Commentary on the Gospel of John 13.315–13.385

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 71 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

13.315Preuschen 4:274

χρήσονται δὲ οἱ πρότεροι τῷ »Πολλοὶ »προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ ὑμεῖς βλέπετε καὶ οὐκ »εἶδον, καὶ ἀκοῦσαι <ἃ> ἀκούετε καὶ οὐκ ἤκουσαν«, καὶ τῷ »Ἰδού, πλεῖον Σολομῶνος ὡδε«, καὶ τῷ »Ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη »τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀπο- »στόλοις αὐτοῦ καὶ προφήταις, εἶναι τὰ ἔθνη συγκληρονόμα καὶ »σύνσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ«, καὶ τῷ ἐν τῷ Δανιὴλ γεγραμμένῳ μετά τινα ὅρασιν, ὅτι »Ἀνέστην, καὶ οὐκ ἦν ὁ »συνιών«, καὶ τῷ ἐν τῷ Ἡσαΐᾳ »Εἰσὶν οἱ λόγοι τοῦ βιβλίου τούτου ὡς βιβλίον ἀνθρώπου ἐσφραγισμένον, ὃ ἐὰν δῶσιν αὐτὸ ἀνθρώπῳ »μὴ ἐπισταμένῳ γράμματα λέγοντες· Ἀνάγνωθι, ἐρεῖ· Οὐκ ἐπίσταμαι »γράμματα· καὶ δώσουσιν αὐτὸ ἀνθρώπῳ ἐπισταμένῳ γράμματα, καὶ »ἐρεῖ· Οὐ δύναμαι ἀναγνῶναι, ἐσφράγισται γάρ«.

chrēsontai de hoi proteroi tǭ »Polloi »prophētai kai dikaioi epethymēsan idein ha hymeis blepete kai ouk »eidon, kai akousai <ha> akouete kai ouk ēkousan«, kai tǭ »Idou, pleion Solomōnos hōde«, kai tǭ »Heterais geneais ouk egnōristhē »tois huiois tōn anthrōpōn, hōs nyn apekalyphthē tois hagiois apo- »stolois autou kai prophētais, einai ta ethnē synklēronoma kai »synsōma kai symmetocha tēs epangelias en Christǭ«, kai tǭ en tǭ Daniēl gegrammenǭ meta tina horasin, hoti »Anestēn, kai ouk ēn ho »syniōn«, kai tǭ en tǭ Hēsaïą »Eisin hoi logoi tou bibliou toutou hōs biblion anthrōpou esphragismenon, ho ean dōsin auto anthrōpǭ »mē epistamenǭ grammata legontes; Anagnōthi, erei; Ouk epistamai »grammata; kai dōsousin auto anthrōpǭ epistamenǭ grammata, kai »erei; Ou dynamai anagnōnai, esphragistai gar«.

The former will use “Many prophets and righteous men desired to see what you see and did not see it, and to hear what you hear and did not hear it,” and “Behold, something greater than Solomon is here,” and “It was not made known in other generations to the sons of men as it has now been revealed to his holy apostles and prophets, that the Gentiles are fellow heirs and fellow members of the body and sharers of the promise in Christ,” and what is written in Daniel after a certain vision, “I arose, and there was none who understood,” and what is in Isaiah: “The words of this book are like the words of a sealed book, which, if they give it to a man who does not know letters, saying, ‘Read it,’ he will say, ‘I do not know letters’; and they will give it to a man who knows letters, and he will say, ‘I cannot read it, for it is sealed.’”

Matt 13:17 (quotation, high confidence) · Matt 12:42 (quotation, high confidence) · Eph 3:5–6 (quotation, high confidence) · Dan 8:27 (quotation, high confidence) · Isa 29:11–12 (quotation, high confidence)

Notes and citation

Summary: Those who hold the apostles saw more cite sayings about prophets longing to see, the mystery now revealed, and the sealed book.

The quotations are Matt 13:17, Matt 12:42, Eph 3:5–6, Dan 8:27 (Theodotion), and Isa 29:11–12.

Notes on the original text

Digital text corrected (repeated word): ὡς νῦν νῦν → ὡς νῦν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.315 (Preuschen 4:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-315).

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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.

13.316Preuschen 4:274–275

οἱ δὲ δεύτεροι ταῦτα πάντα διαλύσονται τῷ »Σοφὸς νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος, »ἐπὶ δὲ χείλεσιν φορεῖ ἐπιγνωμοσύνην« λέγοντες καὶ ἕκαστον τῶν προφητῶν τὰ διακονηθέντα ὑπʼ αὐτῶν νενοηκέναι, οὐχ ὥστε καὶ ἑτέροις παραδοῦναι καὶ ἀναπτύξαι τὰ μυστήρια· τοὺς μέντοι γε ἀποστόλους, ὡς ἐν καιρῷ ἀποκαλύψεως γενομένους, εἰπεῖν ἄν· »Στή- »κετε καὶ κρατεῖτε τὰς παραδόσεις, ἃς ἐδιδάχθητε« καὶ »Ἃ ἤκουσας παρʼ ἐμοῦ διὰ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώ- »ποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι«, καὶ ὅτι εἰ ἐπεθύμουν πολλοὶ προφῆται καὶ δίκαιοι ἰδεῖν, ἃ ἔβλεπον οἱ ἀπόστολοι καὶ ἃ ἤκουον λέγοντος τοῦ σωτῆρος, οὐ πάντως τὰ τῶν νομικῶν γραφῶν καὶ προφητικῶν ἐπεθύμουν, ἀλλὰ τούτων μείζονα ἀπαγγελλόμενα πρὸς τοῖς πνευματικοῖς τοῦ νόμου καὶ τοῖς ἀπορρήτοις τῶν προφητῶν ὑπὸ τοῦ σωτῆρος τοῖς ἀποστόλοις, ὁποῖα ἠν τὸ »Ἤκουσα ἄρρητα »ῥήματα, ὃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι« καὶ παραπλήσια τοῖς ὑπὸ τοῦ παρακλήτου λεγομένοις.

hoi de deuteroi tauta panta dialysontai tǭ »Sophos noēsei ta apo tou idiou stomatos, »epi de cheilesin phorei epignōmosynēn« legontes kai hekaston tōn prophētōn ta diakonēthenta hypʼ autōn nenoēkenai, ouch hōste kai heterois paradounai kai anaptyxai ta mystēria; tous mentoi ge apostolous, hōs en kairǭ apokalypseōs genomenous, eipein an; »Stē- »kete kai krateite tas paradoseis, has edidachthēte« kai »Ha ēkousas parʼ emou dia pollōn martyrōn, tauta parathou pistois anthrō- »pois, hoitines hikanoi esontai kai heterous didaxai«, kai hoti ei epethymoun polloi prophētai kai dikaioi idein, ha eblepon hoi apostoloi kai ha ēkouon legontos tou sōtēros, ou pantōs ta tōn nomikōn graphōn kai prophētikōn epethymoun, alla toutōn meizona apangellomena pros tois pneumatikois tou nomou kai tois aporrētois tōn prophētōn hypo tou sōtēros tois apostolois, hopoia ēn to »Ēkousa arrēta »rhēmata, ho ouk exon anthrōpǭ lalēsai« kai paraplēsia tois hypo tou paraklētou legomenois.

The latter will resolve all these by saying, with “A wise man will understand what comes from his own mouth, and on his lips he will carry knowledge,” that each of the prophets understood what he ministered, though not so as to hand it on to others and unfold the mysteries; whereas the apostles, since they lived in the time of revelation, could say: “Stand firm and hold the traditions which you were taught,” and “What you heard from me through many witnesses, entrust to faithful men who will be able to teach others also.” And if many prophets and righteous men desired to see what the apostles saw and heard as the Savior spoke, they did not at all desire the contents of the Scriptures of the Law and the Prophets, but things greater than these, which the Savior announced to the apostles in addition to the spiritual things of the Law and the secrets of the prophets, such as “I heard unspeakable words, which it is not lawful for a man to utter,” and things like what the Paraclete speaks.

Prov 16:23 (quotation, high confidence) · 2 Thess 2:15 (quotation, high confidence) · 2 Tim 2:2 (quotation, high confidence) · Matt 13:17 (allusion, high confidence) · 2 Cor 12:4 (quotation, high confidence) · John 16:13 (allusion, medium confidence)

Notes and citation

Summary: Those who hold the prophets understood reply that the prophets knew but did not unfold the mysteries, and that what they longed to see was greater still.

The quotations are Prov 16:23, 2 Thess 2:15, 2 Tim 2:2, Matt 13:17, and 2 Cor 12:4; the last clause alludes to John 16:13.

Notes on the original text

Digital text corrected (OCR slip; repeated word): λέγοντες λέγοντες → λέγοντες; διδάξαις → διδάξαι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.316 (Preuschen 4:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-316).

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13.317Preuschen 4:275

Ἔτι δὲ καὶ πρὸς τούτοις τὸ ῥητὸν θεασώμεθα, οἵαν εἶναι τὴν αἰτίαν διηγεῖται τοῦ θερίζοντα μισθὸν λαμβάνειν καὶ συνάγειν καρπὸν εἰς ζωὴν αἰώνιον ὁ εὐαγγελιστὴς λέγων· »Ἰνα ὁ σπείρων ὁμοῦ »χαίρῃ καὶ ὁ θερίζων«.

Eti de kai pros toutois to rhēton theasōmetha, hoian einai tēn aitian diēgeitai tou therizonta misthon lambanein kai synagein karpon eis zōēn aiōnion ho euangelistēs legōn; »Ina ho speirōn homou »chairę̄ kai ho therizōn«.

Further, let us also observe in the text what sort of cause the evangelist gives for the reaper's receiving wages and gathering fruit for eternal life, when he says: “that the sower and the reaper may rejoice together.”

John 4:36 (quotation, high confidence)

Notes and citation

Summary: Origen considers the purpose clause of John 4:36.

The quotation is John 4:36.

Cite (SBL): Origen, Comm. Jo. 13.317 (Preuschen 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-317).

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13.318Preuschen 4:275

εἰ δέ, ἴνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων, ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, τάχα ὁ σπείρων, κοινωνῶν τῷ μισθῷ τοῦ θερίζοντος καὶ τῇ συναγωγῇ τοῦ εἰς ζωὴν αἰώνιον συναγομένου καρποῦ, ἅμα τῷ θερίζοντι χαρήσεται.

ei de, ina ho speirōn homou chairę̄ kai ho therizōn, ho therizōn misthon lambanei kai synagei karpon eis zōēn aiōnion, tacha ho speirōn, koinōnōn tǭ misthǭ tou therizontos kai tę̄ synagōgę̄ tou eis zōēn aiōnion synagomenou karpou, hama tǭ therizonti charēsetai.

If the reaper receives wages and gathers fruit for eternal life in order that the sower and the reaper may rejoice together, perhaps the sower, sharing in the reaper's wages and in the gathering of the fruit gathered for eternal life, will rejoice together with the reaper.

John 4:36 (allusion, high confidence)

Notes and citation

Summary: The sower shares the reaper's wages and fruit and so rejoices with him.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.318 (Preuschen 4:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-318).

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13.319Preuschen 4:275–276

ἄλλος δέ τις ἐρεῖ ὅλα τὰ νομικὰ καὶ τὰ προφητικὰ ἀκριβῶς κατὰ τὴν πνευματικὴν ἐκδοχὴν νενοημένα Μωσεῖ καὶ τοῖς προφήταις καὶ ὡς ἐχρῆν κεκαλυμμένως καὶ ἐσκεπασμένως ἀναγεγραμμένα τὰ ἐσπαρμένα εἶναι· ἐπεὶ δὲ »Λόγον σοφὸν ἐὰν ἀκούσῃ ἐπιστήμων, »αἰνέσει αὐτὸν καὶ ἐπʼ αὐτὸν προσθήσει«, δῆλον ὅτι οἱ ἀπόστολοι σπέρμασιν ἀπορρητοτέρων καὶ βαθυτέρων χρησάμενοι τοῖς ὑπὸ Μωσέως καὶ τῶν προφητῶν νενοημένοις, διαβεβήκασιν ἐπὶ τὸ εἰς πολλαπλασίονα φθάσαι τῆς θεάματα, Ἰησοῦ ἐπαίροντος αὐτῶν τοὺς ὀφθαλμοὺς καὶ φωτίζοντος αὐτῶν τὰς διανοίας, καὶ ἠν τὰ πολλαπλασίονα θερισμὸς τῶν πολλῶν χωρῶν· οὐχ ὡς ὑποδεέστεροι δὲ οἱ προφῆται καὶ Μωσῆς ἀρχῆθεν οὐκ εἶδον ὅσα οἱ ἀπόστολοι κατὰ τὴν Ἰησοῦ ἐπιδημίαν, ἀλλʼ ὡς περιμένοντες τὸ πλήρωμα τοῦ χρόνου, ἐν ᾧ ἐχρῆν μετὰ τοῦ ἐξαιρέτου τῆς Ἰησοῦ Χριστοῦ ἐπιδημίας καὶ ἐξαίρετα παρὰ τά λελαλημένα πώποτε ἐν τῷ κόσμῳ ἢ γεγραμμέμα ἀπο- καλυφθῆναι ὑπὸ τοῦ οὐχ ἁρπαγμὸν ἡγησαμένου »τὸ εἶναι ἴσα θεῷ«, ἀλλʼ ἑαυτὸν κενώσαντος καὶ »μορφὴν δούλου« εἰληφότος. Ἐν γὰρ τούτῷ ὁ λόγος ἐστὶν ἀληθινὸς ὅτι ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων.

allos de tis erei hola ta nomika kai ta prophētika akribōs kata tēn pneumatikēn ekdochēn nenoēmena Mōsei kai tois prophētais kai hōs echrēn kekalymmenōs kai eskepasmenōs anagegrammena ta esparmena einai; epei de »Logon sophon ean akousę̄ epistēmōn, »ainesei auton kai epʼ auton prosthēsei«, dēlon hoti hoi apostoloi spermasin aporrētoterōn kai bathyterōn chrēsamenoi tois hypo Mōseōs kai tōn prophētōn nenoēmenois, diabebēkasin epi to eis pollaplasiona phthasai tēs theamata, Iēsou epairontos autōn tous ophthalmous kai phōtizontos autōn tas dianoias, kai ēn ta pollaplasiona therismos tōn pollōn chōrōn; ouch hōs hypodeesteroi de hoi prophētai kai Mōsēs archēthen ouk eidon hosa hoi apostoloi kata tēn Iēsou epidēmian, allʼ hōs perimenontes to plērōma tou chronou, en hǭ echrēn meta tou exairetou tēs Iēsou Christou epidēmias kai exaireta para ta lelalēmena pōpote en tǭ kosmǭ ē gegrammema apo- kalyphthēnai hypo tou ouch harpagmon hēgēsamenou »to einai isa theǭ«, allʼ heauton kenōsantos kai »morphēn doulou« eilēphotos. En gar toutǭ ho logos estin alēthinos hoti allos estin ho speirōn kai allos ho therizōn.

Another will say that what was sown is the whole of the Law and the Prophets, understood by Moses and the prophets exactly according to the spiritual interpretation and written down, as was necessary, in a veiled and covered manner. But since “If a man of understanding hears a wise word, he will praise it and add to it,” it is plain that the apostles, using what Moses and the prophets had understood as seeds of things more secret and deeper, advanced to reach sights many times greater, Jesus lifting up their eyes and enlightening their minds; and the manifold increase was the harvest of the many fields. Not that the prophets and Moses, being inferior, did not see from the beginning as much as the apostles did at the coming of Jesus, but that they were waiting for the fullness of the time in which, together with the surpassing coming of Jesus Christ, surpassing things too, beyond anything ever spoken or written in the world, were to be revealed by him who did not count “being equal with God” a thing to be grasped, but emptied himself and took “the form of a servant.” “For here the saying is true, that one sows and another reaps.”

Luke 24:45 (allusion, medium confidence) · Gal 4:4 (allusion, high confidence) · Phil 2:6–7 (quotation, high confidence) · John 4:37 (quotation, high confidence)

Notes and citation

Summary: Another view: Moses and the prophets understood fully, but the apostles built on their seeds and reaped far more when the fullness of time came in Christ.

The quotations are Sir 21:15, Phil 2:6–7, and John 4:37 (the lemma of the next section); the allusions are Luke 24:45 and Gal 4:4.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; repeated word): Ἰησοῦ Ἰησοῦ → Ἰησοῦ; IV, 37. → .

Extrabiblical texts: Sir 21:15 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Scripture and canon, Christology

Cite (SBL): Origen, Comm. Jo. 13.319 (Preuschen 4:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-319).

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13.320Preuschen 4:276

Εἴτε κατὰ τὸ ἀπὸ τῶν τεχνῶν καὶ τῶν ἐπιστημῶν ληφθὲν παράδειγμα ἐκλαμβάνοιμεν τὰ κατὰ τὸν τόπον, σαφὲς πῶς ἀληθινὸς λόγος ἐστὶν τὸ ἄλλον μὲν εἶναι τὸν σπείροντα ἄλλον δὲ τὸν θερίζοντα· εἴτε κατὰ τὸ ἐσπαρκέναι μὲν Μωσέα καὶ τοὺς προφήτας, τεθεωρηκέναι δὲ λευκῶν γενομένων τῶν χωρῶν τοὺς ἐπάραντας τοὺς ὀφθαλμοὺς κατὰ τὰς ὑποθήκας τοῦ σωτῆρος ἡμῶν Ἰησοῦ, ἵνα θεάσωνται τὰς χώρας πῶς ἠσαν λευκαὶ πρὸς θερισμὸν ἤδη, καὶ οὕτω δῆλον πῶς ἄλλος ὁ σπείρων καὶ ἄλλος ὁ θερίζων.

Eite kata to apo tōn technōn kai tōn epistēmōn lēphthen paradeigma eklambanoimen ta kata ton topon, saphes pōs alēthinos logos estin to allon men einai ton speironta allon de ton therizonta; eite kata to esparkenai men Mōsea kai tous prophētas, tetheōrēkenai de leukōn genomenōn tōn chōrōn tous eparantas tous ophthalmous kata tas hypothēkas tou sōtēros hēmōn Iēsou, hina theasōntai tas chōras pōs ēsan leukai pros therismon ēdē, kai houtō dēlon pōs allos ho speirōn kai allos ho therizōn.

Whether we take the matters in this passage according to the example drawn from the arts and sciences, it is clear how the saying is true that one is the sower and another the reaper; or whether according to the view that Moses and the prophets sowed, while those who lifted up their eyes, according to the instructions of our Savior Jesus, beheld the fields once they had become white, so as to see how they were white for harvest already, in this way too it is plain how one is the sower and another the reaper.

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

Notes and citation

Summary: On either interpretation it is clear why sower and reaper are different people.

The allusions are John 4:35 and 4:37.

Cite (SBL): Origen, Comm. Jo. 13.320 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-320).

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13.321Preuschen 4:276

σκόπει δὲ εἰ τὸ »ἄλλος« καὶ »ἄλλος« δυνατὸν νοῆσαι διὰ τὸ ἐκείνους μὲν ἐπὶ τοιᾷδε βίου ἀγωγῇ δικαιοῦσθαι, τούτους δὲ ἐπὶ ἑτέρᾳ παρʼ ἐκείνην, ὥστε εἰπεῖν ἄλλον μὲν τὸν νομικόν, ἄλλον δὲ τὸν εὐαγγελικόν. πλὴν ἅμα χαίρουσιν ἑνὸς τέλους ἀπὸ ἑνὸς θεοῦ διὰ ἑνὸς Χριστοῦ ἐν ἑνὶ ἁγίῳ πνεύματι ἀμφοτέροις ἀποκειμένου.

skopei de ei to »allos« kai »allos« dynaton noēsai dia to ekeinous men epi toiąde biou agōgę̄ dikaiousthai, toutous de epi heterą parʼ ekeinēn, hōste eipein allon men ton nomikon, allon de ton euangelikon. plēn hama chairousin henos telous apo henos theou dia henos Christou en heni hagiǭ pneumati amphoterois apokeimenou.

But consider whether “one” and “another” can be understood as meaning that they were justified by one way of life and these by another different from it, so as to say that one is the man of the law and another the man of the gospel. Yet they rejoice together, since one end, from one God, through one Christ, in one Holy Spirit, is laid up for both.

John 4:37 (allusion, high confidence)

Notes and citation

Summary: Perhaps “one” and “another” are the people of the law and the people of the gospel, who share one end in one God.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.321 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-321).

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13.322Preuschen 4:276

Ὁ δʼ Ἡρακλέων τὸ »Ἵνα ὁ σπείρων ὁ μοῦ χαίρῃ καὶ »ὁ θερίζων« οὕτω διηγήσατο· χαίρει μὲν γάρ, φησίν, ὁ σπείρων ὅτι σπείρει, καὶ ὅτι ἤδη τινὰ τῶν σπερμάτων αὐτοῦ συνάγεται ἐλπίδα ἔχων τὴν αὐτὴν καὶ περὶ τῶν λοιπῶν· ὁ δὲ θερίζων ὁμοίως ὅτι καὶ θερίζει· ἀλλʼ ὁ μὲν πρῶτος ἤρξατο σπείρων, ὁ δὲ ὕστερος θερίζων.

Ho dʼ Hērakleōn to »Hina ho speirōn ho mou chairę̄ kai »ho therizōn« houtō diēgēsato; chairei men gar, phēsin, ho speirōn hoti speirei, kai hoti ēdē tina tōn spermatōn autou synagetai elpida echōn tēn autēn kai peri tōn loipōn; ho de therizōn homoiōs hoti kai therizei; allʼ ho men prōtos ērxato speirōn, ho de hysteros therizōn.

Heracleon explained “that the sower and the reaper may rejoice together” thus: The sower rejoices, he says, because he sows, and because some of his seeds are already being gathered, and he has the same hope about the rest; and the reaper likewise because he reaps; but the first began by sowing, the second later by reaping.

John 4:36 (quotation, high confidence)

Notes and citation

Summary: Heracleon explains that sower and reaper each rejoice in their own work, though the sower begins first.

Heracleon on John 4:36.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.322 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-322).

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13.323Preuschen 4:276

οὐ γὰρ τῷ αὐτω ἐδύναντο ἀμφότεροι ἄρξασθαι· ἔδει γὰρ πρῶτον σπαρῆναι, εἶθʼ ὕστερον θερισθῆναι. παυσαμένου μέντοι γε τοῦ σπείροντος σπείρειν, ἔτι θεριεῖ ὁ θερίζων· ἐπὶ μέντοι τοῦ παρόντος ἀμφότεροι τὸ ἴδιον ἔργον ἐνεργοῦντες ὁμοῦ χαίρουσιν κοινὴν χαρὰν τὴν τῶν σπερμάτων τελειότητα ἡγούμενοι.

ou gar tǭ autō edynanto amphoteroi arxasthai; edei gar prōton sparēnai, eithʼ hysteron theristhēnai. pausamenou mentoi ge tou speirontos speirein, eti theriei ho therizōn; epi mentoi tou parontos amphoteroi to idion ergon energountes homou chairousin koinēn charan tēn tōn spermatōn teleiotēta hēgoumenoi.

For both could not begin at the same time; there had to be sowing first and reaping afterward. When the sower stops sowing, however, the reaper will still reap; but at present both, each doing his own work, rejoice together, regarding the perfection of the seeds as their common joy.

Notes and citation

Summary: Heracleon continues: sowing must precede reaping, but both now rejoice in the perfecting of the seeds.

Continuation of Heracleon's comment.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.323 (Preuschen 4:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-323).

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13.324Preuschen 4:276–277

ἔτι δὲ καὶ εἰς τὸ »Ἐν τούτω »ἐστὶν ὁ λόγος ἀληθινὸς ὅτι ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων‘ φησὶν· ὁ μὲν γὰρ ὑπὲρ τὸν τόπον υἱὸς ἀνθρώπου σπείρει· ὁ δὲ σωτήρ, ὢν καὶ αὐτὸς υἱὸς ἀνθρώπου, θερίζει καὶ θεριστὰς πέμπει τοὺς διὰ τῶν μαθητῶν νοουμένους ἀγγέλους ἕκαστον ἐπὶ τὴν ἑαυτοῦ ψυχήν. οὐ πάνυ δὲ σαφῶς ἐξέθετο τοὺς δύο υἱοὺς τοῦ ἀνθρώπου τίνες εἰσίν, ὡν ὁ εἷς σπείρει καὶ ὁ εἷς θερίζει. Ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν, ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε.

eti de kai eis to »En toutō »estin ho logos alēthinos hoti allos estin ho speirōn kai allos ho therizōn‘ phēsin; ho men gar hyper ton topon huios anthrōpou speirei; ho de sōtēr, ōn kai autos huios anthrōpou, therizei kai theristas pempei tous dia tōn mathētōn nooumenous angelous hekaston epi tēn heautou psychēn. ou pany de saphōs exetheto tous dyo huious tou anthrōpou tines eisin, hōn ho heis speirei kai ho heis therizei. Egō apesteila hymas therizein, ho ouch hymeis kekopiakate; alloi kekopiakasin kai hymeis eis ton kopon autōn eiselēlythate.

Further, on “For here the saying is true, that one is the sower and another the reaper,” he says: For the Son of Man above the Place sows; but the Savior, who is himself also Son of Man, reaps, and sends as reapers the angels understood by the disciples, each to his own soul. But he did not set out at all clearly who the two sons of man are, of whom one sows and the other reaps. “I sent you to reap what you have not labored for; others have labored, and you have entered into their labor.”

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

Notes and citation

Summary: Heracleon distinguishes a Son of Man above the Place who sows from the Savior who reaps; Origen notes he did not explain these two.

The quotations are John 4:37 and 4:38 (the lemma of the next section). “The Place” (τόπος) is a Valentinian name for the realm of the Demiurge; the Son of Man “above the Place” belongs to the higher, spiritual realm.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): IV, 38. → .

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

Topics: Heresy, Christology

Cite (SBL): Origen, Comm. Jo. 13.324 (Preuschen 4:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-324).

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13.325Preuschen 4:277

Οὐ χαλεπὸν ἐκ τῶν προειρημένων θεωρῆσαι πῶς ἀπέστειλεν ὁ Ἰησοῦς τοὺς μαθητὰς θερίζειν τοῦτο, εἰς ὃ οὐκ αὐτοὶ κεκοπιάκασιν, ἀλλʼ οἱ πρὸ αὐτῶν· καμόντος γὰρ Μωσέως καὶ τῶν προφητῶν, ἴνα χωρῆσαι δυνηθῶσιν νοῆσαι τὰ μυστήρια, ὧν τὰ ἴχνη ἐν τοῖς γράμμασιν ἑαυτῶν ἡμῖν καταλελοίπασιν, εἰς τὸν Μωσέως καὶ τῶν προφητῶν κόπον οἱ ἀπόστολοι εἰσεληλύθασιν, Ἰησοῦ μυσταγωγοῦντος θερίζοντες καὶ συνάγοντες εἰς τὰς ἀποθήκας τῆς ψυχῆς ἑαυτῶν τὸν ἐν ἐκείνοις νοῦν.

Ou chalepon ek tōn proeirēmenōn theōrēsai pōs apesteilen ho Iēsous tous mathētas therizein touto, eis ho ouk autoi kekopiakasin, allʼ hoi pro autōn; kamontos gar Mōseōs kai tōn prophētōn, ina chōrēsai dynēthōsin noēsai ta mystēria, hōn ta ichnē en tois grammasin heautōn hēmin kataleloipasin, eis ton Mōseōs kai tōn prophētōn kopon hoi apostoloi eiselēlythasin, Iēsou mystagōgountos therizontes kai synagontes eis tas apothēkas tēs psychēs heautōn ton en ekeinois noun.

From what has been said it is not hard to see how Jesus sent the disciples to reap that for which they themselves had not labored, but those before them. For Moses and the prophets toiled in order to become able to understand the mysteries, whose traces they have left us in their writings; and the apostles entered into the labor of Moses and the prophets, reaping, with Jesus as their initiator into the mysteries, and gathering into the storehouses of their own souls the meaning contained in those writings.

John 4:38 (allusion, high confidence)

Notes and citation

Summary: The apostles, taught by Jesus, reaped the meaning that Moses and the prophets had labored to sow in their writings.

The allusion is John 4:38.

Notes on the original text

Digital text corrected (OCR slip): καταλελόίπασιν → καταλελοίπασιν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.325 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-325).

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13.326Preuschen 4:277

καὶ ἀεὶ δὲ ὁ λόγος τοῖς μαθητευομένοις γνησίως ποιεῖ τοὺς τῶν προτέρων καμάτους σαφεστέρους, χωρὶς τοῦ ὁμοίου τοῖς σπείρασιν κόπου. εἰς ὅλα δὲ τὰ περὶ τῶν ὑπὸ ἄλλων 〈σπειρομένων καὶ ὑπʼ ἄλλων〉 θεριζομένων καὶ τοῦτο ἐπισκοπητέον, μήποτε ἀγγέλων ἐπὶ τῆς σπορᾶς τῶν ἀνθρώπων τεταγμένων οἱ συνεργοὶ τῆς τελειώσεως τῶν ἐσπαρμένων ἀπόστολοι εἰς τὸν ἑτέρων κάματον εἰσέρχονται θερίζοντες καὶ καρποὺς ἐν τοῖς ὠφελημένοις εὑρίσκοντες, οὕστινας ἡ Ἰησοῦ ἐπιδημία ἑτοίμους πρὸς θερισμὸν καὶ πρὸ τῆς ἐλπιζομένης τετραμήνου πεποίηκεν.

kai aei de ho logos tois mathēteuomenois gnēsiōs poiei tous tōn proterōn kamatous saphesterous, chōris tou homoiou tois speirasin kopou. eis hola de ta peri tōn hypo allōn 〈speiromenōn kai hypʼ allōn〉 therizomenōn kai touto episkopēteon, mēpote angelōn epi tēs sporas tōn anthrōpōn tetagmenōn hoi synergoi tēs teleiōseōs tōn esparmenōn apostoloi eis ton heterōn kamaton eiserchontai therizontes kai karpous en tois ōphelēmenois heuriskontes, houstinas hē Iēsou epidēmia hetoimous pros therismon kai pro tēs elpizomenēs tetramēnou pepoiēken.

And the Word always makes the toils of earlier men clearer to those who are genuinely his disciples, without toil like that of those who sowed. But regarding everything about things sown by some and reaped by others, this too must be considered: whether, since angels have been appointed over the sowing of human beings, the apostles, fellow workers in perfecting what was sown, enter into the toil of others, reaping and finding fruits in those who have been helped, whom the coming of Jesus has made ready for harvest even before the expected four months.

John 4:35 (allusion, high confidence)

Notes and citation

Summary: Perhaps angels appointed over human birth are the sowers, and the apostles reap in those whom Christ's coming has made ready.

The allusion is John 4:35.

Cite (SBL): Origen, Comm. Jo. 13.326 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-326).

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13.327Preuschen 4:277

ἐὰν δὲ ταῦθʼ οὕτως ἔχῃ, θεωρῆσαι ἄξιον εἰ καματηρά ἐστιν ἡ τῶν ἀγγέλων πρὸς τὸ ἐνσπείρεσθαι ψυχὰς σώμασιν λειτουργία, δύο τινὰ συναγόντων τῇ φύσει ἐναντία εἰς κρᾶσιν μίαν, καὶ ἐν καιρῷ τῷ τεταγμένῳ ἀρχομένων τε τὴν περὶ ἑκάστου ποιεῖν οἰκονομίαν καὶ εἰς τελεσφόρησιν προαγόντων τὸν προπεπλασμένον.

ean de tauthʼ houtōs echę̄, theōrēsai axion ei kamatēra estin hē tōn angelōn pros to enspeiresthai psychas sōmasin leitourgia, dyo tina synagontōn tę̄ physei enantia eis krasin mian, kai en kairǭ tǭ tetagmenǭ archomenōn te tēn peri hekastou poiein oikonomian kai eis telesphorēsin proagontōn ton propeplasmenon.

And if this is so, it is worth considering whether the ministry of the angels in sowing souls in bodies is laborious, since they bring together two things opposite in nature into one blend, and at the appointed time begin the management concerning each person and lead forward what has been formed beforehand to its completion.

Notes and citation

Summary: Origen asks whether the angels' task of joining souls to bodies is a laborious one.

The speculation reflects Origen's views on the soul's entry into the body; he offers it tentatively (see 13.332).

Notes on the original text

Digital text corrected (OCR slip): ἀΠέλων → ἀγγέλων.

Cite (SBL): Origen, Comm. Jo. 13.327 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-327).

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13.328Preuschen 4:277

ἀλλʼ ἐρεῖ τις τούτοις ἐναντίον εἶναι τὸ αὐτὸν λέγεσθαι πλάσσειν τὸν θεὸν ἔν τε τῷ »Αἱ χεῖρές »σου ἐποίησάν με καὶ ἔπλασάν με« καὶ ἐν τώ »Πρὸ τοῦ με πλάσαι »σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας »ἡγίακά σε« πρὸς τοῦτο λεκτέον,

allʼ erei tis toutois enantion einai to auton legesthai plassein ton theon en te tǭ »Hai cheires »sou epoiēsan me kai eplasan me« kai en tō »Pro tou me plasai »se en koilią epistamai se, kai pro tou se exelthein ek mētras »hēgiaka se« pros touto lekteon,

But someone will say that it is contrary to this that God himself is said to form us, both in “Your hands made me and formed me” and in “Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you.” To this we must say

Job 10:8 (quotation, medium confidence) · Ps 119:73 (118:73 LXX) (quotation, medium confidence) · Jer 1:5 (quotation, high confidence)

Notes and citation

Summary: An objection: Scripture says God himself forms each person in the womb.

The quotations are Job 10:8 or Ps 119:73 (118:73 LXX), and Jer 1:5. The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 13.328 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-328).

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13.329Preuschen 4:277

ὅτι ὥσπερ ὁ νόμος διετάγη διʼ ἀγγέλων, καὶ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο δʼ ὅτι ὑπὸ θεοῦ λαληθείς, οὕτως ἐνδέχεται καὶ διὰ τῶν τεταγμένων ἐπὶ τῆς γενέσεως ἀγγέλων θεὸν πλάττειν ἐν κοιλίᾳ λέγειν.

hoti hōsper ho nomos dietagē diʼ angelōn, kai ho diʼ angelōn lalētheis logos egeneto dʼ hoti hypo theou lalētheis, houtōs endechetai kai dia tōn tetagmenōn epi tēs geneseōs angelōn theon plattein en koilią legein.

that just as the law was ordained through angels, and the word spoken through angels proved firm because it was spoken by God, so it is possible also to say that God forms in the womb through the angels appointed over birth.

Gal 3:19 (allusion, high confidence) · Heb 2:2 (allusion, high confidence)

Notes and citation

Summary: Answer: as the law given through angels was God's word, so God may form people through angels.

The allusions are Gal 3:19 and Heb 2:2. The phrase rendered “proved firm” is damaged in the digital text (δʼ for βέβαιος of Heb 2:2).

Notes on the original text

Digital text corrected (OCR slip): διετάγνη → διετάγη; ἀλλγέλων> → ἀγγέλων; ἀνδέχεται → ἐνδέχεται.

Cite (SBL): Origen, Comm. Jo. 13.329 (Preuschen 4:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-329).

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13.330Preuschen 4:277–278

οὐκ οἶδα δὲ εἰ χώραν ἔχει εἰς τὸ ἠπορημένον καὶ τοιοῦτόν τι λέγειν, ὅτι οἱ εἰπόντες »Αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με« Ἰὼβ καὶ Δαβὶδ μερίδος ὄντες θεοῦ ἐπλάσθησαν, καὶ ὁ Ἱερεμίας ἀκούων Πρὸ τοῦ »με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε«· ὡς τῆς μερίδος ἐσόμενος τοῦ θεοῦ πέπλασται ὑπʼ αὐτοῦ· οἱ δὲ τῆς ἑτέρων μερίδος ὄντες ὑπὸ τῶν λαχόντων αὐτοὺς πλάττονται.

ouk oida de ei chōran echei eis to ēporēmenon kai toiouton ti legein, hoti hoi eipontes »Hai cheires sou epoiēsan me kai eplasan me« Iōb kai Dabid meridos ontes theou eplasthēsan, kai ho Hieremias akouōn Pro tou »me plasai se en koilią epistamai se«; hōs tēs meridos esomenos tou theou peplastai hypʼ autou; hoi de tēs heterōn meridos ontes hypo tōn lachontōn autous plattontai.

I do not know whether there is room, with regard to the difficulty raised, to say something like this too: that those who said “Your hands made me and formed me,” Job and David, being God's portion, were formed by God; and Jeremiah, hearing “Before I formed you in the womb I knew you,” was formed by him as one who would be God's portion; but those who are the portion of others are formed by those to whom they were allotted.

Job 10:8 (quotation, medium confidence) · Ps 119:73 (118:73 LXX) (quotation, medium confidence) · Jer 1:5 (quotation, high confidence)

Notes and citation

Summary: Tentatively: those who are God's own portion are formed by God, others by the angels to whom they were allotted.

The quotations are Job 10:8 or Ps 119:73 (118:73 LXX), and Jer 1:5.

Cite (SBL): Origen, Comm. Jo. 13.330 (Preuschen 4:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-330).

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13.331Preuschen 4:278

καὶ περιεργότερόν γε οὗτος ὁ λόγος ἐκλήψεται τὸ »Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ ὁμοίωσιν »ἡμετέραν« τοῦτο λέγοντος τοῦ θεοῦ περὶ πάντων ἀνθρώπων καὶ προκαταρχομένου τοῦ ἔργου, ὅπερ ἔργον ὕστερον καὶ ὑπὸ τῶν λοιπῶν, πρὸς οὓς ὁ λόγος, κατὰ τὴν οἰκείαν μερίδα γίνεται, τούτοις λέγοντος τοῦ θεοῦ »Ποιήσωμεν ἄνθ ρωπον«· οἷς καί φησιν ἐπὶ τῆς τῶν διαλέκτων συγχύσεως· Δεῦτε καὶ καταβάντες συγχέωμεν ἐκεῖ »αὐτῶν τὴν γλῶσσαν«.

kai periergoteron ge houtos ho logos eklēpsetai to »Poiēsōmen anthrōpon katʼ eikona kai homoiōsin »hēmeteran« touto legontos tou theou peri pantōn anthrōpōn kai prokatarchomenou tou ergou, hoper ergon hysteron kai hypo tōn loipōn, pros hous ho logos, kata tēn oikeian merida ginetai, toutois legontos tou theou »Poiēsōmen anth rōpon«; hois kai phēsin epi tēs tōn dialektōn synchyseōs; Deute kai katabantes syncheōmen ekei »autōn tēn glōssan«.

And this account will take rather curiously “Let us make man according to our image and likeness,” as God saying this about all human beings and beginning the work beforehand, a work which afterward is done also by the others to whom the word is addressed, each according to his own portion, God saying to them “Let us make man”; to whom he also says, at the confusion of tongues, “Come, and let us go down and confuse their language there.”

Gen 1:26 (quotation, high confidence) · Gen 11:7 (quotation, high confidence)

Notes and citation

Summary: On this view “Let us make man” and “Let us go down” are addressed by God to the angels who share in the work.

The quotations are Gen 1:26 and Gen 11:7.

Cite (SBL): Origen, Comm. Jo. 13.331 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-331).

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13.332Preuschen 4:278

ταῦτα δὲ οὐκ ἀποφαινόμενοι λέγομεν· πολλῆς γὰρ βασάνου τὰ τηλικαῦτα χρῄζει, ἵνʼ εὑρεθῇ πότερον οὕτως ἔχει ἢ ἑτέρως. οὐ καταφρονητέον δὲ καὶ τῆς τοιαύτης ἐκδοχῆς· ἕκαστος τῶν ἀνθρώπων μερίς ἐστί τινος κατὰ τὸ »Ὅτε διεμέριζεν »ὁ ὕψιστος ἔθνη, καὶ ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν »κατὰ ἀριθμὸν ἀγγέλων θεοῦ· καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ »Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ«.

tauta de ouk apophainomenoi legomen; pollēs gar basanou ta tēlikauta chrę̄zei, hinʼ heurethę̄ poteron houtōs echei ē heterōs. ou kataphronēteon de kai tēs toiautēs ekdochēs; hekastos tōn anthrōpōn meris esti tinos kata to »Hote diemerizen »ho hypsistos ethnē, kai hōs diespeiren huious Adam, estēsen horia ethnōn »kata arithmon angelōn theou; kai egenēthē meris kyriou laos autou »Iakōb, schoinisma klēronomias autou Israēl«.

We say these things without pronouncing on them; for matters so great need much testing to find out whether they are so or otherwise. But such an interpretation should not be despised either: each human being is the portion of someone, according to “When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God; and his people Jacob became the Lord's portion, Israel the measured lot of his inheritance.”

Deut 32:8–9 (quotation, high confidence)

Notes and citation

Summary: Offered without decision: each person belongs to the portion of some angel, as Deut 32:8–9 suggests.

The quotation is Deut 32:8–9 in the Septuagint form (“angels of God”).

Notes on the original text

Digital text corrected (OCR slip): ὅρια Μνῶν → ὅρια ἐθνῶν.

Cite (SBL): Origen, Comm. Jo. 13.332 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-332).

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13.333Preuschen 4:278

εἰ δὲ μερίς ἐστιν πάντως ἕκαστός τινος, διασπείραντος τοῦ θεοῦ τοὺς Ἀδὰμ υἱούς, ἔκαστος μὲν τῶν ἀγγέλων κάμνει περὶ τὴν ἰδίαν μερίδα, οἰκονομῶν τὰ κατʼ αὐτήν· ἐν δὲ τῇ τοῦ σωτῆρος ἐπιδημίᾳ λαμβάνονται αἰχμαλωτιζόμενοι εἰς τὴν ὑπακοὴν τοῦ χριστοῦ ἀπὸ τῆς πάντων μερίδος διὰ τῶν ὑπηρετούντων τῷ εὐαγγελίῳ ἀποστόλων καὶ εὐαγγελιστῶν καὶ διδασκάλων ὑπὸ τοῦ χριστοῦ καὶ προσάγονται εἰς τὸ γενέσθαι τὰ ἔθνη κληρονομίαν τοῦ χριστοῦ.

ei de meris estin pantōs hekastos tinos, diaspeirantos tou theou tous Adam huious, ekastos men tōn angelōn kamnei peri tēn idian merida, oikonomōn ta katʼ autēn; en de tę̄ tou sōtēros epidēmią lambanontai aichmalōtizomenoi eis tēn hypakoēn tou christou apo tēs pantōn meridos dia tōn hypēretountōn tǭ euangeliǭ apostolōn kai euangelistōn kai didaskalōn hypo tou christou kai prosagontai eis to genesthai ta ethnē klēronomian tou christou.

And if everyone is certainly someone's portion, since God scattered the sons of Adam, each of the angels labors over his own portion, managing its affairs; but at the Savior's coming people are taken captive into the obedience of Christ from the portion of all, by Christ, through the apostles, evangelists, and teachers who serve the gospel, and are brought so that the nations may become Christ's inheritance.

2 Cor 10:5 (allusion, high confidence) · Eph 4:11 (allusion, medium confidence) · Ps 2:8 (allusion, high confidence)

Notes and citation

Summary: Each angel labors over its portion, but at Christ's coming people from every portion are brought into his inheritance through the preachers of the gospel.

The allusions are 2 Cor 10:5, Eph 4:11, and Ps 2:8.

Notes on the original text

Digital text corrected (OCR slip): ὑπακὸὴν → ὑπακοὴν.

Cite (SBL): Origen, Comm. Jo. 13.333 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-333).

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13.334Preuschen 4:278

μήποτε οὖν δύναται διὰ τοῦτο λέγεσθαι τοῖς ἀποστόλοις μετʼ ὀλίγον ἀκουσομένοις· »Πορεύεσθε, »μαθητεύσατε πάντα τὰ ἔθνη« τὸ »Ἄλλοι κεκοπιάκασιν καὶ ὑμεῖς »εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε«.

mēpote oun dynatai dia touto legesthai tois apostolois metʼ oligon akousomenois; »Poreuesthe, »mathēteusate panta ta ethnē« to »Alloi kekopiakasin kai hymeis »eis ton kopon autōn eiselēlythate«.

Perhaps, then, it is for this reason that it can be said to the apostles, who were shortly to hear “Go, make disciples of all the nations”: “Others have labored and you have entered into their labor.”

Matt 28:19 (quotation, high confidence) · John 4:38 (quotation, high confidence)

Notes and citation

Summary: This may be why the apostles, soon sent to all nations, are told they enter others' labor.

The quotations are Matt 28:19 and John 4:38.

Cite (SBL): Origen, Comm. Jo. 13.334 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-334).

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13.335Preuschen 4:278

εἰ δὲ ἅγιοι ἄγγελοί εἰσιν οἱ τὰς λοιπὰς μερίδας παρὰ τὴν ἐκλεκτὴν εἰληχότες καὶ ἐπὶ τῆς διασπορᾶς τῶν ψυχῶν τεταγμένοι, οὐδέν ἐστιν ἄτοπον τὸν σπείροντα ὁμοῦ χαίρειν καὶ τὸν θερίζοντα μετὰ τὸν θερισμόν.

ei de hagioi angeloi eisin hoi tas loipas meridas para tēn eklektēn eilēchotes kai epi tēs diasporas tōn psychōn tetagmenoi, ouden estin atopon ton speironta homou chairein kai ton therizonta meta ton therismon.

And if those who were allotted the other portions besides the chosen one, and were appointed over the scattering of souls, are holy angels, there is nothing absurd in the sower and the reaper rejoicing together after the harvest.

John 4:36 (allusion, high confidence)

Notes and citation

Summary: If those angels are holy, they can rejoice together with the apostles after the harvest.

Cite (SBL): Origen, Comm. Jo. 13.335 (Preuschen 4:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-335).

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13.336Preuschen 4:278–279

Ὁ δʼ Ἡρακλέων φησὶν ὅτι οὐ διʼ αὐτῶν οὐδὲ ἀπʼ αὐτῶν ἐσπάρη ταῦτα τὰ σπέρματα φησὶ (φησὶ τῶν ἀποστόλων)· οἱ δὲ κεκοπιακότες εἰσὶν οἱ τῆς οἰκονομίας ἄγγελοι, διʼ ὧν ὡς μεσιτῶν ἐσπάρη καὶ ἀνετράφη. εἰς δὲ τὸ· »Ὑμεῖς »εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε« ταῦτα ἐξέθετο· οὐ γὰρ ὁ αὐτὸς κόπος σπειρόντων καὶ θεριζόντων· οἱ μὲν γὰρ ἐν κρύει καὶ κόπῳ τὴν γῆν σκάπτοντες σπείρουσιν καὶ διʼ ὅλου χειμῶνος τημελοῦσιν σκάλλοντες καὶ τὰς ὕλας ἐκλέγοντες· οἱ δὲ εἰς ἕτοιμον καρπὸν εἰσελθόντες θέρους εὐφραινόμενοι θερίζουσιν.

Ho dʼ Hērakleōn phēsin hoti ou diʼ autōn oude apʼ autōn esparē tauta ta spermata phēsi (phēsi tōn apostolōn); hoi de kekopiakotes eisin hoi tēs oikonomias angeloi, diʼ hōn hōs mesitōn esparē kai anetraphē. eis de to; »Hymeis »eis ton kopon autōn eiselēlythate« tauta exetheto; ou gar ho autos kopos speirontōn kai therizontōn; hoi men gar en kryei kai kopǭ tēn gēn skaptontes speirousin kai diʼ holou cheimōnos tēmelousin skallontes kai tas hylas eklegontes; hoi de eis hetoimon karpon eiselthontes therous euphrainomenoi therizousin.

Heracleon says that these seeds were not sown through them nor by them (he means the apostles); those who have labored are the angels of the dispensation, through whom, as intermediaries, they were sown and nurtured. And on “You have entered into their labor” he set out the following: For the labor of those who sow and of those who reap is not the same; the first sow, digging the earth in cold and toil, and tend it through the whole winter, hoeing and picking out the weeds; but the others enter upon ready fruit in summer and reap with gladness.

John 4:38 (quotation, high confidence)

Notes and citation

Summary: Heracleon says the laborers were the angels of the dispensation; sowers toil in winter while reapers gladly gather ready fruit.

Heracleon on John 4:38. The parenthesis “he means the apostles” is Origen's.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.336 (Preuschen 4:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-336).

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13.337Preuschen 4:279

ἐξέσται δὲ συγκρίνοντι τά τε ὑφʼ ἡμῶν εἰρημένα τῷ ἐντυγχάνοντι καὶ τὰ ὑπὸ τοῦ Ἡρακλέωνος ὁρᾶν, ὁποία τῶν διηγήσεων ἐπιτετεῦχθαι δύναται. Ἐκ δέ τῆς Πόλεως ἐκείνης Πολλοὶ ἐπίστευσαν τῶν Σαμαρειτῶν, διὰ τὸν λόγον τῆς γυναικὸς μορτυρούσης ὅτι Εἶπέν μοι πάντα ὅσα ἐποίησα.

exestai de synkrinonti ta te hyphʼ hēmōn eirēmena tǭ entynchanonti kai ta hypo tou Hērakleōnos horan, hopoia tōn diēgēseōn epiteteuchthai dynatai. Ek de tēs Poleōs ekeinēs Polloi episteusan tōn Samareitōn, dia ton logon tēs gynaikos mortyrousēs hoti Eipen moi panta hosa epoiēsa.

It will be possible for the reader, comparing what we have said with what Heracleon has said, to see which of the explanations can be judged successful. “Many of the Samaritans from that city believed because of the word of the woman who testified, ‘He told me everything that I did.’”

John 4:39 (quotation, high confidence)

Notes and citation

Summary: Origen leaves the reader to compare his view with Heracleon's.

The closing quotation is John 4:39, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): IV, 39. → .

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

Cite (SBL): Origen, Comm. Jo. 13.337 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-337).

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13.338Preuschen 4:279

Τῆς Σαμαρείτιδος καταλιπούσης τὴν ὑδρίαν καὶ ἀπελη- λυθυίας εἰς τὴν πόλιν ὑπὲρ τοῦ εὐαγγελίσασθαι τὰ περὶ τοῦ σωτῆρος, καὶ τῶν πιστευόντων τῷ λόγῳ τῆς γυναικὸς ἐρχομένων πρὸς τὸν κύριον, ἐν τῷ μεταξὺ ὁ σωτὴρ τοῖς μαθηταῖς συντυγχάνων πεποίηται τοὺς προειρημένους ἐρωτώντων τῶν μαθητῶν, ὅπως φάγῃ.

Tēs Samareitidos katalipousēs tēn hydrian kai apelē- lythuias eis tēn polin hyper tou euangelisasthai ta peri tou sōtēros, kai tōn pisteuontōn tǭ logǭ tēs gynaikos erchomenōn pros ton kyrion, en tǭ metaxy ho sōtēr tois mathētais syntynchanōn pepoiētai tous proeirēmenous erōtōntōn tōn mathētōn, hopōs phagę̄.

When the Samaritan woman had left her water jar and gone away into the city to proclaim the good news about the Savior, and those who believed the woman's word were coming to the Lord, in the meantime the Savior, meeting with his disciples, spoke the words recorded above when the disciples asked that he eat.

John 4:28–31 (allusion, high confidence)

Notes and citation

Summary: While the Samaritan woman went to the city and people came to Jesus, he spoke with his disciples.

The allusions are John 4:28–31.

Notes on the original text

Digital text corrected (repeated syllables; repeated word): προειρημένους μένους → προειρημένους; ἐρωτώντων ἐρωτώντων → ἐρωτώντων.

Cite (SBL): Origen, Comm. Jo. 13.338 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-338).

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13.339Preuschen 4:279

μετὰ δὲ τὸ λεχθῆναι πρὸς τοὺς μαθητὰς τὰ κατὰ δύ- ναμιν ἐξητασμένα, ἐπαναλαμβάνει ἡ γραφή τὰ περὶ τῶν ἐληλυθότων ἐκ τῆς πόλεως πρὸς αὐτὸν καὶ πιστευσάντων διὰ τὴν μαρτυρίαν τῆς γυναικὸς λεγούσης ὅτι »Εἶπέν μοι πάντα ὅσα ἐποίησα«.

meta de to lechthēnai pros tous mathētas ta kata dy- namin exētasmena, epanalambanei hē graphē ta peri tōn elēlythotōn ek tēs poleōs pros auton kai pisteusantōn dia tēn martyrian tēs gynaikos legousēs hoti »Eipen moi panta hosa epoiēsa«.

After the things we have examined as far as we could had been said to the disciples, Scripture takes up again the account of those who had come from the city to him and believed because of the testimony of the woman who said, “He told me everything that I did.”

John 4:39 (quotation, high confidence)

Notes and citation

Summary: Scripture returns to the Samaritans who believed through the woman's testimony.

The quotation is John 4:39.

Cite (SBL): Origen, Comm. Jo. 13.339 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-339).

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13.340Preuschen 4:279

εἰ δὲ κρατοῦμεν τῶν ἀνωτέρω εἰρημένων περὶ τῆς Σαμαρείας καὶ τῆς Σαμαρείτιδος καὶ τῆς τοῦ Ἰακὼβ πηγῆς, οὐ χαλεπὸν ἰδεῖν τίνα τρόπον ἐπιτυχόντες λόγου ὑγιοῦς οἱ προκατειλημμένοι ἐν ἑτεροδιδασκαλίαις καταλείπουσιν τὴν οἱονεὶ τῶν δογμάτων πόλιν, καὶ ἐξελθόντες αὐτὴν ὑγιαινόντως πιστεύουσιν μιᾶς τινος παρὰ τῇ τοῦ Ἰακὼβ πηγή προτέρας κεχωρηκυίας τὴν σωτήριον διδασκαλίαν, καὶ καταλιπούσης τὴν προειρημένην ὑδρίαν ὑπὲρ τοῦ καὶ ἑτέρους ἐπὶ τὸ ὁμοίως ὠφεληθῆναι προκαλέσασθαι.

ei de kratoumen tōn anōterō eirēmenōn peri tēs Samareias kai tēs Samareitidos kai tēs tou Iakōb pēgēs, ou chalepon idein tina tropon epitychontes logou hygious hoi prokateilēmmenoi en heterodidaskaliais kataleipousin tēn hoionei tōn dogmatōn polin, kai exelthontes autēn hygiainontōs pisteuousin mias tinos para tę̄ tou Iakōb pēgē proteras kechōrēkuias tēn sōtērion didaskalian, kai katalipousēs tēn proeirēmenēn hydrian hyper tou kai heterous epi to homoiōs ōphelēthēnai prokalesasthai.

If we hold to what was said above about Samaria, the Samaritan woman, and Jacob's well, it is not hard to see how those who were previously held by other teachings, on meeting sound doctrine, leave the city, so to speak, of their doctrines, and, having come out of it, believe soundly, since one woman at Jacob's well had first received the saving teaching and left the aforesaid water jar in order to call others too to be helped in the same way.

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

Notes and citation

Summary: Spiritually, those held by false teachings leave their “city” of doctrines and believe soundly, as the woman did.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.340 (Preuschen 4:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-340).

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13.341Preuschen 4:279–280

Ὁ δʼ Ἡρακλέων τὸ μὲν »Ἐκ τῆς πόλεως« ἀντὶ τοῦ »ἐκ τοῦ κόσμου« ἐξείληφεν· τὸ δὲ »Διὰ τὸν λόγον τῆς γυ- »ναικός« τουτέστιν διὰ τῆς πνευματικῆς ἐκκλησίας· καὶ ἐπισημαίνεταί γε τὸ »Πολλοὶ« ὡς πολλῶν ὄντων ψυχικῶν· τὴν δὲ μίαν λέγει τὴν ἄφθαρτον τῆς ἐκλογῆς φύσιν καὶ μονοειδῆ καὶ ἑνικήν. ἔστημεν δὲ ἐν τοῖς ἀνωτέρω, ὡς οἱόν τε ἠν, πρὸς ταῦτα. Ὡς οὖν ἦλθον Πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι Παρʼ αὐτοῖς. καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. καὶ πολλῷ Πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ.

Ho dʼ Hērakleōn to men »Ek tēs poleōs« anti tou »ek tou kosmou« exeilēphen; to de »Dia ton logon tēs gy- »naikos« toutestin dia tēs pneumatikēs ekklēsias; kai episēmainetai ge to »Polloi« hōs pollōn ontōn psychikōn; tēn de mian legei tēn aphtharton tēs eklogēs physin kai monoeidē kai henikēn. estēmen de en tois anōterō, hōs hoion te ēn, pros tauta. Hōs oun ēlthon Pros auton hoi Samareitai, ērōtōn auton meinai Parʼ autois. kai emeinen ekei dyo hēmeras. kai pollǭ Pleious episteusan dia ton logon autou.

Heracleon took “from the city” to mean “from the world,” and “because of the word of the woman,” that is, through the spiritual church; and he remarks on “many” on the ground that the psychics are many; but the one woman, he says, is the incorruptible nature of the election, uniform and single. We have opposed these things above as far as we could. “So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days. And many more believed because of his word.”

John 4:39 (quotation, high confidence) · John 4:40–41 (quotation, high confidence)

Notes and citation

Summary: Heracleon reads the city as the world, the woman as the spiritual church, and the many as “psychics”; Origen has answered this earlier.

Heracleon on John 4:39. In Valentinian terms, “psychics” (ψυχικοί) are the middle class of people between the spiritual and the material; the “election” is the spiritual seed. The closing quotation is John 4:40–41, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; stray period): IV, 40f. → ; διὰ. τῆς → διὰ τῆς.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.341 (Preuschen 4:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-341).

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13.342Preuschen 4:280

. Οὐκ ἀπιθάνως τις συγκρούσει τὸ »Εἰς ὁδὸν ἐθνῶν μὴ »ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε« τῷ ῥητῷ τούτῳ. ἐρωτηθεὶς γὰρ ὁ σωτὴρ μεῖναι παρὰ τοῖς Σαμαρείταις »ἔμεινεν ἐκεῖ »δύο ἡμέρας«, ὁ εἰπών· »Εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε«.

. Ouk apithanōs tis synkrousei to »Eis hodon ethnōn mē »apelthēte, kai eis polin Samareitōn mē eiselthēte« tǭ rhētǭ toutǭ. erōtētheis gar ho sōtēr meinai para tois Samareitais »emeinen ekei »dyo hēmeras«, ho eipōn; »Eis polin Samareitōn mē eiselthēte«.

Someone might not unpersuasively set against this text the saying “Do not go away into the way of the Gentiles, and do not enter a city of the Samaritans.” For when asked to stay with the Samaritans, the Savior “stayed there two days,” he who had said “Do not enter a city of the Samaritans.”

Matt 10:5 (quotation, high confidence) · John 4:40 (quotation, high confidence)

Notes and citation

Summary: An apparent conflict: Jesus forbade entering Samaritan cities, yet stayed two days with the Samaritans.

The quotations are Matt 10:5 and John 4:40.

Notes on the original text

Digital text corrected (OCR slip): ὁδὸν Μνῶν → ὁδὸν ἐθνῶν.

Cite (SBL): Origen, Comm. Jo. 13.342 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-342).

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13.343Preuschen 4:280

δῆλον οὖν ὅτι καὶ οἱ μαθηταὶ αὐτοῦ συνεισεληλύθεισαν αὐτῷ. λεκτέον δὲ πρὸς τοῦτο ὅτι τὸ μὲν εἰς ὁδὸν ἐθνῶν ἀπελθεῖν ἔστιν ἀναλαβεῖν τι δόγμα ἐθνικὸν ἀλλότριον τοῦ »Ἰσραὴλ τοῦ θεοῦ«, καὶ ὁδεῦσαι κατʼ αὐτό· τὸ δʼ εἰς πόλιν εἰσελθεῖν Σαμαρειτῶν τὸ ἔν τινι γενέσθαι ψευδωνύμῳ γνώσει τῶν λεγόντων νομικοῖς ἢ προφητικοῖς ἢ εὐαγγελικοῖς ἢ ἀποστολικοῖς προσέχειν λόγοις.

dēlon oun hoti kai hoi mathētai autou syneiselēlytheisan autǭ. lekteon de pros touto hoti to men eis hodon ethnōn apelthein estin analabein ti dogma ethnikon allotrion tou »Israēl tou theou«, kai hodeusai katʼ auto; to dʼ eis polin eiselthein Samareitōn to en tini genesthai pseudōnymǭ gnōsei tōn legontōn nomikois ē prophētikois ē euangelikois ē apostolikois prosechein logois.

It is clear, then, that his disciples too had gone in with him. To this we must say that to go away into the way of the Gentiles is to take up some Gentile doctrine foreign to “the Israel of God” and to walk by it; and to enter a city of the Samaritans is to be in some knowledge falsely so called, belonging to those who claim to heed the words of the Law, the Prophets, the Gospels, or the Apostles.

Gal 6:16 (quotation, high confidence) · 1 Tim 6:20 (allusion, high confidence)

Notes and citation

Summary: Origen resolves it spiritually: the forbidden “city of the Samaritans” is false knowledge claiming Scripture's authority.

The allusions are Gal 6:16 and 1 Tim 6:20.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.343 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-343).

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13.344Preuschen 4:280

ἔξεστιν δὲ καταλιπόντων τῶν Σαμαρειτῶν τὴν ἰδίαν πόλιν καὶ ἐλθόντων πρὸς Ἰησοῦν παρὰ τὴν τοῦ Ἰακὼβ πηγὴν ἀποδεξάμενον τὴν προαίρεσιν τῶν πιστευσάντων τὸν Ἰησοῦν μεῖναι παρὰ τοῖς ἐρωτήσασιν.

exestin de katalipontōn tōn Samareitōn tēn idian polin kai elthontōn pros Iēsoun para tēn tou Iakōb pēgēn apodexamenon tēn proairesin tōn pisteusantōn ton Iēsoun meinai para tois erōtēsasin.

But when the Samaritans had left their own city and come to Jesus at Jacob's well, it is permitted for Jesus, having welcomed the choice of those who believed, to stay with those who asked him.

John 4:40 (allusion, high confidence)

Notes and citation

Summary: Once the Samaritans left their city and came to him, Jesus could stay with them.

Cite (SBL): Origen, Comm. Jo. 13.344 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-344).

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13.345Preuschen 4:280

οἶμαι δʼ ὅτι παρατετηρημένως ὁ Ἰωάννης οὐ πεποίηκεν τὸ »ἠρώτων »αὐτὸν« οἱ Σαμαρεῖται εἰσελθεῖν εἰς τὴν Σαμάρειαν, ἢ εἰσελθεῖν εἰς τὴν πόλιν, ἀλλὰ »μεῖναι παρʼ αὐτοῖς«· οὐ γὰρ ταὐτόν ἐστιν τὸ »μεῖναι παρὰ τῷ πιστεύοντι« καὶ τὸ »εἰσελθεῖν εἰς τὴν πόλιν αὐτοῦ«. καὶ τῷ ἑξῆς δὲ οὔ φησι· καὶ ἔμεινεν ἐν τῇ πόλει ἐκείνῃ δύο ἡμέρας, ἢ ἔμεινεν ἐν τῇ Σαμαρείᾳ, ἀλλʼ »Ἔμεινεν ἐκεῖ«, τουτέστιν παρὰ τοῖς ἐρωτήσασιν.

oimai dʼ hoti paratetērēmenōs ho Iōannēs ou pepoiēken to »ērōtōn »auton« hoi Samareitai eiselthein eis tēn Samareian, ē eiselthein eis tēn polin, alla »meinai parʼ autois«; ou gar tauton estin to »meinai para tǭ pisteuonti« kai to »eiselthein eis tēn polin autou«. kai tǭ hexēs de ou phēsi; kai emeinen en tę̄ polei ekeinę̄ dyo hēmeras, ē emeinen en tę̄ Samareią, allʼ »Emeinen ekei«, toutestin para tois erōtēsasin.

I think that John deliberately did not write that the Samaritans “asked him” to enter Samaria, or to enter the city, but “to stay with them”; for “to stay with the believer” is not the same as “to enter his city.” And in what follows he does not say, “and he stayed in that city two days,” or “he stayed in Samaria,” but “he stayed there,” that is, with those who asked him.

John 4:40 (quotation, high confidence)

Notes and citation

Summary: John carefully says Jesus stayed “with them,” not in their city.

The quotations are John 4:40.

Cite (SBL): Origen, Comm. Jo. 13.345 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-345).

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13.346Preuschen 4:280

μένει γὰρ Ἰησοῦς παρὰ τοῖς ἐρωτήσασιν καὶ μάλιστα ὅτε οἱ ἐρωτῶντες αὐτὸν ἐξέρχονται τῆς πόλεως αὐτῶν καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, οἱονεὶ μιμησάμενοι τὸν Ἀβραὰμ πεισθέντα τῷ εἰπόντι θεῷ· »Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, »καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου«.

menei gar Iēsous para tois erōtēsasin kai malista hote hoi erōtōntes auton exerchontai tēs poleōs autōn kai erchontai pros ton Iēsoun, hoionei mimēsamenoi ton Abraam peisthenta tǭ eiponti theǭ; »Exelthe ek tēs gēs sou kai ek tēs syngeneias sou, »kai ek tou oikou tou patros sou«.

For Jesus stays with those who ask him, especially when those who ask him go out of their city and come to Jesus, imitating, as it were, Abraham, who obeyed God when he said, “Go out from your land and from your kindred and from your father's house.”

Gen 12:1 (quotation, high confidence)

Notes and citation

Summary: Jesus stays with those who leave their city for him, as Abraham left his homeland.

The quotation is Gen 12:1.

Notes on the original text

Digital text corrected (OCR slip (repeated word for οἴκου)): τοῦ πατρός τοῦ πατρός σου → τοῦ οἴκου τοῦ πατρός σου.

Cite (SBL): Origen, Comm. Jo. 13.346 (Preuschen 4:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-346).

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13.347Preuschen 4:280–281

δύο δὲ ἡμέρας μένει παρὰ τοῖς ἐρωτήσασιν αὐτόν· οὐδέπω γὰρ ἐχώρουν καὶ τὴν τρίτην αὐτοῦ ἡμέραν, ἐπεὶ οὐχ οἷοί τε ἦσαν χωρῆσαί τι τεράστιον, ὁποῖον οἱ ἐν Κανᾷ τῆς Γαλιλαίας τῇ ἡμέρᾳ τῇ τρίτῃ συνδειπνοῦντες τῷ Ἰησοῦ ἐν τῷ γάμῳ.

dyo de hēmeras menei para tois erōtēsasin auton; oudepō gar echōroun kai tēn tritēn autou hēmeran, epei ouch hoioi te ēsan chōrēsai ti terastion, hopoion hoi en Kaną tēs Galilaias tę̄ hēmerą tę̄ tritę̄ syndeipnountes tǭ Iēsou en tǭ gamǭ.

And he stays two days with those who asked him; for they could not yet receive his third day as well, since they were not able to receive anything so wondrous as those who dined with Jesus at the wedding in Cana of Galilee on the third day.

John 2:1 (allusion, high confidence)

Notes and citation

Summary: Jesus stayed only two days because the Samaritans were not ready for a “third day” like the wedding at Cana.

The allusion is John 2:1.

Cite (SBL): Origen, Comm. Jo. 13.347 (Preuschen 4:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-347).

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13.348Preuschen 4:281

ἡ μὲν οὖν ἀρχὴ τῶν ἀπὸ τῆς Σαμαρείας πιστευόντων πολλῶν ἦν ὁ λόγος τῆς γυναικὸς μαρτυρούσης ὅτι »Εἶπέν μοι πάντα ἃ »ἐποίησα«· ἡ δὲ αὔξησις καὶ ὁ πληθυσμὸς τῶν πολλῷ πιστευόντων οὐκέτι διὰ τὸν λόγον τῆς γυναικὸς ἀλλὰ διὰ τὸν λόγον αὐτόν. οὐ γὰρ ὁμοίως αὐτὸς ἀφʼ ἑαυτοῦ θεωρεῖται ὁ λόγος, φωτίζων τὸν χωροῦντα, καὶ ὅτε διʼ ἑτέρου λεγόμενος μαρτυρεῖται.

hē men oun archē tōn apo tēs Samareias pisteuontōn pollōn ēn ho logos tēs gynaikos martyrousēs hoti »Eipen moi panta ha »epoiēsa«; hē de auxēsis kai ho plēthysmos tōn pollǭ pisteuontōn ouketi dia ton logon tēs gynaikos alla dia ton logon auton. ou gar homoiōs autos aphʼ heautou theōreitai ho logos, phōtizōn ton chōrounta, kai hote diʼ heterou legomenos martyreitai.

The beginning, then, of the many who believed from Samaria was the word of the woman who testified, “He told me everything I did”; but the increase and multiplication of those who believed far more was no longer because of the woman's word but because of the Word himself. For the Word is not beheld in the same way when he is seen by himself, enlightening the one who receives him, as when he is testified to by being spoken through another.

John 4:39 (quotation, high confidence) · John 4:41 (allusion, high confidence)

Notes and citation

Summary: Faith began through the woman's word but grew through the Word himself, who is known better directly than through another.

The allusions are John 4:39 and 4:41; Origen plays on λόγος as the woman's “word” and Christ the Word.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.348 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-348).

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13.349Preuschen 4:281

Ὁ δὲ Ἡρακλέων εἰς τοὺς τόπους ταῦτά φησιν »παρʼ »αὐτοῖς« ἔμεινεν καὶ οὐκ »ἐν αὐτοῖς‘ »καὶ δύο ἡμέρας, ἤτοι τὸν ἐνεστῶτα αἰῶνα καὶ τὸν μέλλοντα τὸν ἐν γάμῳ, ἢ τὸν πρὸ τοῦ πάθους αὐτοῦ χρόνον καὶ τὸν μετὰ τὸ πάθος, ὃν παρʼ αὐτοῖς ποιήσας πολλῷ πλείονας διὰ τοῦ ἰδίου λόγου ἐπιστρέψας εἰς πίστιν ἐχωρίσθη ἀπʼ αὐτῶν.

Ho de Hērakleōn eis tous topous tauta phēsin »parʼ »autois« emeinen kai ouk »en autois‘ »kai dyo hēmeras, ētoi ton enestōta aiōna kai ton mellonta ton en gamǭ, ē ton pro tou pathous autou chronon kai ton meta to pathos, hon parʼ autois poiēsas pollǭ pleionas dia tou idiou logou epistrepsas eis pistin echōristhē apʼ autōn.

Heracleon says on these passages: He stayed “with them” and not “in them”; and “two days,” that is, either the present age and the age to come, the one in the marriage, or the time before his passion and the time after the passion, which he spent with them, and, having turned many more to faith through his own word, he was separated from them.

John 4:40–41 (allusion, high confidence)

Notes and citation

Summary: Heracleon notes Jesus stayed “with” not “in” them, and reads the two days as two ages or as before and after the passion.

Heracleon on John 4:40–41. “The marriage” refers to the Valentinian final union of the spiritual with the Pleroma.

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

Topics: Heresy, Eschatology

Cite (SBL): Origen, Comm. Jo. 13.349 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-349).

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13.350Preuschen 4:281

λεκτέον δὲ πρὸς τὴν δοκοῦσαν αὐτοῦ παρατήρησιν, »Παρʼ αὐτοῖς« καὶ οὐκ »ἐν αὐτοῖς« γέγραπται, ὅτι ὅμοιον τῷ παρʼ αὐτοῖς‘ ἐστὶν τὸ »Ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι πάσας »τὰς ἡμέρας« οὐ γὰρ εἶπεν· »ἐν ὑμῖν εἰμι«.

lekteon de pros tēn dokousan autou paratērēsin, »Parʼ autois« kai ouk »en autois« gegraptai, hoti homoion tǭ parʼ autois‘ estin to »Idou egō methʼ hymōn eimi pasas »tas hēmeras« ou gar eipen; »en hymin eimi«.

We must say, against his apparent observation that “with them” and not “in them” is written, that “with them” is like “Behold, I am with you all the days”; for he did not say, “I am in you.”

Matt 28:20 (quotation, high confidence)

Notes and citation

Summary: Origen answers that “with them” is like Christ's promise to be “with” his disciples always.

The quotation is Matt 28:20.

Notes on the original text

Digital text corrected (OCR slip; repeated word): »Παρʼ αὐτοῖς« αὐτοῖς‘ → »Παρʼ αὐτοῖς«; οἶπεν → εἶπεν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.350 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-350).

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13.351Preuschen 4:281

ἔτι δὲ λέγων τὰς δύο ἡμέρας ἤτοι τοῦτον τὸν αἰῶνα εἶναι καὶ τὸν μέλλοντα, ἢ τὸν πρὸ τοῦ πάθους καὶ μετὰ τὸ πάθος, οὔτε τοὺς ἐπερχομένους αἰῶνας μετὰ τὸν μέλλοντα νενόηκεν, περὶ ὡν φησιν ὁ ἀπόστολος· »Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς »ἐπερχομένοις« οὔτε ὁρᾷ, ὅτι οὐ μόνον πρὸ τοῦ πάθους καὶ μετὰ τὸ πάθος σύνεστιν τοῖς ἐρχομένοις πρὸς αὐτὸν ὁ Ἰησοῦς καὶ μετὰ τοῦτο χωρίζεται· ἀεὶ γὰρ μετὰ τῶν μαθητῶν έστιν μηδεπώποτε καταλείπων αὐτούς, ὥστε καὶ λέγειν αὐτούς· »Ζῶ »δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός«. Τῇ δὲ γυναικὶ ἔλεγον· Οὐκέτι διὰ τὴν λαλιάν σου πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν, ὅτι ἀληθῶς οὗτός ἐστιν ὁ σωτὴρ τοῖ κόσμου·

eti de legōn tas dyo hēmeras ētoi touton ton aiōna einai kai ton mellonta, ē ton pro tou pathous kai meta to pathos, oute tous eperchomenous aiōnas meta ton mellonta nenoēken, peri hōn phēsin ho apostolos; »Hina endeixētai en tois aiōsin tois »eperchomenois« oute horą, hoti ou monon pro tou pathous kai meta to pathos synestin tois erchomenois pros auton ho Iēsous kai meta touto chōrizetai; aei gar meta tōn mathētōn estin mēdepōpote kataleipōn autous, hōste kai legein autous; »Zō »de ouketi egō, zę̄ de en emoi Christos«. Tę̄ de gynaiki elegon; Ouketi dia tēn lalian sou pisteuomen; autoi gar akēkoamen, kai oidamen, hoti alēthōs houtos estin ho sōtēr toi kosmou;

Further, in saying that the two days are either this age and the age to come, or the time before the passion and after the passion, he has neither understood the ages coming after the age to come, of which the apostle says, “that he might show in the ages to come,” nor does he see that Jesus is not only present with those who come to him before and after the passion and afterward separated from them; for he is always with the disciples and never leaves them, so that they even say, “It is no longer I who live, but Christ lives in me.” “And they said to the woman, ‘It is no longer because of your speech that we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world.’”

Eph 2:7 (quotation, high confidence) · Gal 2:20 (quotation, high confidence) · John 4:42 (quotation, high confidence)

Notes and citation

Summary: Origen objects that Heracleon ignores the ages beyond the age to come, and that Christ never leaves his disciples.

The quotations are Eph 2:7, Gal 2:20, and John 4:42 (the lemma of the next section).

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): IV, 42. → .

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

Topics: Heresy, Eschatology

Cite (SBL): Origen, Comm. Jo. 13.351 (Preuschen 4:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-351).

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13.352Preuschen 4:281–282

Ἀρνοῦνται τὴν διὰ τὴν λαλιὰν τῆς γυναικὸς πίστιν, κρεῖττον ἐκείνης εὑρόντες τὸ ἀκηκοέναι αὐτοῦ τοῦ σωτῆρος, ὥστε καὶ εἰδέναι »ὅτι ἀληθῶς οὗτός ἐστιν ὁ σωτὴρ τοῦ κόσμου«. καὶ βέλτιόν γέ ἐστιν αὐτόπτην γενέσθαι τοῦ λόγου καὶ χωρὶς ὀργάνων διδάσκοντος ἀκούειν αὐτοῦ καὶ φαντασιοῦντος οὐ διὰ τῶν διδασκόν- των τὸ ἡγεμονικὸν εὑρίσκον τρανότατα τοὺς τῆς ἀληθείας τύπους, ἤπερ μὴ ὁρῶντα αὐτὸν μηδὲ ἀπὸ τῆς δυνάμεως φωτιζόμενον αὐτοῦ διὰ διακόνων τῶν ἑωρακότων αὐτὸν ἀκούειν τὸν περὶ αὐτοῦ λόγον.

Arnountai tēn dia tēn lalian tēs gynaikos pistin, kreitton ekeinēs heurontes to akēkoenai autou tou sōtēros, hōste kai eidenai »hoti alēthōs houtos estin ho sōtēr tou kosmou«. kai beltion ge estin autoptēn genesthai tou logou kai chōris organōn didaskontos akouein autou kai phantasiountos ou dia tōn didaskon- tōn to hēgemonikon heuriskon tranotata tous tēs alētheias typous, ēper mē horōnta auton mēde apo tēs dynameōs phōtizomenon autou dia diakonōn tōn heōrakotōn auton akouein ton peri autou logon.

They renounce the faith that came through the woman's speech, having found something better than it: hearing the Savior himself, so as even to know “that this is truly the Savior of the world.” And it is indeed better to become an eyewitness of the Word and to hear him teaching without instruments, and presenting images to the ruling faculty not through teachers, so that it finds the patterns of the truth most clearly, than, without seeing him or being enlightened by his power, to hear the account about him through ministers who have seen him.

John 4:42 (quotation, high confidence)

Notes and citation

Summary: Hearing the Word directly is better than hearing about him through others.

The quotation is John 4:42.

Notes on the original text

Digital text corrected (OCR slip): ἀκόούειν → ἀκούειν.

Cite (SBL): Origen, Comm. Jo. 13.352 (Preuschen 4:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-352).

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13.353Preuschen 4:282

ἀμήχανον γὰρ τὸ αὐτὸ τῷ ἑωρακότι γινόμενον περὶ τὸ ἡγεμονικὸν πάθος παθεῖν τὸν ἀπὸ τοῦ ἑωρακότος καὶ ἀπαγγέλλοντος αὐτὸν διδασκόμενον· καὶ κρεῖττόν γε διὰ εἴδους περιπατεῖν ἢ διὰ πίστεως.

amēchanon gar to auto tǭ heōrakoti ginomenon peri to hēgemonikon pathos pathein ton apo tou heōrakotos kai apangellontos auton didaskomenon; kai kreitton ge dia eidous peripatein ē dia pisteōs.

For it is impossible that one who is taught by someone who has seen and reports should experience in the ruling faculty the same thing that happens to the one who has seen; and it is better indeed to walk by sight than by faith.

2 Cor 5:7 (allusion, high confidence)

Notes and citation

Summary: One taught at second hand cannot experience what the eyewitness does; walking by sight is better than by faith.

The allusion is 2 Cor 5:7.

Cite (SBL): Origen, Comm. Jo. 13.353 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-353).

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13.354Preuschen 4:282

διὰ τοῦτο οἱ μὲν οἱονεὶ διὰ εἴδους περιπατοῦντες ἐν τοῖς προηγουμένοις λέγοιντο ἂν εἶναι χαρίσμασιν »λόγῳ σοφίας« διὰ τοῦ πνεύματος τοῦ θεοῦ καὶ »λόγῳ γνώσεως κατὰ τὸ αὐτὸ πνεῦμα«· οἱ δὲ διὰ πίστεως, εἰ καὶ χάρισμά ἐστιν ἡ πίστις κατὰ τὸ »Ἄλλῳ δὲ πίστις »ἐν τῷ αὐτῷ πνεύματι«, τῇ τάξει τῶν προτέρων εἰσὶν ὕστεροι.

dia touto hoi men hoionei dia eidous peripatountes en tois proēgoumenois legointo an einai charismasin »logǭ sophias« dia tou pneumatos tou theou kai »logǭ gnōseōs kata to auto pneuma«; hoi de dia pisteōs, ei kai charisma estin hē pistis kata to »Allǭ de pistis »en tǭ autǭ pneumati«, tę̄ taxei tōn proterōn eisin hysteroi.

For this reason those who walk, as it were, by sight might be said to be in the pre-eminent gifts, “the word of wisdom” through the Spirit of God and “the word of knowledge according to the same Spirit”; but those who walk by faith, even though faith is a gift according to “to another faith by the same Spirit,” are after the former in rank.

1 Cor 12:8–9 (quotation, high confidence) · 2 Cor 5:7 (allusion, high confidence)

Notes and citation

Summary: Those who walk by sight have the higher gifts of wisdom and knowledge; faith, though a gift, ranks after them.

The quotations are 1 Cor 12:8–9.

Cite (SBL): Origen, Comm. Jo. 13.354 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-354).

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13.355Preuschen 4:282

ἐξεταστέον δὲ πότε καὶ πῶς λέγει Παῦλος· »Διὰ πίστεως γὰρ περιπα- »τοῦμεν, οὐ διὰ εἴδους«. πῶς γάρ, ὡς οἱ πολλοὶ νοοῦσιν, διὰ πίστεως καὶ οὐ διὰ εἴδους περιπατεῖ ὁ ἐμβριθέστατα λέγων· »Οὐκ εἰμὶ ἐλεύ- »θερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑώρακα;

exetasteon de pote kai pōs legei Paulos; »Dia pisteōs gar peripa- »toumen, ou dia eidous«. pōs gar, hōs hoi polloi noousin, dia pisteōs kai ou dia eidous peripatei ho embrithestata legōn; »Ouk eimi eleu- »theros? ouk eimi apostolos? ouchi Iēsoun ton kyrion hēmōn heōraka?

But we must examine when and how Paul says, “For we walk by faith, not by sight.” For how, as most understand it, does he walk by faith and not by sight who says most weightily, “Am I not free? Am I not an apostle? Have I not seen Jesus our Lord?

2 Cor 5:7 (quotation, high confidence) · 1 Cor 9:1 (quotation, high confidence)

Notes and citation

Summary: Origen asks how Paul, who saw the Lord, can say “we walk by faith, not by sight.”

The quotations are 2 Cor 5:7 and 1 Cor 9:1; the second continues in the next section.

Cite (SBL): Origen, Comm. Jo. 13.355 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-355).

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13.356Preuschen 4:282

»οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ;« ἴδωμεν οὖν τὸ ῥητὸν πῶς δεῖ ἐκλαβεῖν τὸ »Διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους« ἀναλαβόντες αὐτὸ ἀπὸ τῶν ἀνωτέρω οὕτως ἐχόντων· »Ὁ δὲ κατεργασά- »μενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὀ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ »πνεύματος.

»ou to ergon mou hymeis este en kyriǭ?« idōmen oun to rhēton pōs dei eklabein to »Dia pisteōs gar peripatoumen ou dia eidous« analabontes auto apo tōn anōterō houtōs echontōn; »Ho de katergasa- »menos hēmas eis auto touto theos, o dous hēmin ton arrabōna tou »pneumatos.

Are you not my work in the Lord?” Let us see, then, how the text “For we walk by faith, not by sight” must be taken, resuming it from what precedes, which runs thus: “He who has prepared us for this very thing is God, who gave us the pledge of the Spirit.

1 Cor 9:1 (quotation, high confidence) · 2 Cor 5:7 (quotation, high confidence) · 2 Cor 5:5 (quotation, high confidence)

Notes and citation

Summary: Origen resumes the context of 2 Cor 5:5–7.

The quotations are 1 Cor 9:1, 2 Cor 5:7, and 2 Cor 5:5; the last continues in the next section.

Notes on the original text

Digital text corrected (repeated word): αὐτὸ αὐτὸ τοῦτο → αὐτὸ τοῦτο.

Cite (SBL): Origen, Comm. Jo. 13.356 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-356).

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13.357Preuschen 4:282

θαρροῦντες οὖν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες »ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου· διὰ πίστεως γὰρ περι- »πατοῦμεν οὐ διὰ εἴδους« (δῆλον δʼ ὅτι ἐνδημοῦντες ἐν τῷ ὅτε ἐκδημοῦμεν ἀπὸ τοῦ· κυρίου) θαρροῦντες »μᾶλλον εὐδοκοῦμεν »ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον‘.

tharrountes oun pantote kai eidotes hoti endēmountes »en tǭ sōmati ekdēmoumen apo tou kyriou; dia pisteōs gar peri- »patoumen ou dia eidous« (dēlon dʼ hoti endēmountes en tǭ hote ekdēmoumen apo tou; kyriou) tharrountes »mallon eudokoumen »ekdēmēsai ek tou sōmatos kai endēmēsai pros ton kyrion‘.

So we are always of good courage, knowing that while we are at home in the body we are away from the Lord; for we walk by faith, not by sight” (plainly, when we are at home in the body, then we are away from the Lord); being of good courage, “we would rather be away from the body and at home with the Lord.”

2 Cor 5:6–8 (quotation, high confidence)

Notes and citation

Summary: Paul's words: at home in the body we are away from the Lord, and we would rather be at home with the Lord.

The quotation is 2 Cor 5:6–8.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.357 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-357).

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13.358Preuschen 4:282

τούτων οὕτως εἰρημένων εἰς τὸ νοῆσαι τί τὸ ἐνδημεῖν τῷ σώματι καὶ ἐκδημεῖν ἀπὸ τοῦ κυρίου, τί τε τὸ ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι Πρὸς τὸν κύριον, ἑαυτῶν πυθώμεθα τί περὶ τοῦ ἀποστόλου ἐροῦμεν· πότερον ὅτι ἐνδημῶν τῷ σώματι ἐξεδήμει ἀπὸ τοῦ κυρίου, ἢ ὅτι ἐκδημῶν τοῦ σώματος ἐνεδήμει τῷ κυρίῳ.

toutōn houtōs eirēmenōn eis to noēsai ti to endēmein tǭ sōmati kai ekdēmein apo tou kyriou, ti te to ekdēmēsai ek tou sōmatos kai endēmēsai Pros ton kyrion, heautōn pythōmetha ti peri tou apostolou eroumen; poteron hoti endēmōn tǭ sōmati exedēmei apo tou kyriou, ē hoti ekdēmōn tou sōmatos enedēmei tǭ kyriǭ.

These words having been said thus, in order to understand what being at home in the body and away from the Lord is, and what being away from the body and at home with the Lord is, let us ask ourselves what we shall say about the apostle: whether, being at home in the body, he was away from the Lord, or whether, being away from the body, he was at home with the Lord.

2 Cor 5:6–8 (allusion, high confidence)

Notes and citation

Summary: Origen asks whether Paul himself was at home in the body or at home with the Lord.

The allusion is 2 Cor 5:6–8.

Cite (SBL): Origen, Comm. Jo. 13.358 (Preuschen 4:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-358).

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13.359Preuschen 4:282–283

ἀλλὰ σαφῶς, ἐπεὶ »οἱ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται«, οἱ δὲ ἅγιοι οὐκ εἰσὶν έν σαρκὶ »ἀλλʼ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ έν αὐτοῖς«, Παῦλος οὐκ ἦν ἐν σαρκὶ οὐδὲ ἐν σώματι· ἀληθεύει γὰρ λέγων· »Δοκῶ »δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν« οὐκ ἐνδημῶν δὴ τῇ σαρκὶ καὶ σώματι, τοῦ ἐνδημοῦντος τῷ σώματι διὰ πίστεως περιπατοῦντος οὐ διὰ εἴδους.

alla saphōs, epei »hoi en sarki ontes theǭ aresai ou dynantai«, hoi de hagioi ouk eisin en sarki »allʼ en pneumati, eiper pneuma theou oikei en autois«, Paulos ouk ēn en sarki oude en sōmati; alētheuei gar legōn; »Dokō »de kagō pneuma theou echein« ouk endēmōn dē tę̄ sarki kai sōmati, tou endēmountos tǭ sōmati dia pisteōs peripatountos ou dia eidous.

But clearly, since “those who are in the flesh cannot please God,” and the saints are not in the flesh “but in the Spirit, if indeed the Spirit of God dwells in them,” Paul was not in the flesh nor in the body; for he speaks truly when he says, “And I think that I too have the Spirit of God”; so he was not at home in the flesh and body, since the one at home in the body walks by faith, not by sight.

Rom 8:8–9 (quotation, high confidence) · 1 Cor 7:40 (quotation, high confidence) · 2 Cor 5:7 (allusion, high confidence)

Notes and citation

Summary: Since Paul had the Spirit, he was not “in the flesh” or at home in the body.

The quotations are Rom 8:8–9 and 1 Cor 7:40.

Cite (SBL): Origen, Comm. Jo. 13.359 (Preuschen 4:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-359).

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13.360Preuschen 4:283

καὶ ὅρα εἰ δύναται τῆς ἀποστολικῆς ἀκριβείας εἶναι τὸ μὴ ταὐτὸν φάσκειν »ἐν σαρκὶ εἶναι« καὶ »ἐνδημεῖν σώματι«· »οἱ μὲν γὰρ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται«· οἱ δὲ ἐνδημοῦντες τῷ σώματι »ἐκδημοῦσιν μὲν ἀπὸ τοῦ κυρίου«· πλὴν διὰ τῆς πίστεως περιπατοῦσιν, εἰ καὶ μηδέπω χωροῦσιν διὰ εἴδους.

kai hora ei dynatai tēs apostolikēs akribeias einai to mē tauton phaskein »en sarki einai« kai »endēmein sōmati«; »hoi men gar en sarki ontes theǭ aresai ou dynantai«; hoi de endēmountes tǭ sōmati »ekdēmousin men apo tou kyriou«; plēn dia tēs pisteōs peripatousin, ei kai mēdepō chōrousin dia eidous.

And see whether it may belong to apostolic precision not to say that “being in the flesh” and “being at home in the body” are the same: for “those who are in the flesh cannot please God,” while those at home in the body “are away from the Lord,” yet they walk by faith, even if they are not yet able to walk by sight.

Rom 8:8 (quotation, high confidence) · 2 Cor 5:6–7 (quotation, high confidence)

Notes and citation

Summary: Paul distinguishes being “in the flesh” from being “at home in the body”: the latter still walk by faith.

The quotations are Rom 8:8 and 2 Cor 5:6.

Cite (SBL): Origen, Comm. Jo. 13.360 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-360).

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13.361Preuschen 4:283

καὶ οἶμαι ὅτι ἐν σαρκὶ μέν εἰσιν οἱ κατὰ σάρκα στρατευόμενοι, ἐνδημοῦσι δὲ τῷ σώματι καὶ ἐκδημοῦσιν ἀπὸ τοῦ κυρίου οἱ τὰ πνευματικὰ τῆς γραφῆς μὴ νοοῦντες, ὅλοι προσκείμενοι αὐτῇ καὶ τῷ σώματι· πώς γὰρ οὐκ ἐκδημεῖ ἀπὸ τοῦ κυρίου, εἰ »ὁ κύριος τὸ πνεῦμά ἐστιν«, ὁ μηδέπω χωρῶν τὸ ζωοποιοῦν πνεῦμα καὶ πνευματικὸν τῆς γραφῆς; πλὴν διὰ πίστεως ὁ τοιοῦτος περιπατεῖ, ἐκδημεῖ δὲ ἐκ τοῦ σώματος καὶ ἐνδημεῖ πρὸς τὸν κύριον ὁ τὰ πνευματικὰ τοῖς πνευματικοῖς συγκρίνων καὶ γινόμενος πνευματικός, ὁ πάντα ἀνακρίνων, αὐτὸς δὲ ἀνακρινόμενος ὑπʼ οὐδενός.

kai oimai hoti en sarki men eisin hoi kata sarka strateuomenoi, endēmousi de tǭ sōmati kai ekdēmousin apo tou kyriou hoi ta pneumatika tēs graphēs mē noountes, holoi proskeimenoi autę̄ kai tǭ sōmati; pōs gar ouk ekdēmei apo tou kyriou, ei »ho kyrios to pneuma estin«, ho mēdepō chōrōn to zōopoioun pneuma kai pneumatikon tēs graphēs? plēn dia pisteōs ho toioutos peripatei, ekdēmei de ek tou sōmatos kai endēmei pros ton kyrion ho ta pneumatika tois pneumatikois synkrinōn kai ginomenos pneumatikos, ho panta anakrinōn, autos de anakrinomenos hypʼ oudenos.

And I think that those who wage war according to the flesh are in the flesh; and those who do not understand the spiritual things of Scripture, clinging wholly to it and its body, are at home in the body and away from the Lord. For how is he not away from the Lord, if “the Lord is the Spirit,” who does not yet receive the life-giving Spirit and the spiritual sense of Scripture? Yet such a one walks by faith; but he is away from the body and at home with the Lord who compares spiritual things with spiritual and becomes spiritual, who judges all things but is himself judged by no one.

2 Cor 10:3 (allusion, high confidence) · 2 Cor 3:17 (quotation, high confidence) · 2 Cor 3:6 (allusion, high confidence) · 1 Cor 2:13–15 (allusion, high confidence)

Notes and citation

Summary: Those who cling to Scripture's letter are at home in its “body”; those who grasp its spiritual sense are at home with the Lord.

The allusions are 2 Cor 10:3, 2 Cor 3:17, 2 Cor 3:6, and 1 Cor 2:13–15.

Notes on the original text

Digital text corrected (repeated word): προσκείμενοι προσκείμενοι → προσκείμενοι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.361 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-361).

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13.362Preuschen 4:283

Ταῦτα δὲ ἡμῖν εἰ καὶ μετὰ παρεκβάσεως τῆς εἰς τὰ ἀποστολικὰ ῥητὰ εἰρῆσθαι δοκεῖ, ἀλλά γε ἀναγκαιότατα πρὸς τὴν διαφορὰν τοῦ λόγου τῶν Σαμαρειτῶν ἐστιν οὐκέτι διὰ τὴν λαλιὰν πιστευόντων τῆς γυναικὸς ἀλλʼ ἀκηκοότων καὶ εἰδότων ὅτι »οὗτός ἐστιν ὁ σωτὴρ »τοῦ κόσμου«. οὐδὲν μέντοι γε θαυμαστὸν περί τινων μὲν εἰρῆσθαι διὰ πίστεως περιπατεῖν καὶ μὴ διὰ εἴδους, περὶ ἑτέρων δὲ διὰ εἴδους τοῦ μείζονος παρὰ τὸ διὰ πίστεως περιπατεῖν.

Tauta de hēmin ei kai meta parekbaseōs tēs eis ta apostolika rhēta eirēsthai dokei, alla ge anankaiotata pros tēn diaphoran tou logou tōn Samareitōn estin ouketi dia tēn lalian pisteuontōn tēs gynaikos allʼ akēkootōn kai eidotōn hoti »houtos estin ho sōtēr »tou kosmou«. ouden mentoi ge thaumaston peri tinōn men eirēsthai dia pisteōs peripatein kai mē dia eidous, peri heterōn de dia eidous tou meizonos para to dia pisteōs peripatein.

Even if we seem to have said these things by way of a digression into the apostle's words, they are most necessary for the difference in the Samaritans' statement, who believed no longer because of the woman's speech but because they had heard and knew that “this is the Savior of the world.” Yet it is not at all surprising that some are said to walk by faith and not by sight, and others by sight, which is greater than walking by faith.

John 4:42 (quotation, high confidence) · 2 Cor 5:7 (allusion, high confidence)

Notes and citation

Summary: The digression explains the Samaritans' step from faith by report to direct knowledge.

The quotation is John 4:42; the allusion is 2 Cor 5:7.

Notes on the original text

Digital text corrected (OCR slip): εἰῆσθαι → εἰρῆσθαι.

Cite (SBL): Origen, Comm. Jo. 13.362 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-362).

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13.363Preuschen 4:283

Ἡρακλέων δὲ ἁπλούστερον ἐκλαβὼν τὸ »Οὐκέτι διὰ τὴν »σὴν λαλιὰν πιστεύομεν« φησὶ λείπειν τὸ »μόνην«. ἔτι μὲν γὰρ πρὸς τὸ »Αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι »οὑτός ἐστιν ὁ σωτὴρ τοῦ κόσμου« φησίν· οἱ γὰρ ἄνθρωποι τὸ μὲν πρῶτον ὑπὸ ἀνθρώπων ὁδηγούμενοι πιστεύουσιν τῷ σωτῆρι, ἐπὰν δὲ ἐντύχωσιν τοῖς λόγοις αὐτοῦ, οὑτοι οὐκέτι διὰ μόνην ἀνθρωπίνην μαρτυρίαν, ἀλλὰ διʼ αὐτὴν τὴν ἀλήθειαν πιστεύουσιν. Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν εἰς τὴν Γαλιλαίαν· αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει.

Hērakleōn de haplousteron eklabōn to »Ouketi dia tēn »sēn lalian pisteuomen« phēsi leipein to »monēn«. eti men gar pros to »Autoi gar akēkoamen, kai oidamen hoti »houtos estin ho sōtēr tou kosmou« phēsin; hoi gar anthrōpoi to men prōton hypo anthrōpōn hodēgoumenoi pisteuousin tǭ sōtēri, epan de entychōsin tois logois autou, houtoi ouketi dia monēn anthrōpinēn martyrian, alla diʼ autēn tēn alētheian pisteuousin. Meta de tas dyo hēmeras exēlthen ekeithen eis tēn Galilaian; autos gar Iēsous emartyrēsen hoti prophētēs en tę̄ idią patridi timēn ouk echei.

Heracleon, taking “It is no longer because of your speech that we believe” more simply, says that “only” is missing. And further, on “For we have heard for ourselves, and we know that this is the Savior of the world,” he says: For people at first believe in the Savior led by human beings, but when they come upon his words, these no longer believe because of human testimony alone, but because of the truth itself. “After the two days he went out from there into Galilee; for Jesus himself testified that a prophet has no honor in his own country.”

John 4:42 (quotation, high confidence) · John 4:43–44 (quotation, high confidence)

Notes and citation

Summary: Heracleon says people first believe through others, then through the truth itself.

Heracleon on John 4:42. The closing quotation is John 4:43–44, the lemma of the next section.

Notes on the original text

Digital text corrected (stray period and editor's apparatus leaked into the digital text): πι. στεύουσιν. IV, 43 f. → πιστεύουσιν. .

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.363 (Preuschen 4:283; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-363).

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13.364Preuschen 4:283–284

Πάνυ ἀνακόλουθος ἡ λέξις φαίνεται· τί γὰρ κοινὸν πρὸς τὸ ἐξεληλυθέναι αὐτὸν μετὰ δύο ἡμέρας ἀπὸ τῶν Σαμαρειτῶν, παρʼ οἷς ἔμεινεν, καὶ εἰς τὴν Γαλιλαίαν ἀπέρχεσθαι τὸ »Αὐτὸς γὰρ »Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ »ἔχει«;

Pany anakolouthos hē lexis phainetai; ti gar koinon pros to exelēlythenai auton meta dyo hēmeras apo tōn Samareitōn, parʼ hois emeinen, kai eis tēn Galilaian aperchesthai to »Autos gar »Iēsous emartyrēsen hoti prophētēs en tę̄ idią patridi timēn ouk »echei«?

The wording seems quite inconsequent; for what has “For Jesus himself testified that a prophet has no honor in his own country” to do with his having gone out after two days from the Samaritans, with whom he stayed, and going away into Galilee?

John 4:43–44 (quotation, high confidence)

Notes and citation

Summary: Origen notes that the reason given in John 4:44 seems not to follow.

The quotation is John 4:44.

Cite (SBL): Origen, Comm. Jo. 13.364 (Preuschen 4:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-364).

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13.365Preuschen 4:284

εἰ μὲν γὰρ ἦν πατρὶς αὐτοῦ ἡ Σαμάρεια καὶ ἠτίμαστο ἐκεῖ, ὡς διὰ τοῦτο ἐξεληλυθέναι μὴ διατρίψαντα πλεῖον ἡμερῶν δύο, ἀκολούθως ἂν εἴρητο τὸ »Αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης »ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει«.

ei men gar ēn patris autou hē Samareia kai ētimasto ekei, hōs dia touto exelēlythenai mē diatripsanta pleion hēmerōn dyo, akolouthōs an eirēto to »Autos gar Iēsous emartyrēsen hoti prophētēs »en tę̄ idią patridi timēn ouk echei«.

For if Samaria had been his own country and he had been dishonored there, so that he left for this reason without staying more than two days, “For Jesus himself testified that a prophet has no honor in his own country” would have been said consistently.

John 4:44 (quotation, high confidence)

Notes and citation

Summary: The reason would fit if Samaria were Jesus' homeland and he had been dishonored there.

The quotation is John 4:44.

Notes on the original text

Digital text corrected (OCR slip): ἐδίᾳ → ἰδίᾳ.

Cite (SBL): Origen, Comm. Jo. 13.365 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-365).

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13.366Preuschen 4:284

ἀλλὰ καὶ εἰ ἐγέγραπτο· μετὰ δέ τὰς δύο ἡμέρας ἐξῆλθεν εἰς τὴν Γαλιλαίαν, ἀλλʼ οὐκ ἐγένετο ἐν τῇ ἰδίᾳ πατρίδι· »αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν »τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει«, καὶ οὕτως χώραν τὸ λεγόμενον εἶχεν ἄν.

alla kai ei egegrapto; meta de tas dyo hēmeras exēlthen eis tēn Galilaian, allʼ ouk egeneto en tę̄ idią patridi; »autos gar Iēsous emartyrēsen hoti prophētēs en »tę̄ idią patridi timēn ouk echei«, kai houtōs chōran to legomenon eichen an.

Or again, if it had been written, “After the two days he went out into Galilee, but he did not go to his own country; for Jesus himself testified that a prophet has no honor in his own country,” then too the saying would have had its place.

John 4:43–44 (quotation, high confidence)

Notes and citation

Summary: It would also fit if John had said Jesus avoided his own hometown.

The quotation is John 4:43–44, recast hypothetically.

Cite (SBL): Origen, Comm. Jo. 13.366 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-366).

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13.367Preuschen 4:284

καὶ τάχα τὸ μὲν βούλημα τοῦ ῥητοῦ τοῦτʼ ἔστιν, ὡς ἰδιώτης δὲ τῷ λόγῳ ὁ Ἰωάννης δυσπαραστάτως ἔφρασεν ὃ νενόηκεν. εἰς γὰρ τίνα τόπον τῆς Γαλιλαίας ἐδέξαντο αὐτὸν »ἑωρακότες πάντα, »ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ«, οὐκ εἴρηται, ἀλλὰ καὶ μετὰ τοῦτο ὅτι ἦλθεν »εἰς τὴν Κανᾶ τῆς Γαλιλαίας« ἀνέγραψεν. κατακούει δὲ ἑαυτοῦ ὁ εὐαγγελιστὴς καὶ οὐκ ἀπορεῖ τοῦ προκειμένου.

kai tacha to men boulēma tou rhētou toutʼ estin, hōs idiōtēs de tǭ logǭ ho Iōannēs dysparastatōs ephrasen ho nenoēken. eis gar tina topon tēs Galilaias edexanto auton »heōrakotes panta, »hosa epoiēsen en Hierosolymois en tę̄ heortę̄«, ouk eirētai, alla kai meta touto hoti ēlthen »eis tēn Kana tēs Galilaias« anegrapsen. katakouei de heautou ho euangelistēs kai ouk aporei tou prokeimenou.

And perhaps this is the intent of the text, but John, being unskilled in speech, expressed what he understood in a way hard to make out. For it is not said to what place in Galilee those received him who “had seen all that he did in Jerusalem at the feast,” but after this he recorded that he came “to Cana of Galilee.” Yet the evangelist understands himself and is not at a loss about his subject.

John 4:45–46 (quotation, high confidence) · 2 Cor 11:6 (echo, medium confidence)

Notes and citation

Summary: Perhaps John, unskilled in style, expressed this obscurely, though he knew what he meant.

The quotations are John 4:45–46; “unskilled in speech” echoes 2 Cor 11:6.

Notes on the original text

Digital text corrected (OCR slip): ἐποήσεν → ἐποίησεν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.367 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-367).

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13.368Preuschen 4:284

προειπὼν γοῦν τίνα τρόπον ἀφίησιν τὴν Ἰουδαίαν καὶ ἄπεισιν εἰς τὴν Γαλιλαίαν ὁ κύριος, διηγησάμενός τε (ἐπεὶ ἔδει αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας) τὰ λεγόμενα πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ τῷ Ἰωσὴφ παρὰ τῇ πηγῇ τοῦ Ἰακώβ, καὶ πῶς ἔμεινεν δύο ἡμέρας παρὰ τοῖς Σαμαρείταις, ἀποδίδωσιν τὴν εἰς Γαλιλαίαν ἄφιξιν αὐτοῦ, καίτοιγε οὐκ ὀλίγων μεταξὺ εἰρημένων.

proeipōn goun tina tropon aphiēsin tēn Ioudaian kai apeisin eis tēn Galilaian ho kyrios, diēgēsamenos te (epei edei auton dierchesthai dia tēs Samareias) ta legomena plēsion tou chōriou ho edōken Iakōb tǭ Iōsēph para tę̄ pēgę̄ tou Iakōb, kai pōs emeinen dyo hēmeras para tois Samareitais, apodidōsin tēn eis Galilaian aphixin autou, kaitoige ouk oligōn metaxy eirēmenōn.

At any rate, having first said how the Lord leaves Judea and goes away into Galilee, and having narrated (since he had to pass through Samaria) what was said near the plot of ground that Jacob gave to Joseph, at Jacob's well, and how he stayed two days with the Samaritans, he resumes with his arrival in Galilee, even though not a few things have been said in between.

John 4:3–6 (allusion, high confidence) · John 4:40 (allusion, high confidence)

Notes and citation

Summary: John resumes the journey to Galilee after the Samaritan episode.

The allusions are John 4:3–6 and 4:40.

Cite (SBL): Origen, Comm. Jo. 13.368 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-368).

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13.369Preuschen 4:284

ἐπεὶ δὲ ἐν τοῖς ἀνωτέρω προείπομεν βελτίονός τινος σύμβολον εἶναι τὴν Ἰουδαίαν, ἄνω που κειμένην, ἐλάττονος δὲ τὴν Γαλιλαίαν, κατὰ τοῦτο ἐπισκοπῆς δεομένων καὶ τῶν ἐλαττόνων ὁ φιλάνθρωπος θεὸς οὐ καταφρονεῖ, διὰ τοῦτο καὶ τοὺς Σαμαρείτας τάχιον καταλιπὼν ὑπὲρ τοῦ τοῖς προθύμως αὐτὸν ἀποδεξομένοις Γαλιλαίοις ἐπιστῆναι καὶ τὸν τοῦ βασιλικοῦ υἱὸν ἰάσασθαι.

epei de en tois anōterō proeipomen beltionos tinos symbolon einai tēn Ioudaian, anō pou keimenēn, elattonos de tēn Galilaian, kata touto episkopēs deomenōn kai tōn elattonōn ho philanthrōpos theos ou kataphronei, dia touto kai tous Samareitas tachion katalipōn hyper tou tois prothymōs auton apodexomenois Galilaiois epistēnai kai ton tou basilikou huion iasasthai.

And since we said above that Judea, lying somewhere high up, is a symbol of something better, and Galilee of something lesser, in this sense God, the lover of humankind, does not despise even the lesser who need his care; for this reason he left even the Samaritans rather quickly in order to visit the Galileans, who would eagerly receive him, and to heal the son of the royal official.

John 4:46–47 (allusion, high confidence)

Notes and citation

Summary: Judea signifies the higher and Galilee the lower; God cares for the lesser too, so Jesus hurried to Galilee.

Notes on the original text

Digital text corrected (stray punctuation): ἐλάττονος· δὲ → ἐλάττονος δὲ.

Cite (SBL): Origen, Comm. Jo. 13.369 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-369).

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13.370Preuschen 4:284

ταῦτα δὲ ἐν τῇ Γαλιλαίᾳ ποιήσας, ἐνστάσης τῆς τῶν Ἰουδαίων ἑορτῆς ἀναβαίνει εἰς Ἱεροσόλυμα, τὴν ἑορτὴν κρείττονα καὶ ἱλαρωτέραν τῇ ἑαυτοῦ ποιῶν ἐπιδημίᾳ.

tauta de en tę̄ Galilaią poiēsas, enstasēs tēs tōn Ioudaiōn heortēs anabainei eis Hierosolyma, tēn heortēn kreittona kai hilarōteran tę̄ heautou poiōn epidēmią.

And having done these things in Galilee, when the feast of the Jews came he goes up to Jerusalem, making the feast better and more joyful by his coming.

John 5:1 (allusion, high confidence)

Notes and citation

Summary: Afterward he went up to Jerusalem for the feast and made it more joyful.

The allusion is John 5:1.

Cite (SBL): Origen, Comm. Jo. 13.370 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-370).

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13.371Preuschen 4:284

Ἴδωμεν δὲ τί έστιν καὶ τὸ »Αὐτὸς γὰρ Ἰησοῦς ἐμαρ- »τύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει« καὶ ἀξίως τοῦ Ἰησοῦ μαρτυροῦντος ζητητέον τὸν τῆς λέξεως νοῦν.

Idōmen de ti estin kai to »Autos gar Iēsous emar- »tyrēsen hoti prophētēs en tę̄ idią patridi timēn ouk echei« kai axiōs tou Iēsou martyrountos zētēteon ton tēs lexeōs noun.

Let us see also what “For Jesus himself testified that a prophet has no honor in his own country” means, and let us seek the meaning of the words in a manner worthy of Jesus who testifies.

John 4:44 (quotation, high confidence)

Notes and citation

Summary: Origen turns to the meaning of “a prophet has no honor in his own country.”

The quotation is John 4:44.

Cite (SBL): Origen, Comm. Jo. 13.371 (Preuschen 4:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-371).

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13.372Preuschen 4:284–285

πατρὶς δὴ τῶν προφητῶν ἐν τῇ Ἰουδαίᾳ ἦν, καὶ φανερόν ἐστιν τιμὴν αὐτοὺς παρὰ Ἰουδαίοις μὴ ἐσχηκέναι, λιθασθέντας, πρισθέντας, πειρασθέντας, ἐν φόνῳ μαχαίρας ἀποθανόντας, διὰ τὸ ἀτιμάζεσθαι περιελθόντας ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερουμένους, θλι- βομένους, κακουχουμένους.

patris dē tōn prophētōn en tę̄ Ioudaią ēn, kai phaneron estin timēn autous para Ioudaiois mē eschēkenai, lithasthentas, pristhentas, peirasthentas, en phonǭ machairas apothanontas, dia to atimazesthai perielthontas en mēlōtais, en aigeiois dermasin, hysteroumenous, thli- bomenous, kakouchoumenous.

The country of the prophets was in Judea, and it is plain that they had no honor among the Jews: they were stoned, sawn in two, tempted, died by the sword, and because they were dishonored went about in sheepskins and goatskins, destitute, afflicted, ill-treated.

Heb 11:37 (allusion, high confidence)

Notes and citation

Summary: The prophets' country was Judea, where they were persecuted and killed.

The allusion is Heb 11:37.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 13.372 (Preuschen 4:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-372).

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13.373Preuschen 4:285

καὶ ὀνειδίζονταί γε Ἰουδαῖοι ὑπὸ τοῦ λέγοντος πρὸς αὐτούς· »Τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως »τοῦ δικαίου;« οἵτινες ἐπὶ τέλει καὶ τὸν ἐπὶ πᾶσι προφήτην, διʼ οὗ οἱ προφῆται προφῆται γεγένηνται, ἀτιμάσαντες· »Αἶρε, αἶρε, σταύρου »αὐτόν« ἔλεγον.

kai oneidizontai ge Ioudaioi hypo tou legontos pros autous; »Tina tōn prophētōn ouk ediōxan hoi pateres hymōn? kai apekteinan tous prokatangeilantas peri tēs eleuseōs »tou dikaiou?« hoitines epi telei kai ton epi pasi prophētēn, diʼ hou hoi prophētai prophētai gegenēntai, atimasantes; »Aire, aire, staurou »auton« elegon.

And the Jews are reproached by the one who says to them: “Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One”; and at the end they dishonored even the prophet over all, through whom the prophets became prophets, saying, “Away, away with him, crucify him.”

Acts 7:52 (quotation, high confidence) · John 19:15 (quotation, high confidence)

Notes and citation

Summary: Stephen reproached the Jews for persecuting the prophets, and at last they rejected Christ himself.

The quotations are Acts 7:52 and John 19:15. This is Origen's polemic, translated as written.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 13.373 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-373).

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13.374Preuschen 4:285

τετίμηνται δὲ ἐν τῇ ἐμῇ πατρίδι πάντες οἱ προφῆται καὶ ὁ ἀπὸ θεοῦ ἀναστὰς κατά τὰ περὶ αὐτοῦ εἰρημένα ὑπὸ Μωσέως· »Προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν »ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε«· οὐ πατρὶς γὰρ αὐτοῦ ἐν τοῖς ἔθνεσιν τοῖς τῷ παραπτώματι τοῦ Ἰσραὴλ τὴν σωτηρίαν εἰληφόσιν. καὶ ἐν ἄλλοις δὲ γέγραπται· »Οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ

tetimēntai de en tę̄ emę̄ patridi pantes hoi prophētai kai ho apo theou anastas kata ta peri autou eirēmena hypo Mōseōs; »Prophētēn hymin anastēsei kyrios ho theos hymōn ek tōn adelphōn »hymōn hōs eme; autou akousesthe«; ou patris gar autou en tois ethnesin tois tǭ paraptōmati tou Israēl tēn sōtērian eilēphosin. kai en allois de gegraptai; »Oudeis prophētēs dektos estin en tę̄

But all the prophets have been honored in my country, and so has the one raised up by God according to what Moses said of him: “The Lord your God will raise up for you a prophet from among your brothers like me; you shall listen to him”; for his country is not among the Gentiles, who received salvation through Israel's trespass. And elsewhere it is written: “No prophet is acceptable in his

Textual problem in this passage: see the notes.

Deut 18:15 (quotation, high confidence) · Rom 11:11 (allusion, high confidence) · Luke 4:24 (quotation, high confidence)

Notes and citation

Summary: Among the Gentiles, which is not their country, the prophets and Christ are honored.

The quotations are Deut 18:15 and Luke 4:24 (continued in the next section); the allusion is Rom 11:11. “My country” is Origen's, meaning the Gentile church; the reading is uncertain.

Cite (SBL): Origen, Comm. Jo. 13.374 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-374).

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13.375Preuschen 4:285

»πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ‘ καὶ χρήσιμόν γε τὸ συγγενὲς τούτῳ ῥητὸν συναγαγόντας ἀπὸ τῶν εὐαγγελίων ἰδεῖν πότε καὶ ἐπὶ τίνι τῷ σωτῆρι τοῦτο εἴρηται.

»patridi kai en tę̄ oikią autou‘ kai chrēsimon ge to syngenes toutǭ rhēton synagagontas apo tōn euangeliōn idein pote kai epi tini tǭ sōtēri touto eirētai.

own country and in his own house.” And it is useful to gather the saying related to this one from the Gospels and see when and on what occasion the Savior said it.

Matt 13:57 (quotation, high confidence)

Notes and citation

Summary: Origen suggests comparing the parallel sayings in the other Gospels.

The quotation is Matt 13:57.

Cite (SBL): Origen, Comm. Jo. 13.375 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-375).

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13.376Preuschen 4:285

θαυμάσαι δὲ ἔστιν τὸ ἀληθὲς τῆς ἀπο- φάσεως τοῦ σωτῆρος φθάσαν οὐ μόνον ἐπὶ τοὺς ἁγίους προφήτας ἀτιμασθέντας παρὰ τοῖς οἰκείοις καὶ ἐπʼ αὐτὸν τὸν κύριον ἡμῶν, ἀλλὰ καὶ ἐπὶ τοὺς ἔν τινι σοφίᾳ διατρίψαντας καὶ καταφρονηθέντας ὑπὸ τῶν πολιτῶν, ὥστε τινὰς αὐτῶν καὶ τὴν ἐπὶ θανάτῳ ἀπαχθῆναι.

thaumasai de estin to alēthes tēs apo- phaseōs tou sōtēros phthasan ou monon epi tous hagious prophētas atimasthentas para tois oikeiois kai epʼ auton ton kyrion hēmōn, alla kai epi tous en tini sophią diatripsantas kai kataphronēthentas hypo tōn politōn, hōste tinas autōn kai tēn epi thanatǭ apachthēnai.

One may marvel at the truth of the Savior's pronouncement, which reached not only to the holy prophets dishonored by their own people and to our Lord himself, but also to those who spent their lives in some kind of wisdom and were despised by their fellow citizens, so that some of them were even led away to death.

Notes and citation

Summary: The saying holds true even of wise men among the Greeks despised by their fellow citizens.

Cite (SBL): Origen, Comm. Jo. 13.376 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-376).

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13.377Preuschen 4:285

ἔξεστιν δὲ ταῦτα ἀπὸ τῆς Ἑλληνικῆς ἱστορίας ἀναλέξασθαι περὶ τῶν φιλοσοφησάντων καὶ ἀστρονομησάντων ἢ ὁποίοις δήποτε μαθήμασιν διαπρεψάντων. ἀτιμαζόντων δὲ καὶ αὑται αἱ φωναί· »Οὐχ »ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριάμ; καὶ »οἱ ἀδελφοὶ αὐτοῦ εἰσιν πρὸς ἡμᾶς; πόθεν οὖν τούτῳ πάντα ταῦτα;«

exestin de tauta apo tēs Hellēnikēs historias analexasthai peri tōn philosophēsantōn kai astronomēsantōn ē hopoiois dēpote mathēmasin diaprepsantōn. atimazontōn de kai hautai hai phōnai; »Ouch »estin ho tou tektonos huios? ouch hē mētēr autou legetai Mariam? kai »hoi adelphoi autou eisin pros hēmas? pothen oun toutǭ panta tauta?«

One may gather these things from Greek history about those who studied philosophy or astronomy or excelled in any branch of learning. And these words too are those of people who dishonor: “Is this not the carpenter's son? Is not his mother called Mary? And are not his brothers with us? Where then did this man get all these things?”

Matt 13:55–56 (quotation, high confidence)

Notes and citation

Summary: Greek history gives examples; so do the words of those who scorned Jesus as the carpenter's son.

The quotation is Matt 13:55–56.

Cite (SBL): Origen, Comm. Jo. 13.377 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-377).

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13.378Preuschen 4:285

καὶ παραδοξότατόν γε ἐπὶ τῶν προφητῶν τοῦτο συμβέβηκεν, τὸ μὲν ζῶν αὐτῶν οὐ τετιμήκασιν οἱ πολῖται, τὸ δὲ νεκρὸν περιέπουσιν οἰκοδομοῦντες αὐτῶν τὰ μνημεῖα καὶ κοσμοῦντες.

kai paradoxotaton ge epi tōn prophētōn touto symbebēken, to men zōn autōn ou tetimēkasin hoi politai, to de nekron periepousin oikodomountes autōn ta mnēmeia kai kosmountes.

And a most paradoxical thing has happened in the case of the prophets: their fellow citizens did not honor them while they lived, but they treat them with care when dead, building and adorning their tombs.

Matt 23:29 (allusion, high confidence)

Notes and citation

Summary: People dishonor prophets while alive and honor their tombs afterward.

The allusion is Matt 23:29.

Cite (SBL): Origen, Comm. Jo. 13.378 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-378).

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13.379Preuschen 4:285

οἰκοδομεῖν δέ ἐστιν τὰ μνημεῖα τῶν προφητῶν καὶ κοσμεῖν αὐτὰ ὅτε τὸ ζωοποιοῦν πνεῦμα καταλιπών τις τὸ ἐνυπάρχον τοῖς βουλήμασιν τῶν γραμμάτων αὐτῶν, περιέπει καὶ περικοσμεῖ τὸ ἀποκτεῖνον γράμμα, τὸ κάλλος οἰόμενος τῆς προφητείας ἐν τῇ ψιλῇ εἶναι ἐκδοχῇ τοῦ γράμματος.

oikodomein de estin ta mnēmeia tōn prophētōn kai kosmein auta hote to zōopoioun pneuma katalipōn tis to enyparchon tois boulēmasin tōn grammatōn autōn, periepei kai perikosmei to apokteinon gramma, to kallos oiomenos tēs prophēteias en tę̄ psilę̄ einai ekdochę̄ tou grammatos.

And to build the tombs of the prophets and adorn them is when someone, forsaking the life-giving spirit that lies within the intentions of their writings, tends and decks out the letter that kills, thinking that the beauty of prophecy lies in the bare interpretation of the letter.

2 Cor 3:6 (allusion, high confidence) · Matt 23:29 (allusion, high confidence)

Notes and citation

Summary: Building the prophets' tombs means honoring only the letter of Scripture and neglecting its life-giving spirit.

The allusion is 2 Cor 3:6.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.379 (Preuschen 4:285; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-379).

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13.380Preuschen 4:285–286

ἔργον δὲ τοῦτο τῶν ταλανιζομένων ὑπὸ τοῦ κυρίου γραμματέων καὶ Φαρισαίων, γραμματέων μὲν ὀνομαζομένων τῶν ἐπωνύμων ψιλοῦ τοῦ γράμματος, Φαρισαίων δὲ τῶν ἀποδιῃρημένων καὶ τὴν θείαν ἐνότητα ἀπολωλεκότων· Φαρισαῖοι γὰρ ἑρμηνεύονται· οἱ. Ὀτε οὖν ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες ἃ ἐποίησεν ἐν Ἱεροσολύμοις ὲν τῇ ἑορτῇ· καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν.

ergon de touto tōn talanizomenōn hypo tou kyriou grammateōn kai Pharisaiōn, grammateōn men onomazomenōn tōn epōnymōn psilou tou grammatos, Pharisaiōn de tōn apodię̄rēmenōn kai tēn theian enotēta apolōlekotōn; Pharisaioi gar hermēneuontai; hoi. Ote oun ēlthen eis tēn Galilaian, edexanto auton hoi Galilaioi, panta heōrakotes ha epoiēsen en Hierosolymois en tę̄ heortę̄; kai autoi gar ēlthon eis tēn heortēn.

This is the work of the scribes and Pharisees on whom the Lord pronounced woes: scribes named after the bare letter, Pharisees being those who are divided off and have lost the divine unity; for “Pharisees” is interpreted as “those …” “So when he came into Galilee, the Galileans received him, having seen all that he did in Jerusalem at the feast; for they too had gone to the feast.”

Matt 23:29 (allusion, high confidence) · John 4:45 (quotation, high confidence)

Notes and citation

Summary: This is the scribes' and Pharisees' error: the scribes cling to the letter, and the Pharisees are those who have separated themselves.

The etymology (Pharisees as “separated ones”) breaks off in the digital text. The allusion is Matt 23:29; the closing quotation is John 4:45, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): ὀνομαξομένων → ὀνομαζομένων; IV, 45. → ; Πάνια ἑωρακότες αʼ → πάντα ἑωρακότες ἃ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.380 (Preuschen 4:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-380).

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13.381Preuschen 4:286

Ἄξιον ἰδεῖν τὴν αἰτίαν τῆς τῶν Γαλιλαίων παραδοχῆς, ἣν παρεδέξαντο τὸν σωτῆρα ἐλθόντα εἰς τὴν Γαλιλαίαν, εἰ τηλικαύτη ἠν ὥστε κατάπληξιν αὐτοῖς ἐμποιῆσαι καὶ θαυμασμὸν περὶ τοῦ σωτῆρος εἰς τὸ παραδέξασθαι αὐτόν· ἔτι δὲ ἐπὶ τίνα ἀναφέρεται οἱονεὶ πολλά, ἂ ἐποίησεν ἐν Ἱεροσολύμοις ὁ Ἰησοῦς, τὸ »Πάντα »ἑωρακότες ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ«.

Axion idein tēn aitian tēs tōn Galilaiōn paradochēs, hēn paredexanto ton sōtēra elthonta eis tēn Galilaian, ei tēlikautē ēn hōste kataplēxin autois empoiēsai kai thaumasmon peri tou sōtēros eis to paradexasthai auton; eti de epi tina anapheretai hoionei polla, a epoiēsen en Hierosolymois ho Iēsous, to »Panta »heōrakotes hosa epoiēsen en Hierosolymois en tę̄ heortę̄«.

It is worth seeing the reason for the Galileans' reception, with which they received the Savior when he came into Galilee: whether it was so great as to cause them amazement and wonder at the Savior, so that they received him; and further, to what, as if there were many things that Jesus did in Jerusalem, “having seen all that he did in Jerusalem at the feast” refers.

John 4:45 (quotation, high confidence)

Notes and citation

Summary: Origen asks what the Galileans had seen in Jerusalem that led them to receive Jesus.

The quotation is John 4:45.

Cite (SBL): Origen, Comm. Jo. 13.381 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-381).

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13.382Preuschen 4:286

οὐδὲν δὲ εὑρίσκομεν προειρημένον ἢ ὅτι »Εὗρεν έν τῷ ἱερῷ τοὺς πωλοῦντας »βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους· »καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ »τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ »κέρματα καὶ τὰς τραπέζας † ἀνέστρεψεν καὶ τοῖς τὰς περιστερὰς »πωλοῦσιν εἶπεν· Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ »πατρός μου οἶκον ἐμπορίου«.

ouden de heuriskomen proeirēmenon ē hoti »Heuren en tǭ hierǭ tous pōlountas »boas kai probata kai peristeras kai tous kermatistas kathēmenous; »kai poiēsas phragellion ek schoiniōn pantas exebalen ek tou hierou »ta te probata kai tous boas, kai tōn kollybistōn execheen ta »kermata kai tas trapezas † anestrepsen kai tois tas peristeras »pōlousin eipen; Arate tauta enteuthen, mē poieite ton oikon tou »patros mou oikon emporiou«.

But we find nothing said before except that “He found in the temple those who were selling oxen and sheep and doves, and the money changers sitting; and making a whip of cords he drove them all out of the temple, both the sheep and the oxen, and he poured out the coins of the money changers and overturned their tables; and to those who sold the doves he said, ‘Take these things away from here; do not make my Father's house a house of trade.’”

Textual problem in this passage: see the notes.

John 2:14–16 (quotation, high confidence)

Notes and citation

Summary: The only earlier deed recorded in Jerusalem is the cleansing of the temple.

The quotation is John 2:14–16. A dagger in the digital text before “overturned” marks a doubtful reading; the sense is clear from John 2:15.

Cite (SBL): Origen, Comm. Jo. 13.382 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-382).

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13.383Preuschen 4:286

τί οὖν τηλικοῦτόν έστιν ἐν τούτοις, ὥστε κινηθέντας ἐπʼ αὐτοῖς τοὺς Γαλιλαίους δέξασθαι τὸν κύριον, μαρτυρουμένους διὰ τοῦτο αὐτὸν δεδέχθαι, ἐπεὶ ἐλθόντες εἰς τὴν ἑορτὴν ἐν Ἱεροσολύμοις πάντα ἑωράκασιν ἃ ἐποίησεν ἐκεῖ ὁ Ἰησοῦς;

ti oun tēlikouton estin en toutois, hōste kinēthentas epʼ autois tous Galilaious dexasthai ton kyrion, martyroumenous dia touto auton dedechthai, epei elthontes eis tēn heortēn en Hierosolymois panta heōrakasin ha epoiēsen ekei ho Iēsous?

What, then, is so great in these things that the Galileans, moved by them, received the Lord, being attested as having received him for this reason, since, having gone to the feast in Jerusalem, they had seen all that Jesus did there?

John 4:45 (allusion, high confidence)

Notes and citation

Summary: What in the temple cleansing could have moved the Galileans so much?

Cite (SBL): Origen, Comm. Jo. 13.383 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-383).

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13.384Preuschen 4:286

εἰ μεμνήμεθα τῶν εἰρημένων εἰς τὸν τόπον ἀποδεικνύντων οὐκ ἐλάττονα δύναμιν ἐμφαίνεσθαι τοῦ σωτῆρος έν ἐκείνοις παρὰ τὴν ἐνεργήσασαν εἰς τυφλοὺς ἀναβλέψαι καὶ κωφοὺς ἀκοῦσαι καὶ χωλοὺς περιπατῆσαι, λεκτέον ὅτι μήποτε <οὐ> παραλογισάμενοι ἐννοήσαντες Γαλιλαῖοι καὶ καταπλαγέντες τὴν θειότητα τοῦ Ἰησοῦ, ἐλθόντα αὐτὸν εἰς τὴν Γαλιλαίαν ἐδέξαντο »πάντα ἑωρακότες ὅσα ἐποίησεν ἐν τοῖς »Ἱεροσολύμοις«.

ei memnēmetha tōn eirēmenōn eis ton topon apodeiknyntōn ouk elattona dynamin emphainesthai tou sōtēros en ekeinois para tēn energēsasan eis typhlous anablepsai kai kōphous akousai kai chōlous peripatēsai, lekteon hoti mēpote <ou> paralogisamenoi ennoēsantes Galilaioi kai kataplagentes tēn theiotēta tou Iēsou, elthonta auton eis tēn Galilaian edexanto »panta heōrakotes hosa epoiēsen en tois »Hierosolymois«.

If we remember what was said on that passage, showing that no less power of the Savior was displayed in those deeds than the power that worked to make the blind see, the deaf hear, and the lame walk, we must say that perhaps the Galileans, not reasoning falsely, perceived and were struck by the divinity of Jesus, and received him when he came into Galilee, “having seen all that he did in Jerusalem.”

Matt 11:5 (allusion, medium confidence) · John 4:45 (quotation, high confidence)

Notes and citation

Summary: As Origen showed earlier, the temple cleansing revealed divine power no less than the healing miracles, and the Galileans rightly perceived it.

The allusion is Matt 11:5; the quotation is John 4:45. The negative “not” is the editor's supplement.

Notes on the original text

Digital text corrected (Latin letter for Greek): <oὐ> → <οὐ>.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.384 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-384).

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13.385Preuschen 4:286

τὰ δὲ »πάντα« ταῦτα ἦν, τῷ ἐκ σχοινίων φραγελλίῳ ἐκβεβλῆσθαι ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας καὶ τῶν κολλυβιστῶν ἐκκεχύσθαι τὰ κέρματα καὶ τὰς τραπέζας ἀνατετράφθαι, μετʼ ἐξουσίας δὲ εἰρῆσθαι τοῖς τὰς περιστερὰς πωλοῦσιν· »Ἄρατε »ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμ- »πορίου«.

ta de »panta« tauta ēn, tǭ ek schoiniōn phragelliǭ ekbeblēsthai ek tou hierou ta te probata kai tous boas kai tōn kollybistōn ekkechysthai ta kermata kai tas trapezas anatetraphthai, metʼ exousias de eirēsthai tois tas peristeras pōlousin; »Arate »tauta enteuthen, mē poieite ton oikon tou patros mou oikon em- »poriou«.

And these “all things” were: that the sheep and the oxen were driven out of the temple with the whip of cords, that the coins of the money changers were poured out and the tables overturned, and that he said with authority to those who sold the doves, “Take these things away from here; do not make my Father's house a house of trade.”

John 2:15–16 (quotation, high confidence)

Notes and citation

Summary: The “all things” were the acts of the temple cleansing.

The quotation is John 2:16.

Notes on the original text

Digital text corrected (OCR slip): τραπέξας → τραπέζας.

Cite (SBL): Origen, Comm. Jo. 13.385 (Preuschen 4:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-315/#p-13-385).

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