Commentary on the Gospel of John 1.64–1.141

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 78 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 1

1.64Preuschen 4:16

τίνα γὰρ τὰ ὄρη, ἐφʼ ὧν αὐτὸς ὁ λαλῶν παρεῖναι ὁμολογεῖ ἢ οἱ μηδενὸς τῶν ἐπὶ γῆς ὑψηλοτάτων καὶ μεγίστων ἥττονες; οὕστινας ζητεῖσθαι δεῖ ὑπὸ τῶν ἱκανῶν διακόνων τῆς καινῆς διαθήκης, ἵνα τηρήσωσι τὴν λέγουσαν ἐντολήν· »Ἐπʼ ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγ- »γελιζόμενος Σιών, ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου ὁ εὐαγγελιζόμε- »νος Ἱερουσαλήμ.«

tina gar ta orē, ephʼ hōn autos ho lalōn pareinai homologei ē hoi mēdenos tōn epi gēs hypsēlotatōn kai megistōn hēttones? houstinas zēteisthai dei hypo tōn hikanōn diakonōn tēs kainēs diathēkēs, hina tērēsōsi tēn legousan entolēn; »Epʼ oros hypsēlon anabēthi ho euag- »gelizomenos Siōn, hypsōson tę̄ ischyï tēn phōnēn sou ho euangelizome- »nos Hierousalēm.«

For what are the mountains on which the speaker himself confesses that he is present, if not those who are in no way inferior to the highest and greatest things on earth? These must be sought out by capable ministers of the new covenant, so that they may keep the command that says, “Go up on a high mountain, you who announce good news to Zion; lift up your voice with strength, you who announce good news to Jerusalem.”

Isa 40:9 (quotation, high confidence) · 2 Cor 3:6 (allusion, high confidence)

Notes and citation

Summary: The mountains are exalted souls, whom ministers of the new covenant must seek out.

The quotation is Isa 40:9 LXX; “ministers of the new covenant” is 2 Cor 3:6.

Notes on the original text

Digital text corrected (OCR: stray digit): ἥττονες1; → ἥττονες;.

Cite (SBL): Origen, Comm. Jo. 1.64 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-64).

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Translation: Translated by Claude from the Greek text of Preuschen, GCS 10 (1903); made independently of existing English translations. ANF 9 covers Books 1, 2, 4, 5, 6 and 10 and was compared afterwards; the other books were reviewed against the Greek only.

1.65Preuschen 4:16

Οὐ θαυμαστὸν δὲ εἰ τοῖς μέλλουσιν εὐαγγελίζεσθαι τὰ ἀγαθὰ Ἰησοῦς εὐαγγελίζεται τὰ ἀγαθά, οὐκ ἄλλα τυγχάνοντα ἑαυτοῦ· ἑαυτὸν γὰρ εὐαγγελίζεται ὁ υἱὸς τοῦ θεοῦ τοῖς δυναμένοις οὐ διʼ ἄλλων αὐτὸν μαθεῖν. πλὴν ὁ ἐπιβαίνων τῶν ὀρῶν καὶ εὐαγγελιζόμενος αὐτοῖς τὰ ἀγαθά, μαθητευθεὶς τῷ ἀγαθῷ πατρὶ ἀνατέλλοντι »τὸν ἥλιον ἐπὶ »πονηροὺς καὶ ἀγαθοὺς« καὶ βρέχοντι »ἐπὶ δικαίους καὶ ἀδίκους«, τοὺς τὴν ψυχὴν πτωχοὺς οὐχ ὑπερηφανεῖ.

Ou thaumaston de ei tois mellousin euangelizesthai ta agatha Iēsous euangelizetai ta agatha, ouk alla tynchanonta heautou; heauton gar euangelizetai ho huios tou theou tois dynamenois ou diʼ allōn auton mathein. plēn ho epibainōn tōn orōn kai euangelizomenos autois ta agatha, mathēteutheis tǭ agathǭ patri anatellonti »ton hēlion epi »ponērous kai agathous« kai brechonti »epi dikaious kai adikous«, tous tēn psychēn ptōchous ouch hyperēphanei.

It is not surprising that Jesus announces the good things to those who are to announce the good things, since they are nothing other than himself: for the Son of God announces himself to those who are able to learn of him not through others. Yet the one who goes up on the mountains and announces to them the good things, having been taught by the good Father, who makes “the sun rise on the evil and the good” and sends rain “on the just and the unjust”, does not disdain the poor in soul.

Matt 5:45 (quotation, high confidence)

Notes and citation

Summary: Christ announces himself directly to the mature, yet like the Father he does not despise the poor.

The quotation is Matt 5:45.

Notes on the original text

Digital text corrected (OCR: misread letter): τὰ ἀγαρά → τὰ ἀγαθά.

Cite (SBL): Origen, Comm. Jo. 1.65 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-65).

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1.66Preuschen 4:16

καὶ τούτοις γὰρ εὐαγγελίζεται, ὡς αὐτὸς μαρτυρεῖ λαβὼν τὸν Ἡσαΐαν καὶ ἀναγνούς· »Τὸ πνεῦμα »κυρίου ἐπʼ ἐμέ. οὑ ἕνεκεν ἔχρισέ με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέ »με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν·« »πτύξας« γὰρ τὸ βιβλίον καὶ »ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισε« καὶ πάντων ἐνατενιζόντων αὐτῷ φησι· »Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς »ὠσὶν ὑμῶν.«

kai toutois gar euangelizetai, hōs autos martyrei labōn ton Hēsaïan kai anagnous; »To pneuma »kyriou epʼ eme. hou heneken echrise me euangelisasthai ptōchois, apestalke »me kēryxai aichmalōtois aphesin kai typhlois anablepsin;« »ptyxas« gar to biblion kai »apodous tǭ hypēretę̄ ekathise« kai pantōn enatenizontōn autǭ phēsi; »Sēmeron peplērōtai hē graphē hautē en tois »ōsin hymōn.«

For to them too he announces good news, as he himself testifies when he took Isaiah and read, “The Spirit of the Lord is upon me, because he has anointed me to announce good news to the poor; he has sent me to proclaim release to captives and recovery of sight to the blind.” For having “rolled up” the book and “given it back to the attendant, he sat down”, and while all were gazing at him he said, “Today this Scripture has been fulfilled in your hearing.”

Luke 4:18 (quotation, high confidence) · Isa 61:1 (quotation, high confidence) · Luke 4:20–21 (quotation, high confidence)

Notes and citation

Summary: At Nazareth Jesus announced good news to the poor from Isaiah.

The quotations are Luke 4:18 (Isa 61:1) and Luke 4:20–21.

Notes on the original text

Digital text corrected (OCR: repeated word; OCR: repeated word fragment): ἐνατενιζόντων τενιζόντων → ἐνατενιζόντων; »ὠσὶν ὑμῶν ὑμῶν.« → »ὠσὶν ὑμῶν.«.

Cite (SBL): Origen, Comm. Jo. 1.66 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-66).

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1.67Preuschen 4:16

Ἀναγκαῖον δὲ εἰδέναι ὅτι ἐμπεριλαμβάνεται τῷ τηλικούτῳ εὐαγγελίῳ καὶ πᾶσα ἡ εἰς Ἰησοῦν γινομένη πρᾶξις ἀγαθή, ὥσπερ καὶ τῆς τὰ πονηρὰ ἔργα πεποιηκυίας καὶ μετανενοηκυίας εὐωδίαν δεδυνημένης διὰ τὴν ἀπὸ τῶν κακῶν γνησίαν μετάστασιν καταχέαι τοῦ Ἰησοῦ καὶ παντὶ τῷ οἴκῳ τὴν τοῦ μύρου πνοὴν εἰς αἴσθησιν πάντων τῶν ἐν αὐτῷ ἐμπεποιηκυίας.

Anankaion de eidenai hoti emperilambanetai tǭ tēlikoutǭ euangeliǭ kai pasa hē eis Iēsoun ginomenē praxis agathē, hōsper kai tēs ta ponēra erga pepoiēkuias kai metanenoēkuias euōdian dedynēmenēs dia tēn apo tōn kakōn gnēsian metastasin katacheai tou Iēsou kai panti tǭ oikǭ tēn tou myrou pnoēn eis aisthēsin pantōn tōn en autǭ empepoiēkuias.

But it is necessary to know that every good action done toward Jesus is also included in so great a gospel: as with the woman who had done evil deeds and repented, who, because of her genuine turning away from evil, was able to pour fragrance over Jesus and to make the scent of the ointment perceptible to all in the whole house.

Luke 7:37–38 (allusion, high confidence) · John 12:3 (allusion, high confidence)

Notes and citation

Summary: Every good deed done to Jesus, like the repentant woman's anointing, becomes part of the gospel.

The allusions are Luke 7:37–38 and John 12:3; Origen merges the anointing stories.

Cite (SBL): Origen, Comm. Jo. 1.67 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-67).

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1.68Preuschen 4:16

διὸ καὶ γέγραπται· »Ὅπου ἂν κηρυχθῇ »τὸ εὐαγγέλιον τοῦτο ἐν πᾶσι τοῖς ἔθνεσι, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς·« σαφὲς δὲ ὅτι εἰς Ἰησοῦν γίνεται καὶ τὰ εἰς τοὺς μαθητευθέντας αὐτῷ ἐπιτελούμενα· δεικνὺς γοῦν τοὺς εὖ πεπονθότας φησὶ τοῖς πεποιηκόσι· »Τούτοις ὃ ἐποιήσατε ἐμοὶ ἐποι- »ήσατε«· ὥστε πᾶσα πρᾶξις ἀγαθὴ ἡ εἰς τὸν πλησίον ὑφʼ ἡμῶν ἐπιτελουμένη εἰς τὸ εὐαγγέλιον ἀναφέρεται, τὸ ἐν ταῖς πλαξὶ τοῦ οὐρανοῦ γραφόμενον καὶ ὑπὸ πάντων τῶν ἠξιωμένων τῆς τῶν ὅλων γνώσεως ἀναγινωσκόμενον.

dio kai gegraptai; »Hopou an kērychthę̄ »to euangelion touto en pasi tois ethnesi, lalēthēsetai kai ho epoiēsen hautē eis mnēmosynon autēs;« saphes de hoti eis Iēsoun ginetai kai ta eis tous mathēteuthentas autǭ epiteloumena; deiknys goun tous eu peponthotas phēsi tois pepoiēkosi; »Toutois ho epoiēsate emoi epoi- »ēsate«; hōste pasa praxis agathē hē eis ton plēsion hyphʼ hēmōn epiteloumenē eis to euangelion anapheretai, to en tais plaxi tou ouranou graphomenon kai hypo pantōn tōn ēxiōmenōn tēs tōn holōn gnōseōs anaginōskomenon.

That is why it is written, “Wherever this gospel is preached among all the nations, what she has done will also be told in memory of her.” And it is clear that what is done to those who have become his disciples is also done to Jesus; at any rate, pointing to those who had been treated well, he says to those who had done it, “What you did to these, you did to me.” So every good action we perform toward our neighbor is counted as part of the gospel, which is written on the tablets of heaven and read by all who have been counted worthy of the knowledge of all things.

Matt 26:13 (quotation, high confidence) · Matt 25:40 (quotation, high confidence)

Notes and citation

Summary: Good done to Christ's disciples is done to Christ and belongs to the gospel written in heaven.

The quotations are Matt 26:13 (Mark 14:9) and a free form of Matt 25:40. “The tablets of heaven” is a phrase also found in 1 Enoch and Jubilees; the allusion is uncertain.

Notes on the original text

Digital text corrected (OCR: repeated word): Ὅπου ἂν ἂν κηρυχθῇ → Ὅπου ἂν κηρυχθῇ.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 1.68 (Preuschen 4:16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-68).

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1.69Preuschen 4:16–17

ἀλλὰ καὶ ἐκ τοῦ ἐναντίου μέρος ἐστὶ τοῦ εὐαγγελίου εἰς κατηγορίαν τῶν πραζάντων τὰ εἰς Ἰησοῦν ἁμαρτανόμενα.

alla kai ek tou enantiou meros esti tou euangeliou eis katēgorian tōn prazantōn ta eis Iēsoun hamartanomena.

But, on the other side, part of the gospel also serves to accuse those who committed sins against Jesus.

Notes and citation

Summary: The gospel also records sins against Jesus as an accusation.

Cite (SBL): Origen, Comm. Jo. 1.69 (Preuschen 4:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-69).

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1.70Preuschen 4:17

ἡ γοῦν Ἰούδα προδοσία καὶ ἡ τοῦ ἀσεβοῦς λαοῦ καταβόησις φάσκοντος »Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον« καὶ »Σταύρου, σταύρου »αὐτὸν« καὶ οἱ ἐμπαιγμοὶ τῶν αὐτὸν τῇ ἀκάνθῃ στεφανωσάντων καὶ τὰ τούτοις παραπλήσια ἐγκατατέκται τοῖς εὐαγγελίοις.

hē goun Iouda prodosia kai hē tou asebous laou kataboēsis phaskontos »Aire apo tēs gēs ton toiouton« kai »Staurou, staurou »auton« kai hoi empaigmoi tōn auton tę̄ akanthę̄ stephanōsantōn kai ta toutois paraplēsia enkatatektai tois euangeliois.

At any rate, the betrayal by Judas, and the outcry of the impious people saying, “Away with such a man from the earth” and “Crucify, crucify him”, and the mockery of those who crowned him with thorns, and things like these, are woven into the Gospels.

Acts 22:22 (quotation, medium confidence) · Luke 23:21 (quotation, high confidence) · Matt 27:29 (allusion, high confidence)

Notes and citation

Summary: Judas's betrayal and the mockery of Jesus are part of the Gospels.

The quotations are Acts 22:22 (compare Luke 23:18) and Luke 23:21 (John 19:6); the thorns are Matt 27:29.

Cite (SBL): Origen, Comm. Jo. 1.70 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-70).

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1.71Preuschen 4:17

ἀκόλουθον δὲ τούτοις ἐστὶ νοῆσαι ὅτι πᾶς ὁ τῶν μαθητῶν Ἰησοῦ προδότης Ἰησοῦ προδότης εἶναι λελόγισται. πρὸς γοῦν τὸν ἔτι διώκοντα Σαῦλον εἶπεν· »Σαούλ, Σαούλ, τί με διώκεις«; καὶ »Ἐγώ εἰμι Ἰησοῦς, »ὅν σὺ διώκεις«.

akolouthon de toutois esti noēsai hoti pas ho tōn mathētōn Iēsou prodotēs Iēsou prodotēs einai lelogistai. pros goun ton eti diōkonta Saulon eipen; »Saoul, Saoul, ti me diōkeis«? kai »Egō eimi Iēsous, »hon sy diōkeis«.

It follows from this to understand that everyone who betrays the disciples of Jesus is reckoned to be a betrayer of Jesus. At any rate, to Saul, while he was still persecuting, he said, “Saul, Saul, why do you persecute me?” and “I am Jesus, whom you are persecuting.”

Acts 9:4–5 (quotation, high confidence)

Notes and citation

Summary: Whoever betrays Christ's disciples betrays Christ, as his words to Saul show.

The quotations are Acts 9:4–5.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 1.71 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-71).

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1.72Preuschen 4:17

τίνες δὲ τὰς ἀκάνθας ἔχουσιν, αἷς τὸν Ἰησοῦν ἀτιμάζοντες στεφανοῦσιν; οἳ »ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν »τοῦ βίου« συνπνιγόμενοι λαβόντες τὸν λόγον τοῦ θεοῦ »οὐ τελεσ- »φοροῦσιν«.

tines de tas akanthas echousin, hais ton Iēsoun atimazontes stephanousin? hoi »hypo merimnōn kai ploutou kai hēdonōn »tou biou« synpnigomenoi labontes ton logon tou theou »ou teles- »phorousin«.

And who are those who have the thorns with which they dishonor and crown Jesus? Those who, having received the word of God, are choked “by cares and riches and pleasures of life” and “bring no fruit to maturity”.

Luke 8:14 (quotation, high confidence)

Notes and citation

Summary: The thorns that crown Jesus are the cares and pleasures that choke the word in believers.

The quotation is Luke 8:14.

Notes on the original text

Digital text corrected (OCR: misread letter): ἡόονῶν → ἡδονῶν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 1.72 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-72).

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1.73Preuschen 4:17

διόπερ φυλακτέον μήποτε καὶ ἡμεῖς, ὡς ταῖς ἰδίαις ἀκάνθαις στεφανοῦντες τὸν Ἰησοῦν, ἀναγραφόμενοι τοιοῦτοι ἀναγινωσκώμεθα παρὰ τοῖς τὸν ἐν πᾶσι καὶ παρὰ πᾶσι λογικοῖς ἢ ἁγίοις Ἰησοῦν μανθάνουσι, τίνα τε τρόπον μύρῳ ἀλείφεται καὶ δειπνίζεται καὶ δοξάζεται ἢ ἐκ τῶν ἐναντίων ἀτιμάζεται καὶ ἐμπαίζεται καὶ τύπτεται.

dioper phylakteon mēpote kai hēmeis, hōs tais idiais akanthais stephanountes ton Iēsoun, anagraphomenoi toioutoi anaginōskōmetha para tois ton en pasi kai para pasi logikois ē hagiois Iēsoun manthanousi, tina te tropon myrǭ aleiphetai kai deipnizetai kai doxazetai ē ek tōn enantiōn atimazetai kai empaizetai kai typtetai.

So we must be on guard lest we too, crowning Jesus with our own thorns, be recorded as such and read as such by those who learn about Jesus, who is in all and among all rational or holy beings, and how he is anointed with ointment, given supper, and glorified, or, on the contrary, dishonored, mocked, and beaten.

John 12:2–3 (allusion, medium confidence)

Notes and citation

Summary: Believers must take care not to crown Jesus with their own thorns.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters): ταῖς ἐδίαις → ταῖς ἰδίαις; δοζάζεται → δοξάζεται; ἐμποίςεται → ἐμπαίζεται.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 1.73 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-73).

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1.74Preuschen 4:17

ἀναγκαίως δὴ ταῦθʼ ἡμῖν εἴρηται δεικνύουσιν ὡς αἱ ἀγαθαὶ ἡμῶν πράξεις καὶ αἱ ἁμαρτίαι τῶν πταιόντων τῷ εὐαγγελίῳ ἐγκατατάσσονται ἤτοι »εἰς ζωὴν αἰώνιον ἢ εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην »αἰώνιον«.

anankaiōs dē tauthʼ hēmin eirētai deiknyousin hōs hai agathai hēmōn praxeis kai hai hamartiai tōn ptaiontōn tǭ euangeliǭ enkatatassontai ētoi »eis zōēn aiōnion ē eis oneidismon kai eis aischynēn »aiōnion«.

We have had to say these things to show that our good actions and the sins of those who stumble are recorded in the gospel, either “to eternal life or to reproach and eternal shame”.

Dan 12:2 (quotation, high confidence)

Notes and citation

Summary: Good deeds and sins alike are recorded in the gospel for eternal life or eternal shame.

The quotation is Dan 12:2.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.74 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-74).

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1.75Preuschen 4:17

Εἰ δὲ ἐν ἀνθρώποις εἰσὶν οἱ τετιμημένοι διακονίᾳ τῇ τῶν εὐαγγελιστῶν καὶ αὐτὸς ὁ Ἱησοῦς εὐαγγελίζεται ἀγαθὰ καὶ πτωχοῖς εὐαγγελίζεται, οὐκ ἔδει τοὺς πεποιημένους ὑπὸ τοῦ θεοῦ »πνεύ- »ματα ἀγγέλους« καὶ τοὺς ὄντας »πυρὸς φλόγα«, »λειτουργοὺς« τοῦ τῶν ὅλων πατρός, ἐστερῆσθαι τοῦ καὶ αὐτοὺς εἶναι εὐαγγελιστάς;

Ei de en anthrōpois eisin hoi tetimēmenoi diakonią tę̄ tōn euangelistōn kai autos ho Hiēsous euangelizetai agatha kai ptōchois euangelizetai, ouk edei tous pepoiēmenous hypo tou theou »pneu- »mata angelous« kai tous ontas »pyros phloga«, »leitourgous« tou tōn holōn patros, esterēsthai tou kai autous einai euangelistas?

If among human beings there are those honored with the ministry of evangelists, and Jesus himself announces good things and announces good news to the poor, those whom God made “spirits, his angels”, and who are “a flame of fire”, “ministers” of the Father of all things, ought not to be deprived of being evangelists themselves.

Ps 104:4 (103:4 LXX) (quotation, high confidence) · Heb 1:7 (quotation, high confidence)

Notes and citation

Summary: Angels too, God's ministers, are evangelists.

The quotation is Ps 104:4 (103:4 LXX), as in Heb 1:7.

Cite (SBL): Origen, Comm. Jo. 1.75 (Preuschen 4:17; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-75).

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1.76Preuschen 4:17–18

διὰ τοῦτο καὶ ἄγγελος ἐπιστὰς τοῖς ποιμέσι φησί, δόξαν ποιήσας περιλάμπειν αὐτούς· »Μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν »μεγάλην ἥτις ἔσται παντὶ τῷ λαῷ, ὅτι ἐτέχθη ὑμῖν σήμερον σωτήρ, »ὅς ἐστι Χριστὸς κύριος, ἐν πόλει Δαβίδ«· ὅτε καὶ μηδέπω ἀνθρώπων συνιέντων τὸ τοῦ εὐαγγελίου μυστήριον οἱ κρείττονες αὐτῶν, οὐράνιος τυγχάνοντες στρατιὰ θεοῦ, αἰνοῦντες τὸν θεὸν λέγουσι· »Δόξα »ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.«

dia touto kai angelos epistas tois poimesi phēsi, doxan poiēsas perilampein autous; »Mē phobeisthe, idou gar euangelizomai hymin charan »megalēn hētis estai panti tǭ laǭ, hoti etechthē hymin sēmeron sōtēr, »hos esti Christos kyrios, en polei Dabid«; hote kai mēdepō anthrōpōn synientōn to tou euangeliou mystērion hoi kreittones autōn, ouranios tynchanontes stratia theou, ainountes ton theon legousi; »Doxa »en hypsistois theǭ kai epi gēs eirēnē, en anthrōpois eudokia.«

That is why an angel, standing by the shepherds and making glory shine around them, says, “Do not be afraid; for behold, I announce to you good news of great joy which will be for all the people: for to you is born today a Savior, who is Christ the Lord, in the city of David.” And at that time, when human beings did not yet understand the mystery of the gospel, those who are greater than they, the heavenly army of God, praising God say, “Glory to God in the highest, and on earth peace, good will among men.”

Luke 2:9–14 (quotation, high confidence)

Notes and citation

Summary: At Christ's birth an angel announced the good news to the shepherds, and the heavenly army praised God.

The quotations are Luke 2:9–11 and 2:13–14.

Cite (SBL): Origen, Comm. Jo. 1.76 (Preuschen 4:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-76).

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1.77Preuschen 4:18

καὶ ταῦτα εἰπόντες ἀπέρχονται ἀπὸ τῶν ποιμένων εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καταλιπόντες ἡμῖν νοεῖν, πῶς ἡ εὐαγγελισθεῖσα ἡμῖν διὰ τῆς γενέσεως Χριστοῦ Ἰησοῦ »χαρὰ« »δόξα« ἐστὶν »ἐν ὑψίστοις θεῷ«, τῶν ταπεινωθέντων εἰς χοῦν ἐπιστρεφόντων »εἰς τὴν ἀνάπαυσιν« αὐτῶν καὶ »ἐν ὑψίστοις« διὰ Χριστοῦ μελλόντων δοξάζειν τὸν θεόν.

kai tauta eipontes aperchontai apo tōn poimenōn eis ton ouranon hoi angeloi, katalipontes hēmin noein, pōs hē euangelistheisa hēmin dia tēs geneseōs Christou Iēsou »chara« »doxa« estin »en hypsistois theǭ«, tōn tapeinōthentōn eis choun epistrephontōn »eis tēn anapausin« autōn kai »en hypsistois« dia Christou mellontōn doxazein ton theon.

And having said this, the angels go away from the shepherds into heaven, leaving us to understand how the “joy” announced to us through the birth of Christ Jesus is “glory to God in the highest”: those who had been humbled to the dust return “to their rest” and are to glorify God “in the highest” through Christ.

Luke 2:15 (allusion, high confidence) · Ps 116:7 (114:7 LXX) (allusion, medium confidence)

Notes and citation

Summary: The joy of Christ's birth is glory to God, as the fallen return to their rest.

The allusions are Luke 2:15 and Ps 116:7 (114:7 LXX).

Cite (SBL): Origen, Comm. Jo. 1.77 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-77).

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1.78Preuschen 4:18

ἀλλὰ καὶ θαυμάζουσιν οἱ ἄγγελοι τὴν ἐπὶ γῆς ἐσομένην διὰ Ἰησοῦν εἰρήνην, τοῦ πολεμικοῦ χωρίου, εἰς ὃ ἐκπεσὼν »ἐκ τοῦ οὐρανοῦ ὁ »ἑωσφόρος, ὁ πρωὶ· ἀνατέλλων« ὑπὸ Ἰησοῦ συντρίβεται.

alla kai thaumazousin hoi angeloi tēn epi gēs esomenēn dia Iēsoun eirēnēn, tou polemikou chōriou, eis ho ekpesōn »ek tou ouranou ho »heōsphoros, ho prōi; anatellōn« hypo Iēsou syntribetai.

And the angels also marvel at the peace that is to come on earth through Jesus, since the region of war, into which “the morning star, rising at dawn” fell “from heaven”, is being crushed by Jesus.

Isa 14:12 (quotation, high confidence)

Notes and citation

Summary: The angels marvel at the peace Christ brings to the earth, where the fallen morning star wages war.

The quotation is Isa 14:12 LXX.

Cite (SBL): Origen, Comm. Jo. 1.78 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-78).

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1.79Preuschen 4:18

Πρὸς τοῖς εἰρημένοις καὶ τοῦτο περὶ εὐαγγελίου ἰστέον, ὅτι πρώτως τῆς κεφαλῆς τοῦ ὅλου τῶν σωζομένων σώματος, Χριστοῦ Ἰησοῦ, ἐστὶ τὸ εὐαγγέλιον, ὥς φησιν ὁ Μάρκος· »Ἀρχὴ τοῦ εὐαγγε- »λίου Χριστοῦ Ἰησοῦ·« ἤδη δὲ καὶ τῶν ἀποστόλων τυγχάνει· διὸ λέγει ὁ Παῦλος· »Κατὰ τὸ εὐαγγέλιόν μου.«

Pros tois eirēmenois kai touto peri euangeliou isteon, hoti prōtōs tēs kephalēs tou holou tōn sōzomenōn sōmatos, Christou Iēsou, esti to euangelion, hōs phēsin ho Markos; »Archē tou euange- »liou Christou Iēsou;« ēdē de kai tōn apostolōn tynchanei; dio legei ho Paulos; »Kata to euangelion mou.«

In addition to what has been said, one must also know this about the gospel: that primarily the gospel belongs to the head of the whole body of the saved, Christ Jesus, as Mark says, “The beginning of the gospel of Christ Jesus”; but it also belongs to the apostles, which is why Paul says, “According to my gospel.”

Mark 1:1 (quotation, high confidence) · Rom 2:16 (quotation, high confidence) · Eph 1:22–23 (allusion, medium confidence)

Notes and citation

Summary: The gospel belongs first to Christ, the head, and also to the apostles.

The quotations are Mark 1:1 and Rom 2:16; the head and body are Eph 1:22–23.

Cite (SBL): Origen, Comm. Jo. 1.79 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-79).

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1.80Preuschen 4:18

πλὴν ἡ ἀρχὴ τοῦ εὐαγγελίου (ἔστι γὰρ αὐτοῦ μέγεθος ἀρχὴν καὶ τὰ ἑξῆς καὶ μέσα καὶ τέλη ἔχοντος) ἤτοι πᾶσά έστιν ἡ παλαιὰ διαθήκη, τύπου αὐτῆς ὄντος Ἰωάννου, ἢ διὰ τὴν συναφὴν τῆς καινῆς πρὸς τὴν παλαιὰν τὰ τέλη τῆς παλαιᾶς διὰ Ἰωάννου παρίσταμεν.

plēn hē archē tou euangeliou (esti gar autou megethos archēn kai ta hexēs kai mesa kai telē echontos) ētoi pasa estin hē palaia diathēkē, typou autēs ontos Iōannou, ē dia tēn synaphēn tēs kainēs pros tēn palaian ta telē tēs palaias dia Iōannou paristamen.

But the beginning of the gospel (for, given its greatness, it has a beginning, what follows, a middle, and an end) is either the whole Old Testament, of which John is a type, or, because of the connection of the new with the old, the end of the old presented through John.

Mark 1:1 (allusion, high confidence)

Notes and citation

Summary: The “beginning of the gospel” is either the whole Old Testament, typified by John the Baptist, or its end in John.

Notes on the original text

Digital text corrected (OCR: opening parenthesis lost; OCR: wrong accent): εὐαγγελίου ἔστι γὰρ → εὐαγγελίου (ἔστι γὰρ; παριστάμεν. → παρίσταμεν..

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.80 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-80).

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1.81Preuschen 4:18

φησὶ γὰρ ὁ αὐτὸς Μάρκος· »Ἀρχὴ τοῦ »εὐαγγελίου Ἰησοῦ Χριστοῦ, καθὼς γέγραπται ἐν Ἡσαΐᾳ τῷ προφήτῃ· »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατα- »σκευάσει τὴν ὁδόν σου. φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε·

phēsi gar ho autos Markos; »Archē tou »euangeliou Iēsou Christou, kathōs gegraptai en Hēsaïą tǭ prophētę̄; »Idou egō apostellō ton angelon mou pro prosōpou sou, hos kata- »skeuasei tēn hodon sou. phōnē boōntos en tę̄ erēmǭ; Hetoimasate;

For the same Mark says, “The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet: Behold, I send my messenger before your face, who will prepare your way. The voice of one crying in the wilderness: Prepare

Mark 1:1–3 (quotation, high confidence) · Mal 3:1 (quotation, high confidence) · Isa 40:3 (quotation, high confidence)

Notes and citation

Summary: Mark begins the gospel with the prophecy of the forerunner.

The quotation is Mark 1:1–3, combining Mal 3:1 and Isa 40:3.

Cite (SBL): Origen, Comm. Jo. 1.81 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-81).

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1.82Preuschen 4:18

»τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.« ὅθεν θαυμάζειν μοι ἔπεισι, πῶς δυσὶ θεοῖς προσάπτουσιν ἀμφοτέρας τὰς διαθήκας οἱ ἑτερόδοξοι, οὐκ ἔλαττον καὶ ἐκ τούτου τοῦ ῥητοῦ ἐλεγχόμενοι. πῶς γὰρ δύναται ἀρχὴ εἶναι τοῦ εὐαγγελίου, ὡς αὐτοὶ οἴονται, ἑτέρου τυγχάνων θεοῦ ὁ Ἰωάννης, ὁ τοῦ δημιουργοῦ ἄνθρωπος καὶ ἀγνοῶν, ὡς νομίζουσι, τὴν καινὴν θεότητα;

»tēn hodon kyriou, eutheias poieite tas tribous autou.« hothen thaumazein moi epeisi, pōs dysi theois prosaptousin amphoteras tas diathēkas hoi heterodoxoi, ouk elatton kai ek toutou tou rhētou elenchomenoi. pōs gar dynatai archē einai tou euangeliou, hōs autoi oiontai, heterou tynchanōn theou ho Iōannēs, ho tou dēmiourgou anthrōpos kai agnoōn, hōs nomizousi, tēn kainēn theotēta?

the way of the Lord, make his paths straight.” Hence I am led to wonder how the heterodox attribute the two covenants to two gods, when they are refuted no less by this passage. For how can John be the beginning of the gospel if, as they suppose, he belongs to another god, being the Creator's man and, as they think, ignorant of the new divinity?

Mark 1:3 (quotation, high confidence)

Notes and citation

Summary: Mark's opening refutes heretics who ascribe the two Testaments to two different gods.

The heterodox are Marcionites and others who distinguished the Creator from the Father of Jesus.

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.82 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-82).

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1.83Preuschen 4:18

Οὐ μίαν δὲ καὶ βραχεῖαν πιστεύονται διακονίαν εὐαγγελικὴν ἄγγελοι οὐδὲ μόνην τὴν πρὸς τοὺς ποιμένας γεγενημένην· ἀλλὰ γὰρ ἐπὶ τέλει μετέωρος καὶ ἱπτάμενος ἄγγελος εὐαγγέλιον ἔχων εὐαγγελιεῖται πᾶν ἔθνος, τοῦ ἀγαθοῦ πατρὸς οὐ πάντη καταλιπόντος τοὺς ἀποπεπτωκότας αὐτοῦ.

Ou mian de kai bracheian pisteuontai diakonian euangelikēn angeloi oude monēn tēn pros tous poimenas gegenēmenēn; alla gar epi telei meteōros kai hiptamenos angelos euangelion echōn euangelieitai pan ethnos, tou agathou patros ou pantē katalipontos tous apopeptōkotas autou.

Angels are not believed to have only a single, brief ministry of the gospel, nor only the one that took place for the shepherds. For at the end an angel flying in mid-heaven, having a gospel, will announce it to every nation, since the good Father has not wholly abandoned those who have fallen away from him.

Rev 14:6 (allusion, high confidence)

Notes and citation

Summary: At the end an angel will announce an eternal gospel to every nation.

The allusion is Rev 14:6.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.83 (Preuschen 4:18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-83).

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1.84Preuschen 4:18–19

φησὶ γοῦν ἐν τῇ Ἀποκαλύψει ὁ τοῦ Ζεβεδαίου Ἰωάννης· »Καὶ εἶδον ἄγγελον πετόμενον ἐν μεσουρανήματι, »ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσασθαι ἐπὶ τοὺς καθημένους ἐπὶ »τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν, λέγων »ἐν φωνῇ μεγάλῃ· Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πηγὰς ὑδάτων.«

phēsi goun en tę̄ Apokalypsei ho tou Zebedaiou Iōannēs; »Kai eidon angelon petomenon en mesouranēmati, »echonta euangelion aiōnion euangelisasthai epi tous kathēmenous epi »tēs gēs kai epi pan ethnos kai phylēn kai glōssan kai laon, legōn »en phōnę̄ megalę̄; Phobēthēte ton theon kai dote autǭ doxan, hoti ēlthen hē hōra tēs kriseōs autou, kai proskynēsate ton poiēsanta ton ouranon kai tēn gēn kai tēn thalassan kai pēgas hydatōn.«

At any rate, John the son of Zebedee says in the Revelation: “And I saw an angel flying in mid-heaven, having an eternal gospel to announce to those who dwell on the earth and to every nation and tribe and tongue and people, saying with a loud voice: Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth and the sea and springs of water.”

Rev 14:6–7 (quotation, high confidence)

Notes and citation

Summary: Origen quotes Revelation's angel with an eternal gospel.

The quotation is Rev 14:6–7.

Notes on the original text

Digital text corrected (OCR: repeated word): »Καὶ Καὶ εἶδον → »Καὶ εἶδον.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.84 (Preuschen 4:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-84).

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1.85Preuschen 4:19

Ἐπεὶ τοίνυν »ἀρχὴν τοῦ εὐαγγελίου« κατὰ μίαν ἐκδοχὴν τὴν πᾶσαν παρεστήσαμεν εἶναι παλαιὰν διαθήκην διὰ τοῦ ὀνόματος Ἰωάννου σημαινομένην, ὑπὲρ τοῦ μὴ ἀμάρτυρον εἶναι τὴν ἐκδοχὴν ταύτην παραθησόμεθα τὸ ἐκ Πράξεων περὶ τοῦ τῆς Ἀἰθιόπων βασιλίδος εὐνούχου εἰρημένον καὶ Φιλίππου· »Ἀρξάμενος, γάρ φησιν, ὁ Φίλιππος »ἀπὸ τῆς Ἡσαΐου γραφῆς τῆς Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐνώπιον τοῦ κείροντος εὐαγγελίσατο αὐτῷ τὸν »κύριον Ἰησοῦν.« πῶς γὰρ ἀρχόμενος ἀπὸ τοῦ προφήτου εὐαγγελίζεται Ἰησοῦν, εἰ μὴ τῆς ἀρχῆς τοῦ εὐαγγελίου μέρος τι ὁ Ἡσαΐας ἦν;

Epei toinyn »archēn tou euangeliou« kata mian ekdochēn tēn pasan parestēsamen einai palaian diathēkēn dia tou onomatos Iōannou sēmainomenēn, hyper tou mē amartyron einai tēn ekdochēn tautēn parathēsometha to ek Praxeōn peri tou tēs Aithiopōn basilidos eunouchou eirēmenon kai Philippou; »Arxamenos, gar phēsin, ho Philippos »apo tēs Hēsaïou graphēs tēs Hōs probaton epi sphagēn ēchthē, kai hōs amnos enōpion tou keirontos euangelisato autǭ ton »kyrion Iēsoun.« pōs gar archomenos apo tou prophētou euangelizetai Iēsoun, ei mē tēs archēs tou euangeliou meros ti ho Hēsaïas ēn?

Since, then, according to one interpretation, we have shown that “the beginning of the gospel” is the whole Old Testament, signified by the name of John, so that this interpretation may not be without testimony we shall cite what is said in the Acts about the eunuch of the queen of the Ethiopians and Philip: “Beginning,” it says, “from the Scripture of Isaiah, He was led like a sheep to the slaughter, and like a lamb before its shearer, Philip announced to him the Lord Jesus.” For how does he announce Jesus beginning from the prophet, unless Isaiah was some part of the beginning of the gospel?

Acts 8:35 (quotation, high confidence) · Acts 8:32 (quotation, high confidence) · Isa 53:7 (quotation, high confidence)

Notes and citation

Summary: Philip's preaching of Jesus from Isaiah shows that the prophets belong to the beginning of the gospel.

The quotation is a free combination of Acts 8:35 and 8:32 (Isa 53:7).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.85 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-85).

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1.86Preuschen 4:19

ἅμα δὲ καὶ τὰ ἐν πρώτοις ἡμῖν εἰρημένα περὶ τοῦ δύνασθαι εὐαγγέλιον εἶναι πᾶσαν θείαν γραφὴν ἐντεῦθεν δύναται δηλοῦσθαι· καὶ γὰρ εἰ ὁ εὐαγγελιζόμενος »ἀγαθὰ εὐαγγελίζεται«, πάντες δὲ οἱ πρὸ τῆς σωματικῆς Χριστοῦ ἐπιδημίας Χριστὸν εὐαγγελίζονται ὄντα »τὰ ἀγαθά«, ὡς ἀπεδείξαμεν, πάντων πως εἰσὶν οἱ λόγοι τοῦ εὐαγγελίου μέρος.

hama de kai ta en prōtois hēmin eirēmena peri tou dynasthai euangelion einai pasan theian graphēn enteuthen dynatai dēlousthai; kai gar ei ho euangelizomenos »agatha euangelizetai«, pantes de hoi pro tēs sōmatikēs Christou epidēmias Christon euangelizontai onta »ta agatha«, hōs apedeixamen, pantōn pōs eisin hoi logoi tou euangeliou meros.

At the same time what we said at the start, that all divine Scripture can be gospel, can be shown from this. For if the one who announces good news “announces good things”, and all those before Christ's bodily sojourn announce Christ, who is “the good things”, as we have shown, then the words of all of them are in some way part of the gospel.

Isa 52:7 (allusion, high confidence)

Notes and citation

Summary: Since all the prophets announced Christ, all Scripture is in some way part of the gospel.

The allusion is Isa 52:7.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.86 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-86).

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1.87Preuschen 4:19

ὅπερ εὐαγγέλιον λεγόμενον λαλεῖσθαι ἐν ὅλῳ τῷ κόσμῳ ἡμεῖς ἐκλαμβάνομεν ἀπαγγέλλεσθαι ἐν ὅλῳ τῷ κόσμῳ, οὐ μόνον τῷ περιγείῳ τόπω ἀλλὰ καὶ παντὶ τῷ συστήματι τῷ ἐξ οὐρανοῦ καὶ γῆς ἢ ἐξ οὐρανῶν καὶ γῆς.

hoper euangelion legomenon laleisthai en holǭ tǭ kosmǭ hēmeis eklambanomen apangellesthai en holǭ tǭ kosmǭ, ou monon tǭ perigeiǭ topō alla kai panti tǭ systēmati tǭ ex ouranou kai gēs ē ex ouranōn kai gēs.

This gospel, which is said to be spoken in the whole world, we understand to be proclaimed in the whole world: not only in the region around the earth, but in the whole system of heaven and earth, or of the heavens and earth.

Matt 26:13 (allusion, medium confidence)

Notes and citation

Summary: The gospel is proclaimed not only on earth but throughout heaven and earth.

The allusion is Matt 26:13 and 24:14.

Cite (SBL): Origen, Comm. Jo. 1.87 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-87).

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1.88Preuschen 4:19

Καὶ τί δεῖ ἐπὶ πλεῖον μηκύνειν τὸν περὶ τοῦ τί τὸ εὐαγγέλιόν ἐστι λόγον; αὐτάρκως δὴ τούτων εἰρημένων καὶ ἐκ τούτων τῶν μὴ ἀνεντρεχῶν δυναμένων τὰ παραπλήσια συναγαγεῖν ἀπὸ τῶν γραφῶν καὶ βλέπειν τίς ἡ δόξα τῶν ἐν Ἰησοῦ Χριστῷ ἀγαθῶν ἀπὸ τοῦ εὐαγγελίου, διακονουμένου ὑπὸ ἀνθρώπων καὶ ἀγγέλων, ἐγὼ δʼ οἶμαι ὅτι καὶ ἀρχῶν καὶ ἐξουσιῶν καὶ θρόνων καὶ κυριοτήτων »καὶ παντὸς »ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τούτῳ τῷ αἰῶνι ἀλλὰ καὶ ἐν »τῷ μέλλοντι«, εἴγε καὶ ὑπʼ αὐτοῦ τοῦ Χριστοῦ, αὐτοῦ που καταπαύσομεν τὰ πρὸ τῆς συναναγνώσεως τῶν γεγραμμένων.

Kai ti dei epi pleion mēkynein ton peri tou ti to euangelion esti logon? autarkōs dē toutōn eirēmenōn kai ek toutōn tōn mē anentrechōn dynamenōn ta paraplēsia synagagein apo tōn graphōn kai blepein tis hē doxa tōn en Iēsou Christǭ agathōn apo tou euangeliou, diakonoumenou hypo anthrōpōn kai angelōn, egō dʼ oimai hoti kai archōn kai exousiōn kai thronōn kai kyriotētōn »kai pantos »onomatos onomazomenou ou monon en toutǭ tǭ aiōni alla kai en »tǭ mellonti«, eige kai hypʼ autou tou Christou, autou pou katapausomen ta pro tēs synanagnōseōs tōn gegrammenōn.

And why need we lengthen further the discussion of what the gospel is? Enough has been said, and from this those who are not unskilled can gather similar things from the Scriptures and see what the glory of the good things in Jesus Christ is from the gospel, ministered by human beings and angels, and, I think, also by principalities and powers and thrones and dominions “and every name that is named, not only in this age but also in the age to come”, and indeed by Christ himself. Here, then, we shall end our remarks before reading the text together.

Col 1:16 (allusion, medium confidence) · Eph 1:21 (quotation, high confidence)

Notes and citation

Summary: Origen ends his introduction on the meaning of “gospel.”

The allusions are Col 1:16 and Eph 1:21 (quoted).

Cite (SBL): Origen, Comm. Jo. 1.88 (Preuschen 4:19; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-88).

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1.89Preuschen 4:19–20

ἤδη δὲ θεὸν αἰτώμεθα συνεργῆσαι διὰ Χριστοῦ ἡμῖν ἐν ἁγίῳ πνεύματι πρὸς ἀνάπτυξιν τοῦ ἐν ταῖς λέξεσιν ἐναποτεθησαυρισμένου μυστικοῦ νοῦ. 1, 1. Ἐν ἀρχῇ ἦν ὁ λόγος.

ēdē de theon aitōmetha synergēsai dia Christou hēmin en hagiǭ pneumati pros anaptyxin tou en tais lexesin enapotethēsaurismenou mystikou nou. 1, 1. En archę̄ ēn ho logos.

Now let us ask God to help us through Christ in the Holy Spirit to unfold the mystical meaning stored up in the words. John 1:1: “In the beginning was the Word.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: Origen prays for help and begins the commentary on John 1:1.

The lemma is John 1:1.

Topics: Prayer, Trinity

Cite (SBL): Origen, Comm. Jo. 1.89 (Preuschen 4:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-89).

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1.90Preuschen 4:20

Οὐ μόνον Ἕλληνες πολλά φασι σημαινόμενα εἶναι ἀπὸ τῆς »ἀρχῆς« προσηγορίας· ἀλλὰ γὰρ εἴ τις τηρήσαι συνάγων πάντοθεν τοῦτο τὸ ὄνομα καὶ ἀκριβῶς ἐξετάζων βούλοιτο κατανοεῖν ἐν ἑκάστῳ τόπῳ τῶν γραφῶν ἐπὶ τίνος τέτακται, εὑρήσει καὶ κατὰ τὸν θεῖον λόγον τὸ πολύσημον τῆς φωνῆς.

Ou monon Hellēnes polla phasi sēmainomena einai apo tēs »archēs« prosēgorias; alla gar ei tis tērēsai synagōn pantothen touto to onoma kai akribōs exetazōn bouloito katanoein en hekastǭ topǭ tōn graphōn epi tinos tetaktai, heurēsei kai kata ton theion logon to polysēmon tēs phōnēs.

It is not only the Greeks who say that the term “beginning” has many meanings. For if anyone should gather this word from everywhere and, examining it carefully, wish to understand to what it refers in each passage of the Scriptures, he will find that, according to the divine word too, the term has many meanings.

Notes and citation

Summary: The word “beginning” has many meanings in Scripture as well as in Greek philosophy.

Aristotle discusses the senses of ἀρχή in Metaphysics 5.1; the allusion is general.

Extrabiblical texts: Aristotle (Aristotle (works); echo)

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 1.90 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-90).

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1.91Preuschen 4:20

ἡ μὲν γάρ τις ὡς μεταβάσεως, αὕτη δέ ἐστιν ἡ ὡς ὁδοῦ καὶ μήκους· ὅπερ δηλοῦται ἐκ τοῦ »Ἀρχὴ »ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια«. τῆς γὰρ »ἀγαθῆς ὁδοῦ« μεγίστης τυγχανούσης, κατὰ μὲν τὰ πρῶτα νοητέον εἶναι τὸ πρακτικόν, ὅπερ παρίσταται διὰ τοῦ »Ποιεῖν τὰ δίκαια« κατὰ δὲ τὰ ἑξῆς τὸ θεωρητικόν· εἰς ὃ καταλήγειν οἶμαι καὶ τὸ τέλος αὐτῆς ἐν τῇ λεγομένῃ ἀποκαταστάσει διὰ τὸ μηδένα καταλείπεσθαι τότε ἐχθρόν, εἴγε ἀληθὲς τὸ »δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρι οὗ θῇ πάντας τοὺς εχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ· ἔσχατος δὲ ἐχθρὸς καταργεῖται ὁ θάνατος.«

hē men gar tis hōs metabaseōs, hautē de estin hē hōs hodou kai mēkous; hoper dēloutai ek tou »Archē »hodou agathēs to poiein ta dikaia«. tēs gar »agathēs hodou« megistēs tynchanousēs, kata men ta prōta noēteon einai to praktikon, hoper paristatai dia tou »Poiein ta dikaia« kata de ta hexēs to theōrētikon; eis ho katalēgein oimai kai to telos autēs en tę̄ legomenę̄ apokatastasei dia to mēdena kataleipesthai tote echthron, eige alēthes to »dei gar auton basileuein, achri hou thę̄ pantas tous echthrous autou hypo tous podas autou; eschatos de echthros katargeitai ho thanatos.«

One kind of beginning is that of a passage, that is, of a way and a length; this is shown by “The beginning of a good way is to do what is just.” For since the “good way” is very long, one must understand the practical to lie in its first parts, which is presented by “to do what is just”, and the contemplative in the parts that follow. In this, I think, its end too comes to rest, in the so-called restoration, because no enemy will then be left, if indeed it is true that “he must reign until he has put all his enemies under his feet; and the last enemy to be destroyed is death.”

Prov 16:7 (quotation, medium confidence) · 1 Cor 15:25–26 (quotation, high confidence)

Notes and citation

Summary: “Beginning” can mean the start of a way: the way to God begins with just action and ends in contemplation and the final restoration.

The quotations are Prov 16:7 LXX (16:5 in some editions; absent from the Hebrew) and 1 Cor 15:25–26. “Restoration” renders ἀποκατάστασις, Origen's term for the final restoration of all things.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.91 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-91).

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1.92Preuschen 4:20

τότε γὰρ μία πρᾶξις ἔσται τῶν πρὸς θεὸν διὰ τὸν πρὸς αὐτὸν λόγον φθασάντων ἡ τοῦ κατανοεῖν τὸν θεόν, ἵνα γένωνται οὕτως ἐν τῇ γνώσει τοῦ πατρὸς μορφωθέντες πάντες † ἀκριβῶς υἱός, ὡς νῦν μόνος ὁ υἱὸς ἔγνωκε τὸν πατέρα·

tote gar mia praxis estai tōn pros theon dia ton pros auton logon phthasantōn hē tou katanoein ton theon, hina genōntai houtōs en tę̄ gnōsei tou patros morphōthentes pantes † akribōs huios, hōs nyn monos ho huios egnōke ton patera;

For then there will be one activity for those who have come to God through his Word: that of contemplating God, so that, being thus formed in the knowledge of the Father, they may all become exactly a son, as now the Son alone has known the Father.

Textual problem in this passage: see the notes.

Matt 11:27 (allusion, high confidence)

Notes and citation

Summary: At the end all will contemplate God and be formed into sons, as the Son alone now knows the Father.

The text is corrupt (marked † in the edition) at “all … exactly a son”; the sense is uncertain. The allusion is Matt 11:27 and John 1:1.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 1.92 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-92).

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1.93Preuschen 4:20

εἰ γὰρ ἐπιμελῶς τις ἐξετάζοι, πότε γνώσονται, οἷς ἀποκαλύπτει ὁ ἐγνωκὼς τὸν πατέρα υἱός, τὸν πατέρα, καὶ βλέποι τὸ νῦν »διʼ ἐσόπτρου καὶ ἐν αἰνίγματι« τὸν βλέποντα βλέπειν, οὐδέπω ἐγνωκότα »καθὼς δεῖ γνῶναι«, οὐκ ἂν ἁμάρτοι λέγων μηδένα ἐγνωκέναι, κἂν ἀπόστολος κἂν προφήτης τις ᾖ, τὸν πατέρα, ἀλλʼ ὅταν γένωνται ὲν ὡς ὁ υἱὸς καὶ ὁ πατὴρ εἰσιν.

ei gar epimelōs tis exetazoi, pote gnōsontai, hois apokalyptei ho egnōkōs ton patera huios, ton patera, kai blepoi to nyn »diʼ esoptrou kai en ainigmati« ton bleponta blepein, oudepō egnōkota »kathōs dei gnōnai«, ouk an hamartoi legōn mēdena egnōkenai, kan apostolos kan prophētēs tis ę̄, ton patera, allʼ hotan genōntai en hōs ho huios kai ho patēr eisin.

For if one should examine carefully when those to whom the Son, who has known the Father, reveals him will know the Father, and should see that now the one who sees sees “through a mirror and in a riddle”, not yet having known “as one ought to know”, he would not be wrong in saying that no one, whether apostle or prophet, has known the Father, until they become one as the Son and the Father are one.

Matt 11:27 (allusion, high confidence) · 1 Cor 13:12 (quotation, high confidence) · 1 Cor 8:2 (quotation, high confidence) · John 17:22 (allusion, high confidence)

Notes and citation

Summary: No one yet fully knows the Father; that knowledge comes when all become one as the Son and the Father are one.

The quotations and allusions are Matt 11:27, 1 Cor 13:12, 1 Cor 8:2, and John 17:21–22 (with 10:30).

Notes on the original text

Digital text corrected (OCR: repeated word; OCR: repeated word and intruded negative): καθὼς »καθὼς δεῖ οὐκ γνῶναι« → »καθὼς δεῖ γνῶναι«; εἰσιν. εἰσιν. → εἰσιν..

Topics: Eschatology, Trinity

Cite (SBL): Origen, Comm. Jo. 1.93 (Preuschen 4:20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-93).

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1.94Preuschen 4:20–21

εἰ δὲ δόξειέ τις ἡμᾶς παρεκβεβηκέναι, ἓν σημαινόμενον τῆς ἀρχῆς σαφηνίζοντας καὶ ταῦτα εἰρηκότας, δεικτέον ὅτι ἡ παρέκβασις πρὸς τὸ προκείμενον ἀναγκαία καὶ χρήσιμος ἦν. εἰ γὰρ »ἀρχὴ« ὡς μεταβάσεώς ἐστι καὶ ὁδοῦ καὶ μέκους, »ἀρχὴ δὲ ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια«, ἔστιν εἰδέναι, ὅτι πᾶσα ὁδὸς ἀγαθή πως »ἀρχὴν« μὲν ἔχει »τὸ ποιεῖν τὰ δίκαια«, μετὰ δὲ τὴν ἀρχὴν τὴν θεωρίαν, καὶ τίνα τρόπον τὴν θεωρίαν.

ei de doxeie tis hēmas parekbebēkenai, hen sēmainomenon tēs archēs saphēnizontas kai tauta eirēkotas, deikteon hoti hē parekbasis pros to prokeimenon anankaia kai chrēsimos ēn. ei gar »archē« hōs metabaseōs esti kai hodou kai mekous, »archē de hodou agathēs to poiein ta dikaia«, estin eidenai, hoti pasa hodos agathē pōs »archēn« men echei »to poiein ta dikaia«, meta de tēn archēn tēn theōrian, kai tina tropon tēn theōrian.

If someone should think that we have digressed, since we were explaining one meaning of “beginning” and said these things, we must show that the digression was necessary and useful for the subject. For if “beginning” can be that of a passage, a way, and a length, and “the beginning of a good way is to do what is just”, one may know that every good way in some sense has as its “beginning” “doing what is just”, and after the beginning, contemplation; and in what way contemplation.

Prov 16:7 (quotation, medium confidence)

Notes and citation

Summary: The digression shows that every good way begins with just action and proceeds to contemplation.

The quotation is Prov 16:7 LXX.

Notes on the original text

Digital text corrected (OCR: lost word at the start of the section): δὲ δόξειέ τις ἡμᾶς → εἰ δὲ δόξειέ τις ἡμᾶς.

Cite (SBL): Origen, Comm. Jo. 1.94 (Preuschen 4:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-94).

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1.95Preuschen 4:21

Ἔστι δὲ »ἀρχὴ« καὶ ἡ ὡς γενέσεως, ἣ δόξαι ἂν ἐπὶ τοῦ »Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν·« οἶμαι δὲ σαφέστερον ἐν τῷ Ἰὼβ τοῦτο καταγγέλλεσθαι τὸ σημαινόμενον κατὰ τὸ » Τοῦτʼ ἐστιν ἀρχὴ πλάσματος κυρίου, πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων αὐτοῦ.«

Esti de »archē« kai hē hōs geneseōs, hē doxai an epi tou »En archę̄ epoiēsen ho theos ton ouranon kai tēn gēn;« oimai de saphesteron en tǭ Iōb touto katangellesthai to sēmainomenon kata to » Toutʼ estin archē plasmatos kyriou, pepoiēmenon enkatapaizesthai hypo tōn angelōn autou.«

“Beginning” is also that of coming into being, which might seem to be meant in “In the beginning God made heaven and earth”; but I think this meaning is proclaimed more clearly in Job, in the words “This is the beginning of the Lord's creation, made to be mocked by his angels.”

Gen 1:1 (quotation, high confidence) · Job 40:19 (quotation, high confidence)

Notes and citation

Summary: “Beginning” can mean the start of creation, as in Genesis 1:1 and Job 40:19.

The quotations are Gen 1:1 and Job 40:19 LXX (40:14 in some editions).

Notes on the original text

Digital text corrected (OCR: misread letter): ἐπὶ τοῖ »Ἐν → ἐπὶ τοῦ »Ἐν.

Cite (SBL): Origen, Comm. Jo. 1.95 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-95).

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1.96Preuschen 4:21

ὑπολάβοι γὰρ ἄν τις τῶν έν γενέσει τῇ τοῦ κόσμου τυγχανόντων »ἐν ἀρχῇ« προπεποιῆσθαι »τὸν οὐρανὸν καὶ »τὴν γῆν«· βέλτιον δὲ ὡς πρὸς τὸ δεύτερον ῥητόν, πολλῶν ὄντων τῶν ἐν σώμασι γεγενημένων πρῶτον τῶν ἐν σώματι τὸν καλουμένου εἶναι δράκοντα, ὀνομαζόμενον δέ που καὶ »μέγα κῆτος«, ὅπερ ἐχειρώ- σατο ὁ κύριος.

hypolaboi gar an tis tōn en genesei tę̄ tou kosmou tynchanontōn »en archę̄« propepoiēsthai »ton ouranon kai »tēn gēn«; beltion de hōs pros to deuteron rhēton, pollōn ontōn tōn en sōmasi gegenēmenōn prōton tōn en sōmati ton kaloumenou einai drakonta, onomazomenon de pou kai »mega kētos«, hoper echeirō- sato ho kyrios.

For someone might suppose that, of the things in the creation of the world, “heaven and earth” were made first, “in the beginning”. But it is better, with reference to the second passage, to say that, of the many beings that have come to be in bodies, the first of those in a body is the one called the dragon, also named somewhere “the great sea monster”, which the Lord has tamed.

Gen 1:1 (allusion, high confidence) · Job 40:19 (allusion, high confidence) · Gen 1:21 (echo, medium confidence)

Notes and citation

Summary: In Job the “beginning of the Lord's creation” may be the dragon, the first being placed in a body.

The allusions are Gen 1:1, Job 40:19 LXX, and Job 40:25 (41:1) with Ps 104:26; “great sea monster” recalls Gen 1:21. Origen's suggestion that bodies came after a fall of rational beings is characteristic of his speculation.

Notes on the original text

Digital text corrected (OCR: stray punctuation inside a word): ἐχ· ειρώ- σατο → ἐχειρώ- σατο.

Cite (SBL): Origen, Comm. Jo. 1.96 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-96).

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1.97Preuschen 4:21

καὶ ἀναγκαῖον ἐπιστῆσαι εἰ ἄϋλον πάντη καὶ ἀσώματον ζωὴν ζώντων ἐν μακαριότητι τῶν ἁγίων, ὁ καλούμενος δράκων ἄξιος γεγένηται, ἀποπεσὼν τῆς καθαρᾶς ζωῆς, πρὸ πάντων ἐνδεθῆναι ὕλῃ καὶ σώματι, ἵνα διὰ τοῦτο χρηματίσων ὁ κύριος διὰ λαίλαπος καὶ νεφῶν λέγῃ »Τοῦτʼ ἐστιν ἀρχὴ πλάσματος κυρίου, πεποιημένον »ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων αὐτοῦ«.

kai anankaion epistēsai ei aÿlon pantē kai asōmaton zōēn zōntōn en makariotēti tōn hagiōn, ho kaloumenos drakōn axios gegenētai, apopesōn tēs katharas zōēs, pro pantōn endethēnai hylę̄ kai sōmati, hina dia touto chrēmatisōn ho kyrios dia lailapos kai nephōn legę̄ »Toutʼ estin archē plasmatos kyriou, pepoiēmenon »enkatapaizesthai hypo tōn angelōn autou«.

And one must consider whether the one called the dragon, while the saints were living an entirely immaterial and bodiless life in blessedness, fell from the pure life and deserved, before all others, to be bound to matter and a body, so that for this reason the Lord, speaking through whirlwind and clouds, says, “This is the beginning of the Lord's creation, made to be mocked by his angels.”

Job 40:19 (quotation, high confidence) · Job 40:6 (allusion, medium confidence)

Notes and citation

Summary: Origen suggests the dragon, falling from pure life, was the first to be bound to a body.

The quotation is Job 40:19 LXX; the whirlwind is Job 38:1 and 40:6.

Notes on the original text

Digital text corrected (OCR: stray letter; editor's apparatus leaked into the digital text): ἀσώματον Η ζωὴν → ἀσώματον ζωὴν; ἐγκαταπαίζερσθαι → ἐγκαταπαίζεσθαι.

Cite (SBL): Origen, Comm. Jo. 1.97 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-97).

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1.98Preuschen 4:21

δυνατὸν μέντοι γε τὸν δράκοντα μὴ ἁπαξαπλῶς εἶναι ἀρχὴν πλάσματος κυρίου, ἀλλὰ πολλῶν ἐν σώματι »ἐγκαταπαίζεσθαι« πεποιημένων »ὑπὸ τῶν ἀγγέλων«, τοῦτον ἀρχὴν τῶν τοιούτων εἶναι, δυναμένων τινῶν ὑπάρχειν έν σώματι οὐχ οὕτως· καὶ γὰρ ἡ ψυχὴ τοῦ ἡλίου ἐν σώματι καὶ πᾶσα ἡ κτίσις περὶ ἡς ὁ ἀπόστολός φησι· »Πᾶσα ἡ κτίσις στενάζει καὶ συνωδίνει »ἄχρι τοῦ νῦν.«

dynaton mentoi ge ton drakonta mē hapaxaplōs einai archēn plasmatos kyriou, alla pollōn en sōmati »enkatapaizesthai« pepoiēmenōn »hypo tōn angelōn«, touton archēn tōn toioutōn einai, dynamenōn tinōn hyparchein en sōmati ouch houtōs; kai gar hē psychē tou hēliou en sōmati kai pasa hē ktisis peri hēs ho apostolos phēsi; »Pasa hē ktisis stenazei kai synōdinei »achri tou nyn.«

It is possible, however, that the dragon is not simply the beginning of the Lord's creation, but that, since many have been made in a body “to be mocked by the angels”, he is the beginning of such beings, while some can exist in a body not in this way. For the soul of the sun too is in a body, as is the whole creation of which the apostle says, “The whole creation groans and labors together until now.”

Rom 8:22 (quotation, high confidence)

Notes and citation

Summary: Not all embodied beings are like the dragon: the sun and the whole creation are also in bodies.

The quotation is Rom 8:22. Origen held that the heavenly bodies have souls.

Notes on the original text

Digital text corrected (OCR: misread letter): ἐν σώματι κοὶ πᾶσα → ἐν σώματι καὶ πᾶσα.

Cite (SBL): Origen, Comm. Jo. 1.98 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-98).

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1.99Preuschen 4:21

καὶ τάχα περὶ ἐκείνης ἐστὶ τὸ »Τῇ ματαιότητι ἡ »κτίσις ὑπετάγη οὐχ ἑκοῦσά, ἀλλὰ διὰ τὸν ὑποτάξαντα † τῇ ἐλπίδι«. ἵνα ματαιότης τὰ σώματα ᾖ καὶ τὸ ποιεῖν τὰ σωματικά, ὅπερ ἀνακαῖον * * * τῷ ἐν σώματι * * * * * * * * ὑπάρχῃ. ὁ ἐν σώματι οὐχ ἑκὼν ποιεῖ τὰ σώματος· διὰ τοῦτο τῇ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα.

kai tacha peri ekeinēs esti to »Tę̄ mataiotēti hē »ktisis hypetagē ouch hekousa, alla dia ton hypotaxanta † tę̄ elpidi«. hina mataiotēs ta sōmata ę̄ kai to poiein ta sōmatika, hoper anakaion * * * tǭ en sōmati * * * * * * * * hyparchę̄. ho en sōmati ouch hekōn poiei ta sōmatos; dia touto tę̄ mataiotēti hē ktisis hypetagē ouch hekousa.

And perhaps it is concerning that creation that it is said, “The creation was subjected to futility, not willingly, but because of him who subjected it … in hope,” so that bodies, and doing bodily things, may be the futility, which is necessary … for one in a body … One who is in a body does the things of the body unwillingly; that is why the creation was subjected to futility not willingly.

Textual problem in this passage: see the notes.

Rom 8:20 (quotation, high confidence)

Notes and citation

Summary: Creation's subjection to futility may mean embodied existence, which souls bear unwillingly.

The quotation is Rom 8:20. The text is corrupt (†) and has gaps here, shown as “…”.

Cite (SBL): Origen, Comm. Jo. 1.99 (Preuschen 4:21; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-99).

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1.100Preuschen 4:21–22

καὶ ὁ οὐχ ἑκὼν ποιῶν τὰ σώματος, ὃ ποιεῖ, ποιεῖ διὰ τὴν ἐλπίδα, ὡς λέγοιμεν Παῦλον θέλειν »ἐπιμένειν τῇ σαρκὶ‘ οὐχ ἑκόντα ἀλλὰ διὰ τὴν ἐλπίδα· προτιμῶντα γὰρ καθʼ αὑτὸ »τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι« οὐκ ἄλογον ἡν βούλεσθαι »ἐπιμένειν τῇ σαρκὶ« διὰ τὴν ἑτέρων ὠφέλειαν καὶ προκοπὴν τὴν ἐν τοῖς ἐλπιζομένοις οὐ μόνον αὐτοῦ ἀλλὰ καὶ τῶν ὠφελουμένων ὑπʼ αὐτοῦ.

kai ho ouch hekōn poiōn ta sōmatos, ho poiei, poiei dia tēn elpida, hōs legoimen Paulon thelein »epimenein tę̄ sarki‘ ouch hekonta alla dia tēn elpida; protimōnta gar kathʼ hauto »to analysai kai syn Christǭ einai« ouk alogon hēn boulesthai »epimenein tę̄ sarki« dia tēn heterōn ōpheleian kai prokopēn tēn en tois elpizomenois ou monon autou alla kai tōn ōpheloumenōn hypʼ autou.

And one who unwillingly does the things of the body does what he does because of hope, as we might say that Paul wished “to remain in the flesh” not willingly but because of hope. For although in itself he preferred “to depart and be with Christ”, it was not unreasonable for him to wish “to remain in the flesh” for the benefit of others and for progress in the things hoped for, not only his own but also that of those he helped.

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

Notes and citation

Summary: Like Paul, who stayed in the flesh for others' sake, creation serves in hope.

The quotations are Phil 1:23–24.

Notes on the original text

Digital text corrected (OCR: repeated word): ὡς ὡς λέγοιμεν → ὡς λέγοιμεν.

Cite (SBL): Origen, Comm. Jo. 1.100 (Preuschen 4:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/1-64/#p-1-100).

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1.101Preuschen 4:22

κατὰ τοῦτο δὲ τὸ ὡς γενέσεως σημαινόμενον τὴν ἀρχὴν καὶ τὸ ὑπὸ τῆς σοφίας έν παροιμίαις λεγόμενον ἐκδέξασθαι δυνησόμεθα· »Ὁ θεός, γάρ φησιν, ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα »αὐτοῦ.« δύναται μέντοι γε καὶ ἐπὶ τὸ πρῶτον ἀνάγεσθαι, τουτέστι τὸ ὡς ὀδοῦ, διὰ τὸ λέγεσθαι »Ὁ θεὸς ἔκτισέν με ἀρχὴν όδῶν αὐτοῦ«.

kata touto de to hōs geneseōs sēmainomenon tēn archēn kai to hypo tēs sophias en paroimiais legomenon ekdexasthai dynēsometha; »Ho theos, gar phēsin, ektisen me archēn hodōn autou eis erga »autou.« dynatai mentoi ge kai epi to prōton anagesthai, toutesti to hōs odou, dia to legesthai »Ho theos ektisen me archēn odōn autou«.

According to this meaning of “beginning”, that of coming into being, we shall be able to understand also what is said by Wisdom in Proverbs: “God,” she says, “created me as the beginning of his ways for his works.” It can, however, also be referred to the first meaning, that of a way, because it says, “God created me as the beginning of his ways.”

Prov 8:22 (quotation, high confidence)

Notes and citation

Summary: Wisdom's “beginning of his ways” fits both the sense of origin and the sense of a way.

The quotation is Prov 8:22 LXX.

Notes on the original text

Digital text corrected (OCR: misread letter): ἀνάγεσθε, → ἀνάγεσθαι,.