Commentary on the Gospel of John 2.128–2.182

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 55 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 2

2.128Preuschen 4:75–76

Εἰ τοίνυν ὁ σωτὴρ ἃ μέν τινα ἐτέροις, τινὰ δὲ τάχα που αὑτῶ̣ καὶ ἢ οὐδενὶ ἢ ἑνὶ ἢ ὀλίγοις, καθʼ ὅ »ζωή« ἐστιν ἡ γενομένη ἐν τῷ λόγῳ, βασανιστέον πότερον αὑτῶ καὶ ἑτέροις ζωή ἐστιν ἢ ἑτέροις, καὶ εἰ ἑτέροις, τίσι τούτοις. εἰ δὴ ταὐτόν ἐστι »ζωὴ« καὶ »τῶν ἀνθρώπων« — φησὶ γάρʼ »Ὅ γέγονεν ἐν αὐτῷ ζωὴ ἠν καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων« — τὸ δὲ φῶς τῶν ἀνθρώπων τινῶν ἐστι φῶς, καὶ τοῦτο οὐ πάντων τῶν λογικῶν, ὅσον ἐπὶ + τῷ κεῖσθαι τὸ »' Ανθρώπων«, ἀλλὰ »τῶν ἀνθρώπων« ἐστὶ φῶς, εἴη ἂν καὶ ζωὴ ἀνθρώπων, ὡν καὶ φῶς ἐστιν· καὶ καθʼ ὅ ζωή, λέγοιτο ἂν ὁ σωτὴρ οὐχ αὑτῷ ἀλλὰ ἑτέροις εἶναι ζωὴ ὡν ἐστι καὶ φῶς.

Ei toinyn ho sōtēr ha men tina eterois, tina de tacha pou hautō kai ē oudeni ē heni ē oligois, kathʼ ho »zōē« estin hē genomenē en tǭ logǭ, basanisteon poteron hautō kai heterois zōē estin ē heterois, kai ei heterois, tisi toutois. ei dē tauton esti »zōē« kai »tōn anthrōpōn« — phēsi garʼ »Ho gegonen en autǭ zōē ēn kai hē zōē ēn to phōs tōn anthrōpōn« — to de phōs tōn anthrōpōn tinōn esti phōs, kai touto ou pantōn tōn logikōn, hoson epi + tǭ keisthai to »' Anthrōpōn«, alla »tōn anthrōpōn« esti phōs, eiē an kai zōē anthrōpōn, hōn kai phōs estin; kai kathʼ ho zōē, legoito an ho sōtēr ouch hautǭ alla heterois einai zōē hōn esti kai phōs.

If, then, the Savior is some things for others, and some things perhaps for himself and either for no one or for one or for a few, we must test, inasmuch as he is the “life” that came to be in the Word, whether he is life for himself and others, or for others; and if for others, for which ones. If indeed “life” and “the light of men” are the same (for it says, “What came to be in him was life, and the life was the light of men”), and the light of men is the light of certain beings, and this not of all rational beings, as far as the word “men” is concerned, but is the light “of men,” it would also be the life of men, of whom it is also the light; and inasmuch as he is life, the Savior would be said to be life not for himself but for others, of whom he is also light.

Textual problem in this passage: see the notes.

John 1:3–4 (quotation, high confidence)

Notes and citation

Summary: As life and light of men, Christ is life for others rather than for himself.

The quotation is John 1:3–4. The editor marks a doubtful word (+) before “τῷ κεῖσθαι”.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.128 (Preuschen 4:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-128).

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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.

2.129Preuschen 4:76

αὕτη δὴ ἡ ζωὴ τῷ λόγῳ ἐπιγίνεται, ἀχώριστος αὐτοῦ μετὰ τὸ ἐπιγενέσθαι τυγχάνουσα. λόγον γὰρ προϋπάρξαι τὸν καθαίροντα τὴν ψυχὴν ἐν τῇ ψυχῇ δεῖ, ἕνα κατὰ τοῦτον καὶ τὴν ἀπʼ αὐτοῦ κάθαρσιν, πάσης περιαιρεθείσης νεκρότητος καὶ ἀσθενείας, ἡ ἀκραιφνὴς ζωὴ ἐγγένηται παρὰ παντὶ τῷ τοῦ λόγου καθʼ ὅ θεός ἐστιν αὑτὸν ποιήσαντι χωρη- τικον.

hautē dē hē zōē tǭ logǭ epiginetai, achōristos autou meta to epigenesthai tynchanousa. logon gar proÿparxai ton kathaironta tēn psychēn en tę̄ psychę̄ dei, hena kata touton kai tēn apʼ autou katharsin, pasēs periairetheisēs nekrotētos kai astheneias, hē akraiphnēs zōē engenētai para panti tǭ tou logou kathʼ ho theos estin hauton poiēsanti chōrē- tikon.

This life, then, comes upon the Word, being inseparable from him once it has come. For the word that cleanses the soul must first be present in the soul, so that, according to it and to the cleansing that comes from it, when all deadness and weakness have been removed, pure life may come to be in everyone who has made himself able to receive the Word insofar as he is God.

Notes and citation

Summary: True life follows when the Word has first cleansed the soul of deadness.

The digital text reads ἕνα for ἵνα.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.129 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-129).

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2.130Preuschen 4:76

Τηρητέον δὲ τὰ δύο »Ἐν« καὶ τὴν διαφορὰν αὐτῶν ἐξεταστέον· πρῶτον μὲν γὰρ ἐν τῷ »λόγος ἐν ἀρχῇ«, δεύτερον δὲ ἐν τῷ »ζωὴ ἐν λόγῳ«. ἀλλὰ λόγος μὲν έν ἀρχῇ« οὐκ ἐγένετο· οὐκ ἠν γάρ, ὅτε ἡ ἀρχὴ ἄλογος ἦν, διὸ λέγεται· »Ἐν ἀρχῇ ἠν ὁ λόγος· « ζωὴ δὲ έν τῷ λόγῳ οὐκ ἦν· ἀλλὰ ςωὴ ἐγένετο, εἴ γε »ζωή ἐστι τὸ φῶς τῶν ἀνθρώπων«. ὅτε γὰρ οὐδέπω ἄνθρωπος ἦν, οὐδὲ φῶς »τῶν ἀνθρώπων« ἠν, τοῦ φωτὸς τῶν ἀνθρώπων κατὰ τὴν πρὸς ἀνθρώπους σχέσιν νοουμένου.

Tērēteon de ta dyo »En« kai tēn diaphoran autōn exetasteon; prōton men gar en tǭ »logos en archę̄«, deuteron de en tǭ »zōē en logǭ«. alla logos men en archę̄« ouk egeneto; ouk ēn gar, hote hē archē alogos ēn, dio legetai; »En archę̄ ēn ho logos; « zōē de en tǭ logǭ ouk ēn; alla sōē egeneto, ei ge »zōē esti to phōs tōn anthrōpōn«. hote gar oudepō anthrōpos ēn, oude phōs »tōn anthrōpōn« ēn, tou phōtos tōn anthrōpōn kata tēn pros anthrōpous schesin nooumenou.

We must observe the two “in”s and examine their difference: first in “the Word in the beginning,” second in “life in the Word.” But the Word did not come to be “in the beginning,” for there was never a time when the beginning was without the Word, which is why it is said, “In the beginning was the Word”; while life was not in the Word, but life came to be, if indeed “life is the light of men.” For when there was not yet a human being, there was not yet the light “of men” either, since the light of men is understood in relation to human beings.

John 1:1 (quotation, high confidence) · John 1:4 (quotation, high confidence)

Notes and citation

Summary: The Word always “was” in the beginning, but life “came to be” in the Word, as the light of men.

The quotations are John 1:1 and 1:4. Origen reads John 1:3–4 as “What came to be in him was life.”

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.130 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-130).

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2.131Preuschen 4:76

μηδεὶς δʼ ἡμᾶς θλιβέτω χρονικῶς οἰόμενος ταῦτα ἀπαγγελλειν, τῆς τάξεως τὸ πρῶτον καὶ τὸ δεύτερον καὶ τὰ ἐφεξῆς ἀπαιτούσης, κἂν χρόνος μὴ εὐρίσκηται, ὅτε τὰ ὑπὸ τοῦ λόγου τὰ] ὑποβαλλόμενα τρίτα καὶ τέταρτα οὐδαμῶς ἦν. ὃν τρόπον τοίνυν »πάντα διʼ αὐτοῦ ἐγένετο«, καὶ οὐχὶ πάντα δέ αὐτοῦ ἦν, καὶ »χωρὶς αὐτοῦ έγένετο οὐδὲ ἕν«, οὐχὶ δὲ χωρὶς αὐτοῦ ἠν οὐδὲ ἔν, οὕτως ὅ γέγονεν ἐν αὐτῷ, οὐχὶ ὃ ἠν ἐν αὐτῷ, ζωὴ ἠν. καὶ πάλιν οὐχὶ ὃ ἐγένετο ἐν ἀρχῇ ὁ λόγος ἦν, ἀλλὰ ὃ ἦν ἐν ἀρχῇ λόγος ἦν.

mēdeis dʼ hēmas thlibetō chronikōs oiomenos tauta apangellein, tēs taxeōs to prōton kai to deuteron kai ta ephexēs apaitousēs, kan chronos mē euriskētai, hote ta hypo tou logou ta] hypoballomena trita kai tetarta oudamōs ēn. hon tropon toinyn »panta diʼ autou egeneto«, kai ouchi panta de autou ēn, kai »chōris autou egeneto oude hen«, ouchi de chōris autou ēn oude en, houtōs ho gegonen en autǭ, ouchi ho ēn en autǭ, zōē ēn. kai palin ouchi ho egeneto en archę̄ ho logos ēn, alla ho ēn en archę̄ logos ēn.

But let no one trouble us by supposing that we are stating these things in terms of time, since order requires a first and a second and what follows, even if no time is found when the third and fourth things set beneath the Word did not exist. In the way, then, that “all things came to be through him,” and not “all things were through him,” and “without him nothing came to be,” not “without him nothing was,” so “what came to be in him,” not “what was in him,” “was life.” And again, not “what came to be in the beginning was the Word,” but “what was in the beginning was the Word.”

John 1:1–4 (quotation, high confidence)

Notes and citation

Summary: The distinction between “was” and “came to be” is one of order, not time.

The quotations are John 1:1–4. The digital text reads δέ for διʼ (“through”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.131 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-131).

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2.132Preuschen 4:76

τινὰ μέντοι γε τῶν ἀντιγράφων ἔχει, καὶ τάχα οὐκ ἀπιθάνως· »Ὃ γέγονεν ἐν αὐτῷ ζωή »ἐστιν«. εἰ δὲ ζωὴ ταὐτόν ἐστι τῷ τῶν ἀνθρώπων φωτί, οὐδεὶς ἐν σκότῳ τυγχάνων ζῇ καὶ οὐδεὶς τῶν ζώντων έν σκότῳ ἐστίν, ἀλλὰ πᾶς ὁ ζῶν καὶ ἐν φωτὶ ὑπάρχει, καὶ πᾶς ὁ ἐν φωτὶ ὑπάρχων ςῇ· ὥστε μόνον τὸν ζῶντα καὶ πάντα εἶναι φωτὸς υἱόν· φωτὸς δὲ υἱός, οὗ λάμπει τὰ ἔργα ἔμπροσθεν τῶν ἀνθρώπων.

tina mentoi ge tōn antigraphōn echei, kai tacha ouk apithanōs; »Ho gegonen en autǭ zōē »estin«. ei de zōē tauton esti tǭ tōn anthrōpōn phōti, oudeis en skotǭ tynchanōn zę̄ kai oudeis tōn zōntōn en skotǭ estin, alla pas ho zōn kai en phōti hyparchei, kai pas ho en phōti hyparchōn sę̄; hōste monon ton zōnta kai panta einai phōtos huion; phōtos de huios, hou lampei ta erga emprosthen tōn anthrōpōn.

Some copies, however, have, and perhaps not unpersuasively, “What came to be in him is life.” And if life is the same as the light of men, no one who is in darkness lives, and none of the living is in darkness, but everyone who lives is also in light, and everyone who is in light lives; so that only the one who lives, and every such one, is a son of light; and a son of light is one whose works shine before men.

Textual problem in this passage: see the notes.

John 1:4 (quotation, high confidence) · Luke 16:8 (allusion, medium confidence) · Matt 5:16 (allusion, high confidence)

Notes and citation

Summary: Some manuscripts read “is life”; the living are those in the light, the sons of light.

The textual variant is John 1:4 ἐστιν (“is”) for ἦν (“was”), attested in some early manuscripts. The allusions are Luke 16:8 and Matt 5:16.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.132 (Preuschen 4:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-132).

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2.133Preuschen 4:76–77

Πάλιν, ἐπεὶ ἔστι τὰ παραλελειμμένα τῶν ἐναντίων νοεῖσθαι ἐκ τῶν εἰρημένων περὶ τῶν ἐναντίων, γέγεται δὲ περὶ ζωῆς καὶ φωτὸς ἀνθρώπων, ἐναντίον δὲ τῇ ζωῇ θάνατος καὶ ἐναντίον φωτὶ ἀνθρώπων σκότος ἀνθρώπων, ἔστιν ἰδεῖν ὅτι ὁ ἐν σκότω τῶν ἀνθρώπων τυγχάνων ἐν θανάτῳ ἐστὶν καὶ ὁ τὰ τοῦ θανάτου πράττων οὐκ ἀλλαχόσε τοῦ σκότους ἐστίν. ὁ δὲ μνημο- νεύων τοῦ θεοῦ, ἐάν γε νοῶμεν τί τὸ μνημονεύειν αὐτοῦ, οὐκ ἔστιν ἐν τῷ θανάτῳ κατὰ τὸ εἰρημένον· »Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ »μνημονεύων σου«.

Palin, epei esti ta paraleleimmena tōn enantiōn noeisthai ek tōn eirēmenōn peri tōn enantiōn, gegetai de peri zōēs kai phōtos anthrōpōn, enantion de tę̄ zōę̄ thanatos kai enantion phōti anthrōpōn skotos anthrōpōn, estin idein hoti ho en skotō tōn anthrōpōn tynchanōn en thanatǭ estin kai ho ta tou thanatou prattōn ouk allachose tou skotous estin. ho de mnēmo- neuōn tou theou, ean ge noōmen ti to mnēmoneuein autou, ouk estin en tǭ thanatǭ kata to eirēmenon; »Ouk estin en tǭ thanatǭ ho »mnēmoneuōn sou«.

Again, since it is possible to understand the opposites that are left unsaid from what is said about their opposites, and it is said about life and the light of men, while the opposite of life is death and the opposite of the light of men is the darkness of men, it can be seen that the one who is in the darkness of men is in death, and the one who does the works of death is nowhere else than in darkness. But the one who remembers God, if we understand what it is to remember him, is not in death, according to the saying, “There is no one in death who remembers you.”

Ps 6:5 (6:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Those in darkness are in death; those who remember God are not.

The quotation is Ps 6:5 (6:6 LXX).

Cite (SBL): Origen, Comm. Jo. 2.133 (Preuschen 4:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-133).

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2.134Preuschen 4:77

εἴτε δὲ σκότος ἀνθρώπων εἴτε θάνατος, οὐ φύσει τοιαῦτά ἐστιν + ἄλλου λόγου »Ἡμεῖς ἤμεθά ποτε σκότος, νῦν δὲ φῶς »ἐν κυρίῳ«, κἂν μάλιστα ἅγιοι καὶ πνευματικοὶ ἤδη χρηματίζωμεν. ὥσπερ δὲ δεκτικὸς ὁ Παῦλος σκότος ὢν γέγονε τοῦ γενέσθαι φῶς ἐν κυρίῳ οὕτως ὅστις ποτʼ ἂν ᾖ σκότος. κατὰ δὲ τοὺς οἰομένους εἶναι φύσεις πνευματικάς, ὥσπερ τὸν Παῦλον καὶ τοὺς ἀγίους ἀποστόλους, οὐκ οἶδα εἰ σώζεται τὸ τὸν πνευματικὸν εἶναί ποτε σκότος καὶ ὕστερον αὐτὸν γεγονέναι φῶς.

eite de skotos anthrōpōn eite thanatos, ou physei toiauta estin + allou logou »Hēmeis ēmetha pote skotos, nyn de phōs »en kyriǭ«, kan malista hagioi kai pneumatikoi ēdē chrēmatizōmen. hōsper de dektikos ho Paulos skotos ōn gegone tou genesthai phōs en kyriǭ houtōs hostis potʼ an ę̄ skotos. kata de tous oiomenous einai physeis pneumatikas, hōsper ton Paulon kai tous agious apostolous, ouk oida ei sōzetai to ton pneumatikon einai pote skotos kai hysteron auton gegonenai phōs.

And whether it is the darkness of men or death, these are not such by nature … “We were once darkness, but now light in the Lord,” even if we are now called above all saints and spiritual. And just as Paul, being darkness, became capable of becoming light in the Lord, so can anyone whatever who is darkness. But according to those who think there are spiritual natures, like Paul and the holy apostles, I do not know whether it is maintained that the spiritual man was once darkness and later became light.

Textual problem in this passage: see the notes.

Eph 5:8 (quotation, high confidence)

Notes and citation

Summary: Darkness and death are not natures; Paul was once darkness and became light, against the idea of fixed spiritual natures.

The quotation is Eph 5:8 (in the first person, as Origen adapts it). The editor marks a gap (+) after “by nature”; the sense seems to be “as another saying shows.” The opponents are Valentinians, who held that people are spiritual, psychic, or earthly by nature.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.134 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-134).

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2.135Preuschen 4:77

εἰ γὰρ ὁ πνευματικός ποτε σκότος ἦν, ὁ χοϊκὸς τί ἐστιν; εἰ δʼ ἀληθές ἐστι τὸ σκότος γεγονέναι φῶς, τίς ἡ ἀποκλήρωσις τοῦ μὴ πᾶν σκότος δύνασθαι γενέσθαι φῶς; εἰ μὴ γὰρ ἐπὶ Παύλου ἐλέγετο, ὅτι »ἤμεθά ποτε ἐν σκότῳ, νῦν δὲ φωτεινοὶ ἐν κυρίῳ«, ἐπὶ δὲ ὡν οἴονται φύσεων ἀπολλυμένων, ὅτι σκότος ἠσαν ἢ σκότος εἰσί, κἂν χώραν εἶχεν ἡ περὶ φύσεων ὑπόθεσις.

ei gar ho pneumatikos pote skotos ēn, ho choïkos ti estin? ei dʼ alēthes esti to skotos gegonenai phōs, tis hē apoklērōsis tou mē pan skotos dynasthai genesthai phōs? ei mē gar epi Paulou elegeto, hoti »ēmetha pote en skotǭ, nyn de phōteinoi en kyriǭ«, epi de hōn oiontai physeōn apollymenōn, hoti skotos ēsan ē skotos eisi, kan chōran eichen hē peri physeōn hypothesis.

For if the spiritual man was once darkness, what is the earthly man? And if it is true that darkness has become light, what is the arbitrary allotment by which not all darkness can become light? For if it had not been said of Paul that “we were once in darkness, but now are luminous in the Lord,” but of those natures which they suppose to be perishing that they were darkness or are darkness, the hypothesis about natures might have had some place.

Eph 5:8 (allusion, high confidence) · 1 Cor 15:47–48 (echo, medium confidence)

Notes and citation

Summary: If Paul, a “spiritual” man, was once darkness, then any darkness can become light, which refutes fixed natures.

The allusion is Eph 5:8, freely quoted; also 1 Cor 15:47–48 (“earthly”).

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.135 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-135).

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2.136Preuschen 4:77

νυνὶ δὲ ὁ Παῦλός φησι γεγονέναι »ποτὲ σκότος, νῦν δὲ φῶς ἐν κυρίῳ«, ὡς δυνατοῦ ὄντος τοῦ σκότος εἰς φῶς μεταβαλεῖν. οὐ χαλεπὸν δὲ τὰ περὶ παντὸς σκότους ἀνθρώπων καὶ περὶ τοῦ θανάτου τοῦ αὐτοῦ τυγχάνοντος τῷ σκότῳ τῶν ἀνθρώπων ἐπιμελῶς ἰδεῖν τῶν εἰρημένων, τὸ ἐνδεχόμενον ὁρῶντα τῆς ἐπὶ τὸ χεῖρον καὶ κρεῖττον ἑκάστου μεταβολῆς.

nyni de ho Paulos phēsi gegonenai »pote skotos, nyn de phōs en kyriǭ«, hōs dynatou ontos tou skotos eis phōs metabalein. ou chalepon de ta peri pantos skotous anthrōpōn kai peri tou thanatou tou autou tynchanontos tǭ skotǭ tōn anthrōpōn epimelōs idein tōn eirēmenōn, to endechomenon horōnta tēs epi to cheiron kai kreitton hekastou metabolēs.

But as it is, Paul says he was “once darkness, but now light in the Lord,” since it is possible for darkness to change into light. And it is not hard, from what has been said, to see carefully what concerns all the darkness of men and the death which is the same as the darkness of men, seeing the possibility of each one's change toward the worse and the better.

Eph 5:8 (quotation, high confidence)

Notes and citation

Summary: Since darkness can become light, every person can change for better or worse.

The quotation is Eph 5:8.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.136 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-136).

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2.137Preuschen 4:77

ΧΧΙ. Πάνυ δὲ βιαίως κατὰ τὸν τόπον γενόμενος ὁ Ἡρακλέων τὸ »Ὅ γέγονεν ἐν αὐτῷ ζωὴ ἦν« ἐξείληφεν ἀντὶ τοῦ »Ἑν αὑτῷ« Εἰς τοὺς ἀνθρώπους τοὺς πνευματικούς, οἱονεὶ ταὐτὸν νομίσας εἶναι τὸν λόγον καὶ τοὺς πνευματικούς, εἰ καὶ μὴ σαφῶς ταῦτʼ εἴρηκε· καὶ ὡσπερεὶ αἰτιολογῶν φησιν· Αὐτὸς γὰρ τὴν πρώτην μόρφωσιν τὴν κατὰ τὴν γένεσιν αὐτοῖς παρέσχε, τὰ ὑπʼ ἄλλου σπαρέντα εἰς μορφὴν καὶ εἰς φωτισμὸν καὶ περιγραφὴν ἰδίαν ἀγαγὼν καὶ ἀναδείξας.

ChChI. Pany de biaiōs kata ton topon genomenos ho Hērakleōn to »Ho gegonen en autǭ zōē ēn« exeilēphen anti tou »Hen hautǭ« Eis tous anthrōpous tous pneumatikous, hoionei tauton nomisas einai ton logon kai tous pneumatikous, ei kai mē saphōs tautʼ eirēke; kai hōsperei aitiologōn phēsin; Autos gar tēn prōtēn morphōsin tēn kata tēn genesin autois paresche, ta hypʼ allou sparenta eis morphēn kai eis phōtismon kai perigraphēn idian agagōn kai anadeixas.

Heracleon, handling the passage very forcibly, took “What came to be in him was life” as “in him” meaning “for the spiritual men,” as if he thought the Word and the spiritual men were the same, even if he has not said this clearly; and, as though giving the reason, he says: “For he provided them with the first formation, that according to their coming into being, bringing what was sown by another into form and illumination and a distinct outline of its own, and displaying it.”

John 1:4 (quotation, high confidence)

Notes and citation

Summary: Heracleon took “in him” to mean the spiritual people, whom the Word gave their first form.

The allusion is John 1:4. Heracleon's words are quoted (fr. 2). “Sown by another” refers to the spiritual seed sown, in Valentinian teaching, by Sophia. The digital text begins with the chapter number XXI, not translated.

Extrabiblical texts: Heracleon, fr. 2 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.137 (Preuschen 4:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-137).

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2.138Preuschen 4:77–78

οὐ παρετήρησε δὲ καὶ τὸ περὶ τῶν πνευματικῶν παρὰ τῷ Παύλῳ λεγόμενον, ὅτι ἀνθρώπους αὐτοὺς εἶναι ἀπεσιώπησε· » Ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, »μωρία γὰρ αὐτῶ̣ ἐστιν· ὁ δὲ πνευματικὸς ἀνακρίνει πάντα. ι ἡμεῖς γὰρ οὐ μάτην αὐτόν φαμεν ἐπὶ τοῦ πνευματικοῦ μὴ προστεθεικέναι τὸ »Ἄνθρωπος«· κρεῖττον γὰρ ἢ »ἄνθρωπος« ὁ πνευματικός, τοῦ ἀνθρώπου ἤτοι ἐν ψυχῇ ἢ ἐν σώματι ἢ ἐν συναμφοτέροις χαρακτηριζομένου, οὐχὶ δὲ καὶ ἐν τῷ τούτων θειοτέρῳ πνεύματι, οὑ κατὰ μετοχὴν ἐπικρατοῦσαν χρηματίζει ὁ πνευματικός.

ou paretērēse de kai to peri tōn pneumatikōn para tǭ Paulǭ legomenon, hoti anthrōpous autous einai apesiōpēse; » Psychikos anthrōpos ou dechetai ta tou pneumatos tou theou, »mōria gar autō estin; ho de pneumatikos anakrinei panta. i hēmeis gar ou matēn auton phamen epi tou pneumatikou mē prostetheikenai to »Anthrōpos«; kreitton gar ē »anthrōpos« ho pneumatikos, tou anthrōpou ētoi en psychę̄ ē en sōmati ē en synamphoterois charaktērizomenou, ouchi de kai en tǭ toutōn theioterǭ pneumati, hou kata metochēn epikratousan chrēmatizei ho pneumatikos.

But he did not observe what Paul says about the spiritual, that he left unsaid that they are human beings: “The natural man does not receive the things of the Spirit of God, for they are folly to him; but the spiritual judges all things.” For we say that not without purpose did he not add “man” to “the spiritual”; for the spiritual is better than “man,” since man is characterized either in soul or in body or in both, but not also in the Spirit, more divine than these, by a prevailing share in which the spiritual person is so called.

1 Cor 2:14–15 (quotation, high confidence)

Notes and citation

Summary: Paul does not call the spiritual person a mere “man,” since the spiritual person shares in the divine Spirit.

The quotation is 1 Cor 2:14–15. “Natural” renders ψυχικός (“soulish”).

Extrabiblical texts: Heracleon, fr. 2 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.138 (Preuschen 4:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-138).

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2.139Preuschen 4:78

ἅμα δὲ καὶ τὰ τῆς τοιαύτης ὐποθέσεως χωρὶς κἂν φαινομένης ἀποδείξεως ἀποφαίνεται, οὐδὲ μέχρι τῆς τυχούσης πιθανότητος φθάσαι εἰς τὸν περὶ τούτων δυνηθεὶς λόγον. καὶ ταῦτα μὲν περὶ ἐκείνου.

hama de kai ta tēs toiautēs ypotheseōs chōris kan phainomenēs apodeixeōs apophainetai, oude mechri tēs tychousēs pithanotētos phthasai eis ton peri toutōn dynētheis logon. kai tauta men peri ekeinou.

At the same time he declares the points of such a hypothesis without even an apparent demonstration, not being able to reach even ordinary plausibility in his account of them. So much, then, about him.

Notes and citation

Summary: Heracleon's view is unsupported and implausible.

Extrabiblical texts: Heracleon, fr. 2 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.139 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-139).

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2.140Preuschen 4:78

Φέρε δὲ καὶ ἡμεῖς καὶ τοῦτο ζητήσωμεν, εἰ ἡ ζωὴ ἠν μόνων ἀνθρώπων φῶς καὶ μὴ παντὸς οὑτινοσοῦν ἐν μακαριότητι τυγχάνοντος. ἐὰν γὰρ ταὐτὸν ᾖ »ζωὴ« καὶ »φῶς ἀνθρώπων‘ καὶ μόνων ἀνθρώπων ᾖ τὸ τοῦ χριστοῦ φῶς, μόνων ἀνθρώπων καὶ ἡ ζωή. τοῦτο δʼ ὑπολαμβάνειν ἐστὶν ἠλίθιον ἅμα καὶ ἀδεβές, ἀντιμαρ- τυρουσῶν τῶν ἄλλων γραφῶν ταύτῃ τῇ ἐκδοχῇ, εἴ γε, ὅταν προδό- ψωμεν, ἰσάγγελοι ἐσόμεθα.

Phere de kai hēmeis kai touto zētēsōmen, ei hē zōē ēn monōn anthrōpōn phōs kai mē pantos houtinosoun en makariotēti tynchanontos. ean gar tauton ę̄ »zōē« kai »phōs anthrōpōn‘ kai monōn anthrōpōn ę̄ to tou christou phōs, monōn anthrōpōn kai hē zōē. touto dʼ hypolambanein estin ēlithion hama kai adebes, antimar- tyrousōn tōn allōn graphōn tautę̄ tę̄ ekdochę̄, ei ge, hotan prodo- psōmen, isangeloi esometha.

Come, let us too inquire into this: whether the life was the light of men only, and not of every being whatever that is in blessedness. For if “life” and “light of men” are the same, and the light of Christ belongs to men alone, the life too belongs to men alone. But to suppose this is at once foolish and impious, since the other Scriptures testify against this interpretation, if indeed, when we make progress, we shall be equal to angels.

John 1:4 (allusion, high confidence) · Luke 20:36 (allusion, high confidence)

Notes and citation

Summary: The life of Christ cannot belong to humans alone, since we shall be equal to the angels.

The allusions are John 1:4 and Luke 20:36. The digital text reads ἀδεβές, προδόψωμεν.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 2.140 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-140).

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2.141Preuschen 4:78

οὕτω δὲ λυτέον τὸ ἀπορηθέν· οὐχὶ εἴ τι λέγεταί τινων, ἐκείνων μόνων ἐστὶ τὸ λεγόμενον οὕτως οὐν οὐχὶ εἰ λέγεται φῶς ἀνθρώπων, μόνων ἀνθρώπων ἐστὶ φῶς· ἐδύνατο γὰρ προσκεῖσθαι· »ἡ ςωὴ ἦν τὸ τῶν ἀνθρώπων x003E; φῶς.« ἔξεστι γὰρ τὸ φῶς τῶν ἀνθρώπων καὶ ἑτέρων παρὰ τοὺς ἀνθρώπους εἶναι φῶς, ὡς ἔξεστι τάδε τὰ ςῷα καὶ τάδε τὰ φυτά, ἀνθρώπων ὄντα τροφήν, καὶ ἑτέρων παρὰ τοὺς ἀνθρώπους τὰ αὐτὰ εἶναι τροφήν.

houtō de lyteon to aporēthen; ouchi ei ti legetai tinōn, ekeinōn monōn esti to legomenon houtōs oun ouchi ei legetai phōs anthrōpōn, monōn anthrōpōn esti phōs; edynato gar proskeisthai; »hē sōē ēn to tōn anthrōpōn x003E? phōs.« exesti gar to phōs tōn anthrōpōn kai heterōn para tous anthrōpous einai phōs, hōs exesti tade ta sǭa kai tade ta phyta, anthrōpōn onta trophēn, kai heterōn para tous anthrōpous ta auta einai trophēn.

The difficulty must be resolved thus: it is not the case that, if something is said of certain beings, what is said belongs to them alone. So, then, it is not the case that, if it is called the light of men, it is the light of men alone; for it could have been added, “The life was the light of men alone.” For it is possible for the light of men to be the light also of others besides men, just as it is possible that these animals and these plants, which are food for men, are the same food for others besides men.

John 1:4 (allusion, high confidence)

Notes and citation

Summary: Being called the light of men does not mean Christ is light for humans alone.

The allusion is John 1:4. The digital text has “x003E;” where the word “alone” (μόνων) must have stood; the translation supplies it from the sense.

Cite (SBL): Origen, Comm. Jo. 2.141 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-141).

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2.142Preuschen 4:78

καὶ τοῦτο μὲν ἀπὸ τῆς συνηθείας τὸ παράδειγμα· ἄξιον δὲ ἀπὸ τῶν θεοπνεύστων λόγων ὅμοιον ἀντιπαραβαλεῖν. ἐνθάδε τοίνυν ζητοῦμεν εἰ μηδὲν κωλύει τὸ φῶς τῶν ἀνθρώπων καὶ ἑτέρων εἶναι φῶς, λέγοντες ὅτι οὐχί, ἐπεὶ λέγεται φῶς ἀνθρώπων, ἤδη ἀποκέκλεισται καὶ ἐτέρων παρὰ τοὺς ἀνθρώπους κρειττόνων ἢ ἀνθρώποις ἀμοίων εἶναι φῶς.

kai touto men apo tēs synētheias to paradeigma; axion de apo tōn theopneustōn logōn homoion antiparabalein. enthade toinyn zētoumen ei mēden kōlyei to phōs tōn anthrōpōn kai heterōn einai phōs, legontes hoti ouchi, epei legetai phōs anthrōpōn, ēdē apokekleistai kai eterōn para tous anthrōpous kreittonōn ē anthrōpois amoiōn einai phōs.

And this example is from ordinary usage; but it is right to compare a similar one from the divinely inspired words. Here, then, we are asking whether anything prevents the light of men from being the light of others too, saying that no: because it is called the light of men, it is not already excluded from being the light of others besides men, whether better than men or like them.

Notes and citation

Summary: Origen will show from Scripture that nothing prevents the light of men from being light for others.

The digital text reads ἀμοίων for ὁμοίων.

Cite (SBL): Origen, Comm. Jo. 2.142 (Preuschen 4:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-142).

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2.143Preuschen 4:78–79

ἀναγέγραπται δὴ ὁ θεὸς θεὸς εἶναι »' Αβραὰμ καὶ θεὸς Ἰσαὰκ κοὶ θεὸς Ἰακώβ«· ὁ δὴ βουλόμενος ἐπειδὴ εἴρηται· »Ἡ ζωὴ »ἦν τὸ φῶς τῶν ἀνθρώπων«) τὸ φῶς μηδενὸς ἑτέρου εἶναι ἢ τῶν ἀνθρώπων, κατὰ τὸ ὅμοιον οἰήσεται τὸν θεὸν Αβραὰμ καὶ θεὸν Ισαὰκ καὶ θεὸν Ἰακὼβ μηδενὸς εἶναι θεὸν ἢ τῶν τριῶν μόνων τούτων πατέρων. ἔστι δέ γε καὶ Ἠλίου θεός, καί, ὥς φησιν Ἰουδίθ, τοῦ πατρὸς αὐτῆς Συμεών, καὶ θεὸς τῶν Ἑβραίων. Ἑβραίων. κατὰ τὸ ὅμοιον εἰ μηδὲν κωλύει εἶναι αὐτὸν καὶ ἑτέρων θεόν, οὐδὲν κωλύει εἶναι τὸ φῶς τῶν ἀνθρώπων καὶ ἑτέρων Παρὰ τοὺς ἀνθρώ- πους φως.

anagegraptai dē ho theos theos einai »' Abraam kai theos Isaak koi theos Iakōb«; ho dē boulomenos epeidē eirētai; »Hē zōē »ēn to phōs tōn anthrōpōn«) to phōs mēdenos heterou einai ē tōn anthrōpōn, kata to homoion oiēsetai ton theon Abraam kai theon Isaak kai theon Iakōb mēdenos einai theon ē tōn triōn monōn toutōn paterōn. esti de ge kai Ēliou theos, kai, hōs phēsin Ioudith, tou patros autēs Symeōn, kai theos tōn Hebraiōn. Hebraiōn. kata to homoion ei mēden kōlyei einai auton kai heterōn theon, ouden kōlyei einai to phōs tōn anthrōpōn kai heterōn Para tous anthrō- pous phōs.

It is recorded that God is the God “of Abraham and God of Isaac and God of Jacob.” Whoever wishes (since it is said, “The life was the light of men”) the light to be that of no one else but men will, by the same reasoning, think that the God of Abraham and God of Isaac and God of Jacob is God of no one but these three fathers only. But he is also the God of Elijah, and, as Judith says, of her father Simeon, and the God of the Hebrews. Likewise, if nothing prevents him from being the God of others too, nothing prevents the light of men from being light for others besides men.

Exod 3:6 (quotation, high confidence) · John 1:4 (quotation, high confidence) · 2 Kgs 2:14 (allusion, high confidence) · Exod 3:18 (allusion, medium confidence)

Notes and citation

Summary: As God of Abraham, Isaac, and Jacob is also God of others, so the light of men can be light for others.

The quotations and allusions are Exod 3:6, John 1:4, 2 Kgs 2:14, and Exod 3:18; Judith 9:2 (“Lord God of my father Simeon”). The digital text repeats Ἑβραίων.

Extrabiblical texts: Jdt 9:2 (Judith [in RC, EO, ETH canons]; allusion)

Cite (SBL): Origen, Comm. Jo. 2.143 (Preuschen 4:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-143).

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2.144Preuschen 4:79

Ἄλλος δέ τις προσχρησάμενος τῷ »Ποιήσωμεν ἄνθρω- »πον κατʼ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν«· πᾶν τὸ »κατʼ εἰκόνα καὶ »ὁμοίωσιν« γενόμενον »θεοῦ« ἄνθρωπον εἶναι φήσει, μυρίοις χρώμενος εἰς τοῦτο παραδείγμασιν, ὅτι οὑδὲν διαφέρει τῇ γραφῇ ἄνθρωπον ἢ ἄγγελον φάναι· ἐπὶ γὰρ τοῦ αὐτοῦ ὑποκειμένου κεῖται ἡ »Ἄγγελος« καὶ » Ανθρωπος« προσηγορία, ὥσπερ ἐπὶ τῶν ξενισθέντων παρὰ τῷ Ἀβραὰμ τριῶν καὶ γενομένων ἐν Σοδόμοις δύο· καὶ ἐν ὅλῳ τῷ εἱρμῷ τῆς γραφῆς ὁτὲ μὲν ἄνδρες ότὲ δἐ ἄγγελοι εἶναι λέγονται.

Allos de tis proschrēsamenos tǭ »Poiēsōmen anthrō- »pon katʼ eikona kai homoiōsin hēmeteran«; pan to »katʼ eikona kai »homoiōsin« genomenon »theou« anthrōpon einai phēsei, myriois chrōmenos eis touto paradeigmasin, hoti houden diapherei tę̄ graphę̄ anthrōpon ē angelon phanai; epi gar tou autou hypokeimenou keitai hē »Angelos« kai » Anthrōpos« prosēgoria, hōsper epi tōn xenisthentōn para tǭ Abraam triōn kai genomenōn en Sodomois dyo; kai en holǭ tǭ heirmǭ tēs graphēs hote men andres ote de angeloi einai legontai.

But someone else, using “Let us make man according to our image and likeness,” will say that everything that has come to be “according to the image and likeness” of God is man, using countless examples for this, to show that it makes no difference to Scripture whether it says man or angel. For the titles “angel” and “man” are applied to the same subject, as with the three who were entertained by Abraham and the two who came to Sodom; and throughout the whole sequence of Scripture they are sometimes said to be men and sometimes angels.

Gen 1:26 (quotation, high confidence) · Gen 18:2 (allusion, high confidence) · Gen 19:1 (allusion, high confidence)

Notes and citation

Summary: Another view: all beings made in God's image are “men,” since Scripture calls angels men.

The quotation is Gen 1:26; the allusions are Gen 18:2 and 19:1.

Cite (SBL): Origen, Comm. Jo. 2.144 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-144).

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2.145Preuschen 4:79

πλὴν ὁ τοῦτο νομίζων ἐρεῖ, ὅτι, ὥσπερ παρὰ τοῖς ὁμολογουμένοις ἁνθρώποις εἰσὶν ἄγγελοι, ὡς ὁ Ζαχαρίας λέγων· »Ἄγελος θεοῦ, ἐγὼ μεθʼ ὑμῶν εἰμι, λέγει κύριος παντοκράτωρ‘ καὶ ὁ Ἰωάννης, περὶ οὐ γέγραπται· »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου«, οὕτως καὶ οἱ τοῦ θεοῦ ἄγγελοι παρὰ τὸ ἔργον τοῦτο χρηματίζουσι καὶ οὐ παρὰ τὴν φύσιν »ἄνδρες« κληθέντες.

plēn ho touto nomizōn erei, hoti, hōsper para tois homologoumenois hanthrōpois eisin angeloi, hōs ho Zacharias legōn; »Agelos theou, egō methʼ hymōn eimi, legei kyrios pantokratōr‘ kai ho Iōannēs, peri ou gegraptai; »Idou egō apostellō ton angelon mou pro prosōpou sou«, houtōs kai hoi tou theou angeloi para to ergon touto chrēmatizousi kai ou para tēn physin »andres« klēthentes.

However, whoever thinks this will say that, just as among those who are admittedly men there are angels (as Haggai says, “Angel of God: I am with you, says the Lord Almighty,” and John, of whom it is written, “Behold, I send my angel before your face”), so the angels of God are named from this work, and not from their nature, though they are called “men.”

Hag 1:13 (quotation, high confidence) · Mal 3:1 (quotation, high confidence) · Matt 11:10 (quotation, high confidence)

Notes and citation

Summary: “Angel” names a function, as with prophets called angels, while the nature may be human.

The quotations are Hag 1:13 LXX (Origen names Zechariah) and Mal 3:1 / Matt 11:10. “Angel” also means “messenger”.

Cite (SBL): Origen, Comm. Jo. 2.145 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-145).

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2.146Preuschen 4:79

καὶ ἔτι μᾶλλον παραμυθήσεται, ὅτι ἐπὶ τῶν κρειττόνων δυνάμεων τὰ ὀνόματα οὐχὶ φύσεων ζῴων ἐστὶν ὀνόματα ἀλλὰ τάξεων, ὦν ἥδε τις καὶ ἥδε λογικὴ φύσις τέτευχεν ἀπὸ θεοῦ. »θρόνος« γὰρ οὐκ εἶδος ζῴου οὐδὲ »οὐδὲ οὐδὲ »κυριό- »της« οὐδὲ »ἐξουσία«, ἀλλὰ ὀνόματα πραγμάτων, ἐφʼ ὡν ἐτάχθησαν οἱ οὕτως προσαγορεόμενοι, ὦν τὸ ὑποκείμενον οὐχ ἄλλο τί ἐστιν ἢ ἄνθρωπος, καὶ τῷ ὑποκειμένῳ συμβέβηκε τὸ θρόνῳ θρόνῳ ἢ κυριότητι ἢ ἀρχῇ ἢ ἐξουσίᾳ.

kai eti mallon paramythēsetai, hoti epi tōn kreittonōn dynameōn ta onomata ouchi physeōn zǭōn estin onomata alla taxeōn, ōn hēde tis kai hēde logikē physis teteuchen apo theou. »thronos« gar ouk eidos zǭou oude »oude oude »kyrio- »tēs« oude »exousia«, alla onomata pragmatōn, ephʼ hōn etachthēsan hoi houtōs prosagoreomenoi, ōn to hypokeimenon ouch allo ti estin ē anthrōpos, kai tǭ hypokeimenǭ symbebēke to thronǭ thronǭ ē kyriotēti ē archę̄ ē exousią.

And he will support it still more by saying that among the higher powers the names are not names of natures of living beings but of ranks, which this or that rational nature has obtained from God. For “throne” is not a species of living being, nor “principality,” nor “dominion,” nor “authority,” but these are names of the offices to which those so called have been appointed, whose subject is nothing other than man, and it is incidental to the subject to be a throne or dominion or principality or authority.

Col 1:16 (allusion, high confidence)

Notes and citation

Summary: Names like thrones and dominions are ranks, not natures; their subject is man in this broad sense.

The allusion is Col 1:16. The digital text is garbled at “οὐδὲ »οὐδὲ οὐδὲ »κυριότης«” (probably “nor principality nor dominion”) and repeats θρόνῳ.

Cite (SBL): Origen, Comm. Jo. 2.146 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-146).

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2.147Preuschen 4:79

καὶ ἐν τῷ Ἰησοῦ δὲ τῷ τοῦ Ναυῆ κεῖται τὸ »Ὤφθη »τῷ Ἰησοῦ ἄνθρωπος ἐν Ἱεριχῶ«, ὅς φησιν· »Ἐγὼ ἀρχιστράτηγος δυνά- »μεως κυρίου νυνὶ παραγέγουα«.

kai en tǭ Iēsou de tǭ tou Nauē keitai to »Ōphthē »tǭ Iēsou anthrōpos en Hierichō«, hos phēsin; »Egō archistratēgos dyna- »meōs kyriou nyni paragegoua«.

And in Joshua son of Nun it is written, “A man appeared to Joshua at Jericho,” who says, “I am the commander-in-chief of the army of the Lord; now I have come.”

Josh 5:13–14 (quotation, high confidence)

Notes and citation

Summary: The commander of the Lord's army appeared to Joshua as a man.

The quotations are Josh 5:13–14 LXX.

Cite (SBL): Origen, Comm. Jo. 2.147 (Preuschen 4:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-147).

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2.148Preuschen 4:79–80

Κατὰ τοῦτο οὖν ὡς ἴσον δυνάμενον ἐκλήψεται τὸ φῶς τῶν ἀν- θρώπων καὶ φῶς παντὸς λογικοῦ, παντὸς λογικοῦ τῷ »κατʼ εἰκόνα καὶ ὁμοίωσιν« εἶναι θεοῦ ἀνθρώπου τυγχάνοντος. τὸ αὐτὸ μέντοι γέ ἐστι τριχῶς ὀνομαζόμενον »φῶς τῶν ἀνθρώπων« καὶ ἁπαξαπλῶς »φῶς« καὶ φῶς ἀληθιωόν«· φῶς μὲν οὖν ἀνθρώπων, ἤτοι, ὡς προα- ποδέδεικται, οὐδενὸς κωλύοντος κωλύοντος τὸ ἐκλαμβάνειν καὶ ἑτίρων παρὰ τὸν ἄνθρωπον εἶναι τὸ φῶς φῶς, ἢ πάντων τῶν λογικῶν διὰ τὸ »κατʼ εἰκόνα θεοῦ« γεγονέναι ἀνθρώπων καλουμένων.

Kata touto oun hōs ison dynamenon eklēpsetai to phōs tōn an- thrōpōn kai phōs pantos logikou, pantos logikou tǭ »katʼ eikona kai homoiōsin« einai theou anthrōpou tynchanontos. to auto mentoi ge esti trichōs onomazomenon »phōs tōn anthrōpōn« kai hapaxaplōs »phōs« kai phōs alēthiōon«; phōs men oun anthrōpōn, ētoi, hōs proa- podedeiktai, oudenos kōlyontos kōlyontos to eklambanein kai hetirōn para ton anthrōpon einai to phōs phōs, ē pantōn tōn logikōn dia to »katʼ eikona theou« gegonenai anthrōpōn kaloumenōn.

On this view, then, he will take “the light of men” as equivalent to the light of every rational being, since every rational being is a man by being “according to the image and likeness” of God. The same thing, however, is named in three ways: “the light of men,” and simply “light,” and “the true light.” The light of men, then, either (as was shown before, since nothing prevents us from taking the light to be the light also of others besides man), or of all rational beings, since they are called men because they came to be “according to the image of God.”

Gen 1:26–27 (allusion, high confidence) · John 1:4 (quotation, high confidence) · John 1:9 (quotation, high confidence)

Notes and citation

Summary: The same light is called light of men, light, and true light; it may be light for all rational beings.

The quotations and allusions are Gen 1:26–27 and John 1:4, 5, 9. The digital text repeats κωλύοντος and φῶς.

Cite (SBL): Origen, Comm. Jo. 2.148 (Preuschen 4:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-148).

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2.149Preuschen 4:80

Ἐπεὶ δὲ »φῶς« ἁπαξαπλῶς ἐνταῦθα μὲν ὁ σωτήρ, ἐν δὲ τῇ καθολικῇ τοῦ αὐτοῦ Ἰωάννου ἐπιστολῇ λέγεται ὁ θεὸς εἶναι φῶς, ὁ μέν τις οἴεται καὶ ἐντεῦθεν κατασκευάζεσθαι τῇ οὐσίᾳ μὴ διεστηκέναι τοῦ υἱοῦ τὸν πατέρα· ὁ δέ τις ἀκριβέστερον τηρήσας, ὁ καὶ ὑγιέστερον λέγων, φήσει οὐ ταὐτὸν εἶναι τὸ φαῖνον ἐν τῇ σκοτίᾳ φῶς καὶ μὴ καταλαμβανόμενον ὑπʼ αὐτῆς, κοὶ τὸ φῶς ἐν ᾡ οὐδαμῶς ἐστι σκοτία.

Epei de »phōs« hapaxaplōs entautha men ho sōtēr, en de tę̄ katholikę̄ tou autou Iōannou epistolę̄ legetai ho theos einai phōs, ho men tis oietai kai enteuthen kataskeuazesthai tę̄ ousią mē diestēkenai tou huiou ton patera; ho de tis akribesteron tērēsas, ho kai hygiesteron legōn, phēsei ou tauton einai to phainon en tę̄ skotią phōs kai mē katalambanomenon hypʼ autēs, koi to phōs en hǭ oudamōs esti skotia.

And since here the Savior is simply called “light,” while in the catholic letter of the same John God is said to be light, someone thinks that it is established from this too that the Father does not differ in being from the Son. But another, observing more precisely and speaking more soundly, will say that the light that shines in the darkness and is not overcome by it is not the same as the light in which there is no darkness at all.

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

Notes and citation

Summary: Some infer from both being called “light” that Father and Son are one in being; Origen distinguishes the two lights.

The allusions are John 1:5 and 1 John 1:5. “Being” renders οὐσία. Origen's distinction subordinates the Son; later Nicene theology spoke of “light from light.”

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.149 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-149).

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2.150Preuschen 4:80

τὸ μὲν γὰρ φαῖνον ἐν τῇ σκοτίᾳ φῶς οἱονεὶ ἐπέρχεται τῇ σκοτίᾳ, καὶ διωκόμενον ὑπʼ αὐτῆς καί, ἱν οὕτως εἴπω, ἐπιβουλευόμενον οὐ καταλαμβάνεται· τὸ δὲ φῶς, ἐν ᾧ οὐδεμία ἐστὶ σκοτία, οὔτε φαίνει ἐν τῇ σκοτίᾳ οὔτε τὴν ἀρχὴν διώκεται ὑπʼ αὐτῆς, ἴνα καὶ ὡς νικῶν ἀναγράφηται τῷ μὴ καταλαμβάνεσθαι ὑπʼ αὐτῆς διωκούσης.

to men gar phainon en tę̄ skotią phōs hoionei eperchetai tę̄ skotią, kai diōkomenon hypʼ autēs kai, hin houtōs eipō, epibouleuomenon ou katalambanetai; to de phōs, en hǭ oudemia esti skotia, oute phainei en tę̄ skotią oute tēn archēn diōketai hypʼ autēs, ina kai hōs nikōn anagraphētai tǭ mē katalambanesthai hypʼ autēs diōkousēs.

For the light that shines in the darkness, as it were, advances upon the darkness, and, pursued by it and, so to speak, plotted against, it is not overcome; but the light in which there is no darkness neither shines in the darkness nor is pursued by it at all, so that it should be recorded as conquering by not being overcome by the darkness that pursues it.

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

Notes and citation

Summary: The Son's light contends with darkness; the Father's light has no contact with it.

The allusions are John 1:5 and 1 John 1:5. “Overcome” renders καταλαμβάνω, which can also mean “grasp”.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.150 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-150).

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2.151Preuschen 4:80

Τρίτον ἦν τὸ λεγόμενον τοῦτο τὸ φῶς »φῶς ἀληθινόν«· ᾧ δὲ λόγῳ ὁ πατὴρ τῆς ἀληθείας θεὸς πλείων ἐστὶ καὶ μείζων ἢ ἀλήθεια καὶ ὁ πατὴρ ὢν σοφίας κρείττων ἐστὶ καὶ διαφέρων ἢ σοφία, τούτῳ ὑπερέχει τοῦ εἶναι »φῶς ἀληθινόν«.

Triton ēn to legomenon touto to phōs »phōs alēthinon«; hǭ de logǭ ho patēr tēs alētheias theos pleiōn esti kai meizōn ē alētheia kai ho patēr ōn sophias kreittōn esti kai diapherōn ē sophia, toutǭ hyperechei tou einai »phōs alēthinon«.

Third, this light was called “the true light.” But by the same reasoning by which the Father of truth, God, is more and greater than truth, and the Father of wisdom is better and more excellent than wisdom, by this he surpasses being “the true light.”

John 1:9 (allusion, high confidence)

Notes and citation

Summary: As the Father is greater than truth and wisdom, he surpasses the Son as “true light.”

The allusion is John 1:9.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.151 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-151).

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2.152Preuschen 4:80

Παραστατικώτερον δὲ δύο φῶτα τὸν πατέρα καὶ τὸν υἱὸν ἀπὸ τοῦ Δαβὶδ τυγχάνειν διὰ τούτων εἰσόμεθα, ὅσγε φησὶν ἐν τριακοστῷ πέμπτῳ ψαλμῷ· »Ἐν φωτί σου ὀψόμεθα φῶς«. τοῦτο δὲ αὐτὸ τὸ φῶς τῶν ἀνθρώπων, τὸ ἐν τῇ σκοτίᾳ φαῖνον, τὸ ἀληθινὸν φῶς, ἐν τοῖς ἑξῆς τοῦ εὐαγγελίου »φῶς τοῦ κόσμου« ἀναγορεύεται, φάσκοντος Ἰησοῦ·

Parastatikōteron de dyo phōta ton patera kai ton huion apo tou Dabid tynchanein dia toutōn eisometha, hosge phēsin en triakostǭ pemptǭ psalmǭ; »En phōti sou opsometha phōs«. touto de auto to phōs tōn anthrōpōn, to en tę̄ skotią phainon, to alēthinon phōs, en tois hexēs tou euangeliou »phōs tou kosmou« anagoreuetai, phaskontos Iēsou;

We shall know more vividly that the Father and the Son are two lights from David, since he says in the thirty-fifth psalm: “In your light we shall see light.” And this same light of men, which shines in the darkness, the true light, is proclaimed in what follows in the Gospel as “the light of the world,” when Jesus says:

Ps 36:9 (35:10 LXX) (quotation, high confidence) · John 8:12 (quotation, high confidence)

Notes and citation

Summary: Psalm 36 speaks of two lights, Father and Son; the Son is the light of the world.

The quotation is Ps 36:9 (35:10 LXX), called the thirty-fifth psalm; the quotation of John 8:12 follows in 2.153.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.152 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-152).

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2.153Preuschen 4:80

»Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου«. μηδὲ τοῦτο δὴ ἀπαρασήμαντον ἐάσωμεν, ὅτι ἐνδεχομένου γεγράφθαι· »Ὃ γέγονεν ἐν αὐτῷ φῶς ἠν »τῶν ἀνθρώπων, κοὶ τὸ φῶς τῶν ἀνθρώπων ζωὴ ἠν«, τὸ ἀνάπαλιν πεποίηκε· προτάσσει γὰρ τὴν ζωὴν τοῦ τῶν ἀνθρώπων φωτός, εἰ καὶ ταὐτόν ἐστι »ζωὴ« καὶ »ἀνθρώπων φῶς«, τῷ προαπαντᾶν ἡμῖν ἐπὶ τῶν μετεχόντων τῆς ζωῆς, τυγχανούσης καὶ φωτὸς ἀνθρώπων, τὸ ζῆς αὐτοὺς τὴν προειρημένην θείαν ζωὴν παρὰ τὸ πεφωτίσθαι· ὑποκεῖσθαι γὰρ δεῖ τὸ ζῆν, ἵνʼ ὁ ζῶν πεφωτισμένος γένηται· οὐκ ἦν δὲ ἀκόλουθον πεφωτίσθαι τὸν μηδέπω ζῆν νενοημένον καὶ ἐπιγίνεσθαι τῷ πεφωτίσθαι τὸ ζῆν.

»Egō eimi to phōs tou kosmou«. mēde touto dē aparasēmanton easōmen, hoti endechomenou gegraphthai; »Ho gegonen en autǭ phōs ēn »tōn anthrōpōn, koi to phōs tōn anthrōpōn zōē ēn«, to anapalin pepoiēke; protassei gar tēn zōēn tou tōn anthrōpōn phōtos, ei kai tauton esti »zōē« kai »anthrōpōn phōs«, tǭ proapantan hēmin epi tōn metechontōn tēs zōēs, tynchanousēs kai phōtos anthrōpōn, to zēs autous tēn proeirēmenēn theian zōēn para to pephōtisthai; hypokeisthai gar dei to zēn, hinʼ ho zōn pephōtismenos genētai; ouk ēn de akolouthon pephōtisthai ton mēdepō zēn nenoēmenon kai epiginesthai tǭ pephōtisthai to zēn.

“I am the light of the world.” Let us not leave this unmarked either: although it could have been written, “What came to be in him was the light of men, and the light of men was life,” he did the reverse. For he puts life before the light of men, even though “life” and “light of men” are the same, because in those who share in the life, which is also the light of men, living the divine life mentioned before comes before being enlightened. For living must come first, so that the one who lives may become enlightened; it would not be consistent for one not yet understood to be living to be enlightened, and for living to come after being enlightened.

John 8:12 (quotation, high confidence) · John 1:4 (quotation, high confidence)

Notes and citation

Summary: John puts life before light because one must live before one can be enlightened.

The quotations are John 8:12 and John 1:4.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.153 (Preuschen 4:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-153).

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2.154Preuschen 4:80–81

εἰ γὰρ καὶ ταὐτόν ἐστιν ἡ ζωὴ καὶ τὸ φῶς τῶν ἀνθρώπων, ἀλλʼ αἵ γε ἐπίνοιαι καθʼ ἕτερον καὶ ἕτερον λαμβάνονται. τοῦτο δὴ τὸ φῶς τῶν ἀνθρώπων« καὶ »φῶς ἐθνῶν‘ παρὰ τῷ προφήτῃ Ἡσαΐᾳ λέγεται κατὰ τὸ »Ἰδὸυ τέθεικά σε εἰς δια- »θήκην γένους, εἰς φῶς ἐνθνῶν«· καὶ τούτῳ τῷ φωτὶ πεποιθὼς ὁ Δαβίδ φησιν ἐν εἰκοστῷ ἕκτῳ ψαλμῷ· »Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι;«

ei gar kai tauton estin hē zōē kai to phōs tōn anthrōpōn, allʼ hai ge epinoiai kathʼ heteron kai heteron lambanontai. touto dē to phōs tōn anthrōpōn« kai »phōs ethnōn‘ para tǭ prophētę̄ Hēsaïą legetai kata to »Idou tetheika se eis dia- »thēkēn genous, eis phōs enthnōn«; kai toutǭ tǭ phōti pepoithōs ho Dabid phēsin en eikostǭ hektǭ psalmǭ; »Kyrios phōtismos mou kai sōtēr mou, tina phobēthēsomai?«

For even if life and the light of men are the same, the aspects are taken in different respects. This light of men is also called “light of the nations” in the prophet Isaiah, according to “Behold, I have set you for a covenant of the race, for a light of the nations”; and trusting in this light David says in the twenty-sixth psalm, “The Lord is my illumination and my Savior; whom shall I fear?”

Isa 42:6 (quotation, high confidence) · Ps 27:1 (26:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The light of men is also the light of the nations in Isaiah and David's illumination in Psalm 27.

The quotations are Isa 42:6 and Ps 27:1 (26:1 LXX), called the twenty-sixth psalm. “Aspects” renders ἐπίνοιαι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.154 (Preuschen 4:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-154).

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2.155Preuschen 4:81

Πρὸς δὲ τοὺς τὴν περὶ αἰώνων ἀναπλάσαντας ἐν ασυζυγίαις μυθολογίαν καὶ οἰομένους ὑπὸ νοῦ καὶ ἀληθείας προβεβλῆσθαι λόγου καὶ ζωὴν οὐκ ἀπίθανον καὶ ταῦτα ἀπορῆσαι. πώς γὰρ ἡ κατʼ αὐτοὺς σύζυγος τοῦ λόγου ζωὴ τὸ γεγονέναι ἐν τῷ συζύγῳ λαμβάνει; »Ὃ γέγονε, γάρ φησιν, ἐν αὐτῷ« δηλονότι τῷ προειρημένῳ λόγῳ) »ζωὴ ἦν«. λεγέτωσαν οὖν ἡμῖν, πῶς ἡ σύζυγος τοῦ λόγου ζωὴ γέγονεν ἐν τῷ λόγῳ, καὶ πῶς μᾶλλον τοῦ λόγου ἡ ζωὴ φῶς ἐστι τῶν ἀνθρώπων.

Pros de tous tēn peri aiōnōn anaplasantas en asyzygiais mythologian kai oiomenous hypo nou kai alētheias probeblēsthai logou kai zōēn ouk apithanon kai tauta aporēsai. pōs gar hē katʼ autous syzygos tou logou zōē to gegonenai en tǭ syzygǭ lambanei? »Ho gegone, gar phēsin, en autǭ« dēlonoti tǭ proeirēmenǭ logǭ) »zōē ēn«. legetōsan oun hēmin, pōs hē syzygos tou logou zōē gegonen en tǭ logǭ, kai pōs mallon tou logou hē zōē phōs esti tōn anthrōpōn.

And against those who have fabricated the mythology about Aeons in pairs, and think that the Word and Life were put forth by Mind and Truth, it is not unreasonable to raise these difficulties too. For how does the Life that, on their view, is the partner of the Word receive its coming into being in its partner? For “What came to be,” it says, “in him” (clearly the Word mentioned before) “was life.” Let them tell us, then, how the Life, the partner of the Word, came to be in the Word, and how the Life rather than the Word is the light of men.

John 1:4 (quotation, high confidence)

Notes and citation

Summary: The Valentinian pairing of Word and Life as partner Aeons does not fit John's words.

The quotation is John 1:4. In the Valentinian system, Mind (Nous) and Truth emit the pair Word (Logos) and Life (Zoe); “Aeons in pairs” renders αἰῶνες ἐν συζυγίαις.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.155 (Preuschen 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-155).

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2.156Preuschen 4:81

εἰκὸς δὲ τοὺς εὐγνωμονεστέρους ἐν ταῖς ζητίησεσιν ἀνατρεπομένους, πληγέντας ὑπὸ τοῦ ἐπαπορήματος, ἀντερωτήσειν ἡμᾶς, καὶ αὐτοὺς θλιβομένους, ἐὰν μὴ εὕρωμεν αἰτίαν, διʼ ἣν οὐχὶ »λόγος« εἴρηται τὸ φῶς τῶν ἀνθρώπων«, ἀλλʼ ἡ γενομένη ἐν τῷ λόγῳ »ζωή«. πρὸς οὓς τοιαῦτα ἀποκρινούμεθα, ὅτι »ζωὴ« ἐνταῦθα οὐχ ἡ κοινὴ λογικῶν καὶ ἀλόγων λέγεται, ἀλλʼ ἡ ἐπιγινομένη τῷ ἐν ἡμῖν συμπληρουμένῳ λόγῳ, τῆς μετοχῆς ἀπὸ τοῦ πρώτου λαμβανομένης λόγου· καὶ κατὰ μὲν τὸ ἀποστραφῆναι τὴν δοκοῦσαν ζωήν, οὐκ οὐσαν δὲ ἀληθῶς, καὶ ποθεῖν χωρῆσαι τὴν ἀληθῶς ζωὴν πρῶτον κοινωνοῦμεν αὐτῇ, ἥτις γενομένη έν ἡμῖν καὶ φωτὸς γνώσεως ὑπόστασις γίνεται.

eikos de tous eugnōmonesterous en tais zētiēsesin anatrepomenous, plēgentas hypo tou epaporēmatos, anterōtēsein hēmas, kai autous thlibomenous, ean mē heurōmen aitian, diʼ hēn ouchi »logos« eirētai to phōs tōn anthrōpōn«, allʼ hē genomenē en tǭ logǭ »zōē«. pros hous toiauta apokrinoumetha, hoti »zōē« entautha ouch hē koinē logikōn kai alogōn legetai, allʼ hē epiginomenē tǭ en hēmin symplēroumenǭ logǭ, tēs metochēs apo tou prōtou lambanomenēs logou; kai kata men to apostraphēnai tēn dokousan zōēn, ouk ousan de alēthōs, kai pothein chōrēsai tēn alēthōs zōēn prōton koinōnoumen autę̄, hētis genomenē en hēmin kai phōtos gnōseōs hypostasis ginetai.

But it is likely that the more reasonable among them, overturned in their inquiries and struck by the difficulty, will ask us in return, pressing us too, unless we find a reason why the light of men is not called “Word” but the “life” that came to be in the Word. To them we will answer thus: “life” here is not the life common to rational and irrational beings, but the life that comes upon the word that is completed in us, the sharing being received from the first Word. And by turning away from the life that seems to be but is not truly, and longing to receive the true life, we first share in it; and when it comes to be in us, it becomes also the ground of the light of knowledge.

John 1:4 (allusion, high confidence)

Notes and citation

Summary: The “life” that is the light of men is the true life that follows reason's completion in us and grounds knowledge.

“Ground” renders ὑπόστασις. The digital text reads ζητίησεσιν.

Cite (SBL): Origen, Comm. Jo. 2.156 (Preuschen 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-156).

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2.157Preuschen 4:81

καὶ τάχα αὕτη ἡ ζωὴ παρʼ οἶς μὲν δυνάμει καὶ οὐκ ἐνεργείᾳ φῶς ἐστι, τοῖς τὰ τῆς γνώσεως ἐξετάζειν μὴ φιλοτιμουμένοις, παρ ἑτέροις δὲ καὶ ἐνεργείᾳ γινομένη φῶς· φῶς· δὲ ὅτι παρ οἷς κατορθοῦται τὸ ὑπὸ τοῦ Παύλου προστεταγμένον »Ζηλοῦτε τὰ χαρίσματα τὰ κρείττονα«· μείζονα δὲ τῶν χαρισμάτων τὸ καὶ πάντων προτεταγμένον, ὅπερ ἐστὶ »λόγος σοφίας«, καὶ ὃ ἕπεται »λόγος γνώσεως«. περὶ δὲ τῆς διαφορᾶς αὐτῶν, παρακειμένων ἀλλήλοις τῶν σημαινομένων »σοφίας« καὶ »γνώσεως«, οὐ τοῦ παρόντος ἐστὶν εἰπεῖν καιροῦ. Ι, 5 Καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.

kai tacha hautē hē zōē parʼ ois men dynamei kai ouk energeią phōs esti, tois ta tēs gnōseōs exetazein mē philotimoumenois, par heterois de kai energeią ginomenē phōs; phōs; de hoti par hois katorthoutai to hypo tou Paulou prostetagmenon »Zēloute ta charismata ta kreittona«; meizona de tōn charismatōn to kai pantōn protetagmenon, hoper esti »logos sophias«, kai ho hepetai »logos gnōseōs«. peri de tēs diaphoras autōn, parakeimenōn allēlois tōn sēmainomenōn »sophias« kai »gnōseōs«, ou tou parontos estin eipein kairou. I, 5 Kai to phōs en tę̄ skotią phainei, kai hē skotia auto ou katelaben.

And perhaps this life is light potentially and not actually among some, those not eager to examine the matters of knowledge, but among others it becomes light actually as well, namely among those in whom Paul's command is fulfilled, “Earnestly desire the better gifts.” And the greater of the gifts is the one placed first of all, which is “the word of wisdom,” and the one that follows, “the word of knowledge.” About the difference between them, since the meanings of “wisdom” and “knowledge” lie close to one another, it is not the right time now to speak. John 1:5: “And the light shines in the darkness, and the darkness did not overcome it.”

1 Cor 12:31 (quotation, high confidence) · 1 Cor 12:8 (quotation, high confidence) · John 1:5 (quotation, high confidence)

Notes and citation

Summary: Life becomes actual light in those who seek wisdom and knowledge; the next lemma is John 1:5.

The quotations are 1 Cor 12:31, 1 Cor 12:8, and John 1:5 (the next lemma). The digital text repeats φῶς.

Cite (SBL): Origen, Comm. Jo. 2.157 (Preuschen 4:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-157).

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2.158Preuschen 4:81–82

Ἔτι περὶ τοῦ τῶν ἀνθρώπων, ἐπεὶ προτέτακται, ζητοῦμεν φωτός) οἶμαι δʼ ὅτι καὶ τοῦ ἐναντίου, καλουμένου »σκοτίας«. † ἂν δὲ οὕτως δοκιμασθείσης, — »τῶν ἀνθρώπων« φημί, — ὅτι τάχα γενικόν ἐστι τὸ φῶς τῶν ἀνθρώπων« δύο ἰδικῶν πραγμάτων, ὁμο(??)ιως δὲ καὶ ἡ σκοτία αὐτῶν. ἔστι γὰρ τὸν τὸ φῶς τῶν ἀνθρώπων κεκτη- μένον καὶ κοινωνοῦντα τῶν αὐγῶν αὐτοῦ »ἔργα φωτὸς« ἐπιτελεῖν καὶ γινώσκειν φωτιζόμενον φῶς γνώσεως· τὸ δὲ ἀνάλογον καὶ ἐκ τῶν ἐναντίων νοητέον, τῶν τε μοχθηρῶν πράξεως καὶ τῆς νομιζομένης γνώσεως, οὐκ οὔσης κατὰ ἀλήθειαν, τὸν λόγον τῆς σκοτίας ἐχόντων.

Eti peri tou tōn anthrōpōn, epei protetaktai, zētoumen phōtos) oimai dʼ hoti kai tou enantiou, kaloumenou »skotias«. † an de houtōs dokimastheisēs, — »tōn anthrōpōn« phēmi, — hoti tacha genikon esti to phōs tōn anthrōpōn« dyo idikōn pragmatōn, homo(??)iōs de kai hē skotia autōn. esti gar ton to phōs tōn anthrōpōn kektē- menon kai koinōnounta tōn augōn autou »erga phōtos« epitelein kai ginōskein phōtizomenon phōs gnōseōs; to de analogon kai ek tōn enantiōn noēteon, tōn te mochthērōn praxeōs kai tēs nomizomenēs gnōseōs, ouk ousēs kata alētheian, ton logon tēs skotias echontōn.

Further, since it has been set before us, we are inquiring about the light of men, and I think also about its opposite, called “darkness.” … “of men,” I mean, that perhaps the light of men is a genus of two particular things, and likewise also their darkness. For it is possible for the one who possesses the light of men and shares in its rays to perform “works of light” and, being enlightened, to know the light of knowledge; and the analogous thing must be understood from the opposites, wicked action and so-called knowledge, which is not knowledge in truth, having the character of darkness.

Textual problem in this passage: see the notes.

John 1:4–5 (allusion, high confidence) · Rom 13:12 (allusion, high confidence)

Notes and citation

Summary: The light of men includes both good works and true knowledge; darkness includes evil deeds and false knowledge.

The allusions are John 1:4–5 and Rom 13:12. The editor marks the text as corrupt (†) at the second sentence; the digital text also has an unread letter marked (??).

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.158 (Preuschen 4:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-158).

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2.159Preuschen 4:82

καὶ ὅτι μὲν τὰ προστάγματα φῶς ὁ ἱερὸς οἶδε λόγος, φησὶν γὰρ ὁ Ἡσαΐας· Διότι φῶς τὰ προστάγματά σου ἐπὶ τῆς γῆς« καὶ ὁ Δαβὶδ έν ιη ψαλμῷ· »Ἡ ἐντολὴ κυρίου τηλαυγής, φωτίζουσα »ὀφθαλμούς«. ὅτι δὲ φῶς παρὰ τὰ προστάγματα καὶ τὰς ἐντολὰς ἐστί τι γνώσεως, παρά τινι τῶν δώδεκα εὕρομεν· »Σπείρατε ἑαυτοῖς »εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς, φωτίσατε ἑαυτοῖς φῶς »γνώσεως«.

kai hoti men ta prostagmata phōs ho hieros oide logos, phēsin gar ho Hēsaïas; Dioti phōs ta prostagmata sou epi tēs gēs« kai ho Dabid en iē psalmǭ; »Hē entolē kyriou tēlaugēs, phōtizousa »ophthalmous«. hoti de phōs para ta prostagmata kai tas entolas esti ti gnōseōs, para tini tōn dōdeka heuromen; »Speirate heautois »eis dikaiosynēn, trygēsate eis karpon zōēs, phōtisate heautois phōs »gnōseōs«.

And that the commandments are light the sacred word knows, for Isaiah says, “For your commandments are light upon the earth,” and David in the eighteenth psalm, “The commandment of the Lord is bright, enlightening the eyes.” And that besides the commandments and precepts there is a light of knowledge we have found in one of the Twelve: “Sow for yourselves unto righteousness, gather the fruit of life, light for yourselves the light of knowledge.”

Isa 26:9 (quotation, high confidence) · Ps 19:8 (18:9 LXX) (quotation, high confidence) · Hos 10:12 (quotation, high confidence)

Notes and citation

Summary: Scripture calls God's commandments light, and speaks also of a light of knowledge.

The quotations are Isa 26:9 LXX, Ps 19:8 (18:9 LXX), called the eighteenth psalm, and Hos 10:12 LXX.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.159 (Preuschen 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-159).

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2.160Preuschen 4:82

ὡς γὰρ ὄντος καὶ ἑτέρου φωτὸς παρὰ τὰς ἐντολὰς τῆς γνώσεως λέγεται τὸ »Φωτίσατε ἑαυτοῖς φῶς«, οὐχ ἁπλῶς »φῶς« ἀλλὰ ποιὸν φῶς, ὅτι τὸ »τῆς γνώσεως«· εἰ γὰρ πᾶν φῶς, ὃ φωτίζει ἄνθρωπος ἑαυτῷ, »φῶς γνώσεως« ἦν, μάτην ἂν προσέκειτο τὸ »σατε ἑαυτοῖς φῶς γνώσεως«. πάλιν ὅτι ἡ σκοτία ἐπὶ τῶν μοχθηρῶν ἔργων παραλαμβάνεται, διδάσκει ὁ αὐτὸς ἐν τῇ ἐπιστολῇ Ἰωάννης φάσκων, ὅτι »Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ, καὶ ἐν »τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν« καὶ πάλιν· »Ὁ λέγων ἐν τῷ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὑτοῦ μι- »σῶν, ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι« καὶ ἔτι· »Ὁ δὲ μισῶν τὸν ἀδελ- »φὸν αὐτοῦ ἐν τῇ σκοτία ἐστὶ κοὶ ἐν τῇ σκοτίᾳ περιπατεῖ καὶ οὐκ »οἶδε ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσε τοὺς ὀφθαλμοὺς αὐτοῦ«.

hōs gar ontos kai heterou phōtos para tas entolas tēs gnōseōs legetai to »Phōtisate heautois phōs«, ouch haplōs »phōs« alla poion phōs, hoti to »tēs gnōseōs«; ei gar pan phōs, ho phōtizei anthrōpos heautǭ, »phōs gnōseōs« ēn, matēn an prosekeito to »sate heautois phōs gnōseōs«. palin hoti hē skotia epi tōn mochthērōn ergōn paralambanetai, didaskei ho autos en tę̄ epistolę̄ Iōannēs phaskōn, hoti »Ean eipōmen hoti koinōnian echomen metʼ autou, kai en »tǭ skotei peripatōmen, pseudometha kai ou poioumen tēn alētheian« kai palin; »Ho legōn en tǭ phōti einai kai ton adelphon hautou mi- »sōn, en tę̄ skotią estin heōs arti« kai eti; »Ho de misōn ton adel- »phon autou en tę̄ skotia esti koi en tę̄ skotią peripatei kai ouk »oide pou hypagei, hoti hē skotia etyphlōse tous ophthalmous autou«.

For “Light for yourselves a light” is said as though there were also another light of knowledge besides the commandments: not simply “light” but a certain kind of light, namely “of knowledge.” For if every light which a man lights for himself were “a light of knowledge,” it would have been added in vain, “light for yourselves the light of knowledge.” Again, that darkness is used of wicked works, the same John teaches in the letter, saying, “If we say that we have fellowship with him and walk in darkness, we lie and do not do the truth”; and again, “Whoever says he is in the light and hates his brother is in the darkness until now”; and further, “But whoever hates his brother is in the darkness and walks in the darkness and does not know where he is going, because the darkness has blinded his eyes.”

Hos 10:12 (quotation, high confidence) · 1 John 1:6 (quotation, high confidence) · 1 John 2:9 (quotation, high confidence) · 1 John 2:11 (quotation, high confidence)

Notes and citation

Summary: Hosea speaks of a light of knowledge; John's letter uses darkness for evil works.

The quotations are Hos 10:12 LXX and 1 John 1:6, 2:9, 2:11. The digital text reads »σατε for φωτίσατε.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.160 (Preuschen 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-160).

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2.161Preuschen 4:82

τὸ γὰρ έν τῷ σκότῳ περιπατεῖν ἐμφαίνει τὴν ψεκτὴν πρᾶξιν· καὶ τὸ μισεῖν δὲ τὸν ἀδελφὸν αὑτοῦ οὐ] τῆς κυρίως καλουμένης γνώσεώς ἐστιν ἀπόπτωμα. ὅτι δὲ καὶ ὁ ἀγνοῶν τὰ θεῖα κατʼ αὐτὸ τὸ ἀγνοεῖν ἐν σκότῳ διαπορεύεται, φησὶν ὁ δαβίδ· »Οὐκ ἔγνωσαν οὐδὲ συνῆκαν, »ἐν σκότει διαπορεύονται«.

to gar en tǭ skotǭ peripatein emphainei tēn psektēn praxin; kai to misein de ton adelphon hautou ou] tēs kyriōs kaloumenēs gnōseōs estin apoptōma. hoti de kai ho agnoōn ta theia katʼ auto to agnoein en skotǭ diaporeuetai, phēsin ho dabid; »Ouk egnōsan oude synēkan, »en skotei diaporeuontai«.

For walking in darkness indicates blameworthy action; and hating one's brother is a falling away from what is properly called knowledge. But that the one who is ignorant of divine things walks in darkness by that very ignorance, David says: “They did not know nor understand; they walk in darkness.”

Textual problem in this passage: see the notes.

Ps 82:5 (81:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Walking in darkness means evil deeds, while ignorance of divine things is another kind of darkness.

The quotation is Ps 82:5 (81:5 LXX). The editor deletes οὐ (“not”) before “a falling away”; it is left out.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 2.161 (Preuschen 4:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-161).

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2.162Preuschen 4:82–83

ἐπίστησον δὲ τῷ »Ὅ θεὸς φῶς ἐστι καὶ »σκοτία έν αὐτῶ οὐκ ἔστιν οὐδεμία«, εἰ μὴ διὰ τοῦτο λέγεται τῳ εἶναι μὴ μίαν σκοτίαν, ἀλλʼ ἤτοι διὰ τὸ γενικὸν δύο, ἢ καὶ διὰ τὸ καθʼ ἕκαστον τῶν ἰδικῶν πολλὰς εἶναι πράξεις μοχθηρὰς καὶ πολλὰ δόγματα ψευδῆ πολλαί εἰσι σκοτίαι, ὡν οὐδεμία ἐν τῷ θεῷ ἐστιν· οὐκ ἂν λεχθέντος ἐπὶ τοῦ ἁγίου, ᾣ φησιν ὁ σωτὴρ τὸ »Ὑμεῖς ἐστε »τὸ φῶς τοῦ κόσμου«, ὅτι »σῶς« ἐστιν τοῦ κόσμου] ὁ ἅγιος, »καὶ »σκοτία οὐκ ἔστιν έν αὐτῷ οὐδεμία«.

epistēson de tǭ »Ho theos phōs esti kai »skotia en autō ouk estin oudemia«, ei mē dia touto legetai tǭ einai mē mian skotian, allʼ ētoi dia to genikon dyo, ē kai dia to kathʼ hekaston tōn idikōn pollas einai praxeis mochthēras kai polla dogmata pseudē pollai eisi skotiai, hōn oudemia en tǭ theǭ estin; ouk an lechthentos epi tou hagiou, hǭ phēsin ho sōtēr to »Hymeis este »to phōs tou kosmou«, hoti »sōs« estin tou kosmou] ho hagios, »kai »skotia ouk estin en autǭ oudemia«.

And consider “God is light, and in him there is no darkness at all,” whether it is said for this reason, that there is not one darkness, but either two because of the genus, or, because in each of the species there are many wicked actions and many false doctrines, there are many darknesses, none of which is in God. This could not be said of the saint, to whom the Savior says, “You are the light of the world,” that the saint is the light of the world “and there is no darkness in him at all.”

1 John 1:5 (quotation, high confidence) · Matt 5:14 (quotation, high confidence)

Notes and citation

Summary: “No darkness at all” excludes every kind of darkness from God, which cannot be said even of the saints.

The quotations are 1 John 1:5 and Matt 5:14. “No darkness at all” renders οὐδεμία, literally “not one”; Origen plays on the word. The digital text reads σῶς for φῶς.

Cite (SBL): Origen, Comm. Jo. 2.162 (Preuschen 4:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-162).

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2.163Preuschen 4:83

Ζητήσει δέ τις, εἰ ἐπὶ τοῦ πατρὸς τέτακται τὸ Σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμίας, πῶς τὸ ἐξαίρετον ἐροῦμεν εἶναι ἐν αὐτῷ, πάντη ἀναμάρτητον καὶ τὸν σωτῆρα νοοῦντες, ὥστε καὶ περὶ αὐτοῦ ἂν εἰπεῖν, ὅτι »Φῶς ἐστι καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία«. ἀπὸ μέρους μὲν οὐν ἐν τοῖς ἀνωτέρων τὴν διαφορὰν παρεστήσαμεν· τολμηρότερον δὲ ἔτι ἐκείνοις καὶ νῦν προσθήσομεν, ὅτι εἰ τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε«, τὸν χριστόν, εἰ ἐποίησεν αὐτὸν ὑπὲρ ἡμῶν ἁμαρτίαν ὁ θεός], οὐκ ἄν δύναιτο λέγεσθαι περὶ αὐτοῦ· Σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία«. κἂν γὰρ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας« κατακρίνας τυγχάνῃ ὁ Ἰησοῦς τὴν ἁμαρτίαν τῷ τὸ ὁμοίωμα τῆς σαρκὸς τῆς ἁμαρτίας ἀνειληφέναι, οὐκέτι ἕξει πάντη ὑγιῶς > λεγόμενα περὶ αὐτοῦ ὅτι Σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία«.

Zētēsei de tis, ei epi tou patros tetaktai to Skotia ouk estin en autǭ oudemias, pōs to exaireton eroumen einai en autǭ, pantē anamartēton kai ton sōtēra noountes, hōste kai peri autou an eipein, hoti »Phōs esti kai skotia ouk estin en autǭ oudemia«. apo merous men oun en tois anōterōn tēn diaphoran parestēsamen; tolmēroteron de eti ekeinois kai nyn prosthēsomen, hoti ei ton mē gnonta hamartian hyper hēmōn hamartian epoiēse«, ton christon, ei epoiēsen auton hyper hēmōn hamartian ho theos], ouk an dynaito legesthai peri autou; Skotia en autǭ ouk estin oudemia«. kan gar en homoiōmati sarkos hamartias« katakrinas tynchanę̄ ho Iēsous tēn hamartian tǭ to homoiōma tēs sarkos tēs hamartias aneilēphenai, ouketi hexei pantē hygiōs > legomena peri autou hoti Skotia en autǭ ouk estin oudemia«.

But someone will ask, if “There is no darkness in him at all” is said of the Father, how we shall say that this is peculiar to him, since we understand the Savior too to be wholly without sin, so that it could be said of him too that “He is light and there is no darkness in him at all.” We have partly shown the difference in what was said above; and now we shall add more boldly to that, that if God “made him who knew no sin to be sin for us,” namely Christ, it could not be said of him, “There is no darkness in him at all.” For even if Jesus condemned sin “in the likeness of sinful flesh,” by having taken the likeness of sinful flesh, the words “There is no darkness in him at all” will no longer be said of him with complete soundness.

Textual problem in this passage: see the notes.

1 John 1:5 (quotation, high confidence) · 2 Cor 5:21 (quotation, high confidence) · Rom 8:3 (quotation, high confidence)

Notes and citation

Summary: Because Christ was made sin for us, “no darkness at all” belongs strictly to the Father alone.

The quotations are 1 John 1:5, 2 Cor 5:21, and Rom 8:3. The editor deletes a repetition of “if God made him sin for us”; it is left out. Origen means that Christ bore our darkness, not that he sinned (see 2.166).

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.163 (Preuschen 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-163).

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2.164Preuschen 4:83

προσθήσομεν δʼ ὅτι »αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβε καὶ τὰς νόσους ἐβάστασε«, καὶ ἀσθενείας τὰς τῆς ψυχῆς καὶ νόσους τὰς τοῦ κρυπτοῦ τῆς καρδίας ἡμῶν ἀνθρώπου· διʼ ἃς ἀσθενείας καὶ νόσους, βαστάσας αὐτὰς ἀφʼ ἡμῶν, περίλυπον ἔχειν τὴν ψυχὴν ὁμολογεῖ καὶ τεταραγμένην καὶ ῥυπαρὰ ἱμάτια ἐνδεδύσθαι παρὰ τῷ Ζαχαρίᾳ ἀναγέγραπται· ἅπερ, ὅτε ἐκδύεσθαι ἔμελλε, λέγεται εἶναι ἁμαρτήματα. ἐπιφέρει γοῦν ἐκεῖ· »Ἰδοὺ »ἀφᾐρηκα τὰς ἁμαρτίας σου«.

prosthēsomen dʼ hoti »autos tas astheneias hēmōn elabe kai tas nosous ebastase«, kai astheneias tas tēs psychēs kai nosous tas tou kryptou tēs kardias hēmōn anthrōpou; diʼ has astheneias kai nosous, bastasas autas aphʼ hēmōn, perilypon echein tēn psychēn homologei kai tetaragmenēn kai rhypara himatia endedysthai para tǭ Zacharią anagegraptai; haper, hote ekdyesthai emelle, legetai einai hamartēmata. epipherei goun ekei; »Idou »aphę̄rēka tas hamartias sou«.

And we shall add that “he took our weaknesses and bore our diseases,” both the weaknesses of the soul and the diseases of the hidden man of our heart. Because of these weaknesses and diseases, having carried them away from us, he confesses that his soul is very sorrowful and troubled, and in Zechariah he is recorded as clothed in filthy garments, which, when he was about to take them off, are said to be sins. At any rate it adds there: “Behold, I have taken away your sins.”

Matt 8:17 (quotation, high confidence) · 1 Pet 3:4 (allusion, medium confidence) · Matt 26:38 (allusion, high confidence) · John 12:27 (allusion, high confidence) · Zech 3:3–4 (quotation, high confidence)

Notes and citation

Summary: Christ bore our weaknesses and sins, like the filthy garments of Joshua the high priest in Zechariah.

The quotations and allusions are Matt 8:17 (Isa 53:4), 1 Pet 3:4, Matt 26:38, John 12:27, and Zech 3:3–4 LXX (Joshua the high priest, whose name is the same as Jesus in Greek).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.164 (Preuschen 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-164).

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2.165Preuschen 4:83

διὰ γὰρ τὸ ἀναλαβεῖν αὐτὸν τὰ τοῦ λαοῦ τῶν πιστευόντων εἰς αὐτὸν ἁμαρτήματα πολλαχοῦ φησι· »Μα- »κρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου« καὶ Σὺ ἔγνως τὴν ἀφροσύνην μου, καὶ αἱ πλημμέλειαί μου ἀπὸ σοῦ οὐκ »ἐκρύβησαν«.

dia gar to analabein auton ta tou laou tōn pisteuontōn eis auton hamartēmata pollachou phēsi; »Ma- »kran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou« kai Sy egnōs tēn aphrosynēn mou, kai hai plēmmeleiai mou apo sou ouk »ekrybēsan«.

For because he took up the sins of the people who believe in him, he says in many places, “Far from my salvation are the words of my transgressions,” and, “You know my folly, and my faults are not hidden from you.”

Ps 22:1 (21:2 LXX) (quotation, high confidence) · Ps 69:5 (68:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ, bearing believers' sins, speaks of them as his own in the Psalms.

The quotations are Ps 22:1 (21:2 LXX) and Ps 69:5 (68:6 LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.165 (Preuschen 4:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-165).

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2.166Preuschen 4:83–84

μηδεὶς δʼ ἡμᾶς ὑπολαμβανέτω ταῦτα λέγειν ἀσεβοῦντας εἰς τὸν χριστὸν τοῦ θεοῦ· ᾧ γὰρ λόγῳ ὁ πατὴρ μόνος ἔχει ἀθανα- »σίαν«, τοῦ κυρίου διὰ φιλανθρωπίαν θάνατον τὸν ὑπὲρ ἡμῶν ἀνειληφότος, τούτῳ ὁ πατὴρ ἔχει μόνος τὸ »Σκοτία ἐν αὐτῷ οὐκ »ἔστιν οὐδεμία«, τοῦ χριστοῦ διὰ τὴν πρὸς ἀνθρώπους εὐεργεσίαν ἐφʼ αὑτὸν τὰς ἡμῶν σκοτίας ἀναδεδεγμένου, ἵνα τῇ δυνάμει αὐτοῦ καταργήσῃ ἡμῶν τὸν θάνατον καὶ ἐξαφανίσῃ τὸ ἐν τῇ ψυχῇ ἡμῶν σκότος, ἵνα πληρωθῇ τὸ παρὰ τώ Ἡσαΐᾳ· »Ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδε μέγα«.

mēdeis dʼ hēmas hypolambanetō tauta legein asebountas eis ton christon tou theou; hǭ gar logǭ ho patēr monos echei athana- »sian«, tou kyriou dia philanthrōpian thanaton ton hyper hēmōn aneilēphotos, toutǭ ho patēr echei monos to »Skotia en autǭ ouk »estin oudemia«, tou christou dia tēn pros anthrōpous euergesian ephʼ hauton tas hēmōn skotias anadedegmenou, hina tę̄ dynamei autou katargēsę̄ hēmōn ton thanaton kai exaphanisę̄ to en tę̄ psychę̄ hēmōn skotos, hina plērōthę̄ to para tō Hēsaïą; »Ho laos ho kathēmenos en skotią phōs eide mega«.

But let no one suppose that we say these things out of impiety toward the Christ of God. For in the same way that the Father alone “has immortality,” since the Lord out of love for humankind took upon himself death for us, so the Father alone has “There is no darkness in him at all,” since Christ, for his kindness to human beings, took our darknesses upon himself, so that by his power he might abolish our death and wipe out the darkness in our soul, so that what is in Isaiah might be fulfilled: “The people sitting in darkness saw a great light.”

1 Tim 6:16 (quotation, high confidence) · 1 John 1:5 (quotation, high confidence) · Isa 9:2 (9:1 LXX) (quotation, high confidence) · Matt 4:16 (allusion, high confidence) · 2 Tim 1:10 (allusion, medium confidence)

Notes and citation

Summary: As only the Father has immortality, since Christ died for us, so only the Father has no darkness, since Christ took ours on himself.

The quotations are 1 Tim 6:16, 1 John 1:5, and Isa 9:2 (9:1 LXX) as in Matt 4:16; the allusion is 2 Tim 1:10.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.166 (Preuschen 4:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-166).

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2.167Preuschen 4:84

τοῦτο δὴ τὸ φῶς, ὃ γέγονεν ἐν τῷ λόγῳ, τυγχάνον καὶ ζωή, »φαίνει ἐν τῇ σκοτίᾳ« τῶν ψυχῶν ἡμῶν καὶ ἐπιδεδήμηκεν ὅπου οἱ κοσμοκράτορες τοῦ σκότους τούτου οἵτινες διὰ τοῦ. Παλαίειν τῷ τῶν ἀνθρώπων γένει τῷ σκότῳ ὑπάγειν † ἀγωνίζονται τοὺς μὴ παντὶ τρόπῳ ἱσταμένους) ὑπὲρ τοῦ αὐτοὺς πεφωτισμένους φωτὸς χρηματίσαι υἱούς. καὶ φαῖνον ἐν τῇ σκοτίᾳ τοῦτο τὸ φῶς διώκεται μὲν ὑπʼ αὐτῆς, οὐ καταλαμβάνεται δέ.

touto dē to phōs, ho gegonen en tǭ logǭ, tynchanon kai zōē, »phainei en tę̄ skotią« tōn psychōn hēmōn kai epidedēmēken hopou hoi kosmokratores tou skotous toutou hoitines dia tou. Palaiein tǭ tōn anthrōpōn genei tǭ skotǭ hypagein † agōnizontai tous mē panti tropǭ histamenous) hyper tou autous pephōtismenous phōtos chrēmatisai huious. kai phainon en tę̄ skotią touto to phōs diōketai men hypʼ autēs, ou katalambanetai de.

This light, then, which came to be in the Word, being also life, “shines in the darkness” of our souls, and has come to dwell where the world-rulers of this darkness are, who, by wrestling with the human race, strive … to bring into darkness those who do not stand firm in every way, so that, being enlightened, they may be called sons of light. And this light, shining in the darkness, is pursued by it but not overcome.

Textual problem in this passage: see the notes.

John 1:5 (quotation, high confidence) · Eph 6:12 (allusion, high confidence) · Luke 16:8 (allusion, medium confidence)

Notes and citation

Summary: Christ's light shines in the darkness of our souls, pursued but not overcome by hostile powers.

The quotation is John 1:5; the allusions are Eph 6:12 and Luke 16:8. The editor marks the text as corrupt (†) in the middle of the section; the parenthesis in the digital text is unbalanced.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.167 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-167).

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2.168Preuschen 4:84

Ἐὰν δέ τις νομίσῃ τὸ μὴ γεγραμμένον ἡμᾶς προστιθέναι, τὸ διώκεσθαι τὸ φῶς ὑπὸ τῆς σκοτίας, ἀκουέτω, ὅτι τὸ »Ἡ σκοτία αὐτὸ οὐ κατέλαβε((, μηδαμοῦ τῆς σκοτίας διωζάσης τὸ φῶς, μάτην λέγεται. ὡς δὲ ἔχουσι νοῦν ἐκδέξασθαι δυνάμενον ἀκολούθως τοῖς γεγραμμένοις τὰ νομιζόμενα παραλελεῖφθαι ἔγραψεν ὁ Ἰωάννης τὸ »Ἡ σκοτία αὐτὸ οὐ κατέλαβεν«· εἰ γὰρ »οὐ κατέλαβε«, διώξασα »οὐ κατέλαβε«.

Ean de tis nomisę̄ to mē gegrammenon hēmas prostithenai, to diōkesthai to phōs hypo tēs skotias, akouetō, hoti to »Hē skotia auto ou katelabe((, mēdamou tēs skotias diōzasēs to phōs, matēn legetai. hōs de echousi noun ekdexasthai dynamenon akolouthōs tois gegrammenois ta nomizomena paraleleiphthai egrapsen ho Iōannēs to »Hē skotia auto ou katelaben«; ei gar »ou katelabe«, diōxasa »ou katelabe«.

And if anyone thinks we are adding what is not written, that the light is pursued by the darkness, let him hear that “The darkness did not overcome it” would be said in vain if the darkness had nowhere pursued the light. But John wrote “The darkness did not overcome it” for those who have a mind able to take in, in keeping with what is written, what seems to have been left out; for if it “did not overcome,” it pursued and “did not overcome.”

John 1:5 (quotation, high confidence)

Notes and citation

Summary: “Did not overcome” implies that the darkness pursued the light.

The quotation is John 1:5. The Greek κατέλαβεν means “overtook, seized,” which suits Origen's image of pursuit.

Cite (SBL): Origen, Comm. Jo. 2.168 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-168).

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2.169Preuschen 4:84

καὶ ὅτι ἐδίωξεν ἡ σκοτία τὸ φῶς, δῆλον ἔκ τε ὡν πέπονθεν ὁ σωτὴρ καὶ οἱ παραδεξάμενοι αὐτοῦ τὰ μαθήματα, τὰ ἴδια τέκνα, τῆς σκοτίας ἐνεργούσης κατὰ τῶν υἱῶν τοῦ φωτὸς καὶ βουληθείσης ἀποδιῶξαι ἀπὸ τῶν ἀνθρώπων τὸ φῶς. ἀλλʼ ἐπεί, ἐὰν »θεὸς ὑπὲρ ἡμῶν«, οὐδείς, κἂν βούληται, δυνήσεται »καθʼ ἡμῶν«, ὅσῳ ἑαυτοὶς ἐταπείνουν, τοσούτῳ πλείους ἐγίνοντο καὶ κατίσχυον σφόδρα σφόδρα.

kai hoti ediōxen hē skotia to phōs, dēlon ek te hōn peponthen ho sōtēr kai hoi paradexamenoi autou ta mathēmata, ta idia tekna, tēs skotias energousēs kata tōn huiōn tou phōtos kai boulētheisēs apodiōxai apo tōn anthrōpōn to phōs. allʼ epei, ean »theos hyper hēmōn«, oudeis, kan boulētai, dynēsetai »kathʼ hēmōn«, hosǭ heautois etapeinoun, tosoutǭ pleious eginonto kai katischyon sphodra sphodra.

And that the darkness pursued the light is clear from what the Savior suffered and those who received his teachings, his own children, when the darkness acted against the sons of light and wished to drive the light away from human beings. But since, if “God is for us,” no one, even if he wishes, will be able to be “against us,” the more they humbled them, the more they multiplied and grew exceedingly strong.

Rom 8:31 (quotation, high confidence) · Exod 1:12 (allusion, high confidence)

Notes and citation

Summary: The darkness persecuted Christ and his followers, but the more they were oppressed, the more they grew.

The allusions are Luke 16:8, Rom 8:31, and Exod 1:12 (Israel multiplied the more it was oppressed). The digital text repeats σφόδρα, as in the LXX of Exod 1:7.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 2.169 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-169).

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2.170Preuschen 4:84

διχῶς δὲ ἡ σκοτία τὸ φῶς οὐ κατείληθεν, ἢ σφόδρα αὐτοῦ ἀπολειπομένη καὶ διὰ τὴν ἰδίαν βραδυτῆτα τῇ ὀξύτητι τοῦ δρόμου τοῦ φωτὸς οὐδὲ κατὰ τὸ ποσὸν παρακολουθῆσαι δυναμένη, ἢ εἴ Που ἐνεδρεῦσαι βεβούληται τὸ φῶς τὴν σκοτίαν καὶ κατʼ οἰκονομίαν παρέμεινεν ἐπερχομένην αὐτήν, ἐγγίσασα ἡ σκοτία τοῦ φωτὸς ἠφανίζετο. πλὴν ἑκατέρως ἡ σκοτία οὐ κατέλαβε τὸ φῶς.

dichōs de hē skotia to phōs ou kateilēthen, ē sphodra autou apoleipomenē kai dia tēn idian bradytēta tę̄ oxytēti tou dromou tou phōtos oude kata to poson parakolouthēsai dynamenē, ē ei Pou enedreusai beboulētai to phōs tēn skotian kai katʼ oikonomian paremeinen eperchomenēn autēn, engisasa hē skotia tou phōtos ēphanizeto. plēn hekaterōs hē skotia ou katelabe to phōs.

The darkness failed to overcome the light in two ways: either falling far behind it and, because of its own slowness, not being able to keep up at all with the swiftness of the light's course; or, if the light at some point wished to lie in wait for the darkness and by design waited for it to approach, the darkness, drawing near the light, vanished. In either way the darkness did not overcome the light.

John 1:5 (allusion, high confidence)

Notes and citation

Summary: Darkness never overtakes light: either it is too slow, or it vanishes on approaching.

The digital text reads κατείληθεν.

Cite (SBL): Origen, Comm. Jo. 2.170 (Preuschen 4:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-170).

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2.171Preuschen 4:84–85

Ἀναγκαῖον δὲ έν τούτοις ἡμᾶς γενομένους ἐπισημειώσασθαι ὅτι οὐ πάντως, εἴ που ὀνομάζεται »σκότας«, ἐπὶ τοῦ χείρονος λαμβάνεται, ἔσθʼ ὅτε δὲ καὶ ἐπὶ τοῦ κρείττονος ἀναγέγραπται· ὅπερ οἱ ἑτερόδοξοι μὴ διαστειλάμενοι δυσφημότατα περὶ τοῦ δημιουργοῦ δόγματα παραδεξάμενοι ἀπέστησαν αὐτοῦ, ἀναπλάσμασιν μύθων ἑαυτοὺς ἐπιδεδωκότες. πῶς οὖν καὶ πότε καὶ ἐπὶ τοῦ κρείττονος τὸ ὄνομα τοῦ σκότους παραλαμβάνεται, παραδεικτέον ἤδη.

Anankaion de en toutois hēmas genomenous episēmeiōsasthai hoti ou pantōs, ei pou onomazetai »skotas«, epi tou cheironos lambanetai, esthʼ hote de kai epi tou kreittonos anagegraptai; hoper hoi heterodoxoi mē diasteilamenoi dysphēmotata peri tou dēmiourgou dogmata paradexamenoi apestēsan autou, anaplasmasin mythōn heautous epidedōkotes. pōs oun kai pote kai epi tou kreittonos to onoma tou skotous paralambanetai, paradeikteon ēdē.

Having come to these matters, we must necessarily note that it is not always the case that, wherever “darkness” is named, it is taken in the worse sense; sometimes it is written also in the better sense. The heterodox, not distinguishing this, accepted most blasphemous doctrines about the Creator and departed from him, giving themselves up to fabrications of myths. How, then, and when the name of darkness is used also in the better sense, we must now show.

Notes and citation

Summary: “Darkness” in Scripture sometimes has a good sense, which heretics failed to see.

The heterodox are Marcionites and Gnostics, who blamed the Creator for the darkness in Scripture. “Creator” renders δημιουργός.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.171 (Preuschen 4:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-171).

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2.172Preuschen 4:85

σκότος, γνόφος, θύελλα ἐν τῇ Ἐξόδῳ περὶ τὸν θεὸν εἶναι λέγεται καὶ ἐν τῷ ις΄ ψαλμῷ· »Ὁ θεὸς ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὐτοῦ ἡ σκηνὴ αὐ- »τοῦ, σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων«. ἐὰν γάρ τις κατανοήσῃ τὸ πλῆθος τῶν περὶ θεοῦ θεωρημάτων καὶ γνώσεως ἄληπτον τυγχάνον ἀνθρωπίνῃ φύσει, τάχα δὲ καὶ ἑτέροις παρὰ Χριστὸν καὶ τὸ ἅγιον πνεῦμα γενητοῖς, εἴσεται πῶς περὶ τὸν θεόν ἐστι σκότος, κατὰ τὸ ἀγνοεῖσθαι τὸν κατʼ ἀξίαν περὶ αὐτοῦ πλούσιον λόγον· ἐν ᾡ σκότῳ »ἔθετο αὐτοῦ τὴν ἀποκρυφήν‘ τῷ τὰ περὶ αὐτοῦ ἀγνοεῖσθαι ἀχώρητα ὄντα τοῦτο πεποιηκώς.

skotos, gnophos, thyella en tę̄ Exodǭ peri ton theon einai legetai kai en tǭ is΄ psalmǭ; »Ho theos etheto skotos apokryphēn autou, kyklǭ autou hē skēnē au- »tou, skoteinon hydōr en nephelais aerōn«. ean gar tis katanoēsę̄ to plēthos tōn peri theou theōrēmatōn kai gnōseōs alēpton tynchanon anthrōpinę̄ physei, tacha de kai heterois para Christon kai to hagion pneuma genētois, eisetai pōs peri ton theon esti skotos, kata to agnoeisthai ton katʼ axian peri autou plousion logon; en hǭ skotǭ »etheto autou tēn apokryphēn‘ tǭ ta peri autou agnoeisthai achōrēta onta touto pepoiēkōs.

Darkness, gloom, and storm are said in Exodus to be around God, and in the seventeenth psalm: “He made darkness his hiding place; around him was his tent, dark water in clouds of the air.” For if anyone considers the multitude of the contemplations and knowledge about God, which cannot be grasped by human nature, and perhaps not by other originated beings besides Christ and the Holy Spirit, he will know how darkness is around God, in that the rich account worthy of him is unknown; in which darkness “he set his hiding place,” having done this so that what concerns him, being beyond grasp, is unknown.

Exod 20:21 (allusion, high confidence) · Deut 4:11 (allusion, high confidence) · Ps 18:11 (17:12 LXX) (quotation, high confidence)

Notes and citation

Summary: The darkness around God in Exodus and Psalm 18 means the unknowability of God's depths.

The allusions and quotations are Exod 20:21 (Deut 4:11) and Ps 18:11 (17:12 LXX), called the seventeenth psalm.

Cite (SBL): Origen, Comm. Jo. 2.172 (Preuschen 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-172).

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2.173Preuschen 4:85

ἐὰν δέ τις ταῖς τοιαύταις προσκόπτῃ ἐκδοχαῖς, προαγέσθω ἀπό τε τῶν σκοτεινῶν λόγων καὶ τῶν διδομένων ὑπὸ θεοῦ Χριστῷ θησαυρῶν σκοτεινῶν, ἀποκρύφων, αορατων· οὐκ ἄλλο γάρ τι ἡγοῦμαι εἶναι τοὺς σκοτεινοὺς θησαυροὺς ἐν Χριστῷ ἀποκαλυπτομένους τὸ »Σκότος ἔθετο ὁ θεὸς ἀποκρυφὴν »ἑαυτοῦ«) ἢ »Ὁ ἅγιος νοήσει παραβολὴν καὶ σκοτεινὸν λόγον«. δὲ εἰ διὰ τοῦτό φησιν ὁ σωτὴρ τοῖς μαθηταῖς· »Ἀνθʼ ὡν »ὅσα ἠκούσατε ἐν τῇ σκοτίᾳ εἴπατε έν τῷ φωτί«.

ean de tis tais toiautais proskoptę̄ ekdochais, proagesthō apo te tōn skoteinōn logōn kai tōn didomenōn hypo theou Christǭ thēsaurōn skoteinōn, apokryphōn, aoratōn; ouk allo gar ti hēgoumai einai tous skoteinous thēsaurous en Christǭ apokalyptomenous to »Skotos etheto ho theos apokryphēn »heautou«) ē »Ho hagios noēsei parabolēn kai skoteinon logon«. de ei dia touto phēsin ho sōtēr tois mathētais; »Anthʼ hōn »hosa ēkousate en tę̄ skotią eipate en tǭ phōti«.

And if anyone takes offense at such interpretations, let him be led on from the dark sayings, and from the dark treasures, hidden and invisible, given by God to Christ. For I think the dark treasures revealed in Christ are nothing other than “God made darkness his hiding place,” or “The holy man will understand a parable and a dark saying.” And see whether it is for this reason that the Savior says to the disciples, “Therefore whatever you have heard in the darkness, speak in the light.”

Isa 45:3 (allusion, high confidence) · Ps 18:11 (17:12 LXX) (quotation, high confidence) · Prov 1:6 (quotation, medium confidence) · Luke 12:3 (quotation, high confidence)

Notes and citation

Summary: The “dark treasures” and “dark sayings” are hidden truths revealed in Christ, to be proclaimed in the light.

The quotations and allusions are Isa 45:3 LXX (“dark treasures, hidden, invisible”), Ps 18:11 (17:12 LXX), Prov 1:6 LXX, and Luke 12:3 (adapted).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.173 (Preuschen 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-173).

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2.174Preuschen 4:85

τὰ γὰρ ἐν ἀπορρήτῳ καὶ μὴ ἐπηκόῳ πολλῶν δύσγνωστα καὶ ἀσαφῆ αὐτοῖς παραδεδομένα μυστήρια προστάσσει αὐτούς, φωτιζομένους καὶ διὰ τοῦτο λεγομένους εἶναι ἐν φωτί, ἀπαγγέλλειν παντὶ τῷ γινομένῳ φωτί. παραδοξότερον δʼ ἂν ἐπὶ τοῦ ἐπαινουμένου σκότους εἴποιμι, ὅτι τοῦτο σπεύδει ἐπὶ τὸ φῶς καὶ καταλαμβάνει αὐτὸ καὶ γίνεταί ποτε, διὰ τὸ ἀγνοεῖσθαι σκότος, τῷ μὴ ὁρῶντι τὴν δύναμιν αὐτοῦ οὕτω μεταβάλλον, ὥστε τὸν μεμαθηκότα ἀποφαίνεσθαι γεγονέναι φῶς τὸ γνωσθέν ποτε ὑπάρχον αὐτῷ σκότος. Ι, 6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης.

ta gar en aporrētǭ kai mē epēkoǭ pollōn dysgnōsta kai asaphē autois paradedomena mystēria prostassei autous, phōtizomenous kai dia touto legomenous einai en phōti, apangellein panti tǭ ginomenǭ phōti. paradoxoteron dʼ an epi tou epainoumenou skotous eipoimi, hoti touto speudei epi to phōs kai katalambanei auto kai ginetai pote, dia to agnoeisthai skotos, tǭ mē horōnti tēn dynamin autou houtō metaballon, hōste ton memathēkota apophainesthai gegonenai phōs to gnōsthen pote hyparchon autǭ skotos. I, 6 Egeneto anthrōpos apestalmenos para theou, onoma autǭ Iōannēs.

For he commands them, now enlightened and for this reason said to be in the light, to proclaim to everyone who becomes light the mysteries handed down to them in secret and out of the hearing of the many, hard to know and obscure. And I would say, still more paradoxically, of the praiseworthy darkness, that it hastens toward the light and overtakes it, and what was once darkness because it was unknown to one who did not see its power is so changed that the one who has learned declares that what was once darkness to him has, now known, become light. John 1:6: “There came a man sent from God, whose name was John.”

Luke 12:3 (allusion, high confidence) · John 1:6 (quotation, high confidence)

Notes and citation

Summary: The good darkness of hidden mysteries becomes light when understood; the next lemma is John 1:6.

The allusion is Luke 12:3; John 1:6 is the next lemma.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.174 (Preuschen 4:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-174).

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2.175Preuschen 4:85–86

Ἀκριβέστερόν τις ἀκούων τοῦ »Ἀπεσταλμένος«, ἐπειδὴ ὁ ἀπεσταλμένος ποθέν που ἀποστέλλεται, ζητήσει πόθεν ὁ Ἰωάννη ἀπεστάλη καὶ ποῦ. σαφοῦς δʼ ὄντος τοῦ »ποῦ«, κατὰ μὲν τὴν ἱστορίαν ὅτι πρὸς τὸν Ἰσραὴλ καὶ τοὺς βουλομένους αὐτοῦ ἀκούειν έν τῇ ἐρήμῳ τῆς Ἰουδαίας διατρίβοντος καὶ παρὰ τῷ Ἰορδάνηῃ ποταμῷ βαπτίζοντος, κατὰ δὲ βαθύτερον λόγον, ὅτι εἰς τὸν κόσμον »κόσμου« λαμβανομένου τοῦ περιγείου τόπου, ἔνθα εἰσὶν οἱ ἄνθρωποι), ἐξετάσει, πῶς δεῖ λαμβάνειν τὸ »πόθεν«. ἐπὶ πλεῖον δὲ βασανίζων τὴν λέξιν, τάχα καὶ ἀποφαίνεται, ὅτι ὥσπερ ἐπὶ τοῦ Ἀδὰμ γέγραπται·

Akribesteron tis akouōn tou »Apestalmenos«, epeidē ho apestalmenos pothen pou apostelletai, zētēsei pothen ho Iōannē apestalē kai pou. saphous dʼ ontos tou »pou«, kata men tēn historian hoti pros ton Israēl kai tous boulomenous autou akouein en tę̄ erēmǭ tēs Ioudaias diatribontos kai para tǭ Iordanēę̄ potamǭ baptizontos, kata de bathyteron logon, hoti eis ton kosmon »kosmou« lambanomenou tou perigeiou topou, entha eisin hoi anthrōpoi), exetasei, pōs dei lambanein to »pothen«. epi pleion de basanizōn tēn lexin, tacha kai apophainetai, hoti hōsper epi tou Adam gegraptai;

One who hears “sent” more precisely, since whoever is sent is sent from somewhere to somewhere, will ask from where John was sent and to where. The “to where” being clear (according to the history, to Israel and those willing to hear him, as he stayed in the desert of Judea and baptized at the river Jordan; according to a deeper account, into the world, “world” being taken as the place around the earth where human beings are), he will examine how the “from where” must be taken. And testing the expression further, he perhaps also declares that, just as it is written of Adam,

John 1:6 (allusion, high confidence) · Matt 3:1–6 (allusion, medium confidence)

Notes and citation

Summary: Origen asks from where John was “sent,” and compares Adam's being sent out of paradise.

The allusions are John 1:6 and Matt 3:1–6. The sentence continues in 2.176.

Cite (SBL): Origen, Comm. Jo. 2.175 (Preuschen 4:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-175).

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2.176Preuschen 4:86

»Καὶ »ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς. »ἐργάζεσθαι τὴν γῆν, ἐξ ἡς ἐλήφθη«, οὕτω καὶ ὁ Ἰωάννης ἀπεστάλη, ἤτοι ἐξ οὐρανοῦ ἢ ἐκ τοῦ παραδείσου ἢ ὅθεν δήποτε ἑτέρωθεν παρὰ τὸν ἐπὶ γῆς τοῦτον τόπον, καὶ ἀπεστάλη, ἕνα μαρτυρήσῃ περὶ τοῦ »φωτός«.

»Kai »exapesteilen auton kyrios ho theos ek tou paradeisou tēs tryphēs. »ergazesthai tēn gēn, ex hēs elēphthē«, houtō kai ho Iōannēs apestalē, ētoi ex ouranou ē ek tou paradeisou ē hothen dēpote heterōthen para ton epi gēs touton topon, kai apestalē, hena martyrēsę̄ peri tou »phōtos«.

“And the Lord God sent him out of the paradise of delight to till the earth from which he was taken,” so John too was sent, either from heaven or from paradise or from some other place besides this place on earth; and he was sent that he might testify about “the light.”

Gen 3:23 (quotation, high confidence) · John 1:7 (allusion, high confidence)

Notes and citation

Summary: As Adam was sent from paradise, John was sent from some higher place to testify to the light.

The quotations are Gen 3:23 LXX and John 1:7. The view that John's soul existed before birth is Origen's speculation.

Cite (SBL): Origen, Comm. Jo. 2.176 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-176).

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2.177Preuschen 4:86

ἔχει δὲ ἀνθυποφορὰν οὐκ εὐκαταφρόνητον ὁ λόγος, ἐπεὶ καὶ παρὰ Ἡσαΐᾳ γέγραπται· »Τίνα ἀποστείλω καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον;« ὅτε ἀποκρινόμενος ὁ προφήτης φησίν· »Ἰδοὺ »εἰμὶ ἐγώ, ἀπόστειλόν με«.

echei de anthypophoran ouk eukataphronēton ho logos, epei kai para Hēsaïą gegraptai; »Tina aposteilō kai tis poreusetai pros ton laon touton?« hote apokrinomenos ho prophētēs phēsin; »Idou »eimi egō, aposteilon me«.

But the argument meets an objection not to be despised, since in Isaiah too it is written, “Whom shall I send, and who will go to this people?” when the prophet answers, “Here I am; send me.”

Isa 6:8 (quotation, high confidence)

Notes and citation

Summary: An objection: Isaiah was “sent” without coming from another place.

The quotation is Isa 6:8.

Cite (SBL): Origen, Comm. Jo. 2.177 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-177).

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2.178Preuschen 4:86

ἐρεῖ γὰρ ὁ ἐνιστάμενος τῇ βαθυτέρᾳ ἐμφαινομένῃ ὑπονοίᾳ. ὅτι ὥσπερ ὁ Ἡσαΐας ἀπεστάλη, οὐχὶ ἀφʼ ἑτέρου τόπου παρὰ τὸν κόσμον τοῦτον, ἀλλὰ μετὰ τὸ ἑωρακέναι »τὸν κύριον »καθήμενον ἐπὶ θρόνου ὑφηλοῦ καὶ ἐπῃρμένου« πρὸς τὸν λαόν, ἴνα εἴπῃ· »Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε« καὶ τὰ ἑξῆς, οὕτω καὶ ὁ Ιωάννης σιωπωμένης τῆς ἀρχῆς τῆς ἀποστολῆς ἀναλογίαν ἐχούσης πρὸς τὴν ἀποστολὴν τοῦ Ἡσαΐου, ἀποστέλλεται βαπτίζειν καὶ ἑτοιμάζειν »κυρίῳ λαὸν κατεσκευασμένον‘ καὶ μαρτυρεῖν »περὶ τοῦ φω- »τός«.

erei gar ho enistamenos tę̄ bathyterą emphainomenę̄ hyponoią. hoti hōsper ho Hēsaïas apestalē, ouchi aphʼ heterou topou para ton kosmon touton, alla meta to heōrakenai »ton kyrion »kathēmenon epi thronou hyphēlou kai epę̄rmenou« pros ton laon, ina eipę̄; »Akoę̄ akousete kai ou mē synēte« kai ta hexēs, houtō kai ho Iōannēs siōpōmenēs tēs archēs tēs apostolēs analogian echousēs pros tēn apostolēn tou Hēsaïou, apostelletai baptizein kai hetoimazein »kyriǭ laon kateskeuasmenon‘ kai martyrein »peri tou phō- »tos«.

For the one who opposes the deeper sense that appears will say that, just as Isaiah was sent, not from another place besides this world, but, after he had seen “the Lord sitting on a throne high and lifted up,” to the people, so that he might say, “You will hear with hearing and not understand,” and so on, so also John, the beginning of whose mission, analogous to the mission of Isaiah, is passed over in silence, is sent to baptize and to prepare “for the Lord a people made ready,” and to testify “about the light.”

Isa 6:1 (quotation, high confidence) · Isa 6:9 (quotation, high confidence) · Luke 1:17 (quotation, high confidence) · John 1:7 (quotation, high confidence)

Notes and citation

Summary: The objector says John, like Isaiah, was sent on a mission, not from another world.

The quotations are Isa 6:1, Isa 6:9, Luke 1:17, and John 1:7.

Cite (SBL): Origen, Comm. Jo. 2.178 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-178).

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2.179Preuschen 4:86

τούτων δʼ οὕτως λεχθέντων ἂν πρὸς τὸν πρῶτον λόγον, λύσεις τοιαῦται προσάγονται συγκατάθεσιν ἐπισπώμεναι πρὸς τὸ περὶ Ιωάννου βαθύτερον ὑπονοούμενον· αὐτόθεν μὲν ἐπιφέρεται· »Οὗτος »ἠλθεν εἰς μαρτυρίαν, ἕνα μαρτυρήσῃ περὶ τοῦ φωτός‘· εἰ γὰρ ἦλθε, ποθὲν ἠλθε. καὶ λεκτέον πρὸς τὸν δυσπαραδεκτοῦντα τὸ ἐν τοῖς ἑξῆς ὑπὸ Ἰωάννου λεγόμενον ἐπὶ τοῦ ἑωρακέναι τὸ πνεῦμα τὸ ἅγιον ὡς περιστερὰν κατερχόμενον ἐπὶ τὸν σωτῆρα φησὶ γάρ· »Ὁ πέμψας με βαπτίζειν ἐν τῷ ὕδατι ἐκεῖνός μοι εἶπεν· Ἐφʼ ὃν ἂν ἴδῃς τὸ »πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν »πνεύματι ἁγίῳ καὶ πότε πότε γὰρ πέμψας τοῦτʼ ἐνετείλατο; ἀλλʼ εἰκὸς ἀποκρίνεσθαι πρὸς τὸ πύσμα τοῦτο ὅτι, ὅτε δήποτε ἔπεμπεν ἐπὶ τὸ ἄρξασθαι βαπτίζειν, τότε τοῦτον τὸν λόγον εἶπεν ὁ χρηματίζων πρὸς αὐθτόν.

toutōn dʼ houtōs lechthentōn an pros ton prōton logon, lyseis toiautai prosagontai synkatathesin epispōmenai pros to peri Iōannou bathyteron hyponooumenon; autothen men epipheretai; »Houtos »ēlthen eis martyrian, hena martyrēsę̄ peri tou phōtos‘; ei gar ēlthe, pothen ēlthe. kai lekteon pros ton dysparadektounta to en tois hexēs hypo Iōannou legomenon epi tou heōrakenai to pneuma to hagion hōs peristeran katerchomenon epi ton sōtēra phēsi gar; »Ho pempsas me baptizein en tǭ hydati ekeinos moi eipen; Ephʼ hon an idę̄s to »pneuma katabainon kai menon epʼ auton, houtos estin ho baptizōn en »pneumati hagiǭ kai pote pote gar pempsas toutʼ eneteilato? allʼ eikos apokrinesthai pros to pysma touto hoti, hote dēpote epempen epi to arxasthai baptizein, tote touton ton logon eipen ho chrēmatizōn pros authton.

These things having been said in answer to the first account, such solutions are offered as draw assent to the deeper view of John. At once it follows, “He came for testimony, to testify about the light”; for if he came, he came from somewhere. And to the one who is reluctant to accept this, we must cite what John says in what follows about having seen the Holy Spirit descending like a dove upon the Savior; for he says, “He who sent me to baptize in water said to me, ‘He on whom you see the Spirit descending and remaining on him, this is the one who baptizes in the Holy Spirit.’” And when? For when did he give this command, having sent him? But it is likely one would answer this question that whenever he sent him to begin baptizing, then the one who spoke to him said this word.

John 1:7 (quotation, high confidence) · John 1:33 (quotation, high confidence)

Notes and citation

Summary: John “came” and was “sent” with instructions, which suggests he came from elsewhere.

The quotations are John 1:7 and 1:33. The digital text repeats πότε and is compressed at “καὶ πότε πότε γάρ”; translated by the sense.

Cite (SBL): Origen, Comm. Jo. 2.179 (Preuschen 4:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-179).

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2.180Preuschen 4:86–87

Ἔτι δὲ πληκτικώτερον πρὸς τὸ ἑτέρωθέν ποθεν ἀπεστάλθαι τὸν Ἰωάννῃν ἐνσωματούμενον ὑπόθεσιν οὐκ ἄλλην τῆς εἰς τὸν βίον ἐπιδημίας ἔχοντα ἢ τὴν περὶ τοῦ φωτὸς μαρτυρίαν, τὸ πνεύματος ἁγίου πλησθῆναι ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, λεγόμενον ὑπὸ Γαβριὴλ εὐαγγελιζομένου τῷ μὲν Ζαχαρίᾳ τὴν Ἰωάννου γένεσιν τῇ δὲ Μαριὰμ τὴν τοῦ σωτῆρος ἡμῶν ἐν ἀνθρώποις ἐπιδημίαν, καὶ τὸ »Ἰδοὺ ὡς ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ εἰς τὰ ὦτά μου, ἐσκίρ- τησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ

Eti de plēktikōteron pros to heterōthen pothen apestalthai ton Iōannę̄n ensōmatoumenon hypothesin ouk allēn tēs eis ton bion epidēmias echonta ē tēn peri tou phōtos martyrian, to pneumatos hagiou plēsthēnai eti ek koilias mētros autou, legomenon hypo Gabriēl euangelizomenou tǭ men Zacharią tēn Iōannou genesin tę̄ de Mariam tēn tou sōtēros hēmōn en anthrōpois epidēmian, kai to »Idou hōs hōs egeneto hē phōnē tou aspasmou eis ta ōta mou, eskir- tēsen en agalliasei to brephos en tę̄

Still more forcibly in favor of John's having been sent from somewhere else, when he took a body, having no other purpose for his coming into life than the testimony about the light, is his being filled with the Holy Spirit even from his mother's womb, as Gabriel said when he announced to Zechariah the birth of John and to Mary the coming of our Savior among men; and also “Behold, when the voice of your greeting came into my ears, the baby leapt for joy in my

Luke 1:15 (allusion, high confidence) · Luke 1:44 (quotation, high confidence)

Notes and citation

Summary: John was filled with the Spirit from the womb and leapt for joy, which suggests his soul existed before his body.

The allusions and quotations are Luke 1:15, 1:26–33, and 1:44. The sentence continues in 2.181.

Cite (SBL): Origen, Comm. Jo. 2.180 (Preuschen 4:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-180).

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2.181Preuschen 4:87

κοιλίᾳ μου( τῷ γὰρ τηροῦντι τὸ μηδὲν ἀδίκως μηδὲ κατὰ συντυχίαν ἢ ἀποκλήρωσιν ποιεῖν ἀναγκαῖον παραδέξασθαι πρεσβυτέραν οὖσαν τὴν Ἰωάννου ψυχὴν τοῦ σώματος καὶ πρότερον ὑφεστῶσαν πεπέμφθαι ἐπὶ διακονίαν τῆς περὶ τοῦ φωτὸς μαρτυρίας. πρὸς τούτοις δὲ οὐ καταφρονητέον καὶ τοῦ »Αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι«.

koilią mou( tǭ gar tērounti to mēden adikōs mēde kata syntychian ē apoklērōsin poiein anankaion paradexasthai presbyteran ousan tēn Iōannou psychēn tou sōmatos kai proteron hyphestōsan pepemphthai epi diakonian tēs peri tou phōtos martyrias. pros toutois de ou kataphronēteon kai tou »Autos estin Ēlias ho mellōn erchesthai«.

womb.” For one who holds that God does nothing unjustly, or by chance, or by arbitrary allotment, must accept that John's soul was older than his body and, having subsisted before it, was sent for the ministry of testimony about the light. Besides these, “He is Elijah who is to come” must not be despised.

Luke 1:44 (quotation, high confidence) · Matt 11:14 (quotation, high confidence)

Notes and citation

Summary: Since God acts justly, John's soul must have existed before his body; Jesus also called him Elijah.

The quotations are Luke 1:44 and Matt 11:14. The pre-existence of souls, argued here, is Origen's speculation, later condemned (553).

Cite (SBL): Origen, Comm. Jo. 2.181 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-181).

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2.182Preuschen 4:87

ἐὰν δὲ κρατῇ ὁ καθόλου περὶ ψυχῆς λόγος ὡς οὐ συνεσπαρμένης τῷ σώματι ἀλλὰ πρὸ αὐτοῦ τυγχανούσης καὶ διὰ ποικίλας αἰτίας ἐνδουμένης σαρκὶ καὶ αἵματι, τὸ »Ἀπεσταλμένος ὑπὸ θεοῦ« οὐκέτι δόξει ἐξαίρετον εἶναι περὶ Ἰωάννου λεγόμενον. ὁ γοῦν πάντων κάκιστος, »ὁ ἄνθρωπος τῆς ἁμαρ- »τίας ὁ υἱὸς τῆς απωλείας«, λέγεται παρὰ τῷ Παύλῳ πέμπεσθαι ὑπὸ τοῦ θεοῦ· »Διὰ τοῦτο, γάρ φησι, πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν »πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει, ἵνα κριθῶσι πάντες οἱ »μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλʼ εὐδοκήσαντες τῇ ἀδικίᾳ«.

ean de kratę̄ ho katholou peri psychēs logos hōs ou synesparmenēs tǭ sōmati alla pro autou tynchanousēs kai dia poikilas aitias endoumenēs sarki kai haimati, to »Apestalmenos hypo theou« ouketi doxei exaireton einai peri Iōannou legomenon. ho goun pantōn kakistos, »ho anthrōpos tēs hamar- »tias ho huios tēs apōleias«, legetai para tǭ Paulǭ pempesthai hypo tou theou; »Dia touto, gar phēsi, pempei autois ho theos energeian »planēs eis to pisteusai autous tǭ pseudei, hina krithōsi pantes hoi »mē pisteusantes tę̄ alētheią, allʼ eudokēsantes tę̄ adikią«.

But if the general account of the soul prevails, that it is not sown together with the body but exists before it and for various causes is clothed with flesh and blood, “sent from God” will no longer seem to be said specially of John. At any rate the worst of all, “the man of sin, the son of perdition,” is said by Paul to be sent by God: “For this reason,” he says, “God sends them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness.”

2 Thess 2:3 (quotation, high confidence) · 2 Thess 2:11–12 (quotation, high confidence)

Notes and citation

Summary: If all souls pre-exist, “sent from God” would not be special to John, since even the man of sin is “sent.”

The quotations are 2 Thess 2:3 and 2:11–12.

Cite (SBL): Origen, Comm. Jo. 2.182 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-128/#p-2-182).

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