Commentary on the Gospel of John 6.35–6.94

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 60 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 6

6.35Preuschen 4:114

διδάσκει δὲ ὁ βαπτιστὴς πῶς ἔμπροσθεν αὐτοῦ γέγονεν Ἰησοῦς τῶ πρῶτος αὐτοῦ (ἐπεὶ πρωτότοκος πάσης κτίσεως) εἶναι διὰ τοῦ »Ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες »ἐλάβομεν«. διὰ τοῦτο γὰρ, φησίν, »ἔμπροσθέν μου γέγονεν, ὅτι πρῶ- »τός μου ἦν«. διὰ τοῦτο δὲ νοῶ αὐτὸν πρῶτόν μου ὄντα καὶ τιμιώτερον παρὰ τῷ πατρί, ἐπεὶ ἐκ τοῦ πληρώματος αὐτοῦ ἐγώ τε καὶ οἱ πρὸ ἐμοῦ προφῆται εἰλήφαμεν χάριν τὴν θειοτέραν καὶ μείζονα καὶ προφητικὴν ἀντὶ χάριτος τῆς κατὰ τὴν προαίρεσιν ἡμῶν ἀποδεχθείσης παρʼ αὐτοῦ.

didaskei de ho baptistēs pōs emprosthen autou gegonen Iēsous tō prōtos autou (epei prōtotokos pasēs ktiseōs) einai dia tou »Hoti ek tou plērōmatos autou hēmeis pantes »elabomen«. dia touto gar, phēsin, »emprosthen mou gegonen, hoti prō- »tos mou ēn«. dia touto de noō auton prōton mou onta kai timiōteron para tǭ patri, epei ek tou plērōmatos autou egō te kai hoi pro emou prophētai eilēphamen charin tēn theioteran kai meizona kai prophētikēn anti charitos tēs kata tēn proairesin hēmōn apodechtheisēs parʼ autou.

And the Baptist teaches how Jesus has come to be before him, by being first of him (since he is the firstborn of all creation), through “For from his fullness we have all received.” For this reason, he says, “he has come to be before me, because he was before me.” And for this reason I understand him to be first of me and more honored with the Father, since from his fullness both I and the prophets before me have received the more divine and greater, prophetic grace in place of the grace that was accepted by him according to our free choice.

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

Notes and citation

Summary: The Baptist explains that Christ is before him because the prophets and he received from Christ's fullness.

The quotations are John 1:15–16; the allusion is Col 1:15.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.35 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-35).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-35) · Report an error

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.

6.36Preuschen 4:114

διὰ τοῦτο δὲ καὶ »ἔμπροσθεν γέγονεν ὅτι πρῶτός μου »ἦν«, ἐπεὶ καὶ νενοήκαμεν ἐκ τοῦ πληρώματος αὐτοῦ εἰληφότες, τὸν μὲν νόμον »διὰ Μωσέως« δεδόσθαι, οὐχ >ὑπὸ Μωσέως καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ οὐ δεδόσθαι μόνον ἀλλὰ καὶ γεγονέναι, τοῦ θεοῦ καὶ πατρὸς αὐτοῦ τόν τε νόμον διὰ Μωσέως δεδωκότος, [τὴν χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ πεποιηκότος] χάριν δὲ καὶ ἀλήθειαν πεποιηκότος διὰ Ἰησοῦ Χριστοῦ τὴν ἐπʼ ἀνθρώπους φθάσασαν.

dia touto de kai »emprosthen gegonen hoti prōtos mou »ēn«, epei kai nenoēkamen ek tou plērōmatos autou eilēphotes, ton men nomon »dia Mōseōs« dedosthai, ouch >hypo Mōseōs kai tēn alētheian dia Iēsou Christou ou dedosthai monon alla kai gegonenai, tou theou kai patros autou ton te nomon dia Mōseōs dedōkotos, [tēn charin kai tēn alētheian dia Iēsou Christou pepoiēkotos] charin de kai alētheian pepoiēkotos dia Iēsou Christou tēn epʼ anthrōpous phthasasan.

And for this reason too “he has come to be before me, because he was before me,” since, having received from his fullness, we have also understood that the law was given “through Moses,” not “by Moses,” and that the truth through Jesus Christ was not only given but also came to be, his God and Father having given the law through Moses, but having made through Jesus Christ the grace and truth that reached human beings.

Textual problem in this passage: see the notes.

John 1:15 (quotation, high confidence) · John 1:17 (quotation, high confidence)

Notes and citation

Summary: The Father gave the law through Moses but made grace and truth come to be through Christ.

The quotations are John 1:15 and 1:17. The editor deletes a duplicated clause (“having made grace and truth through Jesus Christ”); it is left out.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.36 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-36).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-36) · Report an error

6.37Preuschen 4:114

εὐγνωμονέστερον γὰρ ἀκούσαντες τῆς λέξεως τῆς φασκούσης· »Ἡ χάρις κοὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ »ἐγένετο« οὐ ταραχθησόμεθα ὡς ὑπὸ ἐναντιώματος ταύτῃ τῇ φωνῇ ὄντος τοῦ »Ἐγὼ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή«. εἰ γὰρ Ἰησοῦς έστιν ὁ φάσκων· »Ἐγώ εἰμι ἡ ἀλήθεια«, πῶς ἡ 'αλήθεια διὰ Ἰησοῦ Χριστοῦ γίνεται; αὐτὸς γάρ τις διʼ ἑαυτοῦ οὐ γίνεται.

eugnōmonesteron gar akousantes tēs lexeōs tēs phaskousēs; »Hē charis koi hē alētheia dia Iēsou Christou »egeneto« ou tarachthēsometha hōs hypo enantiōmatos tautę̄ tę̄ phōnę̄ ontos tou »Egō eimi hē hodos kai hē alētheia kai hē zōē«. ei gar Iēsous estin ho phaskōn; »Egō eimi hē alētheia«, pōs hē 'alētheia dia Iēsou Christou ginetai? autos gar tis diʼ heautou ou ginetai.

For if we hear more considerately the text that says, “Grace and truth came through Jesus Christ,” we shall not be troubled, as though by a contradiction, by the saying, “I am the way and the truth and the life.” For if Jesus is the one who says, “I am the truth,” how does the truth come through Jesus Christ? For no one comes to be through himself.

John 1:17 (quotation, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: Origen asks how truth came through Christ if Christ is the truth.

The quotations are John 1:17 and John 14:6.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.37 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-37).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-37) · Report an error

6.38Preuschen 4:114

ἀλλὰ νοητέον ὅτι ἡ αὐτοαλήθεια ἡ οὐσιώδης καί, ἕν οὕτως εἴπω, πρωτότυπος τῆς ἐν ταῖς λογικαῖς ψυχαῖς ἀληθείας, ἀφʼ ἧς ἀληθείας οἱονεὶ εἰκόνες ἐκείνης ἐντετύπωνται τοῖς φρονοῦσι τὴν ἀλήθειαν, οὐχὶ οὐχὶ Ἰησοῦ Χριστοῦ ἐγένετο οὐδʼ ὅλως διά τινος, ἀλλʼ ὑπὸ θεοῦ ἐγέννετο· ὡς καὶ ὁ λόγος οὐ διά τινος ὁ έν ἀρχῇ πρὸς τὸν θεὸν καὶ ἡ σοφία, ἣν »ἔκτισεν ἀρχὴν ὁδῶν αὐτοῦ ὁ θεός«, οὐ διά τινος, οὕτως οὐδὲ ἡ ἀλή- θεια διά τινος.

alla noēteon hoti hē autoalētheia hē ousiōdēs kai, hen houtōs eipō, prōtotypos tēs en tais logikais psychais alētheias, aphʼ hēs alētheias hoionei eikones ekeinēs entetypōntai tois phronousi tēn alētheian, ouchi ouchi Iēsou Christou egeneto oudʼ holōs dia tinos, allʼ hypo theou egenneto; hōs kai ho logos ou dia tinos ho en archę̄ pros ton theon kai hē sophia, hēn »ektisen archēn hodōn autou ho theos«, ou dia tinos, houtōs oude hē alē- theia dia tinos.

But we must understand that Truth itself, the essential Truth and, so to speak, the prototype of the truth in rational souls, from which truth images of it, as it were, have been imprinted on those who think the truth, did not come to be through Jesus Christ, nor through anyone at all, but was begotten by God; just as the Word who is in the beginning with God is not through anyone, and wisdom, which “God created the beginning of his ways,” is not through anyone, so neither is truth through anyone.

John 1:1 (allusion, high confidence) · Prov 8:22 (quotation, high confidence)

Notes and citation

Summary: Truth itself, the Son, was begotten by God, not made through anyone.

The allusions and quotation are John 1:1 and Prov 8:22. The digital text repeats οὐχὶ, omits διὰ before Ἰησοῦ, and reads ἐγέννετο.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 6.38 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-38).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-38) · Report an error

6.39Preuschen 4:114

ἡ δὲ παρʼ ἀνθρώποις ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο· οἷον ἡ ἐν Παύλῳ ἀλήθεια καὶ τοῖς ἀποστόλοις διὰ Ἰησοῦ Χριστοῦ ἐγένετο. καὶ οὐ θαυμαστὸν μιᾶς οὔσης ἀληθείας οἱονεὶ πολλὰς ἀπʼ ἐκείνης λέγειν ἐρρυηκέναι. οἶδε γοῦν ὁ προφήτης Δαβὶδ πολλὰς ἀληθείας λέγων· »Ἀληθείας ἐκζητεῖ κύριος«· οὐ γὰρ τὴν μίαν ἐκζητεῖ ἀλήθειαν ὁ πατὴρ αὐτῆς, ἀλλὰ τὰς πολλάς, διʼ ἃς σώζονται οἱ ἔχοντες αὐτάς.

hē de parʼ anthrōpois alētheia dia Iēsou Christou egeneto; hoion hē en Paulǭ alētheia kai tois apostolois dia Iēsou Christou egeneto. kai ou thaumaston mias ousēs alētheias hoionei pollas apʼ ekeinēs legein erryēkenai. oide goun ho prophētēs Dabid pollas alētheias legōn; »Alētheias ekzētei kyrios«; ou gar tēn mian ekzētei alētheian ho patēr autēs, alla tas pollas, diʼ has sōzontai hoi echontes autas.

But the truth among human beings came to be through Jesus Christ; for example, the truth in Paul and in the apostles came to be through Jesus Christ. And it is not surprising that, truth being one, many truths are said, as it were, to have flowed from it. At any rate the prophet David knows many truths, saying, “The Lord seeks truths.” For the Father of truth does not seek the one truth, but the many, through which those who have them are saved.

Ps 31:23 (30:24 LXX) (quotation, high confidence)

Notes and citation

Summary: The truth in people came through Christ; from the one Truth flow many truths.

The quotation is Ps 31:23 (30:24 LXX), where the LXX reads the plural ἀληθείας (“truths”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.39 (Preuschen 4:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-39).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-39) · Report an error

6.40Preuschen 4:114–115

τὸ δʼ ὅμοιον τῷ περὶ τῆς ἀληθείας καὶ τῶν ἀληθειῶν λόγῳ εὑρίσκομεν εἰρημένον περὶ δικαιοσύνης καὶ δικαιοσυνῶν. ἡ γὰρ αὐτοδικαιοσύνη ἡ οὐσιώδης Χριστός ἐστιν· »Ὅς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις«. ἀπʼ ἐκεί- νης δὲ τῆς δικαιοσύνης ἡ ἐν ἑκάστῳ δικαιοσύνη τυποῦται, ὡς γίνεσθαι ἐν τοῖς σωζομένοις πολλὰς δικαιοσύνας· διὸ καὶ γέγραπται »Ὅτι δί- »καιος κύριος, καὶ δικαιοσύνας ἠγάπησεν«· οὕτω γὰρ ἐν τοῖς ἀκριβέσιν ἀντιγράφοις εὕρομεν καὶ ταῖς λοιπαῖς παρὰ τοὺς ἑβδομήκοντα ἐκδόσεσι καὶ τῶ Ἑβραϊκῷ.

to dʼ homoion tǭ peri tēs alētheias kai tōn alētheiōn logǭ heuriskomen eirēmenon peri dikaiosynēs kai dikaiosynōn. hē gar autodikaiosynē hē ousiōdēs Christos estin; »Hos egenēthē sophia hēmin apo theou, dikaiosynē te kai hagiasmos kai apolytrōsis«. apʼ ekei- nēs de tēs dikaiosynēs hē en hekastǭ dikaiosynē typoutai, hōs ginesthai en tois sōzomenois pollas dikaiosynas; dio kai gegraptai »Hoti di- »kaios kyrios, kai dikaiosynas ēgapēsen«; houtō gar en tois akribesin antigraphois heuromen kai tais loipais para tous hebdomēkonta ekdosesi kai tō Hebraïkǭ.

And we find something similar to the account of truth and truths said about righteousness and righteousnesses. For the essential Righteousness itself is Christ, “who became for us wisdom from God, and righteousness and sanctification and redemption.” And from that righteousness the righteousness in each is shaped, so that many righteousnesses come to be in those who are saved; which is why it is written, “For the Lord is righteous, and he loved righteousnesses.” For so we found it in the accurate copies and in the other editions besides the Seventy, and in the Hebrew.

1 Cor 1:30 (quotation, high confidence) · Ps 11:7 (10:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ is Righteousness itself, and from him come many righteousnesses in the saved.

The quotations are 1 Cor 1:30 and Ps 11:7 (10:7 LXX), where the Hebrew and the other Greek versions have the plural “righteousnesses”. Origen's reference to “the other editions” and “the Hebrew” reflects his work on the Hexapla.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.40 (Preuschen 4:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-40).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-40) · Report an error

6.41Preuschen 4:115

ἐπίστησον δὲ εἰ δύναται ὁμοίως καὶ τὰ ἄλλα, ὅσα Χριστὸς εἶναι λέγεται ἑνικῶς, πληθυόμενα ἀνάλογον ὀνομάζεσθαι πληθυντικῶς, οἷον »Χριστός ἐστιν ἡ ζωὴ ἡμῶν‘, ὡς αὐτὸς ὁ σωτήρ φησιν· »Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή«· καὶ ὁ ἀπόστολος· »Ὅταν »ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερω- »θήσεσθε ἐν ψαλμοῖς ἐν ψαλμοῖς δὲ πάλιν ἀναγέγραπται· »Κρεῖττον τὸ ἔλεός σου ὑπὲρ«· διὰ γὰρ τὸν ἐν ἑκάστῳ χριστὸν ὄντα ζωὴν πληθύονται αἱ ζωαί.

epistēson de ei dynatai homoiōs kai ta alla, hosa Christos einai legetai henikōs, plēthyomena analogon onomazesthai plēthyntikōs, hoion »Christos estin hē zōē hēmōn‘, hōs autos ho sōtēr phēsin; »Egō eimi hē hodos kai hē alētheia kai hē zōē«; kai ho apostolos; »Hotan »ho Christos phanerōthę̄, hē zōē hymōn, tote kai hymeis syn autǭ phanerō- »thēsesthe en psalmois en psalmois de palin anagegraptai; »Kreitton to eleos sou hyper«; dia gar ton en hekastǭ christon onta zōēn plēthyontai hai zōai.

And consider whether likewise the other things that Christ is said to be in the singular can, when multiplied, be named analogously in the plural; for example, “Christ is our life,” as the Savior himself says, “I am the way and the truth and the life,” and the apostle, “When Christ, your life, is revealed, then you too will be revealed with him in glory”; but in the Psalms again it is written, “Your mercy is better than lives.” For because Christ, who is life, is in each person, the lives are multiplied.

Textual problem in this passage: see the notes.

John 14:6 (quotation, high confidence) · Col 3:4 (quotation, high confidence) · Ps 63:3 (62:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Because Christ, the life, is in each person, Scripture can speak of many “lives.”

The quotations are John 14:6, Col 3:4, and Ps 63:3 (62:4 LXX, “better than lives”). The digital text is damaged (repeated “ἐν ψαλμοῖς”, the psalm quotation cut short); the psalm is supplied from the sense.

Notes on the original text

Digital text corrected (OCR: missing spaces and accents): ἀλήθειακαίἡζωή → ἀλήθεια καὶ ἡ ζωή.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.41 (Preuschen 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-41).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-41) · Report an error

6.42Preuschen 4:115

τάχα δὲ οὕτω ζητητέον καὶ τὸ »Εἰ δο- »κιμὴν ζητεῖτε τοῦ ἑν λαλοῦντος χριστοῦ«; οἱονεὶ γὰρ καθʼ ἕκαστον ἅγιον Χριστὸς εὑρίσκεται, καὶ γίνονται διὰ τὸν ἕνα χριστὸν πολλοὶ | χριστοὶ οἱ ἐκείνου μιμηταὶ καὶ κατʼ αὐτὸν εἰκόνα ὄντα θεοῦ μεμορφωμένοι· ὅθεν ὁ θεὸς διὰ τοῦ προφήτου φησίν· »Μὴ ἅψησθε τῶν »Χριστῶν μου«. ὃ τοίνυν ἐδόξαμεν παρεληλυθέναι διηγούμενοι τὸ »Ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο«, τοῦτο νῦν κατὰ τὸ ἐμπεσὸν ἀνεπτύξαμεν· ἅμα δὲ παρεστήσαμεν ὅτι τοῦ βαπτιστοῦ Ἰωάννου ἐστὶν ἡ φωνὴ ἔτι καὶ διὰ τούτων μαρτυροῦντος τῷ υἱῷ τοῦ θεοῦ.

tacha de houtō zētēteon kai to »Ei do- »kimēn zēteite tou hen lalountos christou«? hoionei gar kathʼ hekaston hagion Christos heurisketai, kai ginontai dia ton hena christon polloi | christoi hoi ekeinou mimētai kai katʼ auton eikona onta theou memorphōmenoi; hothen ho theos dia tou prophētou phēsin; »Mē hapsēsthe tōn »Christōn mou«. ho toinyn edoxamen parelēlythenai diēgoumenoi to »Hē charis kai hē alētheia dia Iēsou Christou egeneto«, touto nyn kata to empeson aneptyxamen; hama de parestēsamen hoti tou baptistou Iōannou estin hē phōnē eti kai dia toutōn martyrountos tǭ huiǭ tou theou.

And perhaps “Since you seek proof of the Christ who speaks in me” must be inquired into in this way. For Christ is found, as it were, in each saint, and through the one Christ there come to be many christs, his imitators, formed according to him, who is the image of God; whence God says through the prophet, “Do not touch my anointed ones.” What we seemed to have passed over in explaining “Grace and truth came through Jesus Christ,” we have now unfolded as it occurred to us; and at the same time we have shown that the voice is that of John the Baptist, still testifying through these words to the Son of God.

2 Cor 13:3 (quotation, high confidence) · Ps 105:15 (104:15 LXX) (quotation, high confidence) · John 1:17 (quotation, high confidence)

Notes and citation

Summary: Christ dwells in each saint, making many “christs”; John 1:17 is still the Baptist's testimony.

The quotations are 2 Cor 13:3, Ps 105:15 (104:15 LXX), and John 1:17; the allusion is Col 1:15. “Anointed ones” renders χριστοί. A stray mark “|” in the digital text is not translated.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.42 (Preuschen 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-42).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-42) · Report an error

6.43Preuschen 4:115

Ηδη οὖν ἴδωμεν τὴν δευτέραν Ἰωάννου μαρτυρίαν. απὸ Ἱεροσολύμων Ἰουδαῖοι, ὡς συγγενεῖς ὄντες τοῦ βαπτιστοῦ ἀπὸ γένους ἱερατικοῦ τυγχδάνοντος, ἱερεῖς πέμπουσι καὶ Λευίτας πευσομένους, ὅστις ποτὲ εἴη ὁ Ἰωάννης. ὁ δὲ λέγων τὸ »Ἐγὼ οὐκ εἰμὶ ὁ »γριστός« διʼ αὐτοῦ τούτου ὁμολογίαν ἀληθείας πεποίηται, καὶ οὐχ, ὡς ἄν τις ὑπολάβοι, διὰ τὸ »Οὐκ εἰμὶ ὁ χριστός« ἠρνήσατο· οὐ γάρ ἐστιν ἄρνησις τὸ εἰς δόξαν Χριστοῦ λέγειν, μὴ αὐτὸν εἶναι Χριστόν.

Ēdē oun idōmen tēn deuteran Iōannou martyrian. apo Hierosolymōn Ioudaioi, hōs syngeneis ontes tou baptistou apo genous hieratikou tynchdanontos, hiereis pempousi kai Leuitas peusomenous, hostis pote eiē ho Iōannēs. ho de legōn to »Egō ouk eimi ho »gristos« diʼ autou toutou homologian alētheias pepoiētai, kai ouch, hōs an tis hypolaboi, dia to »Ouk eimi ho christos« ērnēsato; ou gar estin arnēsis to eis doxan Christou legein, mē auton einai Christon.

Let us now see John's second testimony. The Jews from Jerusalem, as kinsmen of the Baptist, who was of priestly descent, send priests and Levites to inquire who John was. And he, saying “I am not the Christ,” by this very thing made a confession of the truth, and did not, as one might suppose, deny by saying “I am not the Christ”; for it is not a denial to say for the glory of Christ that one is not the Christ.

John 1:19–20 (allusion, high confidence)

Notes and citation

Summary: John's second testimony, “I am not the Christ,” was a confession, not a denial.

The quotation and allusions are John 1:19–20.

Cite (SBL): Origen, Comm. Jo. 6.43 (Preuschen 4:115; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-43).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-43) · Report an error

6.44Preuschen 4:115–116

ἅπαξ δὲ οἱ πεμφθέντες ἀπὸ Ἱεροσολύμων ἱερεῖς καὶ Λευῖται ἀκούσαντες τὸ μὴ εἶναι αὐτὸν τὸν προσδοκώμενον χριστόν, πυνθάνονται περὶ τοῦ δευτέρου ἐλπιζομένου παρʼ αὐτοῖς τιμίου ὀνόματος Ἠλίου, εἰ αὐτὸς εἴη ἐκεῖνος. λέγει δὲ μὴ τυγχάνειν Ἠλίας πάλιν ὁμολογῶν διὰ τοῦ Οὐκ εἰμὶ« τὸ ἀληθές.

hapax de hoi pemphthentes apo Hierosolymōn hiereis kai Leuitai akousantes to mē einai auton ton prosdokōmenon christon, pynthanontai peri tou deuterou elpizomenou parʼ autois timiou onomatos Ēliou, ei autos eiē ekeinos. legei de mē tynchanein Ēlias palin homologōn dia tou Ouk eimi« to alēthes.

Once the priests and Levites sent from Jerusalem heard that he was not the expected Christ, they inquire about the second honored name hoped for among them, Elijah, whether he was that one. And he says he is not Elijah, again confessing the truth by “I am not.”

John 1:21 (allusion, high confidence)

Notes and citation

Summary: John also denied being Elijah, truthfully.

The allusion is John 1:21.

Cite (SBL): Origen, Comm. Jo. 6.44 (Preuschen 4:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-44).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-44) · Report an error

6.45Preuschen 4:116

ἐπεὶ δὲ πολλῶν προφητῶν γινομένων ἐν Ἰσραὴλ εἷς τις ὁ ὑπὸ Μωσέως προφητευθεὶς ἐξαιρέτως προσεδοκᾶτο κατὰ τὸ φάσκον ῥητόν· »Ηροφήτην ὑμῖν ὑμῖν κύριος ὀ »θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ, αὐτοῦ ἀκούσεσθε. καὶ »ἔσται πᾶσα [ἡ] ψυχή, ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, »ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ«, τρίτον ἐρωτῶσιν οὐχὶ εἰ προφήτης εἴη, ἀλλʼ εἰ >ὁ< προφήτης.

epei de pollōn prophētōn ginomenōn en Israēl heis tis ho hypo Mōseōs prophēteutheis exairetōs prosedokato kata to phaskon rhēton; »Ērophētēn hymin hymin kyrios o »theos hēmōn ek tōn adelphōn hymōn hōs eme, autou akousesthe. kai »estai pasa [hē] psychē, hētis an mē akousę̄ tou prophētou ekeinou, »exolethreuthēsetai ek tou laou autou«, triton erōtōsin ouchi ei prophētēs eiē, allʼ ei >ho< prophētēs.

And since, though there were many prophets in Israel, one in particular, foretold by Moses, was specially expected, according to the text that says, “The Lord our God will raise up for you a prophet from your brothers like me; you shall listen to him. And every soul that does not listen to that prophet will be utterly destroyed from his people,” third they ask, not whether he was a prophet, but whether he was “the” prophet.

Deut 18:15 (quotation, high confidence) · Acts 3:22–23 (quotation, high confidence) · John 1:21 (allusion, high confidence)

Notes and citation

Summary: The third question was whether John was “the prophet” foretold by Moses.

The quotation is Deut 18:15 combined with Acts 3:22–23 (Lev 23:29); the allusion is John 1:21.

Cite (SBL): Origen, Comm. Jo. 6.45 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-45).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-45) · Report an error

6.46Preuschen 4:116

καὶ τοῦτο τὸ ὅνομα ἐκείνων οὐκ ἐπὶ Χριστοῦ ταττόντων ἀλλʼ οἰομένων ἕτερον παρὰ τὸν χριστὸν αὐτὸν εἶναι, αὐτὸς γινώσκων τὸν οὗ πρόδρομός ἐστιν ὅτι καὶ ὁ χριστὸς καὶ ὁ προφήτης οὑτος ἐστὶν ὁ προφητευθείς, φησίν »Οὔ«· τάχα ἂν τὸ »Ναὶ« ἀποκρινάμενος, εἰ χωρὶς τοῦ ἄρθρου ἠρωτήκεισαν· οὐ γὰρ ἡγνόει προφήτης ὤν.

kai touto to honoma ekeinōn ouk epi Christou tattontōn allʼ oiomenōn heteron para ton christon auton einai, autos ginōskōn ton hou prodromos estin hoti kai ho christos kai ho prophētēs houtos estin ho prophēteutheis, phēsin »Ou«; tacha an to »Nai« apokrinamenos, ei chōris tou arthrou ērōtēkeisan; ou gar hēgnoei prophētēs ōn.

And since they did not apply this name to Christ but thought that he was another besides the Christ, he, knowing that the one whose forerunner he is is both the Christ and this prophet who was foretold, says “No”; perhaps he would have answered “Yes” if they had asked without the article; for he was not unaware that he was a prophet.

John 1:21 (allusion, high confidence)

Notes and citation

Summary: John denied being “the prophet,” since that was Christ, though he knew he was a prophet.

The allusion is John 1:21. Origen's point turns on the Greek article (ὁ προφήτης, “the prophet”).

Cite (SBL): Origen, Comm. Jo. 6.46 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-46).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-46) · Report an error

6.47Preuschen 4:116

καὶ ἐν ταύταις ὅλαις ταῖς ἀποκρίσεσιν ἡ δευτέρα οὐδέπω τετέλεσται μαρτυρία Ἰωάννου, ἕως τοῖς αἰτοῦσιν ἀπόκρισιν ἀπαγγελθησομένην τοῖς πέμψασιν ἑαυτὸν ἀπὸ προφητικῆς κατήγγειλε φωνῆς τῆς τοῦ Ἡσαΐου οὕτως ἐχούσης· »Φωνὴ βοῶντος »ἐν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν κυρίου«.

kai en tautais holais tais apokrisesin hē deutera oudepō tetelestai martyria Iōannou, heōs tois aitousin apokrisin apangelthēsomenēn tois pempsasin heauton apo prophētikēs katēngeile phōnēs tēs tou Hēsaïou houtōs echousēs; »Phōnē boōntos »en tę̄ erēmǭ, euthynate tēn hodon kyriou«.

And in all these answers John's second testimony is not yet complete, until to those who asked for an answer to report to those who sent them he declared himself from the prophetic voice of Isaiah, which runs thus: “A voice of one crying in the wilderness: Make straight the way of the Lord.”

John 1:23 (quotation, high confidence) · Isa 40:3 (allusion, high confidence)

Notes and citation

Summary: The second testimony ends with John's words from Isaiah, “a voice crying in the wilderness.”

The quotation is John 1:23 (Isa 40:3).

Notes on the original text

Digital text corrected (OCR: misread letter): τὴν ὁδὸν δυρίου → τὴν ὁδὸν κυρίου.

Cite (SBL): Origen, Comm. Jo. 6.47 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-47).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-47) · Report an error

6.48Preuschen 4:116

Ἄξιον δὲ ζητῆσαι πότερον τετέλεσται ἡ δευτέρα ΜΑΡΤΥΡΊΑ καὶ τρίτη γίνεται πρὸς ἀπεσταλμένους ἐκ τῶν Φαρισαίων καὶ βουλομένους μαθεῖν τί δήποτε βαπτίζει, μήτε Χρωτὸς μήτε Ἠλίας μήτε ὁ προφήτης τυγχάνων, ἐν τῷ »Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος »δὲ ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε, [ὁ] ὀπίσω μου ἐρχόμενος, οὗ »οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος‘, ἢ μέρος τῆς δευτέρας ἐστὶ·καὶ τὸ ἀπαγγελλόμενον πρὸς τοὺς Φαρι- σαίους.

Axion de zētēsai poteron tetelestai hē deutera MARTYRIA kai tritē ginetai pros apestalmenous ek tōn Pharisaiōn kai boulomenous mathein ti dēpote baptizei, mēte Chrōtos mēte Ēlias mēte ho prophētēs tynchanōn, en tǭ »Egō baptizō en hydati; mesos »de hymōn hestēken hon hymeis ouk oidate, [ho] opisō mou erchomenos, hou »ouk eimi egō axios hina lysō autou ton himanta tou hypodēmatos‘, ē meros tēs deuteras esti;kai to apangellomenon pros tous Phari- saious.

It is worth inquiring whether the second testimony has ended, and a third takes place for those sent from the Pharisees who wished to learn why he baptizes when he is neither the Christ nor Elijah nor the prophet, in the words, “I baptize with water; but among you stands one whom you do not know, who comes after me, the strap of whose sandal I am not worthy to untie”; or whether what is said to the Pharisees is also part of the second.

John 1:26–27 (quotation, high confidence) · John 1:24–25 (allusion, high confidence)

Notes and citation

Summary: Origen asks whether John's words to the Pharisees are a third testimony.

The quotation is John 1:26–27; the allusion is John 1:24–25. The digital text reads ΜΑΡΤΥΡΊΑ in capitals and Χρωτὸς for Χριστὸς.

Cite (SBL): Origen, Comm. Jo. 6.48 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-48).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-48) · Report an error

6.49Preuschen 4:116

ἐγὼ δʼ ὅσον ἐκ τῆς λέξεως ἔστι στοχάσασθαι εἴποιμʼ ἂν τρίτην εἶναι μαρτυρίαν τὸν πρὸς τοὺς ἀποσταλέντας ἀπὸ τῶν φαρισαίων λόγον. παρατηρητέον μέντοι γε ὅτι ἡ πρώτη μαρτυρία τὸ ἔνθεον τοῦ σωτῆρος παρίστησιν, ἡ δὲ δευτέρα τὴν ὑπόνοιαν τῶν δισταζόντων μήποτε ἰωάννης εἴη Χριστὸς καθαιρεῖ, ἡ δὲ τρίτη τὸν ἀοράτως τοῖς ἀνθρώποις παρόντα κηρύττει ὅσον οὐδέπω ἐλευσόμενον.

egō dʼ hoson ek tēs lexeōs esti stochasasthai eipoimʼ an tritēn einai martyrian ton pros tous apostalentas apo tōn pharisaiōn logon. paratērēteon mentoi ge hoti hē prōtē martyria to entheon tou sōtēros paristēsin, hē de deutera tēn hyponoian tōn distazontōn mēpote iōannēs eiē Christos kathairei, hē de tritē ton aoratōs tois anthrōpois paronta kēryttei hoson oudepō eleusomenon.

I, as far as one can conjecture from the text, would say that the word to those sent from the Pharisees is a third testimony. We must observe, however, that the first testimony presents the divinity of the Savior, the second removes the suspicion of those who wondered whether John might be the Christ, and the third proclaims the one who is invisibly present among men, and all but about to come.

John 1:26 (allusion, medium confidence)

Notes and citation

Summary: Origen counts John's reply to the Pharisees as a third testimony and describes the purpose of each.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.49 (Preuschen 4:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-49).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-49) · Report an error

6.50Preuschen 4:116–117

πρὶν δὲ τῶν ἑξῆς μαρτυριῶν, καθʼ ἃς δεικνύμενος μαρτυρεῖται, ἑκάστην λέξιν ἴδωμεν τῆς δευτέρας καὶ τρίτης μαρτυρίας, τοῦτο πρῶτον ἐπιτηρήσαντες ὅτι δύο ἀποστολαὶ γίνονται πρὸς τὸν βαπτιστήν· μία μὲν ἀπὸ Ἱεροσολυμων ὑπὸ ἱουδαίων πεμπόντων »ἱερεῖς καὶ Λευίτας, ἵνα ἐρωτήσωσιν αὐτόν· Σὺ τίς εἶ;« ἑτέρα δὲ Φαρισαίων ἀποστελλόντων καὶ πρὸς τὴν γεγενημένην ἀπόκρισιν τοῖς ἱερεῦσιν καὶ Λευίταις ἐπαπορούντων.

prin de tōn hexēs martyriōn, kathʼ has deiknymenos martyreitai, hekastēn lexin idōmen tēs deuteras kai tritēs martyrias, touto prōton epitērēsantes hoti dyo apostolai ginontai pros ton baptistēn; mia men apo Hierosolymōn hypo hioudaiōn pempontōn »hiereis kai Leuitas, hina erōtēsōsin auton; Sy tis ei?« hetera de Pharisaiōn apostellontōn kai pros tēn gegenēmenēn apokrisin tois hiereusin kai Leuitais epaporountōn.

Before the following testimonies, in which he is borne witness to by being pointed out, let us look at each phrase of the second and third testimony, first observing this: that two missions are sent to the Baptist, one from Jerusalem, the Jews sending “priests and Levites to ask him, Who are you?” and another from the Pharisees, who raise questions about the answer given to the priests and Levites.

John 1:19 (quotation, high confidence) · John 1:24 (allusion, high confidence)

Notes and citation

Summary: Two delegations came to John: priests and Levites from Jerusalem, and messengers of the Pharisees.

The quotation is John 1:19; the allusion is John 1:24.

Cite (SBL): Origen, Comm. Jo. 6.50 (Preuschen 4:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-50).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-50) · Report an error

6.51Preuschen 4:117

παρατήρει τοίνυν πῶς κατὰ τὸ ἱερατικὸν καὶ λευϊτικὸν πρόσωπόν ἐστι μεθʼ ἡμερότητος λεγόμενα καὶ φιλομεθείας τὸ Σὺ τίς »Σὺ καὶ τὸ Τί οὐν; σὺ Ἠλίας εἶ;« καὶ τὸ »Ὁ προ- »φήτης ἄρα εἶ σύ;‘ καὶ ἐπὶ τούτοις· Τίς εἶ, ἴνα ἀπόκρισιν δῶμεν »τοῖς πέμψασιν ἡμᾶς; τί λέγεις περὶ σεαυτοῦ;« οὐδὲν γὰρ αὔθαδες οὐδὲ θρασὺ ἐν τῇ τούτων ἐστὶ πεύσει, ἀλλὰ πὰντα ἁρμόττοντα ἀκριβέσιν θεραπευταῖς θεοῦ.

paratērei toinyn pōs kata to hieratikon kai leuïtikon prosōpon esti methʼ hēmerotētos legomena kai philometheias to Sy tis »Sy kai to Ti oun? sy Ēlias ei?« kai to »Ho pro- »phētēs ara ei sy?‘ kai epi toutois; Tis ei, ina apokrisin dōmen »tois pempsasin hēmas? ti legeis peri seautou?« ouden gar authades oude thrasy en tę̄ toutōn esti peusei, alla panta harmottonta akribesin therapeutais theou.

Observe, then, how, fitting the character of priests and Levites, “Who are you?” is said with gentleness and eagerness to learn, and “What then? Are you Elijah?” and “Are you the prophet?” and after these, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” For there is nothing arrogant or bold in their inquiry, but everything is fitting for exact servants of God.

John 1:19–22 (quotation, high confidence)

Notes and citation

Summary: The priests and Levites questioned John gently and respectfully.

The quotations are John 1:19–22. The digital text reads φιλομεθείας and garbles “Σὺ τίς εἶ”.

Cite (SBL): Origen, Comm. Jo. 6.51 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-51).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-51) · Report an error

6.52Preuschen 4:117

οἱ δὲ ἀπὸ τῶν Φαρισαίων ἀπεσταλμένοι οὐδὲν περιεργασαμένων πρὸς τὰ εἰρημένα 〈ὑπὸ〉 τῶν Λευϊτῶν καὶ ἱερέων, οἱονεὶ ὑβριστικὰς καὶ ἀνοητοτέρας προσάγουσι τῷ βαπτιστῇ φωνὰς διὰ τοῦ »Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας »οὐδὲ ὁ προφήτης;‘ καὶ σχεδὸν οὐ μαθεῖν βουλόμενοι ὡς οἱ προειρημένοι ἱερεῖς καὶ Λευῖται ἀποστέλλουσιν, ἀλλὰ κωλῦσαι ἀπὸ τοῦ βαπτίξειν ἴσως οἰόμενοι οὐδενὸς ἑτέρου ἔργον τυγχάνειν τὸ βαπτίζειν ἢ Χριστοῦ καὶ Ἠλίου καὶ τοῦ προφήτου.

hoi de apo tōn Pharisaiōn apestalmenoi ouden periergasamenōn pros ta eirēmena 〈hypo〉 tōn Leuïtōn kai hiereōn, hoionei hybristikas kai anoētoteras prosagousi tǭ baptistę̄ phōnas dia tou »Ti oun baptizeis, ei sy ouk ei ho christos oude Ēlias »oude ho prophētēs?‘ kai schedon ou mathein boulomenoi hōs hoi proeirēmenoi hiereis kai Leuitai apostellousin, alla kōlysai apo tou baptixein isōs oiomenoi oudenos heterou ergon tynchanein to baptizein ē Christou kai Ēliou kai tou prophētou.

But those sent from the Pharisees, not having concerned themselves at all with what the Levites and priests had said, bring to the Baptist words that are, as it were, insulting and more foolish, through “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” And they send almost not wishing to learn, as the priests and Levites mentioned before did, but to stop him from baptizing, perhaps thinking that baptizing was the work of no one else than the Christ and Elijah and the prophet.

Textual problem in this passage: see the notes.

John 1:25 (quotation, high confidence)

Notes and citation

Summary: The Pharisees' messengers questioned John rudely, to stop him baptizing.

The quotation is John 1:25. The editor supplies 〈ὑπὸ〉.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.52 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-52).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-52) · Report an error

6.53Preuschen 4:117

καὶ πανταχοῦ ἐπιμέλειαν τὸν ἀκριβῶς ἐντευξόμενον τῇ γραφῇ ποιητέον, τηρεῖν ἀναγκαίου ὄντος τὰ λεγόμενα ὑπὸ τίνων καὶ πότε λέγεται, ἵνʼ εὑρίσκωμεν τὸ τοῖς προσώποις ἁρμοζόντως περιτεθεῖσθαι λόγους διʼ ὅλων τῶν ἁγίων βιβλίων. Ι, 19-20 Τότε ἀπέστειλαν οἱ Ἰουδαῖοι ἐξ Ἱεροσλύμων ἱερεῖς καὶ Λευΐιτας, ἵνα ἐρωτήσωσιν αὐτὸν· Σὺ τίς εἶ; καὶ ὡμολόγησε καὶ οὐκ ἠρνήσατο, καὶ ὡμοόγησεν ὅτι Ἐγὼ οὐκ εἰμὶ ὁ χριστός.

kai pantachou epimeleian ton akribōs enteuxomenon tę̄ graphę̄ poiēteon, tērein anankaiou ontos ta legomena hypo tinōn kai pote legetai, hinʼ heuriskōmen to tois prosōpois harmozontōs peritetheisthai logous diʼ holōn tōn hagiōn bibliōn. I, 19-20 Tote apesteilan hoi Ioudaioi ex Hieroslymōn hiereis kai Leuïitas, hina erōtēsōsin auton; Sy tis ei? kai hōmologēse kai ouk ērnēsato, kai hōmoogēsen hoti Egō ouk eimi ho christos.

And everywhere the one who will read Scripture precisely must take care, since it is necessary to observe by whom and when things are said, so that we may find throughout the holy books that words are fittingly assigned to the persons. John 1:19–20: “Then the Jews sent priests and Levites from Jerusalem to ask him, Who are you? And he confessed and did not deny, and confessed, I am not the Christ.”

John 1:19–20 (quotation, high confidence)

Notes and citation

Summary: Careful readers of Scripture must note who speaks and when; the next lemma is John 1:19–20.

The lemma is John 1:19–20.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.53 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-53).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-53) · Report an error

6.54Preuschen 4:117

Καὶ τίνας ἐχρῆν πρεσβύτας πεπέμφθαι πρὸς τὸν Ιωάννην ἀπὸ Ἰουδαίων καὶ πόθεν ἢ τοὺς διαφέρειν νενομισμένους κατ ἐκλογὴν θεοῦ ἀπὸ τοῦ ἐξειλεγμένου παρὰ πᾶσαν τὴν λεγομένην γῆν ἀγαθῆν τόπου Ἱεροσολύμων, ἔνθα ὁ ναὸς ἦν τοῦ θεοῦ; Ἰωάννου μὲν οὖν μετὰ τοσαύτης πυνθάνονται τιμῆς· περὶ Χριστοῦ δὲ οὐδὲν τοιοῦτον ἀναγέγραπται γεγονέναι ὑπὸ ἱουδαίων· ἀλλʼ ὅπερ Ἰουδαῖοι πρὸς Ἰωάννην ποιοῦσι, τοῦτο Ἰωάννης πρὸς Χριστὸν διὰ τῶν ἰδίων μαθητῶν πυνθανόμενος· »Σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν;«

Kai tinas echrēn presbytas pepemphthai pros ton Iōannēn apo Ioudaiōn kai pothen ē tous diapherein nenomismenous kat eklogēn theou apo tou exeilegmenou para pasan tēn legomenēn gēn agathēn topou Hierosolymōn, entha ho naos ēn tou theou? Iōannou men oun meta tosautēs pynthanontai timēs; peri Christou de ouden toiouton anagegraptai gegonenai hypo hioudaiōn; allʼ hoper Ioudaioi pros Iōannēn poiousi, touto Iōannēs pros Christon dia tōn idiōn mathētōn pynthanomenos; »Sy ei ho erchomenos ē heteron prosdokōmen?«

And what envoys ought to have been sent to John from the Jews, and from where, if not those thought to excel by God's choice, from the place chosen out of all the so-called good land, Jerusalem, where the temple of God was? They inquire of John, then, with such great honor; but nothing of the kind is recorded as having been done by the Jews regarding Christ. Rather, what the Jews do to John, John does to Christ, inquiring through his own disciples, “Are you the one who is coming, or shall we look for another?”

Matt 11:3 (quotation, high confidence)

Notes and citation

Summary: The Jews honored John with an embassy of priests; John in turn sent to ask Christ.

The quotation is Matt 11:3.

Cite (SBL): Origen, Comm. Jo. 6.54 (Preuschen 4:117; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-54).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-54) · Report an error

6.55Preuschen 4:117–118

καὶ Ἰωάννης μὲν πρὸς τοὺς ἐληλυθότας ὁμολογήσας καὶ μὴ ἀρνησάμενος ὕστερον τὸ »Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ« ἀποφαίνεται· Χριστὸς δὲ τὴν ἀπόκρισιν ποιεῖται ὡς μείζονα τὴν μαρτυρίαν Ἰωάννου ἔχων λόγοις καὶ ἔργοις φάσκων· »Πορευθέντες ἀπαγγείλατε ᾿Ιωάννῃ »ἃ βλέπετε καὶ ἀκούετε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσι, »λεπροὶ καθαρίζονται, κωφοὶ ἀκούουσι, πτωχοὶ εὐαγγελίζοντα«. περὶ ὧν εὐκαιρότερον, θεοῦ διδόντος, ἐν τοῖς οἰκείοις διαληψόμεθα τόποις.

kai Iōannēs men pros tous elēlythotas homologēsas kai mē arnēsamenos hysteron to »Egō phōnē boōntos en tę̄ erēmǭ« apophainetai; Christos de tēn apokrisin poieitai hōs meizona tēn martyrian Iōannou echōn logois kai ergois phaskōn; »Poreuthentes apangeilate ᾿Iōannę̄ »ha blepete kai akouete; typhloi anablepousin, chōloi peripatousi, »leproi katharizontai, kōphoi akouousi, ptōchoi euangelizonta«. peri hōn eukairoteron, theou didontos, en tois oikeiois dialēpsometha topois.

And John, having confessed and not denied to those who came, afterward declares, “I am the voice of one crying in the wilderness”; but Christ makes his answer as one who has a greater testimony than John's, in words and deeds, saying, “Go and tell John what you see and hear: the blind see, the lame walk, lepers are cleansed, the deaf hear, the poor have good news preached to them.” These we shall treat more opportunely, God granting, in their own places.

John 1:23 (quotation, high confidence) · Matt 11:4–5 (quotation, high confidence) · John 5:36 (echo, medium confidence)

Notes and citation

Summary: Christ answered John's question by his deeds, a greater testimony than John's.

The quotations are John 1:23 and Matt 11:4–5 (compare John 5:36).

Cite (SBL): Origen, Comm. Jo. 6.55 (Preuschen 4:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-55).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-55) · Report an error

6.56Preuschen 4:118

ἴσως δʼ ἂν οὐκ ἀλόγως τις ἐπιστήσειε τί δήποτε τῶν ἱερἐων καὶ Λευϊτῶν πυνθανομένων Ἰωάννου οὐχὶ εἰ αὐτὸς εἴη ὁ χριστός, ἀλλὰ »Σὺ τίς εἶ;« ἀποκρίνεται ὁ βαπτιστὴς οὐχ ὅπερ ἐχρῆν πρὸς τὸ »Σὺ »τίς εἶ;« »Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«· ἀλλʼ ὅπερ οἰκείως ἂν ἐλέγετο εἰ ἦσαν πυθόμενοι »Σὺ εἶ ὁ χριοτός;« ἥρμοττε γὰρ πρὸς τὸ »Σὺ εἶ ὁ χριστός;« τὸ »Ἐγῶ οὐκ εἰμὶ ὁ χριστός«·πρὸς δὲ τὸ »Σὺ τίς »εἶ;« τὸ »Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ«.

isōs dʼ an ouk alogōs tis epistēseie ti dēpote tōn hiereōn kai Leuïtōn pynthanomenōn Iōannou ouchi ei autos eiē ho christos, alla »Sy tis ei?« apokrinetai ho baptistēs ouch hoper echrēn pros to »Sy »tis ei?« »Egō phōnē boōntos en tę̄ erēmǭ«; allʼ hoper oikeiōs an elegeto ei ēsan pythomenoi »Sy ei ho chriotos?« hērmotte gar pros to »Sy ei ho christos?« to »Egō ouk eimi ho christos«;pros de to »Sy tis »ei?« to »Egō phōnē boōntos en tę̄ erēmǭ«.

Perhaps someone might not unreasonably ask why, when the priests and Levites asked John not whether he was the Christ but “Who are you?”, the Baptist does not answer what he should have to “Who are you?”, namely “I am the voice of one crying in the wilderness,” but what would have been fitting if they had asked, “Are you the Christ?” For to “Are you the Christ?” the fitting answer was “I am not the Christ,” and to “Who are you?” “I am the voice of one crying in the wilderness.”

John 1:19–20 (quotation, high confidence) · John 1:23 (quotation, high confidence)

Notes and citation

Summary: Origen asks why John answered “Who are you?” with “I am not the Christ.”

The quotations are John 1:19–20, 23.

Cite (SBL): Origen, Comm. Jo. 6.56 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-56).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-56) · Report an error

6.57Preuschen 4:118

λεκτέον δὲ πρὸς τοῦτο ὅτι, ὡς εἰκός, ἑώρα ἀπὸ τῆς πεύσεως τὸ εὐλαβὲς τῶν ἱερέων καὶ Λευϊτῶν ἐμφαινόντων μὲν ὑπόνοιαν ὑπολήψεως, μήποτʼ εἴη ὁ βαπτίζων Χριστός, γυμνότερον δὲ ὀνομάσαι τοῦτο ὑπὲρ τοῦ μὴ δοκεῖν εἶναι προπετεῖς φυλαττομένων. ὅθεν εὐλόγως ὑπὲρ τοῦ πᾶσαν ὑπόνοιαν αὐτῶν πρῶτον περιαιρεθῆναι ψευδῆ τὴν περὶ ἑαυτοῦ, εἶθʼ οὕτως παραστῆσαι τὸ ἀληθὲς τὸ οὐκ εἶναι Χριστὸς πρὸ πάντων ἀποφαίνεται.

lekteon de pros touto hoti, hōs eikos, heōra apo tēs peuseōs to eulabes tōn hiereōn kai Leuïtōn emphainontōn men hyponoian hypolēpseōs, mēpotʼ eiē ho baptizōn Christos, gymnoteron de onomasai touto hyper tou mē dokein einai propeteis phylattomenōn. hothen eulogōs hyper tou pasan hyponoian autōn prōton periairethēnai pseudē tēn peri heautou, eithʼ houtōs parastēsai to alēthes to ouk einai Christos pro pantōn apophainetai.

We must say to this that, as is likely, he saw from the question the caution of the priests and Levites, who showed a suspicion that the one baptizing might be the Christ, but guarded against naming it too openly so as not to seem rash. So, reasonably, in order first to remove all their false suspicion about himself, and then to present the truth, he declares first of all that he is not the Christ.

John 1:20 (allusion, high confidence)

Notes and citation

Summary: John answered their unspoken suspicion that he might be the Christ.

Cite (SBL): Origen, Comm. Jo. 6.57 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-57).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-57) · Report an error

6.58Preuschen 4:118

δηλοῖ δὲ τὸ τοιοῦτόν τι αὐτοὺς ὑπονενοηκέναι ἡ δευτέρα ἐρώτησις καὶ ἔτι ἡ τρίτη. ἐπεὶ γὰρ καὶ δεύτερον τῇ τιμῇ ἐλπιζόμενον μὲν καὶ μετὰ Χριστὸν αὐτοῖς τετιμημένον Ἠλίαν εἶναι ὑπελάμβανον ἀποφαινομένου τοῦ Ἰωάννου ὡς οὐκ εἴη Χριστὸς ἠρώτησαν·

dēloi de to toiouton ti autous hyponenoēkenai hē deutera erōtēsis kai eti hē tritē. epei gar kai deuteron tę̄ timę̄ elpizomenon men kai meta Christon autois tetimēmenon Ēlian einai hypelambanon apophainomenou tou Iōannou hōs ouk eiē Christos ērōtēsan;

That they suspected something of this kind is shown by the second question, and further by the third. For since they supposed that he might be Elijah, the second in honor, hoped for and honored by them after the Christ, when John declared that he was not the Christ, they asked:

John 1:21 (allusion, high confidence)

Notes and citation

Summary: Their follow-up questions show they had suspected he might be the Christ.

The quotation of John 1:21 follows in 6.59.

Cite (SBL): Origen, Comm. Jo. 6.58 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-58).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-58) · Report an error

6.59Preuschen 4:118

»Τί οὖν; σὺ Ἠλίας εἶ; καὶ εἶπεν Οὐκ εἰμί«. τὸ τρίτον εἰ αὐτὸς εἴη ὁ προφήτης βούλονται μαθεῖν· οὗ ἀποκριναμένου τὸ Οὒ οὐκέτι ἔχοντες ἰδικῶς ὄνομα ἐλπιςομένου ἐπιδημήσειν αὐτοῖς ἕπειν, φαοίν· »Τίς εἶ; »ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψαοιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;« τοῦτο δηλοῦντες· ταῦτα μὲν οὐκ εἶ ἅπερ ἐλπιζόμενά τῷ Ἰσραὴλ παρέσεσθαι προσδοκᾶτοι, ὅστις δὲ ὢν βαπτίζεις οὐκ ἴσμεν· διόπερ τοῦτο ἡμᾶς δίδαξον, ἕνʼ ἔχωμεν ἀπαγγεῖλαι τοῖς ἡμᾶς διὰ τοῦτο πέμφασι πρὸς σέ.

»Ti oun? sy Ēlias ei? kai eipen Ouk eimi«. to triton ei autos eiē ho prophētēs boulontai mathein; hou apokrinamenou to Ou ouketi echontes idikōs onoma elpisomenou epidēmēsein autois hepein, phaoin; »Tis ei? »hina apokrisin dōmen tois pempsaoin hēmas; ti legeis peri seautou?« touto dēlountes; tauta men ouk ei haper elpizomena tǭ Israēl paresesthai prosdokatoi, hostis de ōn baptizeis ouk ismen; dioper touto hēmas didaxon, henʼ echōmen apangeilai tois hēmas dia touto pemphasi pros se.

“What then? Are you Elijah? And he said, I am not.” Third they wish to learn whether he is the prophet; and when he answered “No,” having no longer a particular name of one hoped to come to them, they say, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”, showing this: you are not those whom Israel expects to come; but who you are, that you baptize, we do not know. Therefore teach us this, so that we may have something to report to those who sent us to you for this purpose.

John 1:21–22 (quotation, high confidence)

Notes and citation

Summary: Having exhausted the expected figures, the delegation asked John to say who he was.

The quotations are John 1:21–22. The digital text has several slips (ἐλπιςομένου, ἕπειν, φαοίν, πέμψαοιν).

Cite (SBL): Origen, Comm. Jo. 6.59 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-59).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-59) · Report an error

6.60Preuschen 4:118

ἔτι δὲ καὶ τοῦτο ἐχόμενον τῶν προκειμένων προσθήσομεν, ὅτι ὁ καιρὸς τῆς Χριστοῦ ἐπιδημίας ἔσαινε τὸν λαὸν ἤδη πως ἐνεοτηκὼς περὶ τὰ ἔτη τὰ ἀπὸ τῆς γενέσεως τοῦ Ἰησοῦ καὶ ὀλίγῳ ἀνωτἐρω μέχρι τῆς ἀναδείξεως τοῦ κηρύγματος.

eti de kai touto echomenon tōn prokeimenōn prosthēsomen, hoti ho kairos tēs Christou epidēmias esaine ton laon ēdē pōs eneotēkōs peri ta etē ta apo tēs geneseōs tou Iēsou kai oligǭ anōterō mechri tēs anadeixeōs tou kērygmatos.

Further, we shall add this too, connected with the matters before us: that the time of Christ's coming, already somehow at hand, stirred the people, around the years from the birth of Jesus and a little earlier until the beginning of his preaching.

Notes and citation

Summary: At the time of Jesus' birth and ministry the people were stirred by expectation of the Christ.

The digital text reads ἔσαινε and ἐνεοτηκὼς (probably ἐνεστηκὼς).

Cite (SBL): Origen, Comm. Jo. 6.60 (Preuschen 4:118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-60).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-60) · Report an error

6.61Preuschen 4:118–119

διόπερ, ὡς εἰκός, τῶν γραμματέων καὶ νομικῶν τὸν ἐλπιζόμενον, ἀπὸ τῶν θείων γραφῶν καταγαγόντων αὐτοῦ τὸν χρόνον, ἤδη προσόοκώντων, ἐπεφύησαν Θευδᾶς, οὐκ ὀλίγον πλῆθος ὡς Χριστός, οἶμαι, συναγαγών, καὶ μετʼ ἐκεῖνον »Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς τῆς ἀπογραφῆς ἡμέραις«. εἰκότως οὖν θερμότερον τῆς Χριστοῦ ἐπιδημίας προσδοκωμένης καὶ λαλουμένης οἱ Ἰουδαῖοι ἀπὸ Ἱεροσολύμων τοὺς ἱερεῖς καὶ Λευΐτας πέμπουσι πρὸς τὸν Ἰωάννην διὰ τοῦ Σὺ τίς εἶ;« μαθεῖν βουλόμενοι, εἰ αὐτὸς Χριστὸς εἶναι ὁμολογήσει. 1,21. Καὶ ἡρώτησαν αυτόν· Τί οἶν; οὺ Ἠλίας εἶ; λέγει Οὐκ εἰμί.

dioper, hōs eikos, tōn grammateōn kai nomikōn ton elpizomenon, apo tōn theiōn graphōn katagagontōn autou ton chronon, ēdē prosookōntōn, epephyēsan Theudas, ouk oligon plēthos hōs Christos, oimai, synagagōn, kai metʼ ekeinon »Ioudas ho Galilaios en tais tēs apographēs hēmerais«. eikotōs oun thermoteron tēs Christou epidēmias prosdokōmenēs kai laloumenēs hoi Ioudaioi apo Hierosolymōn tous hiereis kai Leuïtas pempousi pros ton Iōannēn dia tou Sy tis ei?« mathein boulomenoi, ei autos Christos einai homologēsei. 1,21. Kai hērōtēsan auton; Ti oin? ou Ēlias ei? legei Ouk eimi.

Therefore, as is likely, since the scribes and lawyers, having worked out from the divine Scriptures the time of the one hoped for, were already expecting him, Theudas sprang up, having gathered, I think, no small multitude as the Christ, and after him “Judas the Galilean in the days of the census.” Reasonably, then, since Christ's coming was expected and talked about more warmly, the Jews from Jerusalem send the priests and Levites to John, wishing to learn by “Who are you?” whether he would confess that he was the Christ. John 1:21: “And they asked him, What then? Are you Elijah? He says, I am not.”

Acts 5:36–37 (quotation, high confidence) · John 1:21 (quotation, high confidence)

Notes and citation

Summary: Messianic pretenders like Theudas and Judas show how eagerly the Christ was expected; the next lemma is John 1:21.

The allusion and quotation are Acts 5:36–37; the lemma is John 1:21. The digital text reads προσόοκώντων, αυτόν, οἶν, οὺ.

Cite (SBL): Origen, Comm. Jo. 6.61 (Preuschen 4:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-61).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-61) · Report an error

6.62Preuschen 4:119

Τίς οὐκ ἂν ζητήσαι τῶν ἀκουόντων Ἰησοῦ λέγοντος περὶ Ἰωάννου· »Εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι«, πῶς πρὸς τοὺς ἐρωτῶντας τὸ Σὺ Ἠλίας εἶ;« λέγει Ἰωάννης· »Οὐκ εἰμμί«· πῶς δὲ καὶ νοῆσαι δεῖ τὸν Ἰωάννην αὐτὸν εἶναι Ἠλίαν τὸν μέλλοντα ἔρχεσθαι κατὰ τὸ εἰρημένον ὑπὸ τοῦ Μαλαχίου οὕτως ἔχον· Καὶ ἰδού, ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσβίτην πρὶν ἐλθεῖν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ, ὁς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, »μὴ ἔλθω καὶ πατάξω τὴν γῆν ἄρδην»;

Tis ouk an zētēsai tōn akouontōn Iēsou legontos peri Iōannou; »Ei thelete dexasthai, autos estin Ēlias ho mellōn erchesthai«, pōs pros tous erōtōntas to Sy Ēlias ei?« legei Iōannēs; »Ouk eimmi«; pōs de kai noēsai dei ton Iōannēn auton einai Ēlian ton mellonta erchesthai kata to eirēmenon hypo tou Malachiou houtōs echon; Kai idou, egō apostellō hymin Ēlian ton Thesbitēn prin elthein hēmeran kyriou tēn megalēn kai epiphanē, hos apokatastēsei kardian patros pros huion kai kardian anthrōpou pros ton plēsion autou, »mē elthō kai pataxō tēn gēn ardēn»?

Who among those who hear Jesus saying of John, “If you are willing to accept it, he is Elijah who is to come,” would not ask how John says “I am not” to those who ask, “Are you Elijah?” And how must we understand that John is himself Elijah who is to come, according to what was said by Malachi, which runs thus: “And behold, I send you Elijah the Tishbite before the great and glorious day of the Lord comes, who will turn the heart of the father to the son and the heart of a man to his neighbor, lest I come and strike the earth utterly”?

Matt 11:14 (quotation, high confidence) · John 1:21 (quotation, high confidence) · Mal 4:5–6 (3:23-Mal LXX) (quotation, high confidence)

Notes and citation

Summary: Jesus called John Elijah, yet John denied it; how is this to be reconciled with Malachi?

The quotations are Matt 11:14, John 1:21, and Mal 4:5–6 (3:22–23 LXX).

Cite (SBL): Origen, Comm. Jo. 6.62 (Preuschen 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-62).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-62) · Report an error

6.63Preuschen 4:119

καὶ ὁ τοῦ ὀφθέντος δὲ τῷ Ζαχαρίᾳ ἀγγέλου κυρίου ἑστῶτος ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος λόγος πρὸς τὸν Ζαχαρίαν παραπλήσιόν τι ἐμφαίνει τοῖς ὑπὸ τοῦ Μαλαχίου εἰρημένοις διὰ τούτων· Καὶ ἡ γυνή σου Ἐλισάβετ »γεννήσει υἱόν σοι καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἱωάννην·« καὶ μετ ὀλίγα· »Αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας Πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρο- »νήσει δικαίων, ἑτοιμά΄σαι κυρίῳ λαὸν κατεσκευσμένον«.

kai ho tou ophthentos de tǭ Zacharią angelou kyriou hestōtos ek dexiōn tou thysiastēriou tou thymiamatos logos pros ton Zacharian paraplēsion ti emphainei tois hypo tou Malachiou eirēmenois dia toutōn; Kai hē gynē sou Elisabet »gennēsei huion soi kai kaleseis to onoma autou Hiōannēn;« kai met oliga; »Autos proeleusetai enōpion autou en pneumati kai dynamei Ēliou, epistrepsai kardias Paterōn epi tekna kai apeitheis en phro- »nēsei dikaiōn, hetoima΄sai kyriǭ laon kateskeusmenon«.

And the word of the angel of the Lord who appeared to Zechariah, standing at the right of the altar of incense, to Zechariah shows something similar to what Malachi said, in these words: “And your wife Elizabeth will bear you a son, and you shall call his name John”; and shortly after, “He will go before him in the spirit and power of Elijah, to turn the hearts of fathers to children and the disobedient to the wisdom of the righteous, to make ready for the Lord a people prepared.”

Luke 1:11 (allusion, high confidence) · Luke 1:13 (quotation, high confidence) · Luke 1:17 (quotation, high confidence)

Notes and citation

Summary: The angel told Zechariah that John would come in the spirit and power of Elijah.

The quotations are Luke 1:11, 13, 17.

Cite (SBL): Origen, Comm. Jo. 6.63 (Preuschen 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-63).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-63) · Report an error

6.64Preuschen 4:119

πρὸς δὴ τὸ πρῶτον ὁ μέν τις ἐρεῖ ὅτι ἑαυτὸν ἠγνόει Ἰωάννης Ἠλίαν ὄντα· καὶ τάχα τούτῳ χρήσονται οἱ ἐκ τούτων τῷ περὶ μετενσωματώσεως παριστάμενοι λόγῳ, ὡς τῆς ψυχῆς μεταμφιεννυμένης σώματα καὶ οὐ πάντως μεμνημένης τῶν προτέρων βίων. οἱ δʼ αὐτοὶ οὑτοι ἐροῦσι καί τινας τῶν Ἰουδαίων τῷ δόγματι συγκατατιθεμέ΄νους περὶ τοῦ σωτῆρος εἰρηκέναι ὡς ἄρα εἷς τις εἴη τῶν ἀρχαίων προφητῶν ἀναστὰς οὐκ ἀπὸ τῶν μνημείων ἀλλʼ ἀπὸ τῆς γενέσεως.

pros dē to prōton ho men tis erei hoti heauton ēgnoei Iōannēs Ēlian onta; kai tacha toutǭ chrēsontai hoi ek toutōn tǭ peri metensōmatōseōs paristamenoi logǭ, hōs tēs psychēs metamphiennymenēs sōmata kai ou pantōs memnēmenēs tōn proterōn biōn. hoi dʼ autoi houtoi erousi kai tinas tōn Ioudaiōn tǭ dogmati synkatatitheme΄nous peri tou sōtēros eirēkenai hōs ara heis tis eiē tōn archaiōn prophētōn anastas ouk apo tōn mnēmeiōn allʼ apo tēs geneseōs.

To the first point, then, someone will say that John did not know that he himself was Elijah; and perhaps those who support the doctrine of transmigration of souls will use this, as though the soul puts on bodies one after another and does not always remember its former lives. These same people will also say that some of the Jews, agreeing with the doctrine, said of the Savior that he was one of the ancient prophets risen, not from the tombs but by birth.

Luke 9:8 (allusion, high confidence) · Matt 16:14 (allusion, medium confidence)

Notes and citation

Summary: Believers in transmigration say John did not remember being Elijah, and that some thought Jesus was an old prophet reborn.

The allusions are Matt 16:14 and Luke 9:8, 19. “Transmigration” renders μετενσωμάτωσις (literally “re-embodiment”).

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.64 (Preuschen 4:119; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-64).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-64) · Report an error

6.65Preuschen 4:119–120

πῶς γὰρ ἐδύναντο, σαφῶς δεικνυμένης τῆς μητρὸς αὐτοῦ Μαρίας ὑπολαμβανομένου τε πατρὸς αὐτῷ τυγχάνειν Ἰωσὴφ τοῦ τέκτονος νομίζειν ἕνα τινὰ τῶν προφητῶν αὐτὸν τυγχάνοντα ἐγηγέρθαι ἀπὸ τῶν νεκρῶν; καὶ τῷ »ἐξαλείψω δὲ πᾶσαν τὴν ἐξανάστασιν« ἀναγεγραμμένῳ ἐν τῇ Γενέσει οἱ αὐτοὶ χρώμενοι τὸν πεφροντικότα πιθανότητας ἀπατηλὰς προσαγομένας ἀπὸ τῶν γραφῶν λύειν εἰς ἀγῶνα παραστήσουσιν ἱστάμενον πρὸς τὸ δόγμα.

pōs gar edynanto, saphōs deiknymenēs tēs mētros autou Marias hypolambanomenou te patros autǭ tynchanein Iōsēph tou tektonos nomizein hena tina tōn prophētōn auton tynchanonta egēgerthai apo tōn nekrōn? kai tǭ »exaleipsō de pasan tēn exanastasin« anagegrammenǭ en tę̄ Genesei hoi autoi chrōmenoi ton pephrontikota pithanotētas apatēlas prosagomenas apo tōn graphōn lyein eis agōna parastēsousin histamenon pros to dogma.

For how could they, when his mother Mary was plainly known and Joseph the carpenter was supposed to be his father, think that he was one of the prophets raised from the dead? And using what is written in Genesis, “I will blot out every raising up,” these same people will force the one who has taken care to refute deceptive plausibilities drawn from the Scriptures into a contest, standing against the doctrine.

Matt 13:55 (allusion, high confidence) · Gen 7:4 (quotation, high confidence)

Notes and citation

Summary: They argue that people who knew Jesus' parents must have thought of rebirth, and they cite Genesis for their view.

The allusion is Matt 13:55; the quotation is Gen 7:4 LXX (“I will blot out every raising up,” ἐξανάστασιν, which they took to mean rebirth).

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.65 (Preuschen 4:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-65).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-65) · Report an error

6.66Preuschen 4:120

ΧΙ. Ἕτερος δὲ τις ἐκκλησιαστικὸς τὸν περὶ τῆς μετενσωματώσεως ἀποπτύων ὡς ψευδῆ λόγον, μὴ προσιέμενος τὸ τὴν ψυχὴν Ἰωάννου Ἠλίαν ποτὲ γεγονέναι, τῷ προειρημένῳ λόγῳ τοῦ ἀγγέλου χρήσεται ψυχὴν Ἠλίου μὴ ὀνομάσαντος ἐπὶ τῆς Ἰωάννου γενέσεως ἀλλὰ πνεῦμα καὶ δύναμιν διὰ τοῦ Καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύ- »ματι καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα« διὰ μυρίων δυνάμενος ἀποδεικνύναι γραφῶν ἕτερον εἶναι τὸ πνεῦμα τῆς ψυχῆς καὶ ὀνομαζομένην δύναμιν τοῦ πνεύματος καὶ τῆς ψυχῆς· περὶ ὧν οὐκ εὔκαιρον νῦν παρατίθεσθαι τὰ πολλά, ἵνα μὴ πάνυ τὸν λόγον περισπάσωμεν.

ChI. Heteros de tis ekklēsiastikos ton peri tēs metensōmatōseōs apoptyōn hōs pseudē logon, mē prosiemenos to tēn psychēn Iōannou Ēlian pote gegonenai, tǭ proeirēmenǭ logǭ tou angelou chrēsetai psychēn Ēliou mē onomasantos epi tēs Iōannou geneseōs alla pneuma kai dynamin dia tou Kai autos proeleusetai enōpion autou en pneu- »mati kai dynamei Ēliou, epistrepsai kardias paterōn epi tekna« dia myriōn dynamenos apodeiknynai graphōn heteron einai to pneuma tēs psychēs kai onomazomenēn dynamin tou pneumatos kai tēs psychēs; peri hōn ouk eukairon nyn paratithesthai ta polla, hina mē pany ton logon perispasōmen.

But another, a churchman, rejecting the doctrine of transmigration as false and not accepting that John's soul was ever Elijah, will use the angel's word mentioned before, since the angel did not name the soul of Elijah at John's birth, but the spirit and power, through “And he will go before him in the spirit and power of Elijah, to turn the hearts of fathers to children”; being able to show from countless Scriptures that the spirit is different from the soul, and that what is called power is different from both the spirit and the soul. It is not timely now to cite many passages about these, lest we draw the discussion too far aside.

Luke 1:17 (quotation, high confidence)

Notes and citation

Summary: A churchman answers that John had Elijah's spirit and power, not his soul.

The quotation is Luke 1:17. The digital text begins with the chapter number XI, not translated.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.66 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-66).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-66) · Report an error

6.67Preuschen 4:120

ἀρκεσθήσεται δὲ ἐπὶ τοῦ παρόντος πρὸς μὲν τὸ διαφέρειν δύναμιν Πνεύματος τὸ »Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ »σὲ καὶ δύναμις ὐψίστου ἐπισκιάσει σοι«· πρὸς δὲ τὸ τὰ ἐν τοῖς προφήταις πνεύματα, ἅτε δεδωρημένα αὐτοῖς ὑπὸ θεοῦ οἱονεὶ ἐκείνων ὀνομάζεσθαι κτήματα τὸ »Πνεύματα προφητῶν προφήταις ὑποτάσσε- »ται«· καὶ τὸ »Ἀναπέπαυται τὸ πνεῦμα Ἡλίου ἐπὶ Ἐλισσαιέ«. οὕτω γὰρ οὐδὲν ἄτπον, φησίν, ἔσται τὸν Ἰωάννην ἐν πνεύματι καὶ δυνάμει Ἠλίου ἐπιστρέφοντα καρδίας πατέρων ἐπὶ τέκνα, διὰ τοῦτο τὸ πνεῦμα Ἠλίαν λέγεσθαι τὸν μέλλοντα ἔρχεσθαι.

arkesthēsetai de epi tou parontos pros men to diapherein dynamin Pneumatos to »Pneuma hagion epeleusetai epi »se kai dynamis ypsistou episkiasei soi«; pros de to ta en tois prophētais pneumata, hate dedōrēmena autois hypo theou hoionei ekeinōn onomazesthai ktēmata to »Pneumata prophētōn prophētais hypotasse- »tai«; kai to »Anapepautai to pneuma Hēliou epi Elissaie«. houtō gar ouden atpon, phēsin, estai ton Iōannēn en pneumati kai dynamei Ēliou epistrephonta kardias paterōn epi tekna, dia touto to pneuma Ēlian legesthai ton mellonta erchesthai.

For the present it will suffice, to show that power differs from spirit, to cite “The Holy Spirit will come upon you, and the power of the Most High will overshadow you”; and to show that the spirits in the prophets, since they were given to them by God, are named as their possessions, as it were, “The spirits of prophets are subject to prophets,” and “The spirit of Elijah rests on Elisha.” So, he says, there will be nothing absurd in John, turning the hearts of fathers to children in the spirit and power of Elijah, being called, because of this spirit, Elijah who is to come.

Luke 1:35 (quotation, high confidence) · 1 Cor 14:32 (quotation, high confidence) · 2 Kgs 2:15 (quotation, high confidence) · Luke 1:17 (allusion, high confidence) · Matt 11:14 (allusion, high confidence)

Notes and citation

Summary: Scripture distinguishes spirit and power and speaks of a prophet's spirit resting on another, so John can be called Elijah because he had Elijah's spirit.

The quotations are Luke 1:35, 1 Cor 14:32, 2 Kgs 2:15, and Luke 1:17; the allusion is Matt 11:14. The churchman's view is reported (“he says”). The digital text reads ἄτπον.

Cite (SBL): Origen, Comm. Jo. 6.67 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-67).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-67) · Report an error

6.68Preuschen 4:120

εἰς παραμυθίαν δὲ τούτων καὶ τούτῳ χρήσεται τῷ λόγῳ· εἰ ὁ τῶν ὅλων θεὸς οἰκειωθεὶς τοῖς ἁγίοις θεὸς αὐτῶν γίνεται, οὕτως ὀνομαζόμενος θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ, πόσῳ πλέον τὸ ἅγιον πνεῦμα οἰκεινθὲν τοῖς προφήταις πνεῦμα αὐτῶν χρηματίζειν οἷόν τε ἔσται, ἕνʼ ᾖ οὕτως πνεῦμα Ἠλίου καὶ πνεῦμα Ἡσαΐου λεγόμενον τὸ πνεῦμα;

eis paramythian de toutōn kai toutǭ chrēsetai tǭ logǭ; ei ho tōn holōn theos oikeiōtheis tois hagiois theos autōn ginetai, houtōs onomazomenos theos Abraam kai theos Isaak kai theos Iakōb, posǭ pleon to hagion pneuma oikeinthen tois prophētais pneuma autōn chrēmatizein hoion te estai, henʼ ę̄ houtōs pneuma Ēliou kai pneuma Hēsaïou legomenon to pneuma?

And in support of these he will use this argument: if the God of the universe, making himself the saints' own, becomes their God, and is thus named God of Abraham and God of Isaac and God of Jacob, how much more will the Holy Spirit, made the prophets' own, be able to be called their spirit, so that the Spirit is thus called the spirit of Elijah and the spirit of Isaiah?

Exod 3:6 (allusion, high confidence)

Notes and citation

Summary: As God is called God of Abraham, the Holy Spirit can be called the spirit of Elijah.

The allusion is Exod 3:6. The digital text reads οἰκεινθὲν.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 6.68 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-68).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-68) · Report an error

6.69Preuschen 4:120

ὁ αὐτός τε οὗτος ἐκκλησιαστικὸς ἐρεῖ δύνασθαι μὲν τοὺς ὑπειληφότας ἕνα τῶν προφητῶν εἶναι τὸν Ἰησοῦν ἀναστάντα ἐκ νεκρῶν ἠπατῆσθαι κατά τε τὸ προειρημένον δόγμα καὶ κατὰ τὸ ὑπολαμβάνειν αὐτὸν ἕνα τῶν προφητῶν τυγχάνειν, δύνασθαι δὲ πρὸς τῷ κατὰ τὸ νομίζειν αὐτὸν τῶν προφητῶν εἶναι ἕνα πταίειν καὶ ψευδοδοφεῖν καὶ κατὰ τὸ ἀγνοεῖν αὐτοῦ τὸν λεγόμενον πατέρα καὶ τὴν οὐσαν μητέρα, οἴεσθαί τε αὐτὸν ἀπὸ τῶν μνημείων ἐγηγέρθαι.

ho autos te houtos ekklēsiastikos erei dynasthai men tous hypeilēphotas hena tōn prophētōn einai ton Iēsoun anastanta ek nekrōn ēpatēsthai kata te to proeirēmenon dogma kai kata to hypolambanein auton hena tōn prophētōn tynchanein, dynasthai de pros tǭ kata to nomizein auton tōn prophētōn einai hena ptaiein kai pseudodophein kai kata to agnoein autou ton legomenon patera kai tēn ousan mētera, oiesthai te auton apo tōn mnēmeiōn egēgerthai.

And this same churchman will say that those who supposed Jesus to be one of the prophets risen from the dead may have been deceived both in the aforementioned doctrine and in supposing him to be one of the prophets; and that, besides stumbling and holding false opinion in thinking him one of the prophets, they may have been ignorant of his so-called father and his real mother, and thought he had risen from the tombs.

Luke 9:8 (allusion, high confidence)

Notes and citation

Summary: Those who thought Jesus a risen prophet may simply have been mistaken and ignorant of his parents.

The allusion is Luke 9:8. The digital text reads ψευδοδοφεῖν.

Cite (SBL): Origen, Comm. Jo. 6.69 (Preuschen 4:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-69).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-69) · Report an error

6.70Preuschen 4:120–121

καὶ πρὸς τὸ ἐν τῇ Γενέσει δὲ περὶ τῆς ἐξαναστάσεως ἀπαντήσεται ὁ ἐκκλησιαστικὸς χρώμενος τῷ »ἐξανέστησε γὰρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ἃν ἀπέ- »κτεινε Κάϊν« τῆς »ἐξαναστάσεως« καὶ ἐπὶ »γενέσεως« κειμένης. οὑτος δὴ πρὸς τὸ πρῶτον ἀπορηθὲν ἑτέρως παρὰ τὸν ὑπολαμβάνοντα μετενσωμάτωσιν ἀπολογούμενος ἐρεῖ διὰ μὲν τὰ ἀρτίως κατασκευασθέντα λόγῳ τινὶ εἶναι τὸν Ἰωάννην Ἠλίαν τὸν μέλλοντα ερχεσθαι, ἀποκεκρίσθαι δὲ πρὸς τοὺς ἱερεῖς. καὶ Λευίτας τὸ »Οὐκ εἰμὶ« στοχασάμενον τοῦ βουλήματος τῆς ἐρωτήσεως αὐτῶν.

kai pros to en tę̄ Genesei de peri tēs exanastaseōs apantēsetai ho ekklēsiastikos chrōmenos tǭ »exanestēse gar moi ho theos sperma heteron anti Abel, han ape- »kteine Kaïn« tēs »exanastaseōs« kai epi »geneseōs« keimenēs. houtos dē pros to prōton aporēthen heterōs para ton hypolambanonta metensōmatōsin apologoumenos erei dia men ta artiōs kataskeuasthenta logǭ tini einai ton Iōannēn Ēlian ton mellonta erchesthai, apokekristhai de pros tous hiereis. kai Leuitas to »Ouk eimi« stochasamenon tou boulēmatos tēs erōtēseōs autōn.

And to the passage in Genesis about “raising up” the churchman will respond using “For God has raised up for me another seed in place of Abel, whom Cain killed,” where “raising up” is used also of birth. This man, then, defending himself on the first difficulty differently from the one who supposes transmigration, will say that, because of what has just been established, John is in some sense Elijah who is to come, but that he answered the priests and Levites “I am not,” aiming at the intention of their question.

Gen 4:25 (quotation, high confidence) · John 1:21 (allusion, high confidence)

Notes and citation

Summary: Genesis uses “raise up” of ordinary birth; John is Elijah in one sense, and denied it in the sense they meant.

The quotation is Gen 4:25 LXX; the allusion is John 1:21.

Cite (SBL): Origen, Comm. Jo. 6.70 (Preuschen 4:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-70).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-70) · Report an error

6.71Preuschen 4:121

οὐ γὰρ τοῦτο ἤθελεν ἡ προγενομένη ἐξέτασις τῷ Ἰωάννῆ ἀπὸ τῶν ἱερέων καὶ Λευϊτῶν, τὸ μαθεῖν διʼ τὸ αὐτὸ πνεῦμα ἐν ἀμφοτέροις ἐτύγχανεν, ἀλλʼ διʼ ὁ Ἰωάν- νης αὐτὸς Ἠλίας ὁ ἀναληφθεὶς νῦν ἐπιφαινόμενος κατὰ τὸ Ἰουδαίοις προσδοκώμενον χωρὶς γενέσεως, ἣν τάχα καὶ ἠγνόουν οἱ ἀπὸ Ἱεροσολύμων ἀποσταλέντες· πρὸς ἣν πεῦσιν εἰκότως ἀποκρίνεται τὸ »Οὐκ εἰμί«· οὐ γὰρ Ἠλίας ὁ ἀναληφθεὶς ἀμείψας σῶμα ἐληλύθει Ἰωάννης ὀνομάζόμενος.

ou gar touto ēthelen hē progenomenē exetasis tǭ Iōannē apo tōn hiereōn kai Leuïtōn, to mathein diʼ to auto pneuma en amphoterois etynchanen, allʼ diʼ ho Iōan- nēs autos Ēlias ho analēphtheis nyn epiphainomenos kata to Ioudaiois prosdokōmenon chōris geneseōs, hēn tacha kai ēgnooun hoi apo Hierosolymōn apostalentes; pros hēn peusin eikotōs apokrinetai to »Ouk eimi«; ou gar Ēlias ho analēphtheis ameipsas sōma elēlythei Iōannēs onomazomenos.

For the inquiry made of John by the priests and Levites did not intend to learn whether the same spirit was in both, but whether John was himself Elijah, who had been taken up, now appearing, as the Jews expected, without birth, of which perhaps those sent from Jerusalem were also ignorant. To this question he reasonably answers, “I am not”; for Elijah, who had been taken up, had not come, having changed his body, named John.

2 Kgs 2:11 (allusion, high confidence) · John 1:21 (allusion, high confidence)

Notes and citation

Summary: They asked whether John was Elijah returned from heaven without birth, which he rightly denied.

The allusions are 2 Kgs 2:11 and John 1:21. The digital text reads διʼ for εἰ twice.

Cite (SBL): Origen, Comm. Jo. 6.71 (Preuschen 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-71).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-71) · Report an error

6.72Preuschen 4:121

ΧΙΙ. Ὁ δὲ πρῶτος, οὗ τὸν νοῦν παρεθήκαμεν οἰομένου μετενσωμάτωσιν ἐντεῦθεν κατασκευάζεσθαι, προσδιατρίβων τῇ βασάνῳ τῆς λέξεως ἐρεῖ πρὸς τὸν δεύτερον, ὅτι οὐκ ἀκόλουθον τὸν τηλικούτου ἱερέως Ζαχαρίου υἱὸν ἐπὶ γήρᾳ γεγεννημένον ἀμφοτέροις τοῖς γονεῦσιν παρὰ πᾶσαν ἀνθρωπίνην προσδοκίαν ἀγνοεῖσθαι ὑπὸ τῶν τοσούτων ἐν Ἱεροσολύμοις Ἰουδαίων καὶ τῶν παμφθέντων ὑπʼ αὐτῶν Λευϊτῶν καὶ ἱερέων, οὐ γινωσκόντων τὸ γεγεννῆσθαι 〈οὕτως〉 αὐτόν· καὶ μάλιστα Λουκᾶ μαρτυροῦντος ὅτι »Ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτοὺς« (δῆλον δὲ ὅτι τὸν Ζαχαρίαν καὶ τὴν Ἐλισάβετ) »καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς Ἰουδαίας διελαλεῖτο πάντα τὰ »ῥήματα ταῦτα«.

ChII. Ho de prōtos, hou ton noun parethēkamen oiomenou metensōmatōsin enteuthen kataskeuazesthai, prosdiatribōn tę̄ basanǭ tēs lexeōs erei pros ton deuteron, hoti ouk akolouthon ton tēlikoutou hiereōs Zachariou huion epi gērą gegennēmenon amphoterois tois goneusin para pasan anthrōpinēn prosdokian agnoeisthai hypo tōn tosoutōn en Hierosolymois Ioudaiōn kai tōn pamphthentōn hypʼ autōn Leuïtōn kai hiereōn, ou ginōskontōn to gegennēsthai 〈houtōs〉 auton; kai malista Louka martyrountos hoti »Egeneto epi pantas phobos tous perioikountas autous« (dēlon de hoti ton Zacharian kai tēn Elisabet) »kai en holę̄ tę̄ oreinę̄ tēs Ioudaias dielaleito panta ta »rhēmata tauta«.

But the first, whose view we set out, who thinks that transmigration is established from this, continuing to test the text, will say to the second that it is not consistent that the son of so great a priest as Zechariah, born in the old age of both parents beyond all human expectation, should be unknown to so many Jews in Jerusalem and to the Levites and priests sent by them, as though they did not know that he had been born in this way; especially since Luke testifies that “fear came on all who lived around them” (clearly Zechariah and Elizabeth) “and all these things were talked about through all the hill country of Judea.”

Luke 1:65 (quotation, high confidence) · Luke 1:7 (allusion, medium confidence)

Notes and citation

Summary: The transmigrationist replies that John's famous birth must have been known in Jerusalem.

The quotation is Luke 1:65; the allusion is Luke 1:7, 18. The digital text begins with the chapter number XII, not translated, and reads παμφθέντων.

Cite (SBL): Origen, Comm. Jo. 6.72 (Preuschen 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-72).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-72) · Report an error

6.73Preuschen 4:121

εἰ δὲ οὐκ ἠγνοεῖτο ἡ ἐκ Ζαχαρίου γένεσις Ἰωάννου, ἔπεμπον δὲ οἱ ἀπὸ Ἱεροσολύμων Ἰουδαῖοι διὰ τῶν Λευϊτῶν καὶ ἱερέων πευσόμενοι τὸ Νυ Ἠλίας εἷ;« δῆλον ὅτι τοῦτο ἔλεγον τὸ περὶ μετενσωματώσεως δόγμα οἰόμενοι εἶναι ἀληθὲς ὡς πάτριον τυγχάνον καὶ οὐκ ἀλλότριον τῆς ἐν ἀπορρήτοις διδασκαλίας αὐτῶν. διὰ τοῦτο οὖν λέγει »Οὐκ εἰμὶ Ἠλίας« ὁ Ἰωάννης, ἐπεὶ ἀγνοεῖ τὸν ἴδιον πρότερον βίον.

ei de ouk ēgnoeito hē ek Zachariou genesis Iōannou, epempon de hoi apo Hierosolymōn Ioudaioi dia tōn Leuïtōn kai hiereōn peusomenoi to Ny Ēlias hei?« dēlon hoti touto elegon to peri metensōmatōseōs dogma oiomenoi einai alēthes hōs patrion tynchanon kai ouk allotrion tēs en aporrētois didaskalias autōn. dia touto oun legei »Ouk eimi Ēlias« ho Iōannēs, epei agnoei ton idion proteron bion.

And if John's birth from Zechariah was not unknown, yet the Jews from Jerusalem sent through the Levites and priests to ask, “Are you Elijah?”, clearly they said this thinking that the doctrine of transmigration was true, as being ancestral and not foreign to their secret teaching. For this reason, then, John says “I am not Elijah,” since he does not know his own former life.

John 1:21 (quotation, high confidence)

Notes and citation

Summary: So, he argues, the priests believed in transmigration, and John denied being Elijah because he did not remember it.

The quotation is John 1:21. The digital text reads Νυ and εἷ.

Cite (SBL): Origen, Comm. Jo. 6.73 (Preuschen 4:121; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-73).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-73) · Report an error

6.74Preuschen 4:121–122

Τούτων δὴ οὐκ εὐκαταφρόνητον πιθανότητα ἐχόντων, πάλιν ὁ ἐκκλησιαστικὸς ἀπορήσει πρὸς τὸν πρότερον εἰ κατὰ τὸν προφήτην ἐστὶν τὸν ὑπὸ τοῦ πνεύματος φωτιζόμενον καὶ ὑπὸ Ἡσαΐου προφητευόμενον, ὑπό τε τηλικούτου [τοῦ] ἀγγέλου πρὶν γεννηθῆναι τεχθήσεσθαι προειρημένον, ἐκ τοῦ πληρώματος Χριστοῦ εἰληφότα, χάριτος τηλικαύτης μετεσχηκότα, τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ γεγενῆσθαι νενοηκότα, περὶ θεοῦ καὶ τοῦ μονογενοῦς τοῦ εἰς τὸν κόλπον τοῦ πατρὸς διηγησάμενον τὰ τοσαῦτα, τὸ ψεύσασθαι καὶ ὅπερ ἦν οὐκ ἐγνωκότα κἂν ἐπισχεῖν.

Toutōn dē ouk eukataphronēton pithanotēta echontōn, palin ho ekklēsiastikos aporēsei pros ton proteron ei kata ton prophētēn estin ton hypo tou pneumatos phōtizomenon kai hypo Hēsaïou prophēteuomenon, hypo te tēlikoutou [tou] angelou prin gennēthēnai techthēsesthai proeirēmenon, ek tou plērōmatos Christou eilēphota, charitos tēlikautēs meteschēkota, tēn alētheian dia Iēsou Christou gegenēsthai nenoēkota, peri theou kai tou monogenous tou eis ton kolpon tou patros diēgēsamenon ta tosauta, to pseusasthai kai hoper ēn ouk egnōkota kan epischein.

Since these arguments have a plausibility not to be despised, the churchman will again object to the former: is it fitting for the prophet enlightened by the Spirit and foretold by Isaiah, announced before his birth by so great an angel, who received from the fullness of Christ, shared in so great a grace, understood that truth came through Jesus Christ, and related so much about God and the Only-begotten who is in the bosom of the Father, to lie, and not even to suspend judgment about what he did not know?

Textual problem in this passage: see the notes.

Isa 40:3 (allusion, high confidence) · Luke 1:13–17 (allusion, high confidence) · John 1:16–18 (allusion, high confidence)

Notes and citation

Summary: The churchman replies that such a prophet would not lie or assert what he did not know.

The allusions are Isa 40:3, Luke 1:13–17, and John 1:16–18. The editor deletes τοῦ.

Cite (SBL): Origen, Comm. Jo. 6.74 (Preuschen 4:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-74).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-74) · Report an error

6.75Preuschen 4:122

ἐχρῆν γὰρ περὶ τῶν ἀδηλοτέρων ἐπέχειν ὁμολογεῖν, καὶ μήτε μήτε μήτε μήτε τὴν πρότασιν. πῶς δὲ οὐκ ἡν εὔλογον, διʼ πολλῶν τοῦτο δόγμα ἐτύγχανεν, ἐπισχεῖν τὸν Ἰωάννην περὶ αὑτοῦ, μήποτε ἡ ψυχὴ αὐτοῦ ποτε ἐν Ἠλίᾳ ἦν;

echrēn gar peri tōn adēloterōn epechein homologein, kai mēte mēte mēte mēte tēn protasin. pōs de ouk hēn eulogon, diʼ pollōn touto dogma etynchanen, epischein ton Iōannēn peri hautou, mēpote hē psychē autou pote en Ēlią ēn?

For about more obscure matters he ought to have confessed that he suspended judgment, and neither … nor … the proposition. And how would it not have been reasonable, if this doctrine was held by many, for John to suspend judgment about himself, whether perhaps his soul had once been in Elijah?

Textual problem in this passage: see the notes.

Notes and citation

Summary: If transmigration were widely held, John should at least have suspended judgment rather than deny.

The digital text is damaged in the first sentence (“μήτε” four times, then “τὴν πρότασιν”); the sense is that John should neither have affirmed nor denied the proposition. “διʼ” is read as εἰ.

Cite (SBL): Origen, Comm. Jo. 6.75 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-75).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-75) · Report an error

6.76Preuschen 4:122

καὶ ἐπὶ τὴν ἱστορίαν δὲ ὁ ἐκκλησιαστικὸς προκαλέσεται τὸν πρότερον πευσόμενον παρὰ τῶν τὰ ἀπόρρητα ἐγνωκέναι παρʼ Ἑβραίοις ἐπαγγελλομένων, εἰ τοιοῦτόν τι δόγμα ἐστὶ παρʼ αὐτοῖς· ἐὰν γὰρ μηδαμῶς φαίνηται τοῦθʼ οὕτως ἔχον, δῆλον ὅτι ἐσκέδασται ὁ τοῦ προτέρου λόγος.

kai epi tēn historian de ho ekklēsiastikos prokalesetai ton proteron peusomenon para tōn ta aporrēta egnōkenai parʼ Hebraiois epangellomenōn, ei toiouton ti dogma esti parʼ autois; ean gar mēdamōs phainētai touthʼ houtōs echon, dēlon hoti eskedastai ho tou proterou logos.

And the churchman will also appeal to history, challenging the former to inquire of those among the Hebrews who profess to know the secret teachings whether there is any such doctrine among them. For if it does not appear to be so at all, clearly the former's argument has been scattered.

Notes and citation

Summary: He challenges the other to show that the Jews actually held such a doctrine.

Cite (SBL): Origen, Comm. Jo. 6.76 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-76).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-76) · Report an error

6.77Preuschen 4:122

οὐδὲν τοίνυν ἡττον ὁ ἐκκλησιαστικὸς χρήσεται τῇ προα- ποδεδομένῃ λύσει, ἔτι καὶ αὐτὸς τὸ βούλημα τῶν πυθομένων παραστῆσαι ἀπαιτούμενος. εἰ γάρ, ὡς κατεσκεύασεν, οἱ πέμψαντες ἴσασι γεγενημένον ἐκ Ζαχαρίου καὶ Ἐλισάβετ τὸν Ἰωάννην, καὶ πολλῷ πλέον οἱ πεμφθέντες γένους ὄντες ἱερατικοῦ, οὓς οὐκ ἂν ἔλαθεν ἡ τοῦ οὕτως ἐπιφανοῦς συγγενοῦς Ζαχαρίου παράδοξος εὐπαιδία, τί νοήσαντες πυνθάνονται τὸ »Σὺ Ἠλίας εἶ;« ἄνδρες ἀνεγνωκότες ἀνειλῆφθαι αὐτὸν ὡς εἰς τὸν οὐρανὸν κα προσδοκῶντες ἐπιδημίαν αὐτοῦ;

ouden toinyn hētton ho ekklēsiastikos chrēsetai tę̄ proa- podedomenę̄ lysei, eti kai autos to boulēma tōn pythomenōn parastēsai apaitoumenos. ei gar, hōs kateskeuasen, hoi pempsantes isasi gegenēmenon ek Zachariou kai Elisabet ton Iōannēn, kai pollǭ pleon hoi pemphthentes genous ontes hieratikou, hous ouk an elathen hē tou houtōs epiphanous syngenous Zachariou paradoxos eupaidia, ti noēsantes pynthanontai to »Sy Ēlias ei?« andres anegnōkotes aneilēphthai auton hōs eis ton ouranon ka prosdokōntes epidēmian autou?

None the less the churchman will use the solution given before, being himself required to show the intention of those who asked. For if, as the other argued, those who sent knew that John was born of Zechariah and Elizabeth, and much more those sent, being of priestly family, from whom the extraordinary gift of a child to so distinguished a kinsman as Zechariah would not have been hidden, with what thought do they ask, “Are you Elijah?”, men who had read that he was taken up, as it were into heaven, and were expecting his coming?

John 1:21 (quotation, high confidence) · 2 Kgs 2:11 (allusion, high confidence)

Notes and citation

Summary: The churchman asks what the priests meant by their question, since they knew John's parentage.

The quotation is John 1:21; the allusion is 2 Kgs 2:11.

Cite (SBL): Origen, Comm. Jo. 6.77 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-77).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-77) · Report an error

6.78Preuschen 4:122

τάχα οὖν, ἐπεὶ πρὸς τῇ συντελείᾳ προσδοκῶσιν Ἠλίαν πρὸ Χριστοῦ καὶ ἐπὶ τούτῳ Χριστόν, οἱονεὶ τροπικώτερον φαίνονται ἐρωτῶντες Εἰ σὺ εἶ ὁ προκαταγγέλλων τὸν πρὸ Χριστοῦ ἐπὶ συντελείᾳ ἐλευσόμενον λόγον; καὶ ἐπιστημόνως πρὸς τοῦτο ἀποκρίνεται τὸ »Οὐκ »εἰμί«.

tacha oun, epei pros tę̄ synteleią prosdokōsin Ēlian pro Christou kai epi toutǭ Christon, hoionei tropikōteron phainontai erōtōntes Ei sy ei ho prokatangellōn ton pro Christou epi synteleią eleusomenon logon? kai epistēmonōs pros touto apokrinetai to »Ouk »eimi«.

Perhaps, then, since they expect Elijah at the consummation before the Christ, and after him the Christ, they seem to ask more figuratively: Are you the one who announces beforehand the word that will come before the Christ at the consummation? And to this he answers knowingly, “I am not.”

Mal 4:5 (3:23 LXX) (allusion, medium confidence) · John 1:21 (allusion, high confidence)

Notes and citation

Summary: Perhaps they asked figuratively whether John was the end-time forerunner, which he denied.

The allusions are Mal 4:5 (3:23 LXX) and John 1:21.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 6.78 (Preuschen 4:122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-78).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-78) · Report an error

6.79Preuschen 4:122–123

Ἔτι δὲ ὁ ἐκκλησιαστικὸς ἱστάμενος πρὸς τὰ ἐξητασμένα ὑπὸ τοῦ ἑτέρου ἀποδεικνύναι πειρωμένου μὴ ἂν λεληθέναι τοὺς ἱερεῖς οὕτως ἐπιφανῆ γεγενημένην τὴν Ἰωάννου γένεσιν διὰ τὸ »ἐν τῇ »ὀρεινῇ τῆς Ἰουδαίας« διαλελαλῆσθαι »πάντα τὰ ῥήματα ταῦτα«, φήσει τὴν παραπλησίαν ἀπάτην πολλοῖς γεγονέναι καὶ περὶ τοῦ σωτῆρος, ἐπεὶ »Οἱ μὲν ἔλεγον αὐτὸν Ἰωάννην τὸν βαπτιστήν, ἄλλοι »δὲ Ἠλίαν, † ἄλλοι δὲ Ἰερεμίαν ἢ ἔνα τῶν προφητῶν«, ὡς καὶ οἱ μαθηταὶ πυνθανομένῳ τῷ κυρίῳ γενομένῳ ἐν τοῖς μέρεσι Καισαρείας τῆς Φιλίππου εἰρήκασι.

Eti de ho ekklēsiastikos histamenos pros ta exētasmena hypo tou heterou apodeiknynai peirōmenou mē an lelēthenai tous hiereis houtōs epiphanē gegenēmenēn tēn Iōannou genesin dia to »en tę̄ »oreinę̄ tēs Ioudaias« dialelalēsthai »panta ta rhēmata tauta«, phēsei tēn paraplēsian apatēn pollois gegonenai kai peri tou sōtēros, epei »Hoi men elegon auton Iōannēn ton baptistēn, alloi »de Ēlian, † alloi de Ieremian ē ena tōn prophētōn«, hōs kai hoi mathētai pynthanomenǭ tǭ kyriǭ genomenǭ en tois meresi Kaisareias tēs Philippou eirēkasi.

Further, the churchman, standing against what the other examined in trying to show that John's birth, having been so famous, could not have escaped the priests because “all these things were talked about in the hill country of Judea,” will say that a similar mistake arose among many about the Savior too, since “some said he was John the Baptist, others Elijah, … others Jeremiah or one of the prophets,” as the disciples said when the Lord asked them in the region of Caesarea Philippi.

Textual problem in this passage: see the notes.

Luke 1:65 (quotation, high confidence) · Matt 16:13–14 (quotation, high confidence)

Notes and citation

Summary: People were similarly mistaken about Jesus, calling him John, Elijah, or a prophet.

The quotations are Luke 1:65 and Matt 16:13–14. The editor marks a doubtful word (†).

Cite (SBL): Origen, Comm. Jo. 6.79 (Preuschen 4:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-79).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-79) · Report an error

6.80Preuschen 4:123

καὶ ὁ Ἡρώδης δὲ λέγων· »Ὄν ἐγὼ ἀπεκε- »φάλισα Ἰωάννην, αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν‘ περὶ τοῦ χριστοῦ ἔοικε μὴ εἰδέναι τὰ λεγόμενα ὑπὸ τῶν φασκόντων· »Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριάμ, καὶ οἱ ἀδελ- »φοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; καὶ αἱ ἀδελ- »φαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν«;

kai ho Hērōdēs de legōn; »On egō apeke- »phalisa Iōannēn, autos ēgerthē apo tōn nekrōn‘ peri tou christou eoike mē eidenai ta legomena hypo tōn phaskontōn; »Ouch houtos estin ho tou tektonos huios? ouch hē mētēr autou legetai Mariam, kai hoi adel- »phoi autou Iakōbos kai Iōsēph kai Simōn kai Ioudas? kai hai adel- »phai autou ouchi pasai pros hēmas eisin«?

And Herod too, saying “John, whom I beheaded, has been raised from the dead,” seems not to have known about Christ what was said by those who said, “Is not this the carpenter's son? Is not his mother called Mary, and his brothers James and Joseph and Simon and Judas? And are not all his sisters with us?”

Mark 6:16 (quotation, high confidence) · Matt 13:55–56 (quotation, high confidence)

Notes and citation

Summary: Herod thought Jesus was John raised, unaware of what others knew of Jesus' family.

The quotations are Mark 6:16 and Matt 13:55–56.

Cite (SBL): Origen, Comm. Jo. 6.80 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-80).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-80) · Report an error

6.81Preuschen 4:123

οὐδὲν οὖν θαυμαστόν, ὥσπερ ἐπὶ τοῦ σωτῆρος, πολλῶν ἐγνωκότων τὴν ἐκ Μαρίας γένεσιν αὐτοῦ, ἄλλους ἠπατῆσθαι, οὕτω καὶ ἐπὶ τοῦ Ἰωάννου οὓς μὲν μὴ λεληθέναι τὴν ἐκ Ζαχαρίου γένεσιν αὐτοῦ, ἑτέρους δὲ διστάζειν, μήποτε ὁ προσδοκώμενος Ἠλίας ἐπεφάνη κατὰ τὸν Ἰωάννην

ouden oun thaumaston, hōsper epi tou sōtēros, pollōn egnōkotōn tēn ek Marias genesin autou, allous ēpatēsthai, houtō kai epi tou Iōannou hous men mē lelēthenai tēn ek Zachariou genesin autou, heterous de distazein, mēpote ho prosdokōmenos Ēlias epephanē kata ton Iōannēn

It is nothing surprising, then, that, just as with the Savior, though many knew of his birth from Mary, others were deceived, so also with John, his birth from Zechariah was not hidden from some, while others wondered whether the expected Elijah had appeared in John

Notes and citation

Summary: As with Jesus, some knew John's parents while others thought he might be Elijah.

The sentence continues in 6.82.

Cite (SBL): Origen, Comm. Jo. 6.81 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-81).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-81) · Report an error

6.82Preuschen 4:123

(καὶ οὐ χώραν γε μᾶλλον ἔχει ἡ περὶ τοῦ Ἰωάννου ἐπαπόρησις, μήποτε εἴη Ἠλίας, ἤπερ ἡ περὶ τοῦ σωτῆρος, μὴ ἄρα αὐτὸς τυγχάνῃ Ἰωάννης) ὧν τοῦ Ἡλίου μὲν τὸν χαρακτῆρα ἀπὸ μόνης τῆς λέξεως, καὶ οὐχὶ ἀπὸ τῆς αἰσθήσεως τι ἀποβάλλεσθαι διὰ τὸ »Ἀνὴρ δασὺς καὶ ζώνην Δερματίνην περιεζωσμένος περὶ τὴν ὀσφὺν αὐτοῦ«· τοῦ δὲ Ἰωάννου τὸ εἶδος προεγνωσμένον τάχα, οὐδὲ παραπλήσιον τυγχάνον τῷ χα- ρακτῆρι τοῦ Ἰησοῦ, οὐδὲν ἧττον ὑπόνοιάν τισι παρεσχηκέναι, μήποτε ὁ Ἰωάννης ἀνέστη ἐκ νεκρῶν Ἰησοῦς μετονομαζόμενος.

(kai ou chōran ge mallon echei hē peri tou Iōannou epaporēsis, mēpote eiē Ēlias, ēper hē peri tou sōtēros, mē ara autos tynchanę̄ Iōannēs) hōn tou Hēliou men ton charaktēra apo monēs tēs lexeōs, kai ouchi apo tēs aisthēseōs ti apoballesthai dia to »Anēr dasys kai zōnēn Dermatinēn periezōsmenos peri tēn osphyn autou«; tou de Iōannou to eidos proegnōsmenon tacha, oude paraplēsion tynchanon tǭ cha- raktēri tou Iēsou, ouden hētton hyponoian tisi pareschēkenai, mēpote ho Iōannēs anestē ek nekrōn Iēsous metonomazomenos.

(and the question about John, whether he might be Elijah, has no more room than that about the Savior, whether he might be John), since of Elijah they knew the appearance only from the text, and not from sight, … because of “a hairy man with a leather belt around his waist”; while John's appearance was perhaps known beforehand and not even similar to Jesus' appearance, yet it gave some the suspicion that John had risen from the dead and was renamed Jesus.

2 Kgs 1:8 (quotation, high confidence)

Notes and citation

Summary: Even though John's looks were known and unlike Jesus', some thought Jesus was John risen; so confusion about Elijah is not surprising.

The quotation is 2 Kgs 1:8 LXX (4 Kgdms). The phrase “τι ἀποβάλλεσθαι” is obscure in the digital text and is marked “…”.

Cite (SBL): Origen, Comm. Jo. 6.82 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-82).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-82) · Report an error

6.83Preuschen 4:123

καὶ περὶ μετωνυμίας γάρ, ὡς ἐν ἀπορρήτοις, οὐκ οἶδα πόθεν κινούμενοι οἱ | Ἑβραῖοι παραδιδόασι Φινεές, τὸν Ἐλεαζάρου υἱόν, ὁμολογουμένως παρατείναντα τὴν ζωὴν ἕως πολλῶν κριτῶν, ὡς ἐν τοῖς Κριταῖς ἀνέγνωμεν, αὐτὸν εἶναι Ἠλίαν, καὶ τὸ ἀθάνατον ἐν τοῖς Ἀριθμοῖς αὐτῷ διὰ τῆς ὀνομαζομένης εἰρήνης ἐπηγγέλθαι, ἀνθʼ ὧν ζηλώσας θείῳ ζήλῳ κεκινημένος ἐξεκέντησε τὴν Μαδιανῖτιν καὶ τὸν Ἰσραηλίτην καὶ κατέπαυσε τὸν λεγόμενον θυμὸν τοῦ θεοῦ κατὰ τὸ γεγραμμένον· »Φινεὲς υἱὸς ἐλεαζὰρ υἱοῦ Ἀαρὼν κατέπαυσε τὸν θυμόν μου, »ἀνθʼ ὡν ἐζήλωσε τὸν ζῆλόν μου«.

kai peri metōnymias gar, hōs en aporrētois, ouk oida pothen kinoumenoi hoi | Hebraioi paradidoasi Phinees, ton Eleazarou huion, homologoumenōs parateinanta tēn zōēn heōs pollōn kritōn, hōs en tois Kritais anegnōmen, auton einai Ēlian, kai to athanaton en tois Arithmois autǭ dia tēs onomazomenēs eirēnēs epēngelthai, anthʼ hōn zēlōsas theiǭ zēlǭ kekinēmenos exekentēse tēn Madianitin kai ton Israēlitēn kai katepause ton legomenon thymon tou theou kata to gegrammenon; »Phinees huios eleazar huiou Aarōn katepause ton thymon mou, »anthʼ hōn ezēlōse ton zēlon mou«.

For about a change of name too, as in secret traditions, the Hebrews, moved by I know not what, hand down that Phinehas, the son of Eleazar, who admittedly prolonged his life through many judges, as we read in Judges, is himself Elijah, and that immortality was promised to him in Numbers through the so-called peace, because, being zealous and moved by divine zeal, he pierced the Midianite woman and the Israelite and stopped what is called the wrath of God, according to what is written: “Phinehas son of Eleazar son of Aaron stopped my wrath, because he was zealous with my zeal.”

Judg 20:28 (allusion, high confidence) · Num 25:6–13 (allusion, high confidence) · Num 25:11 (quotation, high confidence)

Notes and citation

Summary: A Jewish tradition identifies Phinehas, who lived long and was promised a covenant of peace, with Elijah.

The allusions and quotation are Judg 20:28, Num 25:6–13 (25:11 quoted), and the “covenant of peace” in Num 25:12. The identification of Phinehas with Elijah is found in later rabbinic tradition (e.g. Pirqe de Rabbi Eliezer 29); Origen's is an early witness. A stray mark “|” is not translated.

Cite (SBL): Origen, Comm. Jo. 6.83 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-83).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-83) · Report an error

6.84Preuschen 4:123

θαυμαστὸν οὖν οὐδὲν εἰ οἱ τὸν αὐτὸν ὑπολαμβάνοντες Φινεὲς καὶ Ἠλίαν, (ἤτοι ὐγιῶς λέγοντες ἢ μή· οὐ γὰρ περὶ τούτου νῦν πρόκειται ἐξετάζειν) τὸν αὐτὸν ἐνόμιζον εἶναι Ἰωάννην καὶ Ἰησοῦν. ἢ ἐδίσταζόν γε περὶ τούτου μαθεῖν τε ἐβούλοντο εἰ ὁ αὐτός έστιν Ἰωάννης καὶ Ἠλίας.

thaumaston oun ouden ei hoi ton auton hypolambanontes Phinees kai Ēlian, (ētoi ygiōs legontes ē mē; ou gar peri toutou nyn prokeitai exetazein) ton auton enomizon einai Iōannēn kai Iēsoun. ē edistazon ge peri toutou mathein te eboulonto ei ho autos estin Iōannēs kai Ēlias.

It is nothing surprising, then, if those who supposed Phinehas and Elijah to be the same (whether rightly or not; for it is not our task now to examine this) thought that John and Jesus were the same, or at least were in doubt about this and wished to learn whether John and Elijah are the same.

Notes and citation

Summary: Those who identified Phinehas with Elijah might also have wondered whether John was Elijah.

Cite (SBL): Origen, Comm. Jo. 6.84 (Preuschen 4:123; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-84).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-84) · Report an error

6.85Preuschen 4:123–124

προηγουμένως δὲ ἐν ἄλλοις ἐπιμελέστερον ἐξεταστέον καὶ ἐπὶ πλεῖον τὸν λόγον ἐρευνητέον τὸν περὶ τῆς οὐσίας τῆς ψυχῆς καὶ τῆς ἀρχῆς τῆς συστάσεως αὐτῆς καὶ τῆς εἰς τὸ γήϊνον σῶμα εἰσκρίσεως αὐτῆς, τῶν τε ἐπιμερισμῶν τοῦ ἑκάστης βίου καὶ τῆς ἐντεῦθεν ἀπαλλαγῆς, καὶ εἰ ἐνδέχε- ται αὐτὴν εἰσκριθῆναι δεύτερον ἐν σώματι ἢ μή, καὶ τῇ αὐτῇ περιόδῳ καὶ τῇ αὐτῇ διακοσμήσει ἢ οὔ, καὶ τῷ αὐτῷ σώματι ἢ ἑτέρῳ, καὶ εἰ τῷ αὐτῶ, πότερον καθʼ ὑποκείμενον μένοντι τῷ αὐτῷ κατὰ δὲ ποιότητα μεταβαλομένῳ, ἢ καὶ καθʼ ὑποκείμενον καὶ ποιότητα ἐσομένῳ τῷ αὐτῷ, καὶ εἰ ἀεὶ τῷ αὐτῷ σώματι χρήσεται ἢ ἀμείψει αὐτό.

proēgoumenōs de en allois epimelesteron exetasteon kai epi pleion ton logon ereunēteon ton peri tēs ousias tēs psychēs kai tēs archēs tēs systaseōs autēs kai tēs eis to gēïnon sōma eiskriseōs autēs, tōn te epimerismōn tou hekastēs biou kai tēs enteuthen apallagēs, kai ei endeche- tai autēn eiskrithēnai deuteron en sōmati ē mē, kai tę̄ autę̄ periodǭ kai tę̄ autę̄ diakosmēsei ē ou, kai tǭ autǭ sōmati ē heterǭ, kai ei tǭ autō, poteron kathʼ hypokeimenon menonti tǭ autǭ kata de poiotēta metabalomenǭ, ē kai kathʼ hypokeimenon kai poiotēta esomenǭ tǭ autǭ, kai ei aei tǭ autǭ sōmati chrēsetai ē ameipsei auto.

But principally, elsewhere, we must examine more carefully and investigate further the account of the substance of the soul, and of the beginning of its constitution, and of its entry into the earthly body, and of the allotments of each one's life, and of its departure from here; and whether it can enter a body a second time or not, and in the same period and the same world-order or not, and in the same body or another; and if in the same, whether the same in substance but changed in quality, or the same both in substance and quality; and whether it will always use the same body or change it.

Notes and citation

Summary: Origen lists questions about the soul's origin, embodiment, and possible re-embodiment that need separate treatment.

“Substance” renders οὐσία and ὑποκείμενον (“substrate”); “world-order” renders διακόσμησις.

Cite (SBL): Origen, Comm. Jo. 6.85 (Preuschen 4:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-85).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-85) · Report an error

6.86Preuschen 4:124

ἐν οἷς καὶ τί ἐστι κυρίως μετενσωμάτωσις ἐξετάσαι δεήσει, τί τε αὕτη διαφέρει ἐνσωματώσεως, καὶ εἰ ἀκολουθεῖ τῷ λέγοντι μετεωσωμάτωσιν ἄφθαρτον τηρεῖν τὸν κόσμον. ἐν οἷς ἀναγκαῖον ἔσται παραθεῖναι καὶ τοὺς λόγους τῶν θελόντων κατὰ τὰς γραφὰς συσπείρεσθαι τὴν ψυχὴν τῷ σώματι καὶ τὰ ἀκολουθοῦντα αὐτοῖς.

en hois kai ti esti kyriōs metensōmatōsis exetasai deēsei, ti te hautē diapherei ensōmatōseōs, kai ei akolouthei tǭ legonti meteōsōmatōsin aphtharton tērein ton kosmon. en hois anankaion estai paratheinai kai tous logous tōn thelontōn kata tas graphas syspeiresthai tēn psychēn tǭ sōmati kai ta akolouthounta autois.

In these we shall need to examine also what transmigration properly is, how it differs from embodiment, and whether it follows for one who holds transmigration that the world is kept incorruptible. In these it will be necessary also to set out the arguments of those who wish, according to the Scriptures, that the soul is sown together with the body, and what follows from their view.

Notes and citation

Summary: Transmigration, embodiment, and the view that soul and body begin together all need examination.

The view that the soul is “sown with the body” is traducianism or creationism, as against pre-existence. The digital text reads μετεωσωμάτωσιν.

Cite (SBL): Origen, Comm. Jo. 6.86 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-86).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-86) · Report an error

6.87Preuschen 4:124

καὶ ἁπαξαπλῶς ὁ περὶ ψυχῆς λόγος πολὺς καὶ δυσερμήνευτος ὢν ἀναλεχθησόμενος ἀπὸ τῶν ἐν ταῖς γραφαῖς σποράδην κειμένων ἰδίας δεῖται πραγματείας. διόπερ νῦν κατὰ τὸ παρῆκον ἐκ τῶν περὶ Ἠλίου καὶ Ἰωάννου ἐζητημένων ἐπὶ βραχὺ ἐξετασαντες τὸ πρόβλημα μετίωμεν ἐπὶ τὰ ἑξῆς. Ι,21. Ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη Οὔ.

kai hapaxaplōs ho peri psychēs logos polys kai dysermēneutos ōn analechthēsomenos apo tōn en tais graphais sporadēn keimenōn idias deitai pragmateias. dioper nyn kata to parēkon ek tōn peri Ēliou kai Iōannou ezētēmenōn epi brachy exetasantes to problēma metiōmen epi ta hexēs. I,21. Ho prophētēs ei sy? kai apekrithē Ou.

And, in short, the account of the soul, being extensive and hard to interpret, and to be gathered from what lies scattered in the Scriptures, needs a treatise of its own. Therefore, having now examined the problem briefly as it arose from the questions about Elijah and John, let us pass on to what follows. John 1:21: “Are you the prophet? And he answered, No.”

John 1:21 (quotation, high confidence)

Notes and citation

Summary: The doctrine of the soul needs its own treatise; the next lemma is John 1:21.

The lemma is John 1:21.

Cite (SBL): Origen, Comm. Jo. 6.87 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-87).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-87) · Report an error

6.88Preuschen 4:124

Εἰ ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου, καὶ τί ἄλλο ἂν λέγοιμεν εἶναι Ἰωάννην ἢ προφήτην; ὡς καὶ ὁ πατὴρ αὐτοῦ Ζαχα- ρίας πλησθεὶς πνεύματος ἁγίου προφητεύων φησί· »Καὶ σὺ δέ, παιδίον, προφήτης ὐψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον κυρίου ἑτοι- »μάσαι ὁδοὺς αὐτοῦ«· εἰ μὴ ἄρα τις ἐπιλήψεται τοῦ »Κληθήσῃ«, μὴ εἰρημένου τοῦ >Ἔσῃ«, καὶ μάλιστα διὰ τὸ πρὸς τοὺς οἰομένους αὐτὸν προ φήτην εἶναι εἰρηκέναι τὸν σωτῆρα· »Ἀλλὰ τί † ἐξήλθετε ἰδεῖν; προφήτην;

Ei ho nomos kai hoi prophētai heōs Iōannou, kai ti allo an legoimen einai Iōannēn ē prophētēn? hōs kai ho patēr autou Zacha- rias plēstheis pneumatos hagiou prophēteuōn phēsi; »Kai sy de, paidion, prophētēs ypsistou klēthēsę̄, proporeusę̄ gar enōpion kyriou hetoi- »masai hodous autou«; ei mē ara tis epilēpsetai tou »Klēthēsę̄«, mē eirēmenou tou >Esę̄«, kai malista dia to pros tous oiomenous auton pro phētēn einai eirēkenai ton sōtēra; »Alla ti † exēlthete idein? prophētēn?

If the law and the prophets were until John, what else would we say John is but a prophet? As his father Zechariah too, filled with the Holy Spirit and prophesying, says: “And you, child, will be called the prophet of the Most High, for you will go before the Lord to prepare his ways”; unless someone will seize on “will be called,” since “you will be” was not said, and especially because the Savior said to those who thought him a prophet, “But what did you go out to see? A prophet?

Textual problem in this passage: see the notes.

Luke 16:16 (quotation, high confidence) · Luke 1:67 (allusion, high confidence) · Luke 1:76 (quotation, high confidence) · Matt 11:9 (quotation, high confidence)

Notes and citation

Summary: John was a prophet, as his father's prophecy and Jesus' words show.

The quotations are Luke 16:16 (Matt 11:13), Luke 1:67, 76, and Matt 11:9. The editor marks a doubtful word (†).

Cite (SBL): Origen, Comm. Jo. 6.88 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-88).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-88) · Report an error

6.89Preuschen 4:124

»ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου«. παρατηρητέον δὲ ὅτι τῷ »Ναί, λέγω ὑμῖν« τίθησιν τὸ προφήτην εἶναι τὸν Ἰωάννην, καὶ οὐκ ἀναιρεῖ τὸ προφήτην αὐτὸν εἶναι. ἐὰν δὲ πρὸς τῷ προφήτης τυγχάνειν καὶ »περισσότερον προφήτου« ὑπὸ τοῦ σωτῆρος λέγηται, πῶς οὖν, εἰ προφήτης ἐστίν, πρὸς τοὺς ἱερεῖς καὶ Λευίτας ἐρωτῶντας· »Ὁ προφήτης εἶ σύ;« ἀπεκρίθη »Οὔ«; λεκτέον δὲ πρὸς τοῦτο ὅτι οὐ ταὐτόν έστιν »Ὁ προφήτης εἶ σύ;« τῷ «Προφήτης εἶ σύ;« τὰ δʼ ὅμοια τετηρήκαμεν ἐξετάζοντες τί διαφέρει τὸ »Ὁ θεός« τοῦ »Θεός καὶ »Ὁ λόγος« τοῦ Λόγος((.

»nai, legō hymin, kai perissoteron prophētou«. paratērēteon de hoti tǭ »Nai, legō hymin« tithēsin to prophētēn einai ton Iōannēn, kai ouk anairei to prophētēn auton einai. ean de pros tǭ prophētēs tynchanein kai »perissoteron prophētou« hypo tou sōtēros legētai, pōs oun, ei prophētēs estin, pros tous hiereis kai Leuitas erōtōntas; »Ho prophētēs ei sy?« apekrithē »Ou«? lekteon de pros touto hoti ou tauton estin »Ho prophētēs ei sy?« tǭ «Prophētēs ei sy?« ta dʼ homoia tetērēkamen exetazontes ti diapherei to »Ho theos« tou »Theos kai »Ho logos« tou Logos((.

Yes, I tell you, and more than a prophet.” We must observe that by “Yes, I tell you” he affirms that John is a prophet, and does not deny that he is a prophet. And if, besides being a prophet, he is also called by the Savior “more than a prophet,” how then, if he is a prophet, did he answer “No” to the priests and Levites who asked, “Are you the prophet?” We must say to this that “Are you the prophet?” is not the same as “Are you a prophet?” We have observed similar things in examining how “the God” differs from “God” and “the Word” from “Word.”

Matt 11:9 (quotation, high confidence) · John 1:21 (quotation, high confidence)

Notes and citation

Summary: John was “a prophet” but not “the prophet,” as “the God” differs from “God.”

The quotations are Matt 11:9 and John 1:21. The reference back is to 2.13–15.

Cite (SBL): Origen, Comm. Jo. 6.89 (Preuschen 4:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-89).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-89) · Report an error

6.90Preuschen 4:124–125

ἐπεὶ τοίνυν έν τῷ Δευτερονομίῳ γέγραπται· »Προφήτην ὑμῖν ἀναστήσει 〈κύριος〉 ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν »ὑμῶν ὡς ἐμέ, αὐτοῦ ἀδούσεσθε· καὶ ἔσται πᾶσα ψυχή, ἥτις ἂν μὴ »ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ«, προσεδοκᾶτο ἐξαιρέτως τις προφήτης ὅμοιον Μωσεῖ τι ἔχων, τὸ μεσιτεῦσαι θεοῦ καὶ ἀνθρώπων καὶ τὸ λαβὼν διαθήκην ἀπὸ θεοῦ δοῦναι τοῖς μαθητευομένοις τὴν καινήν· καὶ καθʼ ἕκαστον τῶν προφητῶν ἐγίνωσκον ὁ λαὸς Ἰσραὴλ μηδένα ἐκείνων εἶναι τὸν ὑπὸ τοῦ Μωσέως προφητευθέντα.

epei toinyn en tǭ Deuteronomiǭ gegraptai; »Prophētēn hymin anastēsei 〈kyrios〉 ho theos hymōn ek tōn adelphōn »hymōn hōs eme, autou adousesthe; kai estai pasa psychē, hētis an mē »akousę̄ tou prophētou ekeinou, exolethreuthēsetai ek tou laou autou«, prosedokato exairetōs tis prophētēs homoion Mōsei ti echōn, to mesiteusai theou kai anthrōpōn kai to labōn diathēkēn apo theou dounai tois mathēteuomenois tēn kainēn; kai kathʼ hekaston tōn prophētōn eginōskon ho laos Israēl mēdena ekeinōn einai ton hypo tou Mōseōs prophēteuthenta.

Since, then, it is written in Deuteronomy, “The Lord your God will raise up for you a prophet from your brothers like me; you shall listen to him; and every soul that does not listen to that prophet will be utterly destroyed from his people,” a certain prophet was specially expected, having something like Moses: to mediate between God and men, and, having received a covenant from God, to give the new covenant to those who become disciples. And the people of Israel knew of each of the prophets that none of them was the one foretold by Moses.

Textual problem in this passage: see the notes.

Deut 18:15 (quotation, high confidence) · Acts 3:23 (quotation, high confidence) · 1 Tim 2:5 (allusion, medium confidence)

Notes and citation

Summary: Israel expected a special prophet like Moses, a mediator of a new covenant.

The quotation is Deut 18:15 with Acts 3:23; the allusion is 1 Tim 2:5. The editor supplies 〈κύριος〉; the digital text reads ἀδούσεσθε.

Cite (SBL): Origen, Comm. Jo. 6.90 (Preuschen 4:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-90).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-90) · Report an error

6.91Preuschen 4:125

ὥσπερ οὖν ἐδίσταζον περὶ Ἰωάννου μήποτε ἄρα Χριστὸς αὐτὸς ἦν, οὕτως καὶ μήποτε »ὁ προφήτης«. οὐ θαυμαστὸν δὲ εἰ μὴ ἠκρίβουν ὅτι ὁ αὐτός ἐστι Χριστός καὶ διστάζοντες περὶ Ἰωάννου, μήποτε αὐτὸς ὁ χριστὸς ἡν· ἀκόλουθον γὰρ τῷ περὶ τούτου δισταγμῷ τὸ αὐτὸν τὸν αὐτὸν εἶναι >Χριστὸν καὶ τὸν

hōsper oun edistazon peri Iōannou mēpote ara Christos autos ēn, houtōs kai mēpote »ho prophētēs«. ou thaumaston de ei mē ēkriboun hoti ho autos esti Christos kai distazontes peri Iōannou, mēpote autos ho christos hēn; akolouthon gar tǭ peri toutou distagmǭ to auton ton auton einai >Christon kai ton

Just as, then, they doubted about John whether he was perhaps the Christ himself, so also whether he was “the prophet.” And it is not surprising if they did not know precisely that the Christ is the same as the prophet, doubting about John whether he was the Christ himself; for it follows from the doubt about this that the same one is the Christ and the

John 1:20–21 (allusion, high confidence)

Notes and citation

Summary: The people did not realize that the Christ and the prophet were the same person.

The section breaks off in the digital text; the sense is “the same one is the Christ and the prophet.”

Cite (SBL): Origen, Comm. Jo. 6.91 (Preuschen 4:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-91).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-91) · Report an error

6.92Preuschen 4:125

Ἔλαθε δὲ τοὺς πολλοὺς ἡ διαφορὰ τοῦ Ὁ <Ὁ καὶ >Προφήτης<, ὡς καὶ τὸν Ἡρακλέωνα, ὅστις αὐταῖς λέξεσί ὡς ἄρα Ἰωάννης ὡμολόγησεν μὴ εἶναι ὁ χριστός, ἀλλὰ μηδὲ προφήτης μηδὲ Ἠλίας. καὶ δέον αὐτὸν οὕτως ἐκλαβόντα ἐξετάσαι τὰ κατὰ τοὺς τόπους, πότερον ἀληθεύει λέγων μὴ εἶναι προφήτης μηδὲ Ἠλίας, ἢ οὔ. ὁ δὲ μὴ ἐπιστήσας τοῖς τόποις, ἐν οἷς καταλέλοιπεν ὑπομνήμασιν ἀνεξετάστως παρελήλυθεν τὰ τη- λικαῦτα, σφόδρα ὀλίγα καὶ μὴ βεβασανισμένα έν τοῖς ἑξῆς εἰπών, περὶ ὡν εὐθέως ἐροῦμεν. Ι, 22 Εἶπον οὖν αὐτῷ Τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;

Elathe de tous pollous hē diaphora tou Ho <Ho kai >Prophētēs<, hōs kai ton Hērakleōna, hostis autais lexesi hōs ara Iōannēs hōmologēsen mē einai ho christos, alla mēde prophētēs mēde Ēlias. kai deon auton houtōs eklabonta exetasai ta kata tous topous, poteron alētheuei legōn mē einai prophētēs mēde Ēlias, ē ou. ho de mē epistēsas tois topois, en hois kataleloipen hypomnēmasin anexetastōs parelēlythen ta tē- likauta, sphodra oliga kai mē bebasanismena en tois hexēs eipōn, peri hōn eutheōs eroumen. I, 22 Eipon oun autǭ Tis ei? hina apokrisin dōmen tois pempsasin hēmas; ti legeis peri seautou?

The difference between “the prophet” and “prophet” escaped the many, as it escaped Heracleon too, who says in these very words that “John confessed that he was not the Christ, nor even a prophet, nor Elijah.” And having taken it so, he ought to have examined the passages, whether John speaks truly in saying he is not a prophet nor Elijah, or not. But not having attended to the passages, in the commentaries he has left he has passed over such important matters without examination, saying very little, and that untested, in what follows, about which we shall speak at once. John 1:22: “So they said to him, Who are you? So that we may give an answer to those who sent us. What do you say about yourself?”

John 1:22 (quotation, high confidence)

Notes and citation

Summary: Heracleon missed the difference between “a prophet” and “the prophet” and made John deny being a prophet; the next lemma is John 1:22.

Heracleon's words are quoted (fr. 4); the lemma is John 1:22. The digital text is garbled at “τοῦ Ὁ <Ὁ καὶ >Προφήτης<” and lacks a verb after λέξεσί (probably φησίν).

Extrabiblical texts: Heracleon, fr. 4 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.92 (Preuschen 4:125; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-92).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-92) · Report an error

6.93Preuschen 4:125–126

Δυνάμει τοῦτο λέγουσιν οἱ ἀποσταλέντες· Ὅπερ ὑπονοοῦντες οῦντες εἶναί σε ἐληλύθαμεν μαθησόμενοι ἔγνωμεν οὐκ ὄντα· λείπεται δὲ μετὰ ταῦτα ἀπὸ σοῦ ἀκοῦσαι τὸ ὅστις εἶ, ἵνα τοῖς πέμψασιν τὴν σὴν ἀπόκρισιν περὶ σοῦ ἀπαγγείλωμεν. Ι, 23 Ἔφη· Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης.

Dynamei touto legousin hoi apostalentes; Hoper hyponoountes ountes einai se elēlythamen mathēsomenoi egnōmen ouk onta; leipetai de meta tauta apo sou akousai to hostis ei, hina tois pempsasin tēn sēn apokrisin peri sou apangeilōmen. I, 23 Ephē; Egō phōnē boōntos en tę̄ erēmǭ tēn hodon kyriou, kathōs eipen Hēsaïas ho prophētēs.

Those who were sent say this in effect: What we suspected you to be, and came to learn, we have learned you are not; it remains after this to hear from you who you are, so that we may report your answer about yourself to those who sent us. John 1:23: “He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as Isaiah the prophet said.”

John 1:23 (quotation, high confidence)

Notes and citation

Summary: The envoys, having learned what John was not, asked who he was; the next lemma is John 1:23.

The lemma is John 1:23 (the digital text omits “Make straight”). The digital text repeats οῦντες.

Cite (SBL): Origen, Comm. Jo. 6.93 (Preuschen 4:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-93).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-93) · Report an error

6.94Preuschen 4:126

Ὥσπερ ὁ κυρίως υἱὸς τοῦ θεοῦ οὐχ ἕτερος λόγου τυγχάνων χρῆται λόγῳ αὐτὸς γὰρ ὁ έν ἀρχῇ λόγος ἡν, ὁ πρὸς τὸν θεόν, ὁ λόγος θεός), οὕτως Ἰωάννης ὁ ὑπηρέτης ἐκείνου τοῦ λόγου, εἰ κυρίως ἀκούοιμεν τῆς γραφῆς, οὐχ ἕτερος ὢν φωνῆς, χρῆται φωνῇ δεικνυούσῃ τὸν λόγον.

Hōsper ho kyriōs huios tou theou ouch heteros logou tynchanōn chrētai logǭ autos gar ho en archę̄ logos hēn, ho pros ton theon, ho logos theos), houtōs Iōannēs ho hypēretēs ekeinou tou logou, ei kyriōs akouoimen tēs graphēs, ouch heteros ōn phōnēs, chrētai phōnę̄ deiknyousę̄ ton logon.

Just as the one who is properly Son of God, being no other than the Word, uses a word (for he himself was the Word in the beginning, the Word with God, the Word God), so John, the servant of that Word, if we hear Scripture properly, being no other than a voice, uses a voice that points to the Word.

John 1:1 (allusion, high confidence)

Notes and citation

Summary: As the Son is the Word, John is a voice that points to the Word.

The allusion is John 1:1.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.94 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-35/#p-6-94).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-6-94) · Report an error