Commentary on the Gospel of John 10.165–10.245

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 81 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 10

10.165Preuschen 4:200

Ἐπεκάθισεν, γάρ φησιν, ἐπάνω αὐτῶν( ἔτι δὲ καὶ τὸ » Ἐάν τις »ὑμῖν εἴπῃ, ἐρεῖτε ὅτι ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀπο »στέλλει αὐτούς« οὐκ οἶμαι ἄξιον εἶναι τοῦ μεγέθους τῆς τοῦ υἱοῦ τοῦ θεοῦ θειότητος, ὥστε εἰπεῖν τὴν τηλικαύτην φύσιν χρείαν ὁμολογεῖν ἔχειν ὄνου ἀπὸ δεσμῶν λυομένης, καὶ πώλου σὺν αὐτῇ ἐρχομένου· δεῖ γὰρ μέγα εἶναι πᾶν, οὑ χρείαν ἔχει ὁ υἱὸς τοῦ θεοῦ, καὶ ἄξιον τῆς χρηστότητος αὐτοῦ.

Epekathisen, gar phēsin, epanō autōn( eti de kai to » Ean tis »hymin eipę̄, ereite hoti ho kyrios autōn chreian echei; euthys de apo »stellei autous« ouk oimai axion einai tou megethous tēs tou huiou tou theou theiotētos, hōste eipein tēn tēlikautēn physin chreian homologein echein onou apo desmōn lyomenēs, kai pōlou syn autę̄ erchomenou; dei gar mega einai pan, hou chreian echei ho huios tou theou, kai axion tēs chrēstotētos autou.

“He sat,” he says, “on them.” Further, “If anyone says anything to you, you shall say, The Lord has need of them, and he will send them at once” does not seem to me worthy of the greatness of the divinity of the Son of God, as though so great a nature confessed that it had need of a donkey untied from its bonds and a colt coming with it; for everything the Son of God needs must be great and worthy of his goodness.

Matt 21:7 (quotation, high confidence) · Matt 21:3 (quotation, high confidence)

Notes and citation

Summary: Taken literally, the Son of God saying he “needs” a donkey seems unworthy of his divinity.

The quotations are Matt 21:7 and 21:3.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.165 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-165).

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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.

10.166Preuschen 4:200

πρὸς δὲ τούτοις ὁ στρωννύων αὐτοῦ τὰ ἱμάτια πλεῖστος ὄχλος ἐν τῇ ὁδῷ, ἀνεχομένου τούτων τοῦ Ἰησοῦ καὶ μὴ ἐπιτιμῶντος, ὡς δῆλον ἐκ τῶν παρʼ ἄλλοις κειμένων· »Ἐὰν »οὗτοι σιωπήσωσιν, οἱ λίθοι κράξουσιν» οὐκ οἴδα εἰ μὴ βλακείαν τινὰ ἐμφαίνουσιν τοῦ ἐπὶ τοῖς τοιούτοις, εἰ μηδὲν ἄλλο ἀπʼ αὐτῶν δηλοῦται εὐφραινομένου· x003E; δὲ καὶ κοπτομένους κλάδους ἀπὸ τῶν δένδρων στρώννυσθαι ἐν τῇ ὁδῷ ὄνων διερχομένων ἐμπόδιον μᾶλλον δόξαι ἂν εἶναι τοῦ ὀχλουμένου ἤπερ λελογισμένη ἀποδοχή.

pros de toutois ho strōnnyōn autou ta himatia pleistos ochlos en tę̄ hodǭ, anechomenou toutōn tou Iēsou kai mē epitimōntos, hōs dēlon ek tōn parʼ allois keimenōn; »Ean »houtoi siōpēsōsin, hoi lithoi kraxousin» ouk oida ei mē blakeian tina emphainousin tou epi tois toioutois, ei mēden allo apʼ autōn dēloutai euphrainomenou; x003E? de kai koptomenous kladous apo tōn dendrōn strōnnysthai en tę̄ hodǭ onōn dierchomenōn empodion mallon doxai an einai tou ochloumenou ēper lelogismenē apodochē.

Besides these, the very great crowd spreading its garments on the road, Jesus bearing this and not rebuking them, as is clear from what is found in others, “If these are silent, the stones will cry out,” I do not know whether it does not show a certain foolishness in one who rejoiced in such things, if nothing else is shown by them. And [it seems] that branches cut from the trees and spread on the road where donkeys pass would rather be an obstacle to the one being jostled than a reasoned welcome.

Matt 21:8 (allusion, high confidence) · Luke 19:40 (quotation, high confidence)

Notes and citation

Summary: Literally, the garments and branches would seem foolish and even a hindrance.

The quotation is Luke 19:40; an encoding error in the digital text obscures one word.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.166 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-166).

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10.167Preuschen 4:200

Ὅσα δὲ ἐπηπορήσαμεν 〈περὶ〉 τῶν ἐκ τοῦ ἱεροῦ ὑπʼ αὐτοῦ ἐκβαλλομένων, ταῦτα καὶ ἔτι μείζονα ἐνθάδε λεκτέον.

Hosa de epēporēsamen 〈peri〉 tōn ek tou hierou hypʼ autou ekballomenōn, tauta kai eti meizona enthade lekteon.

And all the difficulties we raised about those driven by him out of the temple must be said here too, and still greater ones.

Notes and citation

Summary: The same, and greater, difficulties apply to the cleansing in Matthew.

The word in angle brackets is the modern editor's supplement.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.167 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-167).

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10.168Preuschen 4:200

ἐν μὲν γὰρ τῷ κατὰ Ἰωάννην ἐκβάλλει τοὺς ἀγοράζοντας· ὁ δὲ Ματθαῖός φησιν ὅτι »Ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας έν τῷ ἱερῷ‘· πολλῶ̣ δὲ ὡς εἰκὸς ἀριθμὸς τῶν ἀγοραζόντων πλείων ἠν παρὰ τοὺς πωλοῦντας.

en men gar tǭ kata Iōannēn ekballei tous agorazontas; ho de Matthaios phēsin hoti »Exebalen pantas tous pōlountas kai agorazontas en tǭ hierǭ‘; pollō de hōs eikos arithmos tōn agorazontōn pleiōn ēn para tous pōlountas.

For in John he does [not] drive out the buyers; but Matthew says that “he drove out all who sold and bought in the temple”; and the number of buyers was likely much greater than that of the sellers.

Matt 21:12 (quotation, high confidence) · John 2:14–15 (allusion, high confidence)

Notes and citation

Summary: Matthew has Jesus drive out buyers too, a much larger crowd.

The quotation is Matt 21:12. The digital text reads "in John he drives out the buyers", which contradicts John 2:14–16 and 10.198 (in John only the sellers are driven out); a negative has probably dropped out and is supplied in brackets.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.168 (Preuschen 4:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-168).

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10.169Preuschen 4:200–201

καὶ ἐπιστήσωμεν εἰ μὴ τὸ πάντας ἐκβάλλεσθαι τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τώ ἰερῷ παρὰ τὸ ἀξίωμα τοῦ νομιζομένου υἱοῦ τέκτονος εἶναι ἐτύγχανεν, εἰ μὴ ἄρα, ὡς κἀκεῖ ἐλέγομεν, θειοτέρᾳ δυνάμει τοὺς πάντας ὑπέτασσεν, χαλεπώτερα ὅσον ἐπὶ τοῖς λοιποῖς εὐαγγελισταῖς παρὰ τὸν Ἰωάννην ἀκούσαντας.

kai epistēsōmen ei mē to pantas ekballesthai tous pōlountas kai agorazontas en tō ierǭ para to axiōma tou nomizomenou huiou tektonos einai etynchanen, ei mē ara, hōs kakei elegomen, theioterą dynamei tous pantas hypetassen, chalepōtera hoson epi tois loipois euangelistais para ton Iōannēn akousantas.

And let us consider whether driving out all who sold and bought in the temple was not beyond the standing of one reputed to be a carpenter's son, unless, as we said there too, he subdued them all by a more divine power, they hearing harsher words, according to the other evangelists, than in John.

Matt 13:55 (allusion, high confidence)

Notes and citation

Summary: Driving out everyone would need divine power, especially given the harsher words in the other Gospels.

The allusion is Matt 13:55.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.169 (Preuschen 4:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-169).

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10.170Preuschen 4:201

ὁ μὲν γὰρ Ἰωάννης φησὶν αὐτοῖς εἰρῆσθαι ὑπὸ τοῦ Ἰησοῦ· Μὴ ποιεῖτε τὸν·οἶκον τοῦ πατρός μου οἶκον ἐμπορίου«· τοῖς δὲ λοιποῖς »σπήλαιον »λῃστῶν« ἐλέγχονται πεποιηκότες τὸν οἶκον τῆς προσευχῆς, οὐ χωροῦντος τοῦ οἴκου τοῦ πατρὸς ὥστε γενέσθαι σπήλαιον λῃστῶν, ἀλλὰ μέχρι τοσούτου ὑπὸ τῶν ἁμαρτανόντων φυρομένου ὡς οἶκον ἐμπορίου αὐτὸν γενέσθαι.

ho men gar Iōannēs phēsin autois eirēsthai hypo tou Iēsou; Mē poieite ton;oikon tou patros mou oikon emporiou«; tois de loipois »spēlaion »lę̄stōn« elenchontai pepoiēkotes ton oikon tēs proseuchēs, ou chōrountos tou oikou tou patros hōste genesthai spēlaion lę̄stōn, alla mechri tosoutou hypo tōn hamartanontōn phyromenou hōs oikon emporiou auton genesthai.

For John says that Jesus said to them, “Do not make my Father's house a house of trade”; but in the others they are convicted of having made the house of prayer “a den of robbers,” the house of the Father not being able to become a den of robbers, but being defiled by sinners only so far as to become a house of trade.

John 2:16 (quotation, high confidence) · Matt 21:13 (quotation, high confidence)

Notes and citation

Summary: In John it is the Father's house turned into a market; in the others the house of prayer becomes a den of robbers.

The quotations are John 2:16 and Matt 21:13.

Notes on the original text

Digital text corrected (misread letter in the digital text; misread letters in the digital text): »ηῃστῶν« → »λῃστῶν«; γεμέσιαο → γενέσθαι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.170 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-170).

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10.171Preuschen 4:201

μόνον δὲ τῆς προσευχῆς οἶκος, οὐ πάντως οἶκος τοῦ πατρὸς ὤν, ἀμεληθεὶς καὶ λῃστὰς παραδέξεται, οὐ γινόμενος αὐτῶν οἶκος, ἀλλὰ σπήλαιον, πρᾶγμα οὐχ ὑπὸ ἀρχιτεκτονικῆς καὶ λογικῆς ἐντρεχείας γεγενημένον.

monon de tēs proseuchēs oikos, ou pantōs oikos tou patros ōn, amelētheis kai lę̄stas paradexetai, ou ginomenos autōn oikos, alla spēlaion, pragma ouch hypo architektonikēs kai logikēs entrecheias gegenēmenon.

But what is only a house of prayer, and not wholly the Father's house, if neglected will receive robbers as well, becoming not their house but a den, a thing not made by architectural and rational skill.

Notes and citation

Summary: A house of prayer that is neglected can become a robbers' den, a thing made without reason or skill.

Cite (SBL): Origen, Comm. Jo. 10.171 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-171).

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10.172Preuschen 4:201

Τὸ μὲν οὖν ἰδεῖν ᾗ ἔχει ταῦτα νοῦ ἀληθοῦς τοῦ δοθέντος τοῖς λέγουσιν· » Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα »ἴδωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν‘ μεῖζον, ἢ καθʼ ἡμᾶς εἶναι πειθόμεθα.

To men oun idein hę̄ echei tauta nou alēthous tou dothentos tois legousin; » Hēmeis de noun Christou echomen, hina »idōmen ta hypo tou theou charisthenta hēmin‘ meizon, ē kathʼ hēmas einai peithometha.

To see how these things stand belongs to a true mind, the one given to those who say, “But we have the mind of Christ, that we may see the things freely given to us by God,” something greater, we are persuaded, than lies within our power.

1 Cor 2:16 (quotation, high confidence) · 1 Cor 2:12 (quotation, high confidence)

Notes and citation

Summary: Understanding these things requires the mind of Christ, beyond our own ability.

The quotation combines 1 Cor 2:16 and 2:12.

Notes on the original text

Digital text corrected (repeated word in the digital text; repeated word with stray bracket in the digital text): Τὸ μὲν οὖν ἰδεῖν ἔχει] ᾗ ἔχει → Τὸ μὲν οὖν ἰδεῖν ᾗ ἔχει; νοῦν Χριστοῦ χριστοῦ ἔχομεν → νοῦν Χριστοῦ ἔχομεν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.172 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-172).

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10.173Preuschen 4:201

οὐδὲ γὰρ ἀθόλωτον ἡμῶν ἐστιν τὸ ἡγεμονικόν, οὐδὲ ὀφθαλμοὶ ὁποίους δεῖ εἶναι τοὺς τῆς καλῆς νύμφης Χριστοῦ ὀφθαλ- μούς, περὶ ὧς φησιν ὁ νυμφίος· »Ὀφθαλμοί σου περιστεραί«, τάχα αἰνισσόμενος τὴν τῶν πνευματικῶν κατανοητικὴν δύναμιν, διὰ τὸ καὶ τὸ πνεῦμα τὸ ἅγιον ὡς περιστερὰν ἐληλυθέναι ἐπὶ τὸν κύριον <Ἰησοῦν> καὶ τὸν ἐν ἑκάστῳ κύριον· ἀλλʼ ὅμως καὶ οὕτως ἔχοντες οὐκ ἀποκνήσομεν, ψηλαφῶντες τοὺς εἰρημένους τῆς ζωῆς λόγους, πειραθῆναι λαβέσθαι αὐτῶν τῆς ἀπορρεούσης εἰς τὸν μετὰ πίστεως ἁψάμενον δυνάμεως.

oude gar atholōton hēmōn estin to hēgemonikon, oude ophthalmoi hopoious dei einai tous tēs kalēs nymphēs Christou ophthal- mous, peri hōs phēsin ho nymphios; »Ophthalmoi sou peristerai«, tacha ainissomenos tēn tōn pneumatikōn katanoētikēn dynamin, dia to kai to pneuma to hagion hōs peristeran elēlythenai epi ton kyrion <Iēsoun> kai ton en hekastǭ kyrion; allʼ homōs kai houtōs echontes ouk apoknēsomen, psēlaphōntes tous eirēmenous tēs zōēs logous, peirathēnai labesthai autōn tēs aporreousēs eis ton meta pisteōs hapsamenon dynameōs.

For our ruling faculty is not unclouded, nor are our eyes such as the eyes of the fair bride of Christ must be, of which the Bridegroom says, “Your eyes are doves,” perhaps hinting at the power of perceiving spiritual things, because the Holy Spirit too came as a dove upon the Lord [Jesus], and upon the Lord in each. But even so, we shall not shrink from trying, touching the words of life that have been spoken, to lay hold of the power that flows from them to one who touches with faith.

Song 1:15 (quotation, high confidence) · Matt 3:16 (allusion, high confidence) · John 6:68 (allusion, medium confidence) · Mark 5:30 (allusion, medium confidence)

Notes and citation

Summary: Though our sight is dim, we will reach out in faith to the words of life, as one touching Christ's garment.

The word in angle brackets is the modern editor's supplement. The quotation is Song 1:15; the allusions are Matt 3:16, John 6:68, and Mark 5:27–30.

Notes on the original text

Digital text corrected (stray letter in the digital text): Χριστοῦ Ι ὀφθαλ- → Χριστοῦ ὀφθαλ-.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.173 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-173).

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10.174Preuschen 4:201

Ἰησοῦς τοίνυν ἐστὶν ὁ τοῦ θεοῦ λόγος, ὅστις εἰσέρχεται εἰς τὴν Ἱεροσόλυμα καλουμένην ψυχήν, ὀχούμενος τῇ ὑπὸ τῶν μαθητῶν λελυμένῃ ἀπὸ τῶν δεσμῶν ὄνῳ, λέγω δὲ τοῖς ἀφελέσι τῆς παλαιᾶς διαθήκης γράμμασι, σαφηνιζομένοις ὑπὸ τῶν λυόντων αὐτὰ μαθητῶν δύο· τοῦ τʼ ἐπὶ τὴν θεραπείαν τῆς ψυχῆς ἀνάγοντος τὰ γεγραμμένα καὶ ἐπʼ αὐτὴν αὐτὰ ἀλληγοροῦντος, καὶ τοῦ τὰ μέλλοντα ἀγαθὰ καὶ ἀληθινὰ διὰ τῶν ἐν τῇ σκιᾷ κειμένων παριστάντος.

Iēsous toinyn estin ho tou theou logos, hostis eiserchetai eis tēn Hierosolyma kaloumenēn psychēn, ochoumenos tę̄ hypo tōn mathētōn lelymenę̄ apo tōn desmōn onǭ, legō de tois aphelesi tēs palaias diathēkēs grammasi, saphēnizomenois hypo tōn lyontōn auta mathētōn dyo; tou tʼ epi tēn therapeian tēs psychēs anagontos ta gegrammena kai epʼ autēn auta allēgorountos, kai tou ta mellonta agatha kai alēthina dia tōn en tę̄ skią keimenōn paristantos.

Jesus, then, is the Word of God, who enters the soul called Jerusalem, riding on the donkey loosed from its bonds by the disciples, I mean the simple writings of the Old Testament, made clear by the two disciples who loose them: the one who refers what is written to the healing of the soul and allegorizes it with reference to the soul, and the one who sets forth the good and true things to come through what lies in the shadow.

Heb 10:1 (allusion, high confidence)

Notes and citation

Summary: Spiritually, the Word enters the soul riding the Old Testament, untied by two interpreters: one applying it to the soul, one to the realities to come.

The allusion is Heb 10:1.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.174 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-174).

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10.175Preuschen 4:201

ὀχεῖται δὲ καὶ τῷ νέῳ πώλῳ, τῇ καινῇ διαθήκῃ· ἐν ἀμφοτέραις γὰρ ἔστιν εὑρεῖν τὸν καθαίροντα ἡμᾶς τῆς ἀληθείας λόγον καὶ ἀπελαύνοντα τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν ἡμῖν πάντας λογισμούς.

ocheitai de kai tǭ neǭ pōlǭ, tę̄ kainę̄ diathēkę̄; en amphoterais gar estin heurein ton kathaironta hēmas tēs alētheias logon kai apelaunonta tous pōlountas kai agorazontas en hēmin pantas logismous.

And he rides also on the young colt, the New Testament; for in both one can find the Word of truth that cleanses us and drives out all the thoughts in us that sell and buy.

Notes and citation

Summary: The colt is the New Testament; both Testaments carry the Word that cleanses us.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.175 (Preuschen 4:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-175).

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10.176Preuschen 4:201–202

μόνος δὲ εἰς τὴν Ἱεροσόλυμα ψυχὴν οὐκ ἔρχεται, ἀλλʼ οὐδὲ μετὰ ὀλίγων τινῶν· πολλὰ γὰρ τὰ προάγοντα τὸν τελειοῦντα ἡμᾶς λόγον θεοῦ δεῖ ἐν ἡμῖν γενέσθαι, καὶ ἕτερα πλεῖστα ὅσα τὰ ἑπόμενα αὐτῷ· πάντα μέντοι γε αὐτὸν ὑμνοῦντα κα·ὶ δοξάζοντα, καὶ τὸν ἴδιον κόσμον καὶ περιβολὴν αὐτῷ ὑποτιθέντα, ἕνα αὐτοῦ τὰ ὀχήματα μὴ ἅπτηται γῆς, ἔχοντα τὸν οὐρανόθεν καταβεβηκότα ἐπαναπαυόμενον αὐτοῖς.

monos de eis tēn Hierosolyma psychēn ouk erchetai, allʼ oude meta oligōn tinōn; polla gar ta proagonta ton teleiounta hēmas logon theou dei en hēmin genesthai, kai hetera pleista hosa ta hepomena autǭ; panta mentoi ge auton hymnounta ka;i doxazonta, kai ton idion kosmon kai peribolēn autǭ hypotithenta, hena autou ta ochēmata mē haptētai gēs, echonta ton ouranothen katabebēkota epanapauomenon autois.

He does not come to the soul Jerusalem alone, nor with only a few; for many things that go before the Word of God who perfects us must come to be in us, and very many others that follow him, all, however, praising and glorifying him and laying their own adornment and covering under him, so that his mounts may not touch the ground, having the one who came down from heaven resting upon them.

Notes and citation

Summary: The Word comes into the soul with many companions going before and after, who spread their adornment beneath him.

Cite (SBL): Origen, Comm. Jo. 10.176 (Preuschen 4:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-176).

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10.177Preuschen 4:202

ἕνα δὲ ἔτι μᾶλλον ἀνωτέρω τῆς γῆς τυγχάνωσιν οἱ ὀχοῦντες αὐτὸν παλαιοὶ καὶ καινοὶ λόγοι τῶν γραφῶν, ἐκκόπτεσθαι κλάδους δεῖ ἀπὸ τῶν δένδρων, ἕνα βαίνωσιν ἐπὶ τῶν εὐλόγως ἐκκειμένων. δύνανται δὲ οἱ προάγοντες καὶ ἀκολουθοῦντες αὐτῷ ὄχλοι δηλοῦν καὶ τὰς ἀγγελικὰς συνεργείας, τινὰς μὲν εὐτρεπιζούσας αὐτῷ τὴν ὁδὸν έν ταῖς ψυχαῖς ἡμῶν, διʼ έ)ν αὐτοὶ κεκόσμηνται, τινῶν δὲ ἐπακολουθούντων τῇ αὐτοῦ ἐν ἡμῖν παρουσίᾳ, περὶ ἧς πολλάκις εἰρηκότες νῦν εἰς τοῦτο μαρτυριῶν οὐ χρῄζομεν.

hena de eti mallon anōterō tēs gēs tynchanōsin hoi ochountes auton palaioi kai kainoi logoi tōn graphōn, ekkoptesthai kladous dei apo tōn dendrōn, hena bainōsin epi tōn eulogōs ekkeimenōn. dynantai de hoi proagontes kai akolouthountes autǭ ochloi dēloun kai tas angelikas synergeias, tinas men eutrepizousas autǭ tēn hodon en tais psychais hēmōn, diʼ e)n autoi kekosmēntai, tinōn de epakolouthountōn tę̄ autou en hēmin parousią, peri hēs pollakis eirēkotes nyn eis touto martyriōn ou chrę̄zomen.

And so that the old and new words of the Scriptures that carry him may be still higher above the earth, branches must be cut from the trees, so that they may walk on things reasonably set out. And the crowds going before and following him can signify also the cooperation of angels, some preparing his way in our souls, by which they themselves are adorned, and others following his presence in us, about which we have often spoken and now need no testimonies.

Notes and citation

Summary: The branches lift Scripture above the earth; the crowds are angels preparing and following the Word's coming in us.

Cite (SBL): Origen, Comm. Jo. 10.177 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-177).

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10.178Preuschen 4:202

Καὶ τάχα οὐκ ἀλόγως ὄνῳ εἰκάσαι ἄν > τἀς περιστάσας φωνὰς τὸν ἄγοντα αὐτὰς εἰς τὴν ψυχὴν λόγον· ἀχθοφόρον γὰρ τὸ ζῷον, πολὺ δὲ τὸ ἄχθος καὶ φορτίον βαρὺ δηλοῦνται ἀπὸ τῆς λέξεως, καὶ μάλιστα τῆς παλαιοτέρας, ὡς δῆλον τῷ ἐφιστάντι τοῖς ὑπὸ Ἰουδαίων γινομένοις.

Kai tacha ouk alogōs onǭ eikasai an > tas peristasas phōnas ton agonta autas eis tēn psychēn logon; achthophoron gar to zǭon, poly de to achthos kai phortion bary dēlountai apo tēs lexeōs, kai malista tēs palaioteras, hōs dēlon tǭ ephistanti tois hypo Ioudaiōn ginomenois.

And perhaps not unreasonably one might liken to a donkey the words that surround [the Word] and the Word that leads them into the soul; for the animal is a burden-bearer, and much burden and a heavy load are shown by the letter, and especially the older letter, as is clear to one who attends to what is done by the Jews.

Notes and citation

Summary: The donkey is a burden-bearer, like the heavy letter of Scripture, especially of the Old Testament.

The digital text is defective at the beginning (a stray ">" and some words).

Notes on the original text

Digital text corrected (misread letter in the digital text): κοὶ μάλιστα τῆς → καὶ μάλιστα τῆς.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.178 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-178).

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10.179Preuschen 4:202

οὐχ οὕτω δὲ ὁ πῶλος ἀχθοφόρον ὡς ἡ ὄνος. εἰ γὰρ καὶ βαρὺ πᾶν τὸ τοῦ γράμματος φορτίον ἐστὶν τὸ ἀνώφορον καὶ κουφότατον τοῦ πνεύματος χωρεῖν μὴ δυναμένοις, ἀλλά γε ἔλλαττον ἔχει βάρος τὸ καινὸν γράμμα παρὰ τὸ πρεσβύτερον.

ouch houtō de ho pōlos achthophoron hōs hē onos. ei gar kai bary pan to tou grammatos phortion estin to anōphoron kai kouphotaton tou pneumatos chōrein mē dynamenois, alla ge ellatton echei baros to kainon gramma para to presbyteron.

But the colt is not such a burden-bearer as the donkey. For even if the whole load of the letter is heavy for those who cannot receive the upward-rising and lightest element of the spirit, yet the new letter has less weight than the older.

Notes and citation

Summary: The New Testament letter is a lighter burden than the Old.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.179 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-179).

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10.180Preuschen 4:202

οἶδα δέ τινας τὴν μὲν δεδεμένην ὄνον ἐξειληφότας τοὺς ἐκ περιτομῆς πιστεύοντας, πολλῶν δεσμῶν ὑπὸ τῶν γνησίως τῷ λόγῳ πνευματικῶς με μαθητευμενων ἀπολυομένους, τὸν δὲ πῶλον τοὺς τῶν ἐθνῶν, ἀνέτους πρὶν παραδέξωνται τὸν Ἰησοῦ λόγον καὶ ἔξω παντὸς ἐπικειμένου ζυγοῦ κατὰ τὸ ἀφηνιαστικὸν καὶ φιλήδονον γεγενημένους.

oida de tinas tēn men dedemenēn onon exeilēphotas tous ek peritomēs pisteuontas, pollōn desmōn hypo tōn gnēsiōs tǭ logǭ pneumatikōs me mathēteumenōn apolyomenous, ton de pōlon tous tōn ethnōn, anetous prin paradexōntai ton Iēsou logon kai exō pantos epikeimenou zygou kata to aphēniastikon kai philēdonon gegenēmenous.

I know that some have taken the tied donkey to mean the believers from the circumcision, released from many bonds by those who have been truly and spiritually made disciples of the Word; and the colt to mean those from the nations, unrestrained before they received the word of Jesus and outside every imposed yoke, given to unruliness and love of pleasure.

Notes and citation

Summary: Some interpret the donkey as Jewish believers freed from bonds, and the colt as unruly Gentiles before they accepted Christ.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated word in the digital text): τοὺς τοὺς τῶν ἐθνῶν → τοὺς τῶν ἐθνῶν; ἀφηνιαστικὸν κοὶ φιλήδονον → ἀφηνιαστικὸν καὶ φιλήδονον.

Cite (SBL): Origen, Comm. Jo. 10.180 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-180).

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10.181Preuschen 4:202

εἰ καὶ μὴ εἰρήκασιν δὲ οὗτοι τοὺς προάγοντας καὶ ἀκολουθοῦντας ὄχλους, οὐκ ἀπίθανόν ἐστιν ἐφαρμόσαι τοὺς μὲν προάγοντας Μωσεῖ καὶ τοῖς προφήταις, τοὺς δὲ ἐπακολουθοῦντας τοῖς ἱεροῖς ἀποστόλοις, οἵτινες ἅπαντες εἰσέρχονται εἰς πόλιν Ἱεροσόλυμα, ὅσον κατὰ τοῦτον τὸν λόγον ζητητέον, ἔχοντα πωλοῦντας καὶ ἀγοράζοντας πολλοὺς ἐξελαυνομένους ὑπὸ τοῦ υἱοῦ τοῦ θεοῦ.

ei kai mē eirēkasin de houtoi tous proagontas kai akolouthountas ochlous, ouk apithanon estin epharmosai tous men proagontas Mōsei kai tois prophētais, tous de epakolouthountas tois hierois apostolois, hoitines hapantes eiserchontai eis polin Hierosolyma, hoson kata touton ton logon zētēteon, echonta pōlountas kai agorazontas pollous exelaunomenous hypo tou huiou tou theou.

And even if these have not spoken about the crowds going before and following, it is not implausible to apply those going before to Moses and the prophets, and those following to the holy apostles, all of whom enter the city of Jerusalem, which, as far as this interpretation goes, must be sought, having many sellers and buyers who are driven out by the Son of God.

Notes and citation

Summary: Those going ahead may be Moses and the prophets, and those following the apostles.

Cite (SBL): Origen, Comm. Jo. 10.181 (Preuschen 4:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-181).

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10.182Preuschen 4:202–203

καὶ τάχα »ἡ ἄνω Ἱερουσαλήμ«, εἰς ἥν ἀναβήσεται ὁ κύριος, ἡνιοχῶν τοὺς ἐκ περιτομῆς καὶ ἐθνῶν πιστεύοντας, προαγόντων αὐτὸν καὶ ἀκολουθούντων ἤτοι προφητῶν καὶ ἀποστόλων, ἢ τῶν διακονούντων αὐτῷ ἀγγέλων — δύνανται γὰρ καὶ οὗτοι δηλοῦσθαι ἀπὸ τῶν προαγόντων καὶ ἀκολουθούντων αὐτῷ — λέγεται νῦν, ἥ εἶχεν πρὸ τῆς ἀνόδου αὐτοῦ τὰ λεγόμενα »πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις«, ἢ τοὺς Χαναναίους καὶ Χετταίους καὶ Ἀμορραίους καὶ τοὺς λοιποὺς πολεμίους τοῦ λαοῦ, καὶ ἁπαξαπλῶς τοὺς ἀλλοτρίους, κἀκεῖ πως δυναμένης τῆς προφητείας πεπληρῶσθαι, λεγούσης· » Ἡ ὑμῶν ἔρημος, αἱ πόλεις ὑμῶν πυρίκαυστοι, τὴν »χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν«.

kai tacha »hē anō Hierousalēm«, eis hēn anabēsetai ho kyrios, hēniochōn tous ek peritomēs kai ethnōn pisteuontas, proagontōn auton kai akolouthountōn ētoi prophētōn kai apostolōn, ē tōn diakonountōn autǭ angelōn — dynantai gar kai houtoi dēlousthai apo tōn proagontōn kai akolouthountōn autǭ — legetai nyn, hē eichen pro tēs anodou autou ta legomena »pneumatika tēs ponērias en tois epouraniois«, ē tous Chananaious kai Chettaious kai Amorraious kai tous loipous polemious tou laou, kai hapaxaplōs tous allotrious, kakei pōs dynamenēs tēs prophēteias peplērōsthai, legousēs; » Hē hymōn erēmos, hai poleis hymōn pyrikaustoi, tēn »chōran hymōn enōpion hymōn allotrioi katesthiousin autēn«.

And perhaps “the Jerusalem above,” to which the Lord will go up, guiding the believers from the circumcision and from the nations, with either the prophets and apostles going before and following, or the angels who minister to him (for these too can be signified by those going before and following), is now spoken of, which before his going up held what are called “the spiritual forces of wickedness in the heavenly places,” or the Canaanites, Hittites, Amorites, and the other enemies of the people, and in short the foreigners, the prophecy being able somehow to be fulfilled there too, which says, “Your land is desolate, your cities burned with fire; foreigners devour your country before you.”

Gal 4:26 (quotation, high confidence) · Eph 6:12 (quotation, high confidence) · Exod 3:8 (allusion, medium confidence) · Isa 1:7 (quotation, high confidence)

Notes and citation

Summary: Perhaps the city is the heavenly Jerusalem, once occupied by hostile spiritual powers, into which Christ leads Jewish and Gentile believers.

The quotations are Gal 4:26, Eph 6:12, and Isa 1:7; the allusion is Exod 3:8.

Notes on the original text

Digital text corrected (misspelling in the digital text): διακονονύντων → διακονούντων.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.182 (Preuschen 4:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-182).

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10.183Preuschen 4:203

οὑτοι γάρ εἰσιν οἱ τὸν οὐράνιον τοῦ πατρὸς οἶκον, τὴν ἁγίαν Ἱερουσαλήμ τὸν οἶκον τῆς προσευχῆς μολύνοντες καὶ σπήλαιον λῃστών« ποιήσαντες, οὐκ ἄλλων ἢ ἑαυτῶν, ἀργύριον ἔχοντες ἀδόκιμον καὶ διδόντες ὀβολοὺς καὶ κόλλυβα τοῖς προσιοῦσιν, εὐτελῆ καὶ εὐκαταφρόνητα νομίσματα.

houtoi gar eisin hoi ton ouranion tou patros oikon, tēn hagian Hierousalēm ton oikon tēs proseuchēs molynontes kai spēlaion lę̄stōn« poiēsantes, ouk allōn ē heautōn, argyrion echontes adokimon kai didontes obolous kai kollyba tois prosiousin, eutelē kai eukataphronēta nomismata.

For these are the ones who defile the heavenly house of the Father, the holy Jerusalem, the house of prayer, and have made it “a den of robbers,” of none other than themselves, having counterfeit silver and giving obols and small change to those who come, cheap and contemptible coins.

Matt 21:13 (allusion, high confidence)

Notes and citation

Summary: These hostile powers defile the heavenly house and trade in worthless coin.

The allusion is Matt 21:13.

Cite (SBL): Origen, Comm. Jo. 10.183 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-183).

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10.184Preuschen 4:203

οὗτοί εἰσιν οἱ λαμβάνοντες ἀπὸ τῶν ψυχῶν ἐν τῷ παλαίειν αὐταῖς τὰ τιμιώτερα, καὶ συλῶσιν τὰ κρείττονα, ἴνα δῶσιν τὰ μηδενὸς ἄξια.

houtoi eisin hoi lambanontes apo tōn psychōn en tǭ palaiein autais ta timiōtera, kai sylōsin ta kreittona, ina dōsin ta mēdenos axia.

These are the ones who, wrestling with souls, take from them what is more precious and plunder what is better, in order to give what is worth nothing.

Eph 6:12 (allusion, medium confidence)

Notes and citation

Summary: They rob souls of their best and give worthless things in exchange.

The allusion is Eph 6:12.

Cite (SBL): Origen, Comm. Jo. 10.184 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-184).

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10.185Preuschen 4:203

πλὴν πορευθέντες οἱ μαθηταὶ εὑρίσκουσιν τὴν δεδεμένην ὄνον καὶ λύουσιν, διὰ τὸ ἐπικείμενον κάλυμμα τῷ νόμῳ Ἰησοῦν οὐκ ἔχουσαν.

plēn poreuthentes hoi mathētai heuriskousin tēn dedemenēn onon kai lyousin, dia to epikeimenon kalymma tǭ nomǭ Iēsoun ouk echousan.

However, the disciples go and find the tied donkey and untie it, since it did not have Jesus because of the veil lying on the law.

2 Cor 3:14–15 (allusion, high confidence)

Notes and citation

Summary: The donkey was bound because the veil over the law hid Jesus.

The allusion is 2 Cor 3:14–15.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.185 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-185).

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10.186Preuschen 4:203

καὶ ὁ πῶλος δὲ μετʼ αὐτῆς εὑρίσκεται, ἐπεὶ ἀμφότερα πρὸ Ἰησοῦ ἦν ἀπολωλότα· λέγω δὲ οἱ ἐκ περιτομῆς καὶ οἱ ἀπὸ τῶν ἐθνῶν ὕστερον πιστεύσαντες.

kai ho pōlos de metʼ autēs heurisketai, epei amphotera pro Iēsou ēn apolōlota; legō de hoi ek peritomēs kai hoi apo tōn ethnōn hysteron pisteusantes.

And the colt is found with it, since both were lost before Jesus: I mean those from the circumcision and those from the nations who later believed.

Notes and citation

Summary: Both Jewish and Gentile believers were lost before Christ.

Cite (SBL): Origen, Comm. Jo. 10.186 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-186).

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10.187Preuschen 4:203

πῶς δὲ οὗτοι εὐθὺς πάλιν ἀποστέλλονται μετὰ τὸ ἐπικαθεσθέντα τὸν Ἰησοῦν εἰς τὰ Ἱεροσόλυμα ἀναβεβηκέναι οὐκ ἀκίνδυνον εἰπεῖν, μυστικὸν γὰρ ἐχόμενον τῆς περὶ] τῶν ἁγίων εἰς ἀγγέλους μεταβολῆς, ἀποσταλησομένους κατὰ τὸν μετὰ τοῦτον αἰῶνα, παραπλησίως τοῖς εἰς διακονίαν ἀποστελλομένοις λειτουργικοῖς πνεύμασιν διὰ τοὺς κατά γε ταῦτα μέλλοντας κληρονομεῖν ζωὴν αἰώνιον.

pōs de houtoi euthys palin apostellontai meta to epikathesthenta ton Iēsoun eis ta Hierosolyma anabebēkenai ouk akindynon eipein, mystikon gar echomenon tēs peri] tōn hagiōn eis angelous metabolēs, apostalēsomenous kata ton meta touton aiōna, paraplēsiōs tois eis diakonian apostellomenois leitourgikois pneumasin dia tous kata ge tauta mellontas klēronomein zōēn aiōnion.

How these are sent back at once after Jesus, seated on them, has gone up to Jerusalem is not without danger to say, for it is a mystical matter bound up with the change of the saints into angels, who will be sent in the age after this one, like the ministering spirits sent for service for the sake of those who, in that respect, are to inherit eternal life.

Matt 21:3 (allusion, high confidence) · Matt 22:30 (allusion, medium confidence) · Heb 1:14 (allusion, high confidence)

Notes and citation

Summary: Their being sent back may hint at a mystery: saints becoming angels, sent in the next age to serve others.

Origen offers this speculation cautiously. The allusions are Matt 21:3, Matt 22:30, and Heb 1:14.

Notes on the original text

Digital text corrected (misread letter in the digital text): ςωὴν αἰώνιον → ζωὴν αἰώνιον.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.187 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-187).

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10.188Preuschen 4:203

εἰ ἡ ὄνος καὶ ὁ πῶλος τὰ παλαιὰ καὶ τὰ καινὰ εἴη γράμματα, οἷς ὁ λόγος ὀχεῖται τοῦ θεοῦ, οὐ πάνυ τι χαλεπὸν ἔσται παραστῆσαι, πῶς ἀποστέλλονται τοῦ λόγου ἐν αὐτοῖς φανέντος οὐ μένουσιν δὲ μετὰ τὸ εἰσελθεῖν εἰς Ἱεροσόλυμα τὸν λόγον ἐν τοῖς ἀποβεβληκόσιν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας λογισμούς.

ei hē onos kai ho pōlos ta palaia kai ta kaina eiē grammata, hois ho logos ocheitai tou theou, ou pany ti chalepon estai parastēsai, pōs apostellontai tou logou en autois phanentos ou menousin de meta to eiselthein eis Hierosolyma ton logon en tois apobeblēkosin pantas tous pōlountas kai agorazontas logismous.

If the donkey and the colt were the old and the new writings, on which the Word of God rides, it will not be very difficult to show how they are sent back once the Word has appeared in them, and do not remain after the Word has entered Jerusalem in those who have cast out all the selling and buying thoughts.

Notes and citation

Summary: If the animals are the two Testaments, they are sent back once the Word has entered the purified soul.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated word in the digital text; stray letter in the digital text): εἰ εἰ ἡ ὄνος → εἰ ἡ ὄνος; εἴη Ι γράμματα → εἴη γράμματα; ἐγοράζοντας → ἀγοράζοντας.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.188 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-188).

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10.189Preuschen 4:203

Ἐγὼ δὲ οἶμαι μὴ μάτην κώμην τε εἶναι τὸν τόπον τοῦτον, ὅπου ἦν ἡ δεδεμένη ὄνος καὶ ὁ πῶλος, καὶ τοῦτο ἀνώνυμον· κώμη γὰρ ὡς πρὸς τὸν ἐν οὐρανῷ πάντα κόσμον ἡ πᾶσά ἐστιν γῆ, ὅπου ἐστὶν ἡ δεδεμένη ὄνος καὶ ὁ πῶλος, καὶ ἡ κώμη αὐτάρκως χωρὶς προσθήκης ἑτέρου ὀνόματος καλουμένη.

Egō de oimai mē matēn kōmēn te einai ton topon touton, hopou ēn hē dedemenē onos kai ho pōlos, kai touto anōnymon; kōmē gar hōs pros ton en ouranǭ panta kosmon hē pasa estin gē, hopou estin hē dedemenē onos kai ho pōlos, kai hē kōmē autarkōs chōris prosthēkēs heterou onomatos kaloumenē.

I think it is not in vain that this place where the tied donkey and the colt were is a village, and nameless. For the whole earth, where the tied donkey and colt are, is a village compared with the whole world in heaven; and the village is sufficiently named without the addition of another name.

Notes and citation

Summary: The nameless village is the whole earth, a mere village beside the heavenly world.

Cite (SBL): Origen, Comm. Jo. 10.189 (Preuschen 4:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-189).

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10.190Preuschen 4:203–204

ἀπὸ Βηθφαγὴ δὲ ὁ Ματθαῖός φησιν ἀποστέλλεσθαι τοὺς παραληψομένους τὴν ὄνον καὶ τὸν πῶλον, ἥτις τόπος ἠν ἱερατικός οἶκος σιαγόνων‘ ἑρμηνευόμενος.

apo Bēthphagē de ho Matthaios phēsin apostellesthai tous paralēpsomenous tēn onon kai ton pōlon, hētis topos ēn hieratikos oikos siagonōn‘ hermēneuomenos.

And Matthew says that those who would fetch the donkey and colt were sent from Bethphage, which was a priestly place, interpreted “house of jaws.”

Matt 21:1 (allusion, high confidence)

Notes and citation

Summary: They were sent from Bethphage, a priestly place whose name means “house of jaws.”

The allusion is Matt 21:1.

Cite (SBL): Origen, Comm. Jo. 10.190 (Preuschen 4:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-190).

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10.191Preuschen 4:204

καὶ ταῦτα μὲν κατὰ δύναμιν εἰς τὰ παρὰ τῷ Ματθαίῳ λεκτέον, τοῦ ὁλοκλήρου καὶ παρὰ ταῦτα ἀκριβεστέρου λόγου εὐκαιρότερον, ὅταν εἰς τὸ κατὰ Ματθαῖον ἡμῖν λέγειν δοθῇ, λεχθησομένου.

kai tauta men kata dynamin eis ta para tǭ Matthaiǭ lekteon, tou holoklērou kai para tauta akribesterou logou eukairoteron, hotan eis to kata Matthaion hēmin legein dothę̄, lechthēsomenou.

So much, as far as we can, must be said on the passages in Matthew, the complete and more exact account being given more suitably when it is granted us to comment on the Gospel according to Matthew.

Notes and citation

Summary: A fuller treatment is left for Origen's commentary on Matthew.

Cite (SBL): Origen, Comm. Jo. 10.191 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-191).

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10.192Preuschen 4:204

ὁ δὲ Μάρκος καὶ ὁ Λουκᾶς πῶλον δεδεμένον, ἐφʼ ὅν οὐδείς πω ἀνθρώπων ἐκάθισεν, εὑρῆσθαί φασι κατὰ τὴν πρόσταξιν τοῦ κυρίου ὑπὸ τῶν δύο μαθητῶν, ὅντινα λύσαντες ἤγαγον πρὸς τὸν κύριον.

ho de Markos kai ho Loukas pōlon dedemenon, ephʼ hon oudeis pō anthrōpōn ekathisen, heurēsthai phasi kata tēn prostaxin tou kyriou hypo tōn dyo mathētōn, hontina lysantes ēgagon pros ton kyrion.

Mark and Luke say that a tied colt, on which no human being had yet sat, was found by the two disciples according to the Lord's command, and they untied it and brought it to the Lord.

Mark 11:2–7 (allusion, high confidence) · Luke 19:30–35 (allusion, high confidence)

Notes and citation

Summary: Mark and Luke mention only an unridden colt.

The allusions are Mark 11:2–7 and Luke 19:30–35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.192 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-192).

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10.193Preuschen 4:204

προστίθησιν δὲ ὁ Μάρκος ὅτι »εὑρον τὸν πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου«· τίς δὲ ἔξω; οἱ ἀπὸ τῶν ἐθνῶν, οἳ ἠσαν »ξένοι τῶν διαθηκῶν« καὶ ἀλλότριοι τῆς ἐπαγγελίας τοῦ θεοῦ, ἐπὶ τοῦ ἀμφόδου καὶ οὐχὶ ὑπὸ στέγην ἢ οἰκίαν ἀναπαυόμενοι, δεδεμένοι ταῖς ἰδίαις ἁμαρτίαις καὶ λυόμενοι ὑπὸ τῆς προειρημένης διπλῆς ἐπιστήμης τῶν Ἰησοῦ γνωρίμων.

prostithēsin de ho Markos hoti »heuron ton pōlon dedemenon pros thyran exō epi tou amphodou«; tis de exō? hoi apo tōn ethnōn, hoi ēsan »xenoi tōn diathēkōn« kai allotrioi tēs epangelias tou theou, epi tou amphodou kai ouchi hypo stegēn ē oikian anapauomenoi, dedemenoi tais idiais hamartiais kai lyomenoi hypo tēs proeirēmenēs diplēs epistēmēs tōn Iēsou gnōrimōn.

And Mark adds that “they found the colt tied at a door outside in the street.” Who are outside? Those from the nations, who were “strangers to the covenants” and aliens from the promise of God, resting in the street and not under a roof or house, bound by their own sins and loosed by the twofold knowledge, mentioned before, of Jesus' disciples.

Mark 11:4 (quotation, high confidence) · Eph 2:12 (quotation, high confidence) · Prov 5:22 (allusion, medium confidence)

Notes and citation

Summary: The colt tied outside in the street stands for the Gentiles, strangers to the covenants, bound by their sins.

The quotations are Mark 11:4 and Eph 2:12; the allusion is Prov 5:22.

Cite (SBL): Origen, Comm. Jo. 10.193 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-193).

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10.194Preuschen 4:204

οἱ δὲ δεσμοὶ τοῦ δεδεμένου πώλου, καὶ αἱ ἁμαρτίαι παρὰ τὸν ὑγιῆ γεγενημέναι λόγον έλεγχόμεναι ὑπʼ αὐτοῦ θύρας τυγχάνοντος ζωῆς πρὸς ἐκείνην (λέγω δὴ τὴν θύραν) ἦσαν οὐκ ἔνδον, ἀλλʼ ἔξω· τάχα γὰρ ἔνδον τῆς θύρας δεσμὸς γενέσθαι τῆς κακίας οὐ δύναται.

hoi de desmoi tou dedemenou pōlou, kai hai hamartiai para ton hygiē gegenēmenai logon elenchomenai hypʼ autou thyras tynchanontos zōēs pros ekeinēn (legō dē tēn thyran) ēsan ouk endon, allʼ exō; tacha gar endon tēs thyras desmos genesthai tēs kakias ou dynatai.

And the bonds of the tied colt, the sins committed against sound reason and convicted by him who is the door of life, were not within that door (I mean the door) but outside; for perhaps within the door there can be no bond of wickedness.

John 10:9 (allusion, high confidence)

Notes and citation

Summary: The colt's bonds of sin were outside the door, since no bond of evil can exist within Christ, the door.

The allusion is John 10:9.

Notes on the original text

Digital text corrected (misread letter in the digital text): θεσμὸς γενέσθαι → δεσμὸς γενέσθαι.

Cite (SBL): Origen, Comm. Jo. 10.194 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-194).

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10.195Preuschen 4:204

ἑστήκασιν δέ τινες παρὰ τῷ δεδεμένῳ πώλῳ, ὡς ὁ Μάρκος φησίν, οἶμαι ὅτι οἱ δήσαντες αὐτόν· ὡς δὲ Λουκᾶς ἀναγράφει, »Εἶπαν »κύριοι τοῦ πώλου πρὸς τοὺς μαθητάς· Τί λύετε τὸν πῶλον; «κύριοι γὰρ οἱ ὑποτάξαντες καὶ δήσαντες τὸν ἡμαρτηκότα παράνομοι, οἵτινες οὐ δύνανται ἀντιβλέψαι τῷ ἀληθῶς κυρίῳ ἀφέλκοντι τοῦ δεσμοῦ αὐτῶν τὸν πῶλον.

hestēkasin de tines para tǭ dedemenǭ pōlǭ, hōs ho Markos phēsin, oimai hoti hoi dēsantes auton; hōs de Loukas anagraphei, »Eipan »kyrioi tou pōlou pros tous mathētas; Ti lyete ton pōlon? «kyrioi gar hoi hypotaxantes kai dēsantes ton hēmartēkota paranomoi, hoitines ou dynantai antiblepsai tǭ alēthōs kyriǭ aphelkonti tou desmou autōn ton pōlon.

And some were standing by the tied colt, as Mark says, I think those who had tied it; and as Luke records, “The owners (lords) of the colt said to the disciples, Why are you untying the colt?” For the lawless ones who subjected and bound the sinner are its lords, who cannot face the true Lord, who draws the colt away from their bond.

Mark 11:5 (allusion, high confidence) · Luke 19:33 (quotation, high confidence)

Notes and citation

Summary: The colt's “owners” are the evil powers that bound the sinner, powerless before the true Lord.

"Owners" renders κύριοι, also "lords". The allusion is Mark 11:5; the quotation is Luke 19:33.

Cite (SBL): Origen, Comm. Jo. 10.195 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-195).

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10.196Preuschen 4:204

ὅτι οὖν φασιν οἱ μαθηταί· »Ὁ κύριος αὐτοῦ χρείαν »ἔχει« μηδὲν δυνηθέντων τῶν πονηρῶν κυρίων ἀποκρίνασθαι, ἄγουσι πρὸς τὸν Ἰησοῦν τὸν πῶλον γυμνόν, ἐπιρρίπτουσι τὸν ἴδιον κόσμον, ἕνα τοῖς ἐπιβληθεῖσι τῶν μαθητῶν ἱματίοις ἐπικαθεσθεὶς ὁ κύριος ἀναπαύσηται.

hoti oun phasin hoi mathētai; »Ho kyrios autou chreian »echei« mēden dynēthentōn tōn ponērōn kyriōn apokrinasthai, agousi pros ton Iēsoun ton pōlon gymnon, epirriptousi ton idion kosmon, hena tois epiblētheisi tōn mathētōn himatiois epikathestheis ho kyrios anapausētai.

Since, then, the disciples say, “The Lord has need of it,” the evil lords being unable to answer anything, they bring the colt bare to Jesus, and throw their own adornment on it, so that the Lord may rest, sitting on the garments the disciples have put on it.

Luke 19:34–35 (quotation, high confidence)

Notes and citation

Summary: The disciples bring the colt bare and cover it with their garments so the Lord may rest on it.

The quotation is Luke 19:34; the allusion is Luke 19:35.

Cite (SBL): Origen, Comm. Jo. 10.196 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-196).

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10.197Preuschen 4:204

Τὰ δὲ λοιπὰ ἐκ τῶν εἰρημένων παρὰ τῷ Ματθαίῳ οὐ πάνυ τι ἔσται ἀσαφῆ, τίνα τρόπον »ἔρχονται εἰς Ἱεροσόλυμα, καὶ »εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ« ἤ· »Ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ «αὐτήν. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας‘.

Ta de loipa ek tōn eirēmenōn para tǭ Matthaiǭ ou pany ti estai asaphē, tina tropon »erchontai eis Hierosolyma, kai »eiselthōn eis to hieron ērxato ekballein tous pōlountas kai agorazontas en tǭ hierǭ« ē; »Hōs ēngisen, idōn tēn polin eklausen epʼ «autēn. kai eiselthōn eis to hieron ērxato ekballein tous pōlountas‘.

The rest, from what has been said about Matthew, will not be very unclear: how “they come to Jerusalem, and entering the temple he began to drive out those who sold and bought in the temple,” or “When he drew near, seeing the city he wept over it. And entering the temple he began to drive out those who sold.”

Mark 11:15 (quotation, high confidence) · Luke 19:41 (quotation, high confidence) · Luke 19:45 (quotation, high confidence)

Notes and citation

Summary: The rest of Mark's and Luke's accounts can be understood from what was said about Matthew.

The quotations are Mark 11:15 and Luke 19:41, 45.

Notes on the original text

Digital text corrected (stray mark in the digital text): καὶ | »εἰσελθὼν → καὶ »εἰσελθὼν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.197 (Preuschen 4:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-197).

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10.198Preuschen 4:204–205

ἐν οἷς μὲν γὰρ τῶν ἐχόντων τὸ ἱερὸν ἐν αὑτοῖς ἐκβάλλει πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας έν τῷ ἱερῷ· ἐν ἑτέροις δὲ μὴ σφόδρα πειθομένοις τῷ λόγῳ τοῦ θεοῦ μόνον τὴν ἀρχὴν ποιεῖται τοῦ ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας. τρίτοι δέ εἰσιν παρὰ τούτους, ἐν οἷς ἤρξατο ἐκβάλλειν μόνους τοὺς πωλοῦντας, οὐχὶ δὲ καὶ τοὺς ἀγοράζοντας.

en hois men gar tōn echontōn to hieron en hautois ekballei pantas tous pōlountas kai agorazontas en tǭ hierǭ; en heterois de mē sphodra peithomenois tǭ logǭ tou theou monon tēn archēn poieitai tou ekballein tous pōlountas kai agorazontas. tritoi de eisin para toutous, en hois ērxato ekballein monous tous pōlountas, ouchi de kai tous agorazontas.

For in some of those who have the temple within them he drives out all who sell and buy in the temple; in others, who are not very obedient to the Word of God, he only makes a beginning of driving out the sellers and buyers. And there is a third group besides these, in whom he began to drive out only the sellers, and not the buyers too.

Matt 21:12 (allusion, high confidence) · Mark 11:15 (allusion, high confidence) · Luke 19:45 (allusion, high confidence)

Notes and citation

Summary: The Gospels' variations describe different souls: in some Christ drives out all, in others he only begins, in others only the sellers.

The allusions are Matt 21:12, Mark 11:15, and Luke 19:45.

Notes on the original text

Digital text corrected (misread letter in the digital text; misread letters in the digital text): ἐν μἷς μὲν γὰρ → ἐν οἷς μὲν γὰρ; μόνους τοι)· πωλοῦντας → μόνους τοὺς πωλοῦντας.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.198 (Preuschen 4:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-198).

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10.199Preuschen 4:205

οἱ δὲ παρὰ τῷ Ἰωάννῃ πάντες ἅμα τοῖς προβάτοις καὶ τοῖς βουσὶν τῷ πλακέντι ἐκ σχοινίων φραγελλίῳ ἐκβάλλονται. ἐπίστησον δὲ ἐπιμελῶς εἰ δυνατὸν † ὡς τάς γε ἐναλλαγὰς τῶν γεγραμμένων καὶ τὰς διαφωνίας διαλύεται παρὰ τὸν τῆς ἀναγωγῆς τρόπον, ἐκάστου τῶν εὐαγγελιστῶν διαγράφοντος διαφόρους τοῦ λόγου ἐνεργείας ἐν διαφόροις ἤθεσι ψυχῶν οὐ τὰ αὐτὰ ἀλλά τινα παραπλήσια ἐπιτελούσας.

hoi de para tǭ Iōannę̄ pantes hama tois probatois kai tois bousin tǭ plakenti ek schoiniōn phragelliǭ ekballontai. epistēson de epimelōs ei dynaton † hōs tas ge enallagas tōn gegrammenōn kai tas diaphōnias dialyetai para ton tēs anagōgēs tropon, ekastou tōn euangelistōn diagraphontos diaphorous tou logou energeias en diaphorois ēthesi psychōn ou ta auta alla tina paraplēsia epitelousas.

And in John all are driven out with the sheep and oxen by the whip plaited of cords. Consider carefully whether it is possible … that the variations and discords of what is written are resolved by the anagogical method, each of the evangelists describing different operations of the Word in different characters of souls, accomplishing not the same things but things similar.

Textual problem in this passage: see the notes.

John 2:15 (allusion, high confidence)

Notes and citation

Summary: The Gospels' discords are resolved spiritually: each evangelist describes the Word working differently in different souls.

The text is corrupt at the dagger. The allusion is John 2:15.

Notes on the original text

Digital text corrected (misspelling in the digital text): ἤθεις ψυχῶν → ἤθεσι ψυχῶν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.199 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-199).

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10.200Preuschen 4:205

καὶ ἡ δοκοῦσα δὲ διακοπὴ τῶν εἰς Ἱεροσόλυμα ἀνόδων τοῦ Ἰησοῦ παρὰ τώ τὸ ἐν χερσὶν εὐαγγελίον ἀναγράψαντι ἑτέρως παρὰ τοὺς τρεῖς, ὡς ἐξεθέμεθα τὰς λέξεις αὐτῶν οὕτω μόνως σώζεσθαι δύναται· τοῖς παραπλησίοις πράγμασιν ἐπιπεσόντος τοῦ Ἰωάννου ἀντὶ τῶν κοπτομένων ἀπὸ τῶν δένδρων κλάδων, στιβάδων ἐκ τῶν ἀγρῶν καὶ στρωννυμένων ἐν τῇ ὁδῷ βαΐα τῶν φοινίκων εἰληφέναι λέγοντος τὸν πολὺν ἐξεληλυθέναι εἰς τὴν ἑορτὴν ὄχλον, καὶ ἐξεληλυθέναι εἰς ἀπάντησιν αὐτῷ κεκραγότα· »Εὐλογημένος ὁ ἐρχό μενος ἐν ὀνόματι κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ«.

kai hē dokousa de diakopē tōn eis Hierosolyma anodōn tou Iēsou para tō to en chersin euangelion anagrapsanti heterōs para tous treis, hōs exethemetha tas lexeis autōn houtō monōs sōzesthai dynatai; tois paraplēsiois pragmasin epipesontos tou Iōannou anti tōn koptomenōn apo tōn dendrōn kladōn, stibadōn ek tōn agrōn kai strōnnymenōn en tę̄ hodǭ baïa tōn phoinikōn eilēphenai legontos ton polyn exelēlythenai eis tēn heortēn ochlon, kai exelēlythenai eis apantēsin autǭ kekragota; »Eulogēmenos ho ercho menos en onomati kyriou, kai ho basileus tou Israēl«.

And the apparent separation of Jesus' goings up to Jerusalem in the one who wrote the Gospel in hand, differently from the three, as we set out their words, can be preserved only in this way: John, coming upon similar events, instead of branches cut from the trees, or leafy branches from the fields spread on the road, says that the great crowd that had come to the feast took branches of palm trees and went out to meet him, crying out, “Blessed is he who comes in the name of the Lord, even the King of Israel.”

John 12:12–13 (quotation, high confidence) · Matt 21:8 (allusion, high confidence) · Mark 11:8 (allusion, high confidence)

Notes and citation

Summary: John's different timing can be reconciled only spiritually; he describes palm branches and a crowd going out to meet Jesus.

The quotation is John 12:13; the allusions are Matt 21:8 and Mark 11:8.

Notes on the original text

Digital text corrected (misread letter and repeated word in the digital text; missing letter in the digital text; misspelling in the digital text): σώζεσθει → σώζεσθαι; πλάδων, στιβάδων στιβάδων → κλάδων, στιβάδων; εἰληφέναι λέοντος → εἰληφέναι λέγοντος.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.200 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-200).

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10.201Preuschen 4:205

πλὴν οὗτος ὑπʼ αὐτοῦ φησι τοῦ Ἰησοῦ εὑρίσκεσθαι τὸ ὀνάριον, ἐφʼ ὅ καθέζεται ὁ χριστός, πλέον τι περὶ τοῦ τροπικώτερον δηλουμένου ὀναρίου παριστὰς μείζονα εὐεργεσίαν χωρήσαντος τὴν οὐκ ἀπὸ ἀνθρώπων οὐδὲ διʼ ἀνθρώπων, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ«.

plēn houtos hypʼ autou phēsi tou Iēsou heuriskesthai to onarion, ephʼ ho kathezetai ho christos, pleon ti peri tou tropikōteron dēloumenou onariou paristas meizona euergesian chōrēsantos tēn ouk apo anthrōpōn oude diʼ anthrōpōn, alla dia Iēsou Christou«.

However, this one says that the young donkey on which Christ sits was found by Jesus himself, showing something more about the figuratively signified young donkey, which received a greater benefit, not from human beings nor through human beings, but through Jesus Christ.

John 12:14 (allusion, high confidence) · Gal 1:1 (allusion, high confidence)

Notes and citation

Summary: In John, Jesus himself finds the donkey, signifying a soul helped directly by Christ, not by human agents.

The allusions are John 12:14 and Gal 1:1.

Cite (SBL): Origen, Comm. Jo. 10.201 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-201).

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10.202Preuschen 4:205

οὐδὲ Ἰωάννης δὲ αὐτολεξεὶ τὸ προφητικὸν ἐξέθετο, ἀλλʼ ἀντʼ αὐτοῦ τὸ »Μὴ φοβοῦ, »θύγατερ Σιόν· ἰδοὺ ὁ βασιλεύς σου ἔρχεται καθήμενος«· * * * ἀντὶ τοῦ· » Ἐπιβεβηκὼν * * ἐπὶ πῶλον ὄνου * * ἐπὶ ὑποζύγιον καὶ πῶλον νέον‘. τὸ δὲ »Μὴ φοβοῦ, ἡ θυγάτηρ Σιὼν« οὐδʼ ὅλως εἴρηται.

oude Iōannēs de autolexei to prophētikon exetheto, allʼ antʼ autou to »Mē phobou, »thygater Sion; idou ho basileus sou erchetai kathēmenos«; * * * anti tou; » Epibebēkōn * * epi pōlon onou * * epi hypozygion kai pōlon neon‘. to de »Mē phobou, hē thygatēr Siōn« oudʼ holōs eirētai.

Nor did John set out the prophecy word for word, but instead of it, “Fear not, daughter of Zion; behold, your king comes, sitting” … instead of “mounted … on a donkey's colt … on a beast of burden and a young colt.” And “Fear not, daughter of Zion” is not said at all [in the prophet].

Textual problem in this passage: see the notes.

John 12:15 (quotation, high confidence) · Zech 9:9 (quotation, high confidence)

Notes and citation

Summary: John too quotes Zechariah freely, adding “Fear not,” which is not in the prophet.

The digital text has gaps here. The quotations are John 12:15 and Zech 9:9.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.202 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-202).

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10.203Preuschen 4:205

Πλὴν ἴδωμεν ὑπὸ πάντων ἐκτεθέντος τοῦ προφητικοῦ λόγου, εἰ μὴ χαίρειν σφόδρα θυγατέρα Σιὼν ἀναγκαῖον, τὴν δὲ κρείττονα ταύτης θυγατέρα Ἱερουσαλὴμ οὐ μόνον χαίρειν σφόδρα ἀλλὰ καὶ κηρύσσειν δεῖ, τοῦ βασιλέως αὐτῆς ἐρχομένου τοῦ δικαίου καὶ σώζοντος καὶ πράου, διὰ τοῦ ἐπιβεβηκέναι τῷ ὑποζυγίῳ καὶ τῷ νέῳ πώλῳ.

Plēn idōmen hypo pantōn ektethentos tou prophētikou logou, ei mē chairein sphodra thygatera Siōn anankaion, tēn de kreittona tautēs thygatera Hierousalēm ou monon chairein sphodra alla kai kēryssein dei, tou basileōs autēs erchomenou tou dikaiou kai sōzontos kai praou, dia tou epibebēkenai tǭ hypozygiǭ kai tǭ neǭ pōlǭ.

However, since the prophetic saying is set out by all, let us see whether it is necessary for the daughter of Zion to rejoice greatly, while the daughter of Jerusalem, greater than she, must not only rejoice greatly but also proclaim, since her king comes, righteous, saving, and gentle, by being mounted on the beast of burden and the young colt.

Zech 9:9 (allusion, high confidence)

Notes and citation

Summary: The daughter of Zion rejoices; the greater daughter of Jerusalem also proclaims the coming of her king.

The allusion is Zech 9:9.

Cite (SBL): Origen, Comm. Jo. 10.203 (Preuschen 4:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-203).

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10.204Preuschen 4:205–206

πᾶς γοῦν ὁ δεξάμενος αὐτὸν οὐκέτι φοβηθήσεται τοὺς τῶν ἑτεροδόξων ὡπλισμένους τοῖς πιθανοῖς λόγοις, ἅρματα Ἐφραΐμ λεγόμενα ὑπὸ τοῦ κυρίου ἐξολοθρευόμενα, οὐδὲ τὸν ψευδῆ ἵππον εἰς σωτηρίαν, θηλυμανῆ ἐπιθυμίαν τοῖς αἰσθητοῖς ᾠκειωμένην, καὶ πολλοὺς τῶν ἐν Ἱερουσαλὴμ οἰκεῖν θελόντων καὶ τῷ ὑγιεῖ λόγῳ προσέχειν βλάπτοντα.

pas goun ho dexamenos auton ouketi phobēthēsetai tous tōn heterodoxōn hōplismenous tois pithanois logois, harmata Ephraïm legomena hypo tou kyriou exolothreuomena, oude ton pseudē hippon eis sōtērian, thēlymanē epithymian tois aisthētois ǭkeiōmenēn, kai pollous tōn en Hierousalēm oikein thelontōn kai tǭ hygiei logǭ prosechein blaptonta.

At any rate, everyone who has received him will no longer fear those of other opinions armed with persuasive arguments, called chariots of Ephraim, destroyed by the Lord; nor the horse, a vain thing for salvation, the lustful desire attached to sensible things, which harms many of those who wish to dwell in Jerusalem and to attend to sound doctrine.

Zech 9:10 (allusion, high confidence) · Ps 33:17 (32:17 LXX) (allusion, high confidence) · Jer 5:8 (allusion, medium confidence)

Notes and citation

Summary: Whoever receives Christ need not fear heretical arguments (the chariots of Ephraim) or lust (the horse).

The allusions are Zech 9:10, Ps 33:17 (32:17 LXX), and Jer 5:8.

Notes on the original text

Digital text corrected (repeated word in the digital text): δεξάμενος αὐτὸν αὐτὸν → δεξάμενος αὐτὸν.

Topics: Heresy, Ethics

Cite (SBL): Origen, Comm. Jo. 10.204 (Preuschen 4:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-204).

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10.205Preuschen 4:206

ἔστι δὲ χαίρειν ἄξιον ἐπὶ τῷ ἐξολοθρεύεσθαι ὑπὸ τοῦ ὀχουμένου τῷ ὑποζυγίῶ καὶ τῷ νέῳ πώλῳ πᾶν »τόξον πολεμικόν((, οὐκέτι τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ κατισχυόντων τοῦ παραδεξαμένου τὸν Ἰησοῦν εἰς τὸ ἑαυτοῦ ἱερόν.

esti de chairein axion epi tǭ exolothreuesthai hypo tou ochoumenou tǭ hypozygiō kai tǭ neǭ pōlǭ pan »toxon polemikon((, ouketi tōn pepyrōmenōn belōn tou echthrou katischyontōn tou paradexamenou ton Iēsoun eis to heautou hieron.

And it is worth rejoicing that every “bow of war” is destroyed by the one riding on the beast of burden and the young colt, the fiery darts of the enemy no longer prevailing over one who has received Jesus into his own temple.

Zech 9:10 (quotation, high confidence) · Eph 6:16 (allusion, high confidence)

Notes and citation

Summary: Christ destroys the bow of war, so the devil's fiery darts cannot prevail over those who receive him.

The allusions are Zech 9:10 and Eph 6:16.

Cite (SBL): Origen, Comm. Jo. 10.205 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-205).

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10.206Preuschen 4:206

ἔσται δὲ καὶ »πλῆθος« μετὰ »εἰρήνης« ἀπὸ τῶν ἐθνῶν ἐν τῇ x003E; Ἱερουσαλὴμ τοῦ σωτῆρος ἐπιδημίᾳ, ἄρχοντος τῶν ὑδάτων, ἵνα συντρίψῃ τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος, καὶ πατήσωμεν τὰ κύματα τῆς θαλάσσης, φθάνοντες ἕως τῶν διεκβολῶν πάντων τῶν ἐπὶ γῆς ποταμῶν.

estai de kai »plēthos« meta »eirēnēs« apo tōn ethnōn en tę̄ x003E? Hierousalēm tou sōtēros epidēmią, archontos tōn hydatōn, hina syntripsę̄ tas kephalas tōn drakontōn epi tou hydatos, kai patēsōmen ta kymata tēs thalassēs, phthanontes heōs tōn diekbolōn pantōn tōn epi gēs potamōn.

And there will be “abundance” with “peace” from the nations at the Savior's visit to Jerusalem, when he rules the waters, so that he may crush the heads of the dragons upon the water, and we may tread the waves of the sea, reaching to the outlets of all the rivers on earth.

Zech 9:10 (quotation, high confidence) · Ps 74:13 (73:13 LXX) (allusion, high confidence) · Job 9:8 (allusion, medium confidence)

Notes and citation

Summary: Christ's coming brings peace from the nations and power over the dragons of the sea.

The allusions are Zech 9:10, Ps 74:13 (73:13 LXX), and Job 9:8. An encoding error in the digital text obscures a word before "Jerusalem".

Notes on the original text

Digital text corrected (misread letter in the digital text; missing letter in the digital text): ἐπιόημίᾳ → ἐπιδημίᾳ; θαλάσης → θαλάσσης.

Cite (SBL): Origen, Comm. Jo. 10.206 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-206).

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10.207Preuschen 4:206

ὁ μέντοι γε Μάρκος περὶ τῆς ὄνου γράφων εἰρῆσθαι ὑπὸ τοῦ κυρίου· »Ἐφʼ ὃν οὐδεὶς οὔπω »ἀνθρώπων ἐκάθισεν« δοκεῖ μοι αἰνίττεσθαι τὸ μηδέπω ποτὲ λόγῳ ὑποτεταχέναι ἑαυτοὺς πρὸ τῆς Ἰησοῦ έν αὐτοῖς ἐπιδημίας τοὺς ὕστερον πεπιστευκότας.

ho mentoi ge Markos peri tēs onou graphōn eirēsthai hypo tou kyriou; »Ephʼ hon oudeis oupō »anthrōpōn ekathisen« dokei moi ainittesthai to mēdepō pote logǭ hypotetachenai heautous pro tēs Iēsou en autois epidēmias tous hysteron pepisteukotas.

Mark, however, writing about the donkey that the Lord said, “on which no one of human beings has yet sat,” seems to me to hint that those who later believed had never subjected themselves to reason before Jesus' visit in them.

Mark 11:2 (quotation, high confidence)

Notes and citation

Summary: The unridden colt signifies that later believers had never submitted to reason before Christ came to them.

The quotation is Mark 11:2.

Cite (SBL): Origen, Comm. Jo. 10.207 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-207).

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10.208Preuschen 4:206

τάχα γὰρ ἀνθρώπων μὲν οὐδείς πω καθίσας ἐπὶ τὸν πῶλον ἠν, θηρίων δὲ ἢ τῶν ἀλλοτρίων τοῦ λόγου δυνάμεών τινες έπεκάθισαν, ἐπεὶ ὁ πλοῦτος τῶν ἀντικειμένων δυνάμεων καὶ παρὰ τῷ προφήτῃ Ἡσαΐᾳ ἐπὶ ὄνων φέρεσθαι καὶ καμήλων λέγεται διὰ τούτων· »Ἐν τῇ θλίψει καὶ τῇ στενοχωρίᾳ λέων καὶ σκύμνος, »ἐκεῖθεν καὶ x003E; ἀσπίδων πετομένων, οἳ ἔφερον ἐπὶ ὄνων καὶ »καμήλων τὸν πλοῦτον αὐτῶν«.

tacha gar anthrōpōn men oudeis pō kathisas epi ton pōlon ēn, thēriōn de ē tōn allotriōn tou logou dynameōn tines epekathisan, epei ho ploutos tōn antikeimenōn dynameōn kai para tǭ prophētę̄ Hēsaïą epi onōn pheresthai kai kamēlōn legetai dia toutōn; »En tę̄ thlipsei kai tę̄ stenochōrią leōn kai skymnos, »ekeithen kai x003E? aspidōn petomenōn, hoi epheron epi onōn kai »kamēlōn ton plouton autōn«.

For perhaps no human being had yet sat on the colt, but some beasts, or powers alien to reason, had sat on it; since the wealth of the opposing powers is said, in the prophet Isaiah too, to be carried on donkeys and camels, in these words: “In affliction and distress, lion and lion's whelp, from there also … of flying asps, who carried their wealth on donkeys and camels.”

Isa 30:6 (quotation, high confidence)

Notes and citation

Summary: Hostile powers, not humans, had ridden the colt, as Isaiah speaks of wealth borne on donkeys by beasts.

The quotation is Isa 30:6 (LXX); an encoding error obscures a word.

Notes on the original text

Digital text corrected (missing letter in the digital text): ὄνων φέρεσθαι κα καμήλων → ὄνων φέρεσθαι καὶ καμήλων.

Cite (SBL): Origen, Comm. Jo. 10.208 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-208).

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10.209Preuschen 4:206

πευστέον δὲ πάλιν τῶν ψιλῇ τῇ λέξει προσεχόντων εἰ μὴ κατʼ αὐτοὺς ματαίως ἂν δόξαι γεγράφθαι τὸ »Ἐφʼ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν«. τίς γὰρ παρὰ ἄνθρωπον καθέζεται ἐπὶ πῶλον; καὶ ταῦτα μὲν τὰ ἡμέτερα.

peusteon de palin tōn psilę̄ tę̄ lexei prosechontōn ei mē katʼ autous mataiōs an doxai gegraphthai to »Ephʼ hon oudeis oupō anthrōpōn ekathisen«. tis gar para anthrōpon kathezetai epi pōlon? kai tauta men ta hēmetera.

We must ask again those who attend to the bare letter whether, according to them, “on which no one of human beings has yet sat” would not seem written in vain. For who other than a human being sits on a colt? So much for our views.

Mark 11:2 (quotation, high confidence)

Notes and citation

Summary: Literally, “no human has sat on it” would be pointless, since only humans ride colts.

The quotation is Mark 11:2.

Notes on the original text

Digital text corrected (stray letters in the digital text): οὔπω ἀπανθρώπων → οὔπω ἀνθρώπων.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 10.209 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-209).

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10.210Preuschen 4:206

Ἴδωμεν δὲ καὶ τὰ Ἡρακλέωνος, ὅς φησι τὴν x003E; Ἱεροσόλυμα ἄνοδον σημαίνειν τὴν ἀπὸ τῶν ὑλικῶν εἰς τὸν ψυχικὸν τόπον τυγχάνοντα εἰκόνα τῆς Ἱερουσαλήμ, ἀνάβασιν τοῦ κυρίου.

Idōmen de kai ta Hērakleōnos, hos phēsi tēn x003E? Hierosolyma anodon sēmainein tēn apo tōn hylikōn eis ton psychikon topon tynchanonta eikona tēs Hierousalēm, anabasin tou kyriou.

Let us look also at Heracleon's views. He says that the going up to Jerusalem signifies the Lord's ascent from material things into the psychic place, which is an image of Jerusalem.

Notes and citation

Summary: Heracleon: going up to Jerusalem means the Lord's ascent from the material to the “psychic” realm.

Heracleon's words are reported. In Valentinian thought humanity is divided into material, psychic (soul-bearing), and spiritual kinds; an encoding error obscures one word.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.210 (Preuschen 4:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-210).

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10.211Preuschen 4:206–207

τὸ δὲ »Εὗρεν ἐν τῷ ἱερῷ« καὶ οὐχὶ »τῷ ναῷ«, οἴεται εἰρῆσθαι ὑπὲρ τοῦ μὴ τὴν κλῆσιν μόνην νοηθῆναι τὴν χωρὶς πνεύματος βοηθεῖσθαι ὑπὸ τοῦ κυρίου· ἡγεῖται γὰρ τὰ μὲν ἅγια τῶν ἁγίων εἶναι τὸ ἱερόν, εἰς ἃ μόνος ὁ ἀρχιερεὺς εἰσῄει, ἔνθα οἴομαι αὐτὸν λέγειν τοὺς πνευματικοὺς χωρεῖν· τὰ δὲ τοῦ προνάου, ὅπου καὶ οἱ Λευῖται, σύμβολον εἶναι τῶν ἔξω τοῦ πλη ρώματος ψυχικῶν εὑρισκομένων ἐν σωτηρίᾳ.

to de »Heuren en tǭ hierǭ« kai ouchi »tǭ naǭ«, oietai eirēsthai hyper tou mē tēn klēsin monēn noēthēnai tēn chōris pneumatos boētheisthai hypo tou kyriou; hēgeitai gar ta men hagia tōn hagiōn einai to hieron, eis ha monos ho archiereus eisę̄ei, entha oiomai auton legein tous pneumatikous chōrein; ta de tou pronaou, hopou kai hoi Leuitai, symbolon einai tōn exō tou plē rōmatos psychikōn heuriskomenōn en sōtērią.

And “He found in the temple (ἱερόν)” and not “in the sanctuary (ναός)” he thinks is said so that it may not be thought that the calling alone, without the Spirit, is helped by the Lord. For he holds that the holy of holies is the sanctuary, which the high priest alone entered, where, I think, he says the spiritual ones go; while the parts of the forecourt, where the Levites also are, are a symbol of the psychic ones found in salvation outside the Pleroma.

John 2:14 (quotation, high confidence) · Heb 9:7 (allusion, medium confidence)

Notes and citation

Summary: Heracleon distinguishes the inner sanctuary (for the spiritual) from the outer temple (for psychics saved outside the Pleroma).

Heracleon's words are reported. The Pleroma ("fullness") is the Valentinian realm of the divine Aeons.

Notes on the original text

Digital text corrected (stray period in the digital text): τοὺς π. νευματικοὺς → τοὺς πνευματικοὺς.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.211 (Preuschen 4:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-211).

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10.212Preuschen 4:207

πρὸς τούτοις τοὺς εὑρισκομένους ἐν τῷ ἱερῶ̣ πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς καθημένους κερματιστὰς ἐξεδέξατο λέγεσθαι ἀντὶ τῶν μη δὲν χάριτι διδόντων, ἀλλʼ ἐμπορίαν καὶ κέρδος τὴν τῶν ξένων εἰς τὸ ἱερὸν εἴσοδον νομιζόντων, τοῦ ἰδίου κέρδους καὶ φιλαργυρίας ἕνεκεν τὰς εἰς τὴν λατρείαν τοῦ θεοῦ θυσίας χορηγούντων.

pros toutois tous heuriskomenous en tǭ hierō pōlountas boas kai probata kai peristeras kai tous kathēmenous kermatistas exedexato legesthai anti tōn mē den chariti didontōn, allʼ emporian kai kerdos tēn tōn xenōn eis to hieron eisodon nomizontōn, tou idiou kerdous kai philargyrias heneken tas eis tēn latreian tou theou thysias chorēgountōn.

Besides this, he took those found in the temple selling oxen, sheep, and doves, and the money-changers sitting there, to mean those who give nothing by grace but consider the entry of strangers into the temple a matter of trade and gain, supplying the sacrifices for the worship of God for their own gain and love of money.

Notes and citation

Summary: Heracleon took the traders as those who make gain from worship rather than giving by grace.

Heracleon's view is reported.

Notes on the original text

Digital text corrected (stray letter in the digital text): καθημένους Ι κερματιστὰς → καθημένους κερματιστὰς.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.212 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-212).

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10.213Preuschen 4:207

καὶ τὸ φραγέλλιον δὲ πεποιῆσθαι ἐκ σχοινίων ὑπὸ τοῦ Ἰησοῦ, οὐχὶ παρʼ ἄλλου λαβόντος ἰδιοτρόπως ἀπαγγέλλει, λέγων τὸ φραγέλλιον εἰκόνα τυγχάνειν τῆς δυνάμεως καὶ ἐνεργείας τοῦ ἁγίου πνεύματος ἐκφυσῶντος τοὺς χείρονας, καί φησι τὸ φραγέλλιον καὶ τὸ λίνον καὶ τὴν σινδόνα, καὶ ὅσα τοιαῦτα, εἰκόνα τῆς δυνάμεως καὶ τῆς ἐνεργείας εἶναι τοῦ ἁγίου πνεύματος.

kai to phragellion de pepoiēsthai ek schoiniōn hypo tou Iēsou, ouchi parʼ allou labontos idiotropōs apangellei, legōn to phragellion eikona tynchanein tēs dynameōs kai energeias tou hagiou pneumatos ekphysōntos tous cheironas, kai phēsi to phragellion kai to linon kai tēn sindona, kai hosa toiauta, eikona tēs dynameōs kai tēs energeias einai tou hagiou pneumatos.

And he reports peculiarly that the whip was made of cords by Jesus, not received from another, saying that the whip is an image of the power and working of the Holy Spirit blowing away the worse; and he says that the whip, the linen, the shroud, and all such things are an image of the power and working of the Holy Spirit.

Notes and citation

Summary: Heracleon saw the whip, like linen and the shroud, as an image of the Holy Spirit's power.

Heracleon's view is reported.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.213 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-213).

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10.214Preuschen 4:207

ἔπειτα ἑαυτῷ προσείληφεν τὸ μὴ γεγραμμένον, ὡς ἄρα εἰς ξύλον εδέδετο τὸ φραγέλλιον· ὅπερ ξύλον τύπον ἐκλαβὼν εἶναι τοῦ σταυροῦ φησι Τούτῳ τῷ ξύλῳ ἀνηλῶσθαι καὶ ἠφανίσθαι τοὺς κυβευτὰς ἐμπόρους καὶ πᾶσαν τὴν κακίαν.

epeita heautǭ proseilēphen to mē gegrammenon, hōs ara eis xylon ededeto to phragellion; hoper xylon typon eklabōn einai tou staurou phēsi Toutǭ tǭ xylǭ anēlōsthai kai ēphanisthai tous kybeutas emporous kai pasan tēn kakian.

Then he added for himself what is not written, that the whip was tied to a piece of wood; taking this wood to be a type of the cross, he says: “By this wood the gambling traders and all wickedness were consumed and destroyed.”

Notes and citation

Summary: Heracleon invented that the whip was tied to wood, a type of the cross that destroys evil.

Heracleon's words are quoted.

Notes on the original text

Digital text corrected (missing letter in the digital text): ἀνηλῶσαι → ἀνηλῶσθαι.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.214 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-214).

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10.215Preuschen 4:207

καὶ οὐκ οἶδʼ ὅπως φλυαρῶν φησιν ἐκ δύο τούτων πραγμάτων φραγέλλιον κατασκευάζεσθαι, ζητῶν τὸ ὑπὸ τοῦ Ἰησοῦ γενόμενον· Οὐ γὰρ ἐκ δέρματος, φησί, νεκροῦ ἐποίησεν αὐτό, ἴνα τὴν ἐκκλησίαν κατασκευάσῃ οὐκέτι λῃστῶν καὶ ἐμπόρων σπήλαιον, ἀλλὰ οἶκον τοῦ πατρὸς αὐτοῦ.

kai ouk oidʼ hopōs phlyarōn phēsin ek dyo toutōn pragmatōn phragellion kataskeuazesthai, zētōn to hypo tou Iēsou genomenon; Ou gar ek dermatos, phēsi, nekrou epoiēsen auto, ina tēn ekklēsian kataskeuasę̄ ouketi lę̄stōn kai emporōn spēlaion, alla oikon tou patros autou.

And talking nonsense, I do not know how, he says that a whip is made of these two things, inquiring into what was made by Jesus: “For he did not make it,” he says, “of dead leather, in order to make the church no longer a den of robbers and traders but the house of his Father.”

Notes and citation

Summary: Heracleon adds that Jesus did not make the whip from dead leather, since he was making the church his Father's house.

Heracleon's words are quoted.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.215 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-215).

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10.216Preuschen 4:207

λεκτέον δὲ τὸ ἀναγκαιότατον περὶ τῆς θεότητος καὶ ἐκ τῶν ῥητῶν τούτων πρὸς αὐτόν. εἰ γὰρ τὸ ἐν Ἱεροσολύμοις ἱερὸν οἶκον τοῦ ἰδίου πατρός φησιν εἶναι ὁ Ἰησοῦς, τοῦτο δὲ τὸ ἱερὸν εἰς δόξαν τοῦ κτίσαντος τὸν οὐρανὸν καὶ τὴν γῆν γέγονεν, πῶς οὐκ ἄντικρυς διδασκόμεθα μὴ ἑτέρου τινὸς νομίζειν υἱὸν εἶναι παρὰ τὸν ποιητὴν οὐρανοῦ καὶ γῆς τὸν υἱὸν τοῦ θεοῦ;

lekteon de to anankaiotaton peri tēs theotētos kai ek tōn rhētōn toutōn pros auton. ei gar to en Hierosolymois hieron oikon tou idiou patros phēsin einai ho Iēsous, touto de to hieron eis doxan tou ktisantos ton ouranon kai tēn gēn gegonen, pōs ouk antikrys didaskometha mē heterou tinos nomizein huion einai para ton poiētēn ouranou kai gēs ton huion tou theou?

But we must say to him what is most necessary about the Godhead, from these very words. For if Jesus says that the temple in Jerusalem is the house of his own Father, and this temple was made for the glory of the one who created heaven and earth, how are we not plainly taught not to think the Son of God is the son of anyone other than the maker of heaven and earth?

John 2:16 (allusion, high confidence)

Notes and citation

Summary: Against Heracleon: Jesus calls the Jerusalem temple his Father's house, so his Father is the Creator of heaven and earth.

The allusion is John 2:16.

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

Topics: Heresy, Trinity

Cite (SBL): Origen, Comm. Jo. 10.216 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-216).

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10.217Preuschen 4:207

Εἰς τοῦτον οὖν τὸν οἶκον τοῦ πατρὸς Ἰησοῦ, ὡς οἶκον τυγχάνοντα τῆς προσευχῆς, καὶ οἱ τοῦ χριστοῦ ἀπόστολοι (ὠς ἐν Πράξεσιν αὐτῶν εὕρομεν) ὑπὸ τοῦ ἀγγέλου κελεύονται πορευθέντες στῆναι καὶ λαλεῖν »τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης«.

Eis touton oun ton oikon tou patros Iēsou, hōs oikon tynchanonta tēs proseuchēs, kai hoi tou christou apostoloi (ōs en Praxesin autōn heuromen) hypo tou angelou keleuontai poreuthentes stēnai kai lalein »tǭ laǭ panta ta rhēmata tēs zōēs tautēs«.

Into this house of Jesus' Father, as being the house of prayer, the apostles of Christ too (as we find in their Acts) are commanded by the angel to go and stand and speak “to the people all the words of this life.”

Acts 5:20 (quotation, high confidence)

Notes and citation

Summary: The angel sent the apostles into this temple to preach.

The quotation is Acts 5:20.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 10.217 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-217).

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10.218Preuschen 4:207

ἀλλὰ καὶ διὰ τῆς ὡραίας πύλης ἐκεῖσε προσεύξασθαι ὡς εἰς »οἶκον προσευχῆς« προσέρχονται, οὐκ ἂν τοῦτο ποιήσαντες, εἰ μὴ τὸν αὐτὸν ᾔδεσαν θεὸν τῷ ὑπὸ τῶν ἐκθειαζόντων τὸν ναὸν ἐκεῖνον προσκυνουμένῳ.

alla kai dia tēs hōraias pylēs ekeise proseuxasthai hōs eis »oikon proseuchēs« proserchontai, ouk an touto poiēsantes, ei mē ton auton ę̄desan theon tǭ hypo tōn ektheiazontōn ton naon ekeinon proskynoumenǭ.

And they also go through the Beautiful Gate to pray there, as into a “house of prayer,” which they would not have done if they had not known that the same God was worshiped by those who revered that temple.

Acts 3:1–2 (allusion, high confidence) · Isa 56:7 (allusion, high confidence)

Notes and citation

Summary: The apostles prayed at the temple because they knew its God was theirs.

The allusions are Acts 3:1–2 and Isa 56:7.

Notes on the original text

Digital text corrected (misread letter in the digital text; missing space in the digital text): ἀλλὰ καὶδιὰ → ἀλλὰ καὶ διὰ; ᾔόεσαν → ᾔδεσαν.

Topics: Prayer, Trinity

Cite (SBL): Origen, Comm. Jo. 10.218 (Preuschen 4:207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-218).

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10.219Preuschen 4:207–208

διόπερ καὶ λέγουσιν οἱ πειθαρχοῦντες θεῷ μᾶλλον ἢ ἀνθρώποις Πέτρος καὶ οἱ ἀπόστολοι· »Ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς »διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου« οὐ γὰρ ὑπʼ ἄλλου ἴσασιν ἐκ νεκρῶν ἐγηγερμένον Ἰησοῦν θεοῦ ἢ τοῦ τῶν πατέρων, ὃν καὶ ὁ χριστὸς δοξάζων θεὸν τοῦ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ φησιν εἶναί, οὐκ ὄντων »νεκρῶν ἀλλὰ ζώντων«.

dioper kai legousin hoi peitharchountes theǭ mallon ē anthrōpois Petros kai hoi apostoloi; »Ho theos tōn paterōn hēmōn ēgeiren Iēsoun, hon hymeis »diecheirisasthe kremasantes epi xylou« ou gar hypʼ allou isasin ek nekrōn egēgermenon Iēsoun theou ē tou tōn paterōn, hon kai ho christos doxazōn theon tou Abraam kai Isaak kai Iakōb phēsin einai, ouk ontōn »nekrōn alla zōntōn«.

That is why Peter and the apostles, obeying God rather than men, say: “The God of our fathers raised Jesus, whom you killed by hanging him on a tree.” For they know that Jesus was raised from the dead by no other God than the God of the fathers, whom Christ too, glorifying him, says is the God of Abraham and Isaac and Jacob, who are not “dead but living.”

Acts 5:29–30 (quotation, high confidence) · Matt 22:32 (quotation, high confidence)

Notes and citation

Summary: The apostles proclaim that the God of their fathers, whom Jesus called the God of Abraham, raised him.

The quotation is Acts 5:30; the allusions are Acts 5:29 and Matt 22:32.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 10.219 (Preuschen 4:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-219).

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10.220Preuschen 4:208

πῶς δὲ καὶ οἱ μαθηταί, εἰ μὴ τοῦ αὐτοῦ θεοῦ τοῦ χριστοῦ ὁ οἶκος ἠν, ἐμέμνηντο ἂν τοῦ ἐν ξη΄ εἰρημένου ψαλμῷ· »Ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με;« οὕτω γὰρ κεῖται ἐν τῷ προφήτῃ καὶ οὐχί »Καταφάγεταί με«.

pōs de kai hoi mathētai, ei mē tou autou theou tou christou ho oikos ēn, ememnēnto an tou en xē΄ eirēmenou psalmǭ; »Ho zēlos tou oikou sou katephage me?« houtō gar keitai en tǭ prophētę̄ kai ouchi »Kataphagetai me«.

And how would the disciples have remembered what is said in the sixty-eighth Psalm, “Zeal for your house has consumed me,” if the house was not of the same God as Christ's? For so it stands in the prophet, and not “will consume me.”

Ps 69:9 (68:10 LXX) (quotation, high confidence) · John 2:17 (allusion, high confidence)

Notes and citation

Summary: The disciples' recalling Psalm 69 shows the temple belonged to Christ's God; the psalm has the past tense.

The quotation is Ps 69:9 (68:10 LXX), cited in John 2:17 with the future "will consume".

Notes on the original text

Digital text corrected (repeated word in the digital text): θεοῦ θεοῦ τοῦ χριστοῦ → θεοῦ τοῦ χριστοῦ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 10.220 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-220).

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10.221Preuschen 4:208

ζηλοῖ δὲ μάλιστα ὁ χριστὸς τὸν ἐν ἑκάστῳ ἡμῶν οἶκον τοῦ θεοῦ, μὴ βουλόμενος αὐτὸν ἀὐτὸν εἶναι οἶκον μηδὲ τὸν οἶκον τῆς προσευχῆς λῃστῶν σπήλαιον, ἅτε θεοῦ ζηλωτοῦ υἱὸς ὤν, ἐὰν εὐγνωμονέστερον ἀκούωμεν τῶν τοιούτων ἀπὸ τῶν γραφῶν φωνῶν, κατὰ μεταφορὰν εἰρημένων ἀπὸ τῶν ἀνθρωπίνων εἰς παράστασιν τοῦ μηδὲν ἀλλότριον βούλεσθαι τὸν θεὸν ἐπιμίγνυσθαι τοῦ βουλήματος αὐτοῦ τῇ ψυχῇ πάντων μὲν ἀνθρώπων, ἐξαιρέτως δὲ τῶν τὰ τῆς θειοτάτης πίστεως παραδέξασθαι θελόντων.

zēloi de malista ho christos ton en hekastǭ hēmōn oikon tou theou, mē boulomenos auton auton einai oikon mēde ton oikon tēs proseuchēs lę̄stōn spēlaion, hate theou zēlōtou huios ōn, ean eugnōmonesteron akouōmen tōn toioutōn apo tōn graphōn phōnōn, kata metaphoran eirēmenōn apo tōn anthrōpinōn eis parastasin tou mēden allotrion boulesthai ton theon epimignysthai tou boulēmatos autou tę̄ psychę̄ pantōn men anthrōpōn, exairetōs de tōn ta tēs theiotatēs pisteōs paradexasthai thelontōn.

And Christ is especially zealous for the house of God in each of us, not wishing it to be a house [of trade], nor the house of prayer a den of robbers, being the Son of a jealous God, if we hear such scriptural expressions more intelligently, as spoken by metaphor from human things to show that God wishes nothing foreign to his will to be mixed into the soul of all human beings, and especially of those who wish to receive the teachings of the most divine faith.

Exod 20:5 (allusion, high confidence) · Matt 21:13 (allusion, high confidence)

Notes and citation

Summary: Christ, Son of a “jealous” God, is zealous that nothing foreign defile God's house within each soul.

The digital text repeats "it" where "of trade" is expected. The allusions are Exod 20:5 and Matt 21:13.

Notes on the original text

Digital text corrected (repeated word in the digital text; stray letter in the digital text): ἀκούωμεν Ι τῶν → ἀκούωμεν τῶν; τῶν τὰ τὰ τῆς → τῶν τὰ τῆς.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 10.221 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-221).

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10.222Preuschen 4:208

πλὴν τὸν ξη΄ ψαλμόν, ἔχοντα τὸ »Ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με« καὶ μετʼ ὀλίγα »Ἔδωκαν εἰς »τὸ βρῶμά μου χολήν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος‘ ἀμφότερα ἐν τοῖς εὐαγγελίοις ἀναγεγραμμένα, ἰστέον ἐκ προσώπου λέγεσθαι τοῦ χριστοῦ, οὐδεμίαν ἐμφαίνοντα τοῦ λέγοντος προσώπου μεταβολήν.

plēn ton xē΄ psalmon, echonta to »Ho zēlos tou oikou sou katephage me« kai metʼ oliga »Edōkan eis »to brōma mou cholēn, kai eis tēn dipsan mou epotisan me oxos‘ amphotera en tois euangeliois anagegrammena, isteon ek prosōpou legesthai tou christou, oudemian emphainonta tou legontos prosōpou metabolēn.

However, the sixty-eighth Psalm, which has “Zeal for your house has consumed me” and a little later “They gave me gall for my food, and for my thirst they gave me vinegar to drink,” both recorded in the Gospels, must be known to be spoken in the person of Christ, showing no change of the speaking person.

Ps 69:9 (68:10 LXX) (quotation, high confidence) · Ps 69:21 (68:22 LXX) (quotation, high confidence) · Matt 27:34 (allusion, high confidence)

Notes and citation

Summary: Psalm 69 is spoken throughout by Christ, including the verses cited in the Gospels.

The quotations are Ps 69:9 and 69:21 (68:10, 22 LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.222 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-222).

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10.223Preuschen 4:208

Σφόδρα δὲ ἀπαραχωρήτως ὁ Ἡρακλέων οἵεται τὸ »Ὁ ζῆλος »τοῦ οἴκου σου καταφάγεταί με« ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων ὑπὸ τοῦ σωτῆρος δυνάμεων λέγεσθαι, μὴ δυνάμενος τὸν εἱρμὀν τῆς ἐν τῷ ψαλμῷ προφητείας τηρῆσαι νοούμενον ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων δυνάμεων λέγεσθαι.

Sphodra de aparachōrētōs ho Hērakleōn hoietai to »Ho zēlos »tou oikou sou kataphagetai me« ek prosōpou tōn ekblēthentōn kai analōthentōn hypo tou sōtēros dynameōn legesthai, mē dynamenos ton heirmon tēs en tǭ psalmǭ prophēteias tērēsai nooumenon ek prosōpou tōn ekblēthentōn kai analōthentōn dynameōn legesthai.

Heracleon, very inadmissibly, thinks that “Zeal for your house will consume me” is spoken in the person of the powers cast out and consumed by the Savior, being unable to keep the sequence of the prophecy in the psalm if it is understood as spoken in the person of the powers cast out and consumed.

John 2:17 (quotation, high confidence)

Notes and citation

Summary: Heracleon wrongly assigns the psalm's words to the evil powers expelled by Christ, which breaks the psalm's sequence.

Heracleon's view is reported. The quotation is John 2:17.

Notes on the original text

Digital text corrected (repeated word in the digital text): ἐκβληθέντωνκαὶ καὶ → ἐκβληθέντων καὶ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.223 (Preuschen 4:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-223).

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10.224Preuschen 4:208–209

ἀκόλουθον δὲ ἐστιν κατʼ αὐτὸν καὶ τὸ »Εδωκαν εἰς τὸ βρῶμά μου χολήν« ἀπʼ ἐκείνων λέγεσθαι ἐν τῷ αὐτῷ ἀναγεγραμμένον ψαλμῷ· ἀλλʼ, ὡς εἰκός, ἐτάραξεν αὐτὸν τὸ »Καταφάγεταί με« ὡς μὴ δυνάμενον ὑπὸ Χριστοῦ ἀπαγγέλλεσθαι, οὐχ ὁρῶντα τὸ ἔθος τῶν ἀνθρωποπαθῶν περὶ θεοῦ καὶ Χριστοῦ λόγων. Ἀπεκρίθησαν οὗν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα Ποιεῖς; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.

akolouthon de estin katʼ auton kai to »Edōkan eis to brōma mou cholēn« apʼ ekeinōn legesthai en tǭ autǭ anagegrammenon psalmǭ; allʼ, hōs eikos, etaraxen auton to »Kataphagetai me« hōs mē dynamenon hypo Christou apangellesthai, ouch horōnta to ethos tōn anthrōpopathōn peri theou kai Christou logōn. Apekrithēsan houn hoi Ioudaioi kai eipan autǭ; ti sēmeion deiknyeis hēmin, hoti tauta Poieis? apekrithē Iēsous kai eipen autois; Lysate ton naon touton kai en trisin hēmerais egerō auton.

It follows, according to him, that “They gave me gall for my food,” written in the same psalm, is also spoken by them. But, as is likely, “will consume me” disturbed him, as something that could not be said by Christ, since he did not see the custom of speaking of God and Christ in terms of human feelings. [John 2:18–19:] “The Jews then answered and said to him, What sign do you show us, since you do these things? Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.”

Ps 69:21 (68:22 LXX) (quotation, high confidence) · John 2:18–19 (quotation, high confidence)

Notes and citation

Summary: Heracleon stumbled at Christ being “consumed” because he ignored Scripture's use of human language for God. Next lemma: “Destroy this temple.”

The quotations are Ps 69:21 (68:22 LXX) and John 2:18–19, the next lemma.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): II, 18 f. Ἀπεκρίθησαν → Ἀπεκρίθησαν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 10.224 (Preuschen 4:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-224).

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10.225Preuschen 4:209

Οἱ σωματικοὶ καὶ τοῖς αἰσθητοῖς φίλοι δοκοῦσίν μοι νῦν διὰ τῶν Ἰουδαίων δηλοῦσθαι, οἵτινες ἐπὶ τοῖς ὑπὸ τοῦ Ἰησοῦ ἀπελαυνομένοις, ποιοῦσιν »οἶκον ἐμπορίου« τὸν οἶκον τοῦ πατρός, ἀγανακτοῦντες πράγμασιν ὑπʼ αὐτῶν περιεπομένοις ἀπαιτοῦσιν σημεῖον, καθʼ ὅ σημεῖον πρεπόντως φανήσεται ὁ λόγος, ὃν μὴ παραδέχονται ἐκεῖνοι, ταῦτα ποιῶν.

Hoi sōmatikoi kai tois aisthētois philoi dokousin moi nyn dia tōn Ioudaiōn dēlousthai, hoitines epi tois hypo tou Iēsou apelaunomenois, poiousin »oikon emporiou« ton oikon tou patros, aganaktountes pragmasin hypʼ autōn periepomenois apaitousin sēmeion, kathʼ ho sēmeion prepontōs phanēsetai ho logos, hon mē paradechontai ekeinoi, tauta poiōn.

The Jews here seem to me to signify the bodily-minded and lovers of sensible things, who, angry at those driven out by Jesus for making the Father's house “a house of trade,” which they cherished, demand a sign by which the Word, whom they do not accept, will appear to be doing these things fittingly.

Textual problem in this passage: see the notes.

John 2:16 (quotation, high confidence) · John 2:18 (allusion, high confidence)

Notes and citation

Summary: The Jews demanding a sign represent the worldly-minded, angry that their cherished traffic has been expelled.

The quotation is John 2:16. The editor deletes πράγμασιν ("matters"; the opening bracket is lost in the digital text).

Notes on the original text

Digital text corrected (stray bracket in the digital text): πράγμασιν] ὑπʼ → πράγμασιν ὑπʼ.

Cite (SBL): Origen, Comm. Jo. 10.225 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-225).

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10.226Preuschen 4:209

συνάπτων δὲ ὁ σωτὴρ ὡς ἕνα τῷ περὶ τοῦ ἱεροῦ ἐκείνου τὸν περὶ τοῦ ἰδίου σώματος λόγον, ἀποκρίνεται πρὸς τὸ »Τί σημεῖον δεικνύεις, ὅτι ταῦτα ποιεῖς;« τὸ »Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν«·

synaptōn de ho sōtēr hōs hena tǭ peri tou hierou ekeinou ton peri tou idiou sōmatos logon, apokrinetai pros to »Ti sēmeion deiknyeis, hoti tauta poieis?« to »Lysate ton naon touton kai en trisin hēmerais egerō auton«;

And the Savior, joining the account of his own body with that of that temple as one, answers to “What sign do you show, since you do these things?” with “Destroy this temple, and in three days I will raise it up.”

John 2:18–19 (quotation, high confidence)

Notes and citation

Summary: Jesus answers by linking the temple with his own body.

The quotations are John 2:18–19.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.226 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-226).

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10.227Preuschen 4:209

εἰ γὰρ καὶ μυρία ὅσα σημεῖα ἄλλα δεικνύναι οἷός τε ἦν, ἀλλʼ † οὔτι γε πρὸς τὸ »Ὅτι ταῦτα ποιεῖς;« τὰ κατὰ τὸν ναὸν πρεπόντως ἀντὶ τῶν ἑτέρων παρὰ τὸν ναὸν σημείων ἀπεκρίνατο.

ei gar kai myria hosa sēmeia alla deiknynai hoios te ēn, allʼ † outi ge pros to »Hoti tauta poieis?« ta kata ton naon prepontōs anti tōn heterōn para ton naon sēmeiōn apekrinato.

For even if he could have shown countless other signs, yet … to “since you do these things” he answered fittingly with things concerning the temple rather than other signs unrelated to it.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Jesus gave a sign related to the temple because the question concerned the temple.

The text is corrupt at the dagger.

Cite (SBL): Origen, Comm. Jo. 10.227 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-227).

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10.228Preuschen 4:209

ἀμφότερα μέντοι γε, τό τε ἱερὸν καὶ τὸ σῶμα τοῦ Ἰησοῦ, κατὰ μίαν τῶν ἐκδοχῶν τύπος μοι εἶναι φαίνεται τῆς ἐκκλησίας, τῷ ἐκ λίθων ζώντων οἰκοδομεῖσθαι αὐτήν, οἶκον πνευματικὸν »εἰς ἱεράτευμα ἅγιον« γινομένην, ἐποικοδομουμένην ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος »ἀκρογωνιαίου Χριστοῦ Ἰησοῦ«, χρηματίζουσαν »ναόν«.

amphotera mentoi ge, to te hieron kai to sōma tou Iēsou, kata mian tōn ekdochōn typos moi einai phainetai tēs ekklēsias, tǭ ek lithōn zōntōn oikodomeisthai autēn, oikon pneumatikon »eis hierateuma hagion« ginomenēn, epoikodomoumenēn epi tǭ themeliǭ tōn apostolōn kai prophētōn, ontos »akrogōniaiou Christou Iēsou«, chrēmatizousan »naon«.

Both, however, the temple and the body of Jesus, seem to me, according to one of the interpretations, to be a type of the church, because it is built of living stones, becoming a spiritual house “for a holy priesthood,” built on the foundation of the apostles and prophets, “Christ Jesus being the cornerstone,” and called a “temple.”

1 Pet 2:5 (quotation, high confidence) · Eph 2:20–21 (quotation, high confidence)

Notes and citation

Summary: The temple and Christ's body both prefigure the church, built of living stones on Christ the cornerstone.

The quotations are 1 Pet 2:5 and Eph 2:20–21.

Cite (SBL): Origen, Comm. Jo. 10.228 (Preuschen 4:209; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-228).

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10.229Preuschen 4:209–210

διὰ δὲ τοῦ »Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους‘, κἂν λύεσθαι δὲ ἡ τῶν λίθων τοῦ ναοῦ ἁρμονία δοκῇ x003E; διασκορπίζεσθαι, ὡς ἐν κα ψαλμῷ γέγραπται, πάντα τὰ ὀστᾶ τοῦ χριστοῦ ὑπὸ τῶν ἐν διωγμοῖς καὶ θλίψεσιν ἐπιβουλῶν ἀπὸ τῶν προσπολεμούντων τῇ ἑνότητι τοῦ ναοῦ ἐν διωγμοῖς, ἐγερθήσεται ὁ ναὸς καὶ ἀναστήσεται τὸ σῶμα τῇ τρίτῃ ἡμέρᾳ μετὰ τὴν ἐνεστηκυῖαν ἐν αὐτῷ κακίας ἡμέραν καὶ τὴν μετὰ ταύτην τῆς συντελείας· τρίτη γὰρ ἐν τῷ καινῷ οὐρανῷ καὶ καινῇ γῇ ἐνστήσεται, ὅτε τὰ ὀστᾶ ταῦτα, πᾶς οἶκος Ἰσραήλ, ἐν τῇ μεγάλῃ κυριακῇ ἐγερθήσεται τοῦ θανάτου νενικημένου· ὥστε καὶ τὴν γενομένην ἀνάστασιν τοῦ χριστοῦ ἀπὸ τοῦ κατὰ τὸν σταυρὸν πάθους περιέχειν μυστήριον τῆς ἀναστάσεως τοῦ παντὸς Χριστοῦ σώματος.

dia de tou »Hymeis de este sōma Christou kai melē ek merous‘, kan lyesthai de hē tōn lithōn tou naou harmonia dokę̄ x003E? diaskorpizesthai, hōs en ka psalmǭ gegraptai, panta ta osta tou christou hypo tōn en diōgmois kai thlipsesin epiboulōn apo tōn prospolemountōn tę̄ henotēti tou naou en diōgmois, egerthēsetai ho naos kai anastēsetai to sōma tę̄ tritę̄ hēmerą meta tēn enestēkuian en autǭ kakias hēmeran kai tēn meta tautēn tēs synteleias; tritē gar en tǭ kainǭ ouranǭ kai kainę̄ gę̄ enstēsetai, hote ta osta tauta, pas oikos Israēl, en tę̄ megalę̄ kyriakę̄ egerthēsetai tou thanatou nenikēmenou; hōste kai tēn genomenēn anastasin tou christou apo tou kata ton stauron pathous periechein mystērion tēs anastaseōs tou pantos Christou sōmatos.

And through “You are the body of Christ and members in part,” even if the harmony of the temple's stones seems to be destroyed, and all the bones of Christ seem to be scattered, as is written in the twenty-first Psalm, by the plots in persecutions and afflictions from those who war against the unity of the temple in persecutions, the temple will be raised and the body will rise on the third day, after the present day of wickedness in it and the following day of the consummation. For the third will come in the new heaven and new earth, when these bones, the whole house of Israel, will be raised on the great Lord's day, death having been conquered; so that the resurrection of Christ that happened after the suffering on the cross contains a mystery of the resurrection of the whole body of Christ.

1 Cor 12:27 (quotation, high confidence) · Ps 22:14 (21:15 LXX) (allusion, high confidence) · Ezek 37:11 (allusion, high confidence) · 2 Pet 3:13 (allusion, medium confidence) · 1 Cor 15:54 (allusion, medium confidence)

Notes and citation

Summary: The church, Christ's body, though scattered by persecution, will be raised on the “third day” of the new creation, as Christ's resurrection foreshadows.

An encoding error obscures one word. The quotation is 1 Cor 12:27; the allusions are Ps 22:14 (21:15 LXX), Ezek 37:11, 2 Pet 3:13, and 1 Cor 15:54.

Notes on the original text

Digital text corrected (wrong accent in the digital text): κὰι θλίψεσιν → καὶ θλίψεσιν.

Topics: Eschatology, Persecution

Cite (SBL): Origen, Comm. Jo. 10.229 (Preuschen 4:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-229).

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10.230Preuschen 4:210

ὥσπερ δὲ ἐκεῖνο τὸ αἰσθητὸν τοῦ Ἰησοῦ σῶμα ἐσταύρωται καὶ τέθαπται καὶ μετὰ τοῦτο ἐγήγερται, οὕτως τὸ ὅλον τῶν ἁγίων Χριστοῦ σῶμα Χριστῷ συνεσταύρωται καὶ νῦν οὐκέτι ζῇ· ἕκαστός γὰρ τῶν ὡς Παῦλος έν οὐδενὶ ἄλλῳ καυχᾶται ἢ »ἐν τῷ σταυρῷ τοῦ κυ ρίου ἡμῶν Χριστοῦ Ἰησοῦ«, διʼ οὗ αὐτὸς κόσμῳ ἐσταύρωται καὶ κόσμος αὐτῷ.

hōsper de ekeino to aisthēton tou Iēsou sōma estaurōtai kai tethaptai kai meta touto egēgertai, houtōs to holon tōn hagiōn Christou sōma Christǭ synestaurōtai kai nyn ouketi zę̄; hekastos gar tōn hōs Paulos en oudeni allǭ kauchatai ē »en tǭ staurǭ tou ky riou hēmōn Christou Iēsou«, diʼ hou autos kosmǭ estaurōtai kai kosmos autǭ.

And just as that sensible body of Jesus was crucified and buried and afterward raised, so the whole body of Christ's saints has been crucified with Christ and now no longer lives; for each of those like Paul boasts in nothing other than “the cross of our Lord Jesus Christ,” through which he has been crucified to the world and the world to him.

Gal 2:19–20 (allusion, high confidence) · Gal 6:14 (quotation, high confidence)

Notes and citation

Summary: As Christ was crucified and raised, so his whole body, the saints, are crucified with him to the world.

The allusion is Gal 2:19–20; the quotation is Gal 6:14.

Notes on the original text

Digital text corrected (misread letter in the digital text): νῦν οὐκέτι ςῇ → νῦν οὐκέτι ζῇ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.230 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-230).

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10.231Preuschen 4:210

οὐ μόνον οὐν χριστῷ συνεσταύρωται καὶ κόσμῳ ἐσταύρωται, ἀλλὰ καὶ Χριστῷ συνθάπτεται· Συνετάφημεν, γάρ φησι, τώ »χριστῷ« ὁ Παῦλος.

ou monon oun christǭ synestaurōtai kai kosmǭ estaurōtai, alla kai Christǭ synthaptetai; Synetaphēmen, gar phēsi, tō »christǭ« ho Paulos.

Not only, then, has he been crucified with Christ and crucified to the world, but he is also buried with Christ: “We were buried,” says Paul, “with Christ.”

Rom 6:4 (quotation, high confidence)

Notes and citation

Summary: Believers are also buried with Christ.

The quotation is Rom 6:4.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 10.231 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-231).

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10.232Preuschen 4:210

καὶ ὡσπερεὶ ἔν τινι ἀρραβῶνι ἀναστάσεως γενόμενος λέγει τὸ »Συνανέστημεν αὐτῷ«· ἐΠεὶ ἐν καινότητι ζωῆς τινι περιπατεῖ, ὡς κατὰ τὴν ἐλπιζομένην μακαρίαν καὶ τελείαν ἀνάστασιν μηδέπω ἀναστάς. ἤτοι οὐν νῦν μὲν ἐσταύρωται, μετὰ δὲ ταῦτα θάπτεται, ἢ νῦν > θάπτεται καὶ] ἀρθεὶς ἀπὸ τοῦ σταυροῦ, ποτὲ δὲ, καθὸ νῦν πέμπται, ἀναστήσεται.

kai hōsperei en tini arrabōni anastaseōs genomenos legei to »Synanestēmen autǭ«; ePei en kainotēti zōēs tini peripatei, hōs kata tēn elpizomenēn makarian kai teleian anastasin mēdepō anastas. ētoi oun nyn men estaurōtai, meta de tauta thaptetai, ē nyn > thaptetai kai] artheis apo tou staurou, pote de, katho nyn pemptai, anastēsetai.

And as though coming to be in a kind of pledge of resurrection, he says, “We rose with him,” since he walks in a certain newness of life, not yet having risen according to the hoped-for blessed and perfect resurrection. Either, then, he is now crucified and afterwards buried, or now buried and taken down from the cross, and at some time, since he is now buried, he will rise.

Col 2:12 (allusion, high confidence) · Rom 6:4 (allusion, high confidence) · Eph 2:6 (allusion, medium confidence)

Notes and citation

Summary: Believers have risen with Christ in pledge, walking in newness of life, while awaiting the full resurrection.

The allusions are Col 2:12, Eph 2:6, and Rom 6:4. The end of the section is garbled in the digital text.

Notes on the original text

Digital text corrected (misread letter in the digital text; misread letters in the digital text): ὡσΠερεὶ ἴν τινι → ὡσπερεὶ ἔν τινι; καινότητι ςωῆς → καινότητι ζωῆς.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.232 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-232).

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10.233Preuschen 4:210

Μέγα δὲ έστιν τὸ τῆς ἀναστάσεως καὶ δυσθεώρητον τοῖς πολλοῖς ἡμῶν μυστήριον, ὅΠερ καὶ έν ἄλλοις πολλοῖς λέγεται τῶν γραφῶν τόποις, οὐχ ἧττον καὶ ἐν τῷ Ἑζεκιὴλ διὰ τούτων ἀπαγγέλλεται· »Καὶ ἐγένετο ἐπʼ ἐμὲ χεὶρ κυρίου καὶ ἐξήγαγέν με ἐν πνεύ »ματι κυρίου καὶ ἔθηκέν με έν μέσῳ τοῦ πεδίου, καὶ τοῦτο ἠν μεστὸν »ὀστῶν ἀνθρωπίνων. καὶ περιήγαγέν με ἐπʼ αὐτὰ κύκλοθεν κύκλῳ, »καὶ ἰδοὺ πολλὰ σφόδρα ἐπὶ προσώπου τοῦ πεδίου, καὶ ἰδού, ξηρὰ »σφόδρα. καὶ εἶπεν πρὸς μέ· Υἱὲ ἀνθρώπου, εἰ ζήσεται τὰ ὀστᾶ » ταῦτα; καὶ εἶπα· Κύριε, κύριε σὺ ἐπίστῃ ταῦτα. καὶ εἶπεν πρὸς μέ· »Προφήτευσον ἐπὶ τὰ ὀστᾶ ταῦτα, καὶ ἐρεῖς αὐτοῖς· Τὰ ὀστᾶ τὰ ξηρά, »ἀκούσατε λόγον κυρίου«· καὶ μετʼ ὀλίγα·

Mega de estin to tēs anastaseōs kai dystheōrēton tois pollois hēmōn mystērion, hoPer kai en allois pollois legetai tōn graphōn topois, ouch hētton kai en tǭ Hezekiēl dia toutōn apangelletai; »Kai egeneto epʼ eme cheir kyriou kai exēgagen me en pneu »mati kyriou kai ethēken me en mesǭ tou pediou, kai touto ēn meston »ostōn anthrōpinōn. kai periēgagen me epʼ auta kyklothen kyklǭ, »kai idou polla sphodra epi prosōpou tou pediou, kai idou, xēra »sphodra. kai eipen pros me; Huie anthrōpou, ei zēsetai ta osta » tauta? kai eipa; Kyrie, kyrie sy epistę̄ tauta. kai eipen pros me; »Prophēteuson epi ta osta tauta, kai ereis autois; Ta osta ta xēra, »akousate logon kyriou«; kai metʼ oliga;

Great is the mystery of the resurrection and hard for most of us to perceive, which is spoken of in many other places of Scripture, not least in Ezekiel, in these words: “And the hand of the Lord came upon me, and he brought me out in the Spirit of the Lord and set me in the middle of the plain, and it was full of human bones. And he led me around them on every side, and behold, there were very many on the face of the plain, and behold, they were very dry. And he said to me, Son of man, will these bones live? And I said, Lord, Lord, you know these things. And he said to me, Prophesy over these bones, and say to them, Dry bones, hear the word of the Lord.” And a little later:

Ezek 37:1–4 (quotation, high confidence)

Notes and citation

Summary: The mystery of resurrection appears in Ezekiel's vision of the dry bones.

The quotation is Ezek 37:1–4.

Notes on the original text

Digital text corrected (misread letter in the digital text): κυρίου κοὶ ἐξήγαγέν → κυρίου καὶ ἐξήγαγέν; Γἱὲ ἀνθρώπου → Υἱὲ ἀνθρώπου.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.233 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-233).

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10.234Preuschen 4:210

» Καὶ ἐλάλησεν κύριος πρὸς μὲ »λέγων· Υἱὲ ἀνθρώπου, τὰ ὀστᾶ ταῦτα πᾶς οἶκος Ἰσραήλ ἐστιν. καὶ »αὐτοὶ λέγουσιν· Ξηρὰ γέγονεν τὰ ὀστᾶ ἡμῶν, ἀπόλωλεν ἡ ἐλπὶς ἡμῶν, »διαπεφωνήκαμεν«.

» Kai elalēsen kyrios pros me »legōn; Huie anthrōpou, ta osta tauta pas oikos Israēl estin. kai »autoi legousin; Xēra gegonen ta osta hēmōn, apolōlen hē elpis hēmōn, »diapephōnēkamen«.

“And the Lord spoke to me, saying, Son of man, these bones are the whole house of Israel. And they say, Our bones have become dry, our hope has perished, we are lost.”

Ezek 37:11 (quotation, high confidence)

Notes and citation

Summary: God says the bones are the whole house of Israel, who have lost hope.

The quotation is Ezek 37:11.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.234 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-234).

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10.235Preuschen 4:210

ποίοις γὰρ ὀστοῖς λέγεται· »Ἀκούσατε λόγον »κυρίου«, ὡς αἰσθανομένοις λόγου κυρίου, ἅτε οὖσιν οἴκῳ Ἰσραὴλ ἢ τώ Χριστοῦ σώματι, περὶ οὗ ὲ́λεγεν ὁ κύριος· » Διεσκορπίσθη πάντα »τὰ ὀστᾶ μου« τῶν σωματικῶν ὀστέων αὐτοῦ μὴ διασκεδασθέντων, ἀλλὰ μηδὲ συντριβέντος τινὸς ἐξ αὐτῶν;

poiois gar ostois legetai; »Akousate logon »kyriou«, hōs aisthanomenois logou kyriou, hate ousin oikǭ Israēl ē tō Christou sōmati, peri hou elegen ho kyrios; » Dieskorpisthē panta »ta osta mou« tōn sōmatikōn osteōn autou mē diaskedasthentōn, alla mēde syntribentos tinos ex autōn?

For to what kind of bones is it said, “Hear the word of the Lord,” as though they perceive the word of the Lord, being the house of Israel or the body of Christ, about which the Lord said, “All my bones are scattered,” though his bodily bones were not scattered, nor was any one of them broken?

Ezek 37:4 (quotation, high confidence) · Ps 22:14 (21:15 LXX) (quotation, high confidence) · John 19:36 (allusion, high confidence)

Notes and citation

Summary: The bones addressed are the house of Israel, Christ's body, of which he said “my bones are scattered,” though his physical bones were not.

The quotations are Ezek 37:4 and Ps 22:14 (21:15 LXX); the allusion is John 19:36.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἐζ αὐτῶν → ἐξ αὐτῶν.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.235 (Preuschen 4:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-235).

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10.236Preuschen 4:210–211

ὅτε δὲ γίνεται αὐτὴ ἡ ἀνάστασις τοῦ ἀληθινοῦ καὶ τελειοτέρου Χριστοῦ σώματος, τότε τὰ μέλη τοῦ χριστοῦ τὰ νῦν, ὡς πρὸς τὸ μέλλον, ξηρὰ ὀστᾶ συναχθήσεται, ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονία πρὸς ἁρμονίαν, οὐδενὸς τῶν ἐστε ρημένων ἁρμονίας καταντήσοντος εἰς τὸν τἐλειον ἄνδρα, »εἰς τὸ μέ »τρον τῆς ἡλικίας τοῦ πληρώματος‘ τοῦ σώματος τοῦ χριστοῦ‘.

hote de ginetai autē hē anastasis tou alēthinou kai teleioterou Christou sōmatos, tote ta melē tou christou ta nyn, hōs pros to mellon, xēra osta synachthēsetai, ostoun pros ostoun kai harmonia pros harmonian, oudenos tōn este rēmenōn harmonias katantēsontos eis ton teleion andra, »eis to me »tron tēs hēlikias tou plērōmatos‘ tou sōmatos tou christou‘.

And when the resurrection itself of the true and more perfect body of Christ takes place, then the members of Christ, which are now, compared with the future, dry bones, will be gathered together, bone to bone and joint to joint, none of those deprived of a joint reaching the perfect man, “the measure of the stature of the fullness” of the body of Christ.

Ezek 37:7 (allusion, high confidence) · Eph 4:13 (quotation, high confidence)

Notes and citation

Summary: At the resurrection Christ's members, now like dry bones, will be joined together into the perfect man.

The allusion is Ezek 37:7; the quotation is Eph 4:13.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.236 (Preuschen 4:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-236).

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10.237Preuschen 4:211

καὶ τότε τὰ πολλὰ μέλη τὸ ἓν ἔσται σῶμα, πάντων τῶν τοῦ σώματος μελῶν πολλῶν ὸ́ντων γινομένων ἑνὸς σώματος· τὴν δὲ κρίσιν ποδὸς καὶ χειρὸς καὶ ὀφθαλμοῦ καὶ ἀκοῆς καὶ ὀσφρήσεως τῶν συνπληρούντων ἰδίᾳ μὲν τὴν κεφαλήν, ἰδίᾳ δὲ τοὺς πόδας, καὶ τὰ λοιπὰ τῶν μελῶν τά τε ἀσθενέστερα καὶ ταπεινότερα κοὶ ἀσχήμονα καὶ εὐσχήμονα μόνου θεοῦ ἔστιν ποιήσασθαι, ὃς συγκεράσει τὸ σῶμα,

kai tote ta polla melē to hen estai sōma, pantōn tōn tou sōmatos melōn pollōn ontōn ginomenōn henos sōmatos; tēn de krisin podos kai cheiros kai ophthalmou kai akoēs kai osphrēseōs tōn synplērountōn idią men tēn kephalēn, idią de tous podas, kai ta loipa tōn melōn ta te asthenestera kai tapeinotera koi aschēmona kai euschēmona monou theou estin poiēsasthai, hos synkerasei to sōma,

And then the many members will be the one body, all the many members of the body becoming one body; and the judgment of foot and hand and eye and hearing and smell, which fill up, on the one hand, the head, and on the other the feet, and the rest of the members, the weaker and humbler, the unseemly and the seemly, belongs to God alone to make, who will compose the body,

1 Cor 12:12 (allusion, high confidence) · 1 Cor 12:22–24 (allusion, high confidence)

Notes and citation

Summary: The many members will be one body, and God alone will assign each its place.

The allusions are 1 Cor 12:12–24.

Notes on the original text

Digital text corrected (misread punctuation in the digital text; repeated word in place of ἰδίᾳ in the digital text): σῶμαι πάντων → σῶμα, πάντων; τὴν κεφαλήν, κεφαλήν, δὲ → τὴν κεφαλήν, ἰδίᾳ δὲ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.237 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-237).

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10.238Preuschen 4:211

καὶ τότε μᾶλλον τοῦ νῦν τῷ ὑστεροῦντι περισσοτέραν διδοὺς τιμήν, ἵνα μηδαμῶς ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων με- »ριμνῶσιν τὰ μέλη«, καὶ εἴ τινα εὐπάθειαν ἔχει μέλος, συνευπαθήσῃ πάντα τὰ μέλη, εἴτε δοξάζεται, συγχαίρῃ τά πάντα.

kai tote mallon tou nyn tǭ hysterounti perissoteran didous timēn, hina mēdamōs ę̄ schisma en tǭ sōmati, alla to auto hyper allēlōn me- »rimnōsin ta melē«, kai ei tina eupatheian echei melos, syneupathēsę̄ panta ta melē, eite doxazetai, synchairę̄ ta panta.

and then, more than now, gives greater honor to the member that lacked it, so that there may be no division at all in the body, but “the members may have the same care for one another,” and if one member has any good experience, all the members may share it, or if one is glorified, all may rejoice together.

1 Cor 12:24–26 (quotation, high confidence)

Notes and citation

Summary: God will honor the lesser members so the body has no division, all sharing each other's joy.

The quotation and allusions are 1 Cor 12:24–26.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.238 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-238).

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10.239Preuschen 4:211

ταῦτά μοι οὐκ ἀλλοτρίως τοῦ ἱεροῦ καὶ τῶν ἀπʼ αὐτοῦ ἐξελαυνο μένων, περὶ οὗ λέγει ὁ σωτήρ· »Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με«, εἴρηται, τῶν τε αἰτούντων σημεῖον Ἰουδαίων αὐτοῖς δειχθῆναι, καὶ τῆς τοῦ κυρίου πρὸς αὐτοὺς ἀποκρίσεως, συνάπτοντος τὸν τοῦ ναοῦ λόγον τῷ τοῦ ἰδίου σώματος, καὶ φάσκοντος·

tauta moi ouk allotriōs tou hierou kai tōn apʼ autou exelauno menōn, peri hou legei ho sōtēr; »Ho zēlos tou oikou sou kataphagetai me«, eirētai, tōn te aitountōn sēmeion Ioudaiōn autois deichthēnai, kai tēs tou kyriou pros autous apokriseōs, synaptontos ton tou naou logon tǭ tou idiou sōmatos, kai phaskontos;

These things, I think, have been said not irrelevantly to the temple and those driven out of it, concerning which the Savior says, “Zeal for your house will consume me,” and to the Jews asking that a sign be shown them, and to the Lord's answer to them, joining the account of the temple with that of his own body, and saying:

John 2:17 (quotation, high confidence)

Notes and citation

Summary: All this bears on the temple, the Jews' demand for a sign, and Jesus' answer linking temple and body.

The quotation is John 2:17.

Cite (SBL): Origen, Comm. Jo. 10.239 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-239).

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10.240Preuschen 4:211

Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν‘. ἀπὸ γὰρ τούτου τοῦ ναοῦ ὄντος σώματος Χριστοῦ δεῖ ἀπελαύνεσθαι ταῦτα τά ἄλογα καὶ ἐμπορικά, ἕνα μηκέτι οἶκος ἐμπορίου ᾖ.

Lysate ton naon touton, kai en trisin hēmerais egerō auton‘. apo gar toutou tou naou ontos sōmatos Christou dei apelaunesthai tauta ta aloga kai emporika, hena mēketi oikos emporiou ę̄.

“Destroy this temple, and in three days I will raise it up.” For from this temple, which is Christ's body, these irrational and trading things must be driven out, so that it may no longer be a house of trade.

John 2:19 (quotation, high confidence)

Notes and citation

Summary: From the temple of Christ's body the irrational traders must be expelled.

The quotation is John 2:19.

Cite (SBL): Origen, Comm. Jo. 10.240 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-240).

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10.241Preuschen 4:211

καὶ τοῦτον τὸν ναὸν λυθῆναι δεῖ ὑπὸ τῶν ἐπιβουλευόντων τῷ λόγῳ τοῦ θεοῦ καὶ μετὰ τὸ λυθῆναι τῇ προειρημένῃ ἡμῖν τρίτῃ ἡμέρᾳ ἐγερθῆναι· ὅτε καὶ οἱ μαθηταὶ ὅ τε ἔλεγεν πρὶν λυθῆναι τὸν ναὸν τοῦ θεοῦ ὁ λόγος αὐτοῦ μνησθήσονται οὐ οὐ ἔλεγεν] καὶ πιστεύσουσιν, τελειουμένης αὐτῶν μετὰ τῆς γνώσεως τότε καὶ τῆς πίστεως, οὐ τῇ γραφῇ μόνῃ ἀλλὰ καὶ τῷ λόγῳ, ὅν εἶπεν ὁ Ἰησοῦς.

kai touton ton naon lythēnai dei hypo tōn epibouleuontōn tǭ logǭ tou theou kai meta to lythēnai tę̄ proeirēmenę̄ hēmin tritę̄ hēmerą egerthēnai; hote kai hoi mathētai ho te elegen prin lythēnai ton naon tou theou ho logos autou mnēsthēsontai ou ou elegen] kai pisteusousin, teleioumenēs autōn meta tēs gnōseōs tote kai tēs pisteōs, ou tę̄ graphę̄ monę̄ alla kai tǭ logǭ, hon eipen ho Iēsous.

And this temple must be destroyed by those who plot against the Word of God, and after being destroyed be raised on the third day we spoke of; when also the disciples will remember what the Word said before the temple of God was destroyed, and will believe, their faith then being perfected together with knowledge, not in the Scripture only but also in the word that Jesus spoke.

John 2:22 (allusion, high confidence)

Notes and citation

Summary: The temple of Christ's body is destroyed by his enemies and raised on the third day; then the disciples' faith is perfected.

The digital text is garbled in the middle ("of which he spoke" repeated). The allusion is John 2:22.

Notes on the original text

Digital text corrected (misread letter in the digital text): τῷ λόφῳ, ὅν → τῷ λόγῳ, ὅν.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.241 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-241).

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10.242Preuschen 4:211

καὶ ἕκαστος δὲ τῶν τοιῶνδε Ἰησοῦ αὐτὸν καθαίροντος ἀποθέμενος τὰ ἄλογα καὶ τὰ πωλοῦντα διὰ τὸν τοῦ ἐν αὐτοῖς λόγου ζῆλον καταλυθήσεται, ἐπὶ τῷ ὑπὸ Ἰησοῦ ἐγερθῆναι οὐ τῇ τρίτῃ ἡμέρᾳ, ὅσον ἐπὶ τῇ προκειμένῃ λέξαι· οὐ γὰρ γέγραπται·Λύσατε τὸν ναὸν τοῦτον καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερῶ αὐ·τόν., ἀλλʼ »Ἐν τρισὶν ἡμέραις«· ἐγείρεται γὰρ ἡ τοῦ ναοῦ * τῇ

kai hekastos de tōn toiōnde Iēsou auton kathairontos apothemenos ta aloga kai ta pōlounta dia ton tou en autois logou zēlon katalythēsetai, epi tǭ hypo Iēsou egerthēnai ou tę̄ tritę̄ hēmerą, hoson epi tę̄ prokeimenę̄ lexai; ou gar gegraptai;Lysate ton naon touton kai tę̄ tritę̄ hēmerą egerō au;ton., allʼ »En trisin hēmerais«; egeiretai gar hē tou naou * tę̄

And each of such people, when Jesus cleanses him, having put away the irrational and selling things, will be destroyed because of zeal for the Word in them, in order to be raised by Jesus, not on the third day, as far as the present wording goes. For it is not written, “Destroy this temple and on the third day I will raise it up,” but “in three days.” For the [raising] of the temple takes place on the

John 2:19 (quotation, high confidence)

Notes and citation

Summary: Each purified soul is destroyed and raised by Jesus, and the text says “in three days,” not “on the third day.”

A word is lost before "of the temple". The quotation is John 2:19.

Notes on the original text

Digital text corrected (misread letter in the digital text): λόγου ςῆλον → λόγου ζῆλον.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.242 (Preuschen 4:211; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-242).

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10.243Preuschen 4:211–212

πρώτῃ μετὰ τὸ λυθῆναι ἡμέρᾳ καὶ τῇ δευτέρᾳ, τελειοῦται δὲ αὐτοῦ ἡ ἔγερσις ἐν ὅλαις ταῖς τρισὶν ἡμέραις. διὰ τοῦτο καὶ γέγονεν ἀνάστασις καὶ ἔσται ἀνάστασις, εἵ γε συνετάφημεν τῷ χριστῷ καὶ συναν- έστημεν αὐτῷ.

prōtę̄ meta to lythēnai hēmerą kai tę̄ deuterą, teleioutai de autou hē egersis en holais tais trisin hēmerais. dia touto kai gegonen anastasis kai estai anastasis, hei ge synetaphēmen tǭ christǭ kai synan- estēmen autǭ.

first day after its destruction and on the second, but its raising is completed in all three days. That is why there has been a resurrection and there will be a resurrection, if indeed we have been buried with Christ and have risen with him.

Rom 6:4 (allusion, high confidence) · Col 2:12 (allusion, high confidence)

Notes and citation

Summary: The raising unfolds over the three days: resurrection has begun and will be completed.

The allusions are Rom 6:4 and Col 2:12.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.243 (Preuschen 4:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-243).

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10.244Preuschen 4:212

καὶ ἐπεὶ οὐκ ἀρκεῖ εἰς τὴν ὅλην ἀνάστασιν τὸ »Συν »ανέστημεν«· »Ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν »τῇ παρουσίᾳ αὐτοῦ, εἶτα τὸ τέλος«.

kai epei ouk arkei eis tēn holēn anastasin to »Syn »anestēmen«; »En tǭ christǭ pantes zōopoiēthēsontai, hekastos de en tǭ idiǭ tagmati; aparchē Christos, epeita hoi tou christou en »tę̄ parousią autou, eita to telos«.

And since “we have risen with him” is not enough for the whole resurrection: “In Christ all shall be made alive, but each in his own order: Christ the firstfruits, then those who are Christ's at his coming, then the end.”

Col 2:12 (allusion, high confidence) · 1 Cor 15:22–24 (quotation, high confidence)

Notes and citation

Summary: The resurrection happens in stages: Christ, then his people at his coming, then the end.

The quotations are Col 2:12 (paraphrased) and 1 Cor 15:22–24.

Notes on the original text

Digital text corrected (repeated word in place of εἶτα in the digital text; stray letter in the digital text): ἕκαστος δὲ Ι ἐν → ἕκαστος δὲ ἐν; τὸ τὸ τέλος → εἶτα τὸ τέλος.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 10.244 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-244).

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10.245Preuschen 4:212

ἀναστάσεως γὰρ ἠν καὶ τὸ έν τῇ πρώτῃ ἡμέρᾳ γενέσθαι έν τῷ παραδείσῳ τοῦ θεοῦ, ἀναστάσεως δὲ ὅτε φαινόμενός φησι· »Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς »τὸν πατέρα«· τὸ δὲ τέλειον τῆς ἀναστάσεως ἠν, ὅτε γίνεται πρὸς τὸν πατέρα.

anastaseōs gar ēn kai to en tę̄ prōtę̄ hēmerą genesthai en tǭ paradeisǭ tou theou, anastaseōs de hote phainomenos phēsi; »Mē mou haptou, oupō gar anabebēka pros »ton patera«; to de teleion tēs anastaseōs ēn, hote ginetai pros ton patera.

For it belonged to the resurrection that he was on the first day in the paradise of God, and to the resurrection when, appearing, he says, “Do not touch me, for I have not yet ascended to the Father”; but the perfection of the resurrection was when he comes to the Father.

Luke 23:43 (allusion, high confidence) · John 20:17 (quotation, high confidence)

Notes and citation

Summary: Christ's own resurrection had stages: paradise, the appearance to Mary, and its completion in going to the Father.

The allusion is Luke 23:43; the quotation is John 20:17.

Topics: Eschatology, Christology

Cite (SBL): Origen, Comm. Jo. 10.245 (Preuschen 4:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-165/#p-10-245).

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