα ἐπὶ τὸ ἐν χερσὶν ῥητόν. Εἶπαν οὖν οἱ Ἰουδαῖοι· Τεσσεράκοντα καὶ ἕξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν;

nomizō dʼ anankaiōs kai tauta paratetheisthai tēn anaphoran echonta epi to en chersin rhēton. Eipan oun hoi Ioudaioi; Tesserakonta kai hex etesin ǭkodomēthē ho naos houtos, kai sy en trisin hēmerais egereis auton?

I think these too have necessarily been set out, since they refer to the text in hand. [John 2:20:] “The Jews then said, This temple was built in forty-six years, and will you raise it up in three days?”

John 2:20 (quotation, high confidence)

Notes and citation

Summary: Next lemma: the temple took forty-six years to build.

The quotation is John 2:20, the next lemma.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text): II, 20 Εἶπαν → Εἶπαν; Τεσσεράγοντα → Τεσσεράκοντα.

Cite (SBL): Origen, Comm. Jo. 10.253 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-253).

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10.254Preuschen 4:213

Πῶς τεσσεράκοντα καὶ ἕξ ἔτεσιν ᾠκοδομῆσθαί φασι τὸν ναὸν οἱ Ἰουδαῖοι λέγειν οὐκ ἔχομεν, εἰ τῇ ἱστορίᾳ κατακολουθήσομεν.

Pōs tesserakonta kai hex etesin ǭkodomēsthai phasi ton naon hoi Ioudaioi legein ouk echomen, ei tę̄ historią katakolouthēsomen.

How the Jews say the temple was built in forty-six years we cannot say, if we follow the history.

Notes and citation

Summary: Historically, the forty-six years are hard to explain.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.254 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-254).

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10.255Preuschen 4:213

γέγραπται γὰρ ἐν τῇ τρίτῃ τῶν Βασιλειῶν ὡς »Ἡτοίμασαν »τοὺς λίθους καὶ τὰ ξύλα τρισὶν ἔτεσιν«· »ἐν δὲ τῷ τετάρτῳ ἔτει, μηνὶ δευτέρῳ, βασιλεύοντος τοῦ βασιλέως Σαλομῶντος ἐπὶ Ἰσραήλ, »ἐνετείλατο ὁ βασιλεὺς καὶ αἴρουσιν λίθους μεγάλους τιμίους εἰς τὸν θεμέλιον τοῦ οἴκου καὶ λίθους ἀπελεκήτους. καὶ ἐπελέκησαν οἱ υἱοὶ »Σαλομῶντος καὶ οἱ υἱοὶ Χειρὰμ καὶ ἔβαλον αὐτοὺς ἐν τῷ τετάρτῳ »ἔτει, καὶ ἐθεμελίωσαν τὸν οἶκον κυρίου ἐν μηνὶ Νεισὰν καὶ τῷ δευ »τέρῳ μηνί· ἑνδεκάτῳ ἐνιαυτῷ, μηνὶ Βαάλ, ὃς ἦν μὴν ὄγδοος, συνε »τελέσθη ὁ οἶκος εἰς πάντα λόγον αὐτοῦ καὶ εἰς πᾶσαν διάταξιν αὐτοῦ‘.

gegraptai gar en tę̄ tritę̄ tōn Basileiōn hōs »Hētoimasan »tous lithous kai ta xyla trisin etesin«; »en de tǭ tetartǭ etei, mēni deuterǭ, basileuontos tou basileōs Salomōntos epi Israēl, »eneteilato ho basileus kai airousin lithous megalous timious eis ton themelion tou oikou kai lithous apelekētous. kai epelekēsan hoi huioi »Salomōntos kai hoi huioi Cheiram kai ebalon autous en tǭ tetartǭ »etei, kai ethemeliōsan ton oikon kyriou en mēni Neisan kai tǭ deu »terǭ mēni; hendekatǭ eniautǭ, mēni Baal, hos ēn mēn ogdoos, syne »telesthē ho oikos eis panta logon autou kai eis pasan diataxin autou‘.

For it is written in the third book of Kingdoms that “they prepared the stones and the timber for three years”; “and in the fourth year, in the second month, of the reign of King Solomon over Israel, the king commanded, and they take great, costly stones for the foundation of the house, and unhewn stones. And the sons of Solomon and the sons of Hiram hewed them and laid them in the fourth year, and they laid the foundation of the house of the Lord in the month Nisan and the second month; in the eleventh year, in the month Bul, which was the eighth month, the house was finished in all its plan and all its arrangement.”

1 Kgs 5:18 (quotation, high confidence) · 1 Kgs 6:1 (quotation, high confidence) · 1 Kgs 6:37–38 (quotation, high confidence)

Notes and citation

Summary: Kings says the temple was prepared for three years and finished in Solomon's eleventh year.

The quotation is from 3 Kingdoms (1 Kings) 5:32–6:1 and 6:37–38 in the LXX, whose arrangement differs from the Hebrew.

Notes on the original text

Digital text corrected (repeated word in the digital text): ὡς ὡς »Ἡτοίμασαν → ὡς »Ἡτοίμασαν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.255 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-255).

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10.256Preuschen 4:213

ἴνα οὖν καὶ τὴν ἑτοιμασίαν συγκατατάξωμεν τῷ χρόνῳ τῆς οἰκοδομῆς, ἕνδεκα ἔτη τὰ πάντα οὐ συμπληροῦται εἰς τὴν οἰκοδομὴν τοῦ ναοῦ.

ina oun kai tēn hetoimasian synkatataxōmen tǭ chronǭ tēs oikodomēs, hendeka etē ta panta ou symplēroutai eis tēn oikodomēn tou naou.

So even if we reckon the preparation together with the time of building, eleven years in all are not completed for the building of the temple.

Notes and citation

Summary: Even with preparation, the building took about eleven years, not forty-six.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.256 (Preuschen 4:213; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-256).

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10.257Preuschen 4:213–214

πῶς οὖν οἱ Ἰουδαῖοι λέγουσιν· »τεσσεράκοντα καὶ ἓξ ἔτεσίν »ᾠκοδομήθη ὁ ναὸς οὗτος;« εἰ μὴ ἄρα τις βιασάμενος φιλοτιμήσεται παραστῆσαι τὸν τεσσεράκοντα καὶ ἕξ ἐτῶν πληρουμένων χρόνον, ἀφ οὑ ὁ Δαβίδ φησι πρὸς Νάθαν τὸν προφήτην βουλευσάμενος περὶ τῆς οἰκοδομῆς τοῦ ναοῦ· »Ἰδού, ἐγὼ κατοικῶ ἐν οἴκῳ κεδρίνῳ, καὶ ἡ »κιβωτὸς τοῦ θεοῦ κάθηται ἐν μέσῳ τῆς σκηνῆς«. εἰ γὰρ καὶ κεκώλυται, ὡς ἀνὴρ αἱμάτων, οἰκοδομῆσαι αὐτόν, ἔοικέν γε ἠσχολῆσθαι περὶ τὴν συναγωγὴν τῆς ὕλης τοῦ ναοῦ.

pōs oun hoi Ioudaioi legousin; »tesserakonta kai hex etesin »ǭkodomēthē ho naos houtos?« ei mē ara tis biasamenos philotimēsetai parastēsai ton tesserakonta kai hex etōn plēroumenōn chronon, aph hou ho Dabid phēsi pros Nathan ton prophētēn bouleusamenos peri tēs oikodomēs tou naou; »Idou, egō katoikō en oikǭ kedrinǭ, kai hē »kibōtos tou theou kathētai en mesǭ tēs skēnēs«. ei gar kai kekōlytai, hōs anēr haimatōn, oikodomēsai auton, eoiken ge ēscholēsthai peri tēn synagōgēn tēs hylēs tou naou.

How then do the Jews say, “This temple was built in forty-six years”? Unless someone, forcing things, will strive to show a period of forty-six full years from when David, having deliberated about building the temple, says to Nathan the prophet, “Behold, I dwell in a house of cedar, and the ark of God sits in the midst of the tent.” For even if he was prevented from building it, as a man of blood, he seems to have been occupied with gathering the material for the temple.

John 2:20 (quotation, high confidence) · 2 Sam 7:2 (quotation, high confidence) · 1 Chr 22:8 (allusion, high confidence)

Notes and citation

Summary: One might count forty-six years from David's plan to build, since he gathered materials though he could not build.

The quotations are John 2:20 and 2 Sam 7:2 (2 Kgdms 7:2 LXX); the allusion is 1 Chr 22:8.

Notes on the original text

Digital text corrected (misread letter in the digital text): εἰ μὴ ὄρα τις → εἰ μὴ ἄρα τις.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.257 (Preuschen 4:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-257).

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10.258Preuschen 4:214

φησὶ γοῦν ἐν τῇ πρώτῃ τῶν ΠαραλειΠομένων Δαβὶδ ὁ βασιλεὺς πάσῃ τῇ ἐκκλησίᾳ· »Σολομῶν ὁ υἱός μου, εἰς ὃν ᾑρέτικεν αὐτὸν κύριος, νέος καὶ ἁπαλός, καὶ τὸ »ἔργον μέγα, ὅτι οὐκ ἀνθρώπῳ οἰκοδομὴ ἀλλὰ κυρίῳ θεῷ. κατὰ πᾶσαν τὴν δύναμιν ἡτοίμακά εἰς οἶκον θεοῦ μου χρυσίον, ἀργύριον, χαλκὸν καὶ σίδηρον, ξύλα, λίθους Σοὸμ καὶ πληρώσεως, καὶ λίθους πολυτελείας καὶ ποικίλους, καὶ πάντα λίθον τίμιον, καὶ Πάριον πολύ. »ἔτι ἐν τῷ εὐδοκῆσαί με ἐν οἴκῳ θεοῦ μου, ἔστιν μοι ὃ περιπεποίη »μαι χρυσίον καὶ ἀργύριον, καὶ ἰδοὺ δέδωκα εἰς οἶκον κυρίου μου εἰς ὕψος, ἐκτὸς ὧν ἡτοίμασα εἰς τὸν οἶκον τῶν ἁγίων, τρισχίλια τάλαντα χρυσίου τοῦ ἐκ Σουφεὶρ καὶ ἑπτακισχίλια τάλαντα ἀργυρίου »δοκίμου, ἐπαλειφθέντα ἐν αὐτοῖς τοὺς οἴκους τοῦ θεοῦ διὰ χειρὸς τεχνιτῶν«.

phēsi goun en tę̄ prōtę̄ tōn ParaleiPomenōn Dabid ho basileus pasę̄ tę̄ ekklēsią; »Solomōn ho huios mou, eis hon hę̄retiken auton kyrios, neos kai hapalos, kai to »ergon mega, hoti ouk anthrōpǭ oikodomē alla kyriǭ theǭ. kata pasan tēn dynamin hētoimaka eis oikon theou mou chrysion, argyrion, chalkon kai sidēron, xyla, lithous Soom kai plērōseōs, kai lithous polyteleias kai poikilous, kai panta lithon timion, kai Parion poly. »eti en tǭ eudokēsai me en oikǭ theou mou, estin moi ho peripepoiē »mai chrysion kai argyrion, kai idou dedōka eis oikon kyriou mou eis hypsos, ektos hōn hētoimasa eis ton oikon tōn hagiōn, trischilia talanta chrysiou tou ek Soupheir kai heptakischilia talanta argyriou »dokimou, epaleiphthenta en autois tous oikous tou theou dia cheiros technitōn«.

At any rate, in the first book of Chronicles King David says to the whole assembly: “Solomon my son, whom the Lord has chosen, is young and tender, and the work is great, for the building is not for man but for the Lord God. With all my strength I have prepared for the house of my God gold, silver, bronze and iron, timber, onyx stones and stones for setting, costly and varied stones, and every precious stone, and much marble. Moreover, because of my delight in the house of my God, I have a treasure of my own of gold and silver, and behold, I have given it to the house of my Lord on high, besides all that I prepared for the house of the holy things: three thousand talents of gold from Ophir and seven thousand talents of refined silver, to overlay the houses of God by the hand of craftsmen.”

1 Chr 29:1–5 (quotation, high confidence)

Notes and citation

Summary: Chronicles records David gathering vast materials for the temple.

The quotation is 1 Chr 29:1–5 (LXX).

Notes on the original text

Digital text corrected (word split in the digital text): τά λαντα → τάλαντα.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.258 (Preuschen 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-258).

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10.259Preuschen 4:214

ἐβασίλευσεν γὰρ ὁ Δαβὶδ ἑπτὰ ἔτη ἐν Χεβρῶν καὶ λγ΄ ἐν Ἱερουσαλήμ. ἐὰν οὖν τις δυνηθῇ ἀποδεῖξαι τὴν ἀρχὴν τῆς περὶ τοῦ ναοῦ κατασκευῆς γεγονέναι συνάγοντος αὐτοῦ τὴν ἐπιτήδειον ὕλην ἀπὸ τοῦ ε΄ τῆς βασιλείας αὐτοῦ χρόνου, δυνήσεται βιασάμενος Περὶ τῶν μέ ἐτῶν εἰπεῖν.. ἄλλος δέ τις ἐρεῖ τὸν δεικνύμενον μὴ τὸν ὑπὸ Σολομῶντος ᾠκοδομημένον εἶναι, ἐκεῖνον γάρ) κατεστράφθαι κατὰ τοὺς τῆς αἰχμαλωσίας χρόνους, ἀλλὰ τὸν ἐπὶ Ἔσδρᾳ οἰκοδομηθέντα, περὶ οὗ οὐκ ἔχομεν τρανῶς τὸν τῶν τεσσεράκοντα καὶ ἕξ ἐτῶν ἀποδεῖξαι ἀληθευόμενον λόγον.

ebasileusen gar ho Dabid hepta etē en Chebrōn kai lg΄ en Hierousalēm. ean oun tis dynēthę̄ apodeixai tēn archēn tēs peri tou naou kataskeuēs gegonenai synagontos autou tēn epitēdeion hylēn apo tou e΄ tēs basileias autou chronou, dynēsetai biasamenos Peri tōn me etōn eipein.. allos de tis erei ton deiknymenon mē ton hypo Solomōntos ǭkodomēmenon einai, ekeinon gar) katestraphthai kata tous tēs aichmalōsias chronous, alla ton epi Esdrą oikodomēthenta, peri hou ouk echomen tranōs ton tōn tesserakonta kai hex etōn apodeixai alētheuomenon logon.

For David reigned seven years in Hebron and thirty-three in Jerusalem. If, then, anyone can show that the beginning of the temple's preparation, with his gathering of suitable material, took place from the fifth year of his reign, he will be able, forcing things, to speak of the forty-six years. But another will say that the temple being pointed to is not the one built by Solomon (for that was destroyed at the time of the captivity) but the one built under Ezra, about which we cannot clearly show that the figure of forty-six years is true.

2 Sam 5:5 (allusion, high confidence) · 2 Kgs 25:9 (allusion, medium confidence) · Ezra 6:15 (allusion, medium confidence)

Notes and citation

Summary: Counting from David's fifth year gives forty-six years only by forcing; or the temple meant is Ezra's, for which the figure cannot be verified.

The allusions are 2 Sam 5:5, 2 Kgs 25:9, and Ezra 6:15. The numeral "forty-six" is garbled in the digital text but clear from the context.

Notes on the original text

Digital text corrected (misread letter in the digital text): οὐκοδομηθέντα → οἰκοδομηθέντα.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.259 (Preuschen 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-259).

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10.260Preuschen 4:214

ἔοικεν δὲ καὶ κατὰ τὰ Μακκαβαϊκὰ Πολλή τις ἀκαταστασία γεγονέναι περὶ τὸν λαὸν καὶ τὸν ναόν. καὶ οὐκ οἶδα εἰ τότε ἀνῳκοδομήθη τοσούτοις ἔτεσιν ὁ ναός.

eoiken de kai kata ta Makkabaïka Pollē tis akatastasia gegonenai peri ton laon kai ton naon. kai ouk oida ei tote anǭkodomēthē tosoutois etesin ho naos.

And it seems that in the time of the Maccabees too there was great disorder concerning the people and the temple. And I do not know whether the temple was rebuilt at that time over so many years.

Notes and citation

Summary: Perhaps the temple was rebuilt in Maccabean times, but Origen does not know.

The allusion is to 1 Macc 4:36–51.

Extrabiblical texts: 1 Macc 4:36-51 (1 Maccabees [in RC, EO canons]; allusion)

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.260 (Preuschen 4:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-260).

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10.261Preuschen 4:214–215

Ὁ μέντοι γε Ἡρακλέων μηδὲ ἐπιστήσας τῇ ἱστορίᾳ φησὶ τὸν Σολομῶντα τεσσεράκοντα καὶ ἓξ ἔτεσιν κατεσκευακέναι τὸν ναὸν εἰκόνα τυγχάνοντα τοῦ σωτῆρος, καὶ τὸν ς΄ ἀριθμὸν εἰς τὴν ὕλην, τουτέστιν τὸ πλάσμα, ἀναφέρει, τὸν δὲ τῶν τεσσεράκοντα, »ὅ τετρὰς ἐστίν«, φησίν, ἡ »ἀπρόσπλοκος«, εἰς τὸ ἐμφύσημα καὶ τὸ ἐν τῷ ἐμφυσή- ματι σπέρμα.

Ho mentoi ge Hērakleōn mēde epistēsas tę̄ historią phēsi ton Solomōnta tesserakonta kai hex etesin kateskeuakenai ton naon eikona tynchanonta tou sōtēros, kai ton s΄ arithmon eis tēn hylēn, toutestin to plasma, anapherei, ton de tōn tesserakonta, »ho tetras estin«, phēsin, hē »aprosplokos«, eis to emphysēma kai to en tǭ emphysē- mati sperma.

Heracleon, however, not even attending to the history, says that Solomon built the temple, which is an image of the Savior, in forty-six years; and he refers the number six to matter, that is, to what was fashioned, and the number forty, “which is the tetrad,” he says, “the unentangled one,” to the inbreathing and the seed in the inbreathing.

Gen 2:7 (allusion, medium confidence)

Notes and citation

Summary: Heracleon says Solomon built the temple in forty-six years; he reads six as matter and forty (the tetrad) as the divine breath and seed in it.

Heracleon's words are quoted; the numerology ("tetrad", "inbreathing" from Gen 2:7) is Valentinian.

Notes on the original text

Digital text corrected (misread letter in the digital text): καὶ ἕζ ἔτεσιν → καὶ ἓξ ἔτεσιν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.261 (Preuschen 4:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-261).

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10.262Preuschen 4:215

ὅρα δὲ εἰ δυνατὸν τὸν μὲν τεσσεράκοντα διὰ τὰ τέσσαρα τοῦ κόσμου στοιχεῖα ἐν τοῖς Τι ἀγωνισμένοις εἰς τὸν ναὸν ἐγκατατασσόμενα λαμβάνειν, τὸν δὲ ς΄ διὰ τὸ τῇ ἕκτῃ ἡμέρᾳ γεγονέναι τὸν ἄνθρωπον. Ἐκεῖνος δὲ ἔλεγεν Περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. ὅτε οὗ ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἷπεν ὁ Ἰηοοὺς·

hora de ei dynaton ton men tesserakonta dia ta tessara tou kosmou stoicheia en tois Ti agōnismenois eis ton naon enkatatassomena lambanein, ton de s΄ dia to tę̄ hektę̄ hēmerą gegonenai ton anthrōpon. Ekeinos de elegen Peri tou naou tou sōmatos autou. hote hou ēgerthē ek nekrōn, emnēsthēsan hoi mathētai autou hoti touto elegen, kai episteusan tę̄ graphę̄ kai tǭ logǭ hon heipen ho Iēoous;

See whether it is possible to take forty because of the four elements of the world arranged in the temple in the … [works], and six because man was made on the sixth day. [John 2:21–22:] “But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.”

Gen 1:31 (allusion, medium confidence) · John 2:21–22 (quotation, high confidence)

Notes and citation

Summary: Origen suggests forty might refer to the four elements and six to man's creation on the sixth day. Next lemma: John 2:21–22.

A word is garbled in the digital text. The quotation is John 2:21–22, the next lemma; the allusion is Gen 1:27, 31.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text): II, 21-22 Ἐκεῖνος → Ἐκεῖνος; ἐκ ωεκρῶν → ἐκ νεκρῶν; Λ·αὶ τῷ λόγῳ → καὶ τῷ λόγῳ.

Cite (SBL): Origen, Comm. Jo. 10.262 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-262).

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10.263Preuschen 4:215

Εἰ τὸ σῶμα τοῦ Ἰησοῦ ναὸς αὐτοῦ εἵρηται, ζητῆσαι ἄξιον πότερον ἁπλούστερον τοῦτο ἐκδεκτέον, ἢ ἕκαστον τῶν ἀναγεγραμμένων περὶ τοῦ ναοῦ φιλοτιμητέον ἀνάγειν εἰς τὸν περὶ τοῦ σώματος Ἰησοῦ λόγον, ἤτοι οὗ εἴληφεν ἐκ τῆς παρθένου, ἢ τῆς ἐκκλησίας σώματος αὐτοῦ λεγομένης εἶναι, ὡς καὶ ἡμᾶς μέλη τοῦ σώματος αὐτοῦ παρὰ τῷ ἀποστόλῳ ὀνομάζεσθαι.

Ei to sōma tou Iēsou naos autou heirētai, zētēsai axion poteron haplousteron touto ekdekteon, ē hekaston tōn anagegrammenōn peri tou naou philotimēteon anagein eis ton peri tou sōmatos Iēsou logon, ētoi hou eilēphen ek tēs parthenou, ē tēs ekklēsias sōmatos autou legomenēs einai, hōs kai hēmas melē tou sōmatos autou para tǭ apostolǭ onomazesthai.

If Jesus' body is called his temple, it is worth asking whether this should be taken more simply, or whether we should strive to refer each thing recorded about the temple to the account of the body of Jesus, either that which he took from the virgin, or the church, which is said to be his body, as the apostle also names us members of his body.

1 Cor 12:27 (allusion, high confidence) · Eph 5:30 (allusion, high confidence)

Notes and citation

Summary: Should everything about the temple be applied to Christ's body, whether his flesh or the church?

The allusions are 1 Cor 12:27 and Eph 5:30.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.263 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-263).

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10.264Preuschen 4:215

ὁ μὲν οὖν τις πραγμάτων αὑτὸν ἀπαλλάττων τῷ ἀπογινώσκειν ἕκαστον δύνασθαι τῶν κατὰ τὸν ναὸν ἀναφέρειν ἐπὶ τὸ σῶμα, ὁποτέρως ἄν ἔχῃ, ἐπὶ τὸ ἁπλούστερον καταφεύξεται, λέγων διὰ τοῦτο σῶμα ἑκατέρως νοούμενον τὸν ναὸν ὠνομάσθαι, ἐπεὶ ὥσπερ ὁ ναὸς δόξαν εἶχεν θεοῦ κατασκηνοῦσαν ἐν αὐτῷ, οὕτως εἰκόνα καὶ δόξαν θεοῦ ὑπάρχοντα τὸν πρωτότοκον πάσης κτίσεως, τὸ σῶμα ἢ τὴν ἐκκλησίαν ἀγαλματοφοροῦντα ναὸν εὐλόγως εἰρῆσθαι θεοῦ.

ho men oun tis pragmatōn hauton apallattōn tǭ apoginōskein hekaston dynasthai tōn kata ton naon anapherein epi to sōma, hopoterōs an echę̄, epi to haplousteron katapheuxetai, legōn dia touto sōma hekaterōs nooumenon ton naon ōnomasthai, epei hōsper ho naos doxan eichen theou kataskēnousan en autǭ, houtōs eikona kai doxan theou hyparchonta ton prōtotokon pasēs ktiseōs, to sōma ē tēn ekklēsian agalmatophorounta naon eulogōs eirēsthai theou.

One who spares himself trouble by despairing of being able to refer each thing about the temple to the body, in whichever sense, will take refuge in the simpler view, saying that the temple is called a body in either sense because, as the temple had the glory of God dwelling in it, so the firstborn of all creation, being the image and glory of God, carrying his body or the church as a shrine, is reasonably called the temple of God.

Col 1:15 (allusion, high confidence) · 1 Kgs 8:11 (allusion, medium confidence)

Notes and citation

Summary: The simpler view: as God's glory dwelt in the temple, so Christ, God's image, dwells in his body or the church.

The allusions are Col 1:15 and 1 Kgs 8:11.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.264 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-264).

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10.265Preuschen 4:215

ἡμεῖς δὲ τὸ μὲν περὶ ἑκάστου τῶν ἐν τῇ τρίτῃ τῶν Βασιλειῶν περὶ τοῦ ναοῦ εἰπεῖν δυσδιήγητον ὁρῶντες καὶ πολλῷ τῆς λέξεως ἡμῶν μεῖζον, ἄλλως τε καὶ οὐ κατὰ τὴν παροῦσαν γραφήν, ὑπερτιθέμεθα.

hēmeis de to men peri hekastou tōn en tę̄ tritę̄ tōn Basileiōn peri tou naou eipein dysdiēgēton horōntes kai pollǭ tēs lexeōs hēmōn meizon, allōs te kai ou kata tēn parousan graphēn, hypertithemetha.

We, however, seeing that to speak about each detail of the temple in the third book of Kingdoms is hard to explain and far beyond our powers of speech, especially as it does not belong to the present Scripture, postpone it.

Notes and citation

Summary: Explaining every detail of the temple in Kings is left for another time.

Cite (SBL): Origen, Comm. Jo. 10.265 (Preuschen 4:215; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-265).

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10.266Preuschen 4:215–216

πλὴν ἐν τοῖς τοιούτοις μάλιστα διὰ τὸ ὑπὲρ τὴν ἀνθρωπίνην εἶναι φύσιν καὶ κατὰ τὴν τοῦ θεοῦ σοφίαν τὸ ἴδιον τῆς θεοπνεύστου γραφῆς ἐμφαίνεσθαι πειθόμενοι, σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, παριστάσης, καὶ καταλαμβάνοντες ἐξαιρέτου πνεύματος σοφίας ἑαυτοὺς δεομένους πρὸς τὸ τηλικαῦτα ἱεροπρεπῶς νοῆσαι, ὡς ἔνι μάλιστα διʼ ὀλίγων τὴν περίνοιαν τῶν κατὰ τὸν τόπον διαγράψαι πειρασόμεθα, σῶμα τὴν ἐκκλησίαν καὶ οἶκον θεοῦ ἐκ λίθων ζώντων οἰκοδομούμενον, οἶκον πνευματικὸν εἰς ἱεράτευμα ἅγιον μανθάνοντες ἀπὸ τοῦ Πέτρου τυγχάνειν, ὡς τὸν οἰκοδομοῦντα τὸν ναὸν υἱὸν Δαβὶδ κατὰ τοῦτο Χριστοῦ εἶναι τύπον μετὰ τοὺς πολέμους εἰρήνης βαθυτάτης γεγενημένης οἰκοδομοῦντα εἰς δόξαν τοῦ θεοῦ τὸν ναὸν έν τῇ ἐπιγείῳ Ἱερουσαλήμ, ἵνα μηκέτι παρὰ μετακινητῷ πράγματι τῇ σκηνῇ x003E; λατρεία ἐπιτελῆται. ἕκαστον.

plēn en tois toioutois malista dia to hyper tēn anthrōpinēn einai physin kai kata tēn tou theou sophian to idion tēs theopneustou graphēs emphainesthai peithomenoi, sophian en mystēriǭ tēn apokekrymmenēn, hēn oudeis tōn archontōn tou aiōnos toutou egnōken, paristasēs, kai katalambanontes exairetou pneumatos sophias heautous deomenous pros to tēlikauta hieroprepōs noēsai, hōs eni malista diʼ oligōn tēn perinoian tōn kata ton topon diagrapsai peirasometha, sōma tēn ekklēsian kai oikon theou ek lithōn zōntōn oikodomoumenon, oikon pneumatikon eis hierateuma hagion manthanontes apo tou Petrou tynchanein, hōs ton oikodomounta ton naon huion Dabid kata touto Christou einai typon meta tous polemous eirēnēs bathytatēs gegenēmenēs oikodomounta eis doxan tou theou ton naon en tę̄ epigeiǭ Hierousalēm, hina mēketi para metakinētǭ pragmati tę̄ skēnę̄ x003E? latreia epitelētai. hekaston.

However, persuaded that especially in such matters, because they are above human nature and according to the wisdom of God, the special character of inspired Scripture shows itself, presenting wisdom in a mystery, the hidden wisdom, which none of the rulers of this age has known; and perceiving that we need an exceptional spirit of wisdom to understand such great things in a holy way, we shall try, as far as possible, to sketch briefly the sense of the passage: learning from Peter that the church is a body and a house of God built of living stones, a spiritual house for a holy priesthood, so that the son of David who built the temple is in this respect a type of Christ, building the temple for God's glory in the earthly Jerusalem after the wars, when the deepest peace had come, so that the worship might no longer be performed in a movable thing, the tent. Each

1 Cor 2:7–8 (allusion, high confidence) · 1 Pet 2:5 (allusion, high confidence) · 1 Chr 22:9 (allusion, high confidence)

Notes and citation

Summary: The temple is the church built of living stones; Solomon, building in peace after David's wars, is a type of Christ.

An encoding error obscures a word. The allusions are 1 Cor 2:7–8, 1 Pet 2:5, and 1 Chr 22:9.

Notes on the original text

Digital text corrected (repeated word in the digital text): πρὸς τὸ τὸ τηλικαῦτα → πρὸς τὸ τηλικαῦτα.

Topics: Scripture and canon, Christology

Cite (SBL): Origen, Comm. Jo. 10.266 (Preuschen 4:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-266).

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10.267Preuschen 4:216

x003E; τῶν κατὰ τὸν ναὸν ἐπὶ τὴν ἐκκλησίαν ἀνάγειν πειρασόμεθα. τάχα γὰρ ἐὰν πάντες οἱ ἐχθροὶ ὑποπόδιον γένωνται τῶν Χριστοῦ ποδῶν, καὶ ὁ ἔσχατος ἐχθρὸς θάνατος καταργηθῇ, ἡ τελειοτάτη εἰρήνη έ)σται ὅτε Χριστὸς ἔσται Σαλομών, ὅπερ ἑρμηνεύεται »Εἰρηνικός«, πληρουμένης τῆς προφητείας εἰς αὐτὸν λεγούσης· »Μετὰ τῶν μισούν »των τὴν εἰρήνην ἤμην εἰρηνικός«.

x003E? tōn kata ton naon epi tēn ekklēsian anagein peirasometha. tacha gar ean pantes hoi echthroi hypopodion genōntai tōn Christou podōn, kai ho eschatos echthros thanatos katargēthę̄, hē teleiotatē eirēnē e)stai hote Christos estai Salomōn, hoper hermēneuetai »Eirēnikos«, plēroumenēs tēs prophēteias eis auton legousēs; »Meta tōn misoun »tōn tēn eirēnēn ēmēn eirēnikos«.

of the details of the temple we shall try to refer to the church. For perhaps when all enemies have become the footstool of Christ's feet, and the last enemy, death, is abolished, the most perfect peace will come, when Christ will be Solomon, which is interpreted “peaceful,” the prophecy being fulfilled in him that says, “With those who hate peace I was peaceable.”

1 Cor 15:25–26 (allusion, high confidence) · Ps 120:7 (119:7 LXX) (quotation, high confidence)

Notes and citation

Summary: When all enemies and death are subdued, Christ will be the true Solomon, the man of peace.

An encoding error obscures a word at the start. The allusions are 1 Cor 15:25–26; the quotation is Ps 120:7 (119:7 LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): ποόῶν → ποδῶν.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.267 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-267).

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10.268Preuschen 4:216

καὶ τότε ἕκαστος τῶν ζώντων λίθων κατὰ τὴν ἀξίαν τοῦ ἐνταῦθα βίου ἔσται τοῦ ναοῦ λίθος, ὁ μέν τις ἐν τῷ θεμελίῳ ἀπόστολος ἢ προφήτης βαστάζων τοὺς ἐπικειμένους, ὁ δέ τις μετὰ τοὺς ἐν τῷ θεμελίῳ ὑπὸ μὲν τῶν ἀποστόλων βασταζόμενος καὶ αὐτὸς σὺν τοῖς ἀποστόλοις συνβαστάζων τοὺς ὑποδεεστέρους· καὶ ὁ μέν τις ἔσται λίθος τῶν ἐνδοτάτων, ἔνθα ἡ κιβωτὸς καὶ τὰ Χερουβεὶν καὶ τὸ ἱλαστήριον· ἕτερος δὲ τοῦ περιβόλου, καὶ ἄλλος ἔτι ἔξω τοῦ περιβόλου τῶν Λευϊτῶν καὶ ἱερέων λίθος τοῦ θυσιαστηρίου τῶν ὁλοκαρπωμάτων.

kai tote hekastos tōn zōntōn lithōn kata tēn axian tou entautha biou estai tou naou lithos, ho men tis en tǭ themeliǭ apostolos ē prophētēs bastazōn tous epikeimenous, ho de tis meta tous en tǭ themeliǭ hypo men tōn apostolōn bastazomenos kai autos syn tois apostolois synbastazōn tous hypodeesterous; kai ho men tis estai lithos tōn endotatōn, entha hē kibōtos kai ta Cheroubein kai to hilastērion; heteros de tou peribolou, kai allos eti exō tou peribolou tōn Leuïtōn kai hiereōn lithos tou thysiastēriou tōn holokarpōmatōn.

And then each of the living stones, according to the worth of its life here, will be a stone of the temple: one in the foundation, an apostle or prophet, bearing those laid on top; another after those in the foundation, borne by the apostles and himself with the apostles bearing the lesser ones. And one will be a stone of the innermost parts, where the ark and the cherubim and the mercy seat are; another of the enclosure; and another, still outside the enclosure of the Levites and priests, a stone of the altar of whole burnt offerings.

Eph 2:20 (allusion, high confidence) · 1 Pet 2:5 (allusion, high confidence)

Notes and citation

Summary: In the final temple each believer will be a stone placed according to the worth of his life, from foundation to outer altar.

The allusions are Eph 2:20 and 1 Pet 2:5.

Notes on the original text

Digital text corrected (misread letter in the digital text): συνβαστάςων → συνβαστάζων.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.268 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-268).

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10.269Preuschen 4:216

τὴν δὲ περὶ τούτων οἰκονομίαν καὶ λειτουργίαν ἐγχειρισθήσονται ἅγιαι δυνάμεις, ἄγγελοι θεοῦ, αἱ μέν τινες οὖσαι κυριότητες, ἢ θρόνοι, ἢ ἀρχαί, ἢ ἐξουσίαι, αἱ δὲ τούτοις ὑποτεταγμέναι, ὧν τύποι οἱ τρισχίλιοι καὶ ἑξακόσιοι ἄρχοντες ἐπιστάται, ἄρχοντες κατεσταμένοι ἐπὶ τῶν ἔργων τῶν Σαλομών, καὶ ἑβδομήκοντα χιλιάδες τῶν αἰρόντων ἄρσιν, καὶ αἱ τῶν λατόμων ὀγδοήκοντα χιλιάδες ἐν τῷ ὄρει, οἱ ποιοῦντες τὰ ἔργα καὶ ἑτοιμάσαντες τοὺς λίθους καὶ τὰ ξύλα.

tēn de peri toutōn oikonomian kai leitourgian encheiristhēsontai hagiai dynameis, angeloi theou, hai men tines ousai kyriotētes, ē thronoi, ē archai, ē exousiai, hai de toutois hypotetagmenai, hōn typoi hoi trischilioi kai hexakosioi archontes epistatai, archontes katestamenoi epi tōn ergōn tōn Salomōn, kai hebdomēkonta chiliades tōn airontōn arsin, kai hai tōn latomōn ogdoēkonta chiliades en tǭ orei, hoi poiountes ta erga kai hetoimasantes tous lithous kai ta xyla.

And the management and service of these will be entrusted to holy powers, angels of God: some being dominions, or thrones, or rulers, or authorities, and others subordinate to them, whose types are the three thousand six hundred chief overseers, rulers set over Solomon's works, and the seventy thousand burden-bearers, and the eighty thousand stonecutters in the mountain, who did the works and prepared the stones and the timber.

Col 1:16 (allusion, high confidence) · 2 Chr 2:18 (allusion, high confidence) · 1 Kgs 5:15–16 (allusion, high confidence)

Notes and citation

Summary: Angels of various ranks, prefigured by Solomon's overseers and workers, will manage this heavenly temple.

The allusions are Col 1:16 and 2 Chr 2:18 (1 Kgs 5:15–16).

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.269 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-269).

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10.270Preuschen 4:216

παρατηρητέον δὲ ὅτι οἱ μὲν ἀναγεγραμμένοι αἴρειν ἄρσιν ἑβδομάδος εἰσὶν συγγενεῖς· οἱ δὲ λατόμοι καὶ ἐκτυποῦντες τοὺς λίθους, πρὸς τὸ ἁρμονίους αὐτοὺς γενέσθαι τῷ ναῷ, ὀγδοάδι προσῳκείωνται· οἱ δὲ ἐπιστάται, τρισχίλιοι <τρισχίλιοι καὶ> ἑξακόσιοι τυγχάνοντες, τῷ τοῦ ἕξ τελείω ἀριθμῷ οἱονεί ἐφʼ ἑαυτὸν πολυπλασιαζομένῳ συνάπτονται· τὰ μέντοι γε τῆς ἑτοιμασίας τῶν λίθων αἰρομένων καὶ εὐτρεπιζομένων εἰς τὴν οἰκοδομήν, τρισὶν ἔτεσιν ἐπιτελούμενα, ἐμφαίνειν μοι δοκεῖ τοῦ ἐν αἰωνίῳ τῇ τριάδι συγγενοῦς διαστήματος τὸν ὅλον χρόνον.

paratērēteon de hoti hoi men anagegrammenoi airein arsin hebdomados eisin syngeneis; hoi de latomoi kai ektypountes tous lithous, pros to harmonious autous genesthai tǭ naǭ, ogdoadi prosǭkeiōntai; hoi de epistatai, trischilioi <trischilioi kai> hexakosioi tynchanontes, tǭ tou hex teleiō arithmǭ hoionei ephʼ heauton polyplasiazomenǭ synaptontai; ta mentoi ge tēs hetoimasias tōn lithōn airomenōn kai eutrepizomenōn eis tēn oikodomēn, trisin etesin epiteloumena, emphainein moi dokei tou en aiōniǭ tę̄ triadi syngenous diastēmatos ton holon chronon.

It must be observed that those recorded as bearing burdens are akin to the number seven; the stonecutters and those who shape the stones so that they fit the temple are related to the number eight; and the overseers, being three thousand six hundred, are connected with the perfect number six, multiplied, as it were, by itself; while the preparation of the stones, lifted and made ready for the building, accomplished in three years, seems to me to indicate the whole time of the interval akin to the triad in the eternal.

1 Kgs 5:15–16 (allusion, high confidence) · 2 Chr 2:18 (allusion, high confidence)

Notes and citation

Summary: The numbers of Solomon's workers (seventy thousand, eighty thousand, three thousand six hundred) and the three years of preparation carry symbolic meaning.

The words in angle brackets are the modern editor's supplement. The allusion is 1 Kgs 5:15–16 (5:29–30 LXX) and 2 Chr 2:18.

Notes on the original text

Digital text corrected (misread letter in the digital text; misread letters in the digital text): οἱ δὲ ἐπιοτάται, τρισψίλιοι → οἱ δὲ ἐπιστάται, τρισχίλιοι; ἐφʼ ἑνυτὸν → ἐφʼ ἑαυτὸν; τριοὶν ἔτεσιν → τρισὶν ἔτεσιν.

Cite (SBL): Origen, Comm. Jo. 10.270 (Preuschen 4:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-270).

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10.271Preuschen 4:216–217

ταῦτα δὲ ἔσται ὅταν ἡ εἰρήνη τελειωθῇ μετὰ ἔτη τῆς οἰκονομίας τῶν κατὰ τὴν ἀπʼ Αἰγύπτου ἔξοδον πραγμάτων τετρακόσια καὶ τριάκοντα, καὶ τῶν κατὰ τὴν Αἴγυπτον οἰκονομηθέντων μετὰ τετρακόσια καὶ τριάκοντα ἔτη τῆς πρὸς τὸν Ἀβραὰμ ἀπὸ θεοῦ διαθήκης, ὡς εἷναι ἀπὸ τοῦ Ἀβραὰμ ἐπὶ τὴν ἀρχὴν τῆς οἰκοδομῆς τοῦ ναοῦ σαββατικοὺς ἀριθμοὺς δύο, τὸν ἑπτακόσια καὶ ἑβδομήκοντα, ὅτε καὶ ἐντελεῖται ὁ βασιλεὺς ἡμῶν ὁ χριστὸς ταῖς τῶν νωτοφόρων ἑβδομήκοντα χιλιάσιν μὴ τοὺς τυχόντας παραλαμβάνειν λίθους εἰς τὸν θεμέλιον τοῦ οἴκου, ἀλλὰ λίθους μεγάλους, τιμίους, ἀπελεκήτους, ἴνα πελεκηθῶσιν οὐχ ὑπὸ τῶν τυχόντων ἐργατῶν ἀλλʼ ὑπὸ τῶν Σαλομῶντος υἱῶν· τοῦτο γὰρ ἐν τῇ τρίτῃ τῶν Βασιλειῶν γεγραμμένον εὕρομεν.

tauta de estai hotan hē eirēnē teleiōthę̄ meta etē tēs oikonomias tōn kata tēn apʼ Aigyptou exodon pragmatōn tetrakosia kai triakonta, kai tōn kata tēn Aigypton oikonomēthentōn meta tetrakosia kai triakonta etē tēs pros ton Abraam apo theou diathēkēs, hōs heinai apo tou Abraam epi tēn archēn tēs oikodomēs tou naou sabbatikous arithmous dyo, ton heptakosia kai hebdomēkonta, hote kai enteleitai ho basileus hēmōn ho christos tais tōn nōtophorōn hebdomēkonta chiliasin mē tous tychontas paralambanein lithous eis ton themelion tou oikou, alla lithous megalous, timious, apelekētous, ina pelekēthōsin ouch hypo tōn tychontōn ergatōn allʼ hypo tōn Salomōntos huiōn; touto gar en tę̄ tritę̄ tōn Basileiōn gegrammenon heuromen.

These things will be when peace is perfected, after four hundred and thirty years of the dispensation of the events of the exodus from Egypt, and after the four hundred and thirty years of the events in Egypt following God's covenant with Abraham, so that from Abraham to the beginning of the building of the temple there are two sabbatical numbers, seven hundred and seventy, when our king Christ commands the seventy thousand burden-bearers to take for the foundation of the house not ordinary stones but great, costly, unhewn stones, so that they may be hewn not by ordinary workmen but by the sons of Solomon; for we found this written in the third book of Kingdoms.

Exod 12:40 (allusion, high confidence) · Gal 3:17 (allusion, high confidence) · 1 Kgs 6:1 (allusion, high confidence) · 1 Kgs 5:17–18 (allusion, high confidence)

Notes and citation

Summary: The chronology from Abraham to the temple gives a “sabbatical” 770 years; Christ, the true Solomon, has his sons shape precious stones for the foundation.

Origen's figures follow his own reckoning from Exod 12:40, Gal 3:17, and 1 Kgs 6:1; the allusion is 1 Kgs 5:17–18 (5:31–32 LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text; stray letter in the digital text): τριάκοντα ἴτη → τριάκοντα ἔτη; παραλαμβάνειν Ι λίθους → παραλαμβάνειν λίθους.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.271 (Preuschen 4:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-271).

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10.272Preuschen 4:217

τότε δὲ διὰ τὴν πολλὴν εἰρήνην καὶ ὁ τῆς Τύρου βασιλεὺς Χειρὰμ συνεργεῖ τῇ οἰκοδομῇ τοῦ ναοῦ, διδοὺς ἑαυτοῦ τοὺς υἱοὺς τοῖς υἱοῖς τοῦ Σαλομών, συμπελεκᾶν τοὺς μεγάλους καὶ τιμίους λίθους τῷ ἁγίῳ καὶ ἐν τῷ τετάρτῳ ἔτει ἱδρυμένους εἰς τὴν θεμελίωσιν τοῦ οἴκου κυρίου. ὀγδοάδι μέντοι γε ἐτῶν συντελεῖται ὁ οἶκος τῷ ὀγδόῳ μηνὶ τοῦ ὀγδόου ἔτους ἀπὸ τῆς θεμελιώσεως.

tote de dia tēn pollēn eirēnēn kai ho tēs Tyrou basileus Cheiram synergei tę̄ oikodomę̄ tou naou, didous heautou tous huious tois huiois tou Salomōn, sympelekan tous megalous kai timious lithous tǭ hagiǭ kai en tǭ tetartǭ etei hidrymenous eis tēn themeliōsin tou oikou kyriou. ogdoadi mentoi ge etōn synteleitai ho oikos tǭ ogdoǭ mēni tou ogdoou etous apo tēs themeliōseōs.

And then, because of the great peace, Hiram king of Tyre too cooperates in the building of the temple, giving his own sons to the sons of Solomon to hew together the great and costly stones for the holy place, laid in the fourth year for the foundation of the house of the Lord. And the house is completed in an octave of years, in the eighth month of the eighth year from the laying of the foundation.

1 Kgs 5:18 (allusion, high confidence) · 1 Kgs 6:37–38 (allusion, high confidence)

Notes and citation

Summary: Hiram's sons helped hew the stones, and the house was finished in the eighth month of the eighth year from its foundation.

The allusions are 1 Kgs 5:18 and 6:37–38.

Cite (SBL): Origen, Comm. Jo. 10.272 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-272).

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10.273Preuschen 4:217

Οὐδὲν δὲ ἄτοπον ἔσται διὰ μέσου τοῖς μηδὲν πέρα τῆς ἱστορίας οἰομένοις διὰ τούτων δηλοῦσθαι δυσωπητικοὺς λόγους προσαγαγεῖν πρὸς τὸ ὡς πνεύματος γραμμάτων ζητῆσαι τοῦ πνεύματος νοῦν ἐν τούτοις ἄξιον.

Ouden de atopon estai dia mesou tois mēden pera tēs historias oiomenois dia toutōn dēlousthai dysōpētikous logous prosagagein pros to hōs pneumatos grammatōn zētēsai tou pneumatos noun en toutois axion.

It will not be out of place, in passing, to bring shaming arguments to those who think nothing beyond the history is shown by these things, so as to seek in them a meaning of the Spirit worthy of the Spirit's writings.

Notes and citation

Summary: Origen now presses literalists to seek a spiritual meaning worthy of Scripture.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.273 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-273).

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10.274Preuschen 4:217

ἀρα γὰρ οἱ τῶν βασιλέων υἱοὶ ἐσχόλαζον τῇ πελεκήσει τῶν μεγάλων καὶ τιμίων λίθων, ἀναλαμβάνοντες τέχνην βασιλικῆς εὐγενείας ἀλλοτρίαν; καὶ ὁ ἀριθμὸς τῶν νωτοφόρων καὶ λατόμων καὶ ἐπιστατῶν, τοῦ τε χρόνου τῆς ἑτοιμασίας τῶν λίθων καὶ τῆς ἐπισημειώσεως τῶν ὁμοίων ὡς ἔτυχεν ἀναγέγραπται;

ara gar hoi tōn basileōn huioi escholazon tę̄ pelekēsei tōn megalōn kai timiōn lithōn, analambanontes technēn basilikēs eugeneias allotrian? kai ho arithmos tōn nōtophorōn kai latomōn kai epistatōn, tou te chronou tēs hetoimasias tōn lithōn kai tēs episēmeiōseōs tōn homoiōn hōs etychen anagegraptai?

For did the sons of kings busy themselves with hewing the great and costly stones, taking up a craft foreign to royal nobility? And were the number of burden-bearers, stonecutters, and overseers, the time of preparing the stones, and the noting of similar details recorded at random?

Notes and citation

Summary: Would princes cut stones, and would Scripture record such numbers without purpose?

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.274 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-274).

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10.275Preuschen 4:217

ἐχρῆν δὲ τὸν ἅγιον ἐν εἰρήνῃ κατασκευαζόμενον οἶκον τῷ θεῷ ᾠκοδομῆσθαι χωρὶς σφύρας καὶ πελέκεως καὶ παντὸς σιδηροῦ σκεύους, ἵνα μηδὲν ἀκουσθῇ θορυβῶδες ἐν τῷ ναῷ τοῦ θεοῦ.

echrēn de ton hagion en eirēnę̄ kataskeuazomenon oikon tǭ theǭ ǭkodomēsthai chōris sphyras kai pelekeōs kai pantos sidērou skeuous, hina mēden akousthę̄ thorybōdes en tǭ naǭ tou theou.

And the holy house prepared for God in peace had to be built without hammer and axe and any iron tool, so that nothing noisy might be heard in the temple of God.

1 Kgs 6:7 (allusion, high confidence)

Notes and citation

Summary: The temple was built without the sound of hammer or iron tool.

The allusion is 1 Kgs 6:7.

Cite (SBL): Origen, Comm. Jo. 10.275 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-275).

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10.276Preuschen 4:217

πάλιν δὲ ἀπορῶ πρὸς τοὺς τῇ λέξει δουλεύοντας πῶς δυνατὸν ὀγδοήκοντα χιλιάδων λατόμων τυγχανουσῶν λίθοις ἀκροτόμοις ἀργοῖς οἰκοδομεῖται τὸν οἶκον τοῦ θεοῦ, σφύρας καὶ πελέκεως καὶ παντὸς σκεύους σιδηροῦ οὐκ ἀκουσθέντος ἐν τῷ οἴκῳ αὐτοῦ ἐν τῷ οἰκοδομεῖσθαι αὐτόν;

palin de aporō pros tous tę̄ lexei douleuontas pōs dynaton ogdoēkonta chiliadōn latomōn tynchanousōn lithois akrotomois argois oikodomeitai ton oikon tou theou, sphyras kai pelekeōs kai pantos skeuous sidērou ouk akousthentos en tǭ oikǭ autou en tǭ oikodomeisthai auton?

Again I am puzzled, to those who are slaves to the letter, how it is possible, when there were eighty thousand stonecutters, that the house of God is built with rough-cut, unworked stones, with no hammer or axe or any iron tool heard in his house while it was being built.

1 Kgs 6:7 (allusion, high confidence)

Notes and citation

Summary: How could eighty thousand stonecutters work without any noise?

The allusion is 1 Kgs 6:7.

Notes on the original text

Digital text corrected (missing letter in the digital text): τῇ λέξει δουλεύοντα πῶς → τῇ λέξει δουλεύοντας πῶς.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.276 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-276).

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10.277Preuschen 4:217

ἀλλὰ μήποτε οἱ λατομούμενοι λίθοι ζῶντες ἀψοφητὶ καὶ ἀταράχως λατομοῦνται ἔξω τοῦ κατὰ τὸν ναόν, ἵνα ἕτοιμοί ἔλθωσιν ἐπὶ τὸ ἁρμόζον αὐτοῖς τῆς οἰκοδομῆς χωρίον.

alla mēpote hoi latomoumenoi lithoi zōntes apsophēti kai atarachōs latomountai exō tou kata ton naon, hina hetoimoi elthōsin epi to harmozon autois tēs oikodomēs chōrion.

But perhaps the living stones being quarried are quarried silently and without disturbance outside the temple area, so that they may come ready to the place of the building fitted for them.

1 Pet 2:5 (allusion, high confidence)

Notes and citation

Summary: Living stones are shaped quietly outside, so that they come ready to their place.

The allusion is 1 Pet 2:5.

Notes on the original text

Digital text corrected (misread letter in the digital text): λίθοι ςῶντες → λίθοι ζῶντες.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.277 (Preuschen 4:217; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-277).

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10.278Preuschen 4:217–218

καὶ ἀνάβασις δέ τις περὶ τὸν οἶκον τοῦ θεοῦ μὴ γεγωνιωμένη, ἀνακλάσεις εὐθειῶν ἐ̓χουσα. γέγραπται γάρ· Καὶ ἑλικτὴ ἀνάβασις εἰς τὸ μέσον, καὶ ἐκ τῆς μέσης ἐπὶ τὰ »τριώροφα«· ἑλικοειδῆ γὰρ ἐχρῆν εἶναι τὴν ἐν τῷ ναῷ τοῦ θεοῦ ἄνοδον τῆς ἕλικος ἀναβάσει τὸν ἰσαίτατον κύκλον μιμουμένης.

kai anabasis de tis peri ton oikon tou theou mē gegōniōmenē, anaklaseis eutheiōn echousa. gegraptai gar; Kai heliktē anabasis eis to meson, kai ek tēs mesēs epi ta »triōropha«; helikoeidē gar echrēn einai tēn en tǭ naǭ tou theou anodon tēs helikos anabasei ton isaitaton kyklon mimoumenēs.

And there is a certain ascent around the house of God that is not angular, having no breaks in straight lines. For it is written: “And a winding stair to the middle, and from the middle to the third story.” For the ascent in the temple of God had to be spiral, the ascent of the spiral imitating the most even circle.

1 Kgs 6:8 (quotation, high confidence)

Notes and citation

Summary: The winding stair of the temple signifies a smooth, circular ascent.

The quotation is 1 Kgs 6:8.

Cite (SBL): Origen, Comm. Jo. 10.278 (Preuschen 4:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-278).

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10.279Preuschen 4:218

ἴνα δὲ οὗτος ὁ οἶκος βέβαιος ᾖ, ὡς ἔνι μάλιστα οἰκοδομοῦνται ἔνδεσμοι αὐτῷ δι᾿ ὅλου οἴκου πέντε ἐν πήχει τὸ ὕψος, ἵνα ἡ ἀπὸ τῶν αἰσθητῶν ἐπὶ τὰς καλουμένας θείας αἰσθήσεις ἄνοδος δηλωθῇ ἐν ὕψει τυγχάνουσα πρὸς κατανόησιν τῶν νοητῶν.

ina de houtos ho oikos bebaios ę̄, hōs eni malista oikodomountai endesmoi autǭ di᾿ holou oikou pente en pēchei to hypsos, hina hē apo tōn aisthētōn epi tas kaloumenas theias aisthēseis anodos dēlōthę̄ en hypsei tynchanousa pros katanoēsin tōn noētōn.

And so that this house may be as firm as possible, bonds are built for it through the whole house, five cubits in height, so that the ascent from the senses to what are called divine senses may be shown to be on high for the understanding of intelligible things.

1 Kgs 6:10 (allusion, high confidence) · Prov 2:5 (allusion, medium confidence)

Notes and citation

Summary: The five-cubit bonds signify ascent from the five senses to “divine senses” that perceive spiritual things.

The allusions are 1 Kgs 6:10 (LXX) and Prov 2:5 (LXX, "divine perception").

Notes on the original text

Digital text corrected (misread letters in the digital text): αὐτῷ δέ ὅλου οἵκου → αὐτῷ δι᾿ ὅλου οἴκου.

Cite (SBL): Origen, Comm. Jo. 10.279 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-279).

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10.280Preuschen 4:218

μακαριωτέρων δὲ λίθων χωρίον ἔοικέν εἶναι τὸ καλούμενον Δαβείρ, ἔνθα ἡ κιβωτὸς τῆς διαθήκης τοῦ κυρίου ἦν x003E; οὕτως εἴπω, τὸ χειρόγραφον ἐτύγχανεν τοῦ θεοῦ, αἱ πλάκες γεγραμμέναι τῷ δακτύλῳ αὐτοῦ.

makariōterōn de lithōn chōrion eoiken einai to kaloumenon Dabeir, entha hē kibōtos tēs diathēkēs tou kyriou ēn x003E? houtōs eipō, to cheirographon etynchanen tou theou, hai plakes gegrammenai tǭ daktylǭ autou.

The place of more blessed stones seems to be what is called the Debir, where the ark of the covenant of the Lord was, [where, so to] speak, was God's handwriting, the tablets written by his finger.

1 Kgs 6:19 (allusion, high confidence) · Exod 31:18 (allusion, high confidence)

Notes and citation

Summary: The inner sanctuary (Debir) held the ark with the tablets written by God's finger.

An encoding error obscures a few words. The allusions are 1 Kgs 6:19 and Exod 31:18.

Notes on the original text

Digital text corrected (repeated word in the digital text): τοῦ θεοῦ, θεοῦ, αἱ πλάκες → τοῦ θεοῦ, αἱ πλάκες.

Cite (SBL): Origen, Comm. Jo. 10.280 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-280).

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10.281Preuschen 4:218

ὁ δὲ οἶκος ὅλος χρυσοῦται· »Ὅλον, γάρ φησιν, τὸν οἶκον περιέχρισεν χρυσίῳ, ἕως συντελείας παντὸς τοῦ οἴκου«.

ho de oikos holos chrysoutai; »Holon, gar phēsin, ton oikon periechrisen chrysiǭ, heōs synteleias pantos tou oikou«.

And the whole house is overlaid with gold: “For he overlaid the whole house with gold, until the whole house was finished.”

1 Kgs 6:22 (quotation, high confidence)

Notes and citation

Summary: The whole house was covered with gold.

The quotation is 1 Kgs 6:22.

Notes on the original text

Digital text corrected (stray mark in the digital text): χ·ρυσοῦται → χρυσοῦται.

Cite (SBL): Origen, Comm. Jo. 10.281 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-281).

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10.282Preuschen 4:218

τὰ μέντοι δύο Χερουβεὶμ ἐν τῷ Δαβεὶρ ἦν, ὅπερ οὐ δεδύνηνται ἑρμηνεῦσαι κυρίως οἱ μεταλαμβάνοντες εἰς Ἑλληνισμὸν τὰ Ἑβραίων.

ta mentoi dyo Cheroubeim en tǭ Dabeir ēn, hoper ou dedynēntai hermēneusai kyriōs hoi metalambanontes eis Hellēnismon ta Hebraiōn.

The two cherubim, however, were in the Debir, which those who translate Hebrew into Greek have not been able to render properly.

1 Kgs 6:23 (allusion, high confidence)

Notes and citation

Summary: The cherubim stood in the Debir, a word the translators left untranslated.

The allusion is 1 Kgs 6:23.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.282 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-282).

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10.283Preuschen 4:218

καταχρηστικώτερον δὲ τινες ναὸν αὐτὸν εἰρήκασιν τοῦ ναοῦ τιμιώτερον τυγχάνοντα. πάντα μέντοι γε χρυσὸς τὰ κατὰ τὸν οἶκον γεγένηται, εἰς σύμβολον τοῦ τελειουμένου πάντως νοῦ πρὸς τὴν τῶν νοητῶν ἀκριβῆ † ἀπόταξιν.

katachrēstikōteron de tines naon auton eirēkasin tou naou timiōteron tynchanonta. panta mentoi ge chrysos ta kata ton oikon gegenētai, eis symbolon tou teleioumenou pantōs nou pros tēn tōn noētōn akribē † apotaxin.

Some have loosely called it a temple, since it is more honorable than the temple. Everything in the house was made of gold, as a symbol of the mind wholly perfected for the exact … of intelligible things.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Everything in the house was gold, symbolizing the mind perfected for spiritual contemplation.

The text is corrupt at the dagger.

Cite (SBL): Origen, Comm. Jo. 10.283 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-283).

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10.284Preuschen 4:218

ἐπεὶ δὲ παντάπασιν οὐκ ἔστιν βατὰ καὶ γνωστά. οἰκοδομεῖταί καταπέτασμα τῆς αὐλῆς, τοῖς πολλοῖς τῶν ἱερέων καὶ Λευϊτῶν οὐκ ἀποκαλυπτομένων τῶν ἐνδοτάτω.

epei de pantapasin ouk estin bata kai gnōsta. oikodomeitai katapetasma tēs aulēs, tois pollois tōn hiereōn kai Leuïtōn ouk apokalyptomenōn tōn endotatō.

And since they are altogether inaccessible and unknowable, a curtain of the court is built, the innermost things not being revealed to most of the priests and Levites.

Notes and citation

Summary: A veil hides the innermost things even from most priests and Levites.

Notes on the original text

Digital text corrected (wrong accent in the digital text): τῶν ἱερεῶν → τῶν ἱερέων.

Cite (SBL): Origen, Comm. Jo. 10.284 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-284).

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10.285Preuschen 4:218

Ἄξιον δὲ ζητῆσαι πῶς ὡς μὲν βασιλεὺς Σαλομὼν καὶ οἰκοδομεῖν τὸν ναὸν λέγεται ὡς δʼ ἀρχιτέκτων ὃν ἔλαβεν ἀποστείλας ὁ Σαλομὼν »Χειρὰμ ἐκ Τύρου, υἱὸν γυναικὸς χήρας· καὶ οὗτος ἀπὸ »τῆς φυλῆς Νεφθαλείμ, καὶ ὁ πατὴρ αὐτοῦ Τύριος, τέκτων χαλκοῦ καὶ πεπληρωμένος τῆς συνέσεως καὶ ἐπιγνώσεως, τοῦ ποιεῖν πᾶν »ἔργον ἐν χαλκῷ, ὃς εἰσήχθη πρὸς τὸν βασιλέα Σαλομών, καὶ ἐποίη- »σεν πάντα τὰ ἔργα«.

Axion de zētēsai pōs hōs men basileus Salomōn kai oikodomein ton naon legetai hōs dʼ architektōn hon elaben aposteilas ho Salomōn »Cheiram ek Tyrou, huion gynaikos chēras; kai houtos apo »tēs phylēs Nephthaleim, kai ho patēr autou Tyrios, tektōn chalkou kai peplērōmenos tēs syneseōs kai epignōseōs, tou poiein pan »ergon en chalkǭ, hos eisēchthē pros ton basilea Salomōn, kai epoiē- »sen panta ta erga«.

It is worth asking how Solomon as king is said to build the temple, and how as master builder [is said] the one whom Solomon sent and took, “Hiram from Tyre, son of a widow; and he was of the tribe of Naphtali, and his father was a Tyrian, a worker in bronze, filled with understanding and knowledge to do every work in bronze; who was brought to King Solomon, and he did all the works.”

1 Kgs 7:13–14 (quotation, high confidence)

Notes and citation

Summary: Solomon built the temple as king, but Hiram, the skilled craftsman, as master builder.

The quotation is 1 Kgs 7:13–14 (7:1–2 LXX).

Cite (SBL): Origen, Comm. Jo. 10.285 (Preuschen 4:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-285).

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10.286Preuschen 4:218–219

ἐφίστημι δὲ μήποτε ὁ μὲν Σαλομὼν εἰς τὸν πρωτότοκον πάσης κτίσεως λαμβάνεσθαι δύναται, ὁ δὲ Χειρὰμ εἰς ὅν ἀνείληφεν οὑτος ἄνθρωπον, ἀπὸ τῆς τῶν ἀνθρώπων συνοχῆς Τύριοι γὰρ ἑρμηνεύονται συνέχοντες) τῇ φύσει τὸ γένος ἔχοντα, ὅστις πεπληρωμένος πάσης τέχνης καὶ συνέσεως καὶ ἐπιγνώσεως εἰσήχθη, συνεργῶν τῷ πρωτοτόκῳ πάσης συνέσεως ἵνα οἰκοδομήσῃ τὸν ναόν, ἐν ᾧ καὶ θυρίδες παρακυπτόμεναι κρυπταὶ κατασκευάζονται πρὸς τὸ τὰς ἐλλάμψεις τοῦ φωτὸς τοῦ θεοῦ σωτηρίως δυνηθῆναι χωρῆσαι, καὶ τι με δεῖ λέγειν καθʼ ἕκαστον;) ἴνα εὑρεθῇ τὸ σῶμα Χριστοῦ ἡ ἐκκλησία τὸν λόγον ἔχουσα τοῦ πνευματικοῦ οἴκου καὶ ναοῦ τοῦ θεοῦ· ὡς γὰρ προεῖπον, τῆς ἐν μυστηρίῳ ἀποκεκρυμμένης δεόμεθα σοφίας, χωρητῆς τυγχανούσης μόνῳ τῷ δυναμένῳ εἰπεῖν· » Ἡμεῖς δὲ νοῦν »Χριστοῦ ἔχομεν‘, ἴνα κατὰ τὸ βούλημα τοῦ οἰκονομήσαντος ταῦτα γραφῆναι πνευματικῶς ἐκλάβω μεν ἕκαστον τῶν εἰρημένων.

ephistēmi de mēpote ho men Salomōn eis ton prōtotokon pasēs ktiseōs lambanesthai dynatai, ho de Cheiram eis hon aneilēphen houtos anthrōpon, apo tēs tōn anthrōpōn synochēs Tyrioi gar hermēneuontai synechontes) tę̄ physei to genos echonta, hostis peplērōmenos pasēs technēs kai syneseōs kai epignōseōs eisēchthē, synergōn tǭ prōtotokǭ pasēs syneseōs hina oikodomēsę̄ ton naon, en hǭ kai thyrides parakyptomenai kryptai kataskeuazontai pros to tas ellampseis tou phōtos tou theou sōtēriōs dynēthēnai chōrēsai, kai ti me dei legein kathʼ hekaston?) ina heurethę̄ to sōma Christou hē ekklēsia ton logon echousa tou pneumatikou oikou kai naou tou theou; hōs gar proeipon, tēs en mystēriǭ apokekrymmenēs deometha sophias, chōrētēs tynchanousēs monǭ tǭ dynamenǭ eipein; » Hēmeis de noun »Christou echomen‘, ina kata to boulēma tou oikonomēsantos tauta graphēnai pneumatikōs eklabō men hekaston tōn eirēmenōn.

I consider whether Solomon can be taken to mean the firstborn of all creation, and Hiram the man whom he assumed, having his race by nature from the holding together of human beings (for Tyrians are interpreted “those who hold together”), who, filled with every art, understanding, and knowledge, was brought in, cooperating with the firstborn of all understanding, to build the temple, in which also hidden windows looking out are made so that the shining of God's light can be received in a saving way (and why must I speak of each detail?), so that the church may be found to be the body of Christ, having the meaning of the spiritual house and temple of God. For, as I said before, we need the wisdom hidden in a mystery, which can be received only by one able to say, “But we have the mind of Christ,” so that, according to the intention of him who arranged for these things to be written, we may take each of the things said spiritually.

Col 1:15 (allusion, high confidence) · 1 Kgs 6:4 (allusion, high confidence) · 1 Cor 2:7 (allusion, high confidence) · 1 Cor 2:16 (quotation, high confidence)

Notes and citation

Summary: Solomon may represent the eternal Son and Hiram the humanity he assumed, together building the temple, the church; this needs the mind of Christ.

The allusions are Col 1:15, 1 Kgs 6:4, and 1 Cor 2:7; the quotation is 1 Cor 2:16.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.286 (Preuschen 4:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-286).

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10.287Preuschen 4:219

ἄλλως δὲ καὶ οὐ κατὰ τὸ παρόν ἐστιν ἀνάγνωσμα ἕκαστον τούτων ἀναπλῶσαι. καὶ ταῦτα οὖν αὐτάρκη πρὸς τὸ ἰδεῖν πῶς »Ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ«.

allōs de kai ou kata to paron estin anagnōsma hekaston toutōn anaplōsai. kai tauta oun autarkē pros to idein pōs »Ekeinos de elegen peri tou naou tou sōmatos autou«.

But in any case it does not belong to the present reading to unfold each of these. So these things suffice for seeing how “he was speaking about the temple of his body.”

John 2:21 (quotation, high confidence)

Notes and citation

Summary: This suffices to show how Jesus spoke of the temple of his body.

The quotation is John 2:21.

Cite (SBL): Origen, Comm. Jo. 10.287 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-287).

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10.288Preuschen 4:219

Ἄξιον δὲ μετὰ ταῦτα ἰδεῖν εἰ δυνατὸν τὰ ἱστορούμενα γεγονέναι κατὰ τὸν ναὸν συμβεβηκέναι ποτὲ ἢ συμβήσεσθαι περὶ τὸν πνευματικὸν οἶκον.

Axion de meta tauta idein ei dynaton ta historoumena gegonenai kata ton naon symbebēkenai pote ē symbēsesthai peri ton pneumatikon oikon.

It is worth seeing after this whether what is recorded as having happened concerning the temple can ever have happened, or will happen, concerning the spiritual house.

Notes and citation

Summary: Can the temple's history (such as its destruction) apply to the spiritual house?

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.288 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-288).

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10.289Preuschen 4:219

δόξει δὲ ὁ λόγος θλίβειν ἑκατέρωθεν εἴτε γὰρ ἐροῦμεν οἷόν τε γενέσθαι ἢ γεγονέναι τινὰ λόγον τοῖς κατὰ τὴν ἱστορίαν περὶ τὸν ναόν, δυσόκνως μετάπτωσιν τῶν τηλικούτων ἀγαθῶν παραδέξονται οἱ ἀκούοντες, πρῶτον μὲν διὰ τὸ μὴ βούλεσθαι, δεύτερον δὲ διὰ τὸ ἀπεμφαίνειν τροπὴν τῶν ἀγαθῶν ἔσεσθαι.

doxei de ho logos thlibein hekaterōthen eite gar eroumen hoion te genesthai ē gegonenai tina logon tois kata tēn historian peri ton naon, dysoknōs metaptōsin tōn tēlikoutōn agathōn paradexontai hoi akouontes, prōton men dia to mē boulesthai, deuteron de dia to apemphainein tropēn tōn agathōn esesthai.

The argument will seem to press on both sides. For if we say that something like the historical events concerning the temple can happen or has happened, the hearers will be reluctant to accept a fall from such great goods, first because they do not wish it, and second because it seems absurd that there should be a change in the goods.

Notes and citation

Summary: If the spiritual temple could fall like the earthly one, hearers would object that eternal goods cannot be lost.

Notes on the original text

Digital text corrected (repeated syllable in the digital text; stray letter in the digital text): ἀγαθῶν θῶν παραδέξονται → ἀγαθῶν παραδέξονται; πρῶτον Ι μὲν → πρῶτον μὲν.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.289 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-289).

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10.290Preuschen 4:219

εἰ δὲ βουλόμενοι ἄτρεπτα τηρεῖν τὰ ἅπαξ δοθέντα τοῖς ἁγίοις ἀγαθὰ οὐκ ἐφαρμόσομεν τὰ τῆς ἱστορίας, δόξομεν ὅμοιόν τι τοῖς ἀπὸ τῶν αἱρέσεων τούτῳ ποιεῖν, τὴν συμφωνίαν τῆς διηγήσεως τῶν γραφῶν ἀρχῆθεν μέχρι τέλους μὴ φυλάττοντες.

ei de boulomenoi atrepta tērein ta hapax dothenta tois hagiois agatha ouk epharmosomen ta tēs historias, doxomen homoion ti tois apo tōn haireseōn toutǭ poiein, tēn symphōnian tēs diēgēseōs tōn graphōn archēthen mechri telous mē phylattontes.

But if, wishing to keep unchangeable the goods once given to the saints, we do not apply the historical events, we shall seem to do something like those from the heresies, not preserving the harmony of Scripture's narrative from beginning to end.

Notes and citation

Summary: But refusing to apply the history would be like the heretics, who break Scripture's unity.

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.290 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-290).

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10.291Preuschen 4:219

εἰ μέντοι γε μὴ μέλλομεν γραωδῶς καὶ Ἰουδαϊκῶς τὰς παρὰ τοῖς προφήταις, μάλιστα δὲ τῷ Ἡσαΐᾳ, ἀναγεγραμμένα ἐπαγγελίας νοεῖν ὡς ἐσομένας περὶ τὴν ἐπὶ γῆς Ἱερουσαλήμ, ἀνάγκη ἔτι, εἰ μετὰ τὴν αἰχμαλωσίαν καὶ τὴν καταστροφὴν τοῦ ναοῦ δέεταί τινα ἔνδοξα συμβεβλῆσθαι εἰς οἰκοδομὴν τοῦ ναοῦ καὶ τὴν ἀποκατάστασιν τοῦ λαοῦ ἀπὸ τῆς αἰχμαλωσίας, λέγειν ἡμᾶς γεγονέναι τὸν ναὸν καὶ ᾐχμαλωτεῦσθαι τὸν λαόν ἐπανελεύσεσθαι δὲ ἐπὶ τὴν Ἰουδαίαν καὶ τὴν Ἱερουσαλὴμ καὶ οἰκοδομηθήσεσθαι τοῖς ἐντίμοις λίθοις τὴν Ἱερουσαλήμ.

ei mentoi ge mē mellomen graōdōs kai Ioudaïkōs tas para tois prophētais, malista de tǭ Hēsaïą, anagegrammena epangelias noein hōs esomenas peri tēn epi gēs Hierousalēm, anankē eti, ei meta tēn aichmalōsian kai tēn katastrophēn tou naou deetai tina endoxa symbeblēsthai eis oikodomēn tou naou kai tēn apokatastasin tou laou apo tēs aichmalōsias, legein hēmas gegonenai ton naon kai ę̄chmalōteusthai ton laon epaneleusesthai de epi tēn Ioudaian kai tēn Hierousalēm kai oikodomēthēsesthai tois entimois lithois tēn Hierousalēm.

If, however, we are not going to understand the promises recorded in the prophets, and especially in Isaiah, in an old-womanish and Jewish way, as things to happen concerning the earthly Jerusalem, it is necessary, if after the captivity and destruction of the temple some glorious things must be contributed to the building of the temple and the restoration of the people from captivity, that we say the temple has come to be, and the people has been taken captive, but will return to Judea and Jerusalem, and Jerusalem will be built with precious stones.

Notes and citation

Summary: If the prophets' promises are not about the earthly city, the spiritual temple too must have its captivity and restoration.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.291 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-291).

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10.292Preuschen 4:219

οὐκ οἶδα δέ, εἰ μακραῖς χρόνων περιόδοις ἀνακυκλουμέναις τὰ παραπλήσια πάλιν δυνατὸν γενέσθαι ὡς ἐπὶ τὸ χεῖρον.

ouk oida de, ei makrais chronōn periodois anakykloumenais ta paraplēsia palin dynaton genesthai hōs epi to cheiron.

But I do not know whether, in long periods of time coming round again, similar things can happen again, as though for the worse.

Notes and citation

Summary: Origen tentatively wonders whether such falls could recur in future cycles.

Origen raises, without affirming, the possibility of recurring ages.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.292 (Preuschen 4:219; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-292).

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10.293Preuschen 4:219–220

ἔχει δὲ τὰ τῶν ἐπαγγελιῶν ἐν τῷ Ἡσαΐᾳ οὕτως· »Ἰδού, ἐγὼ ἑτοιμάσω σοι ἄνθρακα τὸν λίθον σου, καὶ τὰ θεμέλιά σου σάπφειρον, καὶ θήσω τ ὰς ἐπάλξεις σου ἴασπιν, καὶ τὰς »πύλας σου λίθους κρυστ άλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκ- »τούς, καὶ πάντας τοὺς υἱούς σου διδακτοὺς θεοῦ, καὶ ἐν πολλῇ εἰ- »ρήνῃ τὰ τέκνα σου, καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσῃ«.

echei de ta tōn epangeliōn en tǭ Hēsaïą houtōs; »Idou, egō hetoimasō soi anthraka ton lithon sou, kai ta themelia sou sappheiron, kai thēsō t as epalxeis sou iaspin, kai tas »pylas sou lithous kryst allou, kai ton peribolon sou lithous eklek- »tous, kai pantas tous huious sou didaktous theou, kai en pollę̄ ei- »rēnę̄ ta tekna sou, kai en dikaiosynę̄ oikodomēthēsę̄«.

The promises in Isaiah run thus: “Behold, I will prepare for you carbuncle as your stone, and sapphire as your foundations, and I will make your battlements jasper, and your gates stones of crystal, and your wall choice stones, and all your sons taught by God, and your children in great peace, and in righteousness you shall be built.”

Isa 54:11–14 (quotation, high confidence)

Notes and citation

Summary: Isaiah promises a Jerusalem built of precious stones, whose children are taught by God.

The quotation is Isa 54:11–14 (LXX).

Notes on the original text

Digital text corrected (misread letters in the digital text): ’Πού, ἐγὼ → »Ἰδού, ἐγὼ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.293 (Preuschen 4:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-293).

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10.294Preuschen 4:220

καὶ μετʼ ὀλίγα πρὸς τὴν Ἱερουσαλήμ· Καὶ ἡ δόξα τοῦ Λιβάνου πρὸς σὲ ἥξει »ἐν κυπαρίσσῳ καὶ πεύκῃ καὶ κέδρῳ ἅμα δοξάσουσι τὸν τόπον τὸν ἅγιο; ν μου. καὶ πορεύσονται πρὸς σὲ δεδοικότες υἱοὶ ταπεινωσάντων καὶ »παροξυνάντων σε· καὶ κληθήσῃ πόλις κυρίου, Σιὼν ἁγίου Ἰσραήλ, »διὰ τὸ γεγενῆσθαί σε ἐγκαταλελειμμένην καὶ μεμισημένην, καὶ οὐκ ἠν »ὁ βοηθῶν· καὶ θήσω σε ἀγαλλίαμα αἰώνιον, εὐφροσύνην γενεῶν »γενεαῖς. καὶ θηλάσεις γάλα ἐθνῶν, καὶ πλοῦτον βασιλέων φάγεσαι, »καὶ γνώσῃ ὅτι ἐγὼ κύριος σώζων σε καὶ ἐξαιρούμενός σε θεὸς Ἰσραήλ. καὶ ἀντὶ χαλκοῦ οἴσω σοι χρυσίον, ἀντὶ δὲ σιδήρου οἴσω σοι ἀργύ- »ριον, ἀντὶ δὲ ξύλων οἵσω σοι χαλκόν, ἀντὶ δὲ λίθων σίδηρον. καὶ δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους σου ἐν »δικαιοσύνῃ. καὶ οὐκ ἀκουσθήσεται ἔτι ἀδικία έν τῇ γῇ σου, οὐδὲ σύν- »τριμμα καὶ ταλαιπωρία ἐν τοῖς ὁρίοις σου, ἀλλὰ κληθήσεται σωτή- ριον τὰ τείχη σου, καὶ αἱ πύλαι σου γλύμμα. καὶ οὐκ ἔσται σοι ἔτι »ὁ ἥλιος εἰς φῶς ἡμέρας, οὐδὲ ἀνατολὴ σελήνης φωτιεῖ σοι τὴν νύκτα· »ἀλλʼ ἔσται σοι Χριστὸς φῶς αἰώνιον, καὶ ὁ θεὸς δόξα σοι. οὐ γὰρ δύσεταί σοι ὁ ἥλιος, καὶ ἡ σελήνη σοι οὐκ ἐκλείψει· ἔσται γὰρ κύ- »ριός σοι φῶς αἰώνιον, καὶ πληρωθήσονται αἱ ἡμέραι τοῦ πένθους »σου«. ταῦτα γὰρ σαφῶς.

kai metʼ oliga pros tēn Hierousalēm; Kai hē doxa tou Libanou pros se hēxei »en kyparissǭ kai peukę̄ kai kedrǭ hama doxasousi ton topon ton hagio? n mou. kai poreusontai pros se dedoikotes huioi tapeinōsantōn kai »paroxynantōn se; kai klēthēsę̄ polis kyriou, Siōn hagiou Israēl, »dia to gegenēsthai se enkataleleimmenēn kai memisēmenēn, kai ouk ēn »ho boēthōn; kai thēsō se agalliama aiōnion, euphrosynēn geneōn »geneais. kai thēlaseis gala ethnōn, kai plouton basileōn phagesai, »kai gnōsę̄ hoti egō kyrios sōzōn se kai exairoumenos se theos Israēl. kai anti chalkou oisō soi chrysion, anti de sidērou oisō soi argy- »rion, anti de xylōn hoisō soi chalkon, anti de lithōn sidēron. kai dōsō tous archontas sou en eirēnę̄, kai tous episkopous sou en »dikaiosynę̄. kai ouk akousthēsetai eti adikia en tę̄ gę̄ sou, oude syn- »trimma kai talaipōria en tois horiois sou, alla klēthēsetai sōtē- rion ta teichē sou, kai hai pylai sou glymma. kai ouk estai soi eti »ho hēlios eis phōs hēmeras, oude anatolē selēnēs phōtiei soi tēn nykta; »allʼ estai soi Christos phōs aiōnion, kai ho theos doxa soi. ou gar dysetai soi ho hēlios, kai hē selēnē soi ouk ekleipsei; estai gar ky- »rios soi phōs aiōnion, kai plērōthēsontai hai hēmerai tou penthous »sou«. tauta gar saphōs.

And a little later, to Jerusalem: “And the glory of Lebanon shall come to you, with cypress and pine and cedar together, to glorify my holy place. And the sons of those who humbled and provoked you shall come to you in fear; and you shall be called city of the Lord, Zion of the Holy One of Israel, because you were forsaken and hated, and there was none to help. And I will make you an everlasting joy, a gladness for generations of generations. And you shall suck the milk of nations and eat the wealth of kings, and you shall know that I am the Lord who saves you and delivers you, the God of Israel. And instead of bronze I will bring you gold, instead of iron I will bring you silver, instead of wood I will bring you bronze, and instead of stones iron. And I will give your rulers in peace and your overseers in righteousness. And injustice shall no more be heard in your land, nor ruin and misery within your borders, but your walls shall be called Salvation, and your gates Carving. And the sun shall no longer be your light by day, nor shall the rising of the moon light your night; but Christ shall be your everlasting light, and God your glory. For your sun shall not set, and your moon shall not fail; for the Lord shall be your everlasting light, and the days of your mourning shall be ended.” These are clearly

Textual problem in this passage: see the notes.

Isa 60:13–20 (quotation, high confidence)

Notes and citation

Summary: Isaiah 60 promises Jerusalem glory, peace, and God himself as everlasting light.

The quotation is Isa 60:13–20 (LXX); the digital text reads "Christ" where the LXX has "the Lord" (Isa 60:19), probably a scribal change; translated as printed.

Notes on the original text

Digital text corrected (misread letter and repeated word in the digital text; misread letter in the digital text; stray letter in the digital text): Λώσω τοὺς ἄρχοντάς σου ἐν ἐν εἰρήνῃ → δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ; ὁ θεὸς Ι δόξα → ὁ θεὸς δόξα; οὐ γὰρ Λύσεταί → οὐ γὰρ δύσεταί.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.294 (Preuschen 4:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-294).

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10.295Preuschen 4:220

περὶ τοῦ μέλλοντος αἰῶνος προφητεύεται τοῖς ἐν αἰχμαλωσίᾳ οὖσιν υἱοῖς Ἰσραήλ, ἐφʼ οὕς ἠλθεν ἀποσταλεὶς ὁ λέγων· »Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα »οἴκου Ἰσραήλ«. εἰ δὲ αἰχμάλωτοι ὄντες ταῦτα ἐν τῇ πατρίδι αὐτῶν ἀπολήψονται, ὅτε καὶ προσήλυτοι προσελεύσονται αὐτοῖς διὰ τοῦ χριστοῦ καὶ ἐπʼ αὐτοὺς καταφεύξονται, κατὰ τὸ λεγόμενον· »Ἰδοὺ »προσήλυτοι προσελεύσονταί σοι διʼ ἐμοῦ καὶ ἐπὶ σὲ καταφεύξονται«, δῆλον ὅτι περὶ τὸν ναὸν τυγχάνοντές ποτε οἱ αἰχμαλωτευθέντες καὶ Πάλιν ἐκεῖσε ἐπανελεύσονται ἀνοικοδομηθησόμενοι, τιμιώτατοι γεγενημένοι λίθων· νικῶν γάρ τις καὶ παρὰ τῷ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει ἐπαγγελίαν ἔχει ἔσεσθαι ἐν τῷ ναῷ τοῦ θεοῦ, μὴ ἐξελευσόμενος ἔξω.

peri tou mellontos aiōnos prophēteuetai tois en aichmalōsią ousin huiois Israēl, ephʼ hous ēlthen apostaleis ho legōn; »Ouk apestalēn ei mē eis ta probata ta apolōlota »oikou Israēl«. ei de aichmalōtoi ontes tauta en tę̄ patridi autōn apolēpsontai, hote kai prosēlytoi proseleusontai autois dia tou christou kai epʼ autous katapheuxontai, kata to legomenon; »Idou »prosēlytoi proseleusontai soi diʼ emou kai epi se katapheuxontai«, dēlon hoti peri ton naon tynchanontes pote hoi aichmalōteuthentes kai Palin ekeise epaneleusontai anoikodomēthēsomenoi, timiōtatoi gegenēmenoi lithōn; nikōn gar tis kai para tǭ Iōannę̄ en tę̄ Apokalypsei epangelian echei esesthai en tǭ naǭ tou theou, mē exeleusomenos exō.

prophesied about the age to come to the sons of Israel in captivity, to whom came the one sent, who says, “I was sent only to the lost sheep of the house of Israel.” And if, being captives, they will receive these things in their homeland, when proselytes also will come to them through Christ and take refuge with them, according to the saying, “Behold, proselytes shall come to you through me and take refuge with you,” it is clear that those taken captive were once in the temple and will return there again to be rebuilt, having become most precious stones. For in John's Revelation too the one who conquers has the promise that he will be in the temple of God and will not go out.

Matt 15:24 (quotation, high confidence) · Isa 54:15 (quotation, high confidence) · Rev 3:12 (allusion, high confidence)

Notes and citation

Summary: These promises concern the age to come for the captive “Israel”; those restored will be precious stones in God's temple, never to leave.

The quotations are Matt 15:24 and Isa 54:15 (LXX); the allusion is Rev 3:12.

Notes on the original text

Digital text corrected (repeated word in the digital text; stray period in the digital text): ἐ. πανελεύσονται → ἐπανελεύσονται; ἔχει ἔχει ἐσεσθαι → ἔχει ἔσεσθαι.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.295 (Preuschen 4:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-295).

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10.296Preuschen 4:220–221

ταῦτα δέ μοι πάντα εἴρηται ὑπὲρ τοῦ κἂν έν βραχείᾳ περινοίᾳ γενέσθαι ἡμᾶς τῶν κατὰ τὸν ναὸν καὶ τὸν οἶκον τοῦ θεοῦ καὶ τὴν ἐκκλησίαν καὶ τὴν Ἱερουσαλὴμ πραγμάτων, »περὶ ὡν οὐκ ἔστιν νῦν »λέγειν κατὰ μέρος«.

tauta de moi panta eirētai hyper tou kan en bracheią perinoią genesthai hēmas tōn kata ton naon kai ton oikon tou theou kai tēn ekklēsian kai tēn Hierousalēm pragmatōn, »peri hōn ouk estin nyn »legein kata meros«.

All this I have said so that we may have at least a brief grasp of the matters concerning the temple, the house of God, the church, and Jerusalem, “of which we cannot now speak in detail.”

Heb 9:5 (quotation, high confidence)

Notes and citation

Summary: These remarks give only a brief sketch of the temple, church, and Jerusalem.

The quotation is Heb 9:5.

Cite (SBL): Origen, Comm. Jo. 10.296 (Preuschen 4:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-296).

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10.297Preuschen 4:221

τὴν δὲ ἀκριβεστάτην καὶ μέχρι τοῦ τυχόντος περὶ ταῦτα ἐπιμελῆ ἐξέτασιν ποιητέον τ οῖς μὴ ἀπαυδῶσιν πρὸς τοὺς ἐν τῷ ἐντυγχάνειν ταῖς προφητείαις x003E; ζητεῖν τὸν ἐν αὐταῖς πνευματικὸν νοῦν καμάτους. καὶ ταῦτα μὲν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.

tēn de akribestatēn kai mechri tou tychontos peri tauta epimelē exetasin poiēteon t ois mē apaudōsin pros tous en tǭ entynchanein tais prophēteiais x003E? zētein ton en autais pneumatikon noun kamatous. kai tauta men peri tou naou tou sōmatos autou.

The most exact and careful examination of these things, down to the smallest detail, must be made by those who do not grow weary of the labors of seeking the spiritual meaning in the prophecies as they read them. So much about the temple of his body.

Notes and citation

Summary: A full study is left to tireless readers of the prophets.

An encoding error obscures a small word.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.297 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-297).

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10.298Preuschen 4:221

Ἐπεὶ δὲ »ὅτε ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μα- »θηταὶ αὐτοῦ ὅτι τ ο ῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ, καὶ τῷ »λόγῳ ὃν εἶπεν ὁ Ἰησοῦς‘ ἐκδεκτέον, ὡς κατὰ τὴν λέξιν, ὅτι οἱ μαθηταὶ μετὰ τὸ ἐγηγέρθαι ἐκ νεκρῶν τὸν κύριον συνῆκαν τὰ περὶ τοῦ ναοῦ εἰρημένα ἀναφέρεται εἰς τὸ πάθος αὐτοῦ καὶ τὴν ἀνάστασιν, ὑπομνησθέντες ὅτι τὸ »Ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν« τὴν ἀνάστασιν ἐδήλου, ὅτε »καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ »Ἰησοῦς«, πρότερον οὐ μεμαρτυρημένοι πεπιστευκέναι τῇ γραφῇ οὐδὲ τῷ λόγῳ τούτῳ, ὃν εἶπεν ὁ Ἰησοῦς· κυρίως γὰρ πίστις ἐστὶν κατὰ τὸ βάπτισμα τοῦ ὅλῃ ψυχῇ παραδεχομένου τὸ πιστευόμενον.

Epei de »hote ēgerthē ek nekrōn, emnēsthēsan hoi ma- »thētai autou hoti t o yto elegen, kai episteusan tę̄ graphę̄, kai tǭ »logǭ hon eipen ho Iēsous‘ ekdekteon, hōs kata tēn lexin, hoti hoi mathētai meta to egēgerthai ek nekrōn ton kyrion synēkan ta peri tou naou eirēmena anapheretai eis to pathos autou kai tēn anastasin, hypomnēsthentes hoti to »En trisin hēmerais egerō auton« tēn anastasin edēlou, hote »kai episteusan tę̄ graphę̄ kai tǭ logǭ hon eipen ho »Iēsous«, proteron ou memartyrēmenoi pepisteukenai tę̄ graphę̄ oude tǭ logǭ toutǭ, hon eipen ho Iēsous; kyriōs gar pistis estin kata to baptisma tou holę̄ psychę̄ paradechomenou to pisteuomenon.

Since “when he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken” must be taken, as to the letter, to mean that after the Lord was raised from the dead the disciples understood that what was said about the temple referred to his passion and resurrection, remembering that “In three days I will raise it up” signified the resurrection, when “they also believed the Scripture and the word that Jesus had spoken,” not having been attested before as believing the Scripture or this word Jesus spoke. For faith properly is, according to baptism, that of one who receives with his whole soul what is believed.

John 2:22 (quotation, high confidence) · John 2:19 (quotation, high confidence)

Notes and citation

Summary: Literally, after the resurrection the disciples understood Jesus' saying about the temple and truly believed.

The quotations are John 2:22 and 2:19.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 10.298 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-298).

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10.299Preuschen 4:221

ὡς πρὸς τὴν ἀναγωγήν, ἐπεὶ προείρηται ἡμῖν ἡ ἐκ νεκρῶν ἀνάστασις τοῦ παντὸς τοῦ κυρίου σώματος, εἰδέναι χρὴ ὅτι οἱ μαθηταὶ ὑπομνησθέντες διὰ τῶν ἀποτελεσμάτων τῆς, ὅτε ἦσαν ἐν τῷ βίῳ, μὴ ἠκριβωμένης αὐτοῖς γραφής, ὑπὸ ὄψιν γινομένης καὶ φανερουμένης τίνων ἐπουρανίων ὑπόδειγμα καὶ σκιὰ ἐτύγχανε, πιστεύουσιν οἱς πρότερον οὐκ ἐπίστευον καὶ τῷ λόγῳ τοῦ Ἰησοῦ, ὃν πρὸ τῆς ἀναστάσεως, ὡς ἐβούλετο ὁ λέγων, οὐ συνίεσαν.

hōs pros tēn anagōgēn, epei proeirētai hēmin hē ek nekrōn anastasis tou pantos tou kyriou sōmatos, eidenai chrē hoti hoi mathētai hypomnēsthentes dia tōn apotelesmatōn tēs, hote ēsan en tǭ biǭ, mē ēkribōmenēs autois graphēs, hypo opsin ginomenēs kai phaneroumenēs tinōn epouraniōn hypodeigma kai skia etynchane, pisteuousin hois proteron ouk episteuon kai tǭ logǭ tou Iēsou, hon pro tēs anastaseōs, hōs ebouleto ho legōn, ou syniesan.

As for the higher sense, since we have spoken of the resurrection from the dead of the whole body of the Lord, we must know that the disciples, reminded by the fulfillment of the Scripture, which was not made exact to them while they were in this life, when it comes before their eyes and is made manifest of what heavenly things it was a copy and shadow, believe what they did not believe before, and the word of Jesus, which before the resurrection they did not understand as the speaker intended.

Heb 8:5 (allusion, high confidence)

Notes and citation

Summary: Spiritually, at the resurrection of Christ's whole body the disciples will see what Scripture foreshadowed and believe fully.

The allusion is Heb 8:5.

Notes on the original text

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

Topics: Eschatology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.299 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-299).

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10.300Preuschen 4:221

πῶς γὰρ δύναταί τις πιστεύειν κυρίως λέγεσθαι τῇ γραφῇ τὸν ἐν αὐτῇ τοῦ ἁγίου πνεύματος νοῦν μὴ θεωρῶν, ὃν πιστεύεσθαι μᾶλλον ὁ θεὸς βούλεται ἢ τὸ τοῦ γράμματος θέλημα; κατὰ τοῦτο λεκτέον μηδένα τῶν κατὰ σάρκα περιπατούντων πιστεύειν τοῖς πνευματικοῖς τοῦ νόμου, οἷς μηδὲ τὴν ἀρχὴν φαντά- ζεται.

pōs gar dynatai tis pisteuein kyriōs legesthai tę̄ graphę̄ ton en autę̄ tou hagiou pneumatos noun mē theōrōn, hon pisteuesthai mallon ho theos bouletai ē to tou grammatos thelēma? kata touto lekteon mēdena tōn kata sarka peripatountōn pisteuein tois pneumatikois tou nomou, hois mēde tēn archēn phanta- zetai.

For how can anyone properly be said to believe the Scripture if he does not behold the meaning of the Holy Spirit in it, which God wishes to be believed rather than the intent of the letter? In this sense we must say that none of those who walk according to the flesh believes the spiritual things of the law, of which they do not even have an inkling.

Rom 8:4 (allusion, medium confidence) · Rom 7:14 (allusion, medium confidence)

Notes and citation

Summary: Truly believing Scripture means grasping the Spirit's meaning, which fleshly readers never glimpse.

The allusion is Rom 8:4 and Rom 7:14.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἐν αὐτῇ Ι τοῦ → ἐν αὐτῇ τοῦ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.300 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-300).

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10.301Preuschen 4:221

πλήν φασι μακαριωτέρους εἶναι τοὺς μὴ ἰδόντας καὶ πιστεύσαντας τῶν ἑωρακότων καὶ πεπιστευκότων, παρεκδεξάμενοι τὸ ἐν τῷ κατὰ Ἰωάννην ἐπὶ τέλει εἰρημένον πρὸς τὸν Θωμᾶν ὑπὸ τοῦ κυρίου· »Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες«. οὐ γὰρ x003E; μακαριωτέρους εἶναι τοὺς μὴ ἰδόντας καὶ πιστεύσαντας τῶν ἑωρακότων καὶ πεπιστευκότων.

plēn phasi makariōterous einai tous mē idontas kai pisteusantas tōn heōrakotōn kai pepisteukotōn, parekdexamenoi to en tǭ kata Iōannēn epi telei eirēmenon pros ton Thōman hypo tou kyriou; »Makarioi hoi mē idontes kai pisteusantes«. ou gar x003E? makariōterous einai tous mē idontas kai pisteusantas tōn heōrakotōn kai pepisteukotōn.

However, they say that those who have not seen and have believed are more blessed than those who have seen and believed, misunderstanding what the Lord said to Thomas at the end of the Gospel according to John: “Blessed are those who have not seen and have believed.” For [it does not say] that those who have not seen and believed are more blessed than those who have seen and believed.

John 20:29 (quotation, high confidence)

Notes and citation

Summary: Some wrongly take “Blessed are those who have not seen” to mean they are more blessed than those who saw.

An encoding error obscures a word; "it does not say" is supplied from the sense. The quotation is John 20:29.

Cite (SBL): Origen, Comm. Jo. 10.301 (Preuschen 4:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-301).

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10.302Preuschen 4:221–222

κατὰ γοῦν τὴν ἐκδοχὴν αὐτῶν τῶν ἀποστόλων μακαριώτεροι οἱ μετὰ τοὺς ἀποστόλους εἰσίν, ὅπερ ἐστὶ πάντων ἠλιθιώτατον. ἰδεῖν δὲ τῷ νῷ τὰ πιστευόμενα δεῖ τὸν ἐσόμενον μακάριον ὡς οἱ ἀπόστολοι, δυνηθέντα ἀκούειν τὸ Μακάριοι οἱ ὀφ- »θαλμοὶ ὑμῶν ὅτι βλέπουσιν καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν« καὶ τὸ Πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἅ βλέπετε καὶ οὐκ εἶδον,, καὶ ἀκοῦσαι ἅ ἀκούετε καὶ οὐκ ἤκουσαν«.

kata goun tēn ekdochēn autōn tōn apostolōn makariōteroi hoi meta tous apostolous eisin, hoper esti pantōn ēlithiōtaton. idein de tǭ nǭ ta pisteuomena dei ton esomenon makarion hōs hoi apostoloi, dynēthenta akouein to Makarioi hoi oph- »thalmoi hymōn hoti blepousin kai ta ōta hymōn hoti akouousin« kai to Polloi prophētai kai dikaioi epethymēsan idein ha blepete kai ouk eidon,, kai akousai ha akouete kai ouk ēkousan«.

According to their interpretation, at any rate, those after the apostles are more blessed than the apostles, which is the most foolish thing of all. But one who is to be blessed like the apostles must see with the mind the things believed, able to hear, “Blessed are your eyes, because they see, and your ears, because they hear,” and “Many prophets and righteous men desired to see what you see and did not see it, and to hear what you hear and did not hear it.”

Matt 13:16–17 (quotation, high confidence)

Notes and citation

Summary: That would make later believers more blessed than the apostles; true blessedness is to see spiritually, as Jesus told the disciples.

The quotations are Matt 13:16–17.

Notes on the original text

Digital text corrected (repeated syllables in the digital text; stray word in the digital text): τῶν ἀποστόλων στόλων → τῶν ἀποστόλων; πάντων των ἠλιθιώτατον → πάντων ἠλιθιώτατον.

Cite (SBL): Origen, Comm. Jo. 10.302 (Preuschen 4:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-302).

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10.303Preuschen 4:222

ἀγαπητὸν δὲ καὶ τὸν ὑποδεέστερον λαβεῖν μακαρισμὸν λέγοντα· »Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.

agapēton de kai ton hypodeesteron labein makarismon legonta; »Makarioi hoi mē idontes kai pisteusantes.

It is desirable, though, to receive even the lesser blessing, which says, “Blessed are those who have not seen and have believed.”

John 20:29 (quotation, high confidence)

Notes and citation

Summary: Even the lesser blessing is worth having.

The quotation is John 20:29.

Cite (SBL): Origen, Comm. Jo. 10.303 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-303).

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10.304Preuschen 4:222

πῶς δὲ οὐ μακαριώτεροι οἱ ὀφθαλμοὶ οἱ ὑπὸ τοῦ Ἰησοῦ μακαριζόμενοι ἐπὶ τοῖς τεθεωρημένοις τῶν μὴ φθα- σάντων ἐπὶ τὴν τῶν τοιούτων θέαν; ὁ δὲ Συμεὼν ἀγαπᾷ εἰς τὰς ἀγκάλας λαβὼν τὸ σωτήριον τοῦ θεοῦ, καὶ θεασάμενος αὐτὸ εἶπεν· »Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, »ὅτι εί͂δον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου«. διόπερ φιλοτιμητέον ἀνοίγειν τοὺς ὀφθαλμοὺς κατὰ τὸν Σολομῶντα, ἵνα ἄρτων ἐμπλησθῶμεν· φησὶ γάρ· »Διάνοιξον τοὺς ὀφθαλμούς σου καὶ ἐμπλήσθητι »ἄρτων«. καὶ ταῦτά μοι διὰ τὸ » »Ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς« εἰρήσθω, ἕνα τὸ τέλειον τῆς πίστεως ἐκ τῶν περὶ πίστεως ἐξητασμένων καταλάβωμεν ὴμῖν δοθήσεσθαι ἐν τῇ μεγάλῃ ἐκ νεκρῶν ἀναστάσει τοῦ παντὸς Ἰησοῦ σώματος, τῆς ἁγίας ἐκκλησίας αὐτοῦ.

pōs de ou makariōteroi hoi ophthalmoi hoi hypo tou Iēsou makarizomenoi epi tois tetheōrēmenois tōn mē phtha- santōn epi tēn tōn toioutōn thean? ho de Symeōn agapą eis tas ankalas labōn to sōtērion tou theou, kai theasamenos auto eipen; »Nyn apolyeis ton doulon sou, despota, kata to rhēma sou en eirēnę̄, »hoti eidon hoi ophthalmoi mou to sōtērion sou«. dioper philotimēteon anoigein tous ophthalmous kata ton Solomōnta, hina artōn emplēsthōmen; phēsi gar; »Dianoixon tous ophthalmous sou kai emplēsthēti »artōn«. kai tauta moi dia to » »Episteusan tę̄ graphę̄ kai tǭ logǭ hon eipen ho Iēsous« eirēsthō, hena to teleion tēs pisteōs ek tōn peri pisteōs exētasmenōn katalabōmen ēmin dothēsesthai en tę̄ megalę̄ ek nekrōn anastasei tou pantos Iēsou sōmatos, tēs hagias ekklēsias autou.

And how are the eyes blessed by Jesus for what they had seen not more blessed than those who have not attained to such sight? Simeon loves [him], taking the salvation of God into his arms, and having seen it he said, “Now, Master, you let your servant depart in peace according to your word, for my eyes have seen your salvation.” Therefore we must strive to open our eyes, according to Solomon, so that we may be filled with bread; for he says, “Open your eyes and be filled with bread.” Let this be said because of “They believed the Scripture and the word that Jesus spoke,” so that from what we have examined about faith we may grasp that the perfection of faith will be given to us in the great resurrection from the dead of the whole body of Jesus, his holy church.

Luke 2:28–30 (quotation, high confidence) · Prov 20:13 (quotation, high confidence) · John 2:22 (quotation, high confidence)

Notes and citation

Summary: Those who see are more blessed, like Simeon holding the infant Christ; perfect faith will come at the resurrection of the whole church.

The quotations are Luke 2:29–30, Prov 20:13, and John 2:22; the allusion is Luke 2:28.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated word in the digital text): οἱ ὀφραλμοί μου → οἱ ὀφθαλμοί μου; ἁγίαςἐκκλησίας ἐκκλησίας → ἁγίας ἐκκλησίας.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.304 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-304).

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10.305Preuschen 4:222

ὅπερ γὰρ ἐπὶ γνώσεως εἴρηται· »Ἄρτι γινώσκω ἐκ »μέρους«, τόδε καὶ ἐπὶ παντὸς καλοῦ ἀκόλουθον οἶμαι λέγειν· ἓν δὲ τῶν ἄλλων ἡ πίστις.

hoper gar epi gnōseōs eirētai; »Arti ginōskō ek »merous«, tode kai epi pantos kalou akolouthon oimai legein; hen de tōn allōn hē pistis.

For what is said of knowledge, “Now I know in part,” I think it follows to say also of every good thing; and faith is one of these.

1 Cor 13:12 (quotation, high confidence)

Notes and citation

Summary: As knowledge is now partial, so is every good, including faith.

The quotation is 1 Cor 13:12.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.305 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-305).

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10.306Preuschen 4:222

διόπερ »ἄρτι πιστεύω ἐκ μέρους· ὅταν δὲ ἔλθῃ τὸ τέλειον« τῆς πίστεως »τὸ ἐκ μέρους καταργηθήσεται«, τῆς διὰ εἴδους πίστεως πολλῷ διαφερούσης τῆς, ἕν οὕτως εἴπω, »διἰ ἐσόπτρου »καὶ ἐν αἰνίγματι«, ὁμοιῶς τῇ νῦν γνώσει πίστεως. Ὡς δέ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, Πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐιοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἀ ἐποίει. αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ Περὶ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ.

dioper »arti pisteuō ek merous; hotan de elthę̄ to teleion« tēs pisteōs »to ek merous katargēthēsetai«, tēs dia eidous pisteōs pollǭ diapherousēs tēs, hen houtōs eipō, »dii esoptrou »kai en ainigmati«, homoiōs tę̄ nyn gnōsei pisteōs. Hōs de ēn en tois Hierosolymois en tǭ pascha en tę̄ heortę̄, Polloi episteusan eis to onoma auiou, theōrountes autou ta sēmeia a epoiei. autos de Iēsous ouk episteuen hauton autois, dia to auton ginōskein pantas kai hoti ou chreian eichen hina tis martyrēsę̄ Peri anthrōpou; autos gar eginōsken ti ēn en tǭ anthrōpǭ.

Therefore “now I believe in part; but when the perfect” of faith “comes, the partial will be done away,” faith by sight differing greatly from faith, so to speak, “through a mirror and in a riddle,” like present knowledge. [John 2:23–25:] “Now when he was in Jerusalem at the Passover, at the feast, many believed in his name, seeing the signs that he was doing. But Jesus himself did not entrust himself to them, because he knew all people and had no need that anyone bear witness about man; for he himself knew what was in man.”

1 Cor 13:9–10 (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence) · 2 Cor 5:7 (allusion, high confidence) · John 2:23–25 (quotation, high confidence)

Notes and citation

Summary: Faith now is partial, but will be perfected by sight. Next lemma: John 2:23–25.

The quotations adapt 1 Cor 13:9–10, 12 and 2 Cor 5:7; the lemma is John 2:23–25. 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; misread letters in the digital text; verse number leaked and letters misread in the digital text): II, 23 Ὡς → Ὡς; ἐΠοίει. 24 αὐλὸς δέ ’ Ιηοοῦς ουκ ἐπίοιεν αὑτὸν αὐιοῖς → ἐποίει. αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς; Πάντας 25 καὶ → πάντας καὶ; ἀλαιὸς γὰρ → αὐτὸς γὰρ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.306 (Preuschen 4:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-306).

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10.307Preuschen 4:222–223

Ζητήσαι τις ἂν πῶς τοῖς μεμαρτυρημένοις πιστεύειν ἑαυτὸν οὐκ ἐπίστευεν ὁ Ἰησοῦς. λεκτέον δὲ πρὸς τοῦτο, ὅτι οὐχὶ τοῖς πιστεύουσιν εἰς αὐτὸν οὐ πιστεύει ἑαυτὸν ὁ Ἰησοῦς, ἀλλὰ τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ· διαφέρει γὰρ τὸ πιστεύειν εἰς αὐτὸν τοῦ πιστεύειν εἰς τὸ ὄνομα αὐτοῦ.

Zētēsai tis an pōs tois memartyrēmenois pisteuein heauton ouk episteuen ho Iēsous. lekteon de pros touto, hoti ouchi tois pisteuousin eis auton ou pisteuei heauton ho Iēsous, alla tois pisteuousin eis to onoma autou; diapherei gar to pisteuein eis auton tou pisteuein eis to onoma autou.

Someone might ask how Jesus did not entrust himself to those who are attested to have believed. To this we must say that Jesus does not refuse to entrust himself to those who believe in him, but to those who believe in his name; for believing in him differs from believing in his name.

John 2:23–24 (allusion, high confidence)

Notes and citation

Summary: Jesus did not entrust himself to those who believed in his name, which differs from believing in him.

The allusions are John 2:23–24.

Cite (SBL): Origen, Comm. Jo. 10.307 (Preuschen 4:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-307).

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10.308Preuschen 4:223

ὁ γοῦν διὰ πίστιν μὴ κριθησόμενος τῷ εἰς αὐτὸν πιστεύειν οὐ κρίνεται, οὐχὶ δὲ εἰς τὸ ὄνομα αὐτοῦ· φησὶ γὰρ ὁ κύριος· »Ὁ πιστεύων εἰς ἐμὲ οὐ κρίνεται«· οὐχὶ δὲ »Ὁ πιστεύων εἰς τὸ ὄνομά μου οὐ κρίνεται«.

ho goun dia pistin mē krithēsomenos tǭ eis auton pisteuein ou krinetai, ouchi de eis to onoma autou; phēsi gar ho kyrios; »Ho pisteuōn eis eme ou krinetai«; ouchi de »Ho pisteuōn eis to onoma mou ou krinetai«.

At any rate, one who will not be judged because of faith is not judged for believing in him, not in his name; for the Lord says, “He who believes in me is not judged,” not “He who believes in my name is not judged.”

John 3:18 (quotation, high confidence)

Notes and citation

Summary: Jesus promises that whoever believes in him, not merely in his name, is not judged.

The quotation is John 3:18.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.308 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-308).

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10.309Preuschen 4:223

οὐκέτι δὲ φησιν· »Ὁ πι »στεύων εἰς ἐμὲ ἤδη κέκριται«· τάχα γὰρ ὁ πιστεύων εἰς τὸ ὄνομα αὐτοῦ πιστεύει μέν, διόπερ οὔκ ἐστιν ἄξιος ἤδη κεκρίσθαι, ἐλάττων δὲ ἐστιν τοῦ πιστεύοντος εἰς αὐτόν. διὰ τοῦτο τῷ πιστεύοντι εἰς τὸ ὄνομα αὐτοῦ ἑαυτὸν οὐ πιστεύει ὁ Ἰησοῦς.

ouketi de phēsin; »Ho pi »steuōn eis eme ēdē kekritai«; tacha gar ho pisteuōn eis to onoma autou pisteuei men, dioper ouk estin axios ēdē kekristhai, elattōn de estin tou pisteuontos eis auton. dia touto tǭ pisteuonti eis to onoma autou heauton ou pisteuei ho Iēsous.

Nor does he say, “He who believes in me is already judged”; for perhaps one who believes in his name does believe, and so is not worthy to be already judged, but he is less than one who believes in him. For this reason Jesus does not entrust himself to one who believes in his name.

John 3:18 (allusion, high confidence)

Notes and citation

Summary: Believing in his name is real but lesser faith, so Jesus does not entrust himself to such people.

The allusion is John 3:18.

Cite (SBL): Origen, Comm. Jo. 10.309 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-309).

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10.310Preuschen 4:223

αὐτοῦ τοίνυν μᾶλλον ἢ τοῦ ὀνόματος αὐτοῦ ἔχεσθαι δεῖ, ἵνα μὴ τῷ ὀνόματι αὐτοῦ δυνάμεις ποιοῦντες ἀκούσωμεν τὰ ἐπὶ x003E; τῷ ὀνόματι μόνῳ καυχησαμένων αὐτοῦ εἰρημένα· ἀλλὰ θαρρήσωμεν μιμηταὶ τοῦ Παύλου γινόμενοι εἰπεῖν· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ«. παρατηρητέον δὲ καὶ τοῦτο, ὅτι ἀνωτέρω μέν· »Ἐγγύς, φησίν, ἦν τὸ πάσχα τῶν Ἰουδαίων«, ἐνθάδε δὲ οὐκ ἐν τῷ πάσχα τῶν Ἰουδαίων, ἀλλ ἐν τῷ πάσχα ἐν Ἱεροσολύμοις ἦν ὁ Ἰησοῦς· κἀκεῖ μὲν ὅτε Ἰουδαίων λέγεται τὸ πάσχα, οὐκ εἴρηται ἑορτή· ἐνθάδε δὲ ὁ Ἰησοῦς ἀναγέγραπται εἶναι »ἐν τῇ ἑορτῇ«· ἐν τοῖς Ἱεροσολύμοις γὰρ τυγχάνων ἐν πάσχα καὶ ἑορτῇ ἦν, πολλῶν πιστευόντων κἂν εἰς τὸ ὄνομα αὐτοῦ.

autou toinyn mallon ē tou onomatos autou echesthai dei, hina mē tǭ onomati autou dynameis poiountes akousōmen ta epi x003E? tǭ onomati monǭ kauchēsamenōn autou eirēmena; alla tharrēsōmen mimētai tou Paulou ginomenoi eipein; Panta ischyō en tǭ endynamounti me Christǭ Iēsou«. paratērēteon de kai touto, hoti anōterō men; »Engys, phēsin, ēn to pascha tōn Ioudaiōn«, enthade de ouk en tǭ pascha tōn Ioudaiōn, all en tǭ pascha en Hierosolymois ēn ho Iēsous; kakei men hote Ioudaiōn legetai to pascha, ouk eirētai heortē; enthade de ho Iēsous anagegraptai einai »en tę̄ heortę̄«; en tois Hierosolymois gar tynchanōn en pascha kai heortę̄ ēn, pollōn pisteuontōn kan eis to onoma autou.

We must hold to him, then, rather than to his name, so that we may not, doing mighty works in his name, hear what is said to those who boasted only in his name; but let us dare, becoming imitators of Paul, to say, “I can do all things in Christ Jesus who strengthens me.” This too must be noted: above it says, “The Passover of the Jews was near,” but here Jesus was not at the Passover of the Jews but at the Passover in Jerusalem; and there, when the Passover is called the Jews', it is not called a feast, but here Jesus is recorded as being “at the feast.” For being in Jerusalem he was at Passover and feast, many believing, at least in his name.

Matt 7:22–23 (allusion, high confidence) · 1 Cor 11:1 (allusion, medium confidence) · Phil 4:13 (quotation, high confidence) · John 2:13 (quotation, high confidence) · John 2:23 (quotation, high confidence)

Notes and citation

Summary: We must cling to Christ himself, not only his name; note too that here the Passover is not “of the Jews” but a “feast” in Jerusalem.

An encoding error obscures a word. The allusions are Matt 7:22–23 and 1 Cor 11:1; the quotations are Phil 4:13, John 2:13, and 2:23.

Cite (SBL): Origen, Comm. Jo. 10.310 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-310).

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10.311Preuschen 4:223

καὶ παρατηρητέον γε ὅτι πολλοὶ οὐκ εἰς αὐτόν, ἀλλ » εἰς τὸ ὄνομα αὐτοῦ« πιστεύειν λέγονται. οἱ δὲ εἰς αὐτὸν πιστεύοντες οἱ τὴν στενὴν καὶ τεθλιμμένην εἰσὶν ὁδεύοντες, ἀπάγουσαν εἰς τὴν ζωήν, ὅσον ὑπὸ τῶν ὀλίγων εὑρισκομένην.

kai paratērēteon ge hoti polloi ouk eis auton, all » eis to onoma autou« pisteuein legontai. hoi de eis auton pisteuontes hoi tēn stenēn kai tethlimmenēn eisin hodeuontes, apagousan eis tēn zōēn, hoson hypo tōn oligōn heuriskomenēn.

And it must be noted that many are said to believe not in him but “in his name.” But those who believe in him are those traveling the narrow and constricted way that leads to life, which is found by few.

Matt 7:14 (allusion, high confidence)

Notes and citation

Summary: Many believe in his name, but those who believe in him walk the narrow way found by few.

The allusion is Matt 7:14.

Cite (SBL): Origen, Comm. Jo. 10.311 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-311).

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10.312Preuschen 4:223

δυνατὸν μέντοι γε πολλοὺς τῶν εἰς τὸ ὄνομα αὐτοῦ πιστευόντων ἀνακλιθῆναι μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, ἐπεὶ »Πολλοὶ ἀπʼ ἀνατολῶν καὶ δυσμῶν »ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν‘, τυγχανούσῃ οἰκίᾳ τοῦ πατρός, ἐν ᾑ πολλαὶ μοναί εἰσιν.

dynaton mentoi ge pollous tōn eis to onoma autou pisteuontōn anaklithēnai meta Abraam kai Isaak kai Iakōb en tę̄ basileią tōn ouranōn, epei »Polloi apʼ anatolōn kai dysmōn »hēxousin kai anaklithēsontai meta Abraam kai Isaak kai Iakōb en tę̄ basileią tōn ouranōn‘, tynchanousę̄ oikią tou patros, en hę̄ pollai monai eisin.

It is possible, however, for many of those who believe in his name to recline with Abraham and Isaac and Jacob in the kingdom of heaven, since “many will come from east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven,” which is the Father's house, in which there are many dwelling places.

Matt 8:11 (quotation, high confidence) · John 14:2 (allusion, high confidence)

Notes and citation

Summary: Those who believe in his name may still share the kingdom, which has many dwelling places.

The quotation is Matt 8:11; the allusion is John 14:2.

Notes on the original text

Digital text corrected (misread letter in the digital text; misread letters in the digital text): ἀνακαῆναι → ἀνακλιθῆναι; Ἰσαὰκ καὶ Ἰακὼς ἐν → Ἰσαὰκ καὶ Ἰακὼβ ἐν; ἀνακτήσονται μετὰ Ἀβραδάτα → ἀνακλιθήσονται μετὰ Ἀβραὰμ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.312 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-312).

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10.313Preuschen 4:223

καὶ τοῦτο δὲ τηρητέον, ὅτι πολλοὶ πιστεύοντες εἰς τὸ ὄνομα αὐτοῦ, οὐχ ὡς Ἀνδρέας καὶ Πέτρος καὶ Ναθαναὴλ καὶ Φίλιππος πιστευουσιν, ἀλλὰ τῇ μαρτυρίᾳ Ἰωάννου πείθονται λέγοντος· Ἰδού, ὁ ἀμνὸς τοῦ θεοῦ« ἢ τῷ ὑπʼ Ἀνδρέου εὑρεθέντι χριστῷ, ἢ τῷ εἰπόντι τῷ Φιλίππῳ Ἰησοῦ· »Ἀκολούθει μοι« ἢ τῷ φάσκοντι Φιλίππῳ· »Ὅν ἔγραψεν Μωϋσῆς καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν »υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ«.

kai touto de tērēteon, hoti polloi pisteuontes eis to onoma autou, ouch hōs Andreas kai Petros kai Nathanaēl kai Philippos pisteuousin, alla tę̄ martyrią Iōannou peithontai legontos; Idou, ho amnos tou theou« ē tǭ hypʼ Andreou heurethenti christǭ, ē tǭ eiponti tǭ Philippǭ Iēsou; »Akolouthei moi« ē tǭ phaskonti Philippǭ; »Hon egrapsen Mōÿsēs kai hoi prophētai heurēkamen, Iēsoun »huion tou Iōsēph ton apo Nazaret«.

And this too must be observed: many believing in his name do not believe as Andrew, Peter, Nathanael, and Philip believe, but are persuaded by the testimony of John saying, “Behold, the Lamb of God,” or by the Christ found by Andrew, or by Jesus saying to Philip, “Follow me,” or by Philip saying, “We have found him of whom Moses and the prophets wrote, Jesus son of Joseph, from Nazareth.”

John 1:36 (quotation, high confidence) · John 1:41 (allusion, high confidence) · John 1:43 (quotation, high confidence) · John 1:45 (quotation, high confidence)

Notes and citation

Summary: Those believing in his name rely on others' testimony, unlike the first disciples.

The quotations are John 1:36, 1:43, and 1:45; the allusion is John 1:41.

Notes on the original text

Digital text corrected (misread letter in the digital text): πολλοὶ πιοτεύοντες → πολλοὶ πιστεύοντες.

Cite (SBL): Origen, Comm. Jo. 10.313 (Preuschen 4:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-313).

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10.314Preuschen 4:223–224

οὗτοι δὲ ἐπίστευσαν εἰς τὸ »ὄνομα αἰτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει«· καὶ † σημεῖα πιστεύουσιν οὐκ εἰς αὐτὸν ἀλλʼ »εἰς τὸ ὄνομα ἀυτοῦ«, ὁ Ἰησοῦς οὐκ »ἐπίστευεν ἑαυτὸν αὐτοῖς, πάντας γινώσκων, καὶ μὴ χρείαν ἔχων« ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου«, τῷ γινώσκειν τί ἐστιν ἐν ἑκάστῳ τῶν ἀνθρώπων.

houtoi de episteusan eis to »onoma aitou, theōrountes autou ta sēmeia ha epoiei«; kai † sēmeia pisteuousin ouk eis auton allʼ »eis to onoma autou«, ho Iēsous ouk »episteuen heauton autois, pantas ginōskōn, kai mē chreian echōn« hina tis martyrēsę̄ peri anthrōpou«, tǭ ginōskein ti estin en hekastǭ tōn anthrōpōn.

But these believed in his “name, seeing the signs that he was doing”; and since … they believe because of signs, not in him but “in his name,” Jesus “did not entrust himself to them, knowing all, and having no need” that anyone bear witness about man, because he knows what is in each human being.

Textual problem in this passage: see the notes.

John 2:23–25 (quotation, high confidence)

Notes and citation

Summary: These believed because of signs, in his name only, so Jesus, knowing their hearts, did not trust himself to them.

The text is corrupt at the dagger. The quotations are John 2:23–25.

Notes on the original text

Digital text corrected (repeated word in place of εἰς in the digital text): πιστεύουσιν οὐκ οὐκ αὐτὸν → πιστεύουσιν οὐκ εἰς αὐτὸν.

Cite (SBL): Origen, Comm. Jo. 10.314 (Preuschen 4:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-246/#p-10-314).

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