Commentary on the Gospel of John 6.217–6.281

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 65 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

6.217Preuschen 4:151

Ἴδωμεν τοίνυν τὰ τῆς εὐαγγελικῆς λέξεως. Ἰορδάνης μὲν ἑρμηνεύεται Κατάβασις. τούτῳ δέ, ἵνʼ οὕτως εἴπω, γειτνιᾷ τὸ ὄνομα τοῦ Ἰαρέδ, ὃ καὶ αὐτὸ ἑρμηνεύεται, ἐπειδήπερ γεγένηται τῷ Μαλελεήλ, ὡς έν τῷ Ἑνὼχ γέγραπται, εἴ τῳ φίλον παραδέχεσθαι ὡς ἅγιον τὸ βιβλίον, ταῖς ἡμέραις τῆς τῶν υἱῶν τοῦ θεοῦ καταβάσεως ἐπὶ τὰς θυγατέρας τῶν ἀνθρώπων· ἥντινα κατάβασιν αἰνίσσεσθαί τινες ὑπειλήφασιν τὴν τῶν ψυχῶν κάθοδον ἐπὶ τὰ σώματα, θυγατέρας ἀνθρώπων τροπικώτερον τὸ γήϊνον σκῆνος λέγεσθαι ὑπειληφότες.

Idōmen toinyn ta tēs euangelikēs lexeōs. Iordanēs men hermēneuetai Katabasis. toutǭ de, hinʼ houtōs eipō, geitnią to onoma tou Iared, ho kai auto hermēneuetai, epeidēper gegenētai tǭ Maleleēl, hōs en tǭ Henōch gegraptai, ei tǭ philon paradechesthai hōs hagion to biblion, tais hēmerais tēs tōn huiōn tou theou katabaseōs epi tas thygateras tōn anthrōpōn; hēntina katabasin ainissesthai tines hypeilēphasin tēn tōn psychōn kathodon epi ta sōmata, thygateras anthrōpōn tropikōteron to gēïnon skēnos legesthai hypeilēphotes.

Let us, then, look at the wording of the Gospel. Jordan is interpreted “descent.” Neighboring this, so to speak, is the name Jared, which also is interpreted [descent], since he was born to Mahalalel, as is written in Enoch, if anyone cares to accept that book as holy, in the days of the descent of the sons of God upon the daughters of men. Some have supposed that this descent hints at the coming down of souls into bodies, taking “daughters of men” more figuratively to mean the earthly tent.

Gen 5:15 (allusion, high confidence) · Gen 6:2 (allusion, high confidence) · 2 Cor 5:1 (echo, medium confidence)

Notes and citation

Summary: Jordan means “descent,” like the name Jared, in whose days, according to Enoch, the sons of God came down; some take this as souls descending into bodies.

The allusions are Gen 5:15, Gen 6:2, 1 En. 6.6, and 2 Cor 5:1. Origen reports, without adopting, the view that the descent means souls entering bodies.

Notes on the original text

Digital text corrected (missing letter in the digital text; misspelling in the digital text): ἡμέρεαις → ἡμέραις; αἰνίσσεθαί → αἰνίσσεσθαί.

Extrabiblical texts: 1 En. 6.6 (1 Enoch [in the ETH canon]; allusion)

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.217 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-217).

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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.

6.218Preuschen 4:151

εἰ δὲ τοῦτʼ οὕτως ἔχει, τίς ἂν εἴη ποταμὸς κατάβασις, ἐφʼ ὃν ἐρχόμενον καθαίρεσθαι δεῖ οὐκ ἰδίαν κατάβασιν καταβεβηκότα, ἀλλὰ τὴν τῶν ἀνθρώπων, ἢ ὁ σωτὴρ ἡμῶν διορίζων τοὺς ὑπὸ Μωσέως κληροδοτουμένους ἀπὸ τῶν διὰ Ἰησοῦ τὰς οἰκείους ἀπολαμβανόντων μερίδας;

ei de toutʼ houtōs echei, tis an eiē potamos katabasis, ephʼ hon erchomenon kathairesthai dei ouk idian katabasin katabebēkota, alla tēn tōn anthrōpōn, ē ho sōtēr hēmōn diorizōn tous hypo Mōseōs klērodotoumenous apo tōn dia Iēsou tas oikeious apolambanontōn meridas?

If this is so, what river would be the “descent,” to which one must come to be cleansed who has descended not a descent of his own but that of human beings, except our Savior, who separates those who received their inheritance from Moses from those who receive their own portions through Joshua?

Josh 14:1 (allusion, medium confidence)

Notes and citation

Summary: The river “Descent” is the Savior, who came down to share our descent and who divides the inheritance like Joshua.

"Joshua" and "Jesus" are the same name in Greek (Ἰησοῦς); Origen plays on this throughout.

Notes on the original text

Digital text corrected (misread letter in the digital text): εἰ δὲ τοῦρʼ οὕτως → εἰ δὲ τοῦτʼ οὕτως.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.218 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-218).

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6.219Preuschen 4:151

τούτου δὴ τοῦ διὰ τοῦ καταβεβηκότος ποταμοῦ τὰ ὁρμήματα εὐφραίνουσιν, ὡς ἐν ψαλμοῖς εὕρομεν, τὴν πόλιν τοῦ θεοῦ, οὐ τὴν αἰσθητὴν Ἱερουτσαλήμ οὐ ἔχει παρακείμενον ποταμόν), ἀλλὰ τὴν ἄμωμον τοῦ θεοῦ ἐκκλησίαν, οἰκοδομουμένην »ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ τῶν προφη- τῶν, ὄντος ἀκρογωνιαίου Χριστοῦ Ἰησοῦ« τοῦ κυρίου ἡμῶν.

toutou dē tou dia tou katabebēkotos potamou ta hormēmata euphrainousin, hōs en psalmois heuromen, tēn polin tou theou, ou tēn aisthētēn Hieroutsalēm ou echei parakeimenon potamon), alla tēn amōmon tou theou ekklēsian, oikodomoumenēn »epi tǭ themeliǭ tōn apostolōn kai tōn prophē- tōn, ontos akrogōniaiou Christou Iēsou« tou kyriou hēmōn.

The streams of this river that has come down gladden, as we found in the Psalms, the city of God: not the sensible Jerusalem (for it has no river beside it), but the blameless church of God, built “upon the foundation of the apostles and prophets, Christ Jesus” our Lord “being the cornerstone.”

Ps 46:4 (45:5 LXX) (allusion, high confidence) · Eph 2:20 (quotation, high confidence)

Notes and citation

Summary: The streams that gladden God's city refer to the church, built on the apostles and prophets with Christ as cornerstone.

The allusion is Ps 46:4 (45:5 LXX); the quotation is Eph 2:20.

Notes on the original text

Digital text corrected (misread letters in the digital text; stray bracket in the digital text): τοῦ διὰ τοῦ] καταβεβηκότος → τοῦ διὰ τοῦ καταβεβηκότος; Ἱησοπυ → Ἰησοῦ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.219 (Preuschen 4:151; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-219).

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6.220Preuschen 4:151–152

Ἰορδάνην μέντοι γε νοητέον τὸν τοῦ θεοῦ λόγον τὸν γενόμενον καὶ σκηνώσαντα ἐν ἡμῖν, Ἰησοῦν δὲ τὸν κληροδοτήσαντα ὃ ἀνείληφεν ἀνθρώπινον, ὅπερ ἐστὶν καὶ »ἀκρογωνιαῖος λίθος«, ὃς καὶ αὐτὸς ἐν τῇ θεότητι τοῦ υἱοῦ τοῦ θεοῦ γενόμενος τῷ ἀνειλῆφθαι ὑπʼ αὐτοῦ λούεται, καὶ τότε χωρεῖ τὴν ἀκέραιον καὶ ἄδολον περιστερὰν τοῦ πνεύματος, συνδεδεμένην αὐτῷ καὶ μηκέτι ἀποπτῆναι δυναμένην· »Ἐφʼ ὅν, γάρ φησιν, ἐὰν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ »αὐτόν, οὗτός ἐστιν ὁ βαπτίζων έν πνεύματι ἁγίῳ«, διὰ τοῦτο λαβὼν τὸ πνεῦμα μένον ἐπʼ αὐτόν, ἴν έν αὐτῷ μείναντι βαπτίζειν τοὺς ἐρχομένους αὐτῷ δυνηθῇ.

Iordanēn mentoi ge noēteon ton tou theou logon ton genomenon kai skēnōsanta en hēmin, Iēsoun de ton klērodotēsanta ho aneilēphen anthrōpinon, hoper estin kai »akrogōniaios lithos«, hos kai autos en tę̄ theotēti tou huiou tou theou genomenos tǭ aneilēphthai hypʼ autou louetai, kai tote chōrei tēn akeraion kai adolon peristeran tou pneumatos, syndedemenēn autǭ kai mēketi apoptēnai dynamenēn; »Ephʼ hon, gar phēsin, ean idę̄s to pneuma katabainon kai menon ep »auton, houtos estin ho baptizōn en pneumati hagiǭ«, dia touto labōn to pneuma menon epʼ auton, in en autǭ meinanti baptizein tous erchomenous autǭ dynēthę̄.

The Jordan, however, must be understood as the Word of God who became flesh and dwelt among us, and Jesus [Joshua] as the humanity he assumed, which distributes the inheritance, which is also “the cornerstone.” This humanity too, having come to be in the divinity of the Son of God by being assumed by him, is washed, and then receives the pure and guileless dove of the Spirit, bound to him and no longer able to fly away. “For on whom,” he says, “you see the Spirit descending and remaining upon him, this is he who baptizes with the Holy Spirit.” Therefore he received the Spirit remaining upon him, so that he might be able to baptize with the Spirit that remains in him those who come to him.

John 1:33 (quotation, high confidence) · John 1:14 (allusion, high confidence) · Eph 2:20 (allusion, medium confidence)

Notes and citation

Summary: The Jordan is the incarnate Word; the humanity he assumed was washed and received the Spirit permanently, so that he can baptize others with the Spirit.

The quotation is John 1:33; the allusions are John 1:14, Eph 2:20, and Matt 10:16 ("guileless").

Topics: Christology, Baptism

Cite (SBL): Origen, Comm. Jo. 6.220 (Preuschen 4:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-220).

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6.221Preuschen 4:152

»πέραν δὲ τοῦ Ἰορδάνου«, κατὰ τὰ ἔξω τῆς Ἰουδαίας νεύοντα κλίματα έν τῇ Βηθαβαρᾷ, βαπτίζει ὁ Ἰωάννης, πρόδρομος ὣν τοῦ ἐληλυθότος καλέσαι οὐ »δικαίους ἀλλὰ ἁμαρτωλούς«, διδάσκοντος μὴ χρείαν ἔχειν τοὺς ἰσχύοντας ἰατρῶν ἀλλὰ τοὺς κακῶς ἔχοντας· καὶ γὰρ »εἰς ἄφεσιν ἁμαρτιῶν« τὸ λουτρὸν δίδοται.

»peran de tou Iordanou«, kata ta exō tēs Ioudaias neuonta klimata en tę̄ Bēthabarą, baptizei ho Iōannēs, prodromos hōn tou elēlythotos kalesai ou »dikaious alla hamartōlous«, didaskontos mē chreian echein tous ischyontas iatrōn alla tous kakōs echontas; kai gar »eis aphesin hamartiōn« to loutron didotai.

“Beyond the Jordan,” in the regions sloping toward what lies outside Judea, in Bethabara, John baptizes, being the forerunner of him who came to call “not the righteous but sinners,” who taught that it is not the healthy who need physicians but the sick; for indeed the washing is given “for the forgiveness of sins.”

John 1:28 (quotation, high confidence) · Luke 5:31–32 (quotation, high confidence) · Mark 1:4 (quotation, high confidence)

Notes and citation

Summary: John baptized beyond the Jordan as forerunner of the one who came to call sinners, since baptism is for forgiveness of sins.

The quotations are John 1:28, Luke 5:32, and Mark 1:4; the allusion is Luke 5:31.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἐσχύοντας → ἰσχύοντας.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.221 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-221).

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6.222Preuschen 4:152

Εἰκὸς δέ τινα τὰς διαφόρους ἐπινοίας τοῦ σωτῆρος μὴ νενοηκότα προσκόψειν τῇ ἀποδοθείσῃ περὶ τοῦ Ἰορδάνου ἑρμηνείᾳ, διὰ τὸ λέγειν τὸν Ἰωάννην· »Ἐγὼ βαπτίζω έν ὕδατι, ὁ δὲ ἐρχόμενος »μετʼ ἐμὲ ἐσχυρότερός μού έστιν. αὐτὸς ὑμᾶς βαπτίσει έν πνεύματι »ἁτίῳ«.

Eikos de tina tas diaphorous epinoias tou sōtēros mē nenoēkota proskopsein tę̄ apodotheisę̄ peri tou Iordanou hermēneią, dia to legein ton Iōannēn; »Egō baptizō en hydati, ho de erchomenos »metʼ eme eschyroteros mou estin. autos hymas baptisei en pneumati »hatiǭ«.

It is likely that someone who has not understood the different aspects of the Savior will stumble at the interpretation given of the Jordan, because John says, “I baptize with water, but he who comes after me is mightier than I; he will baptize you with the Holy Spirit.”

Matt 3:11 (quotation, high confidence) · Mark 1:8 (quotation, high confidence)

Notes and citation

Summary: Someone may object that John distinguishes his water baptism from Christ's baptism with the Spirit.

"Aspects" renders ἐπίνοιαι, the various titles and roles of Christ. The quotation combines John 1:26–27, Mark 1:8, and Matt 3:11.

Notes on the original text

Digital text corrected (misread letter in the digital text): Ἐρὼ βαπτίζω → Ἐγὼ βαπτίζω.

Topics: Christology, Baptism

Cite (SBL): Origen, Comm. Jo. 6.222 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-222).

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6.223Preuschen 4:152

πρὸς ὃν λεκτέον ὅτι ὥσπερ ποτὸν τυγχάνων ὁ τοῦ θεοῦ λόγος οἷς μέν ἐστιν ὕδωρ, ἑτέροις δὲ οἶνος εὐφραίνων καρδίαν ἀνθρώπου, ἄλλοις δὲ αἷμα διὰ τὸ »'Εὰν μὴ πίητέ μου τὸ αἷμα, οὐκ ἔχετε »ζωὴν ἐν ἑαυτοῖς«· ἀλλὰ καὶ τροφὴ λεγόμενος οὐ κατὰ τὸ αὐτὸ νοεῖται ἄρτος ζῶν καὶ σάρξ· οὕτως ὁ αὐτός ἐστιν βάπτισμα ὕδατος καὶ πνεύματος καὶ πυρός, τισὶν δὲ καὶ αἵματος.

pros hon lekteon hoti hōsper poton tynchanōn ho tou theou logos hois men estin hydōr, heterois de oinos euphrainōn kardian anthrōpou, allois de haima dia to »'Ean mē piēte mou to haima, ouk echete »zōēn en heautois«; alla kai trophē legomenos ou kata to auto noeitai artos zōn kai sarx; houtōs ho autos estin baptisma hydatos kai pneumatos kai pyros, tisin de kai haimatos.

To him we must say that, just as the Word of God, being drink, is water for some, and for others wine that gladdens the heart of man, and for others blood, because of “Unless you drink my blood, you have no life in yourselves”; and just as, when called food, he is not understood in the same way as living bread and as flesh: so the same one is a baptism of water and of Spirit and of fire, and for some also of blood.

Ps 104:15 (103:15 LXX) (allusion, high confidence) · John 6:53 (quotation, high confidence) · John 6:51 (allusion, high confidence) · Matt 3:11 (allusion, medium confidence)

Notes and citation

Summary: As the Word is water, wine, or blood as drink, so he is baptism of water, Spirit, fire, and for some of blood.

The allusions are Ps 104:15 (103:15 LXX), John 6:51, and Matt 3:11; the quotation is a free form of John 6:53.

Notes on the original text

Digital text corrected (misread letters in the digital text): ἀνρθρώ που → ἀνθρώπου.

Topics: Baptism, Christology, Martyrdom

Cite (SBL): Origen, Comm. Jo. 6.223 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-223).

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6.224Preuschen 4:152

περὶ δὲ τοῦ τελευταίου βαπτίσματος, ὥς τινές φασιν, φησὶν έν τῷ »Βάπτισμα »ἔχω βαπτισθήναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ‘; τούτῳ τε συμφώνως ἐν τῇ ἐπιστολῇ ὁ μαθητὴς Ἰωάννης τὸ πνεῦμα καὶ ὕδωρ καὶ τὸ ἀνέγραψεν τὰ τρία εἰς ἓν γινόμενα. καὶ ὁδὸς δέ που καὶ θύρα εἶναι ὁμολογῶν, σαφής ἐστιν μηδέπω τυγχάνων θύρα ᾧ ὁδός ἐστιν, καὶ μηκέτι ὁδὸς ᾧ ἤδη θύρα.

peri de tou teleutaiou baptismatos, hōs tines phasin, phēsin en tǭ »Baptisma »echō baptisthēnai, kai pōs synechomai heōs hotou telesthę̄‘? toutǭ te symphōnōs en tę̄ epistolę̄ ho mathētēs Iōannēs to pneuma kai hydōr kai to anegrapsen ta tria eis hen ginomena. kai hodos de pou kai thyra einai homologōn, saphēs estin mēdepō tynchanōn thyra hǭ hodos estin, kai mēketi hodos hǭ ēdē thyra.

About the last baptism, as some say, he speaks in “I have a baptism to be baptized with, and how I am constrained until it is accomplished!” And in agreement with this the disciple John in his epistle wrote of the Spirit and water and [blood], the three becoming one. And confessing that he is somewhere the way and the door, he clearly is not yet the door for one to whom he is the way, and no longer the way for one to whom he is already the door.

Luke 12:50 (quotation, high confidence) · 1 John 5:8 (allusion, high confidence) · John 14:6 (allusion, high confidence) · John 10:9 (allusion, high confidence)

Notes and citation

Summary: Christ's last baptism is his death; John writes that Spirit, water, and blood agree; Christ is the way for some and the door for others.

"Blood" is lost in the digital text and supplied from 1 John. The quotation is Luke 12:50; the allusions are 1 John 5:8, John 14:6, and John 10:9.

Notes on the original text

Digital text corrected (misread letter in the digital text; misspelling in the digital text; repeated word in the digital text): ἀνέγραψεν ἀνέγραψεν → ἀνέγραψεν; Λαὶ θύρα → καὶ θύρα; ἐστιν, ἐστιν, → ἐστιν,; ᾧ ἔδη θύρα → ᾧ ἤδη θύρα.

Topics: Baptism, Martyrdom, Christology

Cite (SBL): Origen, Comm. Jo. 6.224 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-224).

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6.225Preuschen 4:152

πάντες οὖν οἱ στοιχειούμενοι τῇ ἀρχῇ τῶν λογίων τοῦ θεοῦ, τῇ φωνῇ τοῦ ἐν τῇ ἐρήμῳ βοῶντος· »Εὐθύνατε τὴν ὁδὸν κυρίου« προσιόντες, »πέραν τοῦ Ἰορ- »δάνου« τυγχανούσῃ παρὰ τῷ >οἴκῳ τῆς, πρὸς τὸ δυνηθῆναι διὰ τῆς προετοιμασίας χωρῆσαι τὸν πνευματικὸν λόγον ἐγγινόμενον διὰ τοῦ φωτισμοῦ τοῦ πνεύματος.

pantes oun hoi stoicheioumenoi tę̄ archę̄ tōn logiōn tou theou, tę̄ phōnę̄ tou en tę̄ erēmǭ boōntos; »Euthynate tēn hodon kyriou« prosiontes, »peran tou Ior- »danou« tynchanousę̄ para tǭ >oikǭ tēs, pros to dynēthēnai dia tēs proetoimasias chōrēsai ton pneumatikon logon enginomenon dia tou phōtismou tou pneumatos.

All, then, who are being instructed in the elements of the beginning of the oracles of God, approaching the voice of one crying in the wilderness, “Make straight the way of the Lord,” [are baptized] at the house of [preparation], which is “beyond the Jordan,” so that through the preparation they may be able to receive the spiritual Word, who comes to be in them through the enlightenment of the Spirit.

John 1:23 (quotation, high confidence) · John 1:28 (quotation, high confidence) · Heb 5:12 (allusion, high confidence)

Notes and citation

Summary: Beginners in the faith are baptized by John's preparatory baptism so that they may later receive the spiritual Word.

The digital text is defective here; the bracketed words are supplied from the sense. The quotations are John 1:23 and 1:28; the allusion is Heb 5:12.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.225 (Preuschen 4:152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-225).

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6.226Preuschen 4:152–153

ἐχομένως δὴ τοῦ προκειμένου τὰ περὶ τοῦ Ἰορδάνου συνάγοντες ἀκριβέστερον τὸν ποταμὸν νοήσομεν. ὁ θεὸς τοίνυν διὰ Μωσέως διαβιβάζει τὸν λαὸν τὴν ἐρυθρὰν θάλασσαν, αὐτὸ τὸ ὕδωρ αὐτοῖς ποιήσας τεῖχος ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, διὰ δὲ τοῦ Ἰησοῦ τὸν Ἰορδάνην.

echomenōs dē tou prokeimenou ta peri tou Iordanou synagontes akribesteron ton potamon noēsomen. ho theos toinyn dia Mōseōs diabibazei ton laon tēn erythran thalassan, auto to hydōr autois poiēsas teichos ek dexiōn kai ex euōnymōn, dia de tou Iēsou ton Iordanēn.

Next, then, gathering together what concerns the Jordan, we shall understand the river more exactly. God leads the people across the Red Sea through Moses, making the water itself a wall for them on the right and on the left; but across the Jordan through Joshua.

Exod 14:22 (allusion, high confidence) · Josh 3:17 (allusion, high confidence)

Notes and citation

Summary: God led Israel through the Red Sea by Moses and through the Jordan by Joshua.

The allusions are Exod 14:22 and Josh 3:14–17.

Notes on the original text

Digital text corrected (unread characters marked (??) in the digital text; the reading is certain from context): Ἰησοῦ(??)τὸν → Ἰησοῦ τὸν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.226 (Preuschen 4:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-226).

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6.227Preuschen 4:153

Ἐντυχὼν δὲ τῇ γραφῇ ὁ Παῦλος, οὐκέτι κατὰ τὴν σάρκα στρατευόμενος αὐτῆς ᾔδει γὰρ ὅτι »ὁ νόμος πνευματικός ἐστιν«) πνευματικῶς διδάσκει ἡμᾶς ἐξειληφέναι τὰ τῆς κατὰ τὴν ἐρυθρὰν θάλασσαν διόδου λέγων ἐν τῇ πρὸς Κορινθίους προτέρᾳ· »Οὐ θέλω »γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμὼν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, καὶ πάντυες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, καὶ πάντες τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον κοὶ πάντες τὸ τι πνευ- »ματικὸν ἔπιον πόμα· επινον τὰρ ἐκ πνευματικῆς ἀκολουθούσης πέ- »τρας·

Entychōn de tę̄ graphę̄ ho Paulos, ouketi kata tēn sarka strateuomenos autēs ę̄dei gar hoti »ho nomos pneumatikos estin«) pneumatikōs didaskei hēmas exeilēphenai ta tēs kata tēn erythran thalassan diodou legōn en tę̄ pros Korinthious proterą; »Ou thelō »gar hymas agnoein, adelphoi, hoti hoi pateres hēmōn pantes hypo tēn nephelēn ēsan kai pantes dia tēs thalassēs diēlthon, kai pantyes eis ton Mōysēn ebaptisanto en tę̄ nephelę̄ kai en tę̄ thalassę̄, kai pantes to auto brōma pneumatikon ephagon koi pantes to ti pneu- »matikon epion poma; epinon tar ek pneumatikēs akolouthousēs pe- »tras;

Paul, reading the Scripture, no longer warring according to the flesh (for he knew that “the law is spiritual”), teaches us to take spiritually what concerns the passage through the Red Sea, saying in the first letter to the Corinthians: “For I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food and all drank the same spiritual drink; for they drank from the spiritual rock that followed them;

Rom 7:14 (quotation, high confidence) · 1 Cor 10:1–4 (quotation, high confidence) · 2 Cor 10:3 (allusion, medium confidence)

Notes and citation

Summary: Paul interprets the Red Sea crossing spiritually, as a baptism into Moses.

The quotations are Rom 7:14 and 1 Cor 10:1–4; the allusion is 2 Cor 10:3.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.227 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-227).

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6.228Preuschen 4:153

ἡ πέτρα δὲ ἦν ὁ χρωτός( οἷς ἀκολούθως καὶ ἡμεῖς αἰτήσωμεν λαβεῖν ἀπὸ τοῦ θεοῦ τὸ νοῆσαι πνευματικῶς τὴν διὰ Ἰησοῦ δίοδον τοῦ Ἰορδάνου, λέγοντες ὅτι εἶπεν ἂν καὶ περὶ ταύτης ὁ Παῦλος· οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες διὰ τοῦ Ἰορδάνου διῆλθον, καὶ πάντες εἰς τὸν Ἰησοῦν ἐβαπτίσαντο ἐν τῷ πνεύματι καὶ τῷ ποταμῷ.

hē petra de ēn ho chrōtos( hois akolouthōs kai hēmeis aitēsōmen labein apo tou theou to noēsai pneumatikōs tēn dia Iēsou diodon tou Iordanou, legontes hoti eipen an kai peri tautēs ho Paulos; ou thelō hymas agnoein, adelphoi, hoti hoi pateres hēmōn pantes dia tou Iordanou diēlthon, kai pantes eis ton Iēsoun ebaptisanto en tǭ pneumati kai tǭ potamǭ.

and the rock was Christ.” In keeping with this, let us too ask to receive from God the understanding of Joshua's crossing of the Jordan in a spiritual way, saying that Paul would also have said about it: I do not want you to be ignorant, brothers, that our fathers all passed through the Jordan, and all were baptized into Jesus in the Spirit and in the river.

1 Cor 10:4 (quotation, high confidence) · 1 Cor 10:1 (allusion, high confidence)

Notes and citation

Summary: So also the Jordan crossing under Joshua should be read as a baptism into Jesus.

The quotation completes 1 Cor 10:4; the rest is Origen's adaptation of Paul's words.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.228 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-228).

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6.229Preuschen 4:153

τύπος δὲ ὁ διαδεξάμενος ἠν Μωσῆν Ἰησοῦς τοῦ διαδεξαμένου τὴν διὰ τοῦ νόμου οἰκονομίαν τῷ εὐαγγελικῷ κηρύγματι Ἰησοῦ τοῦ χριστοῦ· διόπερ εἰ καὶ πάντες ἐκεῖνοι εἰς Μωσῆν βαπτίζονται ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, πικρὸν μέν τι ἔχει καὶ ἁλμυρὸν τὸ ἐκείνων βάπτισμα, ἔτι φοβουμένων τοὺς ἐχθροὺς παρʼ] αὐτῶν, καὶ ἀναβοώντων πρὸς τὸν κύριον καὶ τῷ Μωσῇ λεγόντων· Παρὰ τὸ μὴ ὑπάρχειν μνήματα ἐν Αἰγύπτῳ ἐξήγαγες ημᾶς θανατῶσαι ἐν τῇ ἐρήμῳ· τί τοῦτο ἐποίησας ἡμῖν, ἐξαγαγὼν ἐξ »Αἰγύπτου«;

typos de ho diadexamenos ēn Mōsēn Iēsous tou diadexamenou tēn dia tou nomou oikonomian tǭ euangelikǭ kērygmati Iēsou tou christou; dioper ei kai pantes ekeinoi eis Mōsēn baptizontai en tę̄ nephelę̄ kai en tę̄ thalassę̄, pikron men ti echei kai halmyron to ekeinōn baptisma, eti phoboumenōn tous echthrous parʼ] autōn, kai anaboōntōn pros ton kyrion kai tǭ Mōsę̄ legontōn; Para to mē hyparchein mnēmata en Aigyptǭ exēgages ēmas thanatōsai en tę̄ erēmǭ; ti touto epoiēsas hēmin, exagagōn ex »Aigyptou«?

And Joshua, who succeeded Moses, was a type of Jesus Christ, who succeeded the dispensation through the law with the preaching of the gospel. Therefore, even if all those were baptized into Moses in the cloud and in the sea, their baptism has something bitter and salty, since they still feared their enemies, and cried out to the Lord and said to Moses: “Because there were no graves in Egypt, you have brought us out to kill us in the wilderness. What is this you have done to us, bringing us out of Egypt?”

Exod 14:11 (quotation, high confidence) · 1 Cor 10:2 (allusion, high confidence)

Notes and citation

Summary: Joshua prefigures Jesus; the Red Sea baptism into Moses was bitter, marked by fear and complaint.

The quotation is Exod 14:11.

Notes on the original text

Digital text corrected (misspelling in the digital text): κηρύγματοι → κηρύγματι.

Topics: Baptism, Christology

Cite (SBL): Origen, Comm. Jo. 6.229 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-229).

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6.230Preuschen 4:153

τὸ τὸ δὲ Ἰησοῦν Ἰησοῦν βάπτισμα έν τῷ ἀληθῶς γλυκεῖ καὶ ποτίμῳ ποταμῷ πολλὰ ἔχει παρʼ ἐκεῖνο ἐξαίρετα, ἤδη τρανουμένης καὶ πρέπουσαν τάξιν λαμβανούσης τῆς θεοσεβείας· κιβωτὸς γὰρ τῆς διαθήκης κυρίου τοῦ θεοῦ ἡμῶν καὶ ἱερεῖς καὶ Λευῖται προπορεύονται, τοῦ λαοῦ ἑπομένου τοῖς θεραπευταῖς τοῦ θεοῦ, κἀκείνου δὲ τοῖς χωροῦσιν τὴν περὶ ἁγνείας ἐντολήν. Ἰησοῦς δὲ λέγει τῷ λαῷ· »Ἁγ- »νίσασθε εἰς τὴν αὔριον, ποιήσει ἐν ἡμῖν κύριος θαυμάσια«.

to to de Iēsoun Iēsoun baptisma en tǭ alēthōs glykei kai potimǭ potamǭ polla echei parʼ ekeino exaireta, ēdē tranoumenēs kai prepousan taxin lambanousēs tēs theosebeias; kibōtos gar tēs diathēkēs kyriou tou theou hēmōn kai hiereis kai Leuitai proporeuontai, tou laou hepomenou tois therapeutais tou theou, kakeinou de tois chōrousin tēn peri hagneias entolēn. Iēsous de legei tǭ laǭ; »Hag- »nisasthe eis tēn aurion, poiēsei en hēmin kyrios thaumasia«.

But the baptism into Jesus in the truly sweet and drinkable river has many excellences beyond that one, piety now becoming clear and taking a fitting order. For the ark of the covenant of the Lord our God, and priests and Levites, go before, the people following the servants of God, and they in turn following those who keep the command about purity. And Joshua says to the people, “Purify yourselves for tomorrow; the Lord will do wonders among us.”

Josh 3:3 (allusion, high confidence) · Josh 3:5 (quotation, high confidence)

Notes and citation

Summary: Baptism into Jesus in the sweet Jordan is superior, led by the ark and priests, with purification beforehand.

The opening words are garbled by repetition in the digital text ("the the … Jesus Jesus"). The allusion is Josh 3:3; the quotation is Josh 3:5.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.230 (Preuschen 4:153; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-230).

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6.231Preuschen 4:153–154

καὶ τοῖς ἱερεῦσι μετὰ τῆς κιβωτοῦ τῆς διαθήκης κελεύει προπορεύεσθαι ἔμπροσθεν τοῦ λαοῦ, ὅτε καὶ τὸ μυστήριον τῆς τοῦ πατρὸς τὸν υἱὸν οἰκονομίας ἐμφαίνεται, ὑπερυψούμενον ὑπʼ αὐτοῦ διδόντος χάρισμα »Ἵνʼ ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ »ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὄτι »κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός«.

kai tois hiereusi meta tēs kibōtou tēs diathēkēs keleuei proporeuesthai emprosthen tou laou, hote kai to mystērion tēs tou patros ton huion oikonomias emphainetai, hyperypsoumenon hypʼ autou didontos charisma »Hinʼ en tǭ onomati Iēsou pan gony kampsę̄ epouraniōn kai »epigeiōn kai katachthoniōn, kai pasa glōssa exomologēsētai, oti »kyrios Iēsous Christos eis doxan theou patros«.

And he commands the priests with the ark of the covenant to go before the people, when the mystery of the Father's dispensation toward the Son is also shown, the Son being highly exalted by him who gives the gift “that at the name of Jesus every knee should bow, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

Josh 3:6 (allusion, high confidence) · Phil 2:9–11 (quotation, high confidence)

Notes and citation

Summary: The priests leading with the ark show the mystery of the Father exalting the Son, at whose name every knee bows.

The allusion is Josh 3:6; the quotation is Phil 2:10–11.

Notes on the original text

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

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.231 (Preuschen 4:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-231).

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6.232Preuschen 4:154

διὰ γὰρ τούτων δηλοῦται ἐν τῷ Ἰησοῦ ἀναγεγραμμένων ταῦτα· Καὶ εἶπεν κύριος »πρὸς Ἰησοῦν· Ἐν τῇ ἡμέρᾳ ταύτῃ ἄρξομαι ὑψῶσαί σε κατενώπιον »τῶν υἱῶν Ἰσραήλ«. καὶ ἀκουστέον τοῦ κυρίου ἡμῶν Ἰησοῦ λέγοντος τοῖς υἱοῖς ἰσραήλ· »Προσαγάγετε ὡδε καὶ ἀκούσετε τὸ ῥῆμα κυρίου »τοῦ θεοῦ ἡμῶν· ἐν τούτῳ γνώσεσθε, ὅτι θεὸς ζῶν ἐν ὑμῖν ἐστιν‘· έν γὰρ τῷ βαπτίσασθαι εἰς Ἰησοῦν γνωσόμεθα ὅτι θεὸς ζῶν ἐν ἡμῖν ἐστιν.

dia gar toutōn dēloutai en tǭ Iēsou anagegrammenōn tauta; Kai eipen kyrios »pros Iēsoun; En tę̄ hēmerą tautę̄ arxomai hypsōsai se katenōpion »tōn huiōn Israēl«. kai akousteon tou kyriou hēmōn Iēsou legontos tois huiois israēl; »Prosagagete hōde kai akousete to rhēma kyriou »tou theou hēmōn; en toutǭ gnōsesthe, hoti theos zōn en hymin estin‘; en gar tǭ baptisasthai eis Iēsoun gnōsometha hoti theos zōn en hēmin estin.

For this is shown by the words recorded in Joshua: “And the Lord said to Joshua: On this day I will begin to exalt you before the sons of Israel.” And we must hear our Lord Jesus saying to the sons of Israel: “Come here and hear the word of the Lord our God; by this you will know that the living God is among you.” For in being baptized into Jesus we shall know that the living God is among us.

Josh 3:7 (quotation, high confidence) · Josh 3:9–10 (quotation, high confidence)

Notes and citation

Summary: God exalted Joshua at the Jordan; so in baptism into Jesus we know the living God is among us.

The quotations are Josh 3:7 and 3:9–10.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.232 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-232).

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6.233Preuschen 4:154

Κἀκεῖ μὲν τὸ πάσχα ποιήσαντες έν Αἰγύπτῳ ἀρχὴν τῆς ἐξόδου ποιοῦνται παρὰ δὲ τῷ Ἰησοῦ μετὰ τὴν δίοδον τοῦ Ἰορδάνου, τῇ δεκάτῃ τοῦ πρώτου μηνὸς κατεστρατοπέδευσαν ἐν Γαλγάλοις, ὄτε πρῶτον ἔδει λαβόντα τὸ πρόβατον ἐπονομάσαι τοὺς εὐωχηθησομένους μετὰ τὸ Ἰησοῦ βάπτισμα. καὶ τῇ ἀκροτόμῳ πέτρᾳ ὑπὸ Ἰησοῦ οἱ υἱοὶ Ἰσραήλ, ὅσοι ποτὲ ἀπερίτμητοι ἦσαν τῶν ἐξεληλυθότων ἐξ Αἰγύπτου, περιτέμνονται· τὸν ὀνειδισμὸν τῆς Αἰγύπτου ἀφελεῖν κύριος τῇ ἡμέρᾳ τοῦ εἰς Ἰησοῦν βαπτίσματος, ὅτε Ἰησοῦς περιεκάθαιρεν τοὺς υἱοὺς Ἰσραήλ.

Kakei men to pascha poiēsantes en Aigyptǭ archēn tēs exodou poiountai para de tǭ Iēsou meta tēn diodon tou Iordanou, tę̄ dekatę̄ tou prōtou mēnos katestratopedeusan en Galgalois, ote prōton edei labonta to probaton eponomasai tous euōchēthēsomenous meta to Iēsou baptisma. kai tę̄ akrotomǭ petrą hypo Iēsou hoi huioi Israēl, hosoi pote aperitmētoi ēsan tōn exelēlythotōn ex Aigyptou, peritemnontai; ton oneidismon tēs Aigyptou aphelein kyrios tę̄ hēmerą tou eis Iēsoun baptismatos, hote Iēsous periekathairen tous huious Israēl.

And there, having kept the Passover in Egypt, they make the beginning of the exodus; but with Joshua, after the crossing of the Jordan, on the tenth of the first month they encamped in Gilgal, when one had first to take the lamb and name those who would feast, after the baptism into Jesus. And with a knife of sharp rock the sons of Israel, as many of those who came out of Egypt as were uncircumcised, are circumcised by Joshua; the Lord removed the reproach of Egypt on the day of baptism into Jesus, when Jesus cleansed the sons of Israel.

Josh 4:19 (allusion, high confidence) · Exod 12:3 (allusion, high confidence) · Josh 5:2–9 (allusion, high confidence)

Notes and citation

Summary: After crossing the Jordan, Israel camped at Gilgal, prepared the Passover lamb, and was circumcised; so baptism into Jesus removes the reproach of Egypt.

The allusions are Exod 12:3, Josh 4:19, and Josh 5:2–9.

Notes on the original text

Digital text corrected (repeated word in the digital text): τὸν τὸν ὀνειδισμὸν → τὸν ὀνειδισμὸν.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.233 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-233).

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6.234Preuschen 4:154

γέγραπται γάρ· »Καὶ εἶπεν κύριος τῷ Ἰησοῦ υἱῷ »Ναυῆ· Ἐν τῇ σήμερον ἡμέρᾳ ἀφεῖλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ »ὑμῶν«. τότε ἐποίησαν οἱ υἱοὶ Ἰσραὴλ τὸ πάσχα τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνός, πολλῷ τοῦ έν Αἰγύπτῳ ἱλαρώτερον, ὅτε καὶ ἔφαγον ἀπὸ τοῦ σίτου τῆς ἁγίας γῆς ἄζυμα καὶ νέα, τροφὴν τοῦ μάννα κρείττονα.

gegraptai gar; »Kai eipen kyrios tǭ Iēsou huiǭ »Nauē; En tę̄ sēmeron hēmerą apheilon ton oneidismon Aigyptou aph »hymōn«. tote epoiēsan hoi huioi Israēl to pascha tę̄ tessareskaidekatę̄ hēmerą tou mēnos, pollǭ tou en Aigyptǭ hilarōteron, hote kai ephagon apo tou sitou tēs hagias gēs azyma kai nea, trophēn tou manna kreittona.

For it is written: “And the Lord said to Joshua son of Nun: On this day I have taken away the reproach of Egypt from you.” Then the sons of Israel kept the Passover on the fourteenth day of the month, much more joyfully than in Egypt, when they also ate unleavened bread and new grain from the wheat of the holy land, a food better than the manna.

Josh 5:9 (quotation, high confidence) · Josh 5:10–12 (allusion, high confidence)

Notes and citation

Summary: In the promised land Israel kept a more joyful Passover and ate its grain, better than manna.

The quotation is Josh 5:9; the allusions are Josh 5:10–12.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 6.234 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-234).

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6.235Preuschen 4:154

οὐ γὰρ ὅτε τὴν κατʼ ἐπαγγελίαν γῆν ἀπειλήφασιν τοῖς ἐλάττοσιν αὐτοὺς ἑστιᾷ θεός, οὐδὲ διὰ τοῦ τηλικούτου Ἰησοῦ ὑποδεεστέρου ἄρτου τυγχάνουσιν. τοῦτʼ σαφὲς τῷ τὴν ἀληθῆ ἁγίαν νοήσαντι γῆν καὶ τὴν ἄνω Ἰερουσαλήμ. διὰ τοῦτο καὶ έν τῷ αὐτῷ εὐαγγελίῳ κεῖται· »Οἱ πατέρες ἐν τῇ

ou gar hote tēn katʼ epangelian gēn apeilēphasin tois elattosin autous hestią theos, oude dia tou tēlikoutou Iēsou hypodeesterou artou tynchanousin. toutʼ saphes tǭ tēn alēthē hagian noēsanti gēn kai tēn anō Ierousalēm. dia touto kai en tǭ autǭ euangeliǭ keitai; »Hoi pateres en tę̄

For when they have received the land according to the promise, God does not feast them with lesser things, nor through so great a Jesus do they obtain an inferior bread. This is clear to one who has understood the true holy land and the Jerusalem above. That is why in this same Gospel it is written: “Your fathers ate the manna in the

Gal 4:26 (allusion, high confidence)

Notes and citation

Summary: In the true holy land, the heavenly Jerusalem, God feeds his people with a better bread.

The allusion is Gal 4:26.

Notes on the original text

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

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 6.235 (Preuschen 4:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-235).

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6.236Preuschen 4:154–155

ἐρήμῳ ἔφαγον τὸ μάννα καὶ »ἀπέθανον· ὁ φαγὼν τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα«. τὸ μὲν γὰρ μάννα, εἰ καὶ ἀπὸ τοῦ θεοῦ διδόμενος, ἄρτος ἠν προκοπῆς, ἄρτος τοῖς ἔτι παιδαγωγουμένοις χορηγούμενος, ἄρτος τοῖς ὑπὸ ἐπιτρόπους καὶ οἰκονόμους ἁρμοδιώτατος. ὁ δὲ ἐν τῇ ἁγίᾳ γῇ νέος ἀπὸ σίτου τῆς γῆς Ἰησοῦ προξενοῦντος θεριζόμενος, ἄλλων μὲν κεκοπιακότων, τῶν δὲ μαθητῶν αὐτοῦ θεριζόντων, ἄρτος ἦν ἐκείνου ζωτικώτερος, τοῖς τὴν πατρῴαν κληρονομίαν διὰ τὴν τελειότητα δεῖ] ἀπολαβεῖν δυναμένοις ἀποδιδόμενος.

erēmǭ ephagon to manna kai »apethanon; ho phagōn touton ton arton zēsei eis ton aiōna«. to men gar manna, ei kai apo tou theou didomenos, artos ēn prokopēs, artos tois eti paidagōgoumenois chorēgoumenos, artos tois hypo epitropous kai oikonomous harmodiōtatos. ho de en tę̄ hagią gę̄ neos apo sitou tēs gēs Iēsou proxenountos therizomenos, allōn men kekopiakotōn, tōn de mathētōn autou therizontōn, artos ēn ekeinou zōtikōteros, tois tēn patrǭan klēronomian dia tēn teleiotēta dei] apolabein dynamenois apodidomenos.

wilderness and died; he who eats this bread will live forever.” For the manna, though given by God, was bread of progress, bread supplied to those still under instruction, bread most fitting for those under guardians and stewards. But the new bread in the holy land, reaped from the grain of the land through the agency of Jesus, others having labored and his disciples reaping, was a bread more life-giving than that, given to those able to receive the Father's inheritance because of their perfection.

Textual problem in this passage: see the notes.

John 6:49 (quotation, high confidence) · John 6:58 (quotation, high confidence) · Gal 4:2 (allusion, high confidence) · John 4:38 (allusion, high confidence)

Notes and citation

Summary: Manna was bread for learners; the new bread of the holy land, reaped through Jesus, gives life to the mature.

The quotation is John 6:49, 58; the allusions are Gal 4:2 and John 4:38. The editor deletes δεῖ after "perfection" (the opening bracket is lost in the digital text).

Notes on the original text

Digital text corrected (misread letters in the digital text): ἁργονιώτατος → ἁρμοδιώτατος.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 6.236 (Preuschen 4:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-236).

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6.237Preuschen 4:155

διόπερ ὁ μὲν ἐκείνῳ ἔτι παιδευόμενος τῷ ἄρτῳ † τὸ λόγῳ θάνατον δέξασθαι δύναται, ὁ δὲ φθάσας ἐπὶ τὸν μετʼ ἐκεῖνον ἄρτον φαγὼν αὐτὸν ζήσεται εἰς τὸν αἰῶνα. ταῦτα δὲ πάντα οὐκ ἀκαίρως οἶμαι παρατεθεῖσθαι, τοῦ παρὰ τῷ Ἰορδάνῃ βαπτίσματος, ἐν Βηθαβαρᾷ ὑπὸ Ἰωάννου γινομένου, ἐξεταζομένου.

dioper ho men ekeinǭ eti paideuomenos tǭ artǭ † to logǭ thanaton dexasthai dynatai, ho de phthasas epi ton metʼ ekeinon arton phagōn auton zēsetai eis ton aiōna. tauta de panta ouk akairōs oimai paratetheisthai, tou para tǭ Iordanę̄ baptismatos, en Bēthabarą hypo Iōannou ginomenou, exetazomenou.

Therefore one who is still being educated by that bread … can receive death, but one who has reached the bread that comes after it will eat it and live forever. I think all this has not been set out inappropriately, while examining the baptism at the Jordan performed by John in Bethabara.

Textual problem in this passage: see the notes.

John 6:58 (allusion, high confidence)

Notes and citation

Summary: One fed only on the preparatory bread can die, but whoever eats the later bread lives forever.

The text is corrupt at the dagger.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 6.237 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-237).

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6.238Preuschen 4:155

Ἔτι δὲ καὶ τοῦτο παρατηρητέον, ὅτι μέλλῶν ἀναλαμβάνεσθαι Ἠλίας ἐν συσσεισμῷ ὡς εἰς τὸν οὐρανόν, λαβὼν τὴν μηλωτὴν αὐτοῦ καὶ εἰλήσας ἐπάταξεν τὸ ὕδωρ, ὅπερ διῃρέθη ἔνθα καὶ ἔνθα, καὶ διέβησαν ἀμφότεροι, δηλονότι αὐτὸς καὶ ὁ Ἐλισαῖος· ἐπιτηδειότερος γὰρ πρὸς τὸ ἀναληφθῆναι γεγένηται ἐν τῷ Ἰορδάνῃ βαπτισάμενος, ἐπεὶ τὴν διʼ ὕδατος παραδοξοτέραν διάβασιν βάπτισμα, ὡς προπαρεθέμεθα, ὠνόμασεν ὁ Παῦλος.

Eti de kai touto paratērēteon, hoti mellōn analambanesthai Ēlias en sysseismǭ hōs eis ton ouranon, labōn tēn mēlōtēn autou kai eilēsas epataxen to hydōr, hoper dię̄rethē entha kai entha, kai diebēsan amphoteroi, dēlonoti autos kai ho Elisaios; epitēdeioteros gar pros to analēphthēnai gegenētai en tǭ Iordanę̄ baptisamenos, epei tēn diʼ hydatos paradoxoteran diabasin baptisma, hōs proparethemetha, ōnomasen ho Paulos.

This too must be observed: when Elijah was about to be taken up in a whirlwind as into heaven, he took his mantle, rolled it up, and struck the water, which was divided this way and that, and both crossed over, namely he and Elisha. For he became more fit to be taken up by being baptized in the Jordan, since Paul, as we set out before, called the more wonderful crossing through water a baptism.

2 Kgs 2:8 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · 1 Cor 10:2 (allusion, medium confidence)

Notes and citation

Summary: Elijah crossed the Jordan before being taken up, as if baptized, since Paul calls a miraculous crossing of water a baptism.

The allusions are 2 Kgs 2:8, 11 and 1 Cor 10:2.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.238 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-238).

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6.239Preuschen 4:155

διὰ τὸν αὐτὸν δὴ τοῦτον Ἰορδάνην χωρεῖ ὃ βεβούληται χάρισμα διὰ Ἠλίου ὁ Ἐλισαῖος λαβεῖν, εἰπών· »Γενηθήτω δὴ διπλᾶ έν πνεύματί σου ἐπʼ ἔμέ«. καὶ τάχα διὰ τοῦτο διπλοῦν ἔλαβεν τὸ χάρισμα ἐν πνεύματι Ἠλίου ἐφʼ ἑαυτόν, ἐπεὶ δὶς διῆλθεν τὸν Ἰορδάνην, ἅπαξ μὲν μετὰ τοῦ Ἠλίου, δεύτερον δὲ ὅτε λαβὼν τὴν μηλωτὴν τοῦ Ἠλίου ἐπάταξεν τὸ ὕδωρ, καὶ εἶπεν »Ποῦ ὁ Θεὸς Ἠλίου ἀφφώ; καὶ ἐπάταξεν τὰ ὕδατα καὶ διεῖλεν ἔνθα καὶ ἔνθα«.

dia ton auton dē touton Iordanēn chōrei ho beboulētai charisma dia Ēliou ho Elisaios labein, eipōn; »Genēthētō dē dipla en pneumati sou epʼ eme«. kai tacha dia touto diploun elaben to charisma en pneumati Ēliou ephʼ heauton, epei dis diēlthen ton Iordanēn, hapax men meta tou Ēliou, deuteron de hote labōn tēn mēlōtēn tou Ēliou epataxen to hydōr, kai eipen »Pou ho Theos Ēliou aphphō? kai epataxen ta hydata kai dieilen entha kai entha«.

Through this same Jordan Elisha receives the gift he wished to receive through Elijah, saying, “Let a double portion of your spirit be upon me.” And perhaps for this reason he received the gift twofold in the spirit of Elijah upon himself, since he crossed the Jordan twice: once with Elijah, and a second time when, taking Elijah's mantle, he struck the water and said, “Where is the God of Elijah, even he? And he struck the waters and divided them this way and that.”

2 Kgs 2:9 (quotation, high confidence) · 2 Kgs 2:14 (quotation, high confidence)

Notes and citation

Summary: Elisha received a double portion of Elijah's spirit, perhaps because he crossed the Jordan twice.

The quotations are 2 Kgs 2:9 and 2:14; "even he" renders the Hebrew word transliterated in the LXX as ἀφφώ.

Notes on the original text

Digital text corrected (repeated word in the digital text): »Γενηθήτω Γενηθήτω → »Γενηθήτω.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.239 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-239).

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6.240Preuschen 4:155

ἐὰν δέ τις προσκόπτῃ τῷ »Ἐπάταξεν τὸ ὕδωρ‘ διὰ τὰ παραδεδομένα ἡμῖν περὶ τοῦ Ἰορδάνου, ὃς τύπος ἦν τοῦ τὴν κατάβασιν ἡμῶν καταβάντος λόγου, λεκτέον ὄτι παρὰ τῷ ἀποστόλῳ σαφῶς ἡ πέτρα Χριστὸς ἦν ἥτις τῇ ῥάβδῳ δὶς πλήσσεται, ἴνα δυνηθῶσιν πιεῖν ἀπὸ τῆς »πενυματικῆς ἀκολουθούσης πέτρας«.

ean de tis proskoptę̄ tǭ »Epataxen to hydōr‘ dia ta paradedomena hēmin peri tou Iordanou, hos typos ēn tou tēn katabasin hēmōn katabantos logou, lekteon oti para tǭ apostolǭ saphōs hē petra Christos ēn hētis tę̄ rhabdǭ dis plēssetai, ina dynēthōsin piein apo tēs »penymatikēs akolouthousēs petras«.

If anyone stumbles at “he struck the water,” because of what has been handed down to us about the Jordan, which was a type of the Word who descended our descent, we must say that in the apostle the rock was clearly Christ, which is struck twice with the rod so that they might drink from “the spiritual rock that followed them.”

Num 20:11 (allusion, high confidence) · 1 Cor 10:4 (quotation, high confidence)

Notes and citation

Summary: Striking the Jordan should not offend, since the rock that was Christ was also struck twice.

The allusion is Num 20:11; the quotation is 1 Cor 10:4.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.240 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-240).

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6.241Preuschen 4:155

ἔστιν οὐν τις καὶ ἀγαπώντων πληγὴ ἐν τῇ ἐπαπορήσει πρὶν μαθεῖν τὸ ζητούμενον τὰ ἐναντία προφερομένων τῷ τοῦ λόγου συμπεράσματι, ὧν ἀπαλλάττων ἡμᾶς ὁ θεὸς ὅπου μὲν διψῶσιν δίδωσιν ποτόν, ὅπου δὲ τὸ τον ἡμῖν καὶ ἀχώρητον διὰ τὸ βάθος διοδευτὸν τῇ διαιρέσει τοῦ λόγου παρασκευάζει, τῶν πλείστων τῷ διαιρετικῷ λόγῳ ἡμῖν σαφηνιζομένων.

estin oun tis kai agapōntōn plēgē en tę̄ epaporēsei prin mathein to zētoumenon ta enantia propheromenōn tǭ tou logou symperasmati, hōn apallattōn hēmas ho theos hopou men dipsōsin didōsin poton, hopou de to ton hēmin kai achōrēton dia to bathos diodeuton tę̄ diairesei tou logou paraskeuazei, tōn pleistōn tǭ diairetikǭ logǭ hēmin saphēnizomenōn.

There is, then, also a blow from those who love, in the questioning before one learns what is sought, when they put forward objections to the conclusion of the argument. From these God frees us, where people thirst, by giving drink, and where the [river] is impassable for us and uncrossable because of its depth, by making it passable through the dividing of the Word, most things being made clear to us by reasoning that distinguishes.

Notes and citation

Summary: Hard questions are like blows; God answers them by giving drink or by dividing the deep waters through careful reasoning.

The digital text is defective at "impassable" (τὸ …τον).

Cite (SBL): Origen, Comm. Jo. 6.241 (Preuschen 4:155; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-241).

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6.242Preuschen 4:155–156

Ἔτι δἒ εἰς τὸ παραδέξασθαι τὴν περὶ τοῦ ποτιμωτάτου καὶ χαριστικωτάτου Ἰορδάνου ἑρμηνείαν, χρήσιμον παραθέσθαι τόν τε ἀπὸ τῆς λέπρας καθαριζόμενον Ναιμὰν τὸν Σύρον, καὶ τὰ λεγό- μενα περὶ τῶν παρὰ τοῖς πολεμίοις τῆς θεοσεβείας ποταμῶν.

Eti de eis to paradexasthai tēn peri tou potimōtatou kai charistikōtatou Iordanou hermēneian, chrēsimon parathesthai ton te apo tēs lepras katharizomenon Naiman ton Syron, kai ta lego- mena peri tōn para tois polemiois tēs theosebeias potamōn.

Further, to accept the interpretation of the most drinkable and gracious Jordan, it is useful to set out the case of Naaman the Syrian, cleansed of leprosy, and what is said about the rivers of the enemies of piety.

2 Kgs 5:14 (allusion, high confidence)

Notes and citation

Summary: Naaman's cleansing and the rivers of Israel's enemies help interpret the Jordan.

The allusion is 2 Kgs 5.

Notes on the original text

Digital text corrected (misread letter in the digital text): παραδέφασθαι → παραδέξασθαι.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.242 (Preuschen 4:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-242).

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6.243Preuschen 4:156

περὶ μὲν οὖν Ναιμὰν γέγραπται ὅτι »Ἦλθεν ἐν ἵππῳ καὶ ἅρματι, καὶ ἔστη »ἐπὶ θύραις οἴκου Ἐλισαιέ. καὶ ἀπέστειλεν Ἐλισαιὲ ἄγγελον πρὸς »αὐτὸν λέγων· Πορευθεὶς λοῦσαι ἑπτάκις ἐν τῷ Ἰορδάνῃ, καὶ ἐπιστρέφει »ἡ σάρξ σού σοι καὶ καθαρισθήσῃ«. ὅτε καὶ θυμοῦται Ναιμάν, οὐ νοῶν ὅτι ὁ Ἰορδάνης ἡμῶν ἐστιν ὁ ἀπολύων τοὺς διὰ τὴν λέπραν ἀκαθάρτους τῆς ἀκαθαρσίας καὶ ἰώμένος, οὐχὶ δὲ ὁ προφήτης· προφήτου γὰρ ἔργον πέμψαι ἐπὶ τὸ θεραπεῦον.

peri men oun Naiman gegraptai hoti »Ēlthen en hippǭ kai harmati, kai estē »epi thyrais oikou Elisaie. kai apesteilen Elisaie angelon pros »auton legōn; Poreutheis lousai heptakis en tǭ Iordanę̄, kai epistrephei »hē sarx sou soi kai katharisthēsę̄«. hote kai thymoutai Naiman, ou noōn hoti ho Iordanēs hēmōn estin ho apolyōn tous dia tēn lepran akathartous tēs akatharsias kai iōmenos, ouchi de ho prophētēs; prophētou gar ergon pempsai epi to therapeuon.

About Naaman it is written that “he came with horse and chariot and stood at the doors of Elisha's house. And Elisha sent a messenger to him, saying, Go and wash seven times in the Jordan, and your flesh will return to you and you will be clean.” Then Naaman is angry, not understanding that it is our Jordan that releases from uncleanness and heals those unclean through leprosy, and not the prophet; for it is the prophet's work to send to what heals.

2 Kgs 5:9–10 (quotation, high confidence)

Notes and citation

Summary: Naaman was sent to wash in the Jordan and was angry, not seeing that the Jordan, not the prophet, heals.

The quotation is 2 Kgs 5:9–10.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.243 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-243).

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6.244Preuschen 4:156

μὴ συνιεὶς τοίνυν τὸ τοῦ Ἰορδάνου μέγα μυστήριον ὁ Ναιμάν φησιν· »Ἰδοὺ δὴ ἔλεγον ὅτι πάν- »κυρίου ἐξελύσεται πρὸς μὲ καὶ στήσεται καὶ ἐπικαλέσεται ἐν ὀνόματι »κυρίου θεοῦ αὐτοῦ καὶ ἐπιθήσει τὴν χεῖρα αὐτοῦ ἐπὶ τὸν τόπον καὶ »ἀποσυνάξει τὸ λεπρόν«. τὸ γὰρ ἐπιθεῖναι τὴν χεῖρα λέπρᾳ καὶ καθαρίσαι μόνου τοῦ κυρίου μου Ἰησοῦ ἔργον ἦν, οὐ μόνον ἐιπόντος τῷ μετὰ πίστεως ἀξιώσαντι «Ἐὰν θέλῃς δύνασαί με καθαρίσαι« τὸ »Θέλω, καθαρίσθητι«· πρὸς γὰρ τῷ λόγῳ καὶ ἥψατο αὐτοῦ, καὶ ἐκαθαρίσθη ἀπὸ τῆς λέπρας αὐτοῦ.

mē synieis toinyn to tou Iordanou mega mystērion ho Naiman phēsin; »Idou dē elegon hoti pan- »kyriou exelysetai pros me kai stēsetai kai epikalesetai en onomati »kyriou theou autou kai epithēsei tēn cheira autou epi ton topon kai »aposynaxei to lepron«. to gar epitheinai tēn cheira leprą kai katharisai monou tou kyriou mou Iēsou ergon ēn, ou monon eipontos tǭ meta pisteōs axiōsanti «Ean thelę̄s dynasai me katharisai« to »Thelō, katharisthēti«; pros gar tǭ logǭ kai hēpsato autou, kai ekatharisthē apo tēs lepras autou.

Not understanding, then, the great mystery of the Jordan, Naaman says: “Behold, I said that he would surely come out to me and stand and call on the name of the Lord his God, and lay his hand on the place and take away the leprosy.” For to lay a hand on leprosy and cleanse it was the work of my Lord Jesus alone, who not only said to the one who asked with faith, “If you will, you can make me clean,” the words “I will; be clean,” but in addition to the word also touched him, and he was cleansed of his leprosy.

2 Kgs 5:11 (quotation, high confidence) · Matt 8:2–3 (quotation, high confidence)

Notes and citation

Summary: Naaman expected the prophet to lay hands on him, but that was the work of Jesus alone, who touched and cleansed the leper.

The quotation of Naaman is 2 Kgs 5:11 (its opening is garbled in the digital text); the Gospel quotations are Matt 8:2–3.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): | Ιμέγα → μέγα.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.244 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-244).

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6.245Preuschen 4:156

ἔτι δὴ πλανώμενος ὁ Ναιμὰν καὶ οὐχ ὁρῶν ὅσον ἀπολείπονται οἱ ἕτεροι τοῦ Ἰορδάνου ποταμοὶ πρὸς θεραπείαν τῶν πεπονθότων, ἐπαινεῖ τοὺς τῆς Δαμασκοῦ ποταμόυς, Ἀβανὰ καὶ Φαρφά, λέγων· »Οὐχὶ ἀγαθὸς Ἀβανὰ καὶ Φαρφά, »ποταμοὶ Δαμασκοῦ, ὑπὲρ πάντα τὰ ὔδατα Ἰσραήλ; οὐχὶ πορευθεὶς λούσομαι ἐν αὐτοῖς καὶ καθαρισθήσομαι;« ὥσπερ γὰρ οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεὸς ὁ πατήρ, οὕτως ἐν ποταμοῖς οὐδεὶς ἀγαθὸς εἰ μὴ ὁ Ἰορδάνης καὶ λέπρας ἀναλλάξαι δυνάμενος τὸν μετὰ πίστεως τὴν ψυχὴν λουόμενον εἰς τὸν Ἰησοῦν.

eti dē planōmenos ho Naiman kai ouch horōn hoson apoleipontai hoi heteroi tou Iordanou potamoi pros therapeian tōn peponthotōn, epainei tous tēs Damaskou potamous, Abana kai Pharpha, legōn; »Ouchi agathos Abana kai Pharpha, »potamoi Damaskou, hyper panta ta ydata Israēl? ouchi poreutheis lousomai en autois kai katharisthēsomai?« hōsper gar oudeis agathos ei mē heis ho theos ho patēr, houtōs en potamois oudeis agathos ei mē ho Iordanēs kai lepras anallaxai dynamenos ton meta pisteōs tēn psychēn louomenon eis ton Iēsoun.

Still going astray, and not seeing how far the other rivers fall short of the Jordan for healing the afflicted, Naaman praises the rivers of Damascus, Abana and Pharpar, saying, “Are not Abana and Pharpar, rivers of Damascus, good, beyond all the waters of Israel? Shall I not go and wash in them and be clean?” For just as no one is good but one, God the Father, so among rivers none is good but the Jordan, which can deliver from leprosy one who washes his soul with faith into Jesus.

2 Kgs 5:12 (quotation, high confidence) · Mark 10:18 (allusion, high confidence)

Notes and citation

Summary: Naaman preferred the rivers of Damascus, but as only God is good, only the Jordan cleanses those who wash in faith into Jesus.

The quotation is 2 Kgs 5:12; the allusion is Mark 10:18.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.245 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-245).

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6.246Preuschen 4:156

οἶμαι δὲ διὰ τοῦτον κλαίειν ἀναγεγράφθαι παρὰ τοῖς Βαβυλῶνος ποταμοῖς καθεζομένους τοὺς μνησθέντας τῆς Σιών· ἄλλων γὰρ ὑδάτων γευσάμενοι μετὰ τὸν ἄγιον Ἰορδάνην οἱ διὰ τὴν κακίαν αἰχμαλωτευθέντες εἰς ὑπόμνησιν καὶ πόθον ἔρχονται τοῦ οἰκείου καὶ σωτηρίου ποταμοῦ. διόπερ ἐπὶ τῶν ποταμῶν Βαβυλῶνός φασιν· »Ἐκεῖ ἐκαθίσαμεν«, δηλονότι διὰ τὸ μὴ δύνασθαι στῆναι, »καὶ ἐκλαύσαμεν«.

oimai de dia touton klaiein anagegraphthai para tois Babylōnos potamois kathezomenous tous mnēsthentas tēs Siōn; allōn gar hydatōn geusamenoi meta ton agion Iordanēn hoi dia tēn kakian aichmalōteuthentes eis hypomnēsin kai pothon erchontai tou oikeiou kai sōtēriou potamou. dioper epi tōn potamōn Babylōnos phasin; »Ekei ekathisamen«, dēlonoti dia to mē dynasthai stēnai, »kai eklausamen«.

I think it is because of this river that those who remembered Zion are recorded as weeping while they sat by the rivers of Babylon. For having tasted other waters after the holy Jordan, those taken captive through wickedness come to remember and long for their own saving river. Therefore by the rivers of Babylon they say, “There we sat,” clearly because they could not stand, “and wept.”

Ps 137:1 (136:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The captives wept by Babylon's rivers because they longed for the saving Jordan.

The quotation is Ps 137:1 (136:1 LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): Σιώρ → Σιών.

Cite (SBL): Origen, Comm. Jo. 6.246 (Preuschen 4:156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-246).

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6.247Preuschen 4:156–157

καὶ ὁ Ἱερεμίας δὲ ἐπιπλήσσει τοῖς θέλουσιν Αἰγύπτιον ὕδωρ πιεῖν καὶ καταλείπουσιν τὸ ἐξ οὐρανοῦ καταβαῖνον καὶ ἐπώνυμον Τῆς τυγχάνον, τὸν Ἰορδάνην, λέγων· »Τί σοι καὶ τῇ ὁδῷ Αἰγύπτου τοῦ πιεῖν ὕδωρ Γηῶν, καὶ τοῦ πιεῖν »ὕδωρ ποταμῶν«; ἢ ὡς τὸ Ἑβραϊκὸν ἔχει » τοῦ πιεῖν ὕδωρ Σιώρ«· περὶ οὗ οὐ νῦν πρόκειται λέγειν.

kai ho Hieremias de epiplēssei tois thelousin Aigyption hydōr piein kai kataleipousin to ex ouranou katabainon kai epōnymon Tēs tynchanon, ton Iordanēn, legōn; »Ti soi kai tę̄ hodǭ Aigyptou tou piein hydōr Gēōn, kai tou piein »hydōr potamōn«? ē hōs to Hebraïkon echei » tou piein hydōr Siōr«; peri hou ou nyn prokeitai legein.

And Jeremiah rebukes those who wish to drink Egyptian water and abandon the Jordan, which comes down from heaven and is named for [descent], saying, “What have you to do with the way of Egypt, to drink the water of Gihon, and to drink the water of rivers?” or, as the Hebrew has it, “to drink the water of Shihor”; about which it is not our business to speak now.

Jer 2:18 (quotation, high confidence)

Notes and citation

Summary: Jeremiah rebukes those who drink Egypt's water instead of the Jordan.

The quotation is Jer 2:18 (LXX "Gihon"; Hebrew "Shihor"). The digital text has τῆς where a word such as "descent" has dropped out.

Notes on the original text

Digital text corrected (missing letter in the digital text): Αἰγύτου → Αἰγύπτου.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.247 (Preuschen 4:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-247).

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6.248Preuschen 4:157

Ὅτι δὲ οὐ περὶ αἰσθητῶν ποταμῶν ὁ προηγούμενος λόγος ἐστὶν τῷ ἐν ταῖς θεοπνεύστοις γραφαῖς λαλοῦντι πνεύματι καὶ ἀπὸ τῶν ἐν τῷ Ἐζεκιὴλ ἐπὶ Φαραώ, βασιλέα Αἰγύπτου, προφητευομένων ἔστιν ἰδεῖν οὕτως ἐχόντων· »Ἰδού, ἔγὼ ἐπὶ σὲ Φαραώ, βασιλεῦ »Αἰγύπτου, τὸν δράκοντα τὸν μέγαν τὸν ἐγκαθήμενον ἐν μέσῳ πο- »ταμῶν αὐτοῦ, λέγοντα· Ἐμοί εἰσιν οἱ ποταμοί, καὶ ἐγὼ ἐποίησα »αὐτούς. καὶ ἐγὼ δώσω παγίδας εἰς τὰς σιαγόνας σου, καὶ προσκολ- »λήσω τοὺς ἰχθύας τοῦ ποταμοῦ πρὸς τὰς πτέρυγάς σου, καὶ ἀνάξω σε ἐκ μέσου τοῦ ποταμοῦ σου καὶ πάντας τοὺς ἰχθύας τοῦ »καὶ καταβαλῶ σε ἐν τάχει καὶ πάντας τοὺς ιχθύας τοῦ ποταμοῦ· »ἐπὶ † προσώπου τοῦ πεδίου σου πέσῃ καὶ οὐ μὴ συναχθῇς καὶ οὐ »μὴ περισταλῇς«.

Hoti de ou peri aisthētōn potamōn ho proēgoumenos logos estin tǭ en tais theopneustois graphais lalounti pneumati kai apo tōn en tǭ Ezekiēl epi Pharaō, basilea Aigyptou, prophēteuomenōn estin idein houtōs echontōn; »Idou, egō epi se Pharaō, basileu »Aigyptou, ton drakonta ton megan ton enkathēmenon en mesǭ po- »tamōn autou, legonta; Emoi eisin hoi potamoi, kai egō epoiēsa »autous. kai egō dōsō pagidas eis tas siagonas sou, kai proskol- »lēsō tous ichthyas tou potamou pros tas pterygas sou, kai anaxō se ek mesou tou potamou sou kai pantas tous ichthyas tou »kai katabalō se en tachei kai pantas tous ichthyas tou potamou; »epi † prosōpou tou pediou sou pesę̄ kai ou mē synachthę̄s kai ou »mē peristalę̄s«.

That the principal meaning intended by the Spirit who speaks in the inspired Scriptures does not concern sensible rivers can be seen also from what is prophesied in Ezekiel against Pharaoh king of Egypt, which runs thus: “Behold, I am against you, Pharaoh king of Egypt, the great dragon that lies in the midst of his rivers, saying, The rivers are mine, and I made them. And I will put hooks in your jaws, and make the fish of the river stick to your fins, and I will bring you up out of the midst of your river, and all the fish of your river; and I will cast you down quickly, and all the fish of the river; you will fall on the face of the plain, and you will not be gathered or buried.”

Textual problem in this passage: see the notes.

Ezek 29:3–5 (quotation, high confidence)

Notes and citation

Summary: Ezekiel's oracle against Pharaoh as the dragon in his rivers shows that Scripture's rivers are not merely physical.

The quotation is Ezek 29:3–5 (LXX); the digital text is garbled in places and corrupt at the dagger.

Notes on the original text

Digital text corrected (misread letter in the digital text; misspelling in the digital text): προφητεουμένων → προφητευομένων; ἀνάζω σε → ἀνάξω σε.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.248 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-248).

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6.249Preuschen 4:157

ποῖος γὰρ σωματικὸς δράκων έν τῷ σωματικῷ τῆς Αἰγύπτου ποταμῷ ὀφθεὶς ἱστόρηταί ποτε; ἀλλὰ μήποτε χωρίον ἐστὶν τοῦ ἑχθροῦ ἡμῶν δράκοντος ὁ τῆς Αἰγύπτου ποταμὸς ὁ παιδίον ἀποκτεῖναι Μωσέα δυνηθείς. ὥσπερ δὲ δράκων έν τῷ Αἰγυπτίῳ ἐστὶν ποταμῷ, οὕτως ὁ θεὸς ἐν τῷ εὐφραίνοντι τὴν πόλιν τοῦ θεοῦ ποταμῷ· ὁ πατὴρ γὰρ ἐν τῷ υἱῷ.

poios gar sōmatikos drakōn en tǭ sōmatikǭ tēs Aigyptou potamǭ ophtheis historētai pote? alla mēpote chōrion estin tou hechthrou hēmōn drakontos ho tēs Aigyptou potamos ho paidion apokteinai Mōsea dynētheis. hōsper de drakōn en tǭ Aigyptiǭ estin potamǭ, houtōs ho theos en tǭ euphrainonti tēn polin tou theou potamǭ; ho patēr gar en tǭ huiǭ.

For what bodily dragon has ever been reported seen in the bodily river of Egypt? But perhaps the river of Egypt, which was able to kill the infant Moses, is the place of our enemy the dragon. And just as a dragon is in the Egyptian river, so God is in the river that gladdens the city of God; for the Father is in the Son.

Exod 1:22 (allusion, medium confidence) · Ps 46:4 (45:5 LXX) (allusion, high confidence) · John 14:10 (allusion, high confidence)

Notes and citation

Summary: The Nile is the dragon's (the devil's) place, while God is in the river that gladdens his city, since the Father is in the Son.

The allusions are Exod 1:22, Ps 46:4 (45:5 LXX), and John 14:10.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 6.249 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-249).

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6.250Preuschen 4:157

διὰ τοῦτο οἱ γινόμενοι ἐν αὐτῷ ἐπὶ τῷ λούσασθαι, τὸν ὀνειδισμὸν ἀποτίθενται τῆς Αἰγύπτου, καὶ ἐπιτηδειότεροι πρὸς τὸ ἀναλαμβάνεσθαι γίνονται, καὶ ἀπὸ τῆς μιαρωτάτης λέπρας καθαρίζονται, καὶ διπλασιασμὸν χωροῦσιν χαρισμάτων, καὶ ἕτοιμοι πρὸς πνεύματος ἁγίου παραδοχὴν γίνονται, ἄλλῳ ποταμῷ οὐκ ἐφιπταμένης τῆς πνευματικῆς περιστερᾶς.

dia touto hoi ginomenoi en autǭ epi tǭ lousasthai, ton oneidismon apotithentai tēs Aigyptou, kai epitēdeioteroi pros to analambanesthai ginontai, kai apo tēs miarōtatēs lepras katharizontai, kai diplasiasmon chōrousin charismatōn, kai hetoimoi pros pneumatos hagiou paradochēn ginontai, allǭ potamǭ ouk ephiptamenēs tēs pneumatikēs peristeras.

That is why those who enter it to be washed put away the reproach of Egypt, become more fit to be taken up, are cleansed from the foulest leprosy, receive a double portion of gifts, and become ready to receive the Holy Spirit, since the spiritual dove does not fly down upon any other river.

Josh 5:9 (allusion, medium confidence) · 2 Kgs 2:9 (allusion, medium confidence) · 2 Kgs 5:14 (allusion, medium confidence) · Matt 3:16 (allusion, medium confidence)

Notes and citation

Summary: Washing in this river removes Egypt's reproach, cleanses, doubles grace, and prepares for the Spirit.

The allusions recall Josh 5:9, 2 Kgs 2, 2 Kgs 5, and Matt 3:16.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.250 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-250).

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6.251Preuschen 4:157

διόπερ θεοπρεπέστερον νοήσαντες τὸν Ἰορδάνην καὶ τὸ έν αὐτῶ λουτρὸν καὶ τὸν Ἰησοῦν ἐν αὐτῷ λουόμενον καὶ τὸν τῆς κατασκευῆς, ὅσον δεόμεθα τῆς τοιαύτης ὠφελείας ἀπὸ τοῦ ποταμοῦ ἀρυσώμεθα. Τῇ ἐπαύριον βλέΠει τὸν Ἰησοῦν ἐρχόμενον Πρὸς ἀυτόν.

dioper theoprepesteron noēsantes ton Iordanēn kai to en autō loutron kai ton Iēsoun en autǭ louomenon kai ton tēs kataskeuēs, hoson deometha tēs toiautēs ōpheleias apo tou potamou arysōmetha. Tę̄ epaurion blePei ton Iēsoun erchomenon Pros auton.

Therefore, having understood in a manner more worthy of God the Jordan, the washing in it, Jesus washed in it, and the house of preparation, let us draw from the river as much of such benefit as we need. [John 1:29:] “The next day he sees Jesus coming toward him.”

John 1:29 (quotation, high confidence)

Notes and citation

Summary: Understood spiritually, the Jordan gives the benefit we need; the next verse says John sees Jesus coming.

The quotation is John 1:29, the next lemma.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text): λουτρὸν κοὶ τὸν → λουτρὸν καὶ τὸν; Ι, 29 Τῇ ἐπαύριον → Τῇ ἐπαύριον.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.251 (Preuschen 4:157; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-251).

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6.252Preuschen 4:157–158

Πρότερον ἡ μήτηρ τοῦ Ἰησοῦ ἅμα τῷ συλλαβεῖν αὐτὸν τῇ μητρὶ τοῦ Ἰωάννου καὶ αὐτῇ ἐγκύμονι τυγχανούσῃ ἐπεδήμει, ὅτε ὁ μορφούμενος τῷ μορφουμένῳ ἀκριβέστερον τὴν μόρφωσιν χαρίζεται, σύμμορφον ἐνεργῶν αὐτὸν γενέσθαι τῇ δόξῃ αὐτοῦ, ὥστε διὰ τὸ κοινὸν τῆς μορφῆς Ἰωάννην τε Χριστὸν ὑπονοεῖσθαι τυγχάνειν, καὶ Ἰησοῦν Ἰωάννην ἀναστάντα ἐκ νεκρῶν νομίζεσθαι παρὰ τοῖς μὴ δια- κρίνουσι τὴν εἰκόνα ἀπὸ τοῦ κατὰ τὴν εἰκόνα· νῦν δὲ ὁ Ἰησοῦς μετὰ τὰ προεξετασθέντα μαρτύρια Ἰωάννου περὶ αὐτοῦ αὐτὸς βλέπεται ὑπὸ τοῦ βαπτιστοῦ ἐρχόμενος πρὸς αὐτόν.

Proteron hē mētēr tou Iēsou hama tǭ syllabein auton tę̄ mētri tou Iōannou kai autę̄ enkymoni tynchanousę̄ epedēmei, hote ho morphoumenos tǭ morphoumenǭ akribesteron tēn morphōsin charizetai, symmorphon energōn auton genesthai tę̄ doxę̄ autou, hōste dia to koinon tēs morphēs Iōannēn te Christon hyponoeisthai tynchanein, kai Iēsoun Iōannēn anastanta ek nekrōn nomizesthai para tois mē dia- krinousi tēn eikona apo tou kata tēn eikona; nyn de ho Iēsous meta ta proexetasthenta martyria Iōannou peri autou autos blepetai hypo tou baptistou erchomenos pros auton.

Earlier, as soon as she conceived him, the mother of Jesus visited the mother of John, who was also pregnant, when the one being formed gives the one being formed a more exact formation, making him conformed to his glory, so that because of the likeness of form John was suspected to be the Christ, and Jesus was thought to be John risen from the dead by those who do not distinguish the image from what is according to the image. But now Jesus, after John's testimonies about him examined above, is himself seen by the Baptist coming toward him.

Luke 1:39–41 (allusion, high confidence) · Phil 3:21 (allusion, medium confidence) · Luke 3:15 (allusion, high confidence) · Matt 14:2 (allusion, high confidence)

Notes and citation

Summary: Even before birth Jesus formed John in his likeness, which is why John was mistaken for Christ and Jesus for John; now John sees Jesus coming.

The allusions are Luke 1:39–41, Phil 3:21, Luke 3:15, and Matt 14:2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.252 (Preuschen 4:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-252).

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6.253Preuschen 4:158

παρατηρητέον δὲ ὅτι ἐκεῖ μὲν διὰ τὴν τοῦ Μαρίας ἀσπασμοῦ φωνὴν ἐληλυθυῖαν εἰς τὰ ὠτα τῆς Ἐλισάβετ, σκιρτᾷ τὸ βρέφος Ἰωάννης ἐν τῇ κοιλίᾳ τῆς μητρός, τότε, ὡς ἀπὸ τῆς φωνῆς, λαμβανούσης πνεῦμα ἅγιον· »Ἐγένετο »φησίν, ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ »Ἐλισάβετ καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν«· ἐνθάδε· »Βλέπει ὁ Ἰωάννης τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει· Ἴδε »ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«· ἀκοῇ δὲ τῇ περὶ τῶν κρειττόνων πρότερόν τις παιδεύεται καὶ μετὰ ταῦτα αὐτόπτης αὐτῶν γίνεται.

paratērēteon de hoti ekei men dia tēn tou Marias aspasmou phōnēn elēlythuian eis ta ōta tēs Elisabet, skirtą to brephos Iōannēs en tę̄ koilią tēs mētros, tote, hōs apo tēs phōnēs, lambanousēs pneuma hagion; »Egeneto »phēsin, hōs ēkousen ton aspasmon tēs Marias hē Elisabet, eskirtēsen to brephos en tę̄ koilią autēs, kai eplēsthē pneumatos hagiou hē »Elisabet kai anephōnēsen kraugę̄ megalę̄ kai eipen«; enthade; »Blepei ho Iōannēs ton Iēsoun erchomenon pros auton, kai legei; Ide »ho amnos tou theou ho airōn tēn hamartian tou kosmou«; akoę̄ de tę̄ peri tōn kreittonōn proteron tis paideuetai kai meta tauta autoptēs autōn ginetai.

It must be observed that there, because the voice of Mary's greeting reached Elizabeth's ears, the infant John leaps in his mother's womb, she then receiving the Holy Spirit as from the voice. “It came about,” it says, “when Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit and cried out with a loud cry and said.” Here: “John sees Jesus coming toward him and says, Behold the Lamb of God who takes away the sin of the world.” For one is first taught about the greater things by hearing, and afterwards becomes an eyewitness of them.

Luke 1:41–42 (quotation, high confidence) · John 1:29 (quotation, high confidence)

Notes and citation

Summary: At the Visitation John heard, and now he sees; one first hears of higher things, then sees them.

The quotations are Luke 1:41–42 and John 1:29.

Notes on the original text

Digital text corrected (misread letter in the digital text): γίωεται → γίνεται.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.253 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-253).

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6.254Preuschen 4:158

ὅτι μέντοι γε εἰς τὴν μόρφωσιν ὠφέληται ὁ Ἰωάννης ἀπὸ τοῦ ἔτι μορφουμένου, τοῦ κυρίου, † γενομένου ἐν τῇ μητρὶ πρὸς τὴν Ἐλισάβετ, τῷ κεκρατηκότι τῶν εἰρημένων περὶ τοῦ φωνὴν μὲν εἶναι τὸν Ἰωάννην, λόγον δὲ τὸν Ἰησοῦν δὴλον ἔσται· μεγάλη γὰρ φωνὴ γίνεται ἐν τῇ Ἐλισάβετ πληρωθείσῃ πνεύματος ἁγίου διὰ τὸν ἀσπασμὸν τῆς Μαρίας, ὡς αὐτὴ ἡ λέξις παρίστησιν οὕτως ἔχουσα· Καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ«, (δηλονότι ἡ »καὶ εἶπεν«.

hoti mentoi ge eis tēn morphōsin ōphelētai ho Iōannēs apo tou eti morphoumenou, tou kyriou, † genomenou en tę̄ mētri pros tēn Elisabet, tǭ kekratēkoti tōn eirēmenōn peri tou phōnēn men einai ton Iōannēn, logon de ton Iēsoun dēlon estai; megalē gar phōnē ginetai en tę̄ Elisabet plērōtheisę̄ pneumatos hagiou dia ton aspasmon tēs Marias, hōs autē hē lexis paristēsin houtōs echousa; Kai anephōnēsen kraugę̄ megalę̄«, (dēlonoti hē »kai eipen«.

That John was, however, helped toward his formation by the Lord, who was still being formed, … having come in his mother to Elizabeth, will be clear to anyone who has grasped what was said about John being a voice and Jesus the Word. For a loud voice comes about in Elizabeth, filled with the Holy Spirit through Mary's greeting, as the wording itself shows: “And she cried out with a loud cry,” clearly the voice, “and said.”

Textual problem in this passage: see the notes.

Luke 1:42 (quotation, high confidence) · John 1:23 (allusion, medium confidence)

Notes and citation

Summary: John, the voice, was shaped by Jesus, the Word, even in the womb, as Elizabeth's loud cry shows.

The text is corrupt at the dagger. The quotation is Luke 1:42; the allusion is John 1:23.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.254 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-254).

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6.255Preuschen 4:158

ἡ γὰρ φωνὴ τοῦ ἀσπασμοῦ τῆς Μαρίας γενομένη έν τοῖς ὠσὶν τῆς Ἐλισάβετ ἐπλήρωσεν τὸν Ἰωάννην ἑαυτῆς· διόπερ σκιρτᾷ ὁ Ἰωάννης καὶ οἱονεὶ στόμα τοῦ υἱοῦ καὶ προφῆτις ἡ μήτηρ γίνεται ἀναφωνοῦσα κραυγῇ μεγάλῃ καὶ λέγουσα· »Εὐλογημένη σὺ ἐν »γυναιξὶν καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου«.

hē gar phōnē tou aspasmou tēs Marias genomenē en tois ōsin tēs Elisabet eplērōsen ton Iōannēn heautēs; dioper skirtą ho Iōannēs kai hoionei stoma tou huiou kai prophētis hē mētēr ginetai anaphōnousa kraugę̄ megalę̄ kai legousa; »Eulogēmenē sy en »gynaixin kai eulogēmenos ho karpos tēs koilias sou«.

For the voice of Mary's greeting, coming into Elizabeth's ears, filled the John within her. That is why John leaps and his mother becomes, as it were, the mouth of her son and a prophetess, crying out with a loud cry and saying, “Blessed are you among women, and blessed is the fruit of your womb.”

Luke 1:42 (quotation, high confidence)

Notes and citation

Summary: Mary's greeting filled John, and Elizabeth became his mouth and a prophetess.

The quotation is Luke 1:42.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.255 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-255).

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6.256Preuschen 4:158

ἤδη οὐν δύναται δῆλος ἠμῖν γίνεσθαι καὶ ἡ μετὰ σπουδῆς πορεία τῆς Μαρίας ἐις τὴν ὀρεινὴν καὶ ἡ ἔισοδος εἰς τὸν οἶκον Ζαχαρίου καὶ ὁ ἀσπασμός, ὃν ἀσπάζεται τὴν Ἐλισάβετ· ἵνα γὰρ μεταδῷ ἀφʼ ἡς ἔχει ἐξ οὑ συνεἰληφεν δυνάμεως τῷ Ἰωάννῃ ἔτι έν τῇ μήτρᾳ τυγχάνοντι τῆς μητρὸς ἡ Μαριὰμ καὶ αὐτῷ μεταδώσοντι τῇ μητρί, ἀφʼ ἧς ἔλαβεν χάριτος προφητικῆς, ταῦτα πάντα γίνεται.

ēdē oun dynatai dēlos ēmin ginesthai kai hē meta spoudēs poreia tēs Marias eis tēn oreinēn kai hē eisodos eis ton oikon Zachariou kai ho aspasmos, hon aspazetai tēn Elisabet; hina gar metadǭ aphʼ hēs echei ex hou syneilēphen dynameōs tǭ Iōannę̄ eti en tę̄ mētrą tynchanonti tēs mētros hē Mariam kai autǭ metadōsonti tę̄ mētri, aphʼ hēs elaben charitos prophētikēs, tauta panta ginetai.

Now, then, it can become clear to us why Mary made her hurried journey into the hill country, entered the house of Zechariah, and greeted Elizabeth: all this happened so that Mary might impart to John, still in his mother's womb, from the power she had from the one she had conceived, and so that he might impart to his mother from the prophetic grace he had received.

Luke 1:39–40 (allusion, high confidence)

Notes and citation

Summary: Mary visited Elizabeth so that the power of the child she carried might pass to John, and through him prophetic grace to his mother.

The allusion is Luke 1:39–40.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.256 (Preuschen 4:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-256).

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6.257Preuschen 4:158–159

καὶ εὐλογώτατά γε ἐν τῇ ὀρεινῇ αἱ τοιαῦται οἰκονομίαι ἐπιτελοῦνται, οὐδενὸς μεγάλου χωρουμένου ὑπὸ τῶν διὰ τὴν ταπεινότητα κοιλάδων κληθησομένων. καὶ ἐνθάδε ὑπὸ μετὰ τὰς Ἰωάννου μαρτυρίας, πρώτην μὲν τὴν ὑπὸ κεκραγότος λεγομένην καὶ θεολογοῦντος, δευτέραν δὲ πρὸς τοὺς ἱερεῖς καὶ Λευ·ίτας τοὺς ἀπὸ Ἱεροσολύμων ὑπὸ Ἰουδαίων ἀπεσταλμένους, καὶ τρίτην τὴν πρὸς τοὺς ἐκ τῶν Φαρισαίων πικρότερον ἐρωτήσαντας, Ἰησοῦς ἤδη βλέπεται ὑπὸ τοῦ μαρτυρήσαντος, ἐρχόμενος πρὸς αὐτὸν ἔτι προκόπτοντα καὶ βελτίονα γινόμενον· ἡς προκοπῆς καὶ βελτιώσεως σύμβολον ἡ ὠνομασμένη αὔριον· οἱονεὶ γὰρ ἐν ἑξῆς φωτισμῷ καὶ δευτέρᾳ ἡμέρᾳ παρὰ τὰ πρότερον ὁ Ἰησοῦς ἔρχεται, οὐ μόνον γινωσκόμενος ὡς μέσος ἑστηκὼς καὶ τῶν οὐκ εἰδότων, ἀλλʼ ἤδη καὶ ὁρώμενος ἤκων τῷ ταῦτα πρότερον ἀποφηναμένῳ.

kai eulogōtata ge en tę̄ oreinę̄ hai toiautai oikonomiai epitelountai, oudenos megalou chōroumenou hypo tōn dia tēn tapeinotēta koiladōn klēthēsomenōn. kai enthade hypo meta tas Iōannou martyrias, prōtēn men tēn hypo kekragotos legomenēn kai theologountos, deuteran de pros tous hiereis kai Leu;itas tous apo Hierosolymōn hypo Ioudaiōn apestalmenous, kai tritēn tēn pros tous ek tōn Pharisaiōn pikroteron erōtēsantas, Iēsous ēdē blepetai hypo tou martyrēsantos, erchomenos pros auton eti prokoptonta kai beltiona ginomenon; hēs prokopēs kai beltiōseōs symbolon hē ōnomasmenē aurion; hoionei gar en hexēs phōtismǭ kai deuterą hēmerą para ta proteron ho Iēsous erchetai, ou monon ginōskomenos hōs mesos hestēkōs kai tōn ouk eidotōn, allʼ ēdē kai horōmenos ēkōn tǭ tauta proteron apophēnamenǭ.

And very reasonably such dispensations are carried out in the hill country, since nothing great is received by those who, because of their lowness, will be called valleys. And here, after John's testimonies (the first spoken by one crying out and speaking of God, the second to the priests and Levites sent from Jerusalem by the Jews, and the third to those of the Pharisees who questioned him more bitterly), Jesus is now seen by the one who bore witness, coming to him while he is still advancing and growing better. The symbol of this advance and improvement is the day named “the next day.” For as in a following illumination and a second day beyond the former, Jesus comes, not only known as standing in the midst even of those who do not know him, but now also seen arriving by the one who earlier declared these things.

Luke 3:5 (allusion, medium confidence) · John 1:19 (allusion, high confidence) · John 1:24 (allusion, high confidence) · John 1:26 (allusion, high confidence)

Notes and citation

Summary: After John's three testimonies, “the next day” symbolizes his progress: now he not only knows but sees Jesus coming.

The allusions are Luke 3:5 and John 1:15, 19, 24–26.

Cite (SBL): Origen, Comm. Jo. 6.257 (Preuschen 4:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-257).

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6.258Preuschen 4:159

πρώτῃ οὖν ἡμέρᾳ αἱ μαρτυρίαι γίνονται, καὶ δευτέρᾳ Ἰησοῦς πρὸς Ἰωάννην ἔρχεται· τρίτῃ δὲ ἑστὼς ὁ Ἰωάννης μετὰ δύο μαθητῶν, ἐνιδὼν Ἰησοῦ περιπατοῦντι εἰπὼν τὸ »Ἴδε ὁ ἀμνὸς τοῦ προτρέπει τοὺς παρόντας ἀκολουθῆσαι τῷ υἱῷ τοῦ θεοῦ. καὶ τετάρτῃ θελήσας ἐξελθεῖν εἰς τὴν Γαλιλαίαν ὁ ἐξελθὼν ζητῆσαι τὸ ἀπολωλὸς »εὑρίσκει Φίλιππον καὶ λέγει »αὐτῷ·

prōtę̄ oun hēmerą hai martyriai ginontai, kai deuterą Iēsous pros Iōannēn erchetai; tritę̄ de hestōs ho Iōannēs meta dyo mathētōn, enidōn Iēsou peripatounti eipōn to »Ide ho amnos tou protrepei tous parontas akolouthēsai tǭ huiǭ tou theou. kai tetartę̄ thelēsas exelthein eis tēn Galilaian ho exelthōn zētēsai to apolōlos »heuriskei Philippon kai legei »autǭ;

On the first day, then, the testimonies are given, and on the second Jesus comes to John. On the third John, standing with two disciples and looking at Jesus as he walked, says, “Behold the Lamb of God,” and urges those present to follow the Son of God. And on the fourth, wishing to go out into Galilee, he who came out to seek what was lost “finds Philip and says to him,

John 1:35–36 (quotation, high confidence) · John 1:43 (quotation, high confidence) · Luke 19:10 (allusion, high confidence)

Notes and citation

Summary: John's Gospel counts the days: testimonies, Jesus' coming, John pointing out the Lamb, the call of Philip.

The quotations are John 1:36 and 1:43; the allusion is Luke 19:10.

Notes on the original text

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

Cite (SBL): Origen, Comm. Jo. 6.258 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-258).

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6.259Preuschen 4:159

Ἀκολούθει μοι« τρίτῃ δὲ ἀπὸ τῆς τετάρτης, ἥτις ἐστὶν ἕκτη τῶν ἀρχῆθεν ἡμῖν κατειλεγμένων, ὁ γάμος γίνεται ἐν Κανᾷ τῆς Γαλιλαίας, περὶ οὗ εἰσόμεθα γενόμενοι κατὰ τὸν τόπον. παρατηρητέον δὲ καὶ τοῦτο, ὅτι ἡ διαφέρουσα Μαρία πρὸς τὴν ὑποδεεστέραν Ἐλισάβετ ἔρχεται καὶ ὁ υἱὸς τοῦ θεοῦ πρὸς τὸν βαπτιστήν, διʼ ὧν εἰς τὸ ἄοκνον πρὸς τὸ ὠφελεῖν τοὺς ἥττονας καὶ μετριότητα ὠφελούμεθα.

Akolouthei moi« tritę̄ de apo tēs tetartēs, hētis estin hektē tōn archēthen hēmin kateilegmenōn, ho gamos ginetai en Kaną tēs Galilaias, peri hou eisometha genomenoi kata ton topon. paratērēteon de kai touto, hoti hē diapherousa Maria pros tēn hypodeesteran Elisabet erchetai kai ho huios tou theou pros ton baptistēn, diʼ hōn eis to aoknon pros to ōphelein tous hēttonas kai metriotēta ōpheloumetha.

Follow me.” And on the third day from the fourth, which is the sixth of those we have listed from the beginning, the wedding takes place in Cana of Galilee, about which we shall learn when we come to the passage. This too must be observed: the superior Mary comes to the inferior Elizabeth, and the Son of God to the Baptist; by which we are helped toward readiness to benefit those who are lesser, and toward modesty.

John 1:43 (quotation, high confidence) · John 2:1 (allusion, high confidence)

Notes and citation

Summary: The sixth day brings the wedding at Cana; the greater coming to the lesser teaches humility and readiness to help.

The quotation is John 1:43; the allusion is John 2:1.

Notes on the original text

Digital text corrected (word split in the digital text): τρί τῃ δὲ → τρίτῃ δὲ.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 6.259 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-259).

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6.260Preuschen 4:159

Ἐπεὶ δὲ παρὰ τῷ μαθητῇ Ἰωάννῃ πόθεν πρὸς τὸν βαπτιστὴν ὁ σωτὴρ ἔρχεται οὐ λέγεται, τοῦτο μανθάνομεν ἀπὸ τῶν Ματθαίου γράψαντος· »Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλι- »λαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, τοῦ βαπτισθῆναι ὑπʼ αὐ- »τοῦ«.

Epei de para tǭ mathētę̄ Iōannę̄ pothen pros ton baptistēn ho sōtēr erchetai ou legetai, touto manthanomen apo tōn Matthaiou grapsantos; »Tote paraginetai ho Iēsous apo tēs Gali- »laias epi ton Iordanēn pros ton Iōannēn, tou baptisthēnai hypʼ au- »tou«.

Since in the disciple John it is not said from where the Savior comes to the Baptist, we learn this from what Matthew wrote: “Then Jesus comes from Galilee to the Jordan to John, to be baptized by him.”

Matt 3:13 (quotation, high confidence)

Notes and citation

Summary: Matthew says Jesus came from Galilee to be baptized.

The quotation is Matt 3:13.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.260 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-260).

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6.261Preuschen 4:159

ὁ δὲ Μάρκος καὶ τὸν τόπον τῆς Γαλιλαίας προσέθηκεν εἰπών· Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις, ἠλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου( Λουκᾶς δὲ τὸν μὲν τόπον ἀπεσιώπησεν, ὅθεν Ἰησοῦς ἔρχεται,

ho de Markos kai ton topon tēs Galilaias prosethēken eipōn; Kai egeneto en ekeinais tais hēmerais, ēlthen Iēsous apo Nazaret tēs Galilaias kai ebaptisthē eis ton Iordanēn hypo Iōannou( Loukas de ton men topon apesiōpēsen, hothen Iēsous erchetai,

Mark added also the place in Galilee, saying: “And it came about in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.” Luke passed over in silence the place from which Jesus comes,

Mark 1:9 (quotation, high confidence)

Notes and citation

Summary: Mark names Nazareth; Luke omits the place.

The quotation is Mark 1:9.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.261 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-261).

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6.262Preuschen 4:159

παραχωρήσας τοῖς εἰρηκόσιν τὸν λόγον, ὅπερ δὲ ἀπʼ ἐκείνων οὐ μεμαθήκαμεν αὐτὸς ἡμᾶς διδάσκει, ὡς ἄρα μετὰ τὸ βάπτισμα αὐτῷ προσευχομένῳ ἀνεῴχθη ὁ οὐρανός, καὶ κατέβη τὸ ἅγιον πνεῦμα σωματικῷ εἴδει ὡς περιστερά.

parachōrēsas tois eirēkosin ton logon, hoper de apʼ ekeinōn ou memathēkamen autos hēmas didaskei, hōs ara meta to baptisma autǭ proseuchomenǭ aneǭchthē ho ouranos, kai katebē to hagion pneuma sōmatikǭ eidei hōs peristera.

leaving that to those who had already told it; but what we have not learned from them he himself teaches us: that after the baptism, while he was praying, heaven was opened, and the Holy Spirit came down in bodily form like a dove.

Luke 3:21–22 (allusion, high confidence)

Notes and citation

Summary: Luke alone adds that Jesus was praying when heaven opened and the Spirit came down.

The allusion is Luke 3:21–22.

Topics: Baptism, Prayer

Cite (SBL): Origen, Comm. Jo. 6.262 (Preuschen 4:159; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-262).

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6.263Preuschen 4:159–160

πάλιν τὸ Ἰωάννην διακεκωλυκέναι τὸν κύριον λέγοντα τῷ σωτῆρι· »Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ »ἔρχῃ πρός με;« τῷ Ματθαίῳ εἰρηκότι οὐδεὶς προσέθηκεν, ἕνα μὴ ταὐτολογῶσιν. καὶ τὸ ὑπὸ τοῦ κυρίου δὲ πρὸς αὐτὸν εἰρημένον· »Αφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην« μόνος ἀνέγραψεν ὁ Ματθαῖος. Καὶ λέγει Ἴδε ὁ ἁμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν του κοσμου.

palin to Iōannēn diakekōlykenai ton kyrion legonta tǭ sōtēri; »Egō chreian echō hypo sou baptisthēnai, kai sy »erchę̄ pros me?« tǭ Matthaiǭ eirēkoti oudeis prosethēken, hena mē tautologōsin. kai to hypo tou kyriou de pros auton eirēmenon; »Aphes arti, houtō gar prepon estin hēmin plērōsai pasan dikaiosynēn« monos anegrapsen ho Matthaios. Kai legei Ide ho hamnos tou theou ho airōn tēn hamartian tou kosmou.

Again, no one added to Matthew's account that John tried to prevent the Lord, saying to the Savior, “I need to be baptized by you, and do you come to me?”, so as not to repeat him. And the Lord's words to him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness,” Matthew alone recorded. [John 1:29:] “And he says, Behold the Lamb of God who takes away the sin of the world.”

Matt 3:14–15 (quotation, high confidence) · John 1:29 (quotation, high confidence)

Notes and citation

Summary: Only Matthew records John's protest and Jesus' reply; the next verse is “Behold the Lamb of God.”

The quotations are Matt 3:14–15 and John 1:29, the next lemma.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text): διακεκωλυκέωαι → διακεκωλυκέναι; Ι, 29 Καὶ λέγει → Καὶ λέγει.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.263 (Preuschen 4:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-263).

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6.264Preuschen 4:160

Πέντε ζῴων προσφερομένων ἐπὶ τὸ θυσιαστήριον, τριῶν μὲν χερσαίων πτηνῶν δὲ δύο, ἄξιόν μοι ζητεῖν φαίνεται τί δήποτε ὑπὸ τοῦ Ἰωάννου ὁ σωτὴρ »ἀμνὸς« λέγεται καὶ οὐδὲν τῶν λοιπῶν, ἀλλὰ καὶ ἐπὶ τῶν χερσαίων καθʼ ἕκαστον τριῶν ἡλικιῶν προσαγομένων, ἀπὸ τοῦ γένους τῶν προβάτων τὸν ἀμνὸν ὠνόμασεν· πέντε δὲ ζῷα ταῦτά ἐστιν· μόσχος, πρόβατον, αἴξ, τρυγών, περιστερά.

Pente zǭōn prospheromenōn epi to thysiastērion, triōn men chersaiōn ptēnōn de dyo, axion moi zētein phainetai ti dēpote hypo tou Iōannou ho sōtēr »amnos« legetai kai ouden tōn loipōn, alla kai epi tōn chersaiōn kathʼ hekaston triōn hēlikiōn prosagomenōn, apo tou genous tōn probatōn ton amnon ōnomasen; pente de zǭa tauta estin; moschos, probaton, aix, trygōn, peristera.

Since five animals are offered on the altar, three land animals and two birds, it seems to me worth asking why the Savior is called “lamb” by John and none of the others, and, since among the land animals each is offered at three ages, why he named the lamb from the kind of the sheep. These five animals are: calf, sheep, goat, turtledove, dove.

Lev 1:2 (allusion, medium confidence)

Notes and citation

Summary: Of the five sacrificial animals, why is Christ called a lamb?

The allusion is to the sacrificial laws of Lev 1–5.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.264 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-264).

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6.265Preuschen 4:160

καὶ τρεῖς ἡλικίαι ἑκάστου τῶν χερσαίων αὑται· μόσχος, βοῦς, μοσχάριον· κριός, ἀμνός, ἀρνίον· τράγος, αἴξ, ἕριφος πτηνῶν δέ, περιστερῶν μὲν ζεῦγος νεοσσῶν μόνοιν, τρυγόνων ζεῦγος τέλειον. ζητητέον οὖν τῷ βουλομένῳ ἀκριβῶς τὸν περὶ τῶν θυσιῶν πνευματικὸν καταλαβεῖν λόγον τίνων ἐπουρανίων ὑποδείγματι καὶ σκιᾷ ταῦτʼ ἐγίνετο, καὶ ἕκαστον τῶν ζῴων ἐπὶ τίνι νομοθετεῖ ὁ λόγος θύεσθαι· καὶ ἰδίᾳ συνακτέον τὰ περὶ τοῦ ἀμνοῦ.

kai treis hēlikiai hekastou tōn chersaiōn hautai; moschos, bous, moscharion; krios, amnos, arnion; tragos, aix, heriphos ptēnōn de, peristerōn men zeugos neossōn monoin, trygonōn zeugos teleion. zētēteon oun tǭ boulomenǭ akribōs ton peri tōn thysiōn pneumatikon katalabein logon tinōn epouraniōn hypodeigmati kai skią tautʼ egineto, kai hekaston tōn zǭōn epi tini nomothetei ho logos thyesthai; kai idią synakteon ta peri tou amnou.

And these are the three ages of each land animal: calf, ox, young calf; ram, lamb, little lamb; he-goat, goat, kid. Of birds, a pair of young doves only, a pair of full-grown turtledoves. One who wishes to grasp exactly the spiritual meaning of the sacrifices must therefore inquire of what heavenly things these were a copy and shadow, and for what purpose the Word legislates that each of the animals be sacrificed; and must gather separately what concerns the lamb.

Heb 8:5 (allusion, high confidence)

Notes and citation

Summary: To understand the sacrifices spiritually, one must ask what heavenly things they foreshadow, especially the lamb.

The allusion is Heb 8:5.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.265 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-265).

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6.266Preuschen 4:160

ὅτι δὲ ὁ περὶ τῶν θυσιῶν λόγος περί τινων οὐρανίων μυστηρίων νοεῖσθαι ὁφείλει φησί που ὁ ἀπόστολος· »Οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων«· καὶ πάλιν· »Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς »τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ »ταύτας«.

hoti de ho peri tōn thysiōn logos peri tinōn ouraniōn mystēriōn noeisthai hopheilei phēsi pou ho apostolos; »Hoitines hypodeigmati kai skią latreuousin tōn epouraniōn«; kai palin; »Anankē oun ta men hypodeigmata tōn en tois ouranois »toutois katharizesthai, auta de ta epourania kreittosi thysiais para »tautas«.

That the account of the sacrifices ought to be understood of certain heavenly mysteries the apostle says somewhere: “who serve a copy and shadow of the heavenly things”; and again: “It was necessary, then, for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these.”

Heb 8:5 (quotation, high confidence) · Heb 9:23 (quotation, high confidence)

Notes and citation

Summary: Hebrews teaches that the sacrifices are copies and shadows of heavenly realities.

The quotations are Heb 8:5 and 9:23.

Notes on the original text

Digital text corrected (stray letter and misread letter in the digital text): θʼ »Ἀνάγκη αὖν → »Ἀνάγκη οὖν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.266 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-266).

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6.267Preuschen 4:160

τὸ δὲ καθʼ ἕν δυνηθῆναι τούτων εὑρόντα ἐκλαβεῖν τὴν διὰ Ἰησοῦ Χριστοῦ γεγενημένην τοῦ πνευματικοῦ νόμου ἀλήθειαν, σφόδρα μεῖζον τυγχάνον τῆς ἀνθρωπινης φύσεως, οὐδενὸς ἄλλου ἔργον ἢ τοῦ τελείου ἐστίν, τοῦ »διὰ τὴν ἕξιν τὰ αἰσθητήραι γεγυμνα- »σμένα« ἔχοντος πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, δυναμένου ἀπὸ διαθέσεως ἀληθευούσης εἰπεῖν· »Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις«. καὶ ἀληθῶς ἐπὶ τούτων ἔστιν εἰπεῖν καὶ τῶν τούτοις παραπλησίων· »Ἣν οὐδεὶς τῶν ἀρχόντων τούτου τοῦ αἰῶνος ἔγνωκεν«.

to de kathʼ hen dynēthēnai toutōn heuronta eklabein tēn dia Iēsou Christou gegenēmenēn tou pneumatikou nomou alētheian, sphodra meizon tynchanon tēs anthrōpinēs physeōs, oudenos allou ergon ē tou teleiou estin, tou »dia tēn hexin ta aisthētērai gegymna- »smena« echontos pros diakrisin kalou te kai kakou, dynamenou apo diatheseōs alētheuousēs eipein; »Sophian de laloumen en tois teleiois«. kai alēthōs epi toutōn estin eipein kai tōn toutois paraplēsiōn; »Hēn oudeis tōn archontōn toutou tou aiōnos egnōken«.

But to be able to find and draw out, one by one, the truth of the spiritual law that came about through Jesus Christ, a thing far greater than human nature, is the work of no one but the perfect, who has “senses trained by practice” to distinguish good and evil, able to say from a truthful disposition, “We speak wisdom among the perfect.” And truly of these things and things like them it is possible to say, “which none of the rulers of this age has known.”

Heb 5:14 (quotation, high confidence) · 1 Cor 2:6 (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence) · John 1:17 (allusion, medium confidence)

Notes and citation

Summary: Only the mature can uncover the spiritual truth of the law brought by Jesus Christ.

The quotations are Heb 5:14, 1 Cor 2:6, and 1 Cor 2:8; the allusion is John 1:17.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἔντιν εἰπεῖν → ἔστιν εἰπεῖν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.267 (Preuschen 4:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-267).

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6.268Preuschen 4:160–161

Πλὴν τὸν ἀμνὸν ἐν ταῖς θυσίαις τοῦ ἐνδελεχισμοῦ εὑρίσκομεν προσφερόμενον. οὕτω δὲ γέγραπται· Καὶ ταῦτά ἐστιν »ἂ ποιήσεις ἐπὶ τοῦ θυσιαστηρίου· ἀμνοὺς ἐνιαυσίους ἀμώμους δύο »τὴν ἡμέραν ἐπὶ τὸ θυσιαστήριον ἐνδελεχῶς, κάρπωμα ἐνδελεχισμοῦ. τὸν ἀμνὸν τὸν ἕνα ποιήσεις τὸ πρωί, καὶ τὸν ἀμνὸν τὸν δεύτερον ποιή- σεις τὸ δειλινόν. καὶ δέκατον σεμιδάλεως πεφυραμένης ἐν ἐλαίῳ κεκομ- »μένῳ τῷ τετάρτῳ τοῦ εἴν·

Plēn ton amnon en tais thysiais tou endelechismou heuriskomen prospheromenon. houtō de gegraptai; Kai tauta estin »a poiēseis epi tou thysiastēriou; amnous eniausious amōmous dyo »tēn hēmeran epi to thysiastērion endelechōs, karpōma endelechismou. ton amnon ton hena poiēseis to prōi, kai ton amnon ton deuteron poiē- seis to deilinon. kai dekaton semidaleōs pephyramenēs en elaiǭ kekom- »menǭ tǭ tetartǭ tou ein;

However, we find the lamb offered in the continual sacrifices. It is written thus: “And these are what you shall offer on the altar: two unblemished yearling lambs a day on the altar continually, a continual whole offering. The one lamb you shall offer in the morning, and the second lamb you shall offer in the evening; and a tenth of fine flour mixed with a quarter of a hin of beaten oil,

Exod 29:38–40 (quotation, high confidence)

Notes and citation

Summary: The lamb is the continual daily sacrifice, one in the morning and one in the evening.

The quotation is Exod 29:38–40.

Cite (SBL): Origen, Comm. Jo. 6.268 (Preuschen 4:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-268).

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6.269Preuschen 4:161

καὶ σπονδὴν τὸ τέταρτον τοῦ ἲν οἴνου »τῷ ἀμνῷ τῷ ἑνί. καὶ τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ δειλινὸν κατὰ τὴν θυσίαν τὴν πρώτην καὶ κατὰ τὴν σπονδὴν αὐτοῦ, ποιήσεις ὀσμὴν »εὐωδίας κάρπωμα κυρίῳ, θυσίαν ἐνδελεχισμοῦ εἰς τὰς γενεὰς ὑμῶν ἐπὶ θύραις τῆς σκηνῆς τοῦ μαρτυρίου ἔναντι κυρίου, ἐν οἱς γνωσθή- »σομαί σοι ἐκεῖ ὥστε λαλῆσαί σοι. καὶ τάξομαι ἐκεῖ τοῖς υἱοῖς Ἰσραὴλ »καὶ ἁγιασθήσομαι ἐν δόξῃ μου καὶ ἁγιάσω τὴν σκηνὴν τοῦ μαρτυρίου«. ποία δὲ ἑτέρα θυσία δύναται ἐνδελεχισμοῦ εἶναι τῷ λογικῷ νοητὴ ἢ λόγος ἀκμάζων,

kai spondēn to tetarton tou in oinou »tǭ amnǭ tǭ heni. kai ton amnon ton deuteron poiēseis to deilinon kata tēn thysian tēn prōtēn kai kata tēn spondēn autou, poiēseis osmēn »euōdias karpōma kyriǭ, thysian endelechismou eis tas geneas hymōn epi thyrais tēs skēnēs tou martyriou enanti kyriou, en hois gnōsthē- »somai soi ekei hōste lalēsai soi. kai taxomai ekei tois huiois Israēl »kai hagiasthēsomai en doxę̄ mou kai hagiasō tēn skēnēn tou martyriou«. poia de hetera thysia dynatai endelechismou einai tǭ logikǭ noētē ē logos akmazōn,

and a drink offering of a quarter of a hin of wine, for the one lamb. And the second lamb you shall offer in the evening, according to the first sacrifice and its drink offering; you shall offer it as a fragrant aroma, a whole offering to the Lord, a continual sacrifice for your generations at the doors of the tent of witness before the Lord, where I will be known to you there, so as to speak to you. And I will appoint myself there for the sons of Israel, and I will be sanctified in my glory, and I will sanctify the tent of witness.” And what other continual sacrifice can be understood by a rational being than the Word in his prime,

Exod 29:40–44 (quotation, high confidence)

Notes and citation

Summary: The continual sacrifice, understood spiritually, is the Word himself.

The quotation is Exod 29:40–44 (LXX). The word "hin" (ἲν), lost to an encoding error in the digital text, is supplied from the LXX of Exod 29:40.

Notes on the original text

Digital text corrected (encoding error in the digital text (the word "hin" is lost)): τοῦ x003E; οἴνου → τοῦ ἲν οἴνου.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.269 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-269).

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6.270Preuschen 4:161

λόγος »ἀμνὸς« συμβολικῶς καλούμενος ἅμα τῷ φωτίζεσθαι τὴν ψυχὴν καταπεμπόμενος (αὕτη γὰρ ἂν εἴη ἡ ἑωθινὴ ἐνδελεχισμοῦ θυσία) καὶ πάλιν ἐπὶ τέλει τῆς τοῦ νοῦ ἐν τοῖς θειοτέροις διατριβῆς ἀναφερόμενος; οὐ γὰρ ἀεὶ δύναται διαρκεῖν τὸ εἶναι ἐν τοῖς κρείττοσιν, ὅσον κεκλήρωται ἡ ψυχὴ συνεζεῦχθαι τῷ γηίνῳ καὶ βαροῦντι σώματι.

logos »amnos« symbolikōs kaloumenos hama tǭ phōtizesthai tēn psychēn katapempomenos (hautē gar an eiē hē heōthinē endelechismou thysia) kai palin epi telei tēs tou nou en tois theioterois diatribēs anapheromenos? ou gar aei dynatai diarkein to einai en tois kreittosin, hoson keklērōtai hē psychē synezeuchthai tǭ gēinǭ kai barounti sōmati.

the Word symbolically called “lamb,” sent down as the soul begins to be enlightened (this would be the morning continual sacrifice), and offered up again at the end of the mind's dwelling on divine things? For remaining among the higher things cannot last always, as long as the soul is allotted to be yoked with the earthly and heavy body.

Notes and citation

Summary: The morning and evening lambs are the Word received at the soul's enlightenment and offered up at the end of contemplation, which the body does not allow to last.

The allusion is Wis 9:15 (the body weighs down the soul).

Extrabiblical texts: Wis 9:15 (Wisdom of Solomon [in RC, EO, ETH canons]; echo)

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.270 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-270).

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6.271Preuschen 4:161

ἐὰν δέ τις ζητῇ τί ἐν τοῖς μεταξὺ τῆς ἕω καὶ ἑσπέρας ποιήσει ὁ ἀγιος, μεταφερέτω ἀπὸ τῶν κατὰ τὴν λατρείαν τὸν λόγον, ἔπειτα καὶ έν τούτοις ἀκολουθείτω. καὶ γὰρ ἐκεῖ οἱ ἱερεῖς ἀρχὴν μὲν τῶν θυσιῶν προσφέρουσιν τὴν τοῦ ἐνδελεχισμοῦ, ἑξῆς δὲ πρὸ τῆς ἑσπερινῆς τοῦ ἐνδελεχισμοῦ τὰς κατὰ τὸν νόμον λοιπάς, οἷον περὶ πλημμελείας ἢ ἀκουσίων ἢ σωτηρίου ἢ εὐχῆς ἢ ζηλοτυπίας ἢ σαββάτου ἢ νουμηνίας καὶ τῶν λοιπῶν, ἂ μακρὸν ἂν εἴη ἐπὶ τοῦ παρόντος λέγειν.

ean de tis zētę̄ ti en tois metaxy tēs heō kai hesperas poiēsei ho agios, metapheretō apo tōn kata tēn latreian ton logon, epeita kai en toutois akoloutheitō. kai gar ekei hoi hiereis archēn men tōn thysiōn prospherousin tēn tou endelechismou, hexēs de pro tēs hesperinēs tou endelechismou tas kata ton nomon loipas, hoion peri plēmmeleias ē akousiōn ē sōtēriou ē euchēs ē zēlotypias ē sabbatou ē noumēnias kai tōn loipōn, a makron an eiē epi tou parontos legein.

If anyone asks what the holy person will do between morning and evening, let him transfer the reasoning from what concerns the worship, and then follow it in these matters also. For there the priests first offer the continual sacrifice, and next, before the evening continual sacrifice, the other sacrifices according to the law, such as for trespass, or unwitting sins, or peace, or a vow, or jealousy, or the sabbath, or the new moon, and the rest, which it would take long to discuss at present.

Num 28:9–11 (allusion, medium confidence)

Notes and citation

Summary: Between morning and evening the priests offered other sacrifices, which also have spiritual meanings.

The allusions are to the sacrifices of Lev 3–7 and Num 5, 28.

Cite (SBL): Origen, Comm. Jo. 6.271 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-271).

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6.272Preuschen 4:161

οὕτω τοίνυν καὶ ἡμεῖς ἀπὸ τοῦ περὶ τῆς εἰκόνος λόγου πεποιημένοι τὴν ἀρχὴν τῆς ἀναφορᾶς, ὅς ἐστιν ὁ χριστός, διαλαμβάνειν περὶ πολλῶν καὶ ὠφελιμωτάτων δυνησόμεθα. καὶ πάλιν ἐν τοῖς περὶ Χριστοῦ καταλήξαντες ἐπὶ τὴν οἱονεὶ ἑσπέραν φθάσομεν καὶ νύκτα, ἐρχόμενοι καὶ ἐπὶ τὰ σωματικά.

houtō toinyn kai hēmeis apo tou peri tēs eikonos logou pepoiēmenoi tēn archēn tēs anaphoras, hos estin ho christos, dialambanein peri pollōn kai ōphelimōtatōn dynēsometha. kai palin en tois peri Christou katalēxantes epi tēn hoionei hesperan phthasomen kai nykta, erchomenoi kai epi ta sōmatika.

So we too, having made the beginning of our offering from the account of the Image, who is Christ, will be able to discuss many very profitable things; and again, ending with things about Christ, we shall reach, as it were, evening and night, coming also to bodily things.

Col 1:15 (allusion, high confidence)

Notes and citation

Summary: Our spiritual offering begins and ends with Christ, the Image, with other studies between.

The allusion is Col 1:15 and 2 Cor 4:4.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.272 (Preuschen 4:161; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-272).

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6.273Preuschen 4:161–162

Ἐὰν δὲ τὸν λόγον ἐξετάζωμεν τὸν περὶ τοῦ δεικνυμένου Ἰησοῦ ὑπὸ τοῦ Ἰωάννου κατὰ τὸ »Οὗτός ἐστιν ὁ ἀμνὸς τοῦ θεοῦ »ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου«. ἱστάμενοι ἐπʼ αὐτὴν τὴν οἰκονομίαν τῆς σωματικῆς τοῦ υἱοῦ τοῦ θεοῦ εἰς τὸν τῶν ἀνθρώπων βίον ἐπι- δημίας, τὸν ἀμνὸν οὐκ ἄλλον τοῦ ἀνθρώπου ὑποληψόμεθα· οὗτος γὰρ »ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐνώπιον τοῦ »κείραντος αὐτὸν ἄφωνος«, λέγων· »Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι«.

Ean de ton logon exetazōmen ton peri tou deiknymenou Iēsou hypo tou Iōannou kata to »Houtos estin ho amnos tou theou »ho airōn tēn hamartian tou kosmou«. histamenoi epʼ autēn tēn oikonomian tēs sōmatikēs tou huiou tou theou eis ton tōn anthrōpōn bion epi- dēmias, ton amnon ouk allon tou anthrōpou hypolēpsometha; houtos gar »hōs probaton epi sphagēn ēchthē, kai hōs amnos enōpion tou »keirantos auton aphōnos«, legōn; »Egō hōs arnion akakon agomenon tou thyesthai«.

If we examine the account of Jesus pointed out by John in “This is the Lamb of God who takes away the sin of the world,” taking our stand on the dispensation itself of the bodily sojourn of the Son of God in human life, we shall understand the lamb to be none other than the man. For he “was led as a sheep to the slaughter, and as a lamb before its shearer is silent,” saying, “I was like an innocent lamb led to be sacrificed.”

John 1:29 (quotation, high confidence) · Isa 53:7 (quotation, high confidence) · Jer 11:19 (quotation, high confidence)

Notes and citation

Summary: Taken literally, the Lamb is the man Jesus, led to slaughter as Isaiah and Jeremiah say.

The quotations are John 1:29, Isa 53:7, and Jer 11:19.

Notes on the original text

Digital text corrected (misread letter in the digital text; misspelling in the digital text): ἀνθρώποων → ἀνθρώπων; ἀγόμενον Μοῦ θύεσθαι → ἀγόμενον τοῦ θύεσθαι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.273 (Preuschen 4:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-273).

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6.274Preuschen 4:162

διόπερ καὶ ἐν τῇ Ἀποκαλύψει ἀρνίον ὁρᾶται »ἑστηκὸς »ὡς ἐσφαγμένον«. οὑτος δὴ ὁ ἀμνὸς σφαγεὶς καθάρσιον γεγένηται κατά τινας ἀπορρήτους λόγους τοῦ ὅλου κόσμου, ὑπὲρ οὗ κατὰ τὴν τοῦ πατρὸς φιλανθρωπίαν καὶ τὴν σφαγὴν ἀνεδέξατο, ὠνούμενος τῷ ἑαυτοῦ αἵματι ἀπὸ τοῦ ταῖς ἁμαρτίαις ἡμᾶς πιπρασκομένους ἀγοράσαντος.

dioper kai en tę̄ Apokalypsei arnion horatai »hestēkos »hōs esphagmenon«. houtos dē ho amnos sphageis katharsion gegenētai kata tinas aporrētous logous tou holou kosmou, hyper hou kata tēn tou patros philanthrōpian kai tēn sphagēn anedexato, ōnoumenos tǭ heautou haimati apo tou tais hamartiais hēmas pipraskomenous agorasantos.

That is why in the Revelation too a lamb is seen “standing as if slain.” This lamb, being slain, has become, according to certain secret reasons, a purification of the whole world, for which, according to the Father's love for humankind, he also accepted slaughter, purchasing us with his own blood from the one who had bought us when we were sold under sins.

Rev 5:6 (quotation, high confidence) · 1 Pet 1:19 (allusion, high confidence) · 1 Cor 6:20 (allusion, medium confidence) · Rom 7:14 (allusion, high confidence)

Notes and citation

Summary: The slain Lamb became a purification for the whole world, buying us back with his blood from the one to whom our sins had sold us.

The quotation is Rev 5:6; the allusions are 1 Pet 1:19, 1 Cor 6:20, and Rom 7:14.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.274 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-274).

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6.275Preuschen 4:162

ὁ δὲ προσαγαγὼν τοῦτον τὸν ἀμνὸν ἐπὶ τὴν θυσίαν ὁ ἐν τῷ ἀνθρώπῳ ἡν θεός, μέγας ἀρχιερεύς, ὅστις τοῦτο δηλοῖ διὰ τοῦ »Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυ- »τοῦ. ἐξουσίαν ἔχω θεῖναι *, καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν‘.

ho de prosagagōn touton ton amnon epi tēn thysian ho en tǭ anthrōpǭ hēn theos, megas archiereus, hostis touto dēloi dia tou »Oudeis airei tēn psychēn mou apʼ emou, allʼ egō tithēmi autēn apʼ emau- »tou. exousian echō theinai *, kai palin exousian echō labein autēn‘.

And the one who brought this lamb to the sacrifice was the God who was in the man, the great high priest, who shows this by “No one takes my life from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again.”

John 10:18 (quotation, high confidence) · Heb 4:14 (allusion, high confidence)

Notes and citation

Summary: The divine Word in Jesus was the high priest who offered the lamb, laying down his own life.

"Life" renders ψυχή (also "soul"). The quotation is John 10:18; the allusion is Heb 4:14.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.275 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-275).

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6.276Preuschen 4:162

Καὶ ταύτῃ <τῇ> θυσίᾳ συγγενεῖς εἰσιν αἱ λοιπαί, σύμβολόν εἰσιν αἱ νομικαί. λοιπαὶ δὲ καὶ συγγενεῖς ταύτῃ τῇ θυσίᾳ θυσίαι αἱ ἐκχύσεις εἶναί μοι φαίνονται τοῦ τῶν γενναίων μαρτύρων αἵματος, οὐ μάτην ὁρωμένων ἑστάναι ὑπὸ τοῦ μαθητοῦ Ἰωάννου παρὰ τῷ οὐρανίῳ θυσιαστηρίῳ »Τίς δὲ σοφὸς καὶ συνήσει ταῦτα; ἢ »συνετὸς καὶ ἐπιγνώσεται αὐτά;«

Kai tautę̄ <tę̄> thysią syngeneis eisin hai loipai, symbolon eisin hai nomikai. loipai de kai syngeneis tautę̄ tę̄ thysią thysiai hai ekchyseis einai moi phainontai tou tōn gennaiōn martyrōn haimatos, ou matēn horōmenōn hestanai hypo tou mathētou Iōannou para tǭ ouraniǭ thysiastēriǭ »Tis de sophos kai synēsei tauta? ē »synetos kai epignōsetai auta?«

And akin to this sacrifice are the rest, of which the sacrifices of the law are a symbol. And the other sacrifices akin to this sacrifice seem to me to be the outpourings of the blood of the noble martyrs, whom the disciple John saw, not in vain, standing by the heavenly altar. “Who is wise, and will understand these things? Or prudent, and will know them?”

Rev 6:9 (allusion, high confidence) · Hos 14:9 (14:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Akin to Christ's sacrifice are the martyrs' deaths, whom John saw at the heavenly altar.

The allusion is Rev 6:9; the quotation is Hos 14:9 (14:10 LXX).

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 6.276 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-276).

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6.277Preuschen 4:162

πρὸς δὲ τὸ θεωρητικώτερον κἂν ἐπὶ ποσὸν παραδέξασθαι τὸν περὶ τῶν τοιούτων θυσιῶν λόγον, καθαιρουσῶν τοὺς ὑπὲρ ὡν προσάγονται, κατανοητέον τὸν λόγον τῆς ὁλοκαυτουμένης θυγατρὸς Ἰεφθάε, διὰ ταύτην τὴν εὐχὴν τοὺς υἱοὺς Ἀμμών, ἡ συνηυδόκησεν καὶ ἡ ὁλοκαυτουμένη, λέγουσα πρὸς τὸν πατέρα εἰπόντα »Ἀνέῳξα τὸ στόμα μου κατὰ σοῦ πρὸς κύριον‘, »Καὶ εἰ ἀνέῳξας τὸ στόμα σου κατʼ ἐμοῦ πρὸς κύριον, ποίει τὴν »εὐχήν σου((.

pros de to theōrētikōteron kan epi poson paradexasthai ton peri tōn toioutōn thysiōn logon, kathairousōn tous hyper hōn prosagontai, katanoēteon ton logon tēs holokautoumenēs thygatros Iephthae, dia tautēn tēn euchēn tous huious Ammōn, hē synēudokēsen kai hē holokautoumenē, legousa pros ton patera eiponta »Aneǭxa to stoma mou kata sou pros kyrion‘, »Kai ei aneǭxas to stoma sou katʼ emou pros kyrion, poiei tēn »euchēn sou((.

To accept to some extent, in a more contemplative way, the account of such sacrifices, which cleanse those for whom they are offered, one must consider the story of Jephthah's daughter, offered as a whole burnt offering, through whose vow [he conquered] the sons of Ammon; to which the one being offered consented, saying to her father, who said, “I have opened my mouth against you to the Lord,” “If you have opened your mouth against me to the Lord, perform your vow.”

Judg 11:30–32 (allusion, high confidence) · Judg 11:35–36 (quotation, high confidence)

Notes and citation

Summary: Jephthah's daughter, who consented to be offered for her father's victory, helps us think about sacrifices that cleanse others.

The digital text is defective in the phrase about the Ammonites. The allusions and quotations are Judg 11:30–36.

Notes on the original text

Digital text corrected (misread letter in the digital text; missing letter in the digital text): παραδέφασθαι → παραδέξασθαι; ὁλοκατουμένη → ὁλοκαυτουμένη.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 6.277 (Preuschen 4:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-277).

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6.278Preuschen 4:162–163

ἔμφασις μὲν οὖν πολλῆς ὠμότητος διὰ τούτων παρεισ x003E; ᾡ τοιαῦται ὑπὲρ σωτηρίας ἀνθρώπων ἐπιτελοῦνται θυσίαι. μεγαλοφυεστέρου δὲ νοῦ καὶ βλέποντος πρὸς τὸ τὰ λεγόμενα κατὰ τῆς προνοίας λύειν χρῄζομεν, ἕν ἅμα περὶ πάντων ὡς ἀπορρητοτέρων ὄντων καὶ ὑπὲρ ἀνθρωπίνην φύσιν ἀπολογώμεθα· Μεγάλαι γὰρ αἱ κρίσεις τοῦ θεοῦ καὶ δυσδιήγητοι· διὰ τοῦτο ἀπαί- »δευτοι ψυχαὶ ἐπλανήθησαν«.

emphasis men oun pollēs ōmotētos dia toutōn pareis x003E? hǭ toiautai hyper sōtērias anthrōpōn epitelountai thysiai. megalophyesterou de nou kai blepontos pros to ta legomena kata tēs pronoias lyein chrę̄zomen, hen hama peri pantōn hōs aporrētoterōn ontōn kai hyper anthrōpinēn physin apologōmetha; Megalai gar hai kriseis tou theou kai dysdiēgētoi; dia touto apai- »deutoi psychai eplanēthēsan«.

An appearance of great cruelty is introduced by these things, as though such sacrifices are performed for the salvation of human beings. We need a more lofty mind, one that looks to resolving what is said against providence, so that we may defend all these things together as being too secret for human nature: “For great are the judgments of God, and hard to describe; therefore uninstructed souls went astray.”

Notes and citation

Summary: Such sacrifices look cruel; we must defend providence by admitting that God's judgments are beyond us.

The digital text is garbled at the start ("appearance … introduced"). The quotation is Wis 17:1.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἔμξασις → ἔμφασις.

Extrabiblical texts: Wis 17:1 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 6.278 (Preuschen 4:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-278).

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6.279Preuschen 4:163

μεμαρτύρηται δὲ καὶ παρὰ τοῖς ἔθνεσιν ὅτι πολλοί τινες, λοιμικῶν ἐνσκηψάντων νοσημάτων, ἑαυτοὺς σφάγια ὑπὲρ τοῦ κοινοῦ παραδεδώκασιν. καὶ παραδέχεται ταῦθʼ οὕτως γεγονέναι οὐκ ἀλόγως πιστεύσας ταῖς ἱστορίαις ὁ πιστὸς Κλήμης, ὑπὸ Παύλου μαρτυρούμενος λέγοντος· »Μετὰ Κλήμεντος καὶ τῶν λοιπῶν »συνεργὼν μου, ὡν τὰ ὀνόματα ἐν βίβλῳ ζωῆς«.

memartyrētai de kai para tois ethnesin hoti polloi tines, loimikōn enskēpsantōn nosēmatōn, heautous sphagia hyper tou koinou paradedōkasin. kai paradechetai tauthʼ houtōs gegonenai ouk alogōs pisteusas tais historiais ho pistos Klēmēs, hypo Paulou martyroumenos legontos; »Meta Klēmentos kai tōn loipōn »synergōn mou, hōn ta onomata en biblǭ zōēs«.

It is also attested among the nations that many, when pestilential diseases broke out, have given themselves up as victims for the common good. And the faithful Clement, attested by Paul when he says, “with Clement and the rest of my fellow workers, whose names are in the book of life,” accepts, not unreasonably trusting the histories, that these things so happened.

Phil 4:3 (quotation, high confidence)

Notes and citation

Summary: Pagans record people who gave their lives to end plagues, and Clement of Rome accepts these accounts.

The reference is to 1 Clem. 55.1; the quotation is Phil 4:3, which Origen, as was common, takes to name the same Clement.

Extrabiblical texts: 1 Clem. 55.1 (1 Clement; allusion)

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 6.279 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-279).

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6.280Preuschen 4:163

τὴν ὁμοίαν δὲ ἔχει ἀπέμφασιν παρὰ τῷ θέλοντι τῶν τοὺς πολλοὺς λανθανόντων μυστηρίων κατηγορεῖν καὶ τὰ περὶ τῶν μαρτύρων προστεταγμένα· εὐδοκοῦντος τοῦ θεοῦ μᾶλλον ἡμᾶς ἀναδέξασθαι πάσας χαλεπωτάτας αἰκίας ἐν τῷ ὁμολογεῖν αὐτοῦ τὴν θειότητα, ἤπερ ἀπαλλαγῆναι τῶν τοσούτων νομιζομένων κακῶν πρὸς βραχὺν χρόνον, λόγῳ συνπεριενεχθέντας τῷ θελήματι τῶν ἐχθρῶν τῆς ἀληθείας.

tēn homoian de echei apemphasin para tǭ thelonti tōn tous pollous lanthanontōn mystēriōn katēgorein kai ta peri tōn martyrōn prostetagmena; eudokountos tou theou mallon hēmas anadexasthai pasas chalepōtatas aikias en tǭ homologein autou tēn theiotēta, ēper apallagēnai tōn tosoutōn nomizomenōn kakōn pros brachyn chronon, logǭ synperienechthentas tǭ thelēmati tōn echthrōn tēs alētheias.

In the eyes of one who wishes to accuse the mysteries hidden from the many, the commands concerning the martyrs have a similar appearance of absurdity: God being better pleased that we should undergo all the harshest tortures in confessing his divinity than that we should be freed from what are thought such great evils for a short time by going along in word with the will of the enemies of the truth.

Notes and citation

Summary: The command to endure torture rather than deny God in word may seem harsh, but it reflects the same hidden mystery.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 6.280 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-280).

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6.281Preuschen 4:163

κατάλυσιν οὖν νομιστέον γίνεσθαι δυνάμεων κακοποιῶν διὰ τοῦ θανάτου τῶν ἁγίων μαρτύρων, οἷον τῆς ὑπομονῆς αὐτῶν καὶ τῆς ὁμολογίας τῆς μέχρι θανάτου καὶ τῆς εἰς τὸ εὐσεβὲς προθυμίας ἀμβλυνούσης τὸ ὀξὺ τῆς ἐκείνων κατὰ τοῦ πάσχοντος ἐπιβουλῆς, ὥστε ἀμβλυνομένης καὶ ἀτονησάσης τῆς δυνάμεως αὐτῶν καὶ ἑτέρους πλείονας τῶν νενικημένων ἀνίεσθαι ἐλευθερουμένους τοῦ βάρους, οὑ αἱ πονηραὶ δυνάμεις ἐπικείμεναι ἐφόρτιζον καὶ ἔβλαπτον.

katalysin oun nomisteon ginesthai dynameōn kakopoiōn dia tou thanatou tōn hagiōn martyrōn, hoion tēs hypomonēs autōn kai tēs homologias tēs mechri thanatou kai tēs eis to eusebes prothymias amblynousēs to oxy tēs ekeinōn kata tou paschontos epiboulēs, hōste amblynomenēs kai atonēsasēs tēs dynameōs autōn kai heterous pleionas tōn nenikēmenōn aniesthai eleutheroumenous tou barous, hou hai ponērai dynameis epikeimenai ephortizon kai eblapton.

We must therefore believe that the death of the holy martyrs brings about the overthrow of evil-working powers, their endurance, their confession even to death, and their zeal for piety blunting the sharp edge of those powers' plot against the sufferer, so that, their power being blunted and weakened, many others of those who had been conquered are released, freed from the burden with which the wicked powers, pressing on them, loaded and harmed them.

Notes and citation

Summary: The martyrs' deaths weaken the demonic powers and free many others from their burden.

Notes on the original text

Digital text corrected (repeated words in the digital text): τοῦ βάρους, τοῦ βάρους, → τοῦ βάρους,.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 6.281 (Preuschen 4:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-217/#p-6-281).

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