Commentary on the Gospel of John 6.95–6.147

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 53 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

6.95Preuschen 4:126

οὗτος δὴ συνιεὶς τὴν περὶ ἑαυτοῦ προφητείαν παρὰ τῷ Ἡσαΐᾳ εἰρημένην φησὶν εἶναι φωνὴ οὐχὶ βοῶσα ἐν τῇ, ἀλλὰ »βοῶντος ἐν τῇ ἐρήμῳ«, τοῦ ἑστῶτος καὶ κεκραγότος· »ἐάν τις διψᾷ, »ἐρχέσθω πρὸς μὲ καὶ πινέτω«· λέγοντος καὶ τὸ »Εὐθύνατε τὴν ὁδὸν »κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ· πᾶσα φάραγξ πληρωθή- »σεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται πάντα τὰ »σκολιὰ εἰς † εἐυθεῖαν«.

houtos dē synieis tēn peri heautou prophēteian para tǭ Hēsaïą eirēmenēn phēsin einai phōnē ouchi boōsa en tę̄, alla »boōntos en tę̄ erēmǭ«, tou hestōtos kai kekragotos; »ean tis dipsą, »erchesthō pros me kai pinetō«; legontos kai to »Euthynate tēn hodon »kyriou, eutheias poieite tas tribous autou; pasa pharanx plērōthē- »setai kai pan oros kai bounos tapeinōthēsetai kai estai panta ta »skolia eis † eeutheian«.

He, understanding the prophecy about himself spoken in Isaiah, says that he is a voice, not crying in the wilderness, but “of one crying in the wilderness,” of him who stood and cried out, “If anyone thirsts, let him come to me and drink,” and who says, “Make straight the way of the Lord, make his paths straight; every valley shall be filled, and every mountain and hill brought low, and all the crooked shall become … straight.”

Textual problem in this passage: see the notes.

John 1:23 (allusion, high confidence) · John 7:37 (quotation, high confidence) · Isa 40:3–4 (quotation, high confidence) · Luke 3:4–5 (allusion, medium confidence)

Notes and citation

Summary: John is the voice of the one crying, Christ, who cries out, “If anyone thirsts, let him come to me.”

The quotations are John 1:23, John 7:37, and Isa 40:3–4 LXX (with Luke 3:4–5). The editor marks a doubtful word (†); the digital text omits ἐρήμῳ after “ἐν τῇ”.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.95 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-95).

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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.

6.96Preuschen 4:126

ὥσπερ γὰρ ἐν τῇ Ἐξόδῳ γέγραπται πρὸς Μωσέα λέγεσθαι ὑπὸ θεοῦ· »Ἰδοὺ δέδωκά σε θεὸν Φαραώ, καὶ Ἀαρὼν ὁ »ἀδελφός σου ἔσται σου προξήτης«, σου νοητέον οὕτω νοητέον ἀνάλογόν τι τούτοις, εἰ καὶ μὴ πάντη ὅμοιον, εἶναι τὸν ἐν ἀρχῇ λόγον θεὸν καὶ Ἰωάννην· φωνὴ γὰρ δεικτικὴ καὶ παραστατικὴ ἐκείνου τοῦ λόυου ὁ Ἰωάννης ἦν.

hōsper gar en tę̄ Exodǭ gegraptai pros Mōsea legesthai hypo theou; »Idou dedōka se theon Pharaō, kai Aarōn ho »adelphos sou estai sou proxētēs«, sou noēteon houtō noēteon analogon ti toutois, ei kai mē pantē homoion, einai ton en archę̄ logon theon kai Iōannēn; phōnē gar deiktikē kai parastatikē ekeinou tou louou ho Iōannēs ēn.

For just as it is written in Exodus that it is said to Moses by God, “Behold, I have made you a god to Pharaoh, and Aaron your brother will be your prophet,” so we must understand something analogous to these, even if not entirely alike, in the Word in the beginning, God, and John; for John was a voice that pointed out and presented that Word.

Exod 7:1 (quotation, high confidence)

Notes and citation

Summary: As Aaron was Moses' prophet, John is the voice that presents the Word.

The quotation is Exod 7:1. The digital text reads προξήτης, λόυου, and has “σου νοητέον οὕτω νοητέον” (a repetition).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.96 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-96).

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6.97Preuschen 4:126

διόπερ πάνυ ἁρμοζόντως οὐκ ἄλλῃ κολάσει περιβάλλεται Ζαχαρίας. εἰπὼν πρὸς τὸν ἄγγελον· »Κατὰ τί γνώσομαι τοῦτο; »ἐγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέ- »ραις αὐτῆς« ἢ τῇ στερήσει τῆς φ(ονῆς διὰ τὴν ἀπιστίαν τῆς γενέσεως τῆς φωνῆς, κατὰ τὸ εἰρημένον ὑπὸ τοῦ γαβριὴλ πρὸς αὐτόν· »Ἰδοὺ »ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἡς ἡμέρας γένηται ταῦτα, ἀνθʼ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πλησθήσονται εἰς »τὸν καιρὸν αὐτῶν«· οὗτος δὴ ὁ Ζαχαρίας, ὅτε Αἰτήσας πινακίδιον »ἔγραψεν λέγων· Ἰωάννης ἐστὶν ὄνομα αὐτοῦ, καὶ ἐθαύμασαν πάντες«, ἀπείληφεν τὴν φωνήν· »Ἀνεῴχθη γὰρ τὸ στόμα αὐτοῦ παραχρῆμα »καὶ ἡ γλῶσσα αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν θεόν«.

dioper pany harmozontōs ouk allę̄ kolasei periballetai Zacharias. eipōn pros ton angelon; »Kata ti gnōsomai touto? »egō gar eimi presbytēs, kai hē gynē mou probebēkuia en tais hēme- »rais autēs« ē tę̄ sterēsei tēs ph(onēs dia tēn apistian tēs geneseōs tēs phōnēs, kata to eirēmenon hypo tou gabriēl pros auton; »Idou »esę̄ siōpōn kai mē dynamenos lalēsai achri hēs hēmeras genētai tauta, anthʼ hōn ouk episteusas tois logois mou, hoitines plēsthēsontai eis »ton kairon autōn«; houtos dē ho Zacharias, hote Aitēsas pinakidion »egrapsen legōn; Iōannēs estin onoma autou, kai ethaumasan pantes«, apeilēphen tēn phōnēn; »Aneǭchthē gar to stoma autou parachrēma »kai hē glōssa autou, kai elalei eulogōn ton theon«.

That is why, very fittingly, Zechariah is surrounded by no other punishment, when he said to the angel, “By what shall I know this? For I am an old man, and my wife is advanced in her days,” than the loss of his voice, because of his unbelief in the birth of the voice, according to what Gabriel said to him: “Behold, you will be silent and unable to speak until the day these things happen, because you did not believe my words, which will be fulfilled in their time.” This Zechariah, when “asking for a writing tablet he wrote, saying, His name is John, and they all marveled,” recovered his voice: “For his mouth was opened immediately and his tongue, and he spoke, blessing God.”

Luke 1:18 (quotation, high confidence) · Luke 1:20 (quotation, high confidence) · Luke 1:63–64 (quotation, high confidence)

Notes and citation

Summary: Zechariah lost his voice for disbelieving the birth of John, the voice, and regained it when he named him.

The quotations are Luke 1:18, 20, 63–64. The digital text reads φ(ονῆς.

Cite (SBL): Origen, Comm. Jo. 6.97 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-97).

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6.98Preuschen 4:126

Ὥσπερ δὲ διαλαμβάνοντες περὶ τοῦ τίνα τρόπον νοητέον λόγον εἶναι τὸν υἱὸν τοῦ θεοῦ τὰ παριστάμενα ἐδηλώσαμεν, οὕτως κατὰ τὴν ἁρμόζουσαν ἀκολουθίαν, ἐπεὶ ὁ Ἰωάννης »ἦλθεν εἰς μαρ- »τυρίαν«, »ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ», »ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ«, νοητέον φωνὴν εἶναι μόνην χωρῆσαι κατʼ ἀξίαν τὸν ἀπαγγελλόμενον λόγον δυναμένην τὸν Ἰωάννην.

Hōsper de dialambanontes peri tou tina tropon noēteon logon einai ton huion tou theou ta paristamena edēlōsamen, houtōs kata tēn harmozousan akolouthian, epei ho Iōannēs »ēlthen eis mar- »tyrian«, »anthrōpos apestalmenos para theou», »hina martyrēsę̄ peri tou phōtos, hina pantes pisteusōsin diʼ autou«, noēteon phōnēn einai monēn chōrēsai katʼ axian ton apangellomenon logon dynamenēn ton Iōannēn.

Just as, in treating how the Son of God is to be understood as Word, we have made clear what presented itself, so, in fitting sequence, since John “came for testimony,” “a man sent from God,” “to testify about the light, that all might believe through him,” we must understand that John is the only voice able to receive worthily the Word who is proclaimed.

John 1:6–7 (quotation, high confidence)

Notes and citation

Summary: John alone was the voice worthy to proclaim the Word.

The quotations are John 1:6–7.

Cite (SBL): Origen, Comm. Jo. 6.98 (Preuschen 4:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-98).

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6.99Preuschen 4:126–127

καὶ μάλιστα τοῦτο συνήσομεν ἐὰν ὑπομνησθῶμεν ὡν προ- παρεθέμεθα διηγούμενοι τὸ »Ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ«· περὶ τοῦ »Οὗτός ἐστιν περὶ οὗ γέγραπται· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν »ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου »ἔμπροσθέν σου«. καλῶς δὲ καὶ τὸ μὴ εἰναι αὐτὸν τὴν φωνὴν >λέ- >γοντος ἐν τῇ ἐρήμῳ‘, ἀλλὰ βοῶντος ἐν τῇ ἐρήμῳ«· ὁ μὲν γὰρ βοῶν τὸ »Εὐθύνατε τὴν ὁδὸν κυρίου«, καὶ λέγει· ἐνδέχεται δὲ τὸν αὐτὸν τοῦτον λέγειν μὴ βοῶντα.

kai malista touto synēsomen ean hypomnēsthōmen hōn pro- parethemetha diēgoumenoi to »Hina pantes pisteusōsin diʼ autou«; peri tou »Houtos estin peri hou gegraptai; Idou egō apostellō ton »angelon mou pro prosōpou sou, hos kataskeuasei tēn hodon sou »emprosthen sou«. kalōs de kai to mē einai auton tēn phōnēn >le- >gontos en tę̄ erēmǭ‘, alla boōntos en tę̄ erēmǭ«; ho men gar boōn to »Euthynate tēn hodon kyriou«, kai legei; endechetai de ton auton touton legein mē boōnta.

And we shall understand this especially if we recall what we cited earlier in explaining “that all might believe through him,” about “This is he of whom it is written, Behold, I send my angel before your face, who will prepare your way before you.” And it is well too that he is not the voice “of one speaking in the wilderness” but “of one crying in the wilderness”; for the one who cries “Make straight the way of the Lord” also speaks; but the same person can speak without crying.

Matt 11:10 (quotation, high confidence) · Mal 3:1 (allusion, high confidence) · John 1:23 (quotation, high confidence)

Notes and citation

Summary: John is the voice of one “crying,” which is more than speaking.

The quotations are John 1:7, Matt 11:10 (Mal 3:1), and John 1:23.

Cite (SBL): Origen, Comm. Jo. 6.99 (Preuschen 4:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-99).

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6.100Preuschen 4:127

βοᾷ δὲ καὶ κέκραγεν, ἴνα καὶ οἱ μακρὰν τοῦ λέγοντος ἀκούσωσιν καὶ οἱ βαρυήκοοι συνῶσιν τοῦ μεγέθους τῶν λεγομένων μετὰ μεγέθους ἀπαγγελλομένων φωνῆς, βοηθῶν τοῖς τε ἀφεστῶσιν θεοῦ καὶ τοῖς τὸ ὀξὺ τῆς ἀκοῆς ἀπολωλεκόσιν. διὰ τοῦτο γὰρ καὶ »εἱστήκει ὁ Ἰησοῦς καὶ ἔκραζεν λέγων· »Ἐάν τις διφᾷ ἐρχέσθω πρὸς μὲ καὶ πινέτω«. διὰ τοῦτο καὶ ὁ »Ἰωάννης μαρτυρεῖ περὶ αὐ- »τοῦ καὶ κέκραγε λέγων«. διὰ τοῦτο καὶ κελεύει ὁ θεὸς τῷ Ἡσαΐᾳ βοᾶν ἐν τῇ φωνῇ λέγοντος· Βόησον· κἀγὼ εἶπα· Τί βοήσω«;

boą de kai kekragen, ina kai hoi makran tou legontos akousōsin kai hoi baryēkooi synōsin tou megethous tōn legomenōn meta megethous apangellomenōn phōnēs, boēthōn tois te aphestōsin theou kai tois to oxy tēs akoēs apolōlekosin. dia touto gar kai »heistēkei ho Iēsous kai ekrazen legōn; »Ean tis diphą erchesthō pros me kai pinetō«. dia touto kai ho »Iōannēs martyrei peri au- »tou kai kekrage legōn«. dia touto kai keleuei ho theos tǭ Hēsaïą boan en tę̄ phōnę̄ legontos; Boēson; kagō eipa; Ti boēsō«?

And he cries and shouts, so that those far from the speaker may hear, and those hard of hearing may understand the greatness of what is said, announced with greatness of voice, helping both those who stand far from God and those who have lost sharpness of hearing. For this reason too “Jesus stood and cried out, saying, If anyone thirsts, let him come to me and drink.” For this reason also “John testifies about him and cried out, saying.” For this reason also God commands Isaiah to cry, in the voice of one saying, “Cry! And I said, What shall I cry?”

John 7:37 (quotation, high confidence) · John 1:15 (quotation, high confidence) · Isa 40:6 (quotation, high confidence)

Notes and citation

Summary: John cries out so that those far away and hard of hearing may hear, as Jesus and Isaiah also cried.

The quotations are John 7:37, John 1:15, and Isa 40:6. The digital text reads διφᾷ.

Cite (SBL): Origen, Comm. Jo. 6.100 (Preuschen 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-100).

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6.101Preuschen 4:127

ἐὰν δὲ μὴ παντελῶς ᾖ ἡ νοητὴ τῶν εὐχομένων φωνὴ μεγάλη καὶ οὐ βραχεῖα, οὐδὲ ἂν αὐξήσωσι τὴν βοὴν καὶ τὴν κραυγὴν ἀκούει τῶν οὕτως εὐχομένων ὁ θεὸς ὁ λέγων πρὸς Μωσέα· Τί βοᾷς πρὸς μέ«; οὐκ αἰσθητῶς βεβοηκότα, οὐ γὰρ ἀναγέγραπται τοῦτο ἐν τῇ Ἐξόδῳ, ) μεγάλως δὲ τὴν ἀκουομένην μόνῳ θεῷ φωνὴν βεβοηκότα διὰ τῆς εὐχῆς. διὰ τοῦτο καὶ Δαβίδ φησι· »Φωνῇ μου πρὸς κύριον ἐκέκραξα καὶ ἐπήκουσέν μου«.

ean de mē pantelōs ę̄ hē noētē tōn euchomenōn phōnē megalē kai ou bracheia, oude an auxēsōsi tēn boēn kai tēn kraugēn akouei tōn houtōs euchomenōn ho theos ho legōn pros Mōsea; Ti boąs pros me«? ouk aisthētōs beboēkota, ou gar anagegraptai touto en tę̄ Exodǭ, ) megalōs de tēn akouomenēn monǭ theǭ phōnēn beboēkota dia tēs euchēs. dia touto kai Dabid phēsi; »Phōnę̄ mou pros kyrion ekekraxa kai epēkousen mou«.

But if the spiritual voice of those who pray is not altogether great and not small, even if they raise their shout and cry, God does not hear those who pray thus; God, who says to Moses, “Why do you cry to me?”, when he had not cried aloud perceptibly (for this is not recorded in Exodus), but had cried greatly, through prayer, with the voice heard by God alone. For this reason David too says, “With my voice I cried to the Lord, and he heard me.”

Exod 14:15 (quotation, high confidence) · Ps 3:4 (3:5 LXX) (quotation, high confidence)

Notes and citation

Summary: God hears the inner cry of prayer, as with Moses, not mere loudness.

The quotations are Exod 14:15 and Ps 3:4 (3:5 LXX). The first clause is awkward in the digital text; translated by the sense.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 6.101 (Preuschen 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-101).

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6.102Preuschen 4:127

χρεία δὲ τῆς φωνῆς τοῦ βοῶντος ἐν τῇ ἐρήμῳ, ἵνα καὶ ἡ ἐστερημένη θεοῦ ψυχὴ καὶ ἔρημος ἀληθείας, (τίς γὰρ ἄλλη χαλεπωτέρα ἐρημία ψυχῆς θεοῦ καὶ πάσης ἀρετῆς ἠρημωμενης;) διὰ τὸ ἔτι σκολιῶς πορεύεσθαι δεομέ΄νη διδασκαλίας, ἐπὶ τὸ εὐθύνειν τὴν ὁδὸν κυρίου παρακαλῆται. ἥντινα ὁδὸν εὐθύνει μὲν ὁ μηδαμῶς τὴν σκολιότητα τῆς τοῦ ὄφεως πορείας μιμούμενος, ὁ δὲ τούτῳ ἐναντίος διαστρέφει. διόπερ καὶ ἐπιπλήσσεται ἅμα τοῖς ὁμοίοις ὁ τοιοῦτος διὰ τοῦ »Ἵνα τί διαστρέφετε τὰς ὁδοὺς κυρίου τὰς εὐθείας;«

chreia de tēs phōnēs tou boōntos en tę̄ erēmǭ, hina kai hē esterēmenē theou psychē kai erēmos alētheias, (tis gar allē chalepōtera erēmia psychēs theou kai pasēs aretēs ērēmōmenēs?) dia to eti skoliōs poreuesthai deome΄nē didaskalias, epi to euthynein tēn hodon kyriou parakalētai. hēntina hodon euthynei men ho mēdamōs tēn skoliotēta tēs tou opheōs poreias mimoumenos, ho de toutǭ enantios diastrephei. dioper kai epiplēssetai hama tois homoiois ho toioutos dia tou »Hina ti diastrephete tas hodous kyriou tas eutheias?«

There is need of the voice of one crying in the wilderness, so that the soul that is deprived of God and a wilderness of truth (for what other wilderness is harsher than a soul deserted by God and by all virtue?), needing teaching because it still walks crookedly, may be summoned to make straight the way of the Lord. This way is made straight by one who in no way imitates the crookedness of the serpent's course, while the one opposed to this perverts it. That is why such a person, along with those like him, is rebuked by the words, “Why do you pervert the straight ways of the Lord?”

John 1:23 (allusion, high confidence) · Acts 13:10 (quotation, high confidence) · Prov 30:19 (allusion, medium confidence)

Notes and citation

Summary: The soul without God is a wilderness that must be called to make the Lord's way straight.

The quotations are John 1:23 and Acts 13:10; the allusion is Prov 30:19.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 6.102 (Preuschen 4:127; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-102).

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6.103Preuschen 4:127–128

Διχῶς δὲ ἡ ὀδὸς κυρίου εὐθύνεται, κατά τε τὸ θεωρητικόν, τρανούμενον ἐν ἀληθείᾳ ἀπαραμίκτως τοῦ ψεύδους, καὶ κατὰ τὸ πρακτικὸν μετὰ τὴν ὑγιῆ θεωρίαν τοῦ πρακτέου ἁρμονίου πράξεως ἀποδιδομένης τῷ περὶ τῶν πρακτέων ὑγιεῖ λόγῳ. καὶ ἵνα ἀκριβέ- στερον τὸ »Εὐθύνατε τὴν ὁδον κυρίου« νοήσωμεν, εὔκαιρον ἔσται παραθέσθαι τὸ ἐν ταῖς Παροιμίαις εἰρημένον· »Μὴ ἐκκλίνῃς μήτε »δεξιὰ μήτε ἀριστερά«· ὁ γὰρ ἐκκλίνων εἰς ὀποτέραν τὸ εὐθύνειν ἀπολώλεκεν, οὐκέτι ἐπισκοπῆς ἄξιος γινόμενος ὅταν παρεκβαίνῃ τὴν τῆς πορείας εὐθύτητα· »ὅτι γὰρ δίκαιος ὁ κύριος καὶ δικαιοσύνας «ἠγάπησεν καὶ εὐθύτητα εἶδεν τὸ πρόσωπον αὐτοῦ«.

Dichōs de hē odos kyriou euthynetai, kata te to theōrētikon, tranoumenon en alētheią aparamiktōs tou pseudous, kai kata to praktikon meta tēn hygiē theōrian tou prakteou harmoniou praxeōs apodidomenēs tǭ peri tōn prakteōn hygiei logǭ. kai hina akribe- steron to »Euthynate tēn hodon kyriou« noēsōmen, eukairon estai parathesthai to en tais Paroimiais eirēmenon; »Mē ekklinę̄s mēte »dexia mēte aristera«; ho gar ekklinōn eis opoteran to euthynein apolōleken, ouketi episkopēs axios ginomenos hotan parekbainę̄ tēn tēs poreias euthytēta; »hoti gar dikaios ho kyrios kai dikaiosynas «ēgapēsen kai euthytēta eiden to prosōpon autou«.

The way of the Lord is made straight in two ways: in contemplation, made clear in truth unmixed with falsehood; and in practice, after sound contemplation of what must be done, when action harmonious with the sound account of what must be done is rendered. And so that we may understand “Make straight the way of the Lord” more precisely, it will be timely to cite what is said in Proverbs: “Do not turn aside to the right or to the left.” For whoever turns aside to either has lost straightness, no longer being worthy of oversight when he departs from the straightness of the course; “for the Lord is righteous and loved righteousnesses, and his face has seen uprightness.”

John 1:23 (quotation, high confidence) · Prov 4:27 (quotation, high confidence) · Ps 11:7 (10:7 LXX) (quotation, high confidence)

Notes and citation

Summary: The Lord's way is made straight in both contemplation and action, turning neither right nor left.

The quotations are John 1:23, Prov 4:27, and Ps 11:7 (10:7 LXX). “Oversight” renders ἐπισκοπή (God's watchful regard).

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 6.103 (Preuschen 4:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-103).

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6.104Preuschen 4:128

ὅπερ δὲ ὁρᾷ φωτίζει· διὰ τοῦτο ὁ ἐπισκοπούμενος ἀντιλαμβανόμενος τῆς ἀπὸ τῆς ἐπισκοπῆς ὠφελείας φηίν· »ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ »προσώπου σου, Κύριε((. στῶμεν τοίνυν κατὰ τὰ ὑπὸ Ἱερεμίου εἰρημένα ἐπὶ ταῖς ὁδοῖς, καὶ ἰδόντες ἐρωτήσωμεν τρίβους κυρίου αἰωνίους καὶ ἴδωμεν ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθή, καὶ πορευθῶμεν έν αὐτῇ, ὥσπερ ἔστησαν οἱ ἀπόστολοι καὶ ἠρώτησαν τὰς τοῦ κυρίου αἰωνίους τρίβους τοὺς πατριάρχας καὶ τοὺς προφήτας, ὧν τὰ γράμματα ἐρωτήσαντες ὕστερον τῷ νενοηκέναι αὐτὰ εἶδον τὴν ἀγαθὴν ὁδόν, Ἰησοῦν Χριστὸν τὸν εἰπόντα· »Ἐγώ εἰμι ἡ ὁδός«· καὶ ἐπορεύθησαν ἐν αὐτῇ.

hoper de horą phōtizei; dia touto ho episkopoumenos antilambanomenos tēs apo tēs episkopēs ōpheleias phēin; »esēmeiōthē ephʼ hēmas to phōs tou »prosōpou sou, Kyrie((. stōmen toinyn kata ta hypo Hieremiou eirēmena epi tais hodois, kai idontes erōtēsōmen tribous kyriou aiōnious kai idōmen poia estin hē hodos hē agathē, kai poreuthōmen en autę̄, hōsper estēsan hoi apostoloi kai ērōtēsan tas tou kyriou aiōnious tribous tous patriarchas kai tous prophētas, hōn ta grammata erōtēsantes hysteron tǭ nenoēkenai auta eidon tēn agathēn hodon, Iēsoun Christon ton eiponta; »Egō eimi hē hodos«; kai eporeuthēsan en autę̄.

And what he sees he enlightens. That is why the one who is watched over, perceiving the benefit of the oversight, says, “The light of your face has been signed upon us, Lord.” Let us stand, then, according to the words of Jeremiah, on the ways, and, seeing, ask for the eternal paths of the Lord, and see which is the good way, and walk in it; as the apostles stood and asked the patriarchs and prophets for the eternal paths of the Lord, whose writings they questioned and later, having understood them, saw the good way, Jesus Christ, who said, “I am the way,” and walked in it.

Ps 4:6 (4:7 LXX) (quotation, high confidence) · Jer 6:16 (allusion, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: Like the apostles, we should ask the ancient paths and find the good way, Jesus Christ.

The quotations and allusions are Ps 4:6 (4:7 LXX), Jer 6:16, and John 14:6. The digital text reads φηίν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.104 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-104).

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6.105Preuschen 4:128

ἀγαθὴ γὰρ ὁδὸς ἡ ἀπάγουσα πρὸς τὸν ἀγαθὸν πατέρα, τὸν ἀγαθὸν ἄνθρωπον, ἐκ τοῦ ἀγαθοῦ θησαυροῦ προφέροντα τὰ ἀγαθά, καὶ τὸν ἀγαθὸν δοῦλον καὶ πιστόν. αὕτη δὲ ἡ ὁδὸς στενὴ μέν, τῶν πολλῶν οὐ χωρούντων ὁδεύειν αὐτὴν καὶ μεγαλοσάρκων, ἀλλὰ καὶ τεθλιμμένῃ ὑπὸ τῶν βιαζομένων μένων πορεύεσθαι διʼ αὐτῆς ἐστιν ὁδός, ἐπεὶ οὐκ εἴρηται »θλίβουσα« ἀλλὰ τεθλιμμένη«·

agathē gar hodos hē apagousa pros ton agathon patera, ton agathon anthrōpon, ek tou agathou thēsaurou propheronta ta agatha, kai ton agathon doulon kai piston. hautē de hē hodos stenē men, tōn pollōn ou chōrountōn hodeuein autēn kai megalosarkōn, alla kai tethlimmenę̄ hypo tōn biazomenōn menōn poreuesthai diʼ autēs estin hodos, epei ouk eirētai »thlibousa« alla tethlimmenē«;

For the good way is the one that leads to the good Father, to the good man who brings good things out of the good treasure, and to the good and faithful servant. This way is narrow, since the many and the fleshly cannot travel it, and it is a way pressed hard by those who force their way to travel through it, since it is not said “pressing” but “pressed.”

Mark 10:18 (allusion, medium confidence) · Matt 12:35 (allusion, high confidence) · Matt 25:21 (allusion, high confidence) · Matt 7:14 (allusion, high confidence)

Notes and citation

Summary: The good way leads to the good Father; it is narrow and “pressed” by those who travel it.

The allusions are Mark 10:18, Matt 12:35, Matt 25:21, and Matt 7:14 (“narrow and pressed [τεθλιμμένη] is the way”). The digital text repeats μένων.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 6.105 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-105).

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6.106Preuschen 4:128

θλίβει θλίβει ζῶσαν τὴν ὁδὸν καὶ αἰσθομένην τῶν ἰδιωμάτων τοῦ ὁδεύοντος ὁ μὴ ὑπολυσάμενος τὰ ὑποδήματα ἐκ τῶν ποδῶν μηδὲ γνησίως παραδεχόμενος ὅτι »ὁ τόπος«, ἐν ᾧ ἕστηκεν ἢ καὶ ὃν βαδίζει, »γῆ ἁγία ἐστίν«. ἀπάξει δὲ ἐπὶ τὴν ζωὴν ὄντα τὸν εἰπόντα· »Ἐγώ εἰμι ἡ ζωή«.

thlibei thlibei zōsan tēn hodon kai aisthomenēn tōn idiōmatōn tou hodeuontos ho mē hypolysamenos ta hypodēmata ek tōn podōn mēde gnēsiōs paradechomenos hoti »ho topos«, en hǭ hestēken ē kai hon badizei, »gē hagia estin«. apaxei de epi tēn zōēn onta ton eiponta; »Egō eimi hē zōē«.

The one who has not taken the sandals off his feet, nor genuinely accepted that “the place” on which he stands, or even walks, “is holy ground,” presses the way, which is living and perceives the character of the one traveling. And it will lead to the life, who is the one who said, “I am the life.”

Exod 3:5 (quotation, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: The living way feels whoever walks it without reverence; it leads to Christ, the life.

The quotations are Exod 3:5 and John 14:6. The digital text repeats θλίβει.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.106 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-106).

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6.107Preuschen 4:128

ὁ γὰρ σωτήρ, εἰς ὃν πᾶσά ἐστιν ἀρετή, ταῖς ἐπινοίαις πολύς· διὰ τοῦτʼ ἐστιν τῷ μὲν μηδέπω φθάσαντι ἐπὶ τὸ τέλος ἀλλʼ ἔτι προκόπτοντι ὁδός, τῷ δʼ ἤδη πᾶσαν νεκρότητα ἀποθεμένῳ ζωή. ταύτην τὴν ὁδὸν ὁ ὁδεύων διδάσκεται μηδὲν αἴρειν εἰς αὐτὴν ἔχουσαν ἄρτους καὶ τὰ πρὸς ζωήν, διὰ τὸ μηδὲν δύνασθαι τοὺς πολεμίους ἐν αὐτῇ οὐδὲ ῥάβδου χρῄζων, καὶ ἐπεὶ ἁγία ἐστὶν οὐδʼ ὑποδημάτων.

ho gar sōtēr, eis hon pasa estin aretē, tais epinoiais polys; dia toutʼ estin tǭ men mēdepō phthasanti epi to telos allʼ eti prokoptonti hodos, tǭ dʼ ēdē pasan nekrotēta apothemenǭ zōē. tautēn tēn hodon ho hodeuōn didasketai mēden airein eis autēn echousan artous kai ta pros zōēn, dia to mēden dynasthai tous polemious en autę̄ oude rhabdou chrę̄zōn, kai epei hagia estin oudʼ hypodēmatōn.

For the Savior, in whom is all virtue, is many in his aspects. For this reason he is the way to the one who has not yet reached the end but is still making progress, and life to the one who has already put off all deadness. The one who travels this way is taught to take nothing for it, since it has bread and all that is needed for life; and because enemies can do nothing on it, he needs no staff; and since it is holy, no sandals either.

John 14:6 (allusion, high confidence) · Matt 10:10 (allusion, high confidence) · Luke 9:3 (allusion, medium confidence)

Notes and citation

Summary: Christ is the way for those progressing and the life for the perfect; on this way no provisions, staff, or sandals are needed.

The allusions are John 14:6 and Luke 9:3 / Matt 10:10. “Aspects” renders ἐπίνοιαι. The digital text reads εἰς ὃν for ἐν ᾧ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 6.107 (Preuschen 4:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-107).

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6.108Preuschen 4:128–129

Δύναται μέντοι γε τὸ »ἐγὼ φωνὴ βοῶντος ἐν τῇ »ἐρήμῳ«, καὶ τὸ ἐξῆς ἴσον εἶναι τῷ Ἐγώ εἰμι περὶ οὑ γέγραπται φωνὴ βοῶντος, ὡς βοῶντα εἶναι τὸν Ἰωάννην, καὶ τούτου τὴν φωνὴν ἐν τῇ ἐρήμῳ βοᾶν· »Εὐθύνατε τὴν ὁδὸν κυρίου«. Δυσφημότερον μότερον δὲ ὁ Ἡρακλέων περὶ Ἰωάννου καὶ τῶν προφητῶν δια- λαμβάν[ον φησὶν φησὶν ὁ λόγος μὲν ὁ σωτήρ ἐστιν, φωνὴ δὲ ἡ ἐν τῇ ἐρήμῳ ἡ διὰ Ἰωάννου διανοουμένη, ἠχος δὲ πᾶσα προφητικὴ τάξις.

Dynatai mentoi ge to »egō phōnē boōntos en tę̄ »erēmǭ«, kai to exēs ison einai tǭ Egō eimi peri hou gegraptai phōnē boōntos, hōs boōnta einai ton Iōannēn, kai toutou tēn phōnēn en tę̄ erēmǭ boan; »Euthynate tēn hodon kyriou«. Dysphēmoteron moteron de ho Hērakleōn peri Iōannou kai tōn prophētōn dia- lamban[on phēsin phēsin ho logos men ho sōtēr estin, phōnē de hē en tę̄ erēmǭ hē dia Iōannou dianooumenē, ēchos de pasa prophētikē taxis.

However, “I am the voice of one crying in the wilderness,” and what follows, can be equivalent to “I am he of whom it is written, a voice of one crying,” so that John is the one crying, and his voice cries in the wilderness, “Make straight the way of the Lord.” Heracleon, treating John and the prophets more slanderously, says: “The Savior is the Word; the voice in the wilderness is the one signified through John; and every prophetic order is sound.”

John 1:23 (quotation, high confidence)

Notes and citation

Summary: Heracleon ranks Christ as Word, John as voice, and the prophets as mere sound.

The quotation is John 1:23; Heracleon's words are quoted (fr. 5). “Sound” renders ἦχος, a noise without meaning; Heracleon's triad is Word, voice, sound. The digital text repeats μότερον and φησὶν.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.108 (Preuschen 4:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-108).

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6.109Preuschen 4:129

λεκτέον δὲ πρὸς αὐτὸν ὅτι ὥσπερ »ἀὰν »ἄδηλον σάλπιγξ φωνὴν δῷ οὐδεὶς παρασκευάζεται εἰς πόλεμον«, καὶ ὁ χωρὶς ἀγάπης ἔχων γνῶσιν μυστηρίων ἢ προφητείαν γέγονεν χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον, οὕτως εἰ μηδέν ἐστιν ἕτερον ἢ ἦχος ἡ προφητικὴ φωνή, πῶς ἀναπέμπων ἡμᾶς ἐπ αὐτὴν ὁ σωτὴρ »Ἐρευνᾶτε, φησί, τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε »ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι«· καὶ »Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ »ἐκεῖνος ἔγραψεν«· καὶ Καλῶς ἐπροφήτερυσεν περὶ ὑμῶν ἡσαΐας »λέγων·

lekteon de pros auton hoti hōsper »aan »adēlon salpinx phōnēn dǭ oudeis paraskeuazetai eis polemon«, kai ho chōris agapēs echōn gnōsin mystēriōn ē prophēteian gegonen chalkos ēchōn ē kymbalon alalazon, houtōs ei mēden estin heteron ē ēchos hē prophētikē phōnē, pōs anapempōn hēmas ep autēn ho sōtēr »Ereunate, phēsi, tas graphas, hoti hymeis dokeite »en autais zōēn aiōnion echein; kai ekeinai eisin hai martyrousai«; kai »Ei episteuete Mōsei, episteuete an emoi; peri gar emou »ekeinos egrapsen«; kai Kalōs eprophēterysen peri hymōn hēsaïas »legōn;

We must say to him that, just as “if the trumpet gives an indistinct sound, no one prepares for battle,” and one who has knowledge of mysteries or prophecy without love has become a sounding brass or a clanging cymbal, so, if the prophetic voice is nothing other than sound, how does the Savior refer us to it, saying, “Search the Scriptures, because you think that in them you have eternal life; and it is they that testify”; and “If you believed Moses, you would believe me; for he wrote about me”; and “Well did Isaiah prophesy about you, saying,

1 Cor 14:8 (quotation, high confidence) · 1 Cor 13:1–2 (allusion, high confidence) · John 5:39 (quotation, high confidence) · John 5:46 (quotation, high confidence) · Matt 15:7 (quotation, high confidence)

Notes and citation

Summary: If prophecy were mere sound, Christ would not send us to the Scriptures.

The quotations and allusions are 1 Cor 14:8, 1 Cor 13:1–2, John 5:39, John 5:46, and Matt 15:7–8 (continued in 6.110).

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.109 (Preuschen 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-109).

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6.110Preuschen 4:129

Ὁ λαὸς οὑτος τοῖς χείλεσίν με τιμᾷ« οὐκ οὐκ γὰρ εἰ τὸν ἄσημον ἦχον παραδέξεταί τις εὐλόγως ὑπὸ τοῦ σωτῆρος ἐπαινεῖσθαι, ἢ ἔνεστιν παρασκευάσασθαι ἀπὸ τῶν γραφῶν ὡς ἀπὸ φωνῆς σάλπιγγος, ἐφʼ ἃς ἀναπεμπόμεθα, εἰς τὸν πρὸς τάς ἀντικειμένας ἐνεργείας πόλεμον, ἀδήλου φωνῆς ἤχου τυγχανούσης. τίνα δὲ τρόπον, εἰ μὴ ἀγάπην εἶχον οἱ προφῆται καὶ τοῦτο τοῦτο χαλκὸς ἦσαν ἠχῶν ἢ κύμβαλον ἀλλαλάζον, ἐπὶ τὸν ἡχον αὐτῶν, ὡς ἐκεῖνοι εἰλήφασιν, ἀναπέμπει ὁ κύριος ὡφεληθησομένους;

Ho laos houtos tois cheilesin me timą« ouk ouk gar ei ton asēmon ēchon paradexetai tis eulogōs hypo tou sōtēros epaineisthai, ē enestin paraskeuasasthai apo tōn graphōn hōs apo phōnēs salpingos, ephʼ has anapempometha, eis ton pros tas antikeimenas energeias polemon, adēlou phōnēs ēchou tynchanousēs. tina de tropon, ei mē agapēn eichon hoi prophētai kai touto touto chalkos ēsan ēchōn ē kymbalon allalazon, epi ton hēchon autōn, hōs ekeinoi eilēphasin, anapempei ho kyrios hōphelēthēsomenous?

This people honors me with their lips”? For no one will reasonably accept that a meaningless sound is praised by the Savior, or that it is possible to prepare from the Scriptures, as from the voice of a trumpet, to which we are referred, for the war against the opposing powers, if they were the sound of an indistinct voice. And in what way, if the prophets did not have love and on this account were sounding brass or a clanging cymbal, does the Lord refer us to their sound, as those people take it, to be benefited?

Matt 15:8 (quotation, high confidence) · Isa 29:13 (allusion, high confidence) · 1 Cor 14:8 (allusion, high confidence) · 1 Cor 13:1 (allusion, high confidence)

Notes and citation

Summary: Christ praises the prophets and sends us to them, which he would not do if they were empty noise.

The quotation is Matt 15:8 (Isa 29:13); the allusions are 1 Cor 14:8 and 1 Cor 13:1. The digital text repeats οὐκ and τοῦτο.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.110 (Preuschen 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-110).

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6.111Preuschen 4:129

οὐκ οἶδα δʼ ὅπως χωρὶς πάσης κατασκευῆς ἀποφαίνεται τὴν φωνὴν οἰκειοτέραν οὖσαν τῷ λόγῳ λόγον γίνεσθαι, ὡς καὶ τὴν γυναῖκα εἰς ἄνδρα μετατίθεσθαι. καὶ ὡς ἐξουσίαν ἔχων τοῦ δογματίζειν καὶ πιστεύεσθαι καὶ προκόπτειν, τῷ ἤχῳ φησὶν ἔσεσθαι τὴν εἰς φωνὴν μεταβολήν, μαθητοῦ μὲν χώραν διδοὺς τῇ μεταβαλλούσῃ εἰς λόγον φωνῇ, δούλου δὲ τῇ ἀπὸ ἤχου εἰς φωνήν. καὶ εἰ μὲν ὅπως ποτὲ πιθανότητα ἔφερεν ἐπὶ τῷ αὐτὰ κατασκευάσαι, κἂν ἠγωνισάμεθα περὶ τῆς τούτων ἀνατροπῆς·

ouk oida dʼ hopōs chōris pasēs kataskeuēs apophainetai tēn phōnēn oikeioteran ousan tǭ logǭ logon ginesthai, hōs kai tēn gynaika eis andra metatithesthai. kai hōs exousian echōn tou dogmatizein kai pisteuesthai kai prokoptein, tǭ ēchǭ phēsin esesthai tēn eis phōnēn metabolēn, mathētou men chōran didous tę̄ metaballousę̄ eis logon phōnę̄, doulou de tę̄ apo ēchou eis phōnēn. kai ei men hopōs pote pithanotēta epheren epi tǭ auta kataskeuasai, kan ēgōnisametha peri tēs toutōn anatropēs;

I do not know how, without any argument, he declares that “the voice, being more akin to the word, becomes word, as the woman too is changed into a man.” And as though he had authority to lay down doctrine and to be believed and to make progress, he says that “sound will be changed into voice,” giving the place of a disciple to the voice that changes into word, and of a servant to that which changes from sound into voice. And if he had brought any plausibility at all to establish these things, we would have contended to overturn them;

Notes and citation

Summary: Heracleon asserts without proof that voice becomes word and sound becomes voice.

Heracleon's words are quoted or paraphrased (fr. 5). The change of the woman into a man is a Valentinian image for the perfecting of the spiritual seed.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.111 (Preuschen 4:129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-111).

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6.112Preuschen 4:129–130

ἀρκεῖ δὲ εἰς ἀνατροπὴν ἡ ἀπαραμύθητος ἀπόφασις. ὅπερ δὲ ὑπερεθέμθα ἐν τοῖς πρὸ τούτων ἐξετάσαι, πῶς κεκίνηται, νῦν φέρε διαλάβωμεν. ὁ μὲν γὰρ σωτὴρ κατὰ τὸν Ἡρακλέωνα φησὶν αὐτὸν καὶ προφήτην καὶ Ἠλίαν, αὐτὸς δὲ ἑκάτερον τοὺτων ἀρνεῖται. καὶ προφήτην μὲν καὶ Ἠλίαν ὁ σωτὴρ ἐπὰν αὐτὸν λέγῃ, οὐκ αὐτὸν ἀλλὰ τὰ περὶ αὐτόν, φησί, διδάσκει· ὅταν δὲ μείζονα προφητῶν καὶ έν γεννητοῖς γυναικῶν, τότε αὐτὸν τὸν Ἰωάννην χαρακτηρίζει· αὐτὸς δέ, φησί, περὶ ἑαυτοῦ ἐρωτώμενος ἀποκρίνεται ὁ Ἰωάννης, οὐ τὰ περὶ αὐτόν.

arkei de eis anatropēn hē aparamythētos apophasis. hoper de hyperethemtha en tois pro toutōn exetasai, pōs kekinētai, nyn phere dialabōmen. ho men gar sōtēr kata ton Hērakleōna phēsin auton kai prophētēn kai Ēlian, autos de hekateron toutōn arneitai. kai prophētēn men kai Ēlian ho sōtēr epan auton legę̄, ouk auton alla ta peri auton, phēsi, didaskei; hotan de meizona prophētōn kai en gennētois gynaikōn, tote auton ton Iōannēn charaktērizei; autos de, phēsi, peri heautou erōtōmenos apokrinetai ho Iōannēs, ou ta peri auton.

but his unsupported assertion suffices for its own refutation. What we deferred earlier to examine, how he was moved, come, let us now discuss. For according to Heracleon the Savior calls John both a prophet and Elijah, while John himself denies each of these. And “when the Savior calls him a prophet and Elijah,” he says, “he teaches not about him but about the things around him; but when he calls him greater than the prophets and among those born of women, then he characterizes John himself; but John,” he says, “when asked about himself, answers about himself, not about the things around him.”

Matt 11:9–14 (allusion, high confidence)

Notes and citation

Summary: Heracleon says Jesus spoke of John's circumstances, John of himself.

The allusions are Matt 11:9–14. Heracleon's words are reported (fr. 5, “he says”). The digital text reads ὑπερεθέμθα.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.112 (Preuschen 4:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-112).

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6.113Preuschen 4:130

ὅσην δὲ βάσανον ἡμεῖς περὶ τούτων κατὰ τὸ τὸνατὸν νατὸν πεποιήμεθα, οὐδένα ἀπαραμύθητον ἐῶντες τῶν λεγομένων ὅρων, συγκρῖναι τοῖς ὑπὸ Ἡρακλέωνος, ἅτε οὐκ ἐξουσίαν ἔχοντος τοῦ λέγειν ὅ βούλεται, ἀποφανθεῖσιν. πῶς γὰρ ὅτι περὶ τῶν περὶ αὐτόν ἐστιν τὸ Ἠλίαν αὐτὸν καὶ προφήτην εἶναι, καὶ περὶ αὐτοῦ τὸ φωνὴν αὐτὸν εἶναι βοῶντος ἐν τῇ ἐρήμῳ, οὐδὲ κατὰ τὸ τυχὸν πειρᾶται ἀποδεικνύναι· ἀλλὰ χρῆται παρασείγματι, τὰ περὶ αὐτὸν οἱονεὶ ἐνδύματα ἡν ἕτερα αὐτοῦ, αὐτοῦ, καὶ οὐκ ἂν ἐρωτηθεὶς περὶ τῶν ἐνδυμάτων εἰ αὐτὸς εἵη τὰ ἐνδύματα, ἀπεκρίθη ἂν τὸ Ναί.

hosēn de basanon hēmeis peri toutōn kata to tonaton naton pepoiēmetha, oudena aparamythēton eōntes tōn legomenōn horōn, synkrinai tois hypo Hērakleōnos, hate ouk exousian echontos tou legein ho bouletai, apophantheisin. pōs gar hoti peri tōn peri auton estin to Ēlian auton kai prophētēn einai, kai peri autou to phōnēn auton einai boōntos en tę̄ erēmǭ, oude kata to tychon peiratai apodeiknynai; alla chrētai paraseigmati, ta peri auton hoionei endymata hēn hetera autou, autou, kai ouk an erōtētheis peri tōn endymatōn ei autos heiē ta endymata, apekrithē an to Nai.

Compare how much testing we have made of these matters as far as possible, leaving none of the definitions stated without support, with what Heracleon declared, since he has no authority to say whatever he wishes. For how Elijah and prophet refer to the things around him, and being the voice of one crying in the wilderness refers to himself, he does not attempt to demonstrate even in the slightest; but he uses an example: “the things around him were other than himself, like garments, and if asked about the garments whether he himself were the garments, he would not have answered Yes.”

Notes and citation

Summary: Heracleon offers only an analogy of clothing, without proof.

Heracleon's example is reported (fr. 5). The digital text is garbled (τὸνατὸν νατὸν for τὸ δυνατόν, παρασείγματι, repeated αὐτοῦ).

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.113 (Preuschen 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-113).

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6.114Preuschen 4:130

πῶς γὰρ ἐνδύματα τὸ εἶναι τὸν Ἠλίαν τὸν μέλλοντα ἔρχεσθαι ἐστὶν Ἰωάννου, οὐ πάνυ τι κατʼ αὐτὸν θεωρῶ· τάχα καθʼ ἡμᾶς, ὡς δεδυνήμεθα διηγησαμένους τὸ Ἐν πνεύματι καὶ δυνάμει Ἠλίου« δυναμένου πως λέγεσθαι τοῦτο τὸ πνεῦμα Ἠλίου Ἠλίου ἔνδυμα τῆς Ἰωάννου ψυχῆς.

pōs gar endymata to einai ton Ēlian ton mellonta erchesthai estin Iōannou, ou pany ti katʼ auton theōrō; tacha kathʼ hēmas, hōs dedynēmetha diēgēsamenous to En pneumati kai dynamei Ēliou« dynamenou pōs legesthai touto to pneuma Ēliou Ēliou endyma tēs Iōannou psychēs.

How being Elijah who is to come is John's garments, I do not at all see on his view; perhaps on ours, as we were able to explain “in the spirit and power of Elijah,” since this spirit of Elijah can in some way be called a garment of John's soul.

Luke 1:17 (quotation, high confidence)

Notes and citation

Summary: On Origen's reading, Elijah's spirit might be called a garment of John's soul, but not on Heracleon's.

The quotation is Luke 1:17. The digital text repeats Ἠλίου.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.114 (Preuschen 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-114).

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6.115Preuschen 4:130

Θέλων δʼ ἔτι παραστῆσαι διὰ τί ἱερεῖς καὶ Λευῖται οἱ ἐπερωτῶντες ἀπὸ τῶν Ἰουδαίων Ι πεμφθέντες εἰσίν, οὐ κακῶς μὲν λέγει τὸ Ὅτι τούτοις προσῆκον ἠν περὶ τούτων πο- λυπραγμονεῖν καὶ πυνθάνεσθαι, τοῖς τῷ θεῷ προσκαρτε- ροῦσιν, οὐ πάνυ πάνυ ἐξητασμένως τὸ Ὅτι καὶ αὐτὸς ἐκ λευϊτικῆς φυλῆς ἦν, ὥσπερ προαποροῦντες ἡμεῖς ἐξητάσαμεν, ὅτι εἰ ᾔδεισαν τὸν Ἰωάννην οἱ πεμφθέντες καὶ τὴν γένεσιν αὐτοῦ, πῶς χώραν χώραν εἶχον πυνθάνεσθαι περὶ τοῦ εἰ ἐστίν; καὶ πάλιν ἐν τῷ περὶ τοῦ εἰ »ὁ προφήτης εἶ ει σύ; « ἐξαίρετον οἰόμενος σημαίνεσθαι κατὰ τὴν προσθήκην τοῦ ἄρθρου, λέγει ὅτι Ἐπηρώτησαν εἰ προφήτης εἰη τὸ κοινότερον βουλόμενοι μαθεῖν.

Thelōn dʼ eti parastēsai dia ti hiereis kai Leuitai hoi eperōtōntes apo tōn Ioudaiōn I pemphthentes eisin, ou kakōs men legei to Hoti toutois prosēkon ēn peri toutōn po- lypragmonein kai pynthanesthai, tois tǭ theǭ proskarte- rousin, ou pany pany exētasmenōs to Hoti kai autos ek leuïtikēs phylēs ēn, hōsper proaporountes hēmeis exētasamen, hoti ei ę̄deisan ton Iōannēn hoi pemphthentes kai tēn genesin autou, pōs chōran chōran eichon pynthanesthai peri tou ei estin? kai palin en tǭ peri tou ei »ho prophētēs ei ei sy? « exaireton oiomenos sēmainesthai kata tēn prosthēkēn tou arthrou, legei hoti Epērōtēsan ei prophētēs eiē to koinoteron boulomenoi mathein.

Wishing further to show why the questioners sent from the Jews were priests and Levites, he says not badly, “because it was fitting for these, who devote themselves to God, to be concerned and inquire about these things”; but not at all carefully, “because he himself too was of the Levitical tribe,” since, as we examined in raising the difficulty before, if those sent knew John and his birth, how would they have had room to inquire whether he was [Elijah]? And again, in the question “Are you the prophet?”, thinking that something special is signified by the addition of the article, he says that “they asked whether he was a prophet, wishing to learn the more general thing.”

John 1:21 (quotation, high confidence) · John 1:19 (allusion, high confidence)

Notes and citation

Summary: Heracleon's reasons for the priests' questions are partly sound, partly careless.

The quotation is John 1:21; Heracleon's words are quoted (fr. 5). A stray page marker “Ι” is not translated; the digital text repeats πάνυ and χώραν and has “εἶ ει”.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); quotation)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.115 (Preuschen 4:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-115).

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6.116Preuschen 4:130–131

ἔτι δὲ οὐ μόνος Ἡρακλέων, ἀλλὰ ὅσον ἐπʼ ἐμῇ ἱστορίᾳ καὶ πάντες οἱ ἑτερόδοξαι, εὐτελῆ ἀμφιβολίαν διαστείλασθαι μὴ δεδυνημένοι, μείζονα Ἠλίου καὶ πάντων τῶν προφητῶν τὸν Ἰωάννην ὑπειλήφασιν διὰ τὸ » Μείζων ἐν γεννη- »τοῖς γυναικῶν Ἰωάννου οὐδείς ἐστιν«· οὐχ ὁρῶντες ὅτι ἀληθὲς τὸ »Οὐδεὶς μείζων Ἰωάννου ἐν γεννητοῖς γυναικῶν« διχῶς γίνε- ται, οὐ μόνον τῷ αὐτὸν εἶναι πάντων μείζονα, ἀλλὰ καὶ τῷ ἴσους αὐτῷ εἶναί τινας· ἀληθὲς γὰρ ἴσων ὄντων αὐτῷ πολλῶν προφητῶν, κατὰ τὴν δεδομένην αὐτῷ χάριν τὸ μηδένα τούτου μείζονα εἶναι.

eti de ou monos Hērakleōn, alla hoson epʼ emę̄ historią kai pantes hoi heterodoxai, eutelē amphibolian diasteilasthai mē dedynēmenoi, meizona Ēliou kai pantōn tōn prophētōn ton Iōannēn hypeilēphasin dia to » Meizōn en gennē- »tois gynaikōn Iōannou oudeis estin«; ouch horōntes hoti alēthes to »Oudeis meizōn Iōannou en gennētois gynaikōn« dichōs gine- tai, ou monon tǭ auton einai pantōn meizona, alla kai tǭ isous autǭ einai tinas; alēthes gar isōn ontōn autǭ pollōn prophētōn, kata tēn dedomenēn autǭ charin to mēdena toutou meizona einai.

Further, not Heracleon alone, but, as far as my knowledge goes, all the heterodox, not having been able to distinguish a simple ambiguity, have supposed John greater than Elijah and all the prophets because of “Among those born of women there is no one greater than John”; not seeing that “No one is greater than John among those born of women” is true in two ways: not only by his being greater than all, but also by some being equal to him. For if many prophets are equal to him, it is true that, according to the grace given him, no one is greater than he.

Luke 7:28 (quotation, high confidence) · Matt 11:11 (allusion, high confidence)

Notes and citation

Summary: The heretics wrongly infer that John is greater than all prophets; “no one greater” allows for equals.

The quotation is Luke 7:28 (Matt 11:11). The digital text reads ἑτερόδοξαι.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.116 (Preuschen 4:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-116).

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6.117Preuschen 4:131

οἴεται δὲ τὸ] κατασκευάζεσθαι τὸ Μείζονα τῷ προφητεύεσθαι ὑπὸ Ἡσαΐου ὡς μηδενὸς ταύτης τῆς τιμῆς ἠξιωμένου μένου ὑπὸ θεοῦ τῶν πώποτε προφητευσάντων. ἀληθῶς δʼ ὡς καταφρονῶν τῆς παλαιᾶς χρηματιζούσης διαθήκης καὶ μὴ τηρήσας καὶ αὐτὸν Ἠλίαν προφητευόμενον τοῦτʼ ἀπετόλ- μησεν ἐἰπεῖν· καὶ γὰρ Ἠλίας προφητεύεται ὑπὸ Μαλαχίου λέγον- τος· »Ἰδοὺ ἀποστέλλω ὑμῖν Ἠλίαν τὸν θεσβίτην, ὅς ἀποκαταστή- »σει καρδίαν πατρὸς πρὸς υἱόν«.

oietai de to] kataskeuazesthai to Meizona tǭ prophēteuesthai hypo Hēsaïou hōs mēdenos tautēs tēs timēs ēxiōmenou menou hypo theou tōn pōpote prophēteusantōn. alēthōs dʼ hōs kataphronōn tēs palaias chrēmatizousēs diathēkēs kai mē tērēsas kai auton Ēlian prophēteuomenon toutʼ apetol- mēsen eipein; kai gar Ēlias prophēteuetai hypo Malachiou legon- tos; »Idou apostellō hymin Ēlian ton thesbitēn, hos apokatastē- »sei kardian patros pros huion«.

And he thinks that his being greater is established by his being prophesied by Isaiah, as though none of those who ever prophesied had been counted worthy of this honor by God. Truly, as one who despises what is called the Old Testament and has not observed that Elijah too was prophesied, he dared to say this; for Elijah too is prophesied by Malachi, who says, “Behold, I send you Elijah the Tishbite, who will restore the heart of the father to the son.”

Isa 40:3 (allusion, high confidence) · Mal 4:5–6 (3:23-Mal LXX) (quotation, high confidence)

Notes and citation

Summary: Heracleon claims only John was foretold, forgetting that Malachi foretold Elijah.

The allusion is Isa 40:3; the quotation is Mal 4:5–6 (3:22–23 LXX). Heracleon's view is reported (fr. 5). The digital text repeats μένου.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.117 (Preuschen 4:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-117).

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6.118Preuschen 4:131

καὶ Ἰωσίας δέ, ὡς ἐν τῇ τρίτῃ τῶν Βασιλειῶν ἀνέγνωμεν, προφητεύεται ὀνομαστὶ ὑπὸ τοῦ ἐληλυθότος ἐξ Ἰούδα προφήτου λέγοντος, παρόντος καὶ τοῦ Ἰεροβοάμ, »Θυσιαστήριον, τάδε λέγει κύριος· Ἰδοὺ υἱὸς τίκτεται τῶ »Δαβίδ, Ἰωσίας ὄνομα αὐτῷ« φασὶν δέ τινες καὶ τὸν Σαμψὼν ὑπὸ τοῦ Ἰακὼβ προφητεύεσθαι λέγοντος· »Δὰν κρινεῖ τὸν ἑαυ- »τοῦ λαόν, ὡσεὶ καὶ μία φυλὴ ἐν Ἰσραήλ«· ἐπεὶ ἀπὸ τῆς φυλῆς τοῦ Δὰν γενόμενος ὁ Σαμψὼν ἐδρινε τὸν Ἰσραήλ. καὶ ταῦτα δὲ εἰς ἔλεγχον τῆς πορπετείας τοῦ ἀποφηναμένου μηδένα πλὴν Ιωάννου προφητεύεσθαι εἰρήσθω, ταῦτα εἰρηκότος έν τῷ θέλειν αὐτὸν διηγεῖσθαι τί τὸ »Ἐγὼ φωνὴ βοῶντος έν τῇ ἐρήμῳ«. Ι, 24-25 Καὶ [οἱ] ἀπεσταλμένοι ἦσαν ἐκ τῶν φαρισαίων. καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῷ· Τί οὖν βαπτίζεις εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδέ Ἠλίας οὐδὲ ὁ προφήτης;

kai Iōsias de, hōs en tę̄ tritę̄ tōn Basileiōn anegnōmen, prophēteuetai onomasti hypo tou elēlythotos ex Iouda prophētou legontos, parontos kai tou Ieroboam, »Thysiastērion, tade legei kyrios; Idou huios tiktetai tō »Dabid, Iōsias onoma autǭ« phasin de tines kai ton Sampsōn hypo tou Iakōb prophēteuesthai legontos; »Dan krinei ton heau- »tou laon, hōsei kai mia phylē en Israēl«; epei apo tēs phylēs tou Dan genomenos ho Sampsōn edrine ton Israēl. kai tauta de eis elenchon tēs porpeteias tou apophēnamenou mēdena plēn Iōannou prophēteuesthai eirēsthō, tauta eirēkotos en tǭ thelein auton diēgeisthai ti to »Egō phōnē boōntos en tę̄ erēmǭ«. I, 24-25 Kai [hoi] apestalmenoi ēsan ek tōn pharisaiōn. kai ērōtēsan auton kai eipan autǭ; Ti oun baptizeis ei sy ouk ei ho christos oude Ēlias oude ho prophētēs?

And Josiah too, as we read in the third book of Kingdoms, is foretold by name by the prophet who came from Judah, saying in the presence of Jeroboam, “Altar, thus says the Lord: Behold, a son is born to David, Josiah is his name.” And some say that Samson too was foretold by Jacob, saying, “Dan shall judge his people, as one tribe in Israel,” since Samson, coming from the tribe of Dan, judged Israel. Let this be said to refute the rashness of the one who declared that no one except John was foretold, having said this in wishing to explain “I am the voice of one crying in the wilderness.” John 1:24–25: “And those who had been sent were from the Pharisees. And they asked him and said to him, Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?”

1 Kgs 13:2 (quotation, high confidence) · Gen 49:16 (quotation, high confidence) · Judg 13:2 (allusion, medium confidence) · John 1:23 (quotation, high confidence) · John 1:24–25 (quotation, high confidence)

Notes and citation

Summary: Josiah and perhaps Samson were also foretold, which refutes Heracleon; the next lemma is John 1:24–25.

The quotations are 1 Kgs 13:2 (3 Kgdms 13:2 LXX), Gen 49:16, and John 1:23; the lemma is John 1:24–25. The digital text reads ἐδρινε and πορπετείας.

Extrabiblical texts: Heracleon, fr. 5 (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 6.118 (Preuschen 4:131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-118).

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6.119Preuschen 4:131–132

Οἱ μὲν ἀπὸ Ἱεροσολύμων πέμψαντες τοὺς τοὺς ἐρωτήσοντας τὸν Ἰωάννην ἱερεῖς καὶ Λευί·τας μαθόντες ὅστις τε οὐκ ἠν ὁ Ἰωάννης καὶ ὃς ἠν, σεμνοπρεπέστατα ἡσυχάζουσιν, οἱονεὶ συνκατατιθέμενοι διὰ τῆς σιωπῆς καὶ ἐμφαίνοντες τὸ παραδέχεσθαι τὰ εἰρημένα, ὅτι ἁρμόζει τῇ τοῦ βοῶντος ἐν τῇ ἐρήμῳ φωνῇ εἰς τὸ εὐδύνειν τὴν ὁδὸν κυρίου τὸ βαπτίζειν.

Hoi men apo Hierosolymōn pempsantes tous tous erōtēsontas ton Iōannēn hiereis kai Leui;tas mathontes hostis te ouk ēn ho Iōannēs kai hos ēn, semnoprepestata hēsychazousin, hoionei synkatatithemenoi dia tēs siōpēs kai emphainontes to paradechesthai ta eirēmena, hoti harmozei tę̄ tou boōntos en tę̄ erēmǭ phōnę̄ eis to eudynein tēn hodon kyriou to baptizein.

Those from Jerusalem who sent the priests and Levites to question John, having learned who John was not and who he was, keep silent most reverently, as though assenting by their silence and showing that they accepted what was said: that baptizing befits the voice of one crying in the wilderness to make straight the way of the Lord.

John 1:23 (allusion, high confidence)

Notes and citation

Summary: The Jerusalem authorities accepted John's answer in silence.

The allusion is John 1:23. The digital text repeats τοὺς and reads εὐδύνειν.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.119 (Preuschen 4:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-119).

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6.120Preuschen 4:132

οἱ δὲ Φα- ρισαῖοι, ατε κατὰ τὸ ονομα οντες Διῃρημένοι τινὲς καὶ στασιώ- δεις, τὸ μὴ ὁμονοεῖν παριστᾶσιν τοῖς ἐν τῇ μητροπόλει Ἰουδαίοις καὶ τοῖς λειτουργοῖς τῆς τοῦ θεοῦ θεραπείας, ἱερεῦσι καὶ Λευ·ί·ταις, διὰ τοῦ ἀποστεῖλαι οἱονεὶ ἐπιπληκτικῶς καὶ τὸ ὅσον ἐπʼ αὐτοῖς κωλυτικῶς τοῦ βαπτίζειν τοὺς ἐρωτήσοντας· Τί »Τί βαπτίζεις »εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης;« καὶ τάχα εἰ συγκλώσαιμεν εἰς ἕν σωματοποιοῦντες τὰ ἐν τοῖς εὐαγγελίοις γεγραμμένα, εἴποιμεν ἄν νῦν μὲν αὐτοὺς ταῦτα εἰρηκέναι, ὑστερον δὲ οὐκ οἶδʼ ὅπως αὑτοὺς ἐπιδεδωκότας τῷ βαπτίσασθαι ἀκηκοέναι ὑπὸ τοῦ Ἰωάννου τὸ »Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν »φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; ποιήσατε οὖν καρπὸν ἄξιον »τῆς μετανοίας«·

hoi de Pha- risaioi, ate kata to onoma ontes Dię̄rēmenoi tines kai stasiō- deis, to mē homonoein paristasin tois en tę̄ mētropolei Ioudaiois kai tois leitourgois tēs tou theou therapeias, hiereusi kai Leu;i;tais, dia tou aposteilai hoionei epiplēktikōs kai to hoson epʼ autois kōlytikōs tou baptizein tous erōtēsontas; Ti »Ti baptizeis »ei sy ouk ei ho christos oude Ēlias oude ho prophētēs?« kai tacha ei synklōsaimen eis hen sōmatopoiountes ta en tois euangeliois gegrammena, eipoimen an nyn men autous tauta eirēkenai, hysteron de ouk oidʼ hopōs hautous epidedōkotas tǭ baptisasthai akēkoenai hypo tou Iōannou to »Gennēmata echidnōn, tis hypedeixen hymin »phygein apo tēs mellousēs orgēs? poiēsate oun karpon axion »tēs metanoias«;

But the Pharisees, being, as their name indicates, a divided and factious group, show that they are not of one mind with the Jews in the capital and with the ministers of the service of God, the priests and Levites, by sending questioners, as it were reproachfully and, as far as they could, to prevent him from baptizing: “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” And perhaps, if we wove the things written in the Gospels together into one body, we might say that they said this now, but later, I know not how, gave themselves up to be baptized and heard from John, “Brood of vipers, who warned you to flee from the wrath to come? Bear fruit, then, worthy of repentance.”

John 1:25 (quotation, high confidence) · Matt 3:7–8 (quotation, high confidence)

Notes and citation

Summary: The Pharisees, “separated ones,” questioned John hostilely, and later came to his baptism and were rebuked.

The quotations are John 1:25 and Matt 3:7–8. “Pharisee” was understood to mean “separated”. Part of the section is unaccented in the digital text.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.120 (Preuschen 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-120).

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6.121Preuschen 4:132

ταῦτα γὰρ ὑπὸ τοῦ βαπτιστοῦ εἴρηται παρὰ τῷ Ματθαίῳ ἰδόντος πολλοὺς τῶν φαρισαίων καὶ Σαδδουικαίων ἐρχομένους ἐπὶ τὸ βάπτισμα, δηλονότι οὐκ ἔχοντας καρποὺς με τανοίας καὶ φαρισαϊκῶς ἀλαζονευομένους ἐν ἑαυτοῖς ἐπὶ τῷ Ἀβραὰμ ὡς πατρί· διόπερ ἐπιπλήσσονται ὑπὸ τοῦ τὸν ζῆλον Ἠλίου κατὰ τὴν κοινωνίαν τοῦ ἁγίου πνεύματος Ἰωάννου. ἐπιπληκτικὸς γὰρ λόγος ὁ » Μὴ δόξητε λέγειν ἐν ἑαυτοῖς· Πατέρα »ἔχομεν τὸν Ἀβαάμ«· καὶ διδασκαλικὸς ὁ περὶ τοῦ καὶ τοὺς διὰ τὴν λιθίνην καρδίαν ἀπίστους λίθους ὀνομαζομένους δυνάμει θεοῦ μεταβαλεῖν οἴους τε εἶναι ἀπὸ λίθων εἰς τέκνα Ἀβραάμ. ἐπεὶ γεγόνασιν ἐν ὀφθαλμοῖς τοῦ προφήτου, μὴ φεύγοντες τὴν θείαν ὄψιν· ὄψιν· διόπερ τὸ »Λέγω ὑμῖν, ὅτι δύναται ὁ θεὸς »ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ« ὑπʼ αὐτοῦ λέγεται.

tauta gar hypo tou baptistou eirētai para tǭ Matthaiǭ idontos pollous tōn pharisaiōn kai Saddouikaiōn erchomenous epi to baptisma, dēlonoti ouk echontas karpous me tanoias kai pharisaïkōs alazoneuomenous en heautois epi tǭ Abraam hōs patri; dioper epiplēssontai hypo tou ton zēlon Ēliou kata tēn koinōnian tou hagiou pneumatos Iōannou. epiplēktikos gar logos ho » Mē doxēte legein en heautois; Patera »echomen ton Abaam«; kai didaskalikos ho peri tou kai tous dia tēn lithinēn kardian apistous lithous onomazomenous dynamei theou metabalein oious te einai apo lithōn eis tekna Abraam. epei gegonasin en ophthalmois tou prophētou, mē pheugontes tēn theian opsin; opsin; dioper to »Legō hymin, hoti dynatai ho theos »ek tōn lithōn toutōn egeirai tekna tǭ Abraam« hypʼ autou legetai.

For these words were said by the Baptist in Matthew when he saw many of the Pharisees and Sadducees coming to his baptism, clearly without fruits of repentance and boasting in themselves, like Pharisees, of Abraham as their father. That is why they are rebuked by John, who had the zeal of Elijah through sharing in the Holy Spirit. For “Do not presume to say to yourselves, We have Abraham as our father” is a word of rebuke; and teaching is the word that even those who, because of a heart of stone, are unbelievers called stones can be changed by the power of God from stones into children of Abraham. For they came before the eyes of the prophet, not fleeing the divine sight; which is why he says, “I tell you that God is able from these stones to raise up children to Abraham.”

Matt 3:7 (allusion, high confidence) · Matt 3:9 (quotation, high confidence) · Ezek 36:26 (allusion, medium confidence)

Notes and citation

Summary: John rebuked the Pharisees' pride in Abraham and taught that God can make stony hearts into Abraham's children.

The quotations and allusions are Matt 3:7, 3:9, and Ezek 36:26. The digital text repeats ὄψιν and reads Ἀβαάμ.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.121 (Preuschen 4:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-121).

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6.122Preuschen 4:132–133

καὶ ἐπεὶ μὴ ποιήσαντες καρπὸν ἄξιον τῆς μετανοίας ἔρχοναι ἐπὶ τὸ βάπτισμα, ἁρμονιώτατα πρὸς αὐτοὺς λέγεται τὸ »Ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν δέν- »δρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς τὸ πῦρ βάλ- »λεται«· οἱονεὶ γὰρ ἄντικρύς φησι πρὸς αὐτούς· Ἐπεὶ ἐληηύθατε ἐπὶ τὸ βάπτισμα μὴ ποιήσαντες καρπὸν μετανοίας, δένδρον ἐστὲ μὴ ποιοῦν καρπὸν καλόν, ἐκκοπησόμενον ὑπὸ τῆς ὀξυτάτης καὶ εὐτονωτάτης ἀξίηνς τοῦ ζῶντος λόγου καὶ ἐνεργοῦς καὶ τομω- τέρου »ὑπὲρ πᾶσαν μάχαιραν δίστομον«.

kai epei mē poiēsantes karpon axion tēs metanoias erchonai epi to baptisma, harmoniōtata pros autous legetai to »Ēdē de hē axinē pros tēn rhizan tōn dendrōn keitai; pan den- »dron mē poioun karpon kalon ekkoptetai kai eis to pyr bal- »letai«; hoionei gar antikrys phēsi pros autous; Epei elēēuthate epi to baptisma mē poiēsantes karpon metanoias, dendron este mē poioun karpon kalon, ekkopēsomenon hypo tēs oxytatēs kai eutonōtatēs axiēns tou zōntos logou kai energous kai tomō- terou »hyper pasan machairan distomon«.

And since they come to the baptism without having borne fruit worthy of repentance, most fittingly it is said to them, “Already the axe is laid at the root of the trees; every tree that does not bear good fruit is cut down and thrown into the fire.” For it is as though he said to them outright: Since you have come to the baptism without bearing fruit of repentance, you are a tree not bearing good fruit, which will be cut down by the sharpest and most vigorous axe of the living and active Word, sharper “than any two-edged sword.”

Matt 3:8 (allusion, high confidence) · Matt 3:10 (quotation, high confidence) · Heb 4:12 (quotation, high confidence)

Notes and citation

Summary: Those who come to baptism without repentance are fruitless trees that the living Word will cut down.

The quotations are Matt 3:10 and Heb 4:12. The digital text reads ἔρχοναι, ἐληηύθατε, ἀξίηνς.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.122 (Preuschen 4:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-122).

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6.123Preuschen 4:133

ΧΧΙΙΙ. Παρέστησεν δὲ τὸ τῶν Φαρισαίων περιαυτόλογου καὶ ὁ Λουκᾶς διὰ τοῦ »Ἄνδρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν »προσεύξασθαι, ὁ εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. καὶ ὁ Φα- »ρισαῖος σταθεὶς ταῦτα πρὸς ἐαυτὸς προσηύχετο· Ὀ θεός, εὐχα- »ριστῶ σοι ὃτι οὐκ εἰμὶ ὡς οἱ λοιποὶ τῶν ἀνθρώπων, ἂρπαγες, »ἄδικοι, μοιχοὶ ἢ καὶ ὡς οὐτος ὁ τελώνης«· ὅτε διὰ τούτους τοὺς λόγους ὁ τελώνης μἀλλον αὐτοῦ εἰς τὸν οἶκον καταβαίνει δεδικαιωμένος, μένος, καὶ ἐπιλέγεται πάντα τὸν ὑψοῦντα ἑαυτὸν ταπεινοῦσθαι. ὡς ὑποκριταὶ τοίνυν κατὰ τοὺς τοῦ σωτῆρος πρὸς αὐτοὺς ἐλεγκτικοὺς λόγους) ἔρχονται ἐπὶ τὸ βάπτισμα, οὐ λαν- θάνοντες τὸν βαπτίζοντα ἔτι ἔχοντες τὸν τῶν ἐχιδνῶν ἐὸν ὑπὸ τὰς γλώσσας αὐτῶν καὶ τὸν τῶν ἀσπίδων· »Ἰὸς γὰρ ἀσπίδων »ὑπὸ τὰ χείλη αὐτῶν«.

ChChIII. Parestēsen de to tōn Pharisaiōn periautologou kai ho Loukas dia tou »Andrōpoi dyo anebēsan eis to hieron »proseuxasthai, ho heis Pharisaios kai ho heteros telōnēs. kai ho Pha- »risaios statheis tauta pros eautos prosēucheto; O theos, eucha- »ristō soi hoti ouk eimi hōs hoi loipoi tōn anthrōpōn, arpages, »adikoi, moichoi ē kai hōs outos ho telōnēs«; hote dia toutous tous logous ho telōnēs mallon autou eis ton oikon katabainei dedikaiōmenos, menos, kai epilegetai panta ton hypsounta heauton tapeinousthai. hōs hypokritai toinyn kata tous tou sōtēros pros autous elenktikous logous) erchontai epi to baptisma, ou lan- thanontes ton baptizonta eti echontes ton tōn echidnōn eon hypo tas glōssas autōn kai ton tōn aspidōn; »Ios gar aspidōn »hypo ta cheilē autōn«.

Luke too presented the Pharisees' self-praise through “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. And the Pharisee, standing, prayed thus to himself: God, I thank you that I am not like the rest of men, robbers, unjust, adulterers, or even like this tax collector”; when, because of these words, the tax collector rather than he goes down to his house justified, and it is added that everyone who exalts himself will be humbled. As hypocrites, then (according to the Savior's words of reproof to them), they come to the baptism, not escaping the notice of the one baptizing, still having the venom of vipers under their tongues, and that of asps: “For the venom of asps is under their lips.”

Luke 18:10–11 (quotation, high confidence) · Luke 18:14 (allusion, high confidence) · Matt 23:13 (allusion, medium confidence) · Ps 140:3 (139:4 LXX) (quotation, high confidence)

Notes and citation

Summary: The Pharisees' self-praise, as in Luke's parable, showed they came to baptism as hypocrites full of venom.

The quotations are Luke 18:10–11, 14 and Ps 140:3 (139:4 LXX; Rom 3:13); the allusion is Matt 23:13. The digital text begins with the chapter number XXIII (not translated) and has several slips (περιαυτόλογου, Ἄνδρωποι, ἐαυτὸς, ἐὸν for ἰὸν, repeated μένος).

Topics: Baptism, Prayer

Cite (SBL): Origen, Comm. Jo. 6.123 (Preuschen 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-123).

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6.124Preuschen 4:133

ἀληθῶς τε »θυμὸς αὐτοῖς κατὰ τὴν »ομοίωσιν τοῦ οφεως« ην ἐμφαινόμενος καὶ διὰ τῆς πικρᾶς ταύτης ἐρωτήσεως τῆς »Τί οὐν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς »οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης;« πρὸς οὓς εἴποιμʼ ἂν ὡς Χριστοῦ καὶ Ἠλίου καὶ τοῦ προφήτου βαπτιζόντων, τῆς δὲ ἐν τῇ ἐρήμῳ φωνῆς τοῦ βοῶντος ταύτην τὴν ἐξουσίαν μὴ εἰληφυίας· Ὦ οὗτοι, ἀπηνῶς πυνθάνεσθε τοῦ ἀπεσταλμένου ἀγγέλου πρὸ προσώπου Χριστοῦ κατασκευάσαι τὴν ὁδὸν αὐτοῦ ἔμπροσθεν αὐτοῦ, ὅλα τὰ κατὰ τὸν τόπον αὐτοῦ ἀγνοοῦντες μυστήρια· ὁ γὰρ χριστός, Ἰησοῦς ὤν, κἂν μὴ βούλησθε, αὐτὸς οὐκ ἐβάπτιζεν, ἀλλʼ οἱ μαθηταὶ αὐτοῦ,

alēthōs te »thymos autois kata tēn »omoiōsin tou opheōs« ēn emphainomenos kai dia tēs pikras tautēs erōtēseōs tēs »Ti oun baptizeis, ei sy ouk ei ho christos »oude Ēlias oude ho prophētēs?« pros hous eipoimʼ an hōs Christou kai Ēliou kai tou prophētou baptizontōn, tēs de en tę̄ erēmǭ phōnēs tou boōntos tautēn tēn exousian mē eilēphuias; Ō houtoi, apēnōs pynthanesthe tou apestalmenou angelou pro prosōpou Christou kataskeuasai tēn hodon autou emprosthen autou, hola ta kata ton topon autou agnoountes mystēria; ho gar christos, Iēsous ōn, kan mē boulēsthe, autos ouk ebaptizen, allʼ hoi mathētai autou,

And truly “their anger was like the serpent's,” shown also through this bitter question, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” To them I would say, as though the Christ and Elijah and the prophet baptize, while the voice of one crying in the wilderness has not received this authority: O you, you harshly question the angel sent before Christ's face to prepare his way before him, being ignorant of all the mysteries in this passage. For Christ, being Jesus, whether you wish it or not, did not himself baptize, but his disciples;

Ps 58:4 (57:5 LXX) (quotation, high confidence) · John 1:25 (quotation, high confidence) · Mal 3:1 (allusion, high confidence) · John 4:2 (allusion, high confidence)

Notes and citation

Summary: The Pharisees' bitter question shows their venom; in fact Christ himself did not baptize, but his disciples did.

The quotations and allusions are Ps 58:4 (57:5 LXX), John 1:25, Mal 3:1, and John 4:2. Part of the section is unaccented in the digital text. The sentence continues in 6.125.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.124 (Preuschen 4:133; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-124).

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6.125Preuschen 4:133–134

αὐτὸς ὢν »ὁ προφήτης( πόθεν δὲ ὑμῖν πεπίστευται Ἠλίαν βαπτίσειν τὸν ἐλευσόμενον, οὐδὲ τὰ ἐπὶ τοῦ θυσιαστη- ρίου ξύλα κατὰ τοὺς τοῦ Ἀχαὰβ χρόνους δεόμενα λουτροῦ ἵνα ἐκκαυθῇ, ἐπιφανέντος ἐν πυρὶ τοῦ κυρίου, βαπτίσαντα; ἐπικελεύε- ται γὰρ τοῖς ἱερεῦσιν τοῦτο ποιῆσαι οὐ μόνον ἅπαξ, λέγει γάρ· »Δευτερώσατε· ὅτε καὶ ἐδευτέρωσαν«, καὶ »Τρισσώσατε· ὅτε καὶ »ἐτρίσσωσαν«. ὁ τοίνυν μὴ αὐτὸς βαπτίσας τότε, ἀλλʼ ἑτέροις τοῦ ἔργου παραχωρήσας, πῶς κατὰ τὰ ὑπὸ τοῦ Μαλαχίου λεγό- μενα ἐπιδημήσας βαπτίζειν ἐμελλεν; Χριστὸς οὖν ἐν ὕδατι οὐ βαπτίζει, ἀλλʼ οἱ μαθηταὶ αὐτοῦ· ἑαυτῷ δὲ τηρεῖ τὸ ἁγίῳ πνεύματι βαπτίζειν καὶ Πυρί.

autos ōn »ho prophētēs( pothen de hymin pepisteutai Ēlian baptisein ton eleusomenon, oude ta epi tou thysiastē- riou xyla kata tous tou Achaab chronous deomena loutrou hina ekkauthę̄, epiphanentos en pyri tou kyriou, baptisanta? epikeleue- tai gar tois hiereusin touto poiēsai ou monon hapax, legei gar; »Deuterōsate; hote kai edeuterōsan«, kai »Trissōsate; hote kai »etrissōsan«. ho toinyn mē autos baptisas tote, allʼ heterois tou ergou parachōrēsas, pōs kata ta hypo tou Malachiou lego- mena epidēmēsas baptizein emellen? Christos oun en hydati ou baptizei, allʼ hoi mathētai autou; heautǭ de tērei to hagiǭ pneumati baptizein kai Pyri.

he himself being “the prophet.” And from where have you come to believe that Elijah, when he comes, will baptize, when he did not even baptize the wood on the altar in the times of Ahab, which needed washing so that it might be burned up when the Lord appeared in fire? For he commands the priests to do this, not only once; for he says, “Do it a second time,” when they did it a second time, and “Do it a third time,” when they did it a third time. How, then, would the one who did not baptize then himself, but left the work to others, baptize when he came according to what Malachi says? Christ, then, does not baptize in water, but his disciples; he reserves for himself baptizing in the Holy Spirit and fire.

1 Kgs 18:33–34 (quotation, high confidence) · Mal 4:5 (3:23 LXX) (allusion, high confidence) · John 4:2 (allusion, high confidence) · Matt 3:11 (allusion, high confidence)

Notes and citation

Summary: Elijah did not himself pour the water on the altar, nor does Christ baptize with water; he baptizes with the Spirit and fire.

The allusions and quotations are 1 Kgs 18:33–34 (3 Kgdms LXX), Mal 4:5, John 4:2, and Matt 3:11. Origen reads Elijah's drenching of the altar as a figure of baptism.

Notes on the original text

Digital text corrected (OCR: wrong breathing and accent): ἐν ὅδατι οὐ βαπτίζει → ἐν ὕδατι οὐ βαπτίζει.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.125 (Preuschen 4:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-125).

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6.126Preuschen 4:134

παραδεξάμενος δὲ ὁ Ἡρακλέων τὸν τῶν Φαρισαίων λόγον ὡς ὑγιῶς εἰρημένον περὶ τοῦ ὀφείλεσθαι τὸ βαπτίζειν Χριστῷ καὶ Ἠλίᾳ καὶ παντὶ προφήτῃ, αὐ- ταῖς λέξεσίν φησιν, οἷς μόνοις ὀφείλεται τὸ βαπτίξειν, καὶ ἐκ τῶν εἰρημένων μὲν ἡμῖν ἔναγχος ἐλεγχόμενος, μάλιστα δὲ ὅτι κοινότερον τὸν προφήτην νενόηκεν· οὐ γὰρ ἔχει δεῖξαί τινα τῶν προφητῶν βαπτίσαντα. οὐκ ἀπιθάνως δέ φησιν πυνθάνεσθαι τοὺς Φαρισαίους κατὰ τὴν αἰ, τῶν πανουργίαν. οὐχὶ ὡς μαθεῖν θέλοντας.

paradexamenos de ho Hērakleōn ton tōn Pharisaiōn logon hōs hygiōs eirēmenon peri tou opheilesthai to baptizein Christǭ kai Ēlią kai panti prophētę̄, au- tais lexesin phēsin, hois monois opheiletai to baptixein, kai ek tōn eirēmenōn men hēmin enanchos elenchomenos, malista de hoti koinoteron ton prophētēn nenoēken; ou gar echei deixai tina tōn prophētōn baptisanta. ouk apithanōs de phēsin pynthanesthai tous Pharisaious kata tēn ai, tōn panourgian. ouchi hōs mathein thelontas.

Heracleon, accepting the Pharisees' word as rightly spoken, that baptizing belonged to Christ and Elijah and every prophet, says in these very words: “to whom alone baptizing belongs”; and he is refuted both by what we have just said, and especially because he has understood “the prophet” in the more general sense; for he cannot show any of the prophets who baptized. But not unpersuasively he says that the Pharisees inquired “out of their own craftiness, not as wishing to learn.”

John 1:25 (allusion, high confidence)

Notes and citation

Summary: Heracleon wrongly accepts the Pharisees' view that every prophet baptizes, though he rightly sees their malice.

Heracleon's words are quoted. The digital text reads βαπτίξειν and αἰ, τῶν (for αὐτῶν).

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

Topics: Heresy, Baptism

Cite (SBL): Origen, Comm. Jo. 6.126 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-126).

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6.127Preuschen 4:134

Ἐπεὶ δὲ ἀναγκαἶον ἡμῖν φαίνεται παρατιθέναι τὰς ὁμοίας τῶν εὐαγγελίων λέξεις τοῖς ἐν χερσὶ ῥητοῖς, καὶ τοῦτο καθʼ ἕκαστον μέχρι τέλους ποιεῖν ὑπὲρ τοῦ τὰ μὲν συγκρούειν δοκοῦντα ἀποδείκνυσθαι σύμφωνα, τὰ δʼ ὁμοίως ἔχοντα ἕκαστον κατʼ ἰδίαν σαφηνίζεσθαι, φέρε τοῦτο καὶ ἐνταῦθα ποιήσωμεν.

Epei de anankaion hēmin phainetai paratithenai tas homoias tōn euangeliōn lexeis tois en chersi rhētois, kai touto kathʼ hekaston mechri telous poiein hyper tou ta men synkrouein dokounta apodeiknysthai symphōna, ta dʼ homoiōs echonta hekaston katʼ idian saphēnizesthai, phere touto kai entautha poiēsōmen.

And since it seems necessary to us to set the similar expressions of the Gospels beside the texts in hand, and to do this in each case to the end, so that what seems to clash may be shown to agree, and what is similar may each be made clear on its own, come, let us do this here too.

Notes and citation

Summary: Origen will compare the parallel Gospel passages.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.127 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-127).

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6.128Preuschen 4:134

τὸ γὰρ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν κυρίου« παρὰ μὲν τῷ μαθητῇ Ἰωάννῃ ἐκ προσώπου τοῦ βαπτιστοῦ λέγεται· παρὰ δὲ τῷ Μάρκῳ ὡς ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ χριστοῦ κατὰ τὴν Ἡσαΐου γραφὴν ἀναγέγραπται οὕτως· »Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, »καθὼς γέγραπται έν [τῷ] Ἡσαΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω »τὸν ἄλλελόν μου πρὸ προσώπου σου, ὅς κατασκευάσει τὴν ὁδόν σου· »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἐτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας »ποιεῖτε τὰς τρίβους αὐτοῦ«.

to gar »phōnē boōntos en tę̄ erēmǭ; Euthynate tēn hodon kyriou« para men tǭ mathētę̄ Iōannę̄ ek prosōpou tou baptistou legetai; para de tǭ Markǭ hōs archē tou euangeliou Iēsou christou kata tēn Hēsaïou graphēn anagegraptai houtōs; »Archē tou euangeliou Iēsou Christou, »kathōs gegraptai en [tǭ] Hēsaïą tǭ prophētę̄; Idou egō apostellō »ton allelon mou pro prosōpou sou, hos kataskeuasei tēn hodon sou; »phōnē boōntos en tę̄ erēmǭ; Etoimasate tēn hodon kyriou, eutheias »poieite tas tribous autou«.

For “A voice of one crying in the wilderness: Make straight the way of the Lord” is spoken in the disciple John in the person of the Baptist; but in Mark it is recorded, as the beginning of the gospel of Jesus Christ, according to the writing of Isaiah, thus: “The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet: Behold, I send my angel before your face, who will prepare your way; a voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.”

John 1:23 (quotation, high confidence) · Mark 1:1–3 (quotation, high confidence)

Notes and citation

Summary: John puts Isaiah's “voice” in the Baptist's mouth; Mark uses it to open his Gospel.

The quotations are John 1:23 and Mark 1:1–3. The digital text reads ἄλλελόν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.128 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-128).

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6.129Preuschen 4:134

οὐ κεῖται μέντοι γε ἐν τῷ προφήτῃ »Εὐδύνατε τὴν ὁδὸν κυρίους, ὅπερ παρέθετο ὁ † Μάρκος. μήποτʼ οὖν ὁ Ἰωάννης ἐπιτεμνόμενος τὸ »Ἑροιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν« ἀνέγραψεν· »Εὐθύνατε τὴν »ὁδὸ κυρίου«· ὅ τι ὁ Μάρκος δύο προφητείας ἐν διαφόροις εἰρημένας τόποις ὑπὸ δύο προφητῶν εἰς ὲν συνάγων πεποίηκεν· »Καθὼς γέ- »γραπται ἐν τῷ] Ἠασΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγ- »γελόν μου πρὸ προσώπου σου, ὅς κατασκευάσει τὴν ὁδόν σου. φωνὴ »βοῶντος έν τῇ ἐρήμῳ· Ἐτοιμάσατε τὴν ὁδὸν κυρίου, εὐδείας ποιεῖτε »τὰς τρίβους αὐτοῦ«.

ou keitai mentoi ge en tǭ prophētę̄ »Eudynate tēn hodon kyrious, hoper paretheto ho † Markos. mēpotʼ oun ho Iōannēs epitemnomenos to »Heroimasate tēn hodon kyriou, eutheias poieite tas tribous tou theou hēmōn« anegrapsen; »Euthynate tēn »hodo kyriou«; ho ti ho Markos dyo prophēteias en diaphorois eirēmenas topois hypo dyo prophētōn eis en synagōn pepoiēken; »Kathōs ge- »graptai en tǭ] Ēasïą tǭ prophētę̄; Idou egō apostellō ton ag- »gelon mou pro prosōpou sou, hos kataskeuasei tēn hodon sou. phōnē »boōntos en tę̄ erēmǭ; Etoimasate tēn hodon kyriou, eudeias poieite »tas tribous autou«.

Yet “Make straight the way of the Lord,” which … Mark cited, is not in the prophet. Perhaps, then, John, abbreviating “Prepare the way of the Lord, make straight the paths of our God,” wrote “Make straight the way of the Lord”; while Mark, gathering into one two prophecies spoken in different places by two prophets, made: “As it is written in Isaiah the prophet: Behold, I send my angel before your face, who will prepare your way. A voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.”

Textual problem in this passage: see the notes.

John 1:23 (quotation, high confidence) · Isa 40:3 (quotation, high confidence) · Mark 1:2–3 (quotation, high confidence) · Mal 3:1 (allusion, high confidence)

Notes and citation

Summary: John abbreviated Isaiah; Mark combined Malachi and Isaiah under Isaiah's name.

The quotations are John 1:23, Isa 40:3 LXX, and Mark 1:2–3 (combining Mal 3:1 and Isa 40:3). The editor marks the text as corrupt (†) before “Mark”; perhaps “John” is meant, since it is John who has “Make straight the way.”

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.129 (Preuschen 4:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-129).

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6.130Preuschen 4:134–135

τὸ μὲν γὰρ »φωνὴ βοῶντος έν τῇ ἐρήμῳ‘ μετὰ τὴν περὶ τοῦ Ἐζεκίου ἱστορίαν ἀναστάντος ἐκ τῆς νόσου εὐθέως γέγραπται, τὸ δὲ »Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ πρό- »σώπου σου« ὑπὸ Μαλαχίου.

to men gar »phōnē boōntos en tę̄ erēmǭ‘ meta tēn peri tou Ezekiou historian anastantos ek tēs nosou eutheōs gegraptai, to de »Idou egō apostellō ton angelon mou pro pro- »sōpou sou« hypo Malachiou.

For “A voice of one crying in the wilderness” is written immediately after the history of Hezekiah, who rose from his illness, while “Behold, I send my angel before your face” is by Malachi.

Isa 40:3 (allusion, high confidence) · Isa 38:1–39:8 (allusion, high confidence) · Mal 3:1 (allusion, high confidence)

Notes and citation

Summary: The two prophecies come from Isaiah 40 and Malachi 3.

The allusions are Isa 38–39 (Hezekiah), Isa 40:3, and Mal 3:1.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.130 (Preuschen 4:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-130).

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6.131Preuschen 4:135

ὅπερ δὲ ἐποίησεν Ἰωάννης ἐπιτεμνό μενος ὅ παρέθετο ῥητόν, τοῦτο ἐπʼ ἄλλης λέξεως ὁ Μάρκος καὶ αὐτὸς ἐνέφηνεν· ὁ μὲν γὰρ προφήτης φησίν· »Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ θεοῦ ἡμῶν«· ὁ δὲ Μάρκος· »Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ«. τὴν δʼ ὁμοίαν ἐπιτομὴν πεποίηται καὶ ἐπὶ τοῦ » Ἰδοὺ ἐγὼ ἀποστέλλω »τὸν ἄγγελόν μου πρὸ προσώπου σου, ὅς κατασκευάσει τὴν ὁδόν »σου«. οὐ παρέθετο γὰρ τὸ προκείμενον τὸ » Εμπροσθέν μου«.

hoper de epoiēsen Iōannēs epitemno menos ho paretheto rhēton, touto epʼ allēs lexeōs ho Markos kai autos enephēnen; ho men gar prophētēs phēsin; »Hetoimasate tēn hodon kyriou, eutheias poieite tas tribous tou theou theou hēmōn«; ho de Markos; »Hetoimasate tēn hodon kyriou, eutheias poieite tas tribous autou«. tēn dʼ homoian epitomēn pepoiētai kai epi tou » Idou egō apostellō »ton angelon mou pro prosōpou sou, hos kataskeuasei tēn hodon »sou«. ou paretheto gar to prokeimenon to » Emprosthen mou«.

And what John did in abbreviating the text he cited, Mark too showed in another expression. For the prophet says, “Prepare the way of the Lord, make straight the paths of our God”; but Mark, “Prepare the way of the Lord, make his paths straight.” And he made a similar abbreviation also in “Behold, I send my angel before your face, who will prepare your way”; for he did not cite “before me,” which is in the text.

Isa 40:3 (quotation, high confidence) · Mark 1:2–3 (quotation, high confidence) · Mal 3:1 (quotation, high confidence)

Notes and citation

Summary: Mark, like John, abbreviates and adapts the prophetic texts.

The quotations are Isa 40:3 LXX, Mark 1:2–3, and Mal 3:1 LXX. The digital text repeats θεοῦ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.131 (Preuschen 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-131).

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6.132Preuschen 4:135

Ἔτι ἐπὶ] τὸ »Ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων, καὶ ἠρώτησαν αὐτόν« ἐξετάζοντες ἡμεῖς προετάξαμεν τὴν ἐρώτησιν τῶν Φαρισαίων, ὡς σεσιωπημένην παρὰ τῷ Ματθαίῳ, * * τοῦ ἀναγεγραμ- μένου γεγονέναι] παρὰ τῷ Ματθαίῳ], ὅτι »Ἰδὼν ὁ Ἰωάννης πολλοὺς »τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα εἰπεν »αὐτοῖς Γεννήματα ἐχιδνῶν‘ καὶ τὰ ἑξῆς· ἀκόλουθον γάρ ἐστιν πρῶ- τον πυθέσθαι, εἶτʼ ἐληυθεέναι.

Eti epi] to »Apestalmenoi ēsan ek tōn Pharisaiōn, kai ērōtēsan auton« exetazontes hēmeis proetaxamen tēn erōtēsin tōn Pharisaiōn, hōs sesiōpēmenēn para tǭ Matthaiǭ, * * tou anagegram- menou gegonenai] para tǭ Matthaiǭ], hoti »Idōn ho Iōannēs pollous »tōn Pharisaiōn kai Saddoukaiōn erchomenous epi to baptisma eipen »autois Gennēmata echidnōn‘ kai ta hexēs; akolouthon gar estin prō- ton pythesthai, eitʼ elēutheenai.

Further, examining “They had been sent from the Pharisees, and they asked him,” we placed the Pharisees' question, which is passed over in silence in Matthew, before … what Matthew records as having happened: “John, seeing many of the Pharisees and Sadducees coming to the baptism, said to them, Brood of vipers,” and so on. For it is consistent that they first inquired, and then came.

Textual problem in this passage: see the notes.

John 1:24–25 (quotation, high confidence) · Matt 3:7 (quotation, high confidence)

Notes and citation

Summary: The Pharisees' question in John came before their coming to baptism in Matthew.

The quotations are John 1:24–25 and Matt 3:7. The editor marks a gap (* *) and deletes repeated words.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.132 (Preuschen 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-132).

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6.133Preuschen 4:135

καὶ τοῦτο παρατηρητέον, ὅτι ὁ μὲν Ματθαῖος ἐκπορευομένους μένους πρὸς τὸν Ἰωάννην τὰ Ἰεροσόλυμα καὶ πᾶσαν Ι τὴν Ἰουδαίαν καὶ πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου ἐπὶ τῷ βαπτίσασθαι ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογουμένους ἑαυτῶν τὰς ἁμαρτίας, οὐδένα λόγον ἐπιπληκτικὸν καὶ ἐλεγκτικόν φησιν ἀκη- κοέναι ἀπὸ τοῦ βαπτιστοῦ, μόνους δὲ τοῦς ἑωραμένους πολλοὺς τῶν Φαρισαίων καὶ Σαδδουαίων ἐληυθότας ἀκηκοέναι τὸ Γεννήματα »ἐχιδνῶν« καὶ τὰ ἑξῆς· ὁ δὲ Μάρκους οὐδέν φησιν ἐπιπληκτικὸν εἰρῆσθαι ὑπὸ τοῦ Ἰωάννου τοῖς ἐληλυθόσιν, οὖσιν πάσῃ τῇ Ἰουδαίᾳ καὶ Ἰεροσολυμίταις R σολυμίταις πᾶσι, καὶ βαπτιζομένοις ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ καὶ ἐξομολογουμένοις τὰς ἁμαρτίας αὐτῶν, ἀκολούθως τῷ μηδὲ ὠνομα- κέναι τοὺς Φαρισαίους καὶ Σαδδουκαίους.

kai touto paratērēteon, hoti ho men Matthaios ekporeuomenous menous pros ton Iōannēn ta Ierosolyma kai pasan I tēn Ioudaian kai pasan tēn perichōron tou Iordanou epi tǭ baptisasthai en tǭ Iordanę̄ potamǭ, exomologoumenous heautōn tas hamartias, oudena logon epiplēktikon kai elenktikon phēsin akē- koenai apo tou baptistou, monous de tous heōramenous pollous tōn Pharisaiōn kai Saddouaiōn elēuthotas akēkoenai to Gennēmata »echidnōn« kai ta hexēs; ho de Markous ouden phēsin epiplēktikon eirēsthai hypo tou Iōannou tois elēlythosin, ousin pasę̄ tę̄ Ioudaią kai Ierosolymitais R solymitais pasi, kai baptizomenois hypʼ autou en tǭ Iordanę̄ kai exomologoumenois tas hamartias autōn, akolouthōs tǭ mēde ōnoma- kenai tous Pharisaious kai Saddoukaious.

And this too must be observed: Matthew says that Jerusalem and all Judea and all the region around the Jordan, going out to John to be baptized in the river Jordan and confessing their sins, heard no word of rebuke or reproof from the Baptist, but that only the many Pharisees and Sadducees whom he saw coming heard “Brood of vipers” and what follows; while Mark says that nothing rebuking was said by John to those who came, who were all Judea and all the people of Jerusalem, and were baptized by him in the Jordan confessing their sins, consistently with his not having named the Pharisees and Sadducees at all.

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

Notes and citation

Summary: In Matthew only the Pharisees and Sadducees were rebuked; Mark mentions no rebuke at all.

The allusions and quotation are Matt 3:5–7 and Mark 1:5. A stray page marker “Ι” and a stray “R” are not translated; the digital text repeats μένους and σολυμίταις.

Topics: Baptism, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.133 (Preuschen 4:135; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-133).

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6.134Preuschen 4:135–136

ἔτι δὲ καὶ τοῦτο ἀναγκαῖον ἡμᾶς παραθέσθαι, ὅτι ἀμφότεροι μέν, ὅ τε Ματθαῖος καὶ ὁ Μάρκος, ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν φασιν βαπτίζεσθαι πᾶσαν Ιεροσόλυμα καὶ πᾶσαν τὴν Ἰουδαίαν καὶ πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου, ἤ πᾶσαν τὴν Ἰουδαίαν χώραν καὶ τοὺς Ἱεροσολυμίτας πάν- τας· ὁ δὲ Ματθαῖος εἰσάγει μὲν ἐρχομένους ἐπὶ τὸ βάπτισμα τοὺς Φαρισαίους καὶ Σαδδουκαίους οὐ μὴν ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν· διόπερ εἰκὸς καὶ τοῦτο εὔλογον εἶναι αἴτιον τοῦ ἀκηκοέναι αὐτοὺς » Γεννήματα ἐχιδνῶν«.

eti de kai touto anankaion hēmas parathesthai, hoti amphoteroi men, ho te Matthaios kai ho Markos, exomologoumenous tas hamartias autōn phasin baptizesthai pasan Ierosolyma kai pasan tēn Ioudaian kai pasan tēn perichōron tou Iordanou, ē pasan tēn Ioudaian chōran kai tous Hierosolymitas pan- tas; ho de Matthaios eisagei men erchomenous epi to baptisma tous Pharisaious kai Saddoukaious ou mēn exomologoumenous tas hamartias autōn; dioper eikos kai touto eulogon einai aition tou akēkoenai autous » Gennēmata echidnōn«.

Further, it is necessary for us to set this out too: both Matthew and Mark say that all Jerusalem and all Judea and all the region around the Jordan, or all the Judean country and all the people of Jerusalem, were baptized confessing their sins; but Matthew introduces the Pharisees and Sadducees as coming to the baptism, yet not confessing their sins. That is why it is likely that this too is a reasonable cause of their hearing “Brood of vipers.”

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

Notes and citation

Summary: The Pharisees and Sadducees were rebuked because, unlike the crowds, they did not confess their sins.

The allusions are Matt 3:5–7 and Mark 1:5.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.134 (Preuschen 4:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-134).

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6.135Preuschen 4:136

Μὴ ὑπολάβῃς δʼ ἡμᾶς καὶ ἀκαίρως τὰ ἀπὸ τῶν ἑτέρων εὐαγγελίων παρατεθεῖσθαι, τὰ ἐκ] τῶν ἀπεσταλμένων ἐκ τῶν Φαρισαίων καὶ ἐρωτησάντων τὸν Ἰωάννην ἐξετάζοντας. εἰ γὰρ καλῶς ἐφηρμόσαμεν τὴν τῶν Φαρισαίων πεῦσιν, ἀναγεγραμμένην παρὰ τώ μαθητῇ Ἰωάννῃ, τῷ βαπτισμῷ αὐτῶν παρὰ τῲ Ματθαίῳ κειμένῳ, ἀκόλουθον ἠν ἐξετάσαι τὰ κατὰ τοὺς τόπους καὶ παραθέσθαι τὰ εὐρεθέντα παρατηρήματα.

Mē hypolabę̄s dʼ hēmas kai akairōs ta apo tōn heterōn euangeliōn paratetheisthai, ta ek] tōn apestalmenōn ek tōn Pharisaiōn kai erōtēsantōn ton Iōannēn exetazontas. ei gar kalōs ephērmosamen tēn tōn Pharisaiōn peusin, anagegrammenēn para tō mathētę̄ Iōannę̄, tǭ baptismǭ autōn para tǭ Matthaiǭ keimenǭ, akolouthon ēn exetasai ta kata tous topous kai parathesthai ta eurethenta paratērēmata.

Do not suppose that we have cited what comes from the other Gospels out of season in examining what concerns those sent from the Pharisees and asking John. For if we have rightly fitted the Pharisees' question, recorded in the disciple John, to their baptism set down in Matthew, it followed that we should examine what is in these passages and set out the observations we found.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Origen defends his use of the other Gospels here.

The editor deletes a few words (τὰ ἐκ) at the start of the second clause.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.135 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-135).

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6.136Preuschen 4:136

ὀμοίως δὲ τῷ Μάρκῳ καὶ ὁ Λουκᾶς τοῦ »φωνὴ βοῶντος ἐν τῇ ἐρήμῳ« μέμνηται ἀπὸ ἰδίου προσώπου οὕτως· »Ἐγένετο ῥῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου Ζαχαρίου ἐν τῇ ἐρήμῳ, »καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα »μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, ὡς γέγραπται ἐν βίβλῳ λόγων »Ἡσαΐου τοῦ προφήτου· Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ.

omoiōs de tǭ Markǭ kai ho Loukas tou »phōnē boōntos en tę̄ erēmǭ« memnētai apo idiou prosōpou houtōs; »Egeneto rhēma theou epi Iōannēn ton Zachariou Zachariou en tę̄ erēmǭ, »kai ēlthen eis pasan perichōron tou Iordanou kēryssōn baptisma »metanoias eis aphesin hamartiōn, hōs gegraptai en biblǭ logōn »Hēsaïou tou prophētou; Phōnē boōntos en tę̄ erēmǭ.

Likewise Luke too, like Mark, mentions “A voice of one crying in the wilderness” in his own person, thus: “The word of God came to John the son of Zechariah in the wilderness, and he went into all the region around the Jordan, preaching a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of Isaiah the prophet: A voice of one crying in the wilderness:

Luke 3:2–4 (quotation, high confidence)

Notes and citation

Summary: Luke, like Mark, quotes Isaiah in his own narrative voice.

The quotation, Luke 3:2–4, continues in 6.137. The digital text repeats Ζαχαρίου.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.136 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-136).

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6.137Preuschen 4:136

»τὴν ὁδὸν κυρίου, ποιεῖτε ποιεῖτε τὰς τρίβους αὐτοῦ«. προσέθηκεν δὲ ὁ Λουκᾶς καὶ τὰ ἑξῆς τῆς προφητείας· »Πᾶσα φάραγξ πληρωθή- »σεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται τὰ σκολιὰ »εἰς εὐθείας καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας· καὶ ὄψεται πᾶσα σὰρξ »τὸ σωτήριον τοῦ θεοῦ«· ὁμοίως τῷ Μάρκῳ ἀναγράψας τὸ »Εὐθείας »ποιεῖτε τὰς τρίβους αὐτοῦ«, ἐπιτεμνόμενος, ὡς προειρήκαμεν, τὸ »Εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν«.

»tēn hodon kyriou, poieite poieite tas tribous autou«. prosethēken de ho Loukas kai ta hexēs tēs prophēteias; »Pasa pharanx plērōthē- »setai kai pan oros kai bounos tapeinōthēsetai kai estai ta skolia »eis eutheias kai hai tracheiai eis hodous leias; kai opsetai pasa sarx »to sōtērion tou theou«; homoiōs tǭ Markǭ anagrapsas to »Eutheias »poieite tas tribous autou«, epitemnomenos, hōs proeirēkamen, to »Eutheias poieite tas tribous tou theou hēmōn«.

Prepare the way of the Lord, make his paths straight.” And Luke added also what follows in the prophecy: “Every valley shall be filled, and every mountain and hill brought low, and the crooked shall become straight ways, and the rough places smooth ways; and all flesh shall see the salvation of God”; writing, like Mark, “Make his paths straight,” abbreviating, as we said before, “Make straight the paths of our God.”

Luke 3:4–6 (quotation, high confidence) · Isa 40:3 (quotation, high confidence)

Notes and citation

Summary: Luke continues the Isaiah quotation and abbreviates it like Mark.

The quotations are Luke 3:4–6 and Isa 40:3 LXX. The digital text omits “Prepare” and repeats ποιεῖτε.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.137 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-137).

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6.138Preuschen 4:136

ἀντὶ δὲ τοῦ »ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν« χωρὶς τοῦ »Πάντα« τὴν λέξιν ἔθηκεν, μετὰ τοῦ ἀντὶ ἑνικοῦ τοῦ »Εἰς εὐθεῖαν« πεποιηκέναι πληθυντικὸν »Εὐθείας«. ἔτι δὲ καὶ ἀντὶ τοῦ »Ἡ τραχεῖα εἰς πεδία« ἐποίησεν· »Καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας«, παραλιπών τε Καὶ ὀφθήσεται ἡ δόξα κυρίου« παρέθετο τὸ ἑξῆς τὸ »Καὶ ὄφεται πᾶσα »σὰρξ τὸ σωτήριον τοῦ θεοῦ«. χρήσιμοι δὲ αἱ παρατηρήσεις πρὸς ἀπόδειξιν περὶ τοῦ ἐπιτέμνεσθαι τοὺς εὐαγγελιστὰς τὰ προφητικά.

anti de tou »estai panta ta skolia eis eutheian« chōris tou »Panta« tēn lexin ethēken, meta tou anti henikou tou »Eis eutheian« pepoiēkenai plēthyntikon »Eutheias«. eti de kai anti tou »Hē tracheia eis pedia« epoiēsen; »Kai hai tracheiai eis hodous leias«, paralipōn te Kai ophthēsetai hē doxa kyriou« paretheto to hexēs to »Kai ophetai pasa »sarx to sōtērion tou theou«. chrēsimoi de hai paratērēseis pros apodeixin peri tou epitemnesthai tous euangelistas ta prophētika.

And instead of “all the crooked shall become straight,” he set down the phrase without “all,” and besides changed the singular “straight” into the plural “straight ways.” Further, instead of “the rough into plains,” he made “and the rough places smooth ways”; and omitting “And the glory of the Lord shall be seen,” he cited what follows, “And all flesh shall see the salvation of God.” These observations are useful for demonstrating that the evangelists abbreviate the prophetic texts.

Luke 3:5–6 (quotation, high confidence) · Isa 40:4–5 (quotation, high confidence)

Notes and citation

Summary: Luke's changes to Isaiah show that the evangelists abbreviate and adapt prophecy.

The comparison is between Luke 3:5–6 and Isa 40:4–5 LXX. The digital text reads ὄφεται.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.138 (Preuschen 4:136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-138).

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6.139Preuschen 4:136–137

Ἔτι δὲ καὶ τοῦτο παρατηρητέον, ὅτι τὸ »Γεννήματα »ἐχιδῶν« καὶ τὰ εξῆς ὁ μὲν Ματθαῖος τοῖς Φαρισαίοις καὶ Σαδδουκαίοις ἐρχομένοις ἐπὶ τὸ βάπτισμα εἰρῆσθαί φησιν, ἑτέροις οὖσιν παρὰ τοὺς ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν καὶ μηδὲν τοιοῦτον ἀκούοντας· ὁ δὲ Λουκᾶς τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ αὐτοῦ ταῦτʼ εἰρῆσθαι ἀναγράφει, οὐ ποιήσας δύο τάγματα βαπτιζομένων, ὅπερ παρὰ τῷ Ματθαίῳ εὕρομεν.

Eti de kai touto paratērēteon, hoti to »Gennēmata »echidōn« kai ta exēs ho men Matthaios tois Pharisaiois kai Saddoukaiois erchomenois epi to baptisma eirēsthai phēsin, heterois ousin para tous exomologoumenous tas hamartias autōn kai mēden toiouton akouontas; ho de Loukas tois ekporeuomenois ochlois baptisthēnai hyp autou tautʼ eirēsthai anagraphei, ou poiēsas dyo tagmata baptizomenōn, hoper para tǭ Matthaiǭ heuromen.

Further, this too must be observed: Matthew says that “Brood of vipers” and what follows was said to the Pharisees and Sadducees coming to the baptism, who were different from those who confessed their sins and heard nothing of the kind; but Luke records that it was said to the crowds going out to be baptized by him, not making two ranks of the baptized, which we found in Matthew.

Matt 3:7 (quotation, high confidence) · Luke 3:7 (allusion, high confidence)

Notes and citation

Summary: Matthew addresses the rebuke to the Pharisees, Luke to the crowds.

The comparison is between Matt 3:7 and Luke 3:7. The digital text reads ἐχιδῶν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.139 (Preuschen 4:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-139).

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6.140Preuschen 4:137

εἰκότως δὲ καὶ οὗτος, ἐπεὶ οἱ ὄχλοι οὐκ ἐν ἐπαίνῳ τάσσονται, ὡς τοῖς τηροῦσιν σαφὲς ἔσται, τοῖς ὄχλοις εἰσάγει γέγοντα τὸν βαπτιστὴν τὸ »Γεννήματα ἐχιδνῶν« καὶ τὰ ἑξῆς. ἔτι δὲ πρὸς μὲν τοὺς Φαρισαίους καὶ Σαδδουκαίους »Ποιήσατε« εἴρηται ἑνικῶς »καρπὸν ἄξιον τῆς μετανοίας«· πρὸς δὲ τοὺς ὄχλους πληθυντικῶς »ἀξίους καρποὺς τῆς μετανοίας«.

eikotōs de kai houtos, epei hoi ochloi ouk en epainǭ tassontai, hōs tois tērousin saphes estai, tois ochlois eisagei gegonta ton baptistēn to »Gennēmata echidnōn« kai ta hexēs. eti de pros men tous Pharisaious kai Saddoukaious »Poiēsate« eirētai henikōs »karpon axion tēs metanoias«; pros de tous ochlous plēthyntikōs »axious karpous tēs metanoias«.

And reasonably he too, since the crowds are not placed in a praiseworthy light, as will be clear to those who observe, introduces the Baptist saying “Brood of vipers” and what follows to the crowds. Further, to the Pharisees and Sadducees it is said in the singular, “Bear fruit worthy of repentance,” but to the crowds in the plural, “fruits worthy of repentance.”

Matt 3:8 (quotation, high confidence) · Luke 3:8 (quotation, high confidence)

Notes and citation

Summary: The Pharisees are told to bear “fruit,” the crowds “fruits,” of repentance.

The comparison is between Matt 3:8 and Luke 3:8. The digital text reads γέγοντα.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 6.140 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-140).

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6.141Preuschen 4:137

τάχα γὰρ οἱ μὲν Φαρισαῖοι τὸν ἐξαίρετον ἀπαιτοῦνται καρπὸν μετανοίας, οὐκ ἄλλον ὄντα τοῦ υἱοῦ καὶ τῆς εἰς αὐτὸν πίστεως, οἱ δὲ ὄχλοι, οὐδὲ ἀρχὴν ἔχοντες ἀγαθῶν, πάντας ἀπαιτοῦνται τοὺς καρποὺς μετανοίας· διόπερ πρὸς αὐτοὺς τὸ πληθυντικὸν εἴρηται.

tacha gar hoi men Pharisaioi ton exaireton apaitountai karpon metanoias, ouk allon onta tou huiou kai tēs eis auton pisteōs, hoi de ochloi, oude archēn echontes agathōn, pantas apaitountai tous karpous metanoias; dioper pros autous to plēthyntikon eirētai.

For perhaps the Pharisees are required to bear the special fruit of repentance, which is none other than the Son and faith in him; while the crowds, not having even a beginning of good things, are required to bear all the fruits of repentance; that is why the plural is spoken to them.

Notes and citation

Summary: The Pharisees must bear the one fruit of faith in the Son; the crowds must bear all the fruits of repentance.

Cite (SBL): Origen, Comm. Jo. 6.141 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-141).

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6.142Preuschen 4:137

λέγεται πρὸς τούτοις τοῖς Φαρισαίοις· »Μὴ δόξητε λέγειν έν ἑαυτοῖς· Πατέρα »ἔχομεν τὸν Ἀβραάμ. οἱ μὲν γὰρ ὄχλοι νῦν ἀρχὴν ἔχουσιν, δοκοῦντες »εἰσάγεσθαι εἰς τὸν θεῖον λόγον, τοῦ προσιέναι τῇ ἀληθείᾳ«· διόπερ ἄρχονται λέγειν ἐν ἑαυτοῖς· »Πατέρα ἔχομεν τὸν Ἀβραάμ«· οἱ δὲ Φαρισαῖοι οὐκ ἄρχονται, ἀλλὰ πρὸ πολλοῦ τοῦτο δοξάζουσιν. πλὴν εκάτεροι τοὺς προειρημένους λίθους δεικνυμένους ἀκούουσιν δύνασθαι ἐγερθῆναι τέκνα τῷ Ἀβραάμ, ἀπὸ τῆς ἀναισθησίας καὶ νεκρότητος ἀναστησομένους.

legetai pros toutois tois Pharisaiois; »Mē doxēte legein en heautois; Patera »echomen ton Abraam. hoi men gar ochloi nyn archēn echousin, dokountes »eisagesthai eis ton theion logon, tou prosienai tę̄ alētheią«; dioper archontai legein en heautois; »Patera echomen ton Abraam«; hoi de Pharisaioi ouk archontai, alla pro pollou touto doxazousin. plēn ekateroi tous proeirēmenous lithous deiknymenous akouousin dynasthai egerthēnai tekna tǭ Abraam, apo tēs anaisthēsias kai nekrotētos anastēsomenous.

Besides these, it is said to the Pharisees, “Do not presume to say to yourselves, We have Abraham as our father”; for the crowds now make a beginning, seeming to be introduced to the divine word, of approaching the truth, which is why they begin to say in themselves, “We have Abraham as our father”; while the Pharisees do not begin, but have held this opinion for a long time. In any case, both hear that the stones pointed out can be raised up as children to Abraham, rising from insensibility and deadness.

Matt 3:9 (quotation, high confidence) · Luke 3:8 (allusion, high confidence)

Notes and citation

Summary: The Pharisees have long boasted of Abraham, the crowds are only beginning; both hear that God can raise children from stones.

The quotations and allusions are Matt 3:9 and Luke 3:8 (“do not begin to say”). The digital text wrongly places closing quotation marks after the sentence about the crowds.

Cite (SBL): Origen, Comm. Jo. 6.142 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-142).

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6.143Preuschen 4:137

Παρατήρει δὲ ὅτι τοῖς μὲν Φαρισαίοις κατὰ τὸ εἰρημένον ἐν τῷ προφήτῃ »Ἐφάγετε καρπὸν ψευδῆ« ἔχουσι μὲν καρπόν, ψευδῆ <δέ>, λέγεται· »Πᾶν οὖν δένδρον μὴ ποιοῦν καλὸν ἐκκόπτεται«, τοῖς δὲ ὄχλοις, οὐδʼ ὅλως καρποφοροῦσιν, τὸ »Πᾶν οὐν δένδρον μὴ ποιοῦν καρπὸν ἐκκόπτεται«. τὸ μὲν γὰρ μὴ ἔχον καρπὸν οὐδὲ καλὸν ἔχει καρπόν· διόπερ ἐκκοπῆς ἐστιν ἄξιον. τὸ δὲ ἔχον καρπὸν οὐ πάντως καλὸν ἔχει καρπόν· διόπερ καὶ αὐτὸ εὐλόγως ὑπὸ τῆς ἀξίνης καταβάλλεται.

Paratērei de hoti tois men Pharisaiois kata to eirēmenon en tǭ prophētę̄ »Ephagete karpon pseudē« echousi men karpon, pseudē <de>, legetai; »Pan oun dendron mē poioun kalon ekkoptetai«, tois de ochlois, oudʼ holōs karpophorousin, to »Pan oun dendron mē poioun karpon ekkoptetai«. to men gar mē echon karpon oude kalon echei karpon; dioper ekkopēs estin axion. to de echon karpon ou pantōs kalon echei karpon; dioper kai auto eulogōs hypo tēs axinēs kataballetai.

Observe that to the Pharisees, who, according to what is said in the prophet, “You have eaten false fruit,” have fruit but false fruit, it is said, “Every tree, then, that does not bear good fruit is cut down”; but to the crowds, who bear no fruit at all, “Every tree, then, that does not bear fruit is cut down.” For what has no fruit does not have good fruit either, which is why it deserves cutting down. But what has fruit does not necessarily have good fruit; which is why it too is reasonably felled by the axe.

Hos 10:13 (quotation, high confidence) · Matt 3:10 (quotation, high confidence) · Luke 3:9 (quotation, high confidence)

Notes and citation

Summary: The Pharisees bear false fruit and the crowds none; both are cut down.

The quotations are Hos 10:13 LXX, Matt 3:10, and Luke 3:9 (the digital text lacks “good” in Luke's form, as Origen's argument requires).

Cite (SBL): Origen, Comm. Jo. 6.143 (Preuschen 4:137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-143).

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6.144Preuschen 4:137–138

ἐὰν ἐὰν ἀκριβέστερον ἐρευνήσωμεν τὰ περὶ τοὺς καρπούς, εὑρήσομεν ὅτι ἀμήχανον τὸ ἄρτι τοῦ γεωργεπισθαι ἀρχόμενον, κἂν καρποφορῇ, τοὺς πρώτους ἐνεγκεῖν καρποὺς καλούς. ἀγαπᾷ δὲ ὁ γεωργὸς πρῶτον τὸ ἐνεγκεῖν αὐτὸ τοὺς ἐπιβάλλοντας καρποὺς τῷ ἀρχομένῳ γεωργίας, ὕστερον ὁδῷ διὰ τῶν πρεπόντων γεωργικῇ καθαρσίων μετὰ τοὺς ὁποίους δήηποτε καρποὺς ληψόμενος καὶ καρποὺς καλούς· καὶ ὁ νόμος δὲ ταύτῃ τῇ ἐκδοχῇ ἡμῶν μαρτυρεῖ, λέγων δεῖν τὸν φυτεύοντα τρία ἔτη ποιεῖν ἀπερικάθαρτον ἐῶντα τὸ πεφυτευμένον, οὐκ ἐσθιομένων αὐτοῦ καρπῶν· »Τρία, γάρ φησιν, ἔτη ὑμῖν ὁ καρπὸς ἀπερικάθαρτος οὐ »βρωθήσεται, τῷ δὲ τετάρτῳ ἔτει ἔσται πᾶς ὁ καρπὸς ἅγιος, αἰνετὸς »τῷ κυρίῶ«.

ean ean akribesteron ereunēsōmen ta peri tous karpous, heurēsomen hoti amēchanon to arti tou geōrgepisthai archomenon, kan karpophorę̄, tous prōtous enenkein karpous kalous. agapą de ho geōrgos prōton to enenkein auto tous epiballontas karpous tǭ archomenǭ geōrgias, hysteron hodǭ dia tōn prepontōn geōrgikę̄ katharsiōn meta tous hopoious dēēpote karpous lēpsomenos kai karpous kalous; kai ho nomos de tautę̄ tę̄ ekdochę̄ hēmōn martyrei, legōn dein ton phyteuonta tria etē poiein aperikatharton eōnta to pephyteumenon, ouk esthiomenōn autou karpōn; »Tria, gar phēsin, etē hymin ho karpos aperikathartos ou »brōthēsetai, tǭ de tetartǭ etei estai pas ho karpos hagios, ainetos »tǭ kyriō«.

If we investigate more precisely what concerns fruits, we shall find that it is impossible for what is just beginning to be cultivated, even if it bears fruit, to bring forth good fruits first. The farmer is content first that it bear the fruits fitting to one beginning cultivation, intending later, by the proper purifying methods of cultivation, after fruits of whatever kind, to receive good fruits as well. And the law too testifies to this interpretation of ours, saying that the planter must let what is planted remain uncircumcised for three years, its fruits not being eaten: “For three years,” it says, “its fruit shall be uncircumcised to you; it shall not be eaten; but in the fourth year all its fruit shall be holy, a praise to the Lord.”

Lev 19:23–24 (quotation, high confidence)

Notes and citation

Summary: A new plant does not bear good fruit at first, as the law's three years of “uncircumcised” fruit show.

The quotation is Lev 19:23–24. The digital text reads γεωργεπισθαι and δήηποτε.

Cite (SBL): Origen, Comm. Jo. 6.144 (Preuschen 4:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-144).

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6.145Preuschen 4:138

εὐλόγως τοίνυν πρὸς τοὺς ὄχλους χωρὶς τῆς τοῦ Καλοῦ προσθήκης λέγεται· »Πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν ἐκκόπτεται »καὶ εἰς πῦρ βάλλεται«· καὶ τὸ ἐπὶ πλεῖον δὲ φέρον καρπὸν ὅμοιον τῇ ἀρχῇ, δένδρον τυγχάνον μὴ ποιοῦν καρΠὸν καλόν, »ἐκκόπτεται »καὶ εἰς πῦρ βάλλεται«, ἐπὰν ἐνστάσης τῆς μετὰ τὴν τριάδα εἰσαγωγῆς έν τῇ τετράδι γενομένης μὴ ποιῇ καρπὸν ἅγιον, αἰνετὸν τῷ κυρίῳ.

eulogōs toinyn pros tous ochlous chōris tēs tou Kalou prosthēkēs legetai; »Pan oun dendron mē poioun karpon ekkoptetai »kai eis pyr balletai«; kai to epi pleion de pheron karpon homoion tę̄ archę̄, dendron tynchanon mē poioun karPon kalon, »ekkoptetai »kai eis pyr balletai«, epan enstasēs tēs meta tēn triada eisagōgēs en tę̄ tetradi genomenēs mē poię̄ karpon hagion, aineton tǭ kyriǭ.

Reasonably, then, it is said to the crowds without the addition of “good”: “Every tree, then, that does not bear fruit is cut down and thrown into the fire”; and a tree that bears for a longer time fruit like that of its beginning, being a tree that does not bear good fruit, “is cut down and thrown into the fire,” when, the time for introduction after the three years having come in the fourth, it does not bear fruit holy, a praise to the Lord.

Luke 3:9 (quotation, high confidence) · Matt 3:10 (quotation, high confidence) · Lev 19:24 (allusion, high confidence)

Notes and citation

Summary: A tree that after its early years still bears no holy fruit is cut down.

The quotations are Luke 3:9 and Matt 3:10; the allusion is Lev 19:24.

Cite (SBL): Origen, Comm. Jo. 6.145 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-145).

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6.146Preuschen 4:138

Ταῦτα δὲ πάντα εἰ καὶ μετὰ παρεκβάσεως ἡμῖν εἰρῆσθαι παρατιθεμένοις καὶ τὰ ἀπὸ τῶν λοιπῶν εὐαγγελίων, οὐκ ἄκαιρα δὲ ἐμοὶ φαίνεται οὐδὲ ἀλλότρια τῆς ἐνεστηκυίας σκέψεως. Φαρισαῖοι γάρ ἀποστέλλουσιν πρὸς τὸν Ἰωάννην μετὰ τοὺς ἀπὸ Ἱεροσολύμων ἱερεῖς καὶ Λευίτας πεμφθέντας ἐρωτῆσαι αὐτὸν ὅστις εἴη, ἐξετάζοντες· »Τί »οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλίας ὁ προφήτης«; καὶ ἐξετάσαντες ἐνταῦθα, ἑξῆς παραγινόμενοι βαπτισόμενοι, ὡς ὁ Ματθαῖος ἀναγράφει, ἀκούουσιν δὴ τὰ ἁρμόζοντα αὐτῶν τῇ ἀλαζονείᾳ καὶ ὑποκρίσει.

Tauta de panta ei kai meta parekbaseōs hēmin eirēsthai paratithemenois kai ta apo tōn loipōn euangeliōn, ouk akaira de emoi phainetai oude allotria tēs enestēkuias skepseōs. Pharisaioi gar apostellousin pros ton Iōannēn meta tous apo Hierosolymōn hiereis kai Leuitas pemphthentas erōtēsai auton hostis eiē, exetazontes; »Ti »oun baptizeis, ei sy ouk ei ho christos oude Ēlias ho prophētēs«? kai exetasantes entautha, hexēs paraginomenoi baptisomenoi, hōs ho Matthaios anagraphei, akouousin dē ta harmozonta autōn tę̄ alazoneią kai hypokrisei.

All these things, even if said by us with digression in citing the other Gospels too, do not seem to me untimely or foreign to the present inquiry. For the Pharisees send to John after the priests and Levites sent from Jerusalem to ask him who he was, examining him: “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” And having examined him here, they next come to be baptized, as Matthew records, and hear what fits their pretension and hypocrisy.

John 1:25 (quotation, high confidence) · Matt 3:7 (allusion, high confidence)

Notes and citation

Summary: The Pharisees questioned John and then came for baptism, where they were rebuked for hypocrisy.

The quotation is John 1:25; the allusion is Matt 3:7.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 6.146 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-146).

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6.147Preuschen 4:138

ἐπεὶ δὲ ὅμοια ἦν τὰ τούτοις εἰρημένα τοῖς λεγομένοις πρὸς τοὺς ὄχλους, ἐχρῆν τὴν τῶν ῥητῶν σύγκρισιν καὶ σαφήνειαν ποιήσασθαι· ὡν γινομένων πλείονα ἀπῄτησεν ἡμᾶς ἡ ἀκολουθία θεωρῆσαι. ἔτι δὲ καὶ ταῦτα τοῖς εἰρημένοις δεόντως προσθήσομεν· δύο τάγματα πεμπόντων παρὰ τῷ Ἰωάννῃ ἀναγέγραπται, ἓν μὲν Ἰουδαίων τῶν ἀπὸ Ἱεροσολύμων ἀποστελλόντων ἱερεῖς καὶ Λεύΐτας, ἕτερον δὲ Φαρισαίων ἐπαπορούντων διὰ τί βαπτίζει.

epei de homoia ēn ta toutois eirēmena tois legomenois pros tous ochlous, echrēn tēn tōn rhētōn synkrisin kai saphēneian poiēsasthai; hōn ginomenōn pleiona apę̄tēsen hēmas hē akolouthia theōrēsai. eti de kai tauta tois eirēmenois deontōs prosthēsomen; dyo tagmata pempontōn para tǭ Iōannę̄ anagegraptai, hen men Ioudaiōn tōn apo Hierosolymōn apostellontōn hiereis kai Leuïtas, heteron de Pharisaiōn epaporountōn dia ti baptizei.

And since what was said to them was similar to what is said to the crowds, it was necessary to compare and clarify the texts; and in doing so the sequence required us to consider more things. Further, we shall fittingly add these to what has been said: two groups of senders to John are recorded, one of the Jews from Jerusalem sending priests and Levites, the other of the Pharisees raising the question why he baptizes.

John 1:19 (allusion, high confidence) · John 1:24–25 (allusion, high confidence)

Notes and citation

Summary: Two groups sent to John: the Jews of Jerusalem and the Pharisees.

The allusions are John 1:19 and 1:24–25.

Cite (SBL): Origen, Comm. Jo. 6.147 (Preuschen 4:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/6-95/#p-6-147).

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