Commentary on the Gospel of John 2.4–2.69

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 66 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

2.4Preuschen 4:52–53

ὁ μὲν οὖν πολὺς ἁπλούστερον ἐκλήψεται τὰ περὶ τῶν προφητῶν εἰρημένα ὡς λόγου κυρίου ἢ τοῦ λόγου γενομένου πρὸς αὐτούς. μήποτε δέ, ὥς ξαμεν τόνδε τινὰ πρὸς τόνδε γίνεσθαι, οὕτως ὁ νῦν θεολογούμενος »υἱὸς λόγος« ἐγενήθη πρὸς Ὠσηέ, ἀποσταλεὶς ὑπὸ τοῦ πατρὸς πρὸς αὐτόν· κατὰ μὲν τὴν ἱστορίαν πρὸς τὸν υἱὸν τοῦ Βεηρεί, προφήτην Ὠσηέ, κατὰ δὲ μυστικὸν λόγον πρὸς τὸν σωζόμενον — Ὠσηὲ γὰρ ἑρμηνεύεται »Σωζόμε- »νος« — υἱὸν Βεηρεί, ὃς ἑρμηνεύεται »Φρέατα«· πηγῆς γὰρ ἐκ βάθους ἀναβλυστανούσης, σοφίας θεοῦ, ἕκαστος τῶν σωζομένων υἱὸς γίνεται.

ho men oun polys haplousteron eklēpsetai ta peri tōn prophētōn eirēmena hōs logou kyriou ē tou logou genomenou pros autous. mēpote de, hōs xamen tonde tina pros tonde ginesthai, houtōs ho nyn theologoumenos »huios logos« egenēthē pros Ōsēe, apostaleis hypo tou patros pros auton; kata men tēn historian pros ton huion tou Beērei, prophētēn Ōsēe, kata de mystikon logon pros ton sōzomenon — Ōsēe gar hermēneuetai »Sōzome- »nos« — huion Beērei, hos hermēneuetai »Phreata«; pēgēs gar ek bathous anablystanousēs, sophias theou, hekastos tōn sōzomenōn huios ginetai.

The ordinary person will take what is said about the prophets rather simply, as the word of the Lord or the Word having come to them. But perhaps, just as we say that such a person comes to such another, so the Son, now spoken of in theology as “Word,” came to Hosea, sent by the Father to him: according to the history, to the son of Beeri, the prophet Hosea; but according to the mystical sense, to the one who is being saved (for Hosea means “one being saved”), the son of Beeri, which means “wells.” For each of those being saved becomes a son of the spring gushing up from the depth, the wisdom of God.

Hos 1:1 (allusion, high confidence)

Notes and citation

Summary: The Word came to Hosea, “one being saved,” son of Beeri, “wells”: every saved person is a son of the spring of God's wisdom.

The allusion is Hos 1:1. The etymologies (Hosea “saved”, Beeri “wells”) are those of the onomastica Origen used. The digital text reads ὥς ξαμεν (for ὥσπερ φαμέν, “as we say”).

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.4 (Preuschen 4:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-4).

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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.

2.5Preuschen 4:53

καὶ οὐδὲν θαυμαστὸν οὕτως υἱὸν φρεάτων εἶναι τὸν ἅγιον, ἀπὸ τῶν ἀνδραγαθημάτων πολλαχοῦ υἱὸν ὀνομαζόμενον, παρὰ μὲν τὸ λάμπειν αὐτοῦ »τὰ ἔργα ἔμπροσθεν τῶν ἀνθρώπων« »φωτός«, παρὰ δὲ τὸ ἔχειν τὴν »εἰρήνην τοῦ θεοῦ τὴν ὑπερέχουσαν πάντα νοῦν« »εἰρήνης«· ἔτι δὲ διὰ τὴν ἀπὸ τῆς σοφίας ὠφέλειαν, »τέκνον σοφίας«· »Ἐδικαιώθη.

kai ouden thaumaston houtōs huion phreatōn einai ton hagion, apo tōn andragathēmatōn pollachou huion onomazomenon, para men to lampein autou »ta erga emprosthen tōn anthrōpōn« »phōtos«, para de to echein tēn »eirēnēn tou theou tēn hyperechousan panta noun« »eirēnēs«; eti de dia tēn apo tēs sophias ōpheleian, »teknon sophias«; »Edikaiōthē.

And there is nothing surprising that the saint is thus a son of wells, since he is often named a son from his noble deeds: a son “of light,” because his works shine “before men”; a son “of peace,” because he has “the peace of God that surpasses all understanding”; and further, because of the benefit from wisdom, a “child of wisdom.” “For wisdom,

Luke 16:8 (allusion, medium confidence) · Matt 5:16 (allusion, high confidence) · Luke 10:6 (allusion, medium confidence) · Phil 4:7 (quotation, high confidence) · Luke 7:35 (quotation, high confidence)

Notes and citation

Summary: The saint is called son of light, of peace, and of wisdom from his virtues.

The allusions are Luke 16:8, Matt 5:16, Luke 10:6, and Phil 4:7; the quotation of Luke 7:35 continues in 2.6.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters): οὐδὲν θαυμαστὸς → οὐδὲν θαυμαστὸν; πλοοαχοῦ → πολλαχοῦ.

Cite (SBL): Origen, Comm. Jo. 2.5 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-5).

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2.6Preuschen 4:53

»γάρ φησιν, ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς.« οὕτως οὖν ὁ πάντα ἐρευνῶν θείῳ πνεύματι καὶ τὰ βάθη τοῦ θεοῦ, ὤστε ἀποφθέγξασθαι αὐτόν· »Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ«, δύναται εἶναι »φρεάτων υἱός«, πρὸς ὃν ὁ λόγος τοῦ κυρίου γίνεται.

»gar phēsin, hē sophia apo tōn teknōn autēs.« houtōs oun ho panta ereunōn theiǭ pneumati kai ta bathē tou theou, ōste apophthenxasthai auton; »Ō bathos ploutou kai sophias kai gnōseōs theou«, dynatai einai »phreatōn huios«, pros hon ho logos tou kyriou ginetai.

it says, is justified by her children.” So, then, the one who searches all things by the divine Spirit, even the depths of God, so as to exclaim, “O the depth of the riches and wisdom and knowledge of God,” can be a “son of wells,” to whom the word of the Lord comes.

Luke 7:35 (quotation, high confidence) · 1 Cor 2:10 (allusion, high confidence) · Rom 11:33 (quotation, high confidence)

Notes and citation

Summary: Whoever searches the depths of God by the Spirit is a “son of wells” to whom the Word comes.

The quotations and allusions are Luke 7:35, 1 Cor 2:10, and Rom 11:33.

Cite (SBL): Origen, Comm. Jo. 2.6 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-6).

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2.7Preuschen 4:53

ὁμοίως λόγος καὶ πρὸς Ἡσαΐανα ἕρχεται, διδάσκων τὰ ἐν ἐσχάταις ἡμέραις ἀπαντηςόμενα τῇ Ἰουδαίᾳ καὶ Ἱερουσαλήμ· ὡσαύτως δὲ καὶ πρὸς Ἱερεμίαν θείῳ μετεωρισμῷ ἐπαρθέντα· ἑρμηνεύεταί γὰρ »Μετεωρισμὸς »Ἰαώ«.

homoiōs logos kai pros Hēsaïana herchetai, didaskōn ta en eschatais hēmerais apantēsomena tę̄ Ioudaią kai Hierousalēm; hōsautōs de kai pros Hieremian theiǭ meteōrismǭ eparthenta; hermēneuetai gar »Meteōrismos »Iaō«.

Likewise the word comes also to Isaiah, teaching what will befall Judea and Jerusalem in the last days; and in the same way to Jeremiah, lifted up by a divine exaltation; for his name means “Exaltation of Iao.”

Isa 2:1–2 (allusion, high confidence) · Jer 1:1 (allusion, low confidence)

Notes and citation

Summary: The word came to Isaiah and to Jeremiah, whose name means “Exaltation of God.”

The allusion is Isa 2:1–2. “Iao” is a Greek form of the divine name. The digital text reads Ἡσαΐανα and ἀπαντηςόμενα.

Cite (SBL): Origen, Comm. Jo. 2.7 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-7).

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2.8Preuschen 4:53

ἀλλὰ πρὸς μὲν τοὺς ἀνθρώπους πρότερον οὐ χωροῦντας τὴν τοῦ υἱοῦ τοῦ θεοῦ, λόγου τυγχάνοντος, ἐπιδημίαν ὁ λόγος γίνεται· »πρὸς δὲ τὸν θεὸν« οὐ γίνεται, ὡς πρότερον οὐκ ὢν πρὸς αὐτόν, παρὰ δὲ τὸ ἀεὶ συνεῖναι τῷ πατρὶ λέγεται· »Καὶ ὁ λόγος ἦν »πρὸς τὸν θεόν«· οὐ γὰρ »ἐγένετο πρὸς τὸν θεόν«.

alla pros men tous anthrōpous proteron ou chōrountas tēn tou huiou tou theou, logou tynchanontos, epidēmian ho logos ginetai; »pros de ton theon« ou ginetai, hōs proteron ouk ōn pros auton, para de to aei syneinai tǭ patri legetai; »Kai ho logos ēn »pros ton theon«; ou gar »egeneto pros ton theon«.

But to human beings, who were not previously able to receive the coming of the Son of God, who is Word, the Word comes to be; but he does not come to be “with God,” as though he were not with him before; rather, because he is always with the Father, it is said, “And the Word was with God”; for it is not said “came to be with God.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: The Word “came” to the prophets but always “was” with God.

The quotation is John 1:1.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.8 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-8).

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2.9Preuschen 4:53

καὶ ταὐτὸν ῥῆμα τὸ »Ἦν« τοῦ λόγου κατηγορεῖται, ὅτε »ἐν ἀρχῇ ἦν « καὶ ὅτε πρὸς τὸν θεὸν ἦν«, οὔτε τῆς ἀρχῆς χωριζόμενος οὔτε τοῦ πατρὸς ἀπολειπόμενος, καὶ πάλιν οὔτε ἀπὸ τοῦ μὴ εἶναι »ἐν ἀρχῇ«γινόμενος »ἐν ἀρχῇ« οὔτε ἀπὸ τοῦ μὴ τυγχάνειν »πρὸς τὸν θεὸν« ἐπὶ τὸ »πρὸς »τὸν θεὸν« εἶναι γινόμενος· πρὸ γὰρ παντὸς χρόνου καὶ αἰῶνος »ἐν »ἀρχῇ ἦν ὁ λόγος«, καὶ »ὁ λόγος ἦν πρὸς τὸν θεόν«.

kai tauton rhēma to »Ēn« tou logou katēgoreitai, hote »en archę̄ ēn « kai hote pros ton theon ēn«, oute tēs archēs chōrizomenos oute tou patros apoleipomenos, kai palin oute apo tou mē einai »en archę̄«ginomenos »en archę̄« oute apo tou mē tynchanein »pros ton theon« epi to »pros »ton theon« einai ginomenos; pro gar pantos chronou kai aiōnos »en »archę̄ ēn ho logos«, kai »ho logos ēn pros ton theon«.

And the same verb “was” is predicated of the Word both when he “was in the beginning” and when he “was with God”: he is neither separated from the beginning nor absent from the Father; and again, he does not come to be “in the beginning” from not being “in the beginning,” nor pass from not being “with God” to being “with God.” For before all time and age “in the beginning was the Word,” and “the Word was with God.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: The Word always was, both in the beginning and with God, before all time.

The quotations are John 1:1.

Notes on the original text

Digital text corrected (OCR: stray letter): πρὸ γὰρ παβντὸς → πρὸ γὰρ παντὸς.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.9 (Preuschen 4:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-9).

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2.10Preuschen 4:53–54

Ἐπεὶ τοίνυν εἰς εὕρεσιν τοῦ »Καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« παρεθέμεθα λέξεις προφητικάς. πῶς ἐγένετο πρὸς Ὠσηὲ καὶ Ἡσαΐαν καὶ Ἱερεμίαν, παρετηρήσαμέν τε οὐ τὴν τυχοῦσαν διαφορὰν τοῦ »Ἐγενήθη« καὶ »Ἐγένετο« πρὸς τὸ »Ἦν«, προσθήσομεν, ὅτι ἐν μὲν τῷ πρὸς τοῦς προφήτας γίνεσθαι φωτίζει τοὺς προφήτας τῷ φωτὶ τῆς γνώσεως, ποιῶν αὐτοῦς ἅτε ἔμπροσθεν βλέποντας ὁρᾶν, ἃ πρὸ αὐτοῦ οὐ κατενόουν· πρὸς δὲ τὸν θεὸν † τὸ »Θεός« ἐστι τυγχάνων ἀπὸ τοῦ εἶναι πρὸς αὐτόν.

Epei toinyn eis heuresin tou »Kai ho logos ēn pros ton theon« parethemetha lexeis prophētikas. pōs egeneto pros Ōsēe kai Hēsaïan kai Hieremian, paretērēsamen te ou tēn tychousan diaphoran tou »Egenēthē« kai »Egeneto« pros to »Ēn«, prosthēsomen, hoti en men tǭ pros tous prophētas ginesthai phōtizei tous prophētas tǭ phōti tēs gnōseōs, poiōn autous hate emprosthen blepontas horan, ha pro autou ou katenooun; pros de ton theon † to »Theos« esti tynchanōn apo tou einai pros auton.

Since, then, to find the meaning of “And the Word was with God” we have set out prophetic expressions of how the word came to Hosea and Isaiah and Jeremiah, and have observed the considerable difference between “came” and “was,” we shall add that in coming to the prophets he enlightens them with the light of knowledge, making them see, as it were, what lay ahead, which they had not perceived before him; but with God … he is “God” from being with him.

Textual problem in this passage: see the notes.

John 1:1 (allusion, high confidence)

Notes and citation

Summary: Coming to the prophets, the Word enlightens them; being with God, he is God.

The allusion is John 1:1. The editor marks the text as corrupt (†) in the last clause.

Notes on the original text

Digital text corrected (OCR: missing letter; OCR: stray letter): λέξεις προφητκάς → λέξεις προφητικάς; τὴν τυχοῦτσαν → τὴν τυχοῦσαν; βλέποντας ὁᾶν → βλέποντας ὁρᾶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.10 (Preuschen 4:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-10).

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2.11Preuschen 4:54

καὶ τάχα τοιαύτην τινὰ τάξιν ὁ Ἰωάννης ἐν τῷ λόγῳ ἰδὼν οὐ προέταξε τὸ »Θεὸς ἦν ὁ λόγος« τοῦ » Ὁ λόγος ἦν »πρὸς τὸν θεόν«, ὅσον ἐπὶ ταῖς ἀποφάσεσιν οὐδὲν ἂν κωλυθέντς τοῦ εἱρμοῦ πρὸς τὸ καθʼ αὑτὸ ἰδεῖν ἑκάστου τῶν ἀξιωμάτων τὴν δύναμιν· ἓν γὰρ ἀξίωμα τὸ »Ἐν ἀρχῇ ἦν ὁ λόγος« καὶ δεύτερον τὸ »Ὁ λόγος ἦν πρὸς τὸν θεόν« καὶ ἑξῆς »Καὶ θεὸς ἦν ὁ λόγος«.

kai tacha toiautēn tina taxin ho Iōannēs en tǭ logǭ idōn ou proetaxe to »Theos ēn ho logos« tou » Ho logos ēn »pros ton theon«, hoson epi tais apophasesin ouden an kōlythents tou heirmou pros to kathʼ hauto idein hekastou tōn axiōmatōn tēn dynamin; hen gar axiōma to »En archę̄ ēn ho logos« kai deuteron to »Ho logos ēn pros ton theon« kai hexēs »Kai theos ēn ho logos«.

And perhaps John, seeing some such order in the Word, did not put “The Word was God” before “The Word was with God,” though as far as the statements themselves go, nothing in the sequence would have prevented us from seeing the force of each proposition by itself. For one proposition is “In the beginning was the Word,” a second “The Word was with God,” and next “And the Word was God.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: John's three statements in John 1:1 each have their own force.

The quotations are John 1:1.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: repeated word): ἓν γὰρ ἐξίωμα → ἓν γὰρ ἀξίωμα; »Καὶ θεὸς θεὸς ἦν → »Καὶ θεὸς ἦν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.11 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-11).

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2.12Preuschen 4:54

ἀλλʼ ἐπεὶ τάχα τάξιν τινὰ δηλοῖ τὸ πρῶτον τετάχθαι τὸ »Ἐν ἀρχῇ ἦν ὁ »λόγος« κατὰ τὸ οὕτως ἑξῆς τὸ »Καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν« καὶ τρίτον τὸ »καὶ θεὸς ἦν ὁ λόγος«, διὰ τοῦτο, ἵνα δυνηθῇ ἀπὸ τοῦ »πρὸς τὸν θεὸν« εἶναι ὁ λόγος νοηθῆναι γινόμενος θεός, λέγεται· »Καὶ ὁ λόγος ἦν πρὸς τὸν θεόν«, ἔπειτα· »καὶ θεὸς ἦν ὁ λόγος.«

allʼ epei tacha taxin tina dēloi to prōton tetachthai to »En archę̄ ēn ho »logos« kata to houtōs hexēs to »Kai ho logos ēn pros ton theon« kai triton to »kai theos ēn ho logos«, dia touto, hina dynēthę̄ apo tou »pros ton theon« einai ho logos noēthēnai ginomenos theos, legetai; »Kai ho logos ēn pros ton theon«, epeita; »kai theos ēn ho logos.«

But since perhaps an order is indicated by placing first “In the beginning was the Word,” and next “And the Word was with God,” and third “and the Word was God,” for this reason, so that the Word may be understood to become God from being “with God,” it is said, “And the Word was with God,” and then, “and the Word was God.”

John 1:1 (quotation, high confidence)

Notes and citation

Summary: The order of the clauses shows that the Word is God because he is with God.

The quotations are John 1:1.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.12 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-12).

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2.13Preuschen 4:54

ΙΙ. Πάνυ δὲ παρατετηρημένως καὶ οὐχ ὡς ἑλληνικὴν ἀκριηολογίαν οὐκ ἐπιστάμενος ὁ Ἰωάννης ὅπου μὲν τοῖς ἄρθροις ἐχρήσατο ὅπου δὲ ταῦτα ἀπεσιώπησεν, ἐπὶ μὲν τοῦ λόγου προστιθεὶς τὸ »Ὁ«, ἐπὶ δὲ τῆς θεὸς προσηγορίας ὅπου μὲν τιθεὶς ὅπου δὲ [δι]αἴρων.

II. Pany de paratetērēmenōs kai ouch hōs hellēnikēn akriēologian ouk epistamenos ho Iōannēs hopou men tois arthrois echrēsato hopou de tauta apesiōpēsen, epi men tou logou prostitheis to »Ho«, epi de tēs theos prosēgorias hopou men titheis hopou de [di]airōn.

And John, very carefully and not as one ignorant of precision in Greek, used the articles in some places and omitted them in others: adding “the” to “Word,” but with the title “God” in some places using it and in others taking it away.

John 1:1 (allusion, high confidence)

Notes and citation

Summary: John deliberately uses and omits the Greek article with “God.”

The digital text begins with the chapter number II, not translated, and reads ἀκριηολογίαν for ἀκριβολογίαν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.13 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-13).

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2.14Preuschen 4:54

τίθησιν μὲν γὰρ τὸ ἄρθρον, ὅτε ἡ »θεὸς« ὀνομασία ἐπὶ τοῦ ἀγενήτου τάσσεται τῶν ὅλων αἰτίου, σιωπᾷ δὲ αὐτό, ὅτε ὁ λόγος »θεὸς« ὀνομάζεται. ὡς δὲ διαφέρει κατὰ τούτους τοὺς τόπους »ὁ θεὸς« καὶ »θεός« οὕτως μήποτε διαφέρῃ »ὁ λόγος« καὶ »λόγος«.

tithēsin men gar to arthron, hote hē »theos« onomasia epi tou agenētou tassetai tōn holōn aitiou, siōpą de auto, hote ho logos »theos« onomazetai. hōs de diapherei kata toutous tous topous »ho theos« kai »theos« houtōs mēpote diapherę̄ »ho logos« kai »logos«.

For he puts the article when the name “God” is applied to the unbegotten cause of the universe, but omits it when the Word is named “God.” And as “the God” and “God” differ in these places, so perhaps “the Word” and “Word” differ.

John 1:1 (allusion, high confidence)

Notes and citation

Summary: “The God” with the article means the Father; “God” without it is said of the Word.

John 1:1 has πρὸς τὸν θεόν (“with the God”) but θεὸς ἦν ὁ λόγος (“the Word was God,” without the article). Origen's argument depends on the Greek article, which English cannot reproduce.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.14 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-14).

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2.15Preuschen 4:54

ὃν τρόπον γὰρ ὁ ἐπὶ πᾶσι θεὸς »ὁ θεὸς« καὶ οὐχ ἁπλῶς »θεός«, οὕτως ἡ πηγὴ τοῦ ἐν ἑκάστῳ τῶν λογικῶν λόγου »ὁ λόγος«, τοῦ ἐν ἑκάστῳ λόγου οὐκ ἂν κυρίως ὁμοίως τῷ πρώτῳ ὀνομασθέντος καὶ λεχθέντος »ὁ λόγος«.

hon tropon gar ho epi pasi theos »ho theos« kai ouch haplōs »theos«, houtōs hē pēgē tou en hekastǭ tōn logikōn logou »ho logos«, tou en hekastǭ logou ouk an kyriōs homoiōs tǭ prōtǭ onomasthentos kai lechthentos »ho logos«.

For in the way that the God over all is “the God” and not simply “God,” so the source of the reason in each rational being is “the Word,” while the reason in each would not properly be named and called “the Word” like the first.

Notes and citation

Summary: As the Father is “the God,” so Christ, the source of all reason, is “the Word.”

Origen plays on λόγος as “Word” and as the “reason” present in every rational being.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.15 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-15).

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2.16Preuschen 4:54

Καὶ τὸ πολλοὺς φιλοθέους εἶναι εὐχομενους ταράσσον, εὐλαβουμένους δύο ἀναγορεῦσαι θεοὺς καὶ παρὰ τοῦτο περιπίπτοντας ψευδέσι καὶ ἀσεβέσι δόγμασιν, ἤτοι ἀρνουμένους ἰδιότητα υἱοῦ ἑτέραν παρὰ τὴν τοῦ πατρός, ὁμολογοῦντας θεὸν εἶναι τὸν μέχρι ὀνόματος παρʼ αὐτοῖς »υἱὸν« προσαγορευόμενον, ἢ ἀρνουμένους τὴν θεότητα τοῦ υἱοῦ τιθέντας δὲ αὐτοῦ τὴν ἰδιότητα καὶ τὴν οὐσίαν κατὰ περιγραφὴν τυγχάνουσαν ἑτέραν τοῦ πατρός, ἐντεῦθεν λύεσθαι δύναται.

Kai to pollous philotheous einai euchomenous tarasson, eulaboumenous dyo anagoreusai theous kai para touto peripiptontas pseudesi kai asebesi dogmasin, ētoi arnoumenous idiotēta huiou heteran para tēn tou patros, homologountas theon einai ton mechri onomatos parʼ autois »huion« prosagoreuomenon, ē arnoumenous tēn theotēta tou huiou tithentas de autou tēn idiotēta kai tēn ousian kata perigraphēn tynchanousan heteran tou patros, enteuthen lyesthai dynatai.

And what troubles many who wish to be lovers of God, who are cautious about proclaiming two gods and on this account fall into false and impious doctrines, either denying that the Son has an individuality distinct from that of the Father, while confessing that he is God whom they call “Son” in name only, or denying the divinity of the Son while positing his individuality and his being, circumscribed, as distinct from the Father's: this can be resolved from here.

Notes and citation

Summary: The distinction between “the God” and “God” resolves the dilemma of those who either merge Father and Son or deny the Son's divinity.

The two errors are those later called modalism (or monarchianism) and adoptionism or psilanthropism. “Being” renders οὐσία; “individuality” ἰδιότης. The digital text reads εὐχομενους (read εὐχομένους).

Topics: Christology, Trinity, Heresy

Cite (SBL): Origen, Comm. Jo. 2.16 (Preuschen 4:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-16).

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2.17Preuschen 4:54–55

λεκτέον γὰρ αὐτοῖς, ὅτι τότε μὲν αὐτόθεος ὁ θεός ἐστι, διόπερ καὶ ὁ σωτήρ φησιν ἐν τῇ πρὸς τὸν πατέρα εὐχῇ· »Ἵνα γινώσκωσι δὲ τὸν ἐκείνου θεότητος θεοποιούμενον οὐχ »ὁ θεὸς» ἀλλὰ »θεὸς« κυριώτερον ἂν λέγοιτο, οὗ πάντως »ὁ πρωτότοκος πάσης κτίσεως«, ἅτε πρῶτος τῷ πρὸς τὸν θεὸν εἶναι σπάσας τῆς θεότητος εἰς ἑαυτόν, ἐστὶ τιμιώτερος, τοῖς λοιποῖς παρʼ αὐτὸν θεοῖς (ὧν ὁ θεὸς θεός ἐστι κατὰ τὸ λεγόμενον· »Θεὸς θεῶν κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν«) διακονήσας τὸ γενέσθαι θεοῖς, ἀπὸ τοῦ θεοῦ ἀρυσάμενος εἰς τὸ θεοποιηθῆναι αὐτούς, ἁφθόνως κἀκείνοις κατὰ τὴν αὐτοῦ χρηστότητα μεταδιδούς.

lekteon gar autois, hoti tote men autotheos ho theos esti, dioper kai ho sōtēr phēsin en tę̄ pros ton patera euchę̄; »Hina ginōskōsi de ton ekeinou theotētos theopoioumenon ouch »ho theos» alla »theos« kyriōteron an legoito, hou pantōs »ho prōtotokos pasēs ktiseōs«, hate prōtos tǭ pros ton theon einai spasas tēs theotētos eis heauton, esti timiōteros, tois loipois parʼ auton theois (hōn ho theos theos esti kata to legomenon; »Theos theōn kyrios elalēse, kai ekalese tēn gēn«) diakonēsas to genesthai theois, apo tou theou arysamenos eis to theopoiēthēnai autous, haphthonōs kakeinois kata tēn autou chrēstotēta metadidous.

For we must say to them that God, on the one hand, is God-in-himself, which is why the Savior too says in his prayer to the Father, “That they may know [you, the only true God]”; but [everything besides God-in-himself that is made divine by sharing in] his divinity would more properly be called not “the God” but “God.” Of these the firstborn of all creation is altogether more honored, inasmuch as he was first, by being with God, to draw divinity into himself, and it was he who ministered to the other gods beside him (of whom God is God, according to the saying, “The God of gods, the Lord, has spoken and called the earth”) their becoming gods, drawing from God for their deification and ungrudgingly sharing it with them according to his own goodness.

John 17:3 (quotation, high confidence) · Col 1:15 (allusion, high confidence) · Ps 50:1 (49:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The Father alone is God in himself; the Son is God by being with him and shares divinity with other beings made divine.

The quotations are John 17:3 and Ps 50:1 (49:1 LXX); the allusion is Col 1:15. A line has fallen out of the digital text after the quotation of John 17:3; the words in square brackets are supplied from John 17:3 and the argument. “Made divine” and “deification” render θεοποιούμενον and θεοποιηθῆναι.

Notes on the original text

Digital text corrected (OCR: final sigma inside word): ἀρυςάμενος → ἀρυσάμενος.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.17 (Preuschen 4:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-17).

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2.18Preuschen 4:55

ἀληθινὸς οὖν θεὸς ὁ θεός, οἱ δὲ κατʼ ἐκεῖνον μορφούμενοι θεοὶ ὡς εἰκόνες πρωτοτύπου· ἀλλὰ πάλιν τῶν πλειόνων εἰκόνων ἡ ἀρχέτυπος εἰκὼν ὁ πρὸς τὸν θεόν ἐστι λόγος, ὃς »ἐν ἀρχῇ« ἦν, τῷ εἶναι »πρὸς »τὸν θεὸν« ἀεὶ μένων »θεὸς«, οὐκ ἂν δʼ αὐτὸ ἐσχηκὼς εἰ μὴ πρὸς θεὸν ἦν, καὶ οὐκ ἂν μείνας θεός, εἰ μὴ παρέμενε τῇ ἀδιαλείπτῳ θέᾳ τοῦ πατρικοῦ βάθους.

alēthinos oun theos ho theos, hoi de katʼ ekeinon morphoumenoi theoi hōs eikones prōtotypou; alla palin tōn pleionōn eikonōn hē archetypos eikōn ho pros ton theon esti logos, hos »en archę̄« ēn, tǭ einai »pros »ton theon« aei menōn »theos«, ouk an dʼ auto eschēkōs ei mē pros theon ēn, kai ouk an meinas theos, ei mē paremene tę̄ adialeiptǭ theą tou patrikou bathous.

The true God, then, is “the God,” and those formed after him are gods as images of a prototype; but again, the archetypal image of the many images is the Word who is with God, who was “in the beginning,” and by being “with God” always remains “God.” He would not have this if he were not with God, and he would not remain God if he did not continue in the unceasing contemplation of the Father's depth.

John 1:1–2 (allusion, high confidence) · Col 1:15 (echo, medium confidence)

Notes and citation

Summary: The Son is the archetypal image of God and remains God by unceasing contemplation of the Father.

The allusions are John 1:1–2 and Col 1:15.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters): ὡς εἰχόνες → ὡς εἰκόνες; εἰκόωνων ἡ ἁρχέτυπος → εἰκόνων ἡ ἀρχέτυπος.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.18 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-18).

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2.19Preuschen 4:55

ΙΙΙ. ’Αλλʼ ἐπεὶ εἰχὸς προσκόψειν τινὰς τοῖς εἰρημένοις, ἑνὸς μὲν ἀληθινοῦ θεοῦ τοῦ πατρὸς ἀπαγγελλομένου παρὰ δὲ τὸν ἀληθινὸν θεὸν θεῶν πλειόνων τῇ μετοχῇ τοῦ θεοῦ γινομένων, εὐλαβουμένους τὴν τοῦ πᾶσαν κτίσιν ὑπερέχοντος δόξαν ἐξιςῶσαι τοῖς λοιποῖς τῆς »θεὸς« προσηγορίας τυγχάνουσι, πρὸς τῇ ἀποδεδομένῃ διαφορᾷ, καθʼ ἣν ἐφάσκομεν πᾶσι τοῖς λοιποῖς θεοῖς διάκονον εἰνει τῆς θεύτητος τὸν θεὸν λόγον, κοὶ τούτην παραστατέον.

III. ’Allʼ epei eichos proskopsein tinas tois eirēmenois, henos men alēthinou theou tou patros apangellomenou para de ton alēthinon theon theōn pleionōn tę̄ metochę̄ tou theou ginomenōn, eulaboumenous tēn tou pasan ktisin hyperechontos doxan exisōsai tois loipois tēs »theos« prosēgorias tynchanousi, pros tę̄ apodedomenę̄ diaphorą, kathʼ hēn ephaskomen pasi tois loipois theois diakonon einei tēs theutētos ton theon logon, koi toutēn parastateon.

But since it is likely that some will take offense at what has been said, since one true God, the Father, is proclaimed, and besides the true God many gods come to be by sharing in God, and they are cautious about making the glory of him who surpasses all creation equal to the others who bear the title “God,” we must set out this further point in addition to the difference already given, according to which we said that God the Word is the minister of divinity to all the other gods.

John 17:3 (allusion, medium confidence)

Notes and citation

Summary: Origen will add a further distinction so that the Son's glory is not made equal to that of other “gods.”

The allusion is John 17:3. The digital text begins with the chapter number III (not translated) and has several OCR slips (εἰχὸς, ἐξιςῶσαι, εἰνει τῆς θεύτητος, κοὶ τούτην), translated by the sense.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.19 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-19).

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2.20Preuschen 4:55

ὁ γὰρ ἐν ἑκάστῳ λόγος τῶν λογικῶν τοῦτον τὸν λόγον ἕχει πρὸς τὸν ἐν ἀρχῇ λόγον πρὸς τὸν θεὸν ὄντα λόγον θεόν, ὃν ὁ θεὸς λόγος πρὸς τὸν θεόν· ὡς γὰρ αὐτόθεος καὶ ἀληθινὸς θεὸς ὁ πατὴρ πρὸς εἰκόνα καὶ εἰκόνας τῆς εἰκόνος, (διὸ καὶ »κατʼ εἰκόνα« λέγονται εἶναι οἱ ἄνθρωποι, οὐκ »εἰκόνες«) οὕτως ὁ αὐτόλογος πρὸς τὸν ἐν ἑκάστῳ λόγου. ἀμφότερα γὰρ πηγῆς ἔχει χώραν, ὁ μὲν πατὴρ θεότητος, ὁ δὲ υἱὸς λόγου.

ho gar en hekastǭ logos tōn logikōn touton ton logon hechei pros ton en archę̄ logon pros ton theon onta logon theon, hon ho theos logos pros ton theon; hōs gar autotheos kai alēthinos theos ho patēr pros eikona kai eikonas tēs eikonos, (dio kai »katʼ eikona« legontai einai hoi anthrōpoi, ouk »eikones«) houtōs ho autologos pros ton en hekastǭ logou. amphotera gar pēgēs echei chōran, ho men patēr theotētos, ho de huios logou.

For the reason in each rational being has the same relation to the Word who is in the beginning with God, the Word who is God, as God the Word has to God. For as the Father is God-in-himself and true God in relation to the image and the images of the image (which is why human beings are said to be “according to the image,” not “images”), so is the Word-in-himself in relation to the reason in each. For both hold the place of a source: the Father of divinity, the Son of reason.

Gen 1:26–27 (allusion, high confidence)

Notes and citation

Summary: As the Father is the source of divinity, the Son is the source of reason in every rational being.

The allusion is Gen 1:26–27. Origen plays on λόγος as “Word” and “reason”.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: missing letter): πρὸς τὸν θεὸν ἄντα λόγον → πρὸς τὸν θεὸν ὄντα λόγον; ὁ θεὸς λόγος πρὸ τὸν θεόν → ὁ θεὸς λόγος πρὸς τὸν θεόν.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.20 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-20).

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2.21Preuschen 4:55

ὥσπερ οὖν θεοὶ πολλοὶ ἀλλʼ ἡμῖν »εἶς θεός, ὁ πατήρ«, καὶ πολλοὶ κύριοι ἀλλʼ ἡμῖν »εἷς κύριος, ’Ιησοῦς Χριστός«, οὕτως πολλοὶ λόγοι ἀλλʼ ἡμῖν εὐχόμεθα ὅπως ὑπάρξῃ ὁ ἐν ἀρχῇ λόγος ὁ πρὸς τὸν θεὸν ὥν, ὁ θεὸς λόγος.

hōsper oun theoi polloi allʼ hēmin »eis theos, ho patēr«, kai polloi kyrioi allʼ hēmin »heis kyrios, ’Iēsous Christos«, houtōs polloi logoi allʼ hēmin euchometha hopōs hyparxę̄ ho en archę̄ logos ho pros ton theon hōn, ho theos logos.

Just as, then, there are many gods, but for us “one God, the Father,” and many lords, but for us “one Lord, Jesus Christ,” so there are many words, but for us we pray that there may be the Word who was in the beginning, who is with God, God the Word.

1 Cor 8:5–6 (quotation, high confidence)

Notes and citation

Summary: There are many gods, lords, and words, but for us one God, one Lord, and the one Word.

The quotation is 1 Cor 8:5–6.

Notes on the original text

Digital text corrected (OCR: misread letter): ὁ παρήρ → ὁ πατήρ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.21 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-21).

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2.22Preuschen 4:55

ὃς γὰρ οὐ κωρεῖ τοῦτον τὸν λόγον, τὸν ἐν ἀρχῇ πρὸς τὸν θεόν, ἤτοι αὐτῷ γενομένῳ σαρκὶ προςέξει, ἢ μεθέξει τῶν μετεσχγχίτων τινὸς ἐν πάντη ἀλλοτίῳ τοῦ λόγου, ἢ ἀποπεςὼν τοῦ μετέχειν τοῦ μετεσχηχότος ἐν πάντη ἀλλοτρίῳ τοῦ λόγου λόγῳ ἔσται κα- λουμένῳ.

hos gar ou kōrei touton ton logon, ton en archę̄ pros ton theon, ētoi autǭ genomenǭ sarki prosexei, ē methexei tōn meteschnchitōn tinos en pantē allotiǭ tou logou, ē apopesōn tou metechein tou meteschēchotos en pantē allotriǭ tou logou logǭ estai ka- loumenǭ.

For whoever cannot receive this Word, the one in the beginning with God, will either attach himself to him as he became flesh, or will share in one of those who have shared in this Word; or, falling away from sharing even in one who has shared, he will be in what is called a word but is wholly alien to the Word.

John 1:14 (allusion, high confidence)

Notes and citation

Summary: Those who cannot receive the divine Word know him as flesh, or share in those who share in him, or fall into a false word.

The allusions are John 1:1–2 and 1:14. The digital text is garbled here (κωρεῖ, μετεσχγχίτων, ἀλλοτίῳ); translated by the evident sense.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.22 (Preuschen 4:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-22).

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2.23Preuschen 4:55–56

σαφὲς δὲ ἔσται τὸ εἰρημένον ἐκ παραδειγμάτων τῶν περὶ τοῦ θεοῦ καὶ τοῦ θεοῦ λόγου καὶ θεῶν ἤτοι μετεχόντων θεοῦ ἢ κεγομένων μὲν οὐδαμῶς δὲ ὄντων θεῶν, καὶ πάλιν λόγου θεοῦ καὶ λόγου γενομένου [θεοῦ] σαρκὸς καὶ λόγων ἤτοι μετεχόντων πως τοῦ λόγου, λόγων δευτέρων ἢ τρίτων παρὰ τὸν πρὸ πάντων, νομιζομέ- νων μὲν λόγων λὐκ ὄντων δὲ ἀληθῶς λόγων ἀλλʼ, ἵνʼ οὕτως εἴπω, ὅλον τοῦτο ἀλόγων λόγων, ὥσπερ καὶ ἐπὶ τῶν λεγομένων μέν, οὐκ ὄντων δὲ θεῶν τάξαι τις ἂν ἀντὶ τοῦ ἀλόγων λόγων τὸ οὐ θεῶν θεῶν.

saphes de estai to eirēmenon ek paradeigmatōn tōn peri tou theou kai tou theou logou kai theōn ētoi metechontōn theou ē kegomenōn men oudamōs de ontōn theōn, kai palin logou theou kai logou genomenou [theou] sarkos kai logōn ētoi metechontōn pōs tou logou, logōn deuterōn ē tritōn para ton pro pantōn, nomizome- nōn men logōn lyk ontōn de alēthōs logōn allʼ, hinʼ houtōs eipō, holon touto alogōn logōn, hōsper kai epi tōn legomenōn men, ouk ontōn de theōn taxai tis an anti tou alogōn logōn to ou theōn theōn.

What has been said will become clear from examples concerning God and the Word of God, and gods who either share in God or are so called but are in no way gods; and again, concerning the Word of God and the Word who became flesh, and words that either share in some way in the Word, being second or third words besides the one before all, or are thought to be words but are not truly words but, so to speak, altogether irrational words; just as, in the case of those called gods but not being gods, one might put “no-gods gods” in place of “irrational words.”

Textual problem in this passage: see the notes.

John 1:14 (allusion, medium confidence)

Notes and citation

Summary: Origen illustrates his point by comparing grades of “gods” with grades of “words.”

The allusion is John 1:14. The editor deletes θεοῦ (“of God”) after “the Word who became”. The digital text reads κεγομένων and λὐκ (for λεγομένων, οὐκ).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.23 (Preuschen 4:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-23).

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2.24Preuschen 4:56

ὁ μὲν οὖν θεὸς τῶν ὅλων τῆς ἐκλογῆς ἐστι θεός, καὶ πολὺ μᾶλλον τοῦ τῆς ἐκλογῆς σωτῆρος· ἔπειτα τῶν ἀληθῶς θεῶν ἐστι θεός, καὶ ἁπαξαπλῶς ζώντων καὶ οὐ νεκρῶν ἐστι θεός. ὁ δὲ θεὸς λόγος τάχα τῶν ἐν αὐτῷ ἱστάντων τὸ πᾶν καὶ τῶν πατέρα αὐτὸν νομιζόντων ἐστὶν θεός.

ho men oun theos tōn holōn tēs eklogēs esti theos, kai poly mallon tou tēs eklogēs sōtēros; epeita tōn alēthōs theōn esti theos, kai hapaxaplōs zōntōn kai ou nekrōn esti theos. ho de theos logos tacha tōn en autǭ histantōn to pan kai tōn patera auton nomizontōn estin theos.

The God of the universe, then, is the God of the elect, and much more of the Savior of the elect; then he is the God of those who are truly gods, and in a word he is the God of the living and not of the dead. But God the Word is perhaps the God of those who set their all in him and consider him their Father.

Matt 22:32 (allusion, high confidence)

Notes and citation

Summary: The Father is God of the elect and of the true gods; the Word is God of those who rest wholly in him.

The allusion is Matt 22:32.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 2.24 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-24).

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2.25Preuschen 4:56

ἥλιος δὲ καὶ σελήνη καὶ ἀστέρες, ὥς τινες τῶν πρὸ ἡμῶν διηγήσαντο, ἀπενεμήθησαν τοῖς μὴ ἀξίοις ἐπιγρά- φεσθαι τὸν θεὸν τῶν θεῶν θεὸν αὐτῶν εἶναι. οὕτω δὲ ἐξεδέξαντο κινη- θέντες ἐκ τῶν ἐν τῷ Δευτερονομίῳ τὸν τρόπον τοῦτον ἐχόντων. »Μὴ ἀναβλέψας εἰς τὸν οὐρανὸν καὶ ἰδὼν τὸν ἥλιον καὶ τὴν σελήνην »καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσῃς αὐτοῖς »καὶ λατρεύσῃς αὐτοῖς, ἃ ἀπένειμεν αὐτὰ κύριος ὁ θεός σου πᾶσι »τοῖς ἔθνεσιν. ὑμῖν δὲ οὐχ οὕτως ἔσωκε κύριος ὁ θεός σου.«

hēlios de kai selēnē kai asteres, hōs tines tōn pro hēmōn diēgēsanto, apenemēthēsan tois mē axiois epigra- phesthai ton theon tōn theōn theon autōn einai. houtō de exedexanto kinē- thentes ek tōn en tǭ Deuteronomiǭ ton tropon touton echontōn. »Mē anablepsas eis ton ouranon kai idōn ton hēlion kai tēn selēnēn »kai panta ton kosmon tou ouranou, planētheis proskynēsę̄s autois »kai latreusę̄s autois, ha apeneimen auta kyrios ho theos sou pasi »tois ethnesin. hymin de ouch houtōs esōke kyrios ho theos sou.«

And the sun and moon and stars, as some before us have explained, were allotted to those who were not worthy to have the God of gods inscribed as their God. They took it so, moved by the words in Deuteronomy which run thus: “Do not, looking up to heaven and seeing the sun and the moon and all the ornament of heaven, be led astray and worship them and serve them, which the Lord your God allotted to all the nations. But to you the Lord your God did not give it so.”

Deut 4:19 (quotation, high confidence)

Notes and citation

Summary: Some earlier interpreters held that God allotted the heavenly bodies to the nations who were unworthy to worship him.

The quotation is Deut 4:19 LXX (the last sentence is a paraphrase). “Some before us” are unnamed earlier interpreters.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters): καὶ δελήνη → καὶ σελήνη; τὴν δεςήνην → τὴν σελήνην.

Cite (SBL): Origen, Comm. Jo. 2.25 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-25).

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2.26Preuschen 4:56

πῶς γὰρ ἀπένειμε πᾶσι τοῖς ἕθνεσιν ἥλιον καὶ σελήνην αὐτὰ τῷ Ἰσραήλ; τῷ τοὺς μὴ δυναμένους ἐπὶ τὴν νοητὴν ἀναδραμεῖν φύσιν, διʼ αἰσθη- τῶν θεῶν κινουμένους περὶ θεότητος, ἀγαπητῶς κἂν ἐν τούτοις ἵστασθαι καὶ μὴ πίπτειν ἐπὶ εἴδωλα καὶ δαιμόνια.

pōs gar apeneime pasi tois hethnesin hēlion kai selēnēn auta tǭ Israēl? tǭ tous mē dynamenous epi tēn noētēn anadramein physin, diʼ aisthē- tōn theōn kinoumenous peri theotētos, agapētōs kan en toutois histasthai kai mē piptein epi eidōla kai daimonia.

For how did he allot the sun and moon to all the nations, … to Israel? In that those who cannot run up to the intelligible nature, being moved concerning divinity through perceptible gods, might be content to stop at least at these and not fall to idols and demons.

Textual problem in this passage: see the notes.

Deut 4:19 (allusion, high confidence)

Notes and citation

Summary: God allowed the nations the heavenly bodies so that they would at least not fall to idols and demons.

The allusion is Deut 4:19–20. The Greek as printed (αὐτὰ τῷ Ἰσραήλ, “them to Israel”) appears to be corrupt; the argument requires “and not to Israel”, but no correction is made here.

Cite (SBL): Origen, Comm. Jo. 2.26 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-26).

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2.27Preuschen 4:56

οὐκοῦν οἱ μὲν θεὸν ἔτι τὸν υἱὸν τοῦ θεοῦ τὸν χριστὸν αὐτοῦ· καὶ τρίτοι οἱ τὸν ἥλιον καὶ τὴν σελήνην καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, ἀπὸ θεοῦ μὲν πλανηθέντες, πλὴν πλάνην πολλῷ διαφέρουσαν καὶ κρείττονα τῶν καλούντων θεοὺς ἔργα χειρῶν ἀνθρώπων, χρυσὸν καὶ ἄργυρον, τέχνης ἐμμελετήματα. τελευταῖοι δέ εἰσιν οἱ λεγομένοις μὲν θεοῖς ἀνακείμενοι οὐδαμῶς δὲ οὖσιν θεοῖς.

oukoun hoi men theon eti ton huion tou theou ton christon autou; kai tritoi hoi ton hēlion kai tēn selēnēn kai panta ton kosmon tou ouranou, apo theou men planēthentes, plēn planēn pollǭ diapherousan kai kreittona tōn kalountōn theous erga cheirōn anthrōpōn, chryson kai argyron, technēs emmeletēmata. teleutaioi de eisin hoi legomenois men theois anakeimenoi oudamōs de ousin theois.

So some have as God … the Son of God, his Christ; and third are those who have the sun and the moon and all the ornament of heaven, having strayed from God, though with a straying far different from and better than that of those who call gods the works of human hands, gold and silver, products of craft. And last are those devoted to so-called gods which are in no way gods.

Deut 4:19 (allusion, high confidence) · Ps 115:4 (113:12 LXX) (allusion, high confidence)

Notes and citation

Summary: Origen ranks worshipers: of the Father, of the Son, of the heavenly bodies, and last of idols.

The allusions are Deut 4:19 and Ps 115:4 (113:12 LXX). Words have fallen out of the digital text at the beginning; the full sense was probably “So some have as God the God of the universe; others, second, the Son of God, his Christ.”

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters; OCR: stray brackets): πλάνην πλλλῷ → πλάνην πολλῷ; θεο]]υς → θεοὺς; ἀνθρώρων, χρυςὸν → ἀνθρώπων, χρυσὸν.

Cite (SBL): Origen, Comm. Jo. 2.27 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-27).

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2.28Preuschen 4:56

Οὕτω τοίνυν οἱ μέν τινες μετέχουσιν αὐτοῦ τοῦ »ἐν ἀρχῇ« λόγου καὶ »πρὸς τὸν θεὸν« λόγου καὶ »θεοῦ« λόγου, ὥσπερ ’Ωσηὲ καὶ ‘Ησαΐας καὶ ‘Ιερεμίας καὶ εἴ τις ἕτερος τοιοῦτον ἑαυτὸν παρέστησεν, ὡς »τὸν λόγον κυρίου« ἢ » τὸν λόγον« γενέσθαι πρὸς αὐτόν·

Houtō toinyn hoi men tines metechousin autou tou »en archę̄« logou kai »pros ton theon« logou kai »theou« logou, hōsper ’Ōsēe kai ‘Ēsaïas kai ‘Ieremias kai ei tis heteros toiouton heauton parestēsen, hōs »ton logon kyriou« ē » ton logon« genesthai pros auton;

So, then, some share in the Word himself who is “in the beginning,” the Word “with God,” the Word who is “God,” like Hosea and Isaiah and Jeremiah and anyone else who has shown himself such that “the word of the Lord” or “the word” came to him;

John 1:1 (allusion, high confidence) · Hos 1:1 (allusion, medium confidence)

Notes and citation

Summary: Some, like the prophets, share in the divine Word himself.

The allusions are John 1:1 and Hos 1:1, Isa 2:1, Jer 1:2.

Notes on the original text

Digital text corrected (OCR: misread letter): λόγου δαὶ »θεοῦ« → λόγου καὶ »θεοῦ«; »τὸν λόλον κυρίου« → »τὸν λόγον κυρίου«.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.28 (Preuschen 4:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-28).

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2.29Preuschen 4:56–57

ἕτεροι δὲ οἱ μηδὲν εἰδότες »εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον«, τὸν γενόμενον σάρκα λόγον τὸ πᾶν νομίσαντες εἶναι τοῦ λόγου, Χριστὸν κατὰ σάρκα μόνον γινώσκουσι· τοιοῦτον δέ ἐστι τὸ πλῆθος τῶν πεπιστευκέναι νομιζομένων.

heteroi de hoi mēden eidotes »ei mē Iēsoun Christon kai touton estaurōmenon«, ton genomenon sarka logon to pan nomisantes einai tou logou, Christon kata sarka monon ginōskousi; toiouton de esti to plēthos tōn pepisteukenai nomizomenōn.

others, who know nothing “except Jesus Christ and him crucified,” thinking that the Word become flesh is the whole of the Word, know Christ only according to the flesh; and such is the multitude of those who are thought to have believed.

1 Cor 2:2 (quotation, high confidence) · John 1:14 (allusion, high confidence) · 2 Cor 5:16 (allusion, high confidence)

Notes and citation

Summary: Most believers know only the Word made flesh, Christ crucified.

The quotation is 1 Cor 2:2; the allusions are John 1:14 and 2 Cor 5:16.

Notes on the original text

Digital text corrected (OCR: misread letter): τοιοῦτον δέ ἐδτι → τοιοῦτον δέ ἐστι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.29 (Preuschen 4:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-29).

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2.30Preuschen 4:57

καὶ τρίτοι λόγοις μετέχουσί τι τοῦ λόγου ὡς πάντα ὑπερέχουσι λόγον προσεσχήχασι, καὶ μήποτε οὖτοί εἰσιν οἱ μετερχόμενοι τὰς εὐδοχιμούσας καὶ διαφρούσας ἐν φιλοσοφίᾳ παρʼ Ἓλλησιν αἱρέσεις.

kai tritoi logois metechousi ti tou logou hōs panta hyperechousi logon proseschēchasi, kai mēpote outoi eisin hoi meterchomenoi tas eudochimousas kai diaphrousas en philosophią parʼ Hellēsin haireseis.

And third are those who have given heed to words that share somewhat in the Word, as though these surpassed every word; and perhaps these are those who follow the esteemed and distinguished schools of philosophy among the Greeks.

Notes and citation

Summary: The third group follows the Greek philosophical schools, which share partly in the Word.

“Schools” renders αἱρέσεις, used here in its neutral sense. The digital text has several slips (προσεσχήχασι, εὐδοχιμούσας, διαφρούσας).

Cite (SBL): Origen, Comm. Jo. 2.30 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-30).

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2.31Preuschen 4:57

τέταρτοι δὲ παρὰ τούτους οἱ πεπιστεθκότες λόγοις πάντη διεφθορόσι καὶ ἀθέοις, τὴν ἐναργῆ καὶ σχεδὸν αἰσθητὴν πρόνοιαν ἀναιροῦσι καὶ ἄλλο τι τέλος παρὰ τὸ καλὸν ἀποδεχομένοις.

tetartoi de para toutous hoi pepistethkotes logois pantē diephthorosi kai atheois, tēn enargē kai schedon aisthētēn pronoian anairousi kai allo ti telos para to kalon apodechomenois.

And fourth besides these are those who have believed in words wholly corrupt and godless, which do away with the evident and almost perceptible providence and accept some end other than the good.

Notes and citation

Summary: The fourth group believes godless teachings that deny providence and the good.

Origen probably has the Epicureans in mind.

Cite (SBL): Origen, Comm. Jo. 2.31 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-31).

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2.32Preuschen 4:57

Εἰ καὶ ἐδόξαμεν δὲ παρεκβεβηκέναι, οἶμαι δʼ ὅτι παρακειμένως ὑπὲρ τοῦ σαφῶς ἰδεῖν τέσσαρα τάγματα κατὰ τὸ »θεὸς« ὅνομα καὶ τέσσαρα κατὰ τὸ »λόγος« τοῦτο πεποιήκαμεν. ἦν γὰρ »ὁ θεὸς« καὶ »θεός«, εἶτα »θεοὶ« διχῶς, ὦν τοῦ τῶν ὅλων »θεοῦ«. καὶ πάλιν ἦν »ὁ λόγος«, τάχα δὲ καὶ » λόγος«, ὁμοίως τῷ »ὁ θεὸς« καὶ »θεός«, καὶ »οἱ λόγοι« διχῶς, οἰκεῖοί τε ἀνθρώπινοι· οἱ μὲν τῷ πατρί, μερίδες ὄντες αὐτοῦ· καὶ τούτοις παρακείμενοι, οὓς νῦν σαφέστερον ὁ λόγος ἡμῖν παρίστησιν, οἱ ἐπὶ τὸν σωτῆρα φθάσαντες καὶ τὸ πᾶν ἐν αὐτῷ ἱστάντες. καὶ τρίτοι οἱ προειρημένοι, ἥλιον καὶ σελήνην καὶ ἀστέρας νομίζοντες θεοὺς καὶ ἐν αὐτοῖς ἱστάμενοι. ἐπὶ πᾶσι δὲ καὶ ἐν τῇ

Ei kai edoxamen de parekbebēkenai, oimai dʼ hoti parakeimenōs hyper tou saphōs idein tessara tagmata kata to »theos« honoma kai tessara kata to »logos« touto pepoiēkamen. ēn gar »ho theos« kai »theos«, eita »theoi« dichōs, ōn tou tōn holōn »theou«. kai palin ēn »ho logos«, tacha de kai » logos«, homoiōs tǭ »ho theos« kai »theos«, kai »hoi logoi« dichōs, oikeioi te anthrōpinoi; hoi men tǭ patri, merides ontes autou; kai toutois parakeimenoi, hous nyn saphesteron ho logos hēmin paristēsin, hoi epi ton sōtēra phthasantes kai to pan en autǭ histantes. kai tritoi hoi proeirēmenoi, hēlion kai selēnēn kai asteras nomizontes theous kai en autois histamenoi. epi pasi de kai en tę̄

Even if we seemed to have digressed, I think we have done this appropriately, in order to see clearly four ranks according to the name “God” and four according to the name “Word.” For there was “the God” and “God,” then “gods” in two senses, … of the God of the universe. And again there was “the Word,” and perhaps also “Word,” like “the God” and “God,” and “the words” in two senses. Of those who worship: some belong to the Father, being his portion; and next to these, those whom the argument now presents to us more clearly, who have reached the Savior and set their all in him; and third, those mentioned before, who think the sun and moon and stars are gods and stop at them; and last of all, in the

Deut 32:9 (allusion, medium confidence)

Notes and citation

Summary: Origen summarizes the four grades of “God” and of “Word,” and the four ranks of worshipers.

The allusion is Deut 32:9. The digital text is disordered in the middle (“ὦν τοῦ τῶν ὅλων θεοῦ”, “οἰκεῖοί τε ἀνθρώπινοι”); translated by the evident sense, with “…” marking a loss. The sentence continues in 2.33.

Notes on the original text

Digital text corrected (OCR: misread letter): ὁ λόλος ἡμῖν → ὁ λόγος ἡμῖν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.32 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-32).

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2.33Preuschen 4:57

κάτω χώρᾳ οἱ τοῖς ἀψύχοις καὶ νεκροῖς εἰδώλοις ἐγκείμενοι. τὸ δὲ ἀνάλογον καὶ ἐπὶ τῶν κατὰ τὸν λόγον εὐρίσχομεν. οἱ μὲν γὰρ αὐτῷ τῷ λόγῳ κεκόσμηνται· οἱ δὲ παρακειμένῳ τινὶ αὐτῷ καὶ δοκοῦντι εἶναι αὐτῷ τῷ πρώτῳ λόγῳ, οἱ μηδὲν εἰδότες »εἰ μὴ Ἰησοῦν Χριστὸν »καὶ τοῦτον ἐσταυρωμένον«, οἱ τὸν λόγον σάρκα ὁρῶντες· καὶ δοκοῦντι οὓς πρὸ βραχέος εἰρήκαμεν. τί δὲ δεῖ λέγειν περὶ τῶν νομιζομένων μὲν ἐν λόγῳ τυγχάνειν, ἀποπεπτωκότων δὲ οὐ μόνον αὐτοῦ τοῦ καλοῦ ἀλλὰ καὶ τῶν ἰχνέων τῶν μετεχόντων αὐτοῦ; 1, 2. Οὖτος τἦν ἐν ἀρχῇ πρὸς τὸν θεόν.

katō chōrą hoi tois apsychois kai nekrois eidōlois enkeimenoi. to de analogon kai epi tōn kata ton logon eurischomen. hoi men gar autǭ tǭ logǭ kekosmēntai; hoi de parakeimenǭ tini autǭ kai dokounti einai autǭ tǭ prōtǭ logǭ, hoi mēden eidotes »ei mē Iēsoun Christon »kai touton estaurōmenon«, hoi ton logon sarka horōntes; kai dokounti hous pro bracheos eirēkamen. ti de dei legein peri tōn nomizomenōn men en logǭ tynchanein, apopeptōkotōn de ou monon autou tou kalou alla kai tōn ichneōn tōn metechontōn autou? 1, 2. Outos tēn en archę̄ pros ton theon.

lowest place, those who are devoted to lifeless and dead idols. And we find the analogous thing also in what concerns the Word. For some are adorned by the Word himself; others by something next to him that seems to be the first Word himself: those who know nothing “except Jesus Christ and him crucified,” who see the Word as flesh; and others by what seems to be a word, those whom we mentioned a little before. And what need is there to speak of those who are thought to be in the word but have fallen away not only from the good itself but even from the traces of those who share in it? John 1:2: “He was in the beginning with God.”

1 Cor 2:2 (quotation, high confidence) · John 1:2 (quotation, high confidence)

Notes and citation

Summary: The same four grades apply to the Word; the next lemma is John 1:2.

The quotations are 1 Cor 2:2 and John 1:2 (the next lemma). The clause “and others by what seems to be a word” is compressed in the digital text (“καὶ δοκοῦντι οὓς”).

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: misread letters): νεχροῖς εἰδώλοις ἐγχείμενοι → νεκροῖς εἰδώλοις ἐγκείμενοι; αὐτῷ τῷ λόλῳ → αὐτῷ τῷ λόγῳ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.33 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-33).

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2.34Preuschen 4:57

Διὰ τῶν προειρημένων τριῶν προτάσεων τάγματα τρία δι- δάξας ἡμᾶς ὁ εὐαγγελιστὴς συγκεφαλαιοῦται τὰ τρία εἰς ἕν, λέγων τὸ »Οὖτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν«.

Dia tōn proeirēmenōn triōn protaseōn tagmata tria di- daxas hēmas ho euangelistēs synkephalaioutai ta tria eis hen, legōn to »Outos ēn en archę̄ pros ton theon«.

Having taught us three ranks through the three propositions stated before, the evangelist sums up the three into one, saying, “He was in the beginning with God.”

John 1:2 (quotation, high confidence)

Notes and citation

Summary: John 1:2 sums up the three statements of John 1:1.

The quotation is John 1:2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.34 (Preuschen 4:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-34).

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2.35Preuschen 4:57–58

πρῶτον δὲ τῶν τριῶν με- μαθήκαμεν, ἐν τίνι ἦν ὁ λόγος, ὅτι »ἐν ἀρχῇ«, καὶ πρὸς τίνα οὖτος ᾖν, ὅτι »πρὸς τὸν θεόν«, καὶ τίς ὁ λόγος ἦν, ὅτι »θεός«. οἱονεὶ οὖν δεικνὺς τὸν προειρημένον θεὸν λόγον διὰ τοῦ »Οὖτος«, καὶ συνάγων εἰς τετάρτην πρότασιν τό τε »Ἐν ἀρχῇ ἦν ὁ λόγος« καὶ τὸ »‘Ο λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος« φηςίν· »Οὖτος »ἦν ἐν ἀρχῇ πρὸς τὸν θεόν.«

prōton de tōn triōn me- mathēkamen, en tini ēn ho logos, hoti »en archę̄«, kai pros tina outos ę̄n, hoti »pros ton theon«, kai tis ho logos ēn, hoti »theos«. hoionei oun deiknys ton proeirēmenon theon logon dia tou »Outos«, kai synagōn eis tetartēn protasin to te »En archę̄ ēn ho logos« kai to »‘O logos ēn pros ton theon, kai theos ēn ho logos« phēsin; »Outos »ēn en archę̄ pros ton theon.«

First of the three we have learned in what the Word was, namely “in the beginning”; and with whom he was, namely “with God”; and who the Word was, namely “God.” As if pointing, then, to the God the Word already mentioned by “He,” and gathering into a fourth proposition both “In the beginning was the Word” and “The Word was with God, and the Word was God,” he says: “He was in the beginning with God.”

John 1:1–2 (quotation, high confidence)

Notes and citation

Summary: John 1:2 gathers the three clauses of John 1:1 into a fourth statement.

The quotations are John 1:1–2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.35 (Preuschen 4:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-35).

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2.36Preuschen 4:58

δύναται μέντοι γε τὸ τῆς ἀρχῆς ὄνομα λαμβάνεσθαι καὶ ἐπὶ τῆς τοῦ κόσμου ἀρχῆς, μανθανόντων ἡμῶν διὰ τῶν λεγομένον ὅτι πρεσβύτερος ὁ λόγος τῶν ἀπʼ ἀρχῆς γενομένων ἦν. εἰ γὰρ »ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν«, τὸ δὲ »Ἐν ἀρχῇ ἦν« σαφῶς πρεσβύτερόν ἐστι τοῦ ἐν ἀρχῇ πεποιημένου, οὐ μόνον στερεώματος καὶ ξηρᾶς, ἀλλὰ οὐρανοῦ καὶ γῆς πρεσβήτερός ἐστιν ὁ λόγος.

dynatai mentoi ge to tēs archēs onoma lambanesthai kai epi tēs tou kosmou archēs, manthanontōn hēmōn dia tōn legomenon hoti presbyteros ho logos tōn apʼ archēs genomenōn ēn. ei gar »en archę̄ epoiēsen ho theos ton ouranon kai tēn gēn«, to de »En archę̄ ēn« saphōs presbyteron esti tou en archę̄ pepoiēmenou, ou monon stereōmatos kai xēras, alla ouranou kai gēs presbēteros estin ho logos.

The name “beginning,” however, can also be taken of the beginning of the world, as we learn from what is said that the Word was older than the things that came to be from the beginning. For if “in the beginning God made the heaven and the earth,” and “In the beginning was” is clearly older than what was made in the beginning, the Word is older not only than the firmament and the dry land but than heaven and earth.

Gen 1:1 (quotation, high confidence) · John 1:1 (quotation, high confidence) · Gen 1:6–10 (allusion, medium confidence)

Notes and citation

Summary: Taking “beginning” as the world's beginning, the Word is older than heaven and earth.

The quotations are Gen 1:1 and John 1:1; the allusions are Gen 1:6–10.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: missing space): ὁθεὸς τὸν οὐρανὸν → ὁ θεὸς τὸν οὐρανὸν; δαφῶς πρεσβύτερόν → σαφῶς πρεσβύτερόν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.36 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-36).

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2.37Preuschen 4:58

τάχα δὲ οὐκ ἀτόπως τις ζητήσαι ἂν διὰ τί οὐκ εἴρηται· »Ἐν ἀρχῇ ἠν ὁ λόγος« τοῦ θεοῦ »καὶ ὁ λόγος« τοῦ θεοῦ »ῆν πρὸς » ἐστιν ὁ λόγος. τάχα δὲ οὐκ ἀτόπως τις ζητήσαι ἂν διὰ τί οὐκ εἴρηται· » τὸν θεόν καὶ θεὸς ἦν ὁ λόγος« τοῦ θεοῦ. ἀκόλουθον δέ ἐστιν τὸν ζητοῦντα, τί δήποτε οὐγέγραπαι· »Ἐν ἀρχῇ ὁ λόγος τοῦ θεοῦ«, καὶ ζητοῦντα. τί δήποτε οὐ γέγραπται· »Ἐν ἀρχῇ ὁ λόγος τοῦ θεοῦ«, ὁ μέν τις τοῦ θεοῦ λόγος, ἕτερος δὲ φέρε εἰπεῖν ἀγγέλων λόγος, καὶ ἄλλος ἀνθρώπων, καὶ οὕτως ἐπὶ τῶν λοιπῶν λόγων.

tacha de ouk atopōs tis zētēsai an dia ti ouk eirētai; »En archę̄ ēn ho logos« tou theou »kai ho logos« tou theou »ēn pros » estin ho logos. tacha de ouk atopōs tis zētēsai an dia ti ouk eirētai; » ton theon kai theos ēn ho logos« tou theou. akolouthon de estin ton zētounta, ti dēpote ougegrapai; »En archę̄ ho logos tou theou«, kai zētounta. ti dēpote ou gegraptai; »En archę̄ ho logos tou theou«, ho men tis tou theou logos, heteros de phere eipein angelōn logos, kai allos anthrōpōn, kai houtōs epi tōn loipōn logōn.

Perhaps someone might not unreasonably ask why it is not said, “In the beginning was the Word” of God, “and the Word” of God “was with God, and the Word” of God “was God.” It follows that whoever asks why it is not written “In the beginning was the Word of God” must also ask whether one is the Word of God, and another, let us say, the word of angels, and another of human beings, and so on with the other words.

John 1:1 (quotation, high confidence)

Notes and citation

Summary: Origen asks why John says “the Word” and not “the Word of God.”

The quotation is John 1:1. The digital text of this section is disordered, with a line repeated (“τάχα δὲ οὐκ ἀτόπως τις ζητήσαι ἂν διὰ τί οὐκ εἴρηται”) and part of 2.36 (“ἐστιν ὁ λόγος”) leaking in; translated by the evident sense and left for the coordinator to check.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.37 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-37).

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2.38Preuschen 4:58

εἰ δὲ λόγος, τάχα καὶ »σοξία« καὶ »δικαιοςύνη«. ἄτοπον δὲ πλείονας φάσκειν τῆς »λόγος« προσηγορίας κυρίως τυλχάνειν καὶ τῆς »σοφία« καὶ τῆς »δικαιοσύνη«. καὶ πληχθηςόμεθα πρὸς τὸ μὴ δεῖν ζητεῖν πλείονας λαόγους καὶ σοφίας καὶ δικαιοςύναις, κυρίως οὕτως ὀνομαζόμενα, ἁπὸ τῆς ἀληθείας.

ei de logos, tacha kai »soxia« kai »dikaiosynē«. atopon de pleionas phaskein tēs »logos« prosēgorias kyriōs tylchanein kai tēs »sophia« kai tēs »dikaiosynē«. kai plēchthēsometha pros to mē dein zētein pleionas laogous kai sophias kai dikaiosynais, kyriōs houtōs onomazomena, hapo tēs alētheias.

And if there are several words, perhaps also several “wisdoms” and “righteousnesses.” But it is absurd to say that several beings properly bear the title “Word,” and “Wisdom,” and “Righteousness.” And we shall be struck, from the example of truth, by the conclusion that we must not seek several words and wisdoms and righteousnesses that are properly so named.

Notes and citation

Summary: There cannot properly be several Words, Wisdoms, or Righteousnesses, as the case of truth shows.

The digital text has many slips here (σοξία, δικαιοςύνη, τυλχάνειν, πληχθηςόμεθα, λαόγους), translated by the sense.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.38 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-38).

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2.39Preuschen 4:58

πᾶς γὰρ ὁστισοῦν ὁμολογήσαι ἂν μίαν εἶναι τὴν ἀλή- θειαν· οὐ γὰρ καὶ ἐπʼ αὐτῆς τολμήσαι ἄν τις λέγειν ἑτέραν εἶναι τὴν τοῦ θεοῦ ἀλήθειαν καὶ ἑτέραν τὴν τῶν ἀγγέλων καὶ ἄλλην τὴν τῶν ἀνθρώπων· ἐν γὰρ τῇ φύσει τῶν ὄντων μία ἡ περὶ ἑκάστου ἀλήθεια.

pas gar hostisoun homologēsai an mian einai tēn alē- theian; ou gar kai epʼ autēs tolmēsai an tis legein heteran einai tēn tou theou alētheian kai heteran tēn tōn angelōn kai allēn tēn tōn anthrōpōn; en gar tę̄ physei tōn ontōn mia hē peri hekastou alētheia.

For anyone whatever would agree that truth is one. For no one would dare to say of it that the truth of God is one thing, that of angels another, and that of human beings another; for in the nature of things the truth about each thing is one.

Notes and citation

Summary: Truth is one, not different for God, angels, and humans.

Notes on the original text

Digital text corrected (OCR: misread letters): τὴν τῶν ἀλλέλων → τὴν τῶν ἀγγέλων.

Cite (SBL): Origen, Comm. Jo. 2.39 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-39).

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2.40Preuschen 4:58

εἰ δὲ ἀλήθεια μία, δῆλον ὅτι καὶ ἡ κατασκευὴ αὐτῆς καὶ ἡ ἀπόδειξις σοξία τυλχάνουσα μία εὐλόγως ἂν νοοῖτο, πάσης τῆς νομιζομένης σοφίας οὐ κρατούσης τῆς ἀληθείας οὐδὲ σοφίας ἂν ὑγιῶς χρηματιζούσης. εἰ δʼ ἀλήθεια μία καὶ σοφία μία, καὶ λόγος ὁ ἁπαυ- γέλλων τὴν ἀλήθειαν καὶ τὴν σοφίαν ἁπλῶν καὶ φανερῶν εἰς τοὺς χωρητικοὺς εἶς ἂν τυγχάνοι.

ei de alētheia mia, dēlon hoti kai hē kataskeuē autēs kai hē apodeixis soxia tylchanousa mia eulogōs an nooito, pasēs tēs nomizomenēs sophias ou kratousēs tēs alētheias oude sophias an hygiōs chrēmatizousēs. ei dʼ alētheia mia kai sophia mia, kai logos ho hapau- gellōn tēn alētheian kai tēn sophian haplōn kai phanerōn eis tous chōrētikous eis an tynchanoi.

And if truth is one, clearly its establishment and demonstration, being wisdom, would reasonably be understood as one, since all so-called wisdom that does not hold the truth would not soundly be called wisdom either. And if truth is one and wisdom is one, the Word too who announces truth and wisdom, simple and plain, to those able to receive them, would be one.

Notes and citation

Summary: Since truth and wisdom are one, the Word who announces them is also one.

The digital text has OCR slips here (σοξία τυλχάνουσα, ἁπαυγέλλων), translated by the sense.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.40 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-40).

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2.41Preuschen 4:58

καὶ οὐχὶ ταῦτά φαμεν ἀρνούμενοι τὴν ἀλήθειαν καὶ τὴν σοφίαν καὶ τὸν λόγον εἶναι τοῦ θεοῦ, ἀλλὰ δεικ- νύντες τὸ χρήσιμον τοῦ σεσιωπῆσθαι »Τοῦ θεοῦ«, καὶ μὴ ἀναγε- γράφθαι· »’Εν ἀρχῇ ἦν ὁ λόγος τοῦ θεοῦ.«

kai ouchi tauta phamen arnoumenoi tēn alētheian kai tēn sophian kai ton logon einai tou theou, alla deik- nyntes to chrēsimon tou sesiōpēsthai »Tou theou«, kai mē anage- graphthai; »’En archę̄ ēn ho logos tou theou.«

And we do not say these things denying that the truth and the wisdom and the Word are God's, but showing the usefulness of the silence about “of God,” and of its not being written, “In the beginning was the Word of God.”

John 1:1 (allusion, high confidence)

Notes and citation

Summary: John omits “of God” with good reason, not because the Word is not God's.

The allusion is John 1:1.

Notes on the original text

Digital text corrected (OCR: misread letter): εἶναι τοῦ ρεοῦ → εἶναι τοῦ θεοῦ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.41 (Preuschen 4:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-41).

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2.42Preuschen 4:58–59

‘O αὐτὸς δὲ ’Ιωάννης ἐν τῇ ’Αποκαλύψει καὶ μετὰ τῆς προσ- θήκης αὐτὸς δὲ ’Ιωάννης ἐν τῇ ’Αποκαλύψει καὶ μετὰ τῆς προσ- θήδης αὐτὸν ὀνομάζει τῆς θεοῦ λέγων· »Καὶ εἶδον οὐρανὸν τὸν ἀνε- »ῳγμένον· καὶ ἰδοὺ ἵππος λευκὸς λευκὸς καὶ ὁκαθήμενος ἑπʼ αὐτὸν καλούμενος »πιστὸς καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ· οἱ δὲ »ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδή- »ματα πολλά· ἔχων ὄνμα γεγραμμένον, ὅ οὐδεὶς οἶδεν εἰ μὴ αὐτός, »καὶ περβεβλημένος ἱμάτιον † ῥεραντισμένον αἵματι, καὶ ἐκέκλητο »τὸ ὄνομα αὐτοῦ »Λόγος τοῦ θεοῦ«. καὶ τὰ στρατεύμτα αὐτοῦ »ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐπὶ ἵπποις λευκοῖς ἐνδεδυμένοις »βύσσινον * καθαρόν. καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται »ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμαωεῖ »αὐτοὺς ἐν ῥόβδῳ σιδηρᾷ· καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τῆς »ὀργῆς τοῦ θυμοῦ τοῦ θεοῦ τοῦ τοῦ παντοκράτορος. καὶ ἔχει ἐπὶ τὸ »ἱμάτιον καὶ ἐπὶ τὸν ν μηρὸν αὐτοὺ ὄνομα γεγραμμένον > Ὁ βασιλεὺς »βασιλέων καὶ κύριος κυρίων«.

‘O autos de ’Iōannēs en tę̄ ’Apokalypsei kai meta tēs pros- thēkēs autos de ’Iōannēs en tę̄ ’Apokalypsei kai meta tēs pros- thēdēs auton onomazei tēs theou legōn; »Kai eidon ouranon ton ane- »ǭgmenon; kai idou hippos leukos leukos kai hokathēmenos hepʼ auton kaloumenos »pistos kai alēthinos, kai en dikaiosynę̄ krinei kai polemei; hoi de »ophthalmoi autou hōs phlox pyros, kai epi tēn kephalēn autou diadē- »mata polla; echōn onma gegrammenon, ho oudeis oiden ei mē autos, »kai perbeblēmenos himation † rherantismenon haimati, kai ekeklēto »to onoma autou »Logos tou theou«. kai ta strateumta autou »en tǭ ouranǭ ēkolouthei autǭ epi hippois leukois endedymenois »byssinon * katharon. kai ek tou stomatos autou ekporeuetai »rhomphaia oxeia, hina en autę̄ pataxę̄ ta ethnē, kai autos poimaōei »autous en rhobdǭ sidērą; kai autos patei tēn lēnon tou oinou tēs »orgēs tou thymou tou theou tou tou pantokratoros. kai echei epi to »himation kai epi ton n mēron autou onoma gegrammenon > Ho basileus »basileōn kai kyrios kyriōn«.

The same John in the Revelation names him with the addition “of God,” saying: “And I saw heaven opened, and behold, a white horse, and the one sitting on it called faithful and true, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems; he has a name written which no one knows but himself, and he is clothed in a garment … sprinkled with blood, and his name was called ‘The Word of God.’ And his armies in heaven followed him on white horses, clothed in fine linen … pure. And from his mouth goes out a sharp sword, so that with it he may strike the nations, and he will shepherd them with a rod of iron; and he treads the winepress of the wine of the fury of the wrath of God the Almighty. And he has on his garment and on his thigh a name written: ‘King of kings and Lord of lords.’”

Textual problem in this passage: see the notes.

Rev 19:11–16 (quotation, high confidence)

Notes and citation

Summary: In Revelation John calls the rider on the white horse “the Word of God.”

The quotation is Rev 19:11–16. The opening words are printed twice in the digital text, and the editor marks doubtful words in the quotation (†, *); the quotation is translated as it stands, with “…” at those points.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.42 (Preuschen 4:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-42).

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2.43Preuschen 4:59

ἀναγκαίως δὲ καὶ ἀπολύτως εἴρηται καὶ »λόγος« καὶ μετὰ προσθήκης »λόγος τοῦ θεοῦ«· ὧν εἰ τὸ ἕτερον σεσιώπητο, ἀφορμὰς ἄν εἴχομεν τοῦ παρεκδέξασθαι καὶ ἀπο- πεσεῖν τῆς περὶ τοῦ λόγου ἀληθείας. εἰ γὰρ »λόγος« μὲν ἀναγέγραπτο »λόγος δὲ θεοῦ« μὴ εἴρητο, οὐ σαφῶς ἐμανθάνομεν, ὅτι οὗτος ὁ λόγος »λόγος τοῦ θεοῦ« ἐστι.

anankaiōs de kai apolytōs eirētai kai »logos« kai meta prosthēkēs »logos tou theou«; hōn ei to heteron sesiōpēto, aphormas an eichomen tou parekdexasthai kai apo- pesein tēs peri tou logou alētheias. ei gar »logos« men anagegrapto »logos de theou« mē eirēto, ou saphōs emanthanomen, hoti houtos ho logos »logos tou theou« esti.

Necessarily, then, he is called both “Word” absolutely and, with the addition, “Word of God.” If either of these had been left unsaid, we would have had occasions for misinterpreting and falling away from the truth about the Word. For if “Word” had been written but “Word of God” not said, we would not have learned clearly that this Word is the “Word of God.”

John 1:1 (allusion, high confidence) · Rev 19:13 (allusion, high confidence)

Notes and citation

Summary: Scripture calls him both “the Word” and “the Word of God,” and both are needed.

The allusions are John 1:1 and Rev 19:13.

Notes on the original text

Digital text corrected (OCR: missing letter): ἀναγαίως δὲ → ἀναγκαίως δὲ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.43 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-43).

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2.44Preuschen 4:59

πάλιν τʼ αὖ εἰ »λόγος μὲν θεοῦ« προσηγόγευτο, »λόγος« δὲ ἀπολύτως οὐκ εἴρητο, κἄν πολλοὺς λόγους ἀναπλάσσοντες κατὰ τὴν πρὸς ἕκαστον τῶν λογικῶν σχέσιν μάτην ἄν πολλοὺς κυρίως οὕτως ὀνομαζομένους παρεδεφάμεθα.

palin tʼ au ei »logos men theou« prosēgogeuto, »logos« de apolytōs ouk eirēto, kan pollous logous anaplassontes kata tēn pros hekaston tōn logikōn schesin matēn an pollous kyriōs houtōs onomazomenous paredephametha.

And again, if he had been called “Word of God” but not said to be “Word” absolutely, we might have invented many words according to the relation to each rational being, and wrongly accepted many as properly so named.

Notes and citation

Summary: Without the absolute title “Word,” one might imagine many Words.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.44 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-44).

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2.45Preuschen 4:59

καλῶς μέντοι γε διαγράφων τὰ περὶ τοῦ λόγου τοῦ θεοῦ ἐν τῇ Ἀποκαλύψει ὁ ἀπόστολος καὶ ὁ εὐαγγελιστής, ἤδη δὲ καὶ καὶ τῆς Ἀποκαλύψεως καὶ προφήτης, φηςὶ τὸν τοῦ θεοῦ λόγον ἑωρακέναι ἐν ἀνεῳγότι τῷ οὐρανῷ ἐφʼ ἵππῳ λευκῷ ὀχούμενον.

kalōs mentoi ge diagraphōn ta peri tou logou tou theou en tę̄ Apokalypsei ho apostolos kai ho euangelistēs, ēdē de kai kai tēs Apokalypseōs kai prophētēs, phēsi ton tou theou logon heōrakenai en aneǭgoti tǭ ouranǭ ephʼ hippǭ leukǭ ochoumenon.

Well indeed does the apostle and evangelist, and now also the prophet of the Revelation, describe the things concerning the Word of God in the Revelation, saying that he saw the Word of God riding on a white horse in the opened heaven.

Rev 19:11–13 (allusion, high confidence)

Notes and citation

Summary: John, apostle, evangelist, and prophet, saw the Word of God on a white horse.

The allusion is Rev 19:11–13. The digital text repeats καί.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.45 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-45).

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2.46Preuschen 4:59

τί δὲ αἰνίττεται τὸ ἀνεῷχθαι τὸν οὐρανὸν καὶ ὁ λευκὸς ἵππος καὶ τὸ ἐπʼ αὐτοῦ καθέζεσθαι τὸν καλούμενον τοῦ θεοῦ λογον, πρὸς τῷ εἶναι θεοῦ λόγον καὶ πιστὸν καὶ ἀληθινὸν καὶ ἐν δικαιοσύνῃ κρίνοντα καὶ πολεμοῦντα λεγόμενον, κατανοητέον, ἵνα ἔτι μᾶλλον προβιβασθῶμεν τῷ ἐκαβεῖν τὰ περὶ »τοῦ λόγου τοῦ θεοῦ«.

ti de ainittetai to aneǭchthai ton ouranon kai ho leukos hippos kai to epʼ autou kathezesthai ton kaloumenon tou theou logon, pros tǭ einai theou logon kai piston kai alēthinon kai en dikaiosynę̄ krinonta kai polemounta legomenon, katanoēteon, hina eti mallon probibasthōmen tǭ ekabein ta peri »tou logou tou theou«.

We must consider what is hinted at by the opening of heaven and the white horse, and by the one called the Word of God sitting on it, who besides being the Word of God is said to be faithful and true and to judge and make war in righteousness, so that we may advance still further in grasping the things concerning “the Word of God.”

Rev 19:11–13 (allusion, high confidence)

Notes and citation

Summary: Origen proposes to interpret the details of the vision of the rider.

The allusion is Rev 19:11–13.

Notes on the original text

Digital text corrected (OCR: misread letters): αὐτωίττεται → αἰνίττεται.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.46 (Preuschen 4:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-46).

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2.47Preuschen 4:59–60

κεκλεῖσθαι δὲ ἡγοῦμαι τὸν οὐρανὸν τοῖς ἀσεβέσι καὶ τὴν εἰκόωα τοῦ χοϊκοῦ φέρουσιν, ἀνεῷχθαι δὲ τοῦς δικαίοις καὶ κεκοσμημένοις τῇ τοῦ ἐπουρανίου εἰκόνι· τοῖς μὲν γάρ, ἅτε κάτω τυγχάνουσι καὶ ἐν σαρκὶ ἔτι ὑπάρχουσιν, ἀποκέκλεισται τὰ κρείττονα οὐ συνιέναι αὐτὸ οὐδὲ τὸ κάλλος αὐτῶν δυναμένοις, ἐπεῖ μὴ βούλον- ται κατανοεῖν συγκύπτοντες καὶ μὴ ἐπιδιδόντες αὑτοὺς εἰς τὸ ἀνα- κύπτειν· τοῖς δὲ διαφέρουσι, ἅτε τὸ πολίτευμα ἔχουσιν ἐν οὐρανοῖς, τὰ οὐράνια τῇ κλειδὶ τοῦ Δαβὶδ ἀνέῳγε θεωρούμενα, τοῦ θείου λόγου ἀνοίγοντος αὐτὰ καὶ σαφηνίζοντος διὰ τοῦ ὀχεῖσθαι ἵππῳ, φωναῖς τὰ σημαινόμενα ἀπαγγελλούσαις, λευκῷ διὰ τὸ φανερὸν καὶ τὸ λευκὸν καὶ φωτεινὸν τῆς γνώσεως.

kekleisthai de hēgoumai ton ouranon tois asebesi kai tēn eikoōa tou choïkou pherousin, aneǭchthai de tous dikaiois kai kekosmēmenois tę̄ tou epouraniou eikoni; tois men gar, hate katō tynchanousi kai en sarki eti hyparchousin, apokekleistai ta kreittona ou synienai auto oude to kallos autōn dynamenois, epei mē boulon- tai katanoein synkyptontes kai mē epididontes hautous eis to ana- kyptein; tois de diapherousi, hate to politeuma echousin en ouranois, ta ourania tę̄ kleidi tou Dabid aneǭge theōroumena, tou theiou logou anoigontos auta kai saphēnizontos dia tou ocheisthai hippǭ, phōnais ta sēmainomena apangellousais, leukǭ dia to phaneron kai to leukon kai phōteinon tēs gnōseōs.

I think heaven is shut to the ungodly and to those who bear the image of the man of dust, but opened to the righteous and to those adorned with the image of the heavenly man. For to the former, since they are below and still in the flesh, the better things are closed, as they cannot understand them or their beauty, since they will not consider them but stoop down and do not give themselves to looking up. But to those who excel, since they have their citizenship in heaven, the heavenly things are opened with the key of David to be contemplated, the divine Word opening and making them clear by riding on a horse, that is, on voices that announce what is signified; white, because of the clarity and the whiteness and brightness of knowledge.

1 Cor 15:49 (allusion, high confidence) · Phil 3:20 (allusion, high confidence) · Rev 3:7 (allusion, high confidence) · Rev 19:11 (allusion, high confidence)

Notes and citation

Summary: Heaven is opened to the righteous, and the Word reveals heavenly things through the “horse” of clear speech.

The allusions are 1 Cor 15:49, Phil 3:20, Rev 3:7, and Rev 19:11. On the horse as the voice, see 1.278–279.

Notes on the original text

Digital text corrected (OCR: misread letter; OCR: missing letter): τὸ ποίτευμα → τὸ πολίτευμα; τῇ κλεικὶ → τῇ κλειδὶ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.47 (Preuschen 4:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-47).

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2.48Preuschen 4:60

Καθέζεται δὲ ἀπὶ τὸν λευκὸν ἵππον ὁ καλούμενος »πιστός«, ἱδρυμένος βεβαιώτερον καί, ἵνʼ οὕτως εἴπω, βασιλικώτερον ἐν φωνῖς ἀντραπῆναι μὴ δυναμέναις, παντὸς ἵππου ὀξύτερον καὶ τάχιον τρεχούσαις καὶ παρευδοκιμούσαις ἐν τῇ φορᾷ πάντα τὸν ἀνταγωνιστὴν ὑποκριτὴν λόγου νομεζόμενον λόγον καὶ ἀληθείας δοκοῦσαν ἀλήθειαν.

Kathezetai de api ton leukon hippon ho kaloumenos »pistos«, hidrymenos bebaiōteron kai, hinʼ houtōs eipō, basilikōteron en phōnis antrapēnai mē dynamenais, pantos hippou oxyteron kai tachion trechousais kai pareudokimousais en tę̄ phorą panta ton antagōnistēn hypokritēn logou nomezomenon logon kai alētheias dokousan alētheian.

And the one called “faithful” sits on the white horse, seated more securely and, so to speak, more royally on voices that cannot be overturned, running more swiftly and quickly than any horse, and surpassing in their course every rival that pretends to be the Word, the word so considered, and the truth that seems to be truth.

Rev 19:11 (allusion, high confidence)

Notes and citation

Summary: The faithful Word rides securely on voices that outrun every false word and false truth.

The allusion is Rev 19:11. The digital text reads ἀπὶ, φωνῖς ἀντραπῆναι, νομεζόμενον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.48 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-48).

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2.49Preuschen 4:60

καλεῖται δὲ »πιστὸς« ὁ ἐπὶ τοῦ λευκοῦ ἵππου οὐ διὰ τὸ πιστεύειν ὅσον διὰ τὸ πιστευτὸς εἶναι, τουτέστι, τοῦ πιστεύεσθαι ἄξιος· κύριος γὰρ κατὰ τὸν Μωσέα πιστὸς καὶ ἀληθινός. καὶ ἀληθινὸς γὰρ πρὸς ἀντιδιαστολὴν σκιᾶς καὶ τύπου καὶ εἰκόνος, ἐπεὶ τοιοῦτος ὁ ἐν τῷ ἀνῳγότι οὐρανῷ λόγος· ὁ γὰρ ἐπὶ γῆς οὐ τοιοῦτος ὁποῖος ὁ ἐν οὐρανῷ, ἅτε γενόμενος σὰρξ καὶ διὰ σκιῶς καὶ τύπων καὶ εἰκόνων λαλούμνος.

kaleitai de »pistos« ho epi tou leukou hippou ou dia to pisteuein hoson dia to pisteutos einai, toutesti, tou pisteuesthai axios; kyrios gar kata ton Mōsea pistos kai alēthinos. kai alēthinos gar pros antidiastolēn skias kai typou kai eikonos, epei toioutos ho en tǭ anǭgoti ouranǭ logos; ho gar epi gēs ou toioutos hopoios ho en ouranǭ, hate genomenos sarx kai dia skiōs kai typōn kai eikonōn laloumnos.

And the one on the white horse is called “faithful” not so much because he believes as because he is believable, that is, worthy of being believed; for according to Moses the Lord is faithful and true. And he is “true” in contrast to shadow and type and image, since such is the Word in the opened heaven; for the Word on earth is not such as the Word in heaven, since he became flesh and speaks through shadows and types and images.

Rev 19:11 (allusion, high confidence) · Deut 32:4 (allusion, high confidence) · John 1:14 (allusion, high confidence) · Heb 10:1 (allusion, medium confidence)

Notes and citation

Summary: The Word is “faithful” as worthy of belief, and “true” as the reality behind shadows and types.

The allusions are Rev 19:11, Deut 32:4, John 1:14, and Heb 8:5, 10:1. “Faithful” and “believe” render πιστός and πιστεύειν, which share a root.

Notes on the original text

Digital text corrected (OCR: misread letter): οὐ κιὰ τὸ → οὐ διὰ τὸ; πιστὰς καὶ ἀληθινός → πιστὸς καὶ ἀληθινός.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.49 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-49).

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2.50Preuschen 4:60

τὰ δὲ πλήθη τῶν πεπιστευκέναι νομιζομένων τῇ σκιᾷ τοῦ λόγου καὶ οὐχι τῷ ἀληθινῷ λόγῳ θεοῦ ἐν τῷ ἀνεῳγότι οὐρανῷ τυγχάνοντι μαθητεύεται. διόπερ ὁ Ἱερμίας φησί· »Πνεῦμα προσώπου »ἡμῶν χριστὸς κύριος, οὗ εἴπομεν· Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν »τοῖς ἔθνεσιν.«

ta de plēthē tōn pepisteukenai nomizomenōn tę̄ skią tou logou kai ouchi tǭ alēthinǭ logǭ theou en tǭ aneǭgoti ouranǭ tynchanonti mathēteuetai. dioper ho Hiermias phēsi; »Pneuma prosōpou »hēmōn christos kyrios, hou eipomen; En tę̄ skią autou zēsometha en »tois ethnesin.«

But the multitudes of those who are thought to have believed are taught by the shadow of the Word, and not by the true Word of God who is in the opened heaven. That is why Jeremiah says: “The breath of our face is Christ the Lord, of whom we said, ‘In his shadow we shall live among the nations.’”

Lam 4:20 (quotation, high confidence)

Notes and citation

Summary: Most believers are taught by the shadow of the Word, as Lamentations says.

The quotation is Lam 4:20 LXX, which Origen, like others, attributes to Jeremiah.

Notes on the original text

Digital text corrected (OCR: misread letter): ἀνεῳγότι γὐρανῷ → ἀνεῳγότι οὐρανῷ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.50 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-50).

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2.51Preuschen 4:60

οὗτος δὴ ὁ λόγος τοῦ θεοῦ ὁ πιστὸς καλούμενος καὶ ἀληθινὸς καλεῖται καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ, τῇ αὐτοδικαιοσύνῃ καὶ αὐτοκρίσει τὸ κατʼ ἀξίαν ἑκάστου τῶν ὄντων ἀπονέμειν ἀπὰ θεοῦ δύνασθαι λαβὼν καὶ κρίνειν.

houtos dē ho logos tou theou ho pistos kaloumenos kai alēthinos kaleitai kai en dikaiosynę̄ krinei kai polemei, tę̄ autodikaiosynę̄ kai autokrisei to katʼ axian hekastou tōn ontōn aponemein apa theou dynasthai labōn kai krinein.

This Word of God, then, who is called faithful, is also called true, and judges and makes war in righteousness, having received from God the ability, by righteousness itself and judgment itself, to assign to each being what it deserves and to judge.

Rev 19:11 (allusion, high confidence)

Notes and citation

Summary: The Word judges each according to its worth, being righteousness and judgment itself.

The allusion is Rev 19:11.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.51 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-51).

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2.52Preuschen 4:60

οὐδεὶς γὰρ τῶν μετεχόντων δικαιοσύνης καὶ τῆς τοῦ κρίνειν λαὸν δυνάμεως οὕτω πάντη ἐναπμάξασθαι ἑαυτοῦ τῇ ψυχῇ δυνήσεται τοὺς τῆς δικαιοσύνης τύπους καὶ οῦ κρίνειν, ὥστε ἐν μηδενὶ ἀποκεῖν τῆς αὐτοδικαιοσύνης καὶ τῆς αὐτοκρίσεως, ὡς οὐδὲ ὁ γράφων εἰκόνα οἷός τε ἔσται μετα- δοῦναι πάντων τῶν τοῦ γραφομένου ἰδιωμάτων τῇ γραφῇ.

oudeis gar tōn metechontōn dikaiosynēs kai tēs tou krinein laon dynameōs houtō pantē enapmaxasthai heautou tę̄ psychę̄ dynēsetai tous tēs dikaiosynēs typous kai ou krinein, hōste en mēdeni apokein tēs autodikaiosynēs kai tēs autokriseōs, hōs oude ho graphōn eikona hoios te estai meta- dounai pantōn tōn tou graphomenou idiōmatōn tę̄ graphę̄.

For none of those who share in righteousness and in the power of judging will be able so completely to stamp the imprints of righteousness and of judging on his own soul as to fall short in nothing of righteousness itself and judgment itself, just as a painter will not be able to give his painting all the characteristics of what he paints.

Notes and citation

Summary: No one who shares in righteousness can equal righteousness itself, as a painting never fully equals its subject.

The digital text reads ἐναπμάξασθαι and ἀποκεῖν (for ἐναπομάξασθαι, ἀπολείπειν).

Cite (SBL): Origen, Comm. Jo. 2.52 (Preuschen 4:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-52).

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2.53Preuschen 4:60–61

διὰ τοῦτο δὴ ἡγοῦμαι τὸν Δαβὶδ λέγειν τὸ »Οὐ δικαιωθήσεται ἐνώπιόν »σου πᾶς ζῶν«· οὐ γὰρ ἁπαξαπλῶς εἶπε »πᾶς ἄνθρωπος« ἤ »πᾶς »ἄγγελος«, ἀλλὰ »πᾶς ζῶν«, ὅτι κἄν τῆς ζωῆς τις μετέχῃ καὶ πάντη τὴν νεκρότητα ἀπσείσηται, οὐδʼοὕτως ὡς πρὸς σὲ δικαιωθῆναι δυνήσεται παραπλησίως τῇ ζωῇ, οὐδὲ δυνατὸν τὸν μετέχοντα τῆς ζωῆς καὶ διὰ τοῦτο ζῶντα χρηματίζοντα αὐτὸν γενέσθαι ζωήν, καὶ τὸν μετέχοντα δικαιοσύνης καὶ διὰ τοῦτο δίκαιον καλούμενον ἐξισω- θῆναι πάντη τῇ δικαιοσύνῃ.

dia touto dē hēgoumai ton Dabid legein to »Ou dikaiōthēsetai enōpion »sou pas zōn«; ou gar hapaxaplōs eipe »pas anthrōpos« ē »pas »angelos«, alla »pas zōn«, hoti kan tēs zōēs tis metechę̄ kai pantē tēn nekrotēta apseisētai, oudʼhoutōs hōs pros se dikaiōthēnai dynēsetai paraplēsiōs tę̄ zōę̄, oude dynaton ton metechonta tēs zōēs kai dia touto zōnta chrēmatizonta auton genesthai zōēn, kai ton metechonta dikaiosynēs kai dia touto dikaion kaloumenon exisō- thēnai pantē tę̄ dikaiosynę̄.

That is why I think David says, “No living being will be justified before you.” For he did not say simply “every man” or “every angel,” but “every living being,” because even if someone shares in life and has shaken off all deadness, not even so will he be able to be justified before you as life is; nor is it possible for one who shares in life, and is for this reason called living, himself to become life, or for one who shares in righteousness, and is for this reason called righteous, to be made entirely equal to righteousness.

Ps 143:2 (142:2 LXX) (quotation, high confidence)

Notes and citation

Summary: No creature is justified before God, since sharing in life or righteousness is never the same as being them.

The quotation is Ps 143:2 (142:2 LXX).

Cite (SBL): Origen, Comm. Jo. 2.53 (Preuschen 4:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-53).

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2.54Preuschen 4:61

Ἔργον δὲ τοῦ λόγου ὥσπερ κρίνειν ἐν δικαιοσύνῃ οὕτω καὶ πολεμεῖν ἐν δικαιοσύνῃ, ἵνʼ ἐκ τοῦ τοὺς ἐχθροὺς λόγῳ καὶ δικαιο- σύνῃ οὕτω πολεμεῖν ἐναιρουμένων τῶν ἀλόγων καὶ τὴς ἀδικίας λέγεσθαι ἐνοικήςῃ καὶ δικαιώςῃ, ἐκβάλλων τὰ ἐναντία τῆς ψυχῆς τοῦ, ἵνʼ οὕτως εἴπω, ἐπὶ σωτηρίᾳ αὐχμαλωτισθέντος ὁπὸ Χριστοῦ.

Ergon de tou logou hōsper krinein en dikaiosynę̄ houtō kai polemein en dikaiosynę̄, hinʼ ek tou tous echthrous logǭ kai dikaio- synę̄ houtō polemein enairoumenōn tōn alogōn kai tēs adikias legesthai enoikēsę̄ kai dikaiōsę̄, ekballōn ta enantia tēs psychēs tou, hinʼ houtōs eipō, epi sōtērią auchmalōtisthentos hopo Christou.

And it is the work of the Word, as to judge in righteousness, so also to make war in righteousness, so that, from his so warring against the enemies with reason and righteousness, when the irrational things and those called injustice are destroyed, he may dwell in and justify the soul, casting out what is opposed from the soul of one who has, so to speak, been taken captive by Christ for salvation.

Textual problem in this passage: see the notes.

Rev 19:11 (allusion, high confidence) · 2 Cor 10:5 (allusion, medium confidence)

Notes and citation

Summary: The Word wars against unreason and injustice in the soul so as to dwell in it and justify it.

The allusions are Rev 19:11 and 2 Cor 10:5. The digital text is damaged (ἐνοικήςῃ, δικαιώςῃ, αὐχμαλωτισθέντος); translated by the sense.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.54 (Preuschen 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-54).

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2.55Preuschen 4:61

ἔτι κὲ μᾶλλον ἔστιν τὸν τοῦ λογου πόλεμον ἐδεῖν ὅν πολεμεῖ, ἐπὰν αὐτὸς μὲν πρεσβεύῃ περὶ ἀληθείας, ὁ δʼ ὑποκρινόμενος εἶναι λόγος οὐ λόγος ὤν, καὶ ἡ ἑαυτὴν ἀναγορεύσασα ἀλήθειαν οὐκ ἀλήθεια τυγχάνουσα ἀλλὰ ψεῦδος φάσκῃ εἶναι ἑαυτὴν τὴν ἀλήθειαν. τότε γὰρ καθοπλι- σάμενος ὁ λόγος κατὰ τοῦ ψεύδους »ἀναλοῖ αὐτὸ τῷ πνεύματι τοῦ »στόματος αὐτοῦ, καὶ αταργεῖ τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ«.

eti ke mallon estin ton tou logou polemon edein hon polemei, epan autos men presbeuę̄ peri alētheias, ho dʼ hypokrinomenos einai logos ou logos ōn, kai hē heautēn anagoreusasa alētheian ouk alētheia tynchanousa alla pseudos phaskę̄ einai heautēn tēn alētheian. tote gar kathopli- samenos ho logos kata tou pseudous »analoi auto tǭ pneumati tou »stomatos autou, kai atargei tę̄ epiphaneią tēs parousias autou«.

Still more can one see the war that the Word wages when he himself pleads for the truth, while the one who pretends to be the word, not being the word, and she who proclaims herself truth, not being truth but falsehood, claims to be the truth. For then the Word, arming himself against falsehood, “will destroy it with the breath of his mouth and abolish it by the appearing of his coming.”

2 Thess 2:8 (quotation, high confidence)

Notes and citation

Summary: The Word wars against falsehood that claims to be truth, destroying it with the breath of his mouth.

The quotation is 2 Thess 2:8. The digital text reads κὲ, ἐδεῖν, αταργεῖ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.55 (Preuschen 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-55).

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2.56Preuschen 4:61

καὶ ὅρα, εἰ δύναται κατὰ τ][ο νοητὸν τα[[υτα ὑπὰ τοῦ ἀποστόλου ἐν τῇ πρὸς Θεσσαλονικεῖς παρίστασθαι ἐπιστολῇ. τί γάρ ἐστι τὰ ἀνα- λούμενον τῷ πνεύματι τοῦ στόματος Χριστοῦ, Χριστοῦ τυγχάνοντος λόγου καὶ ἀληθείας καὶ σοφίας, ἢ τὸ ψεῦδος; καὶ τί τὸ καταργούμε- νον τῇ ἐπιφανείᾳ τῆς παρουσίας Χρστοῦ, σοφίας καὶ λόγου νοουμέ- νου, ἤ πᾶν τὸ ἐπαγγελλόμενον εἶναι σοφία, τυγχάνον δὲ ἕν τούτων, ὧν ὁ θεὸς δράσσεται »ἐν τῇ πανουργίᾳ αὐτῶν«; ἔτι ὁ Ἰωάννης θαυμασιώτατα ἐν τοῖς περὶ τοῦ ὀχουμένου τῷ λευκῷ ἵππῳ λόγου φηςὶ καὶ τὸ »Οἱ ὀφθαλμοὶ δὲ αὐτοῦ ὡς φλὸξ πυρός«.

kai hora, ei dynatai kata t][o noēton ta[[yta hypa tou apostolou en tę̄ pros Thessalonikeis paristasthai epistolę̄. ti gar esti ta ana- loumenon tǭ pneumati tou stomatos Christou, Christou tynchanontos logou kai alētheias kai sophias, ē to pseudos? kai ti to katargoume- non tę̄ epiphaneią tēs parousias Chrstou, sophias kai logou nooume- nou, ē pan to epangellomenon einai sophia, tynchanon de hen toutōn, hōn ho theos drassetai »en tę̄ panourgią autōn«? eti ho Iōannēs thaumasiōtata en tois peri tou ochoumenou tǭ leukǭ hippǭ logou phēsi kai to »Hoi ophthalmoi de autou hōs phlox pyros«.

And see whether these things can be represented in their spiritual sense by the apostle in the letter to the Thessalonians. For what is it that is destroyed by the breath of the mouth of Christ, Christ being Word and truth and wisdom, but falsehood? And what is abolished by the appearing of the coming of Christ, understood as wisdom and Word, but everything that professes to be wisdom and is one of those whom God catches “in their craftiness”? Further, John very marvelously says, in what concerns the Word riding the white horse, also, “His eyes are like a flame of fire.”

2 Thess 2:8 (allusion, high confidence) · 1 Cor 3:19 (quotation, high confidence) · Rev 19:12 (quotation, high confidence)

Notes and citation

Summary: Christ as truth and wisdom destroys falsehood and false wisdom; his eyes are a flame of fire.

The allusions and quotations are 2 Thess 2:8, 1 Cor 3:19 (Job 5:13), and Rev 19:12. The opening of the section is garbled by stray brackets in the digital text.

Notes on the original text

Digital text corrected (OCR: misread letters): ἥ τὸ ψεῦσος → ἢ τὸ ψεῦδος.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.56 (Preuschen 4:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-56).

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2.57Preuschen 4:61–62

ὡς γὰρ ἡ φλὸξ τὸ λαμπρὸν ἅμα καὶ φωτιστικόν, ἔτι κὲ καὶ πυρῶδες ἔχει καὶ ἀναλωτικὸν τῶν ὑλικωτέρων, οὕτως οἱ, ἵνʼ οὕτως εἴπω, ὀφθαλμοὶ τοῦ λόγου, οἷς βλέπει καὶ πᾶς ὁ μετέχων αὐτοῦ, πρὸς τῷ διὰ τῶν ἐνυπαρχουςῶν αὐτῷ ἀντιλαμβάνεσθαι τῶν νοητῶν ἀναλοῦσι καὶ ἀφανίζουσι τὰ ὑλικώτερα καὶ παρχύτερα τῶν νοημάτων· πάντα δὲ τὴν ἰσχνότητα καὶ λεπτότητα ἐκπέφευγε τῆς ἀληθείας τὰ ὁπωσποτοῦν ψευδόμενα.

hōs gar hē phlox to lampron hama kai phōtistikon, eti ke kai pyrōdes echei kai analōtikon tōn hylikōterōn, houtōs hoi, hinʼ houtōs eipō, ophthalmoi tou logou, hois blepei kai pas ho metechōn autou, pros tǭ dia tōn enyparchousōn autǭ antilambanesthai tōn noētōn analousi kai aphanizousi ta hylikōtera kai parchytera tōn noēmatōn; panta de tēn ischnotēta kai leptotēta ekpepheuge tēs alētheias ta hopōspotoun pseudomena.

For as the flame has at once brightness and the power to give light, and further is fiery and consumes the more material things, so the eyes of the Word, so to speak, by which he sees, and so does everyone who shares in him, besides grasping intelligible things through the eyes that are in him, consume and do away with the more material and coarser of thoughts. And everything that is in any way false has escaped the fineness and subtlety of the truth.

Rev 19:12 (allusion, high confidence)

Notes and citation

Summary: The Word's fiery eyes both enlighten and consume coarse and false thoughts.

The last sentence is difficult; it may mean that falsehood cannot bear the fine scrutiny of the truth. The digital text reads παρχύτερα for παχύτερα (“coarser”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.57 (Preuschen 4:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-57).

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2.58Preuschen 4:62

Πάνυ δὲ τεταγμένως μετὰ ἐν δικαιοσύνῃ κρίνοντα καὶ κατὰ τὸ ἐν δικαιοσύνῃ κρίνειν πολεμοῦντα, ἑξῆς δὲ τῷ πολεμεῖν φωτίζοντα, ἐπιφίρεται τὸ ἐπὶ τὴν κεφαλὴν εἶναι αὐτοῦ πολλὰ δια- δήματα. εἰ μὲν γὰρ ἕν ἦν καὶ μονοειδὲς τὸ ψεῦδος, καθʼ οὗ τὸν στέφανον ἡττωμένου ἐλάμβανεν ὁ νικήσας »πιστὸς καὶ ἀληθινὸς« λόγος, καὶ ἕν διάδημα περικεῖσθαι εὐλόγως ἄν ἀναγέγραπτο ὁ ἐπι- κρατήσας τῶν ἐναντίων θεοῦ λόγος.

Pany de tetagmenōs meta en dikaiosynę̄ krinonta kai kata to en dikaiosynę̄ krinein polemounta, hexēs de tǭ polemein phōtizonta, epiphiretai to epi tēn kephalēn einai autou polla dia- dēmata. ei men gar hen ēn kai monoeides to pseudos, kathʼ hou ton stephanon hēttōmenou elambanen ho nikēsas »pistos kai alēthinos« logos, kai hen diadēma perikeisthai eulogōs an anagegrapto ho epi- kratēsas tōn enantiōn theou logos.

And in very good order, after the one judging in righteousness, and making war as he judges in righteousness, and next after his making war, enlightening, it is added that on his head are many diadems. For if falsehood were one and of one form, over which, defeated, the victorious “faithful and true” Word received the crown, it would reasonably have been recorded that the Word who prevailed over the enemies of God wore one diadem.

Rev 19:11–12 (allusion, high confidence)

Notes and citation

Summary: The many diadems show that the Word has conquered many forms of falsehood.

The allusion is Rev 19:11–12.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.58 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-58).

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2.59Preuschen 4:62

νυνὶ δὲ πολλῶν ὄντων τῶν ἐπαγγελλομένων τὴν ἀλήθειαν ψευδῶν, καθʼ ὧν στρατευσάμενος ὁ λόγος στεφανοῦται, πολλὰ γίντεται τὰ διαδήματα τῇ κεφαλῇ τοῦ πάντα νικήσντος περικείμενα καὶ ἑκάστης δὲ ἀποστατησάσης ἐνεργείας κρατῶν πολλὰ διαδήματα τῷ νικᾶν περιτίθεται.

nyni de pollōn ontōn tōn epangellomenōn tēn alētheian pseudōn, kathʼ hōn strateusamenos ho logos stephanoutai, polla gintetai ta diadēmata tę̄ kephalę̄ tou panta nikēsntos perikeimena kai hekastēs de apostatēsasēs energeias kratōn polla diadēmata tǭ nikan peritithetai.

But now, since the falsehoods that profess the truth are many, against which the Word campaigns and is crowned, the diadems placed on the head of him who conquers all are many; and, prevailing over each rebellious power, he is crowned with many diadems for his victory.

Rev 19:12 (allusion, high confidence)

Notes and citation

Summary: The Word wears many diadems for his victories over many falsehoods and rebel powers.

The allusion is Rev 19:12.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.59 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-59).

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2.60Preuschen 4:62

Ἑξῆς μετὰ τὰ διαδήματα ἀναγέγραπται ἔχειν »ἔνομα γεγραμμένον »ὅ οὐδεὶς οἶδεν εἰ μὴ αὐτός«· οὗτος γὰρ ὁ ἕμψυχος λόγος ἐπίσταταί τινα μόνος, διὰ τὸ ὑποδεέστερον ἐν τοῖς ἑξῆς γενητοῖς τῆς φύσεως αὐτοῦ οὐδενὸς χωροῦντος πάντα, ἅ ἀκεῖνος καταλαμβάνει θεωρεῖν. τάχα δὲ καὶ οἱ μετέχοντες ἐκείνου τοῦ λόγου μόνοι παρὰ τοὺς μὴ μετέχοντας ἴσασι τὰ μὴ εἰς ἐκείνους φθάνοντα.

Hexēs meta ta diadēmata anagegraptai echein »enoma gegrammenon »ho oudeis oiden ei mē autos«; houtos gar ho hempsychos logos epistatai tina monos, dia to hypodeesteron en tois hexēs genētois tēs physeōs autou oudenos chōrountos panta, ha akeinos katalambanei theōrein. tacha de kai hoi metechontes ekeinou tou logou monoi para tous mē metechontas isasi ta mē eis ekeinous phthanonta.

Next after the diadems he is recorded as having “a name written which no one knows but himself.” For this living Word alone knows certain things, since, because of the inferiority of their nature, none of the beings that come after him can receive the contemplation of all that he comprehends. And perhaps also those who share in that Word alone, as compared with those who do not share, know the things that do not reach the others.

Rev 19:12 (quotation, high confidence)

Notes and citation

Summary: Only the Word knows his name, since no lower being can grasp all he knows; those who share in him know more than others.

The quotation is Rev 19:12.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.60 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-60).

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2.61Preuschen 4:62

οὐ γυμνὸς δὲ τῷ Ἰωάννῃ ὁρᾶται τῷ ἵππῳ ὀχούμενος ὁ τοῦ θεοῦ λόγος· περιβέβληται γὰρ ἱμάταιον † ῥεραμμένον αἵματι, ἐπείπερ ἴχνη περίκειται ὁ γενόμε- νος λόγος σάρξ, καὶ διὰ τὸ γεγονέναι σὰρξ ἀποθανών, ὡς προχυθῆναι αὐτοῦ καὶ αἷμα ἐπὶ τὴν γὴν νύξαντος τοῦ στρατιώτου τὴν πλευρὰν αὐτοῦ, ἐκείνου τοῦ πάθους· τάχα γὰρ κἄν ὁπωσποτὲ ἐν τῇ τοῦ λόγου ὑψηλοτάτῃ καὶ ἀνωτάτῃ θεωρίᾳ γενώμεθα καὶ τῆς ἀληθείας, οὐ πάντη ἐπιλησόμεθα τῆς ἐν σώματι ἡμῶν γενομένης διʼ αὐτοῦ εἰσαγωγῆς.

ou gymnos de tǭ Iōannę̄ horatai tǭ hippǭ ochoumenos ho tou theou logos; peribeblētai gar himataion † rherammenon haimati, epeiper ichnē perikeitai ho genome- nos logos sarx, kai dia to gegonenai sarx apothanōn, hōs prochythēnai autou kai haima epi tēn gēn nyxantos tou stratiōtou tēn pleuran autou, ekeinou tou pathous; tacha gar kan hopōspote en tę̄ tou logou hypsēlotatę̄ kai anōtatę̄ theōrią genōmetha kai tēs alētheias, ou pantē epilēsometha tēs en sōmati hēmōn genomenēs diʼ autou eisagōgēs.

But the Word of God riding the horse is not seen by John naked; for he is clothed in a garment … sprinkled with blood, since the Word who became flesh bears traces of that suffering, having died because he became flesh, so that his blood too was poured out on the earth when the soldier pierced his side. For perhaps, even if we should come in some way to the highest and loftiest contemplation of the Word and of the truth, we shall not entirely forget our introduction, which came about through him in the body.

Textual problem in this passage: see the notes.

Rev 19:13 (allusion, high confidence) · John 1:14 (allusion, high confidence) · John 19:34 (allusion, high confidence)

Notes and citation

Summary: The Word's blood-stained garment recalls his passion, which believers never forget even at the height of contemplation.

The allusions are Rev 19:13, John 1:14, and John 19:34. The editor marks the participle as doubtful (†). The digital text reads ἱμάταιον, ῥεραμμένον, γὴν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.61 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-61).

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2.62Preuschen 4:62

Τούτῳ τῷ τοῦ θεοῦ λόγῳ τὰ ἐν τῷ οὐρανῷ στρατεύματα ἀκο- λουθεῖ πάντα, λόγῳ ἑπόμενα ἡγουμένῶ καὶ μιμούμενα αὐτὸν ἐν πᾶσι, καὶ μάλιστα τῷ ἐπιβεβηκέναι ὁμοίως αὐτῷ ἱπποις λευκοῖς· πάντα γὰρ ἐνώπιον τοῖς νοοῦσι. καὶ ὥσπερ »ἀπέδρα ὀδύνη καὶ λύπη καὶ »στεναγμὸς« ἐπὶ τῷ τέλει τῶν πραγμάτων, οὕτως οἷμαι ὅτι ἀπέδρα ἀσάφεια καὶ ἀπορία, πάντων ἐπιμελῶς καὶ τρανῶς προπιπτόωτων τῶν τῆς τοῦ θεοῦ σοφίας μυστηρίων.

Toutǭ tǭ tou theou logǭ ta en tǭ ouranǭ strateumata ako- louthei panta, logǭ hepomena hēgoumenō kai mimoumena auton en pasi, kai malista tǭ epibebēkenai homoiōs autǭ hippois leukois; panta gar enōpion tois noousi. kai hōsper »apedra odynē kai lypē kai »stenagmos« epi tǭ telei tōn pragmatōn, houtōs hoimai hoti apedra asapheia kai aporia, pantōn epimelōs kai tranōs propiptoōtōn tōn tēs tou theou sophias mystēriōn.

This Word of God is followed by all the armies in heaven, following the Word as their leader and imitating him in all things, and especially in having mounted white horses as he did; for all things are plain to those who understand. And just as “pain and sorrow and sighing have fled away” at the end of things, so I think obscurity and perplexity have fled away, all the mysteries of the wisdom of God being set forth carefully and clearly.

Rev 19:14 (allusion, high confidence) · Prov 8:9 (quotation, high confidence) · Isa 35:10 (quotation, high confidence)

Notes and citation

Summary: The heavenly armies follow and imitate the Word, and at the end all obscurity will vanish.

The allusions and quotations are Rev 19:14, Prov 8:9 LXX (“all things are plain to those who understand”), and Isa 35:10.

Notes on the original text

Digital text corrected (OCR: stray letter): ἀκο- λουθεῖ πάντεα → ἀκο- λουθεῖ πάντα.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 2.62 (Preuschen 4:62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-62).

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2.63Preuschen 4:62–63

ἐπισκέψαι δὲ λευκοὺς ἵππους τῶν ἀκολουθούντων τῷ λόγῳ, ἐνδεδυμένους »βύσσινον λευκὸν »καὶ καθαρόν«, εἰ μή, ἐπεὶ ἡ βύσσος ἀπὸ γῆς γίνεται, τῶν ἐπὶ γῆς διαλέκτων, ἅς ἠμφιεσμέναι εἰσὶν αἱ σημαίνουσαι φωναὶ καθαρῶς τὰ πράγματα, τύποι τυγχάνουσι τὰ βύσσινα ἐνδύματα. ταῦτα δὴ ἐπὰ πλεῖον ἐκ τῆς Ἀποκαλύψεως διδασούσης περὶ λόγου θεοῦ εἴρηται, ἵνα ἀκριβέστερον τὰ περὶ αὐτοῦ νοήσωμεν. Ι, 2. Οἷτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν.

episkepsai de leukous hippous tōn akolouthountōn tǭ logǭ, endedymenous »byssinon leukon »kai katharon«, ei mē, epei hē byssos apo gēs ginetai, tōn epi gēs dialektōn, has ēmphiesmenai eisin hai sēmainousai phōnai katharōs ta pragmata, typoi tynchanousi ta byssina endymata. tauta dē epa pleion ek tēs Apokalypseōs didasousēs peri logou theou eirētai, hina akribesteron ta peri autou noēsōmen. I, 2. Hoitos ēn en archę̄ pros ton theon.

And consider the white horses of those who follow the Word, clothed in “fine linen, white and pure”: whether, since linen comes from the earth, the linen garments are types of the earthly languages with which the voices that signify things purely are clothed. These things have been said at greater length from the Revelation, which teaches about the Word of God, so that we may understand more precisely what concerns him. John 1:2: “He was in the beginning with God.”

Rev 19:14 (quotation, high confidence) · John 1:2 (quotation, high confidence)

Notes and citation

Summary: The fine linen may stand for earthly languages that express truth purely; the next lemma is John 1:2.

The quotations are Rev 19:14 and John 1:2 (the next lemma).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 2.63 (Preuschen 4:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-63).

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2.64Preuschen 4:63

ΙΧ. Τοῖς μὴ ἀδριβοῦσιν τὰς διαφόρους ἐν τοῖς ἀπαγγελλοφί- νοις προτάσεις δόξει ταὐτολογεῖν ὁ εὐαγγελιστής, οὐδὲν πλέον λέγων ἐν τῷ »Οἷτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν« παρὰ τὸ »Καὶ ὁ λόγος »ἦν πρὸς τὸν θεόν«.

ICh. Tois mē adribousin tas diaphorous en tois apangellophi- nois protaseis doxei tautologein ho euangelistēs, ouden pleon legōn en tǭ »Hoitos ēn en archę̄ pros ton theon« para to »Kai ho logos »ēn pros ton theon«.

To those who do not examine precisely the different propositions in what is stated, the evangelist will seem to repeat himself, saying nothing more in “He was in the beginning with God” than in “And the Word was with God.”

John 1:1–2 (quotation, high confidence)

Notes and citation

Summary: Careless readers may think John 1:2 merely repeats John 1:1.

The quotations are John 1:1–2. The digital text begins with the chapter number IX, not translated.

Cite (SBL): Origen, Comm. Jo. 2.64 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-64).

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2.65Preuschen 4:63

τηρητέον δὲ ὅτι ἐν μὲν τῷ »Ὁ λόγος ἦν πρὸς »τὸν θεὸν« οὐ μανθάνομεν τὸ πότε ἤ ἐν τίνι »ἦν πρὸς τὸν θεόν«, κατὰ τὸ τέταρτον ἀξίωμα προσκείμενον· τέσσαρα γὰρ ἀξιώματα, ἅπερ παρά τισι προτάσεις καλοῦνται, ἔσταιν ἐνθάδε, ὧν τὸ τέταρτον »Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν«.

tērēteon de hoti en men tǭ »Ho logos ēn pros »ton theon« ou manthanomen to pote ē en tini »ēn pros ton theon«, kata to tetarton axiōma proskeimenon; tessara gar axiōmata, haper para tisi protaseis kalountai, estain enthade, hōn to tetarton »Houtos ēn en archę̄ pros ton theon«.

But we must observe that in “The Word was with God” we do not learn when or in what he “was with God,” which is added in the fourth proposition. For there are four propositions here, which some call premises, of which the fourth is “He was in the beginning with God.”

John 1:1–2 (quotation, high confidence)

Notes and citation

Summary: John 1:2 adds when and in what the Word was with God.

The quotations are John 1:1–2. “Propositions” renders ἀξιώματα, the Stoic term for statements; “premises” renders προτάσεις.

Cite (SBL): Origen, Comm. Jo. 2.65 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-65).

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2.66Preuschen 4:63

οὐ ταὐτὸν δὲ τὸ »Ὁ λόγος ἦν »πρὸς τὸν θεόν«· καὶ τὸ »Οὗτος ἦν« οὐχὶ ἁπλῶς πρὸς τὸν θεόν, ἀλλὰ πότε ἤ ἐν τίνι πρὸς τὸν θεόν· »Οὗτος, γάρ φησιν, ἦν ἐν ἀρχῇ »πρὸς τὸν θεόν.« ἀλλὰ καὶ τὸ »Οὗτος« κατὰ δεῖδιν ἐκφερόμενον νομισθήσεται ἀπι τοῦ λόγου τετάχθαι ἤ ἐπὶ τοῦ θεοῦ ὑπὸ τοῦ μὴ ἰσχνότερον ἐρευνῶντος, ἵνα καὶ ευρῃ σήλληψιν τῶν προτέρων γινο- μένην ἐν τῇ »οὗτος« προσηγορίᾳ τῆς τε »λόγος« ἐπινοίας καὶ τῆς »θεός«, ἵνα ἡ δεῖξις συναγάγῃ εἰς ἕν τὰ τῇ ἐπινοίᾳ διάφορα· οὐ γὰρ ἐν τῇ ἐπινοίᾳ τῇ »λόγος« ἐστὶν ἡ »θεός«, οὐδὲ ἐν τῇ »θεὸς« ἡ »λόγος«.

ou tauton de to »Ho logos ēn »pros ton theon«; kai to »Houtos ēn« ouchi haplōs pros ton theon, alla pote ē en tini pros ton theon; »Houtos, gar phēsin, ēn en archę̄ »pros ton theon.« alla kai to »Houtos« kata deidin ekpheromenon nomisthēsetai api tou logou tetachthai ē epi tou theou hypo tou mē ischnoteron ereunōntos, hina kai eurę̄ sēllēpsin tōn proterōn gino- menēn en tę̄ »houtos« prosēgorią tēs te »logos« epinoias kai tēs »theos«, hina hē deixis synagagę̄ eis hen ta tę̄ epinoią diaphora; ou gar en tę̄ epinoią tę̄ »logos« estin hē »theos«, oude en tę̄ »theos« hē »logos«.

And “The Word was with God” is not the same as “He was,” not simply with God, but when or in what he was with God; for, it says, “He was in the beginning with God.” But also “He,” spoken as a pointing word, will be thought, by one who does not examine more finely, to refer to the Word or to God, so that he may find a combining of the earlier ones in the name “he,” of the aspect “Word” and of the aspect “God,” so that the pointing gathers into one what differs in aspect. For the aspect “God” is not in the aspect “Word,” nor the aspect “Word” in that of “God.”

John 1:1–2 (quotation, high confidence)

Notes and citation

Summary: The word “He” in John 1:2 gathers into one the distinct aspects “Word” and “God.”

The quotations are John 1:1–2. “Aspect” renders ἐπίνοια. The digital text has slips (δεῖδιν, ἀπι, ευρῃ σήλληψιν), translated by the sense.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.66 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-66).

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2.67Preuschen 4:63

τάχα δὲ συγκεφαλαίωσίς ἐστι τῶν τριῶν προτάσεων εἰς μίαν τὴν »Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν«· καθʼὅ γὰρ »ἐν ἀρχῇ ἦν »ὁ λόγος«, οὐ μεμαθήκειμεν ὅτι »πρὸς τὸν θεόν«· καθʼ ὅ δὲ »πρὸς τὸν θεὸν« ὁ λόγος ἦν, οὐκ ἐγινώσκομεν σαφῶς, ὅτι ἐν ἀρχῇ πρὸς τὸν θεὸν ἦν· καθʼὅ δὲ »θεὸς ὁ λόγος ἦν«, οὔτε τὸ »ἐν ἀρχῇ« ἀυτὸν εἶναι ἐδηλοῦτο οὔτε ὅτι »πρὸς τὸν θεὸν« ἐτύγχανεν.

tacha de synkephalaiōsis esti tōn triōn protaseōn eis mian tēn »Houtos ēn en archę̄ pros ton theon«; kathʼho gar »en archę̄ ēn »ho logos«, ou memathēkeimen hoti »pros ton theon«; kathʼ ho de »pros ton theon« ho logos ēn, ouk eginōskomen saphōs, hoti en archę̄ pros ton theon ēn; kathʼho de »theos ho logos ēn«, oute to »en archę̄« auton einai edēlouto oute hoti »pros ton theon« etynchanen.

And perhaps “He was in the beginning with God” is a summing up of the three propositions into one. For insofar as “in the beginning was the Word,” we had not learned that he was “with God”; and insofar as the Word was “with God,” we did not know clearly that he was with God in the beginning; and insofar as “the Word was God,” it was shown neither that he was “in the beginning” nor that he was “with God.”

John 1:1–2 (quotation, high confidence)

Notes and citation

Summary: John 1:2 sums up what each clause of John 1:1 left unsaid.

The quotations are John 1:1–2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.67 (Preuschen 4:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-67).

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2.68Preuschen 4:63–64

ἐν δὲ τῇ »Οὗτος ἦν ἐν ἐρχῇ πρὸς τὸν θεὸν« ἀπαγγελίᾳ, τοῦ »Οὗτος« ἐπὶ τοῦ λόγου καὶ θεοῦ νοουμένου, καὶ τοῦ »Ἐν ἀρχῇ« οὕτω συναπτο- μένου τοῦ τε Πρὸς τὸν θεὸν« προστιθεμένου, οὐδὲν παραλείπεται τῶν ἐν ταῖς τρισὶ προτάσεσιν, ὃ οὐ συγκεφαλαιοῦται συναγομένων εἰς ἕν.

en de tę̄ »Houtos ēn en erchę̄ pros ton theon« apangelią, tou »Houtos« epi tou logou kai theou nooumenou, kai tou »En archę̄« houtō synapto- menou tou te Pros ton theon« prostithemenou, ouden paraleipetai tōn en tais trisi protasesin, ho ou synkephalaioutai synagomenōn eis hen.

But in the statement “He was in the beginning with God,” when “He” is understood of the Word and God, and “in the beginning” is thus joined to it and “with God” is added, nothing of what was in the three propositions is left out that is not summed up, gathered into one.

John 1:2 (quotation, high confidence)

Notes and citation

Summary: John 1:2 gathers everything in the three clauses into one statement.

The quotation is John 1:2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.68 (Preuschen 4:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-68).

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2.69Preuschen 4:64

ὅρα δὲ εἰ κατὰ τὸ δισσὸν ὀνομάζεσθαι τὸ »Ἐν ἀρχῇ« δυνατὸν ἡμᾶς μανθάνειν πράγματα δύο· ἓν μὲν ὅτι »ἐν ἀρχῇ ἦν ὁ λόγος«, ὡς εἰ καὶ] καθʼ αὑτὸν ἦν καὶ μὴ πάντως πρός τινα· ἕτερον δὲ ὅτι »ἐν ἀρχῆ» »πρὸς τὸν θεὸν ἠν«. καὶ οἶμαι, ὅτι οὐ ψεῦδος εἰπεῖν περὶ αὐτοῦ, ὅτι »ἐν ἀρχῇ ην« καὶ »ἐν ἀρχῇ« »πρὸς τὸν θεόν«, οὔτε »πρὸς »τὸν θεὸν« μόνον τυγχάνων, ἐπεὶ καὶ »ἐν ἀρχῇ ἦν((, οὔτε »ἐν ἀρχῇ« μόνον ὢν καὶ οὐχὶ »πρὸς τὸν θεὸν« ὤν, ἐπεὶ »Οὑτος ἠν ἐν ἀρχῇ πρὸς τὸν θεόν«. 1, 3. Πάντα δέ αὐτοῦ ἐγένετο.

hora de ei kata to disson onomazesthai to »En archę̄« dynaton hēmas manthanein pragmata dyo; hen men hoti »en archę̄ ēn ho logos«, hōs ei kai] kathʼ hauton ēn kai mē pantōs pros tina; heteron de hoti »en archē» »pros ton theon ēn«. kai oimai, hoti ou pseudos eipein peri autou, hoti »en archę̄ ēn« kai »en archę̄« »pros ton theon«, oute »pros »ton theon« monon tynchanōn, epei kai »en archę̄ ēn((, oute »en archę̄« monon ōn kai ouchi »pros ton theon« ōn, epei »Houtos ēn en archę̄ pros ton theon«. 1, 3. Panta de autou egeneto.

But see whether, because “in the beginning” is named twice, we can learn two things: one, that “in the beginning was the Word,” as though he existed by himself and not necessarily with anyone; the other, that “in the beginning” he “was with God.” And I think it is not false to say of him that “he was in the beginning” and “in the beginning” “with God,” being neither only “with God,” since he also “was in the beginning,” nor only “in the beginning” and not “with God,” since “He was in the beginning with God.” John 1:3: “All things came to be through him.”

John 1:1–2 (quotation, high confidence) · John 1:3 (quotation, high confidence)

Notes and citation

Summary: “In the beginning” occurs twice, teaching that the Word both was in the beginning and was with God; the next lemma is John 1:3.

The quotations are John 1:1–3 (John 1:3 is the next lemma; the digital text reads δέ for διʼ).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 2.69 (Preuschen 4:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/2-4/#p-2-69).

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