Commentary on the Gospel of John 10.26–10.101

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 76 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

10.26Preuschen 4:176

ὡς γὰρ »διʼ ἑνὸς ἀνθρώπου« »ὁ »θάνατος«, οὕτως καὶ διʼ ἑνὸς ἀνθρώπου ἡ τῆς ζωῆς δικαίωσις· οὐκ ἂν χωρὶς τοῦ ἀνθρώπου χωρησάντων ἡμῶν τὴν ἀπὸ τοῦ λόγου ὠφέλειαν, μένοντος ὁποῖος ἦν τὴν ἀρχὴν πρὸς τὸν πατέρα θεοῦ, καὶ μὴ ἀναλαβόντος ἄνθρωπον, τὸν πάντων πρῶτον καὶ πάντων τιμιώτερον καὶ πάντων μᾶλλον καθαρώτερον αὐτὸν χωρῆσαι δυνάμενον· μεθ ὃν καὶ ἡμεῖς δέξασθαι οἷοί τε αὐτὸν ἐσόμεθα, ἕκαστος τοσοῦτον καὶ τοιοῦτον, ὁποίαν αὐτῷ ποιοῦμεν καὶ πηλίκην χώραν ἐν τῇ ψυχῇ

hōs gar »diʼ henos anthrōpou« »ho »thanatos«, houtōs kai diʼ henos anthrōpou hē tēs zōēs dikaiōsis; ouk an chōris tou anthrōpou chōrēsantōn hēmōn tēn apo tou logou ōpheleian, menontos hopoios ēn tēn archēn pros ton patera theou, kai mē analabontos anthrōpon, ton pantōn prōton kai pantōn timiōteron kai pantōn mallon katharōteron auton chōrēsai dynamenon; meth hon kai hēmeis dexasthai hoioi te auton esometha, hekastos tosouton kai toiouton, hopoian autǭ poioumen kai pēlikēn chōran en tę̄ psychę̄

For as through one man came death, so also through one man the justification of life. We could not have received the benefit from the Word apart from the man, had he remained what he was in the beginning with God the Father and not taken up a man, the first of all, more honorable than all, and more pure than all, able to receive him; after whom we too shall be able to receive him, each as much and in such a way as the room we make for him in our soul

Rom 5:12 (allusion, high confidence) · Rom 5:18 (allusion, high confidence) · 1 Cor 15:21 (allusion, high confidence) · John 1:1–2 (allusion, high confidence)

Notes and citation

Summary: As death came through one man, so life comes through one man; we receive the Word through the humanity he assumed, each according to the room we make for him.

The allusions are Rom 5:12, 18, 1 Cor 15:21, and John 1:1–2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.26 (Preuschen 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-26).

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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.

10.27Preuschen 4:176

ἡμῶν. ταῦτα δέ μοι πάντα εἴρηται τὰς ἐμφαινομένας διαφωνίας τῶν εὐαγγελίων <συμφώνους> παραστῆσαι θέλοντι ὁδῷ τῆς πνευματικῆς ἐκδοχῆς.

hēmōn. tauta de moi panta eirētai tas emphainomenas diaphōnias tōn euangeliōn <symphōnous> parastēsai thelonti hodǭ tēs pneumatikēs ekdochēs.

allows. All this I have said wishing to show the apparent discords of the Gospels to be in harmony by way of the spiritual interpretation.

Notes and citation

Summary: The spiritual interpretation reconciles the Gospels' apparent discords.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.27 (Preuschen 4:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-27).

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10.28Preuschen 4:176–177

Εἰς δὲ τὸν αὐτὸν τόπον καὶ τοιούτῳ παραδείγματι χρηστέον, ὅτι Παῦλος ὁ μὲν σαρκικὸς πεπρᾶσθαι λέγει ὑπὸ τὴν ἁμαρ- τίαν, καὶ οὐδὲν ἀνακρίνειν οἷός τε ἦν, »ὁ δὲ πνευματικὸς ἀνακρίνει »πάντα«, καὶ »ὑπʼ οὐδενὸς ἀνακρίνεται«. καὶ τοῦ μὲν σαρκικοῦ εἰσιν φωναί· »Οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ«· τοῦ δὲ πνευματικοῦ· »ὃ θέλω πράσσω, καὶ ὃ μισῶ οὐ ποιῶ«. ἀλλὰ καὶ ὁ ἁρπαγεὶς »ἔως τρίτου οὐρανοῦ« καὶ ἀκούσας »ἄρρητα ῥήματα« ἕτερος ἦν παρὰ τὸν λέγοντα· »Περὶ τοῦ τοιούτου καυχήσομαι, ὑπὲρ »δὲ ἐμαυτοῦ οὐ καυχήσομαι«.

Eis de ton auton topon kai toioutǭ paradeigmati chrēsteon, hoti Paulos ho men sarkikos peprasthai legei hypo tēn hamar- tian, kai ouden anakrinein hoios te ēn, »ho de pneumatikos anakrinei »panta«, kai »hypʼ oudenos anakrinetai«. kai tou men sarkikou eisin phōnai; »Ou gar ho thelō touto prassō, allʼ ho misō touto poiō«; tou de pneumatikou; »ho thelō prassō, kai ho misō ou poiō«. alla kai ho harpageis »eōs tritou ouranou« kai akousas »arrēta rhēmata« heteros ēn para ton legonta; »Peri tou toioutou kauchēsomai, hyper »de emautou ou kauchēsomai«.

On the same point we may use this example also: Paul, the fleshly Paul, says he is sold under sin and could judge nothing; but “the spiritual man judges all things” and “is judged by no one.” The fleshly man's words are: “For I do not do what I want, but I do what I hate”; the spiritual man's: “What I want I do, and what I hate I do not do.” And the one caught up “to the third heaven,” who heard “unspeakable words,” was other than the one who says, “Of such a one I will boast, but of myself I will not boast.”

Rom 7:14–15 (quotation, high confidence) · 1 Cor 2:15 (quotation, high confidence) · 2 Cor 12:2 (quotation, high confidence) · 2 Cor 12:4–5 (quotation, high confidence)

Notes and citation

Summary: Paul too speaks in different characters, fleshly and spiritual, which can seem contradictory.

The quotations are Rom 7:14–15, 1 Cor 2:15, and 2 Cor 12:2, 4–5; the words "What I want I do" are Origen's reversal of Rom 7:15.

Notes on the original text

Digital text corrected (missing letter in the digital text): οὐρανῦ → οὐρανοῦ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.28 (Preuschen 4:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-28).

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10.29Preuschen 4:177

εἰ δὲ καὶ τοῖς Ἰουδαίοις ὡς Ἰουδαῖος γίνεται, ἕνα Ἰουδαίους κερδήσῃ, καὶ τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, > κερδήσῃ, τοῖς τε ἀνόμοις ὡς ἄνομος, »μὴ ὢν »ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ«, ἴνα κερδήσῃ τοὺς ἀνόμους, καὶ τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσῃ, δῆλον ὅτι ἐξεταστέον αὐτοῦ τοὺς λόγους, ἰδίᾳ μὲν τοὺς Ἰουδαίους, ἰδίᾳ δὲ ὅτε ἐστὶν ὡς ὑπὸ νόμον, καὶ ἄλλοτε ὅτε ἐστὶν ὡς ἄνομος, ἔσθʼ ὅτε δὲ ὅτε γίνεται ἀσθενής.

ei de kai tois Ioudaiois hōs Ioudaios ginetai, hena Ioudaious kerdēsę̄, kai tois hypo nomon hōs hypo nomon, > kerdēsę̄, tois te anomois hōs anomos, »mē ōn »anomos theou allʼ ennomos Christou«, ina kerdēsę̄ tous anomous, kai tois asthenesin asthenēs, hina tous astheneis kerdēsę̄, dēlon hoti exetasteon autou tous logous, idią men tous Ioudaious, idią de hote estin hōs hypo nomon, kai allote hote estin hōs anomos, esthʼ hote de hote ginetai asthenēs.

And if to the Jews he becomes as a Jew, to win Jews, and to those under the law as under the law, to win [those under the law], and to those without law as without law, “not being without law toward God but under the law of Christ,” to win those without law, and to the weak weak, to win the weak, it is clear that his words must be examined separately: those to the Jews, those when he is as under the law, others when he is as without law, and sometimes when he becomes weak.

1 Cor 9:20–22 (quotation, high confidence)

Notes and citation

Summary: Paul became all things to all people, so his words must be read according to the audience he addresses.

The quotation is 1 Cor 9:20–22.

Notes on the original text

Digital text corrected (misread letters in the digital text): τοὺς Ἰουόαίους, ἰόίᾳ → τοὺς Ἰουδαίους, ἰδίᾳ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.29 (Preuschen 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-29).

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10.30Preuschen 4:177

οἷον ἃ λέγει »κατὰ συγγνώμην, οὐ κατʼ ἐπιταγήν«, ἀσθενὴς ὢν λέγει· »Τίς, γάρ φησιν, ἀσθενεῖ καὶ οὐκ ἀσθενῶ; ὅτε δὲ ξύρεται καὶ προσφορὰν προσφέρει ἢ τὸν Τιμόθεον περιτέμνει, Ἰουδαῖος γίνεται· ὅτε δὲ Ἀθηναίοις φησίν· »Εὗρον βωμὸν ἐν ᾡ »ἐγέγραπτο Ἀγνώστῳ θεῷ· ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ »καταγγέλλω ὑμῖν«· καὶ τὸ »Ὠς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν »εἰρήκασιν· Τοῦ γὰρ καὶ γένος ἐσμέν«, τοῖς ἀνόμοις ὡς ἄνομος γίνεται, εὐσέβειαν μαρτυρῶν τοῖς ἀσεβεστάτοις καὶ τῷ εἰπόντι· »Ἐκ Διὸς ἀρχώμεθα· τοῦ γὰρ καὶ γένος ἐσμέν« καταχρησάμενος πρὸς ὃ ἐβούλετο. τάχα δʼ ἔσθʼ ὅΠου τοῖς μὴ Ἰουδαίοις μὲν ὑπὸ νόμον γίνεται.

hoion ha legei »kata syngnōmēn, ou katʼ epitagēn«, asthenēs ōn legei; »Tis, gar phēsin, asthenei kai ouk asthenō? hote de xyretai kai prosphoran prospherei ē ton Timotheon peritemnei, Ioudaios ginetai; hote de Athēnaiois phēsin; »Heuron bōmon en hǭ »egegrapto Agnōstǭ theǭ; ho oun agnoountes eusebeite, touto egō »katangellō hymin«; kai to »Ōs kai tines tōn kathʼ hymas poiētōn »eirēkasin; Tou gar kai genos esmen«, tois anomois hōs anomos ginetai, eusebeian martyrōn tois asebestatois kai tǭ eiponti; »Ek Dios archōmetha; tou gar kai genos esmen« katachrēsamenos pros ho ebouleto. tacha dʼ esthʼ hoPou tois mē Ioudaiois men hypo nomon ginetai.

For example, what he says “by way of concession, not of command” he says being weak: “For who,” he says, “is weak, and I am not weak?” When he shaves his head and offers an offering, or circumcises Timothy, he becomes a Jew. When he says to the Athenians, “I found an altar on which was inscribed, To an unknown god. What you worship without knowing, this I proclaim to you,” and “As some of your own poets have said, For we are also his offspring,” he becomes as without law to those without law, bearing witness to piety in the most impious, and making use for his own purpose of the one who said, “Let us begin from Zeus … for we are also his offspring.” And perhaps sometimes to those who are not Jews he becomes as under the law.

1 Cor 7:6 (quotation, high confidence) · 2 Cor 11:29 (quotation, high confidence) · Acts 21:24 (allusion, high confidence) · Acts 16:3 (allusion, high confidence) · Acts 17:23 (quotation, high confidence) · Acts 17:28 (quotation, high confidence)

Notes and citation

Summary: Examples: Paul speaks as weak, as a Jew in shaving his head and circumcising Timothy, and as without law in quoting pagan poets at Athens.

The quotations are 1 Cor 7:6, 2 Cor 11:29, Acts 17:23, and Acts 17:28, where Paul quotes Aratus, Phaen. 5; "Let us begin from Zeus" is Aratus, Phaen. 1. The allusions are Acts 21:24–26 and 16:3.

Notes on the original text

Digital text corrected (repeated words in the digital text): ὑπὸ νόμον ὑπὸ νόμον γίνεται → ὑπὸ νόμον γίνεται.

Extrabiblical texts: Aratus, Phaen. 1 (Aratus, Phaenomena; quotation); Aratus, Phaen. 5 (Aratus, Phaenomena; quotation)

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.30 (Preuschen 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-30).

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10.31Preuschen 4:177

Ταῦτα δὲ οὐ μόνον εἰς τὰ περὶ τοῦ σωτῆρος χρήσιμα ἡμῖν ἐστιν τὰ παραδείγματα, ἀλλὰ καὶ εἰς τά περὶ τῶν μαθητῶν, περὶ ὡν καὶ αὐτῶν ἐστίν τις κατὰ τὸ ῥητὸν διαφωνία. τάχα γὰρ τῇ ἐπινοίᾳ εὑρισκόμενος ὑπὸ τοῦ ἰδίου ἀδελφοῦ Σίμων Ἀνδρέου καὶ ἀκούων »Σὺ κληθήσῃ Κηφᾶς«, ἕτερός ἐστιν παρὰ τὸν ὁρώμενον ἅμα τῷ ἀδελφῷ ὑπὸ τοῦ περιπατοῦντος παρὰ τὴν θάλασσαν τῆς Γαλιλαίας Ἰησοῦ, καὶ ἀκούοντα ἅμα ἐκείνῳ τῷ Ἀνδρέᾳ· »Δεῦτε ὀπίσω »μον καὶ ποιήσω ὑμᾶς ἀνθρώπων«.

Tauta de ou monon eis ta peri tou sōtēros chrēsima hēmin estin ta paradeigmata, alla kai eis ta peri tōn mathētōn, peri hōn kai autōn estin tis kata to rhēton diaphōnia. tacha gar tę̄ epinoią heuriskomenos hypo tou idiou adelphou Simōn Andreou kai akouōn »Sy klēthēsę̄ Kēphas«, heteros estin para ton horōmenon hama tǭ adelphǭ hypo tou peripatountos para tēn thalassan tēs Galilaias Iēsou, kai akouonta hama ekeinǭ tǭ Andreą; »Deute opisō »mon kai poiēsō hymas anthrōpōn«.

These examples are useful to us not only for what concerns the Savior but also for what concerns the disciples, about whom too there is a certain discord according to the letter. For perhaps Simon, found in one aspect by his own brother Andrew and hearing “You shall be called Cephas,” is different from the one seen together with his brother by Jesus walking beside the Sea of Galilee, and hearing together with Andrew, “Come after me, and I will make you [fishers] of men.”

John 1:41–42 (quotation, high confidence) · Matt 4:18–19 (quotation, high confidence)

Notes and citation

Summary: The Gospels also differ about the disciples: Peter's call in John differs from his call by the Sea of Galilee.

The quotations are John 1:42 and Matt 4:19 ("fishers" has dropped out of the digital text).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.31 (Preuschen 4:177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-31).

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10.32Preuschen 4:177–178

ἔπρεπεν γὰρ τῷ θεῷ] λογικώτερον ἀπαγγέλλοντι περὶ τοῦ γενομένου σαρκὸς λόγου καὶ τὴν γένεσιν διὰ τοῦτο μὴ ἀναγράψαντι τοῦ ἐν ἀρχῇ πρὸς τὸν θεὸν λόγου, μηδὲ τὸν παρὰ τῇ θαλάσσῃ εὑρημένον καὶ ἐκεῖθεν καλούμενον εἰπεῖν, ἀλλὰ τὸν εὐρισκόμενον ὑπὸ τοῦ ἀδελφοῦ, μείναντος παρὰ τῷ Ἰησοῦ τῇ δεκάτῃ ὥρᾳ, καὶ διὰ τὸ οὕτως εὑρίσκεσθαι εὐθέως λαμβάνοντα τὸ »Κηφᾶς«.

eprepen gar tǭ theǭ] logikōteron apangellonti peri tou genomenou sarkos logou kai tēn genesin dia touto mē anagrapsanti tou en archę̄ pros ton theon logou, mēde ton para tę̄ thalassę̄ heurēmenon kai ekeithen kaloumenon eipein, alla ton euriskomenon hypo tou adelphou, meinantos para tǭ Iēsou tę̄ dekatę̄ hōrą, kai dia to houtōs heuriskesthai eutheōs lambanonta to »Kēphas«.

For it was fitting for the one who speaks more spiritually about the Word become flesh, and who for this reason did not record the birth of the Word who was in the beginning with God, not to speak of the one found by the sea and called from there, but of the one found by his brother, who had stayed with Jesus at the tenth hour, and who because he was found in this way at once receives the name “Cephas.”

Textual problem in this passage: see the notes.

John 1:14 (allusion, high confidence) · John 1:39–42 (allusion, high confidence)

Notes and citation

Summary: John, the more spiritual Gospel, tells of Peter being found by his brother and named Cephas at once.

The editor marks "for God" (τῷ θεῷ) as spurious (the opening bracket is lost in the digital text); the sense requires the evangelist. The allusions are John 1:1–2, 14, 39–42.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.32 (Preuschen 4:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-32).

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10.33Preuschen 4:178

ὁ γὰρ ὁρώμενος ὑπὸ τοῦ περιπατοῦντος παρὰ τὴν θάλασσαν τῆς Γαλιλαίας μόλις ποτὲ καὶ ὕστερον λαμβάνει τὸ »Σὺ εἶ Πέτρος, »καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν«.

ho gar horōmenos hypo tou peripatountos para tēn thalassan tēs Galilaias molis pote kai hysteron lambanei to »Sy ei Petros, »kai epi tautę̄ tę̄ petrą oikodomēsō mou tēn ekklēsian«.

For the one seen by Jesus walking beside the Sea of Galilee barely, and later, receives “You are Peter, and on this rock I will build my church.”

Matt 16:18 (quotation, high confidence)

Notes and citation

Summary: In Matthew, Peter receives his name only later, at his confession.

The quotation is Matt 16:18.

Notes on the original text

Digital text corrected (misread letter in the digital text): τὸ Νυ εἶ Πέτρος → τὸ »Σὺ εἶ Πέτρος.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.33 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-33).

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10.34Preuschen 4:178

καὶ ὁ μὲν παρὰ τῷ Ἰωάννῃ Ἰησοῦς γινώσκεται παρὰ τοῖς Φαρισαίοις βαπτίζων, ἐν τοῖς μαθηταῖς αὐτοῦ βαπτίζων, μετὰ καὶ τῶν ἄλλων ἐξαιρέτων καὶ τοῦτο ποιῶν· ὁ δὲ παρὰ τοῖς τρισὶν Ἰησοῦς οὐδαμῶς βαπτίζει.

kai ho men para tǭ Iōannę̄ Iēsous ginōsketai para tois Pharisaiois baptizōn, en tois mathētais autou baptizōn, meta kai tōn allōn exairetōn kai touto poiōn; ho de para tois trisin Iēsous oudamōs baptizei.

And the Jesus in John is known among the Pharisees as baptizing, baptizing through his disciples, doing this too along with his other special works; but the Jesus in the three does not baptize at all.

John 4:1–2 (allusion, high confidence)

Notes and citation

Summary: In John, Jesus baptizes through his disciples; in the other Gospels he does not baptize.

The allusion is John 4:1–2.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.34 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-34).

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10.35Preuschen 4:178

ἔτι δὲ καὶ ὁ βαπτιστὴς Ἰωάννης μέχρι πολλοῦ παρὰ τῷ ὁμωνύμῳ εὐαγγελιστῇ διαρκεῖ μὴ βεβλημένος εἰς φυλακήν· ὁ δὲ παρὰ τῷ Ματθαίῳ σχεδὸν Ἰησοῦ πειραζομένου εἰς τὴν φυλακὴν παραδίδοται· δι ὃν καὶ ἀναχωρεῖ ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν, περιϊστάμενος τὸ γενέσθαι ἐν τῇ φυλακῇ· ἀλλʼ οὐδὲ εὑρίσκεται παρὰ τῷ Ἰωάννῃ ὁ βαπτιστὴς παραδιδόμενος εἰς φυλακήν.

eti de kai ho baptistēs Iōannēs mechri pollou para tǭ homōnymǭ euangelistę̄ diarkei mē beblēmenos eis phylakēn; ho de para tǭ Matthaiǭ schedon Iēsou peirazomenou eis tēn phylakēn paradidotai; di hon kai anachōrei ho Iēsous eis tēn Galilaian, periïstamenos to genesthai en tę̄ phylakę̄; allʼ oude heurisketai para tǭ Iōannę̄ ho baptistēs paradidomenos eis phylakēn.

Further, John the Baptist in the evangelist of the same name continues a long time without being thrown into prison; but in Matthew he is handed over into prison almost while Jesus is being tempted, on whose account Jesus withdraws into Galilee, avoiding being put in prison. But the Baptist is not even found in John being handed over into prison.

John 3:24 (allusion, high confidence) · Matt 4:12 (allusion, high confidence)

Notes and citation

Summary: John's Gospel never tells of the Baptist's arrest, while Matthew places it right after the temptation.

The allusions are John 3:24 and Matt 4:12.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.35 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-35).

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10.36Preuschen 4:178

τίς δʼ οὕτως σοφὸς καὶ ἐπὶ τοσοῦτον ἱκανὸς ὡς πάντα τὸν Ἰησοῦν ἀπὸ τῶν τεσσάρων εὐαγγελιστῶν μαθεῖν, καὶ ἔκαστον ἰδίᾳ χωρῆσαι νοῆσαι, καὶ πάσας αὐτοῦ τὰς καθ ἕκαστον τόπον ἰδεῖν ἐπιδημίας καὶ λόγους καὶ ἔργα;

tis dʼ houtōs sophos kai epi tosouton hikanos hōs panta ton Iēsoun apo tōn tessarōn euangelistōn mathein, kai ekaston idią chōrēsai noēsai, kai pasas autou tas kath hekaston topon idein epidēmias kai logous kai erga?

Who is so wise and so capable as to learn the whole Jesus from the four evangelists, to be able to understand each separately, and to see all his sojourns, words, and works in each place?

Notes and citation

Summary: Few are wise enough to grasp the whole Christ from all four Gospels.

Topics: Scripture and canon, Christology

Cite (SBL): Origen, Comm. Jo. 10.36 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-36).

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10.37Preuschen 4:178

Κατὰ μέντοι γε τὸν προκείμενον τόπον ἀκολούθως νομίζομεν τῇ ἕκτῃ ἡμέρᾳ τὸν σωτῆρα, ὅτε γεγένηται ἡ κατὰ τὸν γάμον οἰκονομία ἐν Κανᾷ τῆς Γαλιλαίας, καταβεβηκέναι ἅμα τῇ μητρὶ καὶ τοῖς ἀδελφοῖς καὶ τοῖς μαθηταῖς εἶς τὴν Καφαρναούμ, ὅπερ ἑρμηνεύεται ἀγρος >παρακλήσεως<.

Kata mentoi ge ton prokeimenon topon akolouthōs nomizomen tę̄ hektę̄ hēmerą ton sōtēra, hote gegenētai hē kata ton gamon oikonomia en Kaną tēs Galilaias, katabebēkenai hama tę̄ mētri kai tois adelphois kai tois mathētais eis tēn Kapharnaoum, hoper hermēneuetai agros >paraklēseōs<.

As for the present passage, we think in consequence that on the sixth day, when the dispensation of the wedding in Cana of Galilee took place, the Savior went down with his mother, his brothers, and his disciples to Capernaum, which is interpreted “field of consolation.”

John 2:12 (allusion, high confidence)

Notes and citation

Summary: After Cana Jesus went down to Capernaum, whose name means “field of consolation.”

The allusions are John 2:1 and 2:12.

Notes on the original text

Digital text corrected (missing letter in the digital text): τοῖς ἀδεφοῖς → τοῖς ἀδελφοῖς.

Cite (SBL): Origen, Comm. Jo. 10.37 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-37).

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10.38Preuschen 4:178

ἐχρῆν γὰρ μετὰ τὴν έν τῷ οἴνῳ εὐωχίαν καὶ εἰς τῆς >παρακλήσεως ἅμα τῇ μητρὶ καὶ τοῖς μαθηταῖς ἐληλυθέναι τὸν σωτῆρα, παρακαλέσοντα ἐπὶ τοῖς ἐν τῷ † πλήθει ἀγρῷ ἐσομένοις καρποῖς τοὺς μαθητευομένους καὶ τὴν συνειληφυῖαν αὐτὸν ψυχὴν ἐκ τοῦ ἁγίου πνεύματος, ἢ τοὺς ἐκεῖ ὠφελημένους.

echrēn gar meta tēn en tǭ oinǭ euōchian kai eis tēs >paraklēseōs hama tę̄ mētri kai tois mathētais elēlythenai ton sōtēra, parakalesonta epi tois en tǭ † plēthei agrǭ esomenois karpois tous mathēteuomenous kai tēn syneilēphuian auton psychēn ek tou hagiou pneumatos, ē tous ekei ōphelēmenous.

For after the feasting on the wine the Savior had to come also into the [field] of consolation, with his mother and disciples, to console the disciples, and the soul that had conceived him by the Holy Spirit, about the fruits that would be in the … field, or those who had been benefited there.

Textual problem in this passage: see the notes.

Notes and citation

Summary: After the wine of Cana, Jesus came to the “field of consolation” to comfort his disciples and his mother.

The text is corrupt at the dagger.

Cite (SBL): Origen, Comm. Jo. 10.38 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-38).

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10.39Preuschen 4:178

Ζητητέον μέντοι γε, διὰ τί εἰς μὲν τὸν γάμον οὐ καλοῦνται οἱ ἀδελφοὶ αὐτοῦ ἀλλʼ οὐδὲ ἦσαν ἐκεῖ, οὐ γὰρ εἴρηται), εἰς δὲ τὴν Καφαρναοὺμ καταβαίνουσιν μετʼ αὐτοῦ καὶ τῆς μητρὸς αὐτοῦ καὶ τῶν μαθητῶν. ἔτι δὲ ἐξεταστέον, διὰ τί νῦν οὐκ εἰσέρχονται εἰς τὴν Καφαρναοὺμ μηδὲ ἀναβαίνουσιν εἰς αὐτήν, ἀλλὰ καταβαίνουσιν.

Zētēteon mentoi ge, dia ti eis men ton gamon ou kalountai hoi adelphoi autou allʼ oude ēsan ekei, ou gar eirētai), eis de tēn Kapharnaoum katabainousin metʼ autou kai tēs mētros autou kai tōn mathētōn. eti de exetasteon, dia ti nyn ouk eiserchontai eis tēn Kapharnaoum mēde anabainousin eis autēn, alla katabainousin.

We must ask, however, why his brothers are not invited to the wedding (nor were they there, for it is not said), but go down to Capernaum with him and his mother and the disciples. Further, we must examine why they do not now enter Capernaum, nor go up to it, but go down.

John 2:2 (allusion, high confidence) · John 2:12 (allusion, high confidence)

Notes and citation

Summary: Why were Jesus' brothers not at the wedding but go down to Capernaum, and why “down”?

The allusions are John 2:2 and 2:12.

Cite (SBL): Origen, Comm. Jo. 10.39 (Preuschen 4:178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-39).

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10.40Preuschen 4:178–179

ὅρα οὖν εἰ ἐνταῦθα τοὺς ἀδελφοὺς ἀντὶ τῶν συγκαταβεβηκυιῶν αὐτῷ δυ- νάμεων ἐκληπτέον, οὐ καλουμένων εἰς τὸν γάμον καθʼ ἃς εἴπαμεν διηγήσεις, κατωτέρω δὲ ἐν ὑποδεεστέροις τῶν χρηματιζόντων μαθητῶν τοῦ χριστοῦ καὶ ἀλλοειδῶς ὠφελημένων· ὅτι εἰ καλεῖται μήτηρ αὐτοῦ, εἰσί τινες καρποφοροῦντες, πρὸς οὓς αὐτός τε καταβαίνει ὁ κύριος σὺν τοῖς ὑπηρέταις τοῦ λόγου καὶ μαθηταῖς, τοὺς τοιούτους ὠφελῶν, καὶ τῆς μητρὸς αὐτῷ συμπαρούσης.

hora oun ei entautha tous adelphous anti tōn synkatabebēkuiōn autǭ dy- nameōn eklēpteon, ou kaloumenōn eis ton gamon kathʼ has eipamen diēgēseis, katōterō de en hypodeesterois tōn chrēmatizontōn mathētōn tou christou kai alloeidōs ōphelēmenōn; hoti ei kaleitai mētēr autou, eisi tines karpophorountes, pros hous autos te katabainei ho kyrios syn tois hypēretais tou logou kai mathētais, tous toioutous ōphelōn, kai tēs mētros autǭ symparousēs.

See, then, whether here the brothers must be taken to mean the powers that came down with him, which are not invited to the wedding for the reasons we gave, but are lower, among those inferior to the ones named disciples of Christ and benefited in a different way; for if his mother is called, there are some bearing fruit to whom the Lord himself goes down with the servants of the Word and disciples, benefiting such people, his mother also being present with him.

Notes and citation

Summary: The brothers may be powers that came down with Christ, of lower rank than the disciples, going to benefit the fruitful.

Notes on the original text

Digital text corrected (misspelling in the digital text): καρποφοφοῦντς → καρποφοροῦντες.

Cite (SBL): Origen, Comm. Jo. 10.40 (Preuschen 4:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-40).

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10.41Preuschen 4:179

Ἐοίκασίν γε οἱ καλούμενοι Καφαρναοὺμ μὴ χωρεῖν τὴν ἐπιπλεῖον διατριβὴν παρʼ αὐτοῖς τοῦ Ἰησοῦ καὶ τῶν συγκαταβαινόντων αὐτῷ· ὅθεν μένουσι μὲν παρʼ αὐτοῖς, οὐ μὴν πολλὰς ἡμέρας· τὸν γὰρ Περὶ τῶν πλειόνων δογμάτων φωτισμὸν ὁ τῆς κατωτέρω παρακλήσεως >ἀγρὸς< οὐ χωρεῖ, ὀλιγωτέρων τυγχάνων δεκτικός.

Eoikasin ge hoi kaloumenoi Kapharnaoum mē chōrein tēn epipleion diatribēn parʼ autois tou Iēsou kai tōn synkatabainontōn autǭ; hothen menousi men parʼ autois, ou mēn pollas hēmeras; ton gar Peri tōn pleionōn dogmatōn phōtismon ho tēs katōterō paraklēseōs >agros< ou chōrei, oligōterōn tynchanōn dektikos.

Those called Capernaum seem unable to receive a longer stay among them by Jesus and those who came down with him; hence they stay with them, but not many days. For the lower “field” of consolation does not receive the illumination about more doctrines, being capable of fewer.

Notes and citation

Summary: Capernaum, a lower “field of consolation,” could receive Jesus only for a few days.

Cite (SBL): Origen, Comm. Jo. 10.41 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-41).

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10.42Preuschen 4:179

παραθετέον δὲ πρὸς τὸ θεωρῆσαι διαφορὰς τῶν ἐπιπλεῖον ἢ ἔλαττον δεχομένων τὸν Ἰησοῦν τῷ »Ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας« τὸ ἐν τώ κατὰ Ματθαῖο τῷ ἀναστάντι ἐκ νεκρῶν μεμαθητευμένοις λεγόμενον καὶ ἀποστελλομένοις μαθητεῦσαι πάντα τὰ ἔθνη οὕτως ἔχον· »Ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ ἀιῶνος«. τοῖς μὲν γὰρ πάντα ὅσα ἐνδέχεται φύσιν ἀνθρωπίνην γνῶναι ἔτι ἐνταῦθα τυγχάνουσαν εἰσομένοις λέγεται δεικτικῶς τὸ »Ἰδοὺ ἐγώ με θʼ ὑμῶν »εἰμι«· καὶ περὶ πάσης τῆς ἐν τοῖς θεωρησομένοις ἀνατολῆς ἡμέρας πλείονας ποιούσης τοῖς μακαριωτάτοις τὸ »Πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος«. περὶ δὲ τῶν ἐν Καφαρναύμ, πρὸς οὓς ὡς ὑποδεεστέρους καταβαίνουσιν οὐ μόνον ὁ Ἰησοῦς ἀλλὰ καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ οἱ μαθηταί· »Ἐκεῖ ἔμειναν οὐ πολ- »λὰς ἡμέρας«.

paratheteon de pros to theōrēsai diaphoras tōn epipleion ē elatton dechomenōn ton Iēsoun tǭ »Ekei emeinan ou pollas hēmeras« to en tō kata Matthaio tǭ anastanti ek nekrōn memathēteumenois legomenon kai apostellomenois mathēteusai panta ta ethnē houtōs echon; »Idou egō methʼ hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos«. tois men gar panta hosa endechetai physin anthrōpinēn gnōnai eti entautha tynchanousan eisomenois legetai deiktikōs to »Idou egō me thʼ hymōn »eimi«; kai peri pasēs tēs en tois theōrēsomenois anatolēs hēmeras pleionas poiousēs tois makariōtatois to »Pasas tas hēmeras heōs tēs synteleias tou aiōnos«. peri de tōn en Kapharnaum, pros hous hōs hypodeesterous katabainousin ou monon ho Iēsous alla kai hē mētēr autou kai hoi adelphoi autou kai hoi mathētai; »Ekei emeinan ou pol- »las hēmeras«.

To consider the differences between those who receive Jesus more or less, we must set beside “There they stayed not many days” what is said in Matthew by the risen one to those who had been made disciples and were being sent to make disciples of all nations, which runs thus: “Behold, I am with you all the days until the end of the age.” To those who will know all that human nature, while still here, can know, “Behold, I am with you” is said demonstratively; and about the whole dawning among the things they will contemplate, which makes many days for the most blessed, “all the days until the end of the age.” But about those in Capernaum, to whom, as inferior, not only Jesus goes down but also his mother, his brothers, and his disciples: “There they stayed not many days.”

John 2:12 (quotation, high confidence) · Matt 28:19 (allusion, high confidence) · Matt 28:20 (quotation, high confidence)

Notes and citation

Summary: To the apostles Christ is with them all the days; with the lesser people of Capernaum he stayed not many days.

The quotations are John 2:12 and Matt 28:20; the allusion is Matt 28:19.

Notes on the original text

Digital text corrected (misspelling in the digital text; repeated syllable in the digital text): τὸν Ἰησοῦν σοῦν τώ → τὸν Ἰησοῦν τῷ; πάντα τὰ ἔθην → πάντα τὰ ἔθνη.

Cite (SBL): Origen, Comm. Jo. 10.42 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-42).

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10.43Preuschen 4:179

Εἰκὸς δὲ οὐκ ἀλόγως ζητήσειν τινὰς εἰ μετὰ πάσας τὰς ἡμέρας τούτου τοῦ αἰῶνος οὐκέτι ἔσται ὁ εἰπών· »Ἰδοὺ ἐγὼ μεθʼ » μετὰ τῶν χωρησάντων αὐτὸν »ἕως τῆς συντελείας τοῦ αἰῶ- »νος«· τὸ γὰρ »ἕως« οἱονεὶ περιγραφήν τινα δηλοῖ χρόνου.

Eikos de ouk alogōs zētēsein tinas ei meta pasas tas hēmeras toutou tou aiōnos ouketi estai ho eipōn; »Idou egō methʼ » meta tōn chōrēsantōn auton »heōs tēs synteleias tou aiō- »nos«; to gar »heōs« hoionei perigraphēn tina dēloi chronou.

It is likely that some will not unreasonably ask whether after all the days of this age the one who said, “Behold, I am with you … until the end of the age,” will no longer be with those who have received him; for “until” seems to indicate a certain limit of time.

Matt 28:20 (quotation, high confidence)

Notes and citation

Summary: Does “until the end of the age” mean Christ will not be with us afterward?

The leaked chapter numeral ("X") is removed. The quotation is Matt 28:20.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; stray letter in the digital text): Χ. Εἰκὸς → Εἰκὸς; πάσαςσ → πάσας.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.43 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-43).

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10.44Preuschen 4:179

λεκτέον δὲ καὶ πρὸς τοῦτο, ὅτι οὐ ταὐτόν έστιν τὸ »Μεθʼ ὑμῶν εἰμι« τῷ »Ἐν ὑμῖν«. τάχα οὖν κυριώτερον λέγοιμεν ἂν οὐκ »ἐν« μαθητευομένοις εἶναι τὸν σωτῆρα, ἀλλὰ »μετʼ« αὐτῶν ὅσον τώ νώ οὐκ ἐφθακόσιν ἐπὶ τὴν τοῦ αἰῶνος συντέλειαν.

lekteon de kai pros touto, hoti ou tauton estin to »Methʼ hymōn eimi« tǭ »En hymin«. tacha oun kyriōteron legoimen an ouk »en« mathēteuomenois einai ton sōtēra, alla »metʼ« autōn hoson tō nō ouk ephthakosin epi tēn tou aiōnos synteleian.

To this too we must say that “I am with you” is not the same as “I am in you.” Perhaps, then, we might more properly say that the Savior is not “in” those being taught but “with” them, as long as they have not reached in their mind the end of the age.

Notes and citation

Summary: Christ being “with” disciples differs from his being “in” them.

Notes on the original text

Digital text corrected (encoding error in the digital text): »Ἐν ὑμῖν x003E;. → »Ἐν ὑμῖν«..

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.44 (Preuschen 4:179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-44).

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10.45Preuschen 4:179–180

ἐπὰν δὲ τοῦ κόσμου σταυρωθέντος αὐτοῖς τὴν συντέλειαν αὐτοῦ ἐνστᾶσαν τὸ ὅσον ἐπὶ τῇ αὐτῶν παρασκευῇ θεωρήσωσιν, τότε οὐκέτι μετʼ αὐτῶν ἀλλὰ ἐν αὐ- τοῖς γενομένου τοῦ Ἰησοῦ ἐροῦσιν τὸ »Οὐκέτι ζώ ἐγώ, ζῇ δὲ ἐν ἐμοὶ »Χριστός« καὶ τὸ »Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος χριστοῦ«.

epan de tou kosmou staurōthentos autois tēn synteleian autou enstasan to hoson epi tę̄ autōn paraskeuę̄ theōrēsōsin, tote ouketi metʼ autōn alla en au- tois genomenou tou Iēsou erousin to »Ouketi zō egō, zę̄ de en emoi »Christos« kai to »Ei dokimēn zēteite tou en emoi lalountos christou«.

But when, the world having been crucified to them, they behold its end present, as far as their own preparation allows, then, Jesus being no longer with them but in them, they will say, “It is no longer I who live, but Christ lives in me,” and “since you seek a proof of the Christ who speaks in me.”

Gal 6:14 (allusion, high confidence) · Gal 2:20 (quotation, high confidence) · 2 Cor 13:3 (quotation, high confidence)

Notes and citation

Summary: When the world is crucified to them, Christ is in them and they say, “Christ lives in me.”

The allusion is Gal 6:14; the quotations are Gal 2:20 and 2 Cor 13:3.

Notes on the original text

Digital text corrected (stray word with bracket in the digital text): ἐπὰν δὲ τὴν] τοῦ → ἐπὰν δὲ τοῦ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.45 (Preuschen 4:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-45).

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10.46Preuschen 4:180

ταῦτα δὲ λέγομεν τηρουμένης πως ἰδίᾳ καὶ τῆς παριστάσης ἐκδοχῆς τὸ »πάσας τὰς ἡμέρας« λέγεσθαι τὰς »ἕως συντελείας τοῦ »αἰῶονς« κατὰ τὰ ἐφικτὰ τῇ ἀνθρωπίνῃ φύσει καταλαβεῖν ἔτι ἐνταῦθα τυγχανούσῃ· εστιν γὰρ καὶ ἐκείνης τῆς ερμηνείας τηρουμένης ἐπιστῆσαι τῷ »ἐγώ«, ἵνα ὁ μὲν ἕως τῆς συντελείας μετὰ τῶν ἀποστελλομένων μαθητεύειν πάντα τὰ ἔθνη ᾐ ὁ κενώσας ἑαυτὸν καὶ τὴν τοῦ δούλου μορφὴν λαβών· ὡσπερεὶ δὲ τούτου ἕτερος ἐν τῇ

tauta de legomen tēroumenēs pōs idią kai tēs paristasēs ekdochēs to »pasas tas hēmeras« legesthai tas »heōs synteleias tou »aiōons« kata ta ephikta tę̄ anthrōpinę̄ physei katalabein eti entautha tynchanousę̄; estin gar kai ekeinēs tēs ermēneias tēroumenēs epistēsai tǭ »egō«, hina ho men heōs tēs synteleias meta tōn apostellomenōn mathēteuein panta ta ethnē ę̄ ho kenōsas heauton kai tēn tou doulou morphēn labōn; hōsperei de toutou heteros en tę̄

We say this while also keeping, in its own way, the interpretation that presents “all the days” as those “until the end of the age,” according to what human nature, still here, can grasp. For while keeping that interpretation too, one can attend to the “I”: so that the one who until the end is with those sent to make disciples of all nations is the one who emptied himself and took the form of a servant; while, as it were, another than he, in the

Matt 28:19–20 (allusion, high confidence) · Phil 2:7 (allusion, high confidence)

Notes and citation

Summary: The “I” who is with the disciples until the end may be Christ in the form of a servant.

The allusions are Matt 28:19–20 and Phil 2:7.

Notes on the original text

Digital text corrected (misread letter in the digital text): ὅνα ὁ μὲν → ἵνα ὁ μὲν.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 10.46 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-46).

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10.47Preuschen 4:180

καταστάσει ὢν τῇ πρὸ τοῦ κενῶσαι ἑαυτὸν μετὰ τὴν συντέλειαν τοῦ αἰῶνος γένηται μετὰ τούτων, ἕως ὑπὸ τοῦ πατρὸς »τεθῶσι« πάντες »οἱ ἐχθροὶ »αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ«, μετὰ ταῦτα, ὅτε παραδίδωσιν ὁ υἱὸς τὴν βασιλείαν τῷ θεῷ καὶ πατρί, τοῦ πατρὸς ἐροῦντος αὐτοῖς τὸ »Ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι«· πότερον δὲ πάσας ἡμέρας ἕως τοῦδε τοῦ χρόνου, ἢ ἁπλῶς πάσας τὰς ἡμέρας, ἢ οὐδὲ πάσας ἀλλὰ πᾶσαν, ἐνέσται σκοπεῖν τῷ βουλομένῳ. νῦν γὰρ ἡμᾶς οὐκ ἀπαιτεῖ τὰ προκείμενα ἐπὶ τοσοῦτον παρεκβῆναι τοῦ λόγου.

katastasei ōn tę̄ pro tou kenōsai heauton meta tēn synteleian tou aiōnos genētai meta toutōn, heōs hypo tou patros »tethōsi« pantes »hoi echthroi »autou hypopodion tōn podōn autou«, meta tauta, hote paradidōsin ho huios tēn basileian tǭ theǭ kai patri, tou patros erountos autois to »Idou egō methʼ hymōn eimi«; poteron de pasas hēmeras heōs toude tou chronou, ē haplōs pasas tas hēmeras, ē oude pasas alla pasan, enestai skopein tǭ boulomenǭ. nyn gar hēmas ouk apaitei ta prokeimena epi tosouton parekbēnai tou logou.

state he was in before he emptied himself, after the end of the age, is with them until all his enemies are put by the Father as the footstool of his feet; and after this, when the Son hands over the kingdom to God and the Father, the Father will say to them, “Behold, I am with you.” Whether all the days until this time, or simply all the days, or not even all the days but all [the day], anyone who wishes may consider. For the present subject does not require us to digress so far from the argument.

Ps 110:1 (109:1 LXX) (allusion, high confidence) · 1 Cor 15:24–25 (allusion, high confidence) · Matt 28:20 (quotation, high confidence)

Notes and citation

Summary: After the end, the Son in his prior glory is with them until all enemies are subdued; then the Father himself will be with them.

The allusions are Ps 110:1 and 1 Cor 15:24–25; the quotation is Matt 28:20.

Notes on the original text

Digital text corrected (stray letter in the digital text): γένμηται → γένηται.

Topics: Eschatology, Trinity

Cite (SBL): Origen, Comm. Jo. 10.47 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-47).

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10.48Preuschen 4:180

Ὁ μέντοι γε Ἡρακλέων τὸ »Μετὰ τοῦτο κατέβη εἰς » Καφαρναοὺμ αὐτὸς« διηγούμενος ἄλλης πάλιν οἰκονομίας ἀρχήν φησι δηλοῦσθαι, οὐκ ἀργῶς τοῦ >Κατέβη< εἰρημένου· καί φησι τὴν Καφαρναοὺμ σημαίνειν ταῦτα τὰ ἔσχατα τοῦ κόσμου, ταῦτα τὰ ὑλικὰ εἰς ἃ κατῆλθεν· καὶ διὰ τὸ ἀνοίκειον, φησίν, εἶναι τὸν τόπον οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ ἢ λελαληκώς.

Ho mentoi ge Hērakleōn to »Meta touto katebē eis » Kapharnaoum autos« diēgoumenos allēs palin oikonomias archēn phēsi dēlousthai, ouk argōs tou >Katebē< eirēmenou; kai phēsi tēn Kapharnaoum sēmainein tauta ta eschata tou kosmou, tauta ta hylika eis ha katēlthen; kai dia to anoikeion, phēsin, einai ton topon oude pepoiēkōs ti legetai en autę̄ ē lelalēkōs.

Heracleon, however, explaining “After this he went down to Capernaum, he,” says that the beginning of another dispensation is shown, “went down” not being said idly. And he says that Capernaum signifies these furthest parts of the world, these material things into which he descended; and because the place, he says, was unsuitable, he is not said to have done or said anything in it.

John 2:12 (quotation, high confidence)

Notes and citation

Summary: Heracleon says Capernaum stands for the lowest, material part of the world, which is why Jesus did nothing there.

Heracleon's words are reported. The quotation is John 2:12.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.48 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-48).

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10.49Preuschen 4:180

εἰ μὲν οὐν μηδὲ ἐν τοῖς λοιποῖς εὐαγγελίοις πεποιηκώς τι ἢ λελαληκὼς ἐν τῇ Καφαρναοῦμ ὁ κύριος ἡμῶν ἀνεγέγραπτο, τάχα ἂν ἐδιστάξαμεν περὶ τοῦ παραδέξασθαι αὐτοῦ τὴν ἑρμηνείαν.

ei men oun mēde en tois loipois euangeliois pepoiēkōs ti ē lelalēkōs en tę̄ Kapharnaoum ho kyrios hēmōn anegegrapto, tacha an edistaxamen peri tou paradexasthai autou tēn hermēneian.

If, then, our Lord were not recorded in the other Gospels either as having done or said anything in Capernaum, perhaps we would have hesitated about accepting his interpretation.

Notes and citation

Summary: Heracleon's reading might be plausible if Jesus had done nothing in Capernaum in any Gospel.

Notes on the original text

Digital text corrected (misspelling in the digital text): ἑρημνείαν → ἑρμηνείαν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.49 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-49).

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10.50Preuschen 4:180

νυνὶ δὲ ὁ μὲν Ματθαῖος καταλιπόντα φησὶ τὸν κύριον ἠμῶν τὴν Ναζαρὰ ἐλθόντα κατῳκηκέναι εἰς Καφαρναοὺμ τὴν παραθαλασσίαν, καὶ ἀπὸ τότε ἀρχὴν τοῦ κηρύσσειν πεποιῆσθαι λέγοντα·

nyni de ho men Matthaios kataliponta phēsi ton kyrion ēmōn tēn Nazara elthonta katǭkēkenai eis Kapharnaoum tēn parathalassian, kai apo tote archēn tou kēryssein pepoiēsthai legonta;

But in fact Matthew says that our Lord, leaving Nazareth, came and settled in Capernaum by the sea, and from then began to preach, saying:

Matt 4:13 (allusion, high confidence) · Matt 4:17 (allusion, high confidence)

Notes and citation

Summary: But Matthew says Jesus lived in Capernaum and began preaching from there.

The allusions are Matt 4:13, 17.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.50 (Preuschen 4:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-50).

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10.51Preuschen 4:180–181

»Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία »τῶν οὐρανῶν«. ὁ δὲ Μάρκος ἀπὸ τοῦ πρὸς τὸν διάβολον πειρασμοῦ, μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην ἀπαγγέλλει ἡμῖν εἰς τὴν Γαλιλαίαν κηρύσσοντα τὸ εὐαγγέλιον τοῦ θεοῦ ἐληλυθέναι τὸν κύριον· καὶ μετὰ τὴν εἰς ἀποστολὴν ἐκλογὴν τῶν τεσσάρων ἁλιέων »εἰσπορεύονται εἰς Καφαρναούμ· καὶ εὐθὺς τοῖς σάββασιν »ἐδίδασκεν εἰς τὴν συναγωγήν, καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ

»Metanoeite, ēngiken gar hē basileia »tōn ouranōn«. ho de Markos apo tou pros ton diabolon peirasmou, meta to paradothēnai ton Iōannēn apangellei hēmin eis tēn Galilaian kēryssonta to euangelion tou theou elēlythenai ton kyrion; kai meta tēn eis apostolēn eklogēn tōn tessarōn halieōn »eisporeuontai eis Kapharnaoum; kai euthys tois sabbasin »edidasken eis tēn synagōgēn, kai exeplēssonto epi tę̄ didachę̄

“Repent, for the kingdom of heaven has drawn near.” And Mark reports to us that after the temptation by the devil, after John was handed over, the Lord came into Galilee preaching the gospel of God; and after the choice of the four fishermen for the apostleship, “they go into Capernaum, and immediately on the sabbath he taught in the synagogue, and they were astonished at his teaching.”

Matt 4:17 (quotation, high confidence) · Mark 1:14 (allusion, high confidence) · Mark 1:21–22 (quotation, high confidence)

Notes and citation

Summary: Mark too tells of Jesus teaching in Capernaum's synagogue.

The quotations are Matt 4:17 and Mark 1:21–22; the allusions are Mark 1:14, 16–20.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.51 (Preuschen 4:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-51).

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10.52Preuschen 4:181

»αὐτοῦ«. ἀλλὰ καὶ πρᾶξιν αὐτοῦ ἀναγράφει γεγενημένην ἐν Καφαρναούμ· »Εὐθύς«, γάρ φησιν, ἐν τῇ συναγωγῇ αὐτῶν ἦν »ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραζε λέγων· Ἔα. τί »ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἠλθες ἀπολέσαι ἡμᾶς; οἴδαμέν σε τίς εἶ, ὁ υἱός τοῦ θεοῦ.

»autou«. alla kai praxin autou anagraphei gegenēmenēn en Kapharnaoum; »Euthys«, gar phēsin, en tę̄ synagōgę̄ autōn ēn »anthrōpos en pneumati akathartǭ, kai anekraze legōn; Ea. ti »hēmin kai soi, Iēsou Nazarēne? ēlthes apolesai hēmas? oidamen se tis ei, ho huios tou theou.

And he also records a deed of his done in Capernaum: “Immediately,” he says, there was in their synagogue “a man with an unclean spirit, and he cried out, saying, Ha! What have we to do with you, Jesus of Nazareth? Have you come to destroy us? We know who you are, the Son of God.

Mark 1:23–24 (quotation, high confidence)

Notes and citation

Summary: Mark records Jesus casting out an unclean spirit in Capernaum.

The quotation is Mark 1:23–24 (with "Son of God" for "Holy One of God").

Cite (SBL): Origen, Comm. Jo. 10.52 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-52).

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10.53Preuschen 4:181

καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ«· ὅτε ἔσπάραξεν »αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ »αὐτοῦ· καὶ ἐθαμβήθησαν ἅπαντες«. καὶ ἡ πενθερὰ Σίμωνος τοῦ πυρετοῦ ἀπαλλάσσεται ἐν τῇ Καφαρναόυμ.

kai epetimēsen autǭ ho Iēsous legōn; Phimōthēti kai exelthe ex autou«; hote esparaxen »auton to pneuma to akatharton kai phōnēsan phōnę̄ megalę̄ exēlthen ex »autou; kai ethambēthēsan hapantes«. kai hē penthera Simōnos tou pyretou apallassetai en tę̄ Kapharnaoum.

And Jesus rebuked him, saying, Be silent and come out of him.” Then “the unclean spirit, convulsing him and crying with a loud voice, came out of him; and they were all amazed.” And Simon's mother-in-law is freed from her fever in Capernaum.

Mark 1:25–27 (quotation, high confidence) · Mark 1:30–31 (allusion, high confidence)

Notes and citation

Summary: Jesus expels the spirit and heals Peter's mother-in-law in Capernaum.

The quotations are Mark 1:25–27; the allusion is Mark 1:30–31.

Notes on the original text

Digital text corrected (misread letters in the digital text): λέγ(ον· → λέγων·.

Cite (SBL): Origen, Comm. Jo. 10.53 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-53).

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10.54Preuschen 4:181

πρὸς τούτοις ὁ Μάρκος φησὶν ἑσπέρας γεγενημένης ἐν τῇ Καφαρναοὺμ τεθεραπεῦσθαι »πάντας τοὺς κακώς ἔχοντας καὶ δαιμονιζομένους«.

pros toutois ho Markos phēsin hesperas gegenēmenēs en tę̄ Kapharnaoum tetherapeusthai »pantas tous kakōs echontas kai daimonizomenous«.

In addition Mark says that when evening came in Capernaum “all who were sick and demon-possessed” were healed.

Mark 1:32–34 (quotation, high confidence)

Notes and citation

Summary: Mark also says Jesus healed many sick and possessed in Capernaum that evening.

The quotation is Mark 1:32.

Notes on the original text

Digital text corrected (transposed letters in the digital text): διαμονιζομένους → δαιμονιζομένους.

Cite (SBL): Origen, Comm. Jo. 10.54 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-54).

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10.55Preuschen 4:181

καὶ ὁ Λουκᾶς γε τὰ παραπλήσια τῷ Μάρκῳ ἀπαγγέλλει περὶ τῆς Καφαρναοὺμ λέγων· »Καὶ ἦλθεν εἰς Καφαρναούμ, πόλιν τῆς »Γαλιλαίας, καὶ ἠν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν καὶ ἐξε- πλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἠν ὁ λόγος αὐτοῦ.

kai ho Loukas ge ta paraplēsia tǭ Markǭ apangellei peri tēs Kapharnaoum legōn; »Kai ēlthen eis Kapharnaoum, polin tēs »Galilaias, kai ēn didaskōn autous en tois sabbasin kai exe- plēssonto epi tę̄ didachę̄ autou, hoti en exousią ēn ho logos autou.

And Luke reports things similar to Mark about Capernaum, saying: “And he came to Capernaum, a city of Galilee, and was teaching them on the sabbaths; and they were astonished at his teaching, for his word was with authority.

Luke 4:31–32 (quotation, high confidence)

Notes and citation

Summary: Luke likewise tells of Jesus teaching with authority in Capernaum.

The quotation is Luke 4:31–32.

Cite (SBL): Origen, Comm. Jo. 10.55 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-55).

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10.56Preuschen 4:181

καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκα- »θάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ· Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ »Ναζαρηνέ; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. τότε καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν«.

kai en tę̄ synagōgę̄ ēn anthrōpos echōn pneuma daimoniou aka- »thartou, kai anekraxen phōnę̄ megalę̄; Ea, ti hēmin kai soi, Iēsou »Nazarēne? oida se tis ei, ho hagios tou theou. kai epetimēsen autǭ ho Iēsous legōn; Phimōthēti kai exelthe apʼ autou. tote kai rhipsan auton to daimonion eis meson exēlthen apʼ autou mēden blapsan auton«.

And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, Ha! What have we to do with you, Jesus of Nazareth? I know who you are, the Holy One of God. And Jesus rebuked him, saying, Be silent and come out of him. Then the demon, having thrown him down in their midst, came out of him without harming him.”

Luke 4:33–35 (quotation, high confidence)

Notes and citation

Summary: Luke's account of the exorcism in Capernaum.

The quotation is Luke 4:33–35.

Cite (SBL): Origen, Comm. Jo. 10.56 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-56).

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10.57Preuschen 4:181

καὶ μετὰ ταῦτα ἀπαγγέλλει ὡς Ἀναστὰς ὁ κύριος ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. καὶ ἐπιτιμήσας τῷ ἐν τῇ πενθερᾷ αὐτοῦ πυρετῷ ἀπήλλαξεν αὐτὴν τῆς νόσου· μεθʼ ἣν θεραπευθεῖσαν »Δῦντος, φησί, τοῦ ἡλίου »πάντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἠγον αὐτοὺς πρὸς »αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιθεὶς ἐθεράπευεν αὐτούς. ἐξήρχοντο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κραυγάζοντα καὶ λέγοντα ὄτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα »αὐτὰ λαλεῖν, ὅτι ᾔδεισαν Χριστὸν αὐτὸν εἶναι«.

kai meta tauta apangellei hōs Anastas ho kyrios apo tēs synagōgēs eisēlthen eis tēn oikian Simōnos. kai epitimēsas tǭ en tę̄ pentherą autou pyretǭ apēllaxen autēn tēs nosou; methʼ hēn therapeutheisan »Dyntos, phēsi, tou hēliou »pantes hosoi eichon asthenountas nosois poikilais ēgon autous pros »auton; ho de heni hekastǭ autōn tas cheiras epitheis etherapeuen autous. exērchonto de kai daimonia apo pollōn, kraugazonta kai legonta oti Sy ei ho huios tou theou; kai epitimōn ouk eia »auta lalein, hoti ę̄deisan Christon auton einai«.

And after this he reports how the Lord, rising from the synagogue, entered Simon's house, and, rebuking the fever in his mother-in-law, freed her from the illness. After she was healed, “when the sun was setting,” he says, “all who had any sick with various diseases brought them to him; and laying his hands on each one of them, he healed them. And demons also came out of many, crying out and saying, You are the Son of God. And rebuking them he did not allow them to speak, because they knew he was the Christ.”

Luke 4:38–39 (allusion, high confidence) · Luke 4:40–41 (quotation, high confidence)

Notes and citation

Summary: Luke also tells of the healing of Peter's mother-in-law and of many others at sunset in Capernaum.

The allusion is Luke 4:38–39; the quotation is Luke 4:40–41.

Cite (SBL): Origen, Comm. Jo. 10.57 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-57).

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10.58Preuschen 4:181

ταῦτα δὲ πάντα περὶ τῶν ἐν Καφαρναοὺμ τώ σωτῆρι εἰρημένων καὶ πεπραγμένων παρεστήσαμεν ὑπὲρ τοῦ ἐλέγξαι τὴν Ἡρακλέωνοςἑρμηνείαν λέγοντος· Διὰ τοῦτο οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ ἢ λελαληκώς.

tauta de panta peri tōn en Kapharnaoum tō sōtēri eirēmenōn kai pepragmenōn parestēsamen hyper tou elenxai tēn Hērakleōnosermēneian legontos; Dia touto oude pepoiēkōs ti legetai en autę̄ ē lelalēkōs.

We have set out all these things said and done by the Savior in Capernaum in order to refute the interpretation of Heracleon, who says: “For this reason he is not said to have done or said anything in it.”

Notes and citation

Summary: These Gospel accounts refute Heracleon's claim that Jesus did nothing in Capernaum.

Heracleon's words are quoted.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.58 (Preuschen 4:181; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-58).

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10.59Preuschen 4:181–182

ἢ γὰρ δύο ἐπινοίας διδότω καὶ αὐτὸς τῆς Καφαρναοὺμ καὶ παρι- στάτω καὶ πεισάτω ποίας· ἢ τοῦτο ποιῆσαι μὴ δυνάμενος ἀφιστάσθω τοῦ λέγειν τὸν σωτῆρα μάτην τινὶ τόπῳ ἐπιδεδημηκέναι.

ē gar dyo epinoias didotō kai autos tēs Kapharnaoum kai pari- statō kai peisatō poias; ē touto poiēsai mē dynamenos aphistasthō tou legein ton sōtēra matēn tini topǭ epidedēmēkenai.

Either let him too give two aspects of Capernaum, and present them and persuade us which; or, if he cannot do this, let him desist from saying that the Savior visited a place in vain.

Notes and citation

Summary: Heracleon must either explain Capernaum in two senses or stop saying Jesus visited it for nothing.

Notes on the original text

Digital text corrected (misread letter in the digital text): παρι- στάτ(ο → παρι- στάτω.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.59 (Preuschen 4:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-59).

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10.60Preuschen 4:182

Καὶ ἡμεῖς δὲ θεοῦ διδόντος γενόμενοι κατὰ τὰ τοιαῦτα χωρία τῆς συναναγνώσεως ὅπου δόξαι ὂν μηδὲν [ἂν] ἠνυκέναι χωρίοις τισίν, πειρασόμεθα τὸ μὴ μάταιον τῆς ἐπιδημίας αὐτοῦ τρανῶσαι.

Kai hēmeis de theou didontos genomenoi kata ta toiauta chōria tēs synanagnōseōs hopou doxai on mēden [an] ēnykenai chōriois tisin, peirasometha to mē mataion tēs epidēmias autou tranōsai.

And we too, God granting, when we come in our joint reading to such places, where he might seem to have accomplished nothing in certain places, shall try to make clear that his visit was not in vain.

Notes and citation

Summary: Origen promises to show, wherever it seems Jesus accomplished nothing, that his visits were never in vain.

The bracketed ἄν is the modern editor's deletion.

Cite (SBL): Origen, Comm. Jo. 10.60 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-60).

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10.61Preuschen 4:182

Ἔτι δὲ ὁ Ματθαῖος εἰσελθόντος τοῦ κυρίου εἰς τὴν Καφαρναούμ φησι τὸν ἑκατόνταρχον αὐτῷ προσεληλυθέναι λέγοντα· »Ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος‘, καὶ ἀκηκοέναι μεθʼ ἕτερα εἰρημένα τῷ κυρίῳ παρʼ αὐτοῦ τὸ »Ὕπαγε, »καὶ ὡς ἐπίστευσας γενηθήτω σοι«. καὶ τὰ περὶ τῆς Πέτρου πενθερᾶς συμφώνως τοῖς ἄλλοις δυσὶν καὶ αὐτὸς παρέστησεν.

Eti de ho Matthaios eiselthontos tou kyriou eis tēn Kapharnaoum phēsi ton hekatontarchon autǭ proselēlythenai legonta; »Ho pais mou beblētai en tę̄ oikią paralytikos, deinōs basanizomenos‘, kai akēkoenai methʼ hetera eirēmena tǭ kyriǭ parʼ autou to »Hypage, »kai hōs episteusas genēthētō soi«. kai ta peri tēs Petrou pentheras symphōnōs tois allois dysin kai autos parestēsen.

Further, Matthew says that when the Lord entered Capernaum the centurion came to him, saying, “My servant lies at home paralyzed, terribly tormented,” and after other things spoken by him to the Lord heard, “Go; let it be done for you as you have believed.” And he too, in agreement with the other two, set forth what concerns Peter's mother-in-law.

Matt 8:5–6 (quotation, high confidence) · Matt 8:13 (quotation, high confidence) · Matt 8:14–15 (allusion, high confidence)

Notes and citation

Summary: Matthew too records the centurion's servant and Peter's mother-in-law healed in Capernaum.

The quotations are Matt 8:6 and 8:13; the allusion is Matt 8:14–15.

Notes on the original text

Digital text corrected (misread letter in the digital text): Καφαφναούμ → Καφαρναούμ.

Cite (SBL): Origen, Comm. Jo. 10.61 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-61).

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10.62Preuschen 4:182

Ἡγοῦμαι δὲ εἶναι φιλότιμον καὶ πρέπον τῷ ἐν Χριστῷ φιλομαθεῖ συναγαγεῖν ἀπὸ τῶν τεσσάρων εὐαγγελίων πάντα τὰ περὶ τῆς καφαρναοὺμ ἀναγεγραμμένα καὶ τοὺς έν αὐτῇ λόγους καὶ ἐργα τοῦ κυρίου, καὶ ὁσάκις εἰς αὐτὴν ἐπιδεδήμηκε, καὶ πότε μὲν λέγεται καταβεβηκέναι εἰς αὐτήν, πότε δὲ εἰσεληλυθέναι, καὶ πόθεν. ταῦτα γὰρ ἀλλήλοις συντεθέντα οὐκ ἐάσει ἡμᾶς διαπεσεῖν εἰς τὴν περὶ τῆς Καφαρναοὺμ ἐκδοχήν.

Hēgoumai de einai philotimon kai prepon tǭ en Christǭ philomathei synagagein apo tōn tessarōn euangeliōn panta ta peri tēs kapharnaoum anagegrammena kai tous en autę̄ logous kai erga tou kyriou, kai hosakis eis autēn epidedēmēke, kai pote men legetai katabebēkenai eis autēn, pote de eiselēlythenai, kai pothen. tauta gar allēlois syntethenta ouk easei hēmas diapesein eis tēn peri tēs Kapharnaoum ekdochēn.

I think it a worthy task, fitting for a lover of learning in Christ, to gather from the four Gospels everything recorded about Capernaum, the Lord's words and works in it, how often he visited it, and when he is said to have gone down to it, when to have entered it, and from where. For these, put together, will not let us fall away from the right interpretation of Capernaum.

Notes and citation

Summary: A student should gather everything the Gospels say about Capernaum to interpret it correctly.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.62 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-62).

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10.63Preuschen 4:182

πλὴν ἐι καὶ νοσοῦντες ἐκεῖ θεραπεύονται καὶ ἄλλαι δυνάμεις ἐκεῖ γίνονται, τό τε κηρύσσειν »Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν‘ ἐκεῖθεν ἄρχεται, ἔοικεν εἶναι σύμβολον, ὡς κατὰ τὰς ἀρχὰς ὑπεδειξάμεθα, ὑποδεεστέρου τινὸς χωρίου, τάχα διὰ τὸν Ἰησοῦν γινομένου παρακαλέσαντα ἐφʼ οἷς ἐδίδαξεν καὶ πεποίηκεν ἐκεῖ τοῦ τόπου χωρίου· ἴσμεν γὰρ καὶ τόπων ὀνόματα ἐπώνυμα, τυγχάνοντα τ οῖς κατὰ τὸν Ἰησοῦν πράγμασιν· ὥσπερ τὰ Γέργεσα ἔνθα παρεκάλεσαν ἀυτὸν μεταβῆναι ἐκ τῶν ὁρίων ἀυτῶν οἱ τῶν χοίρων πολῖται, ἑρμηνεύεται παροικία.

plēn ei kai nosountes ekei therapeuontai kai allai dynameis ekei ginontai, to te kēryssein »Ēngiken hē basileia tōn ouranōn‘ ekeithen archetai, eoiken einai symbolon, hōs kata tas archas hypedeixametha, hypodeesterou tinos chōriou, tacha dia ton Iēsoun ginomenou parakalesanta ephʼ hois edidaxen kai pepoiēken ekei tou topou chōriou; ismen gar kai topōn onomata epōnyma, tynchanonta t ois kata ton Iēsoun pragmasin; hōsper ta Gergesa entha parekalesan auton metabēnai ek tōn horiōn autōn hoi tōn choirōn politai, hermēneuetai paroikia.

However, even if the sick are healed there, other miracles happen there, and the preaching “The kingdom of heaven has drawn near” begins from there, it seems to be a symbol, as we indicated at the beginning, of some inferior region, which perhaps through Jesus becomes a [field] of consolation by what he taught and did there. For we know that names of places are also given to match what happened with Jesus: just as Gergesa, where the citizens of the swine begged him to depart from their borders, is interpreted “sojourning.”

Matt 4:17 (quotation, high confidence) · Matt 8:34 (allusion, high confidence)

Notes and citation

Summary: Though Jesus worked miracles in Capernaum, it symbolizes a lower region made a place of consolation; place names often fit events, as with Gergesa.

The quotation is Matt 4:17; the allusion is Matt 8:34.

Cite (SBL): Origen, Comm. Jo. 10.63 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-63).

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10.64Preuschen 4:182

ἔτι δὲ καὶ τοῦτο περὶ τῆς Καφαρναοὺμ τετηρήκαμεν, ὅτι οὐ μόνον ἐν αὐτῇ κηρύσσειν τὸ »Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν« ἤρξατο, ἀλλὰ καὶ κατὰ τρεῖς εὐαγγελιστὰς τὰς πρώτας δυνάμεις ἐκεῖ πεποίηκεν.

eti de kai touto peri tēs Kapharnaoum tetērēkamen, hoti ou monon en autę̄ kēryssein to »Ēngiken hē basileia tōn ouranōn« ērxato, alla kai kata treis euangelistas tas prōtas dynameis ekei pepoiēken.

We have also observed this about Capernaum: not only did he begin to preach there “The kingdom of heaven has drawn near,” but according to three evangelists he also did his first miracles there.

Matt 4:17 (quotation, high confidence)

Notes and citation

Summary: In the first three Gospels Jesus' preaching and first miracles begin at Capernaum.

The quotation is Matt 4:17.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.64 (Preuschen 4:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-64).

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10.65Preuschen 4:182–183

οὐδεὶς δὲ τῶν τριῶν ἐφʼ οἷς πρῶτον ἀνέγραψεν παραδόξοις ἐν τῇ Καφαρναοὺμ γεγενημένοις τὴν τοῦ μαθητοῦ Ἰωάννου ἐπὶ τῷ πρώτῳ ἔργῳ σημείωσιν πεποίηται λέγοντος· »Ταύτην ἀρχὴν τῶν σημείων ἐποίησεν ὁ Ἰη- σοῦς ἐν Κανᾷ τῆς Γαλιλαίας«.

oudeis de tōn triōn ephʼ hois prōton anegrapsen paradoxois en tę̄ Kapharnaoum gegenēmenois tēn tou mathētou Iōannou epi tǭ prōtǭ ergǭ sēmeiōsin pepoiētai legontos; »Tautēn archēn tōn sēmeiōn epoiēsen ho Iē- sous en Kaną tēs Galilaias«.

But none of the three, for the wonders first recorded as done in Capernaum, has made the note that the disciple John makes on the first work, saying, “This beginning of signs Jesus did in Cana of Galilee.”

John 2:11 (quotation, high confidence)

Notes and citation

Summary: Only John marks a “beginning of signs,” and he places it at Cana.

The quotation is John 2:11.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.65 (Preuschen 4:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-65).

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10.66Preuschen 4:183

οὐ γὰρ ἦν ἀρχὴ τῶν σημείων τὸ ἐν Καφαρναούμ, τῷ προηγούμενον μὲν σημείων εἶναι τοῦ υἱοῦ τοῦ θεοῦ τὴν εὐφροσύνην· διὰ δὲ τὰ τοῖς ἀνθρώποις συμβεβηκότα περιστατικὰ οὐχ οὕτως τῇ θεραπείᾳ ἐπιδεικνυμένου τοῦ λόγου τὸ ἴδιον κάλλος ἐν τῷ θεραπεύειν τοὺς πεπονθότας, ὅσον ἐν τῷ εὐφραίνειν τῷ νηφαλίῳ πόματι τοὺς διᾶ τὸ ὑγιαίνειν καὶ εὐωχίᾳ σχολάζειν δυναμένους. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων.

ou gar ēn archē tōn sēmeiōn to en Kapharnaoum, tǭ proēgoumenon men sēmeiōn einai tou huiou tou theou tēn euphrosynēn; dia de ta tois anthrōpois symbebēkota peristatika ouch houtōs tę̄ therapeią epideiknymenou tou logou to idion kallos en tǭ therapeuein tous peponthotas, hoson en tǭ euphrainein tǭ nēphaliǭ pomati tous dia to hygiainein kai euōchią scholazein dynamenous. Kai engys ēn to pascha tōn Ioudaiōn.

For what happened in Capernaum was not the beginning of signs, because the gladness of the Son of God is primary among signs; and because of the circumstances that befall human beings, the Word does not show its own beauty so much in healing the afflicted as in gladdening with sober drink those who, because they are healthy, can devote themselves to feasting. [John 2:13:] “And the Passover of the Jews was near.”

John 2:13 (quotation, high confidence)

Notes and citation

Summary: Cana's gladness, not healings, is the first sign, since the Word's beauty shows more in gladdening the healthy than in curing the sick. Next verse: the Passover was near.

The quotation is John 2:13, the next lemma.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): ΙI, 13 Καὶ ἐγγὺς → Καὶ ἐγγὺς.

Cite (SBL): Origen, Comm. Jo. 10.66 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-66).

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10.67Preuschen 4:183

Τὴν τοῦ σοφωτάτου Ἰωάννου ἐξετάξων ἀκρίβειαν κατʼ ἐμαυτὸν ἐξήτουν τί βούλεται αὐτῷ ἡ προσθήκη »Των Ἰουδαίων«. ποίου γὰρ ἄλλου ἔθνους ἐστὶν ἑορτὴ τὸ πάσχα; διόπερ αὔταρκες ἠν, εἰ εἶπεν »Καὶ ἦν ἐγγὺς τὸ πάσχα«.

Tēn tou sophōtatou Iōannou exetaxōn akribeian katʼ emauton exētoun ti bouletai autǭ hē prosthēkē »Tōn Ioudaiōn«. poiou gar allou ethnous estin heortē to pascha? dioper autarkes ēn, ei eipen »Kai ēn engys to pascha«.

Examining the exactness of the most wise John, I asked myself what the addition “of the Jews” means to him. For of what other nation is the Passover a feast? So it would have been enough if he had said, “And the Passover was near.”

John 2:13 (quotation, high confidence)

Notes and citation

Summary: Why does John add “of the Jews” to the Passover?

The quotation is John 2:13.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.67 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-67).

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10.68Preuschen 4:183

μήποτε δέ, ἐπεὶ τὸ μέν τί ἐστιν πάσχα ἀνθρώπινον, τῶν μὴ κατὰ βούλησιν τῆς γραφῆς ἐπιτελούντων αὐτό, τὸ δέ τι θεῖον τὸ ἀληθές, πνεύματι καὶ ἀληθείᾳ ἐνεργούμενον ὑπὸ τῶν πνεύματι καὶ ἀληθείᾳ προσκυνούντων τὸν θεόν, ἀντιδιέσταλται πρὸς τὸ θεῖον τὸ λεγόμενον τῶν Ἰουδαίων«.

mēpote de, epei to men ti estin pascha anthrōpinon, tōn mē kata boulēsin tēs graphēs epitelountōn auto, to de ti theion to alēthes, pneumati kai alētheią energoumenon hypo tōn pneumati kai alētheią proskynountōn ton theon, antidiestaltai pros to theion to legomenon tōn Ioudaiōn«.

Perhaps, since there is a human Passover, of those who do not perform it according to the intention of Scripture, and another, divine and true, performed in spirit and truth by those who worship God in spirit and truth, what is called “of the Jews” is distinguished from the divine.

John 4:23–24 (allusion, high confidence)

Notes and citation

Summary: “Of the Jews” may distinguish a merely human Passover from the true, divine Passover kept in spirit and truth.

The allusion is John 4:23–24.

Notes on the original text

Digital text corrected (wrong breathing in the digital text): ὀληθείᾳ → ἀληθείᾳ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.68 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-68).

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10.69Preuschen 4:183

ἀκούσωμεν γοῦν τοῦ κυρίου νομοθετοῦντος τὸ πάσχα, τί φησιν ὅτε καὶ πρῶτον ὠνόμασται ἐν τῇ γραφῇ· Καὶ εἶπε κύριος πρὸς Μωϋσῆς καὶ Ἀαρὼν ἐν γῇ »Αἰγύπτου λέγων· Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν, πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶν τοῦ ἐνιαυτοῦ.

akousōmen goun tou kyriou nomothetountos to pascha, ti phēsin hote kai prōton ōnomastai en tę̄ graphę̄; Kai eipe kyrios pros Mōÿsēs kai Aarōn en gę̄ »Aigyptou legōn; Ho mēn houtos hymin archē mēnōn, prōtos estin hymin en tois mēsin tou eniautou.

Let us hear, then, what the Lord says when he legislates the Passover, when it is first named in Scripture: “And the Lord said to Moses and Aaron in the land of Egypt, saying, This month shall be for you the beginning of months; it is the first for you among the months of the year.

Exod 12:1–2 (quotation, high confidence)

Notes and citation

Summary: When the Passover is first instituted in Exodus, God begins with the first month.

The quotation is Exod 12:1–2.

Cite (SBL): Origen, Comm. Jo. 10.69 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-69).

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10.70Preuschen 4:183

λάλησον πρὸς πᾶσαν συναγωγὴν υἱῶν »Ἰσραὴλ λέγων· Τῇ δεκάτῃ τοῦ μηνὸς τούτου λαβέτωσαν ἕκαστος πρό- »βατον κατʼ οἴκους πατριῶν«· καὶ μετʼ ὀλίγα, ἐν οἷς οὐδέπω τὸ πάσχα ὀνομαστὶ εἴρητο, ἐπιφέρει· »Οὕτω δὲ φάγεσθε αὐτό· αἱ ὀσφύες »ὑμῶν περιεζωσμέναι καὶ τὰ ὐποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν καὶ »αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν, καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς.

lalēson pros pasan synagōgēn huiōn »Israēl legōn; Tę̄ dekatę̄ tou mēnos toutou labetōsan hekastos pro- »baton katʼ oikous patriōn«; kai metʼ oliga, en hois oudepō to pascha onomasti eirēto, epipherei; »Houtō de phagesthe auto; hai osphyes »hymōn periezōsmenai kai ta ypodēmata hymōn en tois posin hymōn kai »hai baktēriai en tais chersin hymōn, kai edesthe auto meta spoudēs.

Speak to all the congregation of the sons of Israel, saying, On the tenth of this month let each take a sheep according to their fathers' houses.” And a little later, where the Passover has not yet been named, he adds: “And thus you shall eat it: your loins girded, your sandals on your feet, and your staffs in your hands, and you shall eat it in haste.

Exod 12:3 (quotation, high confidence) · Exod 12:11 (quotation, high confidence)

Notes and citation

Summary: Exodus instructs each house to take a lamb and eat it in haste, dressed for travel.

The quotations are Exod 12:3 and 12:11.

Cite (SBL): Origen, Comm. Jo. 10.70 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-70).

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10.71Preuschen 4:183

»πάσχα ἐστὶν τοῦ κυρίου«. οὐ γάρ φησι »Πάσχα ἐστὶν ὑμῶν( καὶ μετʼ ὀλίγα δεύτερον οὕτως ὀνομάζει τὴν ἑορτὴν· »Καὶ ἔσται ἐὰν »λέγωσιν πρὸς ὑμᾶς οἱ υἱοὶ ὑμῶν· Τίς ἡ λατρεία αὕτη; καὶ ἐρεῖτε αὐ- »τοῖς· Θυσία τὸ πάσχα τοῦ κυρίου, ὡς ἐσκέπασεν τοὺς οἴκους τῶν »υἱῶν Ἰσραήλ«. καὶ πάλιν δὲ μετʼ ὀλίγα· »Εἶπεν δὲ κύριος πρὸς Μωϋσῆς καὶ Ἀαρὼν λέγων· Οὗτος ὁ νόμος τοῦ πάσχα· πᾶς ἀλλο- »γενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ«.

»pascha estin tou kyriou«. ou gar phēsi »Pascha estin hymōn( kai metʼ oliga deuteron houtōs onomazei tēn heortēn; »Kai estai ean »legōsin pros hymas hoi huioi hymōn; Tis hē latreia hautē? kai ereite au- »tois; Thysia to pascha tou kyriou, hōs eskepasen tous oikous tōn »huiōn Israēl«. kai palin de metʼ oliga; »Eipen de kyrios pros Mōÿsēs kai Aarōn legōn; Houtos ho nomos tou pascha; pas allo- »genēs ouk edetai apʼ autou«.

It is the Passover of the Lord.” For he does not say, “It is your Passover.” And a little later he names the feast a second time thus: “And it shall be, if your sons say to you, What is this service? you shall say to them, It is the sacrifice of the Passover of the Lord, as he sheltered the houses of the sons of Israel.” And again a little later: “And the Lord said to Moses and Aaron, saying, This is the law of the Passover: no foreigner shall eat of it.”

Exod 12:11 (quotation, high confidence) · Exod 12:26–27 (quotation, high confidence) · Exod 12:43 (quotation, high confidence)

Notes and citation

Summary: Exodus repeatedly calls it “the Passover of the Lord,” never “your Passover.”

The quotations are Exod 12:11, 12:26–27, and 12:43.

Notes on the original text

Digital text corrected (misread quotation mark in the digital text): τοῦ κυρίους. → τοῦ κυρίου«..

Cite (SBL): Origen, Comm. Jo. 10.71 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-71).

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10.72Preuschen 4:183

καὶ πάλιν μετʼ ὀλίγα· » Ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος καὶ ποιῇ τὸ πάσχα κυρίου, περι- »τεμεῖται αὐτοῦ πᾶν ἀρσενικόν«.

kai palin metʼ oliga; » Ean de tis proselthę̄ pros hymas prosēlytos kai poię̄ to pascha kyriou, peri- »temeitai autou pan arsenikon«.

And again a little later: “If any proselyte comes to you and keeps the Passover of the Lord, every male of his shall be circumcised.”

Exod 12:48 (quotation, high confidence)

Notes and citation

Summary: A proselyte who keeps the Lord's Passover must be circumcised.

The quotation is Exod 12:48.

Notes on the original text

Digital text corrected (stray letter in the digital text): τις Ι προσέλθῃ → τις προσέλθῃ.

Cite (SBL): Origen, Comm. Jo. 10.72 (Preuschen 4:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-72).

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10.73Preuschen 4:183–184

παρατηρητέον γὰρ ὅτι ἐν τῇ νομο- θεσίᾳ οὐδαμοῦ λέγεται »Πάσχα ὑμῶν«, ἀλλʼ ἅπαξ μὲν ἐν οἷς προεθέμεθα χωρὶς πάσης προσθήκης, τρὶς δὲ »Τὸ πάσχα τοῦ κυρίου«. πρὸς δὲ τὸ παραδέξασθαι τοῦθʼ οὕτως ἔχειν περὶ τῆς διαφορᾶς τοῦ »πάσχα »κυρίου« καὶ πάσχα Ἰουδαίων«, ἴδωμεν καὶ τὰ ἐν τῷ Ἡσαΐᾳ τοῦτον τὸν τρόπον εἰρημένα· »Τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ »ἡμέραν μεγάλην οὐκ ἀνέχομαι· νηστείαν καὶ αργείαν καὶ τὰς νουμη- »νίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου«.

paratērēteon gar hoti en tę̄ nomo- thesią oudamou legetai »Pascha hymōn«, allʼ hapax men en hois proethemetha chōris pasēs prosthēkēs, tris de »To pascha tou kyriou«. pros de to paradexasthai touthʼ houtōs echein peri tēs diaphoras tou »pascha »kyriou« kai pascha Ioudaiōn«, idōmen kai ta en tǭ Hēsaïą touton ton tropon eirēmena; »Tas noumēnias hymōn kai ta sabbata kai »hēmeran megalēn ouk anechomai; nēsteian kai argeian kai tas noumē- »nias hymōn kai tas heortas hymōn misei hē psychē mou«.

For it must be observed that in the legislation “your Passover” is said nowhere, but once, in what we cited, without any addition, and three times “the Passover of the Lord.” And to accept that this is how things stand about the difference between “the Passover of the Lord” and “the Passover of the Jews,” let us look also at what is said in Isaiah in this way: “Your new moons and sabbaths and the great day I cannot bear; your fasting and idleness and your new moons and your feasts my soul hates.”

Isa 1:13–14 (quotation, high confidence)

Notes and citation

Summary: The Law never says “your Passover”; Isaiah shows that God rejects “your” feasts when kept by sinners.

The quotation is Isa 1:13–14 (LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): διαφοφᾶς → διαφορᾶς.

Topics: Fasting

Cite (SBL): Origen, Comm. Jo. 10.73 (Preuschen 4:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-73).

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10.74Preuschen 4:184

οὐκ ἴδια γὰρ ἑαυτοῦ φησιν ὁ κύριος τὰ ὑπὸ τῶν ἁμαρτανόντων ἐπιτελούμενα, ὑπὸ τῆς ψυχῆς αὐτοῦ, εἴ τίς ποτέ έστιν, μισούμενα, οὔτε τὰς νουμηνίας οὔτε τὰ σάββατα οὔτε ἡμέραν μεγάλην οὔτε νηστείαν οὔτε τὰς ἑορτάς.

ouk idia gar heautou phēsin ho kyrios ta hypo tōn hamartanontōn epiteloumena, hypo tēs psychēs autou, ei tis pote estin, misoumena, oute tas noumēnias oute ta sabbata oute hēmeran megalēn oute nēsteian oute tas heortas.

For the Lord does not call his own the things performed by sinners, which are hated by his soul, whatever that may be: neither the new moons nor the sabbaths nor the great day nor the fast nor the feasts.

Notes and citation

Summary: God does not own the feasts that sinners keep.

Cite (SBL): Origen, Comm. Jo. 10.74 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-74).

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10.75Preuschen 4:184

ἐν μέντοι γε τῇ νομοθεσίᾳ τῆς Ἐξόδου περὶ σαββάτου ταῦτα λέγεται· »Εἶπεν δὲ Μωϋσῆς πρὸς αὐτούς· Τοῦτο τὸ ῥῆμα ὅ ἐλάλησεν κύριος· »Σάββατα ἀνάπαυσις ἁγία τῷ κυρίῳ«. καὶ μετʼ ὀλίγα· »Εἶπεν δὲ »Μωϋσῆς· Φάγετε, σήμερον γάρ ἐστιν σάββατα τῷ κυρίῳ«.

en mentoi ge tę̄ nomothesią tēs Exodou peri sabbatou tauta legetai; »Eipen de Mōÿsēs pros autous; Touto to rhēma ho elalēsen kyrios; »Sabbata anapausis hagia tǭ kyriǭ«. kai metʼ oliga; »Eipen de »Mōÿsēs; Phagete, sēmeron gar estin sabbata tǭ kyriǭ«.

In the legislation of Exodus, however, this is said about the sabbath: “And Moses said to them, This is the word the Lord spoke: The sabbath is a holy rest to the Lord.” And a little later: “And Moses said, Eat, for today is a sabbath to the Lord.”

Exod 16:23 (quotation, high confidence) · Exod 16:25 (quotation, high confidence)

Notes and citation

Summary: When God institutes the sabbath, it is called “to the Lord.”

The quotations are Exod 16:23 and 16:25.

Cite (SBL): Origen, Comm. Jo. 10.75 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-75).

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10.76Preuschen 4:184

καὶ ἐν Ἀριθμοῖς πρὸ τούτων ἐφʼ ἑκάστῃ ἑορτῇ θυσιῶν, ὡς ἑορτῆς οὔσης κατὰ τὸν νόμον τοῦ ἐνδελεχισμοῦ καὶ ἑκάστης ἡμέρας, ταῦτα γέγραπται· Καὶ ἐλάλησεν κύριος πρὸς Μωϋσῆν· Ἀπάγγειλαι τοῖς υἱοῖς Ἰσραὴλ »καὶ ἐρεῖς πρὸς αὐτοῦς λέγων· Τὰ δῶρά μου, δόματά μου, καρπώματά μου εἰς ὀρμὴν εὐωδίας διατηρήσετε προσφέρειν μοι ἐν ταῖς ἑορταῖς »μου. καὶ ἐρεῖς πρὸς αὐτούς· Ταῦτα τὰ καρπώματα, ὅσα προσάξετε »τῷ κυρίῳ((. ἰδίας γὰρ ἑορτὰς ὠνόμασεν καὶ οὐ τῶν νομοθετουμένων τὰς ἐκκειμένας έν τῇ γραφῇ, καὶ δῶρα αὐτοῦ καὶ δόματα αὐτοῦ.

kai en Arithmois pro toutōn ephʼ hekastę̄ heortę̄ thysiōn, hōs heortēs ousēs kata ton nomon tou endelechismou kai hekastēs hēmeras, tauta gegraptai; Kai elalēsen kyrios pros Mōÿsēn; Apangeilai tois huiois Israēl »kai ereis pros autous legōn; Ta dōra mou, domata mou, karpōmata mou eis ormēn euōdias diatērēsete prospherein moi en tais heortais »mou. kai ereis pros autous; Tauta ta karpōmata, hosa prosaxete »tǭ kyriǭ((. idias gar heortas ōnomasen kai ou tōn nomothetoumenōn tas ekkeimenas en tę̄ graphę̄, kai dōra autou kai domata autou.

And in Numbers, before the sacrifices for each feast, as there is according to the law a feast of the continual offering also each day, this is written: “And the Lord spoke to Moses: Declare to the sons of Israel and say to them, My gifts, my offerings, my whole offerings for a fragrant aroma, you shall take care to offer to me at my feasts. And you shall say to them, These are the whole offerings that you shall bring to the Lord.” For he named the feasts set out in Scripture his own, and not those of the people receiving the laws, and the gifts his gifts and his offerings.

Num 28:1–3 (quotation, high confidence)

Notes and citation

Summary: In Numbers God calls the prescribed feasts and offerings “mine.”

The quotation is Num 28:1–3 (LXX).

Cite (SBL): Origen, Comm. Jo. 10.76 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-76).

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10.77Preuschen 4:184

Ὅμοιον δέ τι τούτοις ἐστὶν καὶ περὶ τοῦ λαοῦ ἐν τῇ Εξόδῳ ἀναγεγραμμένον, ὅστις ὑπὸ τοῦ θεοῦ ἴδιος εἶναι λέγεται ὅτε μὴ ἁμαρτάνει· ἀποκηρύττων δὲ αὐτὸν ἐν τῇ μοσχοποιΐᾳ »λαὸν Μωϋ- »σέως« ὠνόμασεν· πρὸς μὲν γὰρ τὸν Φαραὼ »Ἐρεῖς, φησί, Τάδε »λέγει κύριος· Ἐξαπόστειλον τὸν λαόν μου ἕνα λατρεύσῃ μοι ἐν τῇ

Homoion de ti toutois estin kai peri tou laou en tę̄ Exodǭ anagegrammenon, hostis hypo tou theou idios einai legetai hote mē hamartanei; apokēryttōn de auton en tę̄ moschopoiïą »laon Mōÿ- »seōs« ōnomasen; pros men gar ton Pharaō »Ereis, phēsi, Tade »legei kyrios; Exaposteilon ton laon mou hena latreusę̄ moi en tę̄

Something similar to this is recorded in Exodus about the people, which is said by God to be his own when it does not sin; but disowning it at the making of the calf he named it “Moses' people.” For to Pharaoh, “You shall say,” he says, “Thus says the Lord: Send my people away, that they may serve me in the

Exod 8:20–21 (8:16-Exod LXX) (quotation, high confidence)

Notes and citation

Summary: Likewise God calls Israel “my people” when faithful, but after the golden calf calls them Moses' people.

The quotation begins Exod 8:20–21 (8:16–17 LXX).

Cite (SBL): Origen, Comm. Jo. 10.77 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-77).

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10.78Preuschen 4:184

»ἐρήμῳ. ἐὰν δὲ μὴ βούλῃ ἐξαποστεῖλαι τὸν λαόν μου, ἰδοὺ ἐγὼ ἀπο- »στέλλω ἐπὶ σὲ καὶ ἐπὶ τοὺς θεράποντάς σου καὶ ἐπὶ τὸν λαόν σου »καὶ ἐπὶ τοὺς οἴκους σου κυνόμυιαν, καὶ πλησθήσονται αἱ οἰκίαι τῶν Αἰγυπτίων τῆς κυνομυίας, καὶ εἰς τὴν γῆν ἐφʼ ἡς εἰσιν ἐπʼ αὐτῆς.

»erēmǭ. ean de mē boulę̄ exaposteilai ton laon mou, idou egō apo- »stellō epi se kai epi tous therapontas sou kai epi ton laon sou »kai epi tous oikous sou kynomuian, kai plēsthēsontai hai oikiai tōn Aigyptiōn tēs kynomuias, kai eis tēn gēn ephʼ hēs eisin epʼ autēs.

wilderness. But if you will not send my people away, behold, I am sending upon you and your servants and your people and your houses the dog-fly, and the houses of the Egyptians shall be filled with the dog-fly, and also the ground on which they are.

Exod 8:21 (8:17 LXX) (quotation, high confidence)

Notes and citation

Summary: God threatens Pharaoh with flies if he will not let “my people” go.

The quotation continues Exod 8:21 (8:17 LXX).

Cite (SBL): Origen, Comm. Jo. 10.78 (Preuschen 4:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-78).

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10.79Preuschen 4:184–185

»καὶ παραδοξάσω τῇ ἡμέρᾳ ἐκείνῃ τὴν γῆν Γεσέμ, ἐφʼ ἡς ὁ λαός μου »ἔπεστιν ἐπʼ αὐτῆς, ἔφʼ † ᾧ οὐκ ἔσται κυνόμυια, ἕνα εἴδῃς ὅτι ἐγώ εἰμι »κύριος ὁ κύριος πάσης τῆς γῆς. καὶ δώσω διαστολὴν ἀνὰ μέσον τοῦ ἐμοῦ »λαον«. πρὸς δὲ τὸν Μωϋσέα ἐλάλησεν κύριος λέγων »Βάδιζε, κατά- »βηθι τὸ τάχος· ἀνόμησεν γὰρ ὁ λαός σου οὕς ἐξήγαγες ἐκ γῆς Αἰ- »γύπτου«.

»kai paradoxasō tę̄ hēmerą ekeinę̄ tēn gēn Gesem, ephʼ hēs ho laos mou »epestin epʼ autēs, ephʼ † hǭ ouk estai kynomuia, hena eidę̄s hoti egō eimi »kyrios ho kyrios pasēs tēs gēs. kai dōsō diastolēn ana meson tou emou »laon«. pros de ton Mōÿsea elalēsen kyrios legōn »Badize, kata- »bēthi to tachos; anomēsen gar ho laos sou hous exēgages ek gēs Ai- »gyptou«.

And I will set apart on that day the land of Goshen, on which my people dwell, on which … there shall be no dog-fly, so that you may know that I am the Lord, the Lord of all the earth. And I will put a division between my people [and your people].” But to Moses the Lord spoke, saying, “Go, get down quickly; for your people whom you brought out of the land of Egypt have acted lawlessly.”

Textual problem in this passage: see the notes.

Exod 8:22–23 (8:18-Exod LXX) (quotation, high confidence) · Exod 32:7 (quotation, high confidence)

Notes and citation

Summary: God spares “my people” in Goshen, but after the calf tells Moses, “your people have sinned.”

The text is corrupt at the dagger. The quotations are Exod 8:22–23 (8:18–19 LXX) and Exod 32:7.

Notes on the original text

Digital text corrected (misread letter in the digital text): »Βάδιξε → »Βάδιζε.

Cite (SBL): Origen, Comm. Jo. 10.79 (Preuschen 4:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-79).

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10.80Preuschen 4:185

ὥσπερ οὖν ὁ λαὸς μὴ ἁμαρτάνων μὲν τοῦ θεοῦ ἐστιν, ἁμαρτάνων δὲ οὐκέτι λέγεται εἶναι αὐτοῦ· οὕτω καὶ αἱ ἑορταί, ὅτε μὲν μισοῦνται ὑπὸ τῆς τοῦ κυρίου ψυχῆς, τῶν ἁμαρτανόντων εἰσὶν ἑορταί, ὅτε δὲ ὑπὸ τοῦ κυρίου νομοθετοῦνται, κυρίου εἶναι προσαγορεύονται.

hōsper oun ho laos mē hamartanōn men tou theou estin, hamartanōn de ouketi legetai einai autou; houtō kai hai heortai, hote men misountai hypo tēs tou kyriou psychēs, tōn hamartanontōn eisin heortai, hote de hypo tou kyriou nomothetountai, kyriou einai prosagoreuontai.

Just as the people, when not sinning, is God's, but when sinning is no longer said to be his, so also the feasts: when they are hated by the Lord's soul, they are feasts of the sinners; but when legislated by the Lord, they are called the Lord's.

Notes and citation

Summary: Feasts are the Lord's when kept as he commands, but the sinners' own when he hates them.

Cite (SBL): Origen, Comm. Jo. 10.80 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-80).

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10.81Preuschen 4:185

τῶν δὲ ἑορτῶν μία ἐστὶν καὶ τὸ πάσχα, ὅπερ ἐν τῇ προκειμένῃ τοῦ εὐαγγελίου γραφῇ οὐ τοῦ κυρίου ἀλλὰ τῶν Ἰουδαίων εἶναι λέγεται· καὶ ἀλλαχοῦ δέ· »Αὑται, φησίν, αἱ ἑορταὶ κυρίου ὃς καλέσετε αὐτὰς κλητὰς ἁγίας«.

tōn de heortōn mia estin kai to pascha, hoper en tę̄ prokeimenę̄ tou euangeliou graphę̄ ou tou kyriou alla tōn Ioudaiōn einai legetai; kai allachou de; »Hautai, phēsin, hai heortai kyriou hos kalesete autas klētas hagias«.

And one of the feasts is the Passover, which in the present passage of the Gospel is said to be not the Lord's but the Jews'. And elsewhere: “These,” he says, “are the feasts of the Lord, which you shall call holy convocations.”

Lev 23:4 (quotation, high confidence)

Notes and citation

Summary: So in John the Passover is called “of the Jews,” not the Lord's.

The quotation is Lev 23:2, 4.

Cite (SBL): Origen, Comm. Jo. 10.81 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-81).

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10.82Preuschen 4:185

ἀπὸ μὲν οὐν τῆς τοῦ κυρίου φωνῆς οὐκ ἔστιν ἀντιλέγειν οἷς παρεστήσαμεν. πιθανῶς δέ τις ἀπὸ τοῦ ἀποστόλου ζητήσει ἐν τῇ πρὸς Κορινθίους ἀναγράφοντος· »Καὶ γὰρ »τὸ πάσχα ἡμῶν ἐτύθη Χριστός«· οὐ γάρ φησιν »Τὸ πάσχα κυρίου »ἐτύθη Χριστός‘.

apo men oun tēs tou kyriou phōnēs ouk estin antilegein hois parestēsamen. pithanōs de tis apo tou apostolou zētēsei en tę̄ pros Korinthious anagraphontos; »Kai gar »to pascha hēmōn etythē Christos«; ou gar phēsin »To pascha kyriou »etythē Christos‘.

From the Lord's own words, then, there is no contradicting what we have set out. But someone might plausibly raise a question from the apostle, who writes in the letter to the Corinthians, “For Christ our Passover has been sacrificed”; for he does not say, “Christ the Passover of the Lord has been sacrificed.”

1 Cor 5:7 (quotation, high confidence)

Notes and citation

Summary: An objection: Paul calls Christ “our Passover,” not “the Lord's.”

The quotation is 1 Cor 5:7.

Cite (SBL): Origen, Comm. Jo. 10.82 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-82).

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10.83Preuschen 4:185

καὶ πρὸς τοῦτο δὲ λεκτέον ἤτοι ὅτι ἁπλούστερον πάσχα ἡμῶν τυθὲν τὸ διʼ ἡμᾶς τυθὲν εἴρηκεν, ἢ ὅτι πᾶσα ἑορτὴ ἀληθῶς κυρίου, ὧν μία ἐστὶν τὸ πάσχα, οὐκ έν τούτῳ τῷ αἰῶνι οὐδὲ ἐπὶ γῆς ἀλλʼ ἐν τῷ μέλλοντι καὶ ἐν οὐρανοῖς, ἐνστάσης τῆς βασιλείας τῶν οὐρανῶν ἐπιτελεσθήσεται.

kai pros touto de lekteon ētoi hoti haplousteron pascha hēmōn tythen to diʼ hēmas tythen eirēken, ē hoti pasa heortē alēthōs kyriou, hōn mia estin to pascha, ouk en toutǭ tǭ aiōni oude epi gēs allʼ en tǭ mellonti kai en ouranois, enstasēs tēs basileias tōn ouranōn epitelesthēsetai.

To this we must say either that he said more simply “our Passover sacrificed,” meaning sacrificed for us; or that every feast truly the Lord's, one of which is the Passover, will be fulfilled not in this age nor on earth but in the age to come and in the heavens, when the kingdom of heaven has come.

1 Cor 5:7 (allusion, high confidence)

Notes and citation

Summary: Either “our” simply means “for us,” or the true feasts of the Lord will be kept in the age to come.

The allusion is 1 Cor 5:7.

Notes on the original text

Digital text corrected (missing letter in the digital text): πᾶσα ἑοτὴ → πᾶσα ἑορτὴ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.83 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-83).

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10.84Preuschen 4:185

καὶ περὶ ἐκείνων γε τῶν ἑορτῶν ὁ μὲν εἷς τῶν ιβ΄ προφητῶν φησι »Τί ποιήσετε ἐν ἡμέραις πανηγύρεως καὶ ἐν ἡμέραις ἑορτῆς τοῦ κυρίου;« ὁ δὲ Παῦλος ἐν τῇ πρὸς Ἑβραίους· »Ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἱερουσαλὴμ »ἐπουρανίᾳ καὶ μυριάσιν ἀγγέλων πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων »ἀπογεγραμμένων ἐν οὐρανοῖς«· καὶ ἐν τῇ πρὸς Κολασσαεῖς· »Μὴ »οὖν τις ὑμᾶς κρινέτω ἐν βρώσει †καὶ έν πόσει, ἢ ἐν μέρει ἑορτῆς »ἢ νουμηνίας ἢ σαββάτων, ἅ ἐστι σκιὰ τῶν μελλόντων«.

kai peri ekeinōn ge tōn heortōn ho men heis tōn ib΄ prophētōn phēsi »Ti poiēsete en hēmerais panēgyreōs kai en hēmerais heortēs tou kyriou?« ho de Paulos en tę̄ pros Hebraious; »Alla proselēlythate Siōn orei kai polei theou zōntos, Hierousalēm »epouranią kai myriasin angelōn panēgyrei kai ekklēsią prōtotokōn »apogegrammenōn en ouranois«; kai en tę̄ pros Kolassaeis; »Mē »oun tis hymas krinetō en brōsei †kai en posei, ē en merei heortēs »ē noumēnias ē sabbatōn, ha esti skia tōn mellontōn«.

And about those feasts one of the twelve prophets says, “What will you do in the days of the festival and in the days of the feast of the Lord?” And Paul in the letter to the Hebrews: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels in festal gathering, and to the church of the firstborn enrolled in heaven”; and in the letter to the Colossians: “Let no one, then, judge you in food and drink, or in respect of a feast or a new moon or sabbaths, which are a shadow of things to come.”

Textual problem in this passage: see the notes.

Hos 9:5 (quotation, high confidence) · Heb 12:22–23 (quotation, high confidence) · Col 2:16–17 (quotation, high confidence)

Notes and citation

Summary: Hosea, Hebrews, and Colossians point to heavenly feasts, of which earthly ones are shadows.

Origen, as was common, ascribes Hebrews to Paul. The quotations are Hos 9:5, Heb 12:22–23, and Col 2:16–17 (the dagger marks a small corruption).

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.84 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-84).

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10.85Preuschen 4:185

Τίνα δὲ τρόπον ἐν τοῖς ἐπουρανίοις, ὡς σκιὰ παρὰ τοῖς σωματικοῖς Ἰουδαίοις ἦν, ἑορτάσομεν, ὑπὸ τὸν ἀληθῆ πρότερον παιδαγωγούμενοι νόμον παρὰ ἐπιτρόποις καὶ οἰκονόμοις ἕως τὸ ἐκεῖ πλήρωμα τοῦ χρόνου ἐνστῇ καὶ τὴν τελειότητα τοῦ υἱοῦ τοῦ θεοῦ χωρήσωμεν, ἔργον σοφίας τῆς ἐν μυστηρίῳ ἀποκεκρυμμένης ἔστιν φανερῶσαι, καὶ τὰ περὶ βρωμάτων νομοθετούμενα, σύμβολα τῶν ἐκεῖ μελλόντων τρέφειν καὶ ἰσχυροποιεῖν ἡμῶν τὴν ψυχὴν τυγχάνοντα, θεωρεῖν.

Tina de tropon en tois epouraniois, hōs skia para tois sōmatikois Ioudaiois ēn, heortasomen, hypo ton alēthē proteron paidagōgoumenoi nomon para epitropois kai oikonomois heōs to ekei plērōma tou chronou enstę̄ kai tēn teleiotēta tou huiou tou theou chōrēsōmen, ergon sophias tēs en mystēriǭ apokekrymmenēs estin phanerōsai, kai ta peri brōmatōn nomothetoumena, symbola tōn ekei mellontōn trephein kai ischyropoiein hēmōn tēn psychēn tynchanonta, theōrein.

In what manner we shall keep the feast in the heavenly places, of which there was a shadow among the bodily Jews, after first being trained under the true law among guardians and stewards until the fullness of time there arrives and we receive the perfection of the Son of God, it is the work of the wisdom hidden in a mystery to reveal; and to contemplate the laws about foods, which are symbols of what will there nourish and strengthen our soul.

Gal 4:2–4 (allusion, high confidence) · 1 Cor 2:7 (allusion, high confidence) · Eph 4:13 (allusion, medium confidence)

Notes and citation

Summary: How we will keep the heavenly feasts, and what the food laws signify, only hidden wisdom can reveal.

The allusions are Gal 4:2–4, Eph 4:13, and 1 Cor 2:7.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.85 (Preuschen 4:185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-85).

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10.86Preuschen 4:185–186

εἰκὸς δὲ φαντασιωθέντα τινὰ τὸ πέλαγος τῶν τοσούτων νοημάτων καὶ βουλόμενον † σῶσαι πῶς ἡ κατὰ τόπον λατρεία ὑπόδειγμα καὶ σκιά ἐστιν τῶν ἐπουρανίων, τά τε θύματα καὶ τὸ πρόβατον νοῆσαι βουλόμενον, προσκόψαι καὶ τῷ ἀποστόλῳ ἐπᾶραι μὲν ἠμῶν τὸ φρόνημα βουληθέντι ἀπὸ τῶν γηίνων περὶ τοῦ νόμου δογμάτων οὐ πάνυ δὲ παραστήσαντι πῶς ταῦτα μέλλει γίνεσθαι.

eikos de phantasiōthenta tina to pelagos tōn tosoutōn noēmatōn kai boulomenon † sōsai pōs hē kata topon latreia hypodeigma kai skia estin tōn epouraniōn, ta te thymata kai to probaton noēsai boulomenon, proskopsai kai tǭ apostolǭ eparai men ēmōn to phronēma boulēthenti apo tōn gēinōn peri tou nomou dogmatōn ou pany de parastēsanti pōs tauta mellei ginesthai.

It is likely that someone who has pictured the sea of so many thoughts, and wishes … how the local worship is a copy and shadow of the heavenly things, and wishes to understand the sacrifices and the sheep, will stumble also at the apostle, who wished to lift our thinking from earthly doctrines about the law, but did not quite show how these things will come about.

Textual problem in this passage: see the notes.

Heb 8:5 (allusion, high confidence)

Notes and citation

Summary: Someone may feel Paul raised our thoughts to heavenly realities without explaining how the law's rites foreshadow them.

The text is corrupt at the dagger. The allusion is Heb 8:5.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.86 (Preuschen 4:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-86).

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10.87Preuschen 4:186

ἐὰν δὲ καὶ ἑορταί, ὡν μία τὸ πάσχα ἐστίν, καὶ ἐπὶ τὸν μέλλοντα ἀνάγωνται αἰῶνα, ἔτι μᾶλλον ἐπισκοπητέον πῶς καὶ νῦν »τὸ πάσχα ἠμῶν ἐτύθη Χριστὸς‘ καὶ μετὰ ταῦτα τυθήσεται.

ean de kai heortai, hōn mia to pascha estin, kai epi ton mellonta anagōntai aiōna, eti mallon episkopēteon pōs kai nyn »to pascha ēmōn etythē Christos‘ kai meta tauta tythēsetai.

And if the feasts, of which the Passover is one, are also referred to the age to come, we must consider still more how both now “Christ our Passover has been sacrificed” and after this he will be sacrificed.

1 Cor 5:7 (quotation, high confidence)

Notes and citation

Summary: If the Passover belongs also to the coming age, how is Christ sacrificed both now and hereafter?

The quotation is 1 Cor 5:7.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.87 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-87).

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10.88Preuschen 4:186

Ὀλίγα δὲ εἰς τὴν ἐπαπόρησιν τῶν δογμάτων παραθετέον ἡμῖν, ἱδίας δεομένων πραγματείας ἐξαιρέτου καὶ πολυβίβλου, παντός τε τοῦ κατὰ τὸν νόμον μυστικοῦ λόγου, καὶ ἰδίᾳ τῶν κατὰ τὰς ἑορτὰς καὶ ἔτι ἰδικώτερον περὶ τοῦ πάσχα.

Oliga de eis tēn epaporēsin tōn dogmatōn paratheteon hēmin, hidias deomenōn pragmateias exairetou kai polybiblou, pantos te tou kata ton nomon mystikou logou, kai idią tōn kata tas heortas kai eti idikōteron peri tou pascha.

We must set out a few things toward the problem of these doctrines, which require a special treatise of many books on the whole mystical meaning of the law, and in particular on the feasts, and still more particularly on the Passover.

Notes and citation

Summary: Only a few remarks can be made; the subject would need many books.

Cite (SBL): Origen, Comm. Jo. 10.88 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-88).

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10.89Preuschen 4:186

Ἰουδαίων μὲν οὐν τὸ πάσχα πρόβατόν ἐστιν θυόμενον, λαμβανόμενον ἑκάστῳ κατʼ οἴκους πατριῶν καὶ ἐπιτελούμενον μυριάσιν σφαζομέναις ἀμνῶν καὶ ἐρίφων, πλείοσιν κατὰ τὴν ἀναλογίαν τοῦ ἀριθμοῦ τῶν οἴκων τοῦ λαοῦ· τὸ »δὲ ἡμῶν πάσχα ἐτύθη Χριστός«.

Ioudaiōn men oun to pascha probaton estin thyomenon, lambanomenon hekastǭ katʼ oikous patriōn kai epiteloumenon myriasin sphazomenais amnōn kai eriphōn, pleiosin kata tēn analogian tou arithmou tōn oikōn tou laou; to »de hēmōn pascha etythē Christos«.

The Passover of the Jews, then, is a sheep sacrificed, taken by each according to their fathers' houses, and performed with myriads of lambs and kids slaughtered, more in proportion to the number of the people's houses; but “Christ our Passover has been sacrificed.”

Exod 12:3–5 (allusion, high confidence) · 1 Cor 5:7 (quotation, high confidence)

Notes and citation

Summary: The Jewish Passover is many lambs slain; ours is Christ, sacrificed once.

The allusion is Exod 12:3–5; the quotation is 1 Cor 5:7.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.89 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-89).

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10.90Preuschen 4:186

καὶ πάλιν ἐκείνων μέν ἐστιν τὰ ἄζυμα ἀφανιζομένης πάσης ζύμης ἐκ τῶν οἰκων αὐτῶν· ἡμεῖς δὲ ἑορτάζομεν οὐ «ζύμῃ παλαιᾷ« οὐδὲ ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ »ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας( «.

kai palin ekeinōn men estin ta azyma aphanizomenēs pasēs zymēs ek tōn oikōn autōn; hēmeis de heortazomen ou «zymę̄ palaią« oude zymę̄ kakias kai ponērias, allʼ »en azymois eilikrineias kai alētheias( «.

And again, theirs is the unleavened bread, all leaven being removed from their houses; but we keep the feast not “with old leaven,” nor with the leaven of malice and wickedness, but “with the unleavened bread of sincerity and truth.”

Exod 12:15 (allusion, high confidence) · 1 Cor 5:8 (quotation, high confidence)

Notes and citation

Summary: Israel removed leaven from their houses; Christians keep the feast with the unleavened bread of sincerity and truth.

The allusion is Exod 12:15; the quotation is 1 Cor 5:8.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.90 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-90).

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10.91Preuschen 4:186

δέ ἐστί τι τρίτον παρὰ τὰ εἰρημένα δύο τὸ πάσχα τοῦ κυρίου καὶ ἀζύμων ἑορτή, ἀκριβέστερον ἐξεταστέον διὰ τὸ ὑποδείγματι καὶ σκιᾷ λατρεύειν ἐκείνους τῶν ἐπουρανίων ἐκείνων, καὶ οὐ μόνον βρώματα καὶ πόματα καὶ νεομηνίας καὶ σάββατα ἀλλὰ καὶ τὰς ἑορτὰς σκιὰν εἶναι τῶν μελλόντων.

de esti ti triton para ta eirēmena dyo to pascha tou kyriou kai azymōn heortē, akribesteron exetasteon dia to hypodeigmati kai skią latreuein ekeinous tōn epouraniōn ekeinōn, kai ou monon brōmata kai pomata kai neomēnias kai sabbata alla kai tas heortas skian einai tōn mellontōn.

But [whether], besides the two mentioned, there is a third, the Passover of the Lord and feast of unleavened bread, must be examined more exactly, because they served a copy and shadow of those heavenly things, and not only foods and drinks and new moons and sabbaths but also the feasts are a shadow of things to come.

Heb 8:5 (allusion, high confidence) · Col 2:16–17 (allusion, high confidence)

Notes and citation

Summary: Since the feasts are shadows of heavenly things, there may be a third, heavenly Passover.

The allusions are Heb 8:5 and Col 2:16–17. The third is the heavenly Passover (see 10.111); the opening word of the sentence is lost in the digital text.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.91 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-91).

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10.92Preuschen 4:186

πρῶτον δὴ τοῦ ἀποστόλου λέγοντος· »Τὸ πάσχα ἡμῶν ἔτύθη Χριστός« ἐπαπορήσει τις πρὸς αὐτὸν ταῦτα· εἰ τύπος ἐστὶν τῆς Χριστοῦ θύσεως τὸ παρὰ Ἰουδαίοις πρόβατον, ἤτοι ἐχρῆν ὲν καὶ μὴ πολλὰ θύεσθαι παρʼ αὐτοῖς πρόβατα, ὥσπερ εἷς ἐστιν ὁ χριστός, ἢ πολλῶν θυομένων προβάτων οἱονεὶ πολλοὺς Χριστοὺς θυομένους ἀκολούθως τῷ τύπῳ ζητητέον.

prōton dē tou apostolou legontos; »To pascha hēmōn etythē Christos« epaporēsei tis pros auton tauta; ei typos estin tēs Christou thyseōs to para Ioudaiois probaton, ētoi echrēn en kai mē polla thyesthai parʼ autois probata, hōsper heis estin ho christos, ē pollōn thyomenōn probatōn hoionei pollous Christous thyomenous akolouthōs tǭ typǭ zētēteon.

First, since the apostle says, “Christ our Passover has been sacrificed,” someone will raise this difficulty against him: if the sheep among the Jews is a type of Christ's sacrifice, then either one sheep, not many, ought to have been sacrificed among them, as Christ is one; or, since many sheep are sacrificed, we must look, in keeping with the type, for many Christs, as it were, being sacrificed.

1 Cor 5:7 (quotation, high confidence)

Notes and citation

Summary: Objection: if the lamb prefigures Christ, why were many lambs sacrificed, not one?

The quotation is 1 Cor 5:7.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.92 (Preuschen 4:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-92).

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10.93Preuschen 4:186–187

ἵνα δὲ τοῦτο παραπεμψώμεθα, πῶς τὸ θυόμενον πρόβατον Χριστοῦ περιέχει εἰκόνα, τοῦ μὲν προβάτου ὑπὸ τῶν τηρούντων τὸν νόμον θυομένου, Χριστοῦ δὲ ὑπὸ τῶν παραβαινόντων αὐτὸν ἀναιρουμένου; ἔτι δὲ πῶς ἐπὶ Χριστοῦ τὸ »Φάγονται τὰ κρέα ταύτῃ τῇ νυκτὶ ὀπτὰ »πυρὶ καὶ ἄζυμα ἐπὶ πικρίδων ἔδονται«; ἑρμηνευτέον καὶ τὸ »Οὐκ »ἔδεσθε ἀπʼ αὐτῶν ὠμὸν οὐδὲ ἡψημένον ἐν ὕδατι, ἀλλʼ ἢ ὀπτὰ πυρί· κεφαλὴν σὺν τοῖς ποσὶν καὶ τοῖς ἐνδοσθίοις· οὐκ ἀπολείψετε ἀπ »αὐτῶν ἕως πρωί; καὶ ὀστοῦν οὐ συντρίψετε ἀπʼ αὐτῶν· τά δὲ κατα- Λειπόμενα ἀπʼ αὐτῶν ἕως πρωὶ· κατακαύσετε«.

hina de touto parapempsōmetha, pōs to thyomenon probaton Christou periechei eikona, tou men probatou hypo tōn tērountōn ton nomon thyomenou, Christou de hypo tōn parabainontōn auton anairoumenou? eti de pōs epi Christou to »Phagontai ta krea tautę̄ tę̄ nykti opta »pyri kai azyma epi pikridōn edontai«? hermēneuteon kai to »Ouk »edesthe apʼ autōn ōmon oude hēpsēmenon en hydati, allʼ ē opta pyri; kephalēn syn tois posin kai tois endosthiois; ouk apoleipsete ap »autōn heōs prōi? kai ostoun ou syntripsete apʼ autōn; ta de kata- Leipomena apʼ autōn heōs prōi; katakausete«.

And to let this pass, how does the sacrificed sheep contain an image of Christ, when the sheep is sacrificed by those who keep the law, but Christ is killed by those who transgress it? Further, how is “They shall eat the flesh this night roasted with fire, and they shall eat unleavened bread with bitter herbs” to be applied to Christ? We must also interpret “You shall not eat any of it raw or boiled in water, but roasted with fire: the head with the feet and the entrails. You shall not leave any of it until morning, and you shall not break a bone of it; what is left of it until morning you shall burn.”

Exod 12:8–10 (quotation, high confidence) · Exod 12:46 (quotation, high confidence)

Notes and citation

Summary: Further difficulties: how do the details of eating the Passover lamb apply to Christ?

The quotations are Exod 12:8–10 and 12:46 (LXX).

Notes on the original text

Digital text corrected (misspelling in the digital text): τοῖς ἔνδοσθίος → τοῖς ἐνδοσθίοις.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.93 (Preuschen 4:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-93).

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10.94Preuschen 4:187

ἔοικεν δὲ τῷ »Ὀστοῦν »οὐ συντρίψετε ἀπʼ αὐτοῦ‘ ὁ Ἰωάννης ἐν τῷ εὐαγγελίῳ κεχρῆσθαι ὡς ἀναφερομένῳ ἐπὶ τὴν περὶ τὸν σωτῆρα οἰκονομίαν, καὶ ὅτε ἐν τῷ νόμῳ κελεύονται τὸ πρόβατον ἐσθίοντες ὀστοῦν αὐτοῦ μὴ συντρίβειν.

eoiken de tǭ »Ostoun »ou syntripsete apʼ autou‘ ho Iōannēs en tǭ euangeliǭ kechrēsthai hōs anapheromenǭ epi tēn peri ton sōtēra oikonomian, kai hote en tǭ nomǭ keleuontai to probaton esthiontes ostoun autou mē syntribein.

John in his Gospel seems to have used “You shall not break a bone of it” as referring to the dispensation concerning the Savior, even though in the law they are commanded not to break a bone of the sheep when they eat it.

Exod 12:46 (quotation, high confidence) · John 19:36 (allusion, high confidence)

Notes and citation

Summary: John applies the command not to break the lamb's bones to Christ.

The quotation is Exod 12:46.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.94 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-94).

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10.95Preuschen 4:187

λέγει δὲ οὕτως· »Ἠλθον οὐν οἱ στρατιῶται, καὶ τοῦ μὲν »πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συνσταυρωθέντος »αὐτῷ· ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη αὐτὸν τεθνηκότα οὐ κατέαξαν αὐτοῦ τὰ σκέλη. ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ τὴν »πλευρὰν αὐτοῦ ἔνυξεν· καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. καὶ ὁ »ἑωρακὼς μεμαρτύρηκεν καὶ ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία· καὶ »ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. ἐγένετο γὰρ »ταῦτα ἴνα ἡ γραφὴ πληρωθῇ· Ὀστοῦν αὐτοῦ οὐ συντριβήσεται«.

legei de houtōs; »Ēlthon oun hoi stratiōtai, kai tou men »prōtou kateaxan ta skelē kai tou allou tou synstaurōthentos »autǭ; epi de ton Iēsoun elthontes, hōs eidon ēdē auton tethnēkota ou kateaxan autou ta skelē. allʼ heis tōn stratiōtōn lonchę̄ tēn »pleuran autou enyxen; kai exēlthen euthys haima kai hydōr. kai ho »heōrakōs memartyrēken kai alēthinē autou estin hē martyria; kai »ekeinos oiden hoti alēthē legei, hina kai hymeis pisteuēte. egeneto gar »tauta ina hē graphē plērōthę̄; Ostoun autou ou syntribēsetai«.

He speaks thus: “So the soldiers came and broke the legs of the first, and of the other who was crucified with him; but when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once blood and water came out. And he who saw it has borne witness, and his witness is true; and he knows that he speaks the truth, so that you also may believe. For these things happened so that the Scripture might be fulfilled, Not a bone of him shall be broken.”

John 19:32–36 (quotation, high confidence) · Exod 12:46 (allusion, high confidence)

Notes and citation

Summary: John reports that Christ's legs were not broken, fulfilling the Scripture about the Passover lamb.

The quotation is John 19:32–36, citing Exod 12:46.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.95 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-95).

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10.96Preuschen 4:187

Καὶ ἄλλα δὲ μυρία παρὰ ταῦτά ἐστιν τὰ πρὸς τὴν τοῦ ἀποστόλου λέξιν ἀναζητηθησόμενα καὶ περὶ τοῦ πάσχα καὶ ἀζύμων ἐξετασθησόμενα, δεόμενα δέ, ὡς προειρήκαμεν, προηγουμένης συγγραφῆς.

Kai alla de myria para tauta estin ta pros tēn tou apostolou lexin anazētēthēsomena kai peri tou pascha kai azymōn exetasthēsomena, deomena de, hōs proeirēkamen, proēgoumenēs syngraphēs.

And there are countless other things besides these to be investigated in the apostle's words and examined about the Passover and the unleavened bread, but they require, as we said, a special treatise.

Notes and citation

Summary: Much more could be said but would need a separate treatise.

Cite (SBL): Origen, Comm. Jo. 10.96 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-96).

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10.97Preuschen 4:187

νῦν δὲ ὡς ἐν ἐπιτομῇ διὰ τὴν προκειμένην λέξιν ταῦτα παραθέμενοι, τὰ φαινόμενα ὡς ἐν βραχέσιν οὕτω λύειν πειρασόμεθα, ὑπομνησθέντες καὶ τοῦ »Οὗτός ἐστιν ὁ ἀμνὸς τοῦ θεοῦ ὁ »αἰρων τὴν ἁμαρτίαν τοῦ κόσμου«, ἐπεὶ καὶ ἐν τῷ πάσχα »Ἀπὸ τῶν »ἀμνῶν, φησί, καὶ τῶν ἐρίφων λήψεσθε«.

nyn de hōs en epitomę̄ dia tēn prokeimenēn lexin tauta parathemenoi, ta phainomena hōs en brachesin houtō lyein peirasometha, hypomnēsthentes kai tou »Houtos estin ho amnos tou theou ho »airōn tēn hamartian tou kosmou«, epei kai en tǭ pascha »Apo tōn »amnōn, phēsi, kai tōn eriphōn lēpsesthe«.

For now, having set out these things briefly because of the present text, we shall try to resolve the apparent difficulties in a few words, recalling also “This is the Lamb of God who takes away the sin of the world,” since at the Passover too, “From the lambs,” he says, “and from the kids you shall take it.”

John 1:29 (quotation, high confidence) · Exod 12:5 (quotation, high confidence)

Notes and citation

Summary: Origen will answer briefly, recalling that Christ is the Lamb of God and that the Passover lamb could be a lamb or a kid.

The quotations are John 1:29 and Exod 12:5.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἐν ἐπιτομῇ ειὰ → ἐν ἐπιτομῇ διὰ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.97 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-97).

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10.98Preuschen 4:187

δόξει γὰρ καὶ ὁ εὐαγγελιστὴς συνᾴδων τῷ Παύλῳ τοιαύταις ἐνέχεσθαι τῶν ἐξητασμένων ἀπορίαις.

doxei gar kai ho euangelistēs synądōn tǭ Paulǭ toiautais enechesthai tōn exētasmenōn aporiais.

For the evangelist too, agreeing with Paul, will seem to be caught in the same difficulties we have examined.

Notes and citation

Summary: John, agreeing with Paul, faces the same difficulties.

Cite (SBL): Origen, Comm. Jo. 10.98 (Preuschen 4:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-98).

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10.99Preuschen 4:187–188

λεκτέον δὲ ὅτι εἰ ὁ λόγος γέγονε σὰρξ καί φησιν ὁ κύριος· »Ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ »τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἶμα ἔχει ζωὴν ἀιώνιον, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ »ἐσχάτῃ ἡμέρᾳ· ἡ γὰρ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμά »μου ἀληθής ἐστιν πόσις. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ«, μήποτε αὕτη ἐστὶν ἡ σὰρξ τοῦ αἴροντος τὴν ἁμαρτίαν τοῦ κόσμου ἀμνοῦ, καὶ τοῦτʼ ἔστιν τὸ αἷμα ἀφʼ οὗ τιθέναι δεῖ ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιὰν ἐν τοῖς οἴκοις, ἐν οἷς ἐσθίομεν τὸ πάσχα, καὶ ἀπὸ τῶν τοῦ ἀμνοῦ τούτου δεῖ φαγεῖν κρεῶν ἐν τῷ τοῦ κόσμου χρόνῳ, ὅς ἐστιν νύξ· ὀπτὰ δὲ τὰ κρέα πυρὶ βρωτέον μετὰ τοῦ ἀπὸ ἀζύμων ἄρτου· ὁ γὰρ τοῦ θεοῦ λόγος οὐ μόνον ἐστὶ σάρξ· φησὶ γοῦν· »Ἐγώ εἰμι ὁ ἄρτος »τῆς ζωῆς« καὶ »Οὑτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων »ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν »ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει »εἰς τὸν αἰῶνα«.

lekteon de hoti ei ho logos gegone sarx kai phēsin ho kyrios; »Ean mē phagēte tēn sarka tou huiou tou anthrōpou kai piēte autou »to haima, ouk echete zōēn en heautois. ho trōgōn mou tēn sarka kai pinōn mou to aima echei zōēn aiōnion, kagō anastēsō auton en tę̄ »eschatę̄ hēmerą; hē gar sarx mou alēthēs estin brōsis, kai to haima »mou alēthēs estin posis. ho trōgōn mou tēn sarka kai pinōn mou to haima en emoi menei kagō en autǭ«, mēpote hautē estin hē sarx tou airontos tēn hamartian tou kosmou amnou, kai toutʼ estin to haima aphʼ hou tithenai dei epi tōn dyo stathmōn, kai epi tēn phlian en tois oikois, en hois esthiomen to pascha, kai apo tōn tou amnou toutou dei phagein kreōn en tǭ tou kosmou chronǭ, hos estin nyx; opta de ta krea pyri brōteon meta tou apo azymōn artou; ho gar tou theou logos ou monon esti sarx; phēsi goun; »Egō eimi ho artos »tēs zōēs« kai »Houtos estin ho artos ho ek tou ouranou katabainōn »hina tis ex autou phagę̄ kai mē apothanę̄. egō eimi ho artos ho zōn »ho ek tou ouranou katabas; ean tis phagę̄ ek toutou tou artou zēsei »eis ton aiōna«.

We must say that if the Word became flesh, and the Lord says, “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. He who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink. He who eats my flesh and drinks my blood abides in me and I in him,” perhaps this is the flesh of the Lamb who takes away the sin of the world, and this is the blood some of which must be put on the two doorposts and on the lintel in the houses in which we eat the Passover. And we must eat of the flesh of this lamb in the time of the world, which is night; and the flesh must be eaten roasted with fire, with unleavened bread. For the Word of God is not only flesh; he says, at any rate, “I am the bread of life,” and “This is the bread that comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven; if anyone eats of this bread he will live forever.”

John 1:14 (allusion, high confidence) · John 6:53–56 (quotation, high confidence) · John 1:29 (allusion, high confidence) · Exod 12:7–8 (allusion, high confidence) · John 6:48 (quotation, high confidence) · John 6:50–51 (quotation, high confidence)

Notes and citation

Summary: The Passover lamb's flesh is the flesh of the Word, eaten now in the night of this world, together with the Word as bread from heaven.

The quotations are John 6:53–56 and 6:48, 50–51; the allusions are John 1:14, 1:29, and Exod 12:7–8.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἀπὸ ἀξύμων → ἀπὸ ἀζύμων.

Topics: Eucharist, Christology

Cite (SBL): Origen, Comm. Jo. 10.99 (Preuschen 4:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-99).

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10.100Preuschen 4:188

οὐκ ἀγνοητέον μέντοι γε ὅτι πᾶσα τροφὴ καταχρηστικώτερον ἄρτος λέγεται, ὡς ἐπὶ Μωϋσέως ἐν τῷ Δευτερονομίῳ γέγραπται· »Τεσσεράκοντα ἡμέρας ἄρτον οὐκ ἔφαγεν καὶ ὕδωρ οὐκ »ἔπιεν«· ἀντὶ τοῦ· οὔτε ξηρᾶς οὔτε ὑγρᾶς μετείληφεν τροφῆς.

ouk agnoēteon mentoi ge hoti pasa trophē katachrēstikōteron artos legetai, hōs epi Mōÿseōs en tǭ Deuteronomiǭ gegraptai; »Tesserakonta hēmeras arton ouk ephagen kai hydōr ouk »epien«; anti tou; oute xēras oute hygras meteilēphen trophēs.

We must not be unaware, however, that all food is loosely called bread, as is written of Moses in Deuteronomy: “For forty days he did not eat bread or drink water,” instead of: he took neither dry nor liquid food.

Deut 9:9 (quotation, high confidence)

Notes and citation

Summary: “Bread” can mean any food, as with Moses' forty-day fast.

The quotation is Deut 9:9.

Topics: Fasting

Cite (SBL): Origen, Comm. Jo. 10.100 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-100).

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10.101Preuschen 4:188

τοῦτο δέ μοι τετήρηται διὰ τὸ καὶ ἐν τῷ κατὰ Ἰωάννην λέγεσθαι· »Καὶ ὁ »ἄρτος δέ, ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς«.

touto de moi tetērētai dia to kai en tǭ kata Iōannēn legesthai; »Kai ho »artos de, hon egō dōsō, hē sarx mou estin hyper tēs tou kosmou zōēs«.

I have noted this because it is also said in John: “And the bread that I will give is my flesh, for the life of the world.”

John 6:51 (quotation, high confidence)

Notes and citation

Summary: So Jesus can call his flesh bread.

The quotation is John 6:51.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 10.101 (Preuschen 4:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-26/#p-10-101).

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