Commentary on the Gospel of John 13.386–19.6

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 76 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

13.386Preuschen 4:286–287

οἶμαι δὲ μηδὲ ταῦτα μόνα αὐτὸν πεποιηκέναι τότε, ἀλλὰ καὶ ἄλλα σημεῖα· ἐπιφέρεται γὰρ ἐκείνοις· »Ὡς δὲ ἠν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἐορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίησεν· ἐφʼ οἷς καὶ ὁ Νικόδημός φησι· »Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· »οὐδεὶς γὰρ δύναται τὰ σημεῖα ταῦτα ποιεῖν ἅ σὺ ποιεῖς, ἐὰν μὴ ᾖ »ὁ θεὸς μετʼ αὐτοῦ«.

oimai de mēde tauta mona auton pepoiēkenai tote, alla kai alla sēmeia; epipheretai gar ekeinois; »Hōs de ēn en tois Hierosolymois en tǭ pascha en tę̄ eortę̄, polloi episteusan eis to onoma autou, theōrountes autou ta sēmeia ha epoiēsen; ephʼ hois kai ho Nikodēmos phēsi; »Rhabbei, oidamen hoti apo theou elēlythas didaskalos; »oudeis gar dynatai ta sēmeia tauta poiein ha sy poieis, ean mē ę̄ »ho theos metʼ autou«.

But I think he did not do only these things at that time, but other signs as well; for there follows: “Now when he was in Jerusalem at the Passover, at the feast, many believed in his name, seeing his signs which he did”; with reference to which Nicodemus also says, “Rabbi, we know that you have come from God as a teacher; for no one can do these signs that you do unless God is with him.”

John 2:23 (quotation, high confidence) · John 3:2 (quotation, high confidence)

Notes and citation

Summary: Jesus also did other signs in Jerusalem, which Nicodemus acknowledged.

The quotations are John 2:23 and 3:2.

Cite (SBL): Origen, Comm. Jo. 13.386 (Preuschen 4:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-386).

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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.

13.387Preuschen 4:287

πλὴν ἔξεστιν Γαλιλαῖον ὄντα ἑορτάζειν ἐν Ἱεροσολύμοις γινόμενον, ὅπου ὁ ναὸς τοῦ θεοῦ, καὶ θεωρεῖν πάντα ὅσα ἐποίει ἐκεῖ Ἰησοῦς, καὶ μάλιστα τίνα τρόπον ἐκβάλλει τῷ ἐκ σχοινίων φραγελλίῳ ὑπʼ αὐτοῦ πεποιημένῳ πάντας τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς τά τε πρόβατα καὶ τοὺς βόας καὶ τὰ λοιπά.

plēn exestin Galilaion onta heortazein en Hierosolymois ginomenon, hopou ho naos tou theou, kai theōrein panta hosa epoiei ekei Iēsous, kai malista tina tropon ekballei tǭ ek schoiniōn phragelliǭ hypʼ autou pepoiēmenǭ pantas tous pōlountas boas kai probata kai peristeras ta te probata kai tous boas kai ta loipa.

Yet it is possible for one who is a Galilean to keep the feast when he is in Jerusalem, where God's temple is, and to behold all that Jesus did there, and especially how, with the whip of cords he had made, he drives out all who sold oxen and sheep and doves, both the sheep and the oxen and the rest.

John 2:15 (allusion, high confidence)

Notes and citation

Summary: Spiritually, a “Galilean” can come to Jerusalem, keep the feast, and see Jesus cleanse the temple.

Notes on the original text

Digital text corrected (OCR slip): ἑορτάξειν → ἑορτάζειν.

Cite (SBL): Origen, Comm. Jo. 13.387 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-387).

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13.388Preuschen 4:287

ἀρχὴ γὰρ ἡ ἐν Ἱεροσολύμοις ἑορτὴ τοῖς Γαλιλαίοις ἐστὶν τοῦ καὶ δέξασθαι τὸν υἱὸν τοῦ θεοῦ ἐλθόντα πρὸς αὐτούς· μὴ γὰρ ἑωρακότες τὰ ἐν τῇ ἑορτῇ οὐκ ἂν ἐδέξαντο αὐτόν· ἢ οὐδὲ αὐτὸς μὴ προευτρεπισθεῖσιν πρὸς τὸ λαβεῖν αὐτὸν οὕτως ἂν σπουδαίως ἐπεδήμησεν καταλιπὼν τοὺς ἐρωτήσαντας αὐτὸν »μεῖναι παρʼ αὐτοῖς«.

archē gar hē en Hierosolymois heortē tois Galilaiois estin tou kai dexasthai ton huion tou theou elthonta pros autous; mē gar heōrakotes ta en tę̄ heortę̄ ouk an edexanto auton; ē oude autos mē proeutrepistheisin pros to labein auton houtōs an spoudaiōs epedēmēsen katalipōn tous erōtēsantas auton »meinai parʼ autois«.

For the feast in Jerusalem is for the Galileans the beginning of receiving the Son of God when he comes to them; for had they not seen what happened at the feast they would not have received him; or else he himself would not have come so eagerly to those not prepared beforehand to receive him, leaving those who asked him “to stay with them.”

John 4:40 (quotation, high confidence)

Notes and citation

Summary: The feast prepared the Galileans to receive Christ, and he came eagerly to those prepared.

The quotation is John 4:40.

Notes on the original text

Digital text corrected (OCR slip): ἐρωτήσαντα( → ἐρωτήσαντας.

Cite (SBL): Origen, Comm. Jo. 13.388 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-388).

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13.389Preuschen 4:287

οἱ μέντοι γε δεξάμενοι τὸν Ἰησοῦν ἐδέξαντο καὶ τὸν ἀποστείλαντα αὐτόν· φησὶ γάρ· »Ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με«. πρῶτον οὖν ἰδεῖν δεῖ, τουτέστιν συνιέναι, τὰ ἐν Ἱεροσολύμοις ἔργα τοῦ Ἰησοῦ πάντα, τίνα τρόπον καθαίρει τὸ ἱερὸν ἀποκαθιστὰς αὐτὸ εἰς τὸ εἶναι »οἶκον τοῦ πατρὸς« καὶ μηκέτι »οἶκον ἐμπορίου«, ἴνα μετὰ τὸ θεωρῆσαι ταῦτα τὸν ἐνεργήσαντα ταῦτα λόγον δεξώμεθα.

hoi mentoi ge dexamenoi ton Iēsoun edexanto kai ton aposteilanta auton; phēsi gar; »Ho eme dechomenos dechetai ton aposteilanta me«. prōton oun idein dei, toutestin synienai, ta en Hierosolymois erga tou Iēsou panta, tina tropon kathairei to hieron apokathistas auto eis to einai »oikon tou patros« kai mēketi »oikon emporiou«, ina meta to theōrēsai tauta ton energēsanta tauta logon dexōmetha.

Those, however, who received Jesus received also the one who sent him; for he says, “He who receives me receives him who sent me.” First, then, we must see, that is, understand, all the works of Jesus in Jerusalem, how he cleanses the temple, restoring it to be “the Father's house” and no longer “a house of trade,” so that after beholding these things we may receive the Word who did them.

Matt 10:40 (quotation, high confidence) · John 2:16 (quotation, high confidence)

Notes and citation

Summary: We must first understand how Jesus cleanses the temple, and so receive the Word, and with him the Father.

The quotations are Matt 10:40 and John 2:16.

Cite (SBL): Origen, Comm. Jo. 13.389 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-389).

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13.390Preuschen 4:287

οἶμαι δʼ ὅτι ὁ μὴ πάντα τὰ ἐν Ἱεροσολύμοις θεωρήσας ἔργα τοῦ Ἰησοῦ οὐ δέξεται τὸν Ἰησοῦν, ἢ οὐδὲ ἐπιδημήσει τὴν ἧς σύμβολον † ἐπιδημίας ἐπιδημίαν ταύτην τοῖς μὴ πρότερον ἀναβεβηκόσιν εἰς τὴν ἑορτὴν καὶ μὴ πάντα τεθεαμένοις ὅσα ἐποίει ἐν τοῖς Ἱεροσολύμοις. Ἦλθεν οὖν πάλιν εἰς τὴν Κανᾶ τῆς Γαλιλαίας, ὅπου ἐποίησε τὸ ὕδωρ οἶνον.

oimai dʼ hoti ho mē panta ta en Hierosolymois theōrēsas erga tou Iēsou ou dexetai ton Iēsoun, ē oude epidēmēsei tēn hēs symbolon † epidēmias epidēmian tautēn tois mē proteron anabebēkosin eis tēn heortēn kai mē panta tetheamenois hosa epoiei en tois Hierosolymois. Ēlthen oun palin eis tēn Kana tēs Galilaias, hopou epoiēse to hydōr oinon.

And I think that one who has not beheld all the works of Jesus in Jerusalem will not receive Jesus; or rather, he will not make this visit, of which the visit … is a symbol, to those who have not first gone up to the feast and beheld all that he did in Jerusalem. “So he came again to Cana of Galilee, where he had made the water wine.”

Textual problem in this passage: see the notes.

John 4:46 (quotation, high confidence)

Notes and citation

Summary: Whoever has not seen Jesus' works in Jerusalem will not receive his visit.

The text is corrupt at the dagger (“of which … is a symbol”). The closing quotation is John 4:46, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): IV, 46. → .

Cite (SBL): Origen, Comm. Jo. 13.390 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-390).

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13.391Preuschen 4:287

Ὅσα ἐχωρήσαμεν περὶ τῆς Κανᾶ, ἐν τοῖς ἀνωτέρω εἴπομεν. δύο δὲ οὐ μάτην ἐπιδημίαι ἐν Κανᾷ τῷ Ἰησοῦ γίνονται· μήποτε γὰρ σημαίνουσιν τὰς δύο τοῦ σωτῆρος εἰς τὸν κόσμον ἐπιδημίας· τὴν μὲν προτέραν, ἵνʼ εὐφράνῃ τοὺς συνεστιωμένους, τὴν δὲ δευτέραν, ἴνα τὸν ἐγγὺς γενόμενον τοῦ θανάτου οὐ βασιλέως υἱόν, ἀλλά τινος βασιλικοῦ ἀναστήσῃ.

Hosa echōrēsamen peri tēs Kana, en tois anōterō eipomen. dyo de ou matēn epidēmiai en Kaną tǭ Iēsou ginontai; mēpote gar sēmainousin tas dyo tou sōtēros eis ton kosmon epidēmias; tēn men proteran, hinʼ euphranę̄ tous synestiōmenous, tēn de deuteran, ina ton engys genomenon tou thanatou ou basileōs huion, alla tinos basilikou anastēsę̄.

What we were able to grasp about Cana we said above. But not without purpose do Jesus' two visits to Cana take place; perhaps they signify the Savior's two comings into the world: the first to gladden those feasting together, the second to raise up the son, near to death, not of a king but of a certain royal official.

John 2:1–11 (allusion, high confidence) · John 4:46–47 (allusion, high confidence)

Notes and citation

Summary: Jesus' two visits to Cana may signify his two comings: first to gladden, then to save one near death.

The allusions are John 2:1–11 and 4:46–47.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.391 (Preuschen 4:287; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-391).

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13.392Preuschen 4:287–288

καὶ τάχα ὁ βασιλικὸς Ἀβραὰμ ἠν ἢ Ἰακώβ, ὧν υἱὸν (ὄντα τὸν λαόν), μετὰ τὸ πλήρωμα τῶν ἐθνῶν εἰσελθεῖν, σώσει ἐπὶ τέλους. δύνανται δὲ καὶ δύο τοῦ λόγου εἶναι ἐπιδημίαι ἐν τῇ ψυχῇ, ἡ μὲν προτέρα τὸν ἐξ ὕδατος γινόμενον οἶνον χορηγοῦσα εἰς εὐφροσύνην τῶν συνεστιωμένων, ἡ δὲ δευτέρα πᾶσαν τὴν καταλειπομένην ἀσθένειαν καὶ τὸ πρὸς θάνατον κινδυνῶδες περιαιροῦσα.

kai tacha ho basilikos Abraam ēn ē Iakōb, hōn huion (onta ton laon), meta to plērōma tōn ethnōn eiselthein, sōsei epi telous. dynantai de kai dyo tou logou einai epidēmiai en tę̄ psychę̄, hē men protera ton ex hydatos ginomenon oinon chorēgousa eis euphrosynēn tōn synestiōmenōn, hē de deutera pasan tēn kataleipomenēn astheneian kai to pros thanaton kindynōdes periairousa.

And perhaps the royal official was Abraham or Jacob, whose son (that is, the people) he will save at the end, after the fullness of the Gentiles has come in. There can also be two visits of the Word in the soul: the first supplying the wine made from water for the gladness of those feasting together, the second removing all the remaining weakness and the danger of death.

Rom 11:25–26 (allusion, high confidence)

Notes and citation

Summary: The official may be Abraham or Jacob, whose son Israel will be saved at the end; or the two visits are the Word's two comings to the soul.

The allusion is Rom 11:25–26.

Notes on the original text

Digital text corrected (repeated syllables; repeated word): μετὰ τὸ τὸ πλήρωμα → μετὰ τὸ πλήρωμα; συνεστιωμένων, μένων, → συνεστιωμένων,.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.392 (Preuschen 4:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-392).

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13.393Preuschen 4:288

οὐδὲν δὲ θαυμαστὸν εἰ ἐπείπερ τὰ πλείονα τῶν ἔργων τοῦ θεοῦ ἐστιν ἐν ἀποκρύφοις, πολλὰ ὑπὲρ σωτηρίας τῶν πολλαχοῦ ποιῶν ὁ Ἰησοῦς, ὡν τύποι τὰ λοιπὰ ἀναγεγραμμένα χωρία, δὶς τῇ Κανᾷ ταύτῃ ἐπιδημεῖ βεβαιῶν ἑαυτῷ κτῆσιν τῶν ἀπὸ ταύτης τῆς γῆς πιστευόντων εἰς τὸν πατέρα διʼ αὐτοῦ. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναοῦμ· ἕως· Καὶ ἐΠίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.

ouden de thaumaston ei epeiper ta pleiona tōn ergōn tou theou estin en apokryphois, polla hyper sōtērias tōn pollachou poiōn ho Iēsous, hōn typoi ta loipa anagegrammena chōria, dis tę̄ Kaną tautę̄ epidēmei bebaiōn heautǭ ktēsin tōn apo tautēs tēs gēs pisteuontōn eis ton patera diʼ autou. Kai ēn tis basilikos hou ho huios ēsthenei en Kapharnaoum; heōs; Kai ePisteusen autos kai hē oikia autou holē.

And it is not surprising, since most of God's works are in secret, that Jesus, doing many things for the salvation of people in many places, of which the other recorded places are types, visits this Cana twice, confirming for himself the possession of those from this land who believe in the Father through him. “And there was a certain royal official whose son was ill at Capernaum,” down to: “And he himself believed, and his whole household.”

John 4:46–53 (quotation, high confidence)

Notes and citation

Summary: Jesus' two visits to Cana secure those there who believe through him.

The closing lemma is John 4:46–53, cited by its first and last words.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): 4, 46 -53 → ; ῄσθένει → ἠσθένει.

Cite (SBL): Origen, Comm. Jo. 13.393 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-393).

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13.394Preuschen 4:288

οὐ πάνυ εὑρίσκομεν παρὰ Ἰουδαίοις τετριμμένον τὸ τοῦ βασιλικοῦ ὄνομα, ὅθεν οὐδὲ ὅσον ἐπὶ τῇ ἱστορίᾳ ἐπιβάλλομεν νῷ, τίς ἠν οὑτος ὁ βασιλικὸς καὶ τίνος βασιλέως ἐπώνυμος.

ou pany heuriskomen para Ioudaiois tetrimmenon to tou basilikou onoma, hothen oude hoson epi tę̄ historią epiballomen nǭ, tis ēn houtos ho basilikos kai tinos basileōs epōnymos.

We do not find the title of royal official in common use among the Jews, so that we do not even, as far as the narrative goes, grasp who this royal official was and after which king he was named.

John 4:46 (allusion, high confidence)

Notes and citation

Summary: The title “royal official” is unusual, and the narrative does not say which king he served.

Cite (SBL): Origen, Comm. Jo. 13.394 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-394).

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13.395Preuschen 4:288

ὁ μὲν οὐν ἀκεραιότερος οἰήσεται τοῦ βασιλέως Ἡρώδου τινὰ ἄνθρωπον εἶναι τοῦτον τὸν βασιλικόν· ἕτερος δὲ τούτῳ ὅμοιος ἐρεῖ τῆς Καίσαρος οἰκίας γεγονέναι τοῦτον τὸν βασιλικόν, πράττοντά τι περὶ τὴν Ἰουδαίαν τότε· οὐδὲ γὰρ σαφῶς εὑρίσκεται Ἰουδαῖος ὤν, ἐπείπερ οὐκ ἀκολουθεῖ > τὸν υἱὸν αὐτοῦ ἠσθενηκέναι ἐν Καφαρναοὺμ οἰκεῖον αὐτὸν εἶναι τῶν κατὰ τοὺς τόπους.

ho men oun akeraioteros oiēsetai tou basileōs Hērōdou tina anthrōpon einai touton ton basilikon; heteros de toutǭ homoios erei tēs Kaisaros oikias gegonenai touton ton basilikon, prattonta ti peri tēn Ioudaian tote; oude gar saphōs heurisketai Ioudaios ōn, epeiper ouk akolouthei > ton huion autou ēsthenēkenai en Kapharnaoum oikeion auton einai tōn kata tous topous.

The simpler person will suppose that this royal official was a man of King Herod; another, similar to him, will say that this royal official belonged to Caesar's household, engaged in some business in Judea at that time; for he is not clearly found to be a Jew, since it does not follow from his son's being ill at Capernaum that he was a native of those parts.

Notes and citation

Summary: Some think he was Herod's man, others a member of Caesar's household; he need not have been a Jew.

Cite (SBL): Origen, Comm. Jo. 13.395 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-395).

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13.396Preuschen 4:288

ἐμφαίνεται δὲ αὐτοῦ τὸ ἀξίωμα καὶ ἐκ τοῦ ἤδη αὐτοῦ καταβαίνοντος τοὺς δούλους αὐτῷ ἀπηντηκέναι, λέγοντας ὅτι ὁ παῖς αὐτοῦ ’ πληθυντικῶς γὰρ οἱ δοῦλοι εἴρηνται. ἐχέτω τοίνυν ὅπως ποτὲ τὸ τῆς ἱστορίας καὶ ὁ υἱὸς τοῦ βασιλικοῦ κομψότερον ἐσχηκέτω κατὰ τὸν τοῦ σωτῆρος λόγον τῇ ἑβδόμῃ ὥρᾳ ἐλευθερωθεὶς ἀπὸ τοῦ πυρετοῦ καὶ ἡ οἰκία αὐτοῦ ὅλη πεπιστευκέτω.

emphainetai de autou to axiōma kai ek tou ēdē autou katabainontos tous doulous autǭ apēntēkenai, legontas hoti ho pais autou ’ plēthyntikōs gar hoi douloi eirēntai. echetō toinyn hopōs pote to tēs historias kai ho huios tou basilikou kompsoteron eschēketō kata ton tou sōtēros logon tę̄ hebdomę̄ hōrą eleutherōtheis apo tou pyretou kai hē oikia autou holē pepisteuketō.

His rank is shown also by the fact that, as he was going down, his servants met him, saying that his boy lived; for “servants” is said in the plural. Let the narrative stand, then, however it may be, and let the royal official's son have become better at the Savior's word, freed from the fever at the seventh hour, and let his whole household have believed.

John 4:51–53 (allusion, high confidence)

Notes and citation

Summary: His servants show his rank; whatever the history, the son was healed at the seventh hour and the household believed.

The allusions are John 4:51–53; the word “lived” (ζῇ) is missing in the digital text and supplied from John 4:51.

Cite (SBL): Origen, Comm. Jo. 13.396 (Preuschen 4:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-396).

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13.397Preuschen 4:288–289

Φέρε δὲ κατὰ τὸ δυνατὸν ἡμῑν ἐρευνήσωμεν τίνος οὗτος σύμβολον εἶναι δύναται καὶ ὁ υἱὸς αὐτοῦ. μέγαν δὴ βασιλέα, οὗ πόλις ἐστὶν τὰ ἀληθινὰ Ἱεροσόλυμα, καὶ βασιλέα τῶν βασιλευόντων, τὸν πορευθέντα εἰς χώραν μακρὰν λαβεῖν ἑαυτῷ βασιλείαν καὶ ὑποστρέψαι, καὶ ἐπανελθόντα βασιλέα οὐδένα ἄλλον ἴσμεν ἢ τὸν εἰπόντα· »Ἐγὼ »δὲ κατεστάθην βασιλεὺς ὑπʼ αὐτοῦ ἐπὶ Σειὼν ὄρος τὸ ἅγιον αὐτοῦ, »διαγγέλλων τὸ πρόσταγμα κυρίου«.

Phere de kata to dynaton hēmin ereunēsōmen tinos houtos symbolon einai dynatai kai ho huios autou. megan dē basilea, hou polis estin ta alēthina Hierosolyma, kai basilea tōn basileuontōn, ton poreuthenta eis chōran makran labein heautǭ basileian kai hypostrepsai, kai epanelthonta basilea oudena allon ismen ē ton eiponta; »Egō »de katestathēn basileus hypʼ autou epi Seiōn oros to hagion autou, »diangellōn to prostagma kyriou«.

Come, let us search as far as we can what this man and his son can be a symbol of. The great King, whose city is the true Jerusalem, and King of those who reign, who went into a far country to receive a kingdom for himself and return, and who returned as king, we know to be none other than the one who said: “But I was established as king by him on Zion, his holy mountain, proclaiming the decree of the Lord.”

Ps 48:2 (47:3 LXX) (allusion, medium confidence) · Matt 5:35 (allusion, medium confidence) · 1 Tim 6:15 (allusion, high confidence) · Luke 19:12 (allusion, high confidence) · Ps 2:6–7 (quotation, high confidence)

Notes and citation

Summary: The great King is Christ, whose city is the true Jerusalem and who was established on Zion.

The allusions are Ps 48:2 (47:3 LXX) and Matt 5:35, 1 Tim 6:15, and Luke 19:12; the quotation is Ps 2:6–7 (LXX).

Notes on the original text

Digital text corrected (OCR slip): σύναται → δύναται.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.397 (Preuschen 4:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-397).

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13.398Preuschen 4:289

τούτου τὴν ἡμέραν οἱ ἰδόντες καὶ εὐφρανθέντες πάντες εἰσὶν βασιλικοί, καὶ οἱ πιστεύοντες εἰς τὸν πατέρα διʼ αὐτοῦ ἐπώνυμοι τυγχάνουσιν τῆς βασιλείας αὐτοῦ, ὧν ἴνα τινὰ ζητοῦμεν καὶ τὸν ἀσθενήσαντα υἱὸν αὐτοῦ, καὶ τὰ τούτοις ἀκόλουθα.

toutou tēn hēmeran hoi idontes kai euphranthentes pantes eisin basilikoi, kai hoi pisteuontes eis ton patera diʼ autou epōnymoi tynchanousin tēs basileias autou, hōn ina tina zētoumen kai ton asthenēsanta huion autou, kai ta toutois akoloutha.

Those who saw his day and rejoiced are all royal officials, and those who believe in the Father through him are named after his kingdom. Among these we seek a certain one, and his son who fell ill, and what follows from these.

John 8:56 (allusion, high confidence)

Notes and citation

Summary: All who saw Christ's day and rejoiced are “royal officials”; Origen seeks which one is meant.

The allusion is John 8:56.

Cite (SBL): Origen, Comm. Jo. 13.398 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-398).

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13.399Preuschen 4:289

ἐλέγομεν δὲ ἐν τοῖς ἀνωτέρω τὸν πάντα λαὸν υἱὸν εἶναι τοῦ ᾿Αβραάμ, ὡς καὶ αὐτοὶ αὐχοῦντές φασιν· »Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε« καὶ »Μὴ σὺ μείζων εἶ τοῦ πα- »τρὸς ᾿Αβραάμ, ὅστις ἀπέθανεν;«

elegomen de en tois anōterō ton panta laon huion einai tou ᾿Abraam, hōs kai autoi auchountes phasin; »Sperma Abraam esmen kai oudeni dedouleukamen pōpote« kai »Mē sy meizōn ei tou pa- »tros ᾿Abraam, hostis apethanen?«

We said above that the whole people is the son of Abraham, as they themselves say boastfully: “We are Abraham's seed and have never been enslaved to anyone,” and “Are you greater than our father Abraham, who died?”

John 8:33 (quotation, high confidence) · John 8:53 (quotation, high confidence)

Notes and citation

Summary: The whole people of Israel is Abraham's son, as they themselves boasted.

The quotations are John 8:33 and 8:53.

Cite (SBL): Origen, Comm. Jo. 13.399 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-399).

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13.400Preuschen 4:289

ὡς ἐπʼ αὐτῶ γὰρ καυχωμένου τοῦ λαοῦ παρὰ τοὺς λοιποὺς καὶ μετʼ αὐτὸν πατέρας, φησὶ καὶ ὁ σωτήρ· »Μὴ ἄρξησθε λέγειν ὅτι Πατέρα ἔχομεν τὸν ᾿Αβραάμ« ἢ »Μὴ »δόξητε λέγειν ὅτι Πατέρα ἔχομεν τὸν Ἀβραάμ· δύναται ὁ θεὸς ἐκ »τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ«.

hōs epʼ autō gar kauchōmenou tou laou para tous loipous kai metʼ auton pateras, phēsi kai ho sōtēr; »Mē arxēsthe legein hoti Patera echomen ton ᾿Abraam« ē »Mē »doxēte legein hoti Patera echomen ton Abraam; dynatai ho theos ek »tōn lithōn toutōn egeirai tekna tǭ ᾿Abraam«.

For since the people boasted in him above the other fathers who came after him, the Savior too says: “Do not begin to say, ‘We have Abraham as father,’” or “Do not presume to say, ‘We have Abraham as father’; God is able from these stones to raise up children to Abraham.”

Luke 3:8 (quotation, high confidence) · Matt 3:9 (quotation, high confidence)

Notes and citation

Summary: The people boasted in Abraham, as the Gospel sayings show.

The quotations are Luke 3:8 and Matt 3:9 (words of John the Baptist, here ascribed to the Savior).

Cite (SBL): Origen, Comm. Jo. 13.400 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-400).

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13.401Preuschen 4:289

ἀλλὰ καὶ ὁ ῾Ησαΐας πρὸς τὸν λαόν φησιν· »᾿Εμβλέψατε εἰς Ἀβραὰμ τὸν πατέρα ὑμῶν, »καὶ εἰς Σάρραν τὴν ὠδίνουσαν ὑμᾶς«.

alla kai ho ῾Ēsaïas pros ton laon phēsin; »᾿Emblepsate eis Abraam ton patera hymōn, »kai eis Sarran tēn ōdinousan hymas«.

And Isaiah too says to the people: “Look to Abraham your father, and to Sarah who bore you.”

Isa 51:2 (quotation, high confidence)

Notes and citation

Summary: Isaiah also calls Abraham the people's father.

The quotation is Isa 51:2.

Cite (SBL): Origen, Comm. Jo. 13.401 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-401).

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13.402Preuschen 4:289

καὶ τί δεῖ διὰ παραδειγμάτων μηκύνειν τὸν λόγον, σαφοῦς ὄντος ὅτι αὐτὸς πρῶτος χρηματίζει πατὴρ τοῦ λαοῦ, διὸ καὶ ἐξαιρέτως ὀνομάζεται >πατήρ τοίνυν τὸν μὲν βασιλικὸν εἶναι τὸν Ἀβραάμ, τὸν δὲ ἀσθενήσαντα αὐτοῦ υἱὸν ἐν Καφαρναοὺμ καὶ μέλλοντα ἀποθνῄσκειν τὸ ᾿Ισραηλιτικὸν γένος, ἀσθενῆσαν ἐν τῇ θεοσεβείᾳ καὶ τῇ τηρήσει τῶν θείων νόμων, καὶ πρὸς τῷ ἀποθανεῖν τῷ θεῷ γενόμενον τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ, πεπυρωμένον καὶ διὰ τοῦτο πυρέσσειν λε- γόμενον.

kai ti dei dia paradeigmatōn mēkynein ton logon, saphous ontos hoti autos prōtos chrēmatizei patēr tou laou, dio kai exairetōs onomazetai >patēr toinyn ton men basilikon einai ton Abraam, ton de asthenēsanta autou huion en Kapharnaoum kai mellonta apothnę̄skein to ᾿Israēlitikon genos, asthenēsan en tę̄ theosebeią kai tę̄ tērēsei tōn theiōn nomōn, kai pros tǭ apothanein tǭ theǭ genomenon tōn pepyrōmenōn belōn tou echthrou, pepyrōmenon kai dia touto pyressein le- gomenon.

And why lengthen the discussion with examples, since it is clear that he is first called father of the people, and so is named “father” in a special sense? Let the royal official, then, be Abraham, and his son who fell ill at Capernaum and was about to die the Israelite race, which had grown sick in piety and in keeping the divine laws, and, being near to dying to God, had been set on fire by the flaming darts of the enemy and is therefore said to have a fever.

Eph 6:16 (allusion, high confidence) · John 4:46–47 (allusion, high confidence)

Notes and citation

Summary: The official is Abraham and his sick son is Israel, feverish from the enemy's flaming darts and near to spiritual death.

The allusion is Eph 6:16.

Cite (SBL): Origen, Comm. Jo. 13.402 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-402).

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13.403Preuschen 4:289

φαίνεται δὲ μέλειν τοῖς προεξεληλυθόσιν τὸν βίον τοῦτον ἁγίοις περὶ τοῦ λαοῦ, ὡς ἐν τοῖς Μακκαβαϊκοῖς γέγραπται μετὰ πλεῖστα ὅσα ἔτη τῆς ῾Ιερεμίου ἀναλήψεως· »Οὑτός ἐστιν Ἱερεμίας ὁ »τοῦ θεοῦ προφήτης ὁ πολλὰ εὐχόμενος περὶ τοῦ λαοῦ«.

phainetai de melein tois proexelēlythosin ton bion touton hagiois peri tou laou, hōs en tois Makkabaïkois gegraptai meta pleista hosa etē tēs ῾Ieremiou analēpseōs; »Houtos estin Hieremias ho »tou theou prophētēs ho polla euchomenos peri tou laou«.

And it appears that the saints who have departed this life before us care for the people, as is written in the Maccabean books, very many years after Jeremiah was taken up: “This is Jeremiah, the prophet of God, who prays much for the people.”

Notes and citation

Summary: Departed saints care for the people, as Jeremiah is said to pray for them in 2 Maccabees.

The quotation is 2 Macc 15:14.

Extrabiblical texts: 2 Macc 15:14 (2 Maccabees [in RC, EO canons]; quotation)

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.403 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-403).

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13.404Preuschen 4:289

ὅρα τοίνυν εἰ δυνατὸν ἐκλαμβάνειν ἡμᾶς ὅτι ὁ Ἀβραὰμ βασιλικός τις ὤν, νοσήσαντος αὐτῷ τοῦ υἱοῦ καὶ ἀποθνῄσκειν μέλλοντος, ἀξιοῖ βοηθηθῆναι ὑπὸ τοῦ σωτῆρος ἡμῶν τὸν κάμνοντα γενόμενος πρὸς αὐτὸν καὶ ἐρωτῶν, ἴνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν· ἔμελλεν γὰρ ἀποθνῄσκειν.

hora toinyn ei dynaton eklambanein hēmas hoti ho Abraam basilikos tis ōn, nosēsantos autǭ tou huiou kai apothnę̄skein mellontos, axioi boēthēthēnai hypo tou sōtēros hēmōn ton kamnonta genomenos pros auton kai erōtōn, ina katabę̄ kai iasētai autou ton huion; emellen gar apothnę̄skein.

See, then, whether we can take it that Abraham, being a royal official, when his son was sick and about to die, asks that the sufferer be helped by our Savior, coming to him and asking him to come down and heal his son; for he was about to die.

John 4:47 (allusion, high confidence)

Notes and citation

Summary: Abraham, the official, asks the Savior to heal his dying son, the people.

The allusion is John 4:47.

Notes on the original text

Digital text corrected (OCR slip): οὐτῷ → αὐτῷ; ἐάσηται → ἰάσηται; ἀποθηῄσκειν → ἀποθνῄσκειν.

Cite (SBL): Origen, Comm. Jo. 13.404 (Preuschen 4:289; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-404).

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13.405Preuschen 4:289–290

Τὸ δὲ »᾿Εὰν μὴ σημεῖα καὶ τέρατα ἴδητε« λεγόμενον πρὸς αὐτὸν τὴν ἀναφορὰν ἔχει ἐπὶ τὸ πλῆθος τῶν υἱῶν αὐτοῦ, τάχα δὲ καὶ ἐπʼ αὐτόν. ὡς γὰρ Ἰωάννης προσδοκῶν τὴν Χριστοῦ ἐπιδη- μίαν περιέμενεν τὸ δοθὲν σημεῖον, ἵνα διʼ αὐτοῦ γνῷ τὸν προφητευόμενον (τὸ δὲ σημεῖον ἦν· »᾿Εφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα »καὶ μένον ἐπʼ αὐτόν, οὑτός ἐστιν ὁ υἱὸς τοῦ θεοῦ«), οὕτως καὶ προκεκοιμημένοι ἅγιοι προσδοκῶντες καὶ τὴν ἐν σώματι τοῦ χριστοῦ ἐπιδημίαν ἀπὸ τῶν σημείων καὶ τῶν τεράτων ἐχαρακτήριζον αὐτὸν διὰ τούτων τῷ ἐλπιζομένῳ πιστεύοντες.

To de »᾿Ean mē sēmeia kai terata idēte« legomenon pros auton tēn anaphoran echei epi to plēthos tōn huiōn autou, tacha de kai epʼ auton. hōs gar Iōannēs prosdokōn tēn Christou epidē- mian periemenen to dothen sēmeion, hina diʼ autou gnǭ ton prophēteuomenon (to de sēmeion ēn; »᾿Ephʼ hon an idę̄s to pneuma »kai menon epʼ auton, houtos estin ho huios tou theou«), houtōs kai prokekoimēmenoi hagioi prosdokōntes kai tēn en sōmati tou christou epidēmian apo tōn sēmeiōn kai tōn teratōn echaraktērizon auton dia toutōn tǭ elpizomenǭ pisteuontes.

And “Unless you see signs and wonders,” said to him, refers to the multitude of his sons, and perhaps also to himself. For as John, awaiting the coming of Christ, waited for the sign that had been given, so that through it he might know the one prophesied (and the sign was, “He on whom you see the Spirit descending and remaining on him, this is the Son of God”), so too the saints who had fallen asleep before, awaiting Christ's coming in the body, recognized him by the signs and wonders, believing through them in the one they hoped for.

John 4:48 (quotation, high confidence) · John 1:33–34 (quotation, high confidence)

Notes and citation

Summary: As John the Baptist awaited a sign to recognize Christ, so the saints of old recognized his coming by signs and wonders.

The quotations are John 4:48 and a free form of John 1:33–34.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.405 (Preuschen 4:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-405).

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13.406Preuschen 4:290

τάχιον δὲ παρακαλεῖ τὸν κύριον καταβῆναι πρὸς τὸ νοσοῦν παιδίον ἑαυτοῦ, εὐλαβούμενος μὴ προλάβῃ ὁ θάνατος κρατήσας τὸν κάμνοντα, καὶ ἀπελαύνει γε τὸν πυρετὸν λόγῳ ὁ χριστὸς ἐπαγγειλάμενος τῷ πατρὶ περὶ τῆς ζωῆς τοῦ κινδυνεύοντος διὰ τοῦ »Πορεύου· ὁ υἱός σου ζῇ«.

tachion de parakalei ton kyrion katabēnai pros to nosoun paidion heautou, eulaboumenos mē prolabę̄ ho thanatos kratēsas ton kamnonta, kai apelaunei ge ton pyreton logǭ ho christos epangeilamenos tǭ patri peri tēs zōēs tou kindyneuontos dia tou »Poreuou; ho huios sou zę̄«.

And he urges the Lord to come down quickly to his sick child, fearing that death might forestall him and seize the sufferer; and Christ drives away the fever by a word, promising the father the life of the one in danger through “Go; your son lives.”

John 4:49–50 (quotation, high confidence)

Notes and citation

Summary: The father begs Jesus to come before his son dies, and Christ heals him by a word.

The allusion and quotation are John 4:49–50.

Cite (SBL): Origen, Comm. Jo. 13.406 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-406).

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13.407Preuschen 4:290

ἔχει δὲ οὑτος ὁ βασιλικὸς οὐ μόνον υἱόν, ἀλλὰ καὶ δούλους, ὧν σύμβολον ἦσαν οἱ οἰκογενεῖς καὶ ἀργυρώνητοι τοῦ Ἀβραάμ, εἶδός τι πιστευόντων ταπεινότερον καὶ ὑποβεβηκός.

echei de houtos ho basilikos ou monon huion, alla kai doulous, hōn symbolon ēsan hoi oikogeneis kai argyrōnētoi tou Abraam, eidos ti pisteuontōn tapeinoteron kai hypobebēkos.

And this royal official has not only a son but also servants, of whom Abraham's household slaves and those bought with money were a symbol, a humbler and lower kind of believers.

Gen 17:12–13 (allusion, high confidence) · John 4:51 (allusion, high confidence)

Notes and citation

Summary: The official's servants, like Abraham's slaves, stand for humbler believers.

The allusion is Gen 17:12–13.

Cite (SBL): Origen, Comm. Jo. 13.407 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-407).

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13.408Preuschen 4:290

οὗτοι συνόντες τῷ κάμνοντι παιδίῳ θεωροῦσιν τὴν σωτηρίαν αὐτοῦ καὶ ἀπαντῶσιν τῷ πατρὶ εὐαγγελιζόμενοι τὴν ζωήν τοῦ θεραπευθέντος διὰ τοῦ »῾Ο παῖς σου ζῇ«, † εὐφραίνοντες ὅτι οὐκ ἐφρόνουν πρότερον περὶ τοῦ παιδίου τοῦ δεσπότου ὅτι ἔζη. οὐ μάτην δὲ ὥραν ἑβδόμην ἀφίησιν αὐτὸν ὁ πυρετός· ὁ γὰρ ἀριθμὸς ἀναπαύσεως ἠν.

houtoi synontes tǭ kamnonti paidiǭ theōrousin tēn sōtērian autou kai apantōsin tǭ patri euangelizomenoi tēn zōēn tou therapeuthentos dia tou »῾O pais sou zę̄«, † euphrainontes hoti ouk ephronoun proteron peri tou paidiou tou despotou hoti ezē. ou matēn de hōran hebdomēn aphiēsin auton ho pyretos; ho gar arithmos anapauseōs ēn.

These, being with the sick child, see his recovery and meet the father, bringing him the good news of the healed boy's life through “Your boy lives,” … rejoicing because they had not before thought that their master's child was living. And not without reason does the fever leave him at the seventh hour; for the number was that of rest.

Textual problem in this passage: see the notes.

John 4:51–52 (quotation, high confidence)

Notes and citation

Summary: The servants announce the child's recovery; the seventh hour signifies rest.

The quotation is John 4:51; the allusion is John 4:52. The text is corrupt at the dagger.

Cite (SBL): Origen, Comm. Jo. 13.408 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-408).

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13.409Preuschen 4:290

ὁ ἐν Καφαρναοὺμ μέντοι γε υἱός ἐστιν, ὁ νοσῶν καὶ θεραπευόμενος ὁ ἐν τῷ τῆς »Παρακλήσεως ἀγρῷ« γένος τι κεκμηκότων μὲν οὐπάντη δὲ ἔξω καρπῶν γεγενημένων· καὶ τελειοτάτη γνόντι τῷ πατρὶ τὴν τοῦ υἱοῦ σωτηρίαν ἡ πίστις γίνεται πανοικεὶ πιστεύοντι Χριστῷ.

ho en Kapharnaoum mentoi ge huios estin, ho nosōn kai therapeuomenos ho en tǭ tēs »Paraklēseōs agrǭ« genos ti kekmēkotōn men oupantē de exō karpōn gegenēmenōn; kai teleiotatē gnonti tǭ patri tēn tou huiou sōtērian hē pistis ginetai panoikei pisteuonti Christǭ.

The son in Capernaum, then, who is sick and healed, is the race in the “field of consolation,” a race that has toiled, yet not become wholly without fruits; and faith becomes most perfect for the father who learns of his son's salvation, believing in Christ with his whole household.

John 4:53 (allusion, high confidence)

Notes and citation

Summary: The son in Capernaum stands for a people that toiled but was not fruitless; the father's faith becomes complete with his household's.

“Field of consolation” is Origen's etymology of Capernaum. The allusion is John 4:53. The digital text repeats a clause by mistake.

Notes on the original text

Digital text corrected (repeated clause in the digital text): γένος Ὁ ἐν Καφαρναοὺμ μέντοι γε υἱός ἐστιν, ὁ νοσῶν καὶ θεραπευόμενος ὁ ἐν τῷ τι → γένος τι.

Cite (SBL): Origen, Comm. Jo. 13.409 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-409).

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13.410Preuschen 4:290

Κατελθὼν δὲ ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν πῶς τοῦτο δεύτερον σημεῖον πεποίηκεν ὁ Ἰησοῦς, κατὰ τὸ δυνατὸν ἐν τοῖς ἑξῆς γενόμενοι κατὰ τὴν λέξιν ἐρευνήσομεν.

Katelthōn de ek tēs Ioudaias eis tēn Galilaian pōs touto deuteron sēmeion pepoiēken ho Iēsous, kata to dynaton en tois hexēs genomenoi kata tēn lexin ereunēsomen.

How Jesus, having come down from Judea into Galilee, did this second sign, we shall investigate as far as possible when we come to the passage in what follows.

John 4:54 (allusion, high confidence)

Notes and citation

Summary: The second sign will be examined when its passage is reached.

The allusion is John 4:54.

Cite (SBL): Origen, Comm. Jo. 13.410 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-410).

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13.411Preuschen 4:290

Εἰ δὲ καὶ δυνάμεώς τινος εἰκών ἐστιν ὁ βασιλικὸς τῶν ἀρχόντων τούτου τοῦ αἰῶνος, καὶ ὁ υἱὸς αὐτοῦ τοῦ ὑπὸ τὴν ἐξουσίαν αὐτοῦ διαφερόντως παρʼ αὐτῷ λαοῦ καί, ἵνʼ οὕτως εἴπω, οἱονεὶ τῆς παρʼ αὐτῷ ἐκλογῆς, ἥ τε ἀσθένεια αὐτοῦ ἡ παρὰ τὴν προαίρεσιν τοῦ ἄρχοντος διάθεσις μοχθηρά, καὶ ἡ Καφαρναοὺμ τοῦ χωρίου τῆς μονῆς τῶν ὑπʼ αὐτὸν εἰκών ἐστιν σκοπητέον.

Ei de kai dynameōs tinos eikōn estin ho basilikos tōn archontōn toutou tou aiōnos, kai ho huios autou tou hypo tēn exousian autou diapherontōs parʼ autǭ laou kai, hinʼ houtōs eipō, hoionei tēs parʼ autǭ eklogēs, hē te astheneia autou hē para tēn proairesin tou archontos diathesis mochthēra, kai hē Kapharnaoum tou chōriou tēs monēs tōn hypʼ auton eikōn estin skopēteon.

But we must also consider whether the royal official is the image of a certain power among the rulers of this age; and his son, of the people under his authority who are especially dear to him and, so to speak, of his elect; and his illness, of a wicked disposition contrary to the ruler's choice; and whether Capernaum is the image of the place where those under him dwell.

1 Cor 2:6 (allusion, high confidence)

Notes and citation

Summary: Another reading: the official may represent one of the ruling powers of this age, and his son the people under it.

The allusion is 1 Cor 2:6.

Notes on the original text

Digital text corrected (OCR slip): ὑπʼ αὐτὸν ἡεἰκών → ὑπʼ αὐτὸν εἰκών.

Cite (SBL): Origen, Comm. Jo. 13.411 (Preuschen 4:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-411).

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13.412Preuschen 4:290–291

Οἶμαι γὰρ καὶ τῶν ἀρχόντων τινὰς καταπεπληγότας τὴν δύναμιν αὐτοῦ καὶ τὴν θειότητα προσπεφευγέναι αὐτῷ καὶ ἠξιωκέναι περὶ τῶν ὑπʼ αὐτοῖς οἰκονομουμένων· ἐπεὶ τί δήποτε ἄνθρωποι μὲν μετάνοιαν ἐπεδέχονται καὶ ἐξ ἀπιστίας εἰς πίστιν μεταβάλλουσιν, ἐπὶ δὲ τῶν δυνάμεων τὸ παραπλήσιον λέγειν ὀκνήσομεν;

Oimai gar kai tōn archontōn tinas katapeplēgotas tēn dynamin autou kai tēn theiotēta prospepheugenai autǭ kai ēxiōkenai peri tōn hypʼ autois oikonomoumenōn; epei ti dēpote anthrōpoi men metanoian epedechontai kai ex apistias eis pistin metaballousin, epi de tōn dynameōn to paraplēsion legein oknēsomen?

For I think that some of the rulers too, struck by his power and divinity, took refuge in him and made request concerning those under their management. Why indeed, when human beings admit repentance and change from unbelief to faith, should we hesitate to say something similar of the powers?

Notes and citation

Summary: Origen suggests some angelic rulers, struck by Christ's divinity, turned to him, as humans repent.

Notes on the original text

Digital text corrected (OCR slip): οἰκ- νομουμένων → οἰκονομουμένων.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.412 (Preuschen 4:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-412).

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13.413Preuschen 4:291

ἢ λεγέτω τις ἡμῖν τί τὸ αἴτιον τοῦ δύνασθαι μὲν τοὺς ἐνδεδυμένους σαρκὶ καὶ αἵματι μεταβαλόντας κα- ταπεφευγέναι ἐπὶ τὸν θεὸν διὰ Χριστοῦ, τοὺς δὲ καθαρωτέρᾳ τῇ φύσει χρωμένους πάντας ἀνεπιδέκτους εἶναι τῆς εἰς τὸν σωτῆρα πίστεως καὶ τῆς ἐπὶ ταῖς τεραστείοις δυνάμεσιν ὑπʼ αὐτοῦ γινομέ- ναις καταπλήξεως· ἐγὼ δὲ νομίζω καὶ † περὶ τοὺς ἄρχοντάς τι γίνεσθαι μεταβαλόντας ἐπὶ τὸ βέλτιον ἐν τῇ Χριστοῦ ἐπιδημίᾳ, ὥστε τινὰς ὅλας πόλεις ἢ καὶ ἔθνη οἰκειότερον πολλῶν ἐσχηκέναι τὰ πρὸς τὸν χριστόν.

ē legetō tis hēmin ti to aition tou dynasthai men tous endedymenous sarki kai haimati metabalontas ka- tapepheugenai epi ton theon dia Christou, tous de katharōterą tę̄ physei chrōmenous pantas anepidektous einai tēs eis ton sōtēra pisteōs kai tēs epi tais terasteiois dynamesin hypʼ autou ginome- nais kataplēxeōs; egō de nomizō kai † peri tous archontas ti ginesthai metabalontas epi to beltion en tę̄ Christou epidēmią, hōste tinas holas poleis ē kai ethnē oikeioteron pollōn eschēkenai ta pros ton christon.

Or let someone tell us what the reason is why those clothed in flesh and blood can change and take refuge in God through Christ, while those of a purer nature are all incapable of faith in the Savior and of amazement at the wondrous powers worked by him. I, for my part, think that … something happened among the rulers too, who changed for the better at Christ's coming, so that some whole cities or even nations have been more closely disposed toward Christ than many others.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Why should beings of purer nature be unable to turn to Christ? Origen thinks some rulers changed for the better, so that some cities and nations were more open to him.

The text is corrupt at the dagger.

Notes on the original text

Digital text corrected (OCR slip): ἐν δεδυμένους → ἐνδεδυμένους; φήσει → φύσει; ἐπὶ παῖς → ἐπὶ ταῖς.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.413 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-413).

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13.414Preuschen 4:291

καὶ οὐδέν γε ἄτοπον κατὰ ταύτην τὴν ἐκδοχὴν ἔσται τὸ λέγεσθαι πρὸς τὸν βασιλικόν· »Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, »οὐ μὴ πιστεύσητε«.

kai ouden ge atopon kata tautēn tēn ekdochēn estai to legesthai pros ton basilikon; »Ean mē sēmeia kai terata idēte, »ou mē pisteusēte«.

And on this interpretation there will be nothing absurd in its being said to the royal official, “Unless you see signs and wonders, you will not believe.”

John 4:48 (quotation, high confidence)

Notes and citation

Summary: On this reading the rebuke to the official also fits.

The quotation is John 4:48.

Cite (SBL): Origen, Comm. Jo. 13.414 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-414).

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13.415Preuschen 4:291

δύναται δὲ περὶ τῆς δυνάμεως τοῦ θεοῦ παρα- καλεῖν ὁ βασιλικὸς γενόμενος πρὸς αὐτόν, ὅπως καταβῇ εἰς τὸ χωρίον τῆς νόσου τοῦ παιδίου καὶ ἰάσηται τὸν νενοσηκότα· ἀλλʼ οὐ πάντως καταβεβηκέναι δεῖ πρὸς τὸν υἱὸν τοὺ βασιλικοῦ πυρέττοντα· ἀρκεῖ γὰρ τὸ »Ὁ υἱός σου ζῇ« πρὸς σωτηρίαν λεγόμενον τοῦ παιδός, δρα- στηρίου ὄντος τοῦ λόγου καὶ ποιητικοῦ ὦν βούλεται ὁ λέγων.

dynatai de peri tēs dynameōs tou theou para- kalein ho basilikos genomenos pros auton, hopōs katabę̄ eis to chōrion tēs nosou tou paidiou kai iasētai ton nenosēkota; allʼ ou pantōs katabebēkenai dei pros ton huion tou basilikou pyrettonta; arkei gar to »Ho huios sou zę̄« pros sōtērian legomenon tou paidos, dra- stēriou ontos tou logou kai poiētikou ōn bouletai ho legōn.

And the royal official, coming to him, can make request of the power of God, that he come down to the place of the child's sickness and heal the one who has fallen ill. But it is not at all necessary for him to have gone down to the royal official's feverish son; for “Your son lives,” spoken for the boy's salvation, suffices, since the Word is effective and brings about whatever the speaker wills.

John 4:47 (allusion, high confidence) · John 4:50 (quotation, high confidence)

Notes and citation

Summary: Christ need not go down: his effective word “your son lives” is enough.

The quotations are John 4:47 and 4:50.

Notes on the original text

Digital text corrected (OCR slip): ωόσου → νόσου.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.415 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-415).

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13.416Preuschen 4:291

. Ἔοικεν δὲ βασιλικὸν ὁ Ἡρακλέων λέγειν τὸν δημιουργόν, ἐπεὶ καὶ αὐτὸς ἐβαςίλευεν τῶν ὑπʼ αὐτόν· διὰ δὲ τὸ μικρὰν αὐτοῦ καὶ πρόσκαιρον εἶναι τὴν βασι- λείαν, φηςί, βασιλικὸς ὠνομάσθη, οἱονεὶ μικρός τις βασιλεὺς ὑπὸ καθολικοῦ βασιλέως τεταγμένος ἐπὶ μι- κρᾶς βασιλείας· τὸν δὲ ἐν Καφαρναοὺμ υἱὸν αὐτοῦ διη- γεῖται τὸν ἐν τῷ ὑποβεβηκότι μέρει τῆς μεςότητος τῷ πρὸς θάλασσαν, τουτέστιν τῷ συνημμένῳ τῇ ὕλῃ, καὶ λέγει ὅτι ὁ ἴδιος αὐτοῦ ἄνθρωπος ἀσθενῶν, τουτέστιν οὐ κατὰ φύσιν ἔχων, ἐν ἀγνοίᾳ καὶ ἁμαρτήμασιν ἦν.

. Eoiken de basilikon ho Hērakleōn legein ton dēmiourgon, epei kai autos ebasileuen tōn hypʼ auton; dia de to mikran autou kai proskairon einai tēn basi- leian, phēsi, basilikos ōnomasthē, hoionei mikros tis basileus hypo katholikou basileōs tetagmenos epi mi- kras basileias; ton de en Kapharnaoum huion autou diē- geitai ton en tǭ hypobebēkoti merei tēs mesotētos tǭ pros thalassan, toutestin tǭ synēmmenǭ tę̄ hylę̄, kai legei hoti ho idios autou anthrōpos asthenōn, toutestin ou kata physin echōn, en agnoią kai hamartēmasin ēn.

Heracleon seems to say that the royal official is the Demiurge, since he too reigned over those under him; but because his kingdom is small and temporary, he says, he was named “royal official,” as if a petty king appointed by a universal king over a small kingdom. And he explains his son in Capernaum as the one in the lower part of the Middle, the part toward the sea, that is, the part joined to matter; and he says that his own man, being sick, that is, not in his natural state, was in ignorance and sins.

John 4:46 (allusion, high confidence)

Notes and citation

Summary: Heracleon makes the official the Demiurge, a petty king, and his sick son a person in the lower region near matter, in ignorance and sin.

Heracleon on John 4:46. In Valentinian terms the Demiurge is the lesser creator god; the “Middle” (μεσότης) is the region between the spiritual Pleroma and matter.

Notes on the original text

Digital text corrected (OCR slip): Ἡρακλένω → Ἡρακλέων.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.416 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-416).

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13.417Preuschen 4:291

εἶτα τὸ »Ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν« ἀντὶ τοῦ »ἐκ τῆς ἄνωθεν Ἰουδαίας« * * * οὐκ οἶδα δὲ ὅπως εἰς τὸ »Ἤμελλεν ἀποθνῄσκειν«· κινηθεὶς οἴεται ἀνατρέπεσθαι τὰ δόγματα τῶν ὑποτιθεμένων ἀθάνατον εἶναι τὴν ψυχὴν εἰς τὸ αὐτὸ συμβάλλεσθαι ὑπολαμβάνων καὶ τὸ ψυχὴν καὶ σῶμα ἀπόλλυσθαι ἐν γεέννῃ.

eita to »Ek tēs Ioudaias eis tēn Galilaian« anti tou »ek tēs anōthen Ioudaias« * * * ouk oida de hopōs eis to »Ēmellen apothnę̄skein«; kinētheis oietai anatrepesthai ta dogmata tōn hypotithemenōn athanaton einai tēn psychēn eis to auto symballesthai hypolambanōn kai to psychēn kai sōma apollysthai en geennę̄.

Then “from Judea into Galilee” instead of “from Judea above” … And I do not know how, on “He was about to die,” he was moved to think that the doctrines of those who hold the soul to be immortal are overturned, supposing that “both soul and body are destroyed in Gehenna” contributes to the same point.

Textual problem in this passage: see the notes.

John 4:47 (quotation, high confidence) · Matt 10:28 (quotation, high confidence)

Notes and citation

Summary: Heracleon took “he was about to die” to disprove the soul's immortality, citing the destruction of soul and body in Gehenna.

There is a gap in the text (marked * * *). The quotations are John 4:47 and Matt 10:28.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.417 (Preuschen 4:291; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-417).

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13.418Preuschen 4:291–292

καὶ οὐκ ἀθά- νατόν γε εἶναι ἡγεῖται τὴν ψυχὴν ὁ Ἡρακλέων, ἀλλʼ ἐπι- τηδείως ἔχουσαν πρὸς σωτηρίαν, αὐτὴν λέγων εἶναι τὸ ἐνδυόμενον ἀφθαρςίαν φθαρτὸν καὶ ἀθαναςίαν θνη- τόν, ὅταν »καταποθῇ ὁ θάνατος αὐτῆς εἰς νεῖκος«.

kai ouk atha- naton ge einai hēgeitai tēn psychēn ho Hērakleōn, allʼ epi- tēdeiōs echousan pros sōtērian, autēn legōn einai to endyomenon aphtharsian phtharton kai athanasian thnē- ton, hotan »katapothę̄ ho thanatos autēs eis neikos«.

And Heracleon does not think the soul immortal, but fit for salvation, saying that it is itself the corruptible that puts on incorruption and the mortal that puts on immortality, when “its death is swallowed up in victory.”

1 Cor 15:53–54 (quotation, high confidence)

Notes and citation

Summary: Heracleon holds the soul is not immortal by nature but can put on immortality.

The allusion and quotation are 1 Cor 15:53–54.

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

Topics: Heresy, Eschatology

Cite (SBL): Origen, Comm. Jo. 13.418 (Preuschen 4:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-418).

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13.419Preuschen 4:292

πρὸς τούτοις καὶ τὸ »Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ »πιστεύσητε« λέγεσθαί φησιν οἰκείως πρὸς τὸ τοιοῦτον πρόσωπον δί ἔργων φύσιν ἔχον καὶ διʼ αἰσθήσεως πεί- θεσθαι καὶ οὐχὶ λόγῳ πιστεύειν.

pros toutois kai to »Ean mē sēmeia kai terata idēte, ou mē »pisteusēte« legesthai phēsin oikeiōs pros to toiouton prosōpon di ergōn physin echon kai diʼ aisthēseōs pei- thesthai kai ouchi logǭ pisteuein.

Besides this, he says that “Unless you see signs and wonders, you will not believe” is said fittingly to such a person, who by nature is persuaded through works and through sense perception and does not believe a word.

John 4:48 (quotation, high confidence)

Notes and citation

Summary: Heracleon says the rebuke fits one whose nature is persuaded by works and senses, not words.

Heracleon on John 4:48.

Notes on the original text

Digital text corrected (OCR slip): λόηῳ → λόγῳ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.419 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-419).

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13.420Preuschen 4:292

τὸ δὲ » Κατάβηθι πρὶν »ἀποθανεῖν τὸ παιδίον μου« διὰ τὸ τέλος εἶναι τοῦ νόμου τὸν θάνατον εἰρῆσθαι νομίζει, ἀναιροῦντος δι τῶν ἁμαρτιῶν· πρὶν τελέως οὖν, φηςί, θανατωθῆναι κατὰ τὰς ἁμαρτίας δεῖται ὁ πατὴρ τοῦ μόνου σωτῆρος, ἵνα βοηθήσῃ τῷ υἱῷ, τουτέστιν τῇ τοιᾷδε φύσει.

to de » Katabēthi prin »apothanein to paidion mou« dia to telos einai tou nomou ton thanaton eirēsthai nomizei, anairountos di tōn hamartiōn; prin teleōs oun, phēsi, thanatōthēnai kata tas hamartias deitai ho patēr tou monou sōtēros, hina boēthēsę̄ tǭ huiǭ, toutestin tę̄ toiąde physei.

And “Come down before my child dies” he thinks is said because death is the end of the law, which kills through sins; before he is completely put to death, then, he says, in accordance with his sins, the father begs the only Savior to help his son, that is, such a nature.

John 4:49 (quotation, high confidence)

Notes and citation

Summary: Heracleon: the father begs the Savior to help before the law's death through sin is complete.

Heracleon on John 4:49.

Notes on the original text

Digital text corrected (OCR slip): βοηρήσῃ → βοηθήσῃ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.420 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-420).

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13.421Preuschen 4:292

πρὸς σωτῆρι ἐξείληξεν, ἐπεὶ οὐκ εἶπεν· »ζήτω«, οὐδὲ ἐνέγηνεν αὐτὸς παρεσχῆσθαι τὴν ζωήν. λέγει δὲ ὅτι καταβὰς πρὸς τὸν κάμνοντα καὶ ἰαςάμενος αὐτὸν τῆς νόσου, τουτ- έστιν τῶν ἁμαρτιῶν, καὶ διὰ τῆς ἀφέσεως ζωοποιήσας εἶπεν· »Ὁ υἱός σου ζῇ«.

pros sōtēri exeilēxen, epei ouk eipen; »zētō«, oude enegēnen autos pareschēsthai tēn zōēn. legei de hoti katabas pros ton kamnonta kai iasamenos auton tēs nosou, tout- estin tōn hamartiōn, kai dia tēs apheseōs zōopoiēsas eipen; »Ho huios sou zę̄«.

He took … with reference to the Savior, since he did not say “Let him live,” nor did he show that he himself had provided the life. And he says that, having come down to the sufferer and healed him of his disease, that is, of his sins, and having made him alive through forgiveness, he said, “Your son lives.”

Textual problem in this passage: see the notes.

John 4:50 (quotation, high confidence)

Notes and citation

Summary: Heracleon explains “your son lives” as the Savior's healing of sins and giving life through forgiveness.

Heracleon on John 4:50. The opening words are corrupt in the digital text.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.421 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-421).

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13.422Preuschen 4:292

καὶ ἐπιλέγει πρὸς τὸ »Ἐπίστευσεν« ὁ ἄνθρωπος· ὅτι εὔπιστος καὶ ὁ δημιουργός ἐστιν, ὅτι δύναται ὁ σωτὴρ καὶ μὴ παρὼν θεραπεύειν.

kai epilegei pros to »Episteusen« ho anthrōpos; hoti eupistos kai ho dēmiourgos estin, hoti dynatai ho sōtēr kai mē parōn therapeuein.

And on “The man believed” he adds that the Demiurge too is easily persuaded that the Savior can heal even when not present.

John 4:50 (quotation, high confidence)

Notes and citation

Summary: Heracleon: the Demiurge readily believes the Savior can heal at a distance.

Heracleon on John 4:50.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.422 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-422).

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13.423Preuschen 4:292

δούλους δὲ τοῦ βασιλικοῦ ἐξείληφεν τοὺς ἀγγέλους τοῦ δημιουργοῦ, ἀπαγγέλλοντας ἐν τῷ »Ὁ παῖς σου ζῇ«, ὅτι οἰκείως καὶ κατὰ τρόπον ἔχει, πράσσων μηκέτι τὰ ἀνοίκεια· καὶ διὰ τοῦτο νομίζει ἀπαγγέλλειν τῷ βασιλικῷ τοὺς δού- λους τὰ περὶ τῆς τοῦ υἱοῦ σωτηρίας, ἐπεὶ καὶ πρώ- τους οἴεται βλέπειν τὰς πράξεις τῶν ἐν τῷ κόσμῳ ἀν- θρώπων τοὺς ἀγγέλους, εἰ ἐρρωμένως καὶ εἰλικρινῶς πολιτεύοιντο ἀπὸ τῆς τοῦ σωτῆρος ἐπιδημίας.

doulous de tou basilikou exeilēphen tous angelous tou dēmiourgou, apangellontas en tǭ »Ho pais sou zę̄«, hoti oikeiōs kai kata tropon echei, prassōn mēketi ta anoikeia; kai dia touto nomizei apangellein tǭ basilikǭ tous dou- lous ta peri tēs tou huiou sōtērias, epei kai prō- tous oietai blepein tas praxeis tōn en tǭ kosmǭ an- thrōpōn tous angelous, ei errōmenōs kai eilikrinōs politeuointo apo tēs tou sōtēros epidēmias.

He took the royal official's servants to be the angels of the Demiurge, who announce in “Your boy lives” that he is in a proper and fitting state, no longer doing what is unfitting; and for this reason he thinks the servants announce to the royal official the news of his son's salvation, since he supposes that the angels are the first to see the actions of human beings in the world, whether they live vigorously and sincerely since the Savior's coming.

John 4:51 (quotation, high confidence)

Notes and citation

Summary: Heracleon makes the servants the Demiurge's angels, who first observe whether people live rightly after the Savior's coming.

Heracleon on John 4:51.

Notes on the original text

Digital text corrected (OCR slip): μηκέτιι → μηκέτι.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.423 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-423).

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13.424Preuschen 4:292

ἔτι πρὸς τὴν ἑβδόμην ὥραν λέγει ὅτι διὰ τῆς ὥρας χαρακτηρί- ζεται ἡ φύσις τοῦ ἰαθέντος. ἐπὶ πᾶσιν τὸ »Ἐπίστευσεν »αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη« διηγήσατο ἐπὶ τῆς ἀγγε- λικῆς εἰρῆσθαι τάξεως καὶ ἀνθρώπων τῶν οἰκειο- τέρων αὐτῷ.

eti pros tēn hebdomēn hōran legei hoti dia tēs hōras charaktēri- zetai hē physis tou iathentos. epi pasin to »Episteusen »autos kai hē oikia autou holē« diēgēsato epi tēs ange- likēs eirēsthai taxeōs kai anthrōpōn tōn oikeio- terōn autǭ.

Further, on the seventh hour he says that the nature of the one healed is characterized by the hour. Finally he explained “He himself believed, and his whole household” as said of the angelic order and of the people more closely related to him.

John 4:52–53 (quotation, high confidence)

Notes and citation

Summary: Heracleon says the seventh hour marks the nature of the healed, and the believing household is the angels and people closest to the Demiurge.

Heracleon on John 4:52–53.

Notes on the original text

Digital text corrected (OCR slip): λέηει → λέγει.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.424 (Preuschen 4:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-424).

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13.425Preuschen 4:292–293

ζητεῖσθαι δέ φησι περί τινων ἀγγέλων εἰ σωθήσονται, τῶν κατελθόντων ἐπὶ τὰς τῶν ἀνθρώπων θυγατέρας. καὶ τῶν ἀνθρώπων δὲ τοῦ δημιουργοῦ τὴν ἀπώλειαν δηλοῦσθαι νομίζει ἐν τῷ »Οἱ υἱοὶ τῆς βασι- »λείας ἐξελεύσονται εἰς τὸ σκότος τὸ ἐξώτερον«.

zēteisthai de phēsi peri tinōn angelōn ei sōthēsontai, tōn katelthontōn epi tas tōn anthrōpōn thygateras. kai tōn anthrōpōn de tou dēmiourgou tēn apōleian dēlousthai nomizei en tǭ »Hoi huioi tēs basi- »leias exeleusontai eis to skotos to exōteron«.

And he says it is a question whether certain angels will be saved, those who came down to the daughters of men. And he thinks the destruction of the Demiurge's people is shown in “The sons of the kingdom will go out into the outer darkness.”

Gen 6:2 (allusion, high confidence) · Matt 8:12 (quotation, high confidence)

Notes and citation

Summary: Heracleon questions whether the angels who went to the daughters of men will be saved, and sees the Demiurge's people's ruin in Matt 8:12.

Heracleon; the allusion is Gen 6:2, the quotation Matt 8:12.

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

Topics: Heresy, Eschatology

Cite (SBL): Origen, Comm. Jo. 13.425 (Preuschen 4:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-425).

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13.426Preuschen 4:293

καὶ περὶ τούτων τὸν Ἡσαΐαν προφητεύειν τὸ »Υἱοὺς ἐγέν- »νησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν«, οὕστινας υἱοὺς ἀλλοτρίους, καὶ σπέρμα πονηρὸν καὶ ἄνομον καλεῖ, καὶ ἀμπελῶνα ἀκάνθας ποιήσαντα.

kai peri toutōn ton Hēsaïan prophēteuein to »Huious egen- »nēsa kai hypsōsa, autoi de me ēthetēsan«, houstinas huious allotrious, kai sperma ponēron kai anomon kalei, kai ampelōna akanthas poiēsanta.

And he says that Isaiah prophesied about them, “I begot sons and raised them up, but they rejected me,” whom he calls alien sons, and an evil and lawless seed, and a vineyard that produced thorns.

Isa 1:2 (quotation, high confidence) · Isa 1:4 (allusion, high confidence) · Isa 5:2–4 (allusion, high confidence)

Notes and citation

Summary: Heracleon applies Isaiah's words about rebellious sons and a thorny vineyard to the Demiurge's people.

Heracleon; the quotations and allusions are Isa 1:2, Isa 1:4, and Isa 5:2–4.

Notes on the original text

Digital text corrected (OCR slip): αὐτοὶ δὲ μὲν ἠθέτησαν → αὐτοὶ δέ με ἠθέτησαν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.426 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-426).

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13.427Preuschen 4:293

Καὶ ταῦτα μὲν τὰ Ἡρακλέωνος, ἅπερ τολμηρότερον καὶ ἀσεβέστερον εἰρημένα ἐχρῆν μετὰ πολλῆς κατασκευῆς ἀποδεδεῖχθαι. εἴπερ ἦν ἀληθῆ. οὐκ οἶδε δὲ πῶς καὶ περὶ ἀθανασίας ψυχῆς ἀπιστεῖ, μὴ ἐκλαβὼν πόσα σημαίνεται ἐκ τῆς »θάνατος« φωνῆς.

Kai tauta men ta Hērakleōnos, haper tolmēroteron kai asebesteron eirēmena echrēn meta pollēs kataskeuēs apodedeichthai. eiper ēn alēthē. ouk oide de pōs kai peri athanasias psychēs apistei, mē eklabōn posa sēmainetai ek tēs »thanatos« phōnēs.

These, then, are Heracleon's views, which, being stated rather boldly and impiously, should have been proved with much argument, if they were true. And I do not know how he also disbelieves in the immortality of the soul, not having grasped how many meanings the word “death” has.

Notes and citation

Summary: Origen calls Heracleon's views bold and impious, and says he denies the soul's immortality by ignoring the many senses of “death.”

Notes on the original text

Digital text corrected (OCR slip): θάνταος → θάνατος.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.427 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-427).

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13.428Preuschen 4:293

καθορῶντα γὰρ ἔδει τὸ σημαινόμενον μετʼ ἐπισκέψεως καὶ ἀκριβείας ἰδεῖν εἰ κατὰ πάντα τὰ σημαινόμενα θνητή ἐστιν.

kathorōnta gar edei to sēmainomenon metʼ episkepseōs kai akribeias idein ei kata panta ta sēmainomena thnētē estin.

For, discerning the meaning, he ought to have seen with consideration and precision whether the soul is mortal in all the senses.

Notes and citation

Summary: He should have examined whether the soul is mortal in every sense of death.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.428 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-428).

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13.429Preuschen 4:293

εἰ μὲν γὰρ ὅτι δεκτικὴ ἁμαρτίας, ψυχὴ δὲ ἡ ἁμαρτάνουσα αὐτὴ ἀποθανεῖται, καὶ ἡμεῖς ἐροῦμεν αὐτὴν θνητήν· εἰ δὲ τὴν παντελῆ διάλυσιν καὶ ἐξαφανισμὸν αὐτῆς θάνατον νομίζει, ἡμεῖς οὐ προσησόμεθα οὐδὲ μέχρι ἐπινοίας ἰδεῖν δυνάμενοι οὐσίαν θνητὴν μεταβάλλουσαν εἰς ἀθάνατον, καὶ φύσιν φθαρτὴν ἐπὶ τὸ ἄφθαρτον· ὅμοιον γὰρ τοῦτο τῷ λέγειν μεταβάλλειν τι ἀπὸ σώματος εἰς ἀσώματον· ὡς ὑποκειμένου τινὸς κοινοῦ τῆς τῶν σωμάτων καὶ ἀσωμάτων φύσεως, ὅπερ μένει, ὥσπερ μένειν φασὶ τὸ ὑλικὸν οἱ περὶ ταῦτα δεινοὶ τῶν ποιοτήτων μεταβαλλουσῶν εἰς ἀφθαρσίαν. οὐ ταὐτὸν δέ ἐστιν τὸ τὴν φθαρτὴν φύσιν ἐνδύεσθαι ἀφθαρσίαν, καὶ τὸ τὴν φθαρτὴν φύσιν μεταβάλλειν εἰς ἀφθαρσίαν.

ei men gar hoti dektikē hamartias, psychē de hē hamartanousa autē apothaneitai, kai hēmeis eroumen autēn thnētēn; ei de tēn pantelē dialysin kai exaphanismon autēs thanaton nomizei, hēmeis ou prosēsometha oude mechri epinoias idein dynamenoi ousian thnētēn metaballousan eis athanaton, kai physin phthartēn epi to aphtharton; homoion gar touto tǭ legein metaballein ti apo sōmatos eis asōmaton; hōs hypokeimenou tinos koinou tēs tōn sōmatōn kai asōmatōn physeōs, hoper menei, hōsper menein phasi to hylikon hoi peri tauta deinoi tōn poiotētōn metaballousōn eis aphtharsian. ou tauton de estin to tēn phthartēn physin endyesthai aphtharsian, kai to tēn phthartēn physin metaballein eis aphtharsian.

For if he means that it is capable of sin, and “the soul that sins, it shall die,” we too shall say that it is mortal; but if he regards death as its complete dissolution and annihilation, we shall not accept it, being unable even in thought to see a mortal substance changing into an immortal one, or a corruptible nature into the incorruptible. For this is like saying that something changes from body to bodiless, as though there were some common substrate of the nature of bodies and of bodiless things, which remains, as those skilled in these matters say that the material substrate remains while the qualities change into incorruption. But it is not the same for the corruptible nature to put on incorruption and for the corruptible nature to change into incorruption.

Ezek 18:4 (quotation, high confidence) · 1 Cor 15:53 (allusion, high confidence)

Notes and citation

Summary: The soul is mortal in that it can die by sin, but not in the sense of annihilation; putting on incorruption is not the same as changing into it.

The quotation is Ezek 18:4; the allusion is 1 Cor 15:53. οὐσία is rendered “substance.”

Topics: Heresy, Eschatology

Cite (SBL): Origen, Comm. Jo. 13.429 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-429).

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13.430Preuschen 4:293

τὰ δʼ αὐτὰ καὶ περὶ τῆς θνητῆς λεκτέον, οὐ μεταβαλλούσης μὲν εἰς ἀθανασίαν, ἐνδυομένης δὲ αὐτήν.

ta dʼ auta kai peri tēs thnētēs lekteon, ou metaballousēs men eis athanasian, endyomenēs de autēn.

The same must be said of the mortal too: it does not change into immortality, but puts it on.

1 Cor 15:53 (allusion, high confidence)

Notes and citation

Summary: Likewise the mortal puts on immortality rather than changing into it.

The allusion is 1 Cor 15:53.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.430 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-430).

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13.431Preuschen 4:293

ἔτι ἐπείπερ τὴν ψυχικὴν φύσιν ᾠήθη διʼ ἔργων καὶ αἰσθήσεως πείθεσθαι οὐχὶ δὲ λόγων, πευσόμεθα αὐτοῦ περὶ Παύλου ποίας φύσεως ἦν. εἰ μὲν γὰρ πνευματικῆς, πῶς διὰ τῆς τεραστίου ἐπιφανείας πεπίστευκεν; εἰ δʼ οὐκ ἄλλως ἐδύνατο πιστεύειν ἢ διὰ τῆς τεραστίου ἐπιφανείας, ἀκολουθεῖ κατʼ αὐτοὺς καὶ αὐτὸν εἶναι ψυχικόν.

eti epeiper tēn psychikēn physin ǭēthē diʼ ergōn kai aisthēseōs peithesthai ouchi de logōn, peusometha autou peri Paulou poias physeōs ēn. ei men gar pneumatikēs, pōs dia tēs terastiou epiphaneias pepisteuken? ei dʼ ouk allōs edynato pisteuein ē dia tēs terastiou epiphaneias, akolouthei katʼ autous kai auton einai psychikon.

Further, since he thought the psychic nature is persuaded through works and sense perception and not through words, we shall ask him of what nature Paul was. For if spiritual, how did he believe through the wondrous appearance? But if he could not believe otherwise than through the wondrous appearance, it follows on their view that he too was psychic.

Acts 9:3–6 (allusion, high confidence)

Notes and citation

Summary: If only “psychics” need wonders to believe, then Paul, converted by a vision, must be psychic on Heracleon's terms.

The allusion is Acts 9:3–6.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.431 (Preuschen 4:293; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-431).

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13.432Preuschen 4:293–294

πῶς δὲ οὐκ ἀσεβὲς τὸ πρὸ τοῦ δημιουργοῦ τοὺς ἀγγέλους αὐτοῦ θεωρεῖν τὸ ἐρρωμένον καὶ τὸ εἰλικρινὲς τῆς πολιτείας τῶν ὑπὸ τῆς δυνάμεως τοῦ σωτῆρος βελτιωθέντων καὶ παρὰ τὸ ἐναργὲς τοῦ περὶ τοῦ δημιουργοῦ λόγου, ἔτι δὲ καὶ παρὰ τὴν γραφὴν τὴν λέγουσαν· »Εἰ κρυβήσεται ἄνθρωπος ἐν κρυφαίοις, κἀγὼ οὐκ ὄψομαι αὐτόν;« καὶ »Κύριος ἐτάζων νεφροὺς καὶ καρδίας« καὶ »Κύριος γινώσκει »τοὺς διαλογισμοὺς τῶν ἀνθρώπων κἂν ὦσιν μάταιοι;«

pōs de ouk asebes to pro tou dēmiourgou tous angelous autou theōrein to errōmenon kai to eilikrines tēs politeias tōn hypo tēs dynameōs tou sōtēros beltiōthentōn kai para to enarges tou peri tou dēmiourgou logou, eti de kai para tēn graphēn tēn legousan; »Ei krybēsetai anthrōpos en kryphaiois, kagō ouk opsomai auton?« kai »Kyrios etazōn nephrous kai kardias« kai »Kyrios ginōskei »tous dialogismous tōn anthrōpōn kan ōsin mataioi?«

And how is it not impious that the Demiurge's angels should see, before the Demiurge himself, the vigor and sincerity of the way of life of those improved by the Savior's power, against the clear account concerning the Demiurge, and further against Scripture, which says, “If a man hides in secret places, shall I not see him?” and “The Lord who tests hearts and kidneys,” and “The Lord knows the reasonings of men, that they are vain”?

Jer 23:24 (quotation, high confidence) · Ps 7:9 (7:10 LXX) (quotation, high confidence) · Ps 94:11 (93:11 LXX) (quotation, high confidence)

Notes and citation

Summary: It is impious to say angels see before the Creator, whom Scripture shows to see all hidden things and to know hearts.

The quotations are Jer 23:24, Ps 7:9 (7:10 LXX), and Ps 94:11 (93:11 LXX). The digital text repeats “Lord” in place of “knows.”

Notes on the original text

Digital text corrected (repeated word in place of γινώσκει (Ps 93:11 LXX)): καὶ Κύριος »Κύριος → καὶ »Κύριος γινώσκει.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.432 (Preuschen 4:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-432).

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13.433Preuschen 4:294

πῶς δὲ σώσει καὶ τὸ »῾Ο εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν;« τί δὲ μᾶλλον ἡ φύσις χαρακτηρίζεται τοῦ ἰαθέντος ἀπὸ τοῦ ἀριθμοῦ τῆς ὥρας, ἢ ἡ φύσις τῆς ἰάσεως γινομένης τῷ οἰκείῳ τῇ ἀναπαύσει ἀριθμῷ; τὸ δὲ διαφθορὰς εἶναι ψυχικῶν, ἐπὶ τέλει ὧν ἐξεθέμεθα ὑπʼ αὐτοῦ εἰρημένων ἀναγεγραμμένον, ὁμωνυμίᾳ χρωμένου ἐστὶν καὶ ἑτέραν φύσιν εἰσάγοντος τετάρτην, ὅπερ οὐ βούλεται. Τοῦτο δὲ Πάλιν δεύτερον σημεῖον ἐποίησεν ὁ ᾿Ιησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν.

pōs de sōsei kai to »῾O eidōs ta panta prin geneseōs autōn?« ti de mallon hē physis charaktērizetai tou iathentos apo tou arithmou tēs hōras, ē hē physis tēs iaseōs ginomenēs tǭ oikeiǭ tę̄ anapausei arithmǭ? to de diaphthoras einai psychikōn, epi telei hōn exethemetha hypʼ autou eirēmenōn anagegrammenon, homōnymią chrōmenou estin kai heteran physin eisagontos tetartēn, hoper ou bouletai. Touto de Palin deuteron sēmeion epoiēsen ho ᾿Iēsous elthōn ek tēs Ioudaias eis tēn Galilaian.

And how will he preserve “He who knows all things before they come to be”? And why is the nature of the one healed characterized by the number of the hour rather than the nature of the healing, which takes place at the number proper to rest? And the statement that there are corruptions of psychics, recorded at the end of the sayings of his that we set out, is that of one who uses a word equivocally and introduces a fourth nature, which he does not intend. “This again is the second sign that Jesus did, having come from Judea into Galilee.”

John 4:54 (quotation, high confidence)

Notes and citation

Summary: Origen objects that God knows all beforehand, that the seventh hour marks the healing, not the nature, and that Heracleon's talk of corruption implies a fourth nature.

The quotation “He who knows all things before they come to be” is Sus 42; the closing lemma is John 4:54. Valentinians taught three natures (spiritual, psychic, material).

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): 4, 54 → ; ἐ. Ποίησεν → ἐποίησεν.

Extrabiblical texts: Sus 42 (Susanna [in RC, EO, ETH canons]; quotation); Heracleon (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.433 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-433).

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13.434Preuschen 4:294

Τὸ ῥητὸν ἀμφίβολόν ἐστιν· σημαίνει γὰρ τὸ μέν τι τοιοῦτον· έν τῇ ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἐπιδημίᾳ ὁ ᾿Ιησοῦς δύο σημεῖα πεποίηκεν, ὡν τὸ περὶ τὸν υἱὸν τοῦ βασιλικοῦ δεύτερόν ἐστιν· τὸ δέ τι τοιοῦτον· δύο σημείων ὄντων, ἃ ἐποίησεν ἐν τῇ Γαλιλαίᾳ ὁ Ἰησοῦς, τὸ δεύτερον πεποίηκεν ἐλθὼν ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν.

To rhēton amphibolon estin; sēmainei gar to men ti toiouton; en tę̄ apo tēs Ioudaias eis tēn Galilaian epidēmią ho ᾿Iēsous dyo sēmeia pepoiēken, hōn to peri ton huion tou basilikou deuteron estin; to de ti toiouton; dyo sēmeiōn ontōn, ha epoiēsen en tę̄ Galilaią ho Iēsous, to deuteron pepoiēken elthōn apo tēs Ioudaias eis tēn Galilaian.

The text is ambiguous. For it means either something like this: in his visit from Judea to Galilee Jesus did two signs, of which the one concerning the royal official's son is the second; or something like this: of the two signs that Jesus did in Galilee, he did the second having come from Judea into Galilee.

John 4:54 (allusion, high confidence)

Notes and citation

Summary: John 4:54 can be read two ways.

The allusion is John 4:54.

Notes on the original text

Digital text corrected (OCR slip): ἐατιν → ἐστιν.

Cite (SBL): Origen, Comm. Jo. 13.434 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-434).

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13.435Preuschen 4:294

καὶ τοῦτό γέ ἐστιν τὸ δεκτὸν καὶ ἀληθές· οὐ γὰρ τὸ πρότερον ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἐλθὼν πεποίηκεν (τὸ δὲ πρότερόν ἐστιν τὸ περὶ τὴν μεταβολὴν τοῦ ὕδατος εἰς οἶνον), ὅπερ γέγονεν τῇ ἐπαύριον τοῦ ᾿Ανδρέαν τὸν ἀδελφὸν Σίμωνος Πέτρου, πυθόμενον ποῦ μένει, περὶ δεκάτην ὥραν τῆς ἡμέρας μεμενηκέναι παρὰ τῷ κυρίῳ· γέγραπται γάρ· »Τῇ ἐπαύ»ριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον‘.

kai touto ge estin to dekton kai alēthes; ou gar to proteron apo tēs Ioudaias eis tēn Galilaian elthōn pepoiēken (to de proteron estin to peri tēn metabolēn tou hydatos eis oinon), hoper gegonen tę̄ epaurion tou ᾿Andrean ton adelphon Simōnos Petrou, pythomenon pou menei, peri dekatēn hōran tēs hēmeras memenēkenai para tǭ kyriǭ; gegraptai gar; »Tę̄ epau»rion ēthelēsen exelthein eis tēn Galilaian, kai heuriskei Philippon‘.

And this is the acceptable and true one. For he did not do the first sign having come from Judea into Galilee (the first is the one concerning the changing of the water into wine), which happened on the day after Andrew, the brother of Simon Peter, having asked where he was staying, stayed with the Lord about the tenth hour of the day; for it is written: “The next day he wanted to go out into Galilee, and he finds Philip.”

John 1:38–40 (allusion, high confidence) · John 1:43 (quotation, high confidence) · John 2:1–11 (allusion, high confidence)

Notes and citation

Summary: The second reading is correct: the first sign, at Cana, did not follow a journey from Judea.

The allusions are John 1:38–40 and 2:1–11; the quotation is John 1:43.

Cite (SBL): Origen, Comm. Jo. 13.435 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-435).

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13.436Preuschen 4:294

ὅρα δὲ τὴν οἰκονομίαν εἰ δυνάμεθα νοῆσαι τὸ καὶ ἐπισεσημειῶσθαι τὸν εὐαγγελιστὴν περὶ τοῦ δεύτερον τοῦτο τὸ σημεῖον γεγονέναι, κατελθόντος ἀπὸ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν τοῦ κυρίου.

hora de tēn oikonomian ei dynametha noēsai to kai episesēmeiōsthai ton euangelistēn peri tou deuteron touto to sēmeion gegonenai, katelthontos apo tēs Ioudaias eis tēn Galilaian tou kyriou.

But see whether we can understand the purpose in the evangelist's also noting that this second sign took place when the Lord had come down from Judea into Galilee.

John 4:54 (allusion, high confidence)

Notes and citation

Summary: Origen asks why the evangelist notes that the second sign came after the journey from Judea.

Cite (SBL): Origen, Comm. Jo. 13.436 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-436).

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13.437Preuschen 4:294

ἐλέγομεν δὲ έν τοῖς ἀνωτέρω δύνασθαι τὰς δύο εἰς τὴν Κανᾶ τοῦ σωτῆρος ἡμῶν ἐπιδημίας εἰς σύμβολον λαμβάνεσθαι τῶν δύο αὐτοῦ εἰς τὴν γῆν ἐπιδημιῶν, ἥτις παρὰ τὸ < αὐτοῦ γεγονέναι εἰληφότος πᾶσαν ἐξουσίαν ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς Κανᾶ ὠνομάσθη.

elegomen de en tois anōterō dynasthai tas dyo eis tēn Kana tou sōtēros hēmōn epidēmias eis symbolon lambanesthai tōn dyo autou eis tēn gēn epidēmiōn, hētis para to < autou gegonenai eilēphotos pasan exousian hōs en ouranǭ kai epi gēs Kana ōnomasthē.

We said above that our Savior's two visits to Cana can be taken as a symbol of his two comings to the earth, which was named Cana because he had received all authority as in heaven so on earth.

Textual problem in this passage: see the notes.

Matt 28:18 (allusion, high confidence)

Notes and citation

Summary: The two visits to Cana symbolize Christ's two comings to the earth, “Cana” meaning his possession.

The allusion is Matt 28:18. Origen elsewhere interprets Cana as “possession” (κτῆσις); the text is damaged here.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.437 (Preuschen 4:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-437).

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13.438Preuschen 4:294–295

τῇ μὲν οὐν προτέρᾳ ἐπιδημίᾳ μετὰ τὸ λουτρὸν ἡμᾶς εὐφραίνει συνδιαιτωμένους αὐτῷ, καὶ διδοὺς τοῦ ἐκ τῆς δυνάμεως αὐτοῦ οἴνου πιεῖν, ὕδατος μὲν τυγχάνοντος ὅτε ἠντλεῖτο πρότερον, οἴνου δὲ γενομένου ὅτε αὐτὸν μετεΠοίησεν Ἰησοῦς. καὶ γὰρ ἀληθῶς πρὸ μὲν Ἰησοῦ ἡ γραφὴ ὕδωρ ἦν, ἀπὸ δὲ τοῦ Ἰησοῦ οἶνος ἡμῖν γεγένηται.

tę̄ men oun proterą epidēmią meta to loutron hēmas euphrainei syndiaitōmenous autǭ, kai didous tou ek tēs dynameōs autou oinou piein, hydatos men tynchanontos hote ēntleito proteron, oinou de genomenou hote auton metePoiēsen Iēsous. kai gar alēthōs pro men Iēsou hē graphē hydōr ēn, apo de tou Iēsou oinos hēmin gegenētai.

In the first coming, then, after the washing, he gladdens us who live with him, giving us to drink of the wine that comes from his power, which was water when it was first drawn, but became wine when Jesus transformed it. And truly, before Jesus Scripture was water, but from Jesus it has become wine for us.

John 2:7–9 (allusion, high confidence)

Notes and citation

Summary: At his first coming Christ gladdens the baptized; through him Scripture, once water, has become wine.

The allusion is John 2:7–9. “The washing” refers to baptism.

Topics: Scripture and canon, Baptism

Cite (SBL): Origen, Comm. Jo. 13.438 (Preuschen 4:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-438).

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13.439Preuschen 4:295

τῇ δὲ δευτέρᾳ ἐπιδημίᾳ ἀπολύει τοῦ πυρετοῦ κατὰ τὸν καιρὸν τῆς κρίσεως, ἣν ἐπιστεύθη κρίνειν ἀπὸ τοῦ θεοῦ, ἀπολύων τοῦ πυρετοῦ καὶ ἰώμενος παντελῶς τὸν τοῦ βασιλικοῦ υἱόν, εἴτε ᾿Αβραὰμ εἴτε ἄρχοντός τινος ὀνομαζομένου βασιλικοῦ.

tę̄ de deuterą epidēmią apolyei tou pyretou kata ton kairon tēs kriseōs, hēn episteuthē krinein apo tou theou, apolyōn tou pyretou kai iōmenos pantelōs ton tou basilikou huion, eite ᾿Abraam eite archontos tinos onomazomenou basilikou.

But in the second coming he frees from the fever at the time of the judgment, which he was entrusted by God to exercise, freeing from the fever and completely healing the son of the royal official, whether Abraham or some ruler called a royal official.

John 5:22 (allusion, medium confidence)

Notes and citation

Summary: At his second coming, at the judgment, Christ will fully heal the official's son.

The allusion is John 5:22.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.439 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-439).

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13.440Preuschen 4:295

καὶ ταῦτα μὲν ὡς πρός τινα διήγησιν παραξύουσαν τὰς προτέρας. ἐπεὶ δὲ μεμνῆσθαι ἡμᾶς ἐαυτῶν δεῖ, λεκτέον ὅτι δυνατὸν πάσῃ τῇ κτήσει αὐτοῦ τὴν διττὴν ταύτην νοεῖσθαι ἐπιδημίαν.

kai tauta men hōs pros tina diēgēsin paraxyousan tas proteras. epei de memnēsthai hēmas eautōn dei, lekteon hoti dynaton pasę̄ tę̄ ktēsei autou tēn dittēn tautēn noeisthai epidēmian.

So much for an explanation that just grazes the former ones. But since we must remember ourselves, we must say that this twofold coming can be understood in the case of all his possession.

Notes and citation

Summary: The twofold coming can also be applied to each soul that belongs to Christ.

Cite (SBL): Origen, Comm. Jo. 13.440 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-440).

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13.441Preuschen 4:295

ἐπιστήσεις δὲ εἰ προηγουμένην μὲν κατὰ τοῦτο τὴν πρώτην λεκτέον ἑπομένην δὲ τὴν δευτέραν, ὥστε τῇ μὲν προηγουμένῃ εὐφραίνεσθαι τοὺς παραδεξαμένους αὐτόν, τῇ δὲ δευτέρᾳ πάσης νόσου ἀπολύεσθαι καὶ τῶν πεπυρωμένων τοῦ ἐχθροῦ βελῶν τοὺς μὴ βουληθέντας πρότερον τοῦ οἴνου αὐτοῦ πιεῖν.

epistēseis de ei proēgoumenēn men kata touto tēn prōtēn lekteon hepomenēn de tēn deuteran, hōste tę̄ men proēgoumenę̄ euphrainesthai tous paradexamenous auton, tę̄ de deuterą pasēs nosou apolyesthai kai tōn pepyrōmenōn tou echthrou belōn tous mē boulēthentas proteron tou oinou autou piein.

And you will consider whether in this respect the first should be called the leading coming and the second the following one, so that by the leading one those who received him are gladdened, while by the second those who were not willing earlier to drink his wine are freed from every sickness and from the flaming darts of the enemy.

Eph 6:16 (allusion, high confidence)

Notes and citation

Summary: The first coming gladdens those who receive him; the second heals those who refused his wine at first.

The allusion is Eph 6:16.

Notes on the original text

Digital text corrected (OCR slip): προγηουμένην → προηγουμένην.

Cite (SBL): Origen, Comm. Jo. 13.441 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-441).

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13.442Preuschen 4:295

καὶ τὰ μὲν τῆς πρώτης δυνάμεως ἀμέριστά ἐστιν· ἐν Κανᾷ γὰρ ὁ ποιῶν τὸ ὕδωρ οἶνον ἦν καὶ οἱ πίνοντες· τὰ δὲ τῆς δευτέρας οἱονεὶ ἔχει τινὰ μερισμόν· ὁ γὰρ τοῦ βασιλικοῦ υἱὸς νοσῶν οὐκ ἦν ὅπου Ἰησοῦς·

kai ta men tēs prōtēs dynameōs amerista estin; en Kaną gar ho poiōn to hydōr oinon ēn kai hoi pinontes; ta de tēs deuteras hoionei echei tina merismon; ho gar tou basilikou huios nosōn ouk ēn hopou Iēsous;

And the deeds of the first power are undivided, for the one who made the water wine and those who drank were in Cana; but those of the second have, as it were, a certain division, for the royal official's sick son was not where Jesus was.

John 2:1–11 (allusion, high confidence) · John 4:46 (allusion, high confidence)

Notes and citation

Summary: At the first sign all were together; at the second the sick son was far from Jesus.

Cite (SBL): Origen, Comm. Jo. 13.442 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-442).

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13.443Preuschen 4:295

οὐ γὰρ ἦν ἐν Κανᾷ ἀλλʼ ἐν Καφαρναούμ. καὶ ὁ μὲν τῆς δυνάμεως λόγος ἀπὸ τῆς Κανᾶ ἐξέρχεται· τὸ γὰρ »῾Ο υἱός σου ζῇ« ἐν Κανᾷ εἴρηται· τὸ δὲ τοῦ λόγου ἔργον ἐν Καφαρναοὺμ γίνεται· ἐκεῖ γὰρ νοσῶν ὁ τοῦ βασιλικοῦ υἱὸς λόγῳ ἐθεραπεύθη τοῦ Ἰησοῦ κατὰ τὴν ἑβδόμην ὥραν.

ou gar ēn en Kaną allʼ en Kapharnaoum. kai ho men tēs dynameōs logos apo tēs Kana exerchetai; to gar »῾O huios sou zę̄« en Kaną eirētai; to de tou logou ergon en Kapharnaoum ginetai; ekei gar nosōn ho tou basilikou huios logǭ etherapeuthē tou Iēsou kata tēn hebdomēn hōran.

For he was not in Cana but in Capernaum. And the word of power goes out from Cana, for “Your son lives” was said in Cana; but the word's work is done in Capernaum, for there the royal official's sick son was healed by the word of Jesus at the seventh hour.

John 4:50 (quotation, high confidence) · John 4:52 (allusion, high confidence)

Notes and citation

Summary: The healing word was spoken in Cana but took effect in Capernaum.

The quotation is John 4:50; the allusion is John 4:52.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): ζῇς ἐν → ζῇ« ἐν.

Cite (SBL): Origen, Comm. Jo. 13.443 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-443).

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13.444Preuschen 4:295

τοῦτον δὲ λόγῳ εὑρίσκομεν θεραπευθέντα ἀπὸ μὴ παρεῖναι νομιζομένου αὐτῷ τοῦ Ἰησοῦ, καὶ τὸν τοῦ ἑκατοντάρχου δοῦλον· καὶ γὰρ ἀπʼ ἐκείνου εἰς τὴν οἰκίαν τοῦ ἑκατοντάρχου οὐ γίνεται ὁ κύριος εἰπόντος· »Κύριε, οὐκ εἰμὶ ἱκανὸς ἴνα μου ὑπὸ τὴν στέγην εἰσέλθῃς, ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται«· διό φησι πρὸς αὐτόν· »Ὕπαγε, καὶ ὡς ἐπίστευσας γενηθήτω σοι«.

touton de logǭ heuriskomen therapeuthenta apo mē pareinai nomizomenou autǭ tou Iēsou, kai ton tou hekatontarchou doulon; kai gar apʼ ekeinou eis tēn oikian tou hekatontarchou ou ginetai ho kyrios eipontos; »Kyrie, ouk eimi hikanos ina mou hypo tēn stegēn eiselthę̄s, alla monon eipe logǭ, kai iathēsetai«; dio phēsi pros auton; »Hypage, kai hōs episteusas genēthētō soi«.

And we find that the centurion's servant too was healed by a word from Jesus, who was thought not to be present with him; for from there the Lord does not go into the centurion's house, since the centurion said, “Lord, I am not worthy that you should come under my roof; but only speak a word, and he will be healed”; wherefore he says to him, “Go, and as you have believed, let it be done for you.”

Matt 8:8 (quotation, high confidence) · Matt 8:13 (quotation, high confidence)

Notes and citation

Summary: The centurion's servant was likewise healed at a distance by a word.

The quotations are Matt 8:8 and 8:13.

Cite (SBL): Origen, Comm. Jo. 13.444 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-444).

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13.445Preuschen 4:295

Τετηρήκαμεν δὲ καὶ ὅτι ἐν Καφαρναοὺμ ἀμφότεροι ἠσαν νοσοῦντες, ὅ τε τοῦ ἑκατοντάρχου παῖς καὶ ὁ τοῦ βασιλικοῦ υἱός. καὶ ἡ πενθερὰ δὲ Πέτρου βεβλημένη ἐπύρεσσεν ἐν Καφαρναούμ, ἡς ἁψάμενος τῆς χειρὸς ἰάσατο τὴν βεβλημένην, ὡς ἐγερθεῖσαν διακονεῖν αὐτῶ̣.

Tetērēkamen de kai hoti en Kapharnaoum amphoteroi ēsan nosountes, ho te tou hekatontarchou pais kai ho tou basilikou huios. kai hē penthera de Petrou beblēmenē epyressen en Kapharnaoum, hēs hapsamenos tēs cheiros iasato tēn beblēmenēn, hōs egertheisan diakonein autō.

We have observed also that both the sick were in Capernaum, the centurion's boy and the royal official's son. And Peter's mother-in-law, lying sick, had a fever in Capernaum; he touched her hand and healed her who lay sick, so that she rose and served him.

Matt 8:5 (allusion, high confidence) · Matt 8:14–15 (allusion, high confidence)

Notes and citation

Summary: All three healings, the centurion's boy, the official's son, and Peter's mother-in-law, took place at Capernaum.

The allusion is Matt 8:14–15.

Cite (SBL): Origen, Comm. Jo. 13.445 (Preuschen 4:295; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-445).

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13.446Preuschen 4:295–296

καὶ οὗτοι μὲν ἡμέρας ἐθεραπεύθησαν ἐν Καφαρναούμ· ὁ μὲν τοῦ βασιλικοῦ υἱὸς ὥραν ἑβδόμην, ὁ δὲ τοῦ ἑκατοντάρχου παῖς καὶ ἡ τοῦ Πέτρου πενθερὰ πρὸ τῆς ὀψίας. »᾿Οψίας δὲ γενομένης »(κατὰ τὸν Ματθαῖον, ἐν Καφαρναούμ) προσήνεγκαν αὐτῷ δαιμονζο- »μένους πολλοὺς καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας »κακῶς ἔχοντας ἐθεράπευσεν«. βράδιον οὖν τινες ὑπὸ Ἰησοῦ θερα- πεύονται καὶ ἕτεροι τάχιον· οἱ γὰρ ὀψίας βράδιον, ὡς ἐλάττονες ὄντες δαιμονῶσιν γὰρ καὶ ἔχουσιν κακῶς) τῶν ἡμέρας τεθεραπευμένων.

kai houtoi men hēmeras etherapeuthēsan en Kapharnaoum; ho men tou basilikou huios hōran hebdomēn, ho de tou hekatontarchou pais kai hē tou Petrou penthera pro tēs opsias. »᾿Opsias de genomenēs »(kata ton Matthaion, en Kapharnaoum) prosēnenkan autǭ daimonzo- »menous pollous kai exebalen ta pneumata logǭ, kai pantas »kakōs echontas etherapeusen«. bradion oun tines hypo Iēsou thera- peuontai kai heteroi tachion; hoi gar opsias bradion, hōs elattones ontes daimonōsin gar kai echousin kakōs) tōn hēmeras tetherapeumenōn.

And these were healed by day in Capernaum: the royal official's son at the seventh hour, and the centurion's boy and Peter's mother-in-law before evening. “When evening came (according to Matthew, in Capernaum) they brought to him many who were possessed by demons, and he cast out the spirits with a word and healed all who were sick.” Some, then, are healed by Jesus more slowly and others more quickly; for those at evening are healed more slowly, as being lesser (for they are demon-possessed and sick) than those healed by day.

Matt 8:16 (quotation, high confidence)

Notes and citation

Summary: Some were healed by day and others at evening; the latter, more gravely afflicted, are healed later.

The quotation is Matt 8:16, with Origen's parenthesis.

Cite (SBL): Origen, Comm. Jo. 13.446 (Preuschen 4:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-446).

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13.447Preuschen 4:296

φιλοτιμητέον δὲ συναγαγεῖν τοὺς τόπους ἔνθα εὑρέθησαν οἱ δεόμενοι θεραπείας, καὶ σημειωτέον ἐν ποίοις τόποις ἄλλα γέγονεν σημεῖα, κοὶ οὐ τὰ περὶ τοὺς κάμνοντας· οἷον ἐν τῇ Σαμαρείᾳ σημεῖον ἠν τὸ »Πέντε ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ« ἐφʼ ᾡ καὶ καταπλαγεῖσα ἡ γυνή φησιν· »Θεωρῶ ὅτι προφήτης εἶ »σύ«· τοῖς τε πολίταις λέγει· »Δεῦτε ἴδετε ἄνθρωπον, ὃς εἶπέν μοι »πάντα ὅσα ἐποίησα· μήτι οὗτός έστιν ὁ χριστός;«

philotimēteon de synagagein tous topous entha heurethēsan hoi deomenoi therapeias, kai sēmeiōteon en poiois topois alla gegonen sēmeia, koi ou ta peri tous kamnontas; hoion en tę̄ Samareią sēmeion ēn to »Pente andras esches, kai nyn hon echeis ouk estin sou anēr« ephʼ hǭ kai kataplageisa hē gynē phēsin; »Theōrō hoti prophētēs ei »sy«; tois te politais legei; »Deute idete anthrōpon, hos eipen moi »panta hosa epoiēsa; mēti houtos estin ho christos?«

We should take pains to collect the places where those needing healing were found, and note in what places other signs occurred, not those concerning the sick; for example, in Samaria the sign was “You have had five husbands, and the one you now have is not your husband,” at which the woman, astonished, says, “I see that you are a prophet,” and tells her fellow citizens, “Come, see a man who told me everything I did; can this be the Christ?”

John 4:18–19 (quotation, high confidence) · John 4:29 (quotation, high confidence)

Notes and citation

Summary: Origen suggests collecting the places of healings and other signs, such as Jesus' knowledge of the Samaritan woman's life.

The quotations are John 4:18, 4:19, and 4:29.

Cite (SBL): Origen, Comm. Jo. 13.447 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-447).

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13.448Preuschen 4:296

παρατηρητέον δὲ καὶ τοὺς λόγους αὐτοῦ, ποῦ καὶ διὰ τί καὶ ἐπὶ τώι πεπραγμένοις λέγονται· ὑπὸ γὰρ μόνων τῶν τοιούτων παρατηρήσεων καὶ ἐξετάσεων † τὰς βασάνους εὑρήσει κατὰ βραχὺ τοὺς καρΠοὺς τῶν πόνων, τὴν έν ψαλμοῖς εὐλογίαν λέγουσαν· Τοὺς καρποὺς τῶν πόνων σου φαγεσαι«.

paratērēteon de kai tous logous autou, pou kai dia ti kai epi tōi pepragmenois legontai; hypo gar monōn tōn toioutōn paratērēseōn kai exetaseōn † tas basanous heurēsei kata brachy tous karPous tōn ponōn, tēn en psalmois eulogian legousan; Tous karpous tōn ponōn sou phagesai«.

And his words too should be observed: where, why, and on what occasions they are spoken. For only through such observations and examinations … will one find, little by little, the fruits of one's labors, the blessing in the Psalms that says: “You shall eat the fruits of your labors.”

Textual problem in this passage: see the notes.

Ps 128:2 (127:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Careful study of where and why Jesus spoke brings the fruit promised in the Psalm.

The quotation is Ps 128:2 (127:2 LXX). The text is corrupt at the dagger.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.448 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-448).

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13.449Preuschen 4:296

Ἔτι πρὸς τὸ Τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν »ὁ ᾿Ιησοῦς« καὶ τοῦτο λεκτέον, ὅτι οὐδαμοῦ μὲν ὠνομάσθη μόνα τὰ τέρατα· εἴ που γὰρ λέγεται, μετὰ τῶν σημείων ἀναγέγραπται, ὥσπερ ἐν τῷ »᾿Εὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε«· πολλαχοῦ δὲ τὰ σημεῖα χωρὶς τῶν τεράτων † ἴδητε, ὃν τρόπον καὶ νῦν.

Eti pros to Touto de palin deuteron sēmeion epoiēsen »ho ᾿Iēsous« kai touto lekteon, hoti oudamou men ōnomasthē mona ta terata; ei pou gar legetai, meta tōn sēmeiōn anagegraptai, hōsper en tǭ »᾿Ean mē sēmeia kai terata idēte, ou mē pisteusēte«; pollachou de ta sēmeia chōris tōn teratōn † idēte, hon tropon kai nyn.

Further, on “This again is the second sign that Jesus did” this too must be said: that nowhere are wonders named alone; for wherever they are mentioned, they are recorded together with signs, as in “Unless you see signs and wonders, you will not believe”; but in many places signs are mentioned without wonders, as here.

Textual problem in this passage: see the notes.

John 4:54 (quotation, high confidence) · John 4:48 (quotation, high confidence)

Notes and citation

Summary: Scripture never names “wonders” alone, but often names “signs” alone.

The quotations are John 4:54 and 4:48. The text is corrupt at the dagger.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): 64. Ἔτι → Ἔτι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.449 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-449).

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13.450Preuschen 4:296

καὶ ζητητέον γε, εἰ ἔχει τινὰ διαφορὰν πρὸς ἄλληλα τὰ τέρατα καὶ τὰ σημεῖα. οἶμαι δὲ τὰς μὲν παραδόξους καὶ τεραστίους δυνάμεις κατʼ αὐτὸ τὸ παράδοξον καὶ ἐκβεβηκὸς τὴν συνήθειαν θαυμάσιόν τε καὶ ὑπὲρ ἄνθρωπον γινόμενον »τέρατα« ὀνομάζεσθαι· τὰ δὲ δηλωτικά τινων ἑτέρων παρὰ τὰ γινόμενα »σημεῖα« λέγεσθαι· διόπερ καὶ ἐπὶ τῶν μὴ παραδόξων τὸ ὄνομα τοῦ σημείου εὑρίσκομεν.

kai zētēteon ge, ei echei tina diaphoran pros allēla ta terata kai ta sēmeia. oimai de tas men paradoxous kai terastious dynameis katʼ auto to paradoxon kai ekbebēkos tēn synētheian thaumasion te kai hyper anthrōpon ginomenon »terata« onomazesthai; ta de dēlōtika tinōn heterōn para ta ginomena »sēmeia« legesthai; dioper kai epi tōn mē paradoxōn to onoma tou sēmeiou heuriskomen.

And we must ask whether wonders and signs differ from one another. I think that extraordinary and wondrous powers are called “wonders” by reason of the extraordinary itself, which goes beyond custom and is marvellous and happens beyond human power; while things that indicate something else besides what happens are called “signs”; for this reason we find the name “sign” used even of things that are not extraordinary.

Notes and citation

Summary: Wonders are extraordinary deeds; signs are things that point beyond themselves, even when ordinary.

Notes on the original text

Digital text corrected (OCR slip): κοὶ ὑπὲρ → καὶ ὑπὲρ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.450 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-450).

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13.451Preuschen 4:296

ἤγουν [περὶ] τὸ σημεῖον λέγεται ὑπὸ τοῦ θεοῦ ἐν τούτοις »Περιτμηθήσεται »ὑμῶν πᾶν ἀρσενικόν. καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυ- »στίας ὑμῶν, καὶ ἔσται έν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ »ὑμῶν«.

ēgoun [peri] to sēmeion legetai hypo tou theou en toutois »Peritmēthēsetai »hymōn pan arsenikon. kai peritmēthēsesthe tēn sarka tēs akroby- »stias hymōn, kai estai en sēmeiǭ diathēkēs ana meson emou kai »hymōn«.

For instance, “sign” is used by God in these words: “Every male among you shall be circumcised, and you shall be circumcised in the flesh of your foreskin, and it shall be a sign of the covenant between me and you.”

Gen 17:10–11 (quotation, high confidence)

Notes and citation

Summary: Circumcision is called a sign, though not a wonder.

The quotation is Gen 17:10–11.

Cite (SBL): Origen, Comm. Jo. 13.451 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-451).

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13.452Preuschen 4:296

οὐδαμοῦ δὲ μόνα τὰ τέρατα ὠνομάσθη, ἐπείπερ οὐκ ἔστιν τι παράδοξον γενόμενον ἐν τῇ γραφῇ, ὃ μή ἐστι σημεῖον καὶ σύμβολον ἑτέρου παρὰ τὸ αἰσθητῶς γεγενημένον· ὡς εἴπερ ἦν τεράστιόν τι γινόμενον οὐ συμβολικὸν ἑτέρου, ἐγέγραπτο ἂν αὐτὸ τὸ τέρας Πεποιηκέναι τὸν ᾿Ιησοῦν, ἢ φέρʼ εἰπεῖν Μωσέα ἢ τινὰ τῶν ἁγίων.

oudamou de mona ta terata ōnomasthē, epeiper ouk estin ti paradoxon genomenon en tę̄ graphę̄, ho mē esti sēmeion kai symbolon heterou para to aisthētōs gegenēmenon; hōs eiper ēn terastion ti ginomenon ou symbolikon heterou, egegrapto an auto to teras Pepoiēkenai ton ᾿Iēsoun, ē pherʼ eipein Mōsea ē tina tōn hagiōn.

And wonders are nowhere named alone, since there is nothing extraordinary that happened in Scripture which is not a sign and symbol of something else besides what happened perceptibly; so that if there had been something wondrous that happened which was not symbolic of something else, it would have been written that Jesus, or, say, Moses or one of the saints, did the wonder alone.

Notes and citation

Summary: Every wonder in Scripture is also a sign pointing beyond itself.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.452 (Preuschen 4:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-452).

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13.453Preuschen 4:296–297

ὅτε μὲν οὐν διδασκόμεθα ἀπὸ τῆς γραφῆς δεῖν ζητεῖν τὸ οὗ σημεῖόν ἐστιν τὸ γεγενημένον λέγεται· Τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν ὁ ᾿Ιησοῦς«· ὅτε δὲ ὁ βασιλικὸς ὀνειδίζεται ὡς οὐκ ἂν πιστεύσων χωρὶς τῆς θεας τῶν παραδόξων, οὐκέτι λέγεται· »᾿Εὰν μὴ »σημεῖα ἴδητε, οὐ μὴ πιστεύσητε« (οὐ γὰρ τὰ σημεῖα γινόμενα προκαλεῖται ἐπὶ τὸ πιστεύειν, ᾗ σημεῖά ἐστιν, ἐὰν τύχῃ τὸ σημεῖον μὴ εἶναι καὶ τέρας) ἀλλὰ »᾿Εὰν μὴ σημεῖα καὶ τέρατα ἵδητε, οὐ μὴ πι- »στεύσητε« ὑμῶν μὲν πιστευόντων διὰ τὸ παράδοξον, ἡμῶν δὲ πρὸς τούτῳ καὶ διὰ τὸ οὗ ἐστι σημεῖον ἐπιτελούντων αὐτό.

hote men oun didaskometha apo tēs graphēs dein zētein to hou sēmeion estin to gegenēmenon legetai; Touto de palin deuteron sēmeion epoiēsen ho ᾿Iēsous«; hote de ho basilikos oneidizetai hōs ouk an pisteusōn chōris tēs theas tōn paradoxōn, ouketi legetai; »᾿Ean mē »sēmeia idēte, ou mē pisteusēte« (ou gar ta sēmeia ginomena prokaleitai epi to pisteuein, hę̄ sēmeia estin, ean tychę̄ to sēmeion mē einai kai teras) alla »᾿Ean mē sēmeia kai terata hidēte, ou mē pi- »steusēte« hymōn men pisteuontōn dia to paradoxon, hēmōn de pros toutǭ kai dia to hou esti sēmeion epitelountōn auto.

When, then, we are taught by Scripture that we must seek what the event is a sign of, it says, “This again is the second sign that Jesus did”; but when the royal official is reproached as one who would not believe without the sight of extraordinary things, it no longer says, “Unless you see signs, you will not believe” (for signs, when they happen, do not call to faith insofar as they are signs, if the sign happens not to be a wonder too), but “Unless you see signs and wonders, you will not believe”: you believing because of the extraordinary, but we, besides this, also because of that of which it is a sign, fulfilling it.

John 4:54 (quotation, high confidence) · John 4:48 (quotation, high confidence)

Notes and citation

Summary: Signs call for understanding; the official is rebuked because he needed wonders to believe.

The quotations are John 4:54 and 4:48.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.453 (Preuschen 4:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-453).

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13.454Preuschen 4:297

ζητήσεις δὲ τὸ ἐν ἑβδομηκοστῷ ἑβδόμῳ ψαλμῷ· »῾Ως ἔθετο ἐν Αἰγύπτῳ τὰ σημεῖα »αὐτοῦ, καὶ τὰ τέρατα αὐτοῦ ἐν πεδίῳ Τάνεως«, πότερον τῷ ὑποκειμένῳ διαφέρει τὰ »σημεῖα καὶ τέρατα«, ἢ τὰ αὐτά, ᾗ μὲν σημεῖά ἐστιν, γέγονεν ἐν Αἰγύπτῳ, καὶ αὐτῆς τῆς Αἰγύπτου ἀναγομένης ἐπί τινα νοητά· ᾗ δὲ τέρατα «ἐν πεδίῳ Τάνεως« οὔτε τῶν τεράτων, ᾗ τέρατα, οὔτε τοῦ πεδίου Τάνεως, ᾗ πεδίον Τάνεως, ἀλληγορουμένων· ἀλλὰ καὶ τὰ τέρατα, ᾗ σημεῖά ἐστιν, δεῖται ἀναγωγῆς, καὶ τὸ πεδίον Τάνεως, ᾗ Αἵγυπτος.

zētēseis de to en hebdomēkostǭ hebdomǭ psalmǭ; »῾Ōs etheto en Aigyptǭ ta sēmeia »autou, kai ta terata autou en pediǭ Taneōs«, poteron tǭ hypokeimenǭ diapherei ta »sēmeia kai terata«, ē ta auta, hę̄ men sēmeia estin, gegonen en Aigyptǭ, kai autēs tēs Aigyptou anagomenēs epi tina noēta; hę̄ de terata «en pediǭ Taneōs« oute tōn teratōn, hę̄ terata, oute tou pediou Taneōs, hę̄ pedion Taneōs, allēgoroumenōn; alla kai ta terata, hę̄ sēmeia estin, deitai anagōgēs, kai to pedion Taneōs, hę̄ Haigyptos.

You will investigate also the saying in the seventy-seventh Psalm, “How he set his signs in Egypt, and his wonders in the plain of Tanis”: whether “signs and wonders” differ in their subject, or are the same things; insofar as they are signs, they happened in Egypt, Egypt itself being referred to certain intelligible realities; but insofar as they are wonders, “in the plain of Tanis,” neither the wonders, as wonders, nor the plain of Tanis, as the plain of Tanis, being allegorized. Yet the wonders too, insofar as they are signs, need the higher sense, and so does the plain of Tanis, insofar as it is Egypt.

Ps 78:43 (77:43 LXX) (quotation, high confidence)

Notes and citation

Summary: Origen raises the same question about “signs in Egypt and wonders in the plain of Tanis” in Ps 78.

The quotation is Ps 78:43 (77:43 LXX). ἀναγωγή is rendered “the higher sense.”

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.454 (Preuschen 4:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-454).

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13.455Preuschen 4:297

Αὐτόθι δὲ καταπαύσωμεν καὶ τὸν τρισκαιδέκατον τόμον, περιέχοντα διήγησιν τῶν μέχρι τῆς ἑβδόμης ἀρχῆθεν ἐπιδημίας τοῦ Ἰησοῦ· πρῶτον μὲν γὰρ ἐν Βηθαβαρᾷ παρὰ τῷ Ἰορδάνῃ βαπτιζόμενος γίνεται· δεύτερον δὲ τῇ Κανᾷ τῆς Γαλιλαίας ἐπιδημήσας τὸ ὕδωρ οἶνον ποιεῖ· τρίτον εἰς τὴν Καφαρναοὺμ καταβαίνει, καὶ ἁρμόζει γε, ὅπου καταβαίνει, εἶναι τοὺς ἀσθενοῦντας· τέταρτον εἰς Ἱεροσόλυμα ἀνέρχεται· πέμπτον εἰς τὴν Ἰουδαίαν γῆν συνδιατρίβει τοῖς μαθηταῖς· ἕκτον ἐν τῇ Σαμαρείᾳ παρὰ τῇ πηγῇ τοῦ Ἰακὼβ ἐδίδαξεν, ἃ κατὰ δύναμιν ἐξητάσαμεν. καὶ ἕβδομον ἐν Κανᾷ τῆς Γαλιλαίας δεύτερον γίνεται· ἐν δὲ τῷ ἑξῆς, θεοῦ διδόντος, διαληψόμεθα περὶ τῶν ἐν τῇ ἑορτῇ τῶν ᾿Ιουδαίων ἐν ῾Ιεροσολύμοις πεπραγμένων αὐτῷ καὶ εἰρημένων.

Autothi de katapausōmen kai ton triskaidekaton tomon, periechonta diēgēsin tōn mechri tēs hebdomēs archēthen epidēmias tou Iēsou; prōton men gar en Bēthabarą para tǭ Iordanę̄ baptizomenos ginetai; deuteron de tę̄ Kaną tēs Galilaias epidēmēsas to hydōr oinon poiei; triton eis tēn Kapharnaoum katabainei, kai harmozei ge, hopou katabainei, einai tous asthenountas; tetarton eis Hierosolyma anerchetai; pempton eis tēn Ioudaian gēn syndiatribei tois mathētais; hekton en tę̄ Samareią para tę̄ pēgę̄ tou Iakōb edidaxen, ha kata dynamin exētasamen. kai hebdomon en Kaną tēs Galilaias deuteron ginetai; en de tǭ hexēs, theou didontos, dialēpsometha peri tōn en tę̄ heortę̄ tōn ᾿Ioudaiōn en ῾Ierosolymois pepragmenōn autǭ kai eirēmenōn.

Here let us end the thirteenth book as well, which contains the explanation of Jesus' visits from the beginning up to the seventh. First he is at Bethabara beside the Jordan, being baptized; second, visiting Cana of Galilee, he makes the water wine; third, he goes down to Capernaum, and it is fitting that where he goes down there should be the sick; fourth, he goes up to Jerusalem; fifth, he spends time with the disciples in the land of Judea; sixth, in Samaria at Jacob's well he taught what we have examined as far as we could; and seventh, he is in Cana of Galilee for the second time. In what follows, God granting, we shall treat what he did and said at the feast of the Jews in Jerusalem.

John 1:28 (allusion, high confidence) · John 2:1 (allusion, high confidence) · John 2:12 (allusion, high confidence) · John 2:13 (allusion, high confidence) · John 3:22 (allusion, high confidence) · John 4:5–6 (allusion, high confidence) · John 4:46 (allusion, high confidence) · John 5:1 (allusion, high confidence)

Notes and citation

Summary: End of Book 13, which covered Jesus' first seven visits, from Bethabara to his second visit to Cana.

The allusions are John 1:28, 2:1, 2:12, 2:13, 3:22, 4:5–6, 4:46, and 5:1. Origen reads “Bethabara” at John 1:28.

Cite (SBL): Origen, Comm. Jo. 13.455 (Preuschen 4:297; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-13-455).

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Chapter 19

19.1Preuschen 4:298

Εἰ μὲν πρὸς τοὺς αὐτοὺς ὁ λόγος ἠν ὁ λέγων· Κἀμὲ οἴδατε »πόθεν εἰμί« καὶ ὁ φάσκων· »Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου«, ἄντικρυς ἂν ἔδοξεν ἐναντίον εἶναι τὸ λεγόμενον· νυνὶ δὲ τὸ μὲν »Κἀμὲ οἴδατε« πρός τινας τῶν Ἱεροσολυμιτῶν ἀπαγγέλλεται εἰρηκότας· »Μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χρι- »στός; ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ χριστὸς ὅταν ἔρχηται, »οὐδεὶς γινώσκει πόθεν ἐστίν«· τὸ δὲ ὅτι »Οὔτε ἐμὲ οἴδατε« καὶ τὸ ἑξῆς, πρὸς τοὺς εἰπόντας αὐτῷ Φαρισαίους· »Σὺ μαρτυρεῖς περὶ »σεαυτοῦ ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής«.

Ei men pros tous autous ho logos ēn ho legōn; Kame oidate »pothen eimi« kai ho phaskōn; »Oute eme oidate oute ton patera mou«, antikrys an edoxen enantion einai to legomenon; nyni de to men »Kame oidate« pros tinas tōn Hierosolymitōn apangelletai eirēkotas; »Mēpote alēthōs egnōsan hoi archontes hoti houtos estin ho chri- »stos? alla touton oidamen pothen estin; ho de christos hotan erchētai, »oudeis ginōskei pothen estin«; to de hoti »Oute eme oidate« kai to hexēs, pros tous eipontas autǭ Pharisaious; »Sy martyreis peri »seautou hē martyria sou ouk estin alēthēs«.

If the saying “You know me, and you know where I am from” and the saying “You know neither me nor my Father” were addressed to the same people, what is said would have seemed plainly contradictory. But in fact “You know me” is reported as said to some of the people of Jerusalem who had said, “Can it be that the rulers really know that this is the Christ? But we know where this man is from; and when the Christ comes, no one knows where he is from”; while “You know neither me” and what follows was said to the Pharisees who had said to him, “You testify about yourself; your testimony is not true.”

John 7:28 (quotation, high confidence) · John 8:19 (quotation, high confidence) · John 7:26–27 (quotation, high confidence) · John 8:13 (quotation, high confidence)

Notes and citation

Summary: Jesus' two sayings, “you know me” and “you know neither me nor my Father,” were addressed to different groups.

The quotations are John 7:28, 8:19, 7:26–27, and 8:13. Book 19 begins in the middle of Origen's comment on John 8:19.

Cite (SBL): Origen, Comm. Jo. 19.1 (Preuschen 4:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-1).

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19.2Preuschen 4:298

πλὴν καὶ τοῖς ῾Ιεροσολυμίταις διὰ τῶν προτέρων, καὶ τοῖς Φαρισαίοις διὰ τῶν νῦν ἐξεταζομένων φησὶν ὅτι τὸν πατέρα οὐκ οἴδατε· τοῖς μὲν ῾Ιεροσολυμίταις διὰ τούτων »᾿Απʼ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλʼ ἔστιν ἀληθινὸς ὁ πέμψας »με, ὃν ὑμεῖς οὐκ οἴδατε· ἐγὼ οἶδα αὐτόν, ὅτι παρʼ αὐτοῦ εἰμὶ κἀ- »κεῖνός με ἀπέστειλεν«. τοῖς δὲ Φαρισαίοις διὰ τοῦ »Οὔτε ἐμὲ οἴδατε »οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε«.

plēn kai tois ῾Ierosolymitais dia tōn proterōn, kai tois Pharisaiois dia tōn nyn exetazomenōn phēsin hoti ton patera ouk oidate; tois men ῾Ierosolymitais dia toutōn »᾿Apʼ emautou ouk elēlytha, allʼ estin alēthinos ho pempsas »me, hon hymeis ouk oidate; egō oida auton, hoti parʼ autou eimi ka- »keinos me apesteilen«. tois de Pharisaiois dia tou »Oute eme oidate »oute ton patera mou; ei eme ę̄deite, kai ton patera mou an ę̄deite«.

Yet to both, to the people of Jerusalem in the earlier words and to the Pharisees in the words now being examined, he says, “You do not know the Father”: to the people of Jerusalem in these words, “I have not come of myself, but he who sent me is true, whom you do not know. I know him, for I am from him, and he sent me”; and to the Pharisees in “You know neither me nor my Father; if you knew me, you would know my Father also.”

John 7:28–29 (quotation, high confidence) · John 8:19 (quotation, high confidence)

Notes and citation

Summary: To both groups Jesus says they do not know the Father.

The quotations are John 7:28–29 and 8:19.

Cite (SBL): Origen, Comm. Jo. 19.2 (Preuschen 4:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-2).

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19.3Preuschen 4:298–299

καὶ ζητήσαι ἄν τις εὐλόγως ὅπως, εἴπερ ἀληθὲς τὸ »Εἰ ἐμὲ ᾔδειτε »καὶ τὸν πατέρα μου ἂν ᾔδειτε«, οἱ ῾Ιεροσολυμῖται, πρὸς οὕς φησι· »Κἀμὲ οἴδατε« οὐκ οἴδασι τὸν πατέρα. προσεπιτείνει δὲ τὴν εἰς τὸν τόπον ἀπορίαν καὶ ὁ Ἰωάννης ἐν τῇ καθολικῇ ἐπιστολῇ ταῦτα λέγων· »Ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν· πᾶς ὁ ἀρνούμενος τὸν »υἱόν, οὐδὲ τὸν πατέρα ἔχει«.

kai zētēsai an tis eulogōs hopōs, eiper alēthes to »Ei eme ę̄deite »kai ton patera mou an ę̄deite«, hoi ῾Ierosolymitai, pros hous phēsi; »Kame oidate« ouk oidasi ton patera. prosepiteinei de tēn eis ton topon aporian kai ho Iōannēs en tę̄ katholikę̄ epistolę̄ tauta legōn; »Ho arnoumenos ton patera kai ton huion; pas ho arnoumenos ton »huion, oude ton patera echei«.

And one might reasonably ask how, if “If you knew me, you would know my Father also” is true, the people of Jerusalem, to whom he says “You know me,” do not know the Father. And John in his catholic epistle adds to the difficulty about the passage when he says, “He who denies the Father and the Son; everyone who denies the Son does not have the Father either.”

John 8:19 (quotation, high confidence) · John 7:28 (quotation, high confidence) · 1 John 2:22–23 (quotation, high confidence)

Notes and citation

Summary: How can the Jerusalemites know Jesus but not the Father? 1 John sharpens the problem.

The quotations are John 8:19, 7:28, and 1 John 2:22–23.

Notes on the original text

Digital text corrected (OCR slip): κοὶ ζητήσαι → καὶ ζητήσαι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.3 (Preuschen 4:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-3).

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19.4Preuschen 4:299

εἰ γὰρ »Ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν‘, καὶ »῾Ο ὁμολογῶν τὸν υἱόν καὶ τὸν πατέρα ἔχει«, δῆλον ὅτι οἱ ῾Ιεροσολυμῖται, ὅσον ἐπὶ τῇ λέξει, τῷ μὴ γινώσκειν τὸν πατέρα ἀρνούμενοι τὸν πατέρα ἀρνοῦνται καὶ τὸν υἱόν.

ei gar »Ho arnoumenos ton patera kai ton huion‘, kai »῾O homologōn ton huion kai ton patera echei«, dēlon hoti hoi ῾Ierosolymitai, hoson epi tę̄ lexei, tǭ mē ginōskein ton patera arnoumenoi ton patera arnountai kai ton huion.

For if it is “he who denies the Father and the Son,” and “he who confesses the Son has the Father also,” it is plain that the people of Jerusalem, as far as the wording goes, by not knowing the Father deny the Father and deny the Son too.

1 John 2:22–23 (quotation, high confidence)

Notes and citation

Summary: By not knowing the Father, they deny both Father and Son.

The quotations are 1 John 2:22–23.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.4 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-4).

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19.5Preuschen 4:299

εἰ δὲ ἀρ- νοῦνται τὸν υἱόν, πῶς τὸ »Κἀμὲ οἴδατε« ἀληθές; πάλιν οἱ αὐτοὶ εἰ οἴδασιν τὸν υἱὸν διὰ τὸ Καὶ ἐμὲ οἴδατε«, (ἐπεὶ »Ὁ ὁμολογῶν »υἱὸν καὶ τὸν πατέρα ἔχει«) ὁμολογοῦσιν τὸν πατέρα. εἰ δὲ ὁμολογοῦσιν τὸν πατέρα, πῶς ἀληθὲς τὸ »᾿Αλλʼ ἔστιν ἀληθινὸς ὁ πέμψας »με, ὃν ὑμεῖς οὐκ οἴδατε«;

ei de ar- nountai ton huion, pōs to »Kame oidate« alēthes? palin hoi autoi ei oidasin ton huion dia to Kai eme oidate«, (epei »Ho homologōn »huion kai ton patera echei«) homologousin ton patera. ei de homologousin ton patera, pōs alēthes to »᾿Allʼ estin alēthinos ho pempsas »me, hon hymeis ouk oidate«?

But if they deny the Son, how is “You know me” true? Again, if the same people know the Son because of “You know me” (since “he who confesses the Son has the Father also”), they confess the Father. And if they confess the Father, how is “But he who sent me is true, whom you do not know” true?

John 7:28 (quotation, high confidence) · 1 John 2:23 (quotation, high confidence)

Notes and citation

Summary: The difficulty stated: the sayings seem to contradict each other.

The quotations are John 7:28 and 1 John 2:23.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.5 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-5).

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19.6Preuschen 4:299

Λεκτέον δὲ πρὸς ταῦτα ὅτι ὁ σωτὴρ ὁτὲ μὲν περὶ ἑαυτοῦ ὡς περὶ ἀνθρώπου διαλέγεται, ὁτὲ δὲ ὡς περὶ θειοτέρας φύσεως καὶ ἡνωμένης τῇ ἀγενήτῳ τοῦ πατρὸς φύσει. ἐπὰν μὲν γὰρ λέγῃ· »Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν »λελάληκα«, τοῦτό φησιν εἰδὼς τὸ ζητούμενον ἀναιρεθῆναι εἶναι οὐ θεὸν ἀλλὰ ἄνθρωπον· ἐὰν δὲ »᾿Εγὼ καὶ ὁ πατὴρ ἕν ἐσμεν« καὶ »᾿Εγώ εἰμι ἡ ἀλήθεια καὶ ἡ ζωή« καὶ »᾿Εγώ εἰμι ἡ ἀνάστασις« καὶ τὰ τούτοις ὅμοια, οὐ περὶ τοῦ ζητουμένου ἀναιρεθῆναι ἀνθρώπου διδάσκει.

Lekteon de pros tauta hoti ho sōtēr hote men peri heautou hōs peri anthrōpou dialegetai, hote de hōs peri theioteras physeōs kai hēnōmenēs tę̄ agenētǭ tou patros physei. epan men gar legę̄; »Nyn de zēteite me apokteinai, anthrōpon hos tēn alētheian hymin »lelalēka«, touto phēsin eidōs to zētoumenon anairethēnai einai ou theon alla anthrōpon; ean de »᾿Egō kai ho patēr hen esmen« kai »᾿Egō eimi hē alētheia kai hē zōē« kai »᾿Egō eimi hē anastasis« kai ta toutois homoia, ou peri tou zētoumenou anairethēnai anthrōpou didaskei.

To this we must say that the Savior sometimes speaks of himself as of a man, and sometimes as of a more divine nature, united with the unbegotten nature of the Father. For when he says, “But now you seek to kill me, a man who has told you the truth,” he says this knowing that what was sought to be killed was not God but a man; but when he says “I and the Father are one,” and “I am the truth and the life,” and “I am the resurrection,” and the like, he is not teaching about the man who was sought to be killed.

John 8:40 (quotation, high confidence) · John 10:30 (quotation, high confidence) · John 14:6 (quotation, high confidence) · John 11:25 (quotation, high confidence)

Notes and citation

Summary: Christ speaks of himself sometimes as man, sometimes as divine and one with the Father.

The quotations are John 8:40, 10:30, 14:6, and 11:25.

Notes on the original text

Digital text corrected (OCR slip): ᾿Εγὼ κοὶ ὁ πατὴρ → ᾿Εγὼ καὶ ὁ πατὴρ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.6 (Preuschen 4:299; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-386/#p-19-6).

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