Fragments on John 116–137
Authorship disputed: Excerpts from the Greek catenae on John (Corderius, Nicetas, and others) printed by Preuschen under Origen's name. Preuschen judged most genuine, but some may belong to other writers; the Munich codex 208 appendix pieces (106 onward in this numbering) are less secure. Pieces that only repeat the surviving Commentary on John, or that Preuschen marks as not Origen's, are not staged.
Greek text: Preuschen, GCS 10 (Greek text: E. Preuschen, GCS 10 (1903); OCR from the Internet Archive).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 116
116Preuschen 4:567
Οὐκ αἰσθητῶς ἔστιν ἰδεῖν δυνατόν, ἀλλὰ διανοίᾳ σκοπούσῃ τοὺς ᾿ προσερχομένους ἀγγέλους ἐπὶ τῷ διακονεῖν τῷ Ἰησοῦ ἀναβαίνοντας τῷ γον ἔστιν εὑρεῖν. ἡ δὲ λέξις ἐστὶν Ἑβραϊκή, δηλοῦσα τὸ Γένοιτο-. ταὐτὸν γάρ ἐστιν τὸ Aunvʼ (τῷ) ᾿ἀληθῶς καὶ γένοιτος-. πολλοὶ γὰρ Ψαλμοὶ ἐπὶ τέλει ἔχοντες Γένοιτο, γένοιτος ἐν τῷ Ἑβραϊκῷ ᾿Δμὴν Ἀμὴν ἔχουσιν. εἰκὸς οὗν τὸν σωτῆρα ἐπευχόμενον λέγειν Τένοιτο, γέvoro τὸ πιστοὺς ὑμᾶς εὐρεθῆναι ἧς ἰδεῖν τὸν οὐρανὸν ἀνεῳγμένονε καὶ τὰ ἑξῆς τῆς ἐπαγγελίας. τὸ δὲ ᾿Αμὴν ἴσον ἐστὶν καὶ τῶ -aAndoc, τῶν ὧδε ἑἱστηχότωνε ἐν δὲ τῷ Aovxa νʼ4ληθῶς λέγω ὑμῖν, εἰσί τινες τῶν αὐτοῦ ἑστηκότων, οἵτινες οὐ μὴ γεύσωνται θανάτουε. ἐν τῷ τΔληθῶς λέγω ὑμῖνε τοῦτο γενέσθαι.
Ouk aisthētōs estin idein dynaton, alla dianoią skopousę̄ tous ᾿ proserchomenous angelous epi tǭ diakonein tǭ Iēsou anabainontas tǭ gon estin heurein. hē de lexis estin Hebraïkē, dēlousa to Genoito-. tauton gar estin to Aunvʼ (tǭ) ᾿alēthōs kai genoitos-. polloi gar Psalmoi epi telei echontes Genoito, genoitos en tǭ Hebraïkǭ ᾿Dmēn Amēn echousin. eikos houn ton sōtēra epeuchomenon legein Tenoito, gevoro to pistous hymas eurethēnai hēs idein ton ouranon aneǭgmenone kai ta hexēs tēs epangelias. to de ᾿Amēn ison estin kai tō -aAndoc, tōn hōde heistēchotōne en de tǭ Aovxa nʼ4lēthōs legō hymin, eisi tines tōn autou hestēkotōn, hoitines ou mē geusōntai thanatoue. en tǭ tDlēthōs legō hymine touto genesthai.
It is not possible to see sensibly, but with a mind that contemplates, the angels coming to minister to Jesus, ascending … The word (Amen) is Hebrew, meaning “So be it.” For “Amen” is the same as “truly” and “so be it.” For many Psalms that have at the end “So be it, so be it” have “Amen, Amen” in the Hebrew. It is likely, then, that the Savior, praying, says “So be it, so be it” that you be found faithful so as to “see heaven opened,” and the rest of the promise. And “Amen” is equivalent also to “truly” … (in Matthew, “Amen I say to you, there are some) of those standing here,” but in Luke, “Truly I say to you, there are some of those standing here who will not taste death”; in “Truly I say to you” … this to come to be.
John 1:51 (allusion, high confidence) · Ps 41:13 (40:14 LXX) (allusion, medium confidence) · Matt 16:28 (allusion, high confidence) · Luke 9:27 (quotation, high confidence)
Notes and citation
Summary: On John 1:51: the angels ascending and descending are seen with the mind; ‘Amen’ means ‘so be it’ or ‘truly,’ as the Psalms and the parallel sayings in Matthew and Luke show.
- A piece from the appendix of the Munich manuscript, damaged in the OCR (…).
Cite (SBL): Origen, Frag. Jo. 116 (Preuschen 4:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-116). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-fragmenta-ioannem-116) · Report an error
Translation: Translated by Claude from the Greek catena fragments (Preuschen, GCS 10, 1903); no public-domain English exists, so the translation was re-read against the Greek.
Chapter 117
117Preuschen 4:567
Τὸ μὲν ἐκ σχοινίου φραγέλλιον ὑπὸ τοῦ Ἰησοῦ γεγονὸς ὑπῆρχον αἱ τῶν παρανομούντων ἁμαρτίαι. δὲ ὧν ὑπὸ τοῦ Ἰησοῦ αἰκιζόμενοι ἀπηλαύνοντο. σχοινίον μὲν γὰρ πολλαχῶς N γραφὴ τὰς ἁμαρτίας ὠνόμασεʼ Σχοινία ἁμαρτωλῶν περιεπλάκισάν μοι καὶ ἀδιχίαν αἱ χεῖρες αὐτῶν συμπλέκχουσινε καὶ ἐν ταῖς Παροιμίαις Σειραῖς τῶν ἑαυτοῦ ἁμαρτημάτων ἕχαστος σφίγγεταιε, τουτέστιν κολάζεται. ἐφραγελλώθησαν δὲ ὑπὸ τοῦ Ἰησοῦ καὶ ἀπηλάθησαν τοῦ ναοῦ τῷ ἕαυτῶν πλεχθέντι σχοινίῳ. τὸν γὰρ δίκαιον κριτὴν οὐκ ἣν ἑτέρωθεν πλέξαι καὶ ἐπάγειν τὴν κατὰ τῶν ἀσεβῶν τιμωρίαν, ἢ ἀφʼ ὧν αὐτοὶ ἡμαρτηκότες ἠνόμησαν. ΟΧΧΙ.
To men ek schoiniou phragellion hypo tou Iēsou gegonos hypērchon hai tōn paranomountōn hamartiai. de hōn hypo tou Iēsou aikizomenoi apēlaunonto. schoinion men gar pollachōs N graphē tas hamartias ōnomaseʼ Schoinia hamartōlōn perieplakisan moi kai adichian hai cheires autōn symplekchousine kai en tais Paroimiais Seirais tōn heautou hamartēmatōn hechastos sphingetaie, toutestin kolazetai. ephragellōthēsan de hypo tou Iēsou kai apēlathēsan tou naou tǭ heautōn plechthenti schoiniǭ. ton gar dikaion kritēn ouk hēn heterōthen plexai kai epagein tēn kata tōn asebōn timōrian, ē aphʼ hōn autoi hēmartēkotes ēnomēsan. OChChI.
The whip of cords made by Jesus was the sins of the transgressors, by which, scourged by Jesus, they were driven out. For Scripture often called sins a cord: “The cords of sinners have entwined me,” and “their hands weave injustice”; and in Proverbs, “Each is bound fast by the chains of his own sins,” that is, punished. And they were scourged by Jesus and driven from the temple with the cord woven by themselves. For it was not (fitting) for the just judge to weave and bring the punishment against the ungodly from anywhere else than from what they themselves had sinned and transgressed.
John 2:15 (allusion, high confidence) · Ps 119:61 (118:61 LXX) (quotation, high confidence) · Ps 58:2 (57:3 LXX) (allusion, medium confidence) · Prov 5:22 (quotation, high confidence)
Notes and citation
Summary: On John 2:15: the whip of cords was the transgressors' own sins, the cords with which they are bound and by which the just Judge drove them out.
- A piece from the appendix of the Munich manuscript.
Cite (SBL): Origen, Frag. Jo. 117 (Preuschen 4:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-117). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-fragmenta-ioannem-117) · Report an error
Translation: Translated by Claude from the Greek catena fragments (Preuschen, GCS 10, 1903); no public-domain English exists, so the translation was re-read against the Greek.
Chapter 134
134Preuschen 4:573
Ὥσπερ εἰς δώδεκα ὥρας διαιρεῖται ἡ ἡμέρα, κατὰ τοῦτο καὶ οἱ δώdexa πατριάρχαι καὶ ὁ χορὸς τῶν ἀποστόλων ἰσάριθμοι τῶν ὡρῶν τῆς ἡμέρας, ἔχοντες ἥλιον τὸν χριστὸν καὶ θεὸν ἡμῶν, ὅστις καὶ νοητή ἐστιν ἡμέρα, ἐξ οὗ οἱ λόγοι καὶ ὁ τῆς γνώσεως τούτων φωτισμός.
Hōsper eis dōdeka hōras diaireitai hē hēmera, kata touto kai hoi dōdexa patriarchai kai ho choros tōn apostolōn isarithmoi tōn hōrōn tēs hēmeras, echontes hēlion ton christon kai theon hēmōn, hostis kai noētē estin hēmera, ex hou hoi logoi kai ho tēs gnōseōs toutōn phōtismos.
As the day is divided into twelve hours, so too the twelve patriarchs and the choir of the apostles are equal in number to the hours of the day, having as their sun Christ our God, who is also the intelligible day, from whom come the words and the illumination of their knowledge.
John 11:9 (allusion, high confidence)
Notes and citation
Summary: On John 11:9: the twelve hours of the day figure the twelve patriarchs and apostles, whose sun and day is Christ.
- A piece from the appendix of the Munich manuscript.
Cite (SBL): Origen, Frag. Jo. 134 (Preuschen 4:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-134). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-fragmenta-ioannem-134) · Report an error
Translation: Translated by Claude from the Greek catena fragments (Preuschen, GCS 10, 1903); no public-domain English exists, so the translation was re-read against the Greek.
Chapter 135
135Preuschen 4:573
Καὶ πάλιν ἐζήτουν αὐτὸν ἀποχτεῖναι, ὡς πολλάκις εἴρηται. νῦν δὲ ἐκύρωσαν τὴν γνώμην καὶ 1 ὡς ἔργον τῷ πράγματι κέχρηνται. ὅ πάλιν δὲ ἀνθρωπίνως. ἑαυτὸν σώζει, καὶ συνεχῶς ταῦτα ποιεῖ. τὴν δὲ αἰτίαν εἶπεν, ὅτι οὔπω ἥκει ᾿ἡ ὥρα αὐτοῦ, χαὶ νῦν ἐπὶ τῆς ἐρήμου διατρίβει. ἐν πόλει λεγομένῃ Ἐφραίμ. χαὶ ἔμεινε μετὰ τῶν μαθητῶν αὐτοῦ τὸν ἐπιτήδειον καιρὸν ἀναμένων καὶ τῆς ἐχείνων φειδόμενος ἀπωλείας. ΟΧΧΧΙΣ.
Kai palin ezētoun auton apochteinai, hōs pollakis eirētai. nyn de ekyrōsan tēn gnōmēn kai 1 hōs ergon tǭ pragmati kechrēntai. ho palin de anthrōpinōs. heauton sōzei, kai synechōs tauta poiei. tēn de aitian eipen, hoti oupō hēkei ᾿hē hōra autou, chai nyn epi tēs erēmou diatribei. en polei legomenę̄ Ephraim. chai emeine meta tōn mathētōn autou ton epitēdeion kairon anamenōn kai tēs echeinōn pheidomenos apōleias. OChChChIS.
“And again they sought to kill him,” as has often been said. But now they confirmed their decision, and they treat the thing as already done. And again, in human fashion, he saves himself, and does this continually. And he gave the reason: that his hour had not yet come; and now he stays in the desert, in a city called Ephraim; and he remained with his disciples, awaiting the fitting time and sparing them from destruction.
John 11:53–54 (allusion, high confidence) · John 7:30 (allusion, medium confidence)
Notes and citation
Summary: On John 11:53–54: when the plot to kill him was settled, Jesus withdrew to Ephraim, since his hour had not yet come, sparing his disciples.
- A piece from the appendix of the Munich manuscript.
Cite (SBL): Origen, Frag. Jo. 135 (Preuschen 4:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-135). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-fragmenta-ioannem-135) · Report an error
Translation: Translated by Claude from the Greek catena fragments (Preuschen, GCS 10, 1903); no public-domain English exists, so the translation was re-read against the Greek.
Chapter 137
137Preuschen 4:574
ἕτερα πολλά καὶ κατὰ μὲν συμφωνίαν, ὅταν εἴπῃ ὅτι Τὸ πλῆθο: τῶν πιστευσάντων ἦν ἡ καρδία μία καὶ ἡ ψυχὴ μίας, χκαθ'ʼ ὁμοιότητα δέ, ὡς ὅταν λέγῃ: νΚαὶ γὰρ ἡμεῖς πάντες ἐν ἑνὶ πνεύματι εἰς ἕν σῶμα ἐβαπτίσθημενε καθʼ ὁμοιότητα τῆς φύσεως καὶ ὡς τὸν Adau ἀρχὴν καὶ κεφαλὴν ἔχοντες κατὰ φύσιν ἡμῶν γεννήσεως ἕν σῶμα λεγόμεθα οἱ πᾶντες ἔχειν, οὕτως καὶ τὸν χριστὸν κεφαλὴν ἐπιγραφό-
hetera polla kai kata men symphōnian, hotan eipę̄ hoti To plētho: tōn pisteusantōn ēn hē kardia mia kai hē psychē mias, chkath'ʼ homoiotēta de, hōs hotan legę̄: nKai gar hēmeis pantes en heni pneumati eis hen sōma ebaptisthēmene kathʼ homoiotēta tēs physeōs kai hōs ton Adau archēn kai kephalēn echontes kata physin hēmōn gennēseōs hen sōma legometha hoi pantes echein, houtōs kai ton christon kephalēn epigrapho-
… many other things; and (they are one) according to agreement, when it says, “The multitude of those who believed were of one heart and one soul”; and according to likeness, as when it says, “For we were all baptized by one Spirit into one body,” according to likeness of nature; and as, having Adam as the beginning and head of our birth according to nature, we are all said to have one body, so too, inscribing Christ as head …
John 17:11 (allusion, high confidence) · Acts 4:32 (quotation, high confidence) · 1 Cor 12:13 (quotation, high confidence) · Eph 1:22 (allusion, medium confidence)
Notes and citation
Summary: On John 17:11: believers are one by agreement and by likeness, one body in Christ the head as all mankind is one in Adam.
- A piece from the appendix of the Munich manuscript; the beginning and end are lost.
Cite (SBL): Origen, Frag. Jo. 137 (Preuschen 4:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-137). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-fragmenta-ioannem-137) · Report an error
Translation: Translated by Claude from the Greek catena fragments (Preuschen, GCS 10, 1903); no public-domain English exists, so the translation was re-read against the Greek.