# Fragments on John - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Fragmenta in Ioannem* - Date: ca. 226-254 (approximate) - Source: Erwin Preuschen, ed., Origenes Werke 4: Der Johanneskommentar, GCS 10 (Leipzig: Hinrichs, 1903), pp. 483-574 (Greek text: E. Preuschen, GCS 10 (1903); OCR from the Internet Archive) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/ - Passages: 104 ## Fragment 1 on John 1:1 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-1 - Source: Preuschen 4:480 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:1: the Son is called Word as maker of all; ‘was’ (not ‘became’) signifies his eternal existence before the incarnation; he was in the beginning of all creatures, and is the Wisdom ‘created as the beginning of God's ways’ in relation to creation. ### Greek text δημιουργὸν τῶν πάντων τιθέμενος αὐτὸν τὸ τοῦ Λόγου ὄνομα κατηγορεῖ αὐτοῦ. ἐπεὶ γὰρ ὡς ἐπίπαν πᾶσα δημιουργία ἤρτηται λόγου, οὐχ ἄλλως ἔδει αὐτὸν τῶν πάντων δηλῶσαι ὄντα ποιητὴν ἢ οὕτως. οἱ μὲν γὰρ παρʼ ἡμῖν δημιουργοί, ἄνθρωποι ὄντες, τέχνην ἔχουσιν (αὕτη δέ ἐστι ἕξις μετὰ ἀδόλου λόγου ποιητική), ὁ δὲ τοῦ θεοῦ υἱός, οὐχ ἄλλος ὧν Ων σοφίας καὶ τέχνης δημιουργός, εἰκότως λόγος: ὀνομάζεται. οὐ γὰρ ἄλλη τις ὧν οὐσία παρὰ τὸν λόγον δι᾿ αὐτοῦ ποιεῖ τὰ ὄντα, ἀλλʼ αὐτός ἐστιν ὃ ποιῶν, θεὸς ὧν λόγος. εἶτʼ ἐπεὶ ὃ λόγος οὗτος, θεὸς ὧν κατʼ οὐσίαν καὶ αὐτὸ τοῦτο θεοῦ υἱὸς ὑπάρχων, τῆς τῶν ἀνθρώπων σωτηρίας χάριν ἄνθρωπος γεγένηται, Σὰρξε ὁ λόγος ὠνομάσθη. καὶ ἐπεί τινες τῆς ὀρθῆς πίστεως ἐκπεσόντες οἴονται ἀπὸ τότε αὐτὸν μόνον εἶναι, ἀφʼ οὗ &x τῆς Rapθένου ἄνθρωπος γεγονὼς προῆλθεν, ὀρθότατα πρὸς τοὺς τοιούτους ὁήμασι χρησάμενος, τῷ μὲν Ἐγένετος ἐπὶ τῆς σαρκὸς, τῷ δὲ.Ἦνε ἐπὶ τῆς θεότητος [αὐτοῦ σημαίνει]. καὶ ἣν μὲν κυριώτερον ἐπὶ τοῦ θεοῦ λόγου τὸ Ἔστινε εἰπεῖν ἀλλʼ ἐπεὶ πρὸς διαφορὰν τῆς ἐνανθρωπήσεως γενομένης E ἔν τινι καιρῷ ἐδήλου τὴν ὕπαρξιν τοῦ λόγου, ἀντὶ τοῦ Ἔστινε τῷ Ἦνε ὁ εὐαγγελιστὴς κέχρηται. τῶν δὲ ῥηοὐ μάτων τὰς κυρίας σημασίας ἐκλαμβάνειν οὐ δεῖ ἐπὶ τῶν ἀιδίων ὅτε oO μι ou μὲν γὰρ τὰ σημαινόμενα ὑπὸ τούτων χρόνῳ συμμετρουμένην ἔχει μαίνει ὁμοίως τὸ Ἔστι δηλοῖ τὸ νῦν ὑπάρχον, [[ὡς τὸ Ἔσται τὸ μέλλον ὑπάρξαι]. ἀλλʼ ἐπεὶ ὃ λόγος τοῦ θεοῦ ἀἰδιός ἐστι, τυγχάνων θεός, τὰ ῥήματα ἐπʼ αὐτοῦ οὐ μετὰ τοῦ προσσημαίνειν χρόνον ἐκλαμβάνειν δεῖ, τοῦ σημαινομένου ὑπ᾿ αὐτῶν οὐχ ὑπὸ χρόνον ὄντος. ἔστε δὲ ἀπ᾿ αὐτῶν τῶν τοῦ θεολόγου φωνῶν θηρεῦσαι τὴν διάγοιαν. εὐθὺς γὰρ ἀρχόμενος τῆς κατʼ αὐτὸν συντάξεως γράφει Ἐν ἀρχῇ ἢν. ὁ λόγος. καὶ Μωῦσῆς μὲν τὴν χοσμοποιίαν. ἐξηγούμενος ’Ev ἀρχῇς, εἶπεν, ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆνε. ὃ δὲ ᾿Ιωάννης οὐκ Ἐν ἀρχῇ γέγονεν εἶπεν, ἢ πεποίηται ö λόγος ἀλλʼ γῆν. εἰ γὰρ Πάντα διʼ αὐτοῦ ἐγένετος, τῶν πάντων δὲ ὁ οὐρανὸς καὶ ἡ γῆ ὑπῆρχεν, ἐν τῇ τούτων οὐσιώσει αὐτὸς ἦν κτίστης αὐτῶν. εἶτʼ ἐπεὶ μὴ εἶπεν ἐν τῇ τινὸς ἀρχῇ ὸ λόγος, nv, καθόλου ληπτέον αὐτό, ivʼ ἡ τὸ δηλούμενον τοιοῦτον ἐν ἀρχῇ τῶν ἀγγέλων, καὶ ἐν ἀρχῇ τῶν ἀρχαγγέλων nv ö λόγος καὶ συνελόντι εἰπεῖν, ἐν ἀρχῇ τῶν ὁρατῶν τε καὶ ἀοράτων κτισμάτων ἦν ὁ λόγος, πάντων αὐτῶν ὧν ἀρχή τε καὶ ποιητής. ἐν Χριστῷ γὰρ ἐχτίσθη τὰ πάντας, τά τε νἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τά τε ὁρατὰ καὶ τὰ ἀόρατα, seite ἀρχαὶ εἴτε ἐξουσίαι εἴτε θρόνοι εἴτε κυριότητεςʼ πάντα δι᾿ αὐτοῦ καὶ εἰς αὐτὸν ἔχτισταιʼ καὶ αὐτός ἐστε πρὸ πάντων καὶ τὰ πάᾶντα ἐν αὐτῷ συνέστηκεν, ὃς ἔστιν ἀρχή, πρωτότοκος ἐκ τῶν νεχρῶνε. ᾿ εἶ γὰρ τὰ πάντα ἐν αὐτῷ συνέστηκεν, καὶ πρὸ αὐτῶν ἔστιν, ἀρχὴ αὐτῶν χατὰ τὸ εἶναι αἴτιος ὑπάρχων, ἀχολούθως enτέον εἶναι αὐτὸν ἐν τῇ πάντων οὐσιώσει. πῶς γὰρ οὐχ ἔδει αὐτὸν εἶναι πρὸ αὐτῶν καὶ ἐν ἀρχῇ τῆς ὑπάρξεως αὐτῶν κτίστην ὄντα; εἶτʼ ἐπεὶ ἐν ἀρχῇ αὐτὸν εἶπεν εἶναι, ἔδει δηλῶσαι καὶ πῶς καὶ πρὸς τίνα ὄντα ποιεῖν αὐτὸν ἐχρῆν. διὸ ἐπήγαγεν τῷ Ἐν τῇ ἀρχῇ ἦν ἐλθών, Orte ἐκ παρθένου ἐτέχθη, ἀπέσταλτο ὑπὸ τοῦ πατρός διὸ zusammen: τῶν τε ὁρατῶν καὶ ἀοράτων ἣν ὁ λόγος, πάντων αὐτῶν ὧν ἀρχὴ καὶ St καὶ Ἐσχήνωσεν ἐν ἡμῖνε καὶ ὄνομα ἔσχεν αὐτὸ δὴ τοῦτο Med ἡμῶν ὁ θεόςε. ὅτε δὲ ἐδημιούργησεν, ἐπεὶ μὴ ὡς ἄνθρωπος ἀποσταλεὶς ὑπὸ τοῦ πατρὸς εἰς οὐσίαν ἔφερε τὰ πάντα, καὶ πρὸς τὸν θεὸν ἦν καὶ θεὸς nv λέγεται δὲ καὶ σοφία ὃ τοῦ θεοῦ υἷός, ἀρχὴ ὁδῶν τοῦ θεοῦ χτισθεῖσα κατὰ τὴν τῶν Παροιμιῶν γραφήν. ὅτι ἢ τοῦ θεοῦ σοφία, πρὸς τὸν οὗ ἐστι σοφία ὑπάρχουσα, οὐδεμίαν σχέσιν πρὸς ἕτερόν τινα εἶχεν, ἀλλʼ εὐδοκία θεοῦ γενόμενος τὰ κτίσματα ὑπάρξαι ἠβουλήθη. ἠθέλησεν οὖν ἀναλαβεῖν αὕτη ἡ σοφία σχέσιν δημιουργικχὴν πρὸς τὰ ἐσόμενα zul τοῦτό ἐστι τὸ δηλούμενον διὰ τοῦ ἐκτίσθαι αὐτὴν ἀρχὴν ὁδῶν τοῦ θεοῦ, καθʼ ἃς ὁδοὺς διαπορεύεται οὐσιῶν διακοσμῶν προνοούμενος, εὐεργετῶν. χαριζόμενος ἐν ταύτῃ τῇ σοφίᾳ κτισθείσῃ. ἀρχὴν (οὐν) εἶναι τὸν λόγον φασὶν οὐχ ἕτερον ὄντα αὐτῆς κατʼ οὐσίαν ἀλλʼ ἐπινοίᾳ καὶ σχέσει, ἵνʼ n, (m) αὐτὴ ὕπαρξις ἣν νῦν καλοῦσιν κατʼ οὐσίαν αἱ γραφαί, N μὲν φχείωται τῷ θεῷ σοφία, ἣ δὲ νένευκεν, ἵνʼ οὕτως εἴπω, πρὸς τὰ δημιουργήματα ὁ δημιουργικὸς λύγος. οὐκ ἐνταῦθα δὲ μόνον ὁ τοῦ θεοῦ υἱὸς λόγος εἴρηται: ἔστε δὲ παραθέσθαι ῥητὰ οὐχ ἐκ τῆς καινῆς μόνον ἀλλὰ χαὶ ἐκ τῆς παλαιᾶς Ἱῷ λόγῳ γὰρ κυρίου οὐρανοὶ ἐστερεώθησανε. καὶ τὸ νʼ᾿Απέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτούςε. καὶ ὃ Δουκᾶς φησιν Καθὼς παρέδοσαν ἡμῖν οἱ ἀπ᾿ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγους. ### English translation (Claude) … setting him forth as maker of all things, he predicates of him the name of the Word. For since, in general, all making depends on reason (λόγος), he could not show him to be the maker of all things otherwise than thus. For our craftsmen, being men, have art (and art is a productive habit joined with true reason); but the Son of God, being no other than the craftsman of wisdom and art, is fittingly named Word. For he is not some other essence, besides the Word, that makes things through it; rather he himself is the one who makes, being God the Word. Then, since this Word, being God by essence and being this very thing, Son of God, became man for the salvation of men, the Word was named “flesh.” And since some who have fallen from the right faith think that he exists only from the time when he came forth from the Virgin, having become man, he uses words most rightly against such people: “became” of the flesh, and “was” of his divinity. It would have been more proper to say “is” of God the Word; but since he was showing the existence of the Word in distinction from the incarnation, which took place at a certain time, the evangelist used “was” instead of “is.” But we must not take the proper meanings of the verbs in the case of eternal things; … for “was” signifies the past, just as “is” shows what exists now [and “will be” what is to exist]. But since the Word of God is eternal, being God, the verbs applied to him must be taken without connoting time, since what they signify is not under time. And one can hunt out the meaning from the very words of the theologian. For at the very beginning of his composition he writes: “In the beginning was the Word.” And Moses, explaining the making of the world, said: “In the beginning God made the heaven and the earth.” But John did not say, “In the beginning the Word came to be,” or “was made,” but … For if “all things came to be through him,” and the heaven and the earth were among all things, then in their coming into being he himself was their creator. Then, since he did not say that the Word was in the beginning of something, it must be taken generally, so that the meaning is this: in the beginning of the angels and in the beginning of the archangels was the Word, and, in short, in the beginning of the visible and invisible creatures was the Word, being the beginning and maker of them all. “For in Christ all things were created, things in the heavens and things on earth, visible and invisible, whether principalities or authorities or thrones or dominions; all things were created through him and for him; and he is before all things, and all things hold together in him; he is the beginning, the firstborn from the dead.” For if all things hold together in him, and he is before them, being their beginning as the cause of their being, consequently we must say that he was in the coming into being of all things. For how should he not have been before them, and in the beginning of their existence, being their creator? Then, since he said that he was in the beginning, he had to show also how, and with whom, he was to make. Therefore he added to “In the beginning was …” … coming, when he was born of the Virgin, he had been sent by the Father … and “dwelt among us,” and had this very name, “God with us.” But when he made all things, since it was not as a man sent by the Father that he brought all things into being, (it is said that) “he was with God and was God.” And the Son of God is also called Wisdom, “created as the beginning of the ways of God,” according to the scripture of Proverbs. For the Wisdom of God, existing with him whose Wisdom she is, had no relation to anyone else; but by God's good pleasure he willed the creatures to exist. This Wisdom, then, willed to take up a creative relation to the things that were to be; and this is what is signified by her being “created as the beginning of the ways of God,” along which ways he goes, bringing into being, ordering, providing, benefiting, bestowing grace, in this Wisdom that was created. And they say that the Word is the beginning, not being other than she in essence, but in concept and relation; so that the same existence, which the scriptures now call by essence, is on the one hand made proper to God as Wisdom, and on the other inclines, so to speak, toward the things made, as the creative Word. And not here only is the Son of God called Word; one can cite texts not only from the New Testament but also from the Old: “By the word of the Lord the heavens were made firm,” and “He sent his word and healed them”; and Luke says: “Just as those who from the beginning were eyewitnesses and ministers of the word handed down to us.” ### Scripture references - John 1:1: quotation, high confidence - John 1:14: quotation, high confidence - Gen 1:1: quotation, high confidence - John 1:3: quotation, high confidence - Col 1:16–18: quotation, high confidence - Matt 1:23: quotation, high confidence - Prov 8:22: quotation, high confidence - Ps 33:6 (32:6 LXX): quotation, high confidence - Ps 107:20 (106:20 LXX): quotation, high confidence - Luke 1:2: quotation, high confidence ### Translation notes - Catena fragments on John ascribed to Origen, from Preuschen (GCS 10, 1903); text from uncorrected OCR, in which lines are sometimes lost or displaced and Preuschen's sigla appear; these are left untranslated, and gaps are marked …. The ascription of individual catena fragments to Origen is not always secure. - The ‘created’ Wisdom of Prov 8:22 (LXX) is translated exactly as the fragment has it; the fragment explains it as the Word's ‘creative relation’ to the creatures, not as a difference of essence. ### Citation (SBL) Origen, Frag. Jo. 1 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-1). ## Fragment 2 on John 1:4 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-2 - Source: Preuschen 4:484 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:3–4: the Word is not originate but is life by essence, begotten of the living Father; by relation he gives life and light to rational creatures, as the word of the Lord ‘came’ to the prophets. ### Greek text Ὃ γέγονεν ἐν αὐτῷ, δηλονότι τῷ λόγῳ, ζωὴ nv ἵνʼ ὥσπερ, θεὸς εἰς ὕπαρξιν ἤγαγεν τὰ πάντα, οὕτω καὶ ζωοποιηθῇ τὰ πεφυκότα ξῆν μετουσίᾳ αὐτοῦ. διὸ καὶ ἁρμοδίως εἴρήται τὸ Καὶ ἡ ζωὴ nv τὸ φῶς τῶν ἀνθρώπωνε. οὐ γὰρ προσεχτέον τοῖς &x τῆς λέξεως ταύτης γενητὸν εἶναι τὸν λόγον νομίσασι. τὸ γὰρ γενόἀλλʼ [ἃ Cord] ἐν ἄλλοις ἔχει τὸ εἶναε, ὡς ἀρτίως ἐλέγετο περὶ τῶν ἐν ἀνθρώποις δημιουργῶν, ὡς ἄλλο ἐστὶν αὐτοῖς τὸ ὑπάρχειν ἐν ἀνθρώποις χαὶ ἄλλο τὸ εἶναι τεχνίταις. οὐδένα γοῦν τούτων λόγον [καλοῦμεν, ἀλλʼ ἔχειν λόγον -1Cord] λέγομεν. ἀλλʼ οὐχ ὁ δημιουργὸς τοῦ παντὸς τοιοῦτος, τυγχάνων θεὸς λόγος κατʼ οὐμενον οὐκ αὐτό ἐστι ζωή ὃ οὐχ ἔξωθεν αὐτῷ ἐπῆλθεν, ἐν αὐτῷ γὰρ γέγονεν ἡ ζωή. οὐ rag οἷοί τε ἦσαν οἵ γενητοὶ οὕτως αὐτὸν ἔχειν τυγχάνοντα κατʼ οὐσίαν ζωὴν ὡς ἔστι παρὰ τῷ πατρί. εἴρηται γὰρ πρὸς τὸν θεόν Παρὰ σοὶ πηγὴ Lone. καὶ ἔστιν ἡ ζωὴ αὕτη παρὰ τῷ πατρὶ οὐ ζωοποιοῦσα αὐτόν οὐ γὰρ μετουσίᾳ ζωῆς ὁ πατὴρ ζῇ, ἀλλὰ Lo θεὸς ὧν γεννᾷ ζωήν, ὡς καὶ σοφὸς σοφίαν καὶ δυνατὸς δύναμιν. αὕτη ἡ ζωὴ τὰ λογικὰ ὠφελῆσαι βουλομένη σχέσιν τὴν πρὸς αὐτὰ ἀνεδέξατο, ἐπὶ τὸ ζὴν αὐτὰ προσλαβόντα αὐτὴν μετουσίας τρόπφʼ καὶ οὐ περὶ μόνου γε τοῦ χοινοῦ ζῆν αὐτῶν τοῦτο λεκτέονʼ ἀλλὰ γὰρ καὶ τοῦ κατʼ ἀρετὴν καθʼ ὃ συμβαίνει εὖ ζῆν. τοῦτο γοῦν παρίσταται καὶ ἐξ αὐτῆς τῆς λέξεως φησὶ γάρʼ Καὶ ἡ ζωὴ ἣν τὸ φῶς τῶν ἀνθρώπωνε. ὅτι dt ἐνταῦθʼ οὕτως ἔχει καὶ ἐξ ἑτέρου ἔστι πιστώσασθαι. ὁ τοῦ θεοῦ υἱὸς καὶ λόγος. θεὸς ὧν λόγος, ἐστὶ πρὸς τὸν θεόν, ος ἀρτίως εἴρηται, γινόμενος καὶ πρὸς τοὺς ἀνθρώπους, ὡς οἷοί τε εἰσὶν χωρεῖν αὐτοῦ τὴν παρουσίαν. εἴρηται γάρʼ Μόγος κυρίου ἐγενήθη πρὸς ᾿ὡσηέε, καὶ Ἐγένετο λόγος κυρίου πρὸς Ἰερεμίανε, καὶ καθόλου: Exeivous θεοὺς εἶπεν πρὸς οὖς ὁ λόγος τοῦ θεοῦ ἐγένετοε. ὡς οὖν λόγος μὲν πρὸς τὸν θεόν ἐστι, γένεται δὲ πρὸς τοὺς γενητούς, οὕτως ζωὴ τυγχάνων ἐστὶ παρὰ τῷ πατρί, ξωοποιῶν πρὸς οὗς ἐπιφοιτᾷ, Ywoμένης ἐν αὐτῷ ζωοποιητικῆς σχέσεως ἁρμονίως ἐχούσης πρὸς τὰ ζωοποιούμενα. ἀλλʼ ἐπεὶ πρὸς τῷ ζωοποιῆσαι καὶ γνῶσιν ἀληθείας ἐμποιεῖ, φωτίζουσα τὸν νοῦν τῶν παραδεχομένων αὐτήν, καὶ φῶς ἀνθρώπων ὀνομάζεται. ἀνθρώπων͵ δὲ φῶς οὖσα δῆλον ὅτι καὶ τὰ ὑπερβεβηκότα λογικὰ φωτίζει. εἰ γὰρ τῶν ἐλαττόνων λογικῶν φῶς ἐστι, πολλῷ. μᾶλλον τῶν ὑπεραναβεβηκότων. ### English translation (Claude) “What has come into being in him,” clearly in the Word, “was life”; so that, just as God brought all things into existence, so too the things whose nature is to live might be made alive by participation in him. Therefore it is fittingly said too: “And the life was the light of men.” For we must not pay attention to those who from this phrase have thought the Word to be originate. For what has come to be … but has its being in others, as was said just now of the craftsmen among men, that their existing as men is one thing and their being craftsmen another. None of these, at any rate, do we [call reason, but] say [has reason]. But the maker of the universe is not such, being God the Word by essence … what has come to be is not itself life, which did not come upon it from outside; for in him came life. For originate beings could not have him, who is life by essence, as he is with the Father. For it is said to God: “With you is the fountain of life.” And this life is with the Father, not giving him life; for the Father does not live by participation in life, but, being living God, he begets life, as also, being wise, he begets wisdom, and being powerful, power. This life, wishing to benefit rational beings, took up a relation to them, they taking it to themselves for their living by way of participation; and this must be said not only of their common living, but also of living according to virtue, by which it comes about that one lives well. This, at any rate, is shown from the very wording; for it says: “And the life was the light of men.” And that it is so here can be confirmed from another text too. The Son and Word of God, being God the Word, is with God, as was just said, coming to be also toward men, as they are able to contain his presence. For it is said: “The word of the Lord came to Hosea,” and “The word of the Lord came to Jeremiah,” and in general: “He called them gods to whom the word of God came.” As, then, he is Word with God, but comes to be toward originate beings, so, being life, he is with the Father, giving life to those whom he visits, a life-giving relation coming to be in him, harmoniously adapted to those who are given life. But since, besides giving life, it also produces knowledge of the truth, enlightening the mind of those who receive it, it is also named the light of men. And being the light of men, clearly it enlightens also the rational beings above them. For if it is the light of the lesser rational beings, much more of those exalted above them. ### Scripture references - John 1:3–4: quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Hos 1:1: quotation, high confidence - Jer 1:2: quotation, high confidence - John 10:35: quotation, high confidence ### Translation notes - The words in square brackets are the editor's restorations from a manuscript (Cord.); they are translated. Some lines are lost or displaced in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 2 (Preuschen 4:484; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-2). ## Fragment 3 on John 1:5 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-3 - Source: Preuschen 4:486 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:5: the darkness cannot overtake the light because it is dissolved at its approach, as in Paul and the repentant robber; God permitted evil so that the greatness of virtue might be shown. ### Greek text καὶ κακίας ὑφισταμένης. διὸ ἐν τῇ τοιαύτῃ σκοτίᾳ φαῖνον οὐ καταλαμβάνεται ὑπ᾿ αὐτῆς. ὃν γὰρ τοῦτο τὸ φῶς σοφία καὶ δικαιοσύνη θεοῦ, ἡ μὲν σοφία ἐστὶ λύει τὴν τοῦ νοῦ ἄγνοιαν, ἢ δὲ δικαιοσύνη τὰ διαβήματα τῆς ψυχῆς κατευθύνει, καὶ τοῦτό ἐστι τὸ ἐν τῇ σκοτίᾳ φαίνειν αὐτὸ οὐ κωλυόμενον ἐκπέμπειν τὰς οἰχείας αὐγὰς τῷ φῶωτιζομένῳ ἀνθθρώπφῳʼ διὸ οὐ καταλαμβάνεται ὑπὸ τῆς σκοτίας, Ανομένης καὶ ἀφανιζομένης τῇ παρουσίᾳ αὐτοῦ. οὐ γὰρ ὑφεστῶσα καὶ ἐνεργοῦσα οὐ καταλαμβάνει αὐτό, ἀλλὰ λυομένη xal μηκέτι οὖσα. οἷον 6 Παῦλος ὅτε ἠγνόει τὸν χριστὸν ἐδίωκεν αὐτόν, παρορμώμενος πρὸς τοῦτο ἐκ τῆς προσούσης ἀγνοίας, ἣν εἴπομεν εἶναι σκοτίαν 5 ἀλλὰ τοῦ διωκομένου φωτὸς ὑπʼ αὐτῆς ἐχλάμψαντος τὰς οἰχείας αὐγὰς λέλυται ἡ σκοτία, καὶ ταύτῃ καταλαβεῖν αὐ δεδύνηται τὸ διωκόμενον ὑπʼ αὐτῆς φῶς. ὡσαύτως καὶ ὁ μετανοήσας ἐπὶ τῷ σταυρῷ λῃστής, πεπηρωμένος τῇ προειρημένῃ σκοτίᾳ ἐδίωκε τὸ φῶς ἀλλʼ ἢ ἐν τῷ λῃστῇ σκοτία λέλυται, καὶ οὕτως αὖ καταλαμβάνει τὸ ἡ ἀλήθεια ὅταν δὲ τὸ ψεῦδος καὶ ἀπάτη πᾶσα, τουτέστι τὸ σκότος, διώκῃ τὸ φῶς, τότε λύεται καὶ ἀφανίζεται πλησίασαν τῷ διωκομένῳ. τῆς γὰρ ἀληθείας φανείσης τὸ ψεῦδος καὶ ἡ ἀπάτη λύεται. καὶ τὸ παράδοξον ἐρῶ, μακρὰν οὖσα ἡ σκοτία διώκει τὸ φῶς, ἐγγίὅσον ἀφέστηκεν τῆς ἀληθείας, κρατεῖ καὶ ἐνεργεῖ ἐν τῷ ᾿ἀνθρώπῳ, os διώκειν τὴν ἀλήθειαν ἀπὸ τοῦ νοῦ ὅταν δὲ ἐγγίσῃ αὐτῇ, δείχνυται μηδʼ ὅλως ὄν. ὅθεν ἀναγκαίως ἀφῆκεν ὁ θεὸς εἶναι καχίαν, δυνάμενος κωλῦσαι, ἵνα τὸ μέγεθος τῆς ἀρετῆς δειχθῇ. ### English translation (Claude) … and evil subsisting. Therefore, shining in such darkness, it is not overtaken by it. For this light being the wisdom and righteousness of God, wisdom dissolves the ignorance of the mind, and righteousness directs the steps of the soul; and this is its shining in the darkness, not prevented from sending out its own rays to the man who is being enlightened. Therefore it is not overtaken by the darkness, which is dissolved and vanishes at its presence. For it is not that the darkness, subsisting and active, fails to overtake it, but that it is dissolved and no longer exists. For example, Paul, when he did not know Christ, persecuted him, driven to this by the ignorance in him, which we said is darkness; but when the light persecuted by it shone out its own rays, the darkness was dissolved, and so it could not overtake the light it was persecuting. Likewise also the robber who repented on the cross, blinded by the darkness spoken of, persecuted the light; but the darkness in the robber was dissolved, and so in turn … the truth. And when falsehood and every deceit, that is, the darkness, persecutes the light, then it is dissolved and vanishes as it comes near to what it persecutes. For when the truth appears, falsehood and deceit are dissolved. And I will say the paradox: while it is far off, the darkness persecutes the light, but when it comes near … For as far as it stands off from the truth, it rules and works in the man, so as to drive the truth from the mind; but when it draws near to the truth, it is shown not to exist at all. Hence of necessity God permitted evil to exist, though he was able to prevent it, so that the greatness of virtue might be shown. ### Scripture references - John 1:5: allusion, high confidence - 1 Tim 1:13: allusion, medium confidence - Luke 23:40–43: allusion, high confidence ### Translation notes - ‘Overtake’ renders καταλαμβάνω, which also means ‘comprehend’; the fragment plays on ‘persecute’ (διώκω) and ‘overtake’. The last sentence, on why God permits evil, is translated as written. ### Citation (SBL) Origen, Frag. Jo. 3 (Preuschen 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-3). ## Fragment 4 on John 1:6 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-4 - Source: Preuschen 4:486 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:6: John is called ‘a man’ as one made in God's image; ‘came to be’ need not mean coming into existence. ### Greek text Οὐ τοσοῦτον διὰ τὴν κοινὴν περὶ ἀνθρώπου ἀπόδοσιν ὅσον διὰ τὸ πεφυκέναι αὐτὸν xarʼ εἰχόνα καὶ πρὸς θεὸν ὁμοίωσιν. σημειωτέον δὲ ὡς οὐκ ἀεὶ τὸ Ἐγένετος τὴν (eis) ὕπαρξιν ἄγουσαν γέννησιν μένος παρὰ θεοῦεʼ ἵνα ἡ τὸ λεγόμενον τοιοῦτο Ἐ γένετο ἀπεσταλμένος παρὰ θεοῦ εἰς μαρτυρίανε. εἰ δὲ ταῦτα περὶ Ἰωάννου λεγόμενα ὀρθῶς ἔχει, πόσῳ μᾶλλον τὰ περὶ τοῦ υἱοῦ τοῦ θεοῦ γραφόμενα ἢ λεγόμενα os λεγομένου ἢ γραφομένου καὶ γινομένου. ### English translation (Claude) Not so much because of the common designation of “man” as because he is by nature “after the image” and made for likeness to God. And it must be noted that “came to be” does not always signify the birth that brings into existence … “sent from God”; so that what is said is this: “He came to be sent from God for witness.” And if these things said of John are right, how much more the things written or said of the Son of God … ### Scripture references - John 1:6: allusion, high confidence - Gen 1:26: allusion, high confidence ### Translation notes - The fragment is damaged in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 4 (Preuschen 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-4). ## Fragment 5 on John 1:7 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-5 - Source: Preuschen 4:486 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:7: John came so that all might believe, as far as lay in him, as the sun rises to light all even if not all receive its light. ### Greek text [Ἵνα πάντες πιστεύσωσιν. Ὅσον ἐφʼ ἑαυτῷ δηλονότι, εἰ καὶ μὴ πάντες ἐπίστευσαν οὐδὲ γάρ, εἰ μὴ πάντες τὸν παρὰ τοῦ ἡλίου δέχοιντο φωτισμόν, ἤδη καὶ τὸν ἥλιον φαίη τις ἂν μὴ ἐπὶ τοῦτο ἀνατέλλειν, ἐφʼ ᾧ τε πάντας φωτίζεσθαι. ἡ γὰρ πρόθεσις τοῦ πέμψαντος αὐτὸν ἦν πιστεῦσαι πάντας ### English translation (Claude) “That all might believe.” As far as lay in him, clearly, even if not all believed. For neither, if not all received the illumination of the sun, would one say on that account that the sun does not rise for this purpose, that all may be enlightened. For the purpose of him who sent him was that all should believe. ### Scripture references - John 1:7: quotation, high confidence ### Translation notes - The edition prints this fragment in square brackets, probably as of doubtful ascription. ### Citation (SBL) Origen, Frag. Jo. 5 (Preuschen 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-5). ## Fragment 6 on John 1:8 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-6 - Source: Preuschen 4:486 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:8–9: John was a light but not the true light; ‘true’ here contrasts not with false but with image, and ‘coming into the world’ may be read of the light or of every man. ### Greek text Οὐκ ἦν ἐκεῖνος τὸ φῶς. Τουτέστι τὸ θεολογούμενονʼ ὑπείληπτο γάρ τισι διὰ τὸ προσόντα αὐτῷ πλεονεκτήματα ὡς αὐτὸς εἴη ὃ χριστός. διὰ τοῦτο τοῦτό φησιν ἵνα ὁλόριξον τὴν τοιαύτην ἀνέλῃ πλάνην. κἂν γὰρ φῶς Ἰωάννης (), ἀλλʼ οὐχ ἐχεῖνο τὸ φῶς περὶ οὗ οἱ ἅγιοι πρὸς τὸν θεόν φασιν Ἐν τῷ φωτί σου ὀψόμεθα φςφῶς ὥστε εἰ καὶ φῶς ıv Ἰωάννης, κατὰ τὸ εἰρημένον τοῖς μαθηταῖς Ὑμεῖς ἐστὲ τὸ φῶς τοῦ κόσμουεʼ ἀλλʼ οὐχ ἐκεῖνο τὸ φῶς τὸ ἀληθινόν. φῶς δὲ ἀληθινὸν οὐ πρὸς ἀντιδιαστολὴν ψεύδους ἀλλὰ πρὸς διαφορὰν εἰκονικοῦ εἴρηται. ἡ γὰρ ἀλήθεια χαὶ τὸ ἀληθὲς ὁτὲ μὲν τῷ ψεύδει καὶ τῇ ἀπάτῃ, ὁτὲ δὲ εἰκόνι καὶ μιμήματι ἀντιδιαστέλλεται. δυνατὸν δὲ λαβεῖν εἰκονικὸν φῶς τὸ αἰσθητόν, καὶ μάλιστα τὸν ἥλιον, ἀληθινὸν δὲ φῶς τὸ νοητόν μᾶλλον δὲ τὸ τῶν νοητῶν φωτιστικόν, τῶν ἁγίων δυνάμεων. ὅπερ ἡγοῦμαι εἰρῆσθαι ὑπὸ τῆς γραφῆς Πᾶσα δόσις ya καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτωνε. τὸ θεολογούἐρχόμενον εἰς τὸν κόσμονε. ἀλλʼ ἐπεὶ τὸ Ἐρχόμενον εἰς τὸν χόσμονε ἀμφιβόλως εἴρηται, δυνάμενον σημαίνειν ὁτὲ μὲν τὸ φῶς, οτὲε δὲ τον ἄνθρωπον, εχατέροῶς αὐτό SCORE ΤΕΟΡ: και πρῶτο γε δεκτέον τὸ φῶς ὃ φοτίξει πάντα ἄνθρωπον ἐρχόμενον κατὰ τὸν ἐπιδημίας καιρόν, τὸν ἄνθρωπον ὄντα ἐν τῷ κόσμῳ, ος εἴρηται, τὸ φῶς ἐρχόμενον εἰς τὸν κόσμον ἐπὶ τῷ φωτίσαι τὸν ἄνθρωπον. εἶτα τὸ φῶς τὸ ἀληθινὸν φωτίζει πάντα τὸν ἐρχόμενον εἰς τὸν κόσμον ἄνθρωπον. τὸ αἰσθητόνʼ τὸ γὰρ τυπιχὸν φῶς καὶ τὸ αἰσθητὸν, εἰ καὶ μὴ ἀχόλουθον ἀλλʼ οὐ ψευδές. τὸ οὖν φῶς τὸ ἀληθινὸν ἀεὶ πᾶν λογικὸν εὐεργετοῦν φωτίζει πάντα ἂνθρωπον ἐπεὶ δὲ τὸ ᾿Ερχόμενον ἀμφιβόλως εἴρηται, δυνάμενον σημαίνειν, ὁτὲ μὲν τὸ φῶς ὅτὲ δὲ τὸν ἄνθρωπον, ἑκατέρως αὐτὸ ἑρμηνεντέον. ΥΙ]. ### English translation (Claude) “He was not that light,” that is, the one spoken of by the theologian; for some had supposed, because of the advantages he had, that he was himself the Christ. For this reason he says this, so as to remove such an error by the roots. For even if John was a light, yet not that light of which the saints say to God, “In your light we shall see light”; so that even if John was a light, according to what was said to the disciples, “You are the light of the world,” yet he was not that true light. And “true light” is said not in contrast to falsehood, but in distinction from an image. For truth and the true are contrasted sometimes with falsehood and deceit, and sometimes with image and imitation. One may take as image-light the sensible light, and especially the sun, and as true light the intelligible light, or rather that which enlightens the intelligible beings, the holy powers. This, I think, is what is said by the scripture: “Every good giving and every perfect gift is from above, coming down from the Father of lights.” … “coming into the world.” But since “coming into the world” is said ambiguously, being able to refer sometimes to the light and sometimes to the man, it must be interpreted both ways. And first we must take it thus: the light that enlightens every man came at the time of his sojourn, the man being in the world; as it is said, the light came into the world to enlighten man. Then: the true light enlightens every man who comes into the world … the sensible; for the typical and sensible light, even if not the consequence, is yet not false. The true light, then, always benefiting every rational being, enlightens every man. ### Scripture references - John 1:8–9: quotation, high confidence - Ps 36:9 (35:10 LXX): quotation, high confidence - Matt 5:14: quotation, high confidence - Jas 1:17: quotation, high confidence ### Translation notes - The edition prints this fragment in square brackets, probably as of doubtful ascription. A sentence repeated at the end in the staged text is translated once; some words are garbled (…). ### Citation (SBL) Origen, Frag. Jo. 6 (Preuschen 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-6). ## Fragment 7 on John 1:12 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-7 - Source: Preuschen 4:486 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:12: believing ‘in his name’ gives the aptitude to become God's children, but those who progress to believe ‘in him’ become children in act. ### Greek text Ἐπεὶ un πάντες ἀπεστράφησαν αὐτόν (πολλοὶ γὰρ ἐξ αὐτῶν προσήκαντο αὐτόν, καὶ μάλιστα οἱ ἀπόστολοι), ἐπιφέρει ὃ εὐαγγελιστήςʼ Ὅσοι δὲ ἔλαβον αὐτὸν ἔσχον ἐξουσίαν τέκνα θεοῦ γενέσθαιε. οἱ γὰρ πρὸς τὴν πίστιν εἰσαγόμενοει, τάχα δὲ καὶ προκόψαντες. ἐξουσίαν ἔχουσε τέχνα θεοῦ γενέσθαι. τότε γενησόμενοι τοῦτο, οὐ τέως τὴν ἐξουσίαν εἰλήφασιν, ὅταν τελειωθῶσιν ἐν τῇ ἀρετῇ καὶ τῇ πίστει καὶ γνώσει. τίς δὲ ἡ αἰτία, δι᾿ ἣν ἔσχον τὴν ἐξουσίαν, δηλοῖ γράψας δεδόσθαι αὐτὴν τοῖς πιστεύσασιν εἰς τὸ ὄνομα αὐτοῦ, τοῦ φωτὸς δηλονότι. ἐπειδὴ γὰρ οὐ ταὐτὸν τῷ πιστεῦσαι εἰς τὸ ὄνομα τοῦ φωτὸς τὸ πιστεῦσαι εἰς τὸ φῶς, ἐξουσία δίδοται, τουτέστιν ἐπιτηδειότης πρὸς τὸ γενέσθαι τέχνα, τοῖς πιστεύσασιν εἰς τὸ ὄνομα αὐτοῦ. εἰ δὲ μετέλθοιεν διὰ προχοπῆς εἰς τὸ πιστεύειν αὐτῷ ἐκ τοῦ πιστεύειν εἰς τὸ ὄνομα αὐτοῦ, οὐχέτι δυνάμει ἀλλʼ ἐνεργείᾳ εἶεν (ἂν) θεοῦ τέχνα. οἱ (μὲν) γὰρ ἀἁπλουστέρᾳ καὶ μὴ πάνυ ἠχριβωμένῃ διανοίᾳ συγκατατιθέμενοι τῷ φωτὶ πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, οἱ δὲ σὺν ἐπιστημονικῇ ἀποδείξει καὶ διηρθρωμένῃ νοήσει προσεληλυθότες αὐτῷ πιστεύουσιν εἰς αὐτὸν καὶ ἐπικαλοῦνται αὐτόν. ὅθεν ᾿Ιησοῦς μετὰ πολλὴν προχοπὴν τῶν μαθητῶν φησί ἐπεὶ πιστεύετε γεὶς τόν θεόν, καὶ εἰς ἐμὲ πιστεύετες ἀντὶ τοῦ Καιρὸν ἔχετε μεταβῆναι ἀπὸ τοῦ πιστεύειν εἰς τὸ ὄνομά μου, ἵν᾿ ἐμοὶ καὶ τῷ πατρὶ πιστεύσητε. ἀμέλει γοῦν καὶ περὶ μεγίστης θεολογίας ἐξηγησάμενος αὐτοῖς ἐπήγαγεν εἷς πρὸς ἅπαντας νΟὺ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστινε; ### English translation (Claude) Since not all turned away from him (for many of them received him, and especially the apostles), the evangelist adds: “But as many as received him had authority to become children of God.” For those who are being introduced to the faith, and perhaps those too who have made progress, have authority to become children of God; they will become this only then (not having yet received more than the authority), when they are perfected in virtue and faith and knowledge. And what the reason is for which they had the authority, he shows by writing that it was given to those who believed in his name, the name of the light, clearly. For since believing in the name of the light is not the same as believing in the light, authority, that is, aptitude for becoming children, is given to those who believe in his name. But if by progress they pass from believing in his name to believing in him, they would no longer be children of God in potency but in act. For those who assent to the light with a simpler and not very exact understanding believe in his name; but those who have come to him with scientific demonstration and articulated understanding believe in him and call upon him. Hence Jesus, after much progress of the disciples, says: “Since you believe in God, believe also in me,” instead of “It is time for you to pass from believing in my name, so that you may believe in me and in the Father.” Indeed, after explaining to them the greatest theology, he added to one of them: “Do you not believe that I am in the Father and the Father is in me?” ### Scripture references - John 1:12: quotation, high confidence - John 14:1: quotation, high confidence - John 14:10: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 7 (Preuschen 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-7). ## Fragment 8 on John 1:13 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-8 - Source: Preuschen 4:486 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:13: those born of God believe and do righteousness, unlike those ‘of bloods’ who trust in sacrifices, those ‘of the will of the flesh’ who seek to appear righteous by outward circumcision, and those ‘of the will of a man’ who practice merely philosophical virtue. ### Greek text Oi γὰρ ἐκ θεοῦ γεννηθέντες, τῷ πεπιστευκέναι ὅτε Ἰησοῦς ὁ χριστός ἐστε καὶ τῷ ποιεῖν δικαιοσύνην ἐκ τοῦ θεοῦ ἐγεννήθησαν. οὐχ ὑπόκεινται δὲ τῇ ἐξ αἱμάτων γεννήσει, τουτέστιν οὐκ ἐξ ὑλικῶν ἔχουσι τὴν γένεσιν. ἀμέλει γοῦν τῷ Πέτρῳ, πιστεύσαντε ὅτι ὁ γενέσει P Cord. χριστός ἔστιν 6 υἱὸς τοῦ θεοῦ τοῦ ζῶντος, ὑπὸ τοῦ σωτῆρος λέγεται varaı κατʼ ἐπιβολὴν ἄλλην υἱὸς αἱμάτων εἶναι 6 νομίζων θεοσεβὴς χαὶ υἱὸς θεοῦ εἶναι διὰ τοῦ προσάγειν τὰς κατὰ όμον αἰσθητὰς θυσίας. οὗτοι γὰρ διὰ σφαγῶν xal ἐκχύσεως αἱμάτων εὐαρεστεῖν τῷ θεῷ οἴονται. καὶ ἀνέ γκλητον μὲν ἣν τοῦτο ποιεῖν πρότερον, ἡμῖν δὲ οὐχέτι, διὰ τὸ ἀρχούντως πρὸς δικαίωσιν ἔχειν τὸ δοθὲν ὑπὲρ ἡμῶν Ἰησοῦς αἷμα. ὑπόχεινταε δὲ καὶ θελήματι σαρκὸς καὶ γενέσει ἀνδρὸς οἱ πάντα ποιοῦντες πρὸς τὸ φανῆναι τοῖς ἀνθρώποις δίκαιοι. θελήματι γὰρ σαρκὸς εὐαρεστεῖν οὗτοι προτίθενται τὴν σάρχα περιτεμνόμενοι καὶ ἐν τῷ προφανεῖ ἰουδαΐζειν θέλοντες, μετὰ τοῦ μὴ ἐπιμελεῖσθαι τῆς καρδίας καὶ τοῦ ἐν κρυπτῷ Iovdalouor. ἔχουσι δὲ καὶ τὴν ἐκ θελήματος ἀνδρὸς γένεσιν οἱ προφάσει ἀνθρωπίνης φιλοσοφίας ἀπέχονται μὲν κακίας, ἀρετὴν δὲ ἀναλαμβάνουσιν. καὶ ὑπὲρ τούτους dv ἐστιν ὃ ἐκ τοῦ θεοῦ γεγεννημένος τῷ μετὰ τὸ πιστεῦσαι εἰς τὸ ὄνομα αὐτοῦ αὐτῷ πεπιστευκέναι. ΙΧ. ### English translation (Claude) For those born of God were born of God by having believed that Jesus is the Christ and by doing righteousness. But they are not subject to the birth “of bloods,” that is, they do not have their origin from material things. Indeed, to Peter, who believed that Christ is the Son of the living God, it is said by the Savior … In another sense, he is a “son of bloods” who thinks himself god-fearing and a son of God through offering the sensible sacrifices according to the law. For these think to please God through slaughters and the shedding of blood. And to do this was blameless before, but for us no longer, because the blood of Jesus given for us suffices for justification. And those are subject to “the will of the flesh” and “the will of a man” who do everything so as to appear righteous to men. For these propose to please by the will of the flesh, circumcising the flesh and wishing to Judaize openly, while not caring for the heart and for being a Jew in secret. And those too have the birth from “the will of a man” who, on the pretext of human philosophy, abstain from vice and take up virtue. And above these is he who has been born of God by having believed in him after believing in his name. ### Scripture references - John 1:13: allusion, high confidence - 1 John 5:1: allusion, high confidence - 1 John 2:29: allusion, medium confidence - Matt 16:16–17: allusion, high confidence - Rom 2:28–29: allusion, high confidence ### Translation notes - A line after the mention of Peter is garbled in the OCR (…); its sense is that flesh and blood did not reveal Christ to him (Matt 16:17). ### Citation (SBL) Origen, Frag. Jo. 8 (Preuschen 4:486; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-8). ## Fragment 9 on John 1:14 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-9 - Source: Preuschen 4:490 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:14: ‘only-begotten from the Father’ means that the Son is from the Father's essence; he is full of grace and truth because he forgives all sins and fulfills every shadow of the law. ### Greek text Τὸ Ὡς μονογενοῦς παρὰ πατρὸς: νοεῖν ὑποβάλλει ἐκ τῆς οὐσίας τοῦ πατρὸς εἶναι τὸν υἱόν. οὐδὲν γὰρ τῶν κτισμάτων παρὰ > >> - x - ʼ ΕῚ Γ, x 4 πατρῦς, ἀλλʼ ἐκ θεοῦ διὰ τοῦ λόγου ἔχει τὸ εἶναι. εἰ γὰρ καὶ ἀλλα παρὰ πατρὸς εἶχε τὴν ὕπαρξιν, ματαίως ἡ τοῦ μονογενοῦς ἔχειτο φωνή, πολλῶν ὄντων τῶν παρὰ πατρὸς ἐχόντων τὸ εἶναι. οὗτος δὲ μονογενὴς παρὰ πατρὸς πλήρης χάριτος καὶ ἀληθείας εἴρηται. τοῦ < N | λόγου] λέγει 8. οι far οὐκ ἄλλος ὧν τούτων ὧν λέγεται εἶναι πλήρης. αὐτὸς γὰρ ὃ uoroγενὴς περὶ ἑαυτοῦ λέγει Ἐγώ εἶμι ἡ ἀλήθειας. ἔσται γὰρ δεχτικὸν ἀληθείας τὸ πληρούμενον ὑπ᾿ αὐτῆς, ἀλλʼ οὐ δεχτικὴ ἀληθείας ἡ ἀλήθεια κατʼ ἐνέργειαν οὖσα τοῦτο ὃ λέγεται εἶναι. τὰ δʼ αὐτὰ καὶ περὶ τῆς χάριτος ῥηθείη ἄν. καὶ οὐ παράδοξόν γε περὶ τοῦ μονογενοῦς τοιαῦτα λέγειν, ὁπότε καὶ περὶ τοῦ πατρὸς τοιαῦτα ἀναγέ-. γραπται. αὐτὸς γοῦν περὶ ἑαυτοῦ ἐν τῷ προφήτῃ λέγει Πλήρης seiuie. εἰκὸς δὲ εἰρῆσθαι τὴν λέξιν ταύτην καὶ διὰ τὸ θεωρηθησῦμενον πρὸ τῆς τοῦ σωτῆρος ἐπιδημίας. ö διὰ Μωῦσέως νόμος τοὺς ἁμαρτάνοντας ἐκόλαζεν, οὐδενὶ χαριζόμενος τὰ κατὰ παράβασιν αὐτοῦ ἐπιτελεσθέντα. ἔτι μὴν ὁ νόμος οὗτος μυστηρίων τελετὰς diʼ εἰχόνῶν καὶ σκιογραφιῶν παρεδίδου, χειραγωγῶν καὶ εὐτρεπίζων πρὸς τὴν τοῦ χριστοῦ διδασχαλίαν τοὺς ὑπʼ αὐτῶν ἀγομένους ὅθεν καὶ παιδαγωγὸς ὁ νόμος εἰς Χριστὸν λέγεται. ἐπεὶ τοίνυν ὁ σωτὴρ ἐλήλυθεν οὐ κολάσαι τοὺς ἡμαρτηχότας ἀλλ΄ ἄφεσιν παρασχεῖν τῶν οὕτως πεπραγμένων, καὶ τέλος ἐπιθεῖναι τῆς διδασχαλίας, καὶ εἰκόνῶν νῶσιν τῆς ἀληθείας, αὐτὸς αὐτὴν φανερῶν, μᾶλλον δὲ αὐτὸς ὧν ἡ ἀλήθεια, εἰκότως πλήρης χάριτος καὶ ἀληθείας ὥφθη τοῖς αὐτὸν θεασαμένοις. εἰ γάρ τισι μὲν ἐχαρίζετο τισὶ δὲ οὐ, οὐκ ἢν πλήρης χάριτος, ὡς ἂν εἰ τῆς σχιᾶς τε μὲν ἔπαυεν θεέρον δέ τι αὐτῆς οὐχί, οὐκ ἦν πλήρης ἀληθείας. ἀλλὰ μὴν πᾶσαν σκιὰν καὶ εἰκόνα περιέγραψεν, καὶ πάντων ἁμαρτημάτων ἄφεσιν παρέχει τοῖς προσφεύγουσι διὰ μετανοίας αὐτῷ. πλήρης ἄρα ἀληθείας καὶ χάριτός ἐστιν. ### English translation (Claude) The words “as of the only-begotten from the Father” lead us to understand that the Son is from the essence of the Father. For none of the creatures (has its being) from the Father, but has its being from God through the Word. For if other things too had their existence from the Father, the word “only-begotten” would be set down in vain, there being many who have their being from the Father. But this one is called only-begotten from the Father, “full of grace and truth,” … being no other than these things of which he is said to be full. For the Only-begotten himself says of himself, “I am the truth.” For what is filled by truth will be receptive of truth; but truth is not receptive of truth, being in act this very thing that it is said to be. The same might be said of grace too. And it is not strange to say such things of the Only-begotten, since such things are written of the Father too. He himself, at any rate, says of himself in the prophet: “I am full.” And it is likely that this expression was used also because of what is to be observed before the Savior's coming. The law given through Moses punished those who sinned, granting to no one the things done in transgression of it. Further, this law handed down the rites of mysteries through images and shadow-drawings, leading by the hand and preparing those led by them for the teaching of Christ; and so the law is also called a pedagogue to Christ. Since, then, the Savior came not to punish those who had sinned but to grant forgiveness of what had been so done, and to put an end to the teaching through images and to give knowledge of the truth, himself making it manifest, or rather being himself the truth, he was rightly seen full of grace and truth by those who beheld him. For if he had shown grace to some but not to others, he would not have been full of grace; just as, if he had ended one part of the shadow but not another, he would not have been full of truth. But in fact he has circumscribed every shadow and image, and grants forgiveness of all sins to those who flee to him through repentance. He is, then, full of truth and grace. ### Scripture references - John 1:14: quotation, high confidence - John 14:6: quotation, high confidence - Isa 1:11: quotation, medium confidence - Gal 3:24: allusion, high confidence - Heb 10:1: allusion, medium confidence ### Translation notes - Some words are garbled or lost in the OCR (…); the editor's sigla are left untranslated. ‘I am full’ is LXX Isa 1:11 (πλήρης εἰμί). ### Citation (SBL) Origen, Frag. Jo. 9 (Preuschen 4:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-9). ## Fragment 10 on John 1:15 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-10 - Source: Preuschen 4:490 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:15–16: Jesus came after John in birth and baptism but was before him as God and maker; all the saints receive only a part from his fullness, and will see God more fully hereafter, as far as creatures can. ### Greek text σεως ἐπιτεταμένον. ὃ γὰρ περὶ τῶν μεγάλων δογμάτων ἀπαγγέλλων των] + τὴν 8. ὡς δεῖ μεγαλοφώνως κατὰ τὴν νόησιν αὐτὰ προφέρει. ἀκου στέον δὲ τοῦ Πρῶτοςςἀντὶ τοῦ Πρότερος-. ὅμως ὃ λέγει τοιοῦτόν dorıʼ πρὸ ἐμοῦ xal πρότερός μου τυγχάνων Ἰησοῦς ὀπίσω μου καὶ μετʼ ἀκουστέον δὲ τοῦ ὀπίσω αὐτὸν ἔρχεσθαι τοῦ Ἰωάννου κατὰ χρόνον τῆς ἀποτέξεως. πρὸ γὰρ ἕξ μηνῶν Ἰωάννης συνελήφθη τοῦ συλληφθῆναι τὸν Ἰησοῦν. τούτῳ τῷ τρόπῳ ὀπίσω αὐτοῦ ἐλθὼν ὁ Ἴησοῦς ἔμπροσθεν αὐτοῦ γέγονεν ἀναδειχθεὶς θεὸς καὶ δημιουργὸς αὐτοῦ ὑπάρχων. λεχθείη δʼ (ἂν) καὶ οὕτως δόξει πᾶς ὃ μανθάνων ἕπεσθαι τῷ διδασχάλῳ καὶ ταύτῃ ὀπίσω αὐτοῦ λέγεται βαδίζειν. ἐπεὶ τοίνυν καὶ ὃ σωτὴρ βαπτίζοντι τῷ Ἰωάννῃ προσῆλθε βαπτισθῆναι, κατὰ τὸ βαπτίζεσθαι αὐτὸν ὑπὸ Ἰωάννου ὀπίσω τοῦ βαπτίζοντος ἔρχεσθαι εἴρηται, κατὰ δὲ τὸ ἡγιακέναι καὶ μεμαρτυρῆσθαι ὑπὸ τοῦ πατρὸς ἔμπροσθεν τοῦ βαπτίξζοντος γέγονεν, τιμιώτερος καὶ ὑπερἔχων αὐτοῦ ἀναδειχθείς. εὖ δὲ καὶ τὸ φάναι ᾿Ἐμπροσθέν μου γέγονενε, ὡς τὴν ὕπαρξιν προτέραν εἶναι τοῦ γεγονέναι αὐτόν. καὶ τοῦτο δὲ ἐπίστησον μεθʼ ὅσης ἀκριβείας εἴρηται. οὐ γέγραπται Ὁ ὀπίσω μου ὦνε, ἀλλʼ Ὁ ἐρχόμενος. εἰ γὰρ ὀπίσω ἢν, οὐχ ἠδύνατο πρὸ αὐτοῦ εἶναι. ἀλλʼ οὐκ ἀδύνατον τὸν πρῶτον ὄντα ὀπίσω ἐλθεῖν. ῥηθείη δʼ (ἂν) καὶ ἑτέρως. Ὅτι, φησίν, ἐκ τοῦ γὰρ αἰτίαν ἀποδιδοὺς τοῦ ἔμπροσθεν αὐτοῦ γεγονέναι αὐτοῦ ὄντα πρῶτον ἐπήγαγεν τὸ Ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες τὸ προύχειν, καὶ πρῶτος τῶν πληρουμένων ὁ πληρῶν; εἰ γὰρ αὐτὸς τελειοῖ καὶ πληροῖ ἀρετῆς καὶ σοφίας τοὺς ἐφʼ ἁγιότητα ἐρχομένους, πῶς οὐ πρῶτος καὶ προύχων αὐτῶν ὑπάρχει; πρόσχες δὲ τῇ ἀκριτοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομενε. οἱ γὰρ ἐν τῷ βίῳ τούτῳ ἁγιότητος μετέχοντες καὶ γνώσεως τῆς ἀληθείας τὸ ἐκ μέρους γινώσχειν καὶ ἐκ μέρους προφητεύειν ἐκ τοῦ πληρώματος αὐτοῦ, ἀλλʼ οὐ πλήρωμα αὐτοῦ ἔχουσιν. σχοῖεν δʼ (av) αὐτὸ μετὰ τὴν ἐπίκαιρον ζωὴν ἐν τοῖς μέλλουσιν αἰῶσι κατὰ τὸν ἀπόστολονʼ τούτῳ συνῳδὰ καὶ τὰ ἐν τῇ καθολιχῇ Ἰωάννου > Καὶ οὕπω ἐφανεἐσόμεθα, ὅτε ὀψόμεθα αὐτὸν χαθὼς Eorıe τουτέστεʼ καθώς ἐστι δυνατὸν τοῖς γενητοῖς γνῶναι τὸν θεόνʼ οὐ γὰρ οἷόν τε ἐκλαμβάνειν τὸ καθὼς ἔστιν ὃ θεὸς αὐτός. καὶ γὰρ ἕξομέν τι πλέον τῆς παρούσης καταστάσεως, (εἰ μηκέτι ἐκ μέρους ἀλλὰ γυμνοὶ πάσης ἀγνοίας τῇ ἀκραιφνεστάτῃ ἀληθείᾳ προσβαλοῦμεν κατὰ τὸ δυνατὸν αὐτὸν ὀψόμενοι. διὰ τὸ τοίνυν ἐκ τοῦ πληρώματος Ἰησοῦ εἰληφέναι 6 Ἰωάννης λέγει περὶ αὐτοῦ ὅτι νἜμπροσθέν μου γέγονενε οὗ ἔσχον ἐχ τοῦ πληρώματος. καὶ τὸ μὴ ἕνα ἀλλὰ πᾶντας τοὺς ἁγίους ἐκλαμβάνειν ἐκ τοῦ πληρώματος τοῦ Ἰησοῦ τὴν ὑπεροχὴν τοῦ πληροῦντος χαὶ τελειοῦντος φανεροῖ. εἰ γὰρ πάντες ἅγιοι ἐπληρώθησαν οὐχ ἐὲ ὅλου τοῦ πληρώματος ἀλλʼ ἐκ τινὸς μορίου αὐτοῦ, πολὺ ἀπολειπόμενοι ὀφθήσονται οἱ ἐκ τοῦ πληρώματος λαμβάνοντες τοῦ παρασχόντος αὐτοῖς. ΧΙ. ### English translation (Claude) … intensified. For he who announces the great doctrines brings them forth, as he ought, loudly according to their meaning. And “first” must be understood instead of “prior.” Yet what he says is this: Jesus, being before me and prior to me, (comes) after me … And his coming after John must be understood according to the time of birth; for John was conceived six months before Jesus was conceived. In this way Jesus, coming after him, has come to be before him, being shown to be God and his maker. It might also be said thus: everyone who learns will seem to follow his teacher, and in this way is said to walk after him. Since, then, the Savior too came to John, who was baptizing, to be baptized, he is said to come after the baptizer in respect of his being baptized by John; but in respect of his having sanctified (the waters) and being borne witness to by the Father, he has come to be before the baptizer, shown to be more honorable and superior to him. And it is well said too, “has come to be before me,” since his existence is prior to his having come to be. And notice this too, with what exactness it is said: it is not written, “he who is after me,” but “he who comes”; for if he were after him, he could not be before him; but it is not impossible for one who is first to come after. It might also be said otherwise: “Because,” he says, … giving the reason why he has come to be before him, being first, he added: “Because from his fullness we have all (received)” … the pre-eminence, and the one who fills is first of those who are filled? For if he himself perfects and fills with virtue and wisdom those who come to holiness, how is he not first and pre-eminent over them? And attend to the exactness of “from his fullness we have all received.” For those who in this life partake of holiness and knowledge of the truth (have) knowing in part and prophesying in part from his fullness, but they do not have his fullness. They might have it after this temporal life, in the ages to come, according to the apostle; in agreement with this are the words in the catholic epistle of John: “And it has not yet appeared (what) we shall be, when we shall see him as he is,” that is, as it is possible for originate beings to know God; for it is not possible to take in what God himself is as he is. For we shall have something more than the present condition, if no longer in part but stripped of all ignorance we approach the purest truth, seeing him as far as is possible. Because, then, John received from the fullness of Jesus, he says of him that “he has come to be before me,” of whose fullness I have had (a share). And the fact that not one but all the saints receive from the fullness of Jesus makes manifest the pre-eminence of the one who fills and perfects. For if all the saints were filled not from the whole fullness but from some part of it, those who receive from the fullness will be seen to fall far short of the one who supplied it to them. ### Scripture references - John 1:15–16: quotation, high confidence - Luke 1:36: allusion, high confidence - Matt 3:13–17: allusion, high confidence - 1 Cor 13:9–12: allusion, high confidence - 1 John 3:2: quotation, high confidence ### Translation notes - The beginning of the fragment and some phrases are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 10 (Preuschen 4:490; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-10). ## Fragment 11 on John 1:16 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-11 - Source: Preuschen 4:492 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:16: virtue is partly our own choice and partly God's gift; God adds his grace to what we achieve by free choice, and this is ‘grace for grace.’ ### Greek text Τῶν ἀρετῶν τὸ μὲν οἴχοθεν ἔχομεν καὶ παρʼ ἑαυτῶν, ὃ προαιρετικῶς χκτώμεθα, τὸ δὲ ἐκ θεοῦ, πιστεύσαντες γοῦν τῷ σωτῆρι καὶ τῷ πατρὶ αὐτοῦ wg ἐνεδέχετο ἐκ τοῦ ἐφʼ ἡμῖν γενέσθαι. λείπεται ἡμῖν καὶ τὸ ἐκ θεοῦ αἰτεῖν, καθὼς καὶ οἱ μαθηταὶ Ἰησοῦ φασὶν αὐτῷʼ Πρόσθες ἡμῖν πίστινε. ἡ γὰρ λέξις ἡ Πρόσθεςς σημαίνει ἀπαιτεῖν αὐτοὺς θεοδώρητον πίστιν πρὸς 7 εἶχον προαιρετικῶς. ἀμέλει καὶ ὁ Παῦλος γράφων φησί Kar ἀναλογίαν σίστεῶςς τῆς ἐνούσης ἐκ τοῦ ἐφʼ ἡμῖν τὰς δωρεὰς τοῦ πνεύματος δίδοσθαι. Eriom δίδοται πίστις, φησίν, ἐν τῷ αὐτῷ πνεύματις. εἰ δὲ πίστις δίδοταί τινε κατὰ ἀναλογίαν ἧς ἔχει πίστεως, φανερὸν ὅτι τῇ ἐφʼ ἡμῖν κατορθωθείσῃ ἢ θεόπεμπτος παραγίνεται πίστις. ἅπερ δὲ περὶ πίστεως εἴρηται, λεκτέον καὶ περὶ τῶν λοιπῶν ἀρετῶν. ἐπεὶ οὖν ἡ ἀρετὴ χάρις ἐστὶ κεχαριτωμένον ποιοῦσα. τὸν ἔχοντα, ee: ὅταν ἡμῖν προαιρετικῶς κατορθωθῇ αὐτή, τηνικαῦτα τὸ ἐκ θεοῦ - + - LA > x παραγίνεται, καὶ τοῦτό ἐστι To δίδοσθαι παρὰ θεοῦ χάριν ἀντὶ χάριτος. ΧΙ]. ### English translation (Claude) Of the virtues we have one part from ourselves and from our own resources, which we acquire by choice, and the other from God; having believed, at any rate, in the Savior and in his Father as far as was possible from what is in our power. It remains for us to ask for what is from God, as the disciples of Jesus too say to him: “Increase our faith.” For the word “increase” signifies that they ask for a God-given faith in addition to what they had by choice. Indeed Paul too, writing, says that the gifts of the Spirit are given “according to the proportion of faith” that is in us from what is in our power: “To another,” he says, “is given faith, by the same Spirit.” And if faith is given to someone according to the proportion of the faith he has, it is clear that the God-sent faith comes to the one achieved by what is in our power. And what has been said of faith must be said also of the other virtues. Since, then, virtue is a grace making the one who has it graced, when it has been achieved by us through choice, then what is from God comes in addition; and this is what it means to be given “grace for grace” by God. ### Scripture references - John 1:16: allusion, high confidence - Luke 17:5: quotation, high confidence - Rom 12:6: quotation, high confidence - 1 Cor 12:9: quotation, high confidence ### Translation notes - The edition prints this fragment in square brackets, probably as of doubtful ascription. The teaching on free choice and grace is translated as written. ### Citation (SBL) Origen, Frag. Jo. 11 (Preuschen 4:492; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-11). ## Fragment 12 on John 1:17 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-12 - Source: Preuschen 4:494 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:17: the law was given by God through Moses, but grace and truth came through Christ, who, coming after the law and prophets, came before them as the cause of all inspired Scripture. ### Greek text Διὰ Μωσέως δὲ ὃ νόμος ἐδόθη ἀλλʼ οὐχ ὑπʼ αὐτοῦ, ἀλλʼ ὑπὸ τοῦ θεοῦ. θεοῦ γὰρ ὁ νόμος κατὰ τὸ γεγραμμένον Ὁ νόμος Κνρίου ἄμωμος, ἐπιστρέφων ψυχάςς. πλὴν εἰ καὶ διὰ Μωσέως ὁ νόμος δίδοται, ἀλλὰ γε νἩ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετος, τῆς χάριτος διʼ ἀφέσεως ἁμαρτημάτων κωλυούσης τὴν ἐκ τοῦ νόμου κατὰ τῶν ἁμαρτωλῶν χόλασινʼ καὶ τῆς ἀληθείας ὑπερβαινούσης τὰς σχιὰς καὶ τοὺς τύπους. ἐπίστησον δὲ καὶ τοῖς λεχθησομένοις. ἐπεὶ καὶ ὁ νόμος καὶ οἱ προφῆται μέχρις Ἰωάννου παρείλκυσαν, ὡς αὐτὸν πέρας γεγονέναι τῆς παλαιᾶς γραφῆς; μεθ'ʼ ἣν ἡ ἐπιδημία τοῦ σωτῆρος γέγονε, πάνυ συναδόντως τὸ O ὀπίσω uov ἐρχόμενος ἔμπροσθέν μου γέγονενε εἴρηται. ἐπειδὴ γὰρ προανεφωνεῖτο 7) τοῦ σωτῆρος κάθοδος ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, ἐλθὼν ὀπίσω ἐληλυθέναι λέγεται. ἀλλʼ εἰ καὶ ὀπίσω ἐλήλυθεν, ἀλλʼ οὖν πληρώσας νόμον καὶ προφήτας τῷ τὸ ἔνθεον αὐτῶν πεφανερωκέναι ἔμπροσθεν γέγονε, καὶ δηλωθεὶς αἴτιος εἶναι πάσης ἐκείνης τῆς θεοπνεύστου γραφῆς, παρελχυσάσης ἕως τοῦ βαπτιστοῦ Ἰωάννου. ### English translation (Claude) “The law was given through Moses,” but not by him, but by God. For the law is God's, according to what is written: “The law of the Lord is blameless, converting souls.” Yet, though the law is given through Moses, “grace and truth came through Jesus Christ”: the grace, through forgiveness of sins, preventing the punishment from the law against sinners; and the truth surpassing the shadows and the types. And attend also to what will be said. Since the law and the prophets lasted until John, so that he became the end of the old scripture, after which came the Savior's coming, it is said quite fittingly: “He who comes after me has come to be before me.” For since the Savior's descent was proclaimed beforehand by the law and the prophets, when he came he is said to have come after. But even if he came after, yet, having fulfilled the law and the prophets by making manifest what was divine in them, he has come to be before, and has been shown to be the cause of all that divinely inspired scripture which lasted until John the Baptist. ### Scripture references - John 1:17: quotation, high confidence - Ps 19:7 (18:8 LXX): quotation, high confidence - Luke 16:16: allusion, high confidence - John 1:15: quotation, high confidence - Matt 5:17: allusion, medium confidence ### Citation (SBL) Origen, Frag. Jo. 12 (Preuschen 4:494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-12). ## Fragment 13 on John 1:18 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-13 - Source: Preuschen 4:494 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:18: God is invisible not because unseen but because by nature incorporeal; the pure in heart approach him with the mind, but no one ‘ever’ sees him while bound to material life; he alone fully knows himself. ### Greek text Διττοῦ τοῦ θεωρεῖν ὄντος, αἰσθητικοῦ Te καὶ νοητικοῦ, τὸ μὲν τῶν σωμάτων τὸ δὲ τῶν ἀσωμάτων ἐστὶν ἀντιληπτικόν. διὸ καὶ τὰ ὑποχείμενα τῷ νῷ καὶ τὰ ὑπὸ τούτου θεωρούμενα ἀόρατά φαμεν, οὐ τῷ μὴ ὁρᾶσθαι ἀλλὰ τῷ μὴ πεφυκέναι βλέπεσθαι. οὐδὲν γὰρ τῶν σωμάτων ἀόρατον, κἂν ἔξω ποτὲ τυγχάνον τῆς ὄψεως μὴ ὁρᾶται. οὐ γὰρ τὸ μὴ ὁρᾶσθαι σημαίνει τὸ ἀόρατον, ἀλλὰ τὸ μὴ πεφυχέναι πρὸς τοῦτο. διὸ οὐδὲ ἀντιστρέφει πρὸς ἑαυτὸ τὸ μὴ ὁρᾶσθαι καὶ τὸ ἀόρατον. τῷ μὲν γὰρ ἀοράτῳ ἀκολουθεῖ τὸ μὴ 5 ὁρᾶσθαι τὸ ἀόρατον. πολλὰ γὰρ τῶν σωμάτων, καίτοι ὄντα ὁρατᾶ, οὐχ ὁρᾶται, ἤτοι σκεπαζόμενα ἢ τῷ μὴ εἶναι ἔνθα ταῦτα τυγχάνει. ταύτης τῆς διαστολῆς ὀρθῶς ἐχούσης ἐκλαμβάνειν δεῖ τὸ εἰρημένον ὡς περὶ ἀοράτου. οὐδὲ γὰρ αἱ ἀνωτάτω δυνάμεις θεὸν ὁρῶσιν, οὐ διὰ τὴν σφῶν ἀσθένειαν ἀλλὰ διὰ τὴν τοῦ θεοῦ ἀσωματότητα. ἀλλʼ καὶ ὕλης ἀπηλλαγμένφ. Μακάριοι, γάρ φησιν, οἱ καθαροὶ τῇ zagdig, ὅτι αὐτοὶ τὸν θεὸν ὄψονταις. καρδίαν δὲ τὸν νοῦν ὀνομάζει. ὅστις καθαρὸς τῷ εἰρημένῳ τρόπῳ γεγονὼς τελειωθεὶς xarʼ ἀρετὴν προσβάλλει θεῷ καθʼ ὃ ἐφικτόν. τούτων οὕτως ἐχόντων ὁ νοῦς θεὸν ὡς dei. διὸ οὐ καθάπαξ εἴρηκεν Θεὸν οὐδεὶς ἑώραχενε, ἀλλὰ μετὰ προσθήχης τῆς.Πώποτεε, σημαινούσης χρονικόν τι, ivʼ ἢ τὸ λεγόμενον τοιοῦτον ὅσον χρόνον τὸ Πώποτες δύναται λέγεσθαι, ὡς σημαῖνόν τε ὑποκείμενον, ὃ νοῦς ἐμπέπραται τῇ ἐνύλῳ ζωῇ. μὲν ἐκ τῶν περὶ αὐτοῦ θεολογουμένων ἐννοιῶν καὶ ὧν ἔχομεν τοιούτου ἀλλʼ οἰχειότητε τῇ πρὸς ἑαυτὸν νόησιν ἔχει περὶ ἑαυτοῦ, αὐτὸς ὧν καὶ ἡ νόησις καὶ τὸ νοούμενον. διὸ μόνος ἐπίσταται ### English translation (Claude) Since seeing is twofold, sensible and intellectual, the one apprehends bodies and the other incorporeal things. Therefore we call the things that are subject to the mind and contemplated by it invisible, not because they are not seen, but because they are not of a nature to be seen. For none of the bodies is invisible, even if, being sometimes out of sight, it is not seen. For “invisible” does not mean “not being seen,” but “not being of a nature for this.” Therefore “not being seen” and “invisible” are not convertible. For not being seen follows upon the invisible, but the invisible does not follow upon not being seen; for many bodies, though visible, are not seen, either being covered or by not being where (the viewer) is. This distinction being right, what is said must be taken as of what is invisible. For not even the highest powers see God, not because of their weakness, but because of God's incorporeality. But … and freed from matter. For “Blessed,” he says, “are the pure in heart, for they shall see God”; and he calls the mind “heart.” Whoever has become pure in the way described, being perfected in virtue, approaches God as far as is attainable. These things being so, the mind (sees) God as … Therefore he did not say simply, “No one has seen God,” but with the addition of “ever,” which signifies something temporal, so that what is said is this: for as long a time as “ever” can be said, signifying a subject, (namely) while the mind is bound up with the material life. … from the concepts spoken of him in theology and from those we have … but by his intimacy with himself he has understanding of himself, being himself both the understanding and the thing understood. Therefore he alone knows … ### Scripture references - John 1:18: quotation, high confidence - Matt 5:8: quotation, high confidence - Col 1:15: echo, medium confidence ### Translation notes - Lines are lost in the OCR at several points (…); the end is lost. ### Citation (SBL) Origen, Frag. Jo. 13 (Preuschen 4:494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-13). ## Fragment 14 on John 1:18 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-14 - Source: Preuschen 4:494 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:18: ‘in the bosom of the Father’ expresses the Son's intimacy with the Father in human terms, as the faithful rest in Abraham's bosom; no one sees God by his own power, but God reveals himself as creatures can receive him. ### Greek text Καταλλήλως δὲ τῷ μονογενῆ θεὸν καὶ υἱὸν αὐτὸν εἶναι πατρὸς ὠνομάσθησαν κόλποι. ἐπεὶ γὰρ τὰ περὶ τῆς θεότητος πάντα ἀκατθρωπίνων, εἰκότως ἀφʼ ὧν ἴσμεν σημαίνεσθαι τὴν πρὸς τὸν πατέρα οἰκειότητα γέγραφεν ὃ εὐαγγελιστής Ὁ ὧν εἰς τὸν κόλπον τοῦ ςπατρόςε. og γὰρ ἐπὶ τῶν σωζομένων πάντων καὶ τὰς ἐπαγγελίας τοῦ θεοῦ λαμβανόντων γράφεται ὅτι γενήσονται εἰς τοὺς κόλπους τοῦ ᾿Αβραάμ, οὐκ ἄλλο τι ἢ ὅτι πατὴρ πιστῶν χρηματίζει: οὕτω x ς - er ʼ -, ᾿.ὦ καὶ ὁ θεοῦ υἱὸς ὧν ἐν κόλποις τοῦ γεννήσαντος λέγεται. καὶ ὥσπερ 5 ἄνθρωποι πιστοὶ ἐν κόλποις πιστοῦ τοῦ ᾿Αβραὰμ γίνονται, οὕτως καὶ ὃ υἱὸς ὧν ἐν χόλποις. κόλπον δὲ πατρὸς ἀκούειν δεῖ οἧς καὶ τὰ ἄλλα τὰ λεγόμενα ἀνθρωπίνως περὶ θεοῦ. εἰ δὲ περὶ τῶν προφητῶν ἢ πατριαρχῶν ἢ ἀγγέλων λέγεται ὡς θεὸν ἑωρακότων, οὐκ ἀντικείμενα ἑαυτῇ φησιν ἡ θεία γραφή. θεὸν γὰρ οὐδεὶς ὁρᾷ προσβαλὼν νοήσει τῇ ἑαυτοῦ, ὥσπερ κατʼ ἐπιβολὴν ὄψεως ὁρᾶν λεγόueda τὰ ὁρατά. ὁρᾶται δὲ καὶ θεὸς οἷς ἐὰν. κρίνῃ ὁραθῆναι ἀποκαλύπτων ἑαυτόν. εἰ γὰρ ἑώρα τις τὸν θεόν, οὕτως ἐθεώρει αὐτόν, ἵνʼ οὕτως εἴπω, οἷος καὶ ὅσος ἐστίν. ἐπεὶ δὲ μὴ αὐτὸς ὁρᾷ ἀλλὰ θεὸς ἑαυτὸν δείκνυσιν, ὡς οἷόν τέ ἐστιν τοῖς γενητοῖς παρέχει ἑαυτὸν εἰς κατανόησιν καθὼς καὶ ὃ σωτήρ φησι᾿ Καὶ ἐμφανίσω αὐτῷ ἐμαυτόνε. οὐ γὰρ εἶπεν ἐκεῖνός μὲ ἴδῃ, ἀλλʼ ἐγὼ ἐμαυτὸν ἐκείνῳ ἐμφανίσω καὶ αὕτη ἐστίν Ἐκ τ ### English translation (Claude) Fittingly to his being only-begotten God and Son of the Father, the bosom of the Father has been named. For since all things concerning the divinity are beyond human (speech), the evangelist rightly wrote, from what we know, so as to signify his intimacy with the Father, “who is in the bosom of the Father.” For as it is written of all who are saved and receive the promises of God that they will come into the bosom of Abraham, meaning nothing else than that he is called father of the faithful, so too the Son of God is said to be in the bosom of the one who begot him. And as faithful men come into the bosom of faithful Abraham, so too the Son is in the bosom (of the Father). And the bosom of the Father must be understood as also the other things that are said of God in human fashion. And if it is said of the prophets or patriarchs or angels that they saw God, the divine scripture does not contradict itself. For no one sees God by applying his own understanding, as we are said to see visible things by the application of sight. But God is seen by those to whom he judges fit to be seen, revealing himself. For if anyone saw God, he would behold him, so to speak, such as and as great as he is. But since he does not see by himself, but God shows himself, he offers himself for contemplation as far as is possible for originate beings, as the Savior too says: “And I will manifest myself to him.” For he did not say, “He will see me,” but “I will manifest myself to him.” And this is … ### Scripture references - John 1:18: quotation, high confidence - Luke 16:22: allusion, high confidence - Rom 4:11: allusion, medium confidence - John 14:21: quotation, high confidence ### Translation notes - The fragment breaks off at the end in the OCR. ### Citation (SBL) Origen, Frag. Jo. 14 (Preuschen 4:494; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-14). ## Fragment 15 on John 1:23 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-15 - Source: Preuschen 4:496 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:23: John is the prophet of God, the lamp before the light, and the voice before the Word, calling the desert of souls ignorant of God to make straight the way of the Lord. ### Greek text Ὁ πρόδρομος κατὰ διαφόρους ἐπινοίας τοῦ σωτῆρος ὑπάρχων ὡς θεοῦ προφήτης ὡς φωτὸς λύχνος, προφοωτίξζων τοὺς ἐν νυχτὶ τῆς ἀγνοίας ὄντας καὶ προεθίζων τῆς ψυχῆς τὸ ὄμμα πρὸς τὸ δυνηθῆναι καὶ τῷ μεγάλῳ φωτὶ προσδραμεῖν [[ὡς ἑωσφόρος ἡλίου προάγγελος τῆς μελλούσης ἐφʼ ἡμᾶς διαυγάζειν ἡμέβας κατασημαίνων τὴν ἄφιξι}) ος λόγου φωνή ἀνάγκη γὰρ πρὸ λόγου φωνὴν γίνεσθαι. 2; οὗ DI ABC | ἡλίου] ἥλιος A. οι λόγον, ἔρημον δὲ τὴν πρὸς τὴν θείαν διδασκαλίαν ἄγνωστον ψυχήν. πῶς γὰρ οὐκ ἔρημος, στερουμένη θεοῦ λόγου καὶ τῆς δηλούσης αὐτὸν φωνῆς; ἔργον δὲ τῆς φωνῆς σαφηνίζειν τὸ σημαινόμενον, ὅπως ἀσυγχύτως ἐπιβάλλειν δυνηθῶσιν τῷ δηλουμένῳ λόγῳ. τί δὲ προστάττει ἡ τοῦ βοῶντος φωνὴ τῇ ἐρήμῳ; νἘυθθύνατε, φησί, τὴν 0dov χυρίους. δηλοῖ δὲ ἡ ἔρημος πάντας τοὺς ἀγνοοῦντας τὸν μετὰ τὴν φωνὴν ἐρχόμενον. ὡς γὰρ ὃ βασιλέως προοδεύσας προῦτάττει τοῖς πρὸς οὗς 6 βασιλεὺς ἔρχεται εὐθεῖαν ποιῆσαι τὴν ὁδὸν τῶν ἐρχομένων πρὸς τὴν τοῦ λόγου διδασχαλίαν, [[οὕτως 6 Ἰωάννης τοῦ λόγου. ὡς γὰρ φωνὴ λόγου προτρέχει, οὕτω καὶ τοῦ χριστοῦ, λόγου ὄντος, ος φωνὴ 6 Ἰωάννης.) xvm. ### English translation (Claude) The forerunner, according to the different aspects of the Savior, is: as of God, a prophet; as of the light, a lamp, giving light beforehand to those who are in the night of ignorance and accustoming the eye of the soul beforehand so as to be able to run also to the great light [as the morning star, the harbinger of the sun, signifying the arrival of the day that is to shine upon us]; as of the Word, a voice; for the voice must come before the word. … the Word, and the desert the soul that is ignorant of divine teaching. For how is it not a desert, deprived of the Word of God and of the voice that shows him? And the work of the voice is to make clear what is signified, so that they may be able to apprehend the Word that is shown without confusion. And what does the voice of one crying command the desert? “Make straight,” it says, “the way of the Lord.” And the desert signifies all who do not know him who comes after the voice. For as one who goes before a king commands those to whom the king is coming (to prepare) … to make straight the way of those who come to the teaching of the Word, [so John (goes before) the Word. For as the voice runs before the word, so John (runs before) Christ, who is the Word, as a voice]. ### Scripture references - John 1:23: quotation, high confidence - John 5:35: allusion, high confidence - Isa 40:3: quotation, high confidence ### Translation notes - The words in double square brackets are bracketed in the edition, probably as doubtful; they are translated. Preuschen's apparatus printed in the OCR is left out. ### Citation (SBL) Origen, Frag. Jo. 15 (Preuschen 4:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/1/#p-15). ## Fragment 16 on John 1:23 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-16 - Source: Preuschen 4:496 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:26–27: the Word stands among all as the reason within us, yet unknown when inactive; the sandal thong that John cannot loose is the incomprehensible manner of the Word's union with a body. ### Greek text Cm r 7, ʼ % ) - > ʼ ° τοῖς ἑξῆς λέγεται Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς - cc -, G ἕστηχεςε μαρτυρῶν ὁ Ἰωάννης περὶ τοῦ φωτός. ἤδει γὰρ ὅτι καὶ θεὸς λόγος nv οὗτος δὲ παντὶ λογικῷ πάρεστι. καὶ ἐπεὶ ὑπονοεῖταί - - : u c τισιν ἐν τῷ μεσαιτάτῳ ἡμῶν εἶναι τὸ διανοητικόν, ὅ τινες ἤγεμονιχ - ο ʼ x κὸν καλοῦσιν, ἐχεῖ δέ ἐστιν ὃ λόγος καθ'ʼ ὃν ἐσμεν λογικοί, ὃ αὐτὸς ὧν τῇ εἰκόνι τοῦ θεοῦ καθʼ ἣν γέγονεν ὁ ἄνθρωπος κατʼ εἰχόνα θεοῦ, δεικνυς οτε ὁ τοῦ θεοῦ λόγος ἐστὶν 0 μέλλων ἔρχεσθαι βαπτιῦθῆναι ὑπʼ αὐτοῦ, φησί: Meoos ὑμῶν ἕστηχενε ἀγνοούμενος ὑφʼ ὑμῶν διὰ τοῦτο δὲ ὑμῖν ἀγνοεῖται, ἐπεὶ δέον ἔχοντας αὐτὸν μέσον ἐνεργεῖν τὰ ἐπιβάλλοντα ἠρεμοῦντα αὐτὸν καί, ἵν᾿ οὕτως εἴπω, ἀνενέργητον ἔχετε παρʼ ἑαυτοῖς, οὐδὲν πράττοντες 1) νοοῦντες λογικῶς. ταῦτα περὶ τῆς οὐσίας τοῦ λόγου εἰπὼν συνάπτει ἑξῆς καὶ τὰ περὶ τῆς ἐπιδημίας αὐτοῦ, λέγων: 0 ὀπίσω μου ἐρχόμενος μετὰ τὸν νόμον καὶ τοὺς προφήτας ἐγὼ γάρ εἰμι σύμβολον καὶ τέλος ἐκείνων. ἔρχεται δὲ ὀπίσω μου πληρῶν πάντα τὰ προφητευθέντα περὶ αὐτοῦ. ὀπίσω γὰρ καὶ μετὰ τὰ προαναφωνηθέντα ὁ προφητευόμενος ἔρχεται μέσος δὲ ὑμῶν ἕστηχενε, os ἤδη ἀποἱμάντα δὲ ὑποδήματος: νοήσεις οὕτως. ὃ τοῦ θεοῦ λόγος ἃ εἰς ἀνθρώπους οἰκονομεῖ. οὐ γυμνῇ τῇ θεότητι ἐνεργεῖ, ἀλλὰ μορφὴν δούλου λαβών, ὡς τὴν πορείαν αὐτοῦ τὴν κατὰ τὴν ἐνέργειαν τῆς οἰχονομίας κεκαλυμμένην εἶναι. τοῦτο γοῦν καὶ ἐν Ψαλμοῖς περὶ αὐτοῦ λέγεται Kal ἔχλινεν οὐρανοὺς καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦε. [[σκοτεινόν τι περὶ τὴν πορείαν αὐτοῦ διὰ τὸ ἀσαφὲς ὑπάρχειν.) ἱμὰς τοίνυν ὑποδήματος αὐτοῦ, τουτέστι τοῦ γνόφους τοῦ περὶ τοὺς πόδας αὐτοῦ, ὁ τῆς δυσχαταληψίας ἐστὶ λόγος, συσφίγγων καὶ συγκρατῶν τὸ ὑπόδημα περὶ τοὺς πόδας αὐτοῦ, ὡς λύσιν τοῦ ἱμάντος εἶναι τὸ σαφηνίσαι καὶ παραστῆσαι λόγῳ τίνα τρόπον θεὸς ἀνέλαβε σῶμα, σκεπάζων καὶ κρύπτων αὐτοῦ τὴν ἐπὶ τὴν οἰκονομίαν πορευτικὴν δύναμιν. ἐπεὶ τοίνυν οὐδενὶ ἀνθρώπων δυνατὸν τὸ δεῖξαι ἀπόδειξιν τῆς ἑνώσεως TOP τρόπον, εἰκότως ὁ περισσότερον προφήτου ἔχων, οὗ μηδεὶς μείξων ἐν yevvnτοῖς γυναιχῶν, ὁμολογεῖ μὴ ἱκανὸς εἶναι λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος αὐτοῦ. τερος N. θρώπου Ῥ. or ### English translation (Claude) … in what follows it is said: “On the next day he sees Jesus coming toward him” … “stands,” John bearing witness about the light. For he knew that he was also God the Word; and this Word is present to every rational being. And since some suppose that the thinking part, which some call the ruling part, is in the very middle of us, and there is the Word by whom we are rational, he being the image of God according to which man was made after the image of God, showing that the Word of God is the one who is to come to be baptized by him, he says: “Among you stands” one unknown to you. And he is unknown to you for this reason: because, when you ought to do what is fitting with him in your midst, you keep him quiet and, so to speak, inactive within yourselves, doing nothing (according to him) nor thinking rationally. Having said this about the essence of the Word, he next joins also what concerns his coming, saying: “He who comes after me,” after the law and the prophets; for I am the symbol and end of those. And he comes after me fulfilling all the things prophesied about him. For the one prophesied comes after and following the things proclaimed beforehand; “but among you he stands,” as already … “the thong of the sandal”: you will understand it thus. The Word of God, in what he dispenses toward men, does not work with naked divinity, but taking the form of a slave, so that his going in the working of the economy is covered. This, at any rate, is said of him in the Psalms too: “And he bowed the heavens and came down, and darkness was under his feet,” [something dark about his going, because of its being obscure]. The thong of his sandal, then, that is, of the darkness about his feet, is the account of its incomprehensibility, binding and holding together the sandal about his feet; so that to loose the thong is to make clear and to present in reason in what manner God took up a body, covering and hiding his power that goes forth to the economy. Since, then, it is possible for no man to show a demonstration of the manner of the union, rightly he who has more than a prophet, than whom no one is greater among those born of women, confesses that he is not able to loose the thong of his sandal. ### Scripture references - John 1:26–27: quotation, high confidence - John 1:29: quotation, medium confidence - Gen 1:27: allusion, high confidence - Phil 2:7: allusion, high confidence - Ps 18:9 (17:10 LXX): quotation, high confidence - Matt 11:9–11: allusion, high confidence ### Translation notes - The beginning is garbled in the OCR (…); a phrase in double brackets is bracketed in the edition. ### Citation (SBL) Origen, Frag. Jo. 16 (Preuschen 4:496; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-16). ## Fragment 17 on John 1:29 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-17 - Source: Preuschen 4:498 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:29: the present ‘takes away’ means that Christ took away, takes away and will take away the sin of those who come to him. ### Greek text Εὐ δὲ καὶ τὰ φάναι Ὁ αἴρων τὴν ἁμαρτίανε οὐχ ὁ ἄραςἢ μέλλων αἴρειν-. ἀεὶ γὰρ ἐνεργεῖ τὸ αἴρεσθαι τὴν ἁμαρτίαν τῶν προσφευγόντων αὐτῷ. παρίσταμεν οὖν ἐκ τούτου ὅτι καὶ ἴεν χαὶ αἴρει καὶ ἀρεῖ, καθʼ ἕχαστον καιρὸν ἐφαρμοττομένου τοῦ αἴρειν. ### English translation (Claude) And it is well said, “who takes away the sin,” not “who took away” or “who will take away.” For he is always at work taking away the sin of those who flee to him. We show from this, then, that he both took away and takes away and will take away, “taking away” being fitted to each time. ### Scripture references - John 1:29: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 17 (Preuschen 4:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-17). ## Fragment 18 on John 1:31 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-18 - Source: Preuschen 4:498 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:31–33: John knew Christ only by revelation; his seeing the Spirit descend as a dove and the heavens open was an intellectual, not sensible, vision; the Spirit remained on Jesus alone because he alone was sinless; and divine things must be understood spiritually. ### Greek text Κἀγὼ οὐχ ἥδειν αὐτόν. Ὁ διδάσκων, φησίν. ἐγὼ οὐ κατὰ φύσιν οὐδὲ κατὰ κοινὴν ἀνθρώπων ἔννοιαν ταῦτα περὶ χριστοῦ εἶπον οὐ γὰρ ἤδειν αὐτόν, ἀλλὰ τοῦ πνεύματος τοῦ ἁγίου καὶ τοῦ πατρὸς φανερώσαντός μοι τὰς περὶ αὐτοῦ μαρτυρίας εἶπον. ἀπεστάλην γὰρ μαρτυρῆσαι περὶ τοῦ φωτός, τότε ἀρχὴν τῆς γνώσεως τοῦ μαρτυρουμένου λαβὼν ὅτε ἀπεστάλην. ἐπιχειρητέον δὲ καὶ ἄλλως λῦσαι τὸ ζητούμενον. ἔστιν αὐτὸν χατά τι μὲν ἐπίστασθαι κατά τι δὲ μὴ εἰδέναι. κἂν λέγῃ οὖν περὶ τοῦ σωτῆρος Κἀγὼ λέγει, δηλοῦται δὲ διὰ τῆς λέξεως τὸ πρότερον μὲν ἀγνοεῖν, νῦν δὲ εἰδέναε αὐτὸν τοῦτον, τοῦ θεοῦ φανερώσαντος αὐτῷ. τοῦτο δὲ παρίσταται ἐχ τῶν εὐθέως λεχθησομένων. πάλιν γὰρ αὐτὸς ὃ Ἰωάννης τεθεᾶσθαι λέγει τὸ πνεῦμα ἐν εἴδει περιστερᾶς κατελθὸν ἐπὶ τὸν κύριον. Κἀγὼ οὐχ ἤδειν αὐτόν, φησίν, ἀλλ ὃ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ep ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον ἐπ᾿ αὐτόν, οὗτός ἐστιν ὁ υἱὸς μου. κἀγὼ ἑώρακα καὶ μεμαρτύρηκας. εἰ τοίνυν καὶ πρὸ τῆς καθόδου τοῦ πνεύματος ἀμνὸν καὶ ἄνδρα καὶ τὸν προφήτην καὶ τὸν χριστὸν καὶ τὸ φῶς τοῦ θεοῦ γνῶσις, καὶ ὅτι αὐτὸς ἐστὶν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ, ἥντινα ἔσχεν ὀφθέντος τοῦ δοθέντος σημείου. τούτων οὖν οὕτως ἐχόντων ζητητέον πῶς λέγει τεθεᾶσθαι τὸ πνεῦμα ὁ Ἰωάννης οὐ γὰρ θεμιτὸν νομίξειν αἰσθητῶς ὁρᾶσθαι τὸ πνεῦμα νοητὴν ὕπαρξιν ἔχον. τῷ προκειμένῳ (οὐν) συνεξετασθήσεται, χκαθόλ ov τοῦ προβλήματος γινομένου, τὰ ἐν ταῖς προφητείαις ὁμοιοτρόπως λεχθέντα. πολλοὶ γὰρ τῶν προφητῶν καὶ ἀπαξαπλῶς τῶν ἁγίων ἀνδρῶν ὀπτασίας καὶ ὁράσεις ἑωρακότες ἀνεγράφησαν τεθεωρηκέναι. ἐπειδὴ γὰρ καὶ ἐν ἄλλοις τὸ ἰδεῖν καὶ ὁρᾶν διχῶς ἐτμήθη, εἴς τε τὴν αἴσθησιν καὶ τὴν νόησιν, τὸ μὲν αἰσθητῶς ἑωρακέναι θεὸν τοὺς ἁγίους ἄνδρας ἀδύνατόν ἐστι καὶ συνόλως τὴν τριάδα ἢ τὰ ὑπὸ ταύτην νοητὴν ὕπαρξιν ἔχοντα λείπεται (δὲ) κατὰ τὴν νόησιν τεθεορηκέναι αὐτοὺς τὰς ἀναλόγου τινός. ἀμέλει γοῦν τοῦ ἁγίου πνεύματος σχῆμα ἢ μορφὴν ἢ συνόλως εἶδος οὐκ ἔχοντος, ος περιστερᾶς νόησιν δέχεται, καὶ τοῦ ἁγίου πνεύματος, μεταβατικῶς οὐ κινουμένου, ᾿κάθοδον βλέπει γινομένην ἐπὶ τὸν βαπτιζόμενον Ἰησοῦν ἐκ τοῦ οὐρανοῦ. καὶ ὅτι οὐδενὸς τούτων αἰσθητικὴ ἡ ἀντίληψις τὸ ἐπιφερόμενον δηλοῖ Ἐφʼ ὃν γὰρ ἂν ἴδῃς, φησί, καταβαῖνον καὶ μένον ἐπ᾿ αὐτόνε. κατάβασιν μὲν γάρ τινος καὶ αἰσθητικῶς ἔστιν ἰδεῖν, ὅτε σῶμα κατεληλυθὸς μὲν ἐφʼ ὃν κχατελήλυθενʼ οὐχὶ δὲ καὶ μενόντων ἀντιληπτικὴ ἡ αἴσθησις πρὸς τὸ βεβαιῶσαι τὴν θεωρίαν ταύτην. καὶ δι᾿ ἑτέρας δὲ ἀποδείξεως ῥητέον ὡς οἱ ἕτεροι εὐαγγελισταὶ τὴν κατάβασιν τοῦ πνεύματος ἐπὶ τὸν υἱὸν ἑωρᾶσθαι τῷ Ἰωάννῃ λέγουσιν, ἰδόντι καὶ ἀνοιχθέντας ἢ σχισθέντας τοὺς οὐρανούς. ἄνοιξιν δὲ ἢ σχίσιν οὐρανῶν αἰσθητικῶς οὐχ ἔστιν ἰδεῖν, ὁπότε οὐδὲ τῶν παχυτέρων σωμάτων, ὕδατος καὶ ἀέρος λέγω, ἔστω δὲ καὶ αἰθέρος, εἴ γε ἄλλο παρὰ τοὺς οὐρανούς ἐστι. τὰ γὰρ διερχόμενα διὰ τῶν ἄλλοθεν αὐτοῖς τῆς ἀνοίξεως καὶ διόδου γινομένης. αὐτὰ γὰρ τὰ διαβαίνοντα ἀνοίγουσιν αὐτὰ ἑνούμενα μετὰ τὴν δίοδον τῶν διαβεβηrt δι κότων. διαιρέσεις γοῦν ὕδατος οὐκ ἔστιν ἰδεῖν ἄνευ τοῦ παρεμβεβλῆσθαι στερεώτερον σῶμα. εἰ δὲ τοῦτο, οὐχ ὑποπέσοι (av) ὄψει οὐρανῶν ἄνοιξις. οὐδὲ γὰρ σῶμά ἔστι τὸ ἐκεῖθεν καταβεβηκὸς ἅγιον πνεῦμα. νοητῶς ἄρα καὶ ταῦτα τῷ βαπτιστῇ τεθεώρηται. ἐπιστατέον δὲ καὶ τῷ μεμενηκέναι τὸ πνεῦμα τὸ ἅγιον ἐπὶ μόνον τὸν Ἰησοῦν. εἰ γὰρ καὶ ἐπʼ ἄλλον ἔμενεν κατελθόν, οὐκ nv σημεῖον δεικνύον τὸν βαπτίζοντα ἐν ἁγίῳ πνεύματι. ἀποδεικτέον δὲ καὶ τοῦτο οὕτως τὸ πνεῦμα τὸ ἅγιον ἀχράντοις καὶ καθαραῖς ψυχαῖς παιδείας φεύξεται δόλ ον καὶ ἀπαναστήσεται ἀπὸ λογισμῶν ἀσυνέτωνε. καὶ ὁ Δαυεὶδ ἐν τινὶ ἁμαρτίᾳ γεγονὼς ἀξιοῖ τὸν θεὸν λέγων Τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπʼ ἐμοῦς. ἐπεὶ οὖν Ἰησοῦς μόνος ἁμαρτίαν οὐχ ἐποίησεν, οὐδὲ δόλον ἔσχεν ἐν τῷ στόματι αὐτοῦ (περὶ μόνου γὰρ αὐτοῦ εἴρηται Tov μὴ γνόντα ἁμαρτίαν), εἰχκύτως κατελθὸν ἐπ᾿ αὐτὸν τὸ ἅγιον πνεῦμα ἔμεινεν. ταῦτα δὲ πάντα, τὸ κατελθεῖν λέγω ἐξ οὐρανοῦ τὸ πνεῦμα ἐπὶ τὸν Ἰησοῦν καὶ μεῖναι ἐπ᾿ αὐτόν, οἰκονομίας ἕνεκεν γέγραπται, οὐχ ἱστορικὴν διήγησιν ἔχοντα, ἀλλὰ θεωρίαν vonnv, οὑς ἤδη εἴρηται. ἀχώριστον γὰρ τοῦ υἱοῦ τὸ ἅγιον πνεῦμαʼ οὐδὲ γὰρ ὃ υἱὸς ἐν τόπῳ οὐδʼ av ὃ πατήρ, ἵνα καὶ τὸ ἅγιον πνεῦμα μεταβατικῶς κινούμενον ἐκ τοῦ πατρὸς εἰς τὸν υἱὸν μεταβαίνῃ. καθόλου γὰρ τὰ περὶ τῆς θεότητος νοητῶς ἐκλαμβάνειν προσῆκεν, κἂν ἀνθρωπίνως λέγηται, οἷον τὸ ἵστασθαι (xal) τὸ καθῆσθαι καὶ τὸ ἀναβαίνειν [[καὶ ὅσα ὅμοια τούτοῖς γέγραπται περὶ τῆς Feornrog]). ΧΧΙ. ### English translation (Claude) “And I did not know him.” I who teach, he says, did not say these things about Christ by nature, nor according to the common notion of men; for I did not know him; but I said them when the Holy Spirit and the Father had made manifest to me the testimonies about him. For I was sent to bear witness about the light, receiving the beginning of the knowledge of the one witnessed to at the time when I was sent. But one must also try to solve the question in another way. It is possible for him to know him in one respect and not to know him in another. Even if, then, he says of the Savior, “And I,” … it is shown by the expression that he did not know him before, but now knows this very one, God having made him manifest to him. And this is shown from what is said immediately after. For again John himself says that he beheld the Spirit coming down in the form of a dove upon the Lord. “And I did not know him,” he says, “but he who sent me to baptize with water said to me: He on whom you see the Spirit descending … this is my Son. And I have seen and have borne witness.” If, then, even before the descent of the Spirit (he knew him as) the lamb and the man and the prophet and the Christ and the light of God, … knowledge, and that he is the one who baptizes with the Holy Spirit, (a knowledge) which he had when the sign that was given was seen. These things being so, we must inquire how John says he beheld the Spirit; for it is not lawful to think that the Spirit, which has an intelligible existence, is seen sensibly. Together with the present passage, then, the question being made general, the things said in like manner in the prophecies will be examined. For many of the prophets, and in general of the holy men, are recorded to have beheld appearances and visions. For since elsewhere too seeing and beholding is divided in two ways, into sense and understanding, it is impossible that the holy men saw God sensibly, or in general the Trinity or the things under it that have an intelligible existence; it remains that they beheld them according to understanding, by means of some analogy. Indeed, since the Holy Spirit has no shape or form or any appearance at all, he receives the notion of a dove; and though the Holy Spirit does not move from place to place, he sees his descent taking place from heaven upon Jesus who was being baptized. And that the apprehension of none of these is sensible, what follows shows: “For he on whom you see,” he says, “(the Spirit) descending and remaining upon him.” For one can see the descent of something even with the senses, when a body has come down upon that on which it has come down; but sense is not able to apprehend things that remain, so as to confirm this vision. And by another proof too it must be said that the other evangelists say that the descent of the Spirit upon the Son was seen by John, who saw the heavens also opened or split. But it is not possible to see sensibly an opening or splitting of the heavens, since not even of the denser bodies, I mean water and air, and let us say ether too, if it is something besides the heavens. For the things that pass through them (pass) … the opening and passage coming about from elsewhere. For the things passing through open them, and they are united again after the passage of those that have passed through. At any rate, it is not possible to see divisions of water without a more solid body being thrown in. And if this is so, an opening of the heavens would not fall under sight; for neither is the Holy Spirit who came down from there a body. These things, then, were beheld by the Baptist intelligibly. And attention must be paid also to the Holy Spirit's having remained on Jesus alone. For if, having come down, he had remained on another too, it would not have been a sign showing the one who baptizes in the Holy Spirit. And this must be demonstrated thus: the Holy Spirit (comes) to undefiled and pure souls; “the holy spirit of discipline will flee deceit, and will rise up and depart from foolish thoughts.” And David, having fallen into a sin, entreats God, saying: “Take not your Holy Spirit from me.” Since, then, Jesus alone did no sin, nor was deceit found in his mouth (for of him alone it is said, “him who knew no sin”), rightly the Holy Spirit, having come down upon him, remained. But all these things, I mean the Spirit's coming down from heaven upon Jesus and remaining on him, are written for the sake of the economy, not as a historical narrative, but as intelligible contemplation, as has already been said. For the Holy Spirit is inseparable from the Son; for neither is the Son in a place, nor again the Father, so that the Holy Spirit too should pass from the Father to the Son by moving from place to place. For in general the things concerning the divinity must be taken intelligibly, even if they are said in human fashion, such as standing and sitting and going up [and all that is written of the divinity similar to these]. ### Scripture references - John 1:31–34: quotation, high confidence - Matt 3:16: allusion, high confidence - Mark 1:10: allusion, high confidence - Ps 51:11 (50:13 LXX): quotation, high confidence - 1 Pet 2:22: allusion, high confidence - 2 Cor 5:21: quotation, high confidence ### Extrabiblical texts - Wis 1:5 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Some words are lost in the OCR (…). The statement that the descent and remaining of the Spirit are written ‘not as a historical narrative, but as intelligible contemplation’ is translated as written. - ‘The holy spirit of discipline will flee deceit …’ is Wis 1:5. ### Citation (SBL) Origen, Frag. Jo. 18 (Preuschen 4:498; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-18). ## Fragment 19 on John 1:41 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-19 - Source: Preuschen 4:500 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:41: Andrew's bringing Peter to Jesus preceded the later call by the lake in Matthew; ‘come and see’ invites to the practical life and the contemplation that follows it. ### Greek text Ἄξιον ζητῆσαι πῶς vor μὲν ᾿Ανδρέας τῇ δευτέρᾳ ἡμέρᾳ ἀπὸ τοῦ βαπτίσματος Ἰησοῦ εὐθὺς εὑρίσκει τὸν ἀδελφὸν τὸν ἴδιον Πέτρον, XXLIs] ἀλλαχοῦ δὲ ὃ Ἰησοῦς μετὰ πολλὰς ἡμέρας τοῦ βαπτίσματος εὐρίσκει Πέτρον καὶ ᾿Δνδρέαν τὸν ἀδελφὸν αὐτοῦ κατὰ τὸν Ματθαῖον. εἰχὸς οὖν πρῶτον τὸν ᾿᾿νδρέαν ἀναγαγόντα τὸν Πέτρον πρὸς τὸν Ἰησοῦν ὠφελεῖσθαι μικρὸν παρὰ τοῦ διδασχάλου, εἶτα μετὰ τὴν ὠφέλειαν τοῦ ἀδελφοῦ ἀνακεχωρηκέναι πρὸς τὸ τοῖς ἰδίοις σχολάξειν, τὸν δὲ Ἰησοῦν μετὰ τὴν προτέραν κλῆσιν κεκληκέναι αὐτοὺς ἐπὶ τῷ ἕπεσθαι αὐτῷ διηνεκῶς, ἔχοντας ἐξουσίαν ἀνθρώπους ἁλιεύειν, δι᾿ ἧς παρέσχεν αὐτοῖς διδασκαλίας. Ἔρχεσθε, φησί, καὶ ἴδετεε τάχα διὰ τοῦ Ἔρχεσθες ἐπὶ τὸ πρακτικὸν αὐτοὺς παρακαλῶν. διὰ δὲ τοῦ ἴδετεε τὴν ἀκολουθοῦσαν τῆς κατορθώσεως τῶν πράξεων θεωρίαν πάντως ἔσεσθαι τοῖς βουλομένοις ὑπογράφων γινομένην ἐν τῇ τούτων διαμονῇ. ### English translation (Claude) It is worth inquiring how here Andrew, on the second day after the baptism of Jesus, at once finds his own brother Peter, while elsewhere, according to Matthew, Jesus, many days after the baptism, finds Peter and Andrew his brother. It is likely, then, that Andrew first brought Peter to Jesus and he was benefited a little by the teacher; then, after his brother had been benefited, he withdrew to attend to his own affairs; and Jesus, after the first call, called them to follow him continually, having authority to fish for men, through the teaching he gave them. “Come,” he says, “and see”: perhaps by “come” summoning them to the practical (life), and by “see” indicating that the contemplation that follows the achievement of good actions will surely come to those who wish, coming about as they persevere in them. ### Scripture references - John 1:40–42: allusion, high confidence - Matt 4:18–20: allusion, high confidence - John 1:39: quotation, high confidence ### Translation notes - ‘Come and see’ is John 1:39. ### Citation (SBL) Origen, Frag. Jo. 19 (Preuschen 4:500; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-19). ## Fragment 20 on John 1:42 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-20 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:42: Peter is named from the rock, which is Christ, as the Savior's word to him shows. ### Greek text Πέτρον δὲ αὐτὸν κληθήσεσθαι εἶπεν, παρονομασθέντα ἀπὸ τῆς πέτρας, ἥτις ἐστὶν ὃ χριστός ivʼ ὥσπερ ἐκ σοφίας σοφὸς καὶ ἅγιος ἐξ ἁγιότητος, οὕτως, καὶ ἐκ τῆς πέτρας Πέτρος * Ξ. ἀποδείκνυται δὲ τοῦτο ἐξ ὧν εἶπεν ὃ σωτὴρ πρὸς τὸν οὕτως ὠνομασμένον νΣὶὺ εἶ, φησίν, Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰχοδομήσω μου τὴν ἐκxinolape. ### English translation (Claude) And he said that he would be called Peter, named from the rock, which is Christ; so that, as one is wise from wisdom and holy from holiness, so too Peter is from the rock. And this is shown from what the Savior said to the one so named: “You are,” he says, “Peter, and on this rock I will build my church.” ### Scripture references - John 1:42: allusion, high confidence - 1 Cor 10:4: allusion, high confidence - Matt 16:18: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 20 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-20). ## Fragment 21 on John 1:43 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-21 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:43–44: Philip, found and called to follow Jesus, comes from Bethsaida, ‘house of hunters,’ like the hunters God sends in Jeremiah. ### Greek text βόλως εἰρημένον δηλοῖ ὁτὲ μὲν τὸν ᾿Ανδρέαν εἶναι τὸν ἐξεληλυθότα, ςς 5 \ > -. = x - x } ʼ z \ γόμενον, ἐξεληλυθότος εἰς τὴν Γαλιλαίαν καὶ εὑρόντος τὸν Φίλιππον. τούτῳ τῷ εὐρεθέντι ὑπὸ ᾿Ανδρέου Φιλίππῳ λέγει ὁ Ἰησοῦς Αχοτλούθει μοις. ἔστι δὲ τὸ ἀκολουθεῖν τῷ Ἰησοῦ τὸ ἕπεσθαι λόγῳ. ἔρχεσθαι N. II M] 2 ἀνδρέα | ἢ διηνεχῶς αὐτῷ. σι τὰς oO or, x - ee, σοφέᾳ, δικαιοσύνῃ, πράττοντα καὶ φρονοῦντα ὀρθῶς. μεταλαμ€ or ἃ, - : = - θάνεται δὲ ἡ Βηθσαϊδὰ ἔλλαδι φωνῇ εἰς τὸ Οἶκος θηρευτῶν-, οἷς > - Σ - x [4 ς c > θρώπωνς. περὶ τῶν τοιούτων θηρευτῶν ὡς dx θεοῦ πεμπομένων - c ᾿ ᾿ Ω - - ἐν τῷ Ἱερεμίᾳ προφητεία φέρεται ἐκ προσώπου τοῦ θεοῦ ἔχουσα οὕτως Kai ἰδοὺ ἐγὼ ἀποστέλλω εἰς ὑμᾶς πολλοὺς θηρευτὰς οἱ,θηρεύσουσιν ὑμᾶςς. ### English translation (Claude) … being said ambiguously, it shows sometimes that Andrew was the one who went out, … having gone out into Galilee and found Philip. To this Philip, found by Andrew, Jesus says: “Follow me.” And to follow Jesus is to follow the Word … in wisdom, righteousness, acting and thinking rightly. And Bethsaida is translated into the Greek tongue as “House of hunters,” … (of) men. Concerning such hunters, as sent by God, a prophecy in Jeremiah is spoken in the person of God, running thus: “And behold, I send to you many hunters, who will hunt you.” ### Scripture references - John 1:43–44: allusion, high confidence - Jer 16:16: quotation, high confidence - Matt 4:19: echo, medium confidence ### Translation notes - The fragment is badly damaged in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 21 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-21). ## Fragment 22 on John 1:45 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-22 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:45: Philip does not claim that the prophets wrote ‘son of Joseph from Nazareth,’ but that this man is the one they foretold. ### Greek text Οὐ τοῦτο δὲ εἰπεῖν βούλεται, ὅτι οἱ προφῆται οὕτως ἔγραψαν Ἰωσὴφ υἱὸν. tov ἀπὸ Ναζαρὲτε τοῦτον εὑρήκαμεν ὄντα ἐχεῖνον ΧΧΥ. ### English translation (Claude) He does not mean to say this, that the prophets wrote thus: “Joseph's son, the one from Nazareth”; but we have found this one to be that one. ### Scripture references - John 1:45: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 22 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-22). ## Fragment 23 on John 1:46 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-23 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:46: Nathanael's question about Nazareth, and Philip's invitation to see for himself. ### Greek text ἀρα ἐκ τῆς Ναζαρὲτ τηλικοῦτον ἀγαθὸν δύναται; ῆ τεθαρρηκότως λέγει, ἐκ τῆς Ναζαρέτ ἐστιν ὄντως ὃ εὐρεθεὶς καὶ ἀληθῶς ἀγαθόν ἐστιν. πρὸς ὃν Φίλιππος: γἜρχου καὶ ἴδες τὸν εὐρεθέντα Ἰησοῦν, τῇ ὄφει αὐτὸν μᾶλλον πληροφορῆσαι ἢ ἀχοῇ περὶ τοῦ εὐρεθέντος βουλόμενος. ΧΧΥ͂Ι. ### English translation (Claude) Can so great a good come out of Nazareth? Or he says confidently: the one who has been found really is from Nazareth and is truly good. To him Philip says: “Come and see” the Jesus who has been found, wishing rather to convince him by sight than by hearsay about the one who has been found. ### Scripture references - John 1:46: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 23 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-23). ## Fragment 24 on John 1:49 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-24 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:49: Nathanael confesses Jesus as Son of God and king of Israel, the race that sees, since only the Only-begotten sees into hearts. ### Greek text Καὶ τὸ ὑπὸ Nasavanı δὲ εἰρημένον πρὸς τὸν Ἰησοῦν οὕτως ἀπέδωκεν Σὺ (εἶδ ὁ υἱὸς τοῦ θεοῦ σὺ τοῦ Ἰσραήλ, τοῦ διορατικοῦ γένους, βασιλεὺς ὑπάρχεις-. τὸ γὰρ καρδίαν βλέπειν καὶ γινώσκει: τίς δόλον ἔχει ἐν ἑαυτῷ καὶ τίς οὐ, υἱοῦ θεοῦ τυγχάνει καὶ οὐχ ἑνός γε τῶν πολλῶν υἱῶν, ἀλλὰ τοῦ μονογενοῦς, βασιλέως ὄντος ### English translation (Claude) And what was said by Nathanael to Jesus he rendered thus: “You are the Son of God; you are king of Israel, the race that sees clearly.” For to see the heart and know who has deceit in himself and who has not belongs to a Son of God, and not to one of the many sons, but to the Only-begotten, who is king … ### Scripture references - John 1:49: quotation, high confidence - John 1:47: allusion, high confidence ### Translation notes - The end is lost in the OCR. ‘The race that sees clearly’ reflects the interpretation of ‘Israel’ as ‘one who sees God’. ### Citation (SBL) Origen, Frag. Jo. 24 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-24). ## Fragment 25 on John 1:50 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-25 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:48–50: allegorically, Philip hunts souls for the Word; Nathanael, ‘gift of the Lord,’ is first taught the incarnation, then called to see, and is praised as a true Israelite whose mind sees God. ### Greek text Εἰδές μὲ τότε ὅτε ὑπὸ τὴν συκὴν ἐτύγχανον, πρὶν ὑπὸ Φιλίππου κληθῶ. Ἰησοῦς ταῦτα ἀχούσας φησίν Ἐπειδὴ νεἶπόν σοι ὅτε εἶδόν σε ὑπὸ τὴν συκὴν πιστεύεις;ς μείζονα τούτων ὄψει. μετὰ δὲ τὴν ὡς πρὸς τὸ ῥητὸν σαφήνειαν τὰ πρὸς ἀλληγορίαν ῥητέον. Φίλιππος ἐκ τοῦ ἀκολουθεῖν Ἰησοῦ, ὄντι θεοῦ λόγῳ καὶ θεοῦ σοφίᾳ, θηρευτικὸς γέγονε τῶν διδομένων ὑπὸ θεοῦ ψυχῶν τοῖς δυναμένοις αὐτὰς ὠφελεῖν. δόμα γὰρ κυρίουἑρμηνεύεται Ναθαναήλ. τούτῳ τῷ ὁυθέντι αὐτῷ μαθητῇ οὐκ εὐθὺς τὰ περὶ τῆς θεότητος τοῦ υἱοῦ τοῦ θεοῦ ἀνακοινοῦται, ἀλλὰ τὰ περὶ τῆς ἐνανθρωπήσεως αὐτοῦ λέγον. Ὃν ἀναγινώσκομεν κοινῇ πάντες οἱ Ἑβραῖοι ἐλευσόμενον ἐν τοῖς: γράμμασιν Μωσέως καὶ τῶν προφητῶν εὑρήκαμεν, Ἰησοῦν τὸν yerγνηθέντα ἐκ τῆς παρθένου ἄνευ καταβολῆς σπέρματος ἀνδρός, ὅστιυἱὸς τοῦ Ἰωσὴφ τοῦ μνηστευσαμένου τὴν Mapiav χρηματίζει, ἔχων τὴν γένεσιν ἐκ Ναζαρὲτ τοπικῶς. πόλις γὰρ ἡ Ναζαρὲτ τῆς παρθένου. ταῦτα παραλαβὼν 6 μαθητὴς Ναθαναὴλ παρὰ Φιλίππου. ἤδη διδασκάλου αὐτοῦ γεγενημένου, λέγει πρὸς τὸν διδάξαντα Ei ἐκ τῆς Ναζαρέτ ἐστι τὸ εὐρεθέν, ἀγαθὸν ἐστι; πρὸς ὃν εὐθέως ὁ Φίλιππος εἰς αὐτὴν τὴν αὐτοψίαν τοῦ πράγματος καλῶν Ἔρχον ΕΣ Η }) κ᾿ x x 5 > ν᾿ c ʼ χειν ἀλλὰ θεωρὸν τῆς ἀληθείας εἶναι, μετὰ τὴν τῶν λόγων ἀχρόασιν ἐπὶ θεωρίαν σπεύδοντα. τὸν Ναθαναὴλ ἰδὼν 6 Ἰησοῖς οὐ μόνον κατὰ τὸ βαδίζειν ἀλλὰ καὶ κατὰ προχοπὴν ἐρχόμενον πρὸς τὴν θεωρίαν, μαρτυρεῖ περὶ αὐτοῦ οὕτως προθυμουμένου [ἡ γραφὴ] πρὸς τὴν τῆς ἀληθείας νόησιν καί φησι τοῖς συνοῦσι: Τοῦτον τὸν ἐρχόμενον ὁρᾶτε; οὐ μόνον αἰσθητῶς καὶ κατὰ σάρχα Ἰσραηλίτης ἐστίν, ἀλλὰ xal κατὰ πνεῦμα καὶ νόησιν. νοῦν γὰρ ἔχει θεωροῦντα θεόνʼ ἐστὶ γὰρ Ἰσραηλίτης ἀληθῶς καὶ οὐ ψευδωνύμος, ἐπεὶ παντὸς 5 δόλου καθαρεύων ἀληθείας φίλος ὑπάρχει. ### English translation (Claude) (He says:) “You saw me then when I was under the fig tree, before I was called by Philip.” Hearing this, Jesus says: “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.” After the clarification according to the letter, the allegorical meaning must be stated. Philip, from following Jesus, who is the Word of God and the Wisdom of God, has become a hunter of the souls given by God to those who are able to benefit them. For Nathanael is interpreted “gift of the Lord.” To this disciple given to him, the things concerning the divinity of the Son of God are not at once imparted, but the things concerning his incarnation, saying: The one whom all we Hebrews read in common as coming in the writings of Moses and the prophets we have found, Jesus, born of the Virgin without the casting of a man's seed, who is called the son of Joseph, who was betrothed to Mary, having his origin locally from Nazareth; for Nazareth is the city of the Virgin. Having received these things from Philip, who has now become his teacher, the disciple Nathanael says to the one who taught him: “If what has been found is from Nazareth, is it good?” To him Philip at once, calling him to the very sight of the thing, (says) “Come …” … not to have, but to be a beholder of the truth, hastening after the hearing of words to contemplation. Jesus, seeing Nathanael coming not only by walking but also by progress toward contemplation, bears witness about him as one so eager for the understanding of the truth, and says to those with him: Do you see this one who is coming? Not only sensibly and according to the flesh is he an Israelite, but also according to the spirit and understanding. For he has a mind that sees God; for he is truly an Israelite and not falsely named, since, being pure of all deceit, he is a friend of the truth. ### Scripture references - John 1:48–50: quotation, high confidence - John 1:45–47: allusion, high confidence - Luke 1:26–27: allusion, medium confidence ### Translation notes - A line is lost in the OCR (…). The words ‘the scripture’ bracketed in the edition are left out. ### Citation (SBL) Origen, Frag. Jo. 25 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-25). ## Fragment 26 on John 2:1 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-26 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 2:1: Christ, maker of man and woman, who brought Eve to Adam and forbade separating what God joined, honors marriage by attending the wedding; the mention of his mother refutes the Manichaeans. ### Greek text [Τρίτης ἤδη ἡμέρας ἐνεστηκυίας ἀφʼ οὗ ὁ Ἰησοῦς ἐβαπτίσθη, γάμου ἐν Κανὰ τῆς Ταλιλαίας γενομένου, καὶ οὐσῆς τῆς μητρὸς ποιητὴς ὧν ὃ Ἰησοῦς τοῦ ἀνδρὸς καὶ τῆς γυναικὸς οὐ παραιτεῖται κληθῆναι ἐν γάμῳ, αὐτὸς ὧν ὁ μετὰ τὸ πλάσαι τὴν Εὔαν ἀγαγὼν αὐτὴν πρὸς τὸν ᾿Αδάμ. διὸ καὶ ἐν εὐαγγελίῳ περὶ τῆς συνόδου λέγει A ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτωςε. ἐντρεπέσθωσαν μένου καὶ τῆς μητρὸς αὐτοῦ οὐσῆς ἐκεῖ. ἐλεγκτέον δὲ καὶ Μανιχαίους λέγοντας μὴ εἶναι τὴν Μαρίαν Ἰησοῦ μητέρα, τοῦ εὐαγγελιστοῦ μαρτυροῦντος ὅτι Ἰησοῦς μητέρα εἶχεν. ΧΧΙΧ.: ### English translation (Claude) When the third day had already come since Jesus was baptized, a wedding took place in Cana of Galilee, and the mother (of Jesus) was there … Jesus, being the maker of the man and the woman, does not refuse to be invited to a wedding, being himself the one who, after forming Eve, brought her to Adam. Therefore in the gospel too he says concerning the union: “What God has joined together, let man not separate.” Let them be ashamed … and his mother being there. And the Manichaeans too must be refuted, who say that Mary was not the mother of Jesus, since the evangelist bears witness that Jesus had a mother. ### Scripture references - John 2:1–2: allusion, high confidence - Gen 2:22: allusion, high confidence - Matt 19:6: quotation, high confidence ### Translation notes - The edition prints this fragment in square brackets, probably as of doubtful ascription; the mention of the Manichaeans points to a later author. Lines are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 26 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-26). ## Fragment 27 on John (verse reference unclear) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-27 - Source: Preuschen 4:502 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 2:7–9: the evangelist carefully notes that servants, not disciples, drew the water and filled the jars to the brim, leaving no room for slander about the miracle. ### Greek text Ἔνεστι τὴν ἀχρίβειαν τοῦ εὐαγγελιστοῦ καὶ ἐκ τοῦ διηγήματος τούτου θεωρῆσαι. ἐπειδὴ γὰρ ἤδει τοὺς ἐθελοχάχους ἐν Ἰουδαίοις πανούργους ἑτοίμως ἔχοντας πρὸς τὸ κακολογεῖν τὰς Ἰησοῦ δυνάCord]. συναγορεύων τις [τῷ ῥητῷ [τῶν ῥητῶν P] καὶ κατὰ τοῦτο τὸ χωρίον ἐρεῖ συμποσίου διακόνοις προστάττοντα περὶ τῆς τοῦ ὕδατος ἀντλήσεως {εἰπόντων ἂν τῶν διαβόλων, εἰ οἱ μαθηταὶ τοῦ Ἰησοῦ ἀντλήσαντες ἦσαν τὸ ὕδωρ, Οἴνου ἐπλήρωσαν τὰς ὑδρίας ὑποκρινόμενοι αὐτὰς ὕδατος πεπληρωκέναι. ταύτῃ τῇ ἀκολουθίᾳ κεῖται χαὶ τὸ Εγεμισαν τὰς ὑδρίας ἕως ἄνω} καὶ ὑπὲρ τοῦ μὴ καταλείπειν σοφιστείας πρόφασιν, [[οὐ πληρωθεισῶν τῶν ὑδριῶν ὕδατος, οἶνος ἐπιβληθείς, ἔδοξε νομισθῆναι τὸν πάντα ἐξ ὕδατος γεγενῆσθαι]. ### English translation (Claude) One can observe the exactness of the evangelist from this narrative too. For since he knew that the willfully malicious and crafty among the Jews were ready to speak ill of the mighty works of Jesus, … someone pleading for the text will say in respect of this passage too (that he records him) giving orders to the servants of the banquet about drawing the water (since the slanderers would have said, if the disciples of Jesus had drawn the water, that they filled the jars with wine while pretending to have filled them with water; in this sequence lies also “They filled the jars up to the brim”), and so as to leave no pretext for sophistry, [lest, the jars not having been filled with water, wine poured in should have seemed to make people think that the whole had come from water]. ### Scripture references - John 2:7–9: allusion, high confidence ### Translation notes - Part of the text is lost and the editor's sigla are printed in the OCR (…); the bracketed clause is bracketed in the edition. ### Citation (SBL) Origen, Frag. Jo. 27 (Preuschen 4:502; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-27). ## Fragment 28 on John 2:11 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-28 - Source: Preuschen 4:506 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 2:11: the disciples' faith was confirmed, for turning water into wine is a change of essence possible only to the Creator. ### Greek text To Ἐπίστευσανε ἀντὶ τοῦ Ἐβεβαιώθησανεἴρηται. τὴν γὰρ πίστιν ὡς ἐπὶ τὸ πολὺ μᾶλλον ἐπὶ τῆς βεβαιώσεως λέγει. τούτοις οὖν καὶ τὴν δόξαν αὐτοῦ μᾶλλον ἐφανέρωσεν. κτιστοῦ γὰρ χαὶ οὐ κτίσματος τὸ οὐσίαν μεταβαλεῖν. οὐ γὰρ ποιότητος ἁπλῶς ἀλλʼ οὐσίας μεταβολὴ τὸ ἐξ ὕδατος οἶνον γενέσθαι. ΧΧΧΙ. ### English translation (Claude) “They believed” is said instead of “they were confirmed.” For he speaks of faith for the most part rather in the sense of confirmation. To these, then, he manifested his glory the more. For to change an essence belongs to the creator and not to a creature. For water becoming wine is a change not simply of quality but of essence. ### Scripture references - John 2:11: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 28 (Preuschen 4:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-28). ## Fragment 29 on John 2:11 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-29 - Source: Preuschen 4:506 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 2:12: Jesus' ‘brothers’ were sons of Joseph by a former wife, and brothers by law, since the betrothed Mary was legally Joseph's wife, while she remained a virgin. ### Greek text Kai μετὰ τοῦτο κατέβη εἰς Καφαρναούμ, αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ οἱ μαθηταὶ αὐτοῦ. [[Ζητεῖται παρὰ πολλοῖς περὶ τῶν ἀδελφῶν Ἰησοῦ πῶς εἶχεν τούτους, τῆς Μαρίας μέχρι τελευτῆς παρθένου διαμεινάσης. ]] ἀδελφοὺς &x τοῦ Ἰωσὴφ τυγχάνων. νόμῳ τοιγαροῦν ἐχρημάτισαν αὐτοῦ ἀδελφοί, υἱοὶ τοῦ Ἰωσὴφ ὄντες ἐκ προτεθνηκυίας γυναικός καὶ ἐπεὶ Ζ οὐ — 8 γεγενῆσθαι ἃ. οι ? ς Π ᾿ > - ςε x 3, καθʼ ὁμολογίαν γυνή αὐτοῦ ἢ Μαριαμ ἐχρημάτισεν. [τοῦτο γὰρ ὃ Μωῦσέως διδάσκει νόμος, μοιχείας τιμωρίαν ἐπάγων κατὰ τοῦ ἐπιβαίνοντος μνηστευθείσῃ παρθένῳʼ ἐπιφέρεται γὰρ τὸ ᾿Ανθʼ ὧν ἐταπείνωσε τὴν γυναῖχα τοῦ πλησίον, ἀποθανεῖται εἰ τοίνυν ὃ νόμος γυναῖχα τοῦ Ἰωσὴφ τὴν κατεγγυηθεῖσαν αὐτῷ παρθένον οἱ ἐκ τοῦ Ἰωσήφ, εἰ καὶ αὐτὸς ἐξ αὐτοῦ μὴ τυγχάνει. ### English translation (Claude) “And after this he went down to Capernaum, he and his mother and his brothers and his disciples.” [It is asked by many concerning the brothers of Jesus how he had them, since Mary remained a virgin until death.] … having brothers from Joseph. By law, then, they were called his brothers, being sons of Joseph by a wife who had died before; and since … by agreement Mary was called his wife. [For this is what the law of Moses teaches, bringing the punishment of adultery against one who lies with a betrothed virgin; for it adds: “Because he humbled his neighbor's wife, he shall die.” If, then, the law (calls) the virgin pledged to Joseph his wife,] those from Joseph (are his brothers), even if he himself is not from him. ### Scripture references - John 2:12: quotation, high confidence - Deut 22:23–24: quotation, high confidence ### Translation notes - The words in square brackets are bracketed in the edition; they are translated. Lines are lost in the OCR (…). The view that the Lord's brothers were Joseph's sons by an earlier marriage is translated as written. - The law cited is Deut 22:23–24. ### Citation (SBL) Origen, Frag. Jo. 29 (Preuschen 4:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-29). ## Fragment 30 on John 2:13 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-30 - Source: Preuschen 4:506 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 2:13–18: the Passover had become a feast ‘of the Jews,’ given to luxury and trade; Jesus' driving out the whole crowd alone with a whip was a miracle requiring divine power. ### Greek text [Τριῶν ἑορτῶν δημοτελῶν παραδοθεισῶν τοῖς Ἑβραίοις ὑπὸ τοῦ μεγάλου ἱεροφάντου Μωῦσέως μία ἣν ἡ καλουμένη Πάσχα, ὑπερκειμένη τὰς ἑτέρας δύο ἅτε σωτηρίαν ἐμφαίνουσα τὴν ἐξ Αἰγύπτου καὶ μετάβασιν ἐπὶ τὴν ἁγίαν γῆν. ταύτῃ γοῦν τῇ πανηγύρει τὸ πᾶν τῶν Ἰουδαίων ἔθνος ἐκ πασῶν τῶν πόλεων καὶ κωμῶν ἔσπευδον ἐπὶ τὴν Ἱερουσαλήμ. ἐν μόνῃ γὰρ ταύτῃ τῇ πόλει παραδέδοτο ὑπὸ τοῦ νόμου τὸ πάσχα θύεσθαι. ἐχρημάτιζον δὲ αἱ τρεῖς ἑορταὶ ἀπὸ τοῦ νομοθετήσαντος αὐτὰς θεοῦ. ἐπεὶ δὲ Ἰουδαῖοι οὐχέτε κατὰ τὴν ἑορτάς, οὐ πάσχα τοῦ θεοῦ ἀλλὰ τῶν Ἰουδαίων ὃ εὐαγγελιστὴς λέγει. οὐχέτε γὰρ λατρείας ἕνεκα ἀλλὰ τρυφῆς χάριν ἤρχοντο εἰς Ἱερουσαλήμ. ravra γὰρ εἰς εὐωχίαν &x πάντων τῶν πέριξ τόπων ἐν αὐτῇ ἐκομίζετο καὶ ἐν τῷ οἴχῳ τοῦ θεοῦ ἐπιπράσκετο. βόας γὰρ καὶ πρόβατα καὶ περιστερὰς πωλεῖσθαι ἐχεῖ ὥσπερ (ἐν) ἐμπορίῳ τινὶ εἶπεν ὃ εὐαγγελιστής. ἀλλʼ ἐπεὶ συνέβαινε μὴ τοσαῦτα αὐτοὺς ἐπικομίζεσθαι ἀργύρια ἐρχομένους ἐπὶ τὴν ἑορτήν, ἐπενόησάν τινες ἀργυραμοιβοὶ τραπέζας ἐχεῖ τιθέναε καὶ κολλυβίζειν, τουτέστε δανείLew, χρυσία λαμβάνοντες παρὰ τῶν χρῃζόντωνν ἀργυρίων, πρὸς τὸ τὸ οι μεθύειν καὶ τρυφᾶν μᾶλλον ἢ ἑορτάζειν ἐληλυθότων. παντὸς Torγαροῦν τοῦ Ἰουδαίων ἔθνους ἐκεῖ τυγχάνοντος καὶ σχολάζοντος μέθαις, Ἰησοῦς εἰς τὸν τοῦ θεοῦ οἶχον εἰσελθὼν πάντας ἀπήλασεν ἐκεῖθεν αὐτὸ μόνον φραγέλλιον ἐκ σχοινίων ἔχων. οὐκ ἂν δὲ τοῦτο πράττειν. οὐ μόνον γὰρ τὸ ἄλλο πλῆθος ἐξέβαλε τοῦ οἴκου ἀλλὰ καὶ αὐτοὺς τοὺς πιπράσκοντας τὰ πρὸς τὴν εὐωχίαν. μηδεὶς: δὲ νομιζέτω τοῦτο τῶν ἄλλων θαυμάτων ἔλαττον εἶναι. οὐ γὰρ ἄνευ θεϊκῆς ἐνεργείας οἷόν τε ἦν ἕνα ἄνθρωπον τοσοῦτον,πλῆθος ἐκβάλλειν, καὶ μάλιστα ἐξηγριωμένων καὶ φονώντων κατʼ αὐτοῖ. καὶ αὐτοὶ γοῦν οἱ Ἰουδαῖοι καταπλαγέντες ἐπὶ τῷ τολμηθέντι φασὶν ἐν τοῖς ἑξῆς πρὸς αὐτόν Ti σημεῖον δεικνύεις ἡμῖν ὅτι ταῖτα ποιεῖς;ε Δυνάμει, λέγοντες, πηλίχος el καὶ ποίαν θεοσέβειαν τελεῖν δυνάμενος, ὅτι τοιαῦτα πράττεις, τολμῶν ὅλον πολυάνθρωπον ἔθνος ἀπελαύνειν μόνος! ΧΧΧΙΠ. ### English translation (Claude) [Of the three public feasts handed down to the Hebrews by the great hierophant Moses, one was that called Pascha, surpassing the other two as showing forth the salvation from Egypt and the passage to the holy land. To this festival, at any rate, the whole nation of the Jews hastened from all the cities and villages to Jerusalem; for in this city alone was the Pascha handed down by the law to be sacrificed. And the three feasts were named after God, who legislated them. But since the Jews no longer (kept) the feasts according to (the law), the evangelist speaks not of the Pascha of God but of the Jews. For they no longer came to Jerusalem for the sake of worship but for luxury. For these things were brought into it from all the surrounding places for feasting, and were sold in the house of God; for the evangelist said that oxen and sheep and doves were sold there as in a market. But since it happened that those coming to the feast did not bring so much silver, some money-changers devised to set up tables there and to change money, that is, to lend, taking gold from those who needed silver, for those who had come to drink and live luxuriously rather than to keep the feast. When, then, the whole nation of the Jews was there and given over to drunkenness, Jesus, entering the house of God, drove them all out from there, having only a whip of cords. And (no one else) would have done this. For he drove out of the house not only the rest of the crowd but also those who were selling the things for the feasting. And let no one think this less than the other miracles. For it was not possible without divine working for one man to drive out so great a crowd, especially when they were enraged and murderous against him. And indeed the Jews themselves, astounded at what he had dared, say to him in what follows: “What sign do you show us, that you do these things?”, saying: How great are you in power, and what piety are you able to perform, that you do such things, daring alone to drive out a whole populous nation!] ### Scripture references - John 2:13–18: allusion, high confidence - Exod 23:14–17: allusion, medium confidence - Deut 16:5–6: allusion, medium confidence ### Translation notes - The edition prints this fragment in square brackets, probably as of doubtful ascription. The editor's apparatus printed in the OCR is left out. The polemic is translated as written. ### Citation (SBL) Origen, Frag. Jo. 30 (Preuschen 4:506; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-30). ## Fragment 31 on John 2:23 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-31 - Source: Preuschen 4:508 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 2:23–25: Jesus did not entrust himself to those who believed only from signs, since as God he knows the hidden depths of the heart, as only God can. ### Greek text δὲ οὐ βεβαίαν οὐδὲ τελείαν ἔχουσιν γνῶσιν, περὶ ὧν καὶ ἐν τοῖς ἐμπροσθεν εἴρηται, ἀλλὰ ῥᾷστα διαπεσεῖν δυναμένην. ὅθεν οὐδὲ ἐπίστευσεν ἑαυτὸν αὐτοῖς, διὰ τὸ εἰδέναι αὐτὸν οὐχ ἐξ ἐπιπολῆς ἀλλʼ x. τοῦ βάθους τῆς διανοίας ravra. τὸ γὰρ ἐκ πράξεων καὶ λόγων ἐπίστασθαί τινας καὶ ἀνθρώπῳ φιλῷ δυνατόν. ἀλλʼ Ἰησοῦς. οὐ ψιλὸς ἄνθρῶπος ὧν, ἀλλὰ θεὸς γενόμενος ἄνθρωπος, πάντα εἷναι!) + τοῦ νεκροὺς ἐγεῖραι ἢ τυφλοῖς ὄψιν παρασχεῖν P Cord | οὐκ ἄνεν γὰρ ἄλλος [ὁ μηδεὶς ἄλλος ὧν καὶ Cord) μετὰ χειρὸς πλείονος στρατιωτικῆς στρατηγὸς ἢ βασιλεὺς ὧν ἐπεχείρησε ποιεῖν P Cord. zes οι οἶδεν, τὸ κρυπτὸν καταλαμβάνων τοῦ νοῦ. [{περὶ μόνου γὰρ θεοῦ λέγεται τὸ 0 τῶν χρυπτῶν γνώστης καὶ εἰδὼς πᾶντα πρὶν γενέσεῶς αὐτῶν. καὶ ἐπεὶ Ἰησοῦς, θεὸς ὦν, τῆς καρδίας τὸ κρυπτὸν ἐπίσταται, οὐ χρήζει παρʼ ἀνθρώπου μαρτυρίαν λαβεῖν, ἐπιστάμενος τί ἐστιν ἐν τῷ ἀνθρώπῳ. οὐ γὰρ εἴρηται γινώσκειν τὸν ἄνθρωπον ἁπλῶς, ἀλλὰ τί ἐστιν ἐν τῷ ἀνθρώπῳ. καὶ ἐπεὶ ἐγίνωσκεν μὴ ἐμμένοντας αὐτοὺς ἐν 1 εἶχον εἰς τὸ ὄνομα αὐτοῦ πίστιν, οὐχ ἐπίστευσεν ἑαυτὸν αὐτοῖς. ἐκ σημείων γάρ, ἀλλʼ οὐχ ἐκ νοήσεως τῆς περὶ θεοῦ ἐπεπιστεύχεισαν. διὸ καὶ ταχέως μεταπίπτειν ἠδύναντο ἀπατηθησόμενοι παρʼ ἑαυτῶν ἢ παρʼ ἑτέρων σοφιζομένων αὐτοὺς μὴ ἄρα τὰ σημεῖα οὐκ ἀληθῶς ἢ οὐκ ὀρθῶς γέγονεν. ἀλλʼ οὐκ εὐεξαπάτητος ὁ πιστεύων εἰς αὐτὸν παρὰ θεοῦ διάληψιν ἔχων. ### English translation (Claude) … but have knowledge neither firm nor perfect, about whom it was said earlier too, but able to fall away most easily. Hence he did not entrust himself to them, because he knew these things not superficially but from the depth of the mind. For to know people from their actions and words is possible even for a mere man. But Jesus, not being a mere man but God become man, knows all things, grasping the hidden part of the mind. [For of God alone it is said, “he who knows hidden things and knows all things before they come to be.” And since Jesus, being God, knows what is hidden in the heart, he has no need to receive testimony from man, knowing what is in man. For it is not said that he knows man simply, but what is in man. And since he knew that they would not abide in the faith they had in his name, he did not entrust himself to them. For they had believed from signs, but not from understanding about God. Therefore they could quickly fall away, deceived by themselves or by others who would argue sophistically that the signs had not really or not rightly taken place. But the one who believes in him, having his conception (of him) from God, is not easily deceived.] ### Scripture references - John 2:23–25: allusion, high confidence ### Extrabiblical texts - Sus 42 (Susanna): quotation, high confidence ### Translation notes - The bracketed part is bracketed in the edition. Variant readings of the editor printed in the OCR are left out. ‘He who knows hidden things …’ is Sus 42. ### Citation (SBL) Origen, Frag. Jo. 31 (Preuschen 4:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-31). ## Fragment 32 on John 3:1 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-32 - Source: Preuschen 4:508 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:1–2: Nicodemus believed in Jesus' name as a teacher but came by night, not yet enlightened by the sun of righteousness; the Pharisees are named ‘the separated.’ ### Greek text Ἐν τοῖς πολλοῖς τοῖς πεπιστευχόσιν εἰς τὸ ὄνομα τοῦ Ἰησοῦ τακτέον καὶ τὸν Νικόδημον, ἕνα τῶν Φαρισαίων ὄντα καὶ ἄρχοντα τῶν Ἰουδαίων ὑπάρχοντα. ἀμέλει γοῦν διδάσκαλον εἶναι Ἰησοῦν ir ἢ ʼ ω > x - ʼ [4 λέξεις σημαίνουσιν, εἰπόντος οτι Arno θεοῦ ἐλήλυθας διδάσχαλοςε, καὶ ὥσπερ ἀλήθειαν ἐπιφέρων τῆς γνώσεως τῆς περὶ διδασκάλου ἑξῆς λέγει Οὐδεὶς γὰρ δύναται τὰ; σημεῖα ταῦτα ποιεῖν ἃ σὺ ἐργάζῃ, ἐὰν μὴ ἢ ὁ θεὸς μετʼ αὐτοῦε. ὅθεν τὴν πρόσοδον αὐτοῦ νυκτὸς γενομένην ἀκολούθως ἀνέγραψεν ὃ εὐαγγελιστής, προσελθόντος ἐν τοιούτῳ καιρῷ ἐν ᾧ λήσειν ἔμελλε τοὺς πολλοὺς Φαρισαίους ὧν εἷς ὑπῆρχε. μᾶλλον δʼ, ὅπερ ἐστὶν ἀναντίρρητον, διὰ τοῦτο νυκτὸς προσελήλυθεν, ἐπείπερ ἄγνοιαν ἔχων τὴν περὶ θεοῦ ᾧ προσήρχετο οὕπω πεφώτιστο. οὐ γὰρ ἀνατετάλχει αὐτῷ ὁ τῆς δικαιοσύνης ἥλιος, ὃ ποιητικὸς τῆς νοητῆς ἡμέρας, ἧς καὶ ὁ ᾿Αβραὰμ ἔρωτα λαβεῖν θεὸς ὧν P Cord. λαβὼν παρεσκεύαστο πρὸς τὸ ἰδεῖν αὐτήν, καὶ θεασάμενος ἐχάρη. Φαρισαῖοι δὲ ἄνθρωποί εἰσι τὴν προύχουσαν ἐν Ἰουδαϊσμῷ τάξιν καὶ αἵρεσιν μετερχόμενοι, εὔτονον βίον ἐπαγγελλόμενοι καὶ τοῦ νόμου καὶ τῶν προφητῶν ἀκρίβειαν. διὸ καὶ ὡς ἐπίπαν θρασεῖς εἰσὶ καὶ ὑπερήφανοι. ὅθεν καὶ ταύτην ἔσχον τὴν ὀνομασίαν. Φαρὲς γὰρ παρʼ Ἑβραίοις Ὁ διῃρημένος-. ἐπεὶ οὖν χαὶ οὗτοι διαιροῦσιν ἑαυτοὺς ἀπὸ παντὸς ἔθνους τῶν Ἰουδαίων, wc ὑπερβάλλοντες φρονήσει καὶ βίῳ. ἀπὸ τοῦ Φαρὲς θέλουσι χρηματίζειν. ΧΧΧΥ. ### English translation (Claude) Among the many who had believed in the name of Jesus we must place Nicodemus too, who was one of the Pharisees and a ruler of the Jews. Indeed, (that he held) Jesus to be a teacher (his) words show, when he said: “You have come from God as a teacher”; and, as adding the truth of his knowledge about the teacher, he says next: “For no one can do these signs that you do, unless God is with him.” Hence the evangelist consistently recorded that his approach took place at night, since he came at such a time as he would escape the notice of the many Pharisees, of whom he was one. Or rather, which is indisputable, he came by night for this reason: because, being ignorant of the God to whom he was coming, he had not yet been enlightened. For the sun of righteousness, the maker of the intelligible day, had not yet risen for him; a day which Abraham too, having received a longing for it, had been prepared to see, and having seen it rejoiced. And the Pharisees are men who follow the leading order and sect in Judaism, professing a strenuous life and exactness in the law and the prophets. Therefore for the most part they are bold and arrogant. Hence too they got this name; for “Phares” among the Hebrews means “the one separated.” Since, then, these too separate themselves from the whole nation of the Jews, as excelling in prudence and life, they wish to be named from “Phares.” ### Scripture references - John 3:1–2: quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence - John 8:56: allusion, high confidence ### Translation notes - The editor's apparatus printed in the OCR is left out. The derivation of ‘Pharisee’ from Hebrew ‘separated’ is traditional. ### Citation (SBL) Origen, Frag. Jo. 32 (Preuschen 4:508; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-32). ## Fragment 33 on John 3:3 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-33 - Source: Preuschen 4:510 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:3–4: ‘from above’ also means ‘again’; the birth from above comes through virtue and the commandments; Nicodemus's words held an unwitting truth, that one must put off the old man and become like a child by disposition. ### Greek text ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίνε, ὁτὲ δὲ τὸ -αὖθις-, ὡς ἐν τῷ νΟἷς ἄνωθεν δουλεύειν θέλετεςε, τουτέστιν αὖθις-. γίνεται δὲ ἡ ἄνωθεν γέννησις, περὶ ἧς ὁ σωτὴρ διδάσκει, ἐξ ἀναλήψεως ἀρετῆς καὶ τηρήσεως τῶν ἐντολῶν αὐτοῦ. φησὶ γὰρ πρὸς τοὺς μαθητάς ὑμᾶς, ἵνα γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς. πλὴν εἰ καὶ ἐσφαλμένως ὃ Νικόδημος ἀπήντησε τοῖς εἰρημένοις, ἀλλʼ οὖν ἔχει τι,ἀληθὲς τὰ ὑπ᾿ αὐτοῦ λεχθέντα, εἰ καὶ μὴ αὐτὸς ἐνενόει αὐτά. ἀληθῶς γὰρ οὐδεὶς καταμένων ἐν τῷ ἄνθρωπος εἶναι ὡς γηρᾶν ἐν τῇ ἀνθρωπίνῃ καταστάσει τὴν χατὰ πνεῦμα καὶ ἄνωθεν γέννησιν δέξασθαι δύναται. as γὰρ οὐδεὶς ἄδικος καὶ ἄπιστος μένων κατὰ δικαιοσύνην καὶ πίστιν γεννηθῆναι δύναται, οὕτως οὐδεὶς καταμένων ἐν τοῖς ἀνθρωπίνοις καὶ παλαιούμενος ἐν αὐτοῖς τὴν ἀνανεοῦσαν γέννησιν οἷός τέ ἐστε λαβεῖν. ὅθεν ὃ τῆς ἀληθείας διδάσκαλος γράφει τοῖς προθυμουμένοις ἐπὶ τὴν θείαν γέννησιν ἐλθεῖν ἐκδύσασθαι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ἵνα τούτου ἀποβληθέντος ἐνδύσωνται τὸν νέον νἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃςε, ᾧ ἕψεται, ὡς ἄνωθεν γεννηθέντι, ἐν καινότητι ζωῆς περιπατῆσαι. ἐπὶ ταύτην τὴν γέννησιν παρορμῶν ὁ Ἰησοῦς τοῖς ot or DD γνωρίμοις ἔλεγεν Ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶνε. πρόσχες καὶ τούτου τὴν ἀχρίβειαν. τὰ μὲν παιδία οὐχ ἀμύνεται τοὺς ἠδικηκότας, οὐ λυπεῖται ἐπὶ τῇ ἀποβολῇ τῶν ἡδέων, οὐ προσπάσχει μετὰ βεβαιότητος τοῖς οὖσι προσηνέσι. βούλεται τοίνυν τοιούτους εἶναι ἡμᾶς ἐκ διαθέσεως oia τυγχάνει τὰ παιδία ἐξ ἡλικίας. ἐκεῖνα μὲν γὰρ οὐ λόγῳ ἐστὶ τοιαῦτα, οἱ δὲ ὡς ταῦτα γιψόμενοι κατὰ πρόσταξιν Ἰησοῦ λόγῳ καὶ ἕξει βελτίστῃ σπεύδουσιν εὐρεθῆναι οὕτως ἔχοντες. κἂν τοίνυν ὃ Νικόδημος σὺν ἀμαθίᾳ τὰ προκείμενα εἶπεν, ἀλλʼ οὖν ἐν τοῖς λόγοις αὐτοῦ κείμενόν τι ἀληθὲς ἠγνοεῖτο αὐτῷ. ΧΧΧΥ͂Ι. ### English translation (Claude) … “he who comes from above is above all,” and sometimes “again,” as in “to which you wish to be slaves again (ἄνωθεν),” that is, again. And the birth from above, which the Savior teaches, comes about from taking up virtue and keeping his commandments. For he says to the disciples: “(Love your enemies …) so that you may become sons of your Father who is in heaven.” Yet, even if Nicodemus answered mistakenly what was said, still what he said has something true, even if he himself did not understand it. For truly no one who remains in being a man, so as to grow old in the human condition, can receive the birth according to the Spirit and from above. For as no one remaining unrighteous and faithless can be born according to righteousness and faith, so no one remaining in human things and growing old in them is able to receive the renewing birth. Hence the teacher of the truth writes to those eager to come to the divine birth to put off the old man with his deeds, so that, this being cast off, they may put on “the new man, created according to God in righteousness,” to whom it will follow, as one born from above, to walk in newness of life. Urging his disciples on to this birth, Jesus said: “Unless you turn and become like children, you will not enter the kingdom of heaven.” Note the exactness of this too. Children do not retaliate against those who have wronged them, are not grieved at the loss of pleasant things, do not cling firmly to what is agreeable. He wishes, then, that we be such by disposition as children are by age. For they are such not by reason; but those who, by Jesus' command, are to become like them hasten by reason and the best habit to be found so disposed. Even if, then, Nicodemus spoke the words in ignorance, still something true lying in his words was unknown to him. ### Scripture references - John 3:3–4: allusion, high confidence - John 3:31: quotation, high confidence - Gal 4:9: quotation, high confidence - Matt 5:44–45: quotation, high confidence - Col 3:9–10: allusion, high confidence - Eph 4:24: quotation, high confidence - Rom 6:4: allusion, high confidence - Matt 18:3: quotation, high confidence ### Translation notes - The beginning is lost in the OCR (…); ‘to which you wish to be slaves again’ is Gal 4:9. ### Citation (SBL) Origen, Frag. Jo. 33 (Preuschen 4:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-33). ## Fragment 34 on John 3:5 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-34 - Source: Preuschen 4:510 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:5: to be born of water and Spirit is to be born from above; the water may be the Spirit itself, or cleansing teaching, but the body too is sanctified by the washing of regeneration, water made holy by invocation and joined to teaching and the Trinity; and ‘kingdom of God’ and ‘kingdom of heaven’ name the same reality. ### Greek text Τὸν τρόπον τοῦ πῶς ἔστε γεννηθῆναι ἄνωθενε ἑρμηνεύων ὁ σωτὴρ λέγει Ἐπεὶ πρόκειται εἰσιέναι εἰς τὴν τοῦ θεοῦ βασιλείαν, τυχεῖν δὲ τούτου ἀδύνατον μὴ γεγεννημένον ἐξ ὕδατος καὶ πνεύματος, ἀκολουθεῖ τὸ γεννηθῆναι ἄνωθεν τῷ ἐξ ὕδατος καὶ πνεύματος γεννηθῆναι. γεννᾶται δὲ ἐκ πνεύματος ὁ κατʼ αὐτὸ ποιηθείς, ἅγιος καὶ πνευματικὸς ἐξ αὐτοῦ γινόμενος. εἶτʼ ἐπεὶ μὴ ἐκ μόνου τοῦ πνεύματος ἀλλὰ καὶ ἐξ ὕδατος γεννᾶται ὃ εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσερχόμενος, ἀκόλουθόν ἐστι καὶ περὶ τοῦ ὕδατος ἐκ τῆς γραφῆς τι θηρεῦσαι. καὶ ὅρα μὴ ἄρα ἐπινοίας μόνης ἀλλʼ οὐχ ὑποστάσεως διαπιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ξῶντος. τοῦτο δὲ ἔλεγε περὶ τοῦ πνεύματος 5 οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόνε. εἰ γὰρ περὶ τοῦ πνεύματος. εἴρηται ος ὕδωρ ζῶν ποταμῶν δίκην ἐκπορευόμενον ἐκ τοῦ πιστεύοντος, ἐπινοίᾳ μόνῃ διοίσει τοῦ πνεύματος τὸ ὕδωρ. ἧς οὖν γεννᾶταί τις ἐκ τοῦ σωτῆρος σοφὸς ἐκ σοφίας, οὕτω καὶ ἐκ τοῦ πνεύματος ἅγιος καὶ πνευματικός καὶ ἐκ τοῦ ὕδατος καθαιρόμενος καὶ πρὸς καρποφορίαν ποτιζόμενός τις γεννᾶται ἐξ ὕδατος καὶ πνεύματος. ἄλλος δέ τις ἐρεῖ ὕδωρ ἐνταῦθα εἰρῆσθαι τὴν καθαρεύουσαν διδασχαλίαν τὴν ψυχήν, ἥτις καὶ αὐτὴ συντελεῖ πρὸς τὸ γεννηθῆναι ἄνωθεν. περὶ τούτου τοῦ καθαρισμοῦ, γινομένου ἐκ θεϊκῆς παιδεύσεως, ὁ ὑμνῳδὸς ἔλεγε πρὸς τὸν θεόν. νΠλυνεῖς μὲ καὶ ὑπὲρ χιόνα λευκανθήσομαις. [[καὶ πρὸς τὴν τοῦ ᾿Ισραὴλ πληθὺν 6 Ἱερεμίας φησίν: νἀπόπλυνε ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλήμ, ἵνα σωθῆςʼ ἕως πότε ὑπάρξουσιν ἐν σοὶ διαλογισμοὶ πόνων σοῦυ; διαλογισμοὺς πόνων αὐτῆς λέγων τοὺς κατὰ κακίαν πεποιημένους, δι οὗς κχολάζεσθαι μέλλει, εἰ μὴ πλυνεῖ ἑαυτὴν τῇ παιδεύσει τῶν γραφῶν.] εἶτʼ ἐπεὶ μὴ μόνη ἡ ψυχὴ ἐπὶ σωτηρίαν καλεῖται, ἀλλὰ καὶ αὐτὸ τὸ σῶμα, ᾧ ὀργάνῳ χρᾶται πρὸς τὰς ἑαυτῆς ἐνεργείας, εἰκότως καὶ τοῦτο ἁγιασθῆναι δεῖ διὰ τοῦ λεγομένου ἐν τῇ θείᾳ διδασχαλίᾳ Αοντροῦ παλιγγενεσίαςε, ὃ καὶ βάπτισμα θεῖον ὀνομάζεται, οὐχέτι μὲν ψιλὸν ὕδωρ ἁγιάζεται γὰρ μυστικῇ τινὶ ἐπικλήσει. καὶ ὅρα γε οἵου τῆρος τοῖς μαθηταῖς αὐτοῦ μυσταγωγίᾳ. φησὶ γάρʼ νΠορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διδάσκοντες αὐτοὺς τηρεῖνε καὶ τὰ ἑξῆς. εἰ γὰρ μαθητευθῆναι δεῖ πρότερον παραλαβόντα τὰ δόγματα τῆς ἀληθείας, εἶτα τηρῆσαι ἃ ἐνετείλατο αὐτοῖς περὶ τῶν ἠθικῶν ἀρετῶν, καὶ οὕτω βαπτισθῆναι εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, πῶς ἔτι ψιλὸν εἶναι δύναται τὸ ἅμα τούτοις παραλαμβανόμενον ὕδωρ, μετεσχηκὸς οἷς οἷόν τε τῆς δυνάμεως τῆς ἁγίας τριᾶδος καὶ ἀρετῇ ἠθικχῇ τε καὶ διανοητικῇ συνεζευγμένον; σκόπησον δὲ τὸ μέγεθος αὐτοῦ ἐπιστήσας τίνος ἕνεχεν παραλαμβᾶνεται. εἰ γὰρ τοῦ εἰσελθεῖν χάριν εἰς τὴν τοῦ θεοῦ βασιλείαν, ὑπερβάλλει δʼ αὕτη τῇ ὑπεροχῇ, πῶς οὐ μέγα τὸ αἴτιον τοῦ εἰσιέναι εἰς αὐτὴν ὑπάρχει; βασιλείαν δὲ θεοῦ λεχτέον τὴν κατάστασιν τῶν κατὰ τοὺς νόμους αὐτοῦ τεταγμένως βιούντων. αὕτη δὲ καὶ ἐν οἰκείῳ χώρῳ (φημὶ δὲ τῷ ἐν τοῖς οὐρανοῖς) τὴν μονὴν ἕξειʼ ἀλλʼ ἐπεὶ ἐνταῦθα μὲν βασιλεία θεοῦ, παρὰ δὲ Ματθαίῳ βασιλεία οὐρανῶν προσnyogevrar, λεχτέον Ματθαῖον μὲν ἀπὸ τῶν βασιλευομένων, ἢ τῶν τόπων ἐν οἷς εἰσὶν οὗτοι, τὸν δὲ Ἰωάννην καὶ Λουκᾶν ἀπὸ τοῦ βασιλεύοντος θεοῦ ὠνομακέναιʼ ws ὅταν καὶ ἡμεῖς βασιλείαν Ῥωμαίων λέγοντες αὐτὴν διὰ τῶν βασιλευομένων σημαίνωμεν, δηλοῦντες αὐτὴν ἢ ἀπὸ τοῦ τόπου } ὅταν τῆς γῆς [αὐτοῦ] ἢ τῆς οἰχουμένης αὐτὴν ἀπαγγείλωμεν. ### English translation (Claude) Interpreting the manner of how it is possible to be born from above, the Savior says: Since what lies before us is to enter the kingdom of God, and it is impossible to attain this without having been born of water and Spirit, being born from above follows upon being born of water and Spirit. And he is born of the Spirit who has been made according to it, becoming holy and spiritual from it. Then, since the one who enters the kingdom of God is born not of the Spirit alone but also of water, it follows that we should hunt out something about the water too from Scripture. And see whether (water and Spirit differ) only in concept and not in reality: “He who believes in me, as the scripture said, rivers of living water will flow from his belly. And this he said about the Spirit, which those who believed in him were to receive.” For if it is said of the Spirit as living water going out like rivers from the believer, the water will differ from the Spirit in concept only. As, then, one is born of the Savior wise from wisdom, so too of the Spirit holy and spiritual; and being cleansed by the water and watered for bearing fruit, one is born of water and Spirit. But someone else will say that “water” here means the teaching that cleanses the soul, which also itself contributes to being born from above. Of this cleansing, which comes about from divine instruction, the psalmist said to God: “You will wash me, and I shall be made whiter than snow.” [And Jeremiah says to the multitude of Israel: “Wash your heart from wickedness, Jerusalem, that you may be saved; how long will the thoughts of your toils remain in you?”, calling “the thoughts of her toils” those done in wickedness, for which she will be punished unless she washes herself by the instruction of the Scriptures.] Then, since not the soul alone is called to salvation but also the body itself, which it uses as an instrument for its activities, rightly this too must be sanctified through what is called in the divine teaching “the washing of regeneration,” which is also named divine baptism, no longer mere water; for it is sanctified by a certain mystical invocation. And see of what kind (is the order handed down by the Savior) … to his disciples in the mystagogy. For he says: “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe,” and so on. For if one must first be made a disciple, receiving the doctrines of the truth, then keep what he commanded them concerning the moral virtues, and so be baptized into the name of the Father and of the Son and of the Holy Spirit, how can the water that is received together with these still be mere water, having shared, as far as it can, in the power of the holy Trinity, and joined with moral and intellectual virtue? And consider its greatness by attending to the purpose for which it is received. For if it is for the sake of entering the kingdom of God, and this surpasses by its pre-eminence, how is the cause of entering it not great? And the kingdom of God must be said to be the condition of those who live in order according to his laws. And this will have its abode also in its proper place (I mean the one in the heavens). But since here it is called the kingdom of God, and in Matthew the kingdom of heaven, we must say that Matthew named it from those who are ruled, or from the places in which they are, but John and Luke from God who rules; as when we too, saying “kingdom of the Romans,” signify it through those who are ruled, showing it either from the place or when we announce it as of the land or the inhabited world. ### Scripture references - John 3:5: allusion, high confidence - John 7:38–39: quotation, high confidence - Ps 51:7 (50:9 LXX): quotation, high confidence - Jer 4:14: quotation, high confidence - Titus 3:5: quotation, high confidence - Matt 28:19–20: quotation, high confidence ### Translation notes - A line is lost in the OCR (…). The bracketed passage is bracketed in the edition. The teaching that the baptismal water is ‘no longer mere water’ but sanctified by invocation is translated as written. ### Citation (SBL) Origen, Frag. Jo. 34 (Preuschen 4:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-34). ## Fragment 35 on John 3:8 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-35 - Source: Preuschen 4:512 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:8: the Spirit visits only the virtuous; it is a willing, acting essence, not merely an activity of God, as the Scriptures show; one who reads Scripture without understanding hears only its voice. ### Greek text Δηλοῦσιν αἱ λέξεις αὗται νόησιν τοιάνδε. τὸ ἅγιον πνεῦμα μόνοις σπουδαίοις ἐπιφοιτᾷ, τῶν φαύλων μακρὰν ὑπάρχον. οὐ τοπικῶς [[δὲ τοῦ μακρὰν καὶ τοῦ ἐγγὺς ἀκούειν δεῖ), ἀλλ᾿ ὡς ἐνδέχεται περὶ aowμάτων αὐτὰ νοεῖν. [[αἱ γὰρ τοιαῦται φωναί, καὶ περὶ θεοῦ πατρὸς πολλάκις ἀναγραφεῖσαι, οὐ τοπικὰς σημαίνουσι διαστάσεις). ἐπεὶ οὖν τῶν φαύλων ἀπαλλοτριούμενον τὸ πνεῦμα πληροῖ τοὺς πίστιν καὶ ἀρετὴν ἔχοντας, εἰκότως εἴρηται: Τὸ πνεῦμα ὅπου θέλει πνεῖς. σημαίνει δὲ τοῦτο καὶ οὐσίαν εἶναι τὸ πνεῦμα. οὐ γάρ, ὥς τινες οἴονται, ἐνέργειά ἐστε θεοῦ, οὐχ ἔχον κατʼ αὐτοὺς ὑπάρξεως ἰδιότητα. [[καὶ ὁ ἀπόστολος δέ, ἀπαριθμησάμενος τὰ τοῦ πνεύματος χαρίσματα, ἐπήνεγχεν εὐθέως Ταῦτα δὲ ἐνεργεῖ τὸ ἕν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. εἰ δὲ θέλει καὶ ἐνεργεῖ καὶ διαιρεῖ, οὐσία γοῦν ἐστὶν ἐνεργητική, ἀλλʼ οὐχ ἐνέργεια. ἀλλὰ καὶ τὸ Ἔδοξε δὲ τῷ ἁγίῳ πνεύματι καὶ ἡμῖνε ἐν ταῖς Πράξεσιν εἰρημένον, οὐ μακράν ἐστι τοῦ θέλειν καὶ βούλεσθαι. πρὸς τούτοις καὶ λόγοι αὐτοῦ φέρονται ἐν ταῖς θείαις γραφαῖς, καὶ μάλιστα ἐν ταῖς τῶν ᾿Αποστόλων Πράξεσιν Νηστευόντων γὰρ αὐτῶν καὶ λειτουργούντων τῷ κυρίῳ, εἶπεν τὸ πνεῦμα τὸ ἅγιον ᾿Αφορίσατέ μοι τόν te Παῦλον καὶ τὸν Βαρνάβαν εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς:. φησί Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ξώνη αὕτη οὕτω δήσουσις xal τὰ ἑξῆς.}} πλὴν εἰ χαὶ τὸ πνεῦμα ὅπου θέλει πνεῖ, ὁ Νικόδημος οὐχ ἔχων αὐτὸ ἐν ἑαυτῷ, τῷ μὴ πεπιστευκέναι ὡς δεῖ τῷ Ἰησοῦ, μόνην τὴν φωνὴν αὐτοῦ ἀχούων, οὐχ οἷδεν ποῦ ὑπάγει καὶ πόθεν ἔρχεται. μόνον δὲ τῆς φωνῆς αὐτοῦ ἀχούει ὃ ἐντυγχάνων ταῖς τοῦ πνεύματος γραφαῖς μετὰ τοῦ μὴ νοεῖν αὐτάς λομεν N. παντὸς τοῦ προσέχοντος τῇ ἀναγνώσει καὶ ἐρευνῶντος τὰς γραφὰς ἐν τῷ νοεῖν αὐτὰς εἰδότος πόθεν ἔρχεται καὶ ποῦ λήγει ἡ ὁδὸς τοῦ πνεύματος, ἣν ἐπιπορεύεται διὰ τῆς τῶν θείων λογίων παιδεύσεως. τὴν γὰρ αἰτίαν εἰδώς τις δὲ ἣν τοῦ πνεύματος ἡ διδασχαλία ἀνθρώτίνι τέλει δέδοται αὕτη θεωρήσας οἶδεν ποῦ ὑπάγων καταπαύει. ΧΧΧΥΤΠΙ. ### English translation (Claude) These words show a meaning such as this. The Holy Spirit visits only the earnest, being far from the base. [But “far” and “near” must not be understood locally,] but as it is possible to understand them of incorporeal things. [For such expressions, often written also of God the Father, do not signify local distances.] Since, then, the Spirit, being estranged from the base, fills those who have faith and virtue, it is rightly said: “The Spirit blows where it wills.” And this also signifies that the Spirit is an essence. For it is not, as some think, an activity of God, having in their view no distinct property of existence. [And the apostle too, having enumerated the gifts of the Spirit, at once added: “All these are worked by one and the same Spirit, dividing to each individually as he wills.” And if he wills and works and divides, he is an active essence, and not an activity. And the saying in the Acts too, “It seemed good to the Holy Spirit and to us,” is not far from willing and wishing. Besides this, words of his are recorded in the divine scriptures, especially in the Acts of the Apostles: “For while they were fasting and ministering to the Lord, the Holy Spirit said: Set apart for me Paul and Barnabas for the work to which I have called them.” (And Agabus) says: “Thus says the Holy Spirit: The man whose belt this is they will so bind,” and so on.] Yet, even if the Spirit blows where it wills, Nicodemus, not having it in himself, because he had not believed in Jesus as he ought, hearing only its voice, does not know where it goes and whence it comes. And he hears only its voice who reads the scriptures of the Spirit without understanding them; … everyone who attends to the reading and searches the scriptures, in understanding them, knows whence the way of the Spirit comes and where it ends, which it travels through the instruction of the divine oracles. For one who knows the cause … for what end the teaching of the Spirit has been given to men, having contemplated it, knows where it goes and comes to rest. ### Scripture references - John 3:8: quotation, high confidence - 1 Cor 12:11: quotation, high confidence - Acts 15:28: quotation, high confidence - Acts 13:2: quotation, high confidence - Acts 21:11: quotation, high confidence ### Translation notes - The bracketed parts are bracketed in the edition. Some words are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 35 (Preuschen 4:512; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/16/#p-35). ## Fragment 36 on John 3:12 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-36 - Source: Preuschen 4:514 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:12: the ‘earthly things’ are heavenly gifts accessible to men on earth, known in part; the ‘heavenly things’ are those of perfection in the age to come. ### Greek text - N - ἀ, 3 r x Ζητῆσαί γε ἄξιον πῶς ὁ σωτὴρ ἐπίγεια εἶπεν εἰρηκέναι, περὶ βασιλείας θεοῦ καὶ τῆς ἄνωθεν γεννήσεως, καὶ περὶ τοῦ ἁγίου πνεύματος [[χαὶ τοῦ ἐξ αὐτοῦ γεννηθῆναι διδάξας}. οὐδὲν γὰρ τούτων ἐπίγειον ἀλλʼ ἕκαστον οὐράνιον. ῥηθείη δʼ (av) πρὸς τοῦτο ὅτι οὐχ εἶπεν ὁ Ἰησοῦς Εἰ τὰ γηῖνα εἶπον υμῖν, ἀλλὰ Ta ἐπίγειαςε ἐπίγεια λέγων ἃ τοῖς ἐπὶ γῆς ἔτι διατρίβουσιν ἀνθρώποις δύναται ὑπάρξαι τε καὶ νοηθῆναι. οὐ γὰρ παρὰ τὴν ἑαυτῶν φύσιν ἐπίγεια ἀλλʼ ἐπουράνια = -. ro - ὄντα δωρεᾷ θεοῦ τοῖς ἀνθρώποις δέδοται. [[ὅτι δὲ τὰ τοῖς ἐπὶ γῆς = ʼ Η Ὁ Πᾷσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἀνωθέν ἐστι καταβαῖνον παρὰ τοῦ πατρὸς τῶν φώτωνε. τοῦτο δὲ εἶπεν παρὰ τοῦ σωτῆρος αὐτὸ μαθὼν εἰρηχότος Awosı 6 πατὴρ ἐξ οὐρανοῦ ἀγαθὰ τοῖς ταἰτοῦσιν αὐτόν..}}] εἶτα ἐπεὶ τῶν ἐκ θεοῦ χορηγουμένων τὰ μὲν οἷά τέ ἐστιν ὑπαχθῆναι τοῖς ἐκ μέρους γινώσκουσι, τὰ δὲ τοῖς ἐπὶ τελειόınra φθάσασιν ἐν τῷ μέλλοντι αἰῶνι, ὅτε τὸ ἐκ μέρους καταργηθήσεται ἐλθόντος τοῦ τελείου, πάνυ ἁρμοδίως εἴρηται Πῶς ἐὰν εἴπω söulv τὰ ἐπουράνια πιστεύσετες; ὅτι (6) ἔχ μέρους μὴ πιστεύων οὐδὲ τοῖς τελείοις πιστεύσει. οι ### English translation (Claude) It is worth inquiring how the Savior said that he had spoken earthly things, having taught about the kingdom of God and the birth from above, and about the Holy Spirit [and being born of him]. For none of these is earthly, but each is heavenly. To this it might be said that Jesus did not say, “If I have told you the things of earth,” but “earthly things,” calling earthly the things that can exist and be understood by men still living on earth. For they are not earthly by their own nature, but, being heavenly, they have been given to men by the gift of God. [And that the things (given) to those on earth (are from above, James shows, saying): “Every good giving and every perfect gift is from above, coming down from the Father of lights.” And this he said having learned it from the Savior, who said: “The Father will give from heaven good things to those who ask him.”] Then, since of the things supplied by God some can be brought within reach of those who know in part, and others (belong) to those who have attained perfection in the age to come, when that which is in part will be done away when the perfect has come, it is said most fittingly: “How, if I tell you heavenly things, will you believe?” For he who does not believe the partial will not believe the perfect either. ### Scripture references - John 3:12: quotation, high confidence - Jas 1:17: quotation, high confidence - Matt 7:11: quotation, high confidence - 1 Cor 13:9–10: allusion, high confidence ### Translation notes - The bracketed part is bracketed in the edition; a few words are lost (supplied in parentheses by sense). ### Citation (SBL) Origen, Frag. Jo. 36 (Preuschen 4:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-36). ## Fragment 37 on John 3:14 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-37 - Source: Preuschen 4:514 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:14–15: as Israel was healed by looking at the bronze serpent at God's command, so all who look in faith to the lifted-up Son are freed from the spiritual serpents of sin and have eternal life. ### Greek text Προσετέτακτο δὲ τὸ τοῦ ὄφεως ὑπὸ τοῦ θεοῦ, ὅπως ἔχωσιν εἰδέvar οἱ ὑπὸ Μοωῦύσέως ἀγόμενοι ὅτι ὥσπερ ἀνῃροῦντο ὑπὸ τῶν ἰοβόλον θηρίων ἀπιστήσαντες θεῷ, τῷ τὴν γῆν αὐτοῖς ἐπαγγειλαμένῳ, οὕτως σωθήσονται ἀτενίζοντες τῷ ὑψωθέντι ὄφει διὰ τὸν προστάξαντα τοῦτο γενέσθαι θεόν. οὐ γὰρ ἢ τοῦ κατασκευάσματος φύσις ἀλλʼ ὁ ἐντειλάμενος αὐτοῖς τοῦτο γενέσθαι τῆς σωτηρίας αὐτοῖς τὴν αἰτίαν παρέσχεν. χαὶ οἱ νοητοὶ δὲ ὄφεις θανάτῳ τοὺς ἀνθρώπους ὑπέβαλον δ ἁμαρτημάτων, τὸν ἰὸν αὐτοῖς τῆς ἰδίας πονηρίας ἐνιέντες. χαὶ δὴ πολλοῦ τοῦ κατὰ τῶν ψυχῶν θανάτου γεγενημένου (οὗτος δέ ἐστιν 6 ἑπόμενος τῇ ἁμαρτίᾳ), παρακληθεὶς ὁ θεὸς ὑφωθῆναι τὸν ἑαυτοῦ υἱὸν εὐδόκησεν, ἵνα πᾶντες οἱ διὰ πίστεως εἰς αὐτὸν ὁρῶντες ἀπαλλάττωνται τῆς τῶν νοητῶν ὄφεων βλάβης καὶ ζωὴν αἰώνιον ἔχωσι. ζωὴ δὲ αἰώνιός ἐστιν οὐχ ἡ κοινὴ ἥτις καὶ ἑτέροις ζῴοις ὑπάρχει, ἀλλʼ ἡ ἐκ τῆς πίστεως καὶ τῆς λοιπῆς ἀρετῆς ἐγγινομένη. ### English translation (Claude) The (making of the) serpent was commanded by God, so that those led by Moses might know that, as they were being killed by the venomous creatures for having disbelieved God, who had promised them the land, so they would be saved by gazing at the serpent that was lifted up, because of God who commanded this to be done. For it was not the nature of the object made, but the one who commanded them to make it, who provided them the cause of salvation. And the intelligible serpents too subjected men to death through sins, injecting into them the venom of their own wickedness. And when there had been much death against souls (and this is the death that follows sin), God, being entreated, was pleased that his own Son should be lifted up, so that all who look to him through faith might be freed from the harm of the intelligible serpents and have eternal life. And eternal life is not the common life which belongs also to the other animals, but that which comes about from faith and the rest of virtue. ### Scripture references - John 3:14–15: allusion, high confidence - Num 21:6–9: allusion, high confidence ### Citation (SBL) Origen, Frag. Jo. 37 (Preuschen 4:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-37). ## Fragment 38 on John 3:18 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-38 - Source: Preuschen 4:514 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:17–18: the Son sent into the world was not the body from Mary, formed here, but God the Word and true light, so the name ‘Son’ belongs to the Word. ### Greek text Καὶ ἐκ τοῦ παρόντος ῥητοῦ ἐλέγξαι ἔστε τοὺς λέγοντας τὴν υἱὸςπροσηγορίαν ἐπὶ μόνου τοῦ ἐκ Μαρίας κεῖσθαι, μὴ μὴν ἐπὶ τοῦ θεοῦ λόγου. [{ἰδοὺ γὰρ καὶ ὃ υἱὸς τοῦ θεοῦ ἐστὶν ὃ εἰς τὸν κόσμον ἀποσταλείς. ἀπεστάλη δὲ εἰς τὸν χόσμον οὐ τὸ ἐκ τῆς παρθένου ληφθὲν (ἐνταῦθα γὰρ συνέστη ἐξ αὐτῆς τεχθέν), ἀλλὰ θεὸς λόγος ὧν ἀληθείᾳ καὶ φῶς ἀληθινόν. περὶ γὰρ τοῦ αὐτοῦ πρεσβείαν προσά5 γουσι τῷ θεῷ οἱ λέγοντες Ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήχ, ΄ € x θειάν σουε, χαὶ πάλιν γέγραπται Ἐξαπέστειλεν ὁ θεὸς τὸν λόγον ταὐτοῦ καὶ ἰάσατο αὐτούς:ἢ τῆς! < V | γινομένη V. ΧΗ. ### English translation (Claude) From the present text too one can refute those who say that the name “Son” applies only to the one from Mary, and not to God the Word. [For see, the Son of God is the one who was sent into the world. But what was sent into the world was not what was taken from the Virgin (for this was constituted here, born of her), but the one who is God the Word in truth and the true light. For concerning him those make supplication to God who say: “Send out your light and your truth,” and again it is written: “God sent out his word and healed them.”] ### Scripture references - John 3:17–18: allusion, high confidence - Ps 43:3 (42:3 LXX): quotation, high confidence - Ps 107:20 (106:20 LXX): quotation, high confidence ### Translation notes - The bracketed part is bracketed in the edition. The editor's apparatus printed at the end in the OCR is left out. ### Citation (SBL) Origen, Frag. Jo. 38 (Preuschen 4:514; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-38). ## Fragment 39 on John 3:18 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-39 - Source: Preuschen 4:510 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:17–19: Christ came both to judge and to save, but judges for the sake of saving, as a physician cuts to heal; the believer is not judged, the unbeliever is self-condemned. ### Greek text ἐληλυθότος Ἰησοῦ κρῖναι νῦν τὸν κόσμον, παρατιθέμενος τὸ ἐπιφερόμενον ἑξῆς Aden δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν χόσμονε. καὶ ἐν αὐτῷ τούτῳ τῷ εὐαγγελίῳ Ἰησοῦς λέγει Eis κρίμα εἰς τὸν κόσμον ἐλήλυθαε. λυτέον οὗ τὸ ἐπαπορηθέν. κἂν ἀμφότερα Ἰησοῦς ἐληλυθὼς ποιῇ, τό τε κρῖναι τὸν κόσμον καὶ τὸ σώζειν αὐτόν, ἀλλὰ θάτερον διὰ θάτερόν ἐστιν. εἰς κρίμα γὰρ ἐλήλυθεν εἰς τὸν κόσμον ἵνα σώσῃ αὐτόν (οὐ γὰρ σώζει ἵνα κρίνῃ). καὶ ὥσπερ ἰατρὸς πρὸς κάμνοντα ἔρχεται ἵνα ὑγιάσῃ αὐτόν. τοῦτο γὰρ τέλος τῆς τοῦ ἰατροῦ ἀφίξεως, κἂν ἄλλα τινὰ γίνηται, οἷον τομὴ (N) καῦσις. οὐ γὰρ προηγουμένως ἐπὶ τῷ τεμεῖν κα κα ἡ καῦσις, ἀλλʼ ἐπὶ τῷ ὑγιάσαι. ἑξῆς ἐπὶ τούτοις τὸ O πιστεύων εἰς αὐτὸν οὐ κρίνεταιε. ὃ γὰρ διὰ πίστεως ἐπὶ τὴν τελείαν σωτηρίαν φθάσας οὐχ ὑπόκειται κρίσει. ὃ μέντοι μὴ πιστεύσας αὐτοχκατάχριτος ὧν ἤδη κέχριται. ### English translation (Claude) … Jesus having come now to judge the world, adducing what follows next: “And this is the judgment, that the light has come into the world.” And in this very Gospel Jesus says: “For judgment I have come into the world.” The difficulty raised must be solved. Even if Jesus, having come, does both, judging the world and saving it, yet the one is for the sake of the other. For he has come into the world for judgment in order to save it (for he does not save in order to judge). And just as a physician comes to a sick man in order to heal him; for this is the end of the physician's visit, even if other things happen, such as cutting or burning; for the cutting and the burning are not for their own sake, but for healing. Next after these: “He who believes in him is not judged.” For he who through faith has attained perfect salvation is not subject to judgment. But he who has not believed, being self-condemned, has already been judged. ### Scripture references - John 3:17–19: quotation, high confidence - John 9:39: quotation, high confidence ### Translation notes - The beginning is lost in the OCR. ### Citation (SBL) Origen, Frag. Jo. 39 (Preuschen 4:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-39). ## Fragment 40 on John 3:19 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-40 - Source: Preuschen 4:510 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:19–21: the coming of the light removes the plea of ignorance and brings a judgment by works; men love darkness because their works are evil, by their own choice, not by nature, as some heretics claim. ### Greek text Αὕτη δέ ἐστιν ἡ κρίσις, ὅτε τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς. Εἰ γὰρ μὴ ἐληλύθει εἰς τὸν κόσμον τὸ φῶς, εἶχον ἄγνοιαν τῶν καλῶν αἰτιάσασθαι οἱ μὴ πράξαντες αὐτά, [[ὡς ἂν οἱ τὰς κακίας ἐνεργοῦντες τύπον ἀπολογίας εἶχον, φάσχοντες μὴ ἐγνωκέναι αὐτὰ ὄντα κακά]. ἀλλʼ ἐπεὶ τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, πάσης πεπλανημένης ἀπολογίας φυγαδευομένης κρίσις ἔσται ἐξεταστικὴ τῶν πράξεων καὶ τοῦ φρονήματος [ἐξ ἑχάστου: wc ἀποδεχθῆναι καὶ ἐς βασιλείας θεοῦ τυχεῖν τοὺς τὸ φῶς ἀγαπήσαντας, ἐκ τῆς πρὸς αὐτὸ ἀγαπήσεως φῶς καὶ αὐτοὺς γεγενημένους δι᾿ ἔργων ἀγαθῶν καὶ φρονήματος ἀληθοῦς (ὡς) μισῆσαι τὸ σχότος (τοῦτο δέ ἐστιν 7 κακία καὶ ἡ ἀσέβεια), τοὺς δὲ ἀποστραφέντας τὴν ἀρετὴν καὶ τὸν ταύτης πάροχον θεὸν κολάσεων αἰωνίων πειρασθῆναιʼ ἐπείπερ σπουδάζοντες ἔχειν ἔργα πονηρὰ ἐμίσησαν τὸ φῶς, διὰ φανερώσεως ἐλέγχον αὐτῶν τὰ φαῦλα ἔργα Πᾶς γὰρ ὃ φαῦλα πράσσων μισεῖ τὸ Past, οὐδʼ ὅλως προσελθεῖν αὐτῷ βουλόμενος. ἕνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ ὄντα πονηρά, χρύπτειν αὐτὰ βουλόμενος ἵνα μὴ παρʼ ἄλλους καταγνωσθῇʼ ἀλλʼ εἰ καὶ οὗτος μεσεῖ τὸ φῶς, ἀλλʼ οὖν 6 τῆς ἀληθείας ἐργάτης ἔρχεται πρὸς τὸ φῶς, φανερωθῆναι θέλων τὰ ἔργα ἃ ποιεῖ ὅτι ἐν θεῷ ἐστιν ἐπιτελούμενα. [[καλῶς εἶπεν Ὁ τὰ φαῦλα πράσσωνε καὶ 0 ποιῶν τὴν ἀλήθειανε, οὔτε -Ὁ πράξαςεἰπὼν οὔτε >0 ποιήσας-. ἐγχωρεῖ γὰρ καὶ τὸν ποιήσαντα τὸ xaxov ἀποστῆναι μὲν τῆς καχίας } ἰδεῖν δὲ πρὸς τὸ καλόν καὶ τὸν τῇ ἀληθείᾳ χαίρειν ἐπαγγελλόμενον νεῦσαί ποτε πρὸς τὸ χεῖρον. διὸ εἶπε τὸ Ilpaoomv καὶ τὸ.Ποιῶνε. οὔτε γὰρ ἔνεστι περὶ τὴν καχίαν διακείμενον χαίρειν τῷ καλῷ, καὶ ὁ τῆς ἀληθείας ἐραστὴς πάντως τὸ φῶς οὐ τοπικῶς ἀλλʼ ἐνεργητικῶς ἐκλαβεῖν δεῖ, ἐρχομένου πρὸς αὐτὸ παντὸς τοῦ κατʼ ἀρετὴν πράττοντος. ὃ γὰρ φαῦλος, ἐνεργῶν τὴν κακίαν, παραιτεῖται φωτὶ συνεῖναιʼ ἀσυνύπαρκτα γὰρ τὸ ἀγαθὸν καὶ τὸ κακόν, τὸ φῶς καὶ τὸ σχότος [[ταὐτὸν δὲ ἐν τούτοις τὸ ὃ τῶν αἱρέσεων οἴονται φύσει τινὰς εἶναι ἐν σκότει καὶ ἀγαπᾶν αὐτό, ἐπίστησον τοῖς εἰρημένοις ὅτι αὐτῶν Eraoros προαιρέσει ὲν σχότει ἐστὶ xal ἀγαπᾷ αὐτόʼ Ἠγάπησαν, γάρ φῆσιν, οἱ ἄνθρωποι x τὸ σχότος μᾶλλον ῆ τὸ φῶςς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. οὐ γὰρ διὰ τὸ σχότος εἶναι πονηρὰ ἔχουσιν ἔργαʼ ἀλλʼ ὅτι πονηρὰ ἔχουσιν μᾶλλον vor τὸ σχότος P, < Μ. ἔργα, τὸ σκότος ἀγαπῶσι. καὶ πάλιν οὐ τῷ un ἔρχεσθαι πρὸς τὸ φῶς φαῦλα πράττουσιν: ἀλλὰ τῷ φαῦλα πράττειν οὐκ ἔρχονται πρὸς τὸ φῶς. [{ἐφʼ ἡμῖν δὲ τὸ πράττειν τὰ φαῦλα ἢ τὸ φῶς ἀγαπᾶν καὶ ποιεῖν τὴν ἀλήθειαν.)) ΧΠΠ. ### English translation (Claude) “And this is the judgment, that the light has come into the world, and men loved the darkness rather than the light.” For if the light had not come into the world, those who did not do good things could have pleaded ignorance of them [as those who practice vices would have a kind of defense, saying that they did not know them to be evil]. But since the light has come into the world, every misguided defense being banished, there will be a judgment examining the actions and the mind of each; so that those who loved the light will be accepted and attain the kingdom of God, having themselves become light from their love for it through good works and a true mind, so as to hate the darkness (and this is vice and impiety), while those who turned away from virtue and from God, its giver, will experience eternal punishments; since, being eager to have evil works, they hated the light, which convicts their base works by making them manifest. “For everyone who does evil hates the light,” not wishing to come to it at all, “lest his works be convicted” as evil, wishing to hide them so as not to be condemned by others. But even if this man hates the light, still the worker of the truth comes to the light, wishing the works that he does to be made manifest, that they are done in God. [He said well “he who does (πράσσων) evil” and “he who does (ποιῶν) the truth,” saying neither “he who did” nor “he who has done.” For it is possible both for one who has done evil to depart from vice and to look toward the good, and for one who professes to rejoice in the truth to incline sometimes to the worse. Therefore he said “does” in the present. For neither can one disposed toward vice rejoice in the good, and the lover of the truth surely …] the light must be taken not locally but actively, everyone who acts according to virtue coming to it. For the base man, working vice, refuses to be with the light; for good and evil, light and darkness, cannot exist together. [And the same in these matters: since some of the heretics think that some are by nature in darkness and love it, attend to what has been said, that each of them is in darkness by choice and loves it. “For men,” it says, “loved the darkness rather than the light, for their works were evil.” For it is not because of the darkness that they have evil works; but because they have evil works they love the darkness. And again, it is not by not coming to the light that they do evil; but by doing evil they do not come to the light. [It is in our power to do evil or to love the light and do the truth.]] ### Scripture references - John 3:19–21: quotation, high confidence ### Translation notes - The bracketed parts are bracketed in the edition, probably as of doubtful ascription; they are translated. Some words are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 40 (Preuschen 4:510; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-40). ## Fragment 41 on John 3:19 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-41 - Source: Preuschen 4:518 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:19: ‘rather than’ is not comparative; men by free choice loved darkness and did not love the light at all, as with ‘lovers of pleasure rather than lovers of God.’ ### Greek text [Ἐπειδὴ γέγραπται: Hyannoav μᾶλλον οἱ ἄνθρωποι τὸ σκότος ἢ τὸ φῶς: ζητητέον εἰ ἀμφότερα ἀγαπήσαντες μᾶλλον τὸ σχότος ἠγάπησαν, ἧττον δὲ τὸ φῶς ὃ καὶ δοκεῖ χώραν ἔχειν ἐπὶ τῶν μήτε ἄγαν φαύλων ἀνθρώπων μήτε κατὰ τὴν ἀρετὴν τελείων. νομίζω δὲ μὴ τοῦτο δηλοῦσθαι, τὸ ἀμφότερα αὐτοὺς ἀγαπῶντας μᾶλλον τὸ σχότος ἀγαπᾶν, ἢ μᾶλλον τὸ φῶς ἀγαπᾶν, ἀλλὰ τοιαύτην εἶναι τὴν διάνοιαν αὐτεξούσιοι ὄντες οἱ ἄνθρωποι, τῷ προαίρεσιν ἐλευθέραν ἔχειν, ὀφείλοντες τὸ φῶς ἀποδέχεσθαι καὶ τὸ σχότος φεύγειν ἀνάπαλιν πεποιήκασιν οἱ ἔχοντες ἔργα πονηρά, ὡς τὸ σκότος ἀγαπῆσαι, μηδαμῶς δὲ τὸ φῶς. συγκριτικῶς δὲ ἀκούειν οὐ χρὴ τοῦ πλεῖον ἠγαπηκέναι αὐτοὺς τὸ σχότος ὑπὲρ τὸ φῶς οὐδʼ ὅλως γὰρ αὐτὸ ἠγάπησαν, μισήσαντες αὐτό. καὶ ὅτι αὕτη ἡ νόησις ὀρθῶς ἔχει ἐξ αὐτοῦ τοῦ προκειμένου παρίσταται. διὰ τοῦτο. γὰρ αὐτοὺς ἠγαπηκέναι τὸ σχότος λέγει ἢ τὸ φῶς, ἐπείπερ φαῦλα πράσσοντες μισοῦσι τὸ φῶς: ei δὲ μισοῦσιν αὐτό, οὐ συγκριτικῶς ἀγαπῶσι τὸ σκότος. εἰς τοῦτο λήψει xal τὸ γραφόμενον ὑπὸ τοῦ ἀποστόλου περὶ τῶν πονηρῶν ἀνθρώπων, as εἶεν φιλήδονοι μᾶλλον ἢ φιλόθεοιε. καὶ ἐν ταύτῃ γὰρ τῇ λέξει δηλοῦται ὅτι μόνην τὴν ἡδονὴν ἀλλʼ οὐ θεὸν φιλοῦντες μᾶλλον φιλήδονοι ἢ φιλόθεοι εἴρηνται. καὶ ἐν Ψαλμοῖς δὲ περὶ φαύλου τινὸς γέγραπται: Ἠγάπησας κακίαν ὑπὲρ ἀγαθωσύνηνε. οὐ γὰρ ἀμφότερα ἀγαπῶν μᾶλλον τὴν κακίαν ἠγάπησεν.) cı -+ δὲ PS, οι ### English translation (Claude) [Since it is written, “Men loved the darkness rather than the light,” we must inquire whether, loving both, they loved the darkness more and the light less; which also seems to have a place in the case of men neither very base nor perfect in virtue. But I think that this is not what is shown, that loving both they love the darkness more, or the light more; but the meaning is this: men, being free, in that they have a free choice, and owing to accept the light and flee the darkness, have done the reverse, those who have evil works, so as to love the darkness and not the light at all. And we must not understand comparatively that they loved the darkness more than the light; for they did not love it at all, having hated it. And that this understanding is right is shown from the passage itself. For he says that they loved the darkness rather than the light for this reason, since doing base things they hate the light; and if they hate it, they do not love the darkness comparatively. To this you will also refer what is written by the apostle about evil men, that they would be “lovers of pleasure rather than lovers of God.” For in this phrase too it is shown that, loving pleasure only and not God, they are called lovers of pleasure rather than lovers of God. And in the Psalms too it is written of a base man: “You loved evil more than goodness.” For it is not that, loving both, he loved evil more.] ### Scripture references - John 3:19: quotation, high confidence - 2 Tim 3:4: quotation, high confidence - Ps 52:3 (51:5 LXX): quotation, high confidence ### Translation notes - The edition prints this fragment in square brackets, probably as of doubtful ascription. ### Citation (SBL) Origen, Frag. Jo. 41 (Preuschen 4:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-41). ## Fragment 42 on John 3:26 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-42 - Source: Preuschen 4:518 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:26–28: ‘all’ means ‘many’; no one has a divine gift except from heaven, given to those prepared by faith; John testifies again that he is only the forerunner. ### Greek text Εὐγνωμόνως δεῖ ἀκούειν τὸ Πάντες ἔρχονται πρὸς αὐτόνε ἀντὶ τοῦ -Πολλοί-, καὶ τὸ Οὐ δύναται ἄνθρωπος ἀφʼ ἑαυτοῦ λαμβάνειν οὐδέν, ἐὰν μὴ ἡ δεδόμενον ἐχ τοῦ οὐρανοῦεʼ τουτέστιν Οὐ δύναται ἄνθρωπος ἔχειν τε χάρισμα θεῖον, ἐὰν μὴ ἡ δοθὲν αὐτῷ ἐκ τοῦ οὐρανοῦ. δίδοται δὲ τὰ ἐχ θεοῦ χαρίσματα τοῖς πίστει καὶ ἀρετῇ πρὸς τὸ λαβεῖν αὐτὰ παρεσκευασμένοις. μάθετε τοίνυν αἷς κἂν ἐγὼ λαβὼν παρὰ τοῦ υἱοῦ τοῦ θεοῦ ἔχω τὸ βαπτίζειν διʼ ὕδατος εἰς μετάνοιαν, πολὺ ἀπολείπομαι τοῦ δεδωκότος μοι αὐτό. καὶ ὅτι οὐ νῦν ἀλλὰ πρότερον ταῦτα λέγω, ὑμᾶς ἔχω μάρτυρας ὧν εἶπον τοῖς ἐρωτήσασιν εἰ ἐγώ εἰμι ὁ χριστός. παρῆτε, γὰρ λέγοντός μου ὡς τοῦ χριστοῦ πρόδρομός εἰμι, καὶ οὐχ αὐτὸς ὃ χριστός. μὴ προσκοπτέτω δέ τις ος οὐκ ὀρθῶς εἰρημένῳ τῷ νΟὐ δύναται ἄνθρωπος λαμβάνειν οὐδένε. ### English translation (Claude) We must understand with good sense “all are coming to him” as “many,” and “A man can receive nothing of himself unless it has been given from heaven,” that is: A man cannot have a divine gift unless it has been given to him from heaven. And the gifts from God are given to those prepared by faith and virtue to receive them. Learn, then, that even if I, having received from the Son of God, have the baptizing with water for repentance, I fall far short of the one who gave it to me. And that I say these things not now but before, I have you as witnesses of what I said to those who asked whether I am the Christ. For you were present when I said that I am the forerunner of the Christ, and not the Christ himself. And let no one stumble at “A man can receive nothing” as though it were not rightly said. ### Scripture references - John 3:26–28: allusion, high confidence - John 3:27: quotation, high confidence - John 1:20: allusion, high confidence ### Citation (SBL) Origen, Frag. Jo. 42 (Preuschen 4:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-42). ## Fragment 43 on John 3:29 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-43 - Source: Preuschen 4:518 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:29–30: the rational soul is a bride that bears virtues only from Christ the bridegroom; John is the bridegroom's friend who rejoices to send his disciples to him; Christ ‘increases’ and John ‘decreases’ as the morning star fades before the sun, not by any change in either. ### Greek text H λογικὴ οὐσία, ἧς μέρος ἐστὶ καὶ ἡ ἀνθρώπου ψυχή, ἐξ ὃ ἑαυτῆς οὐδενός ἐστι τῶν ἀγαθῶν γεννητική, εἰ χαὶ δεκτική ἐστι ούτων. αὕτη τοιγαροῦν γυναιχὸς τρόπῳ ἐξ ἄλλου γεννᾶν πέφυχεν ἃς δύναται τίκτειν ἀρετὰς πρακτιχᾶς τε καὶ διανοητιχάς. διὸ νύμφην αὐτὴν ἐρῶ, οὐ τοῦ τυχόντος ἀλλὰ μόνου τοῦ σπορέως τῶν ἀγαθῶν. οὐκ ἄλλος δʼ ἐστὶ τοῦ Ἰησοῦ, οὗ εἰρήκατε βαπτίζειν, ὑπʼ ἐμοῦ μεμαρτυρημένου, πρὸς ὃν ἔρχεσθαι πάντας φατέ. εἰ θέλετε οὖν καὶ ὑμεῖς ἀγαθὰ Texelv, πρὸς αὐτὸν ἀπέλθετε. μέρος γὰρ τῆς νύμφης ἐστέ, οὐδὲν < ἃ Cord. ὄντες τῆς οὐσίας τῶν λογικῶν. πλὴν εἰ καὶ νυμφίος ἐκεῖνος, ἀλ λ ἐγὼ φίλος ὑπάρχων αὐτοῦ, ὑπηρέτης ὧν τοῦ βουλήματος αὐτοῦ, οὕς παιδεύω αὐτῷ παραστῆσαι σκοπὸν ἔχω. κἂν τοίνυν γεγόνατέ μου μακαὶ ὑμῖν παραινῶ ὥραν ἔχουσι συναρμοσθῆναι τῷ τελείῳ διδασκάλῳ πρὸς ἐχεῖνον γενέσθαι. ὡς καὶ ἐγὼ αὐτὸς ἀκροατὴς αὐτοῦ εὔχομαι εἶναι χαίρω γὰρ ἀχούων τῆς φωνῆς αὐτοῦ. διὸ καὶ χαρά ἐστιν ἡμετέρα ὅταν οἱ παρʼ ἐμοὶ φοιτήσαντες πρότερον τοσαύτην νοητιχὴν ἕξιν ἀναλάβωσιν οἰς χωρεῖν τὴν παρʼ ἐχείνου διδασκομένην τοῖς ἀξίβασιλέα τε καὶ παντοχράτορα τυγχάνοντα. εἰ δὲ πάντων ἐπάνω ἐστίν, δῆλον ὅτε καὶ αὐτοῦ ἐμοῦ ὅθεν αὐξάνειν ἐκεῖνον προσήκει, ἐμὲ δὲ ἐλαττοῦσθαι. [{εἰς ταύτην τὴν διάνοιαν ληπτέα καὶ τὰ Παύλῳ Κορινθίοις γραφέντα, σύνταξιν ἔχοντα τοιαύτην Ἡρμοσάμην ὑμᾶς ivl ἀνδρί, παρθένον ἁγνὴν παραστῆσαι τῷ χριστῷε, νύμφην λέγων τὴν ὅλην ἐκκλησίαν, τυγχάνουσαν ἁγνὴν παρθένον διὰ τὴν τῶν doyμάτων καὶ ἠθῶν ὀρθότητα. καί ἑτέρᾳ δὲ ἐκκλησίᾳ γράφων ὁ αὐτὸς ἀπόστολος μνημονεύσας τοῦ Αδὰμ καὶ τῆς γυναικὸς ἐπιφέρει To μυστήριον τοῦτο μέγα ἐστιν ἐγὼ δὲ λέγω εἰς χριστὸν καὶ τὴν ἐκκλησίανε, ἵνα ὡς ἐχεῖνοι γονεῖς ἐγένοντο πάντων ἀνθρώπων, οὕτως ὃ χριστὸς καὶ ἡ ἐκκλησία πάντων τῶν ἀγαθῶν ἔργων, νοημάτων τε καὶ λόγων, γεννήτορες ὦσιν) τοῦ τοίνυν ἑρμηνευομένου νυμφίου φίλος ἐστὶν ὁ Ἰωάννης, ἑστηχὼς παρʼ αὐτῷ βεβαίᾳ συγκαταθέσει τῷ παγίαν ἔχειν εἰς αὐτὸν τὴν πίστιν, καὶ οὕτως ἑστηκὼς χαρᾷ χαίρει διὰ τὴν τοῦ νυμφίου λαλιάν. ὅθεν ἑξῆς ἐπιφέρει τὸ Adam οὖν ἡ ἐμὴ χαρὰ πεπλήρωταιε πάντων πρὸς τὸν Ἰησοῦν ἀπιόντων. ἐλήλυθα γὰρ μαρτυρῆσαι αὐτῷ, ἵνα πᾶντες πιστεύσωσιν αὐτῷ di ἐμοῦ ὅθεν ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. καὶ τοῦτο δὲ φρονίΡΊ ὡς δὲ] ἔρωτα δὲ ὑμῖν τῆς ἐκείνου κοινωνίας ἐμποιῶν λέγω ὡς καὶ ἃ Cord | ὧι zz uwe ἐπιστῆσαι δεῖ. οὐ γὰρ προσλαμβάνων τε αὐξάνει ὁ σωτήρ, οὐδὲ ἀποβάλλων τι ὁ Ἰωάννης ἐλαττοῦται, μένει γὰρ ὁ αὐτὸς ἑκάτερος. γοεῖται δὲ τὸ λεγόμενον οὕτως ὁ ἑωσφόρος πρὸ τοῦ ἡλίου ἀνατέλλῶν ἐπὶ τῷ συνεθίσαι τὰς ὄψεις προσβάλλειν καὶ μείζονι φωτὶ μέγεθὸς ἔχει ὡρισμένον. οὗτος μείζων φαίνεται τοῦ ἡλίου πρώτῃ ὄψεως προσβολῇ κατʼ ὀλίγον δὲ τοῦ ἡλίου φανερουμένου ὁ ἑωσφόρος ἐλαττοῦται, οὐχ ἀποβάλλων τι τοῦ ἰδίου μεγέθους, ἀλλὰ συγκχρινόμενος τῷ ἡλιακῷ φωτὶ φανερωθέντι. οὕτως καὶ Ἰωάννης μέγας τις ὑπάρχει πληρότητι ἁγιότητος. ἦλθεν 6 Ἰησοῦς ὀπίσω αὐτοῦ κατὰ τὰ προειρημένα, ἐβαπτίσθη, ἐμαρτυρήθη ὑπʼ αὐτοῦ. μετὰ τὴν περὶ τούτῶν olxovouiav ἀναδειχθείσης τῆς Ἰησοῦ θεότητος, ὁ μὲν δοῦλος, ὃ δὲ δεσπότης ἀποδέδεικται. ### English translation (Claude) The rational essence, of which the soul of man too is a part, is of itself productive of none of the goods, even if it is receptive of them. It is of a nature, then, to bring forth from another, in the manner of a woman, the practical and intellectual virtues that it can bear. Therefore I shall call it a bride, not of any chance one, but only of the sower of goods. And he is no other than Jesus, of whom you have said that he baptizes, who has been borne witness to by me, to whom you say all are coming. If, then, you too wish to bring forth goods, go to him. For you are part of the bride, being … of the essence of rational beings. Yet, even if he is the bridegroom, I am his friend, being a servant of his will, and I have as my aim to present to him those whom I instruct. Even if, then, you have become my disciples, … and I exhort you, having the time to be joined to the perfect teacher, to go over to him; as I myself also pray to be his hearer; for I rejoice hearing his voice. Therefore it is our joy too when those who formerly attended me take up so great an intellectual habit as to contain (the teaching) taught by him to the worthy … being king and almighty. And if he is above all, clearly he is above me too; hence he must increase, and I must decrease. [In this sense must be taken also what was written by Paul to the Corinthians, which has this construction: “I betrothed you to one husband, to present a pure virgin to Christ,” calling the whole church the bride, being a pure virgin because of the rightness of doctrines and morals. And writing to another church, the same apostle, having mentioned Adam and the woman, adds: “This mystery is great; but I speak with reference to Christ and the church,” so that, as those became parents of all men, so Christ and the church are begetters of all good works, thoughts and words.] Of the bridegroom, then, as interpreted, John is the friend, standing by him with firm assent, through having steadfast faith in him; and standing so, he rejoices with joy because of the bridegroom's voice. Hence he adds next: “This, then, my joy is fulfilled,” all going away to Jesus. For I have come to bear witness to him, so that all may believe in him through me; hence he must increase, and I decrease. And this must be attended to. For the Savior does not increase by taking anything to himself, nor does John decrease by losing anything; for each remains the same. But what is said is understood thus. The morning star, rising before the sun in order to accustom the eyes to look at a greater light, has a fixed size. It appears greater than the sun at the first glance of sight; but as the sun gradually appears, the morning star decreases, not losing anything of its own size, but by comparison with the sunlight that has appeared. So too John is great in fullness of holiness. Jesus came after him, as said before; he was baptized; he was borne witness to by him. After the economy of these things, the divinity of Jesus having been shown, the one is shown to be the servant, the other the master. ### Scripture references - John 3:29–30: quotation, high confidence - 2 Cor 11:2: quotation, high confidence - Eph 5:31–32: quotation, high confidence - John 3:31: allusion, high confidence ### Translation notes - The bracketed part is bracketed in the edition. Lines are lost or displaced in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 43 (Preuschen 4:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-43). ## Fragment 44 on John 3:31 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-44 - Source: Preuschen 4:518 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:31–32: the earthly-minded speak from the earth with a wisdom James calls demonic; Christ, and the prophets inspired by him, speak heavenly things from above; ‘what he has seen and heard’ refers to the incarnate economy. ### Greek text ὅτε ἐπάνω πάντων ἐστίν. οἱ δὲ ὑλικὸν φρόνημα ἔχοντες τὴν εἰκόνα φοροῦσι τοῦ χοϊχοῦ, οἱ καὶ &x τῆς γῆς λαλοῦσι. διὸ καὶ εἴ ποτε ὅιδασκαλίαν ἐπαγγέλλονται, σοφίαν ἔχουσιν ἣν Ἰάκωβος γράφει, ἐπίγειον, ψυχικήν, δαιμονιώδη. περὶ τῶν τοιούτων καὶ Ἡσαίας γράφει, ὡς ὄντων ἐκ τῆς γῆς χαὶ ἐξ αὐτῆς. φωνούντω τοῦ ἄνωθεν ἐρχομένου θεοῦ λόγου ἐπάνω πάντων ὑπάρχοντος καὶ λαλοῦντος ἃ ἑώρακεν καὶ ἤκουσεν. ἀλλὰ καὶ οἱ προφῆται, ἔχοντες τὸν ἄνωθεν ἐρχόμενον πρὸς αὐτοὺς λόγον, ἃ εἶδον διανοίᾳ καὶ ἤκουσαν τοῖς ὠσὶ τοῦ ἔσω ἀνθρώπου λαλοῦσιν οὐράνια καὶ θεῖχά. ἕχαστος γὰρ αὐτῶν ἐρεῖ φανερώτερον περὶ τούτου φησὶν ὁ Σολομὼν εἰπών νΟἱ ἐμοὶ λόγοι εἴρηνται ὑπὸ θεοῦ.ς διὸ γέγραπται νΠολυμερῶς καὶ πολυτρόπως πάλαι ὃ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπʼ ἐσχάτου τῶν ἡμερῶν ἐλάλησεν ἡμῖν, τοῖς κατὰ τὴν ἐπιδημίαν τυγχάουσιν, ἐν υἱῷ.] ἀμέλει γοῦν ἃ ἑώρακε καὶ ἤκουσε ταῦτα διδακτικῶς τοῖς ἀνθρώποις ἐλάλει. ταῦτα δὲ ἐφαρμόζει τῇ οἰκονομίᾳ περὶ γὰρ τῆς θεότητος ταῦτα οὐκ ἀκόλουθον ἐκλαμβάνειν. ### English translation (Claude) … that he is above all. But those who have a material mind bear the image of the earthy man, who also speak from the earth. Therefore, if they ever profess teaching, they have the wisdom of which James writes, earthly, unspiritual, demonic. Of such Isaiah too writes, as being from the earth and speaking from it … [of God the Word, who comes from above, being above all and speaking what he has seen and heard. But the prophets too, having the Word that comes from above to them, speak heavenly and divine things, which they saw with the mind and heard with the ears of the inner man. For each of them will say … Solomon speaks more plainly about this, saying: “My words have been spoken by God.” Therefore it is written: “In many parts and in many ways God spoke of old to the fathers in the prophets; in the last of the days he has spoken to us,” who live at the time of his coming, “in a Son.”] Indeed, what he had seen and heard he spoke to men by way of teaching. And these things fit the economy; for it is not consistent to take them of the divinity. ### Scripture references - John 3:31–32: allusion, high confidence - 1 Cor 15:49: allusion, high confidence - Jas 3:15: quotation, high confidence - Heb 1:1–2: quotation, high confidence ### Translation notes - The bracketed part is bracketed in the edition. The beginning and some words are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 44 (Preuschen 4:518; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-44). ## Fragment 45 on John 3:31 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-45 - Source: Preuschen 4:522 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:32–34: no one receives Christ's testimony in its full greatness, yet believers receive it as far as they can and set their seal that God is true. ### Greek text Kal τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει καίτοι πολλῶν εἰληφότων τὴν μαρτυρίαν αὐτοῦ, [[ὡς αὐτὸς πάλιν ὁ Ἰωάννης ἐπιφέρει. φάσχω Ὁ λαβὼν τὴν αὐτοῦ μαρτυρίαν ἐσφράγισεν ὅτε 6 θεὸς ἀληθής ἐστις] πῶς δὲ οἷόν τε εἶναι ἀληθές, λαμβανόντων αὐτοῦ τὴν μαρτυρίαν τινῶν, τὸ ν Καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνειε; λυτέον ον τὸ ἠπορημένον οὕτως Ἰησοῦς, ἄνωθεν ἐληλυθὼς λαλῶν τε ἃ ἤκουσε καὶ εἶδεν, ὑφηλοτάτην καὶ πάνυ μεγάλην τὴν μαρτυρίαν λέγει περὶ τοῦ πατρὸς καὶ ἑαυτοῦ καὶ οὐδεὶς λαμβάνει ταύτην τὴν μαρτυρίαν ὡς αὐτὸς αὐτὴν λέγει, τῷ τοὺς ἀκροατὰς ἀρχὴν τοῦ λαμβάνειν ἔχοντας πολὺ ἀπολείπεσθαι τοῦ μεγέθους τῆς μαρτυρίας. ὅμως εἰ καὶ οὐδεὶς οἷός τε δέξασθαί ἐ ἐστι τὴν μαρτυρίαν αὐτοῦ οὕτως, ἀλλʼ οὖν ἔστι λαβεῖν αὐτὴν ὡς δυνατὸν δέξασθαι τοὺς ἄρτι προσερχομένους τῇ πίστει. ὅθεν οὐ μάχεται τὸ Ὁ λαβὼν αὐτοῦ τὴν μαρτυρίανε τῷ μηδένα αὐτὴν εἰληφέναι, τῷ ἑτέρως μὲν μὴ λαμβάνεσθαι αὐτήν, * * οἱ καὶ ἐ ἐκ τοῦ εἰληφέναι τὴν Ἰησοῦ μαρτυρίαν σφραγίξουσι καταθέσει βεβαίᾳ τὸν θεὸν ἀληθῆ εἶναι, μαθόντες ὅτι 6) παρʼ αὐτοῦ ! ἀποσταλεὶς τοῦ θεοῦ τὰ ῥήματα λαλεῖʼ ἐπείπερ οὐκ ἐστὶν ἐκ τῆς γῆς, οὐδὲ ἐκ ταύτης φθέγγεται. [[οὐ γὰρ ἐκ μέρους δίδωσι τὸ πνεῦμα ὁ θεὸς.}} ται Cord. οἷόν τε λαμβανόντων τινῶν αὐτοῦ τὴν [λ. αὐτοῦ τινῶν τὴν P] μαρτυρίαν ἀληθὲς σι or oO or ### English translation (Claude) “And no one receives his testimony,” although many have received his testimony, [as John himself again adds, saying: “He who received his testimony has set his seal that God is true.”] But how can it be true, when some receive his testimony, that “no one receives his testimony”? The difficulty must be solved thus. Jesus, having come from above and speaking what he heard and saw, speaks a most lofty and very great testimony about the Father and himself; and no one receives this testimony as he himself speaks it, because the hearers, who have a beginning of receiving, fall far short of the greatness of the testimony. Nevertheless, even if no one is able to receive his testimony in that way, still it is possible to receive it as far as those who are just coming to faith can receive it. Hence “he who received his testimony” does not conflict with no one having received it, since it is not received in the other way … those who also, from having received the testimony of Jesus, set their seal with firm assent that God is true, having learned that the one sent by him speaks the words of God; since he is not from the earth, nor does he speak from it. [For God does not give the Spirit by measure.] ### Scripture references - John 3:32–34: quotation, high confidence ### Translation notes - The bracketed parts are bracketed in the edition. The editor's apparatus printed at the end in the OCR is left out; a lacuna is marked … . ### Citation (SBL) Origen, Frag. Jo. 45 (Preuschen 4:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-45). ## Fragment 46 on John 3:34 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-46 - Source: Preuschen 4:522 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:34: the prophets had the Spirit in part, but Christ, its source, gives it without measure; and the Jews who read the Scriptures without examination did not receive their testimony to Christ. ### Greek text Ei γὰρ καὶ ἄνδρες σοφοὶ θεὸν ἐσχηκότες ἐλάλησαν τὰ τοῦ θεοῦ ῥήματα, ἀλλʼ οὖν ἐκ μέρους εἶχον τὸ πνεῦμα τοῦ θεοῦ λέγοντος Ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σἄρκακ. ὃ δέ γε σωτὴρ ἀποσταλεὶς ἐπὶ τῷ τὰ ῥήματα τοῦ θεοῦ λαλεῖν οὐκ ἐκ μέρους δίδοσι τὸ πνεῦμα. οὐ γὰρ λαβὼν αὐτὸς ἑτέροις παρέχει, ἀλλ: ἀποσταλεὶς ἄνωθεν καὶ ἐπάνω πάντων ὑπάρχων δίδωσιν αὐτό, τυγχάνων αὐτοῦ πηγή. ἑρμηνεύσομεν δὲ καὶ ἑτέρως τὸ Τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνεις. ἐπεὶ γὰρ ὁ ἐρευνῶν τὰς γραφὰς εὐρίσκει αὐτὰς μαρτυρούσας περὶ Χριστοῦ. οὐδεὶς τῶν ἀνεξετάστως ἐντυγχανόντων ταῖς γραφαῖς Ἰουδαίων ἐλάμβανε τὴν [περὶ αὐτοῦ] μαρτυρίαν μόνου καὶ παντὸς τοῦ δυναμένου εἰπεῖν 0 ἔγραψε Μωσῆς ἐν τῷ νόμῳ, καὶ -, x, © c x ΕῚ. > μαρτυρίαν καὶ σφραγέζοντος ὁτι ὁ θεὸς ἀληθῆς ἐστιν, προεσπαγγειλάμενος τὸ εὐαγγέλιον διὰ τῶν προφητῶν. φέρεται δὲ καὶ ἐν ἕτέκαὶ ταύτης τῆς γραφῆς μὴ μέτροις (προσέχειν τὸν ἀποσταλέντα, ὥστε πεφεισμένως καὶ ἐκ μέρους παρέχειν χαὶ εὐαριθμήτοις τισίν, ἀλλὰ δαψιλῶς καὶ πλουσίως πᾶσε τοῖς εὐρισχομένοις τοῦ λαβεῖν ἀξίοις. ΧΗΣ. ### English translation (Claude) For even if wise men who had God spoke the words of God, still they had the Spirit in part, as God says: “I will pour out of my Spirit upon all flesh.” But the Savior, sent to speak the words of God, does not give the Spirit in part. For he does not, having received it himself, provide it to others; but, sent from above and being above all, he gives it, being its source. But we shall also interpret “no one receives his testimony” otherwise. For since one who searches the Scriptures finds that they bear witness about Christ, none of the Jews who read the Scriptures without examination received the testimony [about him]; only (he received it), and everyone who can say, “(We have found him) of whom Moses wrote in the law, and the prophets,” … the testimony, and sets his seal that God is true, who promised the gospel beforehand through the prophets. And it is said also in another … and of this scripture, that the one sent (does) not (give) by measure, so as to provide sparingly and in part and to a few, but abundantly and richly to all who are found worthy to receive. ### Scripture references - John 3:34: allusion, high confidence - Joel 2:28 (3:1 LXX): quotation, high confidence - John 5:39: allusion, high confidence - John 1:45: quotation, medium confidence - Rom 1:2: allusion, high confidence ### Translation notes - Some words are lost in the OCR (…). ‘Of my Spirit’ follows LXX Joel 2:28 (3:1). ### Citation (SBL) Origen, Frag. Jo. 46 (Preuschen 4:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-46). ## Fragment 47 on John (verse reference unclear) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-47 - Source: Preuschen 4:522 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:31–34: against heretics who ascribe the Old Testament to a different God and apply ‘he who is from the earth’ to John and the prophets, the fragment shows that John was sent by the Father of Christ and that the prophets bear witness to Christ. ### Greek text Ἐπειδὴ οἱ διὰ πάντων τὸν ἑαυτῶν νοῦν διαστρέφοντες αἱρετε:χοί, διαιροῦντες τὴν θεότητα καὶ διὰ τοῦτο τὴν παλαιὰν γραφὴν ὅ ἑτέρου λέγοντες θεοῦ καὶ ἑτέρου τὴν καινὴν διαθήκην τιθέντες, φὴν ἑτέρου λέγοντες. θεοῦ τὴν παλαιὰν διαθήχην, ὃν χαλοῦσι κοσμοποιόν, χαὶ ἑτέρου τὴν καινήν, ὃν πατέρα Χριστοῦ P Cord. φασὶ τὸν Ἰωάννην περὶ ἑαυτοῦ καὶ τῶν ἑτέρων προφητῶν εἰρηκέναι τὸ 0 ὧν ἐκ τῆς γῆς ἐκ τῆς γῆς λαλεῖς, περὶ δὲ Χριστοῦ καὶ τῶν ἀποστόλων αὐτοῦ 0v γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα αὐτοῦ λαλεῖς, ἐλεγκτέον αὐτοὺς ψευδῶς μᾶλλον δὲ ἀσεβῶς τοῦτο δογματίζοντας. [[αὐτὸς γὰρ ὁ βαπτιστὴς περὶ ἑαυτοῦ λέγει Ὁ πέμψας 5 πνεῦμα καταβαῖνον καὶ μένον ἐπ᾿ αὐτόν, + ἐκεῖνός ἐστι ὁ βαπτίξων ἐν πνεύματι ἁγίῳ. χἀγὼ ἑξώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦε. εἰ γὰρ ὁ πέμψας αὐτὸν βαπτίζειν ὃ πατήρ χριστὸς υἱὸς αὐτοῦ τυγχάνει, πῶς λέγων ἃ παρὰ τοῦ πατρὸς τοῦ χριστοῦ ἤχουσεν ἐκ τῆς γῆς λαλεῖ; ἅμα καὶ τοῦ εὐαγγελιστοῦ γράφοντος περὶ αὐτοῦ Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ. ὄνομα αὐτῷ Ἰωάννης. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ τῆς γῆς ἐλάλουν, πῶς περὶ Χριστοῦ μαρτυροῦσιν; ὡς περὶ τῶν γραφῶν αὐτῶν ὃ σωτὴρ εἶπεν (ἀὑταί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦς. ### English translation (Claude) Since the heretics who twist their mind through everything, dividing the divinity, and therefore saying that the Old Testament is of one God and the New of another, [saying the Old Testament is of one God, whom they call world-maker, and the New of another, whom they call Father of Christ,] say that John said of himself and of the other prophets “He who is from the earth speaks from the earth,” but of Christ and his apostles “He whom God has sent speaks his words,” they must be refuted as teaching this falsely, or rather impiously. [For the Baptist himself says of himself: “He who sent me (to baptize with water said to me): He on whom you see the Spirit descending and remaining on him, this is he who baptizes with the Holy Spirit. And I have seen and have borne witness that this is the Son of God.” If, then, the one who sent him to baptize is the Father, whose Son Christ is, how does he speak from the earth when he says what he heard from the Father of Christ? At the same time the evangelist too writes about him: “There was a man sent from God, whose name was John. He came for testimony, to bear witness” … (if the prophets) spoke from the earth, how do they bear witness about Christ? As the Savior said about their Scriptures: “These are they that bear witness about me.”] ### Scripture references - John 3:31: quotation, high confidence - John 3:34: quotation, high confidence - John 1:33–34: quotation, high confidence - John 1:6–7: quotation, high confidence - John 5:39: quotation, high confidence ### Translation notes - The heretics meant are Marcion and similar teachers. The bracketed parts are bracketed in the edition; a lacuna is marked … . ### Citation (SBL) Origen, Frag. Jo. 47 (Preuschen 4:522; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-47). ## Fragment 48 on John 3:35 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-48 - Source: Preuschen 4:524 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:35–36: the Father loves the Son as Father, not as he loves the world; he gives all things into the Son's hand not to add to the Son but to heal creatures who strayed through sin, a gift fulfilled when every knee bows to him. ### Greek text Πῶς γὰρ οὐκ ἔμελλεν ἀγαπᾶν 6 πᾶσαν κακίαν μισῶν θεός, περὶ οὗ γέγραπται Ἐγὼ θεὸς ἀγαπῶν δικαιοσύνην καὶ μισῶν ἁρπάγματα ἐξ ἀδικίαςς; μεσεῖ δὲ ὁ θεὸς τὰ εἴδη τῆς κακίας, ἐφʼ οἷς ὃ auagτωλὸς χαίρει. ἀγαπᾷ τοίνυν τὸν υἱὸν ὡς τῆς ἀρετῆς παρεχτιχόν, ἀγαπᾷ τὸν υἱόνε, ἀγαπώμενος ὑπὸ τοῦ υἱοῦ, τοῦ ἀγαπᾶν πάλιν ἀνθρωπινώτερον ἀκουομένου, οὐ μὴν νοουμένου. εἰ γὰρ δικαιοσύνην ἀγαπῶν ὁ θεὸς οὐχ οὕτως αὐτὴν ἀγαπᾷ ὡς ὁ δίκαιος ἀνθρωπος. οι ὩΣ ja) οι τὸν υἱὸν λόγον ὄντα ἀλήθειάν τε καὶ σοφίαν καὶ ἁγιασμὸν ποθεῖ. δυνατὸν δὲ παραστατικὸν οἰχειότητος τοῦ πατρὸς πρὸς τὸν υἱὸν εἶναι τὸ ῥῆμα. νόμος γὰρ φυσικὸς τοῖς γεννῶσιν ἀγαπᾶν τὰ γεννώμενα. καὶ ὥσπερ ἐπὶ τῶν ἀνθρώπων φυσικὴ μὲν διάθεσις ἡ πρὸς τὰ τέχνα. ἄλλως δὲ πως γινομένη πρὸς τὰ ἑτέρως ἀγαπώμενα, οὕτω καὶ ὁ θεὸς ἀγαπῶν μὲν τὸν κόσμον ἡ ὃ θεός, τὸν δὲ υἱὸν ἢ ὁ πατήρ. διὸ οὐκ εἴρηται >O θεός-, ἀλλ νὉ πατὴρ ἀγαπᾷ τὸν υἱόν, χαὶ τὰ πάντα δίδωσιν ἐν τῇ χειρὶ αὐτοῦς. τοῦτο δὲ πιστῶς καὶ φρονίμως ἐκλαβεῖν δεῖ. εἰ γὰρ πάντα δι᾿ αὐτοῦ ἐγένετος, ὑπὸ χεῖρα αὐτοῦ τὰ πάντα τυγχάνει χατὰ τὸν τῆς δημιουργίας καὶ προνοίας λόγον ἀλλʼ ἀπεφοίτησε ταῦτα δι᾿ ἁμαρτίας ἔξω τῆς σκεπούσης αὐτὰ χειρὺς γενέσθαι. ὑπὲρ ovv τῆς αὐτῶν σωτηρίας δίδωσεν αὐτὰ ὃ πατὴρ ἐν τῇ χειρὶ τοῦ υἱοῦ, οὐ τῷ υἱῷ προσθήχην χαριζόμενος ἀλλʼ αὐτοῖς βελτίωσιν. ὡς διδαυκόλῷῳ γὰρ καὶ ἰατρῷ δίδωσιν, ἵνʼ ἀγνοίας καὶ νόσου, τουτέστι κακίας, ἐκτὸς αὐτὰ ποιήσας ἔχῃ αὐτὰ σκεπαζόμενα καὶ βασιλευόμενα ὑπ᾿ αὐτοῦ, ἤδη αὐτὰ ἔχων ὑπὸ τὴν δραστήριον καὶ προνοητικὴν αὐτοῦ χεῖρα. δείκνυσι δὲ τὴν ἀλήθειαν τούτου τοῦ νοήματος τὸ ἐπιφερόμενονʼ Ὁ πιστεύων } τῷ υἱῷ ἔχει ζωὴν αἰώνιονε. εἰ γὰρ ζωὴν αἰώνιον ἔχει ὃ πιστεύων τῷ υἱῷ, δοθεὶς ἐν τῇ χειρὶ αὐτοῦ, ὑπὲρ τῆς ἰδίας σωτηρίας καὶ βελτιώσεως δίδοται, ἀλλʼ οὐκ ἐπὶ τῷ πλέον τι ἔχειν τὸν υἱόν. πότε δὲ πληροῦται τὸ δέδοσθαι πάντα ἐν τῇ χειρὶ τοῦ υἱοῦ ἢ ὅτε αὐτῷ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων; ### English translation (Claude) For how should not God, who hates all evil, love (the Son), concerning whom it is written: “I am God, who loves righteousness and hates robberies from injustice”? And God hates the forms of evil in which the sinner rejoices. He loves, then, the Son as the provider of virtue; he loves the Son, being loved by the Son, the word “love” again being heard in a more human way, yet not so understood. For if God loves righteousness, he does not love it as the righteous man does. … he longs for the Son, who is Word and truth and wisdom and sanctification. But the saying can also represent the intimacy of the Father with the Son. For it is a natural law for those who beget to love those they beget. And as among men there is a natural disposition toward children, but it comes about in another way toward those otherwise loved, so too God loves the world as God, but the Son as Father. Therefore it is not said “God,” but “The Father loves the Son and has given all things into his hand.” And this must be taken faithfully and prudently. For if all things came to be through him, all things are under his hand according to the account of creation and providence; but these things went away through sin, so as to be outside the hand that sheltered them. For their salvation, then, the Father gives them into the hand of the Son, not granting an addition to the Son, but improvement to them. For he gives them as to a teacher and physician, so that, having made them free of ignorance and disease, that is, of vice, he may have them sheltered and ruled by him, now having them under his active and provident hand. And what follows shows the truth of this understanding: “He who believes in the Son has eternal life.” For if he who believes in the Son has eternal life, having been given into his hand, he is given for his own salvation and improvement, but not so that the Son should have something more. And when is the giving of all things into the hand of the Son fulfilled, if not when every knee shall bow to him, of things in heaven and on earth and under the earth? ### Scripture references - John 3:35–36: quotation, high confidence - Isa 61:8: quotation, high confidence - John 1:3: quotation, high confidence - John 3:16: allusion, medium confidence - Phil 2:10: quotation, high confidence ### Translation notes - ‘I am God who loves righteousness …’ is Isa 61:8 (LXX). A line is lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 48 (Preuschen 4:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-48). ## Fragment 49 on John 3:36 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-49 - Source: Preuschen 4:524 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 3:36: ‘the wrath of God’ means the punishments he sends on the wicked, not a passion in the impassible God. ### Greek text []ολλαχοῦ τῶν γραφῶν) ai κατὰ τῶν φαύλων τιμωρίαι ὀργὴ λέγονται θεοῦ ὡς τὸ λεχθὲν περὶ τῶν Αἰγυπτίων ὑπὸ Μωύσέως ʼ Ἐξαπέστειλας τὴν ὀργήν σου, καὶ κατέφαγεν αὐτὸς οὐσεὶ καλάμηνε. [καὶ Παύλος περὶ τῶν Ἰουδαίων γράφειʼ Ἔφθασεν δὲ αὐτοὺς ἡ ὀργὴ εἰς τέλος:, ὀργὴν λέγων τὰς ἐπελθούσας ἐπʼ αὐτοὺς θεηλάτους τιμωρίας. ἀλλὰ καὶ πρὸς τὸν καταφρονοῦντα τῆς χρηστότητος καὶ μακροθυμίας φησίʼ Kara δὲ τὴν σκληρότητά σου καὶ ἀμεταvontov καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς.) οὐ γὰρ νομιστέον πάθος εἶναι θεοῦ τὴν ὀνομαζομένην αὐτοῦ ὀργήν. πῶς γὰρ δινατὸν πάθος εἶναι περὶ τὸν ἀπαθῆ; ἀλλʼ ἐπεὶ μὴ πάσχει θεὸς ἀναλλοίωτος ὧν, ἑρμηνευτέον τὴν λεγομένην αὐτοῦ ὀργὴν καθʼ ἃ εἴρηται. ### English translation (Claude) In many places of the Scriptures the punishments against the base are called God's wrath, as in what was said by Moses about the Egyptians: “You sent out your wrath, and it consumed them like stubble.” [And Paul writes about the Jews: “But wrath has come upon them to the end,” calling wrath the God-sent punishments that came upon them. And to him who despises his kindness and long-suffering he says: “But according to your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath.”] For we must not think that what is called his wrath is a passion of God. For how can there be passion in the impassible? But since God, being unchangeable, does not suffer, what is called his wrath must be interpreted according to what has been said. ### Scripture references - John 3:36: allusion, high confidence - Exod 15:7: quotation, high confidence - 1 Thess 2:16: quotation, high confidence - Rom 2:5: quotation, high confidence ### Translation notes - The bracketed part is bracketed in the edition. ### Citation (SBL) Origen, Frag. Jo. 49 (Preuschen 4:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-49). ## Fragment 50 on John 4:6 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-50 - Source: Preuschen 4:524 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 4:6: Jesus' weariness at noon shows that he had a true human body subject to common sufferings; he rested by the well also to meet the woman. ### Greek text Ἐπεὶ σῶμα zurʼ ἀλήθειαν ἔσχεν συμπληρούμενον ἐξ ὧν καὶ πάντα τὰ ἀνθρώπινα σώματα, ἀναγκαίως ὑπόκειται καὶ τὸ αὐτοῦ σῶμα τοῖς κοινοῖς πάθεσιν οὐ τρώσεσι μόνον καὶ τοῖς παραπλησίοις λέγω, ἀλλὰ καὶ τοῖς ἐπιγενομένοις ἐκ σφοδροτάτης [καὶ συνεχοῦς} κινήσεως καμάτοις. τῷ γὰρ μεσημβρινῷ καιρῷ, ἐν ᾧ ὁ ἥλιος καθάπτεται, ὁδὸν ἀνύσας πλείονα κάματον ἀνεδέξατο, ἀναλωθείσης τῆς ὑγρότητος τοῦ σώματος αὐτοῦ ὑπὸ τοῦ φλογμοῦ τοῦ καύσωνος. ἕκτη γὰρ ὥρα τῆς ἡμέρας ἦν. τοῦτον τὸν κάματον διαναπαῦσαι θελήσας ἐπὶ τῇ οὔσῃ πηγῇ ἐν τῷ προειρημένῳ χωρίῳ τοῦ Ἰωσὴφ ἐκαθέσθη: ἅμα προνοούμενος εὐφελείας τῆς μελλούσης ἐπὶ τῷ ἀντλῆσαι ὕδωρ ἐκ τῆς πηγῆς ἔρχεσθαι γυναικός. ### English translation (Claude) Since he truly had a body made up of the same things as all human bodies, his body too was necessarily subject to the common sufferings, I mean not only wounds and the like, but also the weariness that comes from very intense [and continuous] movement. For at the midday hour, when the sun scorches, having completed a long journey, he took on more weariness, the moisture of his body being consumed by the blaze of the heat; for it was the sixth hour of the day. Wishing to rest from this weariness, he sat by the spring that was in the aforesaid field of Joseph, at the same time providing for the benefit of the woman who was about to come to draw water from the spring. ### Scripture references - John 4:5–7: allusion, high confidence ### Citation (SBL) Origen, Frag. Jo. 50 (Preuschen 4:524; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-50). ## Fragment 51 on John 4:9 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/36/#p-51 - Source: Preuschen 4:524 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 4:8–9: the origin of the Jews' avoidance of Samaritans is found in Kings and Chronicles; Jesus worked feeding miracles only when needed to show his divinity, and otherwise let the disciples buy food, so as to show his humanity too. ### Greek text Ἴσως δʼ (av) ἐπιζητήσειέ τις τὴν αἰτίαν δι᾿ ἣν Ἰουδαῖοι οὐ συγχρῶνται Σαμαρείταις, ἥντινα εὑρεῖν δυνατὸν ἐν τῇ τρίτῃ καὶ τετάρτῃ τῶν Βασιλειῶν ἱστοριῶν, ἀλλὰ καὶ ἐν τῇ δευτέρᾳ τῶν Παρατοῦ! ᾿ - 4 > c οὕτως εἴπω, ἀπιστίας καὶ πίστεως. διὰ τοῦτό φησι πρὸς αὐτὸν ὁ σωτήρʼ Kal ἑώρακας αὐτὸν καὶ ὁ λαλῶν μετά σου ἐκεῖνός ἐστινς. ### English translation (Claude) “Jesus heard that they had cast him out, and finding him he said to him: Do you believe in the Son of Man?” … (since he had shown) boldness for the Savior, for this reason Jesus found him. If the finding of what is sought belongs to the one who seeks, clearly “finding him” is not to be heard simply. For he ought to be found especially then, when he was cast out by those who did not accept the testimony about Jesus. For having come outside of them he was fitted for … Jesus (heard) that they had cast him out, since, having heard such a thing, he finds, worthy of his hearing, the one he had heard about. And having found him, he asked the one who was found: Do you believe in the Son of Man who found you? And perhaps the beginner believes in the Son of Man, but the other, so as to say of him: “Even if we once knew Christ according to the flesh, yet now we know him” no longer according to the flesh only, but also as Son of God. But how does he ask, who knows all things? And see whether you will say to this, adducing “The Lord knew those who are his,” and being known according to “But now, having known God, or rather having been known by him …” But after the introduction there must be progress, so that one may be seen and known by God. For this reason the Savior, asking him, says: “Do you believe in the Son of Man?” And since he could not yet (believe, he says): “Lord, (who is he,) that I may believe in him?” He was, then, on the border, so to speak, of unbelief and faith. For this reason the Savior says to him: “You have both seen him, and he who speaks with you is he.” ### Scripture references - John 9:35–37: quotation, high confidence - 2 Cor 5:16: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - Gal 4:9: quotation, high confidence ### Translation notes - Some words are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 69 (Preuschen 4:538; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-69). ## Fragment 70 on John 9:39 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-70 - Source: Preuschen 4:540 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 9:2–3 (cited at 9:39): the Jewish opinion that blindness came from the man's or his parents' sin, which Jesus rejected. ### Greek text Τοιαύτη γὰρ παράδοσις καὶ δόξα παρὰ Ἰουδαίοις ἐκράτει ὅθεν δ καὶ οἵ μαθηταὶ ἠρώτων τὸν Ἰησοῦνʼ Οὗτος ἥμαρτεν. ἢ οἱ γονεῖς αὐτοῦ; ἀλλʼ ἀπεφήνατο λέγων ὁ κύριος ὅτι Οὗτε οὗτος οὔτε οἱ γγονεῖς αὐτοῦε, περὶ οὗ ἐν τοῖς ἔμπροσθεν εἴρηται. ΤΧΧΠΙ. ### English translation (Claude) For such a tradition and opinion prevailed among the Jews; hence the disciples too asked Jesus: “Did this man sin, or his parents?” But the Lord declared, saying: “Neither this man nor his parents,” about which it has been spoken earlier. ### Scripture references - John 9:2–3: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 70 (Preuschen 4:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-70). ## Fragment 71 on John 9:81 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-71 - Source: Preuschen 4:540 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 9:37–38: the healed man had seen Jesus with the eyes of the soul as well as the body, and so believed and worshiped; a second piece, by a hostile later writer, accuses Origen of falsifying the text in his allegory of the stoning. ### Greek text Οὐ παρέργως ἀκουστέον τοῦ μὲν Eoigaxag ἐπὶ τὸν παρελθόντα χρόνον ἀναφερομένου, τοῦ δὲ Ὁ λαλῶν μετά σους ἐπὶ τὸν ἐνεστηκότα, ὅτι ἐχεῖνος ὃ ἑωραμένος ὃ αὐτός ἐστι τῷ ῦν λαλοῦντι μετʼ αὐτοῦ, παρατιθέμενονʼ Ἱοσούτῳ χρόνῳ μεθʼ ὑμῶν εἰμι καὶ οὐχ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρας. πολλοὶ γὰρ ἑωρακότες αὐτὸν οὐχ ἔγνωσαν αὐτόν. ἑώρακεν οὖν κυρίως αὐτὸν 6 τοῖς τῆς ψυχῆς ὀφθαλμοῖς ὑπʼ αὐτοῦ τοῦ θεοῦ φωτιζόμενος. ἀπὸ ἀμφοτέρων τοίνυν ὠφεληθεὶς 6 ποτὲ τυφλός, ἀπό τε τοῦ ὁρᾶν καὶ ἀπὸ τοῦ λόγου, οὐ μόνον εἶπεʼ νΠιστεύω, Κύριεε, ἀλλὰ καὶ προσεκύνησεν αὐτῷ. LXXIll a. Οὐχ ἔλαττον δὲ καὶ τὸ τῆς λιθοβολίας δρᾶμα θεωρῶν, ἐπειδὴ καὶ τοῦτο πειρᾶται (ἃ. h. Origenes) τροπολογῆσαι τοῦ εὐαγγελιχκοῦ καταψεύδεται γράμματος Οὐ πάνυ τι, λέγων, εὕραμεν ζητήσαντες ἐν τοῖς πρὸ τούτου ὅτι ἐβάστασαν οἱ Ἰουδαῖοι λίθους, ῷι οι σι > Iay ἢ x ἕνα λιθάσωσιν αὐτόν. εἶτα μετʼ ὀλίγα φησίν: Ei γὰρ πάλιν. ἐβάστασαν πρότερον ἐβάστασαν. ### English translation (Claude) It must be heard not casually that “you have seen” refers to past time, and “he who speaks with you” to the present: that the one who was seen is the same as the one now speaking with him; adducing: “Have I been with you so long, and you have not known me, Philip? He who has seen me has seen the Father.” For many who saw him did not know him. He, then, has properly seen him who is enlightened in the eyes of the soul by God himself. Benefited, then, by both, by seeing and by the word, the once blind man not only said, “I believe, Lord,” but also worshiped him. [b] And no less, observing the drama of the stoning, since he (that is, Origen) tries to interpret this too tropologically, he falsifies the gospel text, saying: “We did not at all find, when we searched, in what goes before, that the Jews took up stones to stone him.” Then after a little he says: “For if they took up again, they took up before.” ### Scripture references - John 9:37–38: quotation, high confidence - John 14:9: quotation, high confidence - John 10:31: allusion, high confidence - John 8:59: allusion, medium confidence ### Translation notes - Two catena pieces are staged together; the second, marked [b], is the comment of a later critic of Origen (Achelis's gloss ‘that is, Origen’ in the edition) quoting Origen on John 10:31. It belongs with the next fragment. ### Citation (SBL) Origen, Frag. Jo. 71 (Preuschen 4:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-71). ## Fragment 72 on John 10:31 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-72 - Source: Preuschen 4:540 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 10:31–32: ‘again took up stones’ points back to their earlier slanders, which are stones thrown at him; Scripture mixes history with spiritual exercise, and Christ's ‘good works’ are to be read spiritually, like the wine at Cana and the cleansing of the temple. ### Greek text Ei πάλιν ἐβάστασαν πρότερον ἐβάστασαν. εἴπερ οὖν μὴ λανθάνει ἡμᾶς τοῦτο γεγραμμένον, ἀναγκαῖον ζητῆσαι τὴν αἰτίαν τῆς προσθήκῆς τοῦ Πάλινε. οἶμαι δὲ ὅτι ὁ κακῶς λέγων τινὰ λίθον ἐπὶ τὸν κακολογούμενον βάλλει. χκαχῶς δὲ αὐτὸν ἔλεγον ἐν τοῖς ἀνωτέρω, ὅτε καὶ σχίσμα ἐγένετο ἐν τοῖς Ἰουδαίοις διὰ τοὺς λόγους αὐτοῦε. πάλιν οὐν τὸ βάρος τῶν δυσφήμων βαστάσαντες λόγων τρόπον ἀφιεμένων ἐπ᾿ αὐτὸν λίθων ὥρμησαν ἐπὶ τὸ λιθάσαι αὐτὸν τῇ κακολογίᾳ. διὰ τοῦτό φησιν ἡ σοφία Ὁ βάλλων λίθον εἰς ὕφος ἐπὶ τὴν κεφαλὴν αὐτοῦ βάλλεις. βάλλειν γὰρ λίθον εἰς ὕψος λέγεται ὁ ἀδικίαν εἰς ὕψος. λαλῶν. εὑρήσεις δὲ ἐν τῇ θείᾳ γραφῇ μίγμα τοῦ ὧσὰν ἱστορικοῦ πρὸς τὸ γυμναστιχόν, καὶ μάλιστα παρὰ τῷ Ἰωάννῃ. τήρει γὰρ ἐν τῇ πρὸς τὴν Σαμαρεῖτιν διαλέξει πῶς τὸ μὲν Ἐκαθέζετο ἐπὶ πηγῆς ὁ Ἰησοῦςς ἀπαγγελία ἐστὶν ὡς περὶ σωματικῆς πηγῆς καὶ σώματος αἰσθητοῦ οὐχέτε δὲ δυνατὸν περὶ τοῦ σωματικοῦ ποτοῦ ἀκούειν ὅτε τʼ ἀπεχρίθη 6 Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ἤδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πιεῖν, σὺ ἂν ἤτηἔργα ἔδειξα ὑμῖν διὰ ποῖον αὐτῶν ἔργον λιθάζετέ με;ς εἴ τις ἐπανελθὼν συναγάγοι ἀπὸ τῆς ἀρχῆς τοῦ εὐαγγελίου τὰ ἔργα Ἰησοῦ, ἀναγαγὼν αὐτὰ ἐπὶ τὰς πνευματικὰς ἐργασίας, οὗτος μάλιστα ὄψεται [ησοῦνʼ οἷον ἕν τῶν καλῶν ἔργων nv τὸ ἐν Κανὰ σημεῖον, ὅτε ὑστέρησεν ὃ πρότερος οἶνος διὰ τὸ Ὁ Δόμος καὶ οἱ προφῆται μέχρε Ἰωάννου, τὸ καλοῦ οἴνου εὐπορηχέναιε ἡμᾶς, οἷς συνανάκειται Ἰησοῦς. καὶ αὕτη γε ἀρχὴ τῶν σημείων ἐστὶν αὐτοῦ ἐν τῇ κλήσει τοῦ ἀπὸ μείων ἐποίησεν ὁ Ἰησοῦεε. τὸ δὲ ἑξῆς τούτῳ (τὸ τὸν οἶκον τοῦ πατρὸς αὐτοῦ, οἶχον ἐμπορίου γενόμενον, ἀποκαταστῆσαι εἰς τὸ πάλιν γενέσθαι οἶχον τοῦ πατρὸς αὐτοῦ. καὶ τί μὲ δεῖ λέγειν ὅσα πεποίηκεν ἔργα καλὰ ἐκ τοῦ πατρὸς αὐτοῦ; ### English translation (Claude) “If they took up again, they took up before.” If, then, it does not escape us that this is written, it is necessary to seek the cause of the addition of “again.” And I think that he who speaks ill of someone throws a stone at the one who is spoken ill of. And they had spoken ill of him above, when “a division arose among the Jews because of his words.” Again, then, taking up the weight of slanderous words, like stones thrown at him, they rushed to stone him with abuse. For this reason Wisdom says: “He who throws a stone on high throws it on his own head.” For he is said to throw a stone on high who speaks injustice on high. And you will find in the divine Scripture a mixture of the seemingly historical with the exercising (sense), and especially in John. For observe in the conversation with the Samaritan woman how “Jesus sat at the spring” is a report as about a bodily spring and a sensible body; but it is no longer possible to hear (what follows) of bodily drink, when “Jesus answered and said to her: If you knew the gift of God and who it is who says to you, Give me to drink, you would have asked …” … “(Many good) works I have shown you (from the Father); for which of them do you stone me?” If someone, going back, should gather from the beginning of the gospel the works of Jesus, referring them to spiritual workings, he above all will see Jesus: for example, one of the good works was the sign at Cana, when the former wine ran short, because “the law and the prophets (were) until John,” (and) we (have come to) abound in good wine, we with whom Jesus reclines. And this is the beginning of his signs, in the calling of … “(This beginning of) signs Jesus did.” And next to this, his restoring the house of his Father, which had become a house of trade, so that it became again the house of his Father. And why must I tell all the good works that he has done from his Father? ### Scripture references - John 10:31–32: quotation, high confidence - John 10:19: quotation, high confidence - John 4:6: quotation, high confidence - John 4:10: quotation, high confidence - John 2:1–11: allusion, high confidence - Luke 16:16: quotation, high confidence - John 2:16: allusion, high confidence ### Extrabiblical texts - Sir 27:25 (Sirach): quotation, high confidence ### Translation notes - Lines are lost in the OCR (…). ‘He who throws a stone on high …’ is Sir 27:25. ### Citation (SBL) Origen, Frag. Jo. 72 (Preuschen 4:540; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-72). ## Fragment 73 on John 10:40 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-73 - Source: Preuschen 4:542 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 10:39–40: Jesus withdrew so as not to reveal his divinity too openly; his going beyond the Jordan recalls the tribes settled there, Joshua's crossing, and Elijah's ascent. ### Greek text Ἵνα un ἐκφανῆ σφόδρα τὴν θεότητα καταστήσῃ, συνὼν ἐπὶ πλέον τοῖς κατέχειν ἐπειγομένοις καὶ μὴ κατεχόμενος, καὶ τῆς ἀνθρωπίνης τάξεως παρηαχαράξει τὸν ῥυθμόν. πρόσχες δὲ εἰ δύναταί τινα λόγον ἔχειν τὸ μὴ ἁπλῶς γεγράφθαι τὸ ᾿Απῆλθεν εἰς τὸν Ἰορδάνην-, ἀλλʼ ἐπέχεινα καὶ πέρανε αὐτοῦ. ὥσπερ καὶ οἱ διὰ Μωσέως κληροδοτούμενοι τὴν γῆν, ἥττους ὄντες τῶν διὰ τοῦ Ἰησοῦ κληροδοτουμένον. ἐν τῷ πέραν τοῦ Ἰορδάνου ἐκληρώθησαν: ἔνθα βωμὸν μέν, σύμβολον τοῦ ἐν τῇ ἁγίᾳ γῇ θυσιαστηρίου, κατεσκεύασαν, θυσίαν δὲ ἢ ὁλοκαυτώματα ἐπ᾿ αὐτοῦ οὐχ ἀνέφερον. ἀλλʼ ἤδη τροπικώτερον ἀκούομεν τοῦ ᾿᾿Απῆλθεν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν ὁ Ἰωάννης τὸ πρότερον βαπτίζωνε. καὶ ὁ τοῦ Ναυῆ μέντοιγε Ἰησοῦς ἀπὸ τοῦ πέραν τοῦ Ἰορδάνου μετὰ τεραστίων δυνάμεων διαβιβάζει τὸν λαόν. ἀλλὰ καὶ Hilas μέλλων ἀναλαμβάνεσθαι ὡς εἰς τὸν οὐρανον ἅρματι πυρὸς καὶ ἵπποις πυρὸς ἀπὸ τοῦ πέραν τοῦ Ἰορδάνου τῇ μηλωτῇ διασχίσας τὸ ῥεῦμα τοῦ ποταμοῦ διέρχεται. ### English translation (Claude) So that he might not make his divinity too manifest, staying longer with those eager to seize him and not being seized, and so falsify the pattern of the human order. And consider whether there can be some reason why it is written not simply “He went away to the Jordan,” but beyond it and on the other side of it. Just as those who received the land as inheritance through Moses, being inferior to those who received it through Jesus (Joshua), received their lot on the other side of the Jordan; where they built an altar, a symbol of the altar of sacrifice in the holy land, but did not offer sacrifice or burnt offerings on it. But now we hear more figuratively “He went away beyond the Jordan to the place where John was baptizing at first.” And indeed Jesus son of Nun brings the people across from beyond the Jordan with miraculous powers. And Elijah too, about to be taken up as into heaven by a chariot of fire and horses of fire, crosses from beyond the Jordan, dividing the stream of the river with his mantle. ### Scripture references - John 10:39–40: quotation, high confidence - Josh 22:10–29: allusion, high confidence - Josh 3:14–17: allusion, high confidence - 2 Kgs 2:8–11: allusion, high confidence ### Citation (SBL) Origen, Frag. Jo. 73 (Preuschen 4:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-73). ## Fragment 74 on John 10:39 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-74 - Source: Preuschen 4:542 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 10:39–40: anagogically, the word of Christianity escapes those who try to seize and refute it; Jesus withdraws to the Jordan, ‘descent,’ where the better baptism, in Spirit and fire, is given. ### Greek text ᾿Εξήτουν πάλιν αὐτὸν πιάσαι καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν. Κατὰ δὲ ἀναγωγὴν εἰσί τινες βουλόμενοι θηρεῦσαι τὸν κατὰ Χριστιανισμὸν λόγον ἐπὶ τὸ ἀνατρέψαι καὶ ἀνελεῖν αὐτόν κακότεχνον ψυχὴν οὐχ εἰσελεύσεται σοφίας καὶ Δοχιμαζομένη ἡ ἐν τῷ λόγῳ δύναμις ἐλέγχει τοὺς ἄφρονας, διὰ Ζοῦτο ἐξέρχεται, ὅτε δοχεῖ τοῖς κρατοῦσιν εἶναι ἐν τῇ χειρὶ αὐτῶν ὁ τῆς ἀληθείας λόγος, καὶ ἔξω γίνεται τῆς χειρὸς αὐτῶν, οὐ δυναμένων αὐτὸν κατασχεῖν. διόπερ ὅτε καὶ δοχοῦσιν ἀνατρέπειν οὐ TO ἀληθὲς ἀνατρέπουσιν, οὐ γὰρ συνίασιν αὐτοί. ἐξελθὼν δὲ ἐκ τῆς χειρὸς αὐτῶν ἔρχεται παρὰ τῷ ποταμῷ Ἰορδάνῃ, ὃς ἑρμηνεύεται ᾿κατάβασις:, ἔνθα οἱ οὐρανοὶ ἀνοιγόμενοι μαρτυροῦσι τῷ λόγῳ ὅτι νΟὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, εἰς ὃν εὐδόχησεν ὁ πατήρε. χἂν πέραν δέ τις τυγχάνῃ τοῦ ποταμοῦ, ἀλλʼ ἐγγίσας αὐτῷ εὑρήσει τὸν ᾿Ιησοῦν τὸ βέλτιον Ἰωάννου βαπτίSovra. Ἰωάννης μὲ γὰρ τὸ αἰσθητὸν πρῶτον ἐβάπτισεν βάπτισμα, Ἰησοῦς δὲ τὸ νοητόν, εἴ re ἐν πνεύματι ἁγίῳ ἐβάπτιζεν καὶ πυρί, μᾶλλον τοῦ ὀφθέντος ἐ ἐπὶ τῆς βάτου πυρὸς un κατακαίοντι. πρόσχες δὲ εἰρημένῳ καὶ ἀμφότερα ἰδὼν τὰ σημαινόμενα ἀπὸ τῆς λέξεως κρῖνον ὁπότερον χρὴ αὐτῶν παραδέξασθαι: πρῶτον ἐβάπτιζεν Ἰωάννης πέραν τοῦ Ἰορδάνου: δεύτερον δὲ ἐν Αἰνών, ἐγγὺς τοῦ Σαλήμ. ἀπῆλθεν οὖν ὃ Ἰησοῦς πέραν τοῦ Ἰορδάνου ἔνθα πρότερον ἐβάπτισεν μὲν πρῶτον βάπτισμα Ἰωάννης ἐβάπτισε πέραν τοῦ Ἰορδάνου, τὸ δὲ δεύτερον Ἰησοῦς ὃ χριστὸς ἐβάπτισεν ὅπου τὸ πρῶτον βάπτισμα δοὺς Ἰωάννης ἐβάπτισε. δοκεῖ δέ μοι τὸ δεύτερον ἔχειν λόγον μᾶλλον παρὰ τὸ πρότερον. εἴποι δʼ ἂν τις καὶ περὶ τῆς προτέρας τοιαῦταʼ veverau κατάβασις-, τὸ δὲ δεύτερον ἐν Αἰνών, ἐγγὺς τοῦ Σαλήμ. βαίνων... ἤδη οὐν διορατικώτεροι εἰσὶν οἵ τὸ δεύτερον λαμβάνοντες λύτρον, καὶ ἀπὸ πολλῆς βασάνου καὶ πόνου κτησάμενοι τὸν τῆς καταβάσει, τὸ δὲ δεύτερον παρὰ ἀναβαίνοντι. σι ### English translation (Claude) “They sought again to seize him, and he went out from their hand.” According to the anagogical sense, there are some who wish to hunt down the word of Christianity so as to overturn and destroy it … (for) wisdom will not enter a soul that devises evil; and the power in the word, when tested, convicts the foolish; for this reason it goes out, when the word of truth seems to those who hold it to be in their hand, and it comes to be outside their hand, since they cannot hold it fast. Therefore, even when they seem to overturn it, they do not overturn the truth; for they themselves do not understand. And having gone out from their hand, he comes to the river Jordan, which is interpreted “descent,” where the heavens, being opened, bear witness to the Word that “This is the Son of God, in whom the Father is well pleased.” And even if someone happens to be beyond the river, yet, having drawn near to it, he will find Jesus baptizing with the better baptism than John's. For John baptized first with the sensible baptism, but Jesus with the intelligible, since he baptized in the Holy Spirit and fire, rather the fire seen in the bush that does not burn up. And attend to what is said, and having seen both meanings of the expression, judge which of them must be accepted: first, John was baptizing beyond the Jordan; and second, in Aenon near Salim. Jesus, then, went away beyond the Jordan where first … John baptized the first baptism beyond the Jordan, and Jesus the Christ baptized the second where John, giving the first baptism, baptized. And the second seems to me to have more reason than the first. And someone might say about the first as follows: (Jordan) is interpreted “descent,” and the second (took place) in Aenon near Salim … Those, then, who receive the second washing are already more clear-sighted, and having acquired … from much testing and toil … (the first is given) to one descending, and the second to one ascending. ### Scripture references - John 10:39–40: quotation, high confidence - Matt 3:17: quotation, high confidence - Matt 3:11: allusion, high confidence - Exod 3:2: allusion, high confidence - John 3:23: allusion, high confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The fragment is damaged in the OCR (…), especially at the end. ‘Wisdom will not enter a soul that devises evil’ is Wis 1:4. ### Citation (SBL) Origen, Frag. Jo. 74 (Preuschen 4:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-74). ## Fragment 75 on John 11:1 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-75 - Source: Preuschen 4:542 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:1: the Lazarus of John is not the beggar of Luke's parable, since this Lazarus had wealthy sisters; Bethany means ‘house of obedience,’ and even a friend of Jesus may fall sick in his absence. ### Greek text Τὸ ὄνομα τοῦ Λαζάρου δὶς ἐν τοῖς εὐαγγελίοις εὕρομενʼ πρότοῦ καλουμένου Aatapov, ὅτε καὶ ἀπέθανε καὶ εἰς τὸν κόλπον τοῦ ᾿Αβραὰμ ἀπῆλθενʼ δεύτερον δὲ κατὰ τὴν ἐχχειμένην λέξιν. πότερον δὲ ὁμωνυμία ἐστὶ δύο ὄντων Δαξάρων, ἢ ἐχεῖνός ἐστιν οὗτος; φήσει γὰρ ὃ βουλόμενος περὶ ἑνὸς λέγειν ἀμφοτέρους τοὺς εὐαγγελιστὰς ὅτι ἐν ταῖς τρισὶ ταῖς μεταξύ (τεταρταῖος γὰρ ἀνέστη άξαρος), δ ἀπενεχθεὶς ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον τοῦ ᾿Δβραὰμ ἀνεπαύσατο. καὶ διὰ τὰ ὑπὸ τοῦ πλουσίου εἰρημένα ἐν τῷ Ἐρωτῶ οὖν σὲ, πάτερ, ἵνα πέμψης αὐτὸν εἰς τὸν οἶχον τοῦ πατρός μου. ἵνα sun καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνους ὑπὸ προφήτας ὁ δὲ σωτὴρ καὶ κύριος ἡμῶν ἀνέστησεν αὐτόν, τάχα κατὰ τὸ σιωπώμενον ἀπαγγελοῦντα περὶ ὧν ἑώρακεν καὶ τὰ περὶ τὰς ψυχὰς οἰκονομούμενα. ἀλλὰ ταῦτα λῆρος ὁ μὲν γὰρ παρὰ τῷ πλουσίῳ ἀπερίστατος ἢν καὶ ἀπερριμμένος ἐν τῷ πυλῶνι, ὁ δὲ εἶχε Μαρίαν καὶ Δίάρθαν ἀδελφὰς εὐπόρους xal περιβοήτους παρὰ τοῖς 1ῦ Ἰουδαίοις, ὡς καὶ τὸν Ἰησοῦν ὑποδέχεσθαι. καὶ ἄκουσον τί φησιν αὐτὸς ὁ εὐαγγελιστὴς Ἰωάννης. Hv δὲ Μαρία ἡ ἀλείψασα τὸν κύ2ριον μύρῳε. ἡ ἔχουσα μύρον καὶ ἀγαπωμένη ὑπὸ τοῦ Ἰησοῦ οὐκ ἠλέησε. τὸν ἀδελφόν, ἐπιθυμοῦντα κορεσθῆναι ἀπὸ τῶν ψιχίων τῶν ἀπὸ Βηθανίας δὲ ἦν, ὅπερ ἑρμηνεύεται Οἶκος ὑπακοῆς. τάχα πᾶς ὁ ἀπὸ Βηθανίας φχειωμένος ὑπακοῇ φίλος ἐστὶ τοῦ Ἰησοῦ. ἐπεὶ δὲ τρεπτή ἐστιν ἡ ἀνθρωπίνη φύσις, κἂν ἀσθενήσαι ποτὲ τοῦ Ἰησοῦ φίλος ἀσθενήσαι δʼ ἂν ὅτε μὴ πάρεστιν αὐτῷ ὁ Ἰησοῦς, καὶ οὐ ### English translation (Claude) We find the name of Lazarus twice in the gospels: first, of the one called Lazarus, when he died and went away into the bosom of Abraham; and second, according to the present passage. Is it, then, a sameness of names, there being two Lazaruses, or is that one this one? For one who wishes to say that both evangelists speak of one man will say that in the three days between (for Lazarus rose on the fourth), having been carried by the angels into the bosom of Abraham, he rested there; and because of what the rich man said, “I beg you, then, father, to send him to my father's house, so that they too may not come into this place of torment,” … under the prophets; and our Savior and Lord raised him, perhaps, according to what is kept silent, to report what he had seen and the things dispensed concerning souls. But these things are nonsense. For the one with the rich man was destitute and cast out at the gate, but this one had Mary and Martha as sisters, well-to-do and renowned among the Jews, so that they even received Jesus. And hear what the evangelist John himself says: “It was Mary who anointed the Lord with ointment.” She who had ointment and was loved by Jesus would not have failed to pity her brother, longing to be fed with the crumbs from (the rich man's table). And he was from Bethany, which is interpreted “House of obedience.” Perhaps everyone from Bethany, made familiar with obedience, is a friend of Jesus. But since human nature is changeable, even a friend of Jesus might sometimes fall sick; and he might fall sick when Jesus is not present with him, and not … ### Scripture references - John 11:1–2: quotation, high confidence - Luke 16:20–28: allusion, high confidence ### Translation notes - The end is lost in the OCR. ### Citation (SBL) Origen, Frag. Jo. 75 (Preuschen 4:542; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-75). ## Fragment 76 on John 11:2 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-76 - Source: Preuschen 4:544 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:2: Mary of Bethany is the same as the sinful woman of Luke who anointed Jesus, her name withheld to encourage penitents; Mary and Martha may figure contemplation and action, and the ‘few things’ needed are the commandments of love. ### Greek text Ὅτι Μαρία ἡ αὐτή ἐστε καὶ παρὰ τῷ Δουκᾷ ἡ ἀλείψασα τὸν κύριον μύρῳ δῆλον. ἀλλʼ ἐχεῖρος μὲν αὐτῆς ἀπεσιώπησεν τοὐνομα μὴ παρατραπείη ἐκ τῆς τοιαύτης τοῦ Ἰησοῦ μαρτυρίας περὶ αρίας πρὸς τὸ μὴ ἀπογνοὺς ἑαυτὸν ἐπὶ τοῖς πρότερον ἥκειν καὶ παρακαθέζεσθαι τοῖς ποσὶ τοῦ Ἰησοῦ καὶ μαθητεύεσθαι αὐτῷ; καὶ γὰρ αὕτη, φησί,.γυνὴ ἣν ἐν τῇ πόλει ἁμαρτολόςε, ἥτις ἐπιγνοῦσα ὅτι χατάχειται ἐν τῇ οἰχίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας κλαίουσα τοῖς δάχρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦς. εἴποι δʼ ἄν τις τὴν μὲν Μαρίαν σύμδὲ ἐκ νεχρῶν ἀνιστάμενον ἀδελφὸν αὐτῶν τῶν διά τινα ἁμαρτήματα εἰς ἄδου καταβεβηκότων κατὰ τὸ ν᾿ ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ πολιτείαν φήσει εἰρῆσθαι τῇ Μάρθᾳʼ Mapda Μάρθα, περὶ πολλὰ θορυβῇ καὶ περισπᾶσαι, ὀλίγων δέ ἐστε χρείας εἰς σωτηρίαν γὰρ οὐ τῶν πολλῶν κατὰ τὸ γράμμα τοῦ νόμου ἐντολῶν χρεία, ἀλλʼ ὀλίγων, ἐν οἷς κρέμαται ὅλος ὃ νόμος καὶ οἱ προφῆται, τῶν περὶ 5 ἀγάπης νενομοθετημένον. ### English translation (Claude) That Mary is the same as the woman in Luke who anointed the Lord with ointment is clear. But he kept silent about her name … so that (no one) might be turned aside from such a testimony of Jesus about Mary, (and) so as not to despair of himself because of former (sins), but to come and sit at the feet of Jesus and be his disciple. For this woman too, he says, “was a sinner in the city, who, learning that he was reclining in the house of the Pharisee, brought an alabaster jar of ointment, and standing behind at his feet, weeping, began to wet his feet with her tears.” And someone might say that Mary is a symbol (of the contemplative life, and Martha of the active), and their brother rising from the dead (a symbol) of those who for some sins have gone down to Hades, according to “Let the sinners be turned back …”; … he will say was said to Martha: “Martha, Martha, you are troubled and distracted about many things, but few things are needed.” For for salvation there is need not of the many commandments according to the letter of the law, but of few, on which hang the whole law and the prophets, those legislated concerning love. ### Scripture references - John 11:2: allusion, high confidence - Luke 7:37–38: quotation, high confidence - Ps 9:17 (9:18 LXX): quotation, medium confidence - Luke 10:41–42: quotation, high confidence - Matt 22:40: allusion, high confidence ### Translation notes - Lines are lost in the OCR (…); the parenthesized words are supplied by sense from the fragment's own argument (compare fragment 79). The identification of Mary with the sinful woman of Luke 7 is the fragment's own view. ### Citation (SBL) Origen, Frag. Jo. 76 (Preuschen 4:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/55/#p-76). ## Fragment 77 on John 11:4 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-77 - Source: Preuschen 4:544 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:11–17: Lazarus's death is a figure of the soul unenlightened by God; Jesus rejoiced to strengthen the disciples' faith; Thomas understood that Christ would descend to the souls; the four days signify the material body and its sins, which Jesus, buried only three days, did not reach. ### Greek text Ὡς μὲν ἐν συμβόλῳ δηλούτω τὸν κατὰ τὴν ἱστορίαν Yavarovʼ ὡς δὲ πρὸς ἀναγωγὴν παριστάτω θάνατον ὃν ἔσθʼ ὅτε ὑπνοῦσιν οἱ μὴ ὑπὸ θεοῦ τοὺς τῆς ψυχῆς ὀφθαλμοὺς πεφωτισμένοι. οὐ πάντως δὲ οἱ μὴ πεφωτισμένοι κοιμῶνται εἰς θάνατον, ἀλλὰ τῶν ἐνδεχομένων ἐστί ὁ καὶ διὰ τοῦτό φησιν ὁ ψαλμῳδός Φώτισον τοὺς νὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατονε. καὶ πρόσεχε ἐπεμελῶς τῷ Μήποτεε. εἶπε τοίνυν τοῖς μαθηταῖς παρρησίᾳ, τὸ πρῶτον γὰρ ἐν παροιμίαις εἴρηκεν Λάξαρος κεχοίμηταιε, Καὶ χαίρω δι᾿ ὑμᾶς ὅτι οὐκ ἤμηνἐχεῖς εἰ γὰρ av ἐχεῖ οὐχ ἂν τεθνήκει,Αάζξαροςʼ ἀδύνατον γὰρ ἀποθανεῖν τινα παρόντος Ἰησοῦ. ἵνα δὲ ἀναστῇ ἐκ γεχρῶν ὃ ἀποθανών, ἐλθεῖν δεῖ τὸν Ἰησοῦν πρὸς τὸν ἀποθανόντα. ριστᾶται SIRV. τεθνήκει We, τέθνηκε N. δι᾿ ὑμᾶς μέν, φησί, χαίρω, πιστεύοντας &x τοῦ μαθεῖν, ὅτι ἀπέθανεν ἐκεῖνος οὐκ ὄντος μου παρʼ αὐτῷ, καὶ ἕνα βεβαιωθῆτε ἐν τῇ πίστει. αὐτὸς μὲν οὖν μόνος ἐξυπνίζει τὸν Λάξαρον, τῶν δὲ μαθητῶν χαὶ τῆς ὄψεως αὐτοῦ σουδαρίφῳ περιδεδεμένης, λῦσαι αὐτὸν δεσμοῖς νεχρῶν δεδεμένον καὶ ἀφιέναι αὐτὸν ὑπάγειν κατὰ τὴν τοῦ Ἰησοῦ κέλευσιν φησὶ δὲ ὁ Θωμᾶς Ayayev ἕνα συναποθάνωμεν αὐτῷε. ἀναγνοὺς ὁ Θωμᾶς τὰς περὶ τοῦ σωτῆρος προφητείας εἰχὸς δὲ ὅτι χαὶ ἠκηκόει λείπεσθαι οἰκονομίαν τῷ υἱῷ τοῦ θεοῦ τὴν περὶ ψυχῶν, ἣν ἔμελλε ποιεῖν καταβὰς εἰς τὸ χωρίον αὐτῶν ἵνα τοῖς ἐν φυλαχῇ πνεύμασι κηρύξῃ, πορευθεὶς πρὸς αὐτά, ἀπειθήσασί ποτε. ἀχούσας ὅτι Πορεύομαι ἕνα ἐξυπνίσω αὐτὸνε ῴετο οὐχ ἄλλως ἂν ἐξυπνισθήσεσθαι καὶ ἐχ νεχρῶν ἀναστήσεσθαι τὸν Λάζαρον ἢ τοῦ Ἰησοῦ καταβάντος εἰς τὸ τῶν ψυχῶν χωρίον. τὰ δὲ καὶ τοῦ σωτῆρος εἰπόντος Ovdeig αἴρει τὴν ψυχήν μου ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπ ἐμοῦς καὶ τὰ ὅμοια, εἶτα ὡς γνήσιος αὐτοῦ μαθητής, κρίνας αὐτῷ ἀχολουθεῖν ὅποι ποτʼ ἂν ἀπίῃ, ἐβούλετο αὐτῷ καὶ τοὺς λοιποὺς μαθητὰς χάριτι τοῦ Ἰησοῦ συναποθέσθαι τὸ σῶμα. μήποτε δὲ καὶ τοῦτο ἠπίστατο, ὅτι οὐκ ἄλλως ἔσται συζῆσαι τῷ Ἰησοῦ μὴ συνarosavovra αὐτῷ, καθὰ χαὶ Παῦλος δοχεῖ. οἱ δὲ μὴ βουλόμενοι διὰ τοῦτο αὐτὸν λέγειν φήσουσιν ὅτε ὑποπτεύων τὸν ἐσόμενον φθόνον τῶν Ἰουδαίων ἐκ τοῦ ἀναστῆναι τὸν Λάζαρον καὶ τὸν ἑπόμενον κίνδυνον τοῦτο αὐτὸν εἰρηκέναι. ᾿Ἐλθὼν οὖν ὃ Ἰησοῦς εὗρεν αὐτὸν τέσσαρας ἡμέρας ἔχοντα. ὁ τέταρτος ἀριθμὸς ὑλικός τις καὶ σωματιχκὸς ὧν καχωτιχός ἐστιν, ἐπεὶ τὰ γενικὰ σώματα τέσσαρά ἐστιν ὅθεν οἱ δουλούμενοι καὶ οἱ κακούμενοι τέσσαρσιν ἑκατοντάσιν ἐτῶν πάσχουσι xara τὸ εἰρημένον νΚακώσουσιν αὐτοὺς καὶ ταπεινώσουσιν αὐτοὺς ἔτη τετραχόσιας. τάχα δὲ κατὰ τοῦτο εἰς χαθαίρεσιν τῶν τῇ φύσει τοῦ σώματος ἀκολουθησάντων ἁμαρτημάτων εσσαράκοντα νηστεύει Μωσῆς ἡμέρας, ὁμοίας δὲ καὶ Ἡλίας, καὶ ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων ὁ σωτήρ. καὶ νῦν οὖν ἐλθὼν 6 Ἰησοῦς DD εὗρε τὸν Λάζαρον τέσσαρας ἤδη ἡμέρας ἔχοντα ἐν τῷ μνημείῳ. ὅπερ ἐστὶ νεχρῶν οἰχητήρεονʼ ἁμαρτωλοῖς γὰρ οἱ τάφοι οἰκίαι εἰσίν. ὅθεν καὶ οἱ δαιμονιζόμενοε os ἐπὶ οἰχεῖον τόπον εἰς τὰ μνημεῖα, καταφεύγουσιν οἵτινες ὅσον μὲν ἔνδον εἰσίν, οὐδεὶς ἰσχύεε διὰ τῆς ὁδοῦ ἐκείνης ἀπελθεῖν, ὅταν δὲ ἐξέλθωσι τὴν γυμνότητα ἀποτιθέμενοι, ἱματισμῷ κοσμοῦνται χαὶ σωφρονοῦσι, καὶ τοῖς ποσὶ τοῦ Ἰησοῦ παρακαθέζονται. ὃ δὲ Ἰησοῦς ἐν καινῷ τίθεται μνημείῳ καὶ καθαρᾷ εἰλίσσεται σινδόνε, καὶ οὐ φθάνει ἐπὶ τῶν τεσσάρων ἡμερῶν ὧν ἐν νεκροῖς. διὸ καὶ ἐν νεκροῖς ἐλεύθερος:ε nv, καὶ ἐν ἐλευθέρῳ λουτρῷ τοῦ ὕδατος, εἰκὼν δεῖν βαπτίζεσθαι ἡμᾶς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ πνεύματος. σι ### English translation (Claude) As in a symbol, let it signify the death according to the history; but for the anagogical sense, let it present the death that those sometimes sleep who have not had the eyes of the soul enlightened by God. But not all who are not enlightened fall asleep unto death, but it is among the things that can happen; and for this reason the psalmist says: “Enlighten my eyes, lest I sleep unto death.” And attend carefully to “lest.” He told the disciples, then, plainly (for at first he had spoken in figures, “Lazarus has fallen asleep”): “And I rejoice for your sake that I was not there.” For if he had been there, Lazarus would not have died; for it is impossible for anyone to die when Jesus is present. And so that the dead man may rise from the dead, Jesus must come to the dead man. For your sake, he says, I rejoice, as you believe from learning that he died when I was not with him, and so that you may be confirmed in the faith. He alone, then, wakes Lazarus, but it is for the disciples, his face too being bound with a cloth, to loose him who was bound with the bonds of the dead and to let him go, according to Jesus' command. And Thomas says: “Let us go, that we may die with him.” Thomas, having read the prophecies about the Savior, and having likely heard also that there remained for the Son of God the economy concerning souls, which he was to perform by going down to their place, so as to preach to the spirits in prison, going to those who were once disobedient, when he heard “I am going to wake him,” thought that Lazarus would not otherwise be awakened and rise from the dead except by Jesus' going down to the place of souls. … and the Savior having said, “No one takes my life from me, but I lay it down of myself,” and the like; then, as his true disciple, having decided to follow him wherever he might go, he wished, by the grace of Jesus, to lay down the body together with him, and the other disciples too. Perhaps he also knew this, that it would not otherwise be possible to live with Jesus without dying with him, as Paul too thinks. But those who do not wish him to have spoken for this reason will say that he said it suspecting the envy of the Jews that would come from Lazarus's rising, and the danger that would follow. “When Jesus came, then, he found that he had been four days.” The number four, being material and bodily, is evil-working, since the elemental bodies are four; hence those enslaved and afflicted suffer for four hundred years, according to what is said: “They will afflict them and humble them four hundred years.” And perhaps for this reason, for the cleansing of the sins that follow from the nature of the body, Moses fasts forty days, and likewise Elijah, and the Savior for our sins. And now Jesus, having come, found Lazarus already four days in the tomb, which is the dwelling of the dead; for to sinners the graves are houses. Hence the demoniacs too flee to the tombs as to their own place; and while they are inside, no one is able to go by that way; but when they come out, putting off their nakedness, they are adorned with clothing and are in their right mind, and sit at the feet of Jesus. But Jesus is laid in a new tomb and wrapped in a clean linen cloth, and does not reach the four days of being among the dead. Therefore he was “free among the dead,” and … an image that we must be baptized into the name of the Father and of the Son and of the Spirit. ### Scripture references - John 11:11–17: allusion, high confidence - Ps 13:3 (12:4 LXX): quotation, high confidence - John 11:44: allusion, high confidence - 1 Pet 3:19–20: allusion, high confidence - John 10:18: quotation, high confidence - 2 Tim 2:11: allusion, high confidence - Gen 15:13: quotation, high confidence - Exod 34:28: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - Matt 4:2: allusion, high confidence - Mark 5:2–15: allusion, high confidence - Matt 27:59–60: allusion, high confidence - Ps 88:5 (87:6 LXX): quotation, high confidence - Matt 28:19: allusion, medium confidence ### Translation notes - Some words are lost or garbled in the OCR (…); the editor's apparatus is left out. The number symbolism is translated as written. ### Citation (SBL) Origen, Frag. Jo. 77 (Preuschen 4:544; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-77). ## Fragment 79 on John 11:18 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-79 - Source: Preuschen 4:546 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:18–32: Bethany and Jerusalem, fifteen stades apart, figure obedience and peace; Martha, the active life, runs to Jesus, while Mary, the contemplative, waits at home until called, and falls at his feet. ### Greek text Βηθανία ἑρμηνεύεται >Olxos ὑπακοῆς-, Ἱερουσαλὴμ δὲ Ὅρασις ἀναβαθμοί. διαιρεῖται δὲ ὁ ιε΄ ἀριθμὸς εἰς τὸν ζ τοῦ σαββάτου καὶ τὸν η΄ τῆς περιτομῆς, οἷς μόνοις μερίδα διδόναι ὃ ᾿Ἐχκλησιαστὴς παραινεῖ Δὸς μερίδα, λέγων, τοῖς ἑπτὰ καί γε τοῖς ὀχτώς. εἴπερ δὲ σύμβολόν ἐστι Μαρία μὲν τοῦ θεωρητικοῦ βίου, Μάρθα δὲ τοῦ εἰχότως Μαρία καὶ Μάρθα πενθοῦσι τὸν Λάζαρον, καὶ πενθοῦσαι δέονται τῆς περὶ τοῦ ἀδελφοῦ παραμυθίας, ἣν βούλονται μὲν προσἄγειν αὐταῖς Ἰουδαῖο. πρὸ τοῦ πληρώματος τοῦ χρόνου λόγοι, ἀπογινώσκχουσι (δὲ) τοῦ δύνασθαι παῦσαι τοῦ ἐπὶ τῷ νεχρῷ κλαυθμοῦ τὴν ἀδελφὴν τοῦ τεθνεῶτος. δοκεῖ δὲ ἡ Μάρθα νῦν σπουδαιοτέρα εἶναι τῆς Μαρίας, εἴ γε Μάρθα μὲν ἔδραμε πρὸς τὸν Ἰησοῦν 2 Magie δὲ οἴκοι ἔμενε, καθεξομένη. εἰσὶ δέ τινες, ὡς ἑκατόνταρχος, μὴ ὄντες ἱκανοὶ τὸν Ἰησοῦν ὑποδέξασθαι, ἕτεροι δὲ ἄξιοι, ὡς ὃ ἄρχισυνάγωγος: ὅθεν άρθα ὡς ὑποδεεστέρα ἔδραμε πρὸς τὸν Ἰησοῦν, Ἃ δὲ Μαρία ἀναμένει οἴκοι αὐτὸν ὑποδέξασθαι, ὡς χωρητικὴ τῆς αὐτοῦ ἐπιδημίας. καὶ οὐχ ἂν ἐξῆλθε τοῦ ἑαυτῆς οἴχου, εἰ μὴ ἤκουσε τῆς ἀδελφῆς λεγούσης Ὁ διδάσκαλος πάρεστι καὶ φωνεῖ σεε. καὶ ἐγερθεῖσα οὐχ ἁπλῶς ἠγέρθη ἀλλὰ ταχύ, καὶ πεσοῦσα πρὸς τοὺς πόδας τοῦ Ἰησοῦ εἶπεν ἃ εἶπεν, ἐκείνης μὴ προσπεσούσης. ### English translation (Claude) Bethany is interpreted “House of obedience,” and Jerusalem “Vision of peace”; (between them are) fifteen (stades), steps. And the number fifteen is divided into the seven of the sabbath and the eight of circumcision, to which alone the Preacher urges us to give a portion: “Give a portion,” he says, “to seven and also to eight.” And if Mary is a symbol of the contemplative life, and Martha of the (active), fittingly Mary and Martha mourn Lazarus, and mourning they need consolation about their brother, which the words of the Jews, (spoken) before the fullness of time, wish to offer them, but despair of being able to stop the dead man's sister from weeping over the dead. And Martha now seems to be more earnest than Mary, since Martha ran to Jesus while Mary remained at home, sitting. But there are some, like the centurion, who are not fit to receive Jesus, and others who are worthy, like the ruler of the synagogue: hence Martha, as the lesser, ran to Jesus, but Mary waits at home to receive him, as capable of containing his visit. And she would not have gone out of her house, if she had not heard her sister saying: “The teacher is here and is calling you.” And rising, she rose not simply but quickly, and falling at the feet of Jesus she said what she said, though Martha had not fallen down. ### Scripture references - John 11:18–32: allusion, high confidence - Eccl 11:2: quotation, high confidence - Matt 8:8: allusion, high confidence - Mark 5:22–23: allusion, medium confidence - John 11:28: quotation, high confidence ### Translation notes - Some words are lost in the OCR (supplied in parentheses by sense). ‘Give a portion to seven and also to eight’ is Eccl 11:2. ### Citation (SBL) Origen, Frag. Jo. 79 (Preuschen 4:546; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-79). ## Fragment 80 on John 11:26 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-80 - Source: Preuschen 4:548 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:26–27: Jesus asks Martha whether she believes so that her faith may be made known, and she confesses that she has long believed him to be the Christ, the Son of God. ### Greek text Οὐκ ἀγνοῶν 6 σωτὴρ πότερον πιστεύει ἡ Magda τοῖς λεγομένοίς ἢ μή, πυνθάνεται λέγωνʼ νΠιστεύεις τοῦτο; ε ἀλλʼ ὑπὲρ τοῦ ἡμᾶς ἢ καὶ τοὺς τότε παρόντας μαθεῖν ἐκ τῆς ἀποχρίσεως αὐτῆς τὴν αὐτῆς διάθεσιν. ἄλλος δέ τις φήσει ὅτι οὐδὲ πυνθάνεται. ἀλλʼ ἀποφαίνεται τὸ Πιστεύεις τοῦτο;ς εἶτα πληροῦσα ὴ Magda τὴν ἀπόφασιν τοῦ σωτῆρος λέγει Ναὶ κύριεε χαὶ οἷον οὐ μόνον τοῦτο ὃ σὺ λέγεις πιστεύω, τὸ δὲ σὲ εἶναι τὸν χριστὸν οὐ μόνον ἄρτι πιστεύω, ἀλλὰ καὶ πεπίστευκα, xal ὅτι σὺ εἶ ὃ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον ἐρχόμενος, καὶ ἐπιδημῶν πᾶσι τοῖς πιστεύουσιν εἰς σέ. ΤΙ ΧΧΧΊΙ. ### English translation (Claude) The Savior, not being ignorant whether Martha believes what is said or not, inquires, saying, “Do you believe this?”, but so that we, or those then present, might learn her disposition from her answer. But someone else will say that he does not even inquire, but declares, “You believe this.” Then Martha, completing the Savior's declaration, says: “Yes, Lord,” as if to say: I believe not only this which you say; but that you are the Christ I not only now believe, but have believed, and that you are the Son of God who comes into the world, and who comes to dwell in all who believe in you. ### Scripture references - John 11:26–27: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 80 (Preuschen 4:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-80). ## Fragment 81 on John 11:32 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-81 - Source: Preuschen 4:548 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:32: Jesus is everywhere present, but Mary and Martha had not yet progressed so far as to know his presence. ### Greek text Ζητήσαι δʼ ἄν τις διὰ τί λέγει Εὶ ἧς ὦδεε ἐξετάζων τὰ τῆς ὅτι σὺ εἶ ὃ χριστὸς ὃ. σιν) + αὐτῆς 2 Cord. LXXXLIN οι σι oO ἀναγωγῆς, el ἔστιν ὅπου οὐκ ἐστιν 6 ᾿Ιησοῦς; ὥσπερ ὅπου εἰσὶ δύο ἢ τρεῖς συνηγμένοι εἰς τὸ αὐτοῦ ὄνομα, ἐχεῖ ἐστὶν ἐν μέσῳ αὐτῶν ἄλλων δὲ μέσος ἕστηχεν τῶν μὴ γινωσχόντων αὐτόν οὕτως παρῆν τῇ Μαρίᾳ καὶ τῇ Μάρθαᾳ. οὐχ οὕτω γὰρ προκεχόφεισαν οἧς γινώσκειν αὐτὸν παρόντα. ### English translation (Claude) One might ask why she says “If you had been here,” examining the matter according to the anagogical sense: is there anywhere where Jesus is not? As where two or three are gathered in his name, he is there in their midst, and he stands in the midst of others who do not know him, so he was present to Mary and Martha. For they had not progressed so far as to know him present. ### Scripture references - John 11:32: quotation, high confidence - Matt 18:20: allusion, high confidence - John 1:26: allusion, high confidence ### Translation notes - The editor's apparatus is left out. ### Citation (SBL) Origen, Frag. Jo. 81 (Preuschen 4:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-81). ## Fragment 82 on John 11:34 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-82 - Source: Preuschen 4:548 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:34–35: ‘Where have you laid him?’ is a figure of not acknowledging the dead in sin; Jesus weeps when any friend of his lies in a tomb. ### Greek text To δὲ Ποῦ τεθείκατε αὐτόν;ε μὴ θαυμάσῃς εἰ ὥσπερ ὑπὸ ἀγνοοῦντος λέγεται. ἀγνοεῖν γὰρ οὐ μόνον τὸν σωτῆρα ἀλλὰ καὶ. τὸν πατέρα φησὶν ἡ γραφὴ κατὰ σημαινόμενον κατὰ τὸ Ei τις ἐν ὑμῖν πνευματικὸς ἐπιγινωσκέτω ἃ γράφω ὑμῖν, ὅτι τοῦ θεοῦ ἐστίν sel δέ τις ἀγνοεῖ ἀγνοεῖταις. ἐρωτᾷ νΠοῦ τεθείκατε αὐτόν; ὥς γε τοῖς μαθηταῖς ἐντέλλεται ἀφιέναι τοὺς νεκρούς. daxpvs δὲ ὁ Ἰησοῦς, ἐάν τις αὐτοῦ τῶν φίλων ἐν μνημείῳ γένηται. ### English translation (Claude) And “Where have you laid him?”: do not wonder if it is said as by one who does not know. For Scripture says that not only the Savior but also the Father does not know, in a certain sense, according to “If anyone among you is spiritual, let him acknowledge what I write to you, that it is of God; but if anyone does not know, he is not known.” He asks, “Where have you laid him?”, as he commands the disciples to leave the dead. And Jesus weeps if any of his friends comes to be in a tomb. ### Scripture references - John 11:34–35: quotation, high confidence - 1 Cor 14:37–38: quotation, high confidence - Matt 8:22: allusion, high confidence ### Translation notes - The quotation of 1 Cor 14:37–38 is in a variant form. ### Citation (SBL) Origen, Frag. Jo. 82 (Preuschen 4:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-82). ## Fragment 83 on John 11:38 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-83 - Source: Preuschen 4:548 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:38–39: Jesus groans in spirit from afar and within himself near the tomb; he commands others to remove the stone from a tomb, while Jacob himself rolled the stone from the well. ### Greek text Μακρὰν μὲν τυγχάνων τοῦ μνημείου ἐνεβριμήσατο τῷ πνεύματι. ὅτε δὲ ἐγγὺς γίνεται τῷ νεκρῷ, οὐχέτε ἐμβριμᾶται τῷ πνεύματι, ἀλλὰ συνέχει ἐν ἑαυτῷ τὴν ἐμβρίμησιν. διὸ λέγεται Ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖονς. πάλιν δὲ ἐπιτιμᾷ τῷ πάθει, ἵνα. ο > ᾿ ς Ε N, μητῷ τινι μνημείῳ all ἐν λαξευτῷ. καὶ τάχα διὰ τοῦτο οὐαὶ τοῖς οἰκοδομοῦσι τάφους ἢ μνημεῖα. οἰκοδομεῖσθαι γὰρ δεῖ οἰκίας, καὶ ναόν, καὶ εἴ τι τοῖς ζῶσίν ἐστι χρήσιμον. εἶτά φησιν Agare τὸν λίθονε | ἐπεὶ τὸ σπήλαιον μνημεῖον ἥν, οὐχ ἥψατο αὐτὸς τοῦ λίθου, ἀλλʼ ἑτέροις ἐπέτρεψεν ἄραι τοῖς ἐπιτηδείοις πρὸς τὸ ἔργον. τοῦ δὲ ἐπικειμένου τῷ στόματι τοῦ φρέατος ἐν τῇ ΓΕενέσει καὶ ἐμποδίζοντος τὰ πρόβατα τοῦ πίνειν, ap ὧν ἔμελλε γενέσθαι τὰ ἐπίonua καὶ ἡ μερὶς τοῦ Ἰακώβ, αὐτὸν ἔδει ἐπιλαβέσθαι τὸν Ἰακώβ, καὶ προσελθόντα τῷ λίθῳ ἀποκυλίσαε αὐτόν. καὶ ἔδει γε ἐπὶ μὲν τοῦ φρέατος αὐτὸν προσελθεῖν τὸν Ἰακώβ. ἔξω δὲ τοῦ σπηλαίου στῆναι τὸ Ἰησοῦν. ### English translation (Claude) While he was far from the tomb he groaned in the spirit; but when he comes near to the dead man, he no longer groans in the spirit, but holds the groaning within himself. Therefore it is said: “Groaning in himself he comes to the tomb.” And again he rebukes the suffering, so that … not in some built tomb, but in a hewn one. And perhaps for this reason, woe to those who build graves or tombs; for one must build houses, and a temple, and whatever is useful to the living. Then he says: “Take away the stone.” Since the cave was a tomb, he did not himself touch the stone, but committed it to others fit for the work to take it away. But the stone lying on the mouth of the well in Genesis and hindering the sheep from drinking, from which the marked ones and the portion of Jacob were to come, Jacob himself had to take hold of, and coming up to the stone, roll it away. And Jacob himself had to come up to the well, but Jesus had to stand outside the cave. ### Scripture references - John 11:33: allusion, high confidence - John 11:38–39: quotation, high confidence - Matt 23:29: allusion, medium confidence - Gen 29:2–10: allusion, high confidence - Gen 30:32: allusion, medium confidence ### Translation notes - A line is lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 83 (Preuschen 4:548; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-83). ## Fragment 84 on John 11:51 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-84 - Source: Preuschen 4:550 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:51: one who prophesies is not thereby a prophet, as Balaam shows; Caiaphas may have prophesied by a power not his own, as demons too foretell; and the Pharisees took his words in their own sense. ### Greek text Οὐχ, εἴ τις προφητεύει, προφήτης ἀλλʼ εἴ τις προφήτης, οὗτος προφητεύει. Βαλαὰμ γὰρ μάντις ὧν προφητεύει. οὐ γάρ, εἴ τις ἰατρικόν τι ἐποίησεν, ἤδη καὶ ἰατρός ἢ καὶ οἰκοδομικόν τι ποιήσας ἤδη καὶ οἰχοδόμος. καί τινες μὲν βούλονται μὴ ἀπὸ τοῦ ἁγίου πνεύματος τὸν Καιάφαν εἰρηκέναι διὰ τὸ λέγειν τὸν Δαυεὶδ ἁμαρτήσανταʼ οἰκεῖν αὐτὸ ἐν σώματι κατάχρεῳ ἁμαρτίᾳ, ἀλλʼ ὑπὸ ἐνεργείας rovnρῶν πνευμάτων. δύνασθαι γάρ φασιν ἔστιν ὅτε προλέγειν τοὺς dalἐστί, πάντως προφητεύει οὐ μὴν εἴ τις προφητεύει πάντως ἐστὶ προφήτης. ὁ γοῦν ἐστι δίχαιος, τὸ δίχαιον διώχει [διώχειν Β] οὐ μὴν εἴ τις τὸ δίχαιον διώκει, δίκαιός ἐστιν, εἴπερ μὴ μάτην εἴρηται τὸ Δικαίως τὸ δίκαιον διώξεις. χαὶ γὰρ ol ποιοῦντες τὸ καλὸν πρὸς τὸ δοξασθῆναι ὑπὸ τῶν ἀνθρώπων δίκαιον μέν τι ἱμέντοι ΒῚ or οι σι μονας ὡς ἐπὶ Παύλου τὸ πνεῦμα τοῦ πύθωνος. καὶ ἐπὶ τοῦ σωτῆρος τὸ Ea, τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; μανθάνομεν δὲ ὃ ὅτι οὐ πάντα λέγουσιν ἀφʼ ἑαυτῶν οἱ ἄνθρωποι, ἀλλά τινα καὶ ἐ ἐνεργούμενοι ἢ ὑπὸ κρείττονός τινος δυνάμεως ἢ ὑπὸ χείρονος. πλὴν ὥσπερ τινὲς τῶν ἑτεροδόξων τὸν νοῦν τῆς γραφῆς παρεχδέχονται, οὕτως οἱ Φαρισαῖοι τὸ ὑπὸ Καιάφα ῥηθὲν πρὸς τὸν ἑαυτῶν ἐκλαμβάνουσι νοῦν. ### English translation (Claude) It is not that, if someone prophesies, he is a prophet; but if someone is a prophet, he prophesies. For Balaam, being a soothsayer, prophesies. For it is not that, if someone has done something medical, he is already a physician, or, having done something of building, already a builder. And some wish that Caiaphas spoke not from the Holy Spirit, because David says, having sinned, (that it does not) dwell in a body subject to sin, but by the working of evil spirits. For they say that the demons are sometimes able to foretell, as in the case of Paul, the spirit of divination, and in the case of the Savior, “Ah, what have we to do with you, Son of God?” … [If someone is (a prophet), he surely prophesies; but not, if someone prophesies, is he surely a prophet. He, at any rate, who is righteous pursues the righteous thing; but not, if someone pursues the righteous thing, is he righteous, if “Righteously you shall pursue the righteous thing” is not said in vain. For those too who do the good so as to be glorified by men (do) something righteous …] And we learn that men do not say everything of themselves, but some things also being moved either by a better power or by a worse. Yet, as some of the heterodox misunderstand the sense of Scripture, so the Pharisees take what was said by Caiaphas according to their own sense. ### Scripture references - John 11:49–52: allusion, high confidence - Num 22:5–7: allusion, high confidence - Ps 51:11 (50:13 LXX): allusion, medium confidence - Acts 16:16: allusion, high confidence - Matt 8:29: quotation, high confidence - Deut 16:20: quotation, high confidence - Matt 6:1: allusion, medium confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Two versions of the argument are interleaved in the OCR; the second (a parallel in the edition's apparatus) is translated in brackets. Some words are lost (…). ‘Righteously you shall pursue the righteous thing’ is Deut 16:20 (LXX). - The words about the Spirit not dwelling in a body subject to sin are Wis 1:4, which the fragment ascribes to David. ### Citation (SBL) Origen, Frag. Jo. 84 (Preuschen 4:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-84). ## Fragment 85 on John 11:54 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-85 - Source: Preuschen 4:550 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:54: Jesus' withdrawal teaches not to rush into danger; anagogically, the Word left the Jews for the desert of the nations, Ephraim, ‘fruit-bearing,’ born after Manasseh, ‘forgetfulness.’ ### Greek text Kai βουλομένου τοῦ λόγου ἐπιστρέφειν ἡμᾶς ἀπὸ τοῦ ἀλογώτερον καὶ θερμότερον ἐπιπηδᾶν τοῖς κινδύνοις, μηδʼ ἂν ὑπὲρ τῆς ἀληθείας ὦσιν, ἀλλὰ καταλαμβανομένους μὲν ἵστασθαι, μέλλοντας δὲ ἀναδύεσθαι, διὰ τὸ τῆς ἐκβάσεως ἄδηλον. πρὸς δὲ ἀναγωγὴν ῥητέον ὅτι [[Ἰησοῦς πάλαι μὲν παρρησίᾳ τοῖς Ἰουδαίοις περιεπάτει διὰ τῶν προφητῶν, νῦν δὲ οὐκέτι. οὐ γάρ ἐστιν ἐν αὐτοῖς λόγος θεοῦ, ἀλλ ἀπῆλθεν ἀπ᾿ αὐτῶν εἰς τὴν ἔρημον, περὶ ἧς λέγεται ὅτι) πολλὰ τὰ τέχνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρας ἐγγὺς Ἐφραίμ, ἥτις ἑρμηνεύεται ᾿καρποφορία- ἀδελφὸς ὧν Μοανασσῆ πρεσβυτέρου τοῦ ἀπὸ λήθης-, μετὰ γὰρ τὸν ἀπὸ λήθηςλαὸν γεγέννηται ἡ ἐξ ἐθνῶν καρποφορία-. κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν πάρεστι γὰρ τῇ καρποφορίᾳκαὶ ἐπὶ τῇ γενέσει μὲν τοῦ Ἐφραὶμ εἴποι ἂν ὁ γεννήσας αὐτὸν σιτομέτρης ἡμῶν κύριος, ὃ ταπεινώσας ἑαυτὸν καὶ γεπεινώσεώς μους. ### English translation (Claude) And the word wishes to turn us from rushing too irrationally and hotly into dangers, even if they are for the truth, but (wishes us), when we are overtaken, to stand, and when (danger) is coming, to withdraw, because of the uncertainty of the outcome. And for the anagogical sense it must be said that [Jesus of old walked openly among the Jews through the prophets, but now no longer. For the word of God is not among them, but he went away from them into the desert, of which it is said that] many are the children of the desolate rather than of her who has a husband; … near Ephraim, which is interpreted “fruit-bearing,” being the brother of Manasseh the elder, who is “from forgetfulness”; for after the people “from forgetfulness” has been born the fruit-bearing from the nations. And there he remained with the disciples; for he is present to the fruit-bearing. And at the birth of Ephraim the one who begot him, our Lord, the measurer of grain, who humbled himself, might say: (“God has made me fruitful in the land) of my humiliation.” ### Scripture references - John 11:54: allusion, high confidence - Isa 54:1: quotation, high confidence - Gal 4:27: allusion, high confidence - Gen 41:51–52: allusion, high confidence - Phil 2:8: allusion, medium confidence ### Translation notes - The bracketed part is bracketed in the edition; lines are lost in the OCR (…). The Ephraim/Manasseh etymologies follow Gen 41:51–52; ‘the measurer of grain’ is Joseph, a type of Christ. ### Citation (SBL) Origen, Frag. Jo. 85 (Preuschen 4:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-85). ## Fragment 86 on John 12:26 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-86 - Source: Preuschen 4:550 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:26: to follow Christ is to serve him, and the servant will be where the Word is, not locally but spiritually, though perhaps also in pure ethereal regions where the risen saints contemplate the Word. ### Greek text Ὁ ἑπόμενος αὐτῷ τῷ ἕπεσθαι αὐτῷ διακονεῖ αὐτῷ. ὁ δὲ διακονῶν αὐτῷ διάκονος αὐτοῦ ἐστι καὶ διὰ τοῦτο ὅπου ἔστιν ὃ λόγος, καὶ αὐτὸς ἔστε. οὐ σωματιχῶς δὲ καὶ τοπικῶς,τὴν ἐπαγγελίαν νοητέον. εἰ δὲ ὡς ἐν σωματικοῖς τόποις ἔστε τις τόπος τοῦ αἰθέρος ἐν τοῖς καθαρωτάτοις καὶ λεπτότητι φωτὸς διαυγεστέροις, οὐκ ἂν ἁμάρτοι τις τῶν ἐν σώματι τοὺς διαφέροντας ἀπολαμβάνοντας κατὰ τὴν ἀξίαν ἐν τῇ ἀναστάσει σῶμα δόξης ὑπερεχούσης καὶ διαφερούσης δ ἐν ἐχείνοις γίνεσθαι τοῖς χωρίοις ὡς ἐπιτηδειοτάτοις πρὸς τὴν σχολὴν τῶν θεωρημάτων τοῦ θεοῦ λόγου. καὶ τῇ μὲν ἐπινοίᾳ ἕτερόν ἐστι τὸ ὅπου ἔστιν ὁ θεὸς λόγος ἐκεῖ εἶναι τὸν διάχονον αὐτοῦ, τῷ δὲ πράγματι ταὐτόν ἐστι τῷ τιμᾶσθαι αὐτὸν ὑπὸ τοῦ πατρός. τῇ λόγος. ### English translation (Claude) He who follows him serves him by following him. And he who serves him is his servant; and for this reason, where the Word is, there he is too. And the promise must not be understood bodily and locally. But if, as in bodily places, there is some place of ether among the purest and the more transparent in fineness of light, one would not err (in saying) that those in the body who are distinguished, receiving in the resurrection, according to their worth, a body of surpassing and distinguished glory, come to be in those regions, as most fitted for the leisure of the contemplations of God the Word. And in concept it is one thing for the servant to be where God the Word is, but in reality it is the same as his being honored by the Father … ### Scripture references - John 12:26: allusion, high confidence - 1 Cor 15:40–44: allusion, medium confidence - Phil 3:21: allusion, medium confidence ### Translation notes - The end is lost in the OCR. The speculation about ethereal regions for the risen is translated as written. ### Citation (SBL) Origen, Frag. Jo. 86 (Preuschen 4:550; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-86). ## Fragment 87 on John 12:27 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-87 - Source: Preuschen 4:552 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:27: Christ's soul was troubled in human fashion, not from fear of death but over the contest with Satan's powers, and only for an instant, ‘now’; he prays for the contest in which evil is defeated. ### Greek text Πᾶσαι αἱ τοῦ Σατανᾶ δυνάμεις ἅμα τοῦ αὐτῇς ἡγεμόνος κατὰ τὸν τοῦ σωτῆρος ψυχὴ ἀνθρωπίνως ἐταράττετο, οὐ τὸν θάνατον δειλιῶσα, εἰ καὶ τοῦτο ἀνθρώπινον, ἀλλὰ τὸ μὴ ἡττηθῆναι. ἐνεδίδου γὰρ αὐτῇ ὃ,Χριστὸς καὶ πάσχειν ἔσθʼ ὅτε τὰ ἴδια, καὶ ἐπείπερ ἔμελλε τοῖς ὑπακούουσιν αὐτῷ αἴτιος ωτηρίας αἰωνίου γίνεσθαι, διὰ τοῦτο νομίσειεν ὑπὸ τῆς ταραχῆς κατακρατούμενος ἀλλʼ ἀκαριαίως τοῦτο γὰρʼ σημαίνει τὸ νῦν ἅμα rag τῷ ἄρξασθαι καὶ ἐπαύσατο, καὶ ὡς ἔπος εἰπεῖν σημεῖον ἦν χρόνου. ὅρα δὲ μήποτε καὶ αὐτὸς πρὸς τὰς στρατευομένας κατʼ αὐτοῦ δυνάμεις πονηρὰς ἀγῶνα εὔχεται γενέσθαι πρὸς τὸ νικηθῆναι πᾶσαν τὴν δύναμιν τοῦ πονηροῦ. ### English translation (Claude) All the powers of Satan, together with their leader, (were drawn up) against (him) … the Savior's soul was troubled in human fashion, not fearing death, even if this is human, but (fearing) not to be defeated. For Christ allowed it sometimes to suffer what is proper to it; and since he was to become the cause of eternal salvation to those who obey him, for this reason one might think him overpowered by the trouble; but (it was) for an instant: for this is what “now” signifies, that it ceased as soon as it began, and was, so to speak, a point of time. And see whether he himself also prays that a contest may take place against the evil powers warring against him, so that the whole power of the evil one may be defeated. ### Scripture references - John 12:27: allusion, high confidence - Heb 5:9: quotation, high confidence ### Translation notes - The beginning is damaged in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 87 (Preuschen 4:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-87). ## Fragment 88 on John 12:31 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-88 - Source: Preuschen 4:552 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:31: Christ's suffering on the cross, triumphing over the powers and reconciling all things, is the judgment of this world. ### Greek text Τὸ ἐν τῷ σταυρῷ πάθημα αὐτοῦ κρίσις ἦν τοῦ κόσμου τούτου παρὰ τὸ Ῥ, cf. 1. seite τὰ ἐπὶ γῆς εἴτε τὰ ἐν οὐρανοῖςε, μετὰ θριαμβεύσεως ἐν τῷ ξύλῳ, ἃς ἀπεξεδύσατο ἀρχὰς καὶ ἐξουσίας, ἐχάθισεν ἐν τοῖς ἐπουραγίοις, ᾿ἀποκαθιστὰς πάντα ἐπὶ τὸ ἑχάστῳ ἁρμόζον καὶ πρέπον τέλος. ἐπεὶ οὖν τὸ συνέχον τὴν περὶ ἑχάστου τῶν ὄντων κρίσιν n ἐν τῷ σταυρῷ οἰκονομία nv, διὰ τοῦτο, ἐγγίσαντος τοῦ κατὰ τὸ ἐν αὐτῷ πάθος καιροῦ, εἶπεν τὸ Νῦν ἡ κρίσις ἐστὶ τοῦ κόσμου τούτους. ΧΟ. ### English translation (Claude) His suffering on the cross was the judgment of this world, according to … “whether the things on earth or the things in heaven,” with the triumph on the wood over the principalities and powers which he stripped off, (when) he sat in the heavenly places, restoring all things to the end that fits and befits each. Since, then, the economy on the cross was what holds together the judgment concerning each of the beings, for this reason, when the time of his suffering drew near, he said: “Now is the judgment of this world.” ### Scripture references - John 12:31: quotation, high confidence - Col 1:20: quotation, high confidence - Col 2:15: allusion, high confidence - Eph 1:20: allusion, medium confidence ### Translation notes - Some words are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 88 (Preuschen 4:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-88). ## Fragment 89 on John 12:81 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-89 - Source: Preuschen 4:552 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:31–34: the passion revealed those who will judge the world and cast out its ruler; the crowd, knowing only that the Christ remains for ever, did not understand his death and first coming. ### Greek text Ἐπεὶ τὸ τοῦ σωτῆρος ἡμῶν πάθος ἐπὶ καθαρισμῷ τῶν προἐγνωσμένων ἐγίνετο ἐν οἷς ὁ κόσμος κρίνεσθαι ἔμελλε, διὰ τοῦτο λέλεκται τὸ Nov κρίσις ἐστὶ τοῦ κόσμου τούτους, ὡσανεὶ ἔλεγεν Ἐνέστη καιρὸς ἀναδείξεως τῶν κρινούντων τὸν χόσμον ἢ ἐπεὶ τῷ καιρῷ τοῦ σωτηρίου πάθους ἔμελλεν ὃ τύραννος καθαιρεθήσεσθαι, λέλεκται τὸ Νῦν ὁ ἄρχων τοῦ κόσμου ἐκβληθήσεταις ἢ τάχα κατὰ τὸ ἐξώτερον σχότος. ἼἌγνοιαν δὲ αὐτῷ ἐλέγχουσι τὴν περὶ τοὺς προφήτας καὶ τὴν οὐχ ἀκριβῆ γνῶσιν τῶν γεγραμμένων ὑποδειχνύουσιν. τὸ μὲν γὰρ εἰς τὸν αἰῶνα μένειν τὸν χριστὸν ἀπὸ τῶν τοιούτων εἰλήφασι φωνῶν τὸ δὲ τοῦ θανάτου μυστήριον μεταξὺ γινόμενον καὶ τὴν πρὸς ὀλίγον διάλυσιν τῆς ψυχῆς ἀπὸ τοῦ σώματος οὐ συνίεσαν οὐδὲ ἐξηΧριστοῦ ἐπιδημιῶν, τὴν μὲν ἐνδοξοτέραν χαὶ ἐπὶ συντελείᾳ ἐσομένην τοῦ αἰῶνος ὁ ὄχλος τῶν Ἰουδαίων ἤλπιζε, τὴν δὲ πρὸ αὐτῆς οὐ πάνυ τι συνίει. διὸ καταλείπεται ὁ οἶχος αὐτῶν. xcl. ### English translation (Claude) Since the suffering of our Savior took place for the cleansing of those foreknown, by whom the world was to be judged, for this reason it is said, “Now is the judgment of this world,” as if he said: The time has come for showing forth those who will judge the world. Or, since at the time of the saving passion the tyrant was to be overthrown, it is said, “Now the ruler of this world will be cast out,” or perhaps into the outer darkness. … They convict him of ignorance about the prophets and show their inexact knowledge of what is written. For that the Christ remains for ever they have taken from such sayings; but the mystery of death, coming in between, and the brief separation of the soul from the body, they did not understand nor examine … of the comings of Christ, the crowd of the Jews hoped for the more glorious one, which is to be at the consummation of the age, but the one before it they did not understand at all. Therefore their house is left (desolate). ### Scripture references - John 12:31: quotation, high confidence - 1 Cor 6:2: allusion, high confidence - Matt 8:12: allusion, medium confidence - John 12:34: allusion, high confidence - Matt 23:38: allusion, high confidence ### Translation notes - Lines are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 89 (Preuschen 4:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-89). ## Fragment 90 on John 12:35 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-90 - Source: Preuschen 4:552 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:35: the light, like the mina and the kingdom, was among the Jews for a little while; because they did not walk in it, it was taken and given to the nation bearing its fruits, the light of the world. ### Greek text Ἐπείπερ ὡς παντὶ τῷ ἔχοντι δοθήσεται καὶ περισσευθήσεται, οὕτως ἀπὸ τοῦ μὴ ἔχοντος καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπʼ αὐτοῦ εἴ τίς [τε] λαβὼν τὴν μνᾶν δεσμεύσει αὐτὴν ἐν σουδαρίῳ, ἀκούσεται τὸ Erı μιχρὸν τὸ φῶς ἐν ὑμῖν ἐστινε ὅσον γὰρ οὐδέπω λέξεται τὸ Apate ἀπʼ αὐτοῦ τὴν μνᾶνε, ἐπείπερ ὁ ἐν ὀλίγῳ ἄδικος χαὶ ἐν πολλῷ ἄδικός ἐστιε. καὶ οὕτω δʼ av τις τὰ κατὰ τὸν τόπον διηγήσαιτο; ὥσπερ N βασιλεία τοῦ θεοῦ παρὰ Ἰουδαίοις ἦν, οὕτω καὶ τὸ φῶς ἐν αὐτοῖς ἐτύγχανε καὶ ὥσπερ διὰ τὸ μὴ ἀποδεδωχέναι αὐτοὺς τοὺς ἐπιβάλλοντας τῇ βασιλείᾳ τοῦ θεοῦ καρποὺς ἤχουσαν τὸ νἀρθήσεται ἀφʼ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεταε ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆςε, οὕτως ἐπείπερ ὄντος τοῦ φωτὸς ἐν αὐτοῖς οὐ περιεπάτησαν ὡς μὴ σκοτίαν αὐτοὺς λαβεῖν, διὰ τοῦτο μετὰ τὸν μικρὸν χρόνον τὸ ἐν αὐτοῖς φῶς ἀπʼ αὐτῶν ἀφηρέθη καὶ ἐδόθη τῷ ποιοῦντι τοὺς καρποὺς τοῦ φωτὸς Ever γενομένῳ ὡς τὰ ἄστρα τοῦ οὐρανοῦ καὶ χρηματίζοντι. φῶς τοῦ κόσμου, xal τοῦτο εἰληφότι ἀπὸ τοῦ φήσαντος Ἐγώ εἰμι τὸ φῶς τοῦ κόσμους. ### English translation (Claude) Since, as to everyone who has it will be given and he will have abundance, so from him who does not have, even what he seems to have will be taken from him, if someone, having received the mina, binds it in a napkin, he will hear: “The light is among you yet a little while.” For as long as it has not yet been said, “Take the mina from him,” since “he who is unjust in a little is unjust also in much.” And one might also explain the passage thus: as the kingdom of God was among the Jews, so the light too was among them; and as, because they did not render the fruits due to the kingdom of God, they heard, “The kingdom of God will be taken from you and given to a nation producing its fruits,” so, since, while the light was among them, they did not walk so that darkness should not overtake them, for this reason after the little time the light that was among them was taken from them and given to the nation that produces the fruits of the light, which has become like the stars of heaven and is called the light of the world, having received this from him who said, “I am the light of the world.” ### Scripture references - John 12:35: quotation, high confidence - Matt 25:29: quotation, high confidence - Luke 19:20–24: allusion, high confidence - Luke 16:10: quotation, high confidence - Matt 21:43: quotation, high confidence - Matt 5:14: allusion, high confidence - John 8:12: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 90 (Preuschen 4:552; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-90). ## Fragment 91 on John 12:83 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-91 - Source: Preuschen 4:554 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:39–40: Scripture shows that we are free to become righteous or unrighteous; the one who blinds and hardens is the evil one, ‘the god of this age,’ while Christ heals those who turn; those who ‘could not believe’ could still be healed by coming to Jesus. ### Greek text Ὅτι γὰρ αὐτεξουσίους ἡμᾶς oldev ἡ θεία γραφή, ψέγουσα μὲν ὡς παρʼ ἑαυτοὺς φψεχτοὺς τοὺς ἁμαρτάνοντας, ἐπαινοῦσα δὲ οἰς παρὰ τὴν ἑαυτῶν αἰτίαν ἐπαινετοὺς τοὺς τηροῦντας τὴν θείαν ἐντολήν, [[ἄκουσον τί φησιν ἐν τῷ Δευτερονομίῳʼ Kai νῦν, Ἰσραήλ, τί Κύριος 6 θεός σου αἰτεῖ παρά σου ἀλλʼ ἢ φοβεῖσθαι Κύριον τὸν θεόν σοῦ, πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ καὶ ἀγαπᾶν αὐτὸν καὶ λα᾿, - - Ὁ Ἶ ao - τρεύειν Κυρίῳ τῷ θεῷ σου ἐξ ὁλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου, φυλάσσεσθαι τὰς ἐντολὰς τοῦ χυρίου καὶ τὰ δικαιώματα αὐτοῦ, ὅσα ἐγώ σοι ἐντέλλομαι σήμερον, ἵνα εὖ 7 σοί;ε ἐν δὲ τῷ παρά σου ἀλλʼ ἢ τὸ ποιεῖν κρίμα καὶ ἀγαπᾶν ἔλεος, καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου τοῦ θεοῦ σου;.}) ὅσον οὖν ἐπὶ τούτοις δυνατόν ἐστιν ἕχαστον ἡμῶν γενέσθαι δίκαιον ἢ ἄδικον. νοήσεις οὖν τὸ Ἐτύφλωσεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὰς καρδίαςε ἀναφέρεσθαι ἐπὶ τὸν πονηρόν, [[καθὰ προείρη: τὸς Ξ 8. [oil οι ται, τυφλώσαντά τινῶν τοὺς ὀφθαλμοὺς καὶ πηρώσαντα αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς, καὶ ἕνα μὴ νοήσωσι τῇ καρδίᾳ, καὶ ἵνα μεταστραφῶσι καὶ ἰάσηταε αὐτοὺς ὃ κύριος. οὐ γὰρ ὥσπερ εἴρηκεν Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ πεπώρωκεν αὐτῶν τὴν καρόίαν,}] οὕτω γέγραπται καὶ τὸ ἵνα μὴ στραφῶσι χαὶ ἰάσηται αὐτούςε. ἄλλος od ὃ τυφλῶν τοὺς ὀφθαλμοὺς καὶ πωρῶν τὴν καρδίαν, καὶ ἄλλος ὃ τοὺς ἐπιστρέφοντας ἰώμενος [[καὶ τοὺς συντετριμμένους τὴν καρδίαν καὶ τοὺς τυφλούς. καὶ ὁ ἀπόστολος δὲ ἐν τῇ πρὸς Κορινθίους δευτέρᾳ τοῦτό φησιν Ei δέ ἐστε χεχαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἐστὶν κεκαλυμμένον, ἐν ols ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τῆς δόξης τοῦ εὐαγγελίου τοῦ χριστοῦ, ὃς ἐστιν εἰχὼν τοῦ θεοῦς.}) καὶ οὐ θαυμαστὸν εἰ ὑποβάλλοντες ἑαυτοὺς dl ὧν ἥμαρτον τῷ πονηρῷ τυφλοῦνται τοὺς ὀφθαλpr, > > - Η͂ - ᾿ x N > -, ες - μοὺς ὑπ αὐτοῦ χαὶ πωροῦνται κατὰ τὸ θέλημα αὐτοῦ τὴν ἑαυτῶν καρδίαν, πᾶντα ποιοῦντος ἵνα μὴ ἴδωσι τοῖς ὀφθαλμοῖς καὶ οήσωσι τῇ καρδίᾳ καὶ στραφῶσιν. ἀλλὰ καὶ εἰς τὸ Aıa τοῦτο οὐχ ἠδύναντο πιστεύεινε τοιαῦτα λεκτέον, ὅτι ὥσπερ ἐπὶ τοῦ ἀπὸ γενετῆς τυφλοῦ, ὃν ὕστερον ὃ σωτὴρ. ἡμῶν ἰάσατο, εἴ τις ἔλεγεν ὅτι Οὐδὲ δύναται [[θλέπειν διὰ τὸ τυφλὸν εἶναι, οὐ τοῦτο ἔλεγεν, ὅτι οὐ δυνατὸν} αὐτόν ποτε ἰδεῖν δυνατὸν γὰρ ἦν, Ἰησοῦ τῷ ἀνοῖξαι τοὺς ὀφθαλμοὺς [{τῶν τυφλῶν χαριζομένου τοῖς τυφλοῖς τὸ βλέπει), τοὺς τέως μὴ δυνηθέντας βλέπειν ὕστερον ἰδεῖν, οὕτω τούς ποτε μὴ δυναμένους πιστεύειν [διὰ τὸ τετυφλῶσθαι αὐτῶν τοὺς ὀφθαλμοὺς ὑπὸ τοῦ πονηροῦ]} οὐκ ἀδύνατον ἦν πιστεῦσαι προσελθόντας τῷ Ἰησοῦ [[καὶ εἰπόντας Pit Δαβίδ, ἐλέησον ἡμᾶς καὶ ἀξιώσαντας ἀναβλέψαι. περὶ δὲ τοῦ un αὐταῖς λέξεσιν εἰρῆσθαι παρὰ τῷ προφήτῃ τὸ κείμενον ἐν τῷ εὐαγγελίῳ οὐ θαυμαστόν, πολλαχοῦ τοῦτο ποιησάντων τῶν διακονησαμένων τὰ τῆς καινῆς διαθήχης λόγια, ὡς καὶ ἐν ἄλλοις τετηρήχαμεν. πλὴν ἰσοδυναμεῖ τὰ τοῦ Ἡσαίου ῥητὰ τοῖς ἐγχειμένοις ἐν τῷ εὐαγγελίῳ. ΧΟΠΙ. ### English translation (Claude) For that divine Scripture knows us to be free, blaming those who sin as blameworthy through themselves, and praising those who keep the divine commandment as praiseworthy through their own cause, [hear what it says in Deuteronomy: “And now, Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in all his ways and to love him and to serve the Lord your God with all your heart and with all your soul, to keep the commandments of the Lord and his ordinances, which I command you today, that it may be well with you?” And in (Micah: “What does the Lord seek) from you but to do justice and love mercy, and be ready to walk with the Lord your God?”] As far, then, as lies in these things, it is possible for each of us to become righteous or unrighteous. You will understand, then, “He has blinded their eyes and hardened their hearts” as referring to the evil one, [as was said before, as having blinded the eyes of some and maimed their heart, so that they may not see with their eyes, and may not understand with their heart, and turn, and the Lord heal them. For it is not written, in the same way as he said, “He has blinded their eyes and hardened their heart,”] so also “that they may not turn and he heal them.” The one who blinds the eyes and hardens the heart is one, and the one who heals those who turn is another, [and the broken-hearted and the blind. And the apostle too says this in the second to the Corinthians: “And if our gospel is veiled, it is veiled among those in whom the god of this age has blinded the minds of the unbelievers, so that the illumination of the glory of the gospel of Christ, who is the image of God, should not shine on them.”] And it is not surprising if, submitting themselves through their sins to the evil one, they are blinded in their eyes by him and hardened in their heart according to his will, he doing everything so that they may not see with their eyes and understand with their heart and turn. And to “For this reason they could not believe” such things must be said: that, as in the case of the man blind from birth, whom our Savior later healed, if someone said, He cannot (see, because he is blind, he did not mean that it was impossible) for him ever to see; for it was possible, Jesus by opening the eyes [of the blind granting sight to the blind], for those who until then could not see to see afterward; so for those who once could not believe [because their eyes had been blinded by the evil one] it was not impossible to believe, coming to Jesus [and saying, “Son of David, have mercy on us,” and asking to see again. And concerning the text in the gospel not being said in the very words in the prophet, it is not surprising, since those who ministered the oracles of the New Testament did this in many places, as we have observed elsewhere too. Yet the words of Isaiah are equivalent to those set down in the gospel.] ### Scripture references - John 12:39–40: quotation, high confidence - Deut 10:12–13: quotation, high confidence - Mic 6:8: quotation, high confidence - Isa 6:10: allusion, high confidence - Isa 61:1: allusion, medium confidence - 2 Cor 4:3–4: quotation, high confidence - John 9:1–7: allusion, high confidence - Matt 9:27: quotation, high confidence ### Translation notes - The bracketed parts are bracketed in the edition, probably as of doubtful ascription; they are translated. The reference to Micah is supplied by sense where the OCR has lost words. The attribution of the blinding to the evil one rather than to God is translated as written. ### Citation (SBL) Origen, Frag. Jo. 91 (Preuschen 4:554; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-91). ## Fragment 92 on John 12:44 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-92 - Source: Preuschen 4:556 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:44–45: believing in Christ is the first stage, open to many; beholding the Word and the Father in him is the second, granted only to the pure in heart after long exercise, as Jesus taught Philip and the Jews who believed. ### Greek text Kai τοῦτο δὲ ἐν τῇ προκειμένῃ λέξει κατανοητέον, ὅτι δύο πράγματα λέγεται περὶ τοῦ σωτῆρος. πρότερον μὲν ὃ καὶ πρότερον γίνεται, πρότερον γὰρ τὸ πιστεύειν εἰς αὐτόνʼ δεύτερον δὲ ὃ καὶ δεύτερον ὁδῷ παραγίνεται τοῦτο γάρ ἔστι τὸ ὑπὲρ τὸ πιστεύειν, ὅπερ ἐστὶ θεωρεῖν τὸν Aoyov, καὶ ἐν τῷ θεωρεῖν τὸν λόγον θεωρεῖν τὸν πατέρα. φθάνει δὲ τὸ μὲν πιστεύειν καὶ ἐπὶ τὸ πλῆθος τῶν προσερχομένων τῇ θεοσεβείᾳ, τὸ δὲ θεωρεῖν τὸν λόγον καὶ ἐν αὐτῷ τὸν πατέρα κατανοεῖν οὐχέτι ἐπὶ πάντας τοὺς πιστεύοντας ἀλλʼ ἐπὶ μόνους τοὺς καθαροὺς τῇ καρδίᾳ. οὕτως δὲ ἀχούω καὶ τοῦ Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέραε. οὐ γὰρ ὃ προσβάλλων τὴν ἐν τοῖς σα ματεκοῖς ὀφθαλμοῖς ὁρατικὴν δύναμιν τῷ τοῦ Ἰησοῦ [τῷ τεὶ σώματι ἑώρακε τὸν πατέρα καὶ θεὸν αὐτοῦ. οἶμαι δὲ ὅτι καὶ ἐδεῖτο χρόνου καὶ συνασκήσεως ἵν᾿ οὕτως ἴδῃ τὸν Ἰησοῦν, καὶ ὁρῶν τὸν υἱὸν θεωρήσῃ χαὶ τὸν πατέρα. διόπερ εἰπόντι τῷ Φιλίππῳʼ Δεῖξον ἡμῖν τὸν πατέρα καὶ ἀρκεῖ ἡμῖνε εἶπεν ὁ Ἰησοῦς Τοσούτῳ χρόνῳ μεθʼ ὑμῶν εἶμι καὶ οὐκ ἔγνωκάς με; ὃ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρας. πρόσχες δὲ εἰ δύνασαι τῇ διαφορᾷ τοῦ πιστεύειν καὶ τοῦ θεωρεῖν ἐνιδὼν συνεῖναι καὶ τὴν αἰτίαν δι᾿ ἣν οὔτε ὁμοίως τῷ νὉ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλʼ εἰς τὸν πέμψαντά us εἴρηται τὸ Καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμφαντά er οὔτε παραπλησίως τῷ 0 θεωρῶν ἐμὲ θεωρεῖ τὸν πέμ< P Cord. ψαντά use λέλεκται τὸ Ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλʼ εἰς τὸν πέμψαντά μεε. πιστεύων μὲν γὰρ εἰς τὸν υἱὸν οὐχ εἰς τὸν υἱὸν ἀλλʼ εἰς τὸν πατέρα τῶν ὅλων πιστεύει θεόν. θεωρῶν δέ τις τὸν λόγον καὶ τὴν σοφίαν καὶ τὴν ἀλήθειαν οὐχὶ θεωρεῖ ταύτην μόνην ἀλλὰ καὶ πατέρα. οἶμαι δὲ ὅτι εἰς παράστασιν τοῦ μέγα εἶναι τὸ δηλούμενον μυστήριον, πρῶτον μὲν ἐν τῷ πιστεύειν εἰς τὸν υἱόν, δεύτερον δὲ ἐν τῷ θεωρεῖν αὐτόν, λέλεκται πρὸ τοῦ Ὁ πιστεύων εἰς ἐμὲ καὶ θεωρῶν ἐμές τὸ Ἰησοῦς δὲ ἔκραξε καὶ seines μεγάλη γὰρ ἡ περὶ τούτων ἢν μυστικὴ φωνή. ὅτι δὲ θυνατὸν πιστεύειν τῇ θεωρίᾳ καὶ μὴ θεωρεῖν αὐτῇ δῆλον ποιήσει ö εὐαγγελιστὴς λέγων Ἔλεγεν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευχότας αὐτῷ Ἰουδαίους Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν, χαὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶςε. πρόσχες γὰρ ἐπιμελῶς ὅτι τοῖς πεπιστευχόύσι λέγει οἷς μηδέπω ἐπεγνωκόσι τὴν ἀλήθειαν ἀλλὰ μόνον αὐτῇ πεπιστευκόσι τὸ Eav μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειανε. ### English translation (Claude) And this too must be noticed in the present passage, that two things are said about the Savior: the first, which also comes first, for believing in him is first; and second, what also comes second in order; for this is what is beyond believing, which is to behold the Word, and in beholding the Word to behold the Father. And believing extends to the multitude of those who come to godliness, but beholding the Word and perceiving the Father in him no longer extends to all who believe, but only to the pure in heart. And so I understand “He who has seen me has seen the Father.” For not he who directs the power of sight in the bodily eyes to the body of Jesus has seen his Father and God. And I think that he needed time and joint exercise to see Jesus so, and, seeing the Son, to behold the Father too. Therefore, when Philip said, “Show us the Father, and it suffices us,” Jesus said: “Have I been with you so long, and you have not known me? He who has seen me has seen the Father.” And attend whether, having looked into the difference between believing and beholding, you can understand also the reason why “And he who beholds me beholds him who sent me” is not said in the same way as “He who believes in me believes not in me but in him who sent me”; nor is “He who believes in me believes not in me but in him who sent me” said like “He who beholds me beholds him who sent me.” For one believing in the Son believes not in the Son but in the Father of all, God. But one beholding the Word and the Wisdom and the Truth beholds not this alone but also the Father. And I think that, to show that the mystery signified is great, first in believing in the Son and second in beholding him, before “He who believes in me” and “he who beholds me” it is said, “But Jesus cried out and said”; for great was the mystical voice about these things. And that it is possible to believe in contemplation and not to behold it, the evangelist will make clear, saying: “Jesus said to the Jews who had believed in him: If you remain in my word, you will know the truth, and the truth will make you free.” For attend carefully that to those who had believed, as to those who had not yet recognized the truth but only believed it, he says: “If you remain in my word, you will know the truth.” ### Scripture references - John 12:44–45: quotation, high confidence - Matt 5:8: allusion, high confidence - John 14:8–9: quotation, high confidence - John 8:31–32: quotation, high confidence ### Translation notes - The editor's apparatus printed in the OCR is left out. ### Citation (SBL) Origen, Frag. Jo. 92 (Preuschen 4:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-92). ## Fragment 93 on John 12:46 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-93 - Source: Preuschen 4:556 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:46: those who would not walk in the light of Christ's teaching were overtaken by darkness; as the sun exposes diseased eyes, Christ, the intelligible sun, exposed the blindness of those who refused him. ### Greek text μου σωτήρ οἱ δὲ οὐχ ἠθέλησαν ἐνατενίσαι πρὸς αὐτὸ οὐδὲ τῇ σελασφόρῳ αἴγλῃ τῶν δογμάτων αὐτοῦ περιπατεῖν. διὸ ἀκολούθως αὐτοὺς χατέλαβεν ἡ σκοτία δίχην ἀπαιτοῦσα τῆς προκατασχούσης αὐτοὺς μοχθηρίας. καὶ τοῦτο λέγοιτʼ ἂν τετυφλῶσθαι καὶ πεπωρῶσθαι εἰχότως. καὶ ὥσπερ τῷ θελήσαντι περιπατεῖν ἐν τῷ φωτὶ ἕπεται καὶ τὸ εἰδέναι ποῦ ὑπάγει, οὕτως τῷ μὴ θελήσαντε περισπατεῖν ἐν τῷ φωτὶ συνακολουθεῖ τὸ βαδίζοντα ἐν τῇ oxoria εἶναι καὶ τυφλῶν καὶ πεπωρωμένων ὁδὸν ἀθλίως ἐξανύειν. προείρηται δὲ καὶ og τῆς δεσποτικῆς καὶ σωτηρίου διδασκαλίας ἡ ἀστραπὴ τυφλοὺς καὶ πεπωρωμένους ἐστηλίτευσε τοὺς Ἰουδαίους, καὶ τὴν πρὶν ἐνοῦσαν τοῖς ψυχικοῖς αὐτῶν ὄμμασι λύμην καὶ ἀβλεψίαν ἐμφανεστέραν τε καὶ κατάδηλον ἐποίησε μᾶλλον. ὥσπερ γὰρ ὁ αἰσθητὸς ἥλιος λαμἐποίησαν RV. πρὰς ἐναφιεὶς τὰς ἀκτῖνας ἐλέγχει τοὺς νοσοῦντας τὰ ὄμματα, οὕτω καὶ ὁ νοητὸς ἥλιος τὸ φῶς τὸ ἄδυτον καὶ ἀνέσπερον ἐπιδημήσας τῷ κόσμῳ καὶ διὰ τῶν θεοπρεπῶν τε καὶ ὑπὲρ λόγον θαυμάτων ἔἐναὄτραψας αὐτοῦ τῆς θεότητος τὴν αἴγλην ἐπὶ πλέον διήλεγξεν τῶν ἀγνωμόνων Ἰουδαίων τὸ προκατασχὸν αὐτῶν τὰ τῆς ψυχῆς ὄμματα σχότος καὶ τὴν ἀβλεψίαν. ### English translation (Claude) … my Savior; but they would not gaze at it, nor walk in the shining radiance of his teachings. Therefore, consistently, the darkness overtook them, exacting the penalty of the wickedness that had held them before. And this might rightly be called being blinded and hardened. And as knowing where he is going follows for one who has wished to walk in the light, so for one who has not wished to walk in the light it follows to be walking in darkness and wretchedly to complete the road of the blind and the hardened. And it was said before also how the lightning of the Master's and saving teaching branded the Jews as blind and hardened, and made more manifest and plain the harm and blindness that had been in the eyes of their souls before. For as the sensible sun, sending its bright rays upon them, convicts those whose eyes are sick, so too the intelligible sun, the light that never sets and knows no evening, having come to dwell in the world, and having flashed out the radiance of his divinity through miracles worthy of God and beyond reason, convicted the more the darkness and blindness that had held the eyes of the souls of the unfeeling Jews. ### Scripture references - John 12:46: allusion, high confidence - John 12:35: allusion, high confidence - Mal 4:2 (3:20 LXX): allusion, medium confidence ### Translation notes - The beginning is lost in the OCR. The polemic is translated as written. ### Citation (SBL) Origen, Frag. Jo. 93 (Preuschen 4:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-93). ## Fragment 94 on John 12:49 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-94 - Source: Preuschen 4:556 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 12:49–50: ‘say’ may denote command and ‘speak’ teaching; God's commandment is itself eternal life, as is knowing the true God and Christ. ### Greek text Μετὰ ταῦτα ζητήσεις, διὰ τὸ ἐν συμπλοχῇ εἰρῆσθαι Τί εἴπω καὶ τί λαλήσω; - πότερον διαφορὰν ἔχει τὸ εἰπεῖν καὶ τὸ λαλῆσαι ῆ ταὐτόν ἔστιν ἐκ παραλλήλου εἰρημένον. παραθήσεις οὖν τὰ ῥήματα ἐν οἷς ἀναγέγραπται τὸ Εἴπεε, καὶ συνεξετάσεις ἐχείνοις περὶ ὧν εἴρηται τὸ Ἐλάλησαςε. εἰ δὲ αὐμβέλλεκξαὶ τε εἰς τὴν περὶ τούτων γεγράφθαι δὲ περὶ αὐτοῦ τὸ Eins, καὶ αὐτὸς ἐπιστήσεις πρὸς τὸ onv λέγωνε. καὶ ὅρα εἰ δύνασαι ἐν μὲν τῷ εἰπεῖν τὸ προστακχτιχὸν ἀπὸ αὐθεντείας φάσχειν σημαίνεσθαι, ἐν δὲ τῷ Ἐλάλησεε τὸ διδασκαλικόν͵ Καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ξωὴ αἰώνιός ἐστιε. περὶ οὗ ζητήσαι τις ἂν διὰ τί μὴ λέλεκται ὅτι ζωὴν αἰώνιον περιποιεῖ ἡ ἐντολὴ τοῦ θεοῦ, ἀλλʼ ὅτι. αὐτή ἐστι καθʼ ὑπόστασιν ἡ αἰώνιος ζωή, ες καὶ τὸ γινώσχειν τὸν μόνον ἀληθινὸν θεὸν xal ὃν ἀπέστειλεν Ἰησοῦν Χριστόν. ἔστιν οὖν ἡ αἰώνιος ζωὴ ἑκάτερον αὐτῶν. εἰ μέντοι ἡ ἐντολὴ τοῦ θεοῦ ζωὴ αἰώνιός ἐστιν, ἐστὶ δὲ ἐν τῷ δικαίῳ ἡ 2 ἐντολὴ τοῦ θεοῦ, τῷ ζῶντε μακαρίως di αὐτήν, αἱρετή ἐστιν ἡ ζωή. ΧΟΥ͂Ι. ### English translation (Claude) After this you will inquire, because “what to say and what to speak” is said together, whether “to say” and “to speak” differ, or whether it is the same thing said in parallel. You will set out, then, the words in which “he said” is written, and examine together with them those about which “he spoke” is said. … and you yourself will attend to (the saying) “I speak.” And see whether you can say that in “to say” the commanding (sense) from authority is signified, and in “he spoke” the teaching sense. “And I know that his commandment is eternal life.” About which one might inquire why it is not said that the commandment of God procures eternal life, but that it is itself, in its reality, eternal life, as also knowing the only true God and Jesus Christ whom he sent. Each of them, then, is eternal life. If, however, the commandment of God is eternal life, and the commandment of God is in the righteous man, who lives blessedly through it, life is to be chosen. ### Scripture references - John 12:49–50: quotation, high confidence - John 17:3: allusion, high confidence ### Translation notes - Some words are lost in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 94 (Preuschen 4:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-94). ## Fragment 104 on John 14:3 - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-104 - Source: Preuschen 4:556 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 14:2–3: the Father has already prepared the goods by foreknowledge, yet Christ becomes their preparer by opening the way to heaven, and at his second coming will take his own to be with him. ### Greek text Ἐναντίον εἶναι δοκεῖ τῷ προειρημένῳ. ἄνω μὲν οὑς οὐχ ovons τοῦ ἑτοιμάσαι χρείας φησίν, ἐνταῦθα δὲ ὅτι Ἐὰν πορευθῶ, ἕτοιμάσω τόπον ὑμῖν. ὃ οὖν λέγει τοιοῦτόν ἐστιν ὅτι ὅσον πρὸς τὴν ἀφθονίαν τῶν ἀγαθῶν ὧν κατὰ πρόγνωσιν ηὐτρέπισεν 6 πατήρ, ὥστε τοὺς εὖ καὶ κατὰ πᾶσαν βιοῦντας ἀκρίβειαν ἐνδιαιτᾶσθαι τοῖς ἑτοιμασθεῖσε καλοῖς διηνεκῶς, οὐ χρεία ὥστε ὑμῖν εὐτρεπισθῆναι παρʼ ἐμοῦ, ἀλλʼ ὥστε ὑμᾶς τὴν προσήκουσαν ἐπιδείξασθαι γνώμην. πλὴν ἀλλ᾿ ἐγὼ τούτω ὑμῖν ἑτοιμαστὴς καὶ πρόξενος γίνομαι. τί γὰρ (τὸ) Πάλιν ΟΠ]. T’x. οι ἔρχομαε καὶ παραλήψομαι ὑμᾶς πρὸς duavrov;e ἐπειδὰν γάρ, φησί, τῆς εἰς οὐρανοὺς ἀνόδου παρασχῶ ὑμῖν καὶ τῆς τῶν ὁμοίων ἀπολαύσεως τὴν ἀφορμήν, ὥστε φανῆναι τὸν καταστάντα τούτων αἴτιον ὑμῖν, αὐτὸς ἐλεύσομαι πάλιν, (λέγεε δὲ τὴν ἐξ οὐρανῶν δευτέραν αὐτοῦ παρουσίαν,) καὶ λαβὼν ὑμᾶς ἀνελεύσομαι εἰς τοὺς οὐρανούς, ὅπου καὶ αὐτός εἰμι, ὥστε καὶ ὑμᾶς ἔχειν μεθʼ ἑαυτοῦ τῶν αὐτῶν ἀπολαύοντας ἐμοί. El γὰρ ὑπομένομεν, ὁ Παῦλος φησίν, καὶ συμβασιλεύσομενε. ΟΥ̓͂Ι. ### English translation (Claude) It seems to be contrary to what was said before. For above he says that there is no need to prepare, but here: “If I go, I will prepare a place for you.” What he says, then, is this: as regards the abundance of the goods that the Father made ready according to foreknowledge, so that those who live well and with all exactness may dwell continually in the goods prepared, there is no need for them to be made ready for you by me, but for you to show the fitting disposition. Yet I become for you the preparer and provider of these things. For what is (the meaning of) “I come again and will take you to myself”? For when, he says, I have provided you with the occasion of the ascent into heaven and of the enjoyment of like things, so that the one who became the cause of these things for you may be seen, I myself will come again (and he means his second coming from heaven), and taking you I will go up into heaven, where I myself am, so that I may have you with me enjoying the same things as I. “For if we endure,” Paul says, “we shall also reign with him.” ### Scripture references - John 14:2–3: quotation, high confidence - 2 Tim 2:12: quotation, high confidence ### Citation (SBL) Origen, Frag. Jo. 104 (Preuschen 4:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-104). ## Fragment 105 on John (verse reference unclear) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-105 - Source: Preuschen 4:556 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 20:24–28 (heading unclear): Thomas doubted not from disbelief but from caution against an apparition; his name, ‘Twin,’ is interpreted because he was twofold in the word, like Christ who spoke in parables to outsiders and explained all to his disciples. ### Greek text Eoıx? τι ἀκριβὲς καὶ ἐξητασμένον ἔχειν ὁ Θωμᾶς, ὅπερ παρίσταται καὶ ἐκ τῶν ὑπʼ αὐτοῦ λεγομένων, ἅπερ οἶμαι αὐτὸν εἰρηκέναι μὴ ἀπιστοῦντα τοῖς λέγουσι τεθεωρηκέναι τὸν χύριον, ἀλλʼ εὐλαβούμενον μήποτε φάντασμά ἐστι, καὶ μεμνημένον τοῦ Πολλοὶ ἐλεύσονται ἐπὶ -.. ὧὼ χ δ τῷ ὀνόματί μου λέγοντες ὅτε Ἐγώ εἰμιε. τοῦτο δὲ οἶμαι πεπονθέvar καὶ τοὺς λοιποὺς ἀποστόλους, ἀλλὰ κατʼ ἐξοχὴν τὸν Θωμᾶν. [[ὅτε δὲ καὶ οἱ λοιποὶ ἀπόστολοι τοιοῦτόν τι ἐνενόησαν ἰδόντες τὸν Ἰησοῦν δῆς-. λον ἐχ τοῦ γεγράφθαι ὅτι Εδόχουν ὅτι φάντασμά ἐστιε, καὶ ἀπεκρίθη καὶ εἶπεν αὐτοῖς Ψηλαφήσατέμε xalldere, ὅτι πνεῦμα ὀστᾶ καὶ σάρκα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντας.) περὶ δὲ τοῦ πῶς λέγεται αὐτῷ Μὴ γίνου ἄπιστος ἀλλὰ πιστὸςς καὶ εἰς τὸ ὄνομα δὲ τοῦ Θωμᾶ τοιavra ἂν λεχθείη, ὅτε τῶν μὲν ἀξιωθησομένων ὑπὸ τοῦ σωτῆρος μείξονος θεωρίας περὶ τῆς ἐν τῷ ὄρει μεταμορφώσεως αὐτοῦ χαὶ τῶν ὀφθέντων ἐν δόξῃ Μωσέως καὶ Ἠλίου τὰ ὀνόματα μετεποίησεν. τῶν δὲ λοιπῶν διὰ τοῦτο τὰ ὀνόματα οὐ μετεποίησεν, ἐπεὶ καὶ αὐτάρχη καὶ καθʼ ἑαυτὰ ἦν παραστῆσαι τὸ ἑχάστου ἦθος. περὶ μὲν ovv τῶν λοιπῶν ἀποστόλων οὐ νῦν πρόχειται λέγειν, περὶ δὲ τοῦ Θωμᾶ, ὃς ἑρμηνεύεται Δίδυμος, διὰ τοῦτο, ἐπεὶ δίδυμός τις τὸν λόγον ἣν ἀπογραφόμενος τὰ θεῖα δισσῶς καὶ μιμητὴς Χριστοῦ τοῖς μὲν ἔξω ἐν παραβολαῖς λαλοῦντος, κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς τὰ πάντα θητὰς κατορθοῦν διττὸν τοῦτο (τὸ) τῆς ἐν λόγῳ παρασχενῆς, ὅπερ ἤδη τάχα καὶ ἐξαιρέτως εἶχεν ἔχτοτε ὁ Θωμᾶς. εἴποε δʼ ἄν τις καὶ διὰ τοῦτο τὴν ἑρμηνείαν μόνου τούτου ἀναγεγράφθαι, τῷ βεβουλῆσθαι τὸν εὐαγγελιστὴν Ἕλληνας ἐντυγχάνοντας τῷ εὐαγγελίῳ ἐπιστῆσαι τῇ ἰδιότητι τῆς ἑρμηνείας. τοῦ ὀνόματος κατʼ ἐξοχὴν μόνον ἑρμηνευθέντος ἐπὶ τῷ εὑρεῖν τὴν αἰτίαν τοῦ καὶ Ἑλληνιστὶ ἐκκεῖσθαι τὸ ὄνομα αὐτοῦ. ### English translation (Claude) Thomas seems to have had something exact and well examined, which is shown also from what he said; which I think he said not disbelieving those who said they had beheld the Lord, but taking care lest it be an apparition, and remembering “Many will come in my name, saying, I am he.” And I think the other apostles too experienced this, but Thomas pre-eminently. [And that the other apostles too thought something of the kind on seeing Jesus is clear from its being written that “they thought it was an apparition,” and he answered and said to them: “Handle me and see, for a spirit does not have bones and flesh as you see that I have.”] And concerning how it is said to him, “Do not be unbelieving but believing,” … and on the name of Thomas such things might be said: that of those who were to be counted worthy by the Savior of a greater vision concerning his transfiguration on the mountain, and of Moses and Elijah seen in glory, he changed the names; but the names of the others he did not change, since they were sufficient of themselves to present the character of each. About the other apostles, then, it is not now proposed to speak, but about Thomas, who is interpreted “Twin,” (he is so called) for this reason, that he was a twin in the word, recording divine things in two ways, and an imitator of Christ, who spoke to those outside in parables, but privately explained all things to his own disciples … (so) to achieve this twofold preparation in the word, which perhaps Thomas especially had from that time on. And someone might say that the interpretation of his name alone is recorded for this reason, that the evangelist wished the Greeks who read the gospel to attend to the peculiarity of the interpretation, the name alone being interpreted pre-eminently, so as to find the reason why his name is also set out in Greek. ### Scripture references - John 20:24–28: allusion, high confidence - Matt 24:5: quotation, high confidence - Luke 24:37–39: quotation, high confidence - Matt 17:1–3: allusion, high confidence - Mark 4:33–34: allusion, high confidence - John 11:16: allusion, medium confidence ### Translation notes - The edition gives no verse reference for this fragment; it concerns Thomas (John 20:24–29; 11:16). The bracketed part is bracketed in the edition. A few words are lost (…). ### Citation (SBL) Origen, Frag. Jo. 105 (Preuschen 4:556; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-105). ## Fragment 107 on John 1:2 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-107 - Source: Preuschen 4:562 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:2–3: the evangelist's words fit the Word's cooperation with the Father, through whom all things were made. ### Greek text Καταλλήλοις τοῖς δήμασιν ἐχρήσατο τῷ μὲν Ἐγένετος ἐπὶ τῆς Evexa κεῖται, ἀλλὰ πρὸς τὸν πατέρα συνεργίας, καὶ ὅτι οὐδὲν ὑπεξαιρεῖται τῶν ὄντων τῆς di αὐτοῦ ποιήσεως. ### English translation (Claude) He used fitting words: “became” of the (flesh) … is set down, but (of his) cooperation with the Father, and that none of the beings is excepted from being made through him. ### Scripture references - John 1:2–3: allusion, high confidence ### Translation notes - A shorter piece from the appendix of the Munich manuscript, damaged in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 107 (Preuschen 4:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-107). ## Fragment 108 on John 1:4 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-108 - Source: Preuschen 4:562 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:4: the life in the Word also gives knowledge, as Paul and the repentant robber were enlightened to know him. ### Greek text x > > _ = N ᾿ 2 \ \ S ᾿ H γὰρ ἐν αὐτῷ ζωτικὴ δυναμις οὐ πρὸς τὸ ζωοποιεῖν μόνον ς;. 2 Ἔν ἃς Ω. - > ΄ Δ ἱκανὴ ἐστιν, ἀλλα Kal γνώσεως πληροῦν τὰς τῶν ἀνθρώποων ψυύχας, or διώκων, ἀλλʼ ὑπὸ τοῦ φωτὸς τῆς ζωῆς αὐγασθεὶς ἔγνω τὸν διωκχόμενον καὶ ὃ λῃστὴς ἐπὶ τοῦ σταυροῦ πάσχων καὶ φωτισθεὶς ἔγνω τὴν ζωήν. φησὶν γὰρ ὁ σωτήρʼ Οὐδεὶς δύναται ἐλθεῖν πρός με, ### English translation (Claude) For the life-giving power in him is sufficient not only to give life but also to fill the souls of men with knowledge … (Paul, not as one) persecuting, but, illumined by the light of life, knew the one he was persecuting; and the robber suffering on the cross, being enlightened, knew the life. For the Savior says: “No one can come to me …” ### Scripture references - John 1:4: allusion, high confidence - Acts 9:3–5: allusion, high confidence - Luke 23:40–43: allusion, high confidence - John 6:44: quotation, high confidence ### Translation notes - A shorter piece from the appendix of the Munich manuscript; damaged at the start and end in the OCR (…). Compare fragment 3. ### Citation (SBL) Origen, Frag. Jo. 108 (Preuschen 4:562; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-108). ## Fragment 109 on John 1:5 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-109 - Source: Preuschen 4:565 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:7: the prophets bore witness so that the Hebrews might believe, John so that all nations might believe. ### Greek text Ἡ μὲν γὰρ πρόθεσις τοῦ πέμψαντος ἦν πιστεῦσαι πάντας εἰ de μὴ πάντες ἐπίστευσαν, καὶ τὸν φωτισμὸν (un) παρεδέξαντο τοῦ ἡλίου, γὰρ πρὸ Ἰωάννου προφῆται μάρτυρες γεγόνασι τοῦ φωτὸς ἐπὶ τῷ τοὺς Ἕβραθυς πιστεῦσαι di αὐτῶν. ὃ δὲ Ἰωάννης μετʼ αὐτοὺς γενόμενος τοῦ σωτῆρος τὴν ἐπιδημίαν μαρτυρεῖ (ἐπὶ τῷ) οὐ τοὺς Ἔβραίους μόνους πιστεῦσαι ἀλλὰ καὶ τοὺς ἐξ ἐθνῶν πάντας, καθώς xaeʼ καὶ ὃ Δαβίδʼ.Πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷε. ### English translation (Claude) For the purpose of the one who sent him was that all should believe; but if not all believed, and did not receive the illumination of the sun, … For the prophets before John became witnesses of the light so that the Hebrews might believe through them; but John, coming after them, bears witness to the Savior's coming so that not the Hebrews only might believe, but also all those from the nations, as David too (says): “All the nations shall serve him.” ### Scripture references - John 1:7: allusion, high confidence - Ps 72:11 (71:11 LXX): quotation, high confidence ### Translation notes - A piece from the appendix of the Munich manuscript; compare fragment 5. ### Citation (SBL) Origen, Frag. Jo. 109 (Preuschen 4:565; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-109). ## Fragment 112 on John 1:15 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-112 - Source: Preuschen 4:566 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:15 and 1:5: Scripture's past tenses here stand for the future. ### Greek text Τὸ δὲ Γέγονενε ἀντὶ τοῦ γενήσεταιληπτέον. ἔθος γὰρ τοῦτο τῇ γραφῇ, καθὼς εἰρήκαμεν. xal τὸ Οὐ κατέλαβενε ἀντὶ τοῦ οὐ καταλήψεται-. ### English translation (Claude) And “has come to be” must be taken instead of “will come to be”; for this is the custom of Scripture, as we have said; and “did not overtake” instead of “will not overtake.” ### Scripture references - John 1:15: allusion, high confidence - John 1:5: allusion, high confidence ### Translation notes - A short piece from the appendix of the Munich manuscript. ### Citation (SBL) Origen, Frag. Jo. 112 (Preuschen 4:566; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-112). ## Fragment 115 on John 1:33 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-115 - Source: Preuschen 4:567 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 1:32–33: not all present at Jesus' baptism perceived the Spirit, as not all disciples shared the sight of the transfiguration or the risen Lord. ### Greek text Eidov μὲν καὶ οἱ παρόντες ἅπαντες, οὐ μὴν δὲ πάντες ἐπίστευον. τινὲς δέ φασιν οὐδὲ πάντας τεθεᾶσθαι τὸ πνεῦμα, ἀλλὰ Ἰωάννην καὶ τοὺς εὐγνωμονέστερον διακειμένους. εἰ γὰρ καὶ τοῖς αἰσθητοῖς ὀφθαλμοῖς εἶδον, ἀλλ᾿ οὐ πάντως πᾶσι διὰ τοῦτο κατάδηλος MV. ἐπεὶ δὲ προφῆται καὶ Μωσῆς πολλὰ τεθέανται ἄλλα, καὶ ἐν τῇ μεταμορφώσει τοῦ ρους οὐ πάντες ἀπέλαυσαν οἱ ἀιαθηταί, ἀλλʼ οὐδὲ τῆς κατὰ τὴν ἀνάστασιν ὄψεως ἐκοινώνησαν ἅπαντες, πολλῷ γε μᾶλλον οἱ Ἰουδαῖοι ἐπὶ τοῦ βαπτισμοῦ. ΟΧΧ. ### English translation (Claude) All who were present saw, but not all believed. But some say that not all beheld the Spirit, but John and those more kindly disposed. For even if they saw with the eyes of sense, yet it was not on that account manifest to all. And since the prophets and Moses beheld many other things, and at the transfiguration not all the disciples enjoyed (the sight) of the mountain, nor did all share in the sight at the resurrection, much more the Jews at the baptism. ### Scripture references - John 1:32–33: allusion, high confidence - Matt 17:1: allusion, high confidence ### Translation notes - A piece from the appendix of the Munich manuscript. ### Citation (SBL) Origen, Frag. Jo. 115 (Preuschen 4:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/77/#p-115). ## Fragment 116 on John 1:51 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-116 - Source: Preuschen 4:567 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - A piece from the appendix of the Munich manuscript, damaged in the OCR (…). ### Citation (SBL) Origen, Frag. Jo. 116 (Preuschen 4:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-116). ## Fragment 117 on John 2:13 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-117 - Source: Preuschen 4:567 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - A piece from the appendix of the Munich manuscript. ### Citation (SBL) Origen, Frag. Jo. 117 (Preuschen 4:567; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-117). ## Fragment 134 on John 11:9 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-134 - Source: Preuschen 4:573 - Translation: Claude (claude-opus-5-5), 2026-10-17 Summary: On John 11:9: the twelve hours of the day figure the twelve patriarchs and apostles, whose sun and day is Christ. ### Greek text 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. ### English translation (Claude) 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. ### Scripture references - John 11:9: allusion, high confidence ### Translation notes - A piece from the appendix of the Munich manuscript. ### Citation (SBL) Origen, Frag. Jo. 134 (Preuschen 4:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-134). ## Fragment 135 on John 11:54 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-135 - Source: Preuschen 4:573 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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. ### English translation (Claude) “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. ### Scripture references - John 11:53–54: allusion, high confidence - John 7:30: allusion, medium confidence ### Translation notes - A piece from the appendix of the Munich manuscript. ### Citation (SBL) Origen, Frag. Jo. 135 (Preuschen 4:573; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-135). ## Fragment 137 on John 17:11 (Munich codex 208 appendix) - URL: https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-137 - Source: Preuschen 4:574 - Translation: Claude (claude-opus-5-5), 2026-10-17 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. ### Greek text 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- ### English translation (Claude) … 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 … ### Scripture references - 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 ### Translation notes - A piece from the appendix of the Munich manuscript; the beginning and end are lost. ### Citation (SBL) Origen, Frag. Jo. 137 (Preuschen 4:574; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-fragmenta-ioannem/116/#p-137).