Commentary on the Gospel of John 5.1–6.34

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 42 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 5

5.1Preuschen 4:100

Ἐπεὶ μὴ ἀρκούμενος τὸ παρὸν ἀνειληφέναι πρὸς ἡμᾶς ἔργον τῶν τοῦ θεοῦ ἐργοδιωκτῶν, καὶ ἀπόντας τὰ πολλά σοι σχολάζειν καὶ τῷ πρὸς σὲ καθήκοντι ἀξιοῖς, ἐγὼ ἐκκλίνων τὸν κάματον καὶ περιϊστάμενος τὸν παρὰ θεοῦ τῶν ἐπὶ τὸ γράφειν εἰς τὰ θεῖα ἑαυ- τοὺς ἐπιδεδωκότων κίνδυνον, συναγορεύσαιμι ἂν ἐμαυτῷ ἀπὸ τῆς γραφῆς παραιτούμενος τὸ πολλὰ ποιεῖν βιβλία· φησὶ γὰρ ἐν τῷ Ἐκκλησιαστῇ Σολομῶν· »υἱέ μου, φύλαξαι τοῦ ποιῆσαι βιβλία πολλά· οὐκ »ἔστι περασμὸς καὶ μελέτη πολλὴ κόπωσις σαρκός«. ἡμεῖς γάρ, εἰ μὴ ἔχοι νοῦν τινα κεκρυμμένον καὶ ἔτι ἡμῖν ἀσαφῆ ἡ προκειμένη λέξις, ἄντικρυς παραβεβήκαμεν τὴν ἐντολὴν μὴ φυλαξάμενοι ποιῆσαι βιβλία πολλά. [Εἶτα, εἰπὼν ὡς εἰς ὀλίγα τοῦ εὐαγγελίου ῥητὰ τέσσαρες αὐτῷ διηνύθησαν τόμοι, ἐπιφέρει.]

Epei mē arkoumenos to paron aneilēphenai pros hēmas ergon tōn tou theou ergodiōktōn, kai apontas ta polla soi scholazein kai tǭ pros se kathēkonti axiois, egō ekklinōn ton kamaton kai periïstamenos ton para theou tōn epi to graphein eis ta theia heau- tous epidedōkotōn kindynon, synagoreusaimi an emautǭ apo tēs graphēs paraitoumenos to polla poiein biblia; phēsi gar en tǭ Ekklēsiastę̄ Solomōn; »huie mou, phylaxai tou poiēsai biblia polla; ouk »esti perasmos kai meletē pollē kopōsis sarkos«. hēmeis gar, ei mē echoi noun tina kekrymmenon kai eti hēmin asaphē hē prokeimenē lexis, antikrys parabebēkamen tēn entolēn mē phylaxamenoi poiēsai biblia polla. [Eita, eipōn hōs eis oliga tou euangeliou rhēta tessares autǭ diēnythēsan tomoi, epipherei.]

Since, not content with having taken on the present work in our presence as one of God's taskmasters, you also demand that even when I am away I spend most of my time on you and on my duty to you, I, shrinking from the toil and trying to avoid the danger from God that besets those who have given themselves to writing on divine things, might plead my own case from Scripture in declining to make many books. For Solomon says in Ecclesiastes: “My son, beware of making many books; there is no end, and much study is a weariness of the flesh.” For we, unless the text before us has some hidden sense still unclear to us, have openly transgressed the commandment by not taking care to avoid making many books. [Then, having said that four volumes had been completed by him on a few sayings of the Gospel, he goes on:]

Eccl 12:12 (quotation, high confidence)

Notes and citation

Summary: In the preface to Book 5 Origen protests to Ambrose that writing so many books risks breaking the command of Ecclesiastes.

The quotation is Eccl 12:12 LXX. This preface survives in the Philocalia (ch. 5); the bracketed sentence is the excerptor's note. The addressee is Ambrose, Origen's patron.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 5.1 (Preuschen 4:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-1).

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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.

5.2Preuschen 4:100–101

Ὅσον γὰρ ἐπὶ τῇ λέξει δύο ση μαίνεται ἐκ τοῦ »υἱέ μου, φύ- »λαθαι τοῦ ποιῆσαι βιβλία πολλά«· ἕν μὲν ὅτι οὐ δεῖ κεκτῆσθαι βιβλία πολλά, ἕτερον δὲ ὅτι οὐ δεῖ συντάξαι βιβλία πολλά· καὶ εἰ μὴ τὸ πρῶτον, πάντως τὸ δεύτερον, εἰ δὲ τὸ δεύτερον, οὐ πάντως τὸ πρό- τερον. πλὴν ἑκατέρωθεν δόξομεν μανθάνειν, μὴ δεῖν ποιεῖν βιβλία πλείονα. ἠδυνάμην δὲ πρὸς τὸ νῦν ἡμῖν ὑποπεπτωκὸς ἱστάμενος, ἐπιστεῖλαί σοι ὡς ἀπολογίαν τὸ ῥητὸν καί, κατασκευάσας τὸ πρᾶγμα ἐκ τοῦ μηδὲ τοὺς ἁγίους πολλῶν βιβλίων συντάξεσιν ἐσχολακέναι, παύσασθαι πρὸς τὸ ἑξῆς τοῦ κατὰ τὰς συνθήκας, ἄς ἐποιησάμεθα πρὸς ἀλλήλους, ὑπαγορεύειν τὰ διαπεμφθησόμενά σοι· καὶ τάχα σὺ πληγεὶς ὑπὸ τῆς λέξεως πρὸς τὸ ἑξῆς ἂν ἡμῖν συνεχώρησας. ἀλλʼ ἐπεὶ τὴν γραφὺη εὐσυνειδότως ἐξετάξειν δεῖ, μὴ προπετῶς ἑαυτῷ καταχαριζόμενον τὸ νενοηκέναι ἐκ τοῦ ψιλὴν τὴν λέξιν ἐξειληφέναι, οὐχ ὑπομένω, μὴ τὴν φαινομένην μοι ὑπὲρ ἐμαυτοῦ ἀπολογίαν, ᾗ χρήσαιο ἄν κατʼ ἐμοῦ, εἰ παρὰ τὰς συνθήκας ποιήσαιμι, παρατιθείς, καὶ πρῶτόν γε, ἐπεὶ δοκεῖ τῇ λέξει συναγορεύειν ἡ ἱστορία, οὐδενὸς τῶν ἁγίων ἐκδεδωκότος συντάξεις πλείονας καὶ ἐν πολλαῖς βίβλοις τὸν νοῦν αὐτοῦ ἐκτιθεμένου, περὶ τούτου λεκτέον. ὁ δὲ ἐγκαλῶν μοι εἰς σύνταξιν πλειόνων ἐρχομένῳ, τὸν τηλικοῦτον Μωσέα φήσει μόνας πέντε βίβλους καταλελοιπέναι. καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγτικῶν ὁ αὐτὸς ταῦτα περὶ τῶν ἀποστόλων φησίν·]

Hoson gar epi tę̄ lexei dyo sē mainetai ek tou »huie mou, phy- »lathai tou poiēsai biblia polla«; hen men hoti ou dei kektēsthai biblia polla, heteron de hoti ou dei syntaxai biblia polla; kai ei mē to prōton, pantōs to deuteron, ei de to deuteron, ou pantōs to pro- teron. plēn hekaterōthen doxomen manthanein, mē dein poiein biblia pleiona. ēdynamēn de pros to nyn hēmin hypopeptōkos histamenos, episteilai soi hōs apologian to rhēton kai, kataskeuasas to pragma ek tou mēde tous hagious pollōn bibliōn syntaxesin escholakenai, pausasthai pros to hexēs tou kata tas synthēkas, as epoiēsametha pros allēlous, hypagoreuein ta diapemphthēsomena soi; kai tacha sy plēgeis hypo tēs lexeōs pros to hexēs an hēmin synechōrēsas. allʼ epei tēn graphyē eusyneidotōs exetaxein dei, mē propetōs heautǭ katacharizomenon to nenoēkenai ek tou psilēn tēn lexin exeilēphenai, ouch hypomenō, mē tēn phainomenēn moi hyper emautou apologian, hę̄ chrēsaio an katʼ emou, ei para tas synthēkas poiēsaimi, paratitheis, kai prōton ge, epei dokei tę̄ lexei synagoreuein hē historia, oudenos tōn hagiōn ekdedōkotos syntaxeis pleionas kai en pollais biblois ton noun autou ektithemenou, peri toutou lekteon. ho de enkalōn moi eis syntaxin pleionōn erchomenǭ, ton tēlikouton Mōsea phēsei monas pente biblous kataleloipenai. kai en tǭ pemptǭ de tōn eis to kata Iōannēn exēgtikōn ho autos tauta peri tōn apostolōn phēsin;]

For as far as the wording goes, two things are signified by “My son, beware of making many books”: one, that one must not possess many books; the other, that one must not compose many books. And if not the first, certainly the second; but if the second, not necessarily the first. In either case we shall seem to learn that one must not make many books. I could, standing on what now confronts us, have sent you the text as a defense, and, establishing the matter from the fact that not even the saints spent their time composing many books, have stopped dictating, for the future, what was to be sent to you under the agreements we made with one another; and perhaps you, struck by the text, would have granted us this for the future. But since Scripture must be examined conscientiously, without rashly flattering oneself that one has understood it by taking the bare wording, I do not endure it, lest I set forth what seems to me a defense of myself that you might use against me if I acted contrary to our agreements. And first, since history seems to support the text, none of the saints having published many treatises or set out his mind in many books, we must speak about this. Whoever accuses me of going on to compose many works will say that the great Moses left only five books. [And in the fifth book of his commentaries on the Gospel according to John the same author says this about the apostles:]

Eccl 12:12 (quotation, high confidence)

Notes and citation

Summary: Origen considers the meaning of “beware of making many books” and the objection that the saints wrote few.

The quotation is Eccl 12:12 LXX. The bracketed last sentence (“And in the fifth book …”) is not Origen's but Eusebius's introduction to his quotation in Hist. eccl. 6.25.7–10, and the German editor's source note has leaked into the digital text; it is removed as a correction.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): [Aus Eusebius, KG VI, 25, 7 –10] → .

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 5.2 (Preuschen 4:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-2).

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5.3Preuschen 4:101–102

Ὁ δὲ ἱκανωθεὶς διάκονος γενέσθαι τῆς καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, Παῦλος, ὁ πεπληρωκὼς τὸ εὐαγγέλιον ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις ἔγραψε ν αἷς ἐδίδαξεν ἐκκλησίαις· ἀλλὰ καὶ αἷς ἔγραψεν, ἀλίγους στίχους ἐπέστειλε. Πέτρος δέ, ἐφʼ ᾧ οἰκοδομεῖται ἡ Χριστοῦ ἐκκλησία, ἧς πύλαι ᾄδου οὐ κατισχύσουσιν, μίαν ἐπιστολὴν ὁμολογουμένην καταλέλοιπεν. ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται γάρ. τί δεῖ περὶ τοῦ ἀνα- πεσόντος ἐπὶ τὸ στῆθος λέγειν τοῦ Ἰησοῦ, Ἰωάννου, ὅς εὐαγγέλιον ἕν καταλέλοιπεν, ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν, ἃ οὐδὲ ὁ κόσμος χωρῆσαι ἐδύνατο; ἔγραψε δὲ καὶ τὴν Ἀποκάλυψιν, κελευσθεὶς σιωπῆσαι καὶ μὴ γράψαι τὰς τῶν ἑπτὰ βροντῶν φωνάς, καταλέλοιπε] κοὶ ἐπιστολὴν πάνυ ἀλίγων στίχων, ἔστω δὲ καὶ δευτέραν καὶ τρίτην, ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι ταύτας· πλὴν οὐκ εἰσὶ στίχων ἀμφότεραι ἑκατόν … [Εἰτα ἀπαριθμησάμενος προφήτας καὶ ἀποστόλους, ὀλίγα ἑκάστου ἢ οὐδὲ ὀλίγα γράψαντος, ἐπάγει μετὰ ταῦτα·]

Ho de hikanōtheis diakonos genesthai tēs kainēs diathēkēs, ou grammatos, alla pneumatos, Paulos, ho peplērōkōs to euangelion apo Hierousalēm kai kyklǭ mechri tou Illyrikou, oude pasais egrapse n hais edidaxen ekklēsiais; alla kai hais egrapsen, aligous stichous epesteile. Petros de, ephʼ hǭ oikodomeitai hē Christou ekklēsia, hēs pylai ądou ou katischysousin, mian epistolēn homologoumenēn kataleloipen. estō de kai deuteran; amphiballetai gar. ti dei peri tou ana- pesontos epi to stēthos legein tou Iēsou, Iōannou, hos euangelion hen kataleloipen, homologōn dynasthai tosauta poiēsein, ha oude ho kosmos chōrēsai edynato? egrapse de kai tēn Apokalypsin, keleustheis siōpēsai kai mē grapsai tas tōn hepta brontōn phōnas, kataleloipe] koi epistolēn pany aligōn stichōn, estō de kai deuteran kai tritēn, epei ou pantes phasi gnēsious einai tautas; plēn ouk eisi stichōn amphoterai hekaton … [Eita aparithmēsamenos prophētas kai apostolous, oliga hekastou ē oude oliga grapsantos, epagei meta tauta;]

But Paul, who was made competent to be a minister of the new covenant, not of the letter but of the Spirit, who fully preached the gospel from Jerusalem and round about as far as Illyricum, did not write to all the churches he taught; and to those he wrote to he sent a few lines. And Peter, on whom the church of Christ is built, against which the gates of Hades will not prevail, left one acknowledged letter; perhaps a second too, for it is disputed. What need to speak of him who leaned on Jesus' breast, John, who left one Gospel, confessing that he could have written so much that not even the world could contain it? He also wrote the Revelation, being ordered to keep silence and not to write the voices of the seven thunders. He left also a letter of very few lines, perhaps also a second and a third, since not all say that these are genuine; but both together are not a hundred lines … [Then, having listed prophets and apostles, each of whom wrote little or nothing at all, he goes on after this:]

2 Cor 3:6 (allusion, high confidence) · Rom 15:19 (allusion, high confidence) · Matt 16:18 (allusion, high confidence) · John 13:25 (allusion, high confidence) · John 21:25 (allusion, high confidence) · Rev 10:4 (allusion, high confidence)

Notes and citation

Summary: Paul, Peter, and John wrote little: Paul a few letters, Peter one acknowledged letter, John a Gospel, Revelation, and short letters.

The allusions are 2 Cor 3:6, Rom 15:19, Matt 16:18, John 13:25, John 21:25, and Rev 10:4. This passage is quoted by Eusebius, Hist. eccl. 6.25.7–10, and is an important early witness to the disputed status of 2 Peter and 2–3 John. The bracketed sentence is the excerptor's note.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 5.3 (Preuschen 4:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-3).

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5.4Preuschen 4:102

Πάλιν δὴ μετὰ ταῦτα ἰλιγγιᾶν μοι ἐπέρχεται σκοτοδινιῶντι, μὴ ἄρα πειθαρχῶν σοι σοι οὐκ ἐπειθάρχησα θεῷ οὐδὲ τοὺς ἁγίους ἐμι- μησάμην. εἰ μὴ σφάλλομαι τοίνυν ἐμαυτῷ συναγορεύων διὰ τὸ πάνυ σε φιλεῖν, καὶ ἐν μησενὶ ἐθέλειν λυπεῖν, τοιαύτας εὑρίσκω εἰς ταῦτα ἀπολογίας. πρὸ πάντων παρεθέμεθα τὸ ἐκ τοῦ Ἐκκλησιαστοῦ λέγον- τος· υἱέ μου, φύλαξαι τοῦ ποιῆσαι βιβλία πολλά«. τούτῳ ἀντιπαρα- βάλλω ἐκ τῶν Παροιμιῶν τοῦ αὐτοῦ Σολομῶντος ῥητόν, ὅς φησιν· »ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν, φειδόμενος δὲ χειλέων νοήμων »ἔσῃ«. καὶ ζητῶ, εἰ τὸ οποῖά ποτʼ οὐν λέγειν πολλὰ »πολυλογεῖν« ἐστιν, κἂν ἅγιά τις καὶ σωτήρια λέγῃ Πολλά. εἰ γὰρ τοῦθʼ οὕτως ἔχει, καὶ πολυλογεῖ ὁ πολλὰ διεξιὼν ὠφέλιμα, αὐτὸς ὁ Σολομῶν οὐκ ἐκπέφευγε τὴν ἁμαρτίαν, λαλήσας »τρεῖς χιλιάδας παραβολῶν καὶ »ᾠδὰς πεντακισχιλίας, καὶ ὑπὲρ τῶν τῶν ἀπὸ τῆς κέχρου τῆς έν »τῷ Λιβάνῳ καὶ ἕως τῆς ὑσσώπου τῆς ἐκπορευομένης διὸ τοῦ τοίχου· »ἔτι δὲ καὶ περὶ τῶν κτηνῶν καὶ περὶ τῶν πετεινῶν καὶ περὶ τῶν »ἑρπετῶν καὶ περὶ τῶν ἰχθύων«. πῶς γὰρ σύναται διδασκαλία ἀνύειν τι χωρὶς τῆς ἁπλούστερον νοουμένης πολυλογίας καὶ αὐτῆς τῆς σο- φίας φασκούσης τοῖς ἀπολλυμένοις· »Ἐξέτεινον λόγους καὶ οὐ προσ- »εἰχετε«; ὁ δὲ Παῦλος φαίνεται διατελῶν ἕΜεν μέχρι μεσονυκτίου ἐν τῷ διδάσκειν, ὅτε καὶ Εὔτυχος καταφερόμενος ὕπνῳ βαθεῖ κατα- πεσὼν ἐτάραξε τοὺς ἀκούοντας ὡς τεθνηκώς.

Palin dē meta tauta ilingian moi eperchetai skotodiniōnti, mē ara peitharchōn soi soi ouk epeitharchēsa theǭ oude tous hagious emi- mēsamēn. ei mē sphallomai toinyn emautǭ synagoreuōn dia to pany se philein, kai en mēseni ethelein lypein, toiautas heuriskō eis tauta apologias. pro pantōn parethemetha to ek tou Ekklēsiastou legon- tos; huie mou, phylaxai tou poiēsai biblia polla«. toutǭ antipara- ballō ek tōn Paroimiōn tou autou Solomōntos rhēton, hos phēsin; »ek polylogias ouk ekpheuxę̄ hamartian, pheidomenos de cheileōn noēmōn »esę̄«. kai zētō, ei to opoia potʼ oun legein polla »polylogein« estin, kan hagia tis kai sōtēria legę̄ Polla. ei gar touthʼ houtōs echei, kai polylogei ho polla diexiōn ōphelima, autos ho Solomōn ouk ekpepheuge tēn hamartian, lalēsas »treis chiliadas parabolōn kai »ǭdas pentakischilias, kai hyper tōn tōn apo tēs kechrou tēs en »tǭ Libanǭ kai heōs tēs hyssōpou tēs ekporeuomenēs dio tou toichou; »eti de kai peri tōn ktēnōn kai peri tōn peteinōn kai peri tōn »herpetōn kai peri tōn ichthyōn«. pōs gar synatai didaskalia anyein ti chōris tēs haplousteron nooumenēs polylogias kai autēs tēs so- phias phaskousēs tois apollymenois; »Exeteinon logous kai ou pros- »eichete«? ho de Paulos phainetai diatelōn heMen mechri mesonyktiou en tǭ didaskein, hote kai Eutychos katapheromenos hypnǭ bathei kata- pesōn etaraxe tous akouontas hōs tethnēkōs.

Again after this, dizziness comes over me and my head swims, lest in obeying you I have not obeyed God, nor imitated the saints. Unless, then, I am mistaken in pleading my own cause because I love you so much and wish to grieve you in nothing, I find such defenses as these. First of all we cited the saying from Ecclesiastes: “My son, beware of making many books.” Against this I set a text from Proverbs of the same Solomon, who says: “From much speaking you will not escape sin, but sparing your lips you will be wise.” And I ask whether to say many things of whatever kind is “much speaking,” even if one says many holy and saving things. For if this is so, and the one who goes through many useful things speaks much, Solomon himself did not escape sin, having spoken “three thousand parables and five thousand songs, and about the trees from the cedar in Lebanon to the hyssop that comes out through the wall; and also about beasts and birds and reptiles and fish.” For how can teaching accomplish anything without what is simply understood as much speaking, when Wisdom herself says to those who are perishing, “I stretched out words and you did not heed”? And Paul is seen continuing until midnight in teaching, when also Eutychus, borne down by deep sleep, fell and alarmed the hearers as if he were dead.

Eccl 12:12 (quotation, high confidence) · Prov 10:19 (quotation, high confidence) · 1 Kgs 4:32–33 (3 Kgdms 5:12-1Kgs LXX) (quotation, high confidence) · Prov 1:24 (quotation, high confidence) · Acts 20:7–9 (allusion, high confidence)

Notes and citation

Summary: Solomon and Paul said much, so “much speaking” cannot simply mean saying many things.

The quotations are Eccl 12:12, Prov 10:19, 1 Kgs 4:32–33 (3 Kgdms 5:12–13 LXX), and Prov 1:24; the allusion is Acts 20:7–9. The digital text repeats σοι and has several slips (μησενὶ, σύναται, ἕΜεν).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 5.4 (Preuschen 4:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-4).

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5.5Preuschen 4:102–103

Εἰ τοίνυν ἀληθὲς τὸ »Ἐκ πολυλογίας οὐκ ἐκφεύζῃ ἁμαρτίαν«, ἀληθὲς δὲ καὶ τὸ μὴ ἡμαρτηκέναι πολλὰ Περὶ τῶν προειρημένων τὸν Σολομῶντα ἀπαγγείλαντα, μηδὲ τὸν Παῦλον παρατείναντα μέχρι μεσονυκτίου, ζητητέον, τίς ἡ πολυλογία, κἀκεῖθεν μεταβατέον ἐπὶ τὸ ἰδεῖν, τίνα τὰ πολλὰ βιβλία. ὁ πᾶς δὴ λόγος] τοῦ θεοῦ λόγος ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν οὐ πολυλογία ἐστίν· οὐ γὰρ λόγοι· λόγος γὰρ εἱς συνεστὼς ἐκ πλειόνων θεωρημάτων, ὡν ἕκαστον θεώρημα μέρος ἐστὶ τοῦ ὅλου λόγου. οἱ δὲ ἔξω τούτου ἀπαγγελλόμενοι περιέχειν διέξοδον καὶ ἀπαγγελίαν ὀποίαν δήποτε, εἰ καὶ ὡς περὶ ἀληθείας εἰσὶ λόγοι, καὶ παραδοξότερόν γε ἐρῶ, οὐδεὶς αὐτῶν λόγος, ἀλλʼ ἕκαστοι λόγοι. οὐδαμοῦ γὰρ ἡ μονάς, καὶ οὐδαμοῦ τὸ σύμφωνον καὶ ἕν, ἀλλὰ Παρὰ τὸ διεσπάσθαι καὶ μάχεσθαι τὸ ὲν ἕν ἐκείνων ἀπώλετο καὶ γεγόνασιν ἀριθμοί, καὶ τάχα ἀριθμοὶ ἄπειροι· ὥστε κατὰ τοῦτʼ ἂν ἡμᾶς εἰπεῖν, ὅτι ὁ φθεγγόμενος ὅ δήποτε τῆς θεοσεβείας ἀλλότριον πολυλογεῖ, ὁ δὲ λέγων τὰ τῆς ἀληθείας, κἂν εἴπῃ τὰ πάντα ὡς μηδὲν παραλιπεῖν, ἕνα ἀεὶ λέγει λόγον καὶ οὐ πολυλογοῦσιν οἱ ἅγιοι τοῦ σκοποῦ ποῦ τοῦ κατὰ τὸν ἕνα ἐχόμενοι λόγον. εἰ τοίνυν ἡ πολυλογία ἐκ τῶν δογμάτων κρίνεται καὶ οὐκ ἐκ τῆς τῶν πολλῶν λέξεων ἀπαγγελίας, ὅρα εἰ οὕτω συνάμεθα ἕν βιβλίον τὰ πάντα ἄγια εἰπεῖν, πολλὰ δὲ τὰ ἔξω τούτων.

Ei toinyn alēthes to »Ek polylogias ouk ekpheuzę̄ hamartian«, alēthes de kai to mē hēmartēkenai polla Peri tōn proeirēmenōn ton Solomōnta apangeilanta, mēde ton Paulon parateinanta mechri mesonyktiou, zētēteon, tis hē polylogia, kakeithen metabateon epi to idein, tina ta polla biblia. ho pas dē logos] tou theou logos ho en archę̄ pros ton theon ou polylogia estin; ou gar logoi; logos gar heis synestōs ek pleionōn theōrēmatōn, hōn hekaston theōrēma meros esti tou holou logou. hoi de exō toutou apangellomenoi periechein diexodon kai apangelian opoian dēpote, ei kai hōs peri alētheias eisi logoi, kai paradoxoteron ge erō, oudeis autōn logos, allʼ hekastoi logoi. oudamou gar hē monas, kai oudamou to symphōnon kai hen, alla Para to diespasthai kai machesthai to en hen ekeinōn apōleto kai gegonasin arithmoi, kai tacha arithmoi apeiroi; hōste kata toutʼ an hēmas eipein, hoti ho phthengomenos ho dēpote tēs theosebeias allotrion polylogei, ho de legōn ta tēs alētheias, kan eipę̄ ta panta hōs mēden paralipein, hena aei legei logon kai ou polylogousin hoi hagioi tou skopou pou tou kata ton hena echomenoi logon. ei toinyn hē polylogia ek tōn dogmatōn krinetai kai ouk ek tēs tōn pollōn lexeōn apangelias, hora ei houtō synametha hen biblion ta panta agia eipein, polla de ta exō toutōn.

If, then, “From much speaking you will not escape sin” is true, and it is also true that Solomon did not sin in declaring many things about the subjects mentioned, nor Paul in continuing until midnight, we must inquire what “much speaking” is, and from there pass to seeing what the “many books” are. The whole Word of God, the Word who is in the beginning with God, is not much speaking; for he is not words. For he is one Word, composed of many contemplations, each of which is part of the whole Word. But those outside this which claim to contain some exposition and account, even if they are words as though about truth, and I will say something more paradoxical, none of them is a word, but each is words. For nowhere is there the unity, nowhere the harmonious and one; but by being torn apart and fighting, the one in them has perished and they have become numbers, and perhaps infinite numbers. So in this sense we might say that whoever utters anything foreign to godliness speaks much, but whoever speaks the things of truth, even if he says everything so as to leave nothing out, always speaks one word; and the saints do not speak much, holding to the aim that accords with the one Word. If, then, much speaking is judged by the doctrines and not by uttering many words, see whether we can thus call all holy things one book, and the things outside them many.

Textual problem in this passage: see the notes.

Prov 10:19 (quotation, high confidence) · John 1:1 (allusion, high confidence)

Notes and citation

Summary: The truth is one Word, however much is said; falsehood is “many words,” so all holy writings form one book.

The quotation is Prov 10:19; the allusion is John 1:1. The editor deletes λόγος after ὁ πᾶς δή; the digital text also has several slips (ἐκφεύζῃ, τὸ ὲν ἕν, ποῦ).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 5.5 (Preuschen 4:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-5).

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5.6Preuschen 4:103

Ἀλλʼ ἐπεὶ μαρτυρίου μοι δεῖ τοῦ ἀπὸ τῆς θείας γραφῆς ἐπίσκεψαι, εἰ πληκτικώτατα δύναμαι τοῦτο παραστῆσαι, κατασκευάσας ὅτι περὶ χριστοῦ καθʼ ἡμᾶς οὐκ ἐν ἑνὶ γέγραπται βιβλίῳ, κοινότερον ἡμῶν τὰ βιβλία νοούντων. γέγραπται γὰρ καὶ ἐν τῇ πεντατεύχῳ· εἴηται δὲ καὶ ἐν ἑκάστῳ τῶν προφητῶν καὶ τοῖς ψαλμοῖς καὶ ἁπαξαπλῶς, ὥς φησιν αὐτὸς ὁ σωτήρ, ἐν πάσαις ταῖς γραφαῖς, ἐφʼ ὅς ἀναπέμπων ἡμᾶς φησιν· »Ἐρευνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δο»κεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. καὶ καὶ ἐκεῖναί αἱ μαρτυροῦσαι »περὶ ἐμοῦ«. εἰ τοίνυν ἀναπέμπει ἡμᾶς ἐπὶ »τὰς γραφὰς « ὡς μαρ- τυρούσας περὶ αὐτοῦ, οὐκ ἐπὶ τήνδε μὲν πέμπει, ἐπὶ τήνδε δὲ οὔ, ἀλλʼ ἐπὶ πάσας τὰς ἀπαγγελλούσας περὶ αὐτοῦ, ἅστινας ἐν τοῖς ψαλμοῖς κεφαλίδα ὀνομάζει βιβλίου λέγων· »Ἐν κεφαλίδι βιβλίου γέ- γραπται περὶ ἐμοῦ«. ὁ γὰρ ἁπλῶς θέλων ἐκλαβεῖν τὸ »ἐν κεφαλίδι »βιβλίου« ἐπὶ οἵου δήποτε ἑνὸς τῶν περιεχόντων τὰ περὶ αὐτοῦ, ἀπαγγελλέτω τίνι λόγω τήνδε τὴν βίβλον ἑτέρας προκρίνει. ἵνα γὰρ καὶ ὑπολαμβάνῃ τις, ἐπʼ αὐτὴν τὴν τῶν ψαλμῶν βίβλον ἀναφέρειν ἡμᾶς τὸν λόγον, λεκτέον πρὸς αὐτόν, ὅτι ἐχρῆν εἰρῆσθαι· »ἐν ταύτῃ τῇ βίβλῳ γέγραπται περὶ ἐμοῦ«. νῦν δέ φησι πάντα μίαν κεφαλίδα, τῷ ἀνακεφαλαιοῦσθαι τὸν περὶ ἑαυτοῦ εἰς ἡμᾶς ἐληλυθότα λόγον εἰς ἕν. τί δὲ καὶ τὸ βιβλίον ἑωρᾶσθαι ὑπὸ τοῦ Ἰωάννου γεγραμμένον ἔμπροσθεν καὶ ὄπισθεν, καὶ κατεσφαγισμένον, ὅπερ οὐδεὶς ἠδύνατο ἀναγνῶναι καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ, εἰ μὴ ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυεὶδ ὁ ἔχων τὴν κλεῖν τοῦ Δαυείδ, καὶ ἀνοί- γων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίξει; ἡ γὰρ πᾶσα γραφή ἐστιν ἡ δηλουμένη διὰ τῆς βίβλου, ἔμπροσθεν μὲν γεγραμμένη διὰ τὴν πρόχειρον αὐτῆς ἐκδοχήν, ὄπισθεν δἐ διὰ τὴν ἀνακεχωρηκυῖαν καὶ πνευματικήν.

Allʼ epei martyriou moi dei tou apo tēs theias graphēs episkepsai, ei plēktikōtata dynamai touto parastēsai, kataskeuasas hoti peri christou kathʼ hēmas ouk en heni gegraptai bibliǭ, koinoteron hēmōn ta biblia noountōn. gegraptai gar kai en tę̄ pentateuchǭ; eiētai de kai en hekastǭ tōn prophētōn kai tois psalmois kai hapaxaplōs, hōs phēsin autos ho sōtēr, en pasais tais graphais, ephʼ hos anapempōn hēmas phēsin; »Ereunate tas graphas, hoti hymeis do»keite en autais zōēn aiōnion echein. kai kai ekeinai hai martyrousai »peri emou«. ei toinyn anapempei hēmas epi »tas graphas « hōs mar- tyrousas peri autou, ouk epi tēnde men pempei, epi tēnde de ou, allʼ epi pasas tas apangellousas peri autou, hastinas en tois psalmois kephalida onomazei bibliou legōn; »En kephalidi bibliou ge- graptai peri emou«. ho gar haplōs thelōn eklabein to »en kephalidi »bibliou« epi hoiou dēpote henos tōn periechontōn ta peri autou, apangelletō tini logō tēnde tēn biblon heteras prokrinei. hina gar kai hypolambanę̄ tis, epʼ autēn tēn tōn psalmōn biblon anapherein hēmas ton logon, lekteon pros auton, hoti echrēn eirēsthai; »en tautę̄ tę̄ biblǭ gegraptai peri emou«. nyn de phēsi panta mian kephalida, tǭ anakephalaiousthai ton peri heautou eis hēmas elēlythota logon eis hen. ti de kai to biblion heōrasthai hypo tou Iōannou gegrammenon emprosthen kai opisthen, kai katesphagismenon, hoper oudeis ēdynato anagnōnai kai lysai tas sphragidas autou, ei mē ho leōn ho ek tēs phylēs Iouda, hē rhiza Daueid ho echōn tēn klein tou Daueid, kai anoi- gōn kai oudeis kleisei kai kleiōn kai oudeis anoixei? hē gar pasa graphē estin hē dēloumenē dia tēs biblou, emprosthen men gegrammenē dia tēn procheiron autēs ekdochēn, opisthen de dia tēn anakechōrēkuian kai pneumatikēn.

But since I need testimony from the divine Scripture, consider whether I can show this most forcibly by establishing that, according to us, what concerns Christ is not written in one book, taking “books” in the ordinary sense. For it is written in the Pentateuch, and spoken of in each of the prophets and in the Psalms, and in short, as the Savior himself says, in all the Scriptures, to which he refers us, saying: “Search the Scriptures, because you think that in them you have eternal life; and it is they that testify about me.” If, then, he refers us to “the Scriptures” as testifying about him, he does not send us to this one and not to that, but to all that speak of him, which in the Psalms he calls the head of a book, saying, “In the head of a book it is written of me.” For whoever wishes to take “in the head of a book” simply of some one of the books that contain what concerns him, let him declare by what reason he prefers this book to another. For even if someone supposes that the saying refers us to the book of Psalms itself, we must say to him that it should have been said, “in this book it is written of me.” But as it is, he calls all of them one head, because the account of himself that has come to us is summed up into one. And what of the book seen by John, written inside and on the back, and sealed, which no one could read or loose its seals except the lion from the tribe of Judah, the root of David, who has the key of David, who opens and no one will shut, and shuts and no one will open? For the whole of Scripture is what is indicated by the book, written on the front because of its ready interpretation, and on the back because of its withdrawn and spiritual sense.

Luke 24:27 (allusion, high confidence) · John 5:39 (quotation, high confidence) · Ps 40:7 (39:8 LXX) (quotation, high confidence) · Rev 5:1–5 (allusion, high confidence) · Rev 3:7 (allusion, high confidence)

Notes and citation

Summary: All Scripture that speaks of Christ is one “book,” like the scroll in Revelation, with a plain sense in front and a spiritual sense behind.

The quotations and allusions are Luke 24:27, John 5:39, Ps 40:7 (39:8 LXX), Rev 5:1–5, and Rev 3:7. “Head of a book” renders κεφαλίς βιβλίου (a roll); Origen plays on κεφαλή and ἀνακεφαλαιοῦσθαι (“sum up”). The digital text reads εἴηται and repeats καὶ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 5.6 (Preuschen 4:103; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-6).

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5.7Preuschen 4:103–104

Παρατηρητέον πρὸς τούτοις, εἰ δύναται ἀποδεικτικὸν τοῦ τὰ ἅγια μίαν τυγχάνειν βίβλον, τὰ δὲ ἐναντίως ἔχοντα πολλάς, τὸ ἐπὶ μὲν τῶν ζώντων μίαν εἶναι τὴν βιβλον, ἀφʼ ἀφʼ ἧς ἀπαλείφονται οἱ ἀνάξιοι αὐτῆς γεγενημένοι, ὡς γέγραπται· »Ἐξαλειφθήτωσαν ἐκ βίβλου »ζώντων«, ἐπὶ δὲ τῶν κρίσει ὑποκειμένων βίβλους φέρεσθαι· φησὶν γὰρ ὁ Δανιήλ· »κριτήριον ἐκάθισε, καὶ βίβλοι ἠνεῴχθησαν«. τῷ δὲ ἑνικῷ νικῷ τῆς θείας βίβλου καὶ Μωσῆς μαρτυρεῖ λέγων· »Εἰ μὲν ἀφεῖς »τῷ λαῷ τὴν ἁμαρτίαν, ἄφες· εἰ δὲ μή, ἐξάλειψόυ με ἐκ τῆς βίβλου »σου ἧς ἔγραψας«. ἐγὼ καὶ τὸ παρὰ τῷ Ἠσαΐᾳ οὕτως ἐκλαμβάνω· οὐ γὰρ ἴδιον τῆς τούτου προφητείας τὸ εἶναι τοὺς λόγους τοῦ βι- βλίου ἐσφραγισμένους, μήτε ὑπὸ τοῦ μὴ ἐπισταμένου γράμματα ἀναγιωνσκομένους διὰ τὸ μὴ εἰδέναι αὐτὸν γράμματα, μήτε ὑπὸ τοῦ ἐπισταμένου διὰ τὸ ἐσθραγίσθαι τὴν βίβλον. ἀλλὰ καὶ τοῦτο ἐπὶ πάσης γραφῆς ἀληθεύεται, δεομένης τοῦ κλείσαντος λόγου καὶ ἀνοίξοντος· »Οὐτος γὰρ κλείσει καὶ οὐδεὶς ἀνοίξει«· καὶ ἐπὰν ἀνοίξῃ, οὐκέτι οὐδεὶς ἀπορίαν δύναται τῇ ἀπʼ αὐτοῦ σαφηνείᾳ προσενεγκεῖν· διὰ τοῦτο λέγεται ὅτι »ἀνοίξει καὶ οὐδεὶς κλείσει«. τὸ παραπλήσιον δὲ καὶ ἐπὶ τῆς εἰρημένης βίβλου παρὰ τῷ Ἰεζεκιὴλ ἐκλαμβάνω, ἐν ῂ »ἐγέγραπτο θρῆνος καὶ μέλος καὶ οὐαί«. πᾶσα γὰρ βίβλος περιέχει τὸ τῶν ἀπολλυμένων »οὐαὶ« καὶ τὸ περὶ τῶν σωζομένων »μέλος« καὶ τὸν περὶ τῶν μεταξὺ »θρῆνον«. ἀλλὰ καὶ ὁ ἐσθίων Ἰωάννης μίαν κεφαλίδα, ἐν ᾗ γέγραπται »τὰ ὄπισθεν καὶ τὰ ἔμπροσθεν«, τὴν πᾶσαν νενόηκε γραφὴν ὡς βίβλον μίαν, ἡδίστην κατὰ τὰς ἀρχὰς νοουμένην, ὅτε τις αὐτὴν μασᾶται, πικρὰν δὲ τῇ ἑκάστου τῶν ἐγνωκότων συν- αισθήσει τῇ περὶ ἑαυτοῦ ἀναφαινομένην. ἔτι προσθήσω εἰς τὴν τούτου ἀπόδειξιν ῥητὸν ἀποστολικὸν μὴ νενοημένον ὑπὸ τῶν Μαρκίωνος καὶ διὰ τοῦτο ἀθετούντων τὰ εὐαγγέλια· τῷ γὰρ τὸν ἀπόστολον λέγειν· Κατὰ τὸ εὐαγγέλιόν μου ἐν Χριστῷ Ἰησοῦ« καὶ μὴ φάσκειν »εὐαγγέλια« ἐκεῖνοι ἐφιστάντες φασίν, οὐκ ἂν πλειόνων ὄντων εὐαγγελίων τὸν ἀπόστολον ἑνικῶς »τὸ εὐαγγέλιον« εἰρηκέναι, οὐ συν- ιέντες ὅτι ὡς εἷς ἐστιν ὅν εὐαγγελίζονται πλείονες, οὕτως ἓν ἐστι τῇ δυνάμει τὸ ὑπὸ τῶν πολλῶν εὐαγγέλιον ἀναγεγραμμένον καὶ τὸ ἀληθῶς διὰ τεσσάρων ἴν ἐστιν εὐαγγέλιον.

Paratērēteon pros toutois, ei dynatai apodeiktikon tou ta hagia mian tynchanein biblon, ta de enantiōs echonta pollas, to epi men tōn zōntōn mian einai tēn biblon, aphʼ aphʼ hēs apaleiphontai hoi anaxioi autēs gegenēmenoi, hōs gegraptai; »Exaleiphthētōsan ek biblou »zōntōn«, epi de tōn krisei hypokeimenōn biblous pheresthai; phēsin gar ho Daniēl; »kritērion ekathise, kai bibloi ēneǭchthēsan«. tǭ de henikǭ nikǭ tēs theias biblou kai Mōsēs martyrei legōn; »Ei men apheis »tǭ laǭ tēn hamartian, aphes; ei de mē, exaleipsou me ek tēs biblou »sou hēs egrapsas«. egō kai to para tǭ Ēsaïą houtōs eklambanō; ou gar idion tēs toutou prophēteias to einai tous logous tou bi- bliou esphragismenous, mēte hypo tou mē epistamenou grammata anagiōnskomenous dia to mē eidenai auton grammata, mēte hypo tou epistamenou dia to esthragisthai tēn biblon. alla kai touto epi pasēs graphēs alētheuetai, deomenēs tou kleisantos logou kai anoixontos; »Outos gar kleisei kai oudeis anoixei«; kai epan anoixę̄, ouketi oudeis aporian dynatai tę̄ apʼ autou saphēneią prosenenkein; dia touto legetai hoti »anoixei kai oudeis kleisei«. to paraplēsion de kai epi tēs eirēmenēs biblou para tǭ Iezekiēl eklambanō, en ę̄ »egegrapto thrēnos kai melos kai ouai«. pasa gar biblos periechei to tōn apollymenōn »ouai« kai to peri tōn sōzomenōn »melos« kai ton peri tōn metaxy »thrēnon«. alla kai ho esthiōn Iōannēs mian kephalida, en hę̄ gegraptai »ta opisthen kai ta emprosthen«, tēn pasan nenoēke graphēn hōs biblon mian, hēdistēn kata tas archas nooumenēn, hote tis autēn masatai, pikran de tę̄ hekastou tōn egnōkotōn syn- aisthēsei tę̄ peri heautou anaphainomenēn. eti prosthēsō eis tēn toutou apodeixin rhēton apostolikon mē nenoēmenon hypo tōn Markiōnos kai dia touto athetountōn ta euangelia; tǭ gar ton apostolon legein; Kata to euangelion mou en Christǭ Iēsou« kai mē phaskein »euangelia« ekeinoi ephistantes phasin, ouk an pleionōn ontōn euangeliōn ton apostolon henikōs »to euangelion« eirēkenai, ou syn- ientes hoti hōs heis estin hon euangelizontai pleiones, houtōs hen esti tę̄ dynamei to hypo tōn pollōn euangelion anagegrammenon kai to alēthōs dia tessarōn in estin euangelion.

We must further observe whether it can serve as proof that the holy things are one book, and the opposite ones many, that for the living there is one book, from which those who have become unworthy of it are blotted out, as it is written, “Let them be blotted out of the book of the living,” while for those subject to judgment books are brought; for Daniel says, “The court sat, and books were opened.” And Moses also bears witness to the singular of the divine book, saying, “If you will forgive the people their sin, forgive; but if not, blot me out of your book which you have written.” I take the saying in Isaiah in the same way: for it is not peculiar to his prophecy that the words of the book are sealed, and are neither read by one who does not know letters, because he does not know letters, nor by one who knows them, because the book has been sealed. This is true also of all Scripture, which needs the Word who closed it and will open it: “For he will shut and no one will open”; and when he opens, no one can any longer bring perplexity against the clarity that comes from him; which is why it is said that “he will open and no one will shut.” I take the book mentioned in Ezekiel in a similar way, in which “lamentation and song and woe were written.” For every book contains the “woe” of those who are perishing, the “song” about those being saved, and the “lamentation” about those in between. And John too, eating the one roll in which were written “the things on the back and the things in front,” understood the whole Scripture as one book, very sweet in its beginnings, when one chews it, but bitter as it appears to each who has known it, in his awareness of himself. I will further add to the proof of this an apostolic saying not understood by the followers of Marcion, who for this reason reject the Gospels. For because the apostle says, “according to my gospel in Christ Jesus,” and does not say “gospels,” they, fixing on this, say that the apostle would not have said “the gospel” in the singular if there were more gospels; not understanding that, as the one whom many proclaim is one, so the gospel written by many is one in power, and the Gospel that is truly through four is one.

Ps 69:28 (68:29 LXX) (quotation, high confidence) · Dan 7:10 (quotation, high confidence) · Exod 32:32 (quotation, high confidence) · Isa 29:11–12 (allusion, high confidence) · Rev 3:7 (quotation, high confidence) · Ezek 2:10 (quotation, high confidence) · Rev 10:9–10 (allusion, high confidence) · Rom 2:16 (quotation, high confidence)

Notes and citation

Summary: Scripture speaks of one book of life but many books of judgment; the whole of Scripture is one book, and the four Gospels are one gospel, against Marcion.

The quotations and allusions are Ps 69:28 (68:29 LXX), Dan 7:10, Exod 32:32, Isa 29:11–12, Rev 3:7, Ezek 2:10, Rev 10:9–10 (with Ezek 2:10), and Rom 2:16. The Marcionites accepted only one gospel (an edited Luke). The digital text has several slips (ἀφʼ ἀφʼ, νικῷ, ἐξάλειψόυ, ἀναγιωνσκομένους, ἐσθραγίσθαι, ἴν for ἕν).

Topics: Scripture and canon, Heresy

Cite (SBL): Origen, Comm. Jo. 5.7 (Preuschen 4:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-7).

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5.8Preuschen 4:104–105

Εἰ τοίνυν ταῦτα ἡμᾶς πεῖσαι δύνατια, τί ποτέ ἐστι τὸ ἓν βιβλίου καὶ τί τὰ πολλά, νῦν μᾶλλον φροντίζω οὐ διὰ τὸ πλῆθος τῶν γραφομένων ἀλλὰ διὰ τὴν δύναμιν τῶν νοουμένων, μήποτε περιπέσω τῷ παραβαίνειν τὴν ἐντολή ν, ἐάν τι παρὰ τὴν ἀλήθεινα ὡς ἀλήθειαν ἐκθῶμαι κἂν ἐν ἑνὶ τῶν γραφομένων· ἐκεῖ γὰρ ἔσομαι γράψας βιβλία πολλά. καὶ νῦν δὲ προφάσει γνώσεως ἐπανισταμένων τῶν ἑτεροδόξων τῇ ἁγίᾳ τοῦ χριστοῦ ἐκκλησίᾳ καὶ πολυβίβλους συντάξεις φερόντων, ἐπαγγελλομένας διήγησιν τῶν τε εὐαγγελικὼν καὶ ἀπο- στολικῶν λέξων, ἐὰν σιωπήσωμεν μὴ ἀντιπαρατιθέντες αὐτοῖς τὰ ἀληθῆ καὶ ὐγιῆ δόγματα, ἐπικρατήσουσι τῶν λίχνων ψυχῶν, ἀπορίᾳ τροφῆς σωτηρίου ἐπὶ τὰ ἀπηγορευμένα σπευδουσῶν καὶ ἀληθῶς ἀκάθαρτα καὶ βδελυκτὰ βρώματα. διόπερ ἀναγκαῖόν μοι δοκεὶ [εἶναι], τὸν δυνάμενον πρεσβεύειν ὑπὲρ τοῦ ἐκκλησιαστικοῦ λόγου ἀπαρακαράκτως, καὶ πρεσβεύειν] καὶ ἐλέγχειν τοὺς τὴν ψευδώνυμον γνῶσιν μεταχειριζομένους, ἵστασθαι κατὰ τῶν αἱρετικῶν ἀναπλασμάτων ἀντιπαραβάλλοντα τὸ ὕψος τοῦ εὐαγγελικοῦ κηρύγματος, πεπληρωμένον συμφωνίας δογμάτων μάτων κοινῶν τῇ καλουμένῃ παλαιᾷ πρὸς τὴν ὀνομαζομένην καινὴν διαθήκην. αὐτὸς γοῦν ἀπορίᾳ τῶν πρεσβευόντων τὰ κρείττονα, μὴ φέρων τὴν ἄλογον καὶ ἰδιωτικὴν πίστιν διὰ τὴν πρὸς Ἰησοῦν ἀγάπην ἐπεδεδώκεις ποτὲ σαυτὸν λόγοις, ὡν ὕστερον τῇ δεδομένῃ σοι συνέσει καταχρησάμενος εἰς δέον καταγνοὺς ἀπέστης. Ταῦτα δέ φημι κατὰ τὸ φαινόμενόν μοι ἀπολογούμενος περὶ τῶν δυναμένων λέγειν καὶ γράφειν, περὶ δὲ ἐμαυτοῦ ἀπολογούμενος, μὴ ἄρα οὐ τοιαύτης ὢν ἕξεως, ὁποίαν ἐχρῆν τὸν παρὰ θεοῦ ἱκανούμενον διάκονον τῆς καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τολ- μηρότερον ἐμαυτὸν τῷ ὑπαγορεύειν ἐπιδίδωμι.

Ei toinyn tauta hēmas peisai dynatia, ti pote esti to hen bibliou kai ti ta polla, nyn mallon phrontizō ou dia to plēthos tōn graphomenōn alla dia tēn dynamin tōn nooumenōn, mēpote peripesō tǭ parabainein tēn entolē n, ean ti para tēn alētheina hōs alētheian ekthōmai kan en heni tōn graphomenōn; ekei gar esomai grapsas biblia polla. kai nyn de prophasei gnōseōs epanistamenōn tōn heterodoxōn tę̄ hagią tou christou ekklēsią kai polybiblous syntaxeis pherontōn, epangellomenas diēgēsin tōn te euangelikōn kai apo- stolikōn lexōn, ean siōpēsōmen mē antiparatithentes autois ta alēthē kai ygiē dogmata, epikratēsousi tōn lichnōn psychōn, aporią trophēs sōtēriou epi ta apēgoreumena speudousōn kai alēthōs akatharta kai bdelykta brōmata. dioper anankaion moi dokei [einai], ton dynamenon presbeuein hyper tou ekklēsiastikou logou aparakaraktōs, kai presbeuein] kai elenchein tous tēn pseudōnymon gnōsin metacheirizomenous, histasthai kata tōn hairetikōn anaplasmatōn antiparaballonta to hypsos tou euangelikou kērygmatos, peplērōmenon symphōnias dogmatōn matōn koinōn tę̄ kaloumenę̄ palaią pros tēn onomazomenēn kainēn diathēkēn. autos goun aporią tōn presbeuontōn ta kreittona, mē pherōn tēn alogon kai idiōtikēn pistin dia tēn pros Iēsoun agapēn epededōkeis pote sauton logois, hōn hysteron tę̄ dedomenę̄ soi synesei katachrēsamenos eis deon katagnous apestēs. Tauta de phēmi kata to phainomenon moi apologoumenos peri tōn dynamenōn legein kai graphein, peri de emautou apologoumenos, mē ara ou toiautēs ōn hexeōs, hopoian echrēn ton para theou hikanoumenon diakonon tēs kainēs diathēkēs, ou grammatos alla pneumatos, tol- mēroteron emauton tǭ hypagoreuein epididōmi.

If, then, these things can persuade us what the one book is and what the many are, I am now more anxious, not because of the quantity of what is written but because of the force of what is understood, lest I fall into transgressing the commandment if I set out anything contrary to the truth as truth, even in one of my writings; for then I shall have written many books. And now, when the heterodox, on the pretext of knowledge, rise up against the holy church of Christ and bring forth works in many books, promising an explanation of the words of the Gospels and the apostles, if we keep silent and do not set against them the true and sound doctrines, they will prevail over greedy souls, which, for lack of saving food, hasten to forbidden and truly unclean and abominable foods. Therefore it seems to me necessary that one who is able to plead for the church's teaching without falsifying it, and to refute those who handle the knowledge falsely so called, should stand against the heretical fabrications, setting against them the loftiness of the gospel proclamation, full of the agreement of doctrines common to the so-called Old and the so-called New Testament. You yourself at any rate, for lack of those who plead for the better things, not bearing an irrational and uneducated faith, out of love for Jesus once gave yourself to their teachings, which later, using the understanding given you as you ought, you condemned and abandoned. These things I say, as it seems to me, in defense of those able to speak and write; but in my own defense, lest perhaps, not being of the disposition that one made competent by God as a minister of the new covenant, not of the letter but of the Spirit, ought to have, I give myself too boldly to dictating.

Textual problem in this passage: see the notes.

1 Tim 6:20 (allusion, high confidence) · 2 Cor 3:6 (allusion, high confidence)

Notes and citation

Summary: Origen writes much because heretics' many books must be answered with sound doctrine, as Ambrose himself, once a heretic, knows.

The allusions are 1 Tim 6:20 and 2 Cor 3:6. Ambrose had been a Valentinian (or Marcionite) before Origen won him to the church (Eusebius, Hist. eccl. 6.18.1). The editor deletes εἶναι and a repeated “καὶ πρεσβεύειν”; the digital text also repeats μάτων.

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 5.8 (Preuschen 4:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-5-8).

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Chapter 6

6.1Preuschen 4:106

Πᾶσα μὲν οἰκία, ὡς ἔνι μάλιστα στερρότατα κατασκευασθησομένη, ἐν εὐδίᾳ καὶ νηνεμίᾳ οἰκοδομεῖται, ἵνα μὴ ἐμποδίζηται τὴν δέουσαυ πῆξιν ἀναλαβεῖν, ὅπως δύνηται καὶ τοιαύτη γενέσθαι ὥστε ὑπομεῖναι πλημμύρας ὁρμὴν καὶ πρόσρηξιν ποταμοῦ καὶ ὅσα φιλεῖ χειμῶνος συμβαίνοντος ἐλέγχειν μὲν τὰ σαθρὰ τῶν οἰκοδομημάτων, δεικνύναι δὲ τὰ τὴν οἰκείαν ἀρετὴν ἀπειληθότα τῶν κατασκευασμάτων.

Pasa men oikia, hōs eni malista sterrotata kataskeuasthēsomenē, en eudią kai nēnemią oikodomeitai, hina mē empodizētai tēn deousau pēxin analabein, hopōs dynētai kai toiautē genesthai hōste hypomeinai plēmmyras hormēn kai prosrēxin potamou kai hosa philei cheimōnos symbainontos elenchein men ta sathra tōn oikodomēmatōn, deiknynai de ta tēn oikeian aretēn apeilēthota tōn kataskeuasmatōn.

Every house that is to be built as firmly as possible is built in fair weather and calm, so that it is not hindered from taking on the proper solidity, and so that it can become such as to withstand the rush of a flood and the dashing of a river and all that a storm, when it comes, usually does to expose the unsound among buildings and to show those structures that have their own excellence.

Matt 7:24–27 (echo, medium confidence)

Notes and citation

Summary: A house built to last is built in calm weather so it can later withstand storms.

The preface to Book 6 begins; compare Matt 7:24–27.

Cite (SBL): Origen, Comm. Jo. 6.1 (Preuschen 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-1).

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6.2Preuschen 4:106

ἐξαιρέτως δὲ ἡ τῶν τῆς ἠληθείας θεωρημάτων δεκτική, λογικὴ ὡς ἐν ἀπαγγελίᾳ καὶ γράμμασιν οἰκοδομή, τότε μάλιστα οἰκοδομεῖται καλῶς συνοικοδομοῦντος τῷ προθεμένῳ τὸ ἄριστον τοῦτο ἔργον ἐπιτελεῖν τοῦ θεοῦ, ἐπὰν γαληνιάζῃ τῇ ὑπερεχούσῃ πάντα νοῦν εἰρήνῃ χρωμένη ἡ ψυχή, πάσης ταραχῆς ἀλλοτριουμένη μένη καὶ οὐδαμῶς κυμα- τουμένη.

exairetōs de hē tōn tēs ēlētheias theōrēmatōn dektikē, logikē hōs en apangelią kai grammasin oikodomē, tote malista oikodomeitai kalōs synoikodomountos tǭ prothemenǭ to ariston touto ergon epitelein tou theou, epan galēniazę̄ tę̄ hyperechousę̄ panta noun eirēnę̄ chrōmenē hē psychē, pasēs tarachēs allotrioumenē menē kai oudamōs kyma- toumenē.

And especially the rational building that receives the contemplations of truth, a building as in speech and writing, is built well above all, with God building together with the one who has set himself to complete this best of works, when the soul is calm, enjoying the peace that surpasses all understanding, estranged from all disturbance and in no way tossed by waves.

Phil 4:7 (allusion, high confidence)

Notes and citation

Summary: The building of true teaching in writing goes best when the soul is at peace.

The allusion is Phil 4:7. The digital text repeats μένη.

Cite (SBL): Origen, Comm. Jo. 6.2 (Preuschen 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-2).

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6.3Preuschen 4:106

Ταῦτα δή μοι δοκοῦσιν ἀκριβῶς κατανενοηκότες οἱ τοῦ προφη- τικοῦ πνεύματος ὑπηρέται καὶ οἱ τοῦ εὐαγγελικοῦ κηρύγματος διάκονοι ἀξίους εαυτοὺς παρειληθέναι τοῦ λαβεῖν τὴν ἐν κρυπτῷ εἰρήνην ἀπὸ τοῦ αἰδὶ τοῖς ἀξίοις διδόντος αὐτήν, τοῦ εἰρηκότος· Εἰρήνην »ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος »δίδωσιν εἰρήνην κἀγὼ δίδωμι εἰρήνην«.

Tauta dē moi dokousin akribōs katanenoēkotes hoi tou prophē- tikou pneumatos hypēretai kai hoi tou euangelikou kērygmatos diakonoi axious eautous pareilēthenai tou labein tēn en kryptǭ eirēnēn apo tou aidi tois axiois didontos autēn, tou eirēkotos; Eirēnēn »aphiēmi hymin, eirēnēn tēn emēn didōmi hymin; ou kathōs ho kosmos »didōsin eirēnēn kagō didōmi eirēnēn«.

The servants of the prophetic Spirit and the ministers of the gospel proclamation seem to me to have perceived this precisely, and to have made themselves worthy to receive the hidden peace from him who always gives it to the worthy, who said: “Peace I leave with you, my peace I give to you; not as the world gives peace do I give peace.”

John 14:27 (quotation, high confidence)

Notes and citation

Summary: The prophets and apostles received the inner peace that Christ gives.

The quotation is John 14:27. The digital text reads αἰδὶ for ἀεὶ.

Cite (SBL): Origen, Comm. Jo. 6.3 (Preuschen 4:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-3).

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6.4Preuschen 4:106–107

ἐπισκόπησον δὲ μήποτε τοιοῦτόν τι αἰνίττεται ἡ περὶ τὸν Δαβὶδ καὶ Σολομῶντα περὶ τοῦ ναοῦ ἱστορία. Δαβὶδ μὲν γὰρ πολέμους κυρίου πολεμῶν καὶ πρὸς πλείονας ἱστάμενος ἐχθροὺς ἑαυτοῦ καὶ τοῦ Ἰσραήλ, θέλων οἰκοδομῆσαι ναὸν τῷ θεῷ, ὑπὸ τοῦ θεοῦ διὰ τοῦ Ναθὰν κωλύεται λέγοντος πρὸς αὐτόν· »Οὐκ οἰκοδομήσεις μοι οἶκον, ὅτι ἀνὴρ αἱμάτων σύ«.

episkopēson de mēpote toiouton ti ainittetai hē peri ton Dabid kai Solomōnta peri tou naou historia. Dabid men gar polemous kyriou polemōn kai pros pleionas histamenos echthrous heautou kai tou Israēl, thelōn oikodomēsai naon tǭ theǭ, hypo tou theou dia tou Nathan kōlyetai legontos pros auton; »Ouk oikodomēseis moi oikon, hoti anēr haimatōn sy«.

Consider whether the history of David and Solomon concerning the temple hints at something of this kind. For David, fighting the wars of the Lord and standing against many enemies of himself and of Israel, wishing to build a temple to God, is prevented by God through Nathan, who says to him, “You shall not build me a house, because you are a man of blood.”

2 Sam 7:5 (allusion, high confidence) · 1 Chr 28:3 (quotation, high confidence) · 1 Chr 22:8 (allusion, high confidence)

Notes and citation

Summary: David, a man of war, was forbidden to build the temple.

The allusions are 1 Sam 25:28, 2 Sam 7:1–13, and 1 Chr 22:8 / 28:3 (the quotation combines Nathan's oracle with 1 Chr 28:3).

Cite (SBL): Origen, Comm. Jo. 6.4 (Preuschen 4:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-4).

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6.5Preuschen 4:107

Σολομῶν δὲ ὄναρ τὸν θεὸν ἰδὼν καὶ ὄναρ τὴν σοφίαν λαβών ἐτηρεῖτο γὰρ τὸ ὕπαρ τῷ λέγοντι »Ἰδοὺ πλεῖον Σολομῶντος ὡδε«) ἐν βαθυτάτῃ γενόμενος εἰρήνῃ, ὡς ἀναπαύεσθαι τότε ἑκαστον ὑποκάτω τῆς ἀμπέλου αὐτοῦ καὶ ὑποκάτω τῆς συκῆς αὐτοῦ. καὶ τῆς κατὰ τοὺς χρόνους αὐτοῦ ἐπώνυμος τυγχάνων Σολομῶν γὰρ ἑρμηνεύεται εἰρηνικός.) διὰ τὴν εἰρήνην σχοάζει τὸν διαβόητον οἰκοδομῆσαι ναὸν τῷ θεῷ. καὶ κατὰ τοὺς Ἔσδρα δὲ χρόνους, ὅτε νικᾷ ἡ ἀλήθεια τὸν οἶνον καὶ τὸν ἐχθρὸν βασιλέα καὶ τὰς γυναῖκας, ἀνοικοδομεῖται ὁ ναὸς τῷ θεῷ.

Solomōn de onar ton theon idōn kai onar tēn sophian labōn etēreito gar to hypar tǭ legonti »Idou pleion Solomōntos hōde«) en bathytatę̄ genomenos eirēnę̄, hōs anapauesthai tote hekaston hypokatō tēs ampelou autou kai hypokatō tēs sykēs autou. kai tēs kata tous chronous autou epōnymos tynchanōn Solomōn gar hermēneuetai eirēnikos.) dia tēn eirēnēn schoazei ton diaboēton oikodomēsai naon tǭ theǭ. kai kata tous Esdra de chronous, hote niką hē alētheia ton oinon kai ton echthron basilea kai tas gynaikas, anoikodomeitai ho naos tǭ theǭ.

But Solomon, having seen God in a dream and received wisdom in a dream (for the waking vision was reserved for the one who says, “Behold, something greater than Solomon is here”), being in the deepest peace, so that each then rested under his vine and under his fig tree, and being named after the peace of his times (for Solomon means “peaceable”), because of the peace had leisure to build the famous temple to God. And in the times of Ezra too, when truth conquers wine and the hostile king and women, the temple is rebuilt for God.

1 Kgs 3:5–15 (allusion, high confidence) · Matt 12:42 (quotation, high confidence) · 1 Kgs 4:25 (3 Kgdms 5:5 LXX) (allusion, high confidence)

Notes and citation

Summary: Solomon, the man of peace, built the temple, as the temple was rebuilt in Ezra's time when truth prevailed.

The allusions are 1 Kgs 3:5–15, Matt 12:42, 1 Kgs 4:25 (5:5 LXX), and 1 Esdras 3–4 (the contest of the three guardsmen, where truth is judged strongest). The digital text contains a garbled fragment “ép; vnymow” (a Beta-Code form of ἐπώνυμος) and σχοάζει for σχολάζει.

Notes on the original text

Digital text corrected (OCR: stray Beta-Code duplicate of the next word): ép; vnymow ἐπώνυμος → ἐπώνυμος.

Extrabiblical texts: 1 Esd 3:1-4.63 (1 Esdras [in EO, ETH canons]; allusion)

Cite (SBL): Origen, Comm. Jo. 6.5 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-5).

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6.6Preuschen 4:107

Ταῦτα δʼ ἡμῖν ἀπολογουμένοις πρὸς σέ, ἱερὲ Ἀμβρόσιε, εἴρηται, ἐπεὶ τὸν εὐαγγελικὸν πύργον κατὰ τὴν ἁγίαν σου προτροπὴν ἐν γράμμασιν οἰκοδομῆσαι θελήσαντες ἐψηφίσαμεν μὲν καθεσθέντες τὴν δαπάνην, εἰ ἔχομεν τὰ εἰς ἀπαρτισμόν, ἵνα μὴ ἐμπαιζώμεθα ὑπὸ τῶν θεωρούντων καταγινωσκόμενοι ὡς θεμέλιον μὲν καταβαλλόμενοι, ἐκτελέσαι δὲ τὸ ἔργον μὴ δεδυνημένοι,

Tauta dʼ hēmin apologoumenois pros se, hiere Ambrosie, eirētai, epei ton euangelikon pyrgon kata tēn hagian sou protropēn en grammasin oikodomēsai thelēsantes epsēphisamen men kathesthentes tēn dapanēn, ei echomen ta eis apartismon, hina mē empaizōmetha hypo tōn theōrountōn kataginōskomenoi hōs themelion men kataballomenoi, ektelesai de to ergon mē dedynēmenoi,

These things we have said in our defense to you, holy Ambrose, since, wishing to build the gospel tower in writing according to your holy exhortation, we sat down and counted the cost, whether we have what is needed to complete it, so that we may not be mocked by onlookers who condemn us for having laid a foundation and been unable to finish the work;

Luke 14:28–30 (allusion, high confidence)

Notes and citation

Summary: Origen, like the builder in the Gospel, has counted the cost of completing his commentary.

The allusion is Luke 14:28–30.

Cite (SBL): Origen, Comm. Jo. 6.6 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-6).

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6.7Preuschen 4:107

ψηφίσαντες δὲ ἕτοιμα μὲν τὰ εἰς ἀπαρτισμὸν τῆς οἰκοδομῆς ἡμῖν παρόντα οὐ κατειλήφαμεν, τῷ θεῷ δὲ πεπιστεύκαμεν τῷ πλουτίζοντι έν παντὶ λόγω καὶ πάσῃ γνώσει, ὅτι ἀγωνιζομένουσ ἡμᾶς αὐτοὺς τηρεῖν τοὺς πνευματικοὺς νόμους πλουτίσει, καὶ ἐκ τῶν ἐπιχορηγουμένων ὑπʼ αὐτοῦ προκόπτοντες έν τῷ οἰκοδομεῖν φθάσομεν καὶ ἐπὶ τὴν στεφάνην τοῦ οἰκοδομήματος, κωλύουσαν πίπτειν τὸν ἀνεληλυθότα ἐπὶ τὸ δῶμα τοῦ λόγου, ἀπὸ μόνων τῶν ἐστερημένων τῆς στεφάνης πιπτόντων τῶν πιπτόντων διὰ τὸ ἀτελὲς τῶν οἰκοδομημάτων, φόνων αἰτίων τοῖς ἐν αὐτῷ τυγχάνουσι καὶ πτωμάτων γινομένων.

psēphisantes de hetoima men ta eis apartismon tēs oikodomēs hēmin paronta ou kateilēphamen, tǭ theǭ de pepisteukamen tǭ ploutizonti en panti logō kai pasę̄ gnōsei, hoti agōnizomenous hēmas autous tērein tous pneumatikous nomous ploutisei, kai ek tōn epichorēgoumenōn hypʼ autou prokoptontes en tǭ oikodomein phthasomen kai epi tēn stephanēn tou oikodomēmatos, kōlyousan piptein ton anelēlythota epi to dōma tou logou, apo monōn tōn esterēmenōn tēs stephanēs piptontōn tōn piptontōn dia to ateles tōn oikodomēmatōn, phonōn aitiōn tois en autǭ tynchanousi kai ptōmatōn ginomenōn.

and having counted, we did not find that we had ready what is needed to complete the building, but we have trusted in God, who enriches in all speech and all knowledge, that he will enrich us as we strive to keep the spiritual laws, and that, advancing in the building from what he supplies, we shall reach also the parapet of the building, which keeps from falling the one who has gone up to the roof of the Word; since only from buildings lacking the parapet do people fall, because of their incompleteness, becoming causes of murder and falls to those in them.

1 Cor 1:5 (allusion, high confidence) · Deut 22:8 (allusion, high confidence)

Notes and citation

Summary: Trusting God to supply what he lacks, Origen hopes to finish the work with a parapet that keeps readers from falling.

The allusions are 1 Cor 1:5 and Deut 22:8 (the parapet on a roof). The digital text repeats τῶν πιπτόντων.

Cite (SBL): Origen, Comm. Jo. 6.7 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-7).

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6.8Preuschen 4:107

καὶ μέχρι γε τοῦ πέμπτου τόμου, εἰ καὶ ὁ κατὰ τὴν Ἀλεξανδρείαν χειμὼν ἀντιπράττειν ἐκόκει, τὰ διδόμενα ὑπηγορεύσαμεν, ἐπιτιμῶντος τοῖς ἀνέμοις καὶ τοῖς κύμασι τῆς θαλάσσης τοῦ Ἰησοῦ· καὶ ἕκτου δὲ ἐπὶ ποσὸν προεληλυθότες ἐξειλκύσθημεν ἀπὸ γῆς Αἰγύπτου, ῥυσαμένου ἠμᾶς τοῦ θεοῦ τοῦ ἐξαγαγόντος τὸν λαὸν αὐτοῦ ἀπʼ αὐτῆς.

kai mechri ge tou pemptou tomou, ei kai ho kata tēn Alexandreian cheimōn antiprattein ekokei, ta didomena hypēgoreusamen, epitimōntos tois anemois kai tois kymasi tēs thalassēs tou Iēsou; kai hektou de epi poson proelēlythotes exeilkysthēmen apo gēs Aigyptou, rhysamenou ēmas tou theou tou exagagontos ton laon autou apʼ autēs.

And up to the fifth volume, even though the storm in Alexandria seemed to oppose us, we dictated what was given, as Jesus rebuked the winds and the waves of the sea; and having gone some way into the sixth, we were drawn out of the land of Egypt, God rescuing us, who brought his people out of it.

Matt 8:26 (allusion, high confidence) · Exod 20:2 (allusion, medium confidence)

Notes and citation

Summary: Origen wrote the first five books amid the Alexandrian storm and began the sixth before leaving Egypt.

The allusions are Matt 8:26 and Exod 20:2. Origen left Alexandria for Caesarea about 231–232 after conflict with Bishop Demetrius.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 6.8 (Preuschen 4:107; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-8).

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6.9Preuschen 4:107–108

ἔπειτα τοῦ ἐχθροῦ πικρότατα ἡμῶν καταστρατευσαμένου διὰ τῶν καινῶν αὐτοῦ γραμμάτων τῶν ἀληθῶς ἐχθρῶν τῷ εὐαγγελίῳ καὶ πάντας τοὺς ἐν Αἰγύπτῳ ἀνέμους τῆς πονηρίας καθʼ ἡμῶν ἐγείραντος, στῆναι μᾶλλόν με πρὸς τὸν ἀγῶνα παρεκάλει ὁ λόγος καὶ τηρῆσαι τὸ ἡγεμονικόν, μήποτε μοχθηροὶ λογισμοὶ ἐξισχύσωσι τὸν χειμῶνα καὶ τῇ ψυχῇ μου ἐπεισαγαγεῖν, ἤπερ ἀκαίρως, πρὶν γαλήνην τὴν διάνιαν λαβεῖν, συνάπτειν τὰ ἑξῆς τῆς γραφῆς· καὶ οἱ συνήθεις δὲ ταχυγράφοι μὴ παρόντες τοῦ 1 ἔχεσθαι τῶν ὑπαγορεύσεων ἐκώλυον.

epeita tou echthrou pikrotata hēmōn katastrateusamenou dia tōn kainōn autou grammatōn tōn alēthōs echthrōn tǭ euangeliǭ kai pantas tous en Aigyptǭ anemous tēs ponērias kathʼ hēmōn egeirantos, stēnai mallon me pros ton agōna parekalei ho logos kai tērēsai to hēgemonikon, mēpote mochthēroi logismoi exischysōsi ton cheimōna kai tę̄ psychę̄ mou epeisagagein, ēper akairōs, prin galēnēn tēn dianian labein, synaptein ta hexēs tēs graphēs; kai hoi synētheis de tachygraphoi mē parontes tou 1 echesthai tōn hypagoreuseōn ekōlyon.

Then, when the enemy campaigned most bitterly against us through his new writings, truly hostile to the gospel, and stirred up all the winds of wickedness in Egypt against us, reason summoned me rather to stand for the contest and to guard my ruling faculty, lest wicked thoughts should prevail to bring the storm into my soul too, rather than, untimely, before my mind had found calm, to join on the continuation of the writing. And my usual shorthand writers, not being present, prevented me from keeping to the dictation.

Notes and citation

Summary: Attacked in writing by an enemy, Origen paused the work to guard his soul; his scribes were also absent.

“The enemy” may be Demetrius of Alexandria or the devil acting through him; Origen does not say. A stray “1” in the digital text is not translated; διάνιαν is read as διάνοιαν.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 6.9 (Preuschen 4:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-9).

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6.10Preuschen 4:108

νῦν δʼ ὅτε τὰ καθʼ ἡμῶν πεπυρωμένα πολλὰ σβεννύντος θεοῦ βέλη ἤμβλυνται καὶ ἐνεθισθεῖσα ἡμῶν ἡ ψυχὴ τοῖς συμβεβηκόσι διὰ τὸν οὐράνιον λόγον φέρειν ῥᾷον βιάζεται τὰς γεγενημένας ἐπιβουλάς, ὡσπερεὶ ποσῆς εὐδίας λαβόμενοι οὐκέτι ὑπερτιθέμενοι ὑπαγορεύειν τὰ ἀκόλουθα βουλόμεθα, θεὸν διδάσκαλον ὑπηχοῦντα ἐν τῷ ἀδύτῳ τῆς ψυχῆς ἡμῶν παρεῖναι εὐχό- μενοι, ἵνα τέλος λάβῃ ἡ τῆς διηγήσεως τοῦ κατὰ Ἰωάννην εὐαγγελίου οικοδομή.

nyn dʼ hote ta kathʼ hēmōn pepyrōmena polla sbennyntos theou belē ēmblyntai kai enethistheisa hēmōn hē psychē tois symbebēkosi dia ton ouranion logon pherein rhąon biazetai tas gegenēmenas epiboulas, hōsperei posēs eudias labomenoi ouketi hypertithemenoi hypagoreuein ta akoloutha boulometha, theon didaskalon hypēchounta en tǭ adytǭ tēs psychēs hēmōn pareinai eucho- menoi, hina telos labę̄ hē tēs diēgēseōs tou kata Iōannēn euangeliou oikodomē.

But now, when God has quenched the many fiery darts against us and they have been blunted, and our soul, grown accustomed to what has happened, is enabled by the heavenly Word to bear more easily the plots that were made, having gained, as it were, some fair weather, we wish no longer to postpone dictating what follows, praying that God may be present as a teacher sounding within the sanctuary of our soul, so that the building of the exposition of the Gospel according to John may be completed.

Eph 6:16 (allusion, high confidence)

Notes and citation

Summary: Now that calm has returned, Origen resumes, praying for God's teaching within.

The allusion is Eph 6:16.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 6.10 (Preuschen 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-10).

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6.11Preuschen 4:108

γένοιτο δʼ ὁ θεὸς ἐπήκοος ἡμῶν τῇ εὐχῇ, εἰς τὸ συνάφαι δυνηθῆανι τὸ σῶμα τοῦ λόγου, λόγου, μηκέτι μεσολαβούσης περιστάσεως διακοπὴν τοῦ τῆς τῆς γραφῆς ὁπόίαν δήποτε ἐνεργάσασθαι δυναμένης. ἴσθι δὲ ὅτι ἀπὸ πολλῆς προθυμίας δευτέραν ταύτην ἀρχὴν ποιοῦμαι ἕκτου τόμου διὰ τὸ τὰ προϋπαγορευθέντα ἡμῖν ἐν τῇ Ἀλεξανδρείᾳ οὐκ οἶδʼ ὅπως μὴ κεκομίσθαι·

genoito dʼ ho theos epēkoos hēmōn tę̄ euchę̄, eis to synaphai dynēthēani to sōma tou logou, logou, mēketi mesolabousēs peristaseōs diakopēn tou tēs tēs graphēs hopoian dēpote energasasthai dynamenēs. isthi de hoti apo pollēs prothymias deuteran tautēn archēn poioumai hektou tomou dia to ta proÿpagoreuthenta hēmin en tę̄ Alexandreią ouk oidʼ hopōs mē kekomisthai;

May God hear our prayer, so that we may be able to join together the body of the word, with no further circumstance intervening that could cause any interruption of the writing whatever. And know that out of great eagerness I am making this second beginning of the sixth volume, because what we had dictated before in Alexandria has, I do not know how, not been brought here.

Notes and citation

Summary: Origen restarts Book 6 because the part dictated in Alexandria was lost.

The digital text repeats λόγου and τῆς and reads συνάφαι δυνηθῆανι, ὁπόίαν.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 6.11 (Preuschen 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-11).

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6.12Preuschen 4:108

βέλτιον γὰρ ἡγησάμην, ὑπὲρ τοῦ μὴ ἀπράκτως μοι τοῦδε τοῦ ἔργου παρελθεῖν καὶ τοῦτον τὸν χρόνον, ἤδη τῶν λοιπῶν ἄρξασθαι καὶ μὴ μετʼ ἀδήλου τοῦ εὑρεθήσεσθαι τὰ προϋπαγορευθέντα ἡμῖν ἀναμένων, ἀναμένων, οὐκ ὀλίγον ἀπολέσαι τὸ τῶν μεταξὺ ὑμερῶν. καὶ ταῦτα μὲν αὐτάρκως πεπροοι- μιάσθω· ἤδη δὲ καὶ τῆς λέξεως ἐχώμεθα. Ι, 19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου.

beltion gar hēgēsamēn, hyper tou mē apraktōs moi toude tou ergou parelthein kai touton ton chronon, ēdē tōn loipōn arxasthai kai mē metʼ adēlou tou heurethēsesthai ta proÿpagoreuthenta hēmin anamenōn, anamenōn, ouk oligon apolesai to tōn metaxy hymerōn. kai tauta men autarkōs peprooi- miasthō; ēdē de kai tēs lexeōs echōmetha. I, 19 Kai hautē estin hē martyria tou Iōannou.

For I thought it better, so that this time too should not pass idle for this work, to begin the rest now, and not, waiting in uncertainty whether what we had dictated before would be found, to lose no small part of the intervening days. Let this suffice as preface; now let us hold to the text. John 1:19: “And this is the testimony of John.”

John 1:19 (quotation, high confidence)

Notes and citation

Summary: Rather than wait for the lost pages, Origen begins afresh with John 1:19.

John 1:19 is the lemma. The digital text repeats ἀναμένων and reads ὑμερῶν; the stray “19” belongs to the lemma reference.

Cite (SBL): Origen, Comm. Jo. 6.12 (Preuschen 4:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-12).

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6.13Preuschen 4:108–109

Δευτέρα αὕτη ἡ ἀναγεγραμμένη Ἰωάννου τοῦ βαπτιστοῦ περὶ Χριστοῦ μαρτυρία, τῆς προτέρας ὁρξαμένης ἀπὸ τοῦ »Οὑτος »ἠν ὁ εἰπὼν Ὁ ὀπίσω μου ἐρχόμενος« καὶ ληγούσης εἰς τὸ »Μονο»γενὴς θεὸς ὁ ὤν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἔξηγήσατο«. Οὐχ ὑγιῶς δὲ ὁ Ἡρακλέων ὑπολαμβάνει »Οὐδεὶς τὸν θεὸν ἑώρακεν πώποτε« καὶ τὰ ἑξῆς, φάσκων εἰρῆσθαι οὐκ οὐκ ἀπὸ τοῦ βαπτιστοῦ αλλʼ ἀπὸ τοῦ μαθητοῦ.

Deutera hautē hē anagegrammenē Iōannou tou baptistou peri Christou martyria, tēs proteras horxamenēs apo tou »Houtos »ēn ho eipōn Ho opisō mou erchomenos« kai lēgousēs eis to »Mono»genēs theos ho ōn eis ton kolpon tou patros ekeinos exēgēsato«. Ouch hygiōs de ho Hērakleōn hypolambanei »Oudeis ton theon heōraken pōpote« kai ta hexēs, phaskōn eirēsthai ouk ouk apo tou baptistou allʼ apo tou mathētou.

This is the second recorded testimony of John the Baptist about Christ, the first having begun from “This was he who said, He who comes after me,” and ended at “the only-begotten God, who is in the bosom of the Father, he has made him known.” Heracleon does not soundly suppose that “No one has ever seen God,” and what follows, was said, as he claims, not by the Baptist but by the disciple.

John 1:15 (quotation, high confidence) · John 1:18 (quotation, high confidence)

Notes and citation

Summary: The first testimony runs from John 1:15 to 1:18; Heracleon wrongly assigns 1:18 to the evangelist.

The quotations are John 1:15 and 1:18. Heracleon's view is reported (fr. 3). The digital text repeats οὐκ.

Extrabiblical texts: Heracleon, fr. 3 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.13 (Preuschen 4:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-13).

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6.14Preuschen 4:109

εἰ γὰρ καὶ κατʼ αὐτὸν τὸ »Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ »χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο« ὑπὸ τοῦ βαπ- τιστοῦ εἴρηται, πῶς οὐκ ἀκόλουονν τὸ τὸν ἐκ τοῦ πληρώματος τοῦ χριστοῦ εἰληφότα καὶ χὰριν δευτέραν ἀντὶ προτέρας χάριτος ὁμολογοῦντά τε διὰ Μωσέως μὲν δεδόσθαι τὸν νόμον, τὴν δὲ χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ γεγονέναι ἐκ τῶν ἀπὸ τοῦ πληρώματος εἰς αὐτὸν ἐληλυθότων νενοηκέναι πῶς »θεὸν οὐδεὶς ἑώρακεν πώποτε«, καὶ τὸ τὸν μονογενῆ εἰς τὸν κόλπον ὄντα τοῦ πατρὸς τὴν ἐξήγησιν αὐτῷ καὶ πᾶσι τοῖς ἐκ τοῦ πληρώματος εἰληφόσι παραδεδωκέναι; παραδεδωκέναι;

ei gar kai katʼ auton to »Ek tou plērōmatos autou hēmeis pantes elabomen, kai charin anti charitos; hoti ho nomos dia Mōÿseōs edothē, hē »charis kai hē alētheia dia Iēsou Christou egeneto« hypo tou bap- tistou eirētai, pōs ouk akolouonn to ton ek tou plērōmatos tou christou eilēphota kai charin deuteran anti proteras charitos homologounta te dia Mōseōs men dedosthai ton nomon, tēn de charin kai tēn alētheian dia Iēsou Christou gegonenai ek tōn apo tou plērōmatos eis auton elēlythotōn nenoēkenai pōs »theon oudeis heōraken pōpote«, kai to ton monogenē eis ton kolpon onta tou patros tēn exēgēsin autǭ kai pasi tois ek tou plērōmatos eilēphosi paradedōkenai? paradedōkenai?

For if, even according to him, “From his fullness we have all received, and grace for grace; for the law was given through Moses, grace and truth came through Jesus Christ” was said by the Baptist, how is it not consistent that the one who received from the fullness of Christ, and a second grace in place of a first grace, and who confesses that the law was given through Moses but grace and truth came through Jesus Christ, should have understood, from what had come to him from the fullness, how “no one has ever seen God,” and that the Only-begotten, who is in the bosom of the Father, has handed on the explanation to him and to all who have received from the fullness?

John 1:16–18 (quotation, high confidence)

Notes and citation

Summary: If John 1:16–17 is the Baptist's, then so is 1:18, as Heracleon should admit.

The quotations are John 1:16–18. The digital text repeats παραδεδωκέναι and reads ἀκόλουονν.

Extrabiblical texts: Heracleon, fr. 3 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.14 (Preuschen 4:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-14).

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6.15Preuschen 4:109

Οὐ γὰρ νῦν πρῶτον ἐξηγήσατο »ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς‘ ὡς οὐδενὸς ἐπιτηδείου πρότερον γεγενμένου λαβεῖν, ἅ τοῖς ἀποστόλοις διηγήσατο· εἴγε πρὶν Ἀβραὰμ γενέσθαι ὥν διδάσκει ἡμᾶς τὸν Ι Ἀβραὰμ ἠγαλλιᾶσθαι, ἴνα ἴδῃ τὴν ἡμέραν αὐτοῦ καὶ ἐν χαρᾷ γεγονέναι. καὶ τὸ »Ἐκ τοῦ πληρώματος δὲ αὐτοῦ ἡμεῖς πάντες ἐλά- »βομεν« καὶ τὸ »Χάριν ἀντὶ χάριτος‘, ὡς ἐν τοῖς πρὸ τούτων εἰρήκαμεν, δηλοῖ καὶ τοὺς προφήτας ἀπὸ τοῦ πληρώματος Χριστοῦ τὴν δωρεὰν κεχωρηκέναι, καὶ τὴν δευτέραν χάριν ἀντὶ τῆς προτέρας αὐ- τοὺς εἰληφέναι· ἐφθάκεισαν γὰρ κἀκεῖνοι ὑπὸ τοῦ πνεύματος χειραγωγούμενοι μετὰ τὴν ἐν τοῖς τύποις τύποις ἐπὶ τὴν τῆς ἀληθείας θέαν.

Ou gar nyn prōton exēgēsato »ho ōn eis ton kolpon tou patros‘ hōs oudenos epitēdeiou proteron gegenmenou labein, ha tois apostolois diēgēsato; eige prin Abraam genesthai hōn didaskei hēmas ton I Abraam ēgalliasthai, ina idę̄ tēn hēmeran autou kai en charą gegonenai. kai to »Ek tou plērōmatos de autou hēmeis pantes ela- »bomen« kai to »Charin anti charitos‘, hōs en tois pro toutōn eirēkamen, dēloi kai tous prophētas apo tou plērōmatos Christou tēn dōrean kechōrēkenai, kai tēn deuteran charin anti tēs proteras au- tous eilēphenai; ephthakeisan gar kakeinoi hypo tou pneumatos cheiragōgoumenoi meta tēn en tois typois typois epi tēn tēs alētheias thean.

For “he who is in the bosom of the Father” did not make things known now for the first time, as though no one fit had existed before to receive what he related to the apostles; since, existing before Abraham came to be, he teaches us that Abraham rejoiced to see his day and was glad. And “From his fullness we have all received” and “grace for grace,” as we said earlier, show that the prophets too received the gift from Christ's fullness and received the second grace in place of the first; for they too, led by the hand by the Spirit, had arrived, after the vision in types, at the contemplation of the truth.

John 1:18 (quotation, high confidence) · John 8:56–58 (allusion, high confidence) · John 1:16 (quotation, high confidence)

Notes and citation

Summary: Christ taught the prophets and Abraham too; they also received from his fullness, passing from types to truth.

The quotations and allusions are John 1:18, John 8:56–58, and John 1:16. The digital text repeats τύποις and has a stray page marker “Ι”.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.15 (Preuschen 4:109; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-15).

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6.16Preuschen 4:109–110

διόπερ οὐ πάντες οἱ προφῆται ἀλλὰ »πολλοὶ« ἐπεθύμησαν ἰδεῖν, ἅ οἱ ἀπόστολοι ἔβλεπον. εἰ γὰρ ἦν προφητῶν διαφορά, οἱ τετελειω- μένοι καὶ διαφέροντες οὐκ ἐπεθύμησαν ἰδεῖν, ἅ εἶδον οἱ ἀπόστολοι· τεθεωρήκασι γὰρ αὐτά· οἱ δὲ μὴ φθάσαντες ὁμοίως τούτοις εἰς τὸ ὕψος ἀναβῆναι τοῦ λόγου ἐν ὀρέξει γεγόνασι τῶν τοῖς ἀποστόλοις διὰ Χριστοῦ ἐγνωσμένων. τὸ γὰρ »ἰδεῖν« ἡμεῖς οὐ σωματικῶς εἰρῆσθαι ἐξειλήφαμεν, καὶ τὸ »ἀκοῦσαι« πευεματικῶς ἀππαγελλόμενον νενοήκαμεν, μόνου τοῦ ὦτα κτησαμένου ἀκούειν παρεσκευασμένου τῶν λόγων τοῦ Ἰησοῦ· ὅπερ οὐ πάνυ ἀθρόως γίνεται.

dioper ou pantes hoi prophētai alla »polloi« epethymēsan idein, ha hoi apostoloi eblepon. ei gar ēn prophētōn diaphora, hoi teteleiō- menoi kai diapherontes ouk epethymēsan idein, ha eidon hoi apostoloi; tetheōrēkasi gar auta; hoi de mē phthasantes homoiōs toutois eis to hypsos anabēnai tou logou en orexei gegonasi tōn tois apostolois dia Christou egnōsmenōn. to gar »idein« hēmeis ou sōmatikōs eirēsthai exeilēphamen, kai to »akousai« peuematikōs appagellomenon nenoēkamen, monou tou ōta ktēsamenou akouein pareskeuasmenou tōn logōn tou Iēsou; hoper ou pany athroōs ginetai.

That is why not all the prophets but “many” longed to see what the apostles saw. For if there was a difference among the prophets, those who had been perfected and excelled did not long to see what the apostles saw, for they had contemplated it; but those who had not reached, like them, the height of the Word, came to desire what was known to the apostles through Christ. For we have taken “to see” as not said bodily, and have understood “to hear” as spoken spiritually, since only the one who has acquired ears is prepared to hear the words of Jesus; which does not happen all at once.

Matt 13:17 (allusion, high confidence) · Matt 11:15 (allusion, medium confidence)

Notes and citation

Summary: Only some prophets longed to see what the apostles saw; the perfected prophets had already seen it spiritually.

The allusions are Matt 13:17 and Matt 11:15. The digital text reads πευεματικῶς ἀππαγελλόμενον.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.16 (Preuschen 4:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-16).

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6.17Preuschen 4:110

Ἔτι δὲ περὶ τοῦ τοὺς πρὸ τῆς σωματικῆς ἐπιδημίας τοῦ Ἰησοῦ ἁγίους πλέον τι τῶν πολλῶν τῶν πιστευόντων ἐσχηκότας τὰ τῆς θειότητος μυστήρια κατανενοηκέναι, τοῦ λόγου τοῦ θεοῦ διδάσκοντος αὐτοὺς καὶ πρὶν γένηται σάρξ, (ἀεὶ γὰρ εἰργάζετο, μιμητὴς τοῦ πατρὸς ὢν περὶ οὑ λέγει· »Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται«) ἔστιν ἐπιλογίσασθαι καὶ ἀπὸ τούτων τῶν λέξεων·

Eti de peri tou tous pro tēs sōmatikēs epidēmias tou Iēsou hagious pleon ti tōn pollōn tōn pisteuontōn eschēkotas ta tēs theiotētos mystēria katanenoēkenai, tou logou tou theou didaskontos autous kai prin genētai sarx, (aei gar eirgazeto, mimētēs tou patros ōn peri hou legei; »Ho patēr mou heōs arti ergazetai«) estin epilogisasthai kai apo toutōn tōn lexeōn;

Further, that the saints before the bodily coming of Jesus, having something more than the many believers, understood the mysteries of divinity, since the Word of God taught them even before he became flesh (for he was always working, imitating the Father, of whom he says, “My Father is working until now”), one can conclude also from these words:

John 5:17 (quotation, high confidence) · John 1:14 (allusion, medium confidence)

Notes and citation

Summary: The Word taught the saints before his incarnation, as he always works like the Father.

The quotation is John 5:17; the allusion is John 1:14.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.17 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-17).

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6.18Preuschen 4:110

φησί που πρὸς τοὺς Σαδδουκαίιους ἀπιστοῦντας τῷ περὶ ἀναστάσεως λόγῳ· »Οὑκ »καὶ τὸ ῥηθὲν ἐπὶ τῆς βάτου ὑπὸ τοῦ θεοῦ· Ἐγὼ θεὸς Ἀβραὰμ »καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; θεὸς δὲ οὐκ ἔστι νεκρῶν ἀλλὰ »ζώντων«. εἰ τοίνυν ὁ θεὸς »οὐκ ἐπαισχύνεται θεὸς« τῶν ἀνδρῶν τούτων »καλεῖσθαι«, καὶ ἐν ζῶσιν ὑπὸ Χριστοῦ καταριθμοῦνται, υἱοί τε τοῦ Ἀβραὰμ πάντες εἰσὶν οἱ πιστεύοντες, ἐπεὶ ἐνευλογοῦνται τῷ πιστῷ Ἀβραὰμ πάντα τὰ ἔθνημ, πατρὶ τῶν Μνῶν ὑπὸ θεοῦ τεθειμένῳ, διστάζομεν παραδέξασθαι ἐγνωκέναι τοὺς ζῶντας τὰ τῶν ζώντων μαθήματα, μαθητευθέντας Χριστῷ τῷ πρὸ Ἑωσφόρου γεγενημένῳ πρὶν γένηται σάρξ;

phēsi pou pros tous Saddoukaiious apistountas tǭ peri anastaseōs logǭ; »Houk »kai to rhēthen epi tēs batou hypo tou theou; Egō theos Abraam »kai theos Isaak kai theos Iakōb? theos de ouk esti nekrōn alla »zōntōn«. ei toinyn ho theos »ouk epaischynetai theos« tōn andrōn toutōn »kaleisthai«, kai en zōsin hypo Christou katarithmountai, huioi te tou Abraam pantes eisin hoi pisteuontes, epei eneulogountai tǭ pistǭ Abraam panta ta ethnēm, patri tōn Mnōn hypo theou tetheimenǭ, distazomen paradexasthai egnōkenai tous zōntas ta tōn zōntōn mathēmata, mathēteuthentas Christǭ tǭ pro Heōsphorou gegenēmenǭ prin genētai sarx?

he says somewhere to the Sadducees, who did not believe the teaching about resurrection: “Have you not read what was spoken at the bush by God, ‘I am the God of Abraham and the God of Isaac and the God of Jacob’? But he is not the God of the dead but of the living.” If, then, God “is not ashamed to be called the God” of these men, and they are counted among the living by Christ, and all who believe are sons of Abraham, since all the nations are blessed in faithful Abraham, whom God appointed father of the nations, do we hesitate to accept that the living knew the teachings of the living, having been taught by Christ, who was begotten before the morning star, before he became flesh?

Mark 12:26–27 (quotation, high confidence) · Heb 11:16 (quotation, high confidence) · Gal 3:7–9 (allusion, high confidence) · Gen 17:5 (allusion, high confidence) · Ps 110:3 (109:3 LXX) (allusion, high confidence)

Notes and citation

Summary: The patriarchs, whom God calls his own and Christ counts as living, were taught by the pre-incarnate Christ.

The quotations and allusions are Mark 12:26–27 (Matt 22:31–32), Heb 11:16, Gal 3:7–9, Gen 17:5, and Ps 110:3 (109:3 LXX). The digital text has several slips (Σαδδουκαίιους, Οὑκ, ἔθνημ, Μνῶν for ἐθνῶν).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.18 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-18).

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6.19Preuschen 4:110

διὰ τοῦτο δὲ ἔζων, ἐπεὶ μετεῖχον τοῦ εἰπόντος· »Ἐγώ εἰμι ἡ ζωή«· καὶ ἐχώρουν ὡς τηλικούτων κληρονόμοι ἐπαγγελιῶν ἐπιφάνειαν οὐ μόνον ἀγγέλων ἀλλὰ καὶ θεοῦ ἐν Χριστῷ καὶ τάχα ὁρῶντες τὴν εἰκόνα τοῦ θεοῦ τοῦ ἀοράτου, ἐπεὶ ὁ ἑωρακὼς τὸν υἱὸν ἑώρακε τὸν πατέρα, ἀναγεγραμμένοι εἰσί, θεὸν νενοηκότες καὶ θεοῦ λόγων θεοπρεπῶς ἀκηκοότες, ἑωρακέναι θεὸν καὶ ἀκηκοέναι αυτου.

dia touto de ezōn, epei meteichon tou eipontos; »Egō eimi hē zōē«; kai echōroun hōs tēlikoutōn klēronomoi epangeliōn epiphaneian ou monon angelōn alla kai theou en Christǭ kai tacha horōntes tēn eikona tou theou tou aoratou, epei ho heōrakōs ton huion heōrake ton patera, anagegrammenoi eisi, theon nenoēkotes kai theou logōn theoprepōs akēkootes, heōrakenai theon kai akēkoenai autou.

And they lived for this reason, since they shared in him who said, “I am the life.” And as heirs of such great promises they received the appearance not only of angels but also of God in Christ; and perhaps, seeing the image of the invisible God (since whoever has seen the Son has seen the Father), they are recorded, having understood God and heard God's words in a manner worthy of God, as having seen God and heard him.

John 14:6 (quotation, high confidence) · Col 1:15 (allusion, high confidence) · John 14:9 (allusion, high confidence)

Notes and citation

Summary: The patriarchs, seeing the Son, the image of God, are said to have seen and heard God.

The quotations and allusions are John 14:6, Col 1:15, and John 14:9.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.19 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-19).

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6.20Preuschen 4:110

Ἐγὼ δʼ οἶμαι ὅτι οἱ τελείως καὶ γνησίως υἱοὶ τοῦ Ἀβραὰμ τῶν πνευματικῶν νοουμένων πράξεων αὐτοῦ εἰσιν υἱοὶ καὶ τῆς φανερωθείσης αὐτῶ γνώσεως, τῶν ἐκείνῳ γνωσθέντων καὶ πραχθέντων ἐγγινομένων τοῖς χρηματίζουσιν υἱοῖς τοῦ πατριάρχου, καθʼ ἃ διδάσκει τοὺς ἔχοντας ὦτα λέγων· «Εἰ τέκνα τοῦ Ἀβραὰμ † ἦτε, τὰ ἔργ·α τοῦ »Ἀβραὰμ ἐποιεῖτε«.

Egō dʼ oimai hoti hoi teleiōs kai gnēsiōs huioi tou Abraam tōn pneumatikōn nooumenōn praxeōn autou eisin huioi kai tēs phanerōtheisēs autō gnōseōs, tōn ekeinǭ gnōsthentōn kai prachthentōn enginomenōn tois chrēmatizousin huiois tou patriarchou, kathʼ ha didaskei tous echontas ōta legōn; «Ei tekna tou Abraam † ēte, ta erg;a tou »Abraam epoieite«.

And I think that those who are perfectly and genuinely sons of Abraham are sons of his deeds understood spiritually and of the knowledge revealed to him, what he knew and did coming to be in those called sons of the patriarch, according to what he teaches those who have ears, saying, “If you were children of Abraham, you would do the works of Abraham.”

Textual problem in this passage: see the notes.

John 8:39 (quotation, high confidence)

Notes and citation

Summary: True sons of Abraham share his spiritual deeds and knowledge.

The quotation is John 8:39. The editor marks a doubtful word (†).

Cite (SBL): Origen, Comm. Jo. 6.20 (Preuschen 4:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-20).

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6.21Preuschen 4:110–111

καὶ εἰ «Σοφὸς νοήσει τὰ ἀπὸ ἰδίου στόματος, »ἐπὶ δὲ χείλεσι φορέσει ἐπιγνωμοσύνην«, ἀναγκαῖον ἤτοι προπετῶς ἀποφήνασθαί τινα περὶ τῶν προφητῶν ὡς οὐ σοφῶν, εἰ μὴ νενοήκασι »τὰ ἀπὸ τοῦ ἰδίου στόματος‘, ἢ τὸ εὔφημον καὶ ἀληθὲς παραδεξαμένους, ὅτι ἠσαν οἱ προφῆται σοφοί, ὁμολογεῖν νενοηκέναι αὐτοὺς τοὺς τὰ ἀπὸ ἰδίου στόματος« καὶ ἐπὶ τοῖς χείλεσι πεφορεκέναι τὴν ἐπιγνωμόσύνην.

kai ei «Sophos noēsei ta apo idiou stomatos, »epi de cheilesi phoresei epignōmosynēn«, anankaion ētoi propetōs apophēnasthai tina peri tōn prophētōn hōs ou sophōn, ei mē nenoēkasi »ta apo tou idiou stomatos‘, ē to euphēmon kai alēthes paradexamenous, hoti ēsan hoi prophētai sophoi, homologein nenoēkenai autous tous ta apo idiou stomatos« kai epi tois cheilesi pephorekenai tēn epignōmosynēn.

And if “The wise man will understand what comes from his own mouth, and on his lips he will carry discernment,” it is necessary either rashly to declare of the prophets that they were not wise, if they did not understand “what comes from their own mouth,” or, accepting what is reverent and true, that the prophets were wise, to confess that they understood what came from their own mouth and carried discernment on their lips.

Prov 16:23 (quotation, high confidence)

Notes and citation

Summary: The prophets, being wise, understood their own prophecies.

The quotation is Prov 16:23 LXX.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.21 (Preuschen 4:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-21).

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6.22Preuschen 4:111

καὶ δῆλον ὅτι Μωσῆς ἑώρα τῷ νοὶ· τὴν ἀλήθειαν τοῦ νόμου καὶ τὰς κατὰ ἀναγωγὴν ἀλληγορίας τῶν ἀναγεγραμμένων παρʼ αὐτῷ ἱστοριῶν· Ἰησοῦς δὲ τὴν ἀληθῆ κληροδοσίαν γενομένην μετὰ τὴν καθαίρεσιν τῶν εἴκοσι καὶ ἐννέα βασιλέων συνίει, μᾶλλον ἡμῶν δυνάμενος συνορᾶν τίνων ἀληθῶν σκιαὶ ἐτύγχανον τὰ διʼ αὐτοῦ ἐπιτελούμενα.

kai dēlon hoti Mōsēs heōra tǭ noi; tēn alētheian tou nomou kai tas kata anagōgēn allēgorias tōn anagegrammenōn parʼ autǭ historiōn; Iēsous de tēn alēthē klērodosian genomenēn meta tēn kathairesin tōn eikosi kai ennea basileōn syniei, mallon hēmōn dynamenos synoran tinōn alēthōn skiai etynchanon ta diʼ autou epiteloumena.

And it is clear that Moses saw with his mind the truth of the law and the allegories, according to the higher sense, of the histories recorded by him; and Joshua understood the true distribution of the inheritance that took place after the overthrow of the twenty-nine kings, being more able than we to see of what true realities the things accomplished through him were shadows.

Josh 12:7–24 (allusion, high confidence)

Notes and citation

Summary: Moses and Joshua understood the spiritual realities behind their own histories.

The allusion is Josh 12:7–24 (the list of defeated kings, thirty-one in the Hebrew, twenty-nine in the LXX). “The higher sense” renders ἀναγωγή.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.22 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-22).

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6.23Preuschen 4:111

δῆλον δʼ ὅτι καὶ Ἡσαΐας τὸ μυστήριον ἑώρα τοῦ ἐπὶ τοῦ θρόνου καθεζομένου καὶ τῶν δύο Σεραφὶμ καὶ τῶν πτερύγων αὐτῶν, τοῦ τε θυσιαστηρίου καὶ τῆς λαβίδος, καὶ τῆς ἐπικαλύψεως τοῦ προσώπου καὶ τῶν ποδῶν γινομένης ὑπὸ τῶν Σεραφίμ· Ἰεζεκιὴλ δὲ τὰ Χερουβὶμ καὶ τὴν πορείαν αὐτῶν καὶ τὸ ἐπʼ αὐτῶν στερέωμα καὶ τὸν ἐπικαθεζόμενον τῷ θρόνῳ. ὧν τί ἂν εἴη ἐνδοξότερον καὶ ὑψηλότερον;

dēlon dʼ hoti kai Hēsaïas to mystērion heōra tou epi tou thronou kathezomenou kai tōn dyo Seraphim kai tōn pterygōn autōn, tou te thysiastēriou kai tēs labidos, kai tēs epikalypseōs tou prosōpou kai tōn podōn ginomenēs hypo tōn Seraphim; Iezekiēl de ta Cheroubim kai tēn poreian autōn kai to epʼ autōn stereōma kai ton epikathezomenon tǭ thronǭ. hōn ti an eiē endoxoteron kai hypsēloteron?

And it is clear that Isaiah too saw the mystery of the one seated on the throne and of the two seraphim and their wings, and of the altar and the tongs, and of the covering of the face and the feet by the seraphim; and Ezekiel the cherubim and their movement and the firmament above them and the one seated on the throne. What could be more glorious and loftier than these?

Isa 6:1–7 (allusion, high confidence) · Ezek 1:4–28 (allusion, high confidence)

Notes and citation

Summary: Isaiah and Ezekiel saw the highest mysteries in their visions.

The allusions are Isa 6:1–7 and Ezek 1:4–28 (10:1).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.23 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-23).

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6.24Preuschen 4:111

Καὶ ἵνα μὴ καθʼ ἓν λέγων ἐπὶ πολὺ μηκύνω τὸν λόγον βουλόμενος κατασκευάζειν οὐκ ἔλαττον τῶν τοῖς ἀποστόλοις ὑπὸ Χριστοῦ ἀποκαλυφθέντων ἐγνωκέναι τοὺς τετελειωμένους έν ταῖς προτέραις γενεαῖς, ἀποκαλύπτοντος αὐτοῖς τοῦ καὶ τοὺς ἀποστόλους διδάξαντος τὰ ἀπόρρητα τῆς θεοσεβείας μυστήρια, ἔτι ἀλίγα προσθεὶς κρίνειν τοῖς ἐντυγχάνουσι καταλείψω καὶ ὃ βούλονται περὶ τούτων σκοπεῖν.

Kai hina mē kathʼ hen legōn epi poly mēkynō ton logon boulomenos kataskeuazein ouk elatton tōn tois apostolois hypo Christou apokalyphthentōn egnōkenai tous teteleiōmenous en tais proterais geneais, apokalyptontos autois tou kai tous apostolous didaxantos ta aporrēta tēs theosebeias mystēria, eti aliga prostheis krinein tois entynchanousi kataleipsō kai ho boulontai peri toutōn skopein.

And so that I may not prolong my discourse by speaking of each one, wishing to establish that the perfect in earlier generations knew no less than what was revealed to the apostles by Christ, since the one who taught the apostles the secret mysteries of godliness revealed them to them, I will add a few more things and leave it to readers to judge and to consider what they wish about these things.

Notes and citation

Summary: Origen will add a little more to show that the perfect of old knew as much as the apostles.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.24 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-24).

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6.25Preuschen 4:111

φησὶ γὰρ ἐν τῇ πρὸς τοὺς Ῥωμαίους ἐπιστολῇ ὁ Παῦλος· »Τῷ δὲ »δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου κατὰ ἀποκάλυψιν »μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν διά »τε γραφῶν προφητικῶν καὶ τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ »Χριστοῦ«. εἰ γὰρ διὰ γραφῶν προφητικῶν τὸ πάλαι σεσιωπημένον μυστήριον πεφανέρωται τοῖς ἀποστόλοις καὶ οἱ προφῆται ἐνόουν »τὰ ἀπὸ ἰδίου στόματος«, ἅτε ὄντες »σοφοί«, τὰ πεφανερωμένα τοῖς ἀποστόλοις οἱ προφῆται ᾔδεσαν.

phēsi gar en tę̄ pros tous Rhōmaious epistolę̄ ho Paulos; »Tǭ de »dynamenǭ hymas stērixai kata to euangelion mou kata apokalypsin »mystēriou chronois aiōniois sesigēmenou, phanerōthentos de nyn dia »te graphōn prophētikōn kai tēs epiphaneias tou kyriou hēmōn Iēsou »Christou«. ei gar dia graphōn prophētikōn to palai sesiōpēmenon mystērion pephanerōtai tois apostolois kai hoi prophētai enooun »ta apo idiou stomatos«, hate ontes »sophoi«, ta pephanerōmena tois apostolois hoi prophētai ę̄desan.

For Paul says in the letter to the Romans: “Now to him who is able to strengthen you according to my gospel, according to the revelation of the mystery kept secret for long ages but now manifested through the prophetic Scriptures and the appearing of our Lord Jesus Christ.” For if the mystery long kept silent has been manifested to the apostles through the prophetic Scriptures, and the prophets understood “what comes from their own mouth,” being “wise,” the prophets knew what has been manifested to the apostles.

Rom 16:25–26 (quotation, high confidence) · 2 Tim 1:10 (allusion, medium confidence) · Prov 16:23 (allusion, high confidence)

Notes and citation

Summary: Since the mystery was revealed to the apostles through the prophets' writings, the prophets knew it too.

The quotation is Rom 16:25–26 (with “the appearing of our Lord Jesus Christ” from 2 Tim 1:10); the allusion is Prov 16:23.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.25 (Preuschen 4:111; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-25).

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6.26Preuschen 4:111–112

Ἐπεὶ δὲ τοῖς πολλοῖς οὐκ ἀπεκαλύπτετο, διὰ τοῦτό φησιν ὁ Παῦλος· »Ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν »ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα«. ὅρα δέ (εἰ καὶ οὕτως οἷόν τε ἀνθυπενεχθησομένην ἀνθυποφορὰν ὑπὸ τῶν μὴ παραδεχομένων τὸν λόγον τὴν λέξιν ταύτην οὕτως ἐκλαβεῖν τὸ »ἀποκαλυπτόμενον«) μήποτε διχῶς ἔστιν ἰδεῖν »ἀποκαλυπτόμενον«, καθʼ ἕνα μὲν τρόπον ὅτε νοεῖται, καθʼ ἕτερον δὲ ἐὰν † ᾐ τοῦτο προφητευόμενον, ὥστε γενέσθαι καὶ πληρωθῆναι αὐτό· τότε γὰρ ἀποκαλύπτεται, ὅτε ἐπιτελεῖται πληρούμενον.

Epei de tois pollois ouk apekalypteto, dia touto phēsin ho Paulos; »Heterais geneais ouk egnōristhē tois huiois tōn anthrōpōn, hōs nyn »apekalyphthē tois hagiois apostolois autou kai prophētais en pneumati, einai ta ethnē synklēronoma kai syssōma«. hora de (ei kai houtōs hoion te anthypenechthēsomenēn anthypophoran hypo tōn mē paradechomenōn ton logon tēn lexin tautēn houtōs eklabein to »apokalyptomenon«) mēpote dichōs estin idein »apokalyptomenon«, kathʼ hena men tropon hote noeitai, kathʼ heteron de ean † ę̄ touto prophēteuomenon, hōste genesthai kai plērōthēnai auto; tote gar apokalyptetai, hote epiteleitai plēroumenon.

But since it was not revealed to the many, Paul says for this reason: “In other generations it was not made known to the sons of men as it has now been revealed to his holy apostles and prophets by the Spirit, that the Gentiles are fellow heirs and of the same body.” But see (if it is possible thus to take this text, “what is revealed,” against the objection that will be raised by those who do not accept our account) whether “what is revealed” can be seen in two ways: in one way when it is understood, in another if … it is prophesied, so that it comes to be and is fulfilled; for then it is revealed, when it is accomplished by being fulfilled.

Textual problem in this passage: see the notes.

Eph 3:5–6 (quotation, high confidence)

Notes and citation

Summary: Something is “revealed” either when it is understood or when it is fulfilled.

The quotation is Eph 3:5–6. The editor marks the text as corrupt (†) in the last clause.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.26 (Preuschen 4:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-26).

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6.27Preuschen 4:112

τὸ τοίνυν »τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα« εἶναι τῆς ἐπαγγελίας ἐν Χριστῷ, ὅσον μὲν ἐπὶ τῇ γνώσει τοῦ ἔσεσθαι «τὰ ἔθνη συλκληρονόμα »καὶ σύσσωμα κοὶ συμμέτοχα«, καὶ πότε ἔσεσθαι, καὶ διὰ τί, καὶ τίνα ὄντα, καὶ πῶς ξένα τῶν διαθηκῶν τυγχάνοντα καὶ ἀλλότρια τῆς ἐπαγγελίας »σύσσωμα καὶ συμμέτοχα« ὕστερον ἐσόμενα ᾔδεσαν οἱ προφῆται, ἀποκαλυφθέντος αὐτοῖς τούτου.

to toinyn »ta ethnē synklēronoma kai syssōma kai symmetocha« einai tēs epangelias en Christǭ, hoson men epi tę̄ gnōsei tou esesthai «ta ethnē sylklēronoma »kai syssōma koi symmetocha«, kai pote esesthai, kai dia ti, kai tina onta, kai pōs xena tōn diathēkōn tynchanonta kai allotria tēs epangelias »syssōma kai symmetocha« hysteron esomena ę̄desan hoi prophētai, apokalyphthentos autois toutou.

So, then, that “the Gentiles are fellow heirs and of the same body and fellow partakers” of the promise in Christ: as far as the knowledge goes that “the Gentiles” would be “fellow heirs and of the same body and fellow partakers,” and when they would be, and why, and being what, and how, being strangers to the covenants and aliens to the promise, they would later be “of the same body and fellow partakers,” the prophets knew, since this was revealed to them.

Eph 3:6 (quotation, high confidence) · Eph 2:12 (allusion, high confidence)

Notes and citation

Summary: The prophets knew that the Gentiles would share in the promise.

The quotations are Eph 3:6; the allusion is Eph 2:12. The digital text reads συλκληρονόμα and κοὶ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.27 (Preuschen 4:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-27).

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6.28Preuschen 4:112

ἀλλʼ οὐχ οὕτως τοῖς νοοῦσιν, οὐχ ὁρῶσι δὲ ἐπιτελούμενα τὰ προφητευόμενα, ἀποκεκάλυπται τὰ ἐσόμενα ὡς τοῖς ὑπʼ ὄψιν θεωροῦσι τὴν ἔχβασιν αὐτῶν· ὅπερ γέγονεν ἐπὶ τῶν ἀποστόλων. οὕτω γάρ, ὡς οἶμαι, ἐνόουν τὰ πράγματα οὐ μᾶλλον τῶν πατέρων καὶ προφητῶν, ἀληθεύεται δὲ περὶ αὐτῶν τὸ »Ὅ ἑτέραις γενεαῖς οὐκ ἀπεκαλύφθη, ὡς νῦν τοῖς ἀποστό- »λοις καὶ προφήταις, εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ« τῷ πρὸς τῷ νοεῖν αὐτοὺς τὰ μυστήρια καὶ τὴν ἐνάργειαν διὰ τοῦ πράγματος ἐπιτελουμένου κατανοεῖν.

allʼ ouch houtōs tois noousin, ouch horōsi de epiteloumena ta prophēteuomena, apokekalyptai ta esomena hōs tois hypʼ opsin theōrousi tēn echbasin autōn; hoper gegonen epi tōn apostolōn. houtō gar, hōs oimai, enooun ta pragmata ou mallon tōn paterōn kai prophētōn, alētheuetai de peri autōn to »Ho heterais geneais ouk apekalyphthē, hōs nyn tois aposto- »lois kai prophētais, einai ta ethnē synklēronoma kai syssōma kai symmetocha tēs epangelias en Christǭ« tǭ pros tǭ noein autous ta mystēria kai tēn enargeian dia tou pragmatos epiteloumenou katanoein.

But the things to come are not revealed in the same way to those who understand but do not see the prophecies fulfilled as to those who behold their outcome before their eyes, which happened with the apostles. For thus, I think, they understood the realities no more than the fathers and prophets, but it is true of them that “what was not revealed to other generations as now to the apostles and prophets, that the Gentiles are fellow heirs and of the same body and fellow partakers of the promise in Christ,” in that, besides understanding the mysteries, they also perceived the vividness of the matter as it was accomplished.

Eph 3:5–6 (quotation, high confidence)

Notes and citation

Summary: The apostles did not understand more than the prophets, but they saw the prophecies fulfilled.

The quotation is Eph 3:5–6. The digital text reads ἔχβασιν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.28 (Preuschen 4:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-28).

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6.29Preuschen 4:112–113

Δύναται δὲ καὶ τὸ »Ηολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν »ἰδεῖν ἃ ὑμεῖς βλέπετε, καὶ οὐκ † εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ »οὐκ ἤκουσαν« τὴν ὁμοίαν ἔχειν διήγησιν, οἱονεὶ ἐπιθυμησάντων κἀκείνων ἰδεῖν οἰκονομούμενον τὸ μυστήριον τῆς τοῦ υἱοῦ τοῦ θεοῦ ἐνσωματώσεως καὶ καταβάσεως ἐπὶ τὴν οἰκονομίαν τοῦ σωτηρίου τοῖς πολλοῖς πάθους αὐτοῦ. ὡς ἐπὶ παραδείγματος καὶ ἄλλο τι τοιοῦτον ἐλαμβάνομεν· ἔστω τινὰ τῶν ἀποστόλων, συνιέντα τὰ »ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι«, μὴ ὀψόμενον τὴν παρὰ τοῖς πεπιστευκόσι κατηγγελμένην δευτέραν σωματικὴν Ἰησοῦ ἔνδοξον ἐπιδημίαν, ἐπιθυμεῖν αὐτὴν ὁρᾶν· ἕτερον δέ τινα οὐ μόνον τὰ αὐτὰ τῷ ἀποστόλῳ οὐκ ἠκριβωκότα καὶ νενοηκότα, ἀλλὰ καὶ πολλῷ αὐτοῦ ἔλαττον ἀντεχόμενον τῆς θείας ἐλπίδος καταλαμβάνειν τὴν δευτέραν τοῦ σωτῆρος ἡμῶν ἐπιδημίαν, ἣν ἐπιτεθυμηκέτω μὲν κατὰ τὸ παράδειγμα ὁ ἀπόστολος, μὴ τεθεωρηκέτω δέ.

Dynatai de kai to »Ēolloi prophētai kai dikaioi epethymēsan »idein ha hymeis blepete, kai ouk † eidon, kai akousai ha akouete, kai »ouk ēkousan« tēn homoian echein diēgēsin, hoionei epithymēsantōn kakeinōn idein oikonomoumenon to mystērion tēs tou huiou tou theou ensōmatōseōs kai katabaseōs epi tēn oikonomian tou sōtēriou tois pollois pathous autou. hōs epi paradeigmatos kai allo ti toiouton elambanomen; estō tina tōn apostolōn, synienta ta »arrēta rhēmata ha ouk exon anthrōpǭ lalēsai«, mē opsomenon tēn para tois pepisteukosi katēngelmenēn deuteran sōmatikēn Iēsou endoxon epidēmian, epithymein autēn horan; heteron de tina ou monon ta auta tǭ apostolǭ ouk ēkribōkota kai nenoēkota, alla kai pollǭ autou elatton antechomenon tēs theias elpidos katalambanein tēn deuteran tou sōtēros hēmōn epidēmian, hēn epitethymēketō men kata to paradeigma ho apostolos, mē tetheōrēketō de.

And “Many prophets and righteous men longed to see what you see, and did not see it, and to hear what you hear, and did not hear it” can have a similar explanation, as though they too longed to see the mystery of the Son of God's embodiment and his descent to the dispensation of his suffering, which is saving for the many, being carried out. As an example we took something else of this sort: suppose one of the apostles, understanding “the unspeakable words which it is not lawful for a man to speak,” not seeing the second bodily and glorious coming of Jesus proclaimed among believers, longs to see it; and another person, not only not having grasped and understood the same things as the apostle, but holding to the divine hope much less than he, is present at the second coming of our Savior, which, in our example, the apostle has longed for but not seen.

Textual problem in this passage: see the notes.

Matt 13:17 (quotation, high confidence) · 2 Cor 12:4 (quotation, high confidence)

Notes and citation

Summary: The prophets longed to see the incarnation as an apostle might long to see the second coming, without knowing less than those who see it.

The quotations are Matt 13:17 and 2 Cor 12:4. The editor marks a doubtful word (†). The digital text reads Ηολλοὶ.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 6.29 (Preuschen 4:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-29).

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6.30Preuschen 4:113

οὐ ψεῦδος δὴ ἐροῦμεν ὅτι † οἵδε δύο, ἃ ἐπεθύμησεν ὁ ἀπόστολος ἰδεῖν ἢ καὶ ἀπόστολοι, Τεθέανται, καὶ οὐ πάντως παρὰ τοῦτο συνετωτέρους αὐ- τοὺς ἢ μακαριωτέρους ἀνάγκη λέγειν τῶν ἀποστόλων· οὕτως οὐδὲ τοὺς ἀποστόλους σοφωτέρους τῶν πατέρων ἢ Μωσέως καὶ τῶν προφητῶν, καὶ μάλιστα τῶν ἐπιπλεῖον διʼ ἀρετὴν ἀξιωθέντων ἐπιφανειῶν καὶ ἐμφανειῶν θείων καὶ ἀποκαλύψεων μυστηρίων μεγάλων.

ou pseudos dē eroumen hoti † hoide dyo, ha epethymēsen ho apostolos idein ē kai apostoloi, Tetheantai, kai ou pantōs para touto synetōterous au- tous ē makariōterous anankē legein tōn apostolōn; houtōs oude tous apostolous sophōterous tōn paterōn ē Mōseōs kai tōn prophētōn, kai malista tōn epipleion diʼ aretēn axiōthentōn epiphaneiōn kai emphaneiōn theiōn kai apokalypseōn mystēriōn megalōn.

We shall not speak falsely, then, if we say that these two … have seen what the apostle, or even the apostles, longed to see, and it is by no means necessary on that account to call them wiser or more blessed than the apostles. So neither must the apostles be called wiser than the fathers or Moses and the prophets, and especially those who for their virtue were counted worthy of more divine appearances and manifestations and revelations of great mysteries.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Seeing the fulfillment does not make the apostles wiser than the fathers and prophets.

The editor marks the text as corrupt (†) at “οἵδε δύο”.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.30 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-30).

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6.31Preuschen 4:113

Ἐπιπλέον δὲ διετρίψαμεν ἐξετάζοντες περὶ τούτων, ἐπεὶ τῇ φαντασίᾳ τοῦ δοξάζειν τὴν Χριστοῦ ἐπιδημίαν πολλῷ σοφωτέρους τοὺς ἀποστόλους τῶν πατέρων καὶ τῶν προφητῶν λέγοντες οἱ μὲν καὶ ἕτερον ἀναπεπλάκασιν θεὸν μείζονα, οἱ δὲ μὴ τοῦτο τολμήσαντες ὅσον ἐπὶ τῷ αὐτῶν λόγῳ διὰ τὸ ἀβασάνιστον τῶν δογμάτων χρεωκοποῦσι τὴν δεδομένην τοῖς πατράσι καὶ τοῖς προφήταις ἀπὸ θεοῦ διὰ Χριστοῦ δωρεάν, διʼ οὗ »τὰ πάντα ἐγένετο«· εἰ δὲ τὰ πάντα, δῆλον ὅτι καὶ τὰ ἐκείνοις ἀποκαλυφθέντα καλὰ καὶ πεπραγμένα σύμβολα μυστηρίων θεοσεβείας ἁγίων.

Epipleon de dietripsamen exetazontes peri toutōn, epei tę̄ phantasią tou doxazein tēn Christou epidēmian pollǭ sophōterous tous apostolous tōn paterōn kai tōn prophētōn legontes hoi men kai heteron anapeplakasin theon meizona, hoi de mē touto tolmēsantes hoson epi tǭ autōn logǭ dia to abasaniston tōn dogmatōn chreōkopousi tēn dedomenēn tois patrasi kai tois prophētais apo theou dia Christou dōrean, diʼ hou »ta panta egeneto«; ei de ta panta, dēlon hoti kai ta ekeinois apokalyphthenta kala kai pepragmena symbola mystēriōn theosebeias hagiōn.

We have spent longer examining these things because, under the impression of glorifying Christ's coming, some, saying that the apostles were much wiser than the fathers and the prophets, have even fabricated another, greater God, while others, not daring to do this, as far as their own argument goes, through their unexamined doctrines defraud the fathers and prophets of the gift given them by God through Christ, through whom “all things came to be.” And if all things, clearly also the good things revealed to them and the deeds done as symbols of the mysteries of holy godliness.

John 1:3 (quotation, high confidence)

Notes and citation

Summary: Origen insists on this against those who, exalting the apostles, invented another God or belittled the prophets.

The quotation is John 1:3. The first group are the Marcionites and Gnostics.

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.31 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-31).

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6.32Preuschen 4:113

ἐπεὶ δὲ πάντη φράσσεσθαι δεὶ τοὺς γενναίους Χριστοῦ στρατιώτας ὑπὲρ ἀληθείας, οὐδαμοῦ κατὰ τὸ δυνατὸν παρείδυσιν ἐῶντας ἐγγενέσθαι τῇ ἀπὸ τοῦ ψεύδους πιθανότητι, φέρε καὶ ταῦτα σκοπήσωμεν.

epei de pantē phrassesthai dei tous gennaious Christou stratiōtas hyper alētheias, oudamou kata to dynaton pareidysin eōntas engenesthai tę̄ apo tou pseudous pithanotēti, phere kai tauta skopēsōmen.

And since the noble soldiers of Christ must fortify themselves on every side for the truth, as far as possible allowing no entrance anywhere to the plausibility that comes from falsehood, come, let us consider these things too.

2 Tim 2:3 (allusion, medium confidence)

Notes and citation

Summary: Christ's soldiers must guard every point against false arguments.

The allusion is 2 Tim 2:3.

Cite (SBL): Origen, Comm. Jo. 6.32 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-32).

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6.33Preuschen 4:113

τάχα γὰρ φήσουσι τὴν προτέραν Ἰωάννουπερὶ περὶ Χριστοῦ μαρτυρίαν εἶναι· »Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν«. τὸ δὲ »Ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβο- »μεν καὶ χάριν ἀντὶ χάριτος« καὶ τὰ ἑξξῆς εἰρῆσθαι ἐκ προσώπου τοῦ μαθητοῦ.

tacha gar phēsousi tēn proteran Iōannouperi peri Christou martyrian einai; »Ho opisō mou erchomenos emprosthen mou gegonen, hoti prōtos mou ēn«. to de »Hoti ek tou plērōmatos autou hēmeis pantes elabo- »men kai charin anti charitos« kai ta hexxēs eirēsthai ek prosōpou tou mathētou.

For perhaps they will say that John's first testimony about Christ is “He who comes after me has come to be before me, because he was before me,” and that “For from his fullness we have all received, and grace for grace,” and what follows, was said in the person of the disciple.

John 1:15–16 (quotation, high confidence)

Notes and citation

Summary: Some may say only John 1:15 is the Baptist's, and John 1:16 onward the evangelist's.

The quotations are John 1:15–16. The digital text reads Ἰωάννουπερὶ περὶ and ἑξξῆς.

Cite (SBL): Origen, Comm. Jo. 6.33 (Preuschen 4:113; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-33).

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6.34Preuschen 4:113–114

ἀναγκαῖον δὲ καὶ οὕτως διελέγξαι ὡς βεβιασμένην καὶ ἀνακόλουθον τὴν ἐκδοχήν· πάνυ γὰρ βίαιον τὸ οἴεσθαι αἰφνίδιον οἱονεὶ ἀκαίρως διακόπτεσθαι τὸν τοῦ βαπτιστοῦ λόγον ὑπὸ τοῦ λόγου τοῦ μαθητοῦ, καὶ παντὶ τῷ καὶ ἐπὶ ποσὸν ἀκούειν συμφράσεως λεγομένων ἐπισταμένῳ σαφὲς τὸ τοῦ εἱρμοῦ τῆς λέξεως· »Oÿtow ἡν ὁ εἰπών· Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, »ὅτι πρῶτός μου ἦν«.

anankaion de kai houtōs dielenxai hōs bebiasmenēn kai anakolouthon tēn ekdochēn; pany gar biaion to oiesthai aiphnidion hoionei akairōs diakoptesthai ton tou baptistou logon hypo tou logou tou mathētou, kai panti tǭ kai epi poson akouein symphraseōs legomenōn epistamenǭ saphes to tou heirmou tēs lexeōs; »Oytow hēn ho eipōn; Ho opisō mou erchomenos emprosthen mou gegonen, »hoti prōtos mou ēn«.

It is necessary, even so, to refute this interpretation as forced and inconsistent. For it is very forced to think that the Baptist's speech is suddenly, as it were, interrupted out of season by the speech of the disciple; and to anyone who knows even a little how to hear the connection of what is said, the sequence of the text is clear: “This was he who said, He who comes after me has come to be before me, because he was before me.”

John 1:15 (quotation, high confidence)

Notes and citation

Summary: It is forced to think the evangelist abruptly interrupts the Baptist's speech.

The quotation is John 1:15. The digital text writes Οὗτος in Beta Code (“Oÿtow”).

Cite (SBL): Origen, Comm. Jo. 6.34 (Preuschen 4:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/5-1/#p-6-34).

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