Commentary on the Gospel of John 6.148–6.216

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 69 passages

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

Chapter 6

6.148Preuschen 4:138

καὶ ἀποδεδώκαμεν ὅτι μετὰ τὴν πεῦσιν οἱ Φαρισαῖοι παραγίνονται βαπτισόμενοι. μήποτ οὖν πρὸ τούτων οἱ πρὸ τούτων ἀποστείλαντες ἀπὸ Ἱεροσολύμων Ἰουδαῖοι παραδεξάμενοι τοὺς Ἰωάννου λόγους, ἅτε πρότεροι τῶν Φαρισαίων πέμψαντες, καὶ πρότεροι ἔρχονται.

kai apodedōkamen hoti meta tēn peusin hoi Pharisaioi paraginontai baptisomenoi. mēpot oun pro toutōn hoi pro toutōn aposteilantes apo Hierosolymōn Ioudaioi paradexamenoi tous Iōannou logous, hate proteroi tōn Pharisaiōn pempsantes, kai proteroi erchontai.

And we have explained that after the inquiry the Pharisees come to be baptized. Perhaps, then, before them, the Jews who had earlier sent from Jerusalem, having accepted John's words, since they sent before the Pharisees, also come before them.

Notes and citation

Summary: The Jerusalem Jews, who accepted John's answer, probably came for baptism before the Pharisees.

The digital text repeats “πρὸ τούτων”.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.148 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-148).

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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.

6.149Preuschen 4:138–139

Ἱεροσόλυμα γὰρ, πᾶσα Ἰουδαία καὶ ἀκολούθως πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου ἐβαπτίζοντο έν τῷ Ἰορδάνῃ ποταμῷ ὑπʼ αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν, ἢ ὡς ὁ † Λουκᾶς φησιν· »Ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ »Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο »αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογούμενοι τὰς ἁρμαρτίας αὐτῶν‘ οὔτε μέντοι Ματθαῖος τοὺς Φαρισαίους καὶ Σαδουκαίους, πρὸς οὕς λέγεται» Γεννήματα ἐχιδνῶν‘, οὔτε Λουκᾶς τοὺς ὄχλους τὴν αὐτὴν ἐπίπληξιν ἐπίπληξιν εἰσάγουσιν ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν.

Hierosolyma gar, pasa Ioudaia kai akolouthōs pasa hē perichōros tou Iordanou ebaptizonto en tǭ Iordanę̄ potamǭ hypʼ autou, exomologoumenoi tas hamartias autōn, ē hōs ho † Loukas phēsin; »Exeporeueto pros auton pasa hē »Ioudaia chōra kai hoi Hierosolymitai pantes, kai ebaptizonto »autou en tǭ Iordanę̄ potamǭ, exomologoumenoi tas harmartias autōn‘ oute mentoi Matthaios tous Pharisaious kai Sadoukaious, pros hous legetai» Gennēmata echidnōn‘, oute Loukas tous ochlous tēn autēn epiplēxin epiplēxin eisagousin exomologoumenous tas hamartias autōn.

For Jerusalem, all Judea, and accordingly all the region around the Jordan were baptized by him in the river Jordan, confessing their sins, or, as … Luke says, “All the country of Judea and all the people of Jerusalem went out to him, and were baptized by him in the river Jordan, confessing their sins.” Yet neither Matthew introduces the Pharisees and Sadducees, to whom “Brood of vipers” is said, nor Luke the crowds who received the same rebuke, as confessing their sins.

Textual problem in this passage: see the notes.

Matt 3:5–6 (allusion, high confidence) · Mark 1:5 (quotation, high confidence) · Luke 3:7 (allusion, high confidence)

Notes and citation

Summary: The multitudes confessed their sins at baptism, but those rebuked are not said to have confessed.

The allusion is Matt 3:5–6; the quotation is Mark 1:5, which the digital text attributes to Luke (the editor marks the name with †). The digital text repeats ἐπίπληξιν.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.149 (Preuschen 4:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-149).

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6.150Preuschen 4:139

Ἄξιον δὲ ἐπαπορῆσαι πῶς πάσης τῆς Ἱεροσολυμιτῶν πόλεως καὶ πάσης τῆς Ἰουδαίας καὶ πάσης τῆς περιχώρου τοῦ Ἰορδάνου βαπτιζομένων ἐν τῷ Ἰορδάνῃ ὑπὸ Ἰωάννου ὁ σωτήρ φησιν· »Ἐλήλυθεν Ἰωάννης ὁ βαπτιστὴς μήτε ἐσθίων μήτε πίνων καὶ λέγετε· Δαιμόνιον ἔχει«· καὶ πρὸς τοὺς πυθομένους »Ἐν ποίᾳ ἐξουσίᾳ ταῦτα »ποιεῖς«; λέγει· »Κἀγὼ ἐρωτήσω ὑμᾶς ἕνα λόγον, ὃν ἐὰν εἴπητέ μοι, »κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσεᾳ ταῦτα ποιῶ· Τὸ βάπτισμα τὸ Ἰωάννου πόθεν ἠν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων«; ὅτε καὶ διαλογιζόμενοί φασιν· »Ἐὰν εἴπωμεν· Ἐξ οὐρανοῦ, ἐρεῖ· Διὰ τί οὐκ ἐπιστεύσατε αὐτῷ;«·

Axion de epaporēsai pōs pasēs tēs Hierosolymitōn poleōs kai pasēs tēs Ioudaias kai pasēs tēs perichōrou tou Iordanou baptizomenōn en tǭ Iordanę̄ hypo Iōannou ho sōtēr phēsin; »Elēlythen Iōannēs ho baptistēs mēte esthiōn mēte pinōn kai legete; Daimonion echei«; kai pros tous pythomenous »En poią exousią tauta »poieis«? legei; »Kagō erōtēsō hymas hena logon, hon ean eipēte moi, »kagō hymin erō en poią exouseą tauta poiō; To baptisma to Iōannou pothen ēn? ex ouranou ē ex anthrōpōn«? hote kai dialogizomenoi phasin; »Ean eipōmen; Ex ouranou, erei; Dia ti ouk episteusate autǭ?«;

It is worth raising the difficulty how, when the whole city of Jerusalem and all Judea and all the region around the Jordan were baptized in the Jordan by John, the Savior says, “John the Baptist has come neither eating nor drinking, and you say, He has a demon”; and to those who asked, “By what authority do you do these things?” he says, “I too will ask you one question; if you tell me, I too will tell you by what authority I do these things. The baptism of John, where was it from? From heaven or from men?” when, reasoning among themselves, they say, “If we say, From heaven, he will say, Why did you not believe him?”

Luke 7:33 (quotation, high confidence) · Matt 21:23–25 (quotation, high confidence)

Notes and citation

Summary: If all Jerusalem was baptized, why did Jesus say they called John possessed and did not believe him?

The quotations are Luke 7:33 (Matt 11:18), Matt 21:23–25.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.150 (Preuschen 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-150).

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6.151Preuschen 4:139

λύεται δὲ τὸ ἀπορηθὲν οὕτως· Φαρισαῖοι, ὡς προτετηρήκαμεν, οἱ ἀκούσαντες Γεννήματα ἐχιδνῶν«, οὐ πεπιστευκότες αὐτῷ παραγίνονται ἐπὶ τὸ βάπτισμα, εἰκὸς ὅτι τὸν ὄχλον φοβούμενοι καὶ κατὰ τὴν πρὸς ἐκείνους ὑπόκρισιν ἀξιοῦντες λούσασθαι, ἵνα μὴ δοκοῖεν ἐναντιοῦσθαι τοῖς τοιούτοις.

lyetai de to aporēthen houtōs; Pharisaioi, hōs protetērēkamen, hoi akousantes Gennēmata echidnōn«, ou pepisteukotes autǭ paraginontai epi to baptisma, eikos hoti ton ochlon phoboumenoi kai kata tēn pros ekeinous hypokrisin axiountes lousasthai, hina mē dokoien enantiousthai tois toioutois.

The difficulty is resolved thus: the Pharisees, as we observed before, who heard “Brood of vipers,” came to the baptism without having believed him, likely fearing the crowd and, in their hypocrisy toward them, thinking it right to be washed, so as not to seem to oppose such people.

Matt 3:7 (allusion, high confidence)

Notes and citation

Summary: The Pharisees came to baptism out of fear of the crowd, not faith.

The allusion is Matt 3:7.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.151 (Preuschen 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-151).

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6.152Preuschen 4:139

φρονοῦντες γοῦν αὐτὸν ἀπʼ ἀνθρώπων ἔχειν καὶ οὐκ ἀπʼ οὐρανοῦ τὸ βαπτίζειν, διὰ τὸν ὄχλον, μήποτε λιθασθῶσιν, φοβοῦνται ὅπερ ὑπολαμβάνουσιν εἰπεῖν· ὥστε οὐκ ἐναντιοῦται τὰ ὑπὸ τοῦ σωτῆρος εἰρημένα πρὸς τοὺς Φαρισαίους τοῖς ἀναγεγραμμένοις ἐν τοῖς εὐαγγελίοις περὶ τοῦ πλήθους τῶν παρὰ τῷ Ἰωάννῃ βαπτισαμένων. τοῦ θράσους δὲ τῶν Φαρισαίων ἦν δαιμόνιον ἔχειν λέγειν τὸν Ἰωάννην, καὶ ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων τὰς δυνάμεις φάσκειν τὸν Ἰησοῦν πεποιηκέναι. Ι, 26-7 Ἀπεκρίνατο αὐ τοῖς ὁ Ἰωάννης λέγων· Ἐγὼ βᾳπτίζω ἐν ὕδατι· μέσος ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε, οπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος.

phronountes goun auton apʼ anthrōpōn echein kai ouk apʼ ouranou to baptizein, dia ton ochlon, mēpote lithasthōsin, phobountai hoper hypolambanousin eipein; hōste ouk enantioutai ta hypo tou sōtēros eirēmena pros tous Pharisaious tois anagegrammenois en tois euangeliois peri tou plēthous tōn para tǭ Iōannę̄ baptisamenōn. tou thrasous de tōn Pharisaiōn ēn daimonion echein legein ton Iōannēn, kai en Beelzeboul tǭ archonti tōn daimoniōn tas dynameis phaskein ton Iēsoun pepoiēkenai. I, 26-7 Apekrinato au tois ho Iōannēs legōn; Egō bąptizō en hydati; mesos hymōn hestēken hon hymeis ouk oidate, opisō mou erchomenos, hou ouk eimi egō axios hina lysō autou ton himanta tou hypodēmatos.

At any rate, thinking that he had his baptizing from men and not from heaven, because of the crowd, lest they be stoned, they are afraid to say what they suppose; so what the Savior said to the Pharisees does not contradict what is recorded in the Gospels about the multitude baptized by John. And it belonged to the Pharisees' boldness to say that John had a demon, and to claim that Jesus had worked his mighty works by Beelzebul the ruler of the demons. John 1:26–27: “John answered them, saying, I baptize with water; among you stands one whom you do not know, who comes after me, the strap of whose sandal I am not worthy to untie.”

Luke 20:6 (allusion, high confidence) · Matt 11:18 (allusion, high confidence) · Matt 12:24 (allusion, high confidence) · John 1:26–27 (quotation, high confidence)

Notes and citation

Summary: The Pharisees hid their unbelief for fear of the crowd; the next lemma is John 1:26–27.

The allusions are Luke 20:6, Matt 11:18, and Matt 12:24; the lemma is John 1:26–27.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.152 (Preuschen 4:139; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-152).

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6.153Preuschen 4:139–140

Ὁ μὲν Ἡρακλέων οἴεται ὅτι ἀποκρίνεται ὁ Ιωαννης τοῖς ἐκ τῶν Φαρισαίων πεμφθεῖσιν, οὐ πρὸς ὃ ἐκεῖνοι ἐπηρώτων ἀλλʼ ὃ αὐτὸς ἐβούλετο, ἑαυτὸν λανθάνων ὅτι κατηγορεῖ τοῦ προφήτου ἀμαθίας, εἴγε ἄλλο ἐρωτώμενος περὶ ἄλλου ἀποκρίνεται· χρὴ γὰρ καὶ τοῦτο φυλάττεσθαι ὡς ἐν κοινολογίᾳ ἁμάρτημα τυγχάνον.

Ho men Hērakleōn oietai hoti apokrinetai ho Iōannēs tois ek tōn Pharisaiōn pemphtheisin, ou pros ho ekeinoi epērōtōn allʼ ho autos ebouleto, heauton lanthanōn hoti katēgorei tou prophētou amathias, eige allo erōtōmenos peri allou apokrinetai; chrē gar kai touto phylattesthai hōs en koinologią hamartēma tynchanon.

Heracleon thinks that John answers those sent from the Pharisees, not to what they asked, but what he himself wished, not noticing that he accuses the prophet of ignorance, if, being asked about one thing, he answers about another; for this too must be guarded against as a fault in conversation.

John 1:26 (allusion, high confidence)

Notes and citation

Summary: Heracleon claims John did not answer the question, which would make John ignorant.

Heracleon's view is reported.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.153 (Preuschen 4:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-153).

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6.154Preuschen 4:140

Ἡμεῖς δέ φαμεν ὅτι μάλιστα πρὸς ἔπος ἐστὶν ἡ ἀπόκρισις· πρὸς γὰρ τὸ »Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστός;« τί ἄλλο ἐχρῆν εἰπεῖν ἢ τὸ παραστῆσαι παραστῆσαι βάπτισμα σωματικώτερον τυγχάνον; »Ἐγὼ, γάρ φησιν, βαπτίζω ἐν ὕδατι«. καὶ τοῦτο εἰπῶν πρὸς τὸ Τί »οὐν βαπτίζεις;« πρὸς τὸ δεύτερον »Εἰ σὺ οὐκ εἶ ὁ χριστός‘ δοξολογίαν περὶ τῆς προηγουμένης οὐσίας Χριστοῦ διηγεῖται, ὅτι δύναμιν τοσαύτην ἔχει ὡς καὶ ἀόρατος εἶναι τῇ θειότητι αὐτοῦ, παρὼν παντὶ ἀνθρώπῳ παντὶ δὲ καὶ ὅλῳ τῶ κόσμῳ συμπαρεκτεινόμενος· ὅπερ δηλοῦται διὰ τοῦ »Μέσος ὑμῶν ἕστηκεν‘.

Hēmeis de phamen hoti malista pros epos estin hē apokrisis; pros gar to »Ti oun baptizeis, ei sy ouk ei ho christos?« ti allo echrēn eipein ē to parastēsai parastēsai baptisma sōmatikōteron tynchanon? »Egō, gar phēsin, baptizō en hydati«. kai touto eipōn pros to Ti »oun baptizeis?« pros to deuteron »Ei sy ouk ei ho christos‘ doxologian peri tēs proēgoumenēs ousias Christou diēgeitai, hoti dynamin tosautēn echei hōs kai aoratos einai tę̄ theiotēti autou, parōn panti anthrōpǭ panti de kai holǭ tō kosmǭ symparekteinomenos; hoper dēloutai dia tou »Mesos hymōn hestēken‘.

But we say that the answer is very much to the point. For to “Why then do you baptize, if you are not the Christ?” what else should he have said than to present his baptism as more bodily? For “I,” he says, “baptize with water.” And having said this to “Why then do you baptize?”, to the second part, “if you are not the Christ,” he sets out a glorification of the principal being of Christ, that he has such power as to be invisible in his divinity, present to every human being and extending together with the whole world; which is shown by “Among you stands.”

John 1:25–26 (quotation, high confidence)

Notes and citation

Summary: John answered precisely: his baptism is bodily, while Christ is invisibly present everywhere.

The quotations are John 1:25–26. “Being” renders οὐσία. The digital text repeats παραστῆσαι.

Topics: Christology, Baptism

Cite (SBL): Origen, Comm. Jo. 6.154 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-154).

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6.155Preuschen 4:140

καὶ ἐπεὶ οὐδὲν οἱ προσδοκῶντες Χριστοῦ ἐπιδημίαν Φαρισαῖοι τηλικοῦτον περὶ αὐτοῦ ἑώρων, ἄνθρωπον τέλειον ἅγιον μόνον ὑπολαμβάνοντες αὐτὸν εἶναι, ἐμμελῶς ἐλέγχει τὴν περὶ τῆς ὑπεροχῆς αὐτοῦ Φαρισαίων ἄγνοιαν, προστιθεὶς τῷ »Μέσος ὑμῶν ἕστηκεν« τὸ »Ὃν ὑμεῖς οὐκ οἴδατε«.

kai epei ouden hoi prosdokōntes Christou epidēmian Pharisaioi tēlikouton peri autou heōrōn, anthrōpon teleion hagion monon hypolambanontes auton einai, emmelōs elenchei tēn peri tēs hyperochēs autou Pharisaiōn agnoian, prostitheis tǭ »Mesos hymōn hestēken« to »Hon hymeis ouk oidate«.

And since the Pharisees, who expected the coming of the Christ, saw nothing so great about him, supposing him to be only a perfect holy man, he fittingly refutes the Pharisees' ignorance of his excellence by adding to “Among you stands” the words “whom you do not know.”

John 1:26 (quotation, high confidence)

Notes and citation

Summary: “Whom you do not know” exposes the Pharisees' ignorance of Christ's divine greatness.

The quotation is John 1:26.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.155 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-155).

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6.156Preuschen 4:140

καὶ ἵνα μή τις ὑπολάβῃ ἕτερον εἶναι τὸν ἀόρατον καὶ διήκοντα ἐπὶ πάντα ἄνθρωπον ἢ] καὶ ἐπὶ ὅλον τὸν κόσμον, παρὰ τὸν ἐνανθρωπήσαντα καὶ ἐπὶ τῆς γῆς ὀφθέντα καὶ τοῖς ἀνθρώποις συναναστραφέντα, συνάπτει τῷ »Μέσος ὑμῶν ὅστηκεν, ὃν ὑμεῖς οὐκ οἴδατε« τὸ »Ὀπίσω μου ἐρχό- »μενος«· τοῦτʼ ἔστιν μετʼ ἐμὲ φανερωθησόμενος.

kai hina mē tis hypolabę̄ heteron einai ton aoraton kai diēkonta epi panta anthrōpon ē] kai epi holon ton kosmon, para ton enanthrōpēsanta kai epi tēs gēs ophthenta kai tois anthrōpois synanastraphenta, synaptei tǭ »Mesos hymōn hostēken, hon hymeis ouk oidate« to »Opisō mou ercho- »menos«; toutʼ estin metʼ eme phanerōthēsomenos.

And so that no one might suppose that the invisible one who pervades every human being and even the whole world is other than the one who became man and was seen on earth and lived among human beings, he joins to “Among you stands one whom you do not know” the words “who comes after me,” that is, who will be manifested after me.

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

Notes and citation

Summary: John identifies the invisible Word with the one who became man and would appear after him.

The quotations are John 1:26–27. The digital text reads ὅστηκεν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.156 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-156).

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6.157Preuschen 4:140

οὗ καὶ τὴν ὑπερβάλλουσαν ὑπεροχὴν συνιεὶς παρὰ τὴν ἑαυτοῦ φύσιν, ἀμφιβλλομένην ὑπό τινων μήποτʼ ἄρʼ αὐτὸς εἴη Χριστός, ὅσον ἀπολείπεται τῆς τοῦ χριστοῦ μεγαλειότητος παραστῆσαι βουλόμενος, ἵνα μή τις εἰς αὐτὸν λογίσηται ὑπὲρ ὃ βλέπει ἢ ἀκούει ἐξ αὐτοῦ, λέγει καὶ τὸ »Οὗ οὐκ »εἰμὶ ἐγὼ ἄξιος ἕνα λύσω αὐτοῦ τὸν ἰμάντα τοῦ ὑποδήματος«, αἰνιττόμενος τὸ οὐχ ἱκανὸς εἶναι τὸν περὶ τῆς ἐνσωματώσεως αὐτοῦ λόγον, οἱονεὶ δεδεμένον καὶ κεκρυμμένον τοῖς μὴ νοοῦσιν, λῦσαι καὶ σαφηνίσαι, ὥστε ἄξιόν τι τῆς τοσαύτης ἐπιδημίας εἰς [οὕτω] βραχύτατα συνεσταλμένης εἰπεῖν.

hou kai tēn hyperballousan hyperochēn synieis para tēn heautou physin, amphibllomenēn hypo tinōn mēpotʼ arʼ autos eiē Christos, hoson apoleipetai tēs tou christou megaleiotētos parastēsai boulomenos, hina mē tis eis auton logisētai hyper ho blepei ē akouei ex autou, legei kai to »Hou ouk »eimi egō axios hena lysō autou ton imanta tou hypodēmatos«, ainittomenos to ouch hikanos einai ton peri tēs ensōmatōseōs autou logon, hoionei dedemenon kai kekrymmenon tois mē noousin, lysai kai saphēnisai, hōste axion ti tēs tosautēs epidēmias eis [houtō] brachytata synestalmenēs eipein.

And understanding his surpassing excellence compared with his own nature, which was doubted by some who wondered whether he himself might be the Christ, and wishing to show how far he falls short of the greatness of Christ, so that no one might think of him beyond what he sees or hears from him, he says also, “the strap of whose sandal I am not worthy to untie,” hinting that he is not able to untie and make clear the account of his embodiment, which is, as it were, bound and hidden to those who do not understand, so as to say anything worthy of so great a coming, contracted into so small a compass.

Textual problem in this passage: see the notes.

John 1:27 (quotation, high confidence) · 2 Cor 12:6 (echo, medium confidence)

Notes and citation

Summary: Untying the sandal strap means explaining the mystery of Christ's incarnation, which John confesses he cannot do.

The quotation is John 1:27; the allusion is 2 Cor 12:6. The editor deletes οὕτω; the digital text reads ἀμφιβλλομένην.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.157 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-157).

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6.158Preuschen 4:140

Οἰκ ἄκαιρον δὲ ἐξετάζουσιν ἡμῖν τὸ »Ἐγὼ βαπτίζω »ἐν ὕδατι«« τὰς ὁμοίας τῶν εὐαγγελιστῶν παραθέσθαι περὶ τούτου λέξεις καὶ συγκρῖναι τῇ προκειμένῃ.

Oik akairon de exetazousin hēmin to »Egō baptizō »en hydati«« tas homoias tōn euangelistōn parathesthai peri toutou lexeis kai synkrinai tę̄ prokeimenę̄.

It is not untimely for us, as we examine “I baptize with water,” to set out the similar expressions of the evangelists about this and compare them with the one before us.

John 1:26 (quotation, high confidence)

Notes and citation

Summary: Origen will compare the Gospels' accounts of “I baptize with water.”

The quotation is John 1:26.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.158 (Preuschen 4:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-158).

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6.159Preuschen 4:140–141

φησὶ τοίνυν ὁ Ματθαῖος· »Ἰδὼν πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπ- »τισμα«, μετὰ τὰ ἐπιπληκτικὰ περὶ ὡν ἐξητάσαμεν· »Ἐγὼ μὲν ὑμᾶς ἐν »ὕδατι βαπτίζω εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότε- »ρός μού ἐστιν, οὑ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἀγίῳ καὶ πυρί«· σύμφωνον τῷ κατὰ Ιωάννην λόγῳ τὴν ὁμολογίαν τοῦ ἐν υδατι βαπτίμαστος πρὸς τοὺς πεμφθέντας ἐκ τῶν Φαρισαίων λέγοντι.

phēsi toinyn ho Matthaios; »Idōn pollous tōn Pharisaiōn kai Saddoukaiōn erchomenous epi to bap- »tisma«, meta ta epiplēktika peri hōn exētasamen; »Egō men hymas en »hydati baptizō eis metanoian; ho de opisō mou erchomenos ischyrote- »ros mou estin, hou ouk eimi hikanos ta hypodēmata bastasai; autos hymas baptisei en pneumati agiǭ kai pyri«; symphōnon tǭ kata Iōannēn logǭ tēn homologian tou en ydati baptimastos pros tous pemphthentas ek tōn Pharisaiōn legonti.

Matthew, then, says: “Seeing many of the Pharisees and Sadducees coming to the baptism,” after the rebukes we examined, “I baptize you with water for repentance; but he who comes after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you in the Holy Spirit and fire”; in agreement with the account according to John, which speaks of the confession of the baptism in water to those sent from the Pharisees.

Matt 3:7 (quotation, high confidence) · Matt 3:11 (quotation, high confidence)

Notes and citation

Summary: Matthew's version agrees with John's account of the baptism in water.

The quotations are Matt 3:7 and 3:11.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.159 (Preuschen 4:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-159).

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6.160Preuschen 4:141

ὁ δὲ Μάρκος· »Ἐκήρυσσεν, »φησίν, Ἰωάννης λέγων· Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. ἐγὼ »ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ«· πρὸς πλείονας καὶ πάντας τοὺς ἀκούοντας διδάσκων ταῦτα κεκηρῦχθαι.

ho de Markos; »Ekēryssen, »phēsin, Iōannēs legōn; Erchetai ho ischyroteros mou opisō, hou ouk eimi hikanos kypsas lysai ton himanta tōn hypodēmatōn autou. egō »ebaptisa hymas hydati, autos de baptisei hymas en pneumati hagiǭ«; pros pleionas kai pantas tous akouontas didaskōn tauta kekērychthai.

And Mark: “John preached,” he says, “saying, After me comes one mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you in the Holy Spirit”; teaching that these things were proclaimed to more people, and to all who heard.

Mark 1:7–8 (quotation, high confidence)

Notes and citation

Summary: Mark presents John's words as proclaimed to all.

The quotation is Mark 1:7–8.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.160 (Preuschen 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-160).

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6.161Preuschen 4:141

ὁ δὲ Λουκᾶς φησιν ὅτι »Προσδοκῶντος τοῦ λαοῦ καὶ διαλογι- »ζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ Ἰωάννου, μήποτε »αὐτὸς εἴη ὁ χριστός, ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάννης· Ἐγὼ μὲν »ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί«

ho de Loukas phēsin hoti »Prosdokōntos tou laou kai dialogi- »zomenōn pantōn en tais kardiais autōn peri tou Iōannou, mēpote »autos eiē ho christos, apekrinato legōn pasin ho Iōannēs; Egō men »hydati baptizō hymas; erchetai de ischyroteros mou, hou ouk eimi hikanos lysai ton himanta tōn hypodēmatōn autou; autos hymas baptisei en pneumati hagiǭ kai pyri«

And Luke says that “as the people were in expectation, and all were reasoning in their hearts about John, whether he might be the Christ, John answered, saying to all, I baptize you with water; but one mightier than I is coming, the strap of whose sandals I am not worthy to untie; he will baptize you in the Holy Spirit and fire.”

Luke 3:15–16 (quotation, high confidence)

Notes and citation

Summary: Luke gives John's words as an answer to the people's wondering whether he was the Christ.

The quotation is Luke 3:15–16.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.161 (Preuschen 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-161).

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6.162Preuschen 4:141

Ἔχοντες τοίνυν τὰς ὁμοίας λέξεις τῶν τεσσάρων, φέρε κατὰ τὸ δυνατὸν ἴδωμεν ἰδίᾳ τὸν νοῦν ἑκάστης καὶ τὰς διαφοράς, ἀρξάμενοι ἀπὸ τοῦ Ματθαίου, ὃς καὶ παραδέδοται πρῶτος τῶν λοιπῶν τοῖς Ἑβραίοις ἐκδεδωκέναι τὸ εὐαγγέλιον, τοῖς ἐκ περιτομῆς πιστεύουσιν. »Ἐγὼ μέν, φησίν, ὑμᾶς ἐν ὕδατι βαπτίζω εἰς μετάνοιαν‘· οἱονεὶ καθαίρων καὶ ἀποτρεπόμενος ἀπὸ τῶν χειρόνων καὶ ἐπὶ μετάνοιαν παρακαλῶν· »Ἑτοιμάσαι γὰρ κυρίῳ λαὸν κατε- »σκευασμένον« ἐγὼ ἐλήλυθα, καὶ χώραν διὰ τοῦ βαπτίσματος τῆς μετανοίας εὐτρεπίσαι τῷ μετʼ ἐμὲ ἥξοντι, καὶ διὰ τοῦτο ἰσχυρότερον πολλῷ τῆς ἐμῆς δυνάμεως καὶ κρεῖττον ὐμᾶς ὠφελήσοντι· οὐ σωματικὸν γὰρ τὸ ἐκείνου βάπτισμα, τὸν μετανοοῦντα πληροῦντος ἁγίου πνεύματος καὶ θειοτέρου πυρὸς πᾶν ὑλικὸν ἀφανίζοντος καὶ πᾶν γεῶδες ἐξαναλίσκοντος, οὐ μόνον ἀπὸ τοῦ χωρήσαντος αὐτὸ ἀλλὰ καὶ ἀπὸ τοῦ τῶν ἐχόντων ἀκούοντος.

Echontes toinyn tas homoias lexeis tōn tessarōn, phere kata to dynaton idōmen idią ton noun hekastēs kai tas diaphoras, arxamenoi apo tou Matthaiou, hos kai paradedotai prōtos tōn loipōn tois Hebraiois ekdedōkenai to euangelion, tois ek peritomēs pisteuousin. »Egō men, phēsin, hymas en hydati baptizō eis metanoian‘; hoionei kathairōn kai apotrepomenos apo tōn cheironōn kai epi metanoian parakalōn; »Hetoimasai gar kyriǭ laon kate- »skeuasmenon« egō elēlytha, kai chōran dia tou baptismatos tēs metanoias eutrepisai tǭ metʼ eme hēxonti, kai dia touto ischyroteron pollǭ tēs emēs dynameōs kai kreitton ymas ōphelēsonti; ou sōmatikon gar to ekeinou baptisma, ton metanoounta plērountos hagiou pneumatos kai theioterou pyros pan hylikon aphanizontos kai pan geōdes exanaliskontos, ou monon apo tou chōrēsantos auto alla kai apo tou tōn echontōn akouontos.

Having, then, the similar expressions of the four, come, let us see as far as possible the sense of each and the differences, beginning from Matthew, who is handed down to have published the Gospel first of the others to the Hebrews, those from the circumcision who believe. “I,” he says, “baptize you with water for repentance”: as it were, cleansing and turning you from worse things and summoning you to repentance. “For to prepare for the Lord a people made ready” I have come, and to make ready a place, through the baptism of repentance, for the one who will come after me, and for this reason is much mightier than my power and will benefit you more; for his baptism is not bodily, since the Holy Spirit fills the one who repents, and a more divine fire does away with everything material and consumes everything earthy, not only from the one who receives it but also from the one who hears those who have it.

Matt 3:11 (quotation, high confidence) · Luke 1:17 (quotation, high confidence)

Notes and citation

Summary: In Matthew, John's water baptism prepares for Christ's spiritual baptism with the Holy Spirit and purifying fire.

The quotations are Matt 3:11 and Luke 1:17. The tradition that Matthew wrote first, for Hebrew Christians, goes back to Papias and Irenaeus (Haer. 3.1.1).

Extrabiblical texts: Papias (Papias (fragments); echo); Irenaeus, Irenaeus, Haer. 3.1.1 (Irenaeus, Against Heresies; echo)

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.162 (Preuschen 4:141; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-162).

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6.163Preuschen 4:141–142

τοσοῦτον δέ ἐστιν ἐμοῦ ἰσχυρότερος ὁ μετʼ ἐμὲ ἐρχόμενος, ὡς μηδὲ τὰ τῆς περιβολῆς τῶν περὶ αὐτὸν δυνάμεων ἐσχάτων, οὐχὶ γυμνῶν ἐκκειμένων, ὥστε καὶ τοῦς τυχόντας νοεῖν αὐτὰ δύνασθαι, ἱκανόν με τυγχάνειν βαστάσαι, μηδὲ ταῦτα ὑπομένοντα φέρειν.

tosouton de estin emou ischyroteros ho metʼ eme erchomenos, hōs mēde ta tēs peribolēs tōn peri auton dynameōn eschatōn, ouchi gymnōn ekkeimenōn, hōste kai tous tychontas noein auta dynasthai, hikanon me tynchanein bastasai, mēde tauta hypomenonta pherein.

And the one who comes after me is so much mightier than I that I am not able to carry even the last things of the clothing of the powers around him, which are not exposed bare, so that even ordinary people could understand them, nor endure to bear them.

Matt 3:11 (allusion, high confidence)

Notes and citation

Summary: John cannot bear even the least of the things surrounding Christ.

The allusion is Matt 3:11 (“whose sandals I am not worthy to carry”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.163 (Preuschen 4:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-163).

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6.164Preuschen 4:142

οὐκ οἶδα δὲ ὁπότερον εἴπω, πότερον τὴν πολλήν μου ἀσθένιαν, τὰ εὐτελῇ τοῦ χριστοῦ συγκρίσει τῶν περὶ ἑαυτὸν μειζόνων φέρειν μὴ δυναμένην, ἢ δὴ τὴν ἐκείνου ὑπερβάλλουσὰν καὶ μείζονα παντὸς τοῦ κόσμου θειότητα· εἴγε ἐγώ, ὁ τηλικαύτην χωρήσας χάριν ὡς καὶ προφητείας ἠξιῶσθαί με, προλεγούσης τὰ περὶ τῆς εἰς τὸν βίον τῶν ἀνθρώπων ἐπιδημίας μου ἐν τῷ »Ἐγὼ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ‘ καὶ »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου«· ἐγὼ, οὑ τὴν γένεσιν »Γαβριὴλ ὁ παρεστη- »κὼς ἐνώπιον τοῦ θεοῦ« παραδόξως εὐηγγελίσατο ἐν γήρᾳ γεγεννημένου τῷ πατρί μου, ἐγώ, ἐφʼ οὑ τῷ ὀνόματι Ζαχαρίας αμα ἀπέλαβεν τὴν φωνὴν καὶ τὸ προφητεύειν διʼ αὐτῆς, ἐγώ, ὁ ὑπὸ τοῦ κυρίου μου μαρτυρούμενος ὡς ἄρα μείζων ἐν γεννητοῖς γυναικῶν ἐμοῦ οὐδεὶς τυγχάνει, οὐδὲ τὰ ὑποδήματα βαστάσαι ἱκανός· εἰ δὴ γὰρ μηδὲ τὰ ὑποδήματα, τί λεκτέον περὶ τῶν ἐνδυμάτων αὐτοῦ; τίς οὑτος, ὃς ὁλόκληρον αὐτοῦ τὸ ἱμάτιον τηρῆσαι δυνήσεται; τίς, ὃς νοήσει τὸν ἐκ τῶν ἄνωθεν χιτῶνα ἄραφον διὰ τὸ διʼ ὅλου ὑφαντὸν τυγχάνειν καταλαβεῖν ὃν ἔχει λόγον;

ouk oida de hopoteron eipō, poteron tēn pollēn mou asthenian, ta eutelę̄ tou christou synkrisei tōn peri heauton meizonōn pherein mē dynamenēn, ē dē tēn ekeinou hyperballousan kai meizona pantos tou kosmou theiotēta; eige egō, ho tēlikautēn chōrēsas charin hōs kai prophēteias ēxiōsthai me, prolegousēs ta peri tēs eis ton bion tōn anthrōpōn epidēmias mou en tǭ »Egō »phōnē boōntos en tę̄ erēmǭ‘ kai »Idou egō apostellō ton angelon mou pro prosōpou sou«; egō, hou tēn genesin »Gabriēl ho parestē- »kōs enōpion tou theou« paradoxōs euēngelisato en gērą gegennēmenou tǭ patri mou, egō, ephʼ hou tǭ onomati Zacharias ama apelaben tēn phōnēn kai to prophēteuein diʼ autēs, egō, ho hypo tou kyriou mou martyroumenos hōs ara meizōn en gennētois gynaikōn emou oudeis tynchanei, oude ta hypodēmata bastasai hikanos; ei dē gar mēde ta hypodēmata, ti lekteon peri tōn endymatōn autou? tis houtos, hos holoklēron autou to himation tērēsai dynēsetai? tis, hos noēsei ton ek tōn anōthen chitōna araphon dia to diʼ holou hyphanton tynchanein katalabein hon echei logon?

I do not know which of the two I should say: whether my own great weakness, unable to bear the humble things of Christ in comparison with the greater things about him, or his divinity, surpassing and greater than the whole world. For I, who received such grace as to be counted worthy of prophecy, which foretold my coming into human life in “I am the voice of one crying in the wilderness” and “Behold, I send my angel before your face”; I, whose birth “Gabriel, who stands in the presence of God,” wondrously announced, born to my father in old age; I, at whose name Zechariah at once received back his voice and prophecy through it; I, to whom my Lord bore witness that no one among those born of women is greater than I, am not able even to carry his sandals. For if not even the sandals, what must be said of his garments? Who is this who will be able to keep his cloak whole? Who is it who will understand the tunic woven from the top, seamless because woven throughout, and grasp what meaning it has?

John 1:23 (quotation, high confidence) · Matt 11:10 (quotation, high confidence) · Luke 1:19 (quotation, high confidence) · Luke 1:64 (allusion, high confidence) · Matt 11:11 (allusion, high confidence) · John 19:23 (allusion, high confidence)

Notes and citation

Summary: John, despite all his honors, is unworthy even to carry Christ's sandals, let alone understand his seamless garment.

The quotations and allusions are John 1:23, Mal 3:1 (Matt 11:10), Luke 1:19, Luke 1:64–67, Matt 11:11, and John 19:23. The speech is Origen's paraphrase in John's voice.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.164 (Preuschen 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-164).

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6.165Preuschen 4:142

Παρατηρητέον δὲ ὅτι τῶν τεσσάρων εἰρηκότων τὸ ἐν ὕδατι ὁμολγεῖν Ἰωάννην ἐληλυθέναι βαπτίζειν, μόνος Ματθαῖος τούτῳ προστέθεικεν τὸ »Εἰς μετάνοιαν‘ διδάσκων τὴν ἀπὸ τοῦ βαπτίσματος ὠφέλειαν ἔχεσθαι τῆς προαιρέσεως τοῦ βαπτιζομένου, τῷ μετανοοῦντι μὲν ἐγγινομένην, μὴ οὕτω δὲ προσιόντι εἰς κρίμα χαλεπώτερον ἐσομένην.

Paratērēteon de hoti tōn tessarōn eirēkotōn to en hydati homolgein Iōannēn elēlythenai baptizein, monos Matthaios toutǭ prostetheiken to »Eis metanoian‘ didaskōn tēn apo tou baptismatos ōpheleian echesthai tēs proaireseōs tou baptizomenou, tǭ metanoounti men enginomenēn, mē houtō de prosionti eis krima chalepōteron esomenēn.

We must observe that, while all four say that John confesses he has come to baptize with water, Matthew alone added to this “for repentance,” teaching that the benefit of baptism depends on the choice of the one baptized, coming to be in one who repents, but for one who does not come in this way it will be for a heavier judgment.

Matt 3:11 (allusion, high confidence)

Notes and citation

Summary: Only Matthew adds “for repentance,” showing that baptism benefits only those who truly repent.

The allusion is Matt 3:11. The digital text reads ὁμολγεῖν.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.165 (Preuschen 4:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-165).

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6.166Preuschen 4:142–143

χρὴ δὲ εἰδέναι ὅτι ὥσπερ αἱ κατὰ τὰς γεγενημένας ὑπὸ τοῦ σωτῆρος θεραπείας τεράστιοι δυνάμεις, σύμβολα τυγχάνουσαι τῶν ἀεὶ λόγῳ τοῦ θεοῦ ἀπαλλαττομένων πάσης νόσου καὶ μαλακίας, οὐδὲν ἡττον καὶ σωματικῶς γενόμεναι ὤνησαν εἰς πίστιν προσκαλε- σάμεναι τοὺς εὐεργετηθέντας, οὕτως καὶ τὸ διὰ τοῦ ὕδατος λουτρόν, σύμβολον τυγχάνον καθαρσίου ψυχῆς πάντα ῥύπον τὸν ἀπὸ κακίας ἀποπλυνομένης, οὐδὲν ἧττον καὶ καθʼ αὑτὸ τῷ ἐμπαρέχοντι ἑαυτὸν τῇ θειότητι τῆς δυνάμεως τῶν τῆς προσκυνητῆς τριάδος ἐπικλήσεών ἐστιν ἡ χαρισμάτων θείων ἀρχὴ καὶ πηγή· »διαιρέσεις γὰρ χαρισμά- »των εἰσίν«.

chrē de eidenai hoti hōsper hai kata tas gegenēmenas hypo tou sōtēros therapeias terastioi dynameis, symbola tynchanousai tōn aei logǭ tou theou apallattomenōn pasēs nosou kai malakias, ouden hētton kai sōmatikōs genomenai ōnēsan eis pistin proskale- samenai tous euergetēthentas, houtōs kai to dia tou hydatos loutron, symbolon tynchanon katharsiou psychēs panta rhypon ton apo kakias apoplynomenēs, ouden hētton kai kathʼ hauto tǭ emparechonti heauton tę̄ theiotēti tēs dynameōs tōn tēs proskynētēs triados epiklēseōn estin hē charismatōn theiōn archē kai pēgē; »diaireseis gar charisma- »tōn eisin«.

We must know that, just as the wondrous mighty works in the healings done by the Savior, which are symbols of those who are always being freed from every disease and infirmity by the Word of God, none the less, being done bodily as well, benefited those who received the kindness by calling them to faith, so also the washing through water, being a symbol of the cleansing of the soul, which is washed of all filth that comes from wickedness, is none the less also in itself, for the one who gives himself to the divinity of the power of the invocations of the adorable Trinity, the beginning and source of divine gifts; for “there are distributions of gifts.”

Matt 4:23 (allusion, medium confidence) · 1 Cor 12:4 (quotation, high confidence)

Notes and citation

Summary: Baptism, like Christ's healings, is both a symbol of cleansing and, through the invocation of the Trinity, a real source of divine gifts.

The allusions and quotation are Matt 4:23 and 1 Cor 12:4. This is an important early statement that baptism is both symbol and effective means of grace, through the invocation of the Trinity.

Topics: Baptism, Trinity

Cite (SBL): Origen, Comm. Jo. 6.166 (Preuschen 4:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-166).

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6.167Preuschen 4:143

μαρτυρεῖ δέ μου τῷ λόγῳ ἡ ἐν ταῖς τῶν ἀποστόλων Πράξεσιν ἀναγεγραμμένη ἱστορία περὶ τοῦ οὕτως ἐναργῶς τότε τὸ πνεῦμα τοῖς βαπτιζομένοις ἐπιδεδημηκέναι, προευτρεπίσαντος αὐτῷ τοῦ ὕδατος τοῖς γνησίως προσιοῦσιν ὁδόν, ὡς καὶ τὸν μάγον Σίμωνα καταπλαγέντα θέλειν μὲν τὴν χάριν ταύτην ἀπὸ τοῦ Πέτρου λαβεῖν, ἐθέλειν δὲ τὸ δικαιότατον διὰ τοῦ μαμωνᾶ τῆς ἀδικίας.

martyrei de mou tǭ logǭ hē en tais tōn apostolōn Praxesin anagegrammenē historia peri tou houtōs enargōs tote to pneuma tois baptizomenois epidedēmēkenai, proeutrepisantos autǭ tou hydatos tois gnēsiōs prosiousin hodon, hōs kai ton magon Simōna kataplagenta thelein men tēn charin tautēn apo tou Petrou labein, ethelein de to dikaiotaton dia tou mamōna tēs adikias.

My account is confirmed by the history recorded in the Acts of the Apostles, of how visibly the Spirit came upon the baptized at that time, the water having prepared a way for it for those who approached sincerely, so that even Simon the magician was astonished and wished to receive this grace from Peter, though he wished to receive what is most just through the mammon of unrighteousness.

Acts 8:18 (allusion, high confidence) · Luke 16:9 (echo, medium confidence)

Notes and citation

Summary: Acts shows the Spirit visibly coming on the baptized, so that Simon the magician tried to buy this grace with money.

The allusions are Acts 8:9–20 and Luke 16:9.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.167 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-167).

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6.168Preuschen 4:143

καὶ τοῦτο δὲ παρασημειωτέον, ὅτι τὸ Ἰωάννου βάπτισμα ὐποδεέστερον ἐτύγχανεν τοῦ βαπτίσματος Ἰησοῦ, διδομένου διὰ τῶν μαθητῶν αὐτοῦ. οἱ γοῦν ἐν ταῖς Πράξεσιν βεβαπτισμένοι εἰς τὸ Ἰωάννου βάπτισμα, μηδὲ εἰ πνεῦμα ἅγιόν ἐστιν ἀκούσαντες, βαπτίζονται δεύτερον ὑπὸ τοῦ ἀποστόλου.

kai touto de parasēmeiōteon, hoti to Iōannou baptisma ypodeesteron etynchanen tou baptismatos Iēsou, didomenou dia tōn mathētōn autou. hoi goun en tais Praxesin bebaptismenoi eis to Iōannou baptisma, mēde ei pneuma hagion estin akousantes, baptizontai deuteron hypo tou apostolou.

This too must be noted: the baptism of John was inferior to the baptism of Jesus given through his disciples. At any rate, those in the Acts who had been baptized into John's baptism, and had not even heard whether there is a Holy Spirit, are baptized a second time by the apostle.

Acts 19:2 (allusion, high confidence)

Notes and citation

Summary: John's baptism was inferior to Jesus' baptism, since those baptized by John were baptized again by Paul in Acts.

The allusion is Acts 19:1–6.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.168 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-168).

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6.169Preuschen 4:143

τὸ γὰρ τῆς ἀναγεννήσεως οὐ παρὰ τῷ Ἰωάννῃ ἀλλὰ παρὰ τῷ Ἰησοῦ τῶν τῶν μαθητῶν αὐτοῦ ἐγίνετο, καὶ παλιγγενεσίας ὀνομαζόμενον λουτρὸν μετὰ ἀνακαινώσεως γινόμενον πνεύματος, τοῦ καὶ νῦν ἐπιφερομένου, ἐπειδὴ παρὰ θεοῦ ἐστιν, ἐπάνω τοῦ ὕδατος, ἀλλʼ οὐ πᾶσιν μετὰ τὸ ὕδωρ ἐγγινομένου. καὶ ταῦτα μὲν εἰς τὴν ἐξέτασιν τῶν ἐν τῶ κατὰ Ματθαῖον.

to gar tēs anagennēseōs ou para tǭ Iōannę̄ alla para tǭ Iēsou tōn tōn mathētōn autou egineto, kai palingenesias onomazomenon loutron meta anakainōseōs ginomenon pneumatos, tou kai nyn epipheromenou, epeidē para theou estin, epanō tou hydatos, allʼ ou pasin meta to hydōr enginomenou. kai tauta men eis tēn exetasin tōn en tō kata Matthaion.

For the washing of regeneration took place not with John but with Jesus through his disciples, and it is called the washing of new birth, taking place with renewal of the Spirit, who even now moves above the water, since he is from God, but who does not come to be in all after the water. So much for the examination of the passage in Matthew.

Titus 3:5 (allusion, high confidence) · Gen 1:2 (allusion, medium confidence)

Notes and citation

Summary: The washing of new birth belongs to Jesus' baptism, with renewal by the Spirit, though not all who receive the water receive the Spirit.

The allusions are Titus 3:5 and Gen 1:2. The digital text reads τῶν τῶν μαθητῶν ("of the of the disciples"), probably for διὰ τῶν μαθητῶν; translated "through his disciples".

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.169 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-169).

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6.170Preuschen 4:143

Ἤδη δὲ καὶ τὰ Μάρκου κατανοήσωμεν, ὃς ἀνέγραψεν κηρύσσοντα τὸν Ἰωάννην ταῦτα μὲν εἰρηκέναι κατὰ τὸ »Ἔρχεται »ὁ ἰσχρότερός μου ὀπίσω μου«· ἰσοδυναμεῖ γὰρ ταῦτα τῷ »Ὁ ὀπίσω »μου ἐρχόμενος ἰσχυρότερός μού ἐστιν«· οὐκέτι δὲ τὰ αὐτὰ έν τῷ » Οὐκ εἰμὶ κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ«.

Ēdē de kai ta Markou katanoēsōmen, hos anegrapsen kēryssonta ton Iōannēn tauta men eirēkenai kata to »Erchetai »ho ischroteros mou opisō mou«; isodynamei gar tauta tǭ »Ho opisō »mou erchomenos ischyroteros mou estin«; ouketi de ta auta en tǭ » Ouk eimi kypsas lysai ton himanta tōn hypodēmatōn autou«.

Now let us consider Mark's account too. He recorded that John, in his preaching, said the same as the others in the words “There comes after me one who is mightier than I” (for this is equivalent to “He who comes after me is mightier than I”), but not the same in the words “I am not [fit] to stoop down and loosen the strap of his sandals.”

Mark 1:7 (quotation, high confidence) · Matt 3:11 (quotation, high confidence)

Notes and citation

Summary: Mark agrees with Matthew that a mightier one comes after John, but differs in adding that John is not fit to stoop and untie his sandal strap.

The quotations are Mark 1:7 and Matt 3:11. The word "fit" (ἱκανός), present in Mark, seems to have dropped out of the digital text.

Notes on the original text

Digital text corrected (repeated word in the digital text): κύψας κύψ·ας → κύψας.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.170 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-170).

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6.171Preuschen 4:143

ἕτερον μὲν γὰρ τὸ βαστάζειν τὰ ὐποδήματα, δηλονότι ἤδη λελυμένα ἀπὸ τῶν τοῦ ὑποδεδεμένου ποδῶν, ἕτερον δὲ τὸ κύψαντα λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων. καὶ ἀκόλουθόν γε μηδενὸς σφαλλομένου τῶν εὐαγγελιστῶν μηδὲ ψευδομένου, ὡς εἴποιεν ἂν οἱ πιστεύοντες, ἀμφότερα κατὰ διαφόρους καιροὺς εἰρηκέναι τὸν βαπτιστὴν καθʼ ἕτερον καὶ ἕτερον νοῦν κινούμενον.

heteron men gar to bastazein ta ypodēmata, dēlonoti ēdē lelymena apo tōn tou hypodedemenou podōn, heteron de to kypsanta lysai ton himanta tōn hypodēmatōn. kai akolouthon ge mēdenos sphallomenou tōn euangelistōn mēde pseudomenou, hōs eipoien an hoi pisteuontes, amphotera kata diaphorous kairous eirēkenai ton baptistēn kathʼ heteron kai heteron noun kinoumenon.

For it is one thing to carry the sandals, clearly already loosened from the feet of the one wearing them, and another to stoop down and loosen the strap of the sandals. And it follows, if none of the evangelists erred or lied, as believers would say, that the Baptist said both at different times, moved now by one thought and now by another.

Notes and citation

Summary: Carrying the sandals and untying them are different acts, so John must have said both at different times.

Notes on the original text

Digital text corrected (misspelling in the digital text): εἰρηκίναι → εἰρηκέναι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.171 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-171).

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6.172Preuschen 4:143

οὐ γὰρ περὶ τῶν αὐτῶν, ὡς οἴονταί τινες, οἱ ἀπομνημονεύοντες διαφόρως ἠνέχθησαν μὴ ἀκριβοῦντες τῇ μνήμῃ ἕκαστον τῶν εἰρημένων ἢ γεγενημένων. μέγα μὲν οὖν τὸ βαστάσαι τοῦ Ἰησοῦ τὰ ὑποδήματα, μέγα δὲ καὶ τὸ ἐπὶ τὰ σωματικὰ αὐτοῦ κάτω που γεγενημένα κύψαντα, ὑπὲρ τοῦ τὴν εἰκόνα κάτω θεάσασθαι, λῦσαι ἕκαστον τῶν περὶ τοῦ μυστηρίου τῆς ἐνσωματώσεως ἀσαφῶν, οἱονεὶ τὸν ἱμάντα τῶν ὑποδημάτων τυγχάνοντα.

ou gar peri tōn autōn, hōs oiontai tines, hoi apomnēmoneuontes diaphorōs ēnechthēsan mē akribountes tę̄ mnēmę̄ hekaston tōn eirēmenōn ē gegenēmenōn. mega men oun to bastasai tou Iēsou ta hypodēmata, mega de kai to epi ta sōmatika autou katō pou gegenēmena kypsanta, hyper tou tēn eikona katō theasasthai, lysai hekaston tōn peri tou mystēriou tēs ensōmatōseōs asaphōn, hoionei ton himanta tōn hypodēmatōn tynchanonta.

For those who recorded their recollections were not, as some think, carried into different accounts of the same things because their memory was not exact about each thing said or done. It is a great thing, then, to carry Jesus' sandals; and a great thing also to stoop down to his bodily circumstances, which came about somewhere below, in order to behold the image below, and to loosen each of the obscurities concerning the mystery of the incarnation, which are, as it were, the strap of the sandals.

Notes and citation

Summary: The evangelists did not misremember; to carry Christ's sandals and to untie them both mean grasping the mysteries of his incarnation.

Notes on the original text

Digital text corrected (misspelling in the digital text): ἀπομνηονεύοντες → ἀπομνημονεύοντες.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.172 (Preuschen 4:143; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-172).

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6.173Preuschen 4:143–144

εἷς γὰρ ὁ τῆς ἀσαφείας δεσμός, ὥσπερ καὶ μία ἡ τῆς γνώσεως κλείς, ἅτινα οὐδὲ ὁ μείζων ἐν γεννητοῖς γυναικῶν καθʼ αὑτὸν ἱκανὸς λῦσαι ἢ ἀνοῖξαι, τοῦ δήσαντος καὶ κλείσαντος μόνου δωρουμένου οἷς βούλεται τὸ λῦσαι καὶ ἀνοῖξαι τὸν ἱμάντα τῶν ὑποδημάτων καὶ τὰ κεκλεισμένα.

heis gar ho tēs asapheias desmos, hōsper kai mia hē tēs gnōseōs kleis, hatina oude ho meizōn en gennētois gynaikōn kathʼ hauton hikanos lysai ē anoixai, tou dēsantos kai kleisantos monou dōroumenou hois bouletai to lysai kai anoixai ton himanta tōn hypodēmatōn kai ta kekleismena.

For there is one bond of obscurity, just as there is one key of knowledge, which not even the greatest among those born of women is able of himself to loosen or to open, since the one who bound and shut alone grants to whom he wills to loosen and open the strap of the sandals and the things that are shut.

Luke 11:52 (allusion, medium confidence) · Matt 11:11 (allusion, high confidence) · Rev 3:7 (allusion, medium confidence)

Notes and citation

Summary: Only God, who bound and shut the mysteries, can grant anyone, even John, to unloose and open them.

The allusions are Luke 11:52, Matt 11:11, and Rev 3:7.

Cite (SBL): Origen, Comm. Jo. 6.173 (Preuschen 4:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-173).

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6.174Preuschen 4:144

Εἰ δὲ μυστικὸς ὁ περὶ τῶν ὑποδημάτων τόπος, οὐδὲ τοῦτο παρελθετέον. οἶμαι τοίνυν τὴν μὲν ἐνανθρώπησιν, ὅτε σάρκα καὶ ὀστέα ἀναλαμβάνει ὁ τοῦ θεοῦ υἱός, τὸ ἕτερον εἶναι τῶν ὑποδημάτων, τὴν δὲ εἰς ᾅδου κατάβασιν, ὅστις ποτέ ἐστιν ὁ ᾅδης, καὶ τὴν εἰς φυλακὴν μετὰ τοῦ πνεύματος πορείαν τὸ λοιπόν.

Ei de mystikos ho peri tōn hypodēmatōn topos, oude touto pareltheteon. oimai toinyn tēn men enanthrōpēsin, hote sarka kai ostea analambanei ho tou theou huios, to heteron einai tōn hypodēmatōn, tēn de eis hądou katabasin, hostis pote estin ho hądēs, kai tēn eis phylakēn meta tou pneumatos poreian to loipon.

If the passage about the sandals is mystical, this too must not be passed over. I think, then, that the incarnation, when the Son of God takes up flesh and bones, is one of the sandals, and that the descent into Hades, whatever Hades is, and the journey with the Spirit to the prison, is the other.

Luke 24:39 (echo, low confidence) · 1 Pet 3:19 (allusion, high confidence)

Notes and citation

Summary: Mystically, one sandal is the incarnation and the other is Christ's descent into Hades and his journey to the spirits in prison.

The allusions are Luke 24:39 and 1 Pet 3:19.

Notes on the original text

Digital text corrected (stray bracket in the digital text): μετὰ τοῦ] πνεύματος → μετὰ τοῦ πνεύματος.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.174 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-174).

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6.175Preuschen 4:144

περὶ τῆς εἰς ᾅδου καταβάσεως τὸ »Οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς τὸν »ᾅδην« ἐν πεντεκαιδεκάτῳ ψαλμῷ εἴρηται· καὶ περὶ τῆς ἐν φυλακῇ πορείας μετὰ πνεύματος παρὰ τῷ Πέτρῳ έν τῇ καθολικῇ ἐπιστολῇ· »Θανατωθείς, γάρ φησι, σαρκί, ζωοποιηθεὶς δὲ πνεύματι· ἐν ᾧ καὶ »τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, ἀπειθήσασίν ποτε »ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶς κατασκευ- »ζομέηνς κιβωτοῦ«.

peri tēs eis hądou katabaseōs to »Ouk enkataleipseis tēn psychēn mou eis ton »hądēn« en pentekaidekatǭ psalmǭ eirētai; kai peri tēs en phylakę̄ poreias meta pneumatos para tǭ Petrǭ en tę̄ katholikę̄ epistolę̄; »Thanatōtheis, gar phēsi, sarki, zōopoiētheis de pneumati; en hǭ kai »tois en phylakę̄ pneumasin poreutheis ekēryxen, apeithēsasin pote »hote apexedecheto hē tou theou makrothymia en hēmerais Nōs kataskeu- »zomeēns kibōtou«.

About the descent into Hades, the words “You will not abandon my soul to Hades” are spoken in the fifteenth Psalm; and about the journey to the prison with the Spirit, Peter speaks in the catholic epistle: “Put to death,” he says, “in the flesh, but made alive in the spirit, in which he also went and preached to the spirits in prison, who had once disobeyed when the patience of God waited in the days of Noah, while the ark was being prepared.”

Ps 16:10 (15:10 LXX) (quotation, high confidence) · 1 Pet 3:18–20 (quotation, high confidence)

Notes and citation

Summary: Psalm 16 speaks of the descent into Hades, and 1 Peter of Christ preaching to the spirits in prison.

The quotations are Ps 16:10 (15:10 LXX) and 1 Pet 3:18–20.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 6.175 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-175).

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6.176Preuschen 4:144

ὁ τοίνυν κατʼ ἀξίαν ἀμφοτέρων τῶν ἐπιδημιῶν τοὺς λόγους παραστῆσαι δυνάμενος, τὸν ἱμάντα λύειν τῶν Ἰησοῦ ἱκανός ἐστιν ὑποδημάτων, καὶ αὐτὸς τῷ νοὶ· κύπτων καὶ συγκαταβαίνων τῷ καταβεβηκότι εἰς ᾅδου, καὶ ἀπὸ οὐρανοῦ καὶ τῶν περὶ τῆς θεότητος Χριστοῦ μυστηρίων καταβαίνων ἐπὶ τὴν ἀναγκαίως γεγενημένην παρʼ ἡμῖν αὐτοῦ ἐπιδημίαν, ὅτε τὸν ἄνθρωπον ὑπεδήσατο.

ho toinyn katʼ axian amphoterōn tōn epidēmiōn tous logous parastēsai dynamenos, ton himanta lyein tōn Iēsou hikanos estin hypodēmatōn, kai autos tǭ noi; kyptōn kai synkatabainōn tǭ katabebēkoti eis hądou, kai apo ouranou kai tōn peri tēs theotētos Christou mystēriōn katabainōn epi tēn anankaiōs gegenēmenēn parʼ hēmin autou epidēmian, hote ton anthrōpon hypedēsato.

He, then, who can worthily set forth the reasons for both sojourns is fit to loosen the strap of Jesus' sandals; he too stooping with his mind and going down with the one who went down into Hades, and coming down from heaven and from the mysteries of Christ's divinity to his sojourn among us, which necessarily took place, when he put on the human being as a sandal.

Notes and citation

Summary: Whoever can explain both of Christ's descents, to earth and to Hades, is fit to untie his sandals.

Notes on the original text

Digital text corrected (misread letter in the digital text; misspelling in the digital text): ἀμοτέρων → ἀμφοτέρων; κοὶ ἀπὸ οὐρανοῦ → καὶ ἀπὸ οὐρανοῦ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.176 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-176).

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6.177Preuschen 4:144

ὁ δὲ τὸν ἄνθρωπον ὑποδησάμενος καὶ τὸν νεκρὸν ὑπεδήσατο· »Εἰς τοῦτο γὰρ Ἰησοῦς ἀπέθανε καὶ ἀνέστη, ἕνα καὶ νεκρῶν καὶ ζώντων »κυριεύσῃ«· καὶ διὰ τοῦτο ζῶντα καὶ νεκρὸν ὑπεδήσατο, τοῦτʼ ἔστι τὸν ἐν γῇ καὶ τὸν ἐν ᾅδου, »ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ‘.

ho de ton anthrōpon hypodēsamenos kai ton nekron hypedēsato; »Eis touto gar Iēsous apethane kai anestē, hena kai nekrōn kai zōntōn »kyrieusę̄«; kai dia touto zōnta kai nekron hypedēsato, toutʼ esti ton en gę̄ kai ton en hądou, »hina kai nekrōn kai zōntōn kyrieusę̄‘.

And he who put on the human being as a sandal also put on the dead: “For to this end Jesus died and rose, that he might be Lord of both the dead and the living.” And for this reason he put on both the living and the dead as sandals, that is, the one on earth and the one in Hades, “that he might be Lord of both the dead and the living.”

Rom 14:9 (quotation, high confidence)

Notes and citation

Summary: Christ put on both living and dead, those on earth and in Hades, to be Lord of both.

The quotation is Rom 14:9.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.177 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-177).

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6.178Preuschen 4:144

τίς οὐν ἄρα ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν τοιούτων ὑποδημάτων, καὶ λύσας μὴ ἐᾶσαι ἀλλὰ κατὰ δευτέραν ἱκανότητα ἀναλαβεῖν αὐτὰ καὶ βαστάσαι διὰ τοῦ έν τῇ μνήμῃ περιφέρειν τὰ νενοημένα;

tis oun ara hikanos kypsas lysai ton himanta tōn toioutōn hypodēmatōn, kai lysas mē easai alla kata deuteran hikanotēta analabein auta kai bastasai dia tou en tę̄ mnēmę̄ peripherein ta nenoēmena?

Who, then, is fit to stoop down and loosen the strap of such sandals, and, having loosened them, not to leave them but by a second fitness to take them up and carry them, by bearing about in memory what has been understood?

Notes and citation

Summary: Few can untie these sandals and then carry them, keeping in memory what they have understood.

Cite (SBL): Origen, Comm. Jo. 6.178 (Preuschen 4:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-178).

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6.179Preuschen 4:144–145

μὴ ἀνεξέταστον δὲ ἐάσθω τὸ χωρὶς τοῦ » Κύψας« ὁμοίως παρὰ τῷ Λουκᾷ καὶ Ἰωάννῃ εἰρημένον. καὶ τάχα ἐνδέχεται μὲν κύψαντα λῦσαι κατὰ τὸ προειρημένον· δυνατὸν δὲ καὶ τὸ ἀνάστημα τοῦ ἀπὸ τοῦ λόγου ἐπάρματος φυλάττοντα εὑρεῖν τὴν λύσιν τῶν ἐν τῷ ζητεῖσθαι δεδεμένων ὑποδημάτων, ἕνα ταῦτά τις λύσας τὸν χωρὶς τῶν ὑποδημάτων ἴδῃ λόγον γυμνὸν τῶν ὑποδεεστέρων καθʼ αὑτὸν, υἱὸν τοῦ θεοῦ.

mē anexetaston de easthō to chōris tou » Kypsas« homoiōs para tǭ Louką kai Iōannę̄ eirēmenon. kai tacha endechetai men kypsanta lysai kata to proeirēmenon; dynaton de kai to anastēma tou apo tou logou eparmatos phylattonta heurein tēn lysin tōn en tǭ zēteisthai dedemenōn hypodēmatōn, hena tauta tis lysas ton chōris tōn hypodēmatōn idę̄ logon gymnon tōn hypodeesterōn kathʼ hauton, huion tou theou.

Let it not go unexamined that Luke and John likewise speak without “stooping down.” Perhaps it is possible to loosen them by stooping down, as said before; but it is also possible, keeping the stature of one lifted up by the Word, to find how to loosen the sandals that are bound up in inquiry, so that one who has loosened them may see the Word without the sandals, bare of lesser things, as he is in himself, the Son of God.

Luke 3:16 (allusion, high confidence) · John 1:27 (allusion, high confidence)

Notes and citation

Summary: Luke and John omit “stooping”: one may also untie the sandals while standing tall, and so see the Word as he is in himself.

The allusions are Luke 3:16 and John 1:27.

Notes on the original text

Digital text corrected (misread letter in the digital text): δυνατὸν δὲ κοὶ τὸ → δυνατὸν δὲ καὶ τὸ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.179 (Preuschen 4:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-179).

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6.180Preuschen 4:145

Οὐ ταὐτὸν δὲ τὸ μὴ εἶναι »ἱκανὸν« τῷ μὴ εἶναι ἄξιον‘ ἀναγράφει ὁ Ἰωάννης. δυνατὸν γὰρ μὴ ὄντα ἄξιον γενέσθαι ἱκανόν· δυνατὸν δὲ καὶ ἄξιον ὄντα μηδέπω εἶναι ἱκανόν.

Ou tauton de to mē einai »hikanon« tǭ mē einai axion‘ anagraphei ho Iōannēs. dynaton gar mē onta axion genesthai hikanon; dynaton de kai axion onta mēdepō einai hikanon.

Not being “fit” is not the same as not being worthy, as John records. For it is possible for one who is not worthy to become fit, and possible also for one who is worthy not yet to be fit.

Notes and citation

Summary: Being fit and being worthy are different: one can be fit without being worthy, or worthy without yet being fit.

Cite (SBL): Origen, Comm. Jo. 6.180 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-180).

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6.181Preuschen 4:145

εἰ γὰρ καὶ πρὸς τὸ συμφέρον δίδοται τὰ χαρίσματα, καὶ οὐ μόνον »κατὰ« τὴν ἀναλογίαν τῆς πίστεως«, φιλανθρώπου ἂν εἴη θεοῦ ἔργον, προορωμένου βλάβην ἀπὸ οἰήματος ἐπακολουθήσοντος ἢ φυσιώσεως, τὸ καὶ τῷ ἀξίῳ ποτὲ μὴ διδόναι τὴν ἱκανότητα· οἰκεῖον δὲ τῆς χρηστότητος τοῦ θεοῦ νικᾶν ἐν τῷ εὐεργετεῖν τὸν εὐεργετούμενον, προλαμβάνοντα τὸν ἐσόμενον ἄξιον, καὶ πρὶν γένηται ἄξιος κοσμοῦντα αὐτὸν τῇ ἱκανότητι, ἵνα μετὰ τὴν ἱκανότητα ἔλθῃ ἐπὶ τὸ γενέσθαι ἄξιος, καὶ μὴ πάντως ἀπὸ τοῦ εἶναι ἄξιος, φθάνων τὸν δωρούμενον καὶ προλαβὼν αὐτοῦ τὰς χάριτας, ἔλθῃ ἐπὶ τὸ γενέσθαι ἱκανός.

ei gar kai pros to sympheron didotai ta charismata, kai ou monon »kata« tēn analogian tēs pisteōs«, philanthrōpou an eiē theou ergon, proorōmenou blabēn apo oiēmatos epakolouthēsontos ē physiōseōs, to kai tǭ axiǭ pote mē didonai tēn hikanotēta; oikeion de tēs chrēstotētos tou theou nikan en tǭ euergetein ton euergetoumenon, prolambanonta ton esomenon axion, kai prin genētai axios kosmounta auton tę̄ hikanotēti, hina meta tēn hikanotēta elthę̄ epi to genesthai axios, kai mē pantōs apo tou einai axios, phthanōn ton dōroumenon kai prolabōn autou tas charitas, elthę̄ epi to genesthai hikanos.

For if the gifts are given for what is profitable, and not only according to the proportion of faith, it would be the work of a God who loves humankind, foreseeing harm that would follow from conceit or puffing up, sometimes not to give fitness even to the worthy. But it befits God's goodness to overcome the one he benefits in the benefiting, anticipating the one who will be worthy, and adorning him with fitness before he becomes worthy, so that after fitness he may come to be worthy, and not in every case, from being worthy, getting ahead of the Giver and anticipating his graces, come to be fit.

1 Cor 12:7 (allusion, high confidence) · Rom 12:6 (allusion, high confidence)

Notes and citation

Summary: God may withhold fitness from the worthy to prevent pride, and in goodness may give fitness to one not yet worthy so that he may become worthy.

The allusions are 1 Cor 12:7 and Rom 12:6.

Notes on the original text

Digital text corrected (misspelling in the digital text): ποροορωμένου → προορωμένου.

Cite (SBL): Origen, Comm. Jo. 6.181 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-181).

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6.182Preuschen 4:145

ὁ τοίνυν Ἰωάννης φησὶ παρὰ μὲν τοῖς τρισὶν οὐκ εἶναι » ἱκανός«, παρὰ δὲ τῷ Ἰωάννῃ οὐκ εἶναι »ἄξιος«. οὐκ ἀποκλείεται δὲ ὅς γε ἔλεγεν οὐδέπω ὢν ἱκανὸς γεγονέναι ἱκανός, εἰ καὶ μὴ ἄξιός πω ἦν· καὶ πάλιν ὅς γε ἔλεγεν οὐκ εἶναι ἄξιος, οὐκ ὢν ἄξιος ἐφθακέναι ἐπὶ τὸ γεγονέναι ἄξιος.

ho toinyn Iōannēs phēsi para men tois trisin ouk einai » hikanos«, para de tǭ Iōannę̄ ouk einai »axios«. ouk apokleietai de hos ge elegen oudepō ōn hikanos gegonenai hikanos, ei kai mē axios pō ēn; kai palin hos ge elegen ouk einai axios, ouk ōn axios ephthakenai epi to gegonenai axios.

John, then, says in the three that he is not “fit,” and in John that he is not “worthy.” It is not excluded that he who said he was not yet fit became fit, even if he was not yet worthy; and again that he who said he was not worthy, not being worthy, came at last to be worthy.

Notes and citation

Summary: In the first three Gospels John says he is not fit, in John not worthy; he may later have become both.

Cite (SBL): Origen, Comm. Jo. 6.182 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-182).

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6.183Preuschen 4:145

εἰ μὴ ἄρα τις ἐρεῖ, ἐπὶ τὸ κατʼ ἀξίαν τῆς λύσεως καὶ βαστάξεως μὴ χωροῦσαν τὴν θνητὴν φύσιν † ἥκειν ποτὲ ἀληθευόμενον ἔχειν τὸ μηδέποτε γενέσθαι ἱκανὸν λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων καὶ ἄξιον τοῦ αὐτοῦ. ὅσα δὲ ἐὰν χωρήσωμεν, ἔτι ὑπολείπεται τὰ μηδέπω νενοημένα, ἐπεὶ »Ὅταν συντελέσῃ ἄνθρωπος τότε ἄρχεται, καὶ ὅταν παύσηται τότε ἀπορηθήσεται« κατὰ τὴν Ἰησοῦ υἱοῦ Σειρὰχ Σοφίαν.

ei mē ara tis erei, epi to katʼ axian tēs lyseōs kai bastaxeōs mē chōrousan tēn thnētēn physin † hēkein pote alētheuomenon echein to mēdepote genesthai hikanon lysai ton himanta tōn hypodēmatōn kai axion tou autou. hosa de ean chōrēsōmen, eti hypoleipetai ta mēdepō nenoēmena, epei »Hotan syntelesę̄ anthrōpos tote archetai, kai hotan pausētai tote aporēthēsetai« kata tēn Iēsou huiou Seirach Sophian.

Unless perhaps someone will say that since mortal nature cannot attain to worthily loosening and carrying, … it would hold true that it never becomes fit to loosen the strap of the sandals, nor worthy of it. For however much we grasp, there still remain things not yet understood, since “When a man has finished, then he begins, and when he stops, then he will be at a loss,” according to the Wisdom of Jesus son of Sirach.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Perhaps no mortal ever becomes fully fit or worthy, since, as Sirach says, when one finishes, one is only beginning.

The text is corrupt at the dagger. The quotation is Sir 18:7.

Extrabiblical texts: Sir 18:7 (Sirach [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 6.183 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-183).

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6.184Preuschen 4:145

Ἔτι περὶ τῶν ὑποδημάτων τῶν παρὰ τοῖς τρισὶν οὕτως ὀνομασθέντων εὐαγγελισταῖς διαλάβωμεν, συγκρίνοντες ἐκεῖνα τῷ παρὰ τῷ μαθητῇ Ἰωάννῃ ἑνικῶς ὀνομασθέντι· »Οὑκ εἰμί, γάρ »φησιν, ἐγὼ ἄξιος ἴνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος«.

Eti peri tōn hypodēmatōn tōn para tois trisin houtōs onomasthentōn euangelistais dialabōmen, synkrinontes ekeina tǭ para tǭ mathētę̄ Iōannę̄ henikōs onomasthenti; »Houk eimi, gar »phēsin, egō axios ina lysō autou ton himanta tou hypodēmatos«.

Let us further discuss the sandals, named thus in the plural by the three evangelists, comparing them with the one named in the singular by the disciple John: “I am not worthy,” he says, “to loosen the strap of his sandal.”

John 1:27 (quotation, high confidence)

Notes and citation

Summary: The first three Gospels speak of sandals, John of a single sandal.

The quotation is John 1:27.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.184 (Preuschen 4:145; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-184).

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6.185Preuschen 4:145–146

τάχα οὖν νικώμενος ὑπὸ τῆς τοῦ θεοῦ χάριτος δωρεὰν εἰληφεν, μηδέπω τὸ ὅσον ἐφʼ ἑαυτῷ ἄξιος ὢν λῦσαι τὸν ἱμάντα τοῦ ἑτέρου τῶν ὑποδημάτων, νοήσας αὐτοῦ τὴν ἐν ἀνθρώποις ἐπιδημίαν, περὶ ἡς καὶ μαρτυρεῖ· ἐπεὶ δὲ ἔλειπεν αὐτῷ ἡ περὶ τῶν ἑξῆς κατάληψις, οὐκ εἰδότι πότερον Ἰησοῦς ἐστιν ὁ κἀκεὶ ἐρχόμενος, ὅπου ἀπὸ τῆς φυλακῆς γίνεσθαι ἕμελλεν ἀποκεφαλισθείς, ἢ ἕτερον προσδοκᾶν ἐχρῆν, διὰ τοῦτο τὴν σαφέστερον ὕστερον ἐπαπόρησιν ἡμῖν δηλουμένην καὶ νῦν αἰνιττόμενος φησὶ τὸ »Οὐκ εἰμὶ ἐγὼ ἄξιος, ἵνα λύσω αὐτοῦ τὸν »ἱμάντα τοῦ ὑποδήματος«.

tacha oun nikōmenos hypo tēs tou theou charitos dōrean eilēphen, mēdepō to hoson ephʼ heautǭ axios ōn lysai ton himanta tou heterou tōn hypodēmatōn, noēsas autou tēn en anthrōpois epidēmian, peri hēs kai martyrei; epei de eleipen autǭ hē peri tōn hexēs katalēpsis, ouk eidoti poteron Iēsous estin ho kakei erchomenos, hopou apo tēs phylakēs ginesthai hemellen apokephalistheis, ē heteron prosdokan echrēn, dia touto tēn saphesteron hysteron epaporēsin hēmin dēloumenēn kai nyn ainittomenos phēsi to »Ouk eimi egō axios, hina lysō autou ton »himanta tou hypodēmatos«.

Perhaps, then, overcome by God's grace, he received it as a gift, not yet being, as far as lay in himself, worthy to loosen the strap of one of the sandals, having understood Christ's sojourn among human beings, to which he also bears witness; but since he still lacked understanding of what followed, not knowing whether Jesus is the one who comes there also, where he was about to go, beheaded, from the prison, or whether one should look for another, for this reason, hinting even now at the perplexity made clearer to us later, he says, “I am not worthy to loosen the strap of his sandal.”

John 1:27 (quotation, high confidence) · Matt 11:3 (allusion, high confidence)

Notes and citation

Summary: John understood Christ's coming on earth but not yet his descent to the dead, which is why he later asked from prison, “Are you the one who is to come?”

The quotation is John 1:27; the allusion is Matt 11:3, read by Origen as John's question whether Christ would also come to the dead.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.185 (Preuschen 4:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-185).

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6.186Preuschen 4:146

ὁ δὲ οἰόμενος περιεργότερον τοῦτο εἰρῆσθαι εἰς ταὐτὸν συνάξει τὸ τῶν ὑποδημάτων καὶ τοῦ ὑποδήματος, ἵνα οἱονεὶ λέγῃ· Οὐδαμῶς ἄξιός εἰμι λῦσαι τὸν ἱμάντα οὐδὲ κατὰ τὴν ἀρχήν, κἂν τοῦ ἑνὸς ὑποδήματος· ἢ καὶ οὕτως δυνατὸν εἰς ὲν συνάγεσθαι τὰ παρὰ τοῖς τέσσαρσιν εἰρημένα.

ho de oiomenos periergoteron touto eirēsthai eis tauton synaxei to tōn hypodēmatōn kai tou hypodēmatos, hina hoionei legę̄; Oudamōs axios eimi lysai ton himanta oude kata tēn archēn, kan tou henos hypodēmatos; ē kai houtōs dynaton eis en synagesthai ta para tois tessarsin eirēmena.

But one who thinks this is said with too much subtlety will take “sandals” and “sandal” as the same, as if he were saying: I am in no way worthy to loosen the strap, not even to begin with, even of one sandal. Or in this way too it is possible for what is said in the four to be brought together into one.

Notes and citation

Summary: Alternatively, “sandal” and “sandals” can be taken as meaning the same, so that the four Gospels agree.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.186 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-186).

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6.187Preuschen 4:146

εἰ γὰρ ὁ Ἰωάννης συνίει μὲν τὰ περὶ τῆς ἐνταῦθα αὐτοῦ ἐπιδημίας, ἐνηπόρει δὲ περὶ τῶν ἐξῆς, ἀληθεύει λέγων καὶ τὸ μὴ εἶναι ἱκανὸν λύειν τὸν ἱμάντα τῶν ὑποδημάτων, οὐ γὰρ λύει ἀμφότερα λύσας τοῦ ἑνός, ἀληθεύει δὲ λέγων καὶ τὸν ἱμάντα τοῦ ὑποδήματος, ἐπεί, ὡς προείρηται, ἔτι διαπορεῖ περὶ τοῦ πότερον αὐτός έστιν ἐρχόμενος ἢ ἕτερος, ὁ κἀκεὶ προσδοχητέος.

ei gar ho Iōannēs syniei men ta peri tēs entautha autou epidēmias, enēporei de peri tōn exēs, alētheuei legōn kai to mē einai hikanon lyein ton himanta tōn hypodēmatōn, ou gar lyei amphotera lysas tou henos, alētheuei de legōn kai ton himanta tou hypodēmatos, epei, hōs proeirētai, eti diaporei peri tou poteron autos estin erchomenos ē heteros, ho kakei prosdochēteos.

For if John understood what concerned Christ's sojourn here but was perplexed about what followed, he speaks truly in saying that he is not fit to loosen the strap of the sandals (for having loosened that of one he does not loosen both); and he speaks truly also in speaking of the strap of the sandal, since, as said before, he was still in doubt whether he himself is the one who comes, or another, who is to be awaited there too.

Notes and citation

Summary: John truly said both: he could not untie both sandals, and he was unsure about the second.

Cite (SBL): Origen, Comm. Jo. 6.187 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-187).

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6.188Preuschen 4:146

Καὶ περὶ δὲ τοῦ Μέσος ὑμῶν ἕστηκεν, ὃν ὑμεῖς »οὐκ οἴδατε« ταῦτα διαληπτέον περὶ τοῦ υἱοῦ τοῦ θεοῦ. τοῦ λόγου, διʼ οὑ τὰ πάντα γέγονεν, ὑφεστηκότος οὐσιωδῶς κατὰ τὸ ὑποκείμενον, τοῦ αὐτοῦ ὄντος τῇ σοφίᾳ. οὑτος γὰρ διʼ ὅλης πεφοίτηκεν τῆς κτίσεως, ἵνα ἀεὶ τὰ γινόμενα διʼ αὐτοῦ γίνηται, καὶ περὶ παντὸς οὑτινοσοῦν ἀεὶ ἀληθὲς ᾐ τὸ »Πάντα διʼ αὐτοῦ ἐγένετο καὶ χωρὶς »αὐτοῦ ἐγένετο οὐδὲ ἕν«,

Kai peri de tou Mesos hymōn hestēken, hon hymeis »ouk oidate« tauta dialēpteon peri tou huiou tou theou. tou logou, diʼ hou ta panta gegonen, hyphestēkotos ousiōdōs kata to hypokeimenon, tou autou ontos tę̄ sophią. houtos gar diʼ holēs pephoitēken tēs ktiseōs, hina aei ta ginomena diʼ autou ginētai, kai peri pantos houtinosoun aei alēthes ę̄ to »Panta diʼ autou egeneto kai chōris »autou egeneto oude hen«,

Concerning “Among you stands one whom you do not know,” we must understand this about the Son of God, the Word, through whom all things came to be, who subsists in being as a distinct subject, being the same as Wisdom. For he has pervaded the whole creation, so that what comes to be may always come to be through him, and that about anything whatever it may always be true that “All things came to be through him, and without him not one thing came to be,”

John 1:26 (quotation, high confidence) · John 1:3 (quotation, high confidence)

Notes and citation

Summary: “Among you stands one you do not know” refers to the Word, who as Wisdom pervades all creation.

The quotations are John 1:26 and 1:3. "Subsists in being as a distinct subject" renders ὑφεστηκότος οὐσιωδῶς κατὰ τὸ ὑποκείμενον.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 6.188 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-188).

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6.189Preuschen 4:146

καὶ τὸ »Πάντα έν σοφίᾳ ἐποίησας( εἰ δὲ διʼ ὅλης τῆς κτίσεως πεφοίτηκεν, δῆλον ὅτι καὶ τῶν πυνθανομένων » Τί οὐν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προ- »φήτης;« »μέσος« ἕστηκεν ὁ αὐτὸς καὶ βέβαιος ὢν λόγος, ὑπὸ τοῦ πατρὸς ἐστηριγμένος πανταχοῦ· ἢ τὸ » Μέσος ὑμῶν ἕστηκεν« ἀκουέσθω οτι υμων των ανθρωπων διὰ τὸ εἰναι ὑμᾶς λογικοὺς μέσος ὑμῶν ἑστώς, τῷ τοῦ παντὸς σώματος έν μέσῳ εῖναι τὸ ἡγεμονικὸν ἀποδείκνυσθαι, κατὰ τὰς γραφὰς ἐν τῇ καρδίᾳ τυγχάνον.

kai to »Panta en sophią epoiēsas( ei de diʼ holēs tēs ktiseōs pephoitēken, dēlon hoti kai tōn pynthanomenōn » Ti oun baptizeis, ei sy ouk ei ho christos oude Ēlias oude ho pro- »phētēs?« »mesos« hestēken ho autos kai bebaios ōn logos, hypo tou patros estērigmenos pantachou; ē to » Mesos hymōn hestēken« akouesthō oti ymōn tōn anthrōpōn dia to einai hymas logikous mesos hymōn hestōs, tǭ tou pantos sōmatos en mesǭ einai to hēgemonikon apodeiknysthai, kata tas graphas en tę̄ kardią tynchanon.

and “In wisdom you have made all things.” And if he has pervaded the whole creation, it is clear that among those who asked, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” there stands “among” them the same Word, steadfast, established everywhere by the Father. Or let “Among you stands” be understood to mean: among you human beings, because you are rational, he stands in your midst, since the ruling faculty is shown to be in the middle of the whole body, being, according to the Scriptures, in the heart.

Ps 104:24 (103:24 LXX) (quotation, high confidence) · John 1:25 (quotation, high confidence)

Notes and citation

Summary: The Word stands among all things, and among human beings in the heart, the ruling center of reason.

The quotations are Ps 104:24 (103:24 LXX) and John 1:25.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.189 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-189).

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6.190Preuschen 4:146

οἱ τοίνυν ἔχοντες τὸν λόγον ἐν μέσῳ ἑαυτῶν, μὴ διαλαμβάνοντες δὲ περὶ τῆς φύσεως αὐτοῦ, μηδὲ ἀπὸ ποίας πηγῆς κοὶ ἀρχῆς ἐλήλυθεν, μηδʼ ὅπως ποτὲ συνέστη ἐν αὐτοῖς, οὑτοι μέσον αὐτὸν ἔχοντες οὐκ ἴσασιν. ὁ δὲ Ἰωάννης αὐτὸν οἶδεν. τὸ γὰρ »Ὃν ὑμεῖς οὐκ οἰδατε« ὀνειδιστικῶς λεγόμενον πρὸς τοὺς Φαρισαίους, ἐμφαίνει τὸν λόγον τῷ ἐπιμελῶς ἐγνωκέναι τὸ ὑπʼ ἐκείνων ἀγνοούμενον.

hoi toinyn echontes ton logon en mesǭ heautōn, mē dialambanontes de peri tēs physeōs autou, mēde apo poias pēgēs koi archēs elēlythen, mēdʼ hopōs pote synestē en autois, houtoi meson auton echontes ouk isasin. ho de Iōannēs auton oiden. to gar »Hon hymeis ouk oidate« oneidistikōs legomenon pros tous Pharisaious, emphainei ton logon tǭ epimelōs egnōkenai to hypʼ ekeinōn agnooumenon.

Those, then, who have the Word in their midst, but do not understand his nature, nor from what source and beginning he has come, nor how he came to be established in them, these have him in their midst but do not know him. But John knows him. For the words “whom you do not know,” spoken reproachfully to the Pharisees, show the Word by his having carefully come to know what they did not know.

Notes and citation

Summary: Those who have the Word within but do not understand him do not know him; John knew him.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.190 (Preuschen 4:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-190).

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6.191Preuschen 4:146–147

διʼ ὃ καὶ γινώσκων αὐτὸν ὁ βαπτιστὴς οἶδεν ὀπίσω αὐτοῦ ἐρχόμενον τὸν ἐν μέσῳ τυγχάνοντα, τοῦτʼ ἔστιν μετʼ αὐτὸν καὶ τὴν ὑπʼ αὐτοῦ ἐν τῷ βαπτίσματι διδασκαλίαν ἐπιδημοῦντα τοῖς κατὰ λόγον ἀπολουσαμένοις. οὐ ταὐτὸν δὲ σημαίνεται ἐκ τῆς »ὀπίσω« φωνῆς ἐνθάδε, καὶ ὅταν ὁ Ἰησοῦς πέμπῃ ἡμᾶς ὀπίσω ἑαυτοῦ.

diʼ ho kai ginōskōn auton ho baptistēs oiden opisō autou erchomenon ton en mesǭ tynchanonta, toutʼ estin metʼ auton kai tēn hypʼ autou en tǭ baptismati didaskalian epidēmounta tois kata logon apolousamenois. ou tauton de sēmainetai ek tēs »opisō« phōnēs enthade, kai hotan ho Iēsous pempę̄ hēmas opisō heautou.

That is why the Baptist, knowing him, knows that the one who is in the midst comes after him, that is, after him and his teaching in baptism he sojourns among those who have been washed according to reason. The word “after” does not mean the same here as when Jesus sends us after himself.

Matt 16:24 (allusion, medium confidence)

Notes and citation

Summary: Christ comes “after” John in the sense that he follows John's teaching; this differs from our following “after” Jesus.

The allusion is Matt 16:24.

Cite (SBL): Origen, Comm. Jo. 6.191 (Preuschen 4:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-191).

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6.192Preuschen 4:147

ἐκεῖ μὲν γὰρ ἴνα κατʼ ἴχνη βαίνοντες αὐτοῦ φθάσωμεν πρὸς τὸν πατέρα, ὀπίσω αὐτοῦ γίνεσθαι κελευόμεθα· ἐνθάδε δὲ ἴνα δηλωθῇ τὸ μετὰ τὰς Ἰωάννου διδασκαλίας (ἐπεὶ οὗτος »ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ«) τοῖς προευτρεπισαμένοις ἐπιδημεῖν προκεκαθαρμένοις διὰ τῶν ἡττόνων καὶ τὸν τέλειον λόγον.

ekei men gar ina katʼ ichnē bainontes autou phthasōmen pros ton patera, opisō autou ginesthai keleuometha; enthade de ina dēlōthę̄ to meta tas Iōannou didaskalias (epei houtos »hina pantes pisteusōsin diʼ autou«) tois proeutrepisamenois epidēmein prokekatharmenois dia tōn hēttonōn kai ton teleion logon.

For there we are commanded to come after him so that, walking in his footsteps, we may arrive at the Father; but here, to show that after John's teachings (since he came “so that all might believe through him”) the perfect Word too sojourns among those who have been prepared beforehand, cleansed beforehand by lesser things.

John 1:7 (quotation, high confidence) · 1 Pet 2:21 (echo, medium confidence)

Notes and citation

Summary: Following Jesus leads to the Father; here “after” means the perfect Word comes to those prepared by John's teaching.

The quotation is John 1:7; the allusion is 1 Pet 2:21.

Notes on the original text

Digital text corrected (misread letter in the digital text; misspelling in the digital text): ἐκεῖ μὲν μὰρ → ἐκεῖ μὲν γὰρ; κατʼ ἴχην → κατʼ ἴχνη.

Cite (SBL): Origen, Comm. Jo. 6.192 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-192).

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6.193Preuschen 4:147

προηγουμένως μὲν οὐν ἕστηκεν ὁ πατὴρ ἄτρεπτος καὶ ἀναλλοίωτος ὤν· ἕστηκεν δὲ καὶ ὁ λόγος αὐτοῦ ἀεὶ ἐν τῷ σώζειν, κἂν γένηται σάρξ, κἂν μέσος ᾖ ἀνθρώπων, οὐ καταλαμβανόμενος ἀλλʼ οὐδὲ βλεπόμενος. ἕστηκεν δὲ καὶ διδάσκων, προκαλούμενος πάντας ἐπὶ τὸ πίνειν ἀπὸ τῆς ἀφθόνου πηγῆς αὐτοῦ· » Εἱστήκει γὰρ ὁ Ἰησοῦς καὶ ἔκραζε λέγων· »Ἐάν τις διψᾷ, ἐρχέσθω πρὸς ἐμὲ καὶ πινέτω«.

proēgoumenōs men oun hestēken ho patēr atreptos kai analloiōtos ōn; hestēken de kai ho logos autou aei en tǭ sōzein, kan genētai sarx, kan mesos ę̄ anthrōpōn, ou katalambanomenos allʼ oude blepomenos. hestēken de kai didaskōn, prokaloumenos pantas epi to pinein apo tēs aphthonou pēgēs autou; » Heistēkei gar ho Iēsous kai ekraze legōn; »Ean tis dipsą, erchesthō pros eme kai pinetō«.

Primarily, then, it is the Father who stands, being unchangeable and unalterable; but his Word also stands, always in saving, even if he becomes flesh, even if he is among human beings, not comprehended, nor even seen. He also stands teaching, calling all to drink from his abundant spring: “For Jesus stood and cried out, saying, If anyone thirsts, let him come to me and drink.”

John 7:37 (quotation, high confidence) · John 1:14 (allusion, medium confidence)

Notes and citation

Summary: The Father stands unchanging; the Word also stands, saving and teaching, inviting all to drink from him.

The quotation is John 7:37.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 6.193 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-193).

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6.194Preuschen 4:147

Ὁ δὲ Ἡρακλέων τὸ »Μέσος ὑμῶν στήκει« φησὶν ἀντὶ τοῦ Ἤδη πάρεστιν καὶ ἔστιν έν τῷ κόσμῳ καὶ ἐν ἀνθρώποις, καὶ ἐμφανής ἐστιν ἤδη πᾶσιν ὑμῖν. διὰ τούτων δὲ περιαιρεῖ τὸ παρασταθὲν περὶ τοῦ διαπεφοιτηκέναι αὐτὸν διʼ ὅλου τοῦ κόσμου.

Ho de Hērakleōn to »Mesos hymōn stēkei« phēsin anti tou Ēdē parestin kai estin en tǭ kosmǭ kai en anthrōpois, kai emphanēs estin ēdē pasin hymin. dia toutōn de periairei to parastathen peri tou diapephoitēkenai auton diʼ holou tou kosmou.

Heracleon says that “Among you stands” means: he is already present, and is in the world and among human beings, and is already manifest to all of you. By these words he removes what was set forth about his having pervaded the whole world.

John 1:26 (quotation, high confidence)

Notes and citation

Summary: Heracleon took “among you stands” to mean Christ was already present and manifest, denying that the Word always pervades the world.

Heracleon was a Valentinian (Gnostic) teacher who wrote the earliest known commentary on John; Origen quotes and refutes him throughout. The quotation is John 1:26.

Notes on the original text

Digital text corrected (stray characters in the digital text): Τό) Ὁ δὲ Ἡρακλέων → Ὁ δὲ Ἡρακλέων.

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

Topics: Heresy, Christology

Cite (SBL): Origen, Comm. Jo. 6.194 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-194).

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6.195Preuschen 4:147

λεκτέον γὰρ πρὸς αὐτόν· πότε γὰρ οὐ πάρεστιν; πότε δὲ οὐκ ἔστιν ἐν τῷ κόσμῳ; καὶ ταῦτα τοῦ εὐαγγελίου λέγοντος· »Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ »ἐγένετος«. καὶ διὰ τοῦτο καὶ οὗτοι, πρὸς οὓς ὁ λόγος ὁ »Ὃν »ὑμεῖς οὐκ οἴδατε«, οὐκ οἴδασιν αὐτόν, ἐπεὶ οὐδέπω τοῦ κόσμου ἐξεληλύθασιν,

lekteon gar pros auton; pote gar ou parestin? pote de ouk estin en tǭ kosmǭ? kai tauta tou euangeliou legontos; »En tǭ kosmǭ ēn, kai ho kosmos diʼ autou »egenetos«. kai dia touto kai houtoi, pros hous ho logos ho »Hon »hymeis ouk oidate«, ouk oidasin auton, epei oudepō tou kosmou exelēlythasin,

For we must say to him: when is he not present? When is he not in the world? And this when the Gospel says, “He was in the world, and the world came to be through him.” And for this reason those to whom the words “whom you do not know” were spoken do not know him, since they have not yet gone out of the world,

John 1:10 (quotation, high confidence) · John 1:26 (quotation, high confidence)

Notes and citation

Summary: Against Heracleon: the Word was always in the world, though the world did not know him.

The quotations are John 1:10 and 1:26.

Topics: Christology, Heresy

Cite (SBL): Origen, Comm. Jo. 6.195 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-195).

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6.196Preuschen 4:147

»ὁ δὲ κόσμος αὐτὸν οὐκ ἔγνω( ποῖον δὲ χρόνον διέλειπεν τοῦ ἐν ἀνθρώποις εἶναι; ἢ οὐκ ἐν Ἡσαΐᾳ ἦν λέγοντι· »Πνεῦμα κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με« καὶ »Ἐμφανὴς »ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν«; λεγέτωσαν δὲ εἰ μὴ καὶ ἐν Δαβὶδ ἠν, οὐκ ἀφʼ αὑτοῦ λέγοντι· »Ἐγὼ δὲ κατεστάθην βασιλεὺς »ὑπʼ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦς«, καὶ ὅσα ἐκ προσώπου Χριστοῦ ἐν ψαλμοῖς ἀναγέγραπται.

»ho de kosmos auton ouk egnō( poion de chronon dieleipen tou en anthrōpois einai? ē ouk en Hēsaïą ēn legonti; »Pneuma kyriou epʼ eme, hou heineken echrisen me« kai »Emphanēs »egenomēn tois eme mē zētousin«? legetōsan de ei mē kai en Dabid ēn, ouk aphʼ hautou legonti; »Egō de katestathēn basileus »hypʼ autou epi Siōn oros to hagion autous«, kai hosa ek prosōpou Christou en psalmois anagegraptai.

“and the world did not know him.” And at what time did he cease to be among human beings? Was he not in Isaiah, who says, “The Spirit of the Lord is upon me, because he anointed me,” and “I became manifest to those who did not seek me”? Let them say whether he was not also in David, who says not of himself, “But I was established king by him on Zion, his holy mountain,” and all that is recorded in the Psalms in the person of Christ.

John 1:10 (quotation, high confidence) · Isa 61:1 (quotation, high confidence) · Isa 65:1 (quotation, high confidence) · Ps 2:6 (quotation, high confidence)

Notes and citation

Summary: The Word was always among human beings, speaking through Isaiah and David.

The quotations are John 1:10, Isa 61:1, Isa 65:1, and Ps 2:6 (LXX form).

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.196 (Preuschen 4:147; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-196).

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6.197Preuschen 4:147–148

καὶ τί με δεῖ καθʼ ἕκαστον ἀποδεικνύναι, δυσεξαριθμήτων ὄντων τῶν ἐναργῶς δυναμένων, ὅτι ἀεὶ ἐν ἀνθρώποις ἦν, πρὸς τὸ ἐλέγξαι οὐχ ὑγιῶς εἰρημένον τὸ Ἤδη πάρεστιν καὶ ἔστιν ἐν κόσμῳ καὶ ἐν ἀνθρώποις εἰς δήγησιν παρὰ τῷ Ἡρακλέωνι τοῦ »Μέ- »σος ὑμῶν «; οὐκ ἀπιθάνως δὲ παρʼ αὐτῷ λέγεται ὅτι τὸ »Ὀπίσω μου ἐρχόμενος‘ τὸ πρόδρομον εἶναι τὸν Ἰωάννην τοῦ χριστοῦ δηλοῖ· ἀληθῶς γὰρ ὡσπερεὶ οἰκέτης ἐστὶν προτρέχων τοῦ κυρίου.

kai ti me dei kathʼ hekaston apodeiknynai, dysexarithmētōn ontōn tōn enargōs dynamenōn, hoti aei en anthrōpois ēn, pros to elenxai ouch hygiōs eirēmenon to Ēdē parestin kai estin en kosmǭ kai en anthrōpois eis dēgēsin para tǭ Hērakleōni tou »Me- »sos hymōn «? ouk apithanōs de parʼ autǭ legetai hoti to »Opisō mou erchomenos‘ to prodromon einai ton Iōannēn tou christou dēloi; alēthōs gar hōsperei oiketēs estin protrechōn tou kyriou.

And why must I demonstrate it case by case, when the texts that can clearly show that he was always among human beings are hard to count, in order to refute Heracleon's unsound explanation of “Among you stands” as “He is already present and is in the world and among human beings”? But it is said by him not unpersuasively that “who comes after me” shows that John is the forerunner of Christ; for truly he is like a servant running ahead of his master.

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

Notes and citation

Summary: Origen rejects Heracleon's reading of John 1:26 but accepts his view that John is Christ's forerunner, like a servant going ahead.

Heracleon's words are quoted. The quotations are John 1:26–27.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.197 (Preuschen 4:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-197).

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6.198Preuschen 4:148

πολὺ δὲ ἁπλούστερον τὸ »Οὐκ εἰμὶ ἄξιος, »ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος‘ ἐξείληφεν ὅτι οὐδὲ τῆς ἀτιμοτάτης ὑπηρεσίας τῆς πρὸς τὸν χριστὸν ἄξιος εἶναι διὰ τούτων ὁ βαπτιστὴς ὁμολογεὶ. πλὴν μετὰ ταύτην τὴν ἐκδοχὴν οὐκ ἀπιθάνως ὑποβέβληκεν τὸ Οὐκ ἐγώ εἰμι ἱκανός, ἵνα διʼ ἐμὲ κατέλθῃ ἀπὸ μεγέθους καὶ σάρκα λάβῃ ὡς ὑπόδημα, περὶ ἧς ἐγὼ λόγον ἀποδοῦναι οὐ δύναμαι οὐδὲ διηγήσασθαι ἢ ἐπιλῦσαι τὴν περὶ αὐτῆς οἰκονομίαν.

poly de haplousteron to »Ouk eimi axios, »hina lysō autou ton himanta tou hypodēmatos‘ exeilēphen hoti oude tēs atimotatēs hypēresias tēs pros ton christon axios einai dia toutōn ho baptistēs homologei. plēn meta tautēn tēn ekdochēn ouk apithanōs hypobeblēken to Ouk egō eimi hikanos, hina diʼ eme katelthę̄ apo megethous kai sarka labę̄ hōs hypodēma, peri hēs egō logon apodounai ou dynamai oude diēgēsasthai ē epilysai tēn peri autēs oikonomian.

He took “I am not worthy to loosen the strap of his sandal” much more simply, to mean that by these words the Baptist confesses that he is not worthy even of the lowliest service toward Christ. However, after this interpretation he added, not unpersuasively: I am not fit that for my sake he should come down from the Greatness and take flesh as a sandal, of which I cannot give an account, nor describe or explain the dispensation concerning it.

John 1:27 (quotation, high confidence)

Notes and citation

Summary: Heracleon read John's words as confessing unworthiness of the lowliest service, and as saying he could not explain Christ's taking flesh.

Heracleon's words are quoted; "the Greatness" (μέγεθος) is a Valentinian term for the highest divine realm. The quotation is John 1:27.

Notes on the original text

Digital text corrected (misspelling in the digital text): ἀκδοχὴν → ἐκδοχὴν.

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

Topics: Heresy, Christology

Cite (SBL): Origen, Comm. Jo. 6.198 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-198).

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6.199Preuschen 4:148

ἁδρότερον δὲ καὶ μεγαλοφυέστερον ὁ αὐτὸς Ἡρακλέων κόσμον τὸ ὑπόδημα ἐκδεξάμενος μετέστη ἐπὶ τὸ ἀσεβέστερον ἀποφήνασθαι ταῦτα πάντα δεῖν ἀκούεσθαι καὶ περὶ τοῦ προσώπου τοῦ διὰ τοῦ Ἰωάννου νοουμένου.

hadroteron de kai megalophyesteron ho autos Hērakleōn kosmon to hypodēma ekdexamenos metestē epi to asebesteron apophēnasthai tauta panta dein akouesthai kai peri tou prosōpou tou dia tou Iōannou nooumenou.

But in a coarser and more grandiose way the same Heracleon, taking the sandal to be the world, went on to declare, more impiously, that all these things must be understood also of the person signified by John.

Notes and citation

Summary: Heracleon took the sandal to be the world and applied John's words to the figure John represents.

In Heracleon's system John the Baptist also stands for the Demiurge.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.199 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-199).

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6.200Preuschen 4:148

οἴεται γὰρ τὸν δημιουργὸν τοῦ κόσμου ἐλάττονα ὄντα τοῦ χριστοῦ τοῦτο ὁμολογεῖν διὰ τούτων τῶν λέξεων, ὅπερ ἐστὶν πάντων ἀσεβέστατον· ὁ γὰρ Πέμψας αὐτὸν πατήρ, ὁ τῶν ζώντων θεός, ὡς αὐτὸς Ἰησοῦς μαρτυρεῖ, τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαὰκ καὶ τοῦ Ἰακώβ, ὁ διὰ τοῦτο κύριος τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι πεποίηκεν αὐτά, οὑτος καὶ μόνος ἀγαθὸς καὶ μείζων τοῦ πεμφθέντος.

oietai gar ton dēmiourgon tou kosmou elattona onta tou christou touto homologein dia toutōn tōn lexeōn, hoper estin pantōn asebestaton; ho gar Pempsas auton patēr, ho tōn zōntōn theos, hōs autos Iēsous martyrei, tou Abraam kai tou Isaak kai tou Iakōb, ho dia touto kyrios tou ouranou kai tēs gēs, hoti pepoiēken auta, houtos kai monos agathos kai meizōn tou pemphthentos.

For he thinks that the Creator of the world, being lesser than Christ, confesses this by these words, which is the most impious thing of all. For the Father who sent him, the God of the living, as Jesus himself testifies, of Abraham and of Isaac and of Jacob, who is Lord of heaven and earth because he made them, he alone is good and greater than the one sent.

Matt 22:32 (allusion, high confidence) · Matt 11:25 (allusion, high confidence) · Mark 10:18 (allusion, high confidence) · John 14:28 (allusion, high confidence)

Notes and citation

Summary: Heracleon made the world's Creator inferior to Christ; Origen answers that the Creator is the Father, the only good God, greater than the Son he sent.

The Demiurge ("Creator") in Valentinian thought is a lesser god who made the world. The allusions are Matt 22:32, Matt 11:25, Mark 10:18, and John 14:28.

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

Topics: Heresy, Trinity

Cite (SBL): Origen, Comm. Jo. 6.200 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-200).

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6.201Preuschen 4:148

εἰ δὲ καί, ὡς προειρήκαμεν, ἁδρότερον νενόηται καὶ πᾶς ὁ κόσμος ὑΠόδημα εἶναι τοῦ Ἰησοῦ τῷ Ἡρακλέωνι, ἀλλʼ οὐκ οἶμαι δεῖν συγκατατίθεσθαι. πῶς γὰρ μετὰ τῆς τοιαύτης ἐκδοχῆς σωθήσεται τὸ »Οὐρανός μοι θρόνος, ἡ δὲ γῆς ὑποπόδιον τῶν ποδῶν μου«, μαρτυρούμενον ὡς περὶ τοῦ πατρὸς εἰρημένον ὑπὸ τοῦ Ἰησοῦ; »Μὴ γὰρ ὀμόσητε, φησί, τὸν οὐρανόν, ὅτι θρόνος ἐστὶν τοῦ θεοῦ, »μηδὲ τὴν γῆν, ὅτι ὑΠοπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ‘.

ei de kai, hōs proeirēkamen, hadroteron nenoētai kai pas ho kosmos hyPodēma einai tou Iēsou tǭ Hērakleōni, allʼ ouk oimai dein synkatatithesthai. pōs gar meta tēs toiautēs ekdochēs sōthēsetai to »Ouranos moi thronos, hē de gēs hypopodion tōn podōn mou«, martyroumenon hōs peri tou patros eirēmenon hypo tou Iēsou? »Mē gar omosēte, phēsi, ton ouranon, hoti thronos estin tou theou, »mēde tēn gēn, hoti hyPopodion estin tōn podōn autou‘.

And even if, as we said before, Heracleon's coarser understanding is that the whole world is Jesus' sandal, I do not think we should agree. For how, with such an interpretation, will “Heaven is my throne and the earth the footstool of my feet” be preserved, which Jesus testifies was said about the Father? “Do not swear,” he says, “by heaven, for it is the throne of God, nor by the earth, for it is the footstool of his feet.”

Isa 66:1 (quotation, high confidence) · Matt 5:34–35 (quotation, high confidence)

Notes and citation

Summary: The world cannot be Christ's sandal, since Jesus says heaven and earth are the Father's throne and footstool.

The quotations are Isa 66:1 and Matt 5:34–35.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.201 (Preuschen 4:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-201).

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6.202Preuschen 4:148–149

πῶς δὲ μετὰ τοῦ τὸν κόσμον κόσμον ὑπόδημα νοεῖσθαι τοῦ Ἰησοῦ παραστῆσαι δυνήσεται τὸ »Οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ »πληρῶ; λέγει κύριος«; πλὴν ἄξιον ἐπιστῆσαι πότερον τῷ τὸν λόγον καὶ τὴν σοφίαν διαπεφοιτηκέναι διʼ ὅλου τοῦ κόσμου, τὸν δὲ πατέρα ἐν τῷ υἱῷ εἶναι, ὡς Παρεθέμεθα, τὰ ῥητὰ δεῖ νοῆσαι, ἢ ὁ προηγουμένως περιζωσάμενος πᾶσαν τὴν κτίσιν παρὰ τὸ τὸν υἱὸν εἶναι ἐν αὐτῷ ἐχαρίσατο τῷ σωτῆρι, ὡς μετʼ αὐτὸν δευτέρῳ καὶ θεῷ λόγῳ τυγχάνοντι, διʼ ὅλης ἐφθακέναι τῆς κτίσεως.

pōs de meta tou ton kosmon kosmon hypodēma noeisthai tou Iēsou parastēsai dynēsetai to »Ouchi ton ouranon kai tēn gēn egō »plērō? legei kyrios«? plēn axion epistēsai poteron tǭ ton logon kai tēn sophian diapephoitēkenai diʼ holou tou kosmou, ton de patera en tǭ huiǭ einai, hōs Parethemetha, ta rhēta dei noēsai, ē ho proēgoumenōs perizōsamenos pasan tēn ktisin para to ton huion einai en autǭ echarisato tǭ sōtēri, hōs metʼ auton deuterǭ kai theǭ logǭ tynchanonti, diʼ holēs ephthakenai tēs ktiseōs.

And how, with the world understood as Jesus' sandal, will he be able to account for “Do I not fill heaven and earth? says the Lord”? However, it is worth considering whether these sayings should be understood as meaning that the Word and Wisdom has pervaded the whole world, and that the Father is in the Son, as we have set forth; or whether the one who primarily encompasses the whole creation, because the Son is in him, granted to the Savior, who after him is the second, being God the Word, to reach through the whole creation.

Jer 23:24 (quotation, high confidence) · John 14:10 (allusion, medium confidence)

Notes and citation

Summary: Origen asks whether God fills the world through the Word pervading it, or whether the Father, who encompasses creation, granted this to the Son.

The quotation is Jer 23:24. The phrase "second, being God the Word" reflects Origen's subordinationist way of speaking of the Son.

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 6.202 (Preuschen 4:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-202).

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6.203Preuschen 4:149

καὶ μάλιστα τοῖς δυναμένοις κατανοεῖν τὴν τοῦ τηλικούτου οὐρανοῦ ἀδιάλειπτον κίνησιν, ἀπὸ ἀνατολῶν ἐπὶ δυσμὰς συμπεριάγοντος ἑαυτῷ τὸ τοσοῦτο τῶν ἀστέρων πλῆθος, ἄξιον ἔσται ζητήσεως περὶ τοῦ τίς ἡ ἐνυπάρχουσα δύναμις τοσαύτη καὶ τηλικαύτη τῷ παντὶ κόσμῳ. ἕτερον γὰρ παρὰ τὸν πατέρα καὶ τὸν υἱὸν ταύτην τολμῆσαι εἰπεῖν μήποτε οὐκ ἔστιν εὐσεβές. Ταῦτα ἐν Βηθαβαρᾷ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων.

kai malista tois dynamenois katanoein tēn tou tēlikoutou ouranou adialeipton kinēsin, apo anatolōn epi dysmas symperiagontos heautǭ to tosouto tōn asterōn plēthos, axion estai zētēseōs peri tou tis hē enyparchousa dynamis tosautē kai tēlikautē tǭ panti kosmǭ. heteron gar para ton patera kai ton huion tautēn tolmēsai eipein mēpote ouk estin eusebes. Tauta en Bēthabarą egeneto peran tou Iordanou, hopou ēn Iōannēs baptizōn.

And especially for those who can consider the unceasing motion of so great a heaven, carrying round with itself from east to west so great a multitude of stars, it will be worth inquiring what is the power, so great and so mighty, that dwells in the whole world. For to dare to say that it is something other than the Father and the Son is perhaps not pious. [John 1:28:] “These things took place in Bethabara beyond the Jordan, where John was baptizing.”

John 1:28 (quotation, high confidence)

Notes and citation

Summary: The power that moves the heavens can only be the Father and the Son; the next verse reads “These things took place in Bethabara.”

The quotation is John 1:28, the next lemma, with the reading Bethabara defended in the following sections.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): Ι, 28 Ταῦτα → Ταῦτα.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 6.203 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-203).

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6.204Preuschen 4:149

Ὅτι μὲν σχεδὸν ἐν πᾶσι τοῖς ἀντιγράφοις κεῖται· »Ταῦτα ἐν Βηθανίᾳ ἐγένετο« οὐκ ἀγνοοῦμεν, καὶ ἔοικεν τοῦτο καὶ ἔτι πρότερον γεγονέναι· καὶ παρὰ Ἡρακλέωνι γοῦν »Βηθανίαν« ἀνέγνωμεν. ἐπείσθημεν δὲ μὴ δεῖν »Βηθανίᾳ« ἀναγινώσκειν, ἀλλὰ »Βηθαβαρᾷ«, γενόμενοι ἐν τοῖς τόποις ἐπὶ ἱστορίαν τῶν ἰχνῶν Ἰησοῦ καὶ τῶν μαθητῶν αὐτοῦ καὶ τῶν προφητῶν.

Hoti men schedon en pasi tois antigraphois keitai; »Tauta en Bēthanią egeneto« ouk agnooumen, kai eoiken touto kai eti proteron gegonenai; kai para Hērakleōni goun »Bēthanian« anegnōmen. epeisthēmen de mē dein »Bēthanią« anaginōskein, alla »Bēthabarą«, genomenoi en tois topois epi historian tōn ichnōn Iēsou kai tōn mathētōn autou kai tōn prophētōn.

We are not unaware that in almost all the copies it reads, “These things took place in Bethany,” and this seems to have been so even earlier; at any rate we read “Bethany” in Heracleon too. But we were persuaded that we should read not “Bethany” but “Bethabara,” having been in the places to inquire into the footsteps of Jesus, his disciples, and the prophets.

Textual problem in this passage: see the notes.

John 1:28 (quotation, high confidence)

Notes and citation

Summary: Though most copies read “Bethany,” Origen, having visited the places, prefers “Bethabara.”

The textual question is John 1:28, where most manuscripts read "Bethany"; Origen's conjecture "Bethabara" entered some later manuscripts.

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

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.204 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-204).

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6.205Preuschen 4:149

Βηθανία γάρ, ὡς ὁ εὐαγγελιστής φησιν, ἡ πατρὶς Λαζάρου καὶ Μάρθας καὶ Μαρίας, ἀπέχει τῶν Ἱεροσολύμων σταδίους δέκα πέντε· ἧς πόρρω ἐστὶν ὁ Ἰορδάνης ποταμὸς ὡς ἀπὸ σταδίων πλατεῖ λόγῳ ἑκατὸν ὀγδοήκοντα. ἀλλʼ οὐδὲ ὁμώνυμος τῇ Βηθανίᾳ τόπος ἐστὶν περὶ τὸν Ἰορδάνην· δείκνυσθαι δὲ λέγουσι παρὰ τῇ ὄχθῃ τοῦ Ἰορδάνου τὰ Βηθαβαρᾶ, ἔνθα ἱστοροῦσιν τὸν Ἰωάννην βεβαπτικέναι.

Bēthania gar, hōs ho euangelistēs phēsin, hē patris Lazarou kai Marthas kai Marias, apechei tōn Hierosolymōn stadious deka pente; hēs porrō estin ho Iordanēs potamos hōs apo stadiōn platei logǭ hekaton ogdoēkonta. allʼ oude homōnymos tę̄ Bēthanią topos estin peri ton Iordanēn; deiknysthai de legousi para tę̄ ochthę̄ tou Iordanou ta Bēthabara, entha historousin ton Iōannēn bebaptikenai.

For Bethany, as the evangelist says, the home town of Lazarus, Martha, and Mary, is fifteen stadia from Jerusalem, and the river Jordan is far from it, roughly a hundred and eighty stadia. Nor is there any place with the same name as Bethany near the Jordan; but they say that Bethabara is pointed out on the bank of the Jordan, where they relate that John baptized.

John 11:18 (allusion, high confidence) · John 11:1 (allusion, high confidence)

Notes and citation

Summary: Bethany is near Jerusalem, far from the Jordan, while Bethabara is shown on the Jordan's bank as John's baptizing place.

The allusions are John 11:1 and 11:18.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.205 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-205).

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6.206Preuschen 4:149

ἔστιν τε ἡ ἑρμηνεία τοῦ ὀνόματος ἀκόλουθος τῷ βαπτίσματι τοῦ ἑτοιμάζοντος κυρίῳ λαὸν κατεσκευασμένον· μεταλαμβάνεται γὰρ εἰς οἶκον, ἡ δὲ Βηθανία εἰς οἶκον. ποῦ γὰρ ἀλλαχόσε ἐχρῆν βαπτίζειν τὸν ἀποσταλέντα ἄγγελον πρὸ προσώπου τοῦ χριστοῦ, κατασκευάσαι τὴν ὁδὸν αὐτοῦ ἔμπροσθεν αὐτοῦ, ἢ εἰς τὸν τῆς κατασκευῆς;

estin te hē hermēneia tou onomatos akolouthos tǭ baptismati tou hetoimazontos kyriǭ laon kateskeuasmenon; metalambanetai gar eis oikon, hē de Bēthania eis oikon. pou gar allachose echrēn baptizein ton apostalenta angelon pro prosōpou tou christou, kataskeuasai tēn hodon autou emprosthen autou, ē eis ton tēs kataskeuēs?

And the meaning of the name is in keeping with the baptism of him who was preparing for the Lord a people made ready; for it is translated “house of preparation,” while Bethany means “house of obedience.” For where else should the messenger sent before the face of Christ, to prepare his way before him, baptize, but at the house of preparation?

Luke 1:17 (allusion, high confidence) · Mal 3:1 (allusion, high confidence) · Mark 1:2 (allusion, medium confidence)

Notes and citation

Summary: Bethabara means “house of preparation,” a fitting name for where John prepared the Lord's way.

The Greek of the name meanings is defective in the digital text ("into house" twice); the renderings "house of preparation" and "house of obedience" follow the argument of the passage. The allusions are Luke 1:17 and Mal 3:1.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.206 (Preuschen 4:149; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-206).

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6.207Preuschen 4:149–150

ποία δὲ οἰκειοτέρα πατρὶς τῇ τὴν ἀγαθὴν μερίδα ἐκλεξαμένῃ μὴ ἀφαιρουμένην αὐτῆς Μαριὰμ καὶ τῇ περισπωμένῃ διὰ τὴν Ἰησοῦ ὑποδοχὴν Μάρθᾳ καὶ τῷ τούτων ἀδελφῷ φίλῳ ὑπὸ τοῦ σωτῆρος εἰρημένῳ Λαζάρῳ, ἢ Βηθανία ὁ τῆς ὑπακοῆς οἶκος«; οὐ καταφρονητέον οὖν τῆς περὶ τὰ ὀνόματα ἀκριβείας τῷ ἀπαραλείπτως βουλομένῳ συνιέναι τὰ ἅγια γράμματα.

poia de oikeiotera patris tę̄ tēn agathēn merida eklexamenę̄ mē aphairoumenēn autēs Mariam kai tę̄ perispōmenę̄ dia tēn Iēsou hypodochēn Marthą kai tǭ toutōn adelphǭ philǭ hypo tou sōtēros eirēmenǭ Lazarǭ, ē Bēthania ho tēs hypakoēs oikos«? ou kataphronēteon oun tēs peri ta onomata akribeias tǭ aparaleiptōs boulomenǭ synienai ta hagia grammata.

And what home town is more fitting for Mary, who chose the good part that would not be taken from her, and for Martha, distracted by her hospitality to Jesus, and for their brother Lazarus, called a friend by the Savior, than Bethany, the house of obedience? One who wishes to understand the holy writings without omitting anything must not, then, despise exactness about names.

Luke 10:42 (allusion, high confidence) · John 11:11 (allusion, high confidence)

Notes and citation

Summary: Bethany, “house of obedience,” fits Mary, Martha, and Lazarus; the meanings of names deserve careful attention.

The allusions are Luke 10:38–42 and John 11:11.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.207 (Preuschen 4:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-207).

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6.208Preuschen 4:150

Τὸ μέντοι γε ἡμαρτῆσθαι ἐν τοῖς Ἑλληνικοῖς ἀντιγράφοις τὰ περὶ τῶν ὀνομάτων πολλαχοῦ καὶ ἀπὸ τούτων ἄν τις πεισθείη ἐν τοῖς εὐαγγελίοις. ἡ περὶ τοὺς ὑπὸ τῶν δαιμονίων κατακρημνιζομένους καὶ ἐν τῇ θαλάσσῃ συμπνιγομένους χοίρους οἰκονομία ἀναγέγραπται γεγονέναι ἐν τῇ

To mentoi ge hēmartēsthai en tois Hellēnikois antigraphois ta peri tōn onomatōn pollachou kai apo toutōn an tis peistheiē en tois euangeliois. hē peri tous hypo tōn daimoniōn katakrēmnizomenous kai en tę̄ thalassę̄ sympnigomenous choirous oikonomia anagegraptai gegonenai en tę̄

That names are often in error in the Greek copies one might be persuaded also from these instances in the Gospels. The dispensation concerning the swine driven headlong by the demons and drowned in the sea is recorded to have taken place in the

Mark 5:13 (allusion, high confidence) · Matt 8:32 (allusion, high confidence)

Notes and citation

Summary: Names are often corrupted in the Greek copies, as with the place of the Gadarene swine.

The allusion is Mark 5:1–13 and parallels.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated syllables in the digital text): κατακρημνιξομένους → κατακρημνιζομένους; συμπνιγομένους μένους → συμπνιγομένους.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.208 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-208).

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6.209Preuschen 4:150

χώρᾳ τῶν Γερασηνῶν, Γέρασα δὲ τῆς Ἀραβίας ἐστὶν πόλις, οὔτε θάλασσαν οὔτε λίμνην πλησίον ἔχουσα. καὶ οὐκ ἂν οὕτως προφανὲς ψεῦδος καὶ εὐέλεγκτον οἱ εὐαγγελισταὶ εἰρήκεισαν, ἄνδρες ἐπιμελῶς γινώσκοντες τὰ περὶ τὴν Ἰουδαίαν. ἐπεὶ δὲ ἐν εὔρομεν·

chōrą tōn Gerasēnōn, Gerasa de tēs Arabias estin polis, oute thalassan oute limnēn plēsion echousa. kai ouk an houtōs prophanes pseudos kai euelenkton hoi euangelistai eirēkeisan, andres epimelōs ginōskontes ta peri tēn Ioudaian. epei de en euromen;

country of the Gerasenes; but Gerasa is a city of Arabia, having neither sea nor lake nearby. And the evangelists, men who knew the affairs of Judea carefully, would not have said something so manifestly false and so easily refuted. But since we have found in a few copies

Mark 5:1 (allusion, high confidence) · Luke 8:26 (allusion, high confidence)

Notes and citation

Summary: Gerasa is in Arabia, far from any sea or lake, so the evangelists cannot have meant it.

The allusion is Mark 5:1 and Luke 8:26. The digital text reads ἐν εὕρομεν, probably for ἐν ὀλίγοις εὕρομεν ("we have found in a few"); translated accordingly.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.209 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-209).

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6.210Preuschen 4:150

»Εἰς τὴν χώραν τῶν Γαδαρηνῶν« καὶ πρὸς τοῦτο λεκτέον. Γάδαρα γὰρ πόλις μέν ἐστιν τῆς Ἰουδαίας, περὶ ἣν τὰ διαβόητα θερμὰ τυγχάνει, λίμνη δὲ κρημνοῖς παρακειμένη οὐδαμῶς έστιν ἐν αὐτῇ <ἢ> θάλασσα.

»Eis tēn chōran tōn Gadarēnōn« kai pros touto lekteon. Gadara gar polis men estin tēs Ioudaias, peri hēn ta diaboēta therma tynchanei, limnē de krēmnois parakeimenē oudamōs estin en autę̄ <ē> thalassa.

“into the country of the Gadarenes,” we must say something to this too. Gadara is indeed a city of Judea, near which are the famous hot springs, but there is no lake with cliffs beside it, nor a sea.

Matt 8:28 (quotation, high confidence)

Notes and citation

Summary: Gadara, the other reading, has hot springs but no lake with cliffs.

The quotation is Matt 8:28.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.210 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-210).

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6.211Preuschen 4:150

ἀλλὰ Γέργεσα, ἀφʼ ἧς οἱ πόλις ἀρχαία περὶ τὴν νῦν καλουμένην Τιβερίαδα λίμνην, περὶ ἣν κρημνὸς παρακείμενος τῇ λίμνῃ, ἀφʼ οὗ δείκνυται τοὺς χοίρους ὑπὸ τῶν δαιμόνων καταβεβλῆσθαι. ἑρμηνεύεται δὲ ἡ Γέργεσα >παροικία ἐκβεβληκότων<, ἐπώνυμος οὖσα τάχα προφητικῶς οὗ περὶ τὸν πεποιήκασιν παρακαλέσαντες αὐτὸν μεταβῆναι ἐκ τῶν ὁρίων αὐτῶν οἱ τῶν χοίρων πολῖται.

alla Gergesa, aphʼ hēs hoi polis archaia peri tēn nyn kaloumenēn Tiberiada limnēn, peri hēn krēmnos parakeimenos tę̄ limnę̄, aphʼ hou deiknytai tous choirous hypo tōn daimonōn katabeblēsthai. hermēneuetai de hē Gergesa >paroikia ekbeblēkotōn<, epōnymos ousa tacha prophētikōs hou peri ton pepoiēkasin parakalesantes auton metabēnai ek tōn horiōn autōn hoi tōn choirōn politai.

But Gergesa, from which come the Gergesenes, is an ancient city by the lake now called Tiberias, near which is a cliff beside the lake, from which it is shown that the swine were cast down by the demons. And Gergesa is interpreted “dwelling of those who have cast out,” perhaps named prophetically for what the citizens of the swine did toward the Savior, when they begged him to depart from their borders.

Matt 8:34 (allusion, high confidence)

Notes and citation

Summary: Gergesa, by the Sea of Galilee with a cliff, is the right place; its name, “dwelling of those who cast out,” fits the people who sent Jesus away.

The digital text is defective in several words; "the Gergesenes" and "toward the Savior" are supplied from the sense. The allusion is Matt 8:34.

Notes on the original text

Digital text corrected (missing letter in the digital text): ἡ ἐργεσα → ἡ Γέργεσα.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.211 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-211).

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6.212Preuschen 4:150

Τὸ δʼ ὅμοιον περὶ τὰ ὀνόματα σφάλμα πολλαχοῦ τοῦ νόμου καὶ τῶν προφητῶν ἔστιν ἰδεῖν., ὡς ἠκριβώσαμεν ἀπὸ Ἑβραίων μαθόντες, καὶ τοῖς ἀντιγράφοις αὐτῶν τὰ ἡμέτερα συγκρίναντες, μαρτυρηθεῖσιν ὑπὸ τῶν μηδέπω διαστραφεισῶν ἐκδόσεων Ἀκύλου καὶ Θεοδοτίωνος καὶ Συμμάχου.

To dʼ homoion peri ta onomata sphalma pollachou tou nomou kai tōn prophētōn estin idein., hōs ēkribōsamen apo Hebraiōn mathontes, kai tois antigraphois autōn ta hēmetera synkrinantes, martyrētheisin hypo tōn mēdepō diastrapheisōn ekdoseōn Akylou kai Theodotiōnos kai Symmachou.

One can see the like error about names in many places of the Law and the Prophets, as we have made sure by learning from Hebrews and comparing our copies with theirs, which are confirmed by the editions of Aquila, Theodotion, and Symmachus, not yet corrupted.

Notes and citation

Summary: Names are also corrupted in the Greek Old Testament, as comparison with Hebrew copies and the versions of Aquila, Theodotion, and Symmachus shows.

Aquila, Theodotion, and Symmachus made Greek versions of the Hebrew Bible in the second century.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.212 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-212).

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6.213Preuschen 4:150

ὀλίγα τοίνυν παραθησόμεθα ὑπὲρ τοῦ τοὺς φιλομαθεῖς ἐπιστρεφεστέρους γενέσθαι περὶ ταῦτα· εἷς τῶν υἱῶν Λευΐ ὁ πρῶτος † Γεσὼν έν τοῖς πλείστοις τῶν ἀντιγράφων ὠνόμασται ἀντὶ τοῦ Γηρσών, ὁμώνυμος τυγχάνων τῷ πρωτοτόκῳ Μωσέως, ἑκατέρων διὰ τὴν παροικίαν ἐν γῇ ἀλλοτρίᾳ γεννηθέντων τοῦ ὀνόματος ἑτοίμως κειμένου.

oliga toinyn parathēsometha hyper tou tous philomatheis epistrephesterous genesthai peri tauta; heis tōn huiōn Leuï ho prōtos † Gesōn en tois pleistois tōn antigraphōn ōnomastai anti tou Gērsōn, homōnymos tynchanōn tǭ prōtotokǭ Mōseōs, hekaterōn dia tēn paroikian en gę̄ allotrią gennēthentōn tou onomatos hetoimōs keimenou.

We shall set out a few examples, then, so that lovers of learning may become more attentive to these things. The first of the sons of Levi is named … “Geson” in most copies instead of “Gershon,” though he has the same name as the firstborn of Moses, the name being readily available for both because they were born while sojourning in a foreign land.

Textual problem in this passage: see the notes.

Exod 6:16 (allusion, high confidence) · Exod 2:22 (allusion, high confidence)

Notes and citation

Summary: For example, Levi's son Gershon is miscopied as “Geson” in most Greek copies.

The text is corrupt at the dagger. The allusions are Exod 6:16 and Exod 2:22.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.213 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-213).

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6.214Preuschen 4:150

πάλιν τῷ Ἰούδᾳ παρʼ ἡμῖν μὲν ὁ δεύτερος Αὐνὰν εἶναι λέγεται, παρὰ δὲ Ἑβραίοις Ὠνάν ἐστι,;> πόνος. πρὸς ἐν ταῖς ἀπάρσεσιν τῶν υἱῶν Ἰσραὴλ ἐν τοῖς Ἀριθμοῖς εὕρομεν ὅτι »Ἀπῄραν ἐκ Σοχὼθ καὶ παρενέβαλον εἰς Βουθάν«· τὸ δὲ Ἑβραϊκὸν ἀντὶ Βουθὰν † »Αἰμὰν« λέγει.

palin tǭ Ioudą parʼ hēmin men ho deuteros Aunan einai legetai, para de Hebraiois Ōnan esti,?> ponos. pros en tais aparsesin tōn huiōn Israēl en tois Arithmois heuromen hoti »Apę̄ran ek Sochōth kai parenebalon eis Bouthan«; to de Hebraïkon anti Bouthan † »Aiman« legei.

Again, Judah's second son is said among us to be Aunan, but among the Hebrews he is Onan, which means “toil.” And in the departures of the sons of Israel in Numbers we found, “They set out from Succoth and encamped in Bouthan”; but the Hebrew instead of Bouthan says … “Etham.”

Textual problem in this passage: see the notes.

Gen 38:4 (allusion, high confidence) · Num 33:6 (quotation, high confidence)

Notes and citation

Summary: Other examples: Aunan for Onan, and Bouthan for Etham in the list of Israel's camps.

The text is garbled in places (the meaning of Onan and the Hebrew form of the place name); the text is corrupt at the dagger. The allusions are Gen 38:4 and Num 33:6.

Notes on the original text

Digital text corrected (missing letter in the digital text): Ἑραϊκὸν → Ἑβραϊκὸν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.214 (Preuschen 4:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-214).

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6.215Preuschen 4:150–151

καὶ τί με δεῖ διατρίβοντα πλείονα πα- ρατίθεσθαι, παρόντος τῷ βουλομένῳ τοῦ ἐξετάζειν καὶ γινώσκειν τὰ κατὰ τὰ ὀνόματα ἀληθῆ; μάλιστα δὲ ὑποπτευτέον τοὺς τόπους τῶν γραφῶν, ἔνθα κατάλογός ἐστιν ἅμα ὀνομάτων πλειόνων, ὡς ἐν τῷ Ἰησοῦ τὰ περὶ τῆς κληροδοσίας, καὶ ἐν τῇ πρώτῃ τῶν Παραλειπομένων ἀρχῆθεν ἑξῆς μέχρι τῶν ἐγγύς που περὶ τὸν Ἀνάν· ὁμοίως δὲ καὶ ἐν τῷ Ἔσδρᾳ.

kai ti me dei diatribonta pleiona pa- ratithesthai, parontos tǭ boulomenǭ tou exetazein kai ginōskein ta kata ta onomata alēthē? malista de hypopteuteon tous topous tōn graphōn, entha katalogos estin hama onomatōn pleionōn, hōs en tǭ Iēsou ta peri tēs klērodosias, kai en tę̄ prōtę̄ tōn Paraleipomenōn archēthen hexēs mechri tōn engys pou peri ton Anan; homoiōs de kai en tǭ Esdrą.

And why must I linger in setting out more, when anyone who wishes can examine and learn the truth about the names? But one must be especially suspicious of those places of Scripture where there is a list of many names together, as in Joshua concerning the distribution of the lots, and in the first book of Chronicles from the beginning right up to about the passage about Anan; and likewise in Ezra.

Notes and citation

Summary: Lists of names, as in Joshua, Chronicles, and Ezra, are especially likely to be corrupted.

Notes on the original text

Digital text corrected (misread letters in the digital text): ἑξῆς μάρι τῶν → ἑξῆς μέχρι τῶν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.215 (Preuschen 4:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-215).

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6.216Preuschen 4:151

καὶ οὐ καταφρονητέον τῶν ὀνομάτων, πραγμάτων σημαινομένων ἀπʼ αὐτῶν χρησίμων τῇ τῶν τόπων ἑρμηνείᾶ. οὐκ εὔκαιρον δὲ νῦν τὸν περὶ τῆς θεωρίας τῶν ὀνομάτων ἐξετάσαι λόγον, ἀφέμενον τῶν προκειμένων.

kai ou kataphronēteon tōn onomatōn, pragmatōn sēmainomenōn apʼ autōn chrēsimōn tę̄ tōn topōn hermēneia. ouk eukairon de nyn ton peri tēs theōrias tōn onomatōn exetasai logon, aphemenon tōn prokeimenōn.

And the names must not be despised, since they signify things useful for interpreting the passages. But it is not the right time now to examine the account of the contemplation of names, leaving aside what is before us.

Notes and citation

Summary: Names carry meanings useful for interpretation, but that topic must wait.

Notes on the original text

Digital text corrected (missing letter in the digital text): κατφρονητέον → καταφρονητέον.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.216 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-148/#p-6-216).

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