Commentary on the Gospel of John 13.243–13.314

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 72 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

13.243Preuschen 4:262

οὐ μόνος δὲ ὁ ἄνθρωπος ἐξέπεσεν ἐκ τελείου ἐπὶ τὸ ἀτελές, ἀλλὰ καὶ »ἰδόντες οἱ υἱοὶ τοῦ θεοῦ τὰς θυγα- »τέρας τῶν ἀνθρώπων ὅτι καλαί εἰσιν καὶ λαβόντες ἑαυτοῖς ἀπὸ πασῶν ὡν ἐξελέξαντο«, καὶ ἁπαξαπλῶς πάντες οἱ ἀπολείποντες »τὸ ἴδιον οἰκητήριον« καὶ μὴ τηρήσαντες τὴν ἑαυτῶν ἀρχήν.

ou monos de ho anthrōpos exepesen ek teleiou epi to ateles, alla kai »idontes hoi huioi tou theou tas thyga- »teras tōn anthrōpōn hoti kalai eisin kai labontes heautois apo pasōn hōn exelexanto«, kai hapaxaplōs pantes hoi apoleipontes »to idion oikētērion« kai mē tērēsantes tēn heautōn archēn.

And not only man fell from the perfect to the imperfect, but also “the sons of God, seeing the daughters of men that they were beautiful, took for themselves from all whom they chose,” and in short all who left “their own dwelling” and did not keep their own beginning.

Gen 6:2 (quotation, high confidence) · Jude 1:6 (quotation, high confidence)

Notes and citation

Summary: Not only humans but the sons of God and all who left their proper dwelling fell from perfection.

The quotation is Gen 6:2; the allusion is Jude 6, where ἀρχή means "domain" or "beginning".

Notes on the original text

Digital text corrected (misread letter in the digital text): »ἐδόντες οἱ υἱοὶ → »ἰδόντες οἱ υἱοὶ.

Cite (SBL): Origen, Comm. Jo. 13.243 (Preuschen 4:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-243).

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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.

13.244Preuschen 4:262–263

ἀρχὴν‘ δὲ λέγω οὐ τὴν παραβαλλομένην ἐξουσίᾳ ἀλλὰ τὴν ἀντιδιαστελλομένην τέλει καὶ παρακειμένην πρώτῳ, ἵνʼ ὥσπερ τῷ ἀνθρώπῳ ἡ ἀρχὴ μὲν τοῦ εἶναι ἐν τῷ παραδείσῳ ἠν, τὸ τέλος δὲ διὰ τὴν τάχα ἐν ᾅδου κάτω ἤ τινι τοιούτῳ χωρίῳ, οὕτω καὶ ἑκάστῳ τῶν ἀποπεπτωκότων οἰκεία τις ἀρχὴ τυγχάνῃ δεδομένη.

archēn‘ de legō ou tēn paraballomenēn exousią alla tēn antidiastellomenēn telei kai parakeimenēn prōtǭ, hinʼ hōsper tǭ anthrōpǭ hē archē men tou einai en tǭ paradeisǭ ēn, to telos de dia tēn tacha en hądou katō ē tini toioutǭ chōriǭ, houtō kai hekastǭ tōn apopeptōkotōn oikeia tis archē tynchanę̄ dedomenē.

By “beginning” (ἀρχή) I mean not that compared with authority, but that distinguished from end and closely related to first; so that, just as for man the beginning of existence was in paradise, and the end perhaps in Hades below or some such place, so also to each of those who have fallen away some proper beginning was given.

Jude 1:6 (allusion, high confidence)

Notes and citation

Summary: ἀρχή here means “beginning” as opposed to “end”: each fallen being had its own proper beginning.

Origen plays on ἀρχή ("rule" or "beginning") in Jude 6.

Notes on the original text

Digital text corrected (repeated syllables in the digital text): παραβαλλομένην μένην → παραβαλλομένην.

Cite (SBL): Origen, Comm. Jo. 13.244 (Preuschen 4:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-244).

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13.245Preuschen 4:263

τελειῶν μέντοι γε ὁ Ἰησοῦς τὸ ἔργον τοῦ θεοῦ, λέγω δὲ πᾶν τὸ λογικὸν καὶ οὐ τὸν ἄνθρωπον μόνον, κατὰ τὸν αὐτὸν τρόπον αὐτὸ τελειοῖ· τὰ μὲν γὰρ μακαριώτερα πειθόμενα λόγῳ, μὴ δεηθέντα πόνου, μόνῳ τελειοῦται τῷ λόγῳ· ἕτερα δέ, ἀπειθήσαντα τῷ λόγῳ, χρῄζει πόνων, ἵνα μετὰ τοὺς πόνους λόγοις προσαχθέντα ὕστερόν ποτε τούτοις τελειωθῇ.

teleiōn mentoi ge ho Iēsous to ergon tou theou, legō de pan to logikon kai ou ton anthrōpon monon, kata ton auton tropon auto teleioi; ta men gar makariōtera peithomena logǭ, mē deēthenta ponou, monǭ teleioutai tǭ logǭ; hetera de, apeithēsanta tǭ logǭ, chrę̄zei ponōn, hina meta tous ponous logois prosachthenta hysteron pote toutois teleiōthę̄.

Jesus, however, completing God's work, I mean every rational being and not man alone, completes it in the same way. The more blessed, obeying the Word and needing no toil, are perfected by the Word alone; but others, having disobeyed the Word, need toils, so that after the toils, brought to words, they may later at some time be perfected by them.

Notes and citation

Summary: Christ perfects all rational beings: the obedient by the Word alone, the disobedient through hardships that bring them back to the Word.

The printed text reads “in the same way” (κατὰ τὸν αὐτὸν τρόπον), without a negative; the sentence that follows describes the different routes by which the one perfecting reaches different beings.
The printed text reads “in the same way” (κατὰ τὸν αὐτὸν τρόπον), without a negative; the sentence that follows describes the different routes by which the one perfecting reaches different beings.

Notes on the original text

Digital text corrected (stray characters in the digital text): μὴ δεηθ; εντα πόνου → μὴ δεηθέντα πόνου.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.245 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-245).

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13.246Preuschen 4:263

πλὴν ἀμφότερα ταῦτα ὲν βρῶμά έστιν ἴδιον Ἰησοῦ, τό τε ποιῆσαι τὸ θέλημα τοῦ πέμψαντος αὐτὸν καὶ τὸ τελειῶσαι τὸ ἔργον αὐτοῦ.

plēn amphotera tauta en brōma estin idion Iēsou, to te poiēsai to thelēma tou pempsantos auton kai to teleiōsai to ergon autou.

However, both these things are one food proper to Jesus: to do the will of him who sent him and to complete his work.

John 4:34 (allusion, high confidence)

Notes and citation

Summary: Doing the Father's will and completing his work are together Christ's food.

The allusion is John 4:34.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.246 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-246).

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13.247Preuschen 4:263

Ὁ δὲ Ἡρακλέων διὰ τοῦ »Ἐμὸν βρῶμά ἐστιν »ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με« φησὶ διηγεῖσθαι τὸν σωτῆρα τοῖς μαθηταῖς, ὅτι τοῦτο ἠν ὃ συνεζήτει μετὰ τῆς γυναικός, βρῶμα ἴδιον λέγων τὸ θέλημα τοῦ πατρός· τοῦτο γὰρ αὐτοῦ τροφὴ καὶ ἀνάπαυσις καὶ δύναμις ἠν.

Ho de Hērakleōn dia tou »Emon brōma estin »hina poiēsō to thelēma tou pempsantos me« phēsi diēgeisthai ton sōtēra tois mathētais, hoti touto ēn ho synezētei meta tēs gynaikos, brōma idion legōn to thelēma tou patros; touto gar autou trophē kai anapausis kai dynamis ēn.

Heracleon says that by “My food is to do the will of him who sent me” the Savior explains to the disciples that this was what he was discussing with the woman, calling the Father's will his own food; “for this was his nourishment, rest, and power.”

John 4:34 (quotation, high confidence)

Notes and citation

Summary: Heracleon: Christ's food was the Father's will, the subject of his talk with the woman, his nourishment, rest, and power.

Heracleon's words are quoted. The quotation is John 4:34.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.247 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-247).

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13.248Preuschen 4:263

θέλημα δὲ πατρὸς ἔλεγεν τὸ γνῶναι ἀνθρώπους τὸν πατέρα καὶ σωθῆναι, ὅπερ ἦν ἔργον τοῦ σωτῆρος τοῦ ἕνεκα τούτου ἀπεσταλμένου εἰς Σαμάρειαν, τουτέστιν εἰς τὸν κόσμον. βρῶμα οὐν αὐτὸ ἐξείληφεν τοῦ Ἰησοῦ καὶ τὴν μετὰ τῆς Σαμαρείτιδος συζήτησιν, ὅπερ νομίζω σαφῶς παντί τῳ ὁρᾶσθαι καὶ ταπεινῶς ἐξειλῆφθαι καὶ βεβιασμένως.

thelēma de patros elegen to gnōnai anthrōpous ton patera kai sōthēnai, hoper ēn ergon tou sōtēros tou heneka toutou apestalmenou eis Samareian, toutestin eis ton kosmon. brōma oun auto exeilēphen tou Iēsou kai tēn meta tēs Samareitidos syzētēsin, hoper nomizō saphōs panti tǭ horasthai kai tapeinōs exeilēphthai kai bebiasmenōs.

And he said the Father's will is that people should know the Father and be saved, which was the work of the Savior, sent for this purpose to Samaria, that is, into the world. So he took Jesus' food to be also the discussion with the Samaritan woman, which I think is clearly seen by everyone to have been understood in a lowly and forced way.

Notes and citation

Summary: Heracleon calls the Father's will people's salvation and Christ's food his conversation with the woman, a forced reading.

Heracleon's view is reported.

Notes on the original text

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

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.248 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-248).

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13.249Preuschen 4:263

πῶς δὲ τροφὴ τοῦ σωτῆρος τὸ θέλημα τοῦ πατρὸς σαφῶς οὐ παρέστησεν· πῶς δὲ καὶ ἀνάπαυσις τὸ θέλημα τοῦ πατρός; λέγει γὰρ ὁ κύριος ἀλλαχοῦ, ὡς οὐ πάντως τοῦ πατρικοῦ θελήματος ἀναπαύσεως αὐτοῦ ὄντος· » Πάτερ, εἰ δυνατόν, παρελθάτω τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν »οὐ τί ἐγὼ θέλω, ἀλλὰ τί σύ«. πόθεν δὲ καὶ ὅτι δύναμις τοῦ σωτῆρος τὸ θέλημα τοῦ θεοῦ; Οὐχ ὑμεῖς λέγετε, ὅτι ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν Πρὸς θερισμὸν ἤδη.

pōs de trophē tou sōtēros to thelēma tou patros saphōs ou parestēsen; pōs de kai anapausis to thelēma tou patros? legei gar ho kyrios allachou, hōs ou pantōs tou patrikou thelēmatos anapauseōs autou ontos; » Pater, ei dynaton, parelthatō to potērion apʼ emou; plēn »ou ti egō thelō, alla ti sy«. pothen de kai hoti dynamis tou sōtēros to thelēma tou theou? Ouch hymeis legete, hoti eti tetramēnos estin kai ho therismos erchetai? idou legō hymin; Eparate tous ophthalmous hymōn kai theasasthe tas chōras hoti leukai eisin Pros therismon ēdē.

How the Father's will is the Savior's food he did not clearly show; and how is the Father's will also his rest? For the Lord says elsewhere, as though the Father's will were not wholly his rest: “Father, if it is possible, let this cup pass from me; yet not what I will, but what you will.” And from where does it appear that God's will is the Savior's power? [John 4:35:] “Do you not say, There are yet four months, and the harvest comes? Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.”

Matt 26:39 (quotation, high confidence) · Mark 14:36 (quotation, high confidence) · John 4:35 (quotation, high confidence)

Notes and citation

Summary: Origen questions Heracleon: Gethsemane shows the Father's will was not simply Christ's rest. Next lemma: John 4:35.

The quotation is Matt 26:39 with Mark 14:36; the lemma is John 4:35.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): θεοῦ; 4, 35 Οὐχ → θεοῦ; Οὐχ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.249 (Preuschen 4:263; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-249).

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13.250Preuschen 4:263–264

Πρὸς τοὺς ὑπολαμβάνοντας ἁπλούστερον καὶ σωματικώτερον εἰρῆσθαι τὸ »Οὐχ ὑμεῖς λέγετε ὅτι τετράμηνός ἐστιν κα̣ὶ ὁ θερισμὸς ἔρχεται;« ταῦτα ἐπαπορητέον, ἕνα πεισθῶσιν νοητὰ πολλάκις γυμνὰ αἰσθητῶν καὶ σωματικῶν λελαληκέναι τὸν σωτῆρα.

Pros tous hypolambanontas haplousteron kai sōmatikōteron eirēsthai to »Ouch hymeis legete hoti tetramēnos estin kai ho therismos erchetai?« tauta epaporēteon, hena peisthōsin noēta pollakis gymna aisthētōn kai sōmatikōn lelalēkenai ton sōtēra.

To those who suppose that “Do you not say that it is four months, and the harvest comes?” was said more simply and bodily, these difficulties must be raised, so that they may be persuaded that the Savior often spoke of intelligible things bare of sensible and bodily ones.

John 4:35 (quotation, high confidence)

Notes and citation

Summary: Literal readers of “four months to harvest” face difficulties that show Jesus often spoke of purely spiritual things.

The quotation is John 4:35.

Notes on the original text

Digital text corrected (stray letter in the digital text): »Οὐχ ὑμεῖς Ι λέγετε → »Οὐχ ὑμεῖς λέγετε.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.250 (Preuschen 4:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-250).

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13.251Preuschen 4:264

εἴπερ γὰρ ὁ καιρός, ὅτε ταῦτα ἔλεγεν Ἰησοῦς, ὁ πρὸ τετραμήνου τοῦ θερισμοῦ ἦν, δῆλον ὅτι χειμὼν ἦν. θερισμὸς οὖν ἐν τῇ Ἰουδαίᾳ ἄρχεται γίνεσθαι περὶ τὸν παρʼ Ἑβραίοις καλούμενον Νίσαν μῆνα, ὅτε ἄγεται τὸ πάσχα, ὡς ἐνίοτε τὰ ἄζυμα ἀπὸ νέου σίτου αὐτοὺς ποιεῖν.

eiper gar ho kairos, hote tauta elegen Iēsous, ho pro tetramēnou tou therismou ēn, dēlon hoti cheimōn ēn. therismos oun en tę̄ Ioudaią archetai ginesthai peri ton parʼ Hebraiois kaloumenon Nisan mēna, hote agetai to pascha, hōs eniote ta azyma apo neou sitou autous poiein.

For if the time when Jesus said this was four months before the harvest, it is clear that it was winter. Now the harvest in Judea begins to take place around the month the Hebrews call Nisan, when the Passover is kept, so that they sometimes make the unleavened bread from new grain.

Notes and citation

Summary: Four months before harvest would be winter, since harvest in Judea begins around Nisan, at Passover.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.251 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-251).

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13.252Preuschen 4:264

ἀλλʼ ἔστω μὴ κατʼ ἐκεῖνον τὸν μῆνα εἶναι τὸν θερισμόν, ἀλλὰ κατὰ τὸν ἑξῆς ἐκείνῳ τὸν καλούμενον παρʼ αὐτοῖς Ταρ. καὶ οὕτως ὁ πρὸ τετραμήνου καιρὸς ἐκείνου τοῦ μηνὸς ἀκμαῖός ἐστιν χειμών. ἐπὰν οὖν δείξωμεν ὅτι ὅτε ἔλεγεν ταῦτα ὁ περὶ τὸν θερισμὸν καιρὸς ἦν ἤτοι ἀκμάζων ἢ ἐγγύς που τοῦ λήγειν ὄντα, ἀποδεδειγμένον ἔσται τὸ προκείμενον.

allʼ estō mē katʼ ekeinon ton mēna einai ton therismon, alla kata ton hexēs ekeinǭ ton kaloumenon parʼ autois Tar. kai houtōs ho pro tetramēnou kairos ekeinou tou mēnos akmaios estin cheimōn. epan oun deixōmen hoti hote elegen tauta ho peri ton therismon kairos ēn ētoi akmazōn ē engys pou tou lēgein onta, apodedeigmenon estai to prokeimenon.

But let the harvest be not in that month but in the one following it, which they call Iyyar. Even so, the time four months before that month is midwinter. If, then, we show that when he said this it was the time of harvest, either at its height or near its end, what is proposed will have been proved.

Notes and citation

Summary: Even if harvest is a month later, four months earlier is still midwinter; Origen will show it was actually harvest time.

The digital text reads the month name defectively ("Tar" for Iyyar).

Notes on the original text

Digital text corrected (truncated word in the digital text): ἤτοι ἀκμάζ ἢ ἐγγύς → ἤτοι ἀκμάζων ἢ ἐγγύς.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.252 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-252).

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13.253Preuschen 4:264

τηρητέον δὲ ὅτι μετὰ τὴν έν τῇ Κανᾷ τῆς Γαλιλαίας περὶ τὸ μεταβεβληκὸς εἰς οἶνον ὕδωρ οἰκονομίαν καταβεβηκέναι λέγεται ὁ κύριος »εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταί«, ἔνθα »ἔμεινεν οὐ πολλὰς ἡμέρας· καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς« ὅτε »εὑρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς« καὶ κατὰ τὰ λοιπὰ τῶν ἀναγεγραμμένων, φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ«.

tērēteon de hoti meta tēn en tę̄ Kaną tēs Galilaias peri to metabeblēkos eis oinon hydōr oikonomian katabebēkenai legetai ho kyrios »eis Kapharnaoum autos kai hē mētēr autou kai hoi adelphoi kai hoi mathētai«, entha »emeinen ou pollas hēmeras; kai engys ēn to pascha tōn Ioudaiōn, kai anebē eis Ierosolyma ho Iēsous« hote »heuren en tǭ hierǭ tous pōlountas boas kai probata kai peristeras« kai kata ta loipa tōn anagegrammenōn, phragellion ek schoiniōn pantas exebalen ek tou hierou«.

It must be observed that after the dispensation at Cana of Galilee about the water turned into wine, the Lord is said to have gone down “to Capernaum, he and his mother and his brothers and his disciples,” where “he stayed not many days; and the Passover of the Jews was near, and Jesus went up to Jerusalem,” when “he found in the temple those selling oxen and sheep and doves,” and according to the rest of what is recorded, [having made] “a whip of cords, he drove them all out of the temple.”

John 2:12–15 (quotation, high confidence)

Notes and citation

Summary: The sequence in John: Cana, Capernaum, then Passover in Jerusalem and the cleansing of the temple.

The quotations are John 2:12–15.

Notes on the original text

Digital text corrected (misread letter in the digital text): καταβεβηκένει λέγεται → καταβεβηκέναι λέγεται.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.253 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-253).

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13.254Preuschen 4:264

καὶ εἰπών τινα πρὸς τὸν Νικόδημον μετὰ ταῦτα ἦλθεν αὐτὸς »καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετʼ αὐτῶν καὶ ἐβάπτιζεν«. πόσον δὴ θήσομεν αὐτὸν διατετριφέναι ἐν τῇ Ἰουδαίᾳ χρόνον βαπτίζοντα μετὰ τὸ πάσχα; οὐ γὰρ σαφῶς γέγραπται.

kai eipōn tina pros ton Nikodēmon meta tauta ēlthen autos »kai hoi mathētai autou eis tēn Ioudaian gēn, kai ekei dietriben metʼ autōn kai ebaptizen«. poson dē thēsomen auton diatetriphenai en tę̄ Ioudaią chronon baptizonta meta to pascha? ou gar saphōs gegraptai.

And having said certain things to Nicodemus, after this he came “with his disciples into the land of Judea, and he stayed there with them and baptized.” How long shall we suppose he spent baptizing in Judea after the Passover? For it is not clearly written.

John 3:22 (quotation, high confidence)

Notes and citation

Summary: After speaking with Nicodemus, Jesus baptized in Judea for an unstated time after Passover.

The quotation is John 3:22.

Topics: Scripture and canon, Baptism

Cite (SBL): Origen, Comm. Jo. 13.254 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-254).

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13.255Preuschen 4:264

καὶ φαίνεται διὰ τὸ ἐγνωκέναι τοὺς Φαρισαίους »ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει <ἢ> Ἰωάννης« ἀφιεὶς »τὴν Ἰουδαίαν« καὶ ἀπερχόμενος »εἰς τὴν Γαλιλαίαν«, ὅτε »ἔδει διέρχεσθαι διὰ τῆς »Σαμαρείας«, καὶ γενόμενος παρὰ τῇ πηγῇ τοῦ Ἰακὼβ φησὶ τὸ »Οὐχ

kai phainetai dia to egnōkenai tous Pharisaious »hoti Iēsous pleionas mathētas poiei kai baptizei <ē> Iōannēs« aphieis »tēn Ioudaian« kai aperchomenos »eis tēn Galilaian«, hote »edei dierchesthai dia tēs »Samareias«, kai genomenos para tę̄ pēgę̄ tou Iakōb phēsi to »Ouch

And it appears that, because the Pharisees had learned “that Jesus was making and baptizing more disciples than John,” leaving “Judea” and going away “into Galilee,” when “he had to pass through Samaria,” and coming to the spring of Jacob, he says, “Do you not

John 4:1–4 (quotation, high confidence)

Notes and citation

Summary: Jesus left Judea for Galilee through Samaria and at Jacob's spring said this.

The word in angle brackets is the modern editor's supplement. The quotations are John 4:1–4.

Notes on the original text

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

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.255 (Preuschen 4:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-255).

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13.256Preuschen 4:264–265

»ὑμεῖς λέγετε ὅτι ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται;« ἐὰν δέ τις ὑπονοῇ μετὰ τὸ πάσχα πλειόνων μηνῶν χρόνον ἐν τῇ Ἰουδαίᾳ τὸν Ἰησοῦν βαπτίζοντα μετὰ τῶν μαθητῶν αὐτοῦ, ὥστε ἐνεστηκέναι ἤδη τὸν πρὸ τετραμήνου τοῦ θερισμοῦ καιρόν, Παραθετέον αὐτῷ ὅτι δύο ἡμέρας μείνας ἐκεῖ παρὰ τοῖς Σαμαρεῦσιν μετὰ ταύτας ἐξῆλθεν εἰς τὴν Γαλιλαίαν, καὶ ἀναγέγραπται ὡς νεωσ- τὶ τοῦ πάσχα προγεγενημένου καὶ τῶν ἐν Ἱεροσολύμοις πεπραγμένων αὐτῷ) ὅτι· »Ὅτε ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ »Γαλιλαῖοι, πάντα ἑωρακότες ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ

»hymeis legete hoti eti tetramēnos estin kai ho therismos erchetai?« ean de tis hyponoę̄ meta to pascha pleionōn mēnōn chronon en tę̄ Ioudaią ton Iēsoun baptizonta meta tōn mathētōn autou, hōste enestēkenai ēdē ton pro tetramēnou tou therismou kairon, Paratheteon autǭ hoti dyo hēmeras meinas ekei para tois Samareusin meta tautas exēlthen eis tēn Galilaian, kai anagegraptai hōs neōs- ti tou pascha progegenēmenou kai tōn en Hierosolymois pepragmenōn autǭ) hoti; »Hote ēlthen eis tēn Galilaian, edexanto auton hoi »Galilaioi, panta heōrakotes hosa epoiēsen en Hierosolymois en tę̄

say that there are yet four months, and the harvest comes?” And if anyone supposes that after the Passover Jesus spent several months in Judea baptizing with his disciples, so that the time four months before the harvest had already come, we must set before him that after staying two days there with the Samaritans he went out into Galilee, and it is recorded (as though the Passover had recently passed and what he did in Jerusalem) that “When he came into Galilee, the Galileans received him, having seen all that he had done in Jerusalem at the

John 4:35 (quotation, high confidence) · John 4:43 (allusion, high confidence) · John 4:45 (quotation, high confidence)

Notes and citation

Summary: Objection answered: after two days in Samaria Jesus reached Galilee, where people had recently seen his deeds at the Passover.

The quotations are John 4:35, 4:43, and 4:45.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.256 (Preuschen 4:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-256).

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13.257Preuschen 4:265

»ἑορτῇ, καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν«. ἀλλʼ εἰκὸς ὅτι ἐρεῖ τις πρὸς ταῦτα οὐδὲν λυπεῖν πλείονα αὐτὸν διατρίψαντα ἐν τῇ Ἰουδαίᾳ χρόνον ἐληλυθέναι ἐπὶ τὴν πηγὴν τοῦ Ἰακώβ, ἀπιόντα εἰς τὴν Γαλιλαίαν ὅτε »Ἔτι τετράμηνος«, εἶπεν, »εἰς τὸν θερισμόν«· καὶ οὐδὲν ἄτοπόν ἐστιν τοὺς Γαλιλαίους διὰ τὰ πρὸ ὀκτὼ μηνῶν αὐτῷ γενόμενα ἐν Ἱεροσολύμοις παραδέχεσθαι αὐτόν.

»heortę̄, kai autoi gar ēlthon eis tēn heortēn«. allʼ eikos hoti erei tis pros tauta ouden lypein pleiona auton diatripsanta en tę̄ Ioudaią chronon elēlythenai epi tēn pēgēn tou Iakōb, apionta eis tēn Galilaian hote »Eti tetramēnos«, eipen, »eis ton therismon«; kai ouden atopon estin tous Galilaious dia ta pro oktō mēnōn autǭ genomena en Hierosolymois paradechesthai auton.

feast; for they too had gone to the feast.” But someone will likely say to this that nothing prevents his having spent a longer time in Judea and then come to the spring of Jacob on his way to Galilee when he said, “Yet four months to the harvest”; and that there is nothing absurd in the Galileans receiving him because of what he had done in Jerusalem eight months earlier.

John 4:45 (quotation, high confidence) · John 4:35 (quotation, high confidence)

Notes and citation

Summary: Someone may reply that Jesus could have stayed longer in Judea, so the Galileans remembered deeds eight months old.

The quotations are John 4:45 and 4:35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.257 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-257).

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13.258Preuschen 4:265

λεκτέον δὲ πρὸς αὐτοὺς ὅτι παραγενόμενος εἰς τὴν Γαλιλαίαν »ἦλθεν εἰς τὴν Κανᾶ τῆς Γα- »λιλαίας, ὅπου« πρότερον πεποίηκεν »τὸ ὕδωρ οἶνον«, ἔνθα καὶ τὸν τοῦ βασιλικοῦ υἱὸν νοσοῦντα ἐν τῇ Καφαρναούμ, εἰπὼν τῷ πατρὶ αὐτοῦ· » Ὁ υἱός σου ζῇ«, ἐθεράπευσεν· καὶ »Μετὰ ταῦτα ἦν ἑορτὴ »τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα«, ὅτε τὸν τριάκοντα ὀκτὼ ἔτη ἔχοντα ἐν τῇ ἀσθενείᾳ παραλυτικὸν ἐθεράπευσεν.

lekteon de pros autous hoti paragenomenos eis tēn Galilaian »ēlthen eis tēn Kana tēs Ga- »lilaias, hopou« proteron pepoiēken »to hydōr oinon«, entha kai ton tou basilikou huion nosounta en tę̄ Kapharnaoum, eipōn tǭ patri autou; » Ho huios sou zę̄«, etherapeusen; kai »Meta tauta ēn heortē »tōn Ioudaiōn, kai anebē ho Iēsous eis Hierosolyma«, hote ton triakonta oktō etē echonta en tę̄ astheneią paralytikon etherapeusen.

We must say to them that on arriving in Galilee “he came to Cana of Galilee, where” he had earlier made “the water wine,” where he also healed the son of the royal official, sick in Capernaum, saying to his father, “Your son lives”; and “After this there was a feast of the Jews, and Jesus went up to Jerusalem,” when he healed the paralytic who had been ill thirty-eight years.

John 4:46 (quotation, high confidence) · John 4:50 (quotation, high confidence) · John 5:1 (quotation, high confidence) · John 5:5 (allusion, high confidence)

Notes and citation

Summary: But then comes the healing of the official's son and a feast in Jerusalem, where he healed the paralytic.

The quotations are John 4:46, 4:50, and 5:1; the allusion is John 5:5.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.258 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-258).

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13.259Preuschen 4:265

ἐὰν δὲ αὕτη ἡ ἑορτὴ ἡ τοῦ πάσχα ᾖ (οὐ γὰρ πρόσκειται τὸ ὄνομα αὐτῆς), στενοχωρεῖται τὸ ἀκόλουθον τῆς ἱστορίας, καὶ μάλιστα ἐπεὶ μετʼ ὀλίγα ἐπιφέρεται ὅτι »Ἠν ἐγγὺς ἡ ἑορτὴ τῶν Ἱουδαίων, ἡ σκηνοπηγία«.

ean de hautē hē heortē hē tou pascha ę̄ (ou gar proskeitai to onoma autēs), stenochōreitai to akolouthon tēs historias, kai malista epei metʼ oliga epipheretai hoti »Ēn engys hē heortē tōn Hioudaiōn, hē skēnopēgia«.

And if this feast is the Passover (for its name is not added), the sequence of the history is constrained, especially since a little later it is added that “The feast of the Jews was near, Tabernacles.”

John 7:2 (quotation, high confidence)

Notes and citation

Summary: If that feast was Passover, the chronology becomes cramped, since Tabernacles soon follows.

The quotation is John 7:2.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.259 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-259).

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13.260Preuschen 4:265

Τούτων δὴ ἐπιπλεῖον ἐξεταζομένων ἀκόλουθόν ἐστιν τῷ βαθύτερον ἐνορῶντι τῷ νῷ τῶν γραφῶν ζητεῖν τί νοῶν τοῖς μαθηταῖς ἔλεγεν ὁ Ἰησοῦς τὸ »Οὐχ ὑμεῖς λέγετε ὅτι ἔτι τετράμηνός »ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς ὀφθαλ- »μοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσι πρὸς θερισμὸν »ἤδη«. ὥσπερ δὲ ἐλέγομεν ἐπὶ τῶν κατὰ τὴν Σαμαρεῖτιν τὰ περὶ τῶν ὑδάτων ἐξετάζοντες, οὕτω καὶ ἐνθάδε ποιήσωμεν.

Toutōn dē epipleion exetazomenōn akolouthon estin tǭ bathyteron enorōnti tǭ nǭ tōn graphōn zētein ti noōn tois mathētais elegen ho Iēsous to »Ouch hymeis legete hoti eti tetramēnos »estin kai ho therismos erchetai? idou legō hymin; Eparate tous ophthal- »mous hymōn kai theasasthe tas chōras hoti leukai eisi pros therismon »ēdē«. hōsper de elegomen epi tōn kata tēn Samareitin ta peri tōn hydatōn exetazontes, houtō kai enthade poiēsōmen.

These things having been examined further, it follows for one who looks with deeper mind into the Scriptures to seek what Jesus meant in saying to the disciples, “Do you not say that there are yet four months, and the harvest comes? Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.” And as we did in examining the waters in the Samaritan woman's story, so let us do here.

John 4:35 (quotation, high confidence)

Notes and citation

Summary: So we must seek the spiritual meaning of “four months” and “white for harvest,” as with the waters.

The quotation is John 4:35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.260 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-260).

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13.261Preuschen 4:265

τίς γὰρ οὐκ ἂν ὁμολογήσαι τὸ »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε »τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη« πνευματικὸν εἶναι, καὶ γυμνὸν αἰσθητῶν πνευματικόν; ᾧ ἀκόλουθον ἂν εἴη καὶ τὸ τοὺς μαθητὰς λέγειν μετὰ τετράμηνον ἔσεσθαι τὸν θερισμὸν τὸν συγκριτόν, ὅσον ἐπὶ τῇ ὑπονοίᾳ αὐτῶν, τῷ ὑπὸ τοῦ Ἰησοῦ δεικνυμένῳ θερισμῷ.

tis gar ouk an homologēsai to »Eparate tous ophthalmous hymōn kai theasasthe »tas chōras hoti leukai eisin pros therismon ēdē« pneumatikon einai, kai gymnon aisthētōn pneumatikon? hǭ akolouthon an eiē kai to tous mathētas legein meta tetramēnon esesthai ton therismon ton synkriton, hoson epi tę̄ hyponoią autōn, tǭ hypo tou Iēsou deiknymenǭ therismǭ.

For who would not agree that “Lift up your eyes and see the fields, that they are white for harvest already” is spiritual, and spiritual bare of sensible things? In keeping with this would be the disciples' saying that in four months there would be the harvest comparable, as far as their supposition went, with the harvest pointed out by Jesus.

John 4:35 (quotation, high confidence)

Notes and citation

Summary: “White for harvest” is plainly spiritual, so the disciples' “four months” must be too.

The quotation is John 4:35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.261 (Preuschen 4:265; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-261).

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13.262Preuschen 4:265–266

νομίζομεν οὖν τοιαῦτά τινα εἶναι ἐν τῷ τοὺς μαθητὰς λέγειν ὅτι »<Ἔτι> τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται«. οἱ πλεῖστοι τῶν τοῦ λόγου μαθητῶν ἐννοοῦντες δυσέφικτον εἶναι τῇ ἀνθρωπίνῃ φύσει τὴν ἀλήθειαν, ὅτε διειλήφασιν περὶ ἑτέρας παρὰ τὴν ἐνεστηκυῖαν ζωὴν ζωῆς, ἀπαυδήσαντες ἐπὶ τοῦ παρόντος πρὸς τὸ περὶ τῶν ζητουμένων τέλος ὑπολαμβάνουσιν μετὰ τὴν πρὸς τὰ τέσσαρα τῶν στοιχείων συγγένειαν ὑπερβάντες ταῦτα καταλήψεσθαι τὴν ἀλήθειαν.

nomizomen oun toiauta tina einai en tǭ tous mathētas legein hoti »<Eti> tetramēnos estin kai ho therismos erchetai«. hoi pleistoi tōn tou logou mathētōn ennoountes dysephikton einai tę̄ anthrōpinę̄ physei tēn alētheian, hote dieilēphasin peri heteras para tēn enestēkuian zōēn zōēs, apaudēsantes epi tou parontos pros to peri tōn zētoumenōn telos hypolambanousin meta tēn pros ta tessara tōn stoicheiōn syngeneian hyperbantes tauta katalēpsesthai tēn alētheian.

We think, then, that there is something like this in the disciples' saying, “There are [yet] four months, and the harvest comes.” Most of the Word's disciples, thinking that truth is hard for human nature to attain, when they have reflected on a life other than the present, despairing for the present of reaching the end of what is sought, suppose that they will grasp the truth after passing beyond their kinship with the four elements.

John 4:35 (quotation, high confidence)

Notes and citation

Summary: The disciples may mean that truth is attainable only after we pass beyond the four elements of this bodily life.

The word in angle brackets is the modern editor's supplement. The quotation is John 4:35.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.262 (Preuschen 4:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-262).

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13.263Preuschen 4:266

φασὶν οὐν κατὰ τὴν τοῦ κυρίου φωνὴν οἱ μαθηταὶ περὶ τοῦ θερισμοῦ, ὅστις ἐστὶν ἡ συντέλεια τῶν συγκομιστῶν τῆς ἀληθείας ἔργων, ὅτι μετὰ τὴν ἐνεστηκυῖαν τετράδα γίνεται.

phasin oun kata tēn tou kyriou phōnēn hoi mathētai peri tou therismou, hostis estin hē synteleia tōn synkomistōn tēs alētheias ergōn, hoti meta tēn enestēkuian tetrada ginetai.

The disciples, then, say, in the Lord's words about the harvest, which is the consummation of the works that gather in the truth, that it comes after the present tetrad.

Notes and citation

Summary: They say the harvest of truth comes after the present “four.”

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.263 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-263).

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13.264Preuschen 4:266

τὸ δὲ τῶν μηνῶν ὄνομα πρὸς τὸ πρέπον τῷ περὶ τοῦ θερισμοῦ λόγῳ σωματικῷ εἴληπται. οὐ γὰρ ἐχρῆν φάσκειν τὸ »οὐχ ὑμεῖς λέγετε ὅτι »Ἔτι τέσσαρες ἡμέραι καὶ ὁ θερισμὸς ἔρχεται« ἢ »ἔτι τέσσαρα ἔτη »καὶ ὁ θερισμὸς ἔρχεται«; μάλιστα ἐπεὶ καὶ τοὺς πολλοὺς καὶ σωματικωτέρους λανθάνειν ὁ λόγος βούλεται, κρύπτων μὲν τὸ μυστικόν,

to de tōn mēnōn onoma pros to prepon tǭ peri tou therismou logǭ sōmatikǭ eilēptai. ou gar echrēn phaskein to »ouch hymeis legete hoti »Eti tessares hēmerai kai ho therismos erchetai« ē »eti tessara etē »kai ho therismos erchetai«? malista epei kai tous pollous kai sōmatikōterous lanthanein ho logos bouletai, kryptōn men to mystikon,

And the name of months has been taken for what befits the bodily account of the harvest. For should he not have said, “Do you not say, Yet four days and the harvest comes,” or “yet four years and the harvest comes”? Especially since the Word wishes to escape the notice of the many and more bodily, hiding the mystical,

Notes and citation

Summary: “Months” fits the image of harvest, veiling the mystery from literal-minded hearers,

Notes on the original text

Digital text corrected (misread letter in the digital text): ἔτι τέσσαρα ἴτη → ἔτι τέσσαρα ἔτη.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.264 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-264).

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13.265Preuschen 4:266

ἐμφαίνων δὲ τὸ ἁπλούστερον εἰς τὸ σαφεῖς εἶναι νομίζεσθαι τοὺς ἀπαγγελλομένους ὑπὸ τοῦ σωτῆρος λόγους.

emphainōn de to haplousteron eis to sapheis einai nomizesthai tous apangellomenous hypo tou sōtēros logous.

and showing the simpler, so that the words proclaimed by the Savior may be thought to be clear.

Notes and citation

Summary: while showing a simple sense so the words seem clear.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.265 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-265).

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13.266Preuschen 4:266

ἢ τάχα τὸ τῶν μαθητῶν βούλημα λεγόντων· »Ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς »ἔρχεται« τοιοῦτόν ἐστιν· τέσσαρές εἰσιν σφαῖραι τῶν τεσσάρων στοιχείων αἱ ὑποκείμεναι τῇ αἰθερίῳ φύσει, ἐν μέσῳ μὲν καὶ κατωτάτῳ ἡ τῆς γῆς, περὶ αὐτὴν δὲ ἡ τοῦ ὕδατος, καὶ τρίτη ἡ ἀέρος, τετάρτη δὲ ἡ τοῦ πυρός, μεθʼ ἣν ἡ τῆς σελήνης, καὶ ἑξῆς.

ē tacha to tōn mathētōn boulēma legontōn; »Eti tetramēnos estin kai ho therismos »erchetai« toiouton estin; tessares eisin sphairai tōn tessarōn stoicheiōn hai hypokeimenai tę̄ aitheriǭ physei, en mesǭ men kai katōtatǭ hē tēs gēs, peri autēn de hē tou hydatos, kai tritē hē aeros, tetartē de hē tou pyros, methʼ hēn hē tēs selēnēs, kai hexēs.

Or perhaps the meaning of the disciples saying, “There are yet four months, and the harvest comes,” is this: there are four spheres of the four elements beneath the ethereal nature; in the middle and lowest that of earth, around it that of water, third that of air, fourth that of fire, after which that of the moon, and so on.

John 4:35 (quotation, high confidence)

Notes and citation

Summary: Or the four months are the four elemental spheres (earth, water, air, fire) below the heavens.

The quotation is John 4:35.

Cite (SBL): Origen, Comm. Jo. 13.266 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-266).

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13.267Preuschen 4:266

καὶ ἐπιστήσωμεν μήποτε ὑπολαμβάνουσιν οἱ μαθηταὶ πρὸς τῇ καθαρωτέρᾳ οὐσίᾳ γενομένους τοὺς ἐντεῦθεν παρεσκευασμένους καταλήψεσθαι τὸ ἀληθές, ὅταν καὶ τὴν τοῦ πυρός τις δύνηται σφαῖραν > μὴ καταφθαρεὶς ὑπὸ τῆς ἁμαρτίας, ἥτις ἐστὶν ὕλη τοῦ Παντὸς έν τοῖς πρὸ τῆς * * * αἰθερίους τόπους * * χωρίοις.

kai epistēsōmen mēpote hypolambanousin hoi mathētai pros tę̄ katharōterą ousią genomenous tous enteuthen pareskeuasmenous katalēpsesthai to alēthes, hotan kai tēn tou pyros tis dynētai sphairan > mē kataphthareis hypo tēs hamartias, hētis estin hylē tou Pantos en tois pro tēs * * * aitherious topous * * chōriois.

And let us consider whether the disciples suppose that those prepared from here will grasp the truth when they come to the purer substance, when one can [pass through] the sphere of fire too, not destroyed by sin, which is the matter of the universe, in the … ethereal places … regions.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Perhaps they thought truth would be reached after passing the sphere of fire into the pure ether, if not consumed by sin.

The digital text has gaps here, marked "…". The digital text reads τοῦ Παντός ("of the universe"); τοῦ πυρός ("of the fire"), which the context suggests (sin as the fuel of the fire, 1 Cor 3:12–15), may be meant. An encoding error after "sphere" obscures a word; "pass through" is supplied in brackets.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.267 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-267).

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13.268Preuschen 4:266

ταύτὴν δὲ τὴν ὑπόληψιν διελέγχων ὡς οὐχ ὑγιῆ φησιν ὁ γενόμενος σὰρξ λόγος τοῖς ταῦτα νομίζουσιν τὸ »Οὐχ ὑμεῖς λέγετε ὅτι <Ἔτι> τετρά- »μηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς »ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς »θερισμὸν ἤδη«.

tautēn de tēn hypolēpsin dielenchōn hōs ouch hygiē phēsin ho genomenos sarx logos tois tauta nomizousin to »Ouch hymeis legete hoti <Eti> tetra- »mēnos estin kai ho therismos erchetai? idou legō hymin; Eparate tous »ophthalmous hymōn kai theasasthe tas chōras hoti leukai eisin pros »therismon ēdē«.

Refuting this supposition as unsound, the Word become flesh says to those who think so, “Do you not say that there are [yet] four months, and the harvest comes? Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.”

John 4:35 (quotation, high confidence)

Notes and citation

Summary: Christ corrects this: the fields are already white for harvest.

The word in angle brackets is the modern editor's supplement. The quotation is John 4:35.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.268 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-268).

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13.269Preuschen 4:266

καὶ γὰρ ἀδιανόητον ἡμῖν φαίνεται μὴ περὶ ἑνὸς αὐτὸν ἐν τούτοις πᾶσιν διαλαμβάνειν θερισμοῦ, ἐπείπερ κατὰ τοὺς ἁπλούστερον ἐκδεχομένους τὸ ἀληθὲς [λέγουσιν] ἐπιπλήξει τοῖς μαθηταῖς νομίζουσιν, ὡς οἴονται, μετὰ τετράμηνον ἔρχεσθαι τὸν θερισμόν, ὅντινα ἐν τοῖς πρὸ τούτων παρεστήσαμεν μὴ πάνυ τι δύνασθαι μετὰ τετράμηνον ἐνστήσεσθαι.

kai gar adianoēton hēmin phainetai mē peri henos auton en toutois pasin dialambanein therismou, epeiper kata tous haplousteron ekdechomenous to alēthes [legousin] epiplēxei tois mathētais nomizousin, hōs oiontai, meta tetramēnon erchesthai ton therismon, hontina en tois pro toutōn parestēsamen mē pany ti dynasthai meta tetramēnon enstēsesthai.

For it seems unthinkable to us that he is not speaking of one harvest in all these words, since according to those who take the truth more simply he will be rebuking the disciples who think, as they suppose, that the harvest comes after four months, a harvest which we showed earlier could hardly come after four months.

Notes and citation

Summary: He must mean one harvest throughout; the literal reading makes no sense.

The bracketed word is the modern editor's deletion.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.269 (Preuschen 4:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-269).

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13.270Preuschen 4:266–267

ἄλλως τε καὶ οἱονεὶ τὴν ὑπόνοιαν τῶν μαθητῶν διορθούμενός φησι τὸ »οὐχ ὑμεῖς μὲν τόδε λέγετε; ἐγὼ δὲ »τόδε φημί« πρὸς τούτοις πῶς οὐκ ἄτοπον τὸ μὲν » Ἐπάρατε τοὺς »ὀφθαλμοὺς ὑμῶν‘ κατὰ πάντα x003E; σαφῶς, καὶ τὸ »Θεά- σασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«, τὸ δὲ πρὸ τοῦ * * * * ἐρχόμενον τοῦτο »Οὐχ ὑμεῖς λέγετε ὅτι Ἔτι τετράμη- »νός ἐστιν, καὶ ὁ θερισμὸς ἔρχεται« μὴ ἀλληγορικῶς ἐκλαβεῖν;

allōs te kai hoionei tēn hyponoian tōn mathētōn diorthoumenos phēsi to »ouch hymeis men tode legete? egō de »tode phēmi« pros toutois pōs ouk atopon to men » Eparate tous »ophthalmous hymōn‘ kata panta x003E? saphōs, kai to »Thea- sasthe tas chōras hoti leukai eisin pros therismon ēdē«, to de pro tou * * * * erchomenon touto »Ouch hymeis legete hoti Eti tetramē- »nos estin, kai ho therismos erchetai« mē allēgorikōs eklabein?

Besides, as though correcting the disciples' supposition, he says, “Do you not say this? But I say that.” Moreover, how is it not absurd to take “Lift up your eyes” in every respect [spiritually] clearly, and “See the fields, that they are white for harvest already,” but not to take allegorically what comes before …, “Do you not say that there are yet four months, and the harvest comes?”

Textual problem in this passage: see the notes.

John 4:35 (quotation, high confidence)

Notes and citation

Summary: It is inconsistent to read the second half spiritually but not the first.

An encoding error and a gap obscure a few words. The quotations are John 4:35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.270 (Preuschen 4:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-270).

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13.271Preuschen 4:267

Καὶ ὁ Ἡρακλέων μέντοι γε ὁμοίως τοῖς πολλοῖς ἐπὶ τῆς λέξεως ἔμεινεν μὴ οἰόμενος αὐτὴν ἀνάγεσθαι. φησὶ γοῦν ὅτι Τὸν τῶν γεννημάτων λέγει θερισμόν, ὡς τούτου μὲν ἔτι διωρίαν ἔχοντος τετράμηνον, τοῦ τε θερισμοῦ, οὗ αὐτὸς ἔλεγεν, ἤδη ἐνεστῶτος. καὶ τὸν θερισμὸν δὲ οὐκ οἶδʼ ὅπως ἐπὶ τῆς ψυχῆς ἐξείληφεν τῶν πιστευόντων, λέγων ὅτι Ἠδη ἀκμαῖοι καὶ ἕτοιμοί εἰσιν πρὸς θερισμὸν καὶ ἐπιτήδειοι πρὸς τὸ συναχθῆναι εἰς ἀποθήκην, τοῦτʼ ἔστιν διὰ πίστεως εἰς ἀνάπαυσιν, ὅσαι γε ἕτοιμοι· οὐ γὰρ πᾶσαι· αἱ μὲν γὰρ ἤδη ἕτοιμοι ἠσαν, φησίν, αἱ δὲ ἔμελλον, αἱ δὲ μέλλουσιν, αἱ δὲ ἐπισπείρονται ἤδη.

Kai ho Hērakleōn mentoi ge homoiōs tois pollois epi tēs lexeōs emeinen mē oiomenos autēn anagesthai. phēsi goun hoti Ton tōn gennēmatōn legei therismon, hōs toutou men eti diōrian echontos tetramēnon, tou te therismou, hou autos elegen, ēdē enestōtos. kai ton therismon de ouk oidʼ hopōs epi tēs psychēs exeilēphen tōn pisteuontōn, legōn hoti Ēdē akmaioi kai hetoimoi eisin pros therismon kai epitēdeioi pros to synachthēnai eis apothēkēn, toutʼ estin dia pisteōs eis anapausin, hosai ge hetoimoi; ou gar pasai; hai men gar ēdē hetoimoi ēsan, phēsin, hai de emellon, hai de mellousin, hai de epispeirontai ēdē.

Heracleon, however, like the many, remained with the letter, not thinking it should be taken in a higher sense. At any rate, he says: “He speaks of the harvest of crops, as this one still had an interval of four months, while the harvest of which he himself spoke was already present.” And the harvest, I do not know how, he took of the soul of believers, saying: “They are already ripe and ready for harvest and fit to be gathered into the barn, that is, through faith into rest, as many as are ready; for not all are: some were already ready,” he says, “others were about to be, others will be, and others are already being sown.”

Matt 13:30 (allusion, medium confidence)

Notes and citation

Summary: Heracleon read the four months literally but took the harvest as believers' souls ready to be gathered into rest.

Heracleon's words are quoted. The allusion is Matt 13:30.

Notes on the original text

Digital text corrected (wrong capital in the digital text): τοῦ Τε θερισμοῦ → τοῦ τε θερισμοῦ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.271 (Preuschen 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-271).

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13.272Preuschen 4:267

ταῦτα μὲν οὐν ἐκεῖνος εἶπεν. πῶς δὲ οἱ μαθηταὶ ἐπαίροντες τοὺς ὀφθαλμοὺς δύνανται βλέπειν τὰς ψυχὰς ἤδη ἐπιτηδείους οὔσας πρὸς τό, ὡς οἴεται, εἰς ἀποθήκην εἰσαχθῆναι, οὐκ οἶδα εἰ δύναται παραστῆσαι· καὶ ἔτι γε πῶς ἐπὶ τῶν ψυχῶν ἀληθὲς τὸ »Ἄλλος ὁ σπείρων, καὶ ἄλλος ὁ θερίζων« καὶ »Ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε«. τίνα δὲ τρόπον τὸ »Ἀλλοι »κεκοπιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε« δυνατόν ἐστιν παραδέξασθαι ἐπὶ τῆς ψυχῆς;

tauta men oun ekeinos eipen. pōs de hoi mathētai epairontes tous ophthalmous dynantai blepein tas psychas ēdē epitēdeious ousas pros to, hōs oietai, eis apothēkēn eisachthēnai, ouk oida ei dynatai parastēsai; kai eti ge pōs epi tōn psychōn alēthes to »Allos ho speirōn, kai allos ho therizōn« kai »Apesteila hymas therizein ho ouch hymeis kekopiakate«. tina de tropon to »Alloi »kekopiakasin kai hymeis eis ton kopon autōn eiselēlythate« dynaton estin paradexasthai epi tēs psychēs?

So he said. But how the disciples, lifting up their eyes, can see souls already fit, as he thinks, to be brought into the barn, I do not know whether he can show; and further, how is “One sows and another reaps” true of souls, and “I sent you to reap what you did not labor for”? And in what way can “Others have labored, and you have entered into their labor” be accepted of the soul?

John 4:37–38 (quotation, high confidence)

Notes and citation

Summary: Origen asks how Heracleon's reading fits the sayings about sowers and reapers.

The quotations are John 4:37–38.

Notes on the original text

Digital text corrected (missing article in the digital text): καὶ ἄλλος θερίζων → καὶ ἄλλος ὁ θερίζων.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.272 (Preuschen 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-272).

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13.273Preuschen 4:267

ἡμεῖς οὖν θερισμὸν συναγομένου καρποῦ εἰς ζωὴν αἰώνιον ἐκλαμβάνομεν κατὰ τὴν τελείωσιν τοῦ σπερματικῶς ἐγκειμένου κατὰ τὰς ἐννοίας ἡμῖν λόγου ἀπὸ γεωργίας πλείονος τετελειωμένου. πῶς δὲ ὑπὸ ἄλλου σπείρεται καὶ ὑπὸ ἄλλου θερίζεται ἐν τοῖς ἑξῆς διαληψόμεθα. Ἰδοὺ λέγω ὑμῖν· Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσι Πρὸς θερισμὸν ἤδη.

hēmeis oun therismon synagomenou karpou eis zōēn aiōnion eklambanomen kata tēn teleiōsin tou spermatikōs enkeimenou kata tas ennoias hēmin logou apo geōrgias pleionos teteleiōmenou. pōs de hypo allou speiretai kai hypo allou therizetai en tois hexēs dialēpsometha. Idou legō hymin; Eparate tous ophthalmous hymōn, kai theasasthe tas chōras, hoti leukai eisi Pros therismon ēdē.

We, then, take the harvest of fruit gathered for eternal life to mean the perfection of the Word implanted in us like seed in our concepts, perfected through much cultivation. How it is sown by one and reaped by another we shall discuss in what follows. [John 4:35:] “Behold, I say to you, lift up your eyes and see the fields, that they are white for harvest already.”

John 4:36 (allusion, high confidence) · John 4:35 (quotation, high confidence)

Notes and citation

Summary: The harvest is the full growth of the Word sown like seed in our minds. Next lemma: John 4:35b.

The allusion is John 4:36; the lemma is John 4:35.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; missing letter in the digital text): διαληψόμεθα. 4, 35 Ἰδοὺ → διαληψόμεθα. Ἰδοὺ; καὶ θεάσσθε τὰς → καὶ θεάσασθε τὰς.

Cite (SBL): Origen, Comm. Jo. 13.273 (Preuschen 4:267; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-273).

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13.274Preuschen 4:267–268

Πολλαχοῦ τῆς γραφῆς τὸ »Ἐπάρατε τοὺς ὀφθαλμοὺς »ὑμῶν« προτρεπομένου ἡμᾶς τοῦ θείου λόγου ὑψοῦν καὶ ἐπαίρειν τὰ φρονήματα καὶ τὸ διορατικὸν κάτω που κείμενον καὶ συγκύπτον, μὴ δυνάμενόν τε ἀνακύψαι εἰς τὸ παντελὲς μετεωρίσαι· ὥσπερ ἐν Ἡσαΐᾳ· »Ἐπάρατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν καὶ ἴδετε· τίς κατέδειξε »ταῦτα πάντα«·

Pollachou tēs graphēs to »Eparate tous ophthalmous »hymōn« protrepomenou hēmas tou theiou logou hypsoun kai epairein ta phronēmata kai to dioratikon katō pou keimenon kai synkypton, mē dynamenon te anakypsai eis to panteles meteōrisai; hōsper en Hēsaïą; »Eparate eis hypsos tous ophthalmous hymōn kai idete; tis katedeixe »tauta panta«;

In many places of Scripture there is “Lift up your eyes,” the divine Word urging us to raise and lift up our thoughts and our power of discernment, which lies somewhere below and is bent over, unable to straighten itself fully; as in Isaiah: “Lift up your eyes on high and see: who has displayed all these things?”

Isa 40:26 (quotation, high confidence) · Luke 13:11 (allusion, medium confidence)

Notes and citation

Summary: Scripture often bids us lift our eyes, that is, raise our minds, as in Isaiah.

The quotation is Isa 40:26; the allusion is Luke 13:11.

Cite (SBL): Origen, Comm. Jo. 13.274 (Preuschen 4:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-274).

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13.275Preuschen 4:268

καὶ ὁ σωτὴρ δὲ ὅτε μέλλει τοῖς ἐν πεδίῳ συναχθεῖσιν λέγειν τοὺς μακαρισμούς, ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ πρὸς τοὺς μαθητὰς λέγει τὸ »μακάριοι« οἵδε καὶ οἵδε· οὐδεὶς γὰρ γνήσιος Ἰησοῦ μαθητὴς κάτω ἐστίν, ὡς οὐδὲ ὁ ἀναπαυόμενος ἐν τοῖς τοῦ Ἀβραὰμ κόλποις.

kai ho sōtēr de hote mellei tois en pediǭ synachtheisin legein tous makarismous, eparas tous ophthalmous autou pros tous mathētas legei to »makarioi« hoide kai hoide; oudeis gar gnēsios Iēsou mathētēs katō estin, hōs oude ho anapauomenos en tois tou Abraam kolpois.

And the Savior too, when he is about to speak the beatitudes to those gathered on the plain, lifting up his eyes to the disciples, says “Blessed” are these and those; for no genuine disciple of Jesus is below, just as neither is the one resting in Abraham's bosom.

Luke 6:20 (allusion, high confidence) · Luke 16:22 (allusion, high confidence)

Notes and citation

Summary: Jesus lifted his eyes to the disciples when giving the beatitudes; no true disciple is “below.”

The allusions are Luke 6:17, 20 and Luke 16:22.

Cite (SBL): Origen, Comm. Jo. 13.275 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-275).

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13.276Preuschen 4:268

ὁ γοῦν πλούσιος ὑπάρχων ἐν βασάνοις ἐπάρας τοὺς ὀφθαλμοὺς βλέπει τὸν Ἀβραὰμ καὶ τὸν Λάζαρον ἐν τοῖς κόλποις αὐτοῦ.

ho goun plousios hyparchōn en basanois eparas tous ophthalmous blepei ton Abraam kai ton Lazaron en tois kolpois autou.

At any rate the rich man, being in torments, lifting up his eyes sees Abraham and Lazarus in his bosom.

Luke 16:23 (allusion, high confidence)

Notes and citation

Summary: The rich man in torment lifted his eyes to see Abraham and Lazarus above.

The allusion is Luke 16:23.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.276 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-276).

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13.277Preuschen 4:268

πρὸς τούτοις ἡ »συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελὲς« Ιησοῦ αὐτὴν ἀνορθώσαντος ἀποτίθεται τὸ συγκύπτειν καὶ τὸ μὴ δύνασθαι ἀνακύπτειν, ἵνα ἐπάρῃ τοὺς ὀφθαλμούς.

pros toutois hē »synkyptousa kai mē dynamenē anakypsai eis to panteles« Iēsou autēn anorthōsantos apotithetai to synkyptein kai to mē dynasthai anakyptein, hina eparę̄ tous ophthalmous.

Besides these, the woman who was “bent over and could not fully straighten herself,” when Jesus set her upright, puts away being bent and being unable to straighten up, so that she may lift up her eyes.

Luke 13:11 (quotation, high confidence) · Luke 13:13 (allusion, high confidence)

Notes and citation

Summary: The bent woman Jesus healed could at last lift her eyes.

The quotation is Luke 13:11; the allusion is Luke 13:13.

Cite (SBL): Origen, Comm. Jo. 13.277 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-277).

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13.278Preuschen 4:268

καὶ οὐδείς γε ἐν πάθεσιν ὢν καὶ τῇ σαρκὶ προστετηκὼς ἢ τοῖς ὑλικοῖς ἐμπεφυρμένος, ἐτήρησεν τὴν λέγουσαν ἐντολήν· »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν‘, διόπερ ὁ τοιοῦτος οὐδὲ θεάσεται τὰς χώρας κἂν ὦσιν »λευκαὶ πρὸς θερισμὸν ἤδη«. ἔτι δὲ οὐδεὶς ἐργαζόμενος τὰ ἔργα τῆς σαρκὸς ἐπῆρεν τοὺς ὀφθαλμούς.

kai oudeis ge en pathesin ōn kai tę̄ sarki prostetēkōs ē tois hylikois empephyrmenos, etērēsen tēn legousan entolēn; »Eparate tous ophthalmous hymōn‘, dioper ho toioutos oude theasetai tas chōras kan ōsin »leukai pros therismon ēdē«. eti de oudeis ergazomenos ta erga tēs sarkos epēren tous ophthalmous.

And no one who is in passions and melted into the flesh or mixed up with material things has kept the commandment that says, “Lift up your eyes”; therefore such a one will not see the fields even if they are “white for harvest already.” Further, no one doing the works of the flesh has lifted up his eyes.

John 4:35 (quotation, high confidence) · Gal 5:19 (allusion, high confidence)

Notes and citation

Summary: Those sunk in passions and the flesh cannot lift their eyes to see the harvest.

The quotations are John 4:35; the allusion is Gal 5:19.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 13.278 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-278).

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13.279Preuschen 4:268

»Λευκαὶ« δὲ αἱ χῶραι πρὸς θερισμὸν ἤδη« εἰσίν, ὅτε πάρεστιν ὁ τοῦ θεοῦ λόγος σαφηνίζων καὶ φωτίζων πάσας τὰς χώρας τῆς γραφῆς πληρουμένας ἐν τῇ ἐπιδημίᾳ αὐτοῦ.

»Leukai« de hai chōrai pros therismon ēdē« eisin, hote parestin ho tou theou logos saphēnizōn kai phōtizōn pasas tas chōras tēs graphēs plēroumenas en tę̄ epidēmią autou.

And the fields are “white for harvest already” when the Word of God is present, making clear and illuminating all the fields of Scripture, which are fulfilled at his coming.

John 4:35 (quotation, high confidence)

Notes and citation

Summary: The fields of Scripture turn white when the Word comes and illumines them.

The quotation is John 4:35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.279 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-279).

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13.280Preuschen 4:268

τάχα δὲ καὶ πάντα τὰ αἰσθητὰ μέχρι γε αὐτοῦ τοῦ οὐρανοῦ καὶ τῶν ἐν αὐτῷ αἱ λευκαί εἰσιν χῶραι ἕτοιμοι πρὸς θερισμὸν τοῖς ἐπαίρουσιν τοὺς ὀφθαλμούς, σαφῶς παρισταμένου τοῦ περὶ ἑκάστου λόγου τοῖς ἀνειληφόσιν, ἐκ τοῦ τὴν αὐτὴν εἰκόνα μεταμορφοῦσθαι ἀπὸ δόξης εἰς δόξαν, ὀφθαλμῶν ὁμοίωμα τῶν ἑωρακότων πῶς ἕκαστον τῶν γενομένων καλὸν ἦν· τὸ γὰρ »Εἶδεν ὁ θεὸς« καθʼ ἕκαστον τῶν κτισμάτων λεγόμενον, »ὅτι καλόν« τοιοῦτόν ἐστιν ὅτι ἐνεῖδεν ὁ θεὸς τοῖς λόγοις ἑκάστου, καὶ εἶδεν πῶς καθʼ οὕς γέγονεν ἕκαστον τῶν κτισμάτων λόγους ἐστὶν καλόν.

tacha de kai panta ta aisthēta mechri ge autou tou ouranou kai tōn en autǭ hai leukai eisin chōrai hetoimoi pros therismon tois epairousin tous ophthalmous, saphōs paristamenou tou peri hekastou logou tois aneilēphosin, ek tou tēn autēn eikona metamorphousthai apo doxēs eis doxan, ophthalmōn homoiōma tōn heōrakotōn pōs hekaston tōn genomenōn kalon ēn; to gar »Eiden ho theos« kathʼ hekaston tōn ktismatōn legomenon, »hoti kalon« toiouton estin hoti eneiden ho theos tois logois hekastou, kai eiden pōs kathʼ hous gegonen hekaston tōn ktismatōn logous estin kalon.

And perhaps all sensible things, up to heaven itself and what is in it, are the white fields ready for harvest for those who lift up their eyes, the meaning of each being clearly presented to those who have taken it up, through being transformed into the same image from glory to glory, eyes like those that saw how each thing that came to be was good. For “God saw,” said of each of the creatures, “that it was good,” means that God looked into the reasons of each, and saw how each of the creatures is good according to the reasons by which it came to be.

2 Cor 3:18 (allusion, high confidence) · Gen 1:10 (quotation, high confidence)

Notes and citation

Summary: Creation too is a field white for harvest: God saw each creature was good by seeing the reason (logos) of each.

The allusions are 2 Cor 3:18 and Gen 1:10, 12, 18, 21, 25.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἑωρακότων Ι πῶς → ἑωρακότων πῶς.

Cite (SBL): Origen, Comm. Jo. 13.280 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-280).

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13.281Preuschen 4:268

εἰ δὲ μὴ οὕτως τις παραδέχεται τὸ »Εἶδεν ὁ θεὸς ὅτι »καλόν«, διηγησάσθω πῶς έν τῷ »Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν »ζωσῶν, καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ »οὐρανοῦ« σώζεται τὸ »Εἶδεν ὁ θεὸς ὅτι καλόν«, καὶ μάλιστα ἐπεὶ » Ἐποίησεν ὁ θεὸς τὰ κήτη τὰ μεγάλα«.

ei de mē houtōs tis paradechetai to »Eiden ho theos hoti »kalon«, diēgēsasthō pōs en tǭ »Exagagetō ta hydata herpeta psychōn »zōsōn, kai peteina petomena epi tēs gēs kata to stereōma tou »ouranou« sōzetai to »Eiden ho theos hoti kalon«, kai malista epei » Epoiēsen ho theos ta kētē ta megala«.

If anyone does not accept “God saw that it was good” in this way, let him explain how in “Let the waters bring forth creeping things with living souls, and birds flying over the earth across the firmament of heaven” the words “God saw that it was good” are preserved, especially since “God made the great sea monsters.”

Gen 1:20–21 (quotation, high confidence)

Notes and citation

Summary: Otherwise, how could God call sea creatures and monsters “good”?

The quotations are Gen 1:20–21.

Cite (SBL): Origen, Comm. Jo. 13.281 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-281).

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13.282Preuschen 4:268

ἀλλὰ ὁ λόγος ὁ περὶ ἑκάστου τούτων ἐστὶν ὁραθεὶς θεῷ τὸ »καλόν«. τὰ δʼ αὐτὰ καὶ περὶ τοῦ » Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος· τετράποδα καὶ » ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος« λεκτέον, οἷς καὶ ἐπιφέρεται τὸ »Εἶδεν ὁ θεὸς ὅτι καλόν( πῶς γὰρ καλὸν τὰ θηρία καὶ τὰ ἐρπετά,

alla ho logos ho peri hekastou toutōn estin horatheis theǭ to »kalon«. ta dʼ auta kai peri tou » Exagagetō hē gē psychēn zōsan kata genos; tetrapoda kai » herpeta kai thēria tēs gēs kata genos« lekteon, hois kai epipheretai to »Eiden ho theos hoti kalon( pōs gar kalon ta thēria kai ta erpeta,

But the reason (logos) concerning each of these is what was seen by God as “good.” The same must be said about “Let the earth bring forth the living soul according to its kind: quadrupeds and creeping things and beasts of the earth according to their kind,” to which is added “God saw that it was good.” For how are beasts and creeping things good,

Gen 1:24–25 (quotation, high confidence)

Notes and citation

Summary: What God saw as good was the reason of each creature, including beasts and creeping things.

The quotations are Gen 1:24–25.

Cite (SBL): Origen, Comm. Jo. 13.282 (Preuschen 4:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-282).

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13.283Preuschen 4:268–269

εἰ μὴ ἄρα ὁ λόγος ὁ περὶ αὐτῶν έστιν τὸ καλόν;

ei mē ara ho logos ho peri autōn estin to kalon?

unless the reason concerning them is what is good?

Notes and citation

Summary: Their goodness lies in the reason by which they were made.

Cite (SBL): Origen, Comm. Jo. 13.283 (Preuschen 4:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-283).

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13.284Preuschen 4:269

Ταῦτα δʼ ἡμῖν λέγεται διὰ τὸ »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«, προτρέποντος τοῦ παρόντος τοῖς μαθηταῖς λόγου τοὺς ἀκροατὰς ἐπαίρειν τοὺς ὀφθαλμοὺς ἐπί τε τὰς χώρας τῆς γραφῆς καὶ ἐπὶ τὰς χώρας τοῦ ἐν ἑκάστῳ τῶν ὄντων λόγου, ἵνα τὴν λευκότητα καὶ τὴν λαμπρότητα θεάσηταί τις τοῦ τῆς ἀληθείας πανταχοῦ φωτός· »Πάντα »γὰρ ἐνώπιον τοῖς νοοῦσιν«, κατὰ τὸν Σολομῶντα, »ὀρθὰ δὲ τοῖς βου- »λομένοις ἀπονείμασθαι αἴσθησιν«. Ὁ θερίζων μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὅ θερίζων.

Tauta dʼ hēmin legetai dia to »Eparate tous ophthalmous hymōn kai theasasthe tas chōras hoti leukai eisin pros therismon ēdē«, protrepontos tou parontos tois mathētais logou tous akroatas epairein tous ophthalmous epi te tas chōras tēs graphēs kai epi tas chōras tou en hekastǭ tōn ontōn logou, hina tēn leukotēta kai tēn lamprotēta theasētai tis tou tēs alētheias pantachou phōtos; »Panta »gar enōpion tois noousin«, kata ton Solomōnta, »ortha de tois bou- »lomenois aponeimasthai aisthēsin«. Ho therizōn misthon lambanei, kai synagei karpon eis zōēn aiōnion, hina ho speirōn homou chairę̄ kai ho therizōn.

These things are said by us because of “Lift up your eyes and see the fields, that they are white for harvest already,” the Word present to the disciples urging his hearers to lift up their eyes to the fields of Scripture and to the fields of the reason (logos) in each of the things that are, so that one may behold the whiteness and brightness of the light of truth everywhere. “For all things are plain to those who understand,” according to Solomon, “and right to those who wish to find perception.” [John 4:36:] “He who reaps receives wages and gathers fruit for eternal life, so that the sower and the reaper may rejoice together.”

John 4:35 (quotation, high confidence) · Prov 8:9 (quotation, high confidence) · John 4:36 (quotation, high confidence)

Notes and citation

Summary: We are urged to lift our eyes to the fields of Scripture and of creation's reasons to see the light of truth everywhere. Next lemma: John 4:36.

The quotations are John 4:35 and Prov 8:9 (LXX); the lemma is John 4:36.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letters in the digital text): αἴσθησιν«. 4, 36 Ὁ θερίζων → αἴσθησιν«. Ὁ θερίζων; εἰς ζο, ὴν αὐώνιον → εἰς ζωὴν αἰώνιον.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.284 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-284).

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13.285Preuschen 4:269

Ποσαχῶς ὁ θερισμὸς ἐν τῇ γραφῇ λέγεται καὶ ἐφʼ ὅσων τάσσεται νομίζω ἀναγκαῖον εἶναι παραθέσθαι, ἴνα κατὰ τὸ δυνατὸν ἡμῖν καθοραθέντος τοῦ σημαινομένου δυνηθῶμεν ἐνθάδε ἰδεῖν ἐπὶ τίνος τῶν πλειόνων τέτακται ἡ λέξις.

Posachōs ho therismos en tę̄ graphę̄ legetai kai ephʼ hosōn tassetai nomizō anankaion einai parathesthai, ina kata to dynaton hēmin kathorathentos tou sēmainomenou dynēthōmen enthade idein epi tinos tōn pleionōn tetaktai hē lexis.

I think it necessary to set out in how many ways “harvest” is used in Scripture and to what things it is applied, so that, once its meaning has been surveyed as far as we are able, we may be able to see to which of its several senses the word is applied here.

John 4:35 (allusion, high confidence)

Notes and citation

Summary: Origen proposes to survey the meanings of “harvest” in Scripture before interpreting John 4:35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.285 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-285).

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13.286Preuschen 4:269

ὁρῶμεν δὴ ἐν τῷ κατὰ Ματθαῖον, ἡνίκα »προσῆλθον οἱ μαθηταὸ τῷ κυρίῳ λέγοντες· Διασά- »φησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ« διδασκαλίαν περὶ ταύτης τοῦ κυρίου μεθʼ ἕτερα λέγουσαν· »Ὁ δὲ θερισμὸς συν- »τέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν«.

horōmen dē en tǭ kata Matthaion, hēnika »prosēlthon hoi mathētao tǭ kyriǭ legontes; Diasa- »phēson hēmin tēn parabolēn tōn zizaniōn tou agrou« didaskalian peri tautēs tou kyriou methʼ hetera legousan; »Ho de therismos syn- »teleia aiōnos estin, hoi de theristai angeloi eisin«.

We see, then, in the Gospel according to Matthew, when “the disciples came to the Lord saying, ‘Explain to us the parable of the weeds of the field,’” that the Lord's teaching about it says, among other things: “The harvest is the end of the age, and the reapers are angels.”

Matt 13:36 (quotation, high confidence) · Matt 13:39 (quotation, high confidence)

Notes and citation

Summary: In Matthew the harvest is the end of the age and the reapers are angels.

The quotations are Matt 13:36 and 13:39.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.286 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-286).

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13.287Preuschen 4:269

ἀλλὰ μὴν καὶ ἐν ἑτέρῳ τόπῳ περὶ τοῦ πλήθους τῶν πιστευόντων ἀπορούντων διδασκαλίας τρανούσης αὐτοῖς περὶ ὡν πιστεύουσιν, φησὶν ὁ σωτὴρ ἡμῶν· »Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὐν »τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν »αὐτοῦ«.

alla mēn kai en heterǭ topǭ peri tou plēthous tōn pisteuontōn aporountōn didaskalias tranousēs autois peri hōn pisteuousin, phēsin ho sōtēr hēmōn; »Ho men therismos polys, hoi de ergatai oligoi; deēthēte oun »tou kyriou tou therismou hopōs ekbalę̄ ergatas eis ton therismon »autou«.

And in another place, concerning the multitude of believers who lacked teaching that would make clear to them what they believe, our Savior says: “The harvest is great, but the workers are few; pray therefore the Lord of the harvest that he may send out workers into his harvest.”

Matt 9:37–38 (quotation, high confidence)

Notes and citation

Summary: A second sense: the harvest is the multitude of believers needing teachers.

The quotation is Matt 9:37–38.

Cite (SBL): Origen, Comm. Jo. 13.287 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-287).

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13.288Preuschen 4:269

πρὸς τούτοις ὁ ἀπόστολος σπόρον μὲν ὀνομάζει τὴν ἐν τῷ βίῳ τούτῳ εὐποιίαν ἢ ἁμαρτίαν τῶν ἀνθρώπων, θερισμὸν δὲ τὰ διὰ τὰ ἐνταῦθα κατορθώματα ἢ ἁμαρτήματα ἑκάστῳ κατὰ τὴν ἀξίαν ἀποκείμεναι οὕτω λέγων· »Ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ »θερίσει ὅτι ὁ σπείρων εἰς τὴν σάρκα ἐκ τῆς σαρκὸς θερίσει φθοράν· »ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον«.

pros toutois ho apostolos sporon men onomazei tēn en tǭ biǭ toutǭ eupoiian ē hamartian tōn anthrōpōn, therismon de ta dia ta entautha katorthōmata ē hamartēmata hekastǭ kata tēn axian apokeimenai houtō legōn; »Ho gar ean speirę̄ anthrōpos, touto kai »therisei hoti ho speirōn eis tēn sarka ek tēs sarkos therisei phthoran; »ho de speirōn eis to pneuma ek tou pneumatos therisei zōēn aiōnion«.

Besides these, the apostle calls the good or evil deeds of men in this life a sowing, and calls a harvest what is laid up for each according to his deserts on account of his right actions or sins here, saying: “For whatever a man sows, that he will also reap; for the one who sows to the flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.”

Gal 6:7–8 (quotation, high confidence)

Notes and citation

Summary: A third sense: Paul calls this life's deeds a sowing and their recompense a harvest.

The quotation is Gal 6:7–8.

Topics: Eschatology, Ethics

Cite (SBL): Origen, Comm. Jo. 13.288 (Preuschen 4:269; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-288).

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13.289Preuschen 4:269–270

κατά τινος δὲ παραπλησίου τοῦ σημαινομένου νομίζω καὶ τὸν προφήτην φερόμενον ἐν ψαλμοῖς εἰρηκέναι· »Οἱ σπείροντες έν δάκρυσιν »ἐν ἀγαλλιάσει θεριοῦσιν. πορευόμενοι ἐπορεύοντο καὶ ἔκλαιον αἴρον- »τες τὰ σπέρματα αὐτῶν· ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἴροντες »τὰ δράγματα αὐτῶν«.

kata tinos de paraplēsiou tou sēmainomenou nomizō kai ton prophētēn pheromenon en psalmois eirēkenai; »Hoi speirontes en dakrysin »en agalliasei theriousin. poreuomenoi eporeuonto kai eklaion airon- »tes ta spermata autōn; erchomenoi de hēxousin en agalliasei airontes »ta dragmata autōn«.

I think that the prophet too, in the Psalms, spoke in a somewhat similar sense: “Those who sow in tears will reap in rejoicing. Going they went and wept, carrying their seeds; but coming they will come in rejoicing, carrying their sheaves.”

Ps 126:5–6 (125:5-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm about sowing in tears and reaping in joy uses a similar sense.

The quotation is Ps 126:5–6 (125:5–6 LXX).

Cite (SBL): Origen, Comm. Jo. 13.289 (Preuschen 4:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-289).

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13.290Preuschen 4:270

κεῖται δὲ τὸ ὄνομα πολλαχοῦ καὶ ἐπὶ τῆς συνηθείας, ὥσπερ καὶ ἐν τῇ Ῥοὺθ διὰ τούτων· »Αὑται δὲ παρε- »γενήθησαν εἰς Βηθλεὲμ ἐν ἀρχῇ θερισμοῦ κριθῶν«. πέντε δὲ ἐπὶ τοῦ παρόντος ἐκτεθέντων σημαινομένων φανερὸν μὲν ὅτι οὐ τὸ ἐν τῇ συνηθείᾳ δηλούμενον ἐνταῦθα εἴρηται, ἀλλʼ οὐδὲ τὸ ἐπὶ τῆς συντελείας τεταγμένον· οὔτε γὰρ τὸ έν τῇ συνηθείᾳ »ὁ »μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον«, οὔτε περὶ τῶν θεριστῶν ἀγγέλων τὸ προτρεπτικὸν εἰς τὸ θερίζειν εὕλογον ἐν τῷ τόπῳ τούτῳ νοεῖν.

keitai de to onoma pollachou kai epi tēs synētheias, hōsper kai en tę̄ Rhouth dia toutōn; »Hautai de pare- »genēthēsan eis Bēthleem en archę̄ therismou krithōn«. pente de epi tou parontos ektethentōn sēmainomenōn phaneron men hoti ou to en tę̄ synētheią dēloumenon entautha eirētai, allʼ oude to epi tēs synteleias tetagmenon; oute gar to en tę̄ synētheią »ho »misthon lambanei kai synagei karpon eis zōēn aiōnion«, oute peri tōn theristōn angelōn to protreptikon eis to therizein heulogon en tǭ topǭ toutǭ noein.

The word is also often used in its ordinary sense, as in Ruth in these words: “And they came to Bethlehem at the beginning of the barley harvest.” Now that five meanings have been set out for the present, it is plain that what is meant here is not the ordinary sense, nor the one applied to the end of the age. For neither in the ordinary sense does “the reaper receive wages and gather fruit for eternal life,” nor is it reasonable in this place to understand the exhortation to reap as concerning the angel reapers.

Ruth 1:22 (quotation, high confidence) · John 4:36 (quotation, high confidence)

Notes and citation

Summary: Of the five senses surveyed, neither the ordinary one nor the end-of-the-age one fits John 4:36.

The quotations are Ruth 1:22 and John 4:36.

Notes on the original text

Digital text corrected (OCR slip): πέντε δὲη ἐπ·ὶ → πέντε δὲ ἐπὶ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.290 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-290).

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13.291Preuschen 4:270

ἀλλʼ οὐδὲ κατὰ τὸ »Ὁ σπείρων εἰς τὴν σάρκα ἐκ τῆς σαρκὸς θερίσει φθορὰν καὶ ὁ σπείρων εἰς τὸ πνεῦμα »ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον« οἷόν τε ἐνθάδε λαμβάνειν τὸ »Ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν »αἰώνιον«.

allʼ oude kata to »Ho speirōn eis tēn sarka ek tēs sarkos therisei phthoran kai ho speirōn eis to pneuma »ek tou pneumatos therisei zōēn aiōnion« hoion te enthade lambanein to »Ho therizōn misthon lambanei kai synagei karpon eis zōēn »aiōnion«.

Nor can we here take “the one who reaps receives wages and gathers fruit for eternal life” in the sense of “the one who sows to the flesh will reap corruption from the flesh, and the one who sows to the Spirit will reap eternal life from the Spirit.”

Gal 6:8 (quotation, high confidence) · John 4:36 (quotation, high confidence)

Notes and citation

Summary: Paul's sense of sowing to flesh or Spirit does not fit here either.

The quotations are Gal 6:8 and John 4:36.

Cite (SBL): Origen, Comm. Jo. 13.291 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-291).

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13.292Preuschen 4:270

κατὰ μὲν γὰρ τὰ ἀποστολικὰ ῥητὰ ὁ αὐτός ἐστιν ὁ σπείρων καὶ ὁ θερίζων, εἴτε εἰς τὴν σάρκα, εἴτε εἰς τὸ πνεῦμα, καὶ διὰ τοῦτο συνάγων ἤτοι φθορὰν ἢ ζωὴν αἰώνιον· κατὰ δὲ τὰ ἐνεστηκότα ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων.

kata men gar ta apostolika rhēta ho autos estin ho speirōn kai ho therizōn, eite eis tēn sarka, eite eis to pneuma, kai dia touto synagōn ētoi phthoran ē zōēn aiōnion; kata de ta enestēkota allos estin ho speirōn kai allos ho therizōn.

For according to the apostle's words the sower and the reaper are the same person, whether to the flesh or to the Spirit, and so he gathers either corruption or eternal life; but according to the present words, one is the sower and another the reaper.

John 4:37 (allusion, high confidence) · Gal 6:8 (allusion, high confidence)

Notes and citation

Summary: In Paul the sower and reaper are one person; in John they are different.

The allusion is John 4:37.

Cite (SBL): Origen, Comm. Jo. 13.292 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-292).

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13.293Preuschen 4:270

ὁμοίως δὲ ὁ αὐτὸς μὲν σπείρει καὶ θερίζει καθʼ ὃ παρεθέμεθα ἐν ψαλμοῖς ῥητὸν διαφέρον τοῦ ἀποστολικοῦ τῷ μυστικωτέρῳ καὶ ἀπορρητο- τέρῳ· τὸ μὲν γὰρ ἀποστολικὸν ἁπλούστερον εἴρηται οὐ διδάσκον περὶ τῆς διαφόρου φύσεως τῶν σπερμάτων πόθεν λαμβάνεται· τὸ δὲ ἀπὸ τῶν ψαλμῶν δοκεῖ μοι δηλοῦν περὶ τῆς καθόδου τῶν εὐγενεστέρων ψυχῶν παραγινομένων εἰς τὸν βίον τοῦτον μετὰ τῶν σωτηρίων σπερμάτων, καὶ παραγινομένων γε οἱονεὶ ἀκουσίως μετὰ στεναγμοῦ, ἐπανερχομένων δὲ ἐν ἀγαλλιάσει διὰ τὸ καλῶς γεγεωργηκέναι καὶ ηὐξηκέναι καὶ πεπληθυνκέναι τὰ σπέρματα, μεθʼ ὡν ἐληλύθασιν. »ἄλλος »δέ ἐστιν ὁ σπείρων καὶ ἀλλος ὁ θερίζων« ἐν τῇ προκειμένῃ λέξει.

homoiōs de ho autos men speirei kai therizei kathʼ ho parethemetha en psalmois rhēton diapheron tou apostolikou tǭ mystikōterǭ kai aporrēto- terǭ; to men gar apostolikon haplousteron eirētai ou didaskon peri tēs diaphorou physeōs tōn spermatōn pothen lambanetai; to de apo tōn psalmōn dokei moi dēloun peri tēs kathodou tōn eugenesterōn psychōn paraginomenōn eis ton bion touton meta tōn sōtēriōn spermatōn, kai paraginomenōn ge hoionei akousiōs meta stenagmou, epanerchomenōn de en agalliasei dia to kalōs gegeōrgēkenai kai ēuxēkenai kai peplēthynkenai ta spermata, methʼ hōn elēlythasin. »allos »de estin ho speirōn kai allos ho therizōn« en tę̄ prokeimenę̄ lexei.

Likewise the same person sows and reaps in the saying we cited from the Psalms, which differs from the apostle's by being more mystical and secret. For the apostle's saying is simpler and does not teach about the differing nature of the seeds, where they are taken from; but the one from the Psalms seems to me to indicate the descent of the nobler souls who come into this life with saving seeds, and who come, as it were, unwillingly and with groaning, but return in rejoicing because they have tilled well and made the seeds grow and multiply, the seeds with which they came. But “one is the sower and another the reaper” in the passage before us.

Ps 126:5–6 (125:5-Ps LXX) (allusion, high confidence) · John 4:37 (quotation, high confidence)

Notes and citation

Summary: The Psalm hints at nobler souls descending into this life with saving seeds and returning with joy; in John sower and reaper differ.

The quotations are Ps 126:5–6 (125:5–6 LXX) and John 4:37. The idea of souls descending into this life reflects Origen's speculation on the pre-existence of souls.

Cite (SBL): Origen, Comm. Jo. 13.293 (Preuschen 4:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-293).

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13.294Preuschen 4:270–271

Καὶ ἐρεῖ γε ὁ Ἡρακλέων, τάχα δὲ τούτῳ κατὰ τὴν ἐκδοχὴν ταύτην συμπεριφερόμενός τις καὶ ἐκκλησιαστικός, ὅτι τῷ κατὰ τὸ » Ὁ θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι« σημαινομένῳ ὁμοίως ταῦτα εἴρηται, τῷ ἑτοίμους πρὸς θερισμὸν καὶ ἐπιτηδείους πρὸς τὸ ἤδη συναχθῆναι εἰς τὴν ἀποθήκην διὰ τῆς πίστεως εἰς ἀνάπαυσιν εἶναι, καὶ ἐπιτηδείους πρὸς σωτηρίαν καὶ παραδοχὴν τοῦ λόγου· κατὰ μὲν τὸν Ἡρακλέωνα διὰ τὴν κατασκευὴν αὐτῶν καὶ τὴν φύσιν, κατὰ δὲ τὸν ἐκκλησιαστικὸν διά τινα εὐτρεπισμὸν Ι τοῦ ἡγεμονικοῦ ἑτοίμου πρὸς τελείωσιν, ἴνα καὶ θερισθῇ.

Kai erei ge ho Hērakleōn, tacha de toutǭ kata tēn ekdochēn tautēn symperipheromenos tis kai ekklēsiastikos, hoti tǭ kata to » Ho therismos polys, hoi de ergatai oligoi« sēmainomenǭ homoiōs tauta eirētai, tǭ hetoimous pros therismon kai epitēdeious pros to ēdē synachthēnai eis tēn apothēkēn dia tēs pisteōs eis anapausin einai, kai epitēdeious pros sōtērian kai paradochēn tou logou; kata men ton Hērakleōna dia tēn kataskeuēn autōn kai tēn physin, kata de ton ekklēsiastikon dia tina eutrepismon I tou hēgemonikou hetoimou pros teleiōsin, ina kai theristhę̄.

Heracleon will say, and perhaps some churchman too, falling in with him in this interpretation, that these words are said in the same sense as “The harvest is great, but the workers are few”: namely, that people are ready for harvest and fit to be gathered now into the storehouse through faith for rest, and fit for salvation and for receiving the word; according to Heracleon because of their constitution and nature, but according to the churchman because of a certain preparedness of the ruling faculty, ready for perfection, so that it may indeed be reaped.

Matt 9:37 (quotation, high confidence) · John 4:35 (allusion, high confidence)

Notes and citation

Summary: Heracleon, and perhaps some church interpreter, reads the whitened fields as people ready for salvation, Heracleon by nature, the other by preparation of the mind.

The quotation is Matt 9:37. Heracleon, a Valentinian teacher of the second century, wrote the earliest known commentary on John; Origen quotes and refutes him throughout. “Ruling faculty” renders the Stoic term ἡγεμονικόν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.294 (Preuschen 4:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-294).

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13.295Preuschen 4:271

Λεκτέον οὖν πρὸς τοὺς οὕτως ἐκδεξαμένους, εἰ βούλονται παραδέξασθαι, μήποτε γεγονέναι πρὸ τῆς τοῦ σωτῆρος ἡμῶν ἐπιδημίας θερισμὸν παραπλήσιον τῷ οὕτως ἂν ἐλπισθέντι ἀπὸ τῶν χρόνων τοῦ εὐαγγελικοῦ κηρύγματος· εἰ γὰρ τῷ εἶναι τὸν θερισμὸν πολὺν πολλοὶ πεπιστεύκασιν, καίτοι γε ὀλίγων ὄντων τῶν ἐργατῶν ἀποστόλων ὡς πρὸς τὸ πλῆθος τῶν παραδεξαμένων τὸν λόγον, ἤτοι διὰ τὸ »Θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη« οὐδεὶς πρὸ τῆς σωματικῆς τοῦ σωτῆρος ἡμῶν ἐπιδημίας πεπίστευκεν, ἀλλʼ οὐδὲ γέγονέν τις πιστευόντων ἐργάτης, ὅπερ ἐστὶν ἀτοπώτατον φάσκειν· Ἀβραὰμ καὶ Μωσέα καὶ τοὺς προφήτας μήτε τὴν τῶν ἐργατῶν ἐσχηκέναι χώραν, μήτε τὴν τῶν θεριζομένων, ἢ εἴπερ καὶ πρότερον γεγόνασιν ἐργάται καὶ θερισμός, οὐδὲν δόξει παράδοξον ὁ σωτὴρ ἐπαγγέλλεσθαι τοῖς ἐπαίρουσιν τοὺς ὀφθαλμούς, ἕνα θεάσωνται τὰς χώρας »ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«. ἐκ τούτων δὴ δύναταίπως εἶναι σαφές, ὅτι οὐδὲν τῶν προειρημένων ἐστὶν ἐνθάδε νοούμενον κατὰ τὸν θερισμόν· ἀλλʼ οὐδὲ τὸ παρὰ τῷ ἀποστόλῳ ἐν ἄλλῳ τόπῳ νοηθὲν ἐνθάδε ἐφαρμόσει λέγοντι· »Ὁ σπείρων φειδομένως φειδομένως καὶ θερίσει· καὶ ὁ σπείρων ἐπʼ εὐλογίαις ἐπʼ εὐλογίαις »καὶ θερίσει«.

Lekteon oun pros tous houtōs ekdexamenous, ei boulontai paradexasthai, mēpote gegonenai pro tēs tou sōtēros hēmōn epidēmias therismon paraplēsion tǭ houtōs an elpisthenti apo tōn chronōn tou euangelikou kērygmatos; ei gar tǭ einai ton therismon polyn polloi pepisteukasin, kaitoi ge oligōn ontōn tōn ergatōn apostolōn hōs pros to plēthos tōn paradexamenōn ton logon, ētoi dia to »Theasasthe tas chōras, hoti leukai eisin pros therismon ēdē« oudeis pro tēs sōmatikēs tou sōtēros hēmōn epidēmias pepisteuken, allʼ oude gegonen tis pisteuontōn ergatēs, hoper estin atopōtaton phaskein; Abraam kai Mōsea kai tous prophētas mēte tēn tōn ergatōn eschēkenai chōran, mēte tēn tōn therizomenōn, ē eiper kai proteron gegonasin ergatai kai therismos, ouden doxei paradoxon ho sōtēr epangellesthai tois epairousin tous ophthalmous, hena theasōntai tas chōras »hoti leukai eisin pros therismon ēdē«. ek toutōn dē dynataipōs einai saphes, hoti ouden tōn proeirēmenōn estin enthade nooumenon kata ton therismon; allʼ oude to para tǭ apostolǭ en allǭ topǭ noēthen enthade epharmosei legonti; »Ho speirōn pheidomenōs pheidomenōs kai therisei; kai ho speirōn epʼ eulogiais epʼ eulogiais »kai therisei«.

We must say, then, to those who interpret it this way, if they are willing to accept it: was there not, before our Savior's coming, a harvest like the one that might be hoped for from the time of the gospel preaching? For if many have believed because the harvest is great, even though the workers, the apostles, were few in comparison with the multitude of those who received the word, then either, because of “Look at the fields, that they are white for harvest already,” no one believed before the bodily coming of our Savior, nor was anyone a worker among believers, which is most absurd to say: that Abraham and Moses and the prophets held neither the place of workers nor of those reaped; or else, if there were workers and a harvest even before, the Savior will seem to be promising nothing remarkable to those who lift up their eyes so as to see the fields “that they are white for harvest already.” From these considerations it may perhaps be clear that none of the senses mentioned above is meant here by the harvest. Nor will what is meant by the apostle in another place fit here, when he says: “The one who sows sparingly will also reap sparingly; and the one who sows bountifully will also reap bountifully.”

John 4:35 (quotation, high confidence) · 2 Cor 9:6 (quotation, high confidence)

Notes and citation

Summary: Against this reading Origen argues that there were believers and workers before Christ, and that none of the listed senses fits here.

The quotations are John 4:35 and 2 Cor 9:6.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.295 (Preuschen 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-295).

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13.296Preuschen 4:271

Ζητῶμεν οὖν ἕβδομον σημαινόμενον κατάλληλον τοῖς προαποδεδομένοις εἰς τὸ »Οὐχ ὑμεῖς λέγετε· Ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται;« καὶ εἰς τὸ »Ἰδοὺ λέγω ὑμῖν Ἑπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«.

Zētōmen oun hebdomon sēmainomenon katallēlon tois proapodedomenois eis to »Ouch hymeis legete; Eti tetramēnos estin kai ho therismos erchetai?« kai eis to »Idou legō hymin Heparate tous ophthalmous hymōn kai theasasthe tas chōras hoti leukai eisin pros therismon ēdē«.

Let us seek, then, a seventh meaning, suited to what has already been explained, for “Do you not say, ‘There are yet four months, and the harvest comes’?” and for “Behold, I tell you, lift up your eyes and look at the fields, that they are white for harvest already.”

John 4:35 (quotation, high confidence)

Notes and citation

Summary: Origen seeks a seventh meaning of harvest that fits John 4:35.

The quotation is John 4:35.

Cite (SBL): Origen, Comm. Jo. 13.296 (Preuschen 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-296).

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13.297Preuschen 4:271

ὁ δὴ περὶ τῆς σαφηνείας τῶν γραφῶν τρανὴς λόγος, ἢ ὁ περὶ τοῦ πῶς πάντα, ὅσα ὁ θεὸς ἐποίησεν, καλὰ λίαν, εἴρηται ἡμῖν ὁ θερισμός, ὅντινα ὁ θερίζων δύο καρποὺς τοῦ θερίζειν ἔχει· ἕνα μὲν ὅτε λαμβάνει μισθόν, ἕτερον δὲ ὅτε συνάγει καρπὸν εἰς ζωὴν αἰώνιον.

ho dē peri tēs saphēneias tōn graphōn tranēs logos, ē ho peri tou pōs panta, hosa ho theos epoiēsen, kala lian, eirētai hēmin ho therismos, hontina ho therizōn dyo karpous tou therizein echei; hena men hote lambanei misthon, heteron de hote synagei karpon eis zōēn aiōnion.

The clear account of the plainness of the Scriptures, or the account of how all things that God made are very good, is what we call the harvest, from which the reaper has two fruits of his reaping: one when he receives wages, the other when he gathers fruit for eternal life.

Gen 1:31 (allusion, high confidence) · John 4:36 (allusion, high confidence)

Notes and citation

Summary: The harvest is the clear understanding of Scripture and of the goodness of creation, which brings the reaper two fruits.

The allusions are Gen 1:31 and John 4:36.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.297 (Preuschen 4:271; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-297).

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13.298Preuschen 4:271–272

καὶ νομίζω διὰ μὲν τὰς μετὰ ταῦτα ἐπαγγελίας ἐσομένας κατὰ τὰ γεγραμμένα· »Ἰδοὺ κύριος ἔρχεται καὶ ὁ μισθὸς »αὐτοῦ ἐν τῇ χειρὶ αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ« εἰρῆσθαι τὸ »Μισθὸν λαμβάνει«· διὰ δὲ τὴν ἀπʼ αὐτῆς τῆς θεωρίας ὠφέλειαν, αὐτόθεν κατὰ φύσιν οὖσαν τῷ νῷ καὶ τῇ λογικῇ ἐξαίρετον τυγχάνουσαν καὶ χωρὶς ἑτέρων παρὰ ταύτην ἐπαγγελιῶν γεγράφθαι τὸ »Συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ὅπερ εὐπάθειάν τινα τοῦ ἡγεμονικοῦ δηλοῖ, ὡς καὶ ἐν τῷ τρίτῶ τῶν Στρωματέων παρεστήσαμεν διηγούμενοι τὸ »Ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀπο- »δώσει σοι«.

kai nomizō dia men tas meta tauta epangelias esomenas kata ta gegrammena; »Idou kyrios erchetai kai ho misthos »autou en tę̄ cheiri autou, apodounai hekastǭ kata to ergon autou« eirēsthai to »Misthon lambanei«; dia de tēn apʼ autēs tēs theōrias ōpheleian, autothen kata physin ousan tǭ nǭ kai tę̄ logikę̄ exaireton tynchanousan kai chōris heterōn para tautēn epangeliōn gegraphthai to »Synagei karpon eis zōēn aiōnion, hoper eupatheian tina tou hēgemonikou dēloi, hōs kai en tǭ tritō tōn Strōmateōn parestēsamen diēgoumenoi to »Ho patēr sou ho blepōn en tǭ kryptǭ apo- »dōsei soi«.

And I think that “receives wages” is said on account of the promises that are to come afterward, according to what is written: “Behold, the Lord comes, and his wages are in his hand, to repay each according to his work”; but “gathers fruit for eternal life” was written on account of the benefit that comes from contemplation itself, which belongs by nature to the mind and is choice for the rational being, even apart from other promises beside it. This indicates a certain well-being of the ruling faculty, as we showed in the third book of our Stromateis when explaining “Your Father who sees in secret will reward you.”

Isa 40:10 (quotation, medium confidence) · Rev 22:12 (quotation, medium confidence) · Matt 6:4 (quotation, high confidence) · John 4:36 (quotation, high confidence)

Notes and citation

Summary: The wages are the future reward; the fruit is the immediate joy that contemplation brings to the mind.

The quotations are a conflation of Isa 40:10 (or 62:11) and Rev 22:12, and Matt 6:4. Origen's own Stromateis is lost.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.298 (Preuschen 4:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-298).

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13.299Preuschen 4:272

Ὁ δὲ Ἡρακλέων τὸ »Ὁ θερίζων μισθὸν λαμ- »βάνει« εἰρῆσθαι νομίζει ἐπεὶ θεριστὴν ἑαυτὸν λέγει, φησίν ὁ σωτήρ. καὶ τὸν μισθὸν τοῦ κυρίου ἡμῶν ὑπολαμβάνει εἶναι τὴν τῶν θεριζομένων σωτηρίαν καὶ ἀποκατάστασιν τῷ ἀναπαύεσθαι αὐτὸν ἐπʼ αὐτοῖς. τὸ δὲ Καὶ συνάγει καρπὸν εἰς ζωὴν αἰ ώνιον« φησὶν εἰρῆσθαι, ἢ ὅτι τὸ συναγόμενον καρπὸς ζωῆς αἰωνίου ἐστίν, ἢ καὶ αὐτὸ ζωὴ αἰώνιος.

Ho de Hērakleōn to »Ho therizōn misthon lam- »banei« eirēsthai nomizei epei theristēn heauton legei, phēsin ho sōtēr. kai ton misthon tou kyriou hēmōn hypolambanei einai tēn tōn therizomenōn sōtērian kai apokatastasin tǭ anapauesthai auton epʼ autois. to de Kai synagei karpon eis zōēn ai ōnion« phēsin eirēsthai, ē hoti to synagomenon karpos zōēs aiōniou estin, ē kai auto zōē aiōnios.

Heracleon thinks that “the one who reaps receives wages” is said because the Savior calls himself a reaper, he says. And he supposes that the wages of our Lord are the salvation and restoration of those who are reaped, in that he rests upon them. And “and gathers fruit for eternal life,” he says, is said either because what is gathered is the fruit of eternal life, or because it is itself eternal life.

John 4:36 (quotation, high confidence)

Notes and citation

Summary: Heracleon takes the reaper to be the Savior, whose wages are the salvation and restoration of those he reaps.

Heracleon's interpretation of John 4:36.

Notes on the original text

Digital text corrected (repeated syllable; repeated word): σωτήρ. σωτήρ. → σωτήρ.; ἀποκατάσταστασιν → ἀποκατάστασιν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.299 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-299).

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13.300Preuschen 4:272

ἀλλὰ αὐτόθεν νομίζω βίαιον εἶναι τὴν διήγησιν αὐτοῦ, φάσκοντος τὸν σωτῆρα μισθὸν λαμβάνειν καὶ συγχέοντος τὸν μισθὸν καὶ τὴν συναγωγὴν τοῦ καρποῦ εἰς ἒν ἄντικρυς τῆς γραφῆς δύο πράγματα παριστάσης, ὡς προδιηγησάμεθα.

alla autothen nomizō biaion einai tēn diēgēsin autou, phaskontos ton sōtēra misthon lambanein kai syncheontos ton misthon kai tēn synagōgēn tou karpou eis en antikrys tēs graphēs dyo pragmata paristasēs, hōs prodiēgēsametha.

But I think his explanation is forced on its face, since he says that the Savior receives wages, and he confuses the wages and the gathering of the fruit into one, when Scripture plainly presents two things, as we explained above.

John 4:36 (allusion, high confidence)

Notes and citation

Summary: Origen objects that Heracleon's reading is forced and merges two distinct things.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.300 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-300).

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13.301Preuschen 4:272

Εἰ τοίνυν ἐπιτέτευκται ἡμῖν ἡ ἔπαρσις τῶν ἀποστολικῶν ὀφθαλμῶν καὶ ἡ θέα τῶν χωρῶν, λευκῶν ἤδη πρὸς θερισμὸν οὐσῶν, ἤδη ἀκολούθως τούτοις ἐξεταστέον τί τὸ »Ἵνα ὁ σπείρων ὁμοῦ χαίρῃ »καὶ ὁ θερίζων«.

Ei toinyn epiteteuktai hēmin hē eparsis tōn apostolikōn ophthalmōn kai hē thea tōn chōrōn, leukōn ēdē pros therismon ousōn, ēdē akolouthōs toutois exetasteon ti to »Hina ho speirōn homou chairę̄ »kai ho therizōn«.

If, then, we have achieved the lifting up of the apostolic eyes and the sight of the fields, already white for harvest, we must next examine, in accordance with this, what “that the sower and the reaper may rejoice together” means.

John 4:36 (quotation, high confidence) · John 4:35 (allusion, high confidence)

Notes and citation

Summary: Origen turns to the words “that sower and reaper may rejoice together.”

The quotation is John 4:36.

Notes on the original text

Digital text corrected (Latin letters for Greek): Ei τοίνυν → Εἰ τοίνυν.

Cite (SBL): Origen, Comm. Jo. 13.301 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-301).

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13.302Preuschen 4:272

οἶμαι δὴ ὅτι ἐπὶ πάσης τῆς ἐκ πλειόνων θεωρημάτων τέχνης καὶ ἐπιστήμης σπείρει μὲν ὁ τὰς ἀρχὰς εὑρίσκων, ἅστινας ἕτεροι παραλαμβάνοντες καὶ ἐπεξεργαζόμενοι αὐτὰς ἑτέροις τὰ ὑπὸ αὐτῶν εὑρημένα παραδιδόντες, αἴτιοι ἐξ ὡν εὑρήκασιν γίνονται τοῖς μεταγενεστέροις οὐ δυνηθεῖσιν τάς τε ἀρχὰς εὑρεῖν καὶ τὰ ἑξῆς ἐπισυνάψαι καὶ τὸ τέλος τῶν τεχνῶν καὶ τῶν ἐπιστημῶν ἐπιθεῖναι, τοῦ συμπληρωθεισῶν τῶν τοιούτων τεχνῶν καὶ ἐπιστημῶν πλήρη τὸν καρπὸν ὡς ἐν θερισμῷ αὐτῶν ἀναλαβεῖν.

oimai dē hoti epi pasēs tēs ek pleionōn theōrēmatōn technēs kai epistēmēs speirei men ho tas archas heuriskōn, hastinas heteroi paralambanontes kai epexergazomenoi autas heterois ta hypo autōn heurēmena paradidontes, aitioi ex hōn heurēkasin ginontai tois metagenesterois ou dynētheisin tas te archas heurein kai ta hexēs episynapsai kai to telos tōn technōn kai tōn epistēmōn epitheinai, tou symplērōtheisōn tōn toioutōn technōn kai epistēmōn plērē ton karpon hōs en therismǭ autōn analabein.

I think, then, that in every art and science made up of many principles, the one who discovers the first principles sows; others take them over and work them out and hand on what they have found to others, and from what they have found they become causes for those who come later, who could not have found the principles, of linking on what follows and adding the completion of the arts and sciences, so that, when such arts and sciences are completed, they may take up the full fruit as in their harvest.

Notes and citation

Summary: In every art the discoverer of principles sows and those who complete it later reap.

Cite (SBL): Origen, Comm. Jo. 13.302 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-302).

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13.303Preuschen 4:272

εἰ δὲ τοῦτο ἐπὶ τεχνῶν ἐστιν ἀληθὲς καί τινων ἐπιστημῶν, πόσῳ πλέον ἐπὶ τῆς τέχνης τῶν τεχνῶν καὶ ἐπιστήμης τῶν ἐπιστημῶν ἔστι συνιδεῖν; τὰ γὰρ εὑρεθέντα ὑπὸ τῶν προτέρων ἐπεξεργασάμενοι οἱ μετʼ αὐτοὺς παραδεδώκασιν τοῖς ἑξῆς ἐξεταστικῶς Προσιοῦσιν τοῖς εὑρεθεῖσιν ἀφορμὰς τοῦ τὸ ἓν σῶμα τῆς ἀληθείας μετὰ σοφίας συναχθῆναι.

ei de touto epi technōn estin alēthes kai tinōn epistēmōn, posǭ pleon epi tēs technēs tōn technōn kai epistēmēs tōn epistēmōn esti synidein? ta gar heurethenta hypo tōn proterōn epexergasamenoi hoi metʼ autous paradedōkasin tois hexēs exetastikōs Prosiousin tois heuretheisin aphormas tou to hen sōma tēs alētheias meta sophias synachthēnai.

And if this is true of arts and of some sciences, how much more can it be seen in the art of arts and science of sciences? For those after them worked out what their predecessors had found and handed it on to those who follow, who approach what has been found with inquiry, as starting points for gathering the one body of truth with wisdom.

Notes and citation

Summary: So too in the supreme art, the knowledge of truth, successive generations build the one body of truth.

Cite (SBL): Origen, Comm. Jo. 13.303 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-303).

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13.304Preuschen 4:272

πληρωθέντος δὴ τοῦ παντὸς ἔργου τῆς τέχνης τῶν τεχνῶν, »ὁ σπεί- »ρων ὁμοῦ χαίρει καὶ ὁ θερίζων«, τοῦ ἀμειβομένου θεοῦ εἰς ἓν πάντας τέλος συνάγοντος.

plērōthentos dē tou pantos ergou tēs technēs tōn technōn, »ho spei- »rōn homou chairei kai ho therizōn«, tou ameibomenou theou eis hen pantas telos synagontos.

When, then, the whole work of the art of arts is completed, “the sower and the reaper rejoice together,” God who rewards gathering all into one end.

John 4:36 (quotation, high confidence)

Notes and citation

Summary: When the work is complete, sower and reaper rejoice together as God gathers all to one end.

The quotation is John 4:36.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.304 (Preuschen 4:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-304).

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13.305Preuschen 4:272–273

ὅρα δὲ εἰ οἱ μὲν »σπείροντές« εἰσιν Μωσῆς καὶ προφῆται, γράψαντες τὰ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησεν καὶ κηρύξαντες τὴν Χριστοῦ ἐπιδημίαν· »οἱ θερί »σαντες« δὲ οἱ τὸν χριστὸν παραδεξάμενοι καὶ τεθεαμένοι τὴν δόξαν αὐτοῦ ἀπόστολοι, συμφωνοῦσαν τοῖς προφητικοῖς περὶ αὐτοῦ λογικοῖς σπέρμασιν θερισθεῖσιν κατὰ τὴν ἐπεξεργασίαν καὶ κατανόησιν τοῦ κεκρυμμένου μυστηρίου ἀπὸ τῶν αἰώνων, φανερωθέντος δὲ ἐπ ἐσχάτου τῶν καιρῶν, ὅπερ »ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις‘.

hora de ei hoi men »speirontes« eisin Mōsēs kai prophētai, grapsantes ta pros nouthesian hēmōn, eis hous ta telē tōn aiōnōn katēntēsen kai kēryxantes tēn Christou epidēmian; »hoi theri »santes« de hoi ton christon paradexamenoi kai tetheamenoi tēn doxan autou apostoloi, symphōnousan tois prophētikois peri autou logikois spermasin theristheisin kata tēn epexergasian kai katanoēsin tou kekrymmenou mystēriou apo tōn aiōnōn, phanerōthentos de ep eschatou tōn kairōn, hoper »heterais geneais ouk egnōristhē tois huiois tōn anthrōpōn, hōs nyn apekalyphthē tois hagiois apostolois autou kai prophētais‘.

But consider whether the “sowers” are Moses and the prophets, who wrote for the admonition of us, on whom the ends of the ages have come, and who proclaimed the coming of Christ; and “those who reaped” are the apostles, who received the Christ and beheld his glory, in harmony with the rational seeds of the prophets about him, which were reaped by the working out and understanding of the mystery hidden from the ages but manifested at the end of the times, which “was not made known in other generations to the sons of men as it has now been revealed to his holy apostles and prophets.”

1 Cor 10:11 (allusion, high confidence) · John 1:14 (allusion, high confidence) · Col 1:26 (allusion, high confidence) · Eph 3:5 (quotation, high confidence)

Notes and citation

Summary: Moses and the prophets sowed; the apostles who saw Christ's glory reaped the mystery now revealed.

The quotations and allusions are 1 Cor 10:11, John 1:14, Col 1:26, and Eph 3:5.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.305 (Preuschen 4:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-305).

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13.306Preuschen 4:273

σπέρμα δὲ ἦν ὁ πᾶς λόγος κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου καὶ νῦν φανερωθέντος διά τε γραφῶν προφητικῶν καὶ τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὅτε τὸ φῶς τὸ ἀληθινὸν πεποίηκεν τὰς χώρας, ἐπιλάμψαν αὐταῖς, λευκὰς πρὸς θερισμὸν ἤδη.

sperma de ēn ho pas logos kata apokalypsin mystēriou chronois aiōniois sesigēmenou kai nyn phanerōthentos dia te graphōn prophētikōn kai tēs epiphaneias tou kyriou hēmōn Iēsou Christou; hote to phōs to alēthinon pepoiēken tas chōras, epilampsan autais, leukas pros therismon ēdē.

And the seed was the whole word according to the revelation of the mystery kept silent for eternal ages and now manifested both through the prophetic Scriptures and through the appearing of our Lord Jesus Christ, when the true light, shining upon the fields, made them white for harvest already.

Rom 16:25–26 (allusion, high confidence) · 2 Tim 1:10 (allusion, medium confidence) · John 1:9 (allusion, high confidence) · John 4:35 (allusion, high confidence)

Notes and citation

Summary: The seed was the mystery long hidden and now revealed through the prophets and Christ's appearing, the true light that whitened the fields.

The allusions are Rom 16:25–26, 2 Tim 1:10, John 1:9, and John 4:35.

Topics: Scripture and canon, Christology

Cite (SBL): Origen, Comm. Jo. 13.306 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-306).

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13.307Preuschen 4:273

Κατά τοῦτον δὴ τὸν λόγον αἱ χῶραι, ἐν αἷς κατεβέβλητο τὰ σπέρματα, αἱ νομικαὶ καὶ προφητικαί εἰσιν γραφαί, αἵτινες οὐκ ἦσαν λευκαὶ τοῖς τὴν παρουσίαν τοῦ λόγου μὴ κεχωρηκόσιν, γίνονται δὲ τοιαῦται τοῖς μαθητευομένοις τώ υἱῷ τοῦ θεοῦ καὶ πειθομένοις λέγοντι· »Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη«.

Kata touton dē ton logon hai chōrai, en hais katebeblēto ta spermata, hai nomikai kai prophētikai eisin graphai, haitines ouk ēsan leukai tois tēn parousian tou logou mē kechōrēkosin, ginontai de toiautai tois mathēteuomenois tō huiǭ tou theou kai peithomenois legonti; »Eparate tous ophthalmous hymōn kai theasasthe tas chōras hoti leukai eisin pros therismon ēdē«.

On this account, then, the fields in which the seeds had been cast are the Scriptures of the Law and the Prophets, which were not white to those who had not received the coming of the Word, but become so to those who are disciples of the Son of God and obey him when he says: “Lift up your eyes and look at the fields, that they are white for harvest already.”

John 4:35 (quotation, high confidence)

Notes and citation

Summary: The fields are the Law and the Prophets, which become white only to Christ's disciples.

The quotation is John 4:35.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.307 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-307).

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13.308Preuschen 4:273

ὡς γνήσιοι τοίνυν καὶ ἡμεῖς Ἰησοῦ μαθηταὶ ἐπάρωμεν τοὺς ὀφθαλμοὺς καὶ τὰς χώρας τὰς ἐσπαρμένας ὑπὸ Μωϋσέως καὶ τῶν προφητῶν θεασώμεθα, ἕνα ἴδωμεν τὴν λευκότητα αὐτῶν καὶ τίνα τρόπον ἤδη θερίσαι ἔστιν αὐτῶν καὶ συνάγειν καρπὸν εἰς ζωὴν αἰώνιον, μετὰ τοῦ καὶ μισθὸν ἐλπίζειν ἀπὸ τοῦ κυρίου τῶν χωρῶν καὶ χορηγοῦ τῶν σπερμάτων.

hōs gnēsioi toinyn kai hēmeis Iēsou mathētai eparōmen tous ophthalmous kai tas chōras tas esparmenas hypo Mōÿseōs kai tōn prophētōn theasōmetha, hena idōmen tēn leukotēta autōn kai tina tropon ēdē therisai estin autōn kai synagein karpon eis zōēn aiōnion, meta tou kai misthon elpizein apo tou kyriou tōn chōrōn kai chorēgou tōn spermatōn.

As genuine disciples of Jesus, then, let us too lift up our eyes and look at the fields sown by Moses and the prophets, so that we may see their whiteness and in what way it is already possible to reap them and to gather fruit for eternal life, while also hoping for wages from the Lord of the fields and the supplier of the seeds.

John 4:35–36 (allusion, high confidence) · 2 Cor 9:10 (echo, medium confidence)

Notes and citation

Summary: Origen urges his readers to look at the Scriptures sown by Moses and the prophets and reap their fruit.

The allusions are John 4:35–36 and 2 Cor 9:10.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.308 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-308).

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13.309Preuschen 4:273

τὸ μὲν οὖν τὸν σπείροντα ὁμοῦ καὶ τὸν θερίζοντα χαίρειν, ὅτε »ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός« ἐν τῷ μέλλοντι αἰῶνι, πᾶς ὁστισοῦν ὁμολογήσει τῶν ἀνεγνωκότων· »Ὅτι πολλοὶ ἀπʼ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ ἱσαὰκ καὶ Ἰακὼβ ἐν τῇ

to men oun ton speironta homou kai ton therizonta chairein, hote »apedra odynē kai lypē kai stenagmos« en tǭ mellonti aiōni, pas hostisoun homologēsei tōn anegnōkotōn; »Hoti polloi apʼ anatolōn kai dysmōn hēxousin kai anaklithēsontai meta Abraam kai hisaak kai Iakōb en tę̄

That the sower and the reaper rejoice together when “pain and grief and groaning have fled away” in the age to come, anyone at all who has read will admit: “For many will come from the east and the west and will recline with Abraham and Isaac and Jacob in the

Isa 35:10 (quotation, high confidence) · Matt 8:11 (quotation, high confidence)

Notes and citation

Summary: All agree that sower and reaper will rejoice together in the age to come.

The quotations are Isa 35:10 and Matt 8:11; the sentence continues in the next section.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.309 (Preuschen 4:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-309).

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13.310Preuschen 4:273–274

βασιλείᾳ τῶν οὐρανῶν«. τὸ δὲ καὶ ἤδη πάντα τὸν σπείροντα μετὰ παντὸς τοῦ θερίζοντος χαίρειν εἴ τις διστάζει παραδέξασθαι, νοησάτω ὅτι θερισμός πως ἦν τις ἡ μεταμόρφωσις Ἰησοῦ ἐν δόξῃ φαινομένου οὐ μόνον τοῖς θερισταῖς Πέτρῳ καὶ Ἰακώβῳ καὶ Ἰωάννῃ, τοῖς συναναβᾶσιν αὐτῶ, ἀλλὰ καὶ τοῖς σπείρασιν Μωσῇ καὶ Ἠλίᾳ· ἅμα γὰρ αὐτοῖς χαίρουσιν ὁρῶντες τὴν δόξαν τοῦ υἱοῦ τοῦ θεοῦ, ἥντινα ἐπὶ τοσοῦτον πεφωτισμένην ὑπὸ τοῦ πατρὸς καὶ φωτίζουσαν τοὺς ὁρῶντας πρότερον οὐχ ἑωράκει Μωσῆς καὶ Ἠλίας, ὡς νῦν θεῶνται ἅμα τοῖς ἁγίοις ἀποστόλοις.

basileią tōn ouranōn«. to de kai ēdē panta ton speironta meta pantos tou therizontos chairein ei tis distazei paradexasthai, noēsatō hoti therismos pōs ēn tis hē metamorphōsis Iēsou en doxę̄ phainomenou ou monon tois theristais Petrǭ kai Iakōbǭ kai Iōannę̄, tois synanabasin autō, alla kai tois speirasin Mōsę̄ kai Ēlią; hama gar autois chairousin horōntes tēn doxan tou huiou tou theou, hēntina epi tosouton pephōtismenēn hypo tou patros kai phōtizousan tous horōntas proteron ouch heōrakei Mōsēs kai Ēlias, hōs nyn theōntai hama tois hagiois apostolois.

kingdom of heaven.” But if anyone hesitates to accept that every sower rejoices even now with every reaper, let him consider that the transfiguration of Jesus, appearing in glory, was in a way a harvest, not only for the reapers Peter and James and John, who went up with him, but also for the sowers Moses and Elijah. For they rejoice together with them, seeing the glory of the Son of God, which Moses and Elijah had not formerly seen so greatly illumined by the Father and illumining those who see it, as they now behold it together with the holy apostles.

Matt 8:11 (quotation, high confidence) · Matt 17:1–3 (allusion, high confidence)

Notes and citation

Summary: The transfiguration was a harvest in which Moses and Elijah, the sowers, rejoiced with the apostles, the reapers.

The allusion is Matt 17:1–3.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): οὐρανῶν( τὸ δὲ → οὐρανῶν«. τὸ δὲ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.310 (Preuschen 4:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-310).

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13.311Preuschen 4:274

ὡς καθολικῷ δὲ ἴσον δυνάμενον λαμβάνομεν τὸ »Ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς »ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων« διὰ τὸ ἐν τοῖς ἑξῆς πλείονας λέγεσθαι τοὺς θεριστὰς καὶ πλείονας τοὺς κεκοπιακότας, δῆλον ὅτι εἰς τὸ σπεῖραι.

hōs katholikǭ de ison dynamenon lambanomen to »Ho therizōn misthon lambanei kai synagei karpon eis »zōēn aiōnion, hina ho speirōn homou chairę̄ kai ho therizōn« dia to en tois hexēs pleionas legesthai tous theristas kai pleionas tous kekopiakotas, dēlon hoti eis to speirai.

We take “The one who reaps receives wages and gathers fruit for eternal life, that the sower and the reaper may rejoice together” as equivalent to a universal statement, because in what follows the reapers are said to be many and those who have labored many, that is, at sowing.

John 4:36 (quotation, high confidence) · John 4:38 (allusion, high confidence)

Notes and citation

Summary: Since the reapers and laborers are many, the saying applies universally.

The quotation is John 4:36; the allusion is John 4:38.

Cite (SBL): Origen, Comm. Jo. 13.311 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-311).

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13.312Preuschen 4:274

λέγεται γὰρ ὡς πρὸς πολλοὺς θεριστὰς τὸ »Ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν, ὃ οὐχ ὑμεῖς κεκοπιά- »κατε«, καὶ ὡς πολλῶν ἐν τῷ σπόρῶ κεκμηκότων τὸ »Ἄλλοι κεκο- »πιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε«.

legetai gar hōs pros pollous theristas to »Egō apesteila hymas therizein, ho ouch hymeis kekopia- »kate«, kai hōs pollōn en tǭ sporō kekmēkotōn to »Alloi keko- »piakasin kai hymeis eis ton kopon autōn eiselēlythate«.

For “I sent you to reap what you have not labored for” is said as to many reapers, and “Others have labored and you have entered into their labor” as of many who toiled at the sowing.

John 4:38 (quotation, high confidence)

Notes and citation

Summary: John 4:38 speaks of many reapers and many sowers.

The quotation is John 4:38.

Cite (SBL): Origen, Comm. Jo. 13.312 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-312).

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13.313Preuschen 4:274

ἴσον δὲ δύναται καθολικῷ τὸ » Ὁ θερίζων μισθὸν λαμβάνει« καὶ τὸ ἑξῆς τοιοῦτον· »πᾶς ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς »ζωὴν αἰώνιον«, ἵνα πᾶς ὁ σπείρων ὁμοῦ χαίρῃ καὶ πᾶς ὁ θερίζων«,

ison de dynatai katholikǭ to » Ho therizōn misthon lambanei« kai to hexēs toiouton; »pas ho therizōn misthon lambanei kai synagei karpon eis »zōēn aiōnion«, hina pas ho speirōn homou chairę̄ kai pas ho therizōn«,

And “The one who reaps receives wages” and what follows has the force of a universal statement such as this: “Everyone who reaps receives wages and gathers fruit for eternal life, that every sower and every reaper may rejoice together.”

John 4:36 (quotation, high confidence)

Notes and citation

Summary: The saying means that every reaper and every sower will rejoice together.

The quotation is John 4:36, paraphrased as a universal statement.

Cite (SBL): Origen, Comm. Jo. 13.313 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-313).

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13.314Preuschen 4:274

Ταῦτα δὲ οἱ μέν τινες ἑτοίμως παραδέξονται, μὴ διστάζοντες περὶ τοῦ τὰ ἀποκεκρυμμένα ταῖς πάλαι γενεαῖς καὶ αὐτῷ Μωσεῖ καὶ τοῖς προφήταις πεφανερῶσθαι τοῖς ἁγίοις ἀποστόλοις κατὰ τὴν Χριστοῦ ἐπιδημίαν, φωτίσαντος αὐτοῖς τὸ φῶς τὸ τῆς γνώσεως τῆς πάσης γραφῆς· ἕτεροι δὲ ὀκνήσουσιν προσέσθαι, μὴ τολμῶντες λέγειν τὸν τηλικοῦτον Μωσέα καὶ τοὺς προφήτας μὴ ἐφθακέναι ἔτι ὄντας ἐν τῷ τῶν ἀνθρώπων βίῳ ἐπὶ τὰ τοῖς ἀποστόλοις νενοημένα, καὶ τοῦτο ταῖς θείαις γραφαῖς ἐνεσπαρμένα ταῖς ὑπʼ αὐτῶν διακονηθείσαις.

Tauta de hoi men tines hetoimōs paradexontai, mē distazontes peri tou ta apokekrymmena tais palai geneais kai autǭ Mōsei kai tois prophētais pephanerōsthai tois hagiois apostolois kata tēn Christou epidēmian, phōtisantos autois to phōs to tēs gnōseōs tēs pasēs graphēs; heteroi de oknēsousin prosesthai, mē tolmōntes legein ton tēlikouton Mōsea kai tous prophētas mē ephthakenai eti ontas en tǭ tōn anthrōpōn biǭ epi ta tois apostolois nenoēmena, kai touto tais theiais graphais enesparmena tais hypʼ autōn diakonētheisais.

Some will readily accept this, not doubting that what was hidden from former generations, and from Moses himself and the prophets, was made manifest to the holy apostles at Christ's coming, when the light of the knowledge of all Scripture shone upon them. Others will hesitate to admit it, not daring to say that so great a man as Moses and the prophets, while still in human life, did not attain to what the apostles understood, and this when it had been sown in the divine Scriptures that they themselves ministered.

Col 1:26 (allusion, medium confidence) · 2 Cor 4:6 (echo, medium confidence)

Notes and citation

Summary: Some accept that the apostles knew more than Moses and the prophets; others hesitate to say so.

Notes on the original text

Digital text corrected (OCR slip): γμώσεως → γνώσεως.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.314 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-243/#p-13-314).

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