Commentary on the Gospel of John 2.183–4.2

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 49 passages

Greek text: Preuschen, GCS 10 (Greek text: E. Preuschen, Origenes Werke 4 (GCS 10, 1903), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 9 (1896).

Chapter 2

2.183Preuschen 4:87

τὸ δὲ ζητηθὲν ὅρα εἰ οὕτως λῦσαι δυνησόμεθα, ὅτι ὥσπερ ἁπλούστερον πᾶς ἄνθρωπος τῷ ὑπὸ θεοῦ ἐκτίσθαι ἄνθρωπός ἐστι θεοῦ, ἀλλʼ οὐ Η χρηματίζει πᾶς ἄνθρωπος > θεοῦ«, ἢ μόνος ὁ θεῷ ἀνακείμενος ὃν τρόπον Ἠλίας καὶ οἱ ἐν ταῖς γραφαῖς ἀναγεγραμμένοι ἄνθρωποι θεοῦ«), οὕτως δύναται κατὰ μὲν τὸ κοινότερον πᾶς ἄνθρωπος ἀπεστάλθαι ἀπὸ θεοῦ, κυρίως δὲ λέγεσθαι ἀπεστάλθαι ὑπὸ θεοῦ οὐκ ἄλλος ἢ ὁ ἐπὶ διακονίᾳ θείᾳ καὶ λειτουργίᾳ σωτηρίας γένους ἀνθρώπων ἐπιδημῶν τῷ βίῳ.

to de zētēthen hora ei houtōs lysai dynēsometha, hoti hōsper haplousteron pas anthrōpos tǭ hypo theou ektisthai anthrōpos esti theou, allʼ ou Ē chrēmatizei pas anthrōpos > theou«, ē monos ho theǭ anakeimenos hon tropon Ēlias kai hoi en tais graphais anagegrammenoi anthrōpoi theou«), houtōs dynatai kata men to koinoteron pas anthrōpos apestalthai apo theou, kyriōs de legesthai apestalthai hypo theou ouk allos ē ho epi diakonią theią kai leitourgią sōtērias genous anthrōpōn epidēmōn tǭ biǭ.

But see whether we shall be able to resolve the question thus: just as, in a simpler sense, every human being is a man of God by having been created by God, yet not every human being is called “man of God,” but only one dedicated to God (as Elijah and those recorded in the Scriptures as “men of God”), so in the more common sense every human being can have been sent from God, but in the proper sense no one else is said to have been sent by God than one who comes into life for a divine ministry and service for the salvation of the human race.

1 Kgs 17:18 (allusion, medium confidence)

Notes and citation

Summary: Properly, only those who come for a divine ministry of salvation are said to be “sent from God.”

The allusion is 1 Kgs 17:18 (Elijah called “man of God”).

Cite (SBL): Origen, Comm. Jo. 2.183 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-183).

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

2.184Preuschen 4:87

οὐχ εὕρομεν γοῦν τὸ ἀποστέλλεσθαι ἀπὸ θεοῦ ἐπʼ ἄλλου του ἢ τῶν ἁγίων κείμενον· ἐπὶ μὲν τοῦ Ησαΐου, ὡς προπαρεθέμεθα· ἐπὶ δὲ τοῦ Ἱερεμίου· »Πρὸς πάντας οὓς »ἐὰν ἐξαποστείλω σε πορεύσῆ«, ἐπὶ δὲ τοῦ Ἰεζεκιήλ· »Ἰδοὺ ἐγὼ ἀπο- »στέλλω σε πρὸς ἔθνη τὰ ἀφεστηκότα καὶ ἀποστήσαντά μοι«.

ouch heuromen goun to apostellesthai apo theou epʼ allou tou ē tōn hagiōn keimenon; epi men tou Ēsaïou, hōs proparethemetha; epi de tou Hieremiou; »Pros pantas hous »ean exaposteilō se poreusē«, epi de tou Iezekiēl; »Idou egō apo- »stellō se pros ethnē ta aphestēkota kai apostēsanta moi«.

At any rate we have not found “being sent from God” used of anyone other than the saints: of Isaiah, as we cited before; of Jeremiah, “To all to whom I send you, you shall go”; and of Ezekiel, “Behold, I send you to the nations that have rebelled and revolted against me.”

Jer 1:7 (quotation, high confidence) · Ezek 2:3 (quotation, high confidence)

Notes and citation

Summary: Scripture uses “sent by God” only of saints like Isaiah, Jeremiah, and Ezekiel.

The quotations are Jer 1:7 and Ezek 2:3 LXX.

Cite (SBL): Origen, Comm. Jo. 2.184 (Preuschen 4:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-184).

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2.185Preuschen 4:87–88

δόξει δὲ οὐ πρὸς τὸ προκείμενον παρειλῆφθαι τὰ παραδείγματα ἀποστολῆς τῆς εἰς τὸν βίον ζητουμένης, ἀποστολὴν λέγοντα οὐ γυμνῶς τὴν ἔξωθεν τοῦ βίου ἐπὶ τὸν βίον. πλὴν καὶ οὕτως οὐκ ἀπίθανον μετάγειν τὸν λόγον ἐπὶ τὸ ζητηθέν, φάσκοντα ὅτι ὥσπερ μόνους τοὺς ἁγίους, ἐφʼ ὡν παρεθέμεθα, ἀποστέλλειν λέγεται ὁ θεός, οὕτως καὶ ἐπὶ τῶν εἰς τὸν βίον ἀποστελλομένων ἐκδεκτέον.

doxei de ou pros to prokeimenon pareilēphthai ta paradeigmata apostolēs tēs eis ton bion zētoumenēs, apostolēn legonta ou gymnōs tēn exōthen tou biou epi ton bion. plēn kai houtōs ouk apithanon metagein ton logon epi to zētēthen, phaskonta hoti hōsper monous tous hagious, ephʼ hōn parethemetha, apostellein legetai ho theos, houtōs kai epi tōn eis ton bion apostellomenōn ekdekteon.

But these examples will seem to have been adduced not to the point under inquiry, which is a sending into life, since they speak of a sending that is not simply from outside life into life. Yet even so it is not unpersuasive to bring the argument round to what was inquired into, saying that, as God is said to send only the saints in the cases we cited, so it must be understood also of those sent into life.

Notes and citation

Summary: Though the examples are not about entering life, they suggest that only saints are “sent” into life.

Cite (SBL): Origen, Comm. Jo. 2.185 (Preuschen 4:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-185).

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2.186Preuschen 4:88

Καὶ ἐπεὶ ἁπαξαπλῶς ἐν τῷ περὶ τοῦ Ἰωάννου ἐσμὲν λόγῳ, ζητοῦντες αὐτοῦ τὴν ἀποστολήν, οὐκ ἀκαίρως ὑπόνοιαν ἡμετέραν, ἣν περὶ αὐτοῦ ἔχομεν, προσθήσομεν. ἐπεὶ γὰρ ἀνέγνωμεν περὶ αὐτοῦ προφητείαν· »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσ- »ὠπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου«, ἐφίσταμεν μήποτε εἷς τῶν ἁγίων ἀγγέλων τυγχάνων ἐπὶ λειτουργίᾳ κατααπέμπεται τοῦ σωτῆρος ἡμῶν πρόδρομος.

Kai epei hapaxaplōs en tǭ peri tou Iōannou esmen logǭ, zētountes autou tēn apostolēn, ouk akairōs hyponoian hēmeteran, hēn peri autou echomen, prosthēsomen. epei gar anegnōmen peri autou prophēteian; »Idou egō apostellō ton angelon mou pro pros- »ōpou sou, hos kataskeuasei tēn hodon sou emprosthen sou«, ephistamen mēpote heis tōn hagiōn angelōn tynchanōn epi leitourgią kataapempetai tou sōtēros hēmōn prodromos.

And since we are, in short, on the subject of John, inquiring into his mission, it will not be untimely to add our own conjecture about him. Since we have read a prophecy about him, “Behold, I send my angel before your face, who will prepare your way before you,” we consider whether, being one of the holy angels, he is sent down for ministry as the forerunner of our Savior.

Mal 3:1 (quotation, high confidence) · Mark 1:2 (quotation, high confidence)

Notes and citation

Summary: Origen conjectures that John was one of the holy angels sent as Christ's forerunner.

The quotation is Mal 3:1 as in Mark 1:2 (compare Matt 11:10). “Angel” also means “messenger”.

Cite (SBL): Origen, Comm. Jo. 2.186 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-186).

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2.187Preuschen 4:88

καὶ οὐδεν θαυμαστὸν τοῦ πρωτοτόκου πάσης κτίσεως ἐνσωματουμένου κατὰ φιλανθρωπίαν ζηλωτάς τινας καὶ μιμητὰς γεγονέναι Χριστοῦ, ἀγαπήσαντας τὸ διὰ τοῦ ὁμοίου > σώματος ὑπηρετῆσαι τῇ εἰς ἀνθρώπους αὐτοῦ χρηστότητι. τίνα δʼ οὐκ ἂν κινήσαι σκιρτῶν ἐν ἀγαλλιάσει ἔτι ἐν τῇ κοιλίᾳ τυγχάνων, ὡς τὴν κοινὴν τῶν ἀνθρώπων ὑπερπαίων φύσιν;

kai ouden thaumaston tou prōtotokou pasēs ktiseōs ensōmatoumenou kata philanthrōpian zēlōtas tinas kai mimētas gegonenai Christou, agapēsantas to dia tou homoiou > sōmatos hypēretēsai tę̄ eis anthrōpous autou chrēstotēti. tina dʼ ouk an kinēsai skirtōn en agalliasei eti en tę̄ koilią tynchanōn, hōs tēn koinēn tōn anthrōpōn hyperpaiōn physin?

And it is nothing surprising that, when the firstborn of all creation took a body out of love for humankind, some became emulators and imitators of Christ, loving to serve his goodness toward human beings through a body like his. And whom would it not move that he leapt for joy while still in the womb, as though surpassing the common nature of human beings?

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

Notes and citation

Summary: Some angels may have imitated Christ by taking bodies to serve humans, as John's leaping in the womb suggests.

The allusions are Col 1:15 and Luke 1:41, 44.

Cite (SBL): Origen, Comm. Jo. 2.187 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-187).

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2.188Preuschen 4:88

εἰ δέ τις προσίεται καὶ τῶν παρʼ Ἑβραίοις φερομένων ἀποκρύφων τὴν ἐπιγραφομένην Ἰωσὴφ προσευχήν, ἄντικρυς τοῦτο τὸ δόγμα καὶ σαφῶς εἰρημένον ἐκεῖθεν λήψεται, ὡς ἄρα οἱ ἀρχῆθεν ἐξαίρετόν τι ἐσχηκότες παρὰ ἀνθρώπους, πολλῷ κρείττους τυγχάνοντες τῶν λοιπῶν ψυχῶν, τοῦ τοῦ εἶναι ἄγγελοι ἐπὶ τὴν ἀνθρωπίνην καταβεβήκασι φύσιν.

ei de tis prosietai kai tōn parʼ Hebraiois pheromenōn apokryphōn tēn epigraphomenēn Iōsēph proseuchēn, antikrys touto to dogma kai saphōs eirēmenon ekeithen lēpsetai, hōs ara hoi archēthen exaireton ti eschēkotes para anthrōpous, pollǭ kreittous tynchanontes tōn loipōn psychōn, tou tou einai angeloi epi tēn anthrōpinēn katabebēkasi physin.

And if anyone accepts also, of the apocrypha in use among the Hebrews, the one entitled the Prayer of Joseph, he will take this doctrine from it stated outright and clearly: that those who from the beginning had something exceptional compared with human beings, being much better than the other souls, have come down from being angels into human nature.

Notes and citation

Summary: The apocryphal Prayer of Joseph teaches that some angels came down into human nature.

The Prayer of Joseph is a lost Jewish apocryphon known chiefly from Origen's quotations here.

Extrabiblical texts: Pr. Jos. (Prayer of Joseph; allusion)

Cite (SBL): Origen, Comm. Jo. 2.188 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-188).

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2.189Preuschen 4:88

φησὶ γοῦν ὁ Ἰακώβ· »Ὁ γὰρ λαλῶν πρὸς ὑμᾶς ἐγὼ »Ἰακὼρ καὶ Ἰσραὴλ ἄγγελος θεοῦ εἰμι ἐγὼ(?)καὶ πνεῦμα ἀρχικόν, καὶ »Ἀβραὰμ καὶ Ἰσαὰκ προεκτίσθησαν πρὸ παντὸς ἔργου· ἐγὼ δὲ Ἰακώβ, »ὁ κληθεὶς ὑπὸ ἀνθρώπων Ἰακώβ. τὸ δὲ ὄνομά μου Ἰσραήλ, ὁ κλη- »θεὶς ὑπὸ θεοῦ Ἰσραήλ, ἀνὴρ ὁρῶν θεόν, ὅτι ἐγὼ πρωτόγονος παντὸς »ζῴου ζωουμένου ὑπὸ θεοῦ«.

phēsi goun ho Iakōb; »Ho gar lalōn pros hymas egō »Iakōr kai Israēl angelos theou eimi egō(?)kai pneuma archikon, kai »Abraam kai Isaak proektisthēsan pro pantos ergou; egō de Iakōb, »ho klētheis hypo anthrōpōn Iakōb. to de onoma mou Israēl, ho klē- »theis hypo theou Israēl, anēr horōn theon, hoti egō prōtogonos pantos »zǭou zōoumenou hypo theou«.

At any rate Jacob says: “For I who speak to you, Jacob and Israel, am an angel of God and a ruling spirit; and Abraham and Isaac were created before every work. But I am Jacob, who was called Jacob by men, but my name is Israel, who was called Israel by God, a man seeing God, because I am the firstborn of every living being given life by God.”

Notes and citation

Summary: In the Prayer of Joseph, Jacob calls himself Israel, an angel of God and firstborn of all living beings.

The quotation is from the Prayer of Joseph (fragment A). The digital text reads Ἰακώρ for Ἰακώβ and has a stray “(?)”. “A man seeing God” is the ancient etymology of Israel.

Extrabiblical texts: Pr. Jos. frag. A (Prayer of Joseph; quotation)

Cite (SBL): Origen, Comm. Jo. 2.189 (Preuschen 4:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-189).

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2.190Preuschen 4:88–89

καὶ ἐπιφέρει· »Ἐγὼ δὲ ὅτε ἠρχόμην »ἀπὸ Μεσοποταμίας τῆς Συρίας, ἐξῆλθεν Οὐριὴλ ὁ ἄγγελος τοῦ θεοῦ, καὶ εἶπεν ὅτι κατέβην ἐπὶ τὴν γῆν καὶ κατεσκήνωσα ἐν ἀνθρώποις, »καὶ ὅτι ἐκλήθην ὀνόματι Ἰακώβ· ἐξήλωσε καὶ ἐμαχέσατό μοι. καὶ »ἐπάλαιε πρός με, λέγων προτερήσειν ἐπάνω τοῦ ὀνόματός μου τὸ »ὄνομα αὐτοῦ καὶ τοῦ πρὸ παντὸς ἀγγέλου. καὶ εἶπα αὐτῷ τὸ ὄνομα »αὐτοῦ καὶ πόσος ἐστὶν ἐν υἱοῖς θεοῦ· Οὐχὶ σὺ Οὐριὴλ ὄγδοος ἐμοῦ, »κἀγὼ Ἰσραὴλ ἀρχάγγελος δυνάμεως κυρίου καὶ ἀρχιχιλίαρχός εἰμι ἐν υἱοῖς θεοῦ; οὐχὶ ἐγὼ Ἰσραὴλ ὁ ἐν προσώπω̣ θεοῦ λειτουργὸς πρῶτος, καὶ ἐπεκαλεσάμην ἐν ὀνόματι ἀσβέστῳ τὸν θεόν μου;«

kai epipherei; »Egō de hote ērchomēn »apo Mesopotamias tēs Syrias, exēlthen Ouriēl ho angelos tou theou, kai eipen hoti katebēn epi tēn gēn kai kateskēnōsa en anthrōpois, »kai hoti eklēthēn onomati Iakōb; exēlōse kai emachesato moi. kai »epalaie pros me, legōn proterēsein epanō tou onomatos mou to »onoma autou kai tou pro pantos angelou. kai eipa autǭ to onoma »autou kai posos estin en huiois theou; Ouchi sy Ouriēl ogdoos emou, »kagō Israēl archangelos dynameōs kyriou kai archichiliarchos eimi en huiois theou? ouchi egō Israēl ho en prosōpō theou leitourgos prōtos, kai epekalesamēn en onomati asbestǭ ton theon mou?«

And he adds: “And when I was coming from Mesopotamia of Syria, Uriel the angel of God came out and said that I had come down to earth and had dwelt among men, and that I had been called by the name Jacob. He was envious and fought with me and wrestled with me, saying that his name would be above my name and that of the angel before all. And I told him his name and what rank he has among the sons of God: ‘Are you not Uriel, the eighth after me, and I Israel, archangel of the power of the Lord and chief captain among the sons of God? Am I not Israel, the first minister before the face of God, and did I not call upon my God by the unquenchable name?’”

Gen 32:24–30 (allusion, medium confidence)

Notes and citation

Summary: The Prayer of Joseph retells Jacob's wrestling as a contest between the angel Israel and the angel Uriel.

The quotation continues the Prayer of Joseph (fragment A); compare Gen 32:24–30 and Gen 33:18.

Extrabiblical texts: Pr. Jos. frag. A (Prayer of Joseph; quotation)

Cite (SBL): Origen, Comm. Jo. 2.190 (Preuschen 4:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-190).

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2.191Preuschen 4:89

εἰκὸς γὰρ Τούτων ἀληθῶς ὑπὸ τοῦ Ἰακὼβ λεγομένων καὶ διὰ τοῦτο ἀναγεγραμ- μένων, καὶ τὸ »Ἐν κοιλίᾳ ἐπτέρνισε τὸν ἀδελφὸν αὐτοῦ « συνετῶς γεγονέναι. ἐπίστησον δὲ εἰ τὸ διαβόητον περὶ Ἰακὼρ καὶ Ἠσαῦ καὶ Ἠσαῦ ζήτημα λύσιν ἔχει, ἐπεὶ »μήπω γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, οὐκ ἐξ ἔργων » ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη ὅτι ‘Ο μείζων δουλεύσει τῷ ἐλάσσονι, »καθάπερ γέγραπται· Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα( » τί οὐν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο«. μήπω δὲ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνʼ ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, οὐκ ἐξ ἔργων ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη.]

eikos gar Toutōn alēthōs hypo tou Iakōb legomenōn kai dia touto anagegram- menōn, kai to »En koilią epternise ton adelphon autou « synetōs gegonenai. epistēson de ei to diaboēton peri Iakōr kai Ēsau kai Ēsau zētēma lysin echei, epei »mēpō gennēthentōn mēde praxantōn ti agathon ē phaulon, hina hē katʼ eklogēn prothesis tou theou menę̄, ouk ex ergōn » allʼ ek tou kalountos, errethē hoti ‘O meizōn douleusei tǭ elassoni, »kathaper gegraptai; Ton Iakōb ēgapēsa, ton de Ēsau emisēsa( » ti oun eroumen? mē adikia para tǭ theǭ? mē genoito«. mēpō de gennēthentōn mēde praxantōn ti agathon ē phaulon, hinʼ hē katʼ eklogēn prothesis tou theou menę̄, ouk ex ergōn allʼ ek tou kalountos, errethē.]

For it is likely, if these things were truly said by Jacob and for this reason written down, that “In the womb he took his brother by the heel” also came about with understanding. And consider whether the celebrated question about Jacob and Esau has a solution, since “though they were not yet born and had done nothing good or bad, in order that God's purpose according to election might stand, not from works but from him who calls, it was said, ‘The greater will serve the lesser,’ as it is written, ‘Jacob I loved, but Esau I hated.’ What then shall we say? Is there injustice with God? By no means.”

Textual problem in this passage: see the notes.

Hos 12:3 (quotation, high confidence) · Rom 9:11–14 (quotation, high confidence) · Gen 25:23 (allusion, high confidence) · Mal 1:2–3 (allusion, high confidence)

Notes and citation

Summary: If Jacob was an angel before birth, this may solve the problem of God's choice of Jacob over Esau.

The quotations are Hos 12:3 LXX and Rom 9:11–14 (quoting Gen 25:23 and Mal 1:2–3). The digital text repeats part of the Romans quotation at the end, which the editor deletes; it is left out.

Extrabiblical texts: Pr. Jos. (Prayer of Joseph; allusion)

Cite (SBL): Origen, Comm. Jo. 2.191 (Preuschen 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-191).

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2.192Preuschen 4:89

οὐ κατατρεχόντων οὖν ἡμῶν ἐπὶ τὰ προ τοῦ βίου τούτου ἔργα, πῶς ἀληθὲς τὸ μὴ εἶναι ἄδικον παρὰ θεῷ τοῦ μείζονος δουλεύντος τῷ ἐλάττονι καὶ μισουμένου, πρὶν ποιῆσαι τὰ ἄξια τοῦ δουλεύειν καὶ τὰ ἄξια τοῦ μισεῖσθαι; ἐπὶ πλεῖον δὲ παρεξέβημεν παραλαβόντες τὸν περὶ Ἰακὼρ λόγου, καὶ μαρτυράμενοι ἡμῖν οὐκ εὐ- καταφρόνητον γραφήν, ἴνα πιστικώτερος ὁ περὶ Ἰωάννου γένηται λόγος, κατασκευάζων αὐτόν, κατὰ τὴν τοῦ Ἡσαΐου φωνήν, ἄγγελον ὄντα ἐν σώματι γεγονέναι ὑπὲρ τοῦ μαρτυρῆσαι τῷ φωτί. καὶ ταῦτα μὲν περὶ Ἰωάννου τοῦ ἀνθρώπου.

ou katatrechontōn oun hēmōn epi ta pro tou biou toutou erga, pōs alēthes to mē einai adikon para theǭ tou meizonos douleuntos tǭ elattoni kai misoumenou, prin poiēsai ta axia tou douleuein kai ta axia tou miseisthai? epi pleion de parexebēmen paralabontes ton peri Iakōr logou, kai martyramenoi hēmin ouk eu- kataphronēton graphēn, ina pistikōteros ho peri Iōannou genētai logos, kataskeuazōn auton, kata tēn tou Hēsaïou phōnēn, angelon onta en sōmati gegonenai hyper tou martyrēsai tǭ phōti. kai tauta men peri Iōannou tou anthrōpou.

If, then, we do not have recourse to works before this life, how is it true that there is no injustice with God when the greater serves the lesser and is hated before he has done what deserves servitude and what deserves hatred? We have digressed at some length in taking up the account of Jacob and in calling to witness a writing not to be despised, so that the account of John might be more convincing, establishing, according to the voice of Isaiah, that he was an angel who came to be in a body in order to testify to the light. So much, then, about John the man.

Rom 9:12–14 (allusion, high confidence) · Mal 3:1 (allusion, medium confidence) · John 1:7 (allusion, high confidence)

Notes and citation

Summary: Only deeds before this life explain God's justice toward Esau; so John may well have been an angel who took a body.

The allusions are Rom 9:12–14 and Mal 3:1 (Origen names Isaiah, as Mark 1:2 does). Origen's appeal to deeds before this life belongs to his doctrine of the pre-existence of souls, later rejected by the church.

Extrabiblical texts: Pr. Jos. (Prayer of Joseph; allusion)

Cite (SBL): Origen, Comm. Jo. 2.192 (Preuschen 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-192).

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2.193Preuschen 4:89

Ἡγοῦμαι δὲ ὅτι ὥσπερ ἐν ἡμῖν φωνὴ καὶ λόγος διαφέρει, δυναμένης μέντοι γἐ ποτε φωνῆς τῆς μηδὲν σημαινούσης προφέρεσθαι χωρὶς λόγου, οἴου τε δὲ ὄντος καὶ λόγου χωρὶς τῷ νῷ ἀπαγγέλλεθαι φωνῆς, ὡς ἐπὰν ἐν ἑαυτοῖς διεξοδεύωμεν, οὕτω τοῦ σωτῆρος κατά τινα ἐπίνοιαν ὅντος λόγου διαφέρει τούτου ὁ Ἰωάννης, ὡς πρὸς τὴν ἀναλογίαν τοῦ χριστοῦ τυχγάνοντος λόγου φωνὴ ὤν.

Hēgoumai de hoti hōsper en hēmin phōnē kai logos diapherei, dynamenēs mentoi ge pote phōnēs tēs mēden sēmainousēs propheresthai chōris logou, oiou te de ontos kai logou chōris tǭ nǭ apangellethai phōnēs, hōs epan en heautois diexodeuōmen, houtō tou sōtēros kata tina epinoian hontos logou diapherei toutou ho Iōannēs, hōs pros tēn analogian tou christou tychganontos logou phōnē ōn.

I think that, just as in us voice and word differ (for a voice that signifies nothing can sometimes be uttered without a word, and a word can be expressed to the mind without a voice, as when we reason within ourselves), so, since the Savior in one aspect is Word, John differs from him, being a voice by analogy with Christ, who is Word.

John 1:23 (allusion, high confidence)

Notes and citation

Summary: As voice differs from word, John the voice differs from Christ the Word.

“Aspect” renders ἐπίνοια.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.193 (Preuschen 4:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-193).

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2.194Preuschen 4:89–90

ἐπὶ τοῦτο δέ με προκαλεῖται αὐτὸς ὁ Ἰωάννης, ὅστις ποτὲ εἴη, πρὸς τοὺς πυνθανομένους ἀποκρινόμενος· »Ἐγὼ φωνὴ βοῶντος ἐν τῇ »ἐγήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.. καὶ τάχα διὰ τοῦτο ἀπιστήσας ὁ Ζαχαρίας τῇ γενέσει τῆς δεικνυούσης τὸν λόγον τοῦ θεοῦ φωνῆς ἀπόλλυσι τὴν φωνήν, λαμβάνων αὐτήν, ὅτε γεννᾶται ἡ πρόδρομος τοῦ λόγου φωνή. ἐνωτί- σασθαι γὰρ δεὶ φωνήν, ἵνα μετὰ ταῦτα ὁ νοῦς τὸν δεικνύμενον ὑπὸ τῆς φωνῆς λόγον δέξασθαι δυνηθῇ.

epi touto de me prokaleitai autos ho Iōannēs, hostis pote eiē, pros tous pynthanomenous apokrinomenos; »Egō phōnē boōntos en tę̄ »egēmǭ; Hetoimasate tēn hodon kyriou, eutheias poieite tas tribous autou.. kai tacha dia touto apistēsas ho Zacharias tę̄ genesei tēs deiknyousēs ton logon tou theou phōnēs apollysi tēn phōnēn, lambanōn autēn, hote gennatai hē prodromos tou logou phōnē. enōti- sasthai gar dei phōnēn, hina meta tauta ho nous ton deiknymenon hypo tēs phōnēs logon dexasthai dynēthę̄.

John himself, whoever he may be, invites me to this, when he answers those who questioned him, “I am the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.” And perhaps for this reason Zechariah, disbelieving in the birth of the voice that points to the Word of God, loses his voice, receiving it back when the voice, forerunner of the Word, is born. For one must hear a voice so that afterward the mind may be able to receive the Word pointed out by the voice.

John 1:23 (quotation, high confidence) · Isa 40:3 (allusion, high confidence) · Luke 1:20 (allusion, high confidence) · Luke 1:64 (allusion, high confidence)

Notes and citation

Summary: John is the voice; his father Zechariah lost his voice until John was born.

The quotations and allusions are John 1:23 (Isa 40:3), Luke 1:20, and Luke 1:64.

Cite (SBL): Origen, Comm. Jo. 2.194 (Preuschen 4:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-194).

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2.195Preuschen 4:90

διόπερ καὶ ὀλίγῳ πρεσβύτερος κατὰ τὸ γεννᾶσθαι ὁ Ἰωάννης ἐστὶ τοῦ χριστοῦ· φωνῆς γὰρ πρὸ λόγου ἀντιλαμβανόμεθα. ἀλλὰ καὶ δείκνυσι τὸν χριστὸν ὁ Ἰωάννης· φωνῇ γὰρ παρίσταται ὁ λόγος. ἀλλὰ καὶ βαπτίζεται ὑπὸ Ἰωάννου ὁ χριστός, ὁμολογοῦντος χρείαν ἔχειν ὑπʼ αὐτοῦ βαπτισθῆναι· ἀνθρώ- ποις γὰρ ὑπὸ φωνῆς καθαίρεται λόγος, τῇ φύσει τοῦ λόγου καθαίροντος πᾶσαν τὴν σημαίνουσαν φωνήν. καὶ ἁπαξαπλῶς ὅτε Ἰωάννης τὸν χριστὸν δείκνυσιν, ἄνθρωπος θεὸν δείκνυσι καὶ σωτῆρα τὸν ἀσώματον, καὶ φωνὴ τὸν λόγον.

dioper kai oligǭ presbyteros kata to gennasthai ho Iōannēs esti tou christou; phōnēs gar pro logou antilambanometha. alla kai deiknysi ton christon ho Iōannēs; phōnę̄ gar paristatai ho logos. alla kai baptizetai hypo Iōannou ho christos, homologountos chreian echein hypʼ autou baptisthēnai; anthrō- pois gar hypo phōnēs kathairetai logos, tę̄ physei tou logou kathairontos pasan tēn sēmainousan phōnēn. kai hapaxaplōs hote Iōannēs ton christon deiknysin, anthrōpos theon deiknysi kai sōtēra ton asōmaton, kai phōnē ton logon.

That is why John is a little older than Christ in birth, for we perceive a voice before a word. But also John points out Christ, for the Word is presented by a voice. And Christ is baptized by John, who confesses that he needs to be baptized by him; for among men the word is purified by a voice, though by the nature of the Word it purifies every voice that signifies. And, in short, when John points out Christ, a man points out God and the bodiless Savior, and a voice points out the Word.

Luke 1:36 (allusion, medium confidence) · John 1:29 (allusion, high confidence) · Matt 3:13–14 (allusion, high confidence)

Notes and citation

Summary: John, the voice, came first, pointed out Christ, and baptized him, as a voice presents a word.

The allusions are Luke 1:36, John 1:29, and Matt 3:13–14.

Topics: Christology, Baptism

Cite (SBL): Origen, Comm. Jo. 2.195 (Preuschen 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-195).

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2.196Preuschen 4:90

Χρήσιμον δʼ ἄν εἴη, ὥσπερ ἐπὶ πολλῶν ἡ τῶν ὀνομάτων ἐνάρεια, οὕτω καὶ ἐπὶ τοῦ τόπου τούτου τὸ ἰδεῖν ὅ τι σημαίνει ὁ Ἰωάννης καὶ ὁ Ζαχαρίας. καὶ γὰρ ὡς ὄντος τινὸς οὐκ εὐκαταφρονήτου κατὰ τὴν τοῦ ὀνόματος θέσιν, οἱ μὲν συγγενεῖς Ζα- χαρίαν αὐτὸν καλεῖσθαι βούλονται, ξενιζόμενοι ἐπὶ τῷ βούλεσθαι τὴν Ἐλισάβατ Ἰωάννην αὐτὸν ὀνομάζειν· ὁ δὲ Ζαχαρίας γράψας τὸ » Ἰωάν»νης ἔσται ὄνομα αὐτῷ « ἀπολύεται τῆς ἐπιπόνου σιωπῆς.

Chrēsimon dʼ an eiē, hōsper epi pollōn hē tōn onomatōn enareia, houtō kai epi tou topou toutou to idein ho ti sēmainei ho Iōannēs kai ho Zacharias. kai gar hōs ontos tinos ouk eukataphronētou kata tēn tou onomatos thesin, hoi men syngeneis Za- charian auton kaleisthai boulontai, xenizomenoi epi tǭ boulesthai tēn Elisabat Iōannēn auton onomazein; ho de Zacharias grapsas to » Iōan»nēs estai onoma autǭ « apolyetai tēs epiponou siōpēs.

It would be useful, just as with many names their meaning is instructive, to see also in this passage what John and Zechariah signify. For as if there were something not to be despised in the giving of the name, the relatives want him to be called Zechariah, surprised that Elizabeth wants to name him John; and Zechariah, writing, “His name will be John,” is released from his painful silence.

Luke 1:59–64 (allusion, high confidence) · Luke 1:63 (quotation, high confidence)

Notes and citation

Summary: The names John and Zechariah matter, as the story of John's naming shows.

The allusion and quotation are Luke 1:59–64. The digital text reads ἐνάρεια (for ἐνέργεια, “force, meaning”) and Ἐλισάβατ.

Cite (SBL): Origen, Comm. Jo. 2.196 (Preuschen 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-196).

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2.197Preuschen 4:90

εὕρομεν τοίνυν ἐν τῇ ἑρμηνείᾳ τῶν ὀνομάτων [ Ἰωάννης] τὸ »Ἰωὰ ν « χωρὶς τοῦ »ης« μεταλαμβανόμενον, ὅπερ ταὐτὸν οἴόμεθα εἶναι τῷ » Ἰωάννης «· ἐπεὶ καὶ ἄλλα ἡ καινὴ διαθήκη Ἑβραίων ὀνόματα ἐξελλήνισε, χαρακτῆρι αὐτὰ εἰποῦσα ἑλληνικῷ, ὥσπερ ἀντὶ »Ἰακὼβ« »Ἰάκωβος«, καὶ ἀντὶ »Συμεὼν« Σίμων( »Ζαχαρίας« δὲ »μνήμη « εἶναι λέγεται, ἡ δὲ »Ἐλισάβετ« »θεοῦ μου ὅρκος« ἢ θεοῦ μου ἑβδομάς«.

heuromen toinyn en tę̄ hermēneią tōn onomatōn [ Iōannēs] to »Iōa n « chōris tou »ēs« metalambanomenon, hoper tauton oiometha einai tǭ » Iōannēs «; epei kai alla hē kainē diathēkē Hebraiōn onomata exellēnise, charaktēri auta eipousa hellēnikǭ, hōsper anti »Iakōb« »Iakōbos«, kai anti »Symeōn« Simōn( »Zacharias« de »mnēmē « einai legetai, hē de »Elisabet« »theou mou horkos« ē theou mou hebdomas«.

We found, then, in the interpretation of names that “Joan,” without the “-es,” is rendered [“grace”], which we think is the same as “Joannes” (John), since the New Testament has hellenized other Hebrew names as well, giving them a Greek form, such as “Jacobos” for “Jacob,” and “Simon” for “Symeon.” And “Zechariah” is said to mean “remembrance,” and “Elizabeth” “oath of my God” or “seventh of my God.”

Textual problem in this passage: see the notes.

Notes and citation

Summary: John means “grace,” Zechariah “remembrance,” and Elizabeth “oath of my God” or “seventh of my God.”

The etymologies come from the onomastica (lists of Hebrew names) that Origen used. The word “grace” (χάρις), implied by 2.198, has fallen out of the digital text after “μεταλαμβανόμενον”; it is supplied in square brackets. The editor deletes Ἰωάννης after “interpretation of names”.

Cite (SBL): Origen, Comm. Jo. 2.197 (Preuschen 4:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-197).

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2.198Preuschen 4:90–91

ἀπὸ θεοῦ δὴ »χάρις« ἐκ τῆς περὶ θεοῦ »μηήμης « κατὰ τὸν τοῦ θεοῦ ἡμῶν »ὁρκον« τὸν περὶ τοὺς πατέρας ἐγεννήθη ὁ Ἰωάννης, ἑτοιμάξων »κυρίῳ λαὸνκατεσκευσμένον« ἐπὶ τέλει τῆς παλαιᾶς γενόμενος διαθήκης, διαθήκης, ἐστι σαββατισμοῦ κορωνίς· διὸ οὐ δύναται γεγεννὴσθαι ἀπὸ τῆς »ἑβδομάδος τοῦ »θεοῦ« ἡμῶν, τὴν μετὰ τὸ σάββατον ἀνάπαυσιν τοῦ σωτῆρος ἡμῶν κατὰ τὴν ἀνάπαυσιν αὐτοῦ ἐμποιοῦντος τοῖς συμμόρφοις τοῦ θανάτου αὐτοῦ Ι γεγεημένοις καὶ διὰ τοῦτο καὶ τῆς ἀναστάσεως. Ι, 7 Οὕτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσι διʼ αὐτοῦ.

apo theou dē »charis« ek tēs peri theou »mēēmēs « kata ton tou theou hēmōn »horkon« ton peri tous pateras egennēthē ho Iōannēs, hetoimaxōn »kyriǭ laonkateskeusmenon« epi telei tēs palaias genomenos diathēkēs, diathēkēs, esti sabbatismou korōnis; dio ou dynatai gegennēsthai apo tēs »hebdomados tou »theou« hēmōn, tēn meta to sabbaton anapausin tou sōtēros hēmōn kata tēn anapausin autou empoiountos tois symmorphois tou thanatou autou I gegeēmenois kai dia touto kai tēs anastaseōs. I, 7 Houtos ēlthen eis martyrian, hina martyrēsę̄ peri tou phōtos, hina pantes pisteusōsi diʼ autou.

From God, then, as “grace,” out of “remembrance” of God, according to our God's “oath” concerning the fathers, John was born, to prepare “for the Lord a people made ready,” coming at the end of the old covenant, which is the crown of the Sabbath-keeping. That is why he cannot have been born from the “seventh of our God,” since our Savior brings about the rest after the Sabbath, according to his own rest, in those who have been conformed to his death and for this reason also to his resurrection. John 1:7: “He came for testimony, to testify about the light, that all might believe through him.”

Textual problem in this passage: see the notes.

Luke 1:72–73 (allusion, high confidence) · Luke 1:17 (quotation, high confidence) · Heb 4:9 (allusion, medium confidence) · Phil 3:10 (allusion, medium confidence) · John 1:7 (quotation, high confidence)

Notes and citation

Summary: The names show John as God's grace, born from remembrance of God's oath, to end the old covenant; the next lemma is John 1:7.

The allusions are Luke 1:72–73, Luke 1:17, Heb 4:9, and Phil 3:10; John 1:7 is the next lemma. The sentence about the “seventh” is obscure and the digital text is damaged (repeated διαθήκης, stray page marker Ι, γεγεημένοις); translated by the sense.

Cite (SBL): Origen, Comm. Jo. 2.198 (Preuschen 4:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-198).

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2.199Preuschen 4:91

Τῶν ἐτεροδόξων τινὲς πιστεύειν φάσκοντες εἰς τὸν χριστόν, καὶ διὰ τὸ ἀναπλάσσειν ἕτερον θεὸν παρὰ τὸν δημιουργὸν ὡς ἀκόλουθον αὐτοῖς οὐ προσιέμενοι τὴν ἐπιδημίαν αὐτοῦ ὑπὸ τῶν προφητῶν προκατηγγέλθαι, ἀνατρέπειν πειρῶνται τὰς διὰ τῶν προ- φητῶν περὶ Χριστοῦ μαρτυρίας, φάσκοντες μὴ δεῖσθαι μαρτύρων τὸν θἱὸν τοῦ θεοῦ, ἔχοντα τὸ τοῦ πιστεύεσθαι ἄξιον ἔν τε οἷς κατήγγειλε σωτηρίοις λόγους δυνάμεως πεπληρωμένοις καὶ ἐν τεραστίοις ἔργοις αὐτόθεν καταπλήξασθαι πάνθʼ ὁντινοῦν δυναμένοις.

Tōn eterodoxōn tines pisteuein phaskontes eis ton christon, kai dia to anaplassein heteron theon para ton dēmiourgon hōs akolouthon autois ou prosiemenoi tēn epidēmian autou hypo tōn prophētōn prokatēngelthai, anatrepein peirōntai tas dia tōn pro- phētōn peri Christou martyrias, phaskontes mē deisthai martyrōn ton thion tou theou, echonta to tou pisteuesthai axion en te hois katēngeile sōtēriois logous dynameōs peplērōmenois kai en terastiois ergois autothen kataplēxasthai panthʼ hontinoun dynamenois.

Some of the heterodox, who say they believe in Christ, and who, because they fabricate another God besides the Creator, consistently do not accept that his coming was foretold by the prophets, try to overturn the testimonies about Christ through the prophets, saying that the Son of God does not need witnesses, having what makes him worthy of belief both in the saving words full of power that he proclaimed and in wondrous works able by themselves to astound anyone whatever.

Notes and citation

Summary: Some heretics reject the prophets' testimony, saying the Son of God needs no witnesses.

The heterodox are the Marcionites. “Creator” renders δημιουργός. The digital text reads θἱὸν for υἱὸν.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.199 (Preuschen 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-199).

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2.200Preuschen 4:91

καὶ φασιν· »Εἰ Μωσῆς πεπίστευται διὰ τὸν λόγον καὶ τὰς δυνάμεις, οὐ Δεηθεὶς μαρτύρων πρὸ αὐτοῦ τινων αὐτὸν καταγγειλάντων, ἀλλὰ καὶ ἕκαστος τῶν προφητῶν παρεδέχθη ὑπὸ τοῦ λαοῦ »ὡς ἀπὸ θεοῦ ἀποσταλείς, πῶς οὐχὶ μᾶλλον Μωϋσέως καὶ τῶν προφητῶν διαφέρων δύναται χωρὶς προφητῶν μαρτυ- ρούντων τὰ περὶ αὐτοῦ ἀνῦσαι ὅ βούλεται καὶ ὠφελῆσαι τὸ τῶν ἀνθρώπων γένος«;

kai phasin; »Ei Mōsēs pepisteutai dia ton logon kai tas dynameis, ou Deētheis martyrōn pro autou tinōn auton katangeilantōn, alla kai hekastos tōn prophētōn paredechthē hypo tou laou »hōs apo theou apostaleis, pōs ouchi mallon Mōÿseōs kai tōn prophētōn diapherōn dynatai chōris prophētōn marty- rountōn ta peri autou anysai ho bouletai kai ōphelēsai to tōn anthrōpōn genos«?

And they say: “If Moses was believed because of his word and his mighty works, not needing any witnesses before him to announce him, and each of the prophets too was received by the people as sent from God, how can he who is far superior to Moses and the prophets not accomplish what he wishes and benefit the human race without prophets testifying about him?”

Notes and citation

Summary: The heretics argue that Christ, greater than Moses and the prophets, needed no prophetic witness.

The objection is reported in the heretics' voice (“they say”).

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.200 (Preuschen 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-200).

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2.201Preuschen 4:91

παρέλκειν οὐν οἴονται τὸ ὐπὸ προφητῶν αὐτὸν νομίζεσθαι προκατηγγέλθαι, τοῦτο πραγματευσαμένων, ὡς εἴποιεν ἂν ἐκεῖνοι, τῶν τὴν καινότητα τῆς θεότητος παραδέξασθαι τοὺς εἰς Χριστὸν πιστεύοντας οὐ βουλομένων, ἀλλὰ ἐπὶ τὸν αὐτὸν καταντῆσαι θεόν, ὅν καὶ πρὸ Ἰησοῦ Μωσῆς καὶ οἱ προφῆται ἐδίδαξαν.

parelkein oun oiontai to ypo prophētōn auton nomizesthai prokatēngelthai, touto pragmateusamenōn, hōs eipoien an ekeinoi, tōn tēn kainotēta tēs theotētos paradexasthai tous eis Christon pisteuontas ou boulomenōn, alla epi ton auton katantēsai theon, hon kai pro Iēsou Mōsēs kai hoi prophētai edidaxan.

They think, then, that it is superfluous that he is thought to have been announced beforehand by the prophets, this having been contrived (as they would say) by those who did not wish believers in Christ to accept the newness of the Godhead, but to arrive at the same God whom Moses and the prophets taught even before Jesus.

Notes and citation

Summary: The heretics claim the prophecies were used to bind Christ to the old God rather than a new one.

This is the Marcionite view of a new God revealed by Christ, distinct from the God of the Old Testament.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 2.201 (Preuschen 4:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-201).

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2.202Preuschen 4:91–92

Λεκτέον οὖν πρὸς αὐτούς, ὅτι πολλῶν αἰτίων δυναμένων γενέσθαι προκαλουμένων εἰς τὸ πιστεύειν, ἐνίοτέ τινων ἀπὸ τῆσδε μὲν τῆς ἀποδείξεως οὐ πληττομένων, ἀπὸ ἑτέρας δέ, ἔχειν τὸν θεὸν πλείονας ἀφορμὰς ἀνθρώποις παρέχειν, ἴνα παραδεχθῇ, ὅτι θεὸς ὁ ὑπὲρ πάντα τὰ γενητὰ ἐνηνθρώπησεν.

Lekteon oun pros autous, hoti pollōn aitiōn dynamenōn genesthai prokaloumenōn eis to pisteuein, eniote tinōn apo tēsde men tēs apodeixeōs ou plēttomenōn, apo heteras de, echein ton theon pleionas aphormas anthrōpois parechein, ina paradechthę̄, hoti theos ho hyper panta ta genēta enēnthrōpēsen.

We must say to them, then, that since many causes can arise that summon people to believe, and some at times are not struck by this proof but by another, God is able to give human beings many occasions for accepting that God, who is above all originated things, became man.

Notes and citation

Summary: God provides many kinds of evidence, since different people are moved by different proofs.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.202 (Preuschen 4:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-202).

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2.203Preuschen 4:92

ἐναργῶν γοῦν ἔστιν ἰδεῖν τινας ἐκ τῶν προφητικῶν προρρήσεων εἰς θαυμασμὸν τοῦ χριστοῦ ἐρχομένους, κα- ταπληττομένους τὴν τῶν τοσούτων πρὸ αὐτοῦ προφητῶν φωνὴν συνιστᾶσαν τόπον γενέσεως αὐτοῦ καὶ χώραν χώραν καὶ ἰσχὺν διδασκαλίας, δυνάμεών τε θαυμασίων ποίησιν καὶ πάθος ἀνθρώπινον ὑπὸ ἀναστάσεως καταλυόμενον.

enargōn goun estin idein tinas ek tōn prophētikōn prorrēseōn eis thaumasmon tou christou erchomenous, ka- taplēttomenous tēn tōn tosoutōn pro autou prophētōn phōnēn synistasan topon geneseōs autou kai chōran chōran kai ischyn didaskalias, dynameōn te thaumasiōn poiēsin kai pathos anthrōpinon hypo anastaseōs katalyomenon.

At any rate one can clearly see some coming to admiration of Christ from the prophetic predictions, astounded that the voice of so many prophets before him establishes the place of his birth and his country, the power of his teaching, the working of marvelous deeds, and a human suffering undone by resurrection.

Mic 5:2 (allusion, low confidence)

Notes and citation

Summary: Many come to faith by seeing how the prophets foretold Christ's birth, teaching, miracles, death, and resurrection.

The digital text repeats χώραν.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.203 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-203).

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2.204Preuschen 4:92

καὶ τοῦτο δὲ ἐπισκεπτέον, ὅτι αἱ μὲν τεράστιοι δυνάμεις τοὺς κατὰ τὸν χρόνον τοῦ κυρίου γενομένους προκαλεῖσθαι ἐπὶ τὸ πιστεύειν ἐδύναντο, οὐκ ἔσωζον δὲ τὸ ἐμφαν- τικὸν μετὰ χρόνους πλείονας ἤδη καὶ μῦθοι εἶναι ὑπονοηθεῖσαι. πλεῖον γὰρ τῶν τότε γενομένων δυνάμεων ἰσχύει πρὸς πειθὼ ἡ νῦν συνεξ- εταζομένη ταῖς δυνάμεσι προφητείαι κἀκείνας ἀπιστεῖσθαι ὑπὸ τῶν ἐρευνώντων αὐτὰς κωλύουσα.

kai touto de episkepteon, hoti hai men terastioi dynameis tous kata ton chronon tou kyriou genomenous prokaleisthai epi to pisteuein edynanto, ouk esōzon de to emphan- tikon meta chronous pleionas ēdē kai mythoi einai hyponoētheisai. pleion gar tōn tote genomenōn dynameōn ischyei pros peithō hē nyn synex- etazomenē tais dynamesi prophēteiai kakeinas apisteisthai hypo tōn ereunōntōn autas kōlyousa.

And this too must be considered: the wondrous deeds could summon to faith those who lived in the Lord's time, but they did not keep their vividness after many years, and were already suspected of being myths. For prophecy, now examined together with the mighty works, has more power to persuade than the works done then, and it prevents those works from being disbelieved by those who investigate them.

Notes and citation

Summary: Miracles persuaded their witnesses, but prophecy fulfilled now convinces later generations and supports the miracles.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.204 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-204).

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2.205Preuschen 4:92

τάχα δὲ αἱ προφητικαὶ μυρτυρίαι οὐ μόνον κηρύσσουσι Χριστὸν ἐλευσόμενον οὐδὲ τοῦθʼ ἡμᾶς διδάσκουσι καὶ ἄλλο οὐθέν, ἀλλὰ πολλὴν θεολογίαν σχέσιν τε πατρὸς πρὸς υἱὸν καὶ υἱοῦ πρὸς πατέρα μαθεῖν μαθεῖν οὐκ ἔλαττον ἀπὸ τῶν προφητῶν, διʼ ὡν ἀπαγγέλλουσι τὰ περὶ αὐτοῦ ἢ ἀπὸ τῶν ἀποστόλων διηγουμένων μένων τὴν μεγαλειότητα τοῦ υἱοῦ τοῦ θεοῦ.

tacha de hai prophētikai myrtyriai ou monon kēryssousi Christon eleusomenon oude touthʼ hēmas didaskousi kai allo outhen, alla pollēn theologian schesin te patros pros huion kai huiou pros patera mathein mathein ouk elatton apo tōn prophētōn, diʼ hōn apangellousi ta peri autou ē apo tōn apostolōn diēgoumenōn menōn tēn megaleiotēta tou huiou tou theou.

And perhaps the prophetic testimonies not only proclaim that Christ will come, teaching us this and nothing else, but also much theology and the relation of the Father to the Son and of the Son to the Father can be learned no less from the prophets, through what they announce about him, than from the apostles, who describe the majesty of the Son of God.

Notes and citation

Summary: The prophets teach much about the Father and the Son, as the apostles do.

The digital text repeats μαθεῖν and has διηγουμένων μένων.

Topics: Trinity, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.205 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-205).

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2.206Preuschen 4:92

ἔστι δὲ τολμήσαντα καὶ χωρὶς τούτων τοιοῦτόν τι εἰπεῖν, ὅτι εἰδὶ Χριστοῦ μάρτυρες τῷ μαρτυρεῖν περὶ αὐτοῦ κοσμούμενοι καὶ οὐ πάντως ἐκείνῳ τι διὰ τοῦ μαρτυρεῖν περὶ τοῦ υἱοῦ τοῦ θεοῦ καταχαριζόμενοι, ὡς ὁμολογήσαιεν ἂν πάντες περὶ τῶν ἰδώς ὀνομαζομένων μαρτύρων Χριστοῦ.

esti de tolmēsanta kai chōris toutōn toiouton ti eipein, hoti eidi Christou martyres tǭ martyrein peri autou kosmoumenoi kai ou pantōs ekeinǭ ti dia tou martyrein peri tou huiou tou theou katacharizomenoi, hōs homologēsaien an pantes peri tōn idōs onomazomenōn martyrōn Christou.

And one may dare, even apart from these, to say something like this: there are witnesses of Christ who are adorned by bearing witness about him, and who do not by any means confer a favor on him by bearing witness about the Son of God, as all would agree concerning those specially called witnesses of Christ.

Notes and citation

Summary: Witnesses of Christ, like the martyrs, are honored by their witness rather than doing him a favor.

“Witnesses” renders μάρτυρες, which also means “martyrs”; Origen plays on both senses (see 2.210). The digital text reads εἰδὶ and ἰδώς.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 2.206 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-206).

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2.207Preuschen 4:92

τί οὐν θαυμαστόν, εἰ ὥσπερ ἐκοσμήθησαν τῷ μάρτυρες εἶναι Χριστοῦ πολλοὶ τῶν γνησίων Χριστοῦ μαθητῶν, οὕτως οἱ προφῆται τὸ προκαταγγεῖλαι Χριστὸν νοήσαντες αὐτὸν δῶρον ἀπὸ θεοῦ εἰλήφασι, διδάσκοντες οὐ μόνον τοὺς μετὰ τὴν Χριστοῦ ἐπιδημίαν, ἃ δεῖ φρονεῖν περὶ τοῦ υἱοῦ τοῦ θεοῦ, ἀλλὰ καὶ τοὺς ἐν προτέραις ἐκείνων γενεαῖς;

ti oun thaumaston, ei hōsper ekosmēthēsan tǭ martyres einai Christou polloi tōn gnēsiōn Christou mathētōn, houtōs hoi prophētai to prokatangeilai Christon noēsantes auton dōron apo theou eilēphasi, didaskontes ou monon tous meta tēn Christou epidēmian, ha dei phronein peri tou huiou tou theou, alla kai tous en proterais ekeinōn geneais?

What, then, is surprising if, just as many of Christ's genuine disciples were adorned by being witnesses of Christ, so the prophets, having understood that they were to announce Christ beforehand, received this as a gift from God, teaching not only those after Christ's coming what must be thought about the Son of God, but also those in the generations before them?

Notes and citation

Summary: Foretelling Christ was a gift to the prophets, who taught earlier generations about the Son.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.207 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-207).

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2.208Preuschen 4:92

ὥσπερ γὰρ ὁ μὴ ἐγνωκὼς τὸν υἱὸν νῦν οὐδὲ τὸν πατέρα ἔχει, οὕτω καὶ πρότερον νοητέον· διόπερ »Ἀβραὰμ ἠγαλλιάσατο, ἵνα ἤδῃ τὴν ἡμέραν »Χριστοῦ, καὶ εἶδε καὶ ἐχάρη«. ἀποστερεῖν τοίνυν βούλεται τὸν χορὸν τῶν προφητῶν χάριν τὴν μεγίστην ὁ βουλόμενος αὐτοὺς μὴ δεὶν μαρτυρεῖν περὶ Χριστοῦ· τί γὰρ ἂν καὶ ἡ προφητεία ἡ ἐξ ἐπιπνοίας ἁγίου πνεύματος εἶχε τηλικοῦτον, εἰ ὐπεξῂρητο αὐτῆς τὰ περὶ τῆς κυρίου ἡμῶν οἰκονομίας;

hōsper gar ho mē egnōkōs ton huion nyn oude ton patera echei, houtō kai proteron noēteon; dioper »Abraam ēgalliasato, hina ēdę̄ tēn hēmeran »Christou, kai eide kai echarē«. aposterein toinyn bouletai ton choron tōn prophētōn charin tēn megistēn ho boulomenos autous mē dein martyrein peri Christou; ti gar an kai hē prophēteia hē ex epipnoias hagiou pneumatos eiche tēlikouton, ei ypexę̄rēto autēs ta peri tēs kyriou hēmōn oikonomias?

For just as whoever does not now know the Son does not have the Father either, so it must be understood of earlier times too; which is why “Abraham rejoiced to see the day of Christ, and he saw it and was glad.” Whoever, then, wishes that the prophets should not have testified about Christ wishes to rob the choir of the prophets of their greatest grace. For what would prophecy from the inspiration of the Holy Spirit have had that was so great if what concerns our Lord's dispensation were removed from it?

1 John 2:23 (allusion, high confidence) · John 8:56 (quotation, high confidence)

Notes and citation

Summary: Denying that the prophets testified to Christ robs them of their greatest grace.

The allusion is 1 John 2:23; the quotation is John 8:56. “Dispensation” renders οἰκονομία.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.208 (Preuschen 4:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-208).

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2.209Preuschen 4:92–93

ὡς γὰρ ἡ θεοσέβεια κεκόσμηται τῶν διὰ μεσίτου καὶ ἀρχιερέως καὶ παρακλήτου καὶ † ἐπιστημονικῶς προσερ- χομένων τῷ τῶν ὅλων θεῷ, σκάζουσα ἄν εἰ μὴ διὰ τῆς Πύρας τις εἰσίοι πρὸς τὸν πατέρα, οὕτως καὶ ἡ τῶν πάλαι θεοσέβεια τῇ νοήσει καὶ πίστει καὶ προσδοκίᾳ Χριστοῦ ἱερὰ ἠν καὶ παρὰ θεῷ ἀποδεκτή· ἐπεὶ τετηρήκαμεν ὅτι ὁ θεὸς μάρτυς εἶναι ὁμολογεῖ, καὶ περὶ τοῦ χριστου το αυτο απφαινεται, παντας επι το μιμητας αυτου και του χριστοῦ γενέσθαι παρακαλῶν, κατὰ τὸ μαρτυρεῖν αὐτούς, οἶς χρὴ μαρτυρεῖν· φησὶ γάρ· »Γένεσθέ μοι μάρτυρες, κἀγὼ μάρτυς, λέγει κύριος ὁ θεός, καὶ ὁ παῖς ὅν ἐξελεξάμην».

hōs gar hē theosebeia kekosmētai tōn dia mesitou kai archiereōs kai paraklētou kai † epistēmonikōs proser- chomenōn tǭ tōn holōn theǭ, skazousa an ei mē dia tēs Pyras tis eisioi pros ton patera, houtōs kai hē tōn palai theosebeia tę̄ noēsei kai pistei kai prosdokią Christou hiera ēn kai para theǭ apodektē; epei tetērēkamen hoti ho theos martys einai homologei, kai peri tou christou to auto apphainetai, pantas epi to mimētas autou kai tou christou genesthai parakalōn, kata to martyrein autous, ois chrē martyrein; phēsi gar; »Genesthe moi martyres, kagō martys, legei kyrios ho theos, kai ho pais hon exelexamēn».

For just as the worship of God is adorned in those who approach the God of the universe through a mediator and high priest and Advocate and … knowingly, and would limp if one did not enter to the Father through the door, so also the worship of God of the men of old was holy and acceptable to God through the understanding of, faith in, and expectation of Christ. For we have observed that God confesses himself a witness, and declares the same of Christ, calling all to become imitators of him and of Christ by bearing witness to what they ought; for he says: “Become my witnesses, and I am a witness, says the Lord God, and the servant whom I have chosen.”

Textual problem in this passage: see the notes.

1 Tim 2:5 (allusion, high confidence) · Heb 4:14 (allusion, medium confidence) · 1 John 2:1 (allusion, medium confidence) · John 10:9 (allusion, high confidence) · Isa 43:10 (quotation, high confidence)

Notes and citation

Summary: Worship before Christ was acceptable through faith in him; God calls all to be his witnesses as he and Christ are.

The allusions are 1 Tim 2:5, Heb 4:14, 1 John 2:1, and John 10:9; the quotation is Isa 43:10 LXX. The editor marks the text as corrupt (†) before “knowingly”; part of the section is unaccented in the digital text.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 2.209 (Preuschen 4:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-209).

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2.210Preuschen 4:93

πᾶς δὲ ὁ μαρτυρῶν τῇ ἀληθείᾳ, εἴτε λόγοις εἴτε ἔργοις εἴτε ὁπωσποτὲ ταύτῃ παριστάμενος μάρτυς‘ εὐλόγως ἂν χρηματίζοι. ἀλλʼ ἤδη κυρίως ὡς τὸ τῆς ἀδελφότητος ἔθος ἐκπλαγέντες διάθεσιν τῶν ἕως θανάτου ἀγωνισαμένων ὑπὲρ ἀληθείας ἢ ἀνδρείας, κυρίως μόνους μόνυς »μάρτυρας « ὠνό- μασαν τοὺς τῇ ἐκχύσει τοῦ ἑαυτῶν αἵματος μαρτυρήσαντας τῷ τῆς θεοσεβείας μυστηρίῳ. τοῦ σωτῆρος πάντα τὸν μαρτυροῦντα τοῖς περὶ αὑτοῦ καταγγελλομένοις »μάρτυρα« ἀνομάζοντος.

pas de ho martyrōn tę̄ alētheią, eite logois eite ergois eite hopōspote tautę̄ paristamenos martys‘ eulogōs an chrēmatizoi. allʼ ēdē kyriōs hōs to tēs adelphotētos ethos ekplagentes diathesin tōn heōs thanatou agōnisamenōn hyper alētheias ē andreias, kyriōs monous monys »martyras « ōno- masan tous tę̄ ekchysei tou heautōn haimatos martyrēsantas tǭ tēs theosebeias mystēriǭ. tou sōtēros panta ton martyrounta tois peri hautou katangellomenois »martyra« anomazontos.

And everyone who bears witness to the truth, whether by words or by deeds or in any way whatever supporting it, would reasonably be called a “witness.” But now, properly, the custom of the brotherhood, struck with admiration at the disposition of those who have contended to death for truth or courage, has come to name as “martyrs” in the proper sense only those who have borne witness to the mystery of godliness by shedding their own blood, though the Savior names as a “witness” everyone who bears witness to what is proclaimed about him.

1 Tim 3:16 (allusion, medium confidence)

Notes and citation

Summary: Everyone who testifies to truth is a witness, but the church now reserves “martyr” for those who shed their blood.

Μάρτυς means both “witness” and “martyr”; this is one of the earliest discussions of the specialized sense. The allusion is 1 Tim 3:16. The digital text reads μόνους μόνυς.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 2.210 (Preuschen 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-210).

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2.211Preuschen 4:93

φησὶ γοῦν ἀναλαμβανόμενος τοῖς ἀποστόλοις· »Ἔσεσθέ μου μάρτυρες ἔν τε Ἰερου»σαλὴμ καὶ ἐν πάσῃ τῆ Ἰουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς«. ἔτι δὲ ὥσπερ ὁ καθαρθεὶς λεπρὸς τὸ προστεταγμένον ὑπὸ Μωσέως προσάγει δῶρον, »εἰς μαρτύριον « τοῦτο ποιῶν τοῖς μὴ πι- στεύσασιν εἰς τὸν χριστόν, οὕτως εἰς μαρτύριον τοῖς ἀπίστοις οἱ μάρτυρες μαρτυροῦσι καὶ πάντες οἱ ὅγιοι, ῳν λάμπει τὰ ἔργα »ἔμ- »προσθεν τῶν ἀνθρώπων«. πολιτεύονται Ι γὰρ παρρησιαζόμενοι έν τῷ σταυρῷ τοῦ χριστοῦ καὶ μαρτυροῦντες περὶ τοῦ ἀληθινοῦ φωτός.

phēsi goun analambanomenos tois apostolois; »Esesthe mou martyres en te Ierou»salēm kai en pasę̄ tē Ioudaią kai Samareią kai heōs eschatou tēs gēs«. eti de hōsper ho kathartheis lepros to prostetagmenon hypo Mōseōs prosagei dōron, »eis martyrion « touto poiōn tois mē pi- steusasin eis ton christon, houtōs eis martyrion tois apistois hoi martyres martyrousi kai pantes hoi hogioi, ǭn lampei ta erga »em- »prosthen tōn anthrōpōn«. politeuontai I gar parrēsiazomenoi en tǭ staurǭ tou christou kai martyrountes peri tou alēthinou phōtos.

At any rate, when he was taken up, he says to the apostles: “You will be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth.” Further, just as the cleansed leper brings the gift commanded by Moses, doing this “for a testimony” to those who have not believed in Christ, so the martyrs bear witness for a testimony to the unbelievers, and all the saints, whose works shine “before men.” For they live as citizens boldly in the cross of Christ and bear witness about the true light.

Acts 1:8 (quotation, high confidence) · Matt 8:4 (allusion, high confidence) · Matt 5:16 (quotation, high confidence)

Notes and citation

Summary: Apostles, martyrs, and all saints bear witness to Christ, as Jesus commanded.

The quotations and allusions are Acts 1:8, Matt 8:4, Matt 5:16, and John 1:7–9. A stray page marker “Ι” is not translated.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 2.211 (Preuschen 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-211).

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2.212Preuschen 4:93

Καὶ Ἰωάννης τοίνυν ἦλθεν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός· ὅς μαρτυρῶν »κέκραγε λέγων«· »Ὁ ὀπίσω μου ἐρχόμε- » νος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. ὅτι ἐκ τοῦ πλη- ρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. καὶ χάριν ἀντὶ χάριτος· ὅτι »ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. θεὸν οὐδεὶς ἑώρακε πώποτε· ὁ μονογενὴς θεὸς »ὁ ὤν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο«.

Kai Iōannēs toinyn ēlthen, hina martyrēsę̄ peri tou phōtos; hos martyrōn »kekrage legōn«; »Ho opisō mou erchome- » nos emprosthen mou gegonen, hoti prōtos mou ēn. hoti ek tou plē- rōmatos autou hēmeis pantes elabomen. kai charin anti charitos; hoti »ho nomos dia Mōseōs edothē, hē charis kai hē alētheia dia Iēsou Christou egeneto. theon oudeis heōrake pōpote; ho monogenēs theos »ho ōn eis ton kolpon tou patros ekeinos exēgēsato«.

And John, then, came to testify about the light; who, testifying, “cried out, saying”: “He who comes after me has come to be before me, because he was before me. For from his fullness we have all received, and grace for grace; for the law was given through Moses, grace and truth came through Jesus Christ. No one has ever seen God; the only-begotten God, who is in the bosom of the Father, he has made him known.”

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

Notes and citation

Summary: John the Baptist's testimony runs from John 1:15 to 1:18.

The quotation is John 1:15–18, with the reading “only-begotten God” in 1:18.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.212 (Preuschen 4:93; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-212).

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2.213Preuschen 4:93–94

πᾶς γοῦν οὑτος ὁ λόγος ἐκ προσώπου τοῦ βαπτιστοῦ μαρτυροῦντος τῷ χριστῷ εἰρηται, ὅπερ λανθάνει τινὰς οἰομένους ἀπὸ τοῦ » Ἐκ τοῦ πληρώμα»τος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν« ἕως τοῦ »Ἐκεῖνος ἐξηγήσατο « ἐκ τοῦ προσώπου Ἰωάννου τοῦ ἀποστόλου λέγεσθαι.

pas goun houtos ho logos ek prosōpou tou baptistou martyrountos tǭ christǭ eirētai, hoper lanthanei tinas oiomenous apo tou » Ek tou plērōma»tos autou hēmeis pantes elabomen« heōs tou »Ekeinos exēgēsato « ek tou prosōpou Iōannou tou apostolou legesthai.

At any rate this whole passage is spoken in the person of the Baptist testifying to Christ, which escapes some, who think that from “From his fullness we have all received” to “he has made him known” is spoken in the person of John the apostle.

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

Notes and citation

Summary: Origen holds that John 1:16–18 is the Baptist's speech, not the evangelist's.

The quotations are John 1:16 and 1:18.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.213 (Preuschen 4:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-213).

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2.214Preuschen 4:94

πρὸς τῇ προ- ειρημένῃ δὲ τοῦ βαπτιστοῦ μαρτυρίᾳ, ἀρχομένῃ ἀπὸ τοῦ »Ὁ ὀπίσω »μου μου ἐρχόμενος ἔμπροσθέν μου γέγονε« καὶ ληγούσῃ εἰς τὸ »Ἐκεῖνος »ἐξηγήσατο« καὶ αὕτη ἡ μαρτυρία ἐστὶν Ἰωάννου μετʼ ἐκείνην δευ- τέρα, ὅτε πρὸς τοὺς ἀποστείλαντας ἀξ Ἰεροσολύμων ἱερεῖς καὶ Λευί- τας, Ἰουδαίων αὐτοὺς ἀποστειλάντων, ὁμολογεῖ οὐκ ἀρνούμενος τὸ ἀληθές, ὡς ἄρα οὐκ αὐτὸς εἴη ὁ χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφή- της, ἀλλὰ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης«.

pros tę̄ pro- eirēmenę̄ de tou baptistou martyrią, archomenę̄ apo tou »Ho opisō »mou mou erchomenos emprosthen mou gegone« kai lēgousę̄ eis to »Ekeinos »exēgēsato« kai hautē hē martyria estin Iōannou metʼ ekeinēn deu- tera, hote pros tous aposteilantas ax Ierosolymōn hiereis kai Leui- tas, Ioudaiōn autous aposteilantōn, homologei ouk arnoumenos to alēthes, hōs ara ouk autos eiē ho christos oude Ēlias oude ho prophē- tēs, alla »phōnē boōntos en tę̄ erēmǭ; Euthynate tēn hodon kyriou, kathōs eipen Hēsaïas ho prophētēs«.

Besides the aforementioned testimony of the Baptist, beginning from “He who comes after me has come to be before me” and ending at “he has made him known,” there is this second testimony of John after it, when to the priests and Levites whom the Jews sent from Jerusalem he confesses, not denying the truth, that he was not the Christ nor Elijah nor the prophet, but “the voice of one crying in the wilderness, Make straight the way of the Lord, as Isaiah the prophet said.”

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

Notes and citation

Summary: John's second testimony was his answer to the priests and Levites from Jerusalem.

The quotations and allusions are John 1:15, 1:18, and 1:19–23. The digital text repeats μου.

Cite (SBL): Origen, Comm. Jo. 2.214 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-214).

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2.215Preuschen 4:94

Μετὰ δὲ ταῦτα ἄλλη μαρτυρία τοῦ αὐτοῦ βαπτιστοῦ περὶ Χριστοῦ ἐστι, τὴν προηγουμένην αὐτοῦ ὑπόστασιν ἔτι διδάσκουσα διήκουσαν ἐπὶ πάντα τὸν κόσμον κατὰ τὰς ψυχὰς τὰς λογικάς, ὅτε φησί· »Μέσος »ὑμῶν ἕστηκεν ὅν ὑμεῖς οὐκ οἴδατε, ὐπίσω μου ἐρχόμενος, οὗ οὐκ »εἰμὶ ἄξιος ἐγὼ ἵωα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος«. καὶ ἐπίσκεψαι, εἰ διὰ τὸ έν μέσῳ τοῦ παντὸς εἶναι σώματος τὴν καρδίαν, ἐν δὲ τῇ καρδίᾳ τὸ ἡγεμονικόν, κατὰ τὸν ἐν ἑκάστῳ λόγον δύναται νοεῖσθαι τὸ »Μέσος ὑμῶν ἕστηκεν ὅν ὑμεῖς οὐκ αἴδατε«.

Meta de tauta allē martyria tou autou baptistou peri Christou esti, tēn proēgoumenēn autou hypostasin eti didaskousa diēkousan epi panta ton kosmon kata tas psychas tas logikas, hote phēsi; »Mesos »hymōn hestēken hon hymeis ouk oidate, ypisō mou erchomenos, hou ouk »eimi axios egō hiōa lysō autou ton himanta tou hypodēmatos«. kai episkepsai, ei dia to en mesǭ tou pantos einai sōmatos tēn kardian, en de tę̄ kardią to hēgemonikon, kata ton en hekastǭ logon dynatai noeisthai to »Mesos hymōn hestēken hon hymeis ouk aidate«.

After these there is another testimony of the same Baptist about Christ, teaching further his principal subsistence, which pervades the whole world in rational souls, when he says: “Among you stands one whom you do not know, coming after me, the strap of whose sandal I am not worthy to untie.” And consider whether, because the heart is in the middle of the whole body, and the ruling faculty is in the heart, “Among you stands one whom you do not know” can be understood of the word in each person.

John 1:26–27 (quotation, high confidence)

Notes and citation

Summary: John's third testimony, “among you stands one you do not know,” may point to the Word present in every rational soul.

The quotation is John 1:26–27. “Subsistence” renders ὑπόστασις; “ruling faculty” renders ἡγεμονικόν, the Stoic term.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.215 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-215).

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2.216Preuschen 4:94

Τετάρτη δὲ πρὸς τούτοις μαρτυρία Ἰωάννου περὶ Χριστοῦ ἤδη καὶ τὸ ἀνθρώπινον αὐτοῦ πάθος ὑπογράφουσα, ὅτε λέγει· »Ἴδε ὁ »ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. οὑτός ἐστιν »ὑπὲρ οὑ ἐγὼ εἶπον ὅτι ὀπίσω μου ἔρχεται ἀνὴρ ὅς ἔμπροσθέν μου »γέγονεν, ὅτι πρῶτός μοι· ἦν· κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ἵνα φανε- »ρωθῇ τῷ Ἰαραήλ, διὰ τοῦτο ἠλθον ἐγὼ ἐν ὕδατι βαπτίζων«.

Tetartē de pros toutois martyria Iōannou peri Christou ēdē kai to anthrōpinon autou pathos hypographousa, hote legei; »Ide ho »amnos tou theou, ho airōn tēn hamartian tou kosmou. houtos estin »hyper hou egō eipon hoti opisō mou erchetai anēr hos emprosthen mou »gegonen, hoti prōtos moi; ēn; kagō ouk ę̄dein auton, allʼ hina phane- »rōthę̄ tǭ Iaraēl, dia touto ēlthon egō en hydati baptizōn«.

A fourth testimony of John about Christ besides these, now describing also his human suffering, is when he says: “Behold the Lamb of God, who takes away the sin of the world. This is he of whom I said, After me comes a man who has come to be before me, because he was before me; and I did not know him, but so that he might be revealed to Israel, for this reason I came baptizing with water.”

John 1:29–31 (quotation, high confidence)

Notes and citation

Summary: The fourth testimony names Jesus as the Lamb of God, pointing to his suffering.

The quotation is John 1:29–31.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.216 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-216).

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2.217Preuschen 4:94

Καὶ πέμπτη μαρτυρία ἀναγέγραπται κατὰ τὸ » Τεθέαμαι τὸ πνεῦμα »καταβαπῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· κἀγὼ »οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι »εἶπεν· Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, »οὑτός ἐστιν ὁ βαπτίζων έν Πνεύματι ἁγίῳ * *. κἀγὼ ἑώρακα, καὶ »μεμαρτύρηκα κα ὅτι οὑτός ἐστιν ὁ υἱὸς τοῦ θεοῦ«.

Kai pemptē martyria anagegraptai kata to » Tetheamai to pneuma »katabapinon hōs peristeran ex ouranou, kai emeinen epʼ auton; kagō »ouk ę̄dein auton, allʼ ho pempsas me baptizein en hydati, ekeinos moi »eipen; Ephʼ hon an idę̄s to pneuma katabainon kai menon epʼ auton, »houtos estin ho baptizōn en Pneumati hagiǭ * *. kagō heōraka, kai »memartyrēka ka hoti houtos estin ho huios tou theou«.

And a fifth testimony is recorded in the words: “I have seen the Spirit descending like a dove from heaven, and it remained on him. And I did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descending and remaining on him, this is the one who baptizes in the Holy Spirit.’ And I have seen and have testified that this is the Son of God.”

Textual problem in this passage: see the notes.

John 1:32–34 (quotation, high confidence)

Notes and citation

Summary: The fifth testimony is John's witness to the Spirit's descent on Jesus.

The quotation is John 1:32–34. The editor marks a gap (* *) after “Holy Spirit”.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 2.217 (Preuschen 4:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-217).

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2.218Preuschen 4:94–95

Ἕκτον δὲ μαρτυρεῖ τῷ χριστῷ ἐπὶ δύο μαθητῶν ὁ Ἰωάννης, ὅτε ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει· »Ἴδε ὁ ἁμνὸς τοῦ θεοῦ«. μεθʼ ἣν μαρτυρίαν, ἀκουσάντων τῶν δύο μαθητῶν τοῦ Ἰωάννου καὶ ἀκολουθησάτων τῷ Ἰησοῦ, στραφεὶς ὁ Ἰησοῦς καὶ θεασάμενος τοὺς δύο ἀκολουθοῦντας ἀποκρίνεται λέγων »Τί ζητεῖτε;«

Hekton de martyrei tǭ christǭ epi dyo mathētōn ho Iōannēs, hote emblepsas tǭ Iēsou peripatounti legei; »Ide ho hamnos tou theou«. methʼ hēn martyrian, akousantōn tōn dyo mathētōn tou Iōannou kai akolouthēsatōn tǭ Iēsou, strapheis ho Iēsous kai theasamenos tous dyo akolouthountas apokrinetai legōn »Ti zēteite?«

Sixth, John testifies to Christ before two disciples, when, looking at Jesus walking, he says, “Behold the Lamb of God.” After this testimony, when the two disciples of John had heard and followed Jesus, Jesus turned and, seeing the two following, answered, saying, “What are you seeking?”

John 1:36–38 (quotation, high confidence)

Notes and citation

Summary: The sixth testimony leads two of John's disciples to follow Jesus.

The quotations are John 1:36–38.

Cite (SBL): Origen, Comm. Jo. 2.218 (Preuschen 4:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-218).

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2.219Preuschen 4:95

καὶ τάχα οὐ μάτην μετὰ ἕξ μαρτυρίας παύεται μὲν ὁ Ἰωάννης μαρτυρῶν, Ἰησοῦς δὲ κατὰ τὸ ἕβδομον προτείνει τὸ »Τί ζητεῖτε«; πρέπουσα δὲ ὠφελη- μένοις ὑπὸ τῆς Ἰωάννου μαρτυρίας ἡ φωνὴ ἀναγορεύουσα τὸν χριστὸν διδάσκαλον καὶ ὁμολογοῦσα τὸ οἰκητήριον ποθεῖν θεάσασθαι τοῦ υἱοῦ τοῦ θεοῦ· φασὶ γὰρ αὐτῷ· »Ῥαββὶ (ὅ λέγεται μεθερμηνευόμενον » Διδάσκαλε«), ποῦ μένεις‘ »; καὶ ἐπεὶ »πᾶς ὁ ζητῶν εὑρίσκει«, ζητήσασι τὴν Ἰησοῦ μονὴν τοῖς Ἰωάννου μαθηταῖς ὑποδείκνυσι, λέγων αὐτοῖς. »Ἔρχφεσθε καὶ ὄψεσθε«, τάχα διὰ τοῦ μὲν »Ἔρχεσθε« ἐπὶ τὸ πρακτικὸν κὸν αὐτοὺς παρακαλῶν, διὰ δὲ τοῦ »Ὄψυεθε« τὴν ἀκολουθοῦσαν τῇ κατορθωσιε τῶν πράξων θεωρίαν πάντως ἔσεσθαι τοῖς βουλομένοις ὑπογράφων, γινομένην ἐν τῇ τοῦ Ἰησοῦ μονῇ.

kai tacha ou matēn meta hex martyrias pauetai men ho Iōannēs martyrōn, Iēsous de kata to hebdomon proteinei to »Ti zēteite«? prepousa de ōphelē- menois hypo tēs Iōannou martyrias hē phōnē anagoreuousa ton christon didaskalon kai homologousa to oikētērion pothein theasasthai tou huiou tou theou; phasi gar autǭ; »Rhabbi (ho legetai methermēneuomenon » Didaskale«), pou meneis‘ »? kai epei »pas ho zētōn heuriskei«, zētēsasi tēn Iēsou monēn tois Iōannou mathētais hypodeiknysi, legōn autois. »Erchphesthe kai opsesthe«, tacha dia tou men »Erchesthe« epi to praktikon kon autous parakalōn, dia de tou »Opsyethe« tēn akolouthousan tę̄ katorthōsie tōn praxōn theōrian pantōs esesthai tois boulomenois hypographōn, ginomenēn en tę̄ tou Iēsou monę̄.

And perhaps not without purpose, after six testimonies John stops testifying, and Jesus in the seventh place puts forward “What are you seeking?” And fitting to those who had been benefited by John's testimony is the voice that proclaims Christ as teacher and confesses a longing to see the dwelling of the Son of God; for they say to him, “Rabbi (which translated means Teacher), where are you staying?” And since “everyone who seeks finds,” he shows John's disciples, who sought Jesus' dwelling, saying to them, “Come and you will see”: perhaps by “Come” calling them to the practical life, and by “you will see” indicating that contemplation, which follows the right ordering of actions, will certainly come to those who wish it, taking place in Jesus' dwelling.

John 1:38–39 (quotation, high confidence) · Matt 7:8 (quotation, high confidence)

Notes and citation

Summary: After six testimonies Jesus himself speaks; “come” calls to action, “see” to contemplation.

The quotations are John 1:38–39 and Matt 7:8. Origen distinguishes the practical life (πρακτικόν) and contemplation (θεωρία). The digital text has several slips (Ἔρχφεσθε, Ὄψυεθε, κατορθωσιε, πράξων).

Cite (SBL): Origen, Comm. Jo. 2.219 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-219).

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2.220Preuschen 4:95

προὔκειτο δὲ τοῖς ζητήσασι ποῦ μένει Ἰησοῦς, ἀκολουθήσασι τῷ διδασκάλῳ καὶ θεασαμένοις, παραμεῖναι τῷ Ἰησοῦ καὶ τὴν ἡμέραν ἐκείνην συνδιατρῖψαι τῷ υἱῷ τοῦ Μοῦ. ἐπεὶ δὲ ὁ δέκατος ἀριθμὸς τετήρηται ὡς ἅγιος, οὐκ ὀλίγων μυστηρίων ἐν τῇ δεκάδι ἀνγραφομένων γεγονέναι, νοητέον οὐ μάτην καὶ ἐν τῷ εὐαγγελίῳ τὴν δεκάτην ἀναγρίαφεσθαι ὥραν τῆς τῶν Ἰω- άννου μαθητῶν παρὰ τῷ Ἰησοῦ καταγωγῆς, ὡς Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου ἦν ὅτις ὅστις ὠφεληθεὶς ἐν τῷ παραμεμενηκέναι τῷ Ἰησοῦ, εὑρὼν τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα τάχα (τάχα πρότερον οὐχ εὕρητο) φησὶν εὑρηκέναι τὸν Μεσσίαν, ὅ ἐστι μεθερμηνευόμενον Χριστός.

proukeito de tois zētēsasi pou menei Iēsous, akolouthēsasi tǭ didaskalǭ kai theasamenois, parameinai tǭ Iēsou kai tēn hēmeran ekeinēn syndiatripsai tǭ huiǭ tou Mou. epei de ho dekatos arithmos tetērētai hōs hagios, ouk oligōn mystēriōn en tę̄ dekadi angraphomenōn gegonenai, noēteon ou matēn kai en tǭ euangeliǭ tēn dekatēn anagriaphesthai hōran tēs tōn Iō- annou mathētōn para tǭ Iēsou katagōgēs, hōs Andreas ho adelphos Simōnos Petrou ēn hotis hostis ōphelētheis en tǭ paramemenēkenai tǭ Iēsou, heurōn ton adelphon ton idion Simōna tacha (tacha proteron ouch heurēto) phēsin heurēkenai ton Messian, ho esti methermēneuomenon Christos.

It lay before those who had sought where Jesus stays, having followed the Teacher and seen, to remain with Jesus and spend that day with the Son of God. And since the number ten is regarded as holy, not a few mysteries being recorded as having taken place in the ten, it must be understood that not without purpose the Gospel too records the tenth hour for the stay of John's disciples with Jesus. So Andrew, the brother of Simon Peter, was one who, having been benefited by staying with Jesus, found his own brother Simon (perhaps he had not been found before) and says that he has found the Messiah, which translated is Christ.

John 1:39–41 (allusion, high confidence)

Notes and citation

Summary: The disciples stayed with Jesus from the tenth hour, a holy number; Andrew then found his brother and told him of the Messiah.

The allusions are John 1:39–41. The digital text reads Μοῦ (for θεοῦ), ἀνγραφομένων, ἀναγρίαφεσθαι, and repeats ὅστις and τάχα.

Cite (SBL): Origen, Comm. Jo. 2.220 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-220).

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2.221Preuschen 4:95

ἐπεὶ γὰρ ὁ ζητῶν εὑρίσκει«, ἐζήτησε δὲ ποῦ μένει ὁ Ἰησοῦς, καὶ ἀκολουθήσας, θεωρήσας αὐτοῦ τὴν μονήν, παραμένει τῷ κυρίῳ ἐν τῇ δεκάτῃ ὥρᾳ καὶ εὑρίσκει τὸν υἱὸν τοῦ θεοῦ, τὸν λόγον καὶ τὴν σοφίαν, βασιλεύεταί τε ὑπʼ αὐτοῦ, διὰ τοῦτό φησιν· »Εὐρήκαμεν τὸν Μεσσίαν«. αὕτη δὲ ἡ φωνὴ ὑπὸ παντὸς ἄν λέγοιτο τοῦ τὸν τοῦ θεοῦ λόγου εὑρηκότος καὶ ὑπὸ τῆς θειότητος αὐτοῦ βασιλευομέ- νου.

epei gar ho zētōn heuriskei«, ezētēse de pou menei ho Iēsous, kai akolouthēsas, theōrēsas autou tēn monēn, paramenei tǭ kyriǭ en tę̄ dekatę̄ hōrą kai heuriskei ton huion tou theou, ton logon kai tēn sophian, basileuetai te hypʼ autou, dia touto phēsin; »Eurēkamen ton Messian«. hautē de hē phōnē hypo pantos an legoito tou ton tou theou logou heurēkotos kai hypo tēs theiotētos autou basileuome- nou.

For since “he who seeks finds,” and he sought where Jesus stays, and having followed and seen his dwelling, stays with the Lord in the tenth hour and finds the Son of God, the Word and Wisdom, and is ruled by him as king, for this reason he says, “We have found the Messiah.” And this word could be said by everyone who has found the Word of God and is ruled as king by his divinity.

Matt 7:8 (quotation, high confidence) · John 1:41 (quotation, high confidence)

Notes and citation

Summary: Whoever seeks Christ and stays with him can say, like Andrew, “We have found the Messiah.”

The quotations are Matt 7:8 and John 1:41.

Cite (SBL): Origen, Comm. Jo. 2.221 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-221).

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2.222Preuschen 4:95

καρπὸν δὲ εὐθέως προσάγει τὸν ἀδελφὸν τῷ χριστῷ, ᾧ Σίμωνι ἐχαρίσατο ὁ Ἰησοῦς τὸ ἐμβλέψαι αὐτῷ, ὅπερ ἐστὶ διὰ τοῦ ἐμβλέψαι ἐπισκοπῆσαι καὶ φωτίσαι αὐτοῦ τὸ ἡγεμονικόν· καὶ δεδύνηται διὰ τὸ ἐμβεβλεφέναι αὐτῶ τὸν Ἰησοῦν ὁ Σίμων βεβαιωθῆναι, ὥστε τοῦ ἔργου τῆς βεβαιότητος καὶ τῆς στερρότητος ἐπώνυμος γενέσθαι καὶ κληθῆναι » Πέτρος‘.

karpon de eutheōs prosagei ton adelphon tǭ christǭ, hǭ Simōni echarisato ho Iēsous to emblepsai autǭ, hoper esti dia tou emblepsai episkopēsai kai phōtisai autou to hēgemonikon; kai dedynētai dia to embeblephenai autō ton Iēsoun ho Simōn bebaiōthēnai, hōste tou ergou tēs bebaiotētos kai tēs sterrotētos epōnymos genesthai kai klēthēnai » Petros‘.

And at once he brings his brother to Christ as fruit, and to Simon Jesus graciously granted that he looked at him, which is, through looking, to visit and enlighten his ruling faculty. And through Jesus' having looked at him, Simon was able to be made firm, so that he became named after the work of firmness and solidity and was called “Peter.”

John 1:42 (allusion, high confidence)

Notes and citation

Summary: Jesus' look strengthened Simon, who was named Peter, “rock,” for his firmness.

The allusion is John 1:42. “Peter” (Πέτρος) resembles πέτρα, “rock”.

Cite (SBL): Origen, Comm. Jo. 2.222 (Preuschen 4:95; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-222).

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2.223Preuschen 4:95–96

Ἀλλʼ ἐρεῖ τις, τί δήποτε προκειμένου διηγήσασθαι τὸ »Οὑτος ἦλθεν Ι εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός« πάντα ταῦτα διεξεληλύθαμεν; λεκτέον δέ, ὅτι ἔδει παραστῆσαι τὰς μαρτυρίας τοῦ Ἰωάννου τὰς περὶ τοῦ φωτός, καὶ τὴν τάξιν αὐτῶν ἐκθέσθαι τήν τε ἀκολουθήσασαν οἷς ἐμαρτύρησεν ὠφέλειαν. γενομένην μετὰ τὴν Ἰωάννου μαρτυρίαν ἀπὸ τοῦ Ἰησοῦ, ἴνα τὸ ἀνύσιμον τῆς Ἰωάννου μαρτυρίας δηλωθῇ.

Allʼ erei tis, ti dēpote prokeimenou diēgēsasthai to »Houtos ēlthen I eis martyrian, hina martyrēsę̄ peri tou phōtos« panta tauta diexelēlythamen? lekteon de, hoti edei parastēsai tas martyrias tou Iōannou tas peri tou phōtos, kai tēn taxin autōn ekthesthai tēn te akolouthēsasan hois emartyrēsen ōpheleian. genomenēn meta tēn Iōannou martyrian apo tou Iēsou, ina to anysimon tēs Iōannou martyrias dēlōthę̄.

But someone will say: why ever, when the task was to explain “He came for testimony, to testify about the light,” have we gone through all these things? We must say that it was necessary to present John's testimonies about the light, and to set out their order and the benefit from Jesus that followed for those to whom he testified, which came after John's testimony, so that the effectiveness of John's testimony might be shown.

John 1:7 (quotation, high confidence)

Notes and citation

Summary: Origen explains why he surveyed all of John's testimonies and their fruit.

The quotation is John 1:7. A stray page marker “Ι” is not translated.

Cite (SBL): Origen, Comm. Jo. 2.223 (Preuschen 4:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-223).

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2.224Preuschen 4:96

καὶ πρὸ τῶν ἐνταῦθα δὲ μαρτυριῶν ἡ ἐν τῇ ἀγαλλιάσει σκίρτησις τοῦ βαπτιστοῦ ἐν τῇ κοιλίᾳ τῆς Ἐλισάβετ ἐπὶ τῷ ἀσπασμῷ τῆς Μαρίας μαρτυρία περὶ Χριστοῦ ἠν, μαρτυροῦν- τος τῇ θειότητι τῆς συλλήψεως καὶ γενέσεως αὐτοῦ. καὶ τί γὰρ ἢ πανταχοῦ μάρτυς καὶ πρόδρομος τοῦ Ἰησοῦ ἐστιν ὁ Ἰωάννης, προλαμβάνων τὴν γένεσιν αὐτοῦ καὶ πρὸ ὀλίγου τοῦ θανάτου ἀποθνήσκων τοῦ υἱοῦ τοῦ θεοῦ, ἵνα μὴ μόνον τοῖς έν γενέσει ἀλλὰ καὶ τοῖς προσδοκῶσι τὴν διὰ Χριστοῦ ἀπὸ θανάτου ἐλευθερίαν πρὸ τοῦ χριστοῦ ἐπιδημῶν, πανταχοῦ ἑτοιμάσῃ κυρίῳ λαὸν κατεσκευασμένον; φθάνει δὲ καὶ ἐπὶ τὴν δευτέραν Χριστοῦ παρουσίαν καὶ θειοτέραν ἡ Ἰωάννου μαρτυρία· »Εἰ γὰρ θέλετε, φησί, δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων »ἔρχεσθαι. ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω«.

kai pro tōn entautha de martyriōn hē en tę̄ agalliasei skirtēsis tou baptistou en tę̄ koilią tēs Elisabet epi tǭ aspasmǭ tēs Marias martyria peri Christou ēn, martyroun- tos tę̄ theiotēti tēs syllēpseōs kai geneseōs autou. kai ti gar ē pantachou martys kai prodromos tou Iēsou estin ho Iōannēs, prolambanōn tēn genesin autou kai pro oligou tou thanatou apothnēskōn tou huiou tou theou, hina mē monon tois en genesei alla kai tois prosdokōsi tēn dia Christou apo thanatou eleutherian pro tou christou epidēmōn, pantachou hetoimasę̄ kyriǭ laon kateskeuasmenon? phthanei de kai epi tēn deuteran Christou parousian kai theioteran hē Iōannou martyria; »Ei gar thelete, phēsi, dexasthai, autos estin Ēlias ho mellōn »erchesthai. ho echōn ōta akouein, akouetō«.

And before the testimonies here, the Baptist's leaping for joy in Elizabeth's womb at Mary's greeting was a testimony about Christ, testifying to the divinity of his conception and birth. And indeed, is John not everywhere the witness and forerunner of Jesus, anticipating his birth and dying a little before the death of the Son of God, so that, coming before Christ not only to those in the world but also to those awaiting freedom from death through Christ, he might everywhere prepare for the Lord a people made ready? And John's testimony reaches also to the second and more divine coming of Christ: “For if you are willing,” he says, “to accept it, he is Elijah who is to come. He who has ears to hear, let him hear.”

Luke 1:41–44 (allusion, high confidence) · Luke 1:17 (allusion, high confidence) · Matt 11:14–15 (quotation, high confidence)

Notes and citation

Summary: John witnessed to Christ from the womb, went before him even in death, and points to his second coming.

The allusions and quotations are Luke 1:41–44, Luke 1:17, and Matt 11:14–15. The idea that John preceded Christ among the dead is Origen's.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 2.224 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-224).

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2.225Preuschen 4:96

Οὔσης δὲ ἀρχῆς, ἐν ᾗ ὁ λόγος (ἥντινα σοφίαν εἶναι ἀπὸ τῶν Παροιμιῶν ἀπεδείξαμεν), ὄντος δὲ καὶ τοῦ λόγου, γενομένης τε ἐν τούτῳ ςωῆς, τῆς τε ζωῆς τυγχανούσης φωτὸς ἀνθρώπων, ζητῶ τί δήποτε ὁ γενόμενος »ἄνδρωπος ἀπεσταλμένος παρὰ θεοῦ, ᾧ ὄνομα Ἰωάννης, ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός‘.

Ousēs de archēs, en hę̄ ho logos (hēntina sophian einai apo tōn Paroimiōn apedeixamen), ontos de kai tou logou, genomenēs te en toutǭ sōēs, tēs te zōēs tynchanousēs phōtos anthrōpōn, zētō ti dēpote ho genomenos »andrōpos apestalmenos para theou, hǭ onoma Iōannēs, ēlthen eis martyrian, hina martyrēsę̄ peri tou phōtos‘.

Since there is a beginning, in which the Word is (which we showed from Proverbs to be wisdom), and there is also the Word, and life came to be in him, and the life is the light of men, I ask why ever the “man sent from God, whose name was John, came for testimony, to testify about the light.”

John 1:6–7 (quotation, high confidence) · John 1:1–4 (allusion, high confidence) · Prov 8:22 (allusion, medium confidence)

Notes and citation

Summary: Origen asks why John testified specifically about the light rather than about Christ's other titles.

The quotations are John 1:6–7; the allusions are John 1:1–4 and Prov 8:22.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.225 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-225).

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2.226Preuschen 4:96

διὰ τί γοῦν οὐχ »ἵνα μαρτυρήσῃ περὶ τῆς ζωῆς«, ἢ »ἵνα μαρτυρήσῃ περὶ τοῦ λόγους«, ἢ Μερὶ τῆς αρχῆς«, ἢ ὁποιασδήποτε ἄλλης ἐπινοίας τοῦ χριστοῦ; ἐπίσκεψαι δὲ εἰ μή, ἐπεὶ »ὁ λαὸς ὁ καθήμενος ἐν σκότῳ »φῶς εἶδε μέγα«, καὶ ἐπεὶ »τὸ φῶς έν τῇ σκοτίᾳ φαίνε« μὴ καταλαμβανόμενον ὑπʼ αὐτῆς, οἱ έν ἐν σκότῳ τυγχάνοντες δέονται φωτός, τοῦτʼ ἔστιν οἱ ἀνθρωποι.

dia ti goun ouch »hina martyrēsę̄ peri tēs zōēs«, ē »hina martyrēsę̄ peri tou logous«, ē Meri tēs archēs«, ē hopoiasdēpote allēs epinoias tou christou? episkepsai de ei mē, epei »ho laos ho kathēmenos en skotǭ »phōs eide mega«, kai epei »to phōs en tę̄ skotią phaine« mē katalambanomenon hypʼ autēs, hoi en en skotǭ tynchanontes deontai phōtos, toutʼ estin hoi anthrōpoi.

Why, at any rate, not “to testify about the life,” or “to testify about the Word,” or “about the beginning,” or any other aspect of Christ? Consider whether it is because “the people sitting in darkness saw a great light,” and because “the light shines in the darkness” and is not overcome by it: those in darkness, that is, human beings, need light.

Isa 9:2 (9:1 LXX) (quotation, high confidence) · Matt 4:16 (quotation, high confidence) · John 1:5 (quotation, high confidence)

Notes and citation

Summary: John testified to the light because people in darkness need light.

The quotations are Isa 9:2 (as in Matt 4:16) and John 1:5. “Aspect” renders ἐπίνοια.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.226 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-226).

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2.227Preuschen 4:96

εἰ γὰρ τὸ φῶς τῶν ἀνθρώπων ἐν τῇ σκοτίᾳ φαίνει«, ἔνθα οὐδαμῶς ἐνέργεια σκοτίας τυγχάνει, τυγχάνει, ἐπινοιῶν τοῦ χριστοῦ κοινωνήσομεν, νῦν κυρίως καὶ κατὰ τὸ ἀκριβὲς οὐ μετέχοντες αὐτῶν. Πῶς γὰρ μετέχομεν ζωῆς οἱ ἔτι τὸ σῶμα τοῦ θανάτου περικείμενοι, ὡν ἡ ζωὴ »κέδρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ«; ὅταν γὰρ ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ἡμεῖς σὺν αὐτῷ φανερωθησόμεθα ἐν δόξῃ, οὐχ

ei gar to phōs tōn anthrōpōn en tę̄ skotią phainei«, entha oudamōs energeia skotias tynchanei, tynchanei, epinoiōn tou christou koinōnēsomen, nyn kyriōs kai kata to akribes ou metechontes autōn. Pōs gar metechomen zōēs hoi eti to sōma tou thanatou perikeimenoi, hōn hē zōē »kedryptai syn tǭ christǭ en tǭ theǭ«? hotan gar ho christos phanerōthę̄, hē zōē hēmōn, tote kai hēmeis syn autǭ phanerōthēsometha en doxę̄, ouch

For if the light of men “shines in the darkness,” … where there is no activity of darkness at all, we shall share in the aspects of Christ, not now sharing in them properly and precisely. For how do we who are still clothed with the body of death share in life, we whose life “is hidden with Christ in God”? For when Christ, our life, is revealed, then we too will be revealed with him in glory. It was not

John 1:5 (quotation, high confidence) · Rom 7:24 (allusion, medium confidence) · Col 3:3–4 (quotation, high confidence)

Notes and citation

Summary: We do not yet fully share in Christ's life, which is hidden with him in God until he is revealed.

The quotations and allusions are John 1:5, Rom 7:24, and Col 3:3–4. Words appear to be lost after “shines in the darkness” (perhaps “when we come to the place”); the digital text also repeats τυγχάνει and reads κέδρυπται. The sentence continues in 2.228.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 2.227 (Preuschen 4:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-227).

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2.228Preuschen 4:96–97

οἷόν τε οὖν ἦν τὸν ἐλθόντα μαρτυρῆσαι περὶ τῆς ζωῆς τῆς ἔτι κρυπτομένης σὺν τῷ χριστῷ ἐν τῷ θεῷ· ἀλλʼ οὐδὲ ἠλθεν εἰς μαρτυρίαν, ἕνα μαρτυρήσῃ περὶ τοῦ λόγου, λόγον ἡμῶν νοούντων τὸν ἐν ἀρχῇ πρὸς τὸν θεὸν καὶ θεὸν λόγου· ἐπὶ γῆς γὰρ »ὁ λόγος σὰρξ ἐγένετο«. καὶ ἦν ἂν μαρτυρίαι εἰ καὶ ἐδόκει περὶ περὶ τοῦ λόγου κυρίως ἂν λεχθησομένη ἡ περὶ λόγου γενομένου σαρκός, οὐχὶ δὲ λόγου θεοῦ· διόπερ οὐκ ἦλθεν, ἴνα μαρτυρήσῃ περὶ τοῦ λόγου.

hoion te oun ēn ton elthonta martyrēsai peri tēs zōēs tēs eti kryptomenēs syn tǭ christǭ en tǭ theǭ; allʼ oude ēlthen eis martyrian, hena martyrēsę̄ peri tou logou, logon hēmōn noountōn ton en archę̄ pros ton theon kai theon logou; epi gēs gar »ho logos sarx egeneto«. kai ēn an martyriai ei kai edokei peri peri tou logou kyriōs an lechthēsomenē hē peri logou genomenou sarkos, ouchi de logou theou; dioper ouk ēlthen, ina martyrēsę̄ peri tou logou.

possible, then, for the one who came to testify about the life that is still hidden with Christ in God; but neither did he come for testimony, to testify about the Word, understanding by the Word the one in the beginning with God and God the Word; for on earth “the Word became flesh.” And even if there seemed to be a testimony about the Word, it would properly be said to be about the Word become flesh, not about the Word of God; that is why he did not come to testify about the Word.

Col 3:3 (allusion, high confidence) · John 1:1 (allusion, high confidence) · John 1:14 (quotation, high confidence)

Notes and citation

Summary: John could not testify to the hidden life, nor to the divine Word as such, but to the light.

The quotations and allusions are Col 3:3, John 1:1, and John 1:14. The digital text reads μαρτυρίαι and repeats περὶ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.228 (Preuschen 4:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-228).

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2.229Preuschen 4:97

πῶς δὲ μαρτυρία ἐδύνατο γίνεσθαι περὶ τῆς σοφίας τοῖς, κα/ν δοκῶσιν ἐγνωκέναι οὐ τὸ καθαρῶς ἀληθὲς κατανοοῦσιν ἀλλὰ βλέπουσι διʼ ἐσόπτρου καὶ ἐν ἐναἰνίγματ“; εἰκὸς μέντοι γε πρὸ τῆς δευτέρας καὶ θειοτέρας Χριστοῦ ἐπιδημίας ἐλεύσεσθαι μαρτυρήσοντα τὸν Ἰωάννην ἢ Ἠλίαν περὶ ζωῆς πρὸ ὀλίγου τοῦ χριστὸν φανερωθήσεσθαι, τὴν ζωὴν ἡμῶν, καὶ τότε μαρτυρήσειν περὶ τοῦ λόγου, παραστήσειν τε τὸ περὶ τῆς σοφίας μαρτύριον. βα- σάνου δὲ δεῖται, εἰ ἐνεστιν οἷον ἡ Ἰωάννου μαρτυρία πρόδρομος ἑκάστῃ τῶν τοῦ χριστοῦ ἐπινοιῶν. ταῦτα μὲν εἰς τὸ »Οὑτος ἠλθεν »εἰς μαρτυρίαν, ἴνα μαρτυρήσῃ περὶ τοῦ φωτός‘. ἐξῆς δὲ ἐπισκεπτέον, τί δεῖ νοεῖν εἰς τὸ »Ἵνα πάντες πιστεύσωσι διʼ αὐτοῦ«.

pōs de martyria edynato ginesthai peri tēs sophias tois, ka/n dokōsin egnōkenai ou to katharōs alēthes katanoousin alla blepousi diʼ esoptrou kai en enainigmat“? eikos mentoi ge pro tēs deuteras kai theioteras Christou epidēmias eleusesthai martyrēsonta ton Iōannēn ē Ēlian peri zōēs pro oligou tou christon phanerōthēsesthai, tēn zōēn hēmōn, kai tote martyrēsein peri tou logou, parastēsein te to peri tēs sophias martyrion. ba- sanou de deitai, ei enestin hoion hē Iōannou martyria prodromos hekastę̄ tōn tou christou epinoiōn. tauta men eis to »Houtos ēlthen »eis martyrian, ina martyrēsę̄ peri tou phōtos‘. exēs de episkepteon, ti dei noein eis to »Hina pantes pisteusōsi diʼ autou«.

And how could testimony about wisdom be given to those who, even if they seem to know, do not perceive the pure truth but see through a mirror and in a riddle? It is likely, however, that before the second and more divine coming of Christ, John or Elijah will come to testify about the life shortly before Christ, our life, is revealed, and then will testify about the Word and present the testimony about wisdom. It needs testing whether John's testimony is, as it were, a forerunner for each of Christ's aspects. So much for “He came for testimony, to testify about the light.” Next we must consider what must be understood of “that all might believe through him.”

1 Cor 13:12 (allusion, high confidence) · Mal 4:5 (3:23 LXX) (allusion, medium confidence) · Col 3:4 (allusion, high confidence) · John 1:7 (quotation, high confidence)

Notes and citation

Summary: Before Christ's second coming John or Elijah may testify to Christ's life, Word, and wisdom; Book 2 ends here.

The allusions and quotations are 1 Cor 13:12, Mal 4:5 (3:23 LXX), Col 3:4, and John 1:7. What survives of Book 2 ends here.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 2.229 (Preuschen 4:97; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-2-229).

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Chapter 4

4.1Preuschen 4:98

Ὀ διαιρῶν παρʼ ἑαυτῷ φωνὴν καὶ σημαινόμενα καὶ πράγματα, καθʼ ὡν κεῖται τὰ σημαινόμενα, οὐ προσκόψει τῷ τῶν φωνῶν σολοικισμῷ, ἐπὰν ἐρευνῶν εὑρίσκῃ τὰ πράγματα. καθʼ ὡν κεῖνται αἱ φωναί, ὑγιῆ· καὶ μάλιστα ἐπὰν ὁμολογῶσιν οἱ ἄγιοι ἄνδρες τὸν λόγον αὐτῶν καὶ τὸ κήρυγμα »οὐκ ἐν πειθοῖς σοφίας εἶναι λόγων, ἀλλʼ ἐν »ἀποδείξει πνεύματος καὶ δυνάμεωσ«. [Εἰτα εἰπὼν τὸν τοῦ εὐαγγελιστοῦ σολοικισμόν ἐπάγει.]

O diairōn parʼ heautǭ phōnēn kai sēmainomena kai pragmata, kathʼ hōn keitai ta sēmainomena, ou proskopsei tǭ tōn phōnōn soloikismǭ, epan ereunōn heuriskę̄ ta pragmata. kathʼ hōn keintai hai phōnai, hygiē; kai malista epan homologōsin hoi agioi andres ton logon autōn kai to kērygma »ouk en peithois sophias einai logōn, allʼ en »apodeixei pneumatos kai dynameōs«. [Eita eipōn ton tou euangelistou soloikismon epagei.]

Whoever distinguishes in his own mind the sound, the things signified, and the realities to which the things signified refer, will not stumble at the solecism of the words, when on inquiry he finds that the realities to which the words refer are sound; especially since the holy men confess that their word and their proclamation are “not in persuasive words of wisdom, but in demonstration of the Spirit and of power.” [Then, having mentioned the evangelist's solecism, he goes on:]

1 Cor 2:4 (quotation, high confidence)

Notes and citation

Summary: Scripture's rough style does not matter, since its meaning is sound, as Paul says his preaching was not in persuasive words.

The quotation is 1 Cor 2:4. This fragment of Book 4 survives in the Philocalia (ch. 4); the bracketed sentence is the excerptor's note.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 4.1 (Preuschen 4:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-4-1).

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4.2Preuschen 4:98–99

Ἅτε δὲ οὐκ ἀσυνίσθητοι τυγχάνοντες οἱ ἀπόστολοι τῶν ἐν οὶ͂ς προσκόπτουσι, καὶ περὶ ἅ οὐκ ἠσχόηλνται, φασὶν ἰδιῶται ἐῖναι »τῷ λόγῳ, ἀλλʼ οὐ τῇ γνώσει«. νομιστέον γὰρ αὐτὸ οὐχ ὑπὸ Παύλου μόνον, ἀλλὰ καὶ ὑπὸ τῶν λοιπῶν ἀποστόλων λέγεσθαι ἄν. ἡμεῖς δὲ καὶ τὸ »ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἴνα »ἠ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν‘ ἐξειλήφα- μεν, »θησαυροῦ« μὲν λεγομένου τοῦ ἀλλαχόσε θησαυροῦ τῆς γνώσεως καὶ σοφίας τῆς ἀποκρύφου, »ὀστρακίνων« δὲ σκευῶν‘ τῆς εὐτελοῦς καὶ εὐκαταφρονήτου παρʼ Ἕλλησι λέξεως τῶν γραφῶν, ἀληθῶς ὑπερβολῆς δυνάμεως τοῦ θεοῦ ἐμφαινομένης. ὅτι ἴσχυσε τὰ τῆς ἀληθείας μυστήρια καὶ ἡ δύναμις τῶν λεγομένων οὐκ ἐμποδιζο- μένη ὑπὸ τῆς εὐτελοῦς φράσεως φθάσαι ἕως περάτων γῆς καὶ ὑπαγαγεῖν τῷ Χριστοῦ λόγῳ οὐ μόνον τὰ μωρὰ τοῦ κόσμου, ἀλλʼ ἔστιν ὅτε καὶ τὰ σοφὰ αὐτοῦ. βλέπομεν γὰρ τὴν κλῆσιν, οὐχ ὅτι οὐδεὶς σοφὸς κατὰ σάρκα, ἀλλʼ »ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα( ἀλλὰ καὶ »ὀφειλέτης « ἐστὶ Παῦλος καταγγέλλων τὸ εὐαγγέλιον, οὐ μόνον »βαρβάροις« παραδιδόναι τὸν λόγον, ἀλλὰ καὶ »Ἕλλησιν«, καὶ οὐ μό- νον ἀνοήτοις‘ τοῖς εὐχερέστερον συγκατατιθεμένοις, ἀλλὰ καὶ »σο- »φοῖς«· ἱκάνωτο γὰρ ὑπὸ θεοῦ »διάκονος« εἶναι »τῆς καινῆς διαθήκης«, χρώμενος »ἀποδείξει πνεύματος καὶ δυνάμεως«, ἵνα ἡ τῶν πιστευόντων συγκατάθεσις »μὴ 7] ἐν σοφίᾳ ἀνθρώπων, ἀλλʼ ἐν δυνάμει »θεοῦ«. ἴσως γὰρ εἰ κάλλος καὶ περιβολὴν φράσεως ὡς τὰ παρʼ Ἕλλησι θαυμαζόενα εἶχεν ἡ γραφή, ὑπενόησεν ἄν τις οὐ τὴν ἀλή- θειαν κεκρατηκέναι τῶν ἀνθρώπων, όλλὰ τὴν ἐμφαινομένην ἀκολουθίαν καὶ τὸ τῆς φράσεως κάλλος ἐψυχαγωγηκέναι τοὺς ἀκροωμένοθς, καὶ ἠπατηκὸς αὐτοὺς προσειληφέναι.

Hate de ouk asynisthētoi tynchanontes hoi apostoloi tōn en ois proskoptousi, kai peri ha ouk ēschoēlntai, phasin idiōtai einai »tǭ logǭ, allʼ ou tę̄ gnōsei«. nomisteon gar auto ouch hypo Paulou monon, alla kai hypo tōn loipōn apostolōn legesthai an. hēmeis de kai to »echomen de ton thēsauron touton en ostrakinois skeuesin, ina »ē hyperbolē tēs dynameōs ę̄ tou theou kai mē ex hēmōn‘ exeilēpha- men, »thēsaurou« men legomenou tou allachose thēsaurou tēs gnōseōs kai sophias tēs apokryphou, »ostrakinōn« de skeuōn‘ tēs eutelous kai eukataphronētou parʼ Hellēsi lexeōs tōn graphōn, alēthōs hyperbolēs dynameōs tou theou emphainomenēs. hoti ischyse ta tēs alētheias mystēria kai hē dynamis tōn legomenōn ouk empodizo- menē hypo tēs eutelous phraseōs phthasai heōs peratōn gēs kai hypagagein tǭ Christou logǭ ou monon ta mōra tou kosmou, allʼ estin hote kai ta sopha autou. blepomen gar tēn klēsin, ouch hoti oudeis sophos kata sarka, allʼ »hoti ou polloi sophoi kata sarka( alla kai »opheiletēs « esti Paulos katangellōn to euangelion, ou monon »barbarois« paradidonai ton logon, alla kai »Hellēsin«, kai ou mo- non anoētois‘ tois eucheresteron synkatatithemenois, alla kai »so- »phois«; hikanōto gar hypo theou »diakonos« einai »tēs kainēs diathēkēs«, chrōmenos »apodeixei pneumatos kai dynameōs«, hina hē tōn pisteuontōn synkatathesis »mē 7] en sophią anthrōpōn, allʼ en dynamei »theou«. isōs gar ei kallos kai peribolēn phraseōs hōs ta parʼ Hellēsi thaumazoena eichen hē graphē, hypenoēsen an tis ou tēn alē- theian kekratēkenai tōn anthrōpōn, olla tēn emphainomenēn akolouthian kai to tēs phraseōs kallos epsychagōgēkenai tous akroōmenoths, kai ēpatēkos autous proseilēphenai.

Since the apostles are not unaware of the points at which people stumble, and of the matters they have not studied, they say they are unskilled “in speech, but not in knowledge.” For we must suppose this would be said not by Paul alone but also by the other apostles. And we have taken “We have this treasure in earthen vessels, so that the surpassing greatness of the power may be God's and not from us” thus: “treasure” means the treasure, elsewhere mentioned, of hidden knowledge and wisdom, and “earthen vessels” the style of the Scriptures, cheap and contemptible among the Greeks, in which the surpassing greatness of God's power is truly shown, since the mysteries of the truth and the power of what is said, not hindered by the cheap diction, were able to reach the ends of the earth and to bring under the word of Christ not only the foolish things of the world but sometimes also its wise. For we see our calling: not that no one is wise according to the flesh, but “that not many are wise according to the flesh.” But Paul too, proclaiming the gospel, is a “debtor” to hand on the word not only to “barbarians” but also to “Greeks,” and not only to the “foolish,” who assent more easily, but also to the “wise”; for he had been made competent by God to be a “minister of the new covenant,” using “demonstration of the Spirit and of power,” so that the assent of believers might be “not in the wisdom of men but in the power of God.” For perhaps, if Scripture had beauty and elegance of style like the things admired among the Greeks, one might suspect that it was not the truth that had prevailed over men, but that the apparent coherence and the beauty of the style had charmed the hearers and, having deceived them, won them over.

2 Cor 11:6 (quotation, high confidence) · 2 Cor 4:7 (quotation, high confidence) · Col 2:3 (allusion, high confidence) · 1 Cor 1:26 (quotation, high confidence) · 1 Cor 1:27 (allusion, high confidence) · Rom 1:14 (quotation, high confidence) · 2 Cor 3:6 (quotation, high confidence) · 1 Cor 2:4–5 (quotation, high confidence)

Notes and citation

Summary: The treasure of divine wisdom is in the “earthen vessels” of Scripture's plain style, so that its success is shown to be God's power, not eloquence.

The quotations are 2 Cor 11:6, 2 Cor 4:7, 1 Cor 1:26, Rom 1:14, 2 Cor 3:6, and 1 Cor 2:4–5; the allusions are Col 2:3 and 1 Cor 1:27. From the Philocalia (ch. 4). The digital text has several slips (ἀσυνίσθητοι, ἠσχόηλνται, ἱκάνωτο, θαυμαζόενα, ἀκροωμένοθς) and a stray “7]”.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 4.2 (Preuschen 4:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-183/#p-4-2).

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