Commentary on the Gospel of John 19.7–19.69

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

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

Chapter 19

19.7Preuschen 4:299

οὕτως οὖν καὶ ἐπὶ τῶν κατὰ τὸ παρὸν ἡμῖν ζητουμένων ἐκ τῆς συμφράσεως κατανοητέον· τὸ μὲν Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί« περὶ τοῦ ἀνθρώπου ἑαυτοῦ διαλέγεται, τὸ δὲ »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου« περὶ τῆς θεότητος· τοῦ μὲν γὰρ »Κἀμὲ οἴδατε καὶ »οἴδατε πόθεν εἰμί« ταῦτα προτέτακται· »Ἔλεγον οὐν τινες ἐκ τῶν »῾Ιεροσολυμιτῶν· Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; καὶ ἴδε »παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν »οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός; ἀλλὰ τοῦτον οἴδαμεν πόθεν »ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστίν«·

houtōs oun kai epi tōn kata to paron hēmin zētoumenōn ek tēs symphraseōs katanoēteon; to men Kame oidate kai oidate pothen eimi« peri tou anthrōpou heautou dialegetai, to de »Oute eme oidate oute ton patera mou« peri tēs theotētos; tou men gar »Kame oidate kai »oidate pothen eimi« tauta protetaktai; »Elegon oun tines ek tōn »῾Ierosolymitōn; Ouch houtos estin hon zētousin apokteinai? kai ide »parrēsią lalei kai ouden autǭ legousin. mēpote alēthōs egnōsan »hoi archontes hoti houtos estin ho christos? alla touton oidamen pothen »estin; ho de christos hotan erchētai, oudeis ginōskei pothen estin«;

So too, then, in the matters now under inquiry we must understand from the context: “You know me, and you know where I am from” speaks of himself as man, but “You know neither me nor my Father” of his divinity. For “You know me, and you know where I am from” is preceded by this: “Some of the people of Jerusalem therefore said, ‘Is this not the man whom they seek to kill? And look, he speaks openly, and they say nothing to him. Can it be that the rulers really know that this is the Christ? But we know where this man is from; and when the Christ comes, no one knows where he is from.’”

John 7:28 (quotation, high confidence) · John 8:19 (quotation, high confidence) · John 7:25–27 (quotation, high confidence)

Notes and citation

Summary: “You know me” concerns Christ's humanity, “you know neither me nor my Father” his divinity, as the context shows.

The quotations are John 7:28, 8:19, and 7:25–27.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.7 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-7).

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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.

19.8Preuschen 4:299–300

τοῦ δὲ »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου« ταῦτα »Εἶπαν οὐν »αὐτῷ οἱ Φαρισαῖοι· Σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ »ἔστιν ἀληθής. ἀπεκρίθη † ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς· κἂν ἐγὼ »μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα »πόθεν ἦλθον καὶ ποῦ ὑπάγω.

tou de »Oute eme oidate oute ton patera mou« tauta »Eipan oun »autǭ hoi Pharisaioi; Sy peri seautou martyreis; hē martyria sou ouk »estin alēthēs. apekrithē † ho Iēsous kai eipen autois; kan egō »martyrō peri emautou, alēthēs estin hē martyria mou, hoti oida »pothen ēlthon kai pou hypagō.

And “You know neither me nor my Father” is preceded by this: “So the Pharisees said to him, ‘You testify about yourself; your testimony is not true.’ Jesus answered and said to them, ‘Even if I testify about myself, my testimony is true, because I know where I came from and where I am going.

Textual problem in this passage: see the notes.

John 8:19 (quotation, high confidence) · John 8:13–14 (quotation, high confidence)

Notes and citation

Summary: The context of John 8:19 is the Pharisees' challenge to Jesus' testimony.

The quotations are John 8:19 and 8:13–14 (continued in the next section). A dagger in the digital text before “Jesus” marks a doubtful reading.

Cite (SBL): Origen, Comm. Jo. 19.8 (Preuschen 4:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-8).

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19.9Preuschen 4:300

* * * ὑμεῖς κατὰ τὴν σάρκα κρίνετε »ἐγὼ οὐ κρίνω οὐδένα. καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀλη- »θινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλʼ ἐγὼ καὶ ὁ πέμψας με πατήρ«.

* * * hymeis kata tēn sarka krinete »egō ou krinō oudena. kai ean krinō de egō, hē krisis hē emē alē- »thinē estin, hoti monos ouk eimi, allʼ egō kai ho pempsas me patēr«.

… You judge according to the flesh; I judge no one. And even if I do judge, my judgment is true, because I am not alone, but I and the Father who sent me.’”

Textual problem in this passage: see the notes.

John 8:15–16 (quotation, high confidence)

Notes and citation

Summary: The quotation of John 8:15–16 continues.

There is a gap at the start (marked * * *). The quotation is John 8:15–16.

Cite (SBL): Origen, Comm. Jo. 19.9 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-9).

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19.10Preuschen 4:300

δῆλον οὐν ἐκ τούτων ὅτι ὑπὸ μὲν τῶν ῾Ιεροσολυμιτῶν ἐλέγετο· »Τοῦτον οἴδαμεν πόθεν ἐστίν‘, ἀναφερόντων ἐπὶ τὸ ἐν Βηθλεὲμ αὐτὸν γεγενῆσθαι, καὶ ἐπισταμένων ὅτι οὗτος ἦν οὗ ἡ μήτηρ ἐλέγετο Μαρία, καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωάννης καὶ Σίμων καὶ Ἰούδας. διόπερ καὶ μαρτυρεῖ τοῖς εἰρηκόσιν· »Οἴδαμεν πόθεν ἐστίν‘ διὰ τοῦ »Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί«. τοῖς δὲ Φαρισαίοις τὸ »Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, »ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω«· τῇ θειοτέρᾳ φύσει διαλεγόμενος ἔφασκεν ταῦτα καί, ὡς ἂν εἴποι τις, καθʼ ὃ πρωτότοκος πάσης κτίσεως ἠν.

dēlon oun ek toutōn hoti hypo men tōn ῾Ierosolymitōn elegeto; »Touton oidamen pothen estin‘, anapherontōn epi to en Bēthleem auton gegenēsthai, kai epistamenōn hoti houtos ēn hou hē mētēr elegeto Maria, kai hoi adelphoi autou Iakōbos kai Iōannēs kai Simōn kai Ioudas. dioper kai martyrei tois eirēkosin; »Oidamen pothen estin‘ dia tou »Kame oidate kai oidate pothen eimi«. tois de Pharisaiois to »Kan egō martyrō peri emautou, alēthēs estin hē martyria mou, »hoti oida pothen ēlthon kai pou hypagō«; tę̄ theioterą physei dialegomenos ephasken tauta kai, hōs an eipoi tis, kathʼ ho prōtotokos pasēs ktiseōs ēn.

It is plain from this, then, that the people of Jerusalem said “We know where this man is from” with reference to his having been born in Bethlehem, and knowing that this was the man whose mother was called Mary, and his brothers James and John and Simon and Judas. For this reason he also bears witness to those who said “We know where he is from” through “You know me, and you know where I am from.” But to the Pharisees he said “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going,” speaking of his more divine nature and, as one might say, in that he was the firstborn of all creation.

John 7:27–28 (quotation, high confidence) · Matt 13:55 (allusion, high confidence) · John 8:14 (quotation, high confidence) · Col 1:15 (allusion, high confidence)

Notes and citation

Summary: The Jerusalemites knew his human origin; to the Pharisees he spoke of his divine origin as firstborn of creation.

The quotations are John 7:27–28 and 8:14; the allusions are Matt 13:55 (Origen names the brothers John rather than Joseph/Joses) and Col 1:15.

Notes on the original text

Digital text corrected (OCR slip): »Κἣν ἐγὼ → »Κἂν ἐγὼ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.10 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-10).

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19.11Preuschen 4:300

διόπερ τοῖς πρὸς ταῦτα πυθομένοις αὐτοῦ καὶ εἰρηκόσιν· »Ποῦ ἔστιν ὁ πατήρ σου;« ἀποκρίνεται (ὡς ἂν εἴποι τις, ἕτερος ὢν τοῦ λέγοντος· »Καμὲ οἴδατε«) καί φησι· Καὶ οὔτε ἐμὲ οἴδατε »οὔτε τὸν πατέρα μου« κατὰ δὲ τὸ ταπεινὸν τῶν Φαρισαίων ἠν ἤτοι μὴ νοεῖν ὅτι περὶ τοῦ θεοῦ τῶν ὅλων ἔλεγεν τὸ Μαρτυρεῖ »περὶ ἐμοῦ ὁ πέμψας με πατήρ«· ἢ εἰ ἐξεδέχοντο περὶ τοῦ θεοῦ ταῦτα λέγεσθαι, νομίζειν ὅτι ἐν τόπῳ ἐστὶν ὁ θεός, καὶ διὰ τοῦτο ἀποκρίνεσθαι· »Ποῦ ἔστιν ὁ πατήρ σου««;

dioper tois pros tauta pythomenois autou kai eirēkosin; »Pou estin ho patēr sou?« apokrinetai (hōs an eipoi tis, heteros ōn tou legontos; »Kame oidate«) kai phēsi; Kai oute eme oidate »oute ton patera mou« kata de to tapeinon tōn Pharisaiōn ēn ētoi mē noein hoti peri tou theou tōn holōn elegen to Martyrei »peri emou ho pempsas me patēr«; ē ei exedechonto peri tou theou tauta legesthai, nomizein hoti en topǭ estin ho theos, kai dia touto apokrinesthai; »Pou estin ho patēr sou««?

Therefore to those who asked him about this and said, “Where is your Father?” he answers (as one might say, being other than the one who says “You know me”) and says, “You know neither me nor my Father.” Given the Pharisees' lowliness of mind, either they did not understand that he was speaking about the God of the universe when he said “The Father who sent me testifies about me”; or, if they took it as said about God, they thought that God is in a place, and therefore answered, “Where is your Father?”

John 8:18–19 (quotation, high confidence)

Notes and citation

Summary: The Pharisees either did not realize he spoke of God, or thought God was in a place, hence “Where is your Father?”

The quotations are John 8:19 and 8:18.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): »ουτε τὸν πατέρα μου( → »οὔτε τὸν πατέρα μου«.

Cite (SBL): Origen, Comm. Jo. 19.11 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-11).

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19.12Preuschen 4:300

Χρὴ μέντοι γε εἰδέναι, ὅτι οἱ ἐτερόδοξοι νομίζουσιν σαφῶς ἐντεῦθεν παρίστασθαι τὸ μὴ τὸν θεόν, ᾧ ἐλάτρευον Ἰουδαῖοι, πατέρα εἶναι τοῦ χριστοῦ· εἰ γὰρ τοῖς Φαρισαίοις λατρεύουσιν τῷ δημιουργῷ, φασίν, ἔλεγεν ὁ σωτήρ· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου«, σαφὲς ὅτι ἕτερον ὄντα τοῦ δημιουργοῦ τὸν πατέρα Ἰησοῦ Φαρισαῖοι οὐκ ᾔδεσαν, ἀλλʼ οὐδὲ ῾Ιεροσολυμῖται, οἷς προειρήκει· »᾿Αλλʼ ἔστιν »ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε«. ταῦτα δὲ λέγουσιν ἅτε μὴ ἀνεγνωκότες τὰς θείας γραφάς, μηδὲ τὴν συνήθειαν τῆς ἐν αὐταῖς λέξεως τετηρηκότες.

Chrē mentoi ge eidenai, hoti hoi eterodoxoi nomizousin saphōs enteuthen paristasthai to mē ton theon, hǭ elatreuon Ioudaioi, patera einai tou christou; ei gar tois Pharisaiois latreuousin tǭ dēmiourgǭ, phasin, elegen ho sōtēr; »Oute eme oidate oute ton patera mou«, saphes hoti heteron onta tou dēmiourgou ton patera Iēsou Pharisaioi ouk ę̄desan, allʼ oude ῾Ierosolymitai, hois proeirēkei; »᾿Allʼ estin »alēthinos ho pempsas me, hon hymeis ouk oidate«. tauta de legousin hate mē anegnōkotes tas theias graphas, mēde tēn synētheian tēs en autais lexeōs tetērēkotes.

It must be known, however, that the heterodox think that it is plainly shown from this that the God whom the Jews worshipped is not the Father of Christ. For if the Savior said to the Pharisees, who worshipped the Demiurge, they say, “You know neither me nor my Father,” it is clear that the Pharisees did not know the Father of Jesus, who is other than the Demiurge; nor did the people of Jerusalem, to whom he had said before, “But he who sent me is true, whom you do not know.” They say these things because they have not read the divine Scriptures nor observed the customary usage of their language.

John 8:19 (quotation, high confidence) · John 7:28 (quotation, high confidence)

Notes and citation

Summary: Heretics argue from this that Christ's Father is not the Jews' God, the Creator; Origen says they misread Scripture's usage.

The quotations are John 8:19 and 7:28. The “heterodox” are those (such as Marcionites and Valentinians) who distinguished the Creator from the Father of Christ.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.12 (Preuschen 4:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-12).

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19.13Preuschen 4:300–301

κἂν γὰρ διεξοδεύειν τις δύνηται τὰ περὶ θεοῦ ἐκ πατέρων μεμαθηκὼς ὅτι τούτῳ λατρεύειν μόνῳ δεῖ, μὴ βιοῖ δὲ καλῶς, τοῦτόν φασιν οὐκ ἔχειν γνῶσιν θεοῦ. εἴ τις γοῦν ἄλλος ᾔδει τὰ περὶ τοῦ δημιουργοῦ καὶ τῆς ἱερατικῆς αὐτοῦ θεραπείας, δῆλον ὅτι καὶ οἱ Ἠλεῖ τοῦ ἱερέως υἱοὶ παρὰ τῇ λατρείᾳ ἀνα- τεθραμμένοι· ἀλλʼ ὅμως, ἐπεὶ ἥμαρτον, γέγραπται ταῦτα περὶ αὐτῶν ἐν τῇ τῶν Βασιλειῶν πρώτῃ· »Καὶ οἱ υἱοὶ ᾿Ηλεῖ, υἱοὶ λοιμοί, οὐκ »ἔγνωσαν τὸν κύριον«.

kan gar diexodeuein tis dynētai ta peri theou ek paterōn memathēkōs hoti toutǭ latreuein monǭ dei, mē bioi de kalōs, touton phasin ouk echein gnōsin theou. ei tis goun allos ę̄dei ta peri tou dēmiourgou kai tēs hieratikēs autou therapeias, dēlon hoti kai hoi Ēlei tou hiereōs huioi para tę̄ latreią ana- tethrammenoi; allʼ homōs, epei hēmarton, gegraptai tauta peri autōn en tę̄ tōn Basileiōn prōtę̄; »Kai hoi huioi ᾿Ēlei, huioi loimoi, ouk »egnōsan ton kyrion«.

For even if someone can recount the things concerning God, having learned from his fathers that he alone must be worshipped, but does not live well, they say this man does not have knowledge of God. If anyone, at any rate, knew the things concerning the Demiurge and his priestly service, it was clearly the sons of Eli the priest, brought up amid the worship; yet, since they sinned, this is written of them in the first book of Kingdoms: “And the sons of Eli, pestilent sons, did not know the Lord.”

1 Sam 2:12 (quotation, high confidence)

Notes and citation

Summary: Scripture says Eli's sons “did not know the Lord” because of their wickedness, though they knew his worship.

The quotation is 1 Sam 2:12 (1 Kingdoms 2:12 LXX).

Notes on the original text

Digital text corrected (OCR slip): οἱ Πλεῖ → οἱ Ἠλεῖ.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.13 (Preuschen 4:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-13).

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19.14Preuschen 4:301

πευσόμεθα γὰρ τῶν ἑτεροδόξων εἰ μὴ περὶ τοῦ δημιουργοῦ γέγραπται τὸ »Οὐκ ἔγνωσαν τὸν κύριον« καὶ ἀποκρινομένων ὅτι περὶ τοῦ δημιουργοῦ ἐστιν ταῦτα, ζητήσομεν διὰ τί εἴρηται περὶ τῶν υἱῶν ᾿Ηλεῖ· »Οὐκ ἔγνωσαν τὸν κύριον«· πότερον διὰ τοὺς περὶ θεοῦ τοῦ δημιουργοῦ λόγους, ἢ διὰ τὴν πονηρίαν αὐτῶν· σαφὲς δὲ ὅτι διὰ τὴν πονηρίαν λέγονται μὴ ἐγνωκέναι τὸν κύριον.

peusometha gar tōn heterodoxōn ei mē peri tou dēmiourgou gegraptai to »Ouk egnōsan ton kyrion« kai apokrinomenōn hoti peri tou dēmiourgou estin tauta, zētēsomen dia ti eirētai peri tōn huiōn ᾿Ēlei; »Ouk egnōsan ton kyrion«; poteron dia tous peri theou tou dēmiourgou logous, ē dia tēn ponērian autōn; saphes de hoti dia tēn ponērian legontai mē egnōkenai ton kyrion.

For we shall ask the heterodox whether “They did not know the Lord” is not written about the Demiurge; and when they answer that these words are about the Demiurge, we shall inquire why it is said of the sons of Eli, “They did not know the Lord”: whether because of their teachings about God the Demiurge, or because of their wickedness. And it is clear that it is because of their wickedness that they are said not to have known the Lord.

1 Sam 2:12 (quotation, high confidence)

Notes and citation

Summary: Eli's sons failed to “know” the Creator through wickedness, not ignorance of doctrine.

The quotation is 1 Sam 2:12.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.14 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-14).

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19.15Preuschen 4:301

καὶ οὐ περὶ τῶν υἱῶν ᾿Ηλεῖ μόνων ἔστιν τοῦτο εὑρεῖν ἀλλὰ καὶ περὶ ἄλλων βασιλευσάντων ἐν Ἰσραὴλ καὶ ᾿Ιούδα ἁμαρτωλῶν. οὕτω τοίνυν καὶ οἱ Φαρισαῖοι τὸν πατέρα οὐκ ᾔδεσαν· οὐδὲ γὰρ ἐβίουν κατὰ τὸ τοῦ δημιουργοῦ βούλημα.

kai ou peri tōn huiōn ᾿Ēlei monōn estin touto heurein alla kai peri allōn basileusantōn en Israēl kai ᾿Iouda hamartōlōn. houtō toinyn kai hoi Pharisaioi ton patera ouk ę̄desan; oude gar ebioun kata to tou dēmiourgou boulēma.

And this can be found not only of the sons of Eli but also of other sinners who reigned in Israel and Judah. So too, then, the Pharisees did not know the Father; for they did not live according to the Demiurge's will.

Notes and citation

Summary: Likewise the Pharisees did not “know” the Father because they did not live by his will.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.15 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-15).

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19.16Preuschen 4:301

Ἔστιν δὲ καὶ ἄλλο σημαινόμενον τοῦ γινώσκειν τὸν θεόν, ἑτέρου ὄντος τοῦ γινώσκειν τὸν θεὸν παρὰ τὸ πιστεύειν ψιλῶς εἰς τὸν θεόν, † ὡς δῆλον ἐκ τοῦ· »Ὅσα ὁ νόμος λαλεῖ, τοῖς ἐν τῷ νόμῳ »λαλεῖ« αὐτὸ ᾗ δῆλον ὅτι καὶ τοὺς προφήτας, ὧν τὰ ῥήματα, ὡς ἐν ἄλλοις ἀπεδείξαμεν, νόμος λέγεται. εἴρηται τοίνυν έν ψαλμοῖς· »Σχο- »λάσατε καὶ γνῶτε ὅτι ἐγώ εἰμι ὁ θεός«·

Estin de kai allo sēmainomenon tou ginōskein ton theon, heterou ontos tou ginōskein ton theon para to pisteuein psilōs eis ton theon, † hōs dēlon ek tou; »Hosa ho nomos lalei, tois en tǭ nomǭ »lalei« auto hę̄ dēlon hoti kai tous prophētas, hōn ta rhēmata, hōs en allois apedeixamen, nomos legetai. eirētai toinyn en psalmois; »Scho- »lasate kai gnōte hoti egō eimi ho theos«;

There is also another meaning of knowing God, knowing God being different from merely believing in God, … as is plain from “Whatever the law says, it says to those under the law,” by which it is plain that it includes the prophets too, whose words, as we have shown elsewhere, are called law. It is said, then, in the Psalms: “Be still and know that I am God.”

Textual problem in this passage: see the notes.

Rom 3:19 (quotation, high confidence) · Ps 46:10 (45:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Knowing God differs from simply believing in him, as the Psalm “Be still and know” shows.

The quotations are Rom 3:19 and Ps 46:10 (45:11 LXX). The text is corrupt at the dagger.

Cite (SBL): Origen, Comm. Jo. 19.16 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-16).

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19.17Preuschen 4:301

τίς δʼ οὐκ ἂν ὁμολογήσαι [πιστεῦσαι] γεγράφθαι ταῦτα λαῷ πιστεύοντι εἰς τὸν δημιουργόν; ὅντινα γνῶναι οὐκ ἔστιν μὴ σχολάσαντα καὶ ἐκκαθάραντα τὸν νοῦν. τῶν νοούντων καὶ θειοτέροις ὀφθαλμοῖς βλεπόντων τὸν θεὸν διὰ τὸ καθαρὰν τὴν καρδίαν πεποιηκέναι τῆς χάριτος ταύτης ἀξιουμένων, ὡς ὁ σωτὴρ μαρτυρεῖ λέγων· »Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι »αὐτοὶ τὸν θεὸν ὄψονται«. ἅμα δὲ καὶ πρὸς τὸ »Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός« φήσομεν ὅτι οὐ ταὐτόν ἐστιν τὸ γινώσκειν τὸν πατέρα καὶ πιστεύειν αὐτῷ.

tis dʼ ouk an homologēsai [pisteusai] gegraphthai tauta laǭ pisteuonti eis ton dēmiourgon? hontina gnōnai ouk estin mē scholasanta kai ekkatharanta ton noun. tōn noountōn kai theioterois ophthalmois blepontōn ton theon dia to katharan tēn kardian pepoiēkenai tēs charitos tautēs axioumenōn, hōs ho sōtēr martyrei legōn; »Makarioi hoi katharoi tę̄ kardią, hoti »autoi ton theon opsontai«. hama de kai pros to »Oudeis egnō ton patera ei mē ho huios« phēsomen hoti ou tauton estin to ginōskein ton patera kai pisteuein autǭ.

And who would not admit that these words were written to a people who believed in the Demiurge? Him one cannot know without having leisure and purifying the mind; this grace is granted to those who understand and see God with more divine eyes because they have made the heart pure, as the Savior bears witness, saying, “Blessed are the pure in heart, for they shall see God.” And at the same time, in regard to “No one knew the Father except the Son,” we shall say that knowing the Father and believing him are not the same.

Matt 5:8 (quotation, high confidence) · Matt 11:27 (quotation, high confidence)

Notes and citation

Summary: Knowing God requires a purified mind; believing and knowing are not the same.

The quotations are Matt 5:8 and Matt 11:27. The word “believe” in the text is bracketed by the editor as a probable intrusion.

Notes on the original text

Digital text corrected (OCR slip): εἰ μὴ ὁ μἱός« φήσομεν → εἰ μὴ ὁ υἱός« φήσομεν.

Cite (SBL): Origen, Comm. Jo. 19.17 (Preuschen 4:301; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-17).

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19.18Preuschen 4:301–302

οὐ μάχεται οὖν τὸ »Οὐδεὶς ἔγνω »τὸν πατέρα εἰ μὴ ὁ υἱός« τῷ »᾿Επίστευσεν δὲ Ἀβραὰμ τῷ θεῶ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην«. εἰ δέ τις οἴεται ἡμᾶς βιάζεσθαι λέγοντας μὴ ταὐτὸν εἶναι τὸ πιστεύειν τῷ γινώσκειν, καὶ ἐνδέχεσθαι πιστεύειν μὲν οὐκ ἔχειν δὲ γνῶσιν τοῦ πιστευομένου ὑπʼ αὐτοῦ, τοῦ Ιησοῦ ἀκουσάτω λέγοντος πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· »᾿Εὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ »ἀλήθεια ἐλευθερώσει ὑμᾶς«.

ou machetai oun to »Oudeis egnō »ton patera ei mē ho huios« tǭ »᾿Episteusen de Abraam tǭ theō kai elogisthē autǭ eis dikaiosynēn«. ei de tis oietai hēmas biazesthai legontas mē tauton einai to pisteuein tǭ ginōskein, kai endechesthai pisteuein men ouk echein de gnōsin tou pisteuomenou hypʼ autou, tou Iēsou akousatō legontos pros tous pepisteukotas autǭ Ioudaious; »᾿Ean meinēte en tǭ logǭ tǭ emǭ, gnōsesthe tēn alētheian, kai hē »alētheia eleutherōsei hymas«.

So “No one knew the Father except the Son” does not conflict with “Abraham believed God, and it was counted to him as righteousness.” And if anyone thinks we are forcing things when we say that believing is not the same as knowing, and that one may believe without having knowledge of what one believes, let him hear Jesus saying to the Jews who had believed him: “If you remain in my word, you will know the truth, and the truth will set you free.”

Matt 11:27 (quotation, high confidence) · Gen 15:6 (quotation, high confidence) · John 8:31–32 (quotation, high confidence)

Notes and citation

Summary: Knowing and believing differ, as Jesus told believing Jews they would come to know the truth.

The quotations are Matt 11:27, Gen 15:6, and John 8:31–32.

Notes on the original text

Digital text corrected (OCR slip): εἰ μὴ ὁ μἱός« τῷ → εἰ μὴ ὁ υἱός« τῷ.

Cite (SBL): Origen, Comm. Jo. 19.18 (Preuschen 4:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-18).

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19.19Preuschen 4:302

παρατήρει γὰρ ὅτι πρὸ τοῦ »᾿Εὰν »μείνητε έν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν« γέγραπται· »Ἔλεγεν οὐν ὁ Ἰησοῦς πρὸς τοὺς † πιστεύοντας αὐτῷ ᾿Ιουδαίους«, καὶ ἃ ἔλεγεν ἠν· »Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν »ἀλήθειαν«.

paratērei gar hoti pro tou »᾿Ean »meinēte en tǭ logǭ tǭ emǭ, gnōsesthe tēn alētheian« gegraptai; »Elegen oun ho Iēsous pros tous † pisteuontas autǭ ᾿Ioudaious«, kai ha elegen ēn; »Ean meinēte en tǭ logǭ tǭ emǭ, gnōsesthe tēn »alētheian«.

For observe that before “If you remain in my word, you will know the truth” it is written, “So Jesus said to the Jews who believed him,” and what he said was, “If you remain in my word, you will know the truth.”

Textual problem in this passage: see the notes.

John 8:31–32 (quotation, high confidence)

Notes and citation

Summary: Jesus promised knowledge to those who already believed.

The quotations are John 8:31–32. A dagger in the digital text marks a doubtful reading.

Notes on the original text

Digital text corrected (OCR slip): γέγαπται → γέγραπται.

Cite (SBL): Origen, Comm. Jo. 19.19 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-19).

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19.20Preuschen 4:302

πολὺ δὲ διαφέρει τὸ πρὸς τῷ πιστεύειν ἐγνωκέναι τοῦ πιστεύειν μόνον· »᾿Ωι μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος »σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις »ἐν τῷ αὐτῷ πνεύματι«.

poly de diapherei to pros tǭ pisteuein egnōkenai tou pisteuein monon; »᾿Ōi men gar dia tou pneumatos didotai logos »sophias, allǭ de logos gnōseōs kata to auto pneuma, heterǭ pistis »en tǭ autǭ pneumati«.

And having knowledge in addition to believing is very different from believing only; for “to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit.”

1 Cor 12:8–9 (quotation, high confidence)

Notes and citation

Summary: Knowledge and faith are distinct gifts of the Spirit.

The quotation is 1 Cor 12:8–9.

Cite (SBL): Origen, Comm. Jo. 19.20 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-20).

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19.21Preuschen 4:302

Καὶ ταῦτα μὲν ὑπὲρ τοῦ παραστῆσαι ἔτερον εἶναι τὸ γινώσκεσθαι τὸν θεὸν τοῦ πιστεύεσθαι· ὡς δὲ πρὸς τὸ ἀΚριβὲς καὶ τοῦτο τοῖς εἰρημένοις προσαποδώσομεν, ὅτι πρὸς οὕς φησιν· »Οὔτε »ἐμὲ οἴδατε, οὔτε τὸν πατέρα μου« Φαρισαίους, εὐλόγως ἂν εἶπέν τις· ἀλλʼ οὐδὲ πιστεύετε εἰς τὸν πατέρα μου· τῷ γὰρ ἀποσταλέντι ἀπὸ τοῦ πατρὸς οὐκ ἐπίστευσαν, ὁ δὲ ἀρνούμενος τὸν υἱὸν οὐδαμῶς τὸν πατέρα ἔχει· καὶ οὐδαμῶς φημί, ὅτι οὔτε κατὰ πίστιν οὔτε κατὰ γνῶσιν.

Kai tauta men hyper tou parastēsai eteron einai to ginōskesthai ton theon tou pisteuesthai; hōs de pros to aKribes kai touto tois eirēmenois prosapodōsomen, hoti pros hous phēsin; »Oute »eme oidate, oute ton patera mou« Pharisaious, eulogōs an eipen tis; allʼ oude pisteuete eis ton patera mou; tǭ gar apostalenti apo tou patros ouk episteusan, ho de arnoumenos ton huion oudamōs ton patera echei; kai oudamōs phēmi, hoti oute kata pistin oute kata gnōsin.

So much, then, to show that God's being known is different from his being believed. But for precision we shall add this too to what has been said: that of the Pharisees, to whom he says, “You know neither me nor my Father,” one might reasonably have said, “But neither do you believe in my Father”; for they did not believe the one sent by the Father, and he who denies the Son in no way has the Father; and I say “in no way” because neither by faith nor by knowledge.

John 8:19 (quotation, high confidence) · 1 John 2:23 (allusion, high confidence)

Notes and citation

Summary: The Pharisees neither knew nor believed in the Father, since whoever denies the Son has the Father in no way.

The quotation is John 8:19; the allusion is 1 John 2:23.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.21 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-21).

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19.22Preuschen 4:302

ὅρα δὲ εἰ μὴ καὶ ἄλλως ἡ γραφὴ τοὺς ἀνακεκραμένους τινὶ καὶ ἑνωθέντας γινώσκειν ἐκεῖνό φησιν, ᾧ ἀνεκράθησαν καὶ κεκοινωνήκασιν· πρὸ δὲ τῆς τοιαύτης ἑνώσεως καὶ κοινωνίας κἂν τοὺς λόγους καταλαμβάνωσιν περί τινος, οὐ γινώσκουσιν ἐκεῖνο.

hora de ei mē kai allōs hē graphē tous anakekramenous tini kai henōthentas ginōskein ekeino phēsin, hǭ anekrathēsan kai kekoinōnēkasin; pro de tēs toiautēs henōseōs kai koinōnias kan tous logous katalambanōsin peri tinos, ou ginōskousin ekeino.

But see whether Scripture does not also say, in another way, that those who have been blended with something and united with it know that with which they have been blended and with which they have communion; but before such union and communion, even if they grasp the accounts about something, they do not know it.

Notes and citation

Summary: In Scripture “knowing” can mean being united with what one knows.

Cite (SBL): Origen, Comm. Jo. 19.22 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-22).

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19.23Preuschen 4:302

ὁ γοῦν Ἀδὰμ περὶ τῆς Εὔας λέγων· »Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς »σαρκός μου« οὐκ ᾔδει τὴν γυναῖκα· ὅτε γὰρ αὐτῇ ἐκολλήθη, τότε εἴρηταί· »Ἔγνω δὲ Ἀδὰμ· Εὔαν τὴν γυναῖκα αὐτοῦ« καὶ εἴ τίς γε προσκόπτοι διὰ τὸ παρειληφέναι ἡμᾶς εἰς τὴν περὶ θεοῦ γνῶσιν παράδειγμα τὸ »Ἔγνω δὲ ᾿Αδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ«· πρῶτον μὲν τῷ »Τὸ μυστήριον τοῦτο μέγα ἐστίν« ἐπιστησάτω· δεύτερον δὲ ἀντιπαραθέτω τὸ περὶ ἄρρενος καὶ θηλείας λεγόμενον παρὰ τῷ ἀποστόλῳ· τῇ αὐτῇ λέξει χρῆται περὶ ἀνθρώπου καὶ κυρίου· »Ὁ κολλώμενος «τῇ πόρνῃ ὲν σῶμά ἐστιν καὶ ὁ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά »ἐστιν«.

ho goun Adam peri tēs Euas legōn; »Touto nyn ostoun ek tōn osteōn mou kai sarx ek tēs »sarkos mou« ouk ę̄dei tēn gynaika; hote gar autę̄ ekollēthē, tote eirētai; »Egnō de Adam; Euan tēn gynaika autou« kai ei tis ge proskoptoi dia to pareilēphenai hēmas eis tēn peri theou gnōsin paradeigma to »Egnō de ᾿Adam Euan tēn gynaika autou«; prōton men tǭ »To mystērion touto mega estin« epistēsatō; deuteron de antiparathetō to peri arrenos kai thēleias legomenon para tǭ apostolǭ; tę̄ autę̄ lexei chrētai peri anthrōpou kai kyriou; »Ho kollōmenos «tę̄ pornę̄ en sōma estin kai ho kollōmenos tǭ kyriǭ hen pneuma »estin«.

Adam, at any rate, saying of Eve, “This now is bone of my bones and flesh of my flesh,” did not know his wife; for when he was joined to her, then it is said, “And Adam knew Eve his wife.” And if anyone should stumble because we have taken “And Adam knew Eve his wife” as an example for the knowledge of God, let him first consider “This mystery is great”; and second, let him set beside it what the apostle says about male and female, using the same wording of a human being and of the Lord: “He who is joined to a prostitute is one body with her, and he who is joined to the Lord is one spirit.”

Gen 2:23 (quotation, high confidence) · Gen 4:1 (quotation, high confidence) · Eph 5:32 (quotation, high confidence) · 1 Cor 6:16–17 (quotation, high confidence)

Notes and citation

Summary: Adam “knew” Eve when joined to her; Paul uses the same language of union with the Lord.

The quotations are Gen 2:23, Gen 4:1, Eph 5:32, and 1 Cor 6:16–17.

Topics: Marriage

Cite (SBL): Origen, Comm. Jo. 19.23 (Preuschen 4:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-23).

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19.24Preuschen 4:302–303

ἐγνωκέτω μὲν οὐν ὁ κολλώμενος τῇ πόρνῃ τὴν πόρνην, καὶ ὁ κολλώμενος τῇ γυναικὶ τὴν γυναῖκα, μᾶλλον δὲ τούτου καὶ ἁγίως ἐγνωκέτω ὁ κολλώμενος τῷ κυρίῳ τὸν κύριον. εἰ δὲ τοῦθʼ οὕτως ἔχει, Φαρισαῖοι τὸν πατέρα οὐκ ᾔδεσαν οὐδὲ τὸν υἱόν, καὶ ἀληθὴς ἦν ὁ λέγων· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου«. εἰ δὲ μὴ οὕτως ἐκλαμβάνοιμεν (λέγω δὲ κατὰ τὴν τελευταίαν ἐκδοχήν) τὸ ἀντὶ τοῦ ἀνακεκρᾶσθαι καὶ ἡνῶσθαι, διηγείσθω τις τὸ »Νῦν γνόντες »θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ τοῦ θεοῦ« καὶ τὸ »Ἔγνω κύριος »τοὺς ὄντας αὐτοῦ«.

egnōketō men oun ho kollōmenos tę̄ pornę̄ tēn pornēn, kai ho kollōmenos tę̄ gynaiki tēn gynaika, mallon de toutou kai hagiōs egnōketō ho kollōmenos tǭ kyriǭ ton kyrion. ei de touthʼ houtōs echei, Pharisaioi ton patera ouk ę̄desan oude ton huion, kai alēthēs ēn ho legōn; »Oute eme oidate oute ton patera mou«. ei de mē houtōs eklambanoimen (legō de kata tēn teleutaian ekdochēn) to anti tou anakekrasthai kai hēnōsthai, diēgeisthō tis to »Nyn gnontes »theon, mallon de gnōsthentes hypo tou theou« kai to »Egnō kyrios »tous ontas autou«.

Let him who is joined to a prostitute, then, be said to have known the prostitute, and him who is joined to his wife his wife, and still more, and in holiness, let him who is joined to the Lord be said to have known the Lord. And if this is so, the Pharisees did not know the Father nor the Son, and the one who said “You know neither me nor my Father” was speaking truly. But if we do not take it this way (I mean, according to the last interpretation), as meaning to be blended and united, let someone explain “Now that you have known God, or rather have been known by God,” and “The Lord knew those who are his.”

John 8:19 (quotation, high confidence) · Gal 4:9 (quotation, high confidence) · 2 Tim 2:19 (quotation, high confidence)

Notes and citation

Summary: “Knowing” as union explains why the Pharisees knew neither Father nor Son, and why God is said to “know” his own.

The digital text repeats “the” in place of “Son”; “the Son” is supplied from the parallel with John 8:19 (“neither me nor my Father”). The quotations are John 8:19, Gal 4:9, and 2 Tim 2:19.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (repeated word for υἱόν); OCR slip for closing quotation mark): οὐδὲ τὸν τὸν καὶ → οὐδὲ τὸν υἱόν, καὶ; μου( εἰ → μου«. εἰ; γνωσθέστες → γνωσθέντες; κοὶ τὸ → καὶ τὸ.

Cite (SBL): Origen, Comm. Jo. 19.24 (Preuschen 4:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-24).

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19.25Preuschen 4:303

κατὰ γὰρ ἡμᾶς ἔγνω κύριος τοὺς ὄντας αὐτοῦ ἀνακραθεὶς αὐτοῖς καὶ μεταδεδωκὼς αὐτοῖς τῆς ἑαυτοῦ θειότητος καὶ ἀνειληφὼς αὐτούς, ὡς ἡ τοῦ εὐαγγελίου λέξις φησίν, εἰς τὴν ἑαυτοῦ χεῖρα, ἐν τῇ χειρὶ τοῦ πατρὸς ὄντων τῶν εἰς τὸν σωτῆρα πεπιστευκότων· διὸ καὶ εἰ μὴ πέσοιεν ἀπʼ αὐτῆς ἑαυτοὺς μακρύνοντες ἀπὸ τῆς χειρὸς τοῦ θεοῦ, οὐχ ἁρπαγήσονται· οὐδεὶς γὰρ ἀρπάζει ἐκ τῆς χειρος του πατρος.

kata gar hēmas egnō kyrios tous ontas autou anakratheis autois kai metadedōkōs autois tēs heautou theiotētos kai aneilēphōs autous, hōs hē tou euangeliou lexis phēsin, eis tēn heautou cheira, en tę̄ cheiri tou patros ontōn tōn eis ton sōtēra pepisteukotōn; dio kai ei mē pesoien apʼ autēs heautous makrynontes apo tēs cheiros tou theou, ouch harpagēsontai; oudeis gar arpazei ek tēs cheiros tou patros.

For on our view the Lord knew those who are his by blending himself with them and giving them a share of his own divinity and taking them up, as the Gospel's wording says, into his own hand, those who have believed in the Savior being in the Father's hand. Therefore, unless they fall from it by removing themselves far from God's hand, they will not be snatched away; for no one snatches from the Father's hand.

2 Tim 2:19 (allusion, high confidence) · John 10:28–29 (allusion, high confidence)

Notes and citation

Summary: The Lord “knows” his own by uniting them with himself and holding them in his and the Father's hand, from which no one can snatch them unless they withdraw.

The allusions are 2 Tim 2:19 and John 10:28–29.

Cite (SBL): Origen, Comm. Jo. 19.25 (Preuschen 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-25).

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19.26Preuschen 4:303

Μετὰ ταῦτα ζητήσεις εἰς τὸ αὐτό, λέγω δὲ τὸ »Οὔτε ἐμὲ »οἴδατε οὔτε τὸν πατέρα μου«, εἰ ἔστιν γινώσκοντά τινα τὸν θεὸν μὴ γινώσκειν τὸν πατέρα· εἰ γὰρ ἑτέρα αὐτοῦ ἐπίνοιά έστιν καθʼ ὅ ἐστιν πατήρ, καὶ ἑτέρα καθʼ ὅ ἐστιν ὁ θεός, τάχα ἔστιν τινὰ γινώσκειν μὲν τὸν θεόν, μὴ γινώσκειν δὲ τὸν πατέρα παρὰ τὸ εἰδέναι αὐτὸν θεόν μὴ γινώσκειν δὲ τὸν πατέρα.

Meta tauta zētēseis eis to auto, legō de to »Oute eme »oidate oute ton patera mou«, ei estin ginōskonta tina ton theon mē ginōskein ton patera; ei gar hetera autou epinoia estin kathʼ ho estin patēr, kai hetera kathʼ ho estin ho theos, tacha estin tina ginōskein men ton theon, mē ginōskein de ton patera para to eidenai auton theon mē ginōskein de ton patera.

After this you will inquire, on the same saying, I mean “You know neither me nor my Father,” whether it is possible for someone who knows God not to know the Father. For if the aspect of him in which he is Father is different from that in which he is God, perhaps it is possible for someone to know God but not know the Father, knowing him as God yet not knowing the Father.

John 8:19 (quotation, high confidence)

Notes and citation

Summary: Origen asks whether one can know God without knowing him as Father.

The quotation is John 8:19. ἐπίνοια is rendered “aspect.”

Notes on the original text

Digital text corrected (OCR slip): πατέρα μον« → πατέρα μου«.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 19.26 (Preuschen 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-26).

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19.27Preuschen 4:303

φησὶν οὖν ὁ σωτὴρ μετὰ τὴν ἀνάστασιν τῇ Μαρίᾳ· »Πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ »εἰπὲ αὐτοῖς· Πορεύομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ »θεόν μου καὶ θεὸν ὑμῶν«. καὶ ἔστιν γε τοῖς ἐτεροδόξοις λέγειν χαριζόμενον αὐτοῖς ὅτι οὐκ ἐγνωσαν τὸν πατέρα Μωϋσῆς καὶ οἱ προφῆται· ὅπερ τάχα οὐκ ἔστιν ἀληθές· ὅτι πάντως ὁ μὴ ἐγνωκὼς τὸν πατέρα οὐκ ἔγνω τὸν υἱόν· ὁ μὲν γὰρ υἱὸς ἔγνω τὸν πατέρα, ὁ δὲ θεράπων τὸν κύριον· καὶ ὥσπερ οὐκ ὄν ἀσεβήσαιμεν λέγοντες ὅτι ὁ υἱὸς οὐκ ἔγνω τὸν κύριον (υἱὸς γὰρ ὢν οὐ πεπείραται τοῦ πατρὸς δεσπότου), οὕτω τηροῦντες τὸν αὐτὸν θεὸν οὐδὲν ἄτοπον παραδεξόμεθα λέγοντες ὅτι τῷ μὲν υἱῷ ἔπρεπεν γινώσκειν τὸν Πατέρα, τῷ δὲ θεράποντι τὸν κύριον, καὶ οὔτε ὁ θεράπων ἔγνω τὸν πατέρα οὔτε ὁ υἱὸς τὸν κύριον.

phēsin oun ho sōtēr meta tēn anastasin tę̄ Marią; »Poreuou de pros tous adelphous mou kai »eipe autois; Poreuomai pros ton patera mou kai patera hymōn kai »theon mou kai theon hymōn«. kai estin ge tois eterodoxois legein charizomenon autois hoti ouk egnōsan ton patera Mōÿsēs kai hoi prophētai; hoper tacha ouk estin alēthes; hoti pantōs ho mē egnōkōs ton patera ouk egnō ton huion; ho men gar huios egnō ton patera, ho de therapōn ton kyrion; kai hōsper ouk on asebēsaimen legontes hoti ho huios ouk egnō ton kyrion (huios gar ōn ou pepeiratai tou patros despotou), houtō tērountes ton auton theon ouden atopon paradexometha legontes hoti tǭ men huiǭ eprepen ginōskein ton Patera, tǭ de theraponti ton kyrion, kai oute ho therapōn egnō ton patera oute ho huios ton kyrion.

The Savior, then, says to Mary after the resurrection: “Go to my brothers and tell them, ‘I am going to my Father and your Father, and to my God and your God.’” And it is possible to say, making a concession to the heterodox, that Moses and the prophets did not know the Father; which perhaps is not true, because he who has not known the Father has certainly not known the Son. For the son knew the Father, the servant the Lord; and just as we would not be impious in saying that the son did not know the Lord (for being a son he has not experienced his father as master), so, maintaining that it is the same God, we shall admit nothing absurd in saying that it befitted the son to know the Father and the servant the Lord, and that neither did the servant know the Father nor the son the Lord.

John 20:17 (quotation, high confidence)

Notes and citation

Summary: One may concede that Moses and the prophets, as servants, knew God as Lord rather than as Father, while holding it is the same God.

The quotation is John 20:17.

Topics: Heresy, Trinity

Cite (SBL): Origen, Comm. Jo. 19.27 (Preuschen 4:303; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-27).

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19.28Preuschen 4:303–304

μυρίων γοῦν οὐσῶν εὐχῶν ἀναγεγραμμένων έν τοῖς ψαλμοῖς καὶ τοῖς προφήταις, ἀλλὰ καὶ τῷ νόμῳ, οὐ πάνυ τι εὕρομεν εὐξάμενόν τινα καὶ λέγοντα τῷ θεῷ· «Πάτερ«, τάχα ἐπεὶ οὐκ ἔγνωσαν τὸν πατέρα εὔχονται δὲ αὐτῷ ὡς θεῷ καὶ κυρίῳ, περιμένοντες τὸν τὸ πνεῦμα τῆς υἱοθεσίας ἐκχέοντα οὐκ ἔλαττον ἐπ ἐκείνους ἢ ἐπὶ τοὺς μετὰ τὴν παρουσίαν εἰς θεὸν διʼ αὐτοῦ πιστεύον- τας· εἰ μὴ ἄρα ᾑ νοητὴ αὐτοῖς γεγένηται ἐπιδημία Χριστοῦ καὶ ἔσχον ποτὲ τελειωθέντες τὸ τῆς υἱοθεσίας πνεῦμα· ἐν ἀπορρήτῳ δὲ καὶ οὐ γνωστῶς πᾶσιν ἔλεγον ἢ ἔγραφον τὸν θεὸν πατέρα, ἵνα προκαταλάβωσιν τὴν διὰ τοῦ Ἰησοῦ ἐκκενουμένην παντὶ τῷ κόσμῳ χάριν, πάντας καλοῦντος ἐπὶ τὴν υἱοθεσίαν, ἵνα διηγήσηται τὸ ὄνομα τοῦ θεοῦ τοῖς ἀδελφοῖς αὐτοῦ καὶ ἐν μέσῳ ἐκκλησίας ὑμνήσῃ τὸν πατέρα κατὰ τὸ γεγραμμένον· »Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε«.

myriōn goun ousōn euchōn anagegrammenōn en tois psalmois kai tois prophētais, alla kai tǭ nomǭ, ou pany ti heuromen euxamenon tina kai legonta tǭ theǭ; «Pater«, tacha epei ouk egnōsan ton patera euchontai de autǭ hōs theǭ kai kyriǭ, perimenontes ton to pneuma tēs huiothesias ekcheonta ouk elatton ep ekeinous ē epi tous meta tēn parousian eis theon diʼ autou pisteuon- tas; ei mē ara hę̄ noētē autois gegenētai epidēmia Christou kai eschon pote teleiōthentes to tēs huiothesias pneuma; en aporrētǭ de kai ou gnōstōs pasin elegon ē egraphon ton theon patera, hina prokatalabōsin tēn dia tou Iēsou ekkenoumenēn panti tǭ kosmǭ charin, pantas kalountos epi tēn huiothesian, hina diēgēsētai to onoma tou theou tois adelphois autou kai en mesǭ ekklēsias hymnēsę̄ ton patera kata to gegrammenon; »Diēgēsomai to onoma sou tois adelphois mou, en mesǭ ekklēsias hymnēsō se«.

At any rate, though countless prayers are recorded in the Psalms and the Prophets, and in the Law too, we have not found anyone at all praying and saying to God, “Father,” perhaps because they did not know the Father; but they pray to him as God and Lord, awaiting the one who pours out the spirit of adoption no less on them than on those who after his coming believe in God through him; unless indeed a spiritual coming of Christ had taken place for them and, being made perfect, they at some time had the spirit of adoption. But they called God Father in secret and not so that all could know, so as not to anticipate the grace poured out through Jesus on the whole world, who calls all to adoption, so that he might declare God's name to his brothers and in the midst of the church sing praise to the Father, according to what is written: “I will declare your name to my brothers; in the midst of the church I will sing praise to you.”

Rom 8:15 (allusion, high confidence) · Ps 22:22 (21:23 LXX) (quotation, high confidence) · Heb 2:12 (allusion, high confidence)

Notes and citation

Summary: No one in the Old Testament prays to God as “Father”; that belongs to the spirit of adoption Christ gives, though the perfect may have known it in secret.

The allusion is Rom 8:15; the quotation is Ps 22:22 (21:23 LXX), as in Heb 2:12.

Notes on the original text

Digital text corrected (repeated word): ἕνα ἵνα → ἵνα.

Topics: Prayer, Trinity

Cite (SBL): Origen, Comm. Jo. 19.28 (Preuschen 4:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-28).

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19.29Preuschen 4:304

ὅτι μέντοι γε ὁ αὐτός ἐστιν θεὸς τῶν προφητῶν καὶ τοῦ κόσμου δημιουργός, πολλαχόθεν μὲν ἔστιν θεωρῆσαι· ἀρκεῖ δὲ ἐπὶ τοῦ παρόντος θεωρῆσαι τήν τε Στεφάνου ἀπὸ τῶν Πράξεων πρὸς τὸν λαὸν δημηγορίαν οὕτω λέγοντος· »Ἄνδρες »ἀδελφοὶ καὶ πατέρες. ἀκούσατε.

hoti mentoi ge ho autos estin theos tōn prophētōn kai tou kosmou dēmiourgos, pollachothen men estin theōrēsai; arkei de epi tou parontos theōrēsai tēn te Stephanou apo tōn Praxeōn pros ton laon dēmēgorian houtō legontos; »Andres »adelphoi kai pateres. akousate.

That the God of the prophets is the same as the Creator of the world may be seen from many places; but for the present it suffices to consider Stephen's address to the people in the Acts, where he says: “Brothers and fathers, listen.

Acts 7:2 (quotation, high confidence)

Notes and citation

Summary: Stephen's speech shows that the God of the prophets and the Creator are the same.

The quotation is Acts 7:2, continued in the next section.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.29 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-29).

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19.30Preuschen 4:304

ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ »ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ οἰκῆσαι αὐτὸν ἐν »Χαρράν, καὶ εἶπεν πρὸς αὐτόν· Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς »συγγενείας σου« καὶ τὰ ἑξῆς· διʼ ὅλου γὰρ τοῦ λόγου ἀναντιρρήτως ἔστιν μαθεῖν τὸν τῶν προφητῶν θεὸν πατέρα εἶναι Χριστοῦ Ἰησοῦ·

ho theos tēs doxēs ōphthē tǭ patri »hēmōn Abraam onti en tę̄ Mesopotamią prin ē oikēsai auton en »Charran, kai eipen pros auton; Exelthe ek tēs gēs sou kai ek tēs »syngeneias sou« kai ta hexēs; diʼ holou gar tou logou anantirrētōs estin mathein ton tōn prophētōn theon patera einai Christou Iēsou;

The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred,’” and what follows; for through the whole speech it can be learned beyond dispute that the God of the prophets is the Father of Christ Jesus.

Acts 7:2–3 (quotation, high confidence) · Gen 12:1 (quotation, high confidence)

Notes and citation

Summary: Stephen's speech shows the God of the patriarchs and prophets is the Father of Christ.

The quotation is Acts 7:2–3, citing Gen 12:1.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.30 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-30).

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19.31Preuschen 4:304

καὶ ἐκ τῆς πρὸς ῾Ρωμαίους ἐπιστολῆς τοῦ ἀποστόλου ἐν τούτοις· «Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς »εὐαγγέλιον θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν »γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος »Δαβὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ »πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου »ἡμῶν, διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν »πᾶσι τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, ἐν οἷς ἐστὲ καὶ ὑμεῖς »κλητοὶ Ἰησοῦ Χριστοῦ, πᾶσι τοῖς οὖσιν ἐν ῾Ρώμῃ ἀγαπητοῖς θεοῦ, »κλητοῖς ἁγίοις. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ »κυρίου Ἰησοῦ Χριστοῦ«.

kai ek tēs pros ῾Rōmaious epistolēs tou apostolou en toutois; «Paulos doulos Christou Iēsou, klētos apostolos, aphōrismenos eis »euangelion theou, ho proepēngeilato dia tōn prophētōn autou en »graphais hagiais peri tou huiou autou, tou genomenou ek spermatos »Dabid kata sarka, tou horisthentos huiou theou en dynamei kata »pneuma hagiōsynēs ex anastaseōs nekrōn, Iēsou Christou tou kyriou »hēmōn, diʼ hou elabomen charin kai apostolēn eis hypakoēn pisteōs en »pasi tois ethnesin hyper tou onomatos autou, en hois este kai hymeis »klētoi Iēsou Christou, pasi tois ousin en ῾Rōmę̄ agapētois theou, »klētois hagiois. charis hymin kai eirēnē apo theou patros hēmōn kai »kyriou Iēsou Christou«.

And from the apostle's Epistle to the Romans, in these words: “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared Son of God in power according to the Spirit of holiness by the resurrection of the dead, Jesus Christ our Lord, through whom we received grace and apostleship for the obedience of faith among all the nations for his name's sake, among whom you also are called of Jesus Christ; to all who are in Rome, beloved of God, called to be saints: grace to you and peace from God our Father and the Lord Jesus Christ.”

Rom 1:1–7 (quotation, high confidence)

Notes and citation

Summary: Romans 1 also shows the God who spoke through the prophets is the Father of Christ.

The quotation is Rom 1:1–7.

Topics: Heresy, Christology

Cite (SBL): Origen, Comm. Jo. 19.31 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-31).

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19.32Preuschen 4:304

σαφῶς γὰρ ἀπὸ τούτων μεμαθήκαμεν ὅτι ὁ δημιουργὸς καὶ θεὸς τῶν προφητῶν καὶ πατὴρ τοῦ χριστοῦ θεός τε καὶ πατὴρ ἡμῶν ἐστιν.

saphōs gar apo toutōn memathēkamen hoti ho dēmiourgos kai theos tōn prophētōn kai patēr tou christou theos te kai patēr hēmōn estin.

For from this we have clearly learned that the Creator and God of the prophets and Father of Christ is our God and Father.

Notes and citation

Summary: The Creator, God of the prophets, and Father of Christ is our God and Father.

Topics: Heresy, Trinity

Cite (SBL): Origen, Comm. Jo. 19.32 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-32).

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19.33Preuschen 4:304

Φαρισαῖοι τοίνυν οὐ μόνον γνῶσιν οὐκ εἶχον, οὔτε καθʼ ὃ πατὴρ οὔτε καθʼ ὃ θεός, τοῦ δεδωκότος τὸν νόμον πατρὸς τοῦ χριστοῦ· ἀλλʼ οὐδὲ ἐπίστευον αὐτῷ ὁμολογουμένως μὲν καθʼ ὃ πατὴρ ἦν Ἰησοῦ καὶ θεὸς αὐτοῦ, τάχα δὲ οὐδὲ καθʼ ὃ ὁ θεὸς ὁ κτίσας τὰ πάντα ἦν.

Pharisaioi toinyn ou monon gnōsin ouk eichon, oute kathʼ ho patēr oute kathʼ ho theos, tou dedōkotos ton nomon patros tou christou; allʼ oude episteuon autǭ homologoumenōs men kathʼ ho patēr ēn Iēsou kai theos autou, tacha de oude kathʼ ho ho theos ho ktisas ta panta ēn.

The Pharisees, then, not only had no knowledge, either as Father or as God, of the Father of Christ who gave the law; but neither did they believe in him, admittedly not insofar as he was the Father of Jesus and his God, and perhaps not even insofar as he was the God who created all things.

Notes and citation

Summary: The Pharisees neither knew nor truly believed in the God who gave the law and is Christ's Father.

Cite (SBL): Origen, Comm. Jo. 19.33 (Preuschen 4:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-33).

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19.34Preuschen 4:304–305

ἀλλʼ οὐδὲ τὸν χριστὸν ᾔδεισαν, καὶ καλῶς ἐλέγχει αὐτοὺς ὁ σωτὴρ λέγων· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου οἴδατε«. ταῦτα ζητῶ, πότερον ἴσον δύναται τῷ »Εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα »μου ἂν ᾔδειτε« τὸ »Εἰ τὸν πατέρα μου ᾔδειτε, καὶ ἐμὲ ἂν ᾔδειτε« ἢ οὔ;

allʼ oude ton christon ę̄deisan, kai kalōs elenchei autous ho sōtēr legōn; »Oute eme oidate oute ton patera mou oidate«. tauta zētō, poteron ison dynatai tǭ »Ei eme ę̄deite, kai ton patera »mou an ę̄deite« to »Ei ton patera mou ę̄deite, kai eme an ę̄deite« ē ou?

But neither did they know the Christ, and the Savior rightly refutes them, saying, “You know neither me nor my Father.” I ask this: whether “If you knew my Father, you would know me also” is equivalent to “If you knew me, you would know my Father also,” or not.

John 8:19 (quotation, high confidence)

Notes and citation

Summary: Origen asks whether knowing the Father would imply knowing the Son, as the reverse holds.

The quotation is John 8:19, with Origen's reversal of it.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 19.34 (Preuschen 4:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-34).

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19.35Preuschen 4:305

καὶ ἡγοῦμαι μὴ ἴσον ταῦτα δύνασθαι ἀλλήλοις, τῷ ἀναβαίνειν ἀπὸ τῆς γνώσεως τοῦ υἱοῦ ἐπὶ τὴν γνῶσιν τοῦ πατρὸς τὸν γινώσκοντα τὸν πατέρα, καὶ μὴ ἄλλως ὁρᾶσθαι τὸν πατέρα ἢ τῷ ὁρᾶσθαι τὸν υἱόν· »῾Ο γὰρ ἑωρακώς, φησίν, ἐμὲ ἑώρακε τὸν πέμψαντά με«· οὐκ ἂν δὲ εἰρήκει τὸ »῾Ο ἑωρακὼς τὸν πατέρα ἑώρακέν με«, ἐπείπερ ὁ τὸν λόγον τεθεωρηκώς τοῦ θεοῦ θεωρεῖ τὸν θεόν, ἀναβαίνων ἀπὸ τοῦ λόγου πρὸς τὸν θεόν· ἀμήχανον δέ ἐστιν μὴ ἀπὸ τοῦ λόγου θεωρῆσαι τὸν θεόν.

kai hēgoumai mē ison tauta dynasthai allēlois, tǭ anabainein apo tēs gnōseōs tou huiou epi tēn gnōsin tou patros ton ginōskonta ton patera, kai mē allōs horasthai ton patera ē tǭ horasthai ton huion; »῾O gar heōrakōs, phēsin, eme heōrake ton pempsanta me«; ouk an de eirēkei to »῾O heōrakōs ton patera heōraken me«, epeiper ho ton logon tetheōrēkōs tou theou theōrei ton theon, anabainōn apo tou logou pros ton theon; amēchanon de estin mē apo tou logou theōrēsai ton theon.

And I think these are not equivalent, because one who knows the Father ascends from knowledge of the Son to knowledge of the Father, and the Father is not seen otherwise than by the Son being seen. For “He who has seen me,” he says, “has seen him who sent me”; but he would not have said, “He who has seen the Father has seen me,” since one who has beheld the Word of God beholds God, ascending from the Word to God; and it is impossible to behold God except from the Word.

John 12:45 (quotation, high confidence) · John 14:9 (allusion, medium confidence)

Notes and citation

Summary: The Father is known only by ascending from the Son; one cannot see God except through the Word.

The quotation is John 12:45 (compare John 14:9).

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 19.35 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-35).

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19.36Preuschen 4:305

καὶ ὁ θεωρῶν τὴν σοφίαν, ἣν ἔκτισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς ἔργα αὐτοῦ, ἀναβαίνει ἀπὸ τοῦ ἐγνωκέναι τὴν σοφίαν ἐπὶ τὸν πατέρα αὐτῆς· ἀδύνατον δὲ χωρὶς τῆς σοφίας προαγωγῆς νοηθῆναι τὸν τῆς σοφίας θεόν.

kai ho theōrōn tēn sophian, hēn ektisen ho theos pro tōn aiōnōn eis erga autou, anabainei apo tou egnōkenai tēn sophian epi ton patera autēs; adynaton de chōris tēs sophias proagōgēs noēthēnai ton tēs sophias theon.

And one who beholds Wisdom, whom God created before the ages for his works, ascends from having known Wisdom to her Father; and it is impossible, without the guidance of Wisdom, for the God of Wisdom to be conceived.

Prov 8:22 (allusion, high confidence)

Notes and citation

Summary: Through Wisdom, created for God's works, one ascends to her Father.

The allusion is Prov 8:22 (LXX).

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 19.36 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-36).

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19.37Preuschen 4:305

τὸ δʼ αὐτὸ ἐρεῖς καὶ περὶ τῆς ἀληθείας· οὐ γὰρ νοεῖ τις τὸν θεὸν ἢ θεωρεῖ αὐτόν, καὶ μετὰ ταῦτα τὴν ἀλήθειαν, ἀλλὰ πρότερον τὴν ἀλήθειαν, ἱν οὕτως ἔλθῃ ἐπὶ τὸ ἐνιδεῖν τῇ οὐσίᾳ ἢ τῇ ὑπερέκεινα τῆς οὐσίας δυνάμει καὶ φύσει τοῦ θεοῦ.

to dʼ auto ereis kai peri tēs alētheias; ou gar noei tis ton theon ē theōrei auton, kai meta tauta tēn alētheian, alla proteron tēn alētheian, hin houtōs elthę̄ epi to enidein tę̄ ousią ē tę̄ hyperekeina tēs ousias dynamei kai physei tou theou.

You will say the same about the Truth too; for one does not understand God or behold him and afterward the Truth, but the Truth first, so as thus to come to looking upon the being, or the power and nature beyond being, of God.

John 14:6 (allusion, medium confidence)

Notes and citation

Summary: Likewise one first knows Christ as Truth, and so comes to see God's being, or what is beyond being.

The phrase “beyond being” echoes Plato, Republic 509b.

Notes on the original text

Digital text corrected (missing space): περὶτῆς → περὶ τῆς.

Extrabiblical texts: Plato, Resp. 509b (Plato (works); echo)

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 19.37 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-37).

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19.38Preuschen 4:305

καὶ τάχα γε ὥσπερ κατὰ τὸν ναὸν ἀναβαθμοί τινες ἦσαν, διʼ ὠν εἰσῄει τις εἰς τὰ ἅγια τῶν ἁγίων, οὕτως οἱ πάντες ἡμῶν ἀναβαθμοὶ ὁ μονογενής ἐστιν τοῦ θεοῦ· καὶ ὤσπερ τῶν ἀναβαθμῶν ὁ μέν ἐστιν πρῶτος ἐπὶ τὰ κάτω, ὁ δὲ τούτου ἀνωτέρω, καὶ οὕτως ἐφεξῆς μέχρι τοῦ ἀνωτάτω, οὕτως οἱ μὲν πάντες εἰσὶν ἀναβαθμοὶ ὁ σωτήρ· ὁ δὲ οἷον πρῶτος κατωτέρω τὸ ἀνθρώπινον αὐτοῦ, ᾧ ἐπιβαίνοντες ὁδεύομεν κατὰ τὰ ἑξῆς αὐτοῦ ὄντα τὴν πᾶσαν έν τοῖς ἀναβαθμοῖς ὁδόν, ὥστε ἀναβῆναι διʼ αὐτοῦ ὄντος καὶ ἀγγέλου καὶ τῶν λοιπῶν δυνάμεων.

kai tacha ge hōsper kata ton naon anabathmoi tines ēsan, diʼ ōn eisę̄ei tis eis ta hagia tōn hagiōn, houtōs hoi pantes hēmōn anabathmoi ho monogenēs estin tou theou; kai ōsper tōn anabathmōn ho men estin prōtos epi ta katō, ho de toutou anōterō, kai houtōs ephexēs mechri tou anōtatō, houtōs hoi men pantes eisin anabathmoi ho sōtēr; ho de hoion prōtos katōterō to anthrōpinon autou, hǭ epibainontes hodeuomen kata ta hexēs autou onta tēn pasan en tois anabathmois hodon, hōste anabēnai diʼ autou ontos kai angelou kai tōn loipōn dynameōn.

And perhaps, just as there were certain steps in the temple by which one entered the holy of holies, so the only-begotten of God is all our steps; and just as, of the steps, one is first at the bottom, another above it, and so on in order up to the highest, so the Savior is all the steps, but, as it were, the first, lower one is his humanity, stepping on which we travel the whole way along the steps that come after it in him, so as to ascend through him, who is also angel, and through the rest of the powers.

Notes and citation

Summary: The Son is like the steps of the temple: we climb first through his humanity, then through his higher aspects, toward God.

The allusion to the temple steps may echo Ezek 40 and the Songs of Ascents.

Notes on the original text

Digital text corrected (OCR slip): ὅσπερ → ὥσπερ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.38 (Preuschen 4:305; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-38).

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19.39Preuschen 4:305–306

καὶ κατὰ τὰς ἐπινοίας δὲ αὐτοῦ, εἴπερ ἕτερόν ἐστιν ὁδὸς καὶ θύραι προαπαντῆσαι δεῖ τῇ ὁδῷ, ἕνα μετὰ ταῦτα οὕτως φθάσῃ τις ἐπὶ τὴν θύραν, καὶ ἄρχοντι χρήσασθαι αὐτῷ καθʼ ὃ ποιμήν ἐστιν, ἵνα τις δυνηθῇ αὐτοῦ ἀπολαῦσαι καὶ βασιλέως, ὄνασθαί τε αὐτοῦ πρῶτον ὡς ἀμνοῦ, ἕνα πρῶτον ἄρῃ ἡμῶν τὴν ἁμαρτίαν, καὶ μετὰ ταῦτα κεκαθαρισμένοι φάγωμεν αὐτοῦ τῆς σαρκός, τῆς ἀληθινῆς τροφῆς· καὶ ἐπιμελέστερόν τις τὰ παρακείμενα τούτοις ἐξετάσας καὶ παραλαβὼν ἀκούσεται· »Εἰ ἐμὲ οἴδατε, καὶ τὸν πατέρα μου »οἴδατε«, καὶ >Ἐπεὶ ἐμὲ οἴδατε, καὶ τὸν πατέρα μου οἴδατε. Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.

kai kata tas epinoias de autou, eiper heteron estin hodos kai thyrai proapantēsai dei tę̄ hodǭ, hena meta tauta houtōs phthasę̄ tis epi tēn thyran, kai archonti chrēsasthai autǭ kathʼ ho poimēn estin, hina tis dynēthę̄ autou apolausai kai basileōs, onasthai te autou prōton hōs amnou, hena prōton arę̄ hēmōn tēn hamartian, kai meta tauta kekatharismenoi phagōmen autou tēs sarkos, tēs alēthinēs trophēs; kai epimelesteron tis ta parakeimena toutois exetasas kai paralabōn akousetai; »Ei eme oidate, kai ton patera mou »oidate«, kai >Epei eme oidate, kai ton patera mou oidate. Tauta ta rhēmata elalēsen en tǭ gazophylakiǭ didaskōn en tǭ hierǭ; kai oudeis epiasen auton, hoti oupō elēlythei hē hōra autou.

And according to his aspects too: if the way is different and one must meet the way first, so that afterward one may thus reach the door; and one must have him as ruler in that he is shepherd, so that one may be able to enjoy him also as king; and benefit from him first as lamb, so that he may first take away our sin, and afterward, having been cleansed, we may eat his flesh, the true food. And one who examines more carefully what lies alongside these and takes them in will hear, “If you know me, you know my Father also,” and “Since you know me, you know my Father also.” “These words he spoke in the treasury, teaching in the temple; and no one arrested him, because his hour had not yet come.”

John 14:6 (allusion, high confidence) · John 10:7–11 (allusion, high confidence) · John 1:29 (allusion, high confidence) · John 6:55 (allusion, high confidence) · John 14:7 (quotation, medium confidence) · John 8:20 (quotation, high confidence)

Notes and citation

Summary: Christ's aspects form a progression: way before door, shepherd before king, lamb before true food; so knowing him leads to knowing the Father.

The allusions are John 14:6, 10:7–11, 1:29, and 6:55; the quotations are a free form of John 14:7 and John 8:20 (the lemma of the next section). ἐπίνοιαι is rendered “aspects.”

Notes on the original text

Digital text corrected (OCR slip; OCR slip and editor's apparatus leaked into the digital text): μον οἵδατε. VIII, 20. → μου οἴδατε. ; γαζορυλακίῳ → γαζοφυλακίῳ.

Topics: Christology, Eucharist

Cite (SBL): Origen, Comm. Jo. 19.39 (Preuschen 4:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-39).

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19.40Preuschen 4:306

Εἰ μή τι χρήσιμον ἠν μαθεῖν ἐκ τοῦ τὰ προειρημένα ἀπηγγέλθαι ὑπὸ τοῦ σωτῆρος λελαλῆσθαι ἐν τῷ γαζοφυλακίῳ, οὐκ ἂν προσέθηκεν ὁ εὐαγγελιστὴς οἱς εἶπεν ὁ Ἰησοῦς τὸ »Ταῦτα τὰ »ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ«· καὶ πανταχοῦ γε ὅπου πρόσκειται· »Ταῦτα τὰ ῥήματα † ἃ ἐλάλησεν‘ ἐν τῷδέ τινι τόπῳ, ἐπιστήσας εὑρήσεις τὸ τῆς προσθήκης εὔλογον.

Ei mē ti chrēsimon ēn mathein ek tou ta proeirēmena apēngelthai hypo tou sōtēros lelalēsthai en tǭ gazophylakiǭ, ouk an prosethēken ho euangelistēs hois eipen ho Iēsous to »Tauta ta »rhēmata elalēsen en tǭ gazophylakiǭ didaskōn en tǭ hierǭ«; kai pantachou ge hopou proskeitai; »Tauta ta rhēmata † ha elalēsen‘ en tǭde tini topǭ, epistēsas heurēseis to tēs prosthēkēs eulogon.

If there were nothing useful to learn from the report that the Savior spoke the words above in the treasury, the evangelist would not have added to what Jesus said, “These words he spoke in the treasury, teaching in the temple.” And everywhere that it is added, “These are the words that he spoke” in such and such a place, if you pay attention you will find the addition reasonable.

Textual problem in this passage: see the notes.

John 8:20 (quotation, high confidence)

Notes and citation

Summary: The evangelist's note that Jesus spoke in the treasury must have a purpose.

The quotation is John 8:20. A dagger in the digital text marks a doubtful reading.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 19.40 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-40).

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19.41Preuschen 4:306

ἵν οὑν νοηθῇ, τί τὸ έν τῷ γαζοφυλακίῳ ταῦτα τὰ ῥήματα τὰ] ὑπὸ τοῦ Ἰησοῦ εἰρῆσθαι, παραθησόμεθα ἅπερ ἀπὸ Λουκᾶ καὶ Μάρκου μεμαθήκαμεν, ὀνομασάντων τὸ γαζοφυλάκιον. ἀπὸ μὲν τοῦ Λουκᾶ ταῦτα· »᾿Αναβλέψας δὲ εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα »αὐτῶν πλουσίους, εἶδέν τινα χήραν πενιχρὰν βάλλουσαν λεπτὰ δύο, »καὶ εἶπεν· ᾿Αληθῶς λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον »πάντων ἔβαλεν· πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς »ἔβαλον εἰς τὰ δῶρα τοῦ θεοῦ, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς »πάντα τὸν βίον ἑαυτῆς, ὃν εἶχεν, ἔβαλεν«· ἀπὸ δὲ τοῦ κατὰ »Καὶ ἑστὼς ὁ Ἰησοῦς κατέναντι τοῦ γαζοφυλακίου ἐθεώρει,

hin houn noēthę̄, ti to en tǭ gazophylakiǭ tauta ta rhēmata ta] hypo tou Iēsou eirēsthai, parathēsometha haper apo Louka kai Markou memathēkamen, onomasantōn to gazophylakion. apo men tou Louka tauta; »᾿Anablepsas de eis tous ballontas eis to gazophylakion ta dōra »autōn plousious, eiden tina chēran penichran ballousan lepta dyo, »kai eipen; ᾿Alēthōs legō hymin hoti hē chēra hē ptōchē hautē pleion »pantōn ebalen; pantes gar houtoi ek tou perisseuontos autois »ebalon eis ta dōra tou theou, hautē de ek tou hysterēmatos autēs »panta ton bion heautēs, hon eichen, ebalen«; apo de tou kata »Kai hestōs ho Iēsous katenanti tou gazophylakiou etheōrei,

So that it may be understood what it means that these words were spoken by Jesus in the treasury, we shall set beside it what we have learned from Luke and Mark, who name the treasury. From Luke this: “Looking up, he saw the rich putting their gifts into the treasury, and he saw a poor widow putting in two small coins, and he said, ‘Truly I tell you, this poor widow has put in more than all of them; for all these put into the offerings of God out of their abundance, but she out of her want put in all the living that she had.’” And from the Gospel according to Mark: “And Jesus, standing opposite the treasury, watched

Luke 21:1–4 (quotation, high confidence) · Mark 12:41 (quotation, high confidence) · John 8:20 (allusion, high confidence)

Notes and citation

Summary: Origen cites Luke and Mark on the widow at the treasury to explain John's mention of the treasury.

The quotations are Luke 21:1–4 and Mark 12:41 (continued in the next section). The name “Mark” is missing in the digital text.

Cite (SBL): Origen, Comm. Jo. 19.41 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-41).

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19.42Preuschen 4:306

καὶ Μᾶς ἔβαλλεν χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι »ἔβαλλον πολλά· ἐλθοῦσα δὲ μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ »ἐστιν κοδράντης. καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν »αὐτοῖς· Ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων »ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· πάντες γὰρ ἐκ τοῦ »περισσεύοντος αὐτοῖς ἔβαλον· αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς »πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς«.

kai Mas eballen chalkon eis to gazophylakion. kai polloi plousioi »eballon polla; elthousa de mia chēra ptōchē ebalen lepta dyo, ho »estin kodrantēs. kai proskalesamenos tous mathētas autou eipen »autois; Amēn legō hymin hoti hē chēra hē ptōchē hautē pleion pantōn »ebalen tōn ballontōn eis to gazophylakion; pantes gar ek tou »perisseuontos autois ebalon; hautē de ek tēs hysterēseōs autēs »panta hosa eichen ebalen, holon ton bion autēs«.

how the crowd put copper into the treasury. And many rich people put in much; and a poor widow came and put in two small coins, which make a penny. And calling his disciples to him he said to them, ‘Truly I tell you, this poor widow has put in more than all those who are putting into the treasury; for they all put in out of their abundance, but she out of her poverty put in everything she had, her whole living.’”

Mark 12:41–44 (quotation, high confidence)

Notes and citation

Summary: Mark's account of the widow's two coins.

The quotation is Mark 12:41–44; the opening words are damaged in the digital text and translated from Mark.

Cite (SBL): Origen, Comm. Jo. 19.42 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-42).

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19.43Preuschen 4:306

τί δέ μοι βούλεται ἡ τῶν ῥητῶν παράθεσις τηρήσαντι, ὅτι τὸ γαζοφυλάκιον ἐν τῷ ἱερῷ ἠν, ὑπὲρ τοῦ νοῆσαι τὴν προκειμένην τοῦ Ἰωάννου λέξιν ἤδη λέξωμεν· εἰ τὸ ἱερὸν ἀνάγομεν τοῦ θεοῦ καὶ τὰ κατὰ τὸν εἰς τὸν πνευματικὸν λόγον, τούτῳ ἀκολούθως καὶ τὸ ἐν τῷ ἱερῷ γαζοφυλάκιον κατανοήσωμεν, ὅπερ ἐστὶν τόπος νομισμάτων εἰς τιμὴν θεοῦ καὶ οἰκονομίαν ἀναπαύσεως πενήτων προσφερομένων.

ti de moi bouletai hē tōn rhētōn parathesis tērēsanti, hoti to gazophylakion en tǭ hierǭ ēn, hyper tou noēsai tēn prokeimenēn tou Iōannou lexin ēdē lexōmen; ei to hieron anagomen tou theou kai ta kata ton eis ton pneumatikon logon, toutǭ akolouthōs kai to en tǭ hierǭ gazophylakion katanoēsōmen, hoper estin topos nomismatōn eis timēn theou kai oikonomian anapauseōs penētōn prospheromenōn.

What I intend by setting out these texts, having observed that the treasury was in the temple, in order to understand the present passage of John, let us now say. If we refer the temple of God and what belongs to it to the spiritual sense, let us in accordance with this understand also the treasury in the temple, which is a place for coins offered for the honor of God and for the relief of the poor.

Notes and citation

Summary: Spiritually, the temple treasury is a place of offerings for God's honor and the relief of the poor.

Notes on the original text

Digital text corrected (OCR slip): νοπησαι → νοῆσαι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 19.43 (Preuschen 4:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-43).

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19.44Preuschen 4:306–307

τὰ δὲ νομίσματα τίνα ἂν εἴη ἢ οἱ Μοι λόγοι τὴν εἰκόνα τοῦ μεγάλου βασιλέως ἐντετυπωμένην ἔχοντες, ὑπὸ δοκίμων τραπεζιτῶν θεωρούμενοι, τῶν χωρίζειν ἐπισταμένων ἀπὸ τῶν δοκίμων τὰ ἀδόκιμα μὲν προσποιούμενα δὲ εἶναι δόκιμα καὶ τηρούντων τὴν ἐντολὴν Ἰησοῦ λέγουσαν· »Γίνεσθε δόκιμοι τραπεζῖται«, καὶ τὴν Παύλου διδαχὴν φάσκοντος· Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς »εἴδους πονηροῦ ἀπέχεσθε«; ἕκαστος δὴ συνεισφερέτω εἰς οἰκοδομὴν τῆς ἐκκλησίας φέρων ἐπὶ τὸ νοητὸν γαζοφυλάκιον ἃ δύναται εἰς τιμὴν τοῦ θεοῦ καὶ ὠφέλειαν τοῦ κοινοῦ.

ta de nomismata tina an eiē ē hoi Moi logoi tēn eikona tou megalou basileōs entetypōmenēn echontes, hypo dokimōn trapezitōn theōroumenoi, tōn chōrizein epistamenōn apo tōn dokimōn ta adokima men prospoioumena de einai dokima kai tērountōn tēn entolēn Iēsou legousan; »Ginesthe dokimoi trapezitai«, kai tēn Paulou didachēn phaskontos; Panta dokimazete, to kalon katechete, apo pantos »eidous ponērou apechesthe«? hekastos dē syneispheretō eis oikodomēn tēs ekklēsias pherōn epi to noēton gazophylakion ha dynatai eis timēn tou theou kai ōpheleian tou koinou.

And what would the coins be but the divine words that bear the image of the great King stamped on them, examined by approved money changers, who know how to separate from the approved coins those that are unapproved yet pretend to be approved, and who keep the commandment of Jesus that says, “Be approved money changers,” and the teaching of Paul, who says, “Test all things, hold fast to what is good, abstain from every form of evil”? Let each, then, contribute to the building up of the church, bringing to the spiritual treasury what he can for the honor of God and the benefit of all.

1 Thess 5:21–22 (quotation, high confidence)

Notes and citation

Summary: The coins are sacred words bearing the King's image, to be tested like coins; each should bring what he can to build up the church.

“Be approved money changers” is a saying of Jesus not in the Gospels (an agraphon), often cited by Origen. The other quotation is 1 Thess 5:21–22. The word rendered “divine” is damaged in the digital text.

Notes on the original text

Digital text corrected (OCR slip): οἰλοδομὴν → οἰκοδομὴν.

Extrabiblical texts: Agraphon (Sayings of Jesus outside the Gospels (agrapha); quotation)

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 19.44 (Preuschen 4:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-44).

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19.45Preuschen 4:307

Ἐπεὶ δὲ ἔστιν ὠφεληθῆναι τὸ κοινὸν διχῶς, ἀπό τε λόγων καὶ ἀπὸ πράξεων, ὠν ὁ δίκαιος πράττει, καλῶς καὶ αὐταὶ ἀναφέρονται εἰς τὸ νοητὸν γαζοφυλάκιον. ἀλλʼ ἐπεὶ οὐκ ἴση οὐδʼ ὁμοία πάντων ἡ δύναμις ἐν τῶ βίῳ τούτῳ, εἴγε ἔδωκεν ὁ οἰκοδεσπότης τῷ μὲν πέντε τάλαντα. τῷ δὲ δύο, τῷ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, ἀποδέχεται ὁ ἔμψυχος τούτου λόγος, ἐνορῶν τῇ δυνάμει τῶν βαλλόντων εἰς ὃ διηγησάμεθα γαζοφυλάκιον, οὓς ἀποδέχεται, οὐ τῇ ποσότητι τῶν συνεισφερομένων ἐνορῶν μόνῃ.

Epei de estin ōphelēthēnai to koinon dichōs, apo te logōn kai apo praxeōn, ōn ho dikaios prattei, kalōs kai autai anapherontai eis to noēton gazophylakion. allʼ epei ouk isē oudʼ homoia pantōn hē dynamis en tō biǭ toutǭ, eige edōken ho oikodespotēs tǭ men pente talanta. tǭ de dyo, tǭ de hen, hekastǭ kata tēn idian dynamin, apodechetai ho empsychos toutou logos, enorōn tę̄ dynamei tōn ballontōn eis ho diēgēsametha gazophylakion, hous apodechetai, ou tę̄ posotēti tōn syneispheromenōn enorōn monę̄.

And since the community can be benefited in two ways, by words and by the deeds the righteous man does, these too are rightly brought into the spiritual treasury. But since the ability of all is not equal or alike in this life, if indeed the householder gave to one five talents, to another two, to another one, to each according to his own ability, his living Word accepts those he accepts by looking at the ability of those who put into the treasury we have described, not looking only at the amount contributed.

Matt 25:15 (allusion, high confidence)

Notes and citation

Summary: Words and deeds both go into the treasury, and Christ judges by each one's ability, not the amount.

The allusion is Matt 25:15.

Notes on the original text

Digital text corrected (OCR slip): λό- ἴων → λόγων.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.45 (Preuschen 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-45).

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19.46Preuschen 4:307

διόπερ εἰ ἔστιν] τις πλείονα δυνάμενος, ὀλιγώτερα μὲν ὡς πρὸς τὴν ἐνυπάρχουσαν αὐτῷ δύναμιν ποιεῖ, πλείονα δὲ ὡς πρὸς ἑτέρων σύγκρισιν ἐλάττονα δυναμένων, * * καὶ ἀποδέχεται τοὺς δυνάμει τὰ ἐλάττονα πεποιηκότας παρὰ τοὺς πλείονα συνεισενεγκόντας ἐκ δυνάμεως πολλαπλασίονα φέρειν δυναμένης, ὡς γέγραπται ἃ τοῦ τε Λουκᾶ καὶ τοῦ Μάρκου.

dioper ei estin] tis pleiona dynamenos, oligōtera men hōs pros tēn enyparchousan autǭ dynamin poiei, pleiona de hōs pros heterōn synkrisin elattona dynamenōn, * * kai apodechetai tous dynamei ta elattona pepoiēkotas para tous pleiona syneisenenkontas ek dynameōs pollaplasiona pherein dynamenēs, hōs gegraptai ha tou te Louka kai tou Markou.

Therefore, if there is someone able to do more, he does less in relation to the ability he has, though more by comparison with others of lesser ability, … and he accepts those who have done less in quantity but in keeping with their ability, above those who contributed more from an ability that could bring many times as much, as is written in Luke and Mark.

Textual problem in this passage: see the notes.

Luke 21:3–4 (allusion, high confidence) · Mark 12:43–44 (allusion, high confidence)

Notes and citation

Summary: Christ prefers those who give little from little ability to those who give more from great ability.

There is a gap in the text (marked * *).

Notes on the original text

Digital text corrected (repeated word): τοὺς τοὺς → τοὺς.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.46 (Preuschen 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-46).

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19.47Preuschen 4:307

ἅμα δὲ διδάσκει τὰ ῥητὰ ταῦτα τὸν νοήσαντα ταῦτα πνευματικῶς μηδεπώποτε τοὺς νομιζομένους διαφέρειν δεῖν ἐπαίρεσθαι κατὰ τῶν ὡς πρὸς κρίσιν ὑποδεεστέρων· οὐ γὰρ πεπείσθω τις τῶν ὑπολαμβανομένων πλείονα καὶ κρείττονα ποιεῖν, συγκρίνων ἑαυτὸν τοῖς ὅσον ἐπὶ ἀνθρωπίνῃ κρίσει ἐλάχιστα πράττουσιν ὅτι πάντα ἃ δεδύνηται πεποίηκεν, ἢ ἐκεῖνος οὐ πάντα εἰ <εἰ ἃ> οἷός τε ἠν ἀπαιτεῖσθαι ἀπὸ τοῦ λόγου ἀποδέδωκεν.

hama de didaskei ta rhēta tauta ton noēsanta tauta pneumatikōs mēdepōpote tous nomizomenous diapherein dein epairesthai kata tōn hōs pros krisin hypodeesterōn; ou gar pepeisthō tis tōn hypolambanomenōn pleiona kai kreittona poiein, synkrinōn heauton tois hoson epi anthrōpinę̄ krisei elachista prattousin hoti panta ha dedynētai pepoiēken, ē ekeinos ou panta ei <ei ha> hoios te ēn apaiteisthai apo tou logou apodedōken.

At the same time these texts teach one who understands them spiritually that those thought to excel must never exalt themselves over those who seem inferior by comparison. For let none of those who are supposed to do more and better be persuaded, comparing himself with those who, as far as human judgment goes, do very little, that he has done all he could, or that the other has not rendered all that could be required of him by reason.

Notes and citation

Summary: No one should look down on those who seem to do less, since only God knows what each could do.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.47 (Preuschen 4:307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-47).

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19.48Preuschen 4:307–308

ἀνεβλεψεν οὖν εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους ὁ Ἰησοῦς, καὶ ἰδὼν τὴν πενιχρὰν χήραν λεπτὰ βάλλουσαν δύο τάχα τῷ γνωστικῷ τόπῳ ἢ τῷ πρακτικῷ ἁπλούστερον περὶ τῶν θείων φρονοῦσαν. καὶ ἀνάλογον τούτοις βιοῦσαν, εἶπεν· »᾿Αληθῶς λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον »πάντων ἔβαλεν«.

aneblepsen oun eis tous ballontas eis to gazophylakion ta dōra autōn plousious ho Iēsous, kai idōn tēn penichran chēran lepta ballousan dyo tacha tǭ gnōstikǭ topǭ ē tǭ praktikǭ haplousteron peri tōn theiōn phronousan. kai analogon toutois biousan, eipen; »᾿Alēthōs legō hymin hoti hē chēra hē ptōchē hautē pleion »pantōn ebalen«.

Jesus, then, looked up at the rich putting their gifts into the treasury, and seeing the poor widow putting in two small coins, perhaps one whose thinking about divine things was rather simple, in the realm of knowledge or of practice, and who lived in keeping with this, he said, “Truly I tell you, this poor widow has put in more than all of them.”

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

Notes and citation

Summary: The widow may stand for a simple soul, yet Jesus says she gave more than all.

The quotation is Luke 21:1–3.

Notes on the original text

Digital text corrected (OCR slip): χ·ήραν → χήραν.

Cite (SBL): Origen, Comm. Jo. 19.48 (Preuschen 4:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-48).

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19.49Preuschen 4:308

καὶ τοῦτο εἶπεν καθορῶν τίνα τρόπον πολλαπλασίονα δυνάμενοι φέρειν εἰς τὸ κοινὸν οἱ ὅσον ἐπὶ τῇ δυνάμει πλούσιοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα τοῦ θεοῦ ἐλάχιστον μόριον, ὠν οἶοί τε ἠσαν συνεισφέρειν.

kai touto eipen kathorōn tina tropon pollaplasiona dynamenoi pherein eis to koinon hoi hoson epi tę̄ dynamei plousioi ek tou perisseuontos autois ebalon eis ta dōra tou theou elachiston morion, ōn oioi te ēsan syneispherein.

And he said this seeing how those who were rich in ability, though able to bring many times as much to the community, put into the gifts of God out of their abundance a very small part of what they could contribute.

Luke 21:4 (allusion, high confidence)

Notes and citation

Summary: The rich gave only a small part of what they could.

The allusion is Luke 21:4.

Cite (SBL): Origen, Comm. Jo. 19.49 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-49).

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19.50Preuschen 4:308

κατανόει δὲ καὶ τὰ τῆς χήρας ὑστερήματα καὶ ὅτι βιασαμένη ἑαυτὴν πάντα ὃν εἶχεν βίον ἤνεγκεν εἰς τὸ ἐν τῷ ἱερῷ γαζοφυλάκιον, προσφέρουσα πᾶσαν τὴν δύναμιν ἑαυτῆς τῷ θεῷ.

katanoei de kai ta tēs chēras hysterēmata kai hoti biasamenē heautēn panta hon eichen bion ēnenken eis to en tǭ hierǭ gazophylakion, prospherousa pasan tēn dynamin heautēs tǭ theǭ.

But consider also the widow's want, and that, forcing herself, she brought her whole living into the treasury in the temple, offering all her power to God.

Mark 12:44 (allusion, high confidence)

Notes and citation

Summary: The widow gave all she had, offering her whole strength to God.

The allusion is Mark 12:44.

Notes on the original text

Digital text corrected (OCR slip): πáντα ὂν → πάντα ὃν; πτᾶσαν → πᾶσαν.

Cite (SBL): Origen, Comm. Jo. 19.50 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-50).

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19.51Preuschen 4:308

Ἀεὶ τοίνυν ὁ Ἰησοῦς κατὰ μὲν τὸν Λουκᾶν, ἀναβλέπων εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον πλουσίους τὰ δῶρα αὐτῶν, ὁρᾷ καὶ τὴν πενιχρὰν χήραν βάλλουσαν λεπτὰ δύο· κατὰ δὲ τὸν Μάρκον, ἑστὼς κατέναντι τοῦ γαζοφυλακίου θεωρεῖ τίνα τρόπον πᾶς ὁ λαὸς βάλλει κατὰ δύναμιν τὸν νοητὸν χαλκὸν εἰς τὸ γαζοφυλάκιον, καὶ ὡς μόνος δυνάμενος βλέπειν τοὺς πλουσίους εἶδεν εἴ ποτε πτωχὴ ψυχὴ καὶ ὑστερουμένη βάλλει ὅλῃ δυνάμει καὶ διὰ τοῦτο δικαιουμένη παρὰ τοὺς πολλοὺς πλουσίους.

Aei toinyn ho Iēsous kata men ton Loukan, anablepōn eis tous ballontas eis to gazophylakion plousious ta dōra autōn, horą kai tēn penichran chēran ballousan lepta dyo; kata de ton Markon, hestōs katenanti tou gazophylakiou theōrei tina tropon pas ho laos ballei kata dynamin ton noēton chalkon eis to gazophylakion, kai hōs monos dynamenos blepein tous plousious eiden ei pote ptōchē psychē kai hysteroumenē ballei holę̄ dynamei kai dia touto dikaioumenē para tous pollous plousious.

Always, then, Jesus, according to Luke, looking up at the rich putting their gifts into the treasury, sees also the poor widow putting in two small coins; and according to Mark, standing opposite the treasury, he watches how all the people put spiritual copper into the treasury according to their ability, and, as the only one able to see the rich, he saw whether a poor and needy soul was putting in with all her power and so was being justified above the many rich.

Luke 21:1–2 (allusion, high confidence) · Mark 12:41–42 (allusion, high confidence)

Notes and citation

Summary: Christ always watches how each soul gives, and justifies the poor soul that gives with all its strength.

The allusions are Luke 21:1–2 and Mark 12:41–42.

Cite (SBL): Origen, Comm. Jo. 19.51 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-51).

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19.52Preuschen 4:308

ἅπερ οὐ τοῖς τυχοῦσιν λέγει ἀλλʼ, ὥς φησιν ὁ Μάρκος, τοῖς μαθηταῖς αὐτοῦ· καὶ νῦν γὰρ προσκαλούμενος τοὺς μαθητὰς αὐτοῦ λέγει αὐτοῖς διδάσκων βλέπειν οὐχ ὡς ὄψεται ἄνθρωπος ἀλλʼ ὡς ὄψεται ὁ θεός (»Ἄνθρωπος »ὄψεται εἰς πρόσωπον, ὁ δὲ θεὸς ὄψεται εἰς καρδίαν«) τὸ »᾿Αμὴν »λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλεν τῶν »βαλλόντων εἰς τὸ γαζοφυλάκιον« καὶ τὰ ἑξῆς.

haper ou tois tychousin legei allʼ, hōs phēsin ho Markos, tois mathētais autou; kai nyn gar proskaloumenos tous mathētas autou legei autois didaskōn blepein ouch hōs opsetai anthrōpos allʼ hōs opsetai ho theos (»Anthrōpos »opsetai eis prosōpon, ho de theos opsetai eis kardian«) to »᾿Amēn »legō hymin hoti hē chēra hē ptōchē hautē pleion pantōn ebalen tōn »ballontōn eis to gazophylakion« kai ta hexēs.

These things he says not to just anyone but, as Mark says, to his disciples; for now too, calling his disciples, he says to them, teaching them to see not as man sees but as God sees (“Man looks on the face, but God looks on the heart”): “Truly I tell you, this poor widow has put in more than all those putting into the treasury,” and what follows.

1 Sam 16:7 (quotation, high confidence) · Mark 12:43 (quotation, high confidence)

Notes and citation

Summary: Jesus teaches his disciples to see as God sees, looking on the heart.

The quotations are 1 Sam 16:7 and Mark 12:43.

Notes on the original text

Digital text corrected (OCR slip): βαλλόνων εἰς τὸ γοζοφυλάκιον → βαλλόντων εἰς τὸ γαζοφυλάκιον.

Cite (SBL): Origen, Comm. Jo. 19.52 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-52).

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19.53Preuschen 4:308

τί δή μοι ταῦτα πάντα βούλεται προκειμένου διηγήσασθαι τὸ »Ταῦτα τὰ ῥήματα † ἂ »ἐλάλησεν ἐν τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ«, ἢ παραστῆσαι, ὅτι πάντων συνεισφερόντων ἐν τῷ γαζοφυλακίῳ τοῦ ἱεροῦ τοῦ ὑπὲρ τοῦ κοινοῦ τὰ θρέψοντα τοὺς δεομένους, μᾶλλον πάντων ἐχρῆν τὸν ᾿Ιησοῦν φέρειν τὰ ὠφελήσοντα, ἅπερ ἦν ῥήματα ζωῆς αἰωνίου καὶ διδασκαλία ἡ περὶ θεοῦ καὶ >;

ti dē moi tauta panta bouletai prokeimenou diēgēsasthai to »Tauta ta rhēmata † a »elalēsen en tǭ gazophylakiǭ, didaskōn en tǭ hierǭ«, ē parastēsai, hoti pantōn syneispherontōn en tǭ gazophylakiǭ tou hierou tou hyper tou koinou ta threpsonta tous deomenous, mallon pantōn echrēn ton ᾿Iēsoun pherein ta ōphelēsonta, haper ēn rhēmata zōēs aiōniou kai didaskalia hē peri theou kai >?

What, then, do I intend by all this, when the task is to explain “These words he spoke in the treasury, teaching in the temple,” except to show that, while all were contributing in the temple treasury, for the community, what would feed the needy, Jesus more than all had to bring what would benefit, namely words of eternal life and the teaching about God and …?

Textual problem in this passage: see the notes.

John 8:20 (quotation, high confidence) · John 6:68 (allusion, high confidence)

Notes and citation

Summary: Where all brought offerings, Jesus brought the greatest gift: words of eternal life.

The quotation is John 8:20; the allusion is John 6:68. The sentence breaks off in the digital text; a dagger marks a doubtful reading.

Cite (SBL): Origen, Comm. Jo. 19.53 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-53).

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19.54Preuschen 4:308

καὶ παντός γε νομίσματος τιμαλφέστερον ἠν τὸ »᾿Εγώ εἰμι τὸ φῶς τοῦ κόσμου« ἐν τῷ γαζοφυλακίῳ εἰρημένον, καὶ τὸ «Εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε« καὶ ὅλα τὰ κατὰ τὸν τόπον.

kai pantos ge nomismatos timalphesteron ēn to »᾿Egō eimi to phōs tou kosmou« en tǭ gazophylakiǭ eirēmenon, kai to «Ei eme ę̄deite, kai ton patera mou an ę̄deite« kai hola ta kata ton topon.

And more precious than any coin was “I am the light of the world,” spoken in the treasury, and “If you knew me, you would know my Father also,” and everything in that passage.

John 8:12 (quotation, high confidence) · John 8:19 (quotation, high confidence)

Notes and citation

Summary: Jesus' sayings in the treasury were more precious than any coin.

The quotations are John 8:12 and 8:19.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.54 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-54).

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19.55Preuschen 4:308

καὶ ὁ πᾶς γε τῶν λοιπῶν εἰς τὸ γαζοφυλάκιον φερόντων ἂ εἶχον χρυσὸς ψάμμος ἦν ὀλίγη ὡς πρὸς τὰ Ἰησοῦ ῥήματα· σοφία γὰρ ἦν πᾶς ὁ λόγος αὐτοῦ· »Πᾶς δὲ χρυσὸς »ἐν ὄψει σοφίας ψάμμος ὀλίγη, καὶ ὡς πηλὸς λογισθήσεται ἄργυρος »ἐναντίον αὐτῆς«.

kai ho pas ge tōn loipōn eis to gazophylakion pherontōn a eichon chrysos psammos ēn oligē hōs pros ta Iēsou rhēmata; sophia gar ēn pas ho logos autou; »Pas de chrysos »en opsei sophias psammos oligē, kai hōs pēlos logisthēsetai argyros »enantion autēs«.

And all the gold of the others who brought what they had into the treasury was a little sand compared with the words of Jesus; for his whole word was wisdom: “All gold in the sight of wisdom is a little sand, and silver will be reckoned as clay before her.”

Notes and citation

Summary: All others' gold is sand compared with Jesus' words, which are wisdom itself.

The quotation is Wis 7:9.

Extrabiblical texts: Wis 7:9 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 19.55 (Preuschen 4:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-55).

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19.56Preuschen 4:308–309

καὶ ταῦτά γε σαφῶς νοηθήσεται τοῖς κατακούειν μεμαθηκόσιν τῆς τοῖς τελείοις λαλουμένης σοφίας, έν μυστηρίῳ ἀποκεκρυμμένης, »ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς τὴν« τῶν δικαίων »αὐτοῦ δόξαν«, καὶ δυναμένοις ἐνορᾷν ὑπεροχὴν σοφίας θεοῦ παρὰ τὴν »σοφίαν τοῦ αἰῶνος τούτου« ἢ »τῶν ἀρχόντων τοῦ »αἰῶνος τούτου, τῶν καταργουμένων«, οἱονεὶ προφήταις ἰδίοις χρωμένων, τῶν ὁποιωνδήποτε λόγων ἑτέρων παρὰ τὴν ἀλήθειαν προϊσταμένοις· ψάμμος γὰρ ὀλίγη αἱ λοιπαὶ σοφίαι χρυσὸς εἶναι νομιζόμεναι ἐν ὄψει σοφίας, ἣν ἐκτισεν ὁ θεὸς ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, καὶ ἄργυρος ὁ τῶν πολλῶν λαμπρὸς καὶ πιθανὸς λόγος ὡς πηλὸς λογισθήσεται, 〈ἐναντίον〉 τῶν ἁγνῶν λογίων κυρίου τῶν πεπυρωμένων καὶ κεκαθαρισμένων ἑπταπλασίως καὶ δοκίμων, ἅτε προεληλυθότων ἀπὸ τοῦ ἐν ἀρχῇ πρὸς τὸν θεὸν λόγου.

kai tauta ge saphōs noēthēsetai tois katakouein memathēkosin tēs tois teleiois laloumenēs sophias, en mystēriǭ apokekrymmenēs, »hēn proōrisen ho theos pro tōn aiōnōn eis tēn« tōn dikaiōn »autou doxan«, kai dynamenois enorąn hyperochēn sophias theou para tēn »sophian tou aiōnos toutou« ē »tōn archontōn tou »aiōnos toutou, tōn katargoumenōn«, hoionei prophētais idiois chrōmenōn, tōn hopoiōndēpote logōn heterōn para tēn alētheian proïstamenois; psammos gar oligē hai loipai sophiai chrysos einai nomizomenai en opsei sophias, hēn ektisen ho theos archēn hodōn autou eis erga autou, kai argyros ho tōn pollōn lampros kai pithanos logos hōs pēlos logisthēsetai, 〈enantion〉 tōn hagnōn logiōn kyriou tōn pepyrōmenōn kai kekatharismenōn heptaplasiōs kai dokimōn, hate proelēlythotōn apo tou en archę̄ pros ton theon logou.

And this will be clearly understood by those who have learned to listen to the wisdom spoken among the perfect, hidden in a mystery, “which God foreordained before the ages for the glory” of his righteous ones, and who can see the superiority of God's wisdom over “the wisdom of this age” or “of the rulers of this age, who are being brought to nothing,” who use, as it were, their own prophets, those who champion any words whatever other than the truth. For the other wisdoms, thought to be gold, are a little sand in the sight of the Wisdom whom God created as the beginning of his ways for his works; and the brilliant and persuasive speech of the many, silver, will be reckoned as clay before the pure oracles of the Lord, tried in the fire and purified seven times and approved, since they have come forth from the Word who was in the beginning with God.

1 Cor 2:6–7 (quotation, high confidence) · Prov 8:22 (allusion, high confidence) · Ps 12:6 (11:7 LXX) (allusion, high confidence) · John 1:1–2 (allusion, high confidence)

Notes and citation

Summary: God's wisdom, spoken among the perfect, surpasses all worldly wisdom as gold surpasses sand; Scripture's words are refined silver from the Word.

The quotations and allusions are 1 Cor 2:6–7, Prov 8:22, Wis 7:9, Ps 12:6 (11:7 LXX), and John 1:1–2. Origen adapts 1 Cor 2:7 (“for the glory of his righteous ones”).

Notes on the original text

Digital text corrected (OCR slip; repeated syllables): ὄφει → ὄψει; πεπυρωμένων μένων → πεπυρωμένων.

Extrabiblical texts: Wis 7:9 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 19.56 (Preuschen 4:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-56).

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19.57Preuschen 4:309

Τὰ δὲ ἀπὸ τῆς ἐπιγεγραμμένης Σοφίας ἄλλως παρεθέμεθα εἰς τὸ συνιδεῖν τὴν δύναμιν τοῦ »Ταῦτα τὰ ῥήματα † ἃ ἐλάλησεν ἐν »τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ«. τηρείσθω γὰρ ἡ περὶ τῶν πλουσίων καὶ τῆς πενιχρᾶς χήρας διήγησις ὡς ἀποδέδοται, καὶ εἴ τίς γε μιμητής έστιν Χριστοῦ, ἡκέτω ἐπὶ τὸ μὴ ἐν τόπῳ νοητὸν ἱερὸν τοῦ θεοῦ ὁδεύων τῷ νώ καὶ ἀκολουθῶν τῷ πνεύματι χειραγωγῆσαι αὐτὸν ἐπʼ αὐτὸ δυναμένῳ, καὶ φερέτω δόκιμα νομίσματα, ῥήματα ζωῆς αἰωνίου, ἐπὶ τὸ γαζοφυλάκιον, καὶ ἔργα ἀκόλουθα τοῖς τοιούτοις ῥήμασιν.

Ta de apo tēs epigegrammenēs Sophias allōs parethemetha eis to synidein tēn dynamin tou »Tauta ta rhēmata † ha elalēsen en »tǭ gazophylakiǭ, didaskōn en tǭ hierǭ«. tēreisthō gar hē peri tōn plousiōn kai tēs penichras chēras diēgēsis hōs apodedotai, kai ei tis ge mimētēs estin Christou, hēketō epi to mē en topǭ noēton hieron tou theou hodeuōn tǭ nō kai akolouthōn tǭ pneumati cheiragōgēsai auton epʼ auto dynamenǭ, kai pheretō dokima nomismata, rhēmata zōēs aiōniou, epi to gazophylakion, kai erga akoloutha tois toioutois rhēmasin.

We have cited the words from the book entitled Wisdom in another way, to see the force of “These words he spoke in the treasury, teaching in the temple.” For let the account of the rich and the poor widow be kept as it has been explained; and if anyone is an imitator of Christ, let him come to the spiritual temple of God, which is not in a place, traveling with the mind and following the Spirit, who can lead him by the hand to it; and let him bring approved coins, words of eternal life, to the treasury, and deeds in keeping with such words.

Textual problem in this passage: see the notes.

John 8:20 (quotation, high confidence) · 1 Cor 11:1 (allusion, medium confidence) · John 6:68 (allusion, high confidence)

Notes and citation

Summary: Christ's imitator should come to the spiritual temple and bring words of eternal life and matching deeds.

The quotation is John 8:20; the allusions are Wis 7:9, 1 Cor 11:1, and John 6:68. A dagger in the digital text marks a doubtful reading.

Extrabiblical texts: Wis 7:9 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.57 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-57).

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19.58Preuschen 4:309

ἀλλʼ εἴθε μήτε πενιχρά τις ἡμῶν μήτε χήρα εἴη φέρειν μηδὲν πλεῖον δυναμένη δύο λεπτῶν, μήτε πλούσιος ἐκ μόνου τοῦ περισσεύματος φέρων, ἀλλὰ πάντα τὸν πλοῦτον ἀνατιθεὶς τῷ θεῷ.

allʼ eithe mēte penichra tis hēmōn mēte chēra eiē pherein mēden pleion dynamenē dyo leptōn, mēte plousios ek monou tou perisseumatos pherōn, alla panta ton plouton anatitheis tǭ theǭ.

But would that none of us were a poor widow able to bring nothing more than two small coins, nor a rich man bringing only from his abundance, but one dedicating all his wealth to God.

Mark 12:44 (allusion, high confidence)

Notes and citation

Summary: Origen wishes all would give their whole wealth to God.

The allusion is Mark 12:44.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.58 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-58).

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19.59Preuschen 4:309

Ἰησοῦς δὲ οὐ πάντα ἃ εἶχεν ῥήματα ἐλάλησεν ἐν τώ γαζοφυλακίῳ διδάσκων, ἀλλὰ τοσαῦτα ὅσα ἐχώρει τὸ γαζοφυλάκιον· οὐδὲ γὰρ αὐτόν γε οἶμαι χωρεῖν τὸν κόσμον τὸν ὅλον τοῦ θεοῦ λόγον.

Iēsous de ou panta ha eichen rhēmata elalēsen en tō gazophylakiǭ didaskōn, alla tosauta hosa echōrei to gazophylakion; oude gar auton ge oimai chōrein ton kosmon ton holon tou theou logon.

But Jesus did not speak all the words he had when teaching in the treasury, but as many as the treasury could hold; for I do not think that even the world itself could hold the whole Word of God.

John 21:25 (allusion, high confidence)

Notes and citation

Summary: Jesus spoke only as much as the treasury could hold; the world cannot contain the whole Word.

The allusion is John 21:25.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.59 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-59).

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19.60Preuschen 4:309

ὅμως δὲ τοσαῦτα ῥήματα ἐν τῷ γαζοφυλακίῳ λαλῶν καὶ διδάσκων ὁ Ἰησοῦς ἐν τῷ ἱερῷ ὑπʼ οὐδενὸς ἐκρατεῖτό πω· καὶ αὐτοῦ γὰρ οἱ λόγοι ἰσχυρότεροι ἐτύγχανον τῶν πιάσαι αὐτὸν θελόντων. καὶ ὅσον γε λέγει, οὐδεὶς αὐτὸν πιάσει τῶν ἐπιβουλευόντων αὐτῶ· ἀλλʼ ἐὰν σιωπήσῃ, τότε κρατεῖται.

homōs de tosauta rhēmata en tǭ gazophylakiǭ lalōn kai didaskōn ho Iēsous en tǭ hierǭ hypʼ oudenos ekrateito pō; kai autou gar hoi logoi ischyroteroi etynchanon tōn piasai auton thelontōn. kai hoson ge legei, oudeis auton piasei tōn epibouleuontōn autō; allʼ ean siōpēsę̄, tote krateitai.

Yet although Jesus spoke so many words in the treasury and taught in the temple, he was not yet seized by anyone; for his words were stronger than those who wished to arrest him. And as long as he speaks, none of those plotting against him will arrest him; but if he is silent, then he is seized.

John 8:20 (allusion, high confidence)

Notes and citation

Summary: While Jesus spoke, no one could seize him; only when silent was he taken.

The allusion is John 8:20.

Notes on the original text

Digital text corrected (OCR slip): ὐπʼ οὐδενὸς → ὑπʼ οὐδενὸς.

Cite (SBL): Origen, Comm. Jo. 19.60 (Preuschen 4:309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-60).

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19.61Preuschen 4:309–310

ὅθεν ἐπεὶ ἐβούλετο ὑπὲρ τοῦ κόσμου παθεῖν, ἐξεταζόμενος ὑπὸ τοῦ Πιλάτου καὶ μαστιγούμενος σιωπᾷ· εἰ γὰρ λελαλήκει, οὐκέτι ἐγίνετʼ <ἃν> αὐτῷ τὸ ἐσταυρῶσθαι ἀσθενείας, ἐπείπερ οὐκ ἔστιν ἀσθένεια ἐν οἷς ὁ λόγος λαλεῖ.

hothen epei ebouleto hyper tou kosmou pathein, exetazomenos hypo tou Pilatou kai mastigoumenos siōpą; ei gar lelalēkei, ouketi eginetʼ <han> autǭ to estaurōsthai astheneias, epeiper ouk estin astheneia en hois ho logos lalei.

Hence, since he wished to suffer for the world, he is silent when examined by Pilate and scourged; for if he had spoken, his being crucified in weakness would no longer have happened, since there is no weakness in those in whom the Word speaks.

Matt 27:14 (allusion, high confidence) · 2 Cor 13:4 (allusion, high confidence)

Notes and citation

Summary: Christ kept silent before Pilate so that he could be crucified in weakness.

The allusions are Matt 27:14 and 2 Cor 13:4.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.61 (Preuschen 4:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-61).

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19.62Preuschen 4:310

ὄντι δὲ αὐτῶ ἐν τῷ γαζοφυλακίῳ οὐδέπω ἡ ὥρα ἐνειστήκει τοῦ πιασθῆναι αὐτόν, ἀλλʼ οὐδὲ ὄντι ἐν τῷ ἱερῷ· χειμάρρουν δέ τινα ἐχρῆν εἶναι τὸν τόπον ἔνθα ἐβούλετο πιασθῆναι ὁ Ἰησοῦς καὶ ἐδύνατο.

onti de autō en tǭ gazophylakiǭ oudepō hē hōra eneistēkei tou piasthēnai auton, allʼ oude onti en tǭ hierǭ; cheimarroun de tina echrēn einai ton topon entha ebouleto piasthēnai ho Iēsous kai edynato.

While he was in the treasury, the hour for his arrest had not yet come, nor while he was in the temple; the place where Jesus wished and allowed himself to be arrested had to be a winter torrent.

John 18:1 (allusion, high confidence)

Notes and citation

Summary: His arrest had to happen not in the temple but across the Kidron brook.

The allusion is John 18:1 (the Kidron).

Notes on the original text

Digital text corrected (OCR slip): γοζοφυλακίῳ → γαζοφυλακίῳ.

Cite (SBL): Origen, Comm. Jo. 19.62 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-62).

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19.63Preuschen 4:310

ἀλλὰ καὶ καιρὸν τοῦ κρατεῖσθαι αὐτὸν οὐκ ἔδει εἶναι ἡμερινόν· »῾Ο γὰρ »᾿Ιούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων »ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὃπλων«. περὶ δὲ τοῦ »Οὔπω ἐλήλυθεν ἡ ὥρα αὐτοῦ« ἐν τοῖς ἀνωτέρω διὰ πλειόνων διειλήφαμεν, οἷς χρήσει καὶ εἰς τὰ παρόντα. Εἶπεν οὖν Πάλιν αὐτοῖς· ᾿Εγὼ ὑΠάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἀμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅΠου ἐγὼ ὑΠάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν.

alla kai kairon tou krateisthai auton ouk edei einai hēmerinon; »῾O gar »᾿Ioudas labōn tēn speiran kai ek tōn archiereōn kai Pharisaiōn »hypēretas erchetai ekei meta phanōn kai lampadōn kai hoplōn«. peri de tou »Oupō elēlythen hē hōra autou« en tois anōterō dia pleionōn dieilēphamen, hois chrēsei kai eis ta paronta. Eipen oun Palin autois; ᾿Egō hyPagō kai zētēsete me, kai en tę̄ amartią hymōn apothaneisthe; hoPou egō hyPagō hymeis ou dynasthe elthein.

And the time of his arrest had to be not by day; for “Judas, taking the cohort and officers from the chief priests and Pharisees, comes there with lanterns and torches and weapons.” About “His hour had not yet come” we have treated at length above, and you will use that for the present passage too. “So he said to them again, ‘I am going away, and you will seek me, and you will die in your sin; where I am going you cannot come.’”

John 18:3 (quotation, high confidence) · John 8:20 (quotation, high confidence) · John 8:21 (quotation, high confidence)

Notes and citation

Summary: His arrest also had to be by night; the “hour” has been discussed earlier.

The quotations are John 18:3, John 8:20, and John 8:21 (the lemma of the next section).

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 21. → .

Cite (SBL): Origen, Comm. Jo. 19.63 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-63).

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19.64Preuschen 4:310

Καὶ ταῦτα ἐν τῷ γαζοφυλακίῳ ἐν τῷ ἱερῷ, προστιθεὶς τοῖς προτέροις οὐ μόνον ταῦτα ἀλλὰ πλείονα ἕως τοῦ »᾿Αμὴν λέγω »ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί«. μετὰ δὲ τοῦτον τὸν λόγον ἀράντων λίθους, ἴνα λιθάσωσιν αὐτόν, Ἰησοῦς ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ, ὅτε παράγων εἶδεν τὸν ἀπὸ γενετῆς τυφλόν, περὶ οὗ εἰσόμεθα, θεοῦ διδόντος, γενόμενοι κατὰ τὸν τόπον.

Kai tauta en tǭ gazophylakiǭ en tǭ hierǭ, prostitheis tois proterois ou monon tauta alla pleiona heōs tou »᾿Amēn legō »hymin, prin Abraam genesthai egō eimi«. meta de touton ton logon arantōn lithous, ina lithasōsin auton, Iēsous ekrybē kai exēlthen ek tou hierou, hote paragōn eiden ton apo genetēs typhlon, peri hou eisometha, theou didontos, genomenoi kata ton topon.

And he says these things in the treasury in the temple, adding to what came before not only these but more, up to “Truly I tell you, before Abraham was, I am.” After this word, when they took up stones to stone him, Jesus hid himself and went out of the temple, when, passing by, he saw the man blind from birth, about whom we shall learn, God granting, when we come to that passage.

John 8:58–59 (quotation, high confidence) · John 9:1 (allusion, high confidence)

Notes and citation

Summary: The treasury discourse runs until “before Abraham was, I am,” after which Jesus left the temple.

The quotation is John 8:58; the allusions are John 8:59 and 9:1.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.64 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-64).

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19.65Preuschen 4:310

λέγει δὲ ταῦτα ἴνα τὸ ἐπιφερόμενον γένηται· »Ταῦτα γὰρ αὐτοῦ λαλοῦντος ἐπίστευσαν «εἰς αὐτόν«, οἱονεὶ πένητες ἐρχόμενοι ἐπὶ γαζοφυλάκιον, ἵνʼ ἐκεῖθεν λάβωσιν ἃ ἐὰν δύνωνται καὶ ἃ ἐὰν μερισθῇ αὐτοῖς.

legei de tauta ina to epipheromenon genētai; »Tauta gar autou lalountos episteusan «eis auton«, hoionei penētes erchomenoi epi gazophylakion, hinʼ ekeithen labōsin ha ean dynōntai kai ha ean meristhę̄ autois.

And he says these things so that what follows may come about: “As he was saying these things, many believed in him,” like poor people coming to a treasury to receive from it what they can and what may be distributed to them.

John 8:30 (quotation, high confidence)

Notes and citation

Summary: Many believed, like the poor coming to the treasury to receive.

The quotation is John 8:30.

Cite (SBL): Origen, Comm. Jo. 19.65 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-65).

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19.66Preuschen 4:310

πολλοὶ μὲν οὖν ἐπίστευσαν εἰς αὐτόν, οὐ πολλοὶ δὲ ἔγνωσαν αὐτόν, ἐπεὶ τῶν πεπιστευκότων εἰς αὐτὸν οἱ μένοντες ἐν τῷ λόγῳ αὐτοῦ, ἀληθῶς γινόμενοι μαθηταὶ αὐτοῦ, γνώσονται τὴν ἀλήθειαν· οὐχὶ δὲ οἱ πολλοὶ τῶν πεπιστευκότων εἰς αὐτὸν μένουσιν ἐν τῷ λόγῳ αὐτοῦ, οὐδὲ οἱ πολλοὶ ἀληθῶς αὐτοῦ μαθηταὶ γίνονται.

polloi men oun episteusan eis auton, ou polloi de egnōsan auton, epei tōn pepisteukotōn eis auton hoi menontes en tǭ logǭ autou, alēthōs ginomenoi mathētai autou, gnōsontai tēn alētheian; ouchi de hoi polloi tōn pepisteukotōn eis auton menousin en tǭ logǭ autou, oude hoi polloi alēthōs autou mathētai ginontai.

Many, then, believed in him, but not many knew him, since of those who believed in him, those who remain in his word, truly becoming his disciples, will know the truth; but most of those who have believed in him do not remain in his word, nor do most truly become his disciples.

John 8:31–32 (allusion, high confidence)

Notes and citation

Summary: Many believe, but few remain in his word and come to know the truth.

The allusion is John 8:31–32.

Cite (SBL): Origen, Comm. Jo. 19.66 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-66).

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19.67Preuschen 4:310

διόπερ οὐδὲ πολλοὶ γνώσονται ἀλήθειαν, καὶ εἰ ἀλήθεια ἐλευθεροῖ, ἐλεύθεροι οὐ γίνονται·

dioper oude polloi gnōsontai alētheian, kai ei alētheia eleutheroi, eleutheroi ou ginontai;

Therefore not many will know the truth, and, if the truth sets free, they do not become free;

John 8:32 (allusion, high confidence)

Notes and citation

Summary: Few know the truth, so few become free.

The allusion is John 8:32.

Cite (SBL): Origen, Comm. Jo. 19.67 (Preuschen 4:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-67).

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19.68Preuschen 4:310–311

σφόδρα γὰρ ὀλίγοι χωροῦσι τὴν ἐλευθερίαν. τίνες δέ εἰσιν οἱ γνωσόμενοι ἢ οἱ ὑψοῦντες αὐτόν; ὡς αὐτὸς διδάσκει λέγων· »Ὅταν ὑψώ- »σητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι.« οὐδεὶς δὲ αὐτὸν ὑψοῖ γάλακτι ποτιζόμενος, παρασκευάζων ἑαυτὸν εἰς παρα- δοχὴν τῆς στερεᾶς τροφῆς· διόπερ τῷ τοιούτῳ λέγει· »Ἔκρινα μηδὲν »εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον«, πρὸς ὃν καὶ ὁ τοῦ λόγου διάκονος ἐν ἀσθενείᾳ γίνεται, ὤς φησιν ὁ Παῦλος τοῖς τοιούτοις· »Κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ »πολλῷ ἐγενόμην πρὸς ὑμᾶς«.

sphodra gar oligoi chōrousi tēn eleutherian. tines de eisin hoi gnōsomenoi ē hoi hypsountes auton? hōs autos didaskei legōn; »Hotan hypsō- »sēte ton huion tou anthrōpou, tote gnōsesthe hoti egō eimi.« oudeis de auton hypsoi galakti potizomenos, paraskeuazōn heauton eis para- dochēn tēs stereas trophēs; dioper tǭ toioutǭ legei; »Ekrina mēden »eidenai en hymin ei mē Iēsoun Christon kai touton estaurōmenon«, pros hon kai ho tou logou diakonos en astheneią ginetai, ōs phēsin ho Paulos tois toioutois; »Kagō en astheneią kai en phobǭ kai en tromǭ »pollǭ egenomēn pros hymas«.

for very few are capable of freedom. And who are those who will know, or those who lift him up? As he himself teaches, saying, “When you have lifted up the Son of Man, then you will know that I am.” But no one who is being given milk to drink, preparing himself to receive solid food, lifts him up; therefore he says to such a one, “I decided to know nothing among you except Jesus Christ and him crucified,” and toward him the minister of the Word too comes in weakness, as Paul says to such people, “And I was with you in weakness and in fear and in much trembling.”

John 8:28 (quotation, high confidence) · 1 Cor 3:2 (allusion, high confidence) · 1 Cor 2:2–3 (quotation, high confidence)

Notes and citation

Summary: Only those who “lift up” the Son come to know him; beginners fed on milk know only Christ crucified.

The quotations are John 8:28, 1 Cor 2:2, and 1 Cor 2:3; the allusion is 1 Cor 3:2.

Notes on the original text

Digital text corrected (OCR slip): ὡς οὐτὸς → ὡς αὐτὸς; ἡψὠ- → ὑψώ-; κοὶ τοῦτον → καὶ τοῦτον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.68 (Preuschen 4:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-68).

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19.69Preuschen 4:311

Φησὶ τοίνυν ὁ τοῦ θεοῦ λόγος ἀρχὴν ποιούμενος δευτέρων μαθημάτων τῶν ἐν τῷ γαζοφυλακίῳ έν τῷ ἱερῶ· »Ἐγὼ ὑπάγω καὶ »ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«.

Phēsi toinyn ho tou theou logos archēn poioumenos deuterōn mathēmatōn tōn en tǭ gazophylakiǭ en tǭ hierō; »Egō hypagō kai »zētēsete me, kai en tę̄ hamartią hymōn apothaneisthe«.

The Word of God, then, making a beginning of the second lessons in the treasury in the temple, says: “I am going away, and you will seek me, and you will die in your sin.”

John 8:21 (quotation, high confidence)

Notes and citation

Summary: Jesus begins a second discourse in the treasury.

The quotation is John 8:21.

Cite (SBL): Origen, Comm. Jo. 19.69 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-7/#p-19-69).

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