Commentary on the Gospel of John 13.155–13.242

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 88 passages

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

Chapter 13

13.155Preuschen 4:250

εἰκὸς δὲ καὶ ἐκ τῶν προφητειῶν τοῦ Βαλαὰμ τὸ αὐτὸ αὐτοὺς ἐλπίζειν, τῆς τε »Ἐξελεύσεται ἄνθρωπος ἐκ τοῦ »σπέρματος αὐτοῦ καὶ κυριεύσει ἐθνῶν πολλῶν, καὶ ὑψωθήσεται ἡ »Γὼγ βασιλεία, καὶ αὐξηθήσεται ἡ βασιλεία αὐτοῦ.

eikos de kai ek tōn prophēteiōn tou Balaam to auto autous elpizein, tēs te »Exeleusetai anthrōpos ek tou »spermatos autou kai kyrieusei ethnōn pollōn, kai hypsōthēsetai hē »Gōg basileia, kai auxēthēsetai hē basileia autou.

It is likely too that they hope for the same from the prophecies of Balaam: “A man shall come out of his seed and shall rule many nations, and the kingdom of Gog shall be exalted, and his kingdom shall be increased.

Num 24:7 (quotation, high confidence)

Notes and citation

Summary: They may also hope from Balaam's prophecies.

The quotation is Num 24:7 (LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.155 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-155).

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Translation: Translated by Claude from the Greek text of Preuschen, GCS 10 (1903); made independently of existing English translations. ANF 9 covers Books 1, 2, 4, 5, 6 and 10 and was compared afterwards; the other books were reviewed against the Greek only.

13.156Preuschen 4:250

θεὸς ὡδήγησεν »αὐτὸς ἐξ Αἰγύπτου, ὡς δόξα μονοκέρωτος αὐτῷ· ἔδεται ἔθνη »ἐχθρῶν αὐτοῦ καὶ τὰ πάχη αὐτῶν ἐκμυελεῖ, καὶ ταῖς βολίσιν »αὐτοῦ κατατοξεύσει ἐχθρόν· καὶ κατακλιθεὶς ἀνεπαύσατο ὡς λέων »καὶ ὡς σκύμνος· τίς ἀναστήσει αὐτόν; οἱ εὐλογοῦντές σε εὐλό- »γηνται, καὶ οἱ καταρώμ·ενοί σε κεκατήρανται«.

theos hōdēgēsen »autos ex Aigyptou, hōs doxa monokerōtos autǭ; edetai ethnē »echthrōn autou kai ta pachē autōn ekmyelei, kai tais bolisin »autou katatoxeusei echthron; kai kataklitheis anepausato hōs leōn »kai hōs skymnos; tis anastēsei auton? hoi eulogountes se eulo- »gēntai, kai hoi katarōm;enoi se kekatērantai«.

God led him out of Egypt; he has as it were the glory of the unicorn; he shall devour the nations of his enemies, and drain their marrow, and with his arrows shoot down the enemy. He lay down and rested like a lion and like a lion's whelp; who shall rouse him? Those who bless you are blessed, and those who curse you are cursed.”

Num 24:8–9 (quotation, high confidence)

Notes and citation

Summary: Balaam's oracle continues with the strength of the one God led out of Egypt.

The quotation is Num 24:8–9 (LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.156 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-156).

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13.157Preuschen 4:250

καὶ ἐν τοῖς ἑξῆς δέ φησιν αὐτὸς Βαλαάμ· »Δείξω αὐτοῖς, καὶ οὐχὶ νῦν· μακαρίζω, »καὶ οὐκ ἐγγίζει. ἀνατελεῖ ἄστρον ἐξ Ἰακώβ, καὶ ἀναστήσεται ἄν- θρωπος ἐξ Ἰσραήλ, καὶ θραύσει τοὺς ἀρχηγοὺς Μωάβ, καὶ προ- »νομεύσει πάντας τοὺς υἱοὺς Σήθ. καὶ ἔσται Ἐδὼμ κληρονομία, καὶ »ἔσται ἡ κληρονομία ἠσαῦ ὁ ἐχθρὸς αὐτοῦ, καὶ ἰσραὴλ ἐποίησεν »ἐν ἰσχύϊ. καὶ ἐξεγερθήσεται ἐξ Ἰακώβ, καὶ ἀπολεῖ σωζόμενον ἐκ »πόλεως«.

kai en tois hexēs de phēsin autos Balaam; »Deixō autois, kai ouchi nyn; makarizō, »kai ouk engizei. anatelei astron ex Iakōb, kai anastēsetai an- thrōpos ex Israēl, kai thrausei tous archēgous Mōab, kai pro- »nomeusei pantas tous huious Sēth. kai estai Edōm klēronomia, kai »estai hē klēronomia ēsau ho echthros autou, kai israēl epoiēsen »en ischyï. kai exegerthēsetai ex Iakōb, kai apolei sōzomenon ek »poleōs«.

And in what follows Balaam himself says: “I will show him to them, but not now; I call him blessed, but he is not near. A star shall rise out of Jacob, and a man shall rise out of Israel, and shall crush the chiefs of Moab and plunder all the sons of Seth. And Edom shall be an inheritance, and Esau his enemy shall be an inheritance, and Israel has done mightily. And one shall be raised up out of Jacob, and shall destroy him who escapes from the city.”

Num 24:17–19 (quotation, high confidence)

Notes and citation

Summary: Balaam foretells a star from Jacob and a man from Israel.

The quotation is Num 24:17–19 (LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text; missing letter in the digital text): καὶ οὐκ ἐγίζει → καὶ οὐκ ἐγγίζει; ἀνατελεῖ ἄστραν → ἀνατελεῖ ἄστρον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.157 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-157).

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13.158Preuschen 4:250

ἐπιστήσεις δὲ εἰ καὶ ἡ τοῦ Μωσέως πρὸς Ἰούδαν εὐλογία εἰς Χριστὸν ἀναφέρεσθαι καὶ τοῖς Σαμαρεῦσιν ἂν συνδοκοίη οὕτως ἔχουσα· »Εἰσάκουσον, κύριε, φωνὴν Ἰούδα, καὶ εἰς τὸν λαὸν αὐτοῦ »ἔλθοις ὄν· αἱ χεῖρες αὐτοῦ ἅμα κρινοῦσιν αὐτῷ, καὶ βοηθὸς ἐκ τῶν »ἐχθρῶν αὐτοῦ ἔσῃ«.

epistēseis de ei kai hē tou Mōseōs pros Ioudan eulogia eis Christon anapheresthai kai tois Samareusin an syndokoiē houtōs echousa; »Eisakouson, kyrie, phōnēn Iouda, kai eis ton laon autou »elthois on; hai cheires autou hama krinousin autǭ, kai boēthos ek tōn »echthrōn autou esę̄«.

And you will consider whether Moses' blessing of Judah too, referred to Christ, might be agreed on by the Samaritans, which runs thus: “Hear, O Lord, the voice of Judah, and may you come to his people; his hands shall judge for him together, and you shall be a help against his enemies.”

Deut 33:7 (quotation, high confidence)

Notes and citation

Summary: Moses' blessing of Judah might also be read as messianic by the Samaritans.

The quotation is Deut 33:7 (LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.158 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-158).

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13.159Preuschen 4:250–251

ἐπεὶ δὲ αὐχοῦσιν πατριάρχην Σαμαρεῖς τὸν Ἰωσήφ, ἐφίστημι μήποτε τήν τε τοῦ Ἰακὼβ εἰς τὸν Ἰωσήφ τινες εὐλογίαν [αὐτῷ] καὶ τὴν τοῦ Μωσέως ἐκδέξονται λέγεσθαι εἰς Χριστοῦ παρουσίαν· τῷ δὲ βουλομένῳ ἐξέσται ἀπʼ αὐτῆς τῆς γραφῆς λαβεῖν τὰ ῥητά.

epei de auchousin patriarchēn Samareis ton Iōsēph, ephistēmi mēpote tēn te tou Iakōb eis ton Iōsēph tines eulogian [autǭ] kai tēn tou Mōseōs ekdexontai legesthai eis Christou parousian; tǭ de boulomenǭ exestai apʼ autēs tēs graphēs labein ta rhēta.

And since the Samaritans boast of Joseph as patriarch, I wonder whether some will take both Jacob's blessing of Joseph and that of Moses to be spoken of the coming of Christ. Anyone who wishes may take the words from Scripture itself.

Gen 49:22–26 (allusion, high confidence) · Deut 33:13–17 (allusion, high confidence)

Notes and citation

Summary: Samaritans, who claim Joseph as patriarch, may read the blessings of Joseph messianically.

The bracketed word is the modern editor's deletion. The allusions are Gen 49:22–26 and Deut 33:13–17.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.159 (Preuschen 4:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-159).

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13.160Preuschen 4:251

καὶ αὐτὸς δὲ ὁ σωτὴρ εἰδὼς Μωσέα πολλὰ ἀναγεγραφότα τῆς περὶ Χριστοῦ προφητείας φησὶ τοῖς Ἰουδαίοις· »Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος «.

kai autos de ho sōtēr eidōs Mōsea polla anagegraphota tēs peri Christou prophēteias phēsi tois Ioudaiois; »Ei episteuete Mōsei, episteuete an emoi; peri gar emou ekeinos «.

And the Savior himself, knowing that Moses wrote much prophecy about Christ, says to the Jews: “If you believed Moses, you would believe me; for he wrote about me.”

John 5:46 (quotation, high confidence)

Notes and citation

Summary: Jesus says Moses wrote about him.

The quotation is John 5:46.

Notes on the original text

Digital text corrected (missing space in the digital text): ἐπιστεύετεἂν ἐμοί → ἐπιστεύετε ἂν ἐμοί.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.160 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-160).

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13.161Preuschen 4:251

τυπικῶς μὲν οὖν καὶ αἰνιγματώδως ἀναφερόμενα εἰς τὸν χριστὸν τῶν ἀναγεγραμμένων ἐν τῷ νόμῳ πλεῖστα ὅσα ἔστιν εὑρεῖν· γυμνότερα δὲ καὶ σαφέστερα ἐγὼ οὐχ ὁρῶ ἐπὶ τοῦ παρόντος ἄλλα τινὰ παρὰ ταῦτα. Μεσσίας μέντοι γε Ἑβραϊστὶ καλεῖται, ὅπερ οἱ μὲν ἑβδομήκοντα »Χριστὸς« ἡρμήνευσαν· ὁ δὲ Ἀκύλας «Ἠλιμμένος«.

typikōs men oun kai ainigmatōdōs anapheromena eis ton christon tōn anagegrammenōn en tǭ nomǭ pleista hosa estin heurein; gymnotera de kai saphestera egō ouch horō epi tou parontos alla tina para tauta. Messias mentoi ge Hebraïsti kaleitai, hoper hoi men hebdomēkonta »Christos« hērmēneusan; ho de Akylas «Ēlimmenos«.

One can find very many things written in the law that refer to Christ typically and enigmatically; but I do not see at present others more open and clear than these. “Messiah” is what he is called in Hebrew, which the Seventy translated “Christ,” and Aquila “Anointed.”

Notes and citation

Summary: The Law has many veiled references to Christ; “Messiah” is rendered “Christ” by the Seventy and “Anointed” by Aquila.

Aquila produced a very literal Greek version of the Hebrew Bible in the second century.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.161 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-161).

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13.162Preuschen 4:251

Θεωρητέον καὶ τὸ »Ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν »ἅπαντα·« πότερον ἀπὸ παραδόσεως τῇ Σαμαρείτιδι εἴρηται ἢ ἀπὸ τοῦ νόμου; οὐκ ἀγνοητέον μέντοι γε ὅτι ὥσπερ ἀπὸ Ἰουδαίων ἀνέστη ὁ Ἰησοῦς, Χριστὸς εἶναι οὐ μόνον λέγων ἀλλὰ καὶ ἀποδεικνύς· οὕτως ἀπὸ Σαμαρέων Δοσίθεός τις ἀναστὰς ἔφασκεν ἑαυτὸν εἶναι τὸν προεφητευμένον χριστόν, ἀφʼ οὑ δεῦρο μέχρι εἰσὶν οἱ Δοσιθεηνοί, φέροντες καὶ βίβλους τοῦ Δοσιθέου καὶ μύθους τινὰς περὶ αὐτοῦ διηγούμενοι ὡς μὴ γευσαμένου θανάτου ἀλλʼ ἐν τῷ βίῳ που τυγχάνοντος. καὶ ταῦτα μὲν ὡς πρὸς τὴν λέξιν.

Theōrēteon kai to »Hotan elthę̄ ekeinos, anangelei hēmin »hapanta;« poteron apo paradoseōs tę̄ Samareitidi eirētai ē apo tou nomou? ouk agnoēteon mentoi ge hoti hōsper apo Ioudaiōn anestē ho Iēsous, Christos einai ou monon legōn alla kai apodeiknys; houtōs apo Samareōn Dositheos tis anastas ephasken heauton einai ton proephēteumenon christon, aphʼ hou deuro mechri eisin hoi Dositheēnoi, pherontes kai biblous tou Dositheou kai mythous tinas peri autou diēgoumenoi hōs mē geusamenou thanatou allʼ en tǭ biǭ pou tynchanontos. kai tauta men hōs pros tēn lexin.

We must also consider “When he comes, he will declare all things to us”: was it said by the Samaritan woman from tradition or from the law? One must not be unaware, however, that just as Jesus arose from the Jews, not only saying but proving that he is the Christ, so from the Samaritans a certain Dositheus arose who said he was the prophesied Christ; from him to this day there are the Dositheans, who carry books of Dositheus and tell certain myths about him, that he did not taste death but is still alive somewhere. So much as regards the letter.

John 4:25 (quotation, high confidence)

Notes and citation

Summary: The Samaritans also had a false messiah, Dositheus, whose followers claim he never died.

Dositheus was a first-century Samaritan sectarian leader. The quotation is John 4:25.

Topics: Heresy, Christology

Cite (SBL): Origen, Comm. Jo. 13.162 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-162).

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13.163Preuschen 4:251

Ἀλλὰ καὶ ἡ ἑτερόδοξος παρὰ τῇ πηγῇ τοῦ Ἰακώβ, φρέατι ὑπʼ αὐτῆς εἶναι νομιζομένῳ, γνώμη ὃν ὑπολαμβάνει εἶναι τελειότερον λόγον τοῦτον Χριστὸν ὀνομάζουσά φησιν· »Ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα«. παρὼν δὲ αὐτῇ ὁ προσδοκώμενος καὶ ἐλπιζόμενος φησὶ τὸ »Ἐγώ εἰμι, ὁ λαλῶν σοι«.

Alla kai hē heterodoxos para tę̄ pēgę̄ tou Iakōb, phreati hypʼ autēs einai nomizomenǭ, gnōmē hon hypolambanei einai teleioteron logon touton Christon onomazousa phēsin; »Hotan elthę̄ ekeinos, anangelei hēmin hapanta«. parōn de autę̄ ho prosdokōmenos kai elpizomenos phēsi to »Egō eimi, ho lalōn soi«.

But the heterodox mind too, at the spring of Jacob, which it thinks is a well, calling Christ this Word which it supposes to be more perfect, says, “When he comes, he will declare all things to us.” And the one expected and hoped for, being present to her, says, “I am he, who speaks to you.”

John 4:25–26 (quotation, high confidence)

Notes and citation

Summary: The heterodox soul awaits a perfect Word, and Christ, already present, says, “I am he.”

The quotations are John 4:25–26.

Topics: Heresy, Christology

Cite (SBL): Origen, Comm. Jo. 13.163 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-163).

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13.164Preuschen 4:251

Ὅρα δὲ καὶ τὸν Ἡρακλέωνα τί φησι· λέγει γὰρ ὅτι προσεδέχετο ἡ ἐκκλησία τὸν χριστὸν καὶ ἐπέπειστο περὶ αὐτοῦ, ὅτι τὰ πάντα μόνος ἐκεῖνος ἐπίσταται. Λέγει αὐτῇ ὁ Ἰησοῦς· Ἐγώ εἰμι, ὁ λαλῶν σοι. καὶ ἐΠὶ τούτῳ ἦλθον οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι γε εἶΠεν· Τί ζητεῖς; ἢ Τί λαλεῖς μετ αὐτῆς;

Hora de kai ton Hērakleōna ti phēsi; legei gar hoti prosedecheto hē ekklēsia ton christon kai epepeisto peri autou, hoti ta panta monos ekeinos epistatai. Legei autę̄ ho Iēsous; Egō eimi, ho lalōn soi. kai ePi toutǭ ēlthon hoi mathētai autou, kai ethaumazon hoti meta gynaikos elalei; oudeis mentoi ge eiPen; Ti zēteis? ē Ti laleis met autēs?

See also what Heracleon says: he says that the church was expecting Christ and was persuaded about him that he alone knows all things. [John 4:26–27:] “Jesus says to her, I am he, who speaks to you. And at this his disciples came, and they marveled that he was speaking with a woman; yet no one said, What do you seek? or, Why are you speaking with her?”

John 4:26–27 (quotation, high confidence)

Notes and citation

Summary: Heracleon says the church awaited Christ as the one who knows all. Next lemma: John 4:26–27.

Heracleon's view is reported; for him the Samaritan woman represents the spiritual church. The lemma is John 4:26–27.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letters in the digital text): ἐπίσταται. 4, 26f. Λέγει → ἐπίσταται. Λέγει; μετ αυτγς; → μετ αὐτῆς;.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.164 (Preuschen 4:251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-164).

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13.165Preuschen 4:251–252

Ζητητέον εἴ που χριστὸς ἑαυτὸν εὐηγγελίσατο, καὶ συγκριτέον ταῦτα ἀλλήλοις ὥσπερ· »Ἐγώ εἰμι ὁ μαρτυρῶν περὶ »ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ«, καὶ ἐν τῷ »Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος »ἔγραψεν«, καὶ εἴ τι τούτοις παραπλήσιον ἔν τινι τῶν εὐαγγελίων εἴρηται.

Zētēteon ei pou christos heauton euēngelisato, kai synkriteon tauta allēlois hōsper; »Egō eimi ho martyrōn peri »emautou, kai martyrei peri emou ho pempsas me patēr«, kai en tǭ »Ei episteuete Mōsei, episteuete an emoi; peri gar emou ekeinos »egrapsen«, kai ei ti toutois paraplēsion en tini tōn euangeliōn eirētai.

We must ask whether anywhere Christ proclaimed himself, and compare these passages with one another, such as “I am the one who bears witness about myself, and the Father who sent me bears witness about me,” and “If you believed Moses, you would believe me; for he wrote about me,” and anything similar said in any of the Gospels.

John 8:18 (quotation, high confidence) · John 5:46 (quotation, high confidence)

Notes and citation

Summary: Compare other passages where Christ declares who he is.

The quotations are John 8:18 and 5:46.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἐπιστεύετε ὄν ἐμοί → ἐπιστεύετε ἂν ἐμοί.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.165 (Preuschen 4:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-165).

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13.166Preuschen 4:252

πλὴν ὅσον ἐπὶ τῷ ῥητῷ μανθάνωμεν ἀπʼ αὐτοῦ καὶ ἐντεῦθεν ὅτι πρᾶός ἐστιν καὶ ταπεινὸς τῇ καρδίᾳ, μὴ ὑπερηφανῶν περὶ τηλικούτων πραγμάτων διαλέγεσθαι ὑδροφόρῳ γυναικὶ διὰ πολλὴν πενίαν ἐξιούσῃ τὴν πόλιν καὶ καμνούσῃ εἰς τὸ ὑδρεύσασθαι.

plēn hoson epi tǭ rhētǭ manthanōmen apʼ autou kai enteuthen hoti praos estin kai tapeinos tę̄ kardią, mē hyperēphanōn peri tēlikoutōn pragmatōn dialegesthai hydrophorǭ gynaiki dia pollēn penian exiousę̄ tēn polin kai kamnousę̄ eis to hydreusasthai.

However, as far as the letter goes, let us learn from him here too that he is gentle and lowly in heart, not disdaining to converse about such great matters with a water-carrying woman who, through great poverty, goes out of the city and labors to draw water.

Matt 11:29 (allusion, high confidence)

Notes and citation

Summary: Jesus shows his humility by speaking of great things to a poor woman drawing water.

The allusion is Matt 11:29.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 13.166 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-166).

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13.167Preuschen 4:252

θαυμάζουσίν γε καὶ οἱ μαθηταὶ ἐπελθόντες, προτεθεωρηκότες τὸ μέγεθος τῆς ἐν αὐτῷ θεότητος, καὶ θαυμάζουσιν τίνα τρόπον ὁ τηλικοῦτος μετὰ γυναικὸς ἐλάλει· ἡμεῖς δὲ ὑπὸ ἀλαζονίας καὶ ὑπὸ ὑπερηφανίας ἀγόμενοι τοὺς εὐτελεστέρους ὑπερορώμεθά τε ἐπιλανθανόμενοι τοῦ καθʼ ἕκαστον ἄνθρωπον εἶναι τὸ »Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα »ἡμετέραν, καὶ ὁμοίωσιν ἡμετέραν«.

thaumazousin ge kai hoi mathētai epelthontes, protetheōrēkotes to megethos tēs en autǭ theotētos, kai thaumazousin tina tropon ho tēlikoutos meta gynaikos elalei; hēmeis de hypo alazonias kai hypo hyperēphanias agomenoi tous eutelesterous hyperorōmetha te epilanthanomenoi tou kathʼ hekaston anthrōpon einai to »Poiēsōmen anthrōpon katʼ eikona »hēmeteran, kai homoiōsin hēmeteran«.

The disciples too marvel when they come, having already seen the greatness of the divinity in him, and they marvel how so great a one was speaking with a woman. But we, led by arrogance and pride, overlook the humbler, forgetting that in each human being there is “Let us make man according to our image and according to our likeness.”

Gen 1:26 (quotation, high confidence)

Notes and citation

Summary: We, in our pride, despise humble people, forgetting that each bears God's image.

The quotation is Gen 1:26.

Notes on the original text

Digital text corrected (misread letter in the digital text): καὶ δμοίωσιν → καὶ ὁμοίωσιν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 13.167 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-167).

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13.168Preuschen 4:252

καὶ μὴ μεμνημένοι τοῦ πλάσαντος ἐν κοιλίᾳ καὶ πλάσαντος κατὰ μόνας τὰς καρδίας πάντων ἀνθρώπων καὶ συνιέντος εἰς πάντα τὰ ἔργα αὐτῶν οὐ γινώσκομεν ὅτι ταπεινῶν ἐστὶ θεὸς καὶ ἐλαττόνων βοηθός, ἀντιλήπτωρ ἀσθενούντων, ἀφηλπισμένων σκεπαστὴς καὶ ἀπεγνωσμένων σωτήρ.

kai mē memnēmenoi tou plasantos en koilią kai plasantos kata monas tas kardias pantōn anthrōpōn kai synientos eis panta ta erga autōn ou ginōskomen hoti tapeinōn esti theos kai elattonōn boēthos, antilēptōr asthenountōn, aphēlpismenōn skepastēs kai apegnōsmenōn sōtēr.

And not remembering the one who formed us in the womb, who alone fashioned the hearts of all people and understands all their works, we do not know that God is a God of the lowly, a helper of the lesser, a supporter of the weak, a protector of the despairing, and a savior of the despaired of.

Ps 33:15 (32:15 LXX) (allusion, high confidence)

Notes and citation

Summary: God, who fashions every heart, is the God of the lowly and savior of the hopeless.

The allusions are Ps 33:15 (32:15 LXX) and Jdt 9:11.

Notes on the original text

Digital text corrected (missing letter in the digital text; repeated word in the digital text): ἀντιλήπτρ ἀσθενούντων → ἀντιλήπτωρ ἀσθενούντων; σκεπαστὴς σκεπαστὴς → σκεπαστὴς.

Extrabiblical texts: Jdt 9:11 (Judith [in RC, EO, ETH canons]; quotation)

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 13.168 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-168).

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13.169Preuschen 4:252

οἱονεὶ δὲ καὶ ἀποστόλῳ πρὸς τοὺς ἐν τῇ πόλει χρῆται τῇ γυναικὶ ταύτῃ, ἐπὶ τοσοῦτον ἐξάψας αὐτὴν διὰ τῶν λόγων, ἕως ἀφεῖσα τὴν ὑδρίαν αὐτῆς ἡ γυνὴ ἀπελθοῦσα εἰς τὴν πόλιν εἴπῃ τοῖς ἀνθρώποις· »Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέν μοι πάντα ἃ »ἐποίησα· μήτι οὑτός ἐστιν ὁ χριστός;« ὅτε »ἐξῆλθον ἐκ τῆς πόλεως, »καὶ ἤρχοντο πρὸς αὐτόν·« καὶ τῇ τοιᾷδε μὲν μὴ ὕστερον, τότε δὲ σαφέστατα ἐμφανίζῃ ἑαυτὸν ὁ λόγος, ὡς ἐλθόντας τοὺς μαθητὰς θαυμάζειν εἰ καὶ αὕτη ἠξίωται θῆλύς τις καὶ εξαπάτητος οὖσα, τυχεῖν τῆς ὁμιλίας πρὸς αὐτὴν τοῦ λόγου.

hoionei de kai apostolǭ pros tous en tę̄ polei chrētai tę̄ gynaiki tautę̄, epi tosouton exapsas autēn dia tōn logōn, heōs apheisa tēn hydrian autēs hē gynē apelthousa eis tēn polin eipę̄ tois anthrōpois; »Deute, idete anthrōpon, hos eipen moi panta ha »epoiēsa; mēti houtos estin ho christos?« hote »exēlthon ek tēs poleōs, »kai ērchonto pros auton;« kai tę̄ toiąde men mē hysteron, tote de saphestata emphanizę̄ heauton ho logos, hōs elthontas tous mathētas thaumazein ei kai hautē ēxiōtai thēlys tis kai exapatētos ousa, tychein tēs homilias pros autēn tou logou.

And he uses this woman as an apostle, as it were, to those in the city, having so kindled her by his words that the woman, leaving her water jar, goes away into the city and says to the people, “Come, see a man who told me all that I did. Can this be the Christ?” when “they went out of the city and were coming to him.” And to such a woman, not later but then, the Word shows himself most clearly, so that the disciples, coming, marvel that even she, a woman and one open to deception, was deemed worthy to have the Word converse with her.

John 4:28–30 (quotation, high confidence)

Notes and citation

Summary: Jesus makes the woman an apostle to her city; the disciples marvel that he revealed himself to her.

The quotations are John 4:29–30; the allusion is John 4:28. The digital text reads εξαπάτητος (without breathing); the fuller form εὐεξαπάτητος, "easily deceived", may be meant.

Notes on the original text

Digital text corrected (stray letter in the digital text): τὴν ὑδρίαν Ι αὐτῆς → τὴν ὑδρίαν αὐτῆς.

Cite (SBL): Origen, Comm. Jo. 13.169 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-169).

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13.170Preuschen 4:252

πλὴν πειθόμενοι καλῶς ὑπὸ τοῦ λόγου Πάντα γίνεσθαι οἱ μαθηταὶ οὐκ ἐπιπλήττουσιν οὐδὲ ἐπαποροῦσιν περὶ τῆς πρὸς τὴν Σαμαρεῖτιν ζητήσεως καὶ τῆς πρὸς αὐτὴν κοινολογίας.

plēn peithomenoi kalōs hypo tou logou Panta ginesthai hoi mathētai ouk epiplēttousin oude epaporousin peri tēs pros tēn Samareitin zētēseōs kai tēs pros autēn koinologias.

However, persuaded that all things are done well by the Word, the disciples do not rebuke him nor question him about his seeking with the Samaritan woman and his conversation with her.

John 4:27 (allusion, high confidence)

Notes and citation

Summary: Trusting the Word, the disciples did not question his conversation with her.

The allusion is John 4:27.

Cite (SBL): Origen, Comm. Jo. 13.170 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-170).

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13.171Preuschen 4:252

τάχα δὲ καὶ καταπεπλήγασιν τὴν πολλὴν χρηστότητα τοῦ λόγου συγκαταβαίνοντος ψυχῇ ἐξουθενούσῃ Σιών, καὶ πεποιθυίᾳ ἐπὶ τὸ ὄρος Σαμαρείας· διόπερ γέγραπται· »Ἐθαύμαζον »ὅτι μετὰ γυναικὸς ἐλάλει«.

tacha de kai katapeplēgasin tēn pollēn chrēstotēta tou logou synkatabainontos psychę̄ exouthenousę̄ Siōn, kai pepoithuią epi to oros Samareias; dioper gegraptai; »Ethaumazon »hoti meta gynaikos elalei«.

And perhaps they were also struck by the great kindness of the Word condescending to a soul that despises Zion and trusts in the mountain of Samaria; that is why it is written, “They marveled that he was speaking with a woman.”

Amos 6:1 (allusion, high confidence) · John 4:27 (quotation, high confidence)

Notes and citation

Summary: They marveled at the Word's kindness to a soul that trusted in Samaria's mountain.

The allusion is Amos 6:1; the quotation is John 4:27.

Cite (SBL): Origen, Comm. Jo. 13.171 (Preuschen 4:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-171).

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13.172Preuschen 4:252–253

Καὶ ὁ Ἡρακλέων δέ φησι πρὸς τὸ »Ἐγώ εἰμι, ὁ λαλῶν »σοι«, ὅτι ἐπεὶ ἐπέπειστο ἡ Σαμαρεῖτις περὶ τοῦ χριστοῦ ὡς ἄρα ἐλθὼν πάντα ἀπαγγελεῖ αὐτῇ, φησί Γίνωσκε ὅτι ἐκεῖνος, ὃν προσδοκᾷς, ἐγώ εἰμι ὁ λαλῶν σοι«. καὶ ὅτε ὡμολόγησεν ἑαυτὸν τὸν προσδοκώμενον ἐληλυθέναι, »ἠλθον, φησίν, οἱ μαθηταὶ πρὸς αὐτόν‘, διʼ οὓς ἐληλύθει εἰς τὴν Σαμάρειαν. πῶς δὲ διὰ τοὺς μαθητὰς ἐληλύθει εἰς τὴν Σαμάρειαν, οἵτινες καὶ πρότερον αὐτῷ συνῆσαν; Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀΠῆλθεν εἰς τὴν Πόλιν καὶ λέγει τοῖς ἀνθρώποις· Δεῦτε ἴδετε ἄνθρωπον, ὸς εἶπέν μοι πάντα ὅσα ἐΠοίησα· μήτι οὗτός ἐστιν ὁ χριστός;

Kai ho Hērakleōn de phēsi pros to »Egō eimi, ho lalōn »soi«, hoti epei epepeisto hē Samareitis peri tou christou hōs ara elthōn panta apangelei autę̄, phēsi Ginōske hoti ekeinos, hon prosdokąs, egō eimi ho lalōn soi«. kai hote hōmologēsen heauton ton prosdokōmenon elēlythenai, »ēlthon, phēsin, hoi mathētai pros auton‘, diʼ hous elēlythei eis tēn Samareian. pōs de dia tous mathētas elēlythei eis tēn Samareian, hoitines kai proteron autǭ synēsan? Aphēken oun tēn hydrian autēs hē gynē kai aPēlthen eis tēn Polin kai legei tois anthrōpois; Deute idete anthrōpon, os eipen moi panta hosa ePoiēsa; mēti houtos estin ho christos?

And Heracleon says on “I am he, who speaks to you” that, since the Samaritan woman was persuaded about Christ that when he came he would declare all things to her, he says, “Know that the one you expect is I who speak to you.” And when he had confessed that the one expected had come, “the disciples came to him,” he says, for whose sake he had come to Samaria. But how had he come to Samaria for the sake of the disciples, who were with him even before? [John 4:28–29:] “So the woman left her water jar and went away into the city and says to the people, Come, see a man who told me all that I did. Can this be the Christ?”

John 4:26–27 (quotation, high confidence) · John 4:28–29 (quotation, high confidence)

Notes and citation

Summary: Heracleon says Jesus came to Samaria for the disciples, but they were already with him. Next lemma: John 4:28–29.

Heracleon's words are quoted. The quotation is John 4:26; the lemma is John 4:28–29.

Notes on the original text

Digital text corrected (editor's apparatus and a stray period leaked into the digital text; missing space in the digital text): ἑαυτὸντὸν προσδοκώμενον → ἑαυτὸν τὸν προσδοκώμενον; συνῆσαν; 4, 28 f. Ἀφῆκεν οὖν τ. ὴν → συνῆσαν; Ἀφῆκεν οὖν τὴν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.172 (Preuschen 4:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-172).

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13.173Preuschen 4:253

οὐ μάτην οἶμαι ἀναγεγραφέναι τὸν εὐαγγελιστὴν καὶ τὰ περὶ τῆς ἀφέσεως τῆς ὑδρίας, ἥντινα ἀφεῖσα ἡ γυνὴ ἀπῆλθεν εἰς τὴν πόλιν· κατὰ μὲν οὖν τὴν λέξιν σπουδὴν ἐμφαίνει πλείονα τῆς Σαμαρείτιδος καταλειπούσης τὴν ὑδρίαν καὶ οὐ τοσοῦτον πεφροντικυίας τοῦ σωματικοῦ καὶ ταπεινοτέρου καθήκοντος ὅσον τῆς τῶν πολλῶν ὠφελείας· φιλανθρωπότατα γὰρ κεκίνηται βουληθεῖσα τοῖς πολίταις εὐαγγελίσασθαι τὸν χριστόν, μαρτυροῦσα αὐτῷ εἰρηκότι αὐτῇ

ou matēn oimai anagegraphenai ton euangelistēn kai ta peri tēs apheseōs tēs hydrias, hēntina apheisa hē gynē apēlthen eis tēn polin; kata men oun tēn lexin spoudēn emphainei pleiona tēs Samareitidos kataleipousēs tēn hydrian kai ou tosouton pephrontikuias tou sōmatikou kai tapeinoterou kathēkontos hoson tēs tōn pollōn ōpheleias; philanthrōpotata gar kekinētai boulētheisa tois politais euangelisasthai ton christon, martyrousa autǭ eirēkoti autę̄

I do not think the evangelist recorded in vain the leaving of the water jar, which the woman left when she went into the city. As to the letter, it shows the Samaritan woman's greater zeal, leaving her water jar and caring not so much for the bodily and humbler duty as for the benefit of the many. For she was moved most lovingly, wishing to proclaim the good news of Christ to her fellow citizens, bearing witness that he had told her

John 4:28 (allusion, high confidence)

Notes and citation

Summary: Leaving her water jar shows her eagerness to bring the good news to her fellow citizens.

The allusion is John 4:28.

Cite (SBL): Origen, Comm. Jo. 13.173 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-173).

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13.174Preuschen 4:253

»πάντα ἃ ἐποίησεν( καλεῖ δὲ αὐτοὺς ἐπὶ τὸ ἰδεῖν ἄνθρωπον λόγον ἔχοντα μείζονα ἀνθρώπου· τὸ γὰρ ὁρατὸν ὀφθαλμοῖς αὐτοῦ ἄνθρωπος ἠν. χρὴ οὐν καὶ ἡμᾶς ἐπιλανθανομένους τῶν σωματικωτέρων καὶ ἀφιέντας αὐτὰ σπεύδειν ἐπὶ τὸ μεταδιδόναι ἡς μετειλήφαμεν ὠφελείας ἑτέροις· ἐπὶ τοῦτο γὰρ προκαλεῖται ὁ εὐαγγελιστὴς ἔπαινον τοῖς εἰδόσιν ἀναγινώσκειν ἀναγράφων τῆς γυναικός.

»panta ha epoiēsen( kalei de autous epi to idein anthrōpon logon echonta meizona anthrōpou; to gar horaton ophthalmois autou anthrōpos ēn. chrē oun kai hēmas epilanthanomenous tōn sōmatikōterōn kai aphientas auta speudein epi to metadidonai hēs meteilēphamen ōpheleias heterois; epi touto gar prokaleitai ho euangelistēs epainon tois eidosin anaginōskein anagraphōn tēs gynaikos.

“all that she did.” And she calls them to see a man who has a word greater than man; for what was visible to their eyes was a man. We too, then, must forget the more bodily things, leave them, and hasten to share with others the benefit we have received; for to this the evangelist calls us, recording the woman's praise for those who know how to read.

John 4:29 (quotation, high confidence) · Phil 3:13 (allusion, medium confidence)

Notes and citation

Summary: Like her, we should leave lesser concerns and hurry to share what we have received.

The quotation is John 4:29; the allusion is Phil 3:13.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 13.174 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-174).

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13.175Preuschen 4:253

Πρὸς μέντοι γε τὴν ἀναγωγὴν σκοπητέον τίς ἡ ὑδρία, ἣν ἀφίησιν παραδεξαμένη πως τοὺς ἰησοῦ λόγους ἡ Σαμαρεῖτις· καὶ τάχα τὸ δοχεῖον τοῦ σεμνοποιουμένου ἐπὶ βαθύτητι ὕδατος, τῆς διδασκαλίας, ὧν ἐφρόνει πρότερον ἐξευτελίζουσα ἀποτίθεται, ἐν τῷ κρείττονι τῆς ὺδρίας λαβοῦσα ἐκ τοῦ ὕδατος τοῦ γενομένου ἤδη ἐν αὐτῇ ἀρχῆς »ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον«·

Pros mentoi ge tēn anagōgēn skopēteon tis hē hydria, hēn aphiēsin paradexamenē pōs tous iēsou logous hē Samareitis; kai tacha to docheion tou semnopoioumenou epi bathytēti hydatos, tēs didaskalias, hōn ephronei proteron exeutelizousa apotithetai, en tǭ kreittoni tēs ydrias labousa ek tou hydatos tou genomenou ēdē en autę̄ archēs »hydatos hallomenou eis zōēn aiōnion«;

As for the higher sense, however, we must consider what the water jar is which the Samaritan woman leaves after she has somehow received Jesus' words. Perhaps, despising the vessel of the water vaunted for its depth, the teaching of the doctrines she formerly held, she puts it aside, having received, in something better than the water jar, from the water that has already become in her a beginning of “water welling up to eternal life.”

John 4:28 (allusion, high confidence) · John 4:14 (quotation, high confidence)

Notes and citation

Summary: Spiritually, the jar she leaves is the heretical teaching she once prized, now replaced by Christ's living water within her.

The quotation is John 4:14; the allusion is John 4:28.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.175 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-175).

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13.176Preuschen 4:253

πῶς γὰρ ἂν τοῦ ὕδατος τούτου μὴ μετειληφυῖα φιλανθρώπως Χριστὸν τοῖς πολίταις ἐκήρυσσεν, θαυμάζουσα αὐτὸν ἀπαγγέλλοντα »πάντα ἃ ἐποίησεν«, εἰ μὴ μετειλήφει, διʼ ὡν ἤκουεν, τοῦ σωτηρίου ὕδατος;

pōs gar an tou hydatos toutou mē meteilēphuia philanthrōpōs Christon tois politais ekēryssen, thaumazousa auton apangellonta »panta ha epoiēsen«, ei mē meteilēphei, diʼ hōn ēkouen, tou sōtēriou hydatos?

For how could she, not having shared in this water, have lovingly proclaimed Christ to her fellow citizens, marveling at him who declared “all that she had done,” if she had not shared, through what she heard, in the saving water?

John 4:29 (quotation, high confidence)

Notes and citation

Summary: She could proclaim Christ only because she had already received the saving water.

The quotation is John 4:29.

Notes on the original text

Digital text corrected (stray word in the digital text): τούτου του μὴ → τούτου μὴ.

Cite (SBL): Origen, Comm. Jo. 13.176 (Preuschen 4:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-176).

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13.177Preuschen 4:253–254

Ρεβέκκα μέντοι καὶ αὐτὴ ὑδρίαν ἔχουσα ἐπὶ τῶν ὤμων, πρὶν συντελέσαι λαλοῦντα ἐν τῇ διανοίᾳ τὸν παῖδα τοῦ Ἀβραάμ, ἐξεπορεύετο καλὴ τῇ ὄψει παρθένος· ἥτις ἐπείπερ οὐχ ὁμοίως ἤντλει τῇ Σαμαρείτιδι, καταβαίνει ἐπὶ τὴν πηγὴν καὶ πληροῖ τὴν ὑδρίαν, ἀναβάσῃ τε αὐτῇ ἐπιτρέχει εἰς συνάντησιν ὁ τοῦ Ἀβραὰμ παῖς καὶ εἶπεν· »Πότισόν με μικρὸν ὕδωρ ἐκ »τῆς ὑδρίας σου«.

Rebekka mentoi kai autē hydrian echousa epi tōn ōmōn, prin syntelesai lalounta en tę̄ dianoią ton paida tou Abraam, exeporeueto kalē tę̄ opsei parthenos; hētis epeiper ouch homoiōs ēntlei tę̄ Samareitidi, katabainei epi tēn pēgēn kai plēroi tēn hydrian, anabasę̄ te autę̄ epitrechei eis synantēsin ho tou Abraam pais kai eipen; »Potison me mikron hydōr ek »tēs hydrias sou«.

Rebekah too, having a water jar on her shoulders, before Abraham's servant had finished speaking in his mind, came out, a virgin beautiful in appearance; and since she did not draw as the Samaritan woman did, she goes down to the spring and fills her jar, and when she has come up, Abraham's servant runs to meet her and said, “Give me a little water to drink from your jar.”

Gen 24:15–17 (quotation, high confidence)

Notes and citation

Summary: Rebekah, unlike the Samaritan woman, drew rightly, and Abraham's servant asked her for water.

The allusions and quotation are Gen 24:15–17.

Cite (SBL): Origen, Comm. Jo. 13.177 (Preuschen 4:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-177).

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13.178Preuschen 4:254

ἐπεὶ γὰρ παῖς ἠν τοῦ Ἀβραάμ, ἠγάπα κἂν μικροῦ ὕδατος ἀπὸ τῆς ὑδρίας Ῥεβέκκας λαβεῖν· »Καὶ ἔσπευσεν ἡ Ῥεβέκκα, »καὶ καθεῖλεν τὴν ὑδρίαν ἐπὶ τὸν βραχίονα αὐτῆς καὶ ἐπότισεν αὐτόν, ἕως ἐπαύσατο πίνων«· ἐπείπερ οὐν ἠν ἐπαινετὴ ἡ τῆς Ῥεβέκκας ὑδρία, οὐ καταλείπεται ὑπʼ αὐτῆς, ἡ δὲ τῆς Σαμαρείτιδος οὐκ οὐσα ὥρᾳ ἕκτῃ ἀφίεται.

epei gar pais ēn tou Abraam, ēgapa kan mikrou hydatos apo tēs hydrias Rhebekkas labein; »Kai espeusen hē Rhebekka, »kai katheilen tēn hydrian epi ton brachiona autēs kai epotisen auton, heōs epausato pinōn«; epeiper oun ēn epainetē hē tēs Rhebekkas hydria, ou kataleipetai hypʼ autēs, hē de tēs Samareitidos ouk ousa hōrą hektę̄ aphietai.

For since he was Abraham's servant, he was glad to receive even a little water from Rebekah's jar: “And Rebekah hurried and let down her jar upon her arm and gave him drink until he stopped drinking.” Since, then, Rebekah's jar was praiseworthy, it is not left by her; but the Samaritan woman's, not being so, is left at the sixth hour.

Gen 24:18–19 (quotation, high confidence) · John 4:6 (allusion, medium confidence) · John 4:28 (allusion, high confidence)

Notes and citation

Summary: Rebekah's praiseworthy jar was kept; the Samaritan woman's jar, unworthy, was left behind.

The quotation is Gen 24:18–19; the allusion is John 4:6, 28.

Cite (SBL): Origen, Comm. Jo. 13.178 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-178).

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13.179Preuschen 4:254

Ἐνθάδε μὲν δὴ τοῖς Σαμαρείταις γυνὴ εὐαγγελίζεται τὸν χριστόν, ἐπὶ τέλει δὲ τῶν εὐαγγελίων καὶ τὴν ἀνάστασιν τοῦ σωτῆρος τοῖς ἀποστόλοις ἡ πρὸ πάντων αὐτὸν θεασαμένη γυνὴ διηγεῖται.

Enthade men dē tois Samareitais gynē euangelizetai ton christon, epi telei de tōn euangeliōn kai tēn anastasin tou sōtēros tois apostolois hē pro pantōn auton theasamenē gynē diēgeitai.

Here a woman proclaims Christ to the Samaritans, and at the end of the Gospels a woman, who saw him before all, tells the apostles of the Savior's resurrection.

John 20:18 (allusion, high confidence)

Notes and citation

Summary: A woman proclaims Christ to the Samaritans, and a woman first announces his resurrection.

The allusion is John 20:18.

Cite (SBL): Origen, Comm. Jo. 13.179 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-179).

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13.180Preuschen 4:254

ἀλλʼ οὔτε αὕτη ὡς τὸ τέλειον τῆς πίστεως εὐαγγελισαμένη εὐχαριστεῖται ὑπὸ τῶν Σαμαρειτῶν λεγόντων· »Οὐκέτι διὰ τὴν λα- »λιάν σου πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὑτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου«· ἐκείνη τε τὴν ἀπαρχὴν τῆς ἁφῆς τοῦ χριστοῦ οὐ πιστεύεται λέγοντος αὐτῇ· »Μή μου ἅπτου«· ἔμελλέ γὰρ Θωμᾶς ἀκούειν· »Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε »τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν »μου«.

allʼ oute hautē hōs to teleion tēs pisteōs euangelisamenē eucharisteitai hypo tōn Samareitōn legontōn; »Ouketi dia tēn la- »lian sou pisteuomen; autoi gar akēkoamen, kai oidamen hoti houtos estin alēthōs ho sōtēr tou kosmou«; ekeinē te tēn aparchēn tēs haphēs tou christou ou pisteuetai legontos autę̄; »Mē mou haptou«; emelle gar Thōmas akouein; »Phere ton daktylon sou hōde kai ide »tas cheiras mou, kai phere tēn cheira sou kai bale eis tēn pleuran »mou«.

But neither is this woman thanked, as one who had proclaimed the perfection of faith, by the Samaritans, who say, “It is no longer because of your words that we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world”; nor is that woman entrusted with the firstfruits of touching Christ, since he says to her, “Do not touch me.” For Thomas was to hear, “Put your finger here and see my hands, and put out your hand and place it in my side.”

John 4:42 (quotation, high confidence) · John 20:17 (quotation, high confidence) · John 20:27 (quotation, high confidence)

Notes and citation

Summary: Neither woman had the last word: the Samaritans believed for themselves, and Mary was told not to touch him, while Thomas was invited to.

The quotations are John 4:42, 20:17, and 20:27.

Cite (SBL): Origen, Comm. Jo. 13.180 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-180).

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13.181Preuschen 4:254

πάντα δὲ ἦν, ἃ ἐποίησεν ἡ γυνή, ἡ πρὸς τοὺς πέντε ἄνδρας κοινωνία καὶ μετʼ ἐκείνους ἡ πρὸς τὸν ἕκτον οὐ γνήσιον ἄνδρα συγκατάβασις, ὅντινα ἀρνησαμένη καὶ τὴν ὑδρίαν καταλείπουσα εἰς ἕβδομον σεμνῶς ἀναπαύεται, προξενοῦσα τὴν ὠφέλειαν καὶ τοῖς ἀπὸ τῶν προτέρων αὐτῆς δογμάτων οἰκοῦσι πόλιν τὴν οἰκοδομὴν τῶν οὐχ ὑγιῶν λόγων, τὴν αὐτὴν τῇ γυναικί· οἷς καὶ αἰτία γίνεται ἐξελθεῖν τῆς πόλεως καὶ ἐλθεῖν πρὸς τὸν Ἰησοῦν.

panta de ēn, ha epoiēsen hē gynē, hē pros tous pente andras koinōnia kai metʼ ekeinous hē pros ton hekton ou gnēsion andra synkatabasis, hontina arnēsamenē kai tēn hydrian kataleipousa eis hebdomon semnōs anapauetai, proxenousa tēn ōpheleian kai tois apo tōn proterōn autēs dogmatōn oikousi polin tēn oikodomēn tōn ouch hygiōn logōn, tēn autēn tę̄ gynaiki; hois kai aitia ginetai exelthein tēs poleōs kai elthein pros ton Iēsoun.

And “all that the woman did” was her union with the five husbands and, after them, her condescension to the sixth, not a true husband; denying him and leaving her water jar, she rests honorably in the seventh, obtaining benefit also for those who, from her former doctrines, dwell in a city, the construction of unsound words, the same as the woman's; for whom she also becomes the cause of going out of the city and coming to Jesus.

John 4:18 (allusion, high confidence) · John 4:29–30 (allusion, high confidence)

Notes and citation

Summary: “All she did” was her life with the five and the sixth; leaving the jar, she rests in the seventh, Christ, and leads others out of their false city to him.

The allusions are John 4:18, 29–30.

Notes on the original text

Digital text corrected (missing letter in the digital text): γυναικί· ἷς καὶ → γυναικί· οἷς καὶ.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.181 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-181).

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13.182Preuschen 4:254

πάνυ δὲ παρατετηρημένως έν τοῖς ἑξῆς οἱ Σαμαρεῖται ἐρωτῶσιν τὸν Ἰησοῦν, οὐχ ἵνα μείνῃ ἐν τῇ πόλει, ἀλλὰ »παρʼ αὐτοῖς«, τουτέστιν ἵνα γένηται ἐν τῷ ἡγεμονικῷ αὐτῶν· τάχα γὰρ οὐκ ἠν δυνατὸν μεῖναι αὐτὸν ἐν τῇ πόλει αὐτῶν, ἐπείπερ καὶ αὐτοὶ ἐξῆλθον εὖ ποιοῦντες ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν.

pany de paratetērēmenōs en tois hexēs hoi Samareitai erōtōsin ton Iēsoun, ouch hina meinę̄ en tę̄ polei, alla »parʼ autois«, toutestin hina genētai en tǭ hēgemonikǭ autōn; tacha gar ouk ēn dynaton meinai auton en tę̄ polei autōn, epeiper kai autoi exēlthon eu poiountes ek tēs poleōs kai ērchonto pros auton.

And very carefully in what follows the Samaritans ask Jesus not to stay in the city but “with them,” that is, to be in their ruling faculty. For perhaps it was not possible for him to stay in their city, since they too had rightly gone out of the city and were coming to him.

John 4:40 (quotation, high confidence) · John 4:30 (allusion, high confidence)

Notes and citation

Summary: The Samaritans ask Jesus to stay “with them,” in their minds, not in their city, which they had left.

The quotation is John 4:40; the allusion is John 4:30.

Cite (SBL): Origen, Comm. Jo. 13.182 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-182).

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13.183Preuschen 4:254

Ὅτι δὲ τοιαῦτά τινα δηλοῦται ἀκριβέστατα εἰς τὰς ἀναγωγάς, ἀφορμὰς ἡμῖν διδόντος τοῦ εὐαγγελιστοῦ, ἐκ τούτων κατακριτέον.

Hoti de toiauta tina dēloutai akribestata eis tas anagōgas, aphormas hēmin didontos tou euangelistou, ek toutōn katakriteon.

That such things are indicated most exactly for the higher interpretations, the evangelist giving us starting points, must be judged from these.

Notes and citation

Summary: The evangelist's wording supports such spiritual readings.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.183 (Preuschen 4:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-183).

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13.184Preuschen 4:254–255

πρότερον μὲν γέγραπται· »Ἑξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς »αὐτόν«, καὶ μετʼ ὀλίγα· »Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπί- »στευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς »μαρτυρούσης ὅτι Εἶπέν μοι πάντα, ἃ ἐποίησα· ὡς οὖν ἦλθον πρὸς »αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτόν μεῖναι παρʼ αὐτοῖς«.

proteron men gegraptai; »Hexēlthon ek tēs poleōs kai ērchonto pros »auton«, kai metʼ oliga; »Ek de tēs poleōs ekeinēs polloi epi- »steusan eis auton tōn Samareitōn dia ton logon tēs gynaikos »martyrousēs hoti Eipen moi panta, ha epoiēsa; hōs oun ēlthon pros »auton hoi Samareitai, ērōtōn auton meinai parʼ autois«.

First it is written, “They went out of the city and were coming to him,” and a little later, “And from that city many of the Samaritans believed in him because of the word of the woman who testified, He told me all that I did. So when the Samaritans came to him, they asked him to stay with them.”

John 4:30 (quotation, high confidence) · John 4:39–40 (quotation, high confidence)

Notes and citation

Summary: The text says they left the city, believed through the woman's word, and asked him to stay with them.

The quotations are John 4:30 and 4:39–40.

Notes on the original text

Digital text corrected (repeated word in the digital text; stray letter and misread letter in the digital text): Ἐκ δὲ τῆς τῆς πόλεως → Ἐκ δὲ τῆς πόλεως; τῆς Ι γυναικὸς »μαρτυτούσης → τῆς γυναικὸς »μαρτυρούσης.

Cite (SBL): Origen, Comm. Jo. 13.184 (Preuschen 4:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-184).

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13.185Preuschen 4:255

καὶ πρότερον οὐν ἐκ τῆς πόλεως ἤρχοντο πρὸς αὐτόν. καὶ δεύτερον ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἔτι ὄντα παρὰ τῇ πηγῇ τοῦ Ἰακὼβ οὐ γὰρ φαίνεται κεκινημένος ἐκεῖθεν), »καὶ ἠρώτων αὐτὸν μεῖναι παρʼ »αὐτοῖς«· οὐ γέγραπται δὲ μετὰ τοῦτο, ὅτι εἰσῆλθεν εἰς τὴν πόλιν, ἀλλʼ »Ἔμεινεν ἐκεῖ δύο ἡμέρας«.

kai proteron oun ek tēs poleōs ērchonto pros auton. kai deuteron ēlthon pros auton hoi Samareitai, eti onta para tę̄ pēgę̄ tou Iakōb ou gar phainetai kekinēmenos ekeithen), »kai ērōtōn auton meinai parʼ »autois«; ou gegraptai de meta touto, hoti eisēlthen eis tēn polin, allʼ »Emeinen ekei dyo hēmeras«.

So first they were coming to him from the city; and second the Samaritans came to him while he was still at the spring of Jacob (for he does not appear to have moved from there), “and they asked him to stay with them.” And it is not written after this that he entered the city, but “He stayed there two days.”

John 4:40 (quotation, high confidence)

Notes and citation

Summary: Jesus stayed “there,” apparently at the spring, not in the city.

The quotations are John 4:40.

Cite (SBL): Origen, Comm. Jo. 13.185 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-185).

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13.186Preuschen 4:255

ἀλλὰ καὶ ἐν τοῖς ἑξῆς οὐκ εἴρηται Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκ τῆς πόλεως« ἀλλὰ »Καὶ ἐξῆλθεν ἐκεῖθεν‘· ὅσον γὰρ ἐπὶ τῷ νοητῷ πᾶσα ἡ οἰκονομία τῆς ὠφελείας τοῖς Σαμαρεῦσιν παρὰ τῇ πηγῇ γεγένηται τοῦ Ἰακώβ.

alla kai en tois hexēs ouk eirētai Meta de tas dyo hēmeras exēlthen ek tēs poleōs« alla »Kai exēlthen ekeithen‘; hoson gar epi tǭ noētǭ pasa hē oikonomia tēs ōpheleias tois Samareusin para tę̄ pēgę̄ gegenētai tou Iakōb.

And in what follows too it is not said, “After the two days he went out of the city,” but “And he went out from there.” For as far as the spiritual sense goes, the whole dispensation of benefit to the Samaritans took place at the spring of Jacob.

John 4:43 (quotation, high confidence)

Notes and citation

Summary: He left “from there,” so the Samaritans' whole benefit took place at Jacob's spring.

The quotation is John 4:43.

Cite (SBL): Origen, Comm. Jo. 13.186 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-186).

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13.187Preuschen 4:255

Ὁ δὲ Ἡρακλέων τὴν ὑδρίαν τὴν δεκτικὴν ζωῆς ὑπολαμβάνει εἶναι διάθεσιν καὶ ἔννοιαν τῆς δυνάμεως τῆς παρὰ τοῦ σωτῆρος, ἥντινα καταλιποῦσα, φησί, παρʼ αὐτῷ, τουτέστιν ἔχουσα παρὰ τῷ σωτῆρι τὸ τοιοῦτον σκεῦος, ἐν ᾡ ἐληλύθει λαβεῖν τὸ ζῶν ὕδωρ, ὑπέστρεψεν εἰς τὸν κόσμον εὐαγγελιζομένη τῇ κλήσει τὴν Χριστοῦ παρουσίαν· διὰ γὰρ τοῦ πνεύματος καὶ ὑπὸ τοῦ πνεύματος προσάγεται ἡ ψυχὴ τῷ σωτῆρι.

Ho de Hērakleōn tēn hydrian tēn dektikēn zōēs hypolambanei einai diathesin kai ennoian tēs dynameōs tēs para tou sōtēros, hēntina katalipousa, phēsi, parʼ autǭ, toutestin echousa para tǭ sōtēri to toiouton skeuos, en hǭ elēlythei labein to zōn hydōr, hypestrepsen eis ton kosmon euangelizomenē tę̄ klēsei tēn Christou parousian; dia gar tou pneumatos kai hypo tou pneumatos prosagetai hē psychē tǭ sōtēri.

Heracleon supposes that the water jar able to receive life is the disposition and thought of the power that comes from the Savior; and leaving it, he says, with him, that is, having with the Savior such a vessel in which she had come to receive the living water, she returned into the world, proclaiming to the calling the coming of Christ; “for through the Spirit and by the Spirit the soul is brought to the Savior.”

John 4:28 (allusion, high confidence)

Notes and citation

Summary: Heracleon: the jar is her disposition to receive the Savior's power, left with him as she goes to announce Christ to “the calling.”

Heracleon's words are reported; "the calling" (κλῆσις) is his term for the psychic Christians.

Notes on the original text

Digital text corrected (stray word with bracket in the digital text): ἔννοιαν καὶ] τῆς → ἔννοιαν τῆς.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.187 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-187).

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13.188Preuschen 4:255

κατανόησον δὲ εἰ δύναται ἐπαινουμένη τυγχάνειν ἡ ὑδρία αὕτη πάντη ἀφιεμένη· »Ἀφῆκεν, γάρ φησι, τὴν ὑδρίαν αὐτῆς ἡ γυνή«. οὐ γὰρ πρόσκειται,

katanoēson de ei dynatai epainoumenē tynchanein hē hydria hautē pantē aphiemenē; »Aphēken, gar phēsi, tēn hydrian autēs hē gynē«. ou gar proskeitai,

Consider whether this water jar can be praised when it is left altogether: “For the woman left her water jar,” he says. For it is not added

John 4:28 (quotation, high confidence)

Notes and citation

Summary: But can the jar be something good if she abandoned it?

The quotation is John 4:28.

Notes on the original text

Digital text corrected (misread letter in the digital text): τὴν ὑδρίον αὐτῆς → τὴν ὑδρίαν αὐτῆς.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.188 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-188).

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13.189Preuschen 4:255

ὅτι ἀφῆκεν αὐτὴν παρὰ τῷ σωτῆρι. πῶς δὲ καὶ οὐκ ἀπίθανον καταλιποῦσαν αὐτὴν τὴν δεκτικὴν τῆς ζωῆς διάθεσιν καὶ τὴν ἔννοιαν τῆς δυνάμεως τῆς παρὰ τοῦ σωτῆρος καὶ τὸ σκεῦος, ἐν ᾡ ἐληλύθει λαβεῖν τὸ ζῶν ὕδωρ, ἀπεληλυθέναι εἰς τὸν κόσμον χωρὶς τούτων εὐαγγελίσασθαι τῇ κλήσει τὴν Χριστοῦ παρουσίαν;

hoti aphēken autēn para tǭ sōtēri. pōs de kai ouk apithanon katalipousan autēn tēn dektikēn tēs zōēs diathesin kai tēn ennoian tēs dynameōs tēs para tou sōtēros kai to skeuos, en hǭ elēlythei labein to zōn hydōr, apelēlythenai eis ton kosmon chōris toutōn euangelisasthai tę̄ klēsei tēn Christou parousian?

that she left it with the Savior. And how is it not implausible that, having left the very disposition able to receive life, and the thought of the power from the Savior, and the vessel in which she had come to receive the living water, she went away into the world without these to proclaim to the calling the coming of Christ?

Notes and citation

Summary: It is implausible that she would go out to preach after abandoning the very capacity for life.

Notes on the original text

Digital text corrected (Latin letters in place of Greek in the digital text): τῷ σωτῆpl. → τῷ σωτῆρι..

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.189 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-189).

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13.190Preuschen 4:255

πῶς δὲ καὶ ἡ πνευματικὴ μετὰ τοσούτους λόγους οὐ πέπεισται σαφῶς περὶ τοῦ χριστοῦ, ἀλλά φησι· »Μήτι οὗτός ἐστιν ὁ χριστός«;

pōs de kai hē pneumatikē meta tosoutous logous ou pepeistai saphōs peri tou christou, alla phēsi; »Mēti houtos estin ho christos«?

And how is it that the spiritual woman, after so many words, is not clearly persuaded about Christ, but says, “Can this be the Christ?”

John 4:29 (quotation, high confidence)

Notes and citation

Summary: If she were “spiritual,” why does she still doubt, asking “Can this be the Christ?”

The quotation is John 4:29.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.190 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-190).

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13.191Preuschen 4:255

καὶ τὸ »Ἐξῆλθον δὲ ἐκ τῆς πόλεως« διηγήσατο ἀντὶ τοῦ ἐκ τῆς προτέρας αὐτῶν ἀναστροφῆς οὔσης κοσμικῆς· καὶ ἤρχοντο διὰ τῆς πίστεως, φησί, πρὸς τὸν σωτῆρα.

kai to »Exēlthon de ek tēs poleōs« diēgēsato anti tou ek tēs proteras autōn anastrophēs ousēs kosmikēs; kai ērchonto dia tēs pisteōs, phēsi, pros ton sōtēra.

And he explained “They went out of the city” as meaning out of their former way of life, which was worldly; “and they came through faith,” he says, “to the Savior.”

John 4:30 (quotation, high confidence)

Notes and citation

Summary: Heracleon: leaving the city means leaving their worldly life and coming to the Savior by faith.

Heracleon's words are reported. The quotation is John 4:30.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.191 (Preuschen 4:255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-191).

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13.192Preuschen 4:255–256

λεκτέον δὲ πρὸς αὐτόν, πῶς μένει παρʼ αὐτοῖς τὰς δύο ἡμέρας; οὐ γὰρ τετήρηκεν, ὃ προπαρεθέμεθα ἡμεῖς περὶ τοῦ x003E; έν τῇ πόλει αὐτὸν ἀναγεγράφθαι μεμενηκέναι τὰς δύο ἡμέρας. Ἐν τῷ μεταξὺ ἠρώτων αὐτόν οἱ μαθηταὶ Ῥαββεὶ φάγε.

lekteon de pros auton, pōs menei parʼ autois tas dyo hēmeras? ou gar tetērēken, ho proparethemetha hēmeis peri tou x003E? en tę̄ polei auton anagegraphthai memenēkenai tas dyo hēmeras. En tǭ metaxy ērōtōn auton hoi mathētai Rhabbei phage.

But we must say to him: how does he stay with them the two days? For he has not observed what we set out before, about his [not] being recorded as staying the two days in the city. [John 4:31:] “Meanwhile the disciples were asking him, Rabbi, eat.”

John 4:40 (allusion, high confidence) · John 4:31 (quotation, high confidence)

Notes and citation

Summary: Heracleon ignores that Jesus is not said to have stayed in the city. Next lemma: “Rabbi, eat.”

An encoding error obscures a word; "not" is supplied from 13.185–186, where Origen notes that John does not say Jesus entered the city. The lemma is John 4:31.

Notes on the original text

Digital text corrected (repeated letter, leaked apparatus, and misread letters in the digital text): τὰς δύο ἡ ἡμέρας. 4, 31 Ἐν τᾷ μεταξὶ → τὰς δύο ἡμέρας. Ἐν τῷ μεταξὺ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.192 (Preuschen 4:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-192).

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13.193Preuschen 4:256

. Μετὰ τὴν περὶ τὸ ποτὸν οἰκονομίαν καὶ τὴν διδασκαλίαν τῆς διαφορᾶς τῶν ὑδάτων ἀκόλουθον ἦν καὶ τὰ περὶ τροφῆς ἀναγεγράφθαι.

. Meta tēn peri to poton oikonomian kai tēn didaskalian tēs diaphoras tōn hydatōn akolouthon ēn kai ta peri trophēs anagegraphthai.

After the dispensation about drink and the teaching on the difference of the waters, it followed that what concerns food should also be recorded.

Notes and citation

Summary: After the teaching on water comes teaching on food.

Cite (SBL): Origen, Comm. Jo. 13.193 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-193).

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13.194Preuschen 4:256

ἡ μὲν οὐν Σαμαρεῖτις αἰτουμένη πιεῖν διὰ τῶν ἐπαπορήσεων αὐτῆς οἱονεὶ * * δὲ διὰ τὸν αἰτήσαντα· οὔτε γὰρ εἶχεν δοῦναι τῷ Ἰησοῦ ἄξιον αὐτοῦ πόμα, εἰ κἀκεῖνος ἐν τῷ ἐκείνην αἰτηθεῖσαν ὀρέξαι ἐβούλετο εὐεργετῆσαι διὰ τούτου τὴν πιεῖν δεδωκυῖαν.

hē men oun Samareitis aitoumenē piein dia tōn epaporēseōn autēs hoionei * * de dia ton aitēsanta; oute gar eichen dounai tǭ Iēsou axion autou poma, ei kakeinos en tǭ ekeinēn aitētheisan orexai ebouleto euergetēsai dia toutou tēn piein dedōkuian.

The Samaritan woman, then, asked to give drink, through her objections as it were … but because of the one who asked; for she had no drink worthy of Jesus to give, even if he, in her being asked to offer it, wished by this to benefit the one who had given him drink.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The woman had nothing worthy to give Jesus to drink, though he meant to benefit her by asking.

A gap in the digital text is marked "…".

Cite (SBL): Origen, Comm. Jo. 13.194 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-194).

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13.195Preuschen 4:256

ἔπρεπεν ἤδη * * * * ἀπὸ τῆς Σαμαρείτιδος. οἱ δὲ μαθηταὶ * * * ἀπεληλυθότων εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν, ἤτοι εὑρηκότες ἐπιτηδείους τροφὰς παρὰ τοῖς ἑτεροδόξοις, λόγους τινὰς ἁρμόζοντας, * * * * * * αὐτῷ Φάγε· καιρὸν νομίσαντες ἐπιτήδειον εἶναι αὐτῷ τροφῆς τὸν μεταξὺ τοῦ ἀπεληλυθέναι εἰς τὴν πόλιν τὴν γυναῖκα καὶ τοῦ ἐληλυθέναι πρὸς αὐτὸν τοὺς Σαμαρείτας· ἐπʼ οὐδενὸς γὰρ ξένου παρετίθεσαν αὐτῷ τὴν τροφὴν ἴσως ἐπιτριβείσης ἂν τῆς Σαμαρείτιδος, εἰ ἑώρα τοὺς μαθητὰς τὰ ἀπὸ τῆς πόλεως αὐτῆς τρόφιμα ἤτοι ὄντα ἢ νομιζόμενα παρατιθέναι βουλομένους τῷ διδασκάλῳ.

eprepen ēdē * * * * apo tēs Samareitidos. hoi de mathētai * * * apelēlythotōn eis tēn polin, hina trophas agorasōsin, ētoi heurēkotes epitēdeious trophas para tois heterodoxois, logous tinas harmozontas, * * * * * * autǭ Phage; kairon nomisantes epitēdeion einai autǭ trophēs ton metaxy tou apelēlythenai eis tēn polin tēn gynaika kai tou elēlythenai pros auton tous Samareitas; epʼ oudenos gar xenou paretithesan autǭ tēn trophēn isōs epitribeisēs an tēs Samareitidos, ei heōra tous mathētas ta apo tēs poleōs autēs trophima ētoi onta ē nomizomena paratithenai boulomenous tǭ didaskalǭ.

It was fitting now … from the Samaritan woman. And the disciples … having gone into the city to buy food, either having found suitable food among the heterodox, certain fitting words, … [say] to him, Eat; thinking it a suitable time for his food, the interval between the woman's going into the city and the Samaritans' coming to him. For they did not set the food before him in the presence of any stranger, perhaps because the Samaritan woman would have been hurt if she saw the disciples wishing to set before the teacher the provisions from her city, whether real or supposed.

Textual problem in this passage: see the notes.

John 4:8 (allusion, high confidence)

Notes and citation

Summary: The disciples offered food in the interval when no Samaritan was present, perhaps to avoid giving offense.

The digital text has several gaps here, marked "…". The allusion is John 4:8.

Notes on the original text

Digital text corrected (stray letter in the digital text): τροφῆς Ι τὸν μεταξὺ → τροφῆς τὸν μεταξὺ.

Cite (SBL): Origen, Comm. Jo. 13.195 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-195).

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13.196Preuschen 4:256

ἀλλʼ οὐδὲ ἐνώπιον τῶν Σαμαρειτῶν δεόντως ἂν ἐκεῖνοι ἔλεγον· »Ῥαββὶ φάγε·« χρῃζόντων καταλιπεῖν ἑαυτῶν τὴν πόλιν. διὰ τοῦτο καλῶς πρόσκειται τὸ » Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθη- »ταὶ λέγοντες· Ῥαββὶ φάγε«.

allʼ oude enōpion tōn Samareitōn deontōs an ekeinoi elegon; »Rhabbi phage;« chrę̄zontōn katalipein heautōn tēn polin. dia touto kalōs proskeitai to » En tǭ metaxy ērōtōn auton hoi mathē- »tai legontes; Rhabbi phage«.

Nor would they fittingly have said before the Samaritans, “Rabbi, eat,” since these needed to leave their own city. That is why it is well added: “Meanwhile the disciples were asking him, saying, Rabbi, eat.”

John 4:31 (quotation, high confidence)

Notes and citation

Summary: Hence “meanwhile”: the disciples spoke when the Samaritans were not there.

The quotation is John 4:31.

Cite (SBL): Origen, Comm. Jo. 13.196 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-196).

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13.197Preuschen 4:256

διὰ τί δὲ »αὐτὸν ἠρώτων«, καὶ οὐχὶ * * * ἄξιον ἰδεῖν· * * * τερον γὰρ ἂν ἐγέγραπτο· »Ἐν δὲ τῷ »ταξὺ ἔλεγον αὐτῷ οἱ μαθηταί Ῥαββὶ φάγε«.

dia ti de »auton ērōtōn«, kai ouchi * * * axion idein; * * * teron gar an egegrapto; »En de tǭ »taxy elegon autǭ hoi mathētai Rhabbi phage«.

And why “they were asking him,” and not …, is worth seeing; for … it would have been written, “Meanwhile the disciples said to him, Rabbi, eat.”

Textual problem in this passage: see the notes.

John 4:31 (quotation, high confidence)

Notes and citation

Summary: Why does the text say they “asked” rather than “said”?

The digital text has gaps here, marked "…". The quotation is John 4:31.

Cite (SBL): Origen, Comm. Jo. 13.197 (Preuschen 4:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-197).

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13.198Preuschen 4:256–257

τὸ δὲ καὶ ἐρωτᾶν ἴνα φάγῃ καὶ ἱκετεύειν * * * δεῖσθαι τάχα τι δηλοῖ πρὸ ἐνίοτε δὲ καὶ μετὰ τὴν ἐξέτασιν. καὶ ὅρα μήποτε εὐλαβοῦνται μὴ * * * ὁ λόγος ταῖς οἰκει * * * ἢ ἰσχυροποιούμενος τροφαῖς, καὶ αὐτὸν † εὑρισκομένους ἐδέσθαι· οἷς γὰρ εὑρίσκουσιν οἱ μαθηταὶ ἀεὶ τρέφειν τὸν λόγον βούλονται, ἵνα ἰσχυροποιούμενος καὶ τονούμενος καὶ δυναμούμενος ἐπιπλεῖον παραμείνῃ τοῖς αὐτὸν τρέφουσιν, ἀντιτρέφων τοὺς παρατιθέντας αὐτῷ τὰ βρώματα.

to de kai erōtan ina phagę̄ kai hiketeuein * * * deisthai tacha ti dēloi pro eniote de kai meta tēn exetasin. kai hora mēpote eulabountai mē * * * ho logos tais oikei * * * ē ischyropoioumenos trophais, kai auton † heuriskomenous edesthai; hois gar heuriskousin hoi mathētai aei trephein ton logon boulontai, hina ischyropoioumenos kai tonoumenos kai dynamoumenos epipleion parameinę̄ tois auton trephousin, antitrephōn tous paratithentas autǭ ta brōmata.

And asking him to eat and entreating … to beg perhaps shows something before, and sometimes after, the examination. And see whether they are anxious lest … the Word … or strengthened by [their own] foods, and … him to eat those found. For with what they find, the disciples always wish to feed the Word, so that, strengthened, invigorated, and empowered, he may remain longer with those who feed him, feeding in return those who set the foods before him.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The disciples always want to nourish the Word with what they find, so that he stays with them and feeds them in return.

The digital text has several gaps here, and the text is corrupt at the dagger.

Cite (SBL): Origen, Comm. Jo. 13.198 (Preuschen 4:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-198).

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13.199Preuschen 4:257

διὰ τοῦτο ἑστηκέναι φησὶν ἐπὶ τὴν θύραν καὶ κρούειν, ἵνʼ ἐάν τις ἀνοίξῃ τὴν θύραν εἰσέλθῃ πρὸς αὐτὸν καὶ δειπνήσῃ μετʼ ἐκείνου, ὥστε ὕστερον δυνηθέντα τὸν δειπνήσαντα ἀντιδειπνισθῆναι ὑπὸ τοῦ δειπνήσαντος λόγου παρὰ τῷ ἀνθρώπῳ.

dia touto hestēkenai phēsin epi tēn thyran kai krouein, hinʼ ean tis anoixę̄ tēn thyran eiselthę̄ pros auton kai deipnēsę̄ metʼ ekeinou, hōste hysteron dynēthenta ton deipnēsanta antideipnisthēnai hypo tou deipnēsantos logou para tǭ anthrōpǭ.

That is why he says he stands at the door and knocks, so that if anyone opens the door he may come in to him and dine with him, so that afterward the one who gave the dinner may be able to be dined in return by the Word who dined with the man.

Rev 3:20 (allusion, high confidence)

Notes and citation

Summary: So Christ knocks at the door to dine with us and then feed us in return.

The allusion is Rev 3:20.

Notes on the original text

Digital text corrected (misspelling in the digital text): τὸν δειπνίσαντα → τὸν δειπνήσαντα.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 13.199 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-199).

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13.200Preuschen 4:257

Ὁ δὲ Ἡρακλέων φησίν, ὅτι ἐβούλοντο κοινωνεῖν αὐτῷ ἐξ ὧν ἀγοράσαντες ἀπὸ τῆς Σαμαρείας κεκομίκεισαν. ταῦτα δὲ φησὶν ἵνα τινα * * * * αἱ πέντε μωραὶ παρθένοι * * * * * * * ἀπὸ τοῦ νυμφίου.

Ho de Hērakleōn phēsin, hoti eboulonto koinōnein autǭ ex hōn agorasantes apo tēs Samareias kekomikeisan. tauta de phēsin hina tina * * * * hai pente mōrai parthenoi * * * * * * * apo tou nymphiou.

Heracleon says that they wished to share with him what they had bought in Samaria and brought. He says this so that … the five foolish virgins … from the bridegroom.

Textual problem in this passage: see the notes.

Matt 25:2 (allusion, medium confidence)

Notes and citation

Summary: Heracleon says the disciples wanted to share food from Samaria with Jesus, linking this to the foolish virgins.

Heracleon's view is reported; the digital text has large gaps here. The allusion is Matt 25:1–12.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.200 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-200).

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13.201Preuschen 4:257

πῶς δὲ οἶμαι * * * τὰ αὐτὰ ἔχειν * * λέγονται * * * * ταῖς ἀποκλισθείσαις μωραῖς παρθένοις ἄξιον ἰδεῖν κατηγορίαν περιέχοντα τῶν μαθητῶν τοῖς αὐτοῖς κοιμωμένων ταῖς μωραῖς παρθένοις.

pōs de oimai * * * ta auta echein * * legontai * * * * tais apoklistheisais mōrais parthenois axion idein katēgorian periechonta tōn mathētōn tois autois koimōmenōn tais mōrais parthenois.

And how, I think, … to have the same … are said … to the foolish virgins who were shut out, it is worth seeing, since it contains an accusation of the disciples as sleeping like the foolish virgins.

Textual problem in this passage: see the notes.

Matt 25:10–12 (allusion, medium confidence)

Notes and citation

Summary: Heracleon's comparison implies an accusation against the disciples.

The digital text has large gaps here. The allusions are Matt 25:5, 10–12.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.201 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-201).

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13.202Preuschen 4:257

ἔτι δὲ καὶ τὸ ἀνόμοιον τοῦ φωτὸς πρὸς τροφήν, καὶ τοῦ ἐλαίου πρὸς τὰ βρώματα * * * * * σαντας αἰτιάσασθαι τὴν ἐκδοχήν, ἢ εἴπερ τι ἐδύνατο σαφῆ ποιῆσαι τὸν λόγον, ἐχρῆν αὐτὸν διὰ πλειόνων παραμυθήσασθαι κατασκευάζοντα τὴν ἰδίαν ἐκδοχήν. Ὁ δέ εἶπεν αὐτοῖς Ἑγὼ βρῶσιν ἔχω φαγεῖν, ὴν ὑμεῖς οὐκ οἴδατε.

eti de kai to anomoion tou phōtos pros trophēn, kai tou elaiou pros ta brōmata * * * * * santas aitiasasthai tēn ekdochēn, ē eiper ti edynato saphē poiēsai ton logon, echrēn auton dia pleionōn paramythēsasthai kataskeuazonta tēn idian ekdochēn. Ho de eipen autois Hegō brōsin echō phagein, ēn hymeis ouk oidate.

Further, the unlikeness of light to food, and of oil to victuals, … to fault the interpretation; or if he could make his account clear in any way, he ought to have supported his own interpretation with more arguments. [John 4:32:] “But he said to them, I have food to eat that you do not know.”

Textual problem in this passage: see the notes.

John 4:32 (quotation, high confidence)

Notes and citation

Summary: Light and oil are unlike food, so Heracleon's comparison fails. Next lemma: “I have food to eat that you do not know.”

A gap in the digital text is marked "…". The lemma is John 4:32.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): ἐκδοχήν. 4, 32 Ὁ δέ → ἐκδοχήν. Ὁ δέ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.202 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-202).

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13.203Preuschen 4:257

Τὸ μὲν ἀνενδεὲς οὐ βρώσεως, τὸ δὲ χρῇζον βρώσεως οὐκ ἔστιν ἀνενδεές. καὶ δῆλον ὅτι ὁ ἐσθίων οὐχὶ μὴ χρῄζων βρώσεως ἐσθίει, ἀλλὰ χρῄζων καὶ δεόμενος αὐτῆς.

To men anendees ou brōseōs, to de chrę̄zon brōseōs ouk estin anendees. kai dēlon hoti ho esthiōn ouchi mē chrę̄zōn brōseōs esthiei, alla chrę̄zōn kai deomenos autēs.

What lacks nothing [does not need] food, and what needs food is not without need. And it is clear that one who eats does not eat when he has no need of food, but because he needs and lacks it.

Notes and citation

Summary: Only what is in need eats; the self-sufficient needs no food.

Notes on the original text

Digital text corrected (missing letter in the digital text; repeated words in the digital text): ἀνενδεὲς οὐ οὐ βρώσεως, τὸ τὸ δὲ → ἀνενδεὲς οὐ βρώσεως, τὸ δὲ; οὐκ ἔσιν ἀνενδεές → οὐκ ἔστιν ἀνενδεές.

Cite (SBL): Origen, Comm. Jo. 13.203 (Preuschen 4:257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-203).

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13.204Preuschen 4:257–258

καὶ τὰ μὲν σώματα, ἅτε τῇ φύσει ὄντα ῥευστὰ, τρέφεται τῆς τροφῆς ἀναπληρούσης τὸν τόπον τῶν ἀπορρεόντων· τὰ δὲ κρείττονα σώματος τρέφεται τοῖς ἀσωμάτοις νοήμασιν καὶ λόγοις καὶ πράξεσιν ὑγιέσιν, οὐχὶ εἰς τὸ μὴ εἶναι διαλυθησόμενα, εἰ μὴ τρέφοιτο· οὐδὲ γὰρ σώματα μὴ τρεφόμενα εἰς τὸ μὴ εἶναι διαλύεται· ἀπόλλυσιν δὲ τὸ εἶναι τοιάδε, ὅτε οὐ τρέφεται τοῖς τοιοῖσδε τὰ τῆς διαφερούσης τῶν σωμάτων φύσεως.

kai ta men sōmata, hate tę̄ physei onta rheusta, trephetai tēs trophēs anaplērousēs ton topon tōn aporreontōn; ta de kreittona sōmatos trephetai tois asōmatois noēmasin kai logois kai praxesin hygiesin, ouchi eis to mē einai dialythēsomena, ei mē trephoito; oude gar sōmata mē trephomena eis to mē einai dialyetai; apollysin de to einai toiade, hote ou trephetai tois toioisde ta tēs diapherousēs tōn sōmatōn physeōs.

And bodies, being by nature in flux, are fed by food filling the place of what flows away; while things better than body are fed by incorporeal thoughts, words, and sound actions, not that they would dissolve into non-being if they were not fed (for not even bodies dissolve into non-being when not fed); but beings of a nature different from bodies lose their being such-and-such when they are not fed with such things.

Notes and citation

Summary: Bodies need food to replace what they lose; spiritual beings are fed by thoughts, words, and good deeds, without which they lose their quality.

Cite (SBL): Origen, Comm. Jo. 13.204 (Preuschen 4:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-204).

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13.205Preuschen 4:258

ὥσπερ δὲ τὰ δεόμενα τροφῆς σώματα οὐδὲ τοῖς ἀπὸ τῶν ποιοτήτων τρέφεται, οὐδὲ ποσότης τροφῶν ἡ αὐτὴ πᾶσιν ἀρκεῖ, οὕτω νοητέον καὶ ἐπὶ τῶν κρειττόνων παρὰ τὰ σώματα. καὶ γὰρ ταῦτα τὰ μὲν πλείονος, τὰ δὲ ἐλάττονος δεῖται τροφῆς, οὐ τῶν ἵσων ὄντα χωρητικά.

hōsper de ta deomena trophēs sōmata oude tois apo tōn poiotētōn trephetai, oude posotēs trophōn hē autē pasin arkei, houtō noēteon kai epi tōn kreittonōn para ta sōmata. kai gar tauta ta men pleionos, ta de elattonos deitai trophēs, ou tōn hisōn onta chōrētika.

And just as bodies that need food are not fed by all qualities, nor does the same quantity of food suffice for all, so we must understand of what is better than bodies. For these too need, some more and some less food, not being capable of equal amounts.

Notes and citation

Summary: Souls, like bodies, differ in how much and what kind of nourishment they can take.

Cite (SBL): Origen, Comm. Jo. 13.205 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-205).

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13.206Preuschen 4:258

ἀλλʼ οὐδὲ ἡ ποιότης τῶν τρεφόντων λόγων καὶ νοημάτων τῶν ἐν θεωρίᾳ πράξεών τε τῶν τούτοις ἁρμοζουσῶν, ἡ αὐτὴ ἁρμόζει πάσαις ταῖς ψυχαῖς.

allʼ oude hē poiotēs tōn trephontōn logōn kai noēmatōn tōn en theōrią praxeōn te tōn toutois harmozousōn, hē autē harmozei pasais tais psychais.

Nor does the same quality of nourishing words and thoughts in contemplation, and of actions fitting them, suit all souls.

Notes and citation

Summary: Not all souls are suited to the same spiritual food.

Cite (SBL): Origen, Comm. Jo. 13.206 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-206).

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13.207Preuschen 4:258

ἀλλὰ γὰρ καὶ λάχανον καὶ στερεὰ τροφὴ οὐχὶ κατὰ τὸν αὐτὸν καιρὸν τρέφει τοὺς δεομένους τῆς ἀπὸ τούτων βελτιώσεως.

alla gar kai lachanon kai sterea trophē ouchi kata ton auton kairon trephei tous deomenous tēs apo toutōn beltiōseōs.

For vegetables and solid food do not nourish at the same time those who need the improvement that comes from them.

Notes and citation

Summary: Vegetables and solid food suit different stages.

Notes on the original text

Digital text corrected (misread letter in the digital text): τοὺς δεομένουο → τοὺς δεομένους.

Cite (SBL): Origen, Comm. Jo. 13.207 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-207).

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13.208Preuschen 4:258

τὰ μὲν γὰρ ἀρτιγέννητα βρέφη, ὥς φησιν ὁ Πέτρος, τὸ λογικὸν ἄδολον γάλα ἐπιποθείτω, καὶ εἴ τις τὴν νηπιότητα ἔχει Κορινθίων, πρὸς οὕς φησιν ὁ Παῦλος »Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα«.

ta men gar artigennēta brephē, hōs phēsin ho Petros, to logikon adolon gala epipotheitō, kai ei tis tēn nēpiotēta echei Korinthiōn, pros hous phēsin ho Paulos »Gala hymas epotisa, ou brōma«.

For let newborn infants, as Peter says, long for the pure spiritual milk, and anyone who has the infancy of the Corinthians, to whom Paul says, “I gave you milk to drink, not solid food.”

1 Pet 2:2 (allusion, high confidence) · 1 Cor 3:2 (quotation, high confidence)

Notes and citation

Summary: Beginners need milk, as Peter and Paul say.

The allusion is 1 Pet 2:2; the quotation is 1 Cor 3:2.

Cite (SBL): Origen, Comm. Jo. 13.208 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-208).

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13.209Preuschen 4:258

ὁ δὲ ἀσθενῶν διὰ τὸ μὴ πιστεύειν λάχανα ἐσθιέτω· καὶ τοῦτο δὲ ὁ Παῦλος διδάσκει λέγων· »Ὅς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ »ἀσθενῶν λάχανα ἐσθίει«.

ho de asthenōn dia to mē pisteuein lachana esthietō; kai touto de ho Paulos didaskei legōn; »Hos men pisteuei phagein panta, ho de »asthenōn lachana esthiei«.

And let one who is weak through not believing eat vegetables; Paul teaches this too, saying, “One believes he may eat anything, but the weak one eats vegetables.”

Rom 14:2 (quotation, high confidence)

Notes and citation

Summary: The weak in faith eat vegetables, as Paul says.

The quotation is Rom 14:2.

Cite (SBL): Origen, Comm. Jo. 13.209 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-209).

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13.210Preuschen 4:258

καὶ ἔστιν γέ ποτε »κρείττων ξενισμὸς »λαχάνων πρὸς φιλίαν καὶ χάριν, ὥσπερ καὶ μόσχοι ἀπὸ φάτνης μετὰ »ἔχθρας«. »Τελείων δέ ἐστιν ἡ στερεὰ τροφὴ τῶν διὰ τὴν ἕξιν τὰ »αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ »κακοῦ«, ἔστιν δέ τις καὶ δηλητήριος τροφή, ἥντινα μανθάνομεν ἀπὸ τῆς τετάρτης τῶν Βασιλειῶν, λεγόντων πρὸς τὸν Ἐλισαῖόν τινων· »Θάνατος ἐν τῷ λέβητι, ἄνθρωπε τοῦ θεοῦ«.

kai estin ge pote »kreittōn xenismos »lachanōn pros philian kai charin, hōsper kai moschoi apo phatnēs meta »echthras«. »Teleiōn de estin hē sterea trophē tōn dia tēn hexin ta »aisthētēria gegymnasmena echontōn pros diakrisin kalou te kai »kakou«, estin de tis kai dēlētērios trophē, hēntina manthanomen apo tēs tetartēs tōn Basileiōn, legontōn pros ton Elisaion tinōn; »Thanatos en tǭ lebēti, anthrōpe tou theou«.

And sometimes “a hospitality of vegetables with friendship and grace is better than a calf from the stall with enmity.” “But solid food belongs to the perfect, those who by practice have their senses trained to distinguish good and evil.” And there is also a poisonous food, which we learn of from the fourth book of Kingdoms, when some said to Elisha, “Death is in the pot, man of God.”

Prov 15:17 (quotation, high confidence) · Heb 5:14 (quotation, high confidence) · 2 Kgs 4:40 (quotation, high confidence)

Notes and citation

Summary: There is simple food shared in love, solid food for the mature, and even poisonous food.

The quotations are Prov 15:17 (LXX), Heb 5:14, and 2 Kgs 4:40.

Cite (SBL): Origen, Comm. Jo. 13.210 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-210).

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13.211Preuschen 4:258

καὶ ἡ μέν τίς ἐστιν τῶν ἀλογωτέρων ψυχῶν πνευματικὴ ποώδης τροφὴ καὶ ἄλλη χόρτος ἢ ἄχυρον, ἅπερ σημαίνεται διὰ τοῦ· »Κύριος ποιμανεῖ με, »καὶ οὐδέν με ὑστερήσει.

kai hē men tis estin tōn alogōterōn psychōn pneumatikē poōdēs trophē kai allē chortos ē achyron, haper sēmainetai dia tou; »Kyrios poimanei me, »kai ouden me hysterēsei.

And there is a spiritual grassy food for more irrational souls, and another, fodder or chaff, which is signified by “The Lord shepherds me, and I shall lack nothing.

Ps 23:1 (22:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Simpler souls have spiritual “grass,” as in Psalm 23.

The quotation is Ps 23:1 (22:1 LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): ἡ μέν τίς ἐοτιν → ἡ μέν τίς ἐστιν.

Cite (SBL): Origen, Comm. Jo. 13.211 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-211).

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13.212Preuschen 4:258

εἰς τόπον χλόης ἐκεῖ με κατεσκήνωσεν· »ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεφέν με«. καὶ ὁ Ἡσαΐας δέ φησι· »Λέων »δὲ ὡς βοῦς ἄχυρον φάγεται«. ἀλλὰ καὶ χόρτον τοῖς κτήνεσιν ἐν τῷ οἴκῳ τῆς ῾Ρεβέκκας παρατιθέασιν τοῦ παιδὸς Ἀβράμ.

eis topon chloēs ekei me kateskēnōsen; »epi hydatos anapauseōs exethrephen me«. kai ho Hēsaïas de phēsi; »Leōn »de hōs bous achyron phagetai«. alla kai chorton tois ktēnesin en tǭ oikǭ tēs ῾Rebekkas paratitheasin tou paidos Abram.

In a green place, there he made me dwell; beside the water of rest he nourished me.” And Isaiah says, “And the lion shall eat chaff like the ox.” And in Rebekah's house they set fodder before the camels of Abraham's servant.

Ps 23:2 (22:2 LXX) (quotation, high confidence) · Isa 11:7 (quotation, high confidence) · Gen 24:32 (allusion, high confidence)

Notes and citation

Summary: Isaiah and Genesis also speak of fodder and chaff.

The quotations are Ps 23:2 (22:2 LXX) and Isa 11:7; the allusion is Gen 24:32.

Cite (SBL): Origen, Comm. Jo. 13.212 (Preuschen 4:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-212).

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13.213Preuschen 4:258–259

ἐὰν δέ τις ᾖ λογικώτερος καὶ διὰ τοῦτο καὶ νοητὸς ἄνθρωπος, τὸν νοητὸν ἄρτον ἐσθίει, ὡς ἐν ψαλμοῖς γέγραπται· Ἄρτος στηρίζει καρδίαν »ἀνθρώπου«, καὶ τῷ νοητῷ οἴνῳ εὐφραίνεται οὐκ ἄλλως ἢ ἄνθρωπος· Οἶνος γὰρ εὐφραίνει καρδίαν ἀνθρώπου«.

ean de tis ę̄ logikōteros kai dia touto kai noētos anthrōpos, ton noēton arton esthiei, hōs en psalmois gegraptai; Artos stērizei kardian »anthrōpou«, kai tǭ noētǭ oinǭ euphrainetai ouk allōs ē anthrōpos; Oinos gar euphrainei kardian anthrōpou«.

But if someone is more rational, and for this reason an intelligible human being, he eats the intelligible bread, as is written in the Psalms, “Bread strengthens the heart of man,” and he is gladdened by the intelligible wine, as none other than a human being: “For wine gladdens the heart of man.”

Ps 104:15 (103:15 LXX) (quotation, high confidence)

Notes and citation

Summary: The rational person eats spiritual bread and drinks spiritual wine.

The quotations are Ps 104:15 (103:15 LXX).

Cite (SBL): Origen, Comm. Jo. 13.213 (Preuschen 4:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-213).

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13.214Preuschen 4:259

ἀναβατέον δὲ τῷ λόγῳ ἀπὸ τῶν ἀλόγων καὶ τῶν ἀνθρώπων καὶ ἐπὶ τοὺς ἀγγέλους καὶ αὐτοὺς τρεφομένους· οὐ γάρ εἰσιν πάντη ἀνενδεεῖς. »Ἄρτον γοῦν »ἀγγέλων ἔφαγεν ἄνθρωπος‘, μακάριός γε ὁ Ἀβραὰμ δυνηθεὶς τοῖς ἐπιφανεῖσιν αὐτῷ τρισὶν ἐγκρυφίας ἀζύμους παραθεῖναι.

anabateon de tǭ logǭ apo tōn alogōn kai tōn anthrōpōn kai epi tous angelous kai autous trephomenous; ou gar eisin pantē anendeeis. »Arton goun »angelōn ephagen anthrōpos‘, makarios ge ho Abraam dynētheis tois epiphaneisin autǭ trisin enkryphias azymous paratheinai.

We must ascend in our argument from irrational creatures and human beings to the angels too, who are also fed; for they are not wholly without need. “Man ate the bread of angels,” at any rate; and blessed was Abraham, who was able to set unleavened cakes before the three who appeared to him.

Ps 78:25 (77:25 LXX) (quotation, high confidence) · Gen 18:6 (allusion, high confidence)

Notes and citation

Summary: Angels too are fed; Abraham set bread before the three visitors.

The quotation is Ps 78:25 (77:25 LXX); the allusion is Gen 18:6.

Cite (SBL): Origen, Comm. Jo. 13.214 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-214).

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13.215Preuschen 4:259

Ἀλλʼ ἤδη ἐπὶ τὸν προκείμενον λόγον τὸν περὶ τῆς Χριστοῦ βρώσεως ὁδευτέον, ἣν οἱ μαθηταὶ τότε οὐκ ᾔδεσαν· ἀληθεύει γὰρ λέγων ὁ Ἰησοῦς· »Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε«.

Allʼ ēdē epi ton prokeimenon logon ton peri tēs Christou brōseōs hodeuteon, hēn hoi mathētai tote ouk ę̄desan; alētheuei gar legōn ho Iēsous; »Egō brōsin echō phagein, hēn hymeis ouk oidate«.

But now we must proceed to the present passage about Christ's food, which the disciples did not know then. For Jesus speaks truly in saying, “I have food to eat that you do not know.”

John 4:32 (quotation, high confidence)

Notes and citation

Summary: Christ's food was unknown to the disciples.

The quotation is John 4:32.

Notes on the original text

Digital text corrected (stray letter in the digital text): προκείμενον λόγον Ι τὸν → προκείμενον λόγον τὸν.

Cite (SBL): Origen, Comm. Jo. 13.215 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-215).

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13.216Preuschen 4:259

ὅπερ γὰρ καὶ ἔπραττεν ὁ Ἰησοῦς ποιῶν τὸ θέλημα τοῦ πέμψαντος αὐτὸν καὶ τελειῶν αὐτοῦ τὸ ἔργον, τοῦτο οὐκ ᾔδεσαν οἱ ἵνα δὲ νοηθῇ

hoper gar kai epratten ho Iēsous poiōn to thelēma tou pempsantos auton kai teleiōn autou to ergon, touto ouk ę̄desan hoi hina de noēthę̄

For what Jesus was doing, doing the will of him who sent him and completing his work, this the [disciples] did not know. And so that

John 4:34 (allusion, high confidence)

Notes and citation

Summary: They did not know that his food was doing the Father's will.

The word "disciples" has dropped out of the digital text. The allusion is John 4:34.

Cite (SBL): Origen, Comm. Jo. 13.216 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-216).

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13.217Preuschen 4:259

τρανότερον τὸ » Ἑγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ »οἴδατε«, λεγέτω καὶ Παῦλος τοῖς χρείαν ἔχουσιν γάλακτος, καὶ οὐ στερεᾶς τροφῆς, Κορινθίοις, καὶ γάλα ποτιζομένοις καὶ οὐ βρῶμα, τῷ μηδέπω αὐτοὺς δύνασθαι βρώματος μεταλαμβάνειν· »Ἐγὼ βρῶσιν »ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε«.

tranoteron to » Hegō brōsin echō phagein, hēn hymeis ouk »oidate«, legetō kai Paulos tois chreian echousin galaktos, kai ou stereas trophēs, Korinthiois, kai gala potizomenois kai ou brōma, tǭ mēdepō autous dynasthai brōmatos metalambanein; »Egō brōsin »echō phagein, hēn hymeis ouk oidate«.

“I have food to eat that you do not know” may be understood more clearly, let Paul too say to the Corinthians who need milk and not solid food, and are given milk to drink and not food because they cannot yet partake of food: “I have food to eat that you do not know.”

John 4:32 (quotation, high confidence) · 1 Cor 3:2 (allusion, high confidence)

Notes and citation

Summary: Paul could say the same to the Corinthians, who were not ready for solid food.

The quotation is John 4:32; the allusion is 1 Cor 3:2.

Cite (SBL): Origen, Comm. Jo. 13.217 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-217).

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13.218Preuschen 4:259

καὶ ἀεί γε ὁ διαφέρων τοῖς ὑποδεεστέροις καὶ μὴ δυναμένοις τὰ αὐτὰ τοῖς κρείττοσιν θεωρεῖν ἐρεῖ·

kai aei ge ho diapherōn tois hypodeesterois kai mē dynamenois ta auta tois kreittosin theōrein erei;

And always the one who excels will say to the lesser, who cannot contemplate the same things as the better:

Notes and citation

Summary: The mature always say this to the less advanced.

Cite (SBL): Origen, Comm. Jo. 13.218 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-218).

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13.219Preuschen 4:259

»Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε«. καὶ οὐκ ἄτοπόν γε λέγειν μὴ μόνον ἀνθρώπους καὶ ἀγγέλους ἐνδεεῖς εἶναι τῶν νοητῶν τροφῶν, ἀλλὰ καὶ τὸν χριστὸν τοῦ θεοῦ· καὶ αὐτὸς γάρ, ἵνʼ οὕτως εἴπω, ἐπισκευάζεται ἀεὶ ἀπὸ τοῦ πατρὸς τοῦ μόνου ἀνενδεοῦς καὶ αὐτάρκους αὑτῷ.

»Egō brōsin echō phagein, hēn hymeis ouk oidate«. kai ouk atopon ge legein mē monon anthrōpous kai angelous endeeis einai tōn noētōn trophōn, alla kai ton christon tou theou; kai autos gar, hinʼ houtōs eipō, episkeuazetai aei apo tou patros tou monou anendeous kai autarkous hautǭ.

“I have food to eat that you do not know.” And it is not absurd to say that not only human beings and angels need intelligible foods, but also the Christ of God; for he too, so to speak, is always furnished by the Father, who alone is without need and self-sufficient.

John 4:32 (quotation, high confidence)

Notes and citation

Summary: Even Christ is nourished by the Father, who alone is self-sufficient.

The quotation is John 4:32.

Notes on the original text

Digital text corrected (missing letter in the digital text): ἀνενδεοῦς καὶ αὐτάκους αὑτῷ → ἀνενδεοῦς καὶ αὐτάρκους αὑτῷ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.219 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-219).

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13.220Preuschen 4:259

λαμβάνει δὲ τὰ βρώματα ὁ μὲν πολὺς τῶν μαθητευομένων ἀπὸ τῶν μαθητῶν Ἰησοῦ, κελευομένων παρατιθέναι τοῖς ὄχλοις· οἱ δὲ τοῦ Ἰησοῦ μαθηταὶ ἀπʼ αὐτοῦ τοῦ Ἰησοῦ, πλὴν ἔσθʼ ὅτε καὶ ἀπὸ ἁγίων ἀγγέλων· ὁ δὲ υἱὸς τοῦ θεοῦ ἀπὸ τοῦ πατρὸς μόνου λαμβάνει τὰ βρώματα, οὐ διά τινος.

lambanei de ta brōmata ho men polys tōn mathēteuomenōn apo tōn mathētōn Iēsou, keleuomenōn paratithenai tois ochlois; hoi de tou Iēsou mathētai apʼ autou tou Iēsou, plēn esthʼ hote kai apo hagiōn angelōn; ho de huios tou theou apo tou patros monou lambanei ta brōmata, ou dia tinos.

The great number of those being taught receive their food from Jesus' disciples, who are commanded to set it before the crowds; but Jesus' disciples receive it from Jesus himself, though sometimes also from holy angels; while the Son of God receives his food from the Father alone, not through anyone.

Matt 14:19 (allusion, high confidence)

Notes and citation

Summary: The crowds are fed by the disciples, the disciples by Jesus, and the Son by the Father alone.

The allusion is Matt 14:19.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.220 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-220).

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13.221Preuschen 4:259

οὐκ ἄτοπον δὲ καὶ τὸ ἅγιον πνεῦμα τρέφεσθαι λέγειν· ζητητέον δὲ λέξιν γραφῆς ὑποβάλλουσαν ἡμῖν τοῦτο. ὅλον δὲ τὸ μυστήριον τῆς κλήσεως καὶ ἐκλογῆς τὰ ἐν τῷ μεγάλῳ δείπνῳ ἐστὶν βρώματα· »Ἄνθρωπος, γάρ »φησιν, ἐποίει δεῖπνον μέγα, καὶ τῆ ὥρᾳ τοῦ δείπνου ἔπεμψεν καλέσαι »τοὺς κεκλημένους«.

ouk atopon de kai to hagion pneuma trephesthai legein; zētēteon de lexin graphēs hypoballousan hēmin touto. holon de to mystērion tēs klēseōs kai eklogēs ta en tǭ megalǭ deipnǭ estin brōmata; »Anthrōpos, gar »phēsin, epoiei deipnon mega, kai tē hōrą tou deipnou epempsen kalesai »tous keklēmenous«.

It is not absurd to say that the Holy Spirit too is fed; but we must seek a passage of Scripture that suggests this to us. The whole mystery of the calling and election is the food at the great supper: “A man,” he says, “was giving a great supper, and at the hour of the supper he sent to call those who had been invited.”

Luke 14:16–17 (quotation, high confidence)

Notes and citation

Summary: The whole mystery of calling and election is the food of the great supper.

The quotation is Luke 14:16–17.

Notes on the original text

Digital text corrected (missing breathing and accent in the digital text): οὐκ ατοπον δὲ → οὐκ ἄτοπον δὲ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.221 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-221).

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13.222Preuschen 4:259

μένους( καὶ ἀναλεκτέον γε ἀπὸ τῶν εὐαγγελίων τὰς περὶ δείπνων παραβολάς. ἀλλὰ καὶ διὰ τοῦ Ἡσαΐου αἱ ἐπαγγελίαι τοῦ φαγεῖν εἰσιν καὶ πιεῖν, λέγοντος· »Ἰδοὺ οἱ δουλεύοντές »φάγονται, ὑμεῖς δὲ πεινάσετε· ἰδοὺ οἱ δουλεύοντές μοι πίονται, »ὑμεῖς δὲ διψήσετε«.

menous( kai analekteon ge apo tōn euangeliōn tas peri deipnōn parabolas. alla kai dia tou Hēsaïou hai epangeliai tou phagein eisin kai piein, legontos; »Idou hoi douleuontes »phagontai, hymeis de peinasete; idou hoi douleuontes moi piontai, »hymeis de dipsēsete«.

And we must gather from the Gospels the parables about suppers. And through Isaiah too there are promises of eating and drinking, when he says, “Behold, those who serve me shall eat, but you shall hunger; behold, those who serve me shall drink, but you shall thirst.”

Isa 65:13 (quotation, high confidence)

Notes and citation

Summary: The Gospels' supper parables and Isaiah's promises speak of this food.

The digital text begins with a stray repeated syllable. The quotation is Isa 65:13.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.222 (Preuschen 4:259; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-222).

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13.223Preuschen 4:259–260

ἔτι μὴν ἐν τῇ Γενέσει εἰς τὸν παράδεισον τῆς τροφῆς τίθεται τὸν ἄνθρωπον ὁ θεὸς νόμους περὶ τοῦ ἐσθίειν τάδε τινὰ καὶ μὴ ἐσθίειν τάδε διδούς. καὶ ἀθάνατος ἂν ἔμεινεν ὁ ἄνθρωπος, εἰ ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει ἤσθιεν, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν μὴ ἤσθιεν.

eti mēn en tę̄ Genesei eis ton paradeison tēs trophēs tithetai ton anthrōpon ho theos nomous peri tou esthiein tade tina kai mē esthiein tade didous. kai athanatos an emeinen ho anthrōpos, ei apo pantos xylou tou en tǭ paradeisǭ brōsei ēsthien, apo de tou xylou tou ginōskein kalon kai ponēron mē ēsthien.

Further, in Genesis God places man in the paradise of food, giving laws about eating some things and not eating others. And man would have remained immortal if he had eaten for food from every tree in paradise but had not eaten from the tree of knowing good and evil.

Gen 2:15–17 (allusion, high confidence)

Notes and citation

Summary: In paradise God gave laws about food; man would have stayed immortal had he obeyed.

The allusion is Gen 2:15–17.

Cite (SBL): Origen, Comm. Jo. 13.223 (Preuschen 4:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-223).

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13.224Preuschen 4:260

ὅρα καὶ τὰ ἐν εἰκοστῷ πρώτῳ ψαλμῷ λεγόμενα περὶ τῶν προσκυνούντων διὰ τὸ βεβρωκέναι· »Ἔφαγον, γάρ φησιν, καὶ προσεκύνησαν πάντες οἱ »πίονες τῆς γῆς«· διόπερ· »Οὐδὲ λιμοκτονήσει κύριος ψυχὴν δικαίαν«, ἀλλʼ ὅταν ἄδικοι γενώμεθα, ἐξαποστελεῖ »λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν ἄρτου οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον »κυρίου«.

hora kai ta en eikostǭ prōtǭ psalmǭ legomena peri tōn proskynountōn dia to bebrōkenai; »Ephagon, gar phēsin, kai prosekynēsan pantes hoi »piones tēs gēs«; dioper; »Oude limoktonēsei kyrios psychēn dikaian«, allʼ hotan adikoi genōmetha, exapostelei »limon epi tēn gēn, ou limon artou oude dipsan hydatos, alla limon tou akousai logon »kyriou«.

See also what is said in the twenty-first Psalm about those who worship because they have eaten: “All the fat ones of the earth ate and worshiped”; therefore, “The Lord will not starve a righteous soul”; but when we become unrighteous, he will send “a famine on the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord.”

Ps 22:29 (21:30 LXX) (quotation, high confidence) · Prov 10:3 (quotation, high confidence) · Amos 8:11 (quotation, high confidence)

Notes and citation

Summary: The righteous are fed, but the unrighteous suffer a famine of God's word.

The quotations are Ps 22:29 (21:30 LXX), Prov 10:3, and Amos 8:11.

Cite (SBL): Origen, Comm. Jo. 13.224 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-224).

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13.225Preuschen 4:260

ὅσον οὖν προκόπτομεν, κρείττονα καὶ πλείονα φαγόμεθα, ἕως τάχα φθάσομεν ἐπὶ τὸ τὴν αὐτὴν βρῶσιν φαγεῖν τῷ υἱῷ τοῦ θεοῦ, ἣν ἐπὶ τοῦ παρόντος οἱ μαθηταὶ οὐκ οἴδασιν. οὐδὲν δὲ εἰς τὴν λέξιν εἶπεν ὁ Ἡρακλέων. Ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους· Μὴ τις ἤνεγκεν αὐτῳ φαγειν;

hoson oun prokoptomen, kreittona kai pleiona phagometha, heōs tacha phthasomen epi to tēn autēn brōsin phagein tǭ huiǭ tou theou, hēn epi tou parontos hoi mathētai ouk oidasin. ouden de eis tēn lexin eipen ho Hērakleōn. Elegon oun hoi mathētai pros allēlous; Mē tis ēnenken autǭ phagein?

The more we advance, then, the better and more we shall eat, until perhaps we reach the point of eating the same food as the Son of God, which at present the disciples do not know. Heracleon said nothing on this passage. [John 4:33:] “So the disciples said to one another, Has anyone brought him something to eat?”

John 4:33 (quotation, high confidence)

Notes and citation

Summary: As we advance we eat better food, perhaps one day the Son's own food. Next lemma: John 4:33.

The lemma is John 4:33.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; stray letter in the digital text): ἕως τάχα Ι φθάσομεν → ἕως τάχα φθάσομεν; Ἡρακλέων. 4, 33 Ἔλεγον → Ἡρακλέων. Ἔλεγον.

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

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.225 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-225).

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13.226Preuschen 4:260

Εἰ καὶ σαρκικῶς ὑπολαμβάνει ταῦτα λέγεσθαι ὁ Ἡρακλέων ὑπὸ τῶν μαθητῶν ὡς ἔτι ταπεινότερον διανοουμένων καὶ τὴν Σαμαρεῖτιν μιμουμένων λέγουσαν· »Οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶν βαθύ‘, ἄξιον ἡμᾶς ἰδεῖν, μήποτε βλέποντές τι θειότερον οἱ μαθηταί φασιν πρὸς ἀλλήλους·

Ei kai sarkikōs hypolambanei tauta legesthai ho Hērakleōn hypo tōn mathētōn hōs eti tapeinoteron dianooumenōn kai tēn Samareitin mimoumenōn legousan; »Oute antlēma echeis, kai to phrear estin bathy‘, axion hēmas idein, mēpote blepontes ti theioteron hoi mathētai phasin pros allēlous;

Even if Heracleon supposes that these things were said by the disciples in a fleshly way, as still thinking more lowly and imitating the Samaritan woman, who said, “You have nothing to draw with, and the well is deep,” it is worth our seeing whether the disciples, seeing something more divine, say to one another:

John 4:11 (quotation, high confidence)

Notes and citation

Summary: Heracleon thinks the disciples spoke carnally, like the Samaritan woman; perhaps they saw something more divine.

Heracleon's view is reported. The quotation is John 4:11.

Notes on the original text

Digital text corrected (repeated words in the digital text): ὡς ὡς ἔτι ταπεινότερον διανοουμένων μένων → ὡς ἔτι ταπεινότερον διανοουμένων.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.226 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-226).

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13.227Preuschen 4:260

»Μή τις ἤνεγκεν αὐτῷ φαγεῖν;‘ τάχα γὰρ ὑπενόουν ἀγγελικήν τινα δύναμιν ἐνηνοχέναι αὐτῷ φαγεῖν· καὶ εἰκὸς ὅτι διὰ τοῦτο ἐδιδάσκοντο ὅτι μεῖζόν ἐστιν ὃ εἶχεν βρῶμα φαγεῖν, ὅπερ ἦν ποιῆσαι »τὸ θέλημα τοῦ πέμψαντος‘ αὐτὸν »καὶ τελειῶσαι τὸ ἔργον αὐτοῦ«. Λέγει αὐτοῖς ὁ Ἰησοῦς· Ἐμὸν βρῶμά ἐστιν ἵνα Ποιήσω τὸ θέλημα τοῦ πεμψαντός με καὶ τελειώσα αὐτοῦ τὸ ἔργον.

»Mē tis ēnenken autǭ phagein?‘ tacha gar hypenooun angelikēn tina dynamin enēnochenai autǭ phagein; kai eikos hoti dia touto edidaskonto hoti meizon estin ho eichen brōma phagein, hoper ēn poiēsai »to thelēma tou pempsantos‘ auton »kai teleiōsai to ergon autou«. Legei autois ho Iēsous; Emon brōma estin hina Poiēsō to thelēma tou pempsantos me kai teleiōsa autou to ergon.

“Has anyone brought him something to eat?” For perhaps they suspected that some angelic power had brought him something to eat; and it is likely that for this reason they were taught that the food he had to eat was greater, namely to do “the will of him who sent” him “and to complete his work.” [John 4:34:] “Jesus says to them, My food is to do the will of him who sent me and to complete his work.”

John 4:33 (quotation, high confidence) · John 4:34 (quotation, high confidence)

Notes and citation

Summary: The disciples may have thought angels had fed him; he teaches them his food is doing the Father's will. Next lemma: John 4:34.

The quotations are John 4:33 and the lemma John 4:34.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): ἔργον αὐτοῦ«. 4, 34 Λέγει → ἔργον αὐτοῦ«. Λέγει.

Cite (SBL): Origen, Comm. Jo. 13.227 (Preuschen 4:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-227).

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13.228Preuschen 4:260–261

Πρέπουσα βρῶσις τῷ υἱῷ τοῦ θεοῦ ὅτε ποιητὴς γίνεται τοῦ πατρικοῦ θελήματος, τοῦτο τὸ θέλειν ἐν ἑαυτῷ ποιῶν ὅπερ ἦν καὶ ἐν τῷ πατρί, ὥστε εἶναι τὸ θέλημα τοῦ θεοῦ ἐν τῷ θελήματι τοῦ υἱοῦ, καὶ γενέσθαι τὸ θέλημα τοῦ υἱοῦ ἀπαράλλακτον τοῦ θελήματος τοῦ πατρός, εἰς τὸ μηκέτι εἶναι δύο θελήματα ἀλλὰ x003E; θέλημα· ὅπερ ἓν θέλημα αἴτιον ἦν τοῦ λέγειν τὸν υἱόν· »Ἐγὼ καὶ ὁ »πατὴρ ἕν ἐσμεν«, καὶ διὰ τοῦτο τὸ θέλημα ὁ ἰδὼν αὐτὸν ἑώρακε τὸν υἱόν, ἑώρακε δὲ καὶ τὸν πέμψαντα αὐτόν.

Prepousa brōsis tǭ huiǭ tou theou hote poiētēs ginetai tou patrikou thelēmatos, touto to thelein en heautǭ poiōn hoper ēn kai en tǭ patri, hōste einai to thelēma tou theou en tǭ thelēmati tou huiou, kai genesthai to thelēma tou huiou aparallakton tou thelēmatos tou patros, eis to mēketi einai dyo thelēmata alla x003E? thelēma; hoper hen thelēma aition ēn tou legein ton huion; »Egō kai ho »patēr hen esmen«, kai dia touto to thelēma ho idōn auton heōrake ton huion, heōrake de kai ton pempsanta auton.

It is fitting food for the Son of God when he becomes a doer of the Father's will, making in himself this willing which was also in the Father, so that the will of God is in the will of the Son, and the will of the Son becomes indistinguishable from the will of the Father, so that there are no longer two wills but [one] will. This one will was the cause of the Son's saying, “I and the Father are one”; and because of this will, one who has seen him has seen the Son, and has also seen the one who sent him.

John 10:30 (quotation, high confidence) · John 14:9 (allusion, high confidence) · John 12:45 (allusion, medium confidence)

Notes and citation

Summary: The Son's food is doing the Father's will so fully that their wills are one, which is why he says, “I and the Father are one.”

An encoding error obscures the word "one". The quotation is John 10:30; the allusion is John 14:9. Origen grounds the unity of Father and Son here in the identity of their will.

Notes on the original text

Digital text corrected (stray mark in the digital text; wrong accent in the digital text): τὸ·ν υἱόν → τὸν υἱόν; καὶ διἂ τοῦτο → καὶ διὰ τοῦτο.

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 13.228 (Preuschen 4:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-228).

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13.229Preuschen 4:261

καὶ πρέπον γε μᾶλλον οὕτω νοεῖν ἡμᾶς ποιεῖσθαι ὑπὸ τοῦ υἱοῦ τὸ θέλημα τοῦ πατρός, ἀφʼ οὗ θελήματος καὶ τὰ ἔξω τοῦ θέλοντος καλῶς ἐγένετο, ἤπερ μὴ περιεργασαμένους ἡμᾶς τὰ περὶ τοῦ θελήματος νομίζειν εἶναι τὸ ποιεῖν τὸ θέλημα τοῦ πέμψαντος * ἐν τῷ τάδε τινὰ τὰ ἔξω ποιεῖν.

kai prepon ge mallon houtō noein hēmas poieisthai hypo tou huiou to thelēma tou patros, aphʼ hou thelēmatos kai ta exō tou thelontos kalōs egeneto, ēper mē periergasamenous hēmas ta peri tou thelēmatos nomizein einai to poiein to thelēma tou pempsantos * en tǭ tade tina ta exō poiein.

And it is more fitting for us to understand thus that the Father's will is done by the Son, the will from which even the things outside the one who wills came to be well, than, without inquiring about the will, to think that doing the will of the one who sent him consists in doing certain external things.

Notes and citation

Summary: Doing the Father's will means sharing his very willing, not merely doing outward tasks.

Notes on the original text

Digital text corrected (missing letter in the digital text; stray period in the digital text): καὶ πρέ. πον γε → καὶ πρέπον γε; νομίζεν εἶναι → νομίζειν εἶναι.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.229 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-229).

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13.230Preuschen 4:261

ἐκεῖνο γάρ, λέγω δὲ τὸ ἔξω τοῦ θέλοντος γινόμενον χωρὶς τοῦ προειρημένου θελήματος, οὐχ ὅλον μὲν τὸ θέλημα τοῦ πατρός· πᾶν δέ ἐστιν τὸ θέλημα τοῦ πατρὸς ὑπὸ τοῦ υἱοῦ γινόμενον ὅτε τὸ θέλειν τοῦ θεοῦ γενόμενον ἐν τῷ υἱῷ ποιεῖ ταῦτα ἅπερ βούλεται τὸ θέλημα τοῦ θεοῦ.

ekeino gar, legō de to exō tou thelontos ginomenon chōris tou proeirēmenou thelēmatos, ouch holon men to thelēma tou patros; pan de estin to thelēma tou patros hypo tou huiou ginomenon hote to thelein tou theou genomenon en tǭ huiǭ poiei tauta haper bouletai to thelēma tou theou.

For that, I mean what is done [outside] the one who wills, apart from the aforesaid will, is not the whole will of the Father; but the whole will of the Father is done by the Son when the willing of God, having come to be in the Son, does what the will of God wishes.

Notes and citation

Summary: The whole of the Father's will is done when God's willing is present in the Son.

The digital text repeats τοῦ where a word is lost; "outside" (ἔξω) is supplied from the parallel phrase "the things outside the one who wills" in 13.229.

Notes on the original text

Digital text corrected (repeated word in place of ἔξω in the digital text): τὸ τοῦ τοῦ θέλοντος → τὸ ἔξω τοῦ θέλοντος.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.230 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-230).

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13.231Preuschen 4:261

μόνος δὲ ὁ υἱὸς πᾶν τὸ θέλημα ποιεῖ χωρήσας τοῦ πατρός· διόπερ καὶ εἰκὼν αὐτοῦ. ἐπισκεπτέον δὲ καὶ περὶ τοῦ ἁγίου πνεύματος· τὰ δὲ λοιπὰ ἅγια οὐδὲν μὲν ποιήσει παρὰ τὸ θέλημα τοῦ θεοῦ, καὶ πάντα γε ἃ ποιήσει, ποιήσει κατὰ τὸ θέλημα τοῦ θεοῦ, οὐ μέντοι γε διαρκεῖ πρὸς τὸ κατὰ τὸ πᾶν θέλημα τυπωθῆναι.

monos de ho huios pan to thelēma poiei chōrēsas tou patros; dioper kai eikōn autou. episkepteon de kai peri tou hagiou pneumatos; ta de loipa hagia ouden men poiēsei para to thelēma tou theou, kai panta ge ha poiēsei, poiēsei kata to thelēma tou theou, ou mentoi ge diarkei pros to kata to pan thelēma typōthēnai.

The Son alone does the whole will, having received the whole of the Father's; that is why he is also his image. We must consider also the Holy Spirit. The other holy beings will do nothing against the will of God, and all they do they will do according to the will of God; yet they are not sufficient to be shaped according to the whole will.

Col 1:15 (allusion, high confidence)

Notes and citation

Summary: Only the Son receives and does the Father's whole will, and so is his image; other holy beings do God's will but not all of it.

The allusion is Col 1:15. Origen says only the Son receives and does the whole of the Father's will; he leaves the Holy Spirit's place in this open ("we must consider"), the Spirit's status was defined only in the fourth-century controversies.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.231 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-231).

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13.232Preuschen 4:261

καὶ τόδε γε τὸ ἅγιον παρὰ τόδε τὸ ἅγιον μεῖζον ἢ πλεῖον ἢ ἐκτυπώτερον συγκρίσει ἑτέρου χωρήσει ἀπὸ τοῦ πατρικοῦ θελήματος, καὶ πάλιν παρʼ ἐκεῖνο ἔσται τι ἄλλο διαφερόντως χωροῦν· πᾶν δὲ καὶ ὅλον τὸ θέλημα τοῦ θεοῦ ποιήσει ὁ εἰπών· »<Ἐμὸν> »ἐστιν, ἵνα ποιήσω τὸ θέλημα τοῦ θεοῦ τοῦ πέμψαντός με«.

kai tode ge to hagion para tode to hagion meizon ē pleion ē ektypōteron synkrisei heterou chōrēsei apo tou patrikou thelēmatos, kai palin parʼ ekeino estai ti allo diapherontōs chōroun; pan de kai holon to thelēma tou theou poiēsei ho eipōn; »<Emon> »estin, hina poiēsō to thelēma tou theou tou pempsantos me«.

And this holy being, compared with that one, will receive more or greater or more distinctly from the Father's will, and again another besides it will receive differently; but the whole and entire will of God will be done by the one who said, “[My food] is to do the will of God who sent me.”

John 4:34 (quotation, high confidence)

Notes and citation

Summary: Holy beings receive God's will in varying degrees; only Christ does all of it.

The word in angle brackets is the modern editor's supplement. The quotation is John 4:34.

Notes on the original text

Digital text corrected (stray letter in the digital text): χωροῦν· Ι πᾶν δὲ → χωροῦν· πᾶν δὲ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.232 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-232).

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13.233Preuschen 4:261

μετὰ τοῦτο γοῦν φησὶν εὐχαρίστως περὶ τοῦ θεοῦ· »Οὐ δύναται ὁ υἱὸς »ποιεῖν ἀφʼ ἑαυτοῦ οὐδέν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ »γὰρ ἐὰν ποιῇ ὁ πατήρ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. ὁ πατὴρ »ἀγαπᾷ τὸν υἱὸν καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ«.

meta touto goun phēsin eucharistōs peri tou theou; »Ou dynatai ho huios »poiein aphʼ heautou ouden, ean mē ti blepę̄ ton patera poiounta; ha »gar ean poię̄ ho patēr, tauta kai ho huios homoiōs poiei. ho patēr »agapą ton huion kai panta deiknysin autǭ ha autos poiei«.

After this, at any rate, he says gratefully about God: “The Son can do nothing of himself, unless he sees the Father doing something; for whatever the Father does, these the Son also does likewise. The Father loves the Son and shows him all that he himself does.”

John 5:19–20 (quotation, high confidence)

Notes and citation

Summary: The Son does only what he sees the Father do.

The quotation is John 5:19–20.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.233 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-233).

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13.234Preuschen 4:261

καὶ τάχα διὰ ταῦτα εἰκών ἐστιν τοῦ θεοῦ τοῦ ἀοράτου· καὶ γὰρ τὸ έν αὐτῷ θέλημα εἰκὼν τοῦ Πρώτου θελήματος, καὶ ἡ ἐν αὐτῷ θεότης εἰκὼν τῆς ἀληθινῆς θεότητος· εἰκὼν δὲ καὶ τῆς ἀγαθότητος ὢν τοῦ πατρός φησι· Τί με λέγεις ἀγαθόν;« καὶ τοῦτό γε τὸ θέλημα βρῶμά ἐστιν τοῦ υἱοῦ ἴδιον αὐτοῦ, διʼ ὅ βρῶμα ἔστιν ὅ ἔστιν.

kai tacha dia tauta eikōn estin tou theou tou aoratou; kai gar to en autǭ thelēma eikōn tou Prōtou thelēmatos, kai hē en autǭ theotēs eikōn tēs alēthinēs theotētos; eikōn de kai tēs agathotētos ōn tou patros phēsi; Ti me legeis agathon?« kai touto ge to thelēma brōma estin tou huiou idion autou, diʼ ho brōma estin ho estin.

And perhaps for these reasons he is the image of the invisible God; for the will in him is an image of the first will, and the divinity in him an image of the true divinity. And being the image also of the Father's goodness, he says, “Why do you call me good?” And this will is the food proper to the Son, through which food he is what he is.

Col 1:15 (allusion, high confidence) · Mark 10:18 (quotation, high confidence)

Notes and citation

Summary: The Son is the image of the invisible God: his will images the Father's will, his divinity the true divinity, his goodness the Father's goodness.

The allusions are Col 1:15 and Wis 7:26; the quotation is Mark 10:18. Calling the Son's divinity an "image of the true divinity" reflects Origen's view of the Son as derived from and subordinate to the Father, written before the fourth-century controversies.

Extrabiblical texts: Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 13.234 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-234).

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13.235Preuschen 4:261

Ὅτι δὲ τὸ περὶ τῆς διαθέσεώς έστιν τὸ θέλημα, δηλοῖ ἡ ἐπιφερομένη λέξις δεύτερον λέγουσα μετὰ τὴν ποίησιν τοῦ θελήματος τὸ τελειοῦσθαι τὸ ἔργον τοῦ θεοῦ.

Hoti de to peri tēs diatheseōs estin to thelēma, dēloi hē epipheromenē lexis deuteron legousa meta tēn poiēsin tou thelēmatos to teleiousthai to ergon tou theou.

That the will concerns the disposition is shown by the following words, which speak second, after the doing of the will, of the completing of God's work.

John 4:34 (allusion, high confidence)

Notes and citation

Summary: The will concerns inner disposition; completing the work follows it.

The allusion is John 4:34.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.235 (Preuschen 4:261; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-235).

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13.236Preuschen 4:261–262

ἐπιπλέον δὲ καὶ περὶ τούτου θεωρητέον, ἴν εἰδῶμεν τί ἐστιν καὶ τὸ »Τελειώσω αὐτοῦ τὸ ἔργον.« ὁ μὲν οὖν τις ἁπλούστερον ἐρεῖ ὅτι τὸ προστεταγμένον ἔργον, ὅπερ αὐτοῦ ἐστιν τοῦ προστάξαντος, * * ὡσεὶ ἐπὶ παραδειγμάτων ἐλέγομεν τοὺς οἰκοδομοῦντας ἢ γεωργοῦντας φάσκειν τελειοῦν τὸ ἔργον τοῦ λαβόντος αὐτοὺς ἐπὶ τὸ ἔργον, ἐν τῷ ποιεῖν διʼ ὃ παρελήφθησαν· ὁ δέ τις ἐρεῖ ὅτι εἴπερ τελειοῦται τὸ ἔργον τοῦ θεοῦ ὑπὸ τοῦ χριστοῦ, δῆλον ὅτι τοῦτο πρὶν τελειωθῆναι ἀτελὲς ἠν· πῶς ἀτελὲς ἦν, ἔργον τυγχάνον τοῦ θεοῦ;

epipleon de kai peri toutou theōrēteon, in eidōmen ti estin kai to »Teleiōsō autou to ergon.« ho men oun tis haplousteron erei hoti to prostetagmenon ergon, hoper autou estin tou prostaxantos, * * hōsei epi paradeigmatōn elegomen tous oikodomountas ē geōrgountas phaskein teleioun to ergon tou labontos autous epi to ergon, en tǭ poiein diʼ ho parelēphthēsan; ho de tis erei hoti eiper teleioutai to ergon tou theou hypo tou christou, dēlon hoti touto prin teleiōthēnai ateles ēn; pōs ateles ēn, ergon tynchanon tou theou?

We must consider this further too, so that we may know what “to complete his work” means. Someone will say more simply that it is the work commanded, which belongs to the one who commanded it, … as we might say, by way of example, that builders or farmers claim to complete the work of the one who hired them for it, by doing what they were engaged for. But another will say that if God's work is completed by Christ, it is clear that before being completed it was incomplete. How was it incomplete, being the work of God?

Textual problem in this passage: see the notes.

John 4:34 (quotation, high confidence)

Notes and citation

Summary: What does “complete his work” mean? If Christ completes God's work, was it incomplete?

A gap in the digital text is marked "…". The quotation is John 4:34.

Notes on the original text

Digital text corrected (repeated word in the digital text): πῶς ἀτελὲς ἀτελὲς ἦν → πῶς ἀτελὲς ἦν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.236 (Preuschen 4:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-236).

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13.237Preuschen 4:262

καὶ πῶς τὸ ἔργον τοῦ θεοῦ τελειοῦται ὑπὸ τοῦ εἰπόντος· » Ὁ πατὴρ ὁ πέμψας με μείζων »μου ἐστίν«; ἡ δὲ τελείωσις τοῦ ἔργου ἡ τοῦ λογικοῦ τελείωσις ἦν· τοῦτο γὰρ ἦλθεν ἀτελὲς ὂν τέλειον ποιῆσαι ὁ γενόμενος σὰρξ λόγος.

kai pōs to ergon tou theou teleioutai hypo tou eipontos; » Ho patēr ho pempsas me meizōn »mou estin«? hē de teleiōsis tou ergou hē tou logikou teleiōsis ēn; touto gar ēlthen ateles on teleion poiēsai ho genomenos sarx logos.

And how is the work of God completed by the one who said, “The Father who sent me is greater than I”? The completion of the work was the completion of the rational being; for the Word who became flesh came to make this perfect, being incomplete.

John 14:28 (quotation, high confidence) · John 1:14 (allusion, high confidence)

Notes and citation

Summary: The work completed is the perfecting of rational beings, for which the Word became flesh.

The quotation is John 14:28; the allusion is John 1:14.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.237 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-237).

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13.238Preuschen 4:262

ἀρʼ οὖν ἐκτίσθη ἀτελὲς τὸ ἔργον, καὶ πέμπεται ὁ σωτὴρ τὸ ἀτελὲς τελειῶσαι; καὶ πῶς οὐκ ἄτοπον τὸν μὲν πατέρα ἀτελοῦς ποιητὴν γεγονέναι, τὸν δὲ σωτῆρα τὸ ἀτελὲς τετελειωκέναι, κτισθὲν ἀτελές;

arʼ oun ektisthē ateles to ergon, kai pempetai ho sōtēr to ateles teleiōsai? kai pōs ouk atopon ton men patera atelous poiētēn gegonenai, ton de sōtēra to ateles teteleiōkenai, ktisthen ateles?

Was the work, then, created incomplete, and is the Savior sent to complete the incomplete? And how is it not absurd that the Father became the maker of something incomplete, and the Savior completed the incomplete, created incomplete?

Notes and citation

Summary: But would God have created something incomplete for the Son to finish?

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.238 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-238).

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13.239Preuschen 4:262

ἡγοῦμαι δὴ ἐν τοῖς τόποις βαθύτερόν τι ἐναποκεῖσθαι μυστήριον· τάχα γὰρ οὐ πάντη ἀτελὲς τὸ λογικὸν ἠν ἅμα τῷ τεθεῖσθαι ἐν τῷ παραδείσῳ.

hēgoumai dē en tois topois bathyteron ti enapokeisthai mystērion; tacha gar ou pantē ateles to logikon ēn hama tǭ tetheisthai en tǭ paradeisǭ.

I think a deeper mystery is stored up in these passages. For perhaps the rational being was not altogether incomplete when it was placed in paradise.

Notes and citation

Summary: Perhaps humanity was not incomplete when placed in paradise.

Cite (SBL): Origen, Comm. Jo. 13.239 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-239).

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13.240Preuschen 4:262

πῶς γὰρ ἂν τὸ πάντη ἀτελὲς ἐτίθετο ὁ θεὸς ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν; ὁ γὰρ δυνάμενος ἐργάζεσθαι »ξύλον ζωῆς« καὶ πάντα δὲ ἃ ἐφύτευσεν ὁ θεὸς καὶ μετὰ ταῦτα ἐξανέτειλεν, οὐκ ἂν εὐλόγως λέγοιτο ἀτελές.

pōs gar an to pantē ateles etitheto ho theos en tǭ paradeisǭ ergazesthai auton kai phylassein? ho gar dynamenos ergazesthai »xylon zōēs« kai panta de ha ephyteusen ho theos kai meta tauta exaneteilen, ouk an eulogōs legoito ateles.

For how would God have placed what was altogether incomplete in paradise to work it and keep it? For one who can work “the tree of life” and all that God planted and afterward caused to spring up would not reasonably be called incomplete.

Gen 2:15 (allusion, high confidence) · Gen 2:9 (allusion, high confidence)

Notes and citation

Summary: One who could tend the tree of life was not incomplete.

The allusions are Gen 2:9 and 2:15.

Cite (SBL): Origen, Comm. Jo. 13.240 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-240).

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13.241Preuschen 4:262

μήποτε οὖν τέλειος ὤν πως ἀτελὴς διὰ τὴν παρακοὴν [ὡν] γέγονεν καὶ ἐδεήθη τοῦ τελειώσοντος αὐτὸν ἀπὸ τῆς ἀτελείας, καὶ διὰ τοῦτο ἐπέμφθη ὁ σωτήρ, πρῶτον μὲν ἕνα ποιήσῃ τὸ θέλημα τοῦ πέμψαντος αὐτὸν, ἐργάτης αὐτοῦ καὶ ἐνταῦθα γενόμενος, δεύτερον δὲ ἕνα τελειώσῃ τὸ ἔργον τοῦ θεοῦ καὶ ἕκαστος τετελειωμένος οἰκειωθῇ τῇ στερεᾷ τροφῇ καὶ τῇ σοφίᾳ συνῇ. Τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν »διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ«. καὶ ὁ λαλῶν σοφίαν φησί· »Σοφίαν δὲ λα- »λοῦμεν ἐν τοῖς τελείοις«.

mēpote oun teleios ōn pōs atelēs dia tēn parakoēn [hōn] gegonen kai edeēthē tou teleiōsontos auton apo tēs ateleias, kai dia touto epemphthē ho sōtēr, prōton men hena poiēsę̄ to thelēma tou pempsantos auton, ergatēs autou kai entautha genomenos, deuteron de hena teleiōsę̄ to ergon tou theou kai hekastos teteleiōmenos oikeiōthę̄ tę̄ stereą trophę̄ kai tę̄ sophią synę̄. Teleiōn de estin hē sterea trophē, tōn »dia tēn hexin ta aisthētēria gegymnasmena echontōn pros diakrisin kalou te kai kakou«. kai ho lalōn sophian phēsi; »Sophian de la- »loumen en tois teleiois«.

Perhaps, then, being in a way perfect, he became incomplete through disobedience, and needed one who would perfect him from his incompleteness; and for this reason the Savior was sent, first to do the will of the one who sent him, becoming his worker here too, and second to complete God's work, so that each, perfected, may be made familiar with solid food and be with wisdom. “But solid food belongs to the perfect, those who by practice have their senses trained to distinguish good and evil.” And the one who speaks wisdom says, “But we speak wisdom among the perfect.”

Heb 5:14 (quotation, high confidence) · 1 Cor 2:6 (quotation, high confidence)

Notes and citation

Summary: Humanity became incomplete through disobedience, and the Savior was sent to perfect each person for solid food and wisdom.

The bracketed word is the modern editor's deletion. The quotations are Heb 5:14 and 1 Cor 2:6.

Notes on the original text

Digital text corrected (stray letter and misread letter in the digital text; stray mark in the digital text): καὶ ἐνταῦθ·α γενόμενος → καὶ ἐνταῦθα γενόμενος; κακοῦ«. Ι κοὶ ὁ λαλῶν → κακοῦ«. καὶ ὁ λαλῶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.241 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-241).

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13.242Preuschen 4:262

καὶ ὅταν ἕκαστος ἡμῶν, ἔργον θεοῦ, ὑπὸ Ἰησοῦ τελειωθῇ, ἐρεῖ· Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν »δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· λοιπὸν ἀπόκειταί μοι ὁ τῆς »δικαιοσύνης στέφανος«.

kai hotan hekastos hēmōn, ergon theou, hypo Iēsou teleiōthę̄, erei; Ton agōna ton kalon ēgōnismai, ton »dromon teteleka, tēn pistin tetērēka; loipon apokeitai moi ho tēs »dikaiosynēs stephanos«.

And when each of us, God's work, is perfected by Jesus, he will say, “I have fought the good fight, I have finished the race, I have kept the faith; henceforth there is laid up for me the crown of righteousness.”

2 Tim 4:7–8 (quotation, high confidence)

Notes and citation

Summary: When perfected, each can say with Paul, “I have fought the good fight.”

The quotation is 2 Tim 4:7–8.

Notes on the original text

Digital text corrected (misread letter in the digital text): δικαιοσύηης → δικαιοσύνης.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.242 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-155/#p-13-242).

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