Commentary on the Gospel of John 20.378–28.38

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 83 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 20

20.378Preuschen 4:382–383

Οἱ μὲν πολλοὶ καὶ τῶν σοφῶν πᾶν γένος ἁμαρτήματος, οὑ ἐν εἴδει ἐστὶν καὶ τὸ ἐν λόγῳ ἁμάρτημα, οὐκ ἄλλοθεν ἢ ἀπὸ κριμάτων μοχθηρῶν οἴονται γίνεσθαι· οἱ δὲ ταῖς ἁγίαις γραφαῖς ὡς θείαις πεπιστευκότες διαλαμβάνουσιν περὶ τῶν παρὰ τὸν ὀρθὸν λόγον ὑπ ἀνθρώπων πραττομένων, ὡς οὐ χωρὶς δαιμονίων ἢ ὁποιωνδήποτε δυνάμεων ἀντικειμένων τῶν τοιούτων ἐπιτελουμένων.

Hoi men polloi kai tōn sophōn pan genos hamartēmatos, hou en eidei estin kai to en logǭ hamartēma, ouk allothen ē apo krimatōn mochthērōn oiontai ginesthai; hoi de tais hagiais graphais hōs theiais pepisteukotes dialambanousin peri tōn para ton orthon logon hyp anthrōpōn prattomenōn, hōs ou chōris daimoniōn ē hopoiōndēpote dynameōn antikeimenōn tōn toioutōn epiteloumenōn.

Most people, even of the wise, think that every kind of sin, of which sin in speech is one species, arises from nowhere else than from bad judgments; but those who have believed the holy Scriptures as divine hold that what human beings do against right reason is not accomplished without demons or opposing powers of some kind.

Notes and citation

Summary: Philosophers ascribe sin to bad judgments; Scripture adds the influence of demons.

“The wise” probably means the Stoics, who traced vice to false judgments.

Notes on the original text

Digital text corrected (OCR slip): δαιμονίων Τι ὁποιωνδήποτε → δαιμονίων ἢ ὁποιωνδήποτε.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.378 (Preuschen 4:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-378).

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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.

20.379Preuschen 4:383

καὶ οἱ Ἰου- δαῖοι τοίνυν δαιμονίου ἐνεργείᾳ ὑπελάμβανον εἰρηκέναι τὸν Ἰησοῦν τὸ »Ἀμὴν ἀμὴν λέγω ὑμῖν· Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνα- τον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα«.

kai hoi Iou- daioi toinyn daimoniou energeią hypelambanon eirēkenai ton Iēsoun to »Amēn amēn legō hymin; Ean tis ton emon logon tērēsę̄, thana- ton ou mē theōrēsę̄ eis ton aiōna«.

The Jews, then, supposed that Jesus had said by the working of a demon, “Truly, truly, I say to you, if anyone keeps my word, he will never see death.”

John 8:51 (quotation, high confidence)

Notes and citation

Summary: The Jews thought his promise came from a demon.

The quotation is John 8:51.

Cite (SBL): Origen, Comm. Jo. 20.379 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-379).

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20.380Preuschen 4:383

καὶ τοῦτʼ ἐπεπόνθεισαν μήτε τὸν λόγον τηρήσαντες μήτε τοῦ λεγομένου τὴν δύναμιν θεωρήσαντες· ὁ μὲν γὰρ θάνατόν τινα ἐχθρὸν τῷ λόγῳ ἐπιστάμενος, ὃν ἀποθνήσκουσιν οἱ ἁμαρτάνοντες, τοῦτον ἔφασκεν μὴ θεωρεῖσθαι εἰς τὸν αἰῶνα ὑπὸ τοῦ τὸν λόγον αὐτοῦ τηρήσαντος· οἱ δὲ περὶ τοῦ κοινοτέρου θανάτου νομίσαντες εἶναι τὸ λεγόμενον παραπαίειν ᾤοντο τὸν λέγοντα. ἀποθανόντος Ἀβραὰμ καὶ τῶν προφητῶν, μὴ ἀποθανεῖσθαι εἰς τὸν αἰῶνα πάντα τὸν τηρήσαντα αὐτοῦ τὸν λόγον. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ συ λέγεις· Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, οὐ μὴ γεύσηται θάνατον εἰς τὸν αἰῶνα. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀΠέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν Ποιεῖς;

kai toutʼ epepontheisan mēte ton logon tērēsantes mēte tou legomenou tēn dynamin theōrēsantes; ho men gar thanaton tina echthron tǭ logǭ epistamenos, hon apothnēskousin hoi hamartanontes, touton ephasken mē theōreisthai eis ton aiōna hypo tou ton logon autou tērēsantos; hoi de peri tou koinoterou thanatou nomisantes einai to legomenon parapaiein ǭonto ton legonta. apothanontos Abraam kai tōn prophētōn, mē apothaneisthai eis ton aiōna panta ton tērēsanta autou ton logon. Abraam apethanen kai hoi prophētai, kai sy legeis; Ean tis ton emon logon tērēsę̄, ou mē geusētai thanaton eis ton aiōna. mē sy meizōn ei tou patros hēmōn Abraam, hostis aPethanen? kai hoi prophētai apethanon; tina seauton Poieis?

And they experienced this having neither kept the word nor seen the force of what was said. For he, knowing a certain death that is the enemy of the Word, which sinners die, said that this would never be seen by one who kept his word; but they, thinking what was said concerned the more common death, thought the speaker was raving, since, Abraham and the prophets having died, he said that everyone who kept his word would never die. “Abraham died, and the prophets, and you say, ‘If anyone keeps my word, he will never taste death.’ Are you greater than our father Abraham, who died? And the prophets died. Whom do you make yourself?”

John 8:52–53 (quotation, high confidence)

Notes and citation

Summary: They misunderstood, taking him to speak of bodily death.

The closing quotation is John 8:52–53, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): ἀποθνεῖσθαι → ἀποθανεῖσθαι; VIII, 52f. → .

Cite (SBL): Origen, Comm. Jo. 20.380 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-380).

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20.381Preuschen 4:383

Εἰ κατὰ τὴν ἁπλουστέραν ἐκδοχήν, ὡς καὶ αὐτοὶ ἀποδεδώκαμεν, δοκεῖ εἶναι σαφὲς τὸ τῆς ὑπολήψεως τῶν Ἰουδαίων, ἀποκριναμένων πρὸς τὸν τοῦ σωτῆρος λόγον περὶ τοῦ Ἀβραὰμ καὶ τῶν προφητῶν ὡς ἀποτεθνηκότων, οὐδὲν ἧττον οὐκ ἀπαρασήμαντον τὴν ἐξέτασιν μετὰ συγκρίσεως τῆς πρὸς ἕτερα παρα πλήσια ἐατέον.

Ei kata tēn haplousteran ekdochēn, hōs kai autoi apodedōkamen, dokei einai saphes to tēs hypolēpseōs tōn Ioudaiōn, apokrinamenōn pros ton tou sōtēros logon peri tou Abraam kai tōn prophētōn hōs apotethnēkotōn, ouden hētton ouk aparasēmanton tēn exetasin meta synkriseōs tēs pros hetera para plēsia eateon.

Even if, according to the simpler interpretation, as we ourselves have explained it, the Jews' understanding seems clear, when they answered the Savior's word about Abraham and the prophets as having died, nonetheless the examination should not be left without notice, comparing it with other similar cases.

Notes and citation

Summary: Origen will compare this with similar exchanges.

Cite (SBL): Origen, Comm. Jo. 20.381 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-381).

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20.382Preuschen 4:383

ἆρα γὰρ ᾤοντο σὺν οὐδενὶ λόγῳ τὸν σωτῆρα εἰρηκέναι τὸ » Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν »αἰῶνα«, καὶ διὰ τοῦτο σαφές τι πρὸς τὸν λόγον αὐτοῦ ἀπεκρίναντο;

ara gar ǭonto syn oudeni logǭ ton sōtēra eirēkenai to » Ean tis ton emon logon tērēsę̄, thanaton ou mē theōrēsę̄ eis ton »aiōna«, kai dia touto saphes ti pros ton logon autou apekrinanto?

For did they think the Savior had said without any reason, “If anyone keeps my word, he will never see death,” and therefore answered something plain to his word?

John 8:51 (quotation, high confidence)

Notes and citation

Summary: Did they think he spoke nonsense?

The quotation is John 8:51.

Notes on the original text

Digital text corrected (OCR slip): σωτῆα → σωτῆρα.

Cite (SBL): Origen, Comm. Jo. 20.382 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-382).

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20.383Preuschen 4:383

ἢ ἐνόησαν οὐ περὶ τοῦ κοινοτέρου θανάτου αὐτὸν λελαληκέναι, καὶ διαλαμβάνοντες περὶ Ἀβραὰμ καὶ τῶν προφητῶν, ὡς καὶ αὐτῶν ἐν τῷ χείρονι θανάτῳ γεγενημένων ποτέ, τὸν λόγον αὐτοῦ μὴ παραδεξάμενοι μηδὲ ὑπολαμβάνοντες αὐτὸν εἶναι τηλικοῦτον ὀποῖον ἐπηγγείλατο ὁ λέγων, φασίν·

ē enoēsan ou peri tou koinoterou thanatou auton lelalēkenai, kai dialambanontes peri Abraam kai tōn prophētōn, hōs kai autōn en tǭ cheironi thanatǭ gegenēmenōn pote, ton logon autou mē paradexamenoi mēde hypolambanontes auton einai tēlikouton opoion epēngeilato ho legōn, phasin;

Or did they understand that he had not spoken about the more common death, and, holding that Abraham and the prophets too had once been in the worse death, not accepting his word nor supposing him to be as great as the speaker promised, they say,

Notes and citation

Summary: Or did they understand he meant spiritual death, and simply reject his claim?

The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 20.383 (Preuschen 4:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-383).

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20.384Preuschen 4:383–384

»Νῦν ἐγνώκαμεν ὅτι δαιμόνιον »ἔχεις«; τὸ δʼ ὅμοιον καὶ ἐπʼ ἄλλων αὐτοῦ λόγων καὶ τῶν πρὸς αὐτοὺς ἀποκρίσεων ἐπὶ πλειόνων έν τοῖς ἀνωτέρω ἐξητάσαμεν· οἷον ἐπὶ τῆς Σαμαρείτιδος, ὅτι εἰπὼν αὐτῇ ὁ Ἰησοῦς· »<Δός μοι> πιεῖν‘ μεθʼ ἕτερα προσέθηκεν τοιαῦτα· »Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ, »καὶ τίς ἐστιν ὁ λέγων σοι· Δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ »ἔδωκεν ἄν σοι ὕδωρ ζῶν.

»Nyn egnōkamen hoti daimonion »echeis«? to dʼ homoion kai epʼ allōn autou logōn kai tōn pros autous apokriseōn epi pleionōn en tois anōterō exētasamen; hoion epi tēs Samareitidos, hoti eipōn autę̄ ho Iēsous; »<Dos moi> piein‘ methʼ hetera prosethēken toiauta; »Ei ę̄deis tēn dōrean tou theou, »kai tis estin ho legōn soi; Dos moi piein, sy an ę̄tēsas auton kai »edōken an soi hydōr zōn.

“Now we know that you have a demon”? We have examined the like above in many cases of his other words and of the answers to them; for example, in the case of the Samaritan woman, when Jesus said to her, “Give me a drink,” he afterward added this: “If you knew the gift of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.”

John 8:52 (quotation, high confidence) · John 4:7 (quotation, high confidence) · John 4:10 (quotation, high confidence)

Notes and citation

Summary: Similar exchanges occur with the Samaritan woman.

The quotations are John 8:52, 4:7, and 4:10.

Cite (SBL): Origen, Comm. Jo. 20.384 (Preuschen 4:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-384).

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20.385Preuschen 4:384

καὶ λέγει αὐτῶ ἡ γυνή· Κύριε, »ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ »τὸ ζῶν;« καὶ πάλιν· »Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἴνα μὴ διψῶ »μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν«.

kai legei autō hē gynē; Kyrie, »antlēma echeis, kai to phrear estin bathy; pothen oun echeis to hydōr »to zōn?« kai palin; »Kyrie, dos moi touto to hydōr, ina mē dipsō »mēde dierchōmai enthade antlein«.

And the woman says to him, “Sir, you have no bucket, and the well is deep; where then do you get the living water?” And again, “Sir, give me this water, so that I may not thirst nor come here to draw.”

John 4:11 (quotation, high confidence) · John 4:15 (quotation, high confidence)

Notes and citation

Summary: The woman's replies.

The quotations are John 4:11 and 4:15.

Cite (SBL): Origen, Comm. Jo. 20.385 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-385).

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20.386Preuschen 4:384

οὐ γὰρ πιθανὸν ἦν περὶ αἰσθητοῦ ὕδατος ἀποκρίνεσθαι αὐτῷ τὴν Σαμαρεῖτιν, καὶ ᾐτηκέναι αὐτὸν σωματικὸν ὕδωρ ἐπὶ τῷ μηκέτι διψῆσαι μηδὲ διέρχεσθαι ἀντλεῖν ἀπὸ τῆς τοῦ Ἰακὼβ αἰσθητῆς πηγῆς.

ou gar pithanon ēn peri aisthētou hydatos apokrinesthai autǭ tēn Samareitin, kai ę̄tēkenai auton sōmatikon hydōr epi tǭ mēketi dipsēsai mēde dierchesthai antlein apo tēs tou Iakōb aisthētēs pēgēs.

For it was not plausible that the Samaritan woman answered him about perceptible water, and asked him for bodily water so as no longer to thirst nor come to draw from Jacob's perceptible well.

John 4:15 (allusion, high confidence)

Notes and citation

Summary: She cannot have meant ordinary water.

Cite (SBL): Origen, Comm. Jo. 20.386 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-386).

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20.387Preuschen 4:384

ἀλλὰ καὶ εἰπόντος τοῦ κυρίου· »Ὁ ἄρτος, ὃν ἐγὼ δώσω, ἠ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου »ζωῆς«· ὅτε ἐμάχοντο πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες· Πῶς δύ- »ναται ἡμῖν οὑτος δοῦναι τὴν σάρκα φαγεῖν;« ἀπεδείκνυμεν ὅτι οὐκ ὄν τοσοῦτον ἀνόητοι ἠσαν οἱ ἀκούοντες ὡς ὑπολαμβάνειν ὅτι προκαλεῖται ὁ λέγων τοὺς ἀκροατὰς εἰς τὸ προσελθεῖν καὶ ἐμφαγεῖν τῶν σαρκῶν αὐτοῦ.

alla kai eipontos tou kyriou; »Ho artos, hon egō dōsō, ē sarx mou estin hyper tēs tou kosmou »zōēs«; hote emachonto pros allēlous hoi Ioudaioi legontes; Pōs dy- »natai hēmin houtos dounai tēn sarka phagein?« apedeiknymen hoti ouk on tosouton anoētoi ēsan hoi akouontes hōs hypolambanein hoti prokaleitai ho legōn tous akroatas eis to proselthein kai emphagein tōn sarkōn autou.

And also when the Lord said, “The bread that I will give is my flesh, for the life of the world,” when the Jews disputed with one another, saying, “How can this man give us his flesh to eat?”, we showed that the hearers were not so foolish as to suppose that the speaker was calling his hearers to come and eat his flesh.

John 6:51–52 (quotation, high confidence)

Notes and citation

Summary: Likewise the Jews did not take “eat my flesh” literally.

The quotations are John 6:51–52.

Notes on the original text

Digital text corrected (OCR slip): ἀκροατὸς → ἀκροατὰς.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 20.387 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-387).

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20.388Preuschen 4:384

Καὶ εἰκός γε, ὅτι ἔλεγον οἱ Ἰουδαῖοι ἐπὶ τῶν νῦν ἡμῖν ἐξεταζομένων ῥητῶν τὸ »Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται«, μεμαθηκότες τίνα τρόπον »διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος· καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφʼ ᾦ πάντες ἥμαρτον«, ἔβλεπον δὲ καὶ ὅτι »ἐβασίλευσεν ὁ θάνατος ἐπὶ τοὺς ἁμαρτήσαντας ἐπὶ τώ ὁμοιώματι τῆς παραβάσεως Ἀδάμ«, καὶ ἦν αὐτοῖς ὁ λόγος περὶ τοῦ διὰ τὴν ἁμαρτίαν θανάτου εἰς πάντας ἀνθρώπους διεληλυθότος ἐπὶ τῷ πάντας ἡμαρτηκέναι.

Kai eikos ge, hoti elegon hoi Ioudaioi epi tōn nyn hēmin exetazomenōn rhētōn to »Abraam apethanen kai hoi prophētai«, memathēkotes tina tropon »diʼ henos anthrōpou hē hamartia eis ton kosmon eisēlthen kai dia tēs hamartias ho thanatos; kai houtōs eis pantas anthrōpous ho thanatos diēlthen, ephʼ ǭ pantes hēmarton«, eblepon de kai hoti »ebasileusen ho thanatos epi tous hamartēsantas epi tō homoiōmati tēs parabaseōs Adam«, kai ēn autois ho logos peri tou dia tēn hamartian thanatou eis pantas anthrōpous dielēlythotos epi tǭ pantas hēmartēkenai.

And it is likely that the Jews, in the texts now examined by us, said “Abraham died, and the prophets,” having learned how “through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned”; and they saw also that “death reigned over those who had sinned in the likeness of Adam's transgression,” and their account was about the death that spread to all men through sin because all had sinned.

John 8:52 (quotation, high confidence) · Rom 5:12 (quotation, high confidence) · Rom 5:14 (quotation, high confidence)

Notes and citation

Summary: The Jews may have meant the spiritual death that came through Adam's sin.

The quotations are John 8:52 and Rom 5:12, 14.

Notes on the original text

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

Cite (SBL): Origen, Comm. Jo. 20.388 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-388).

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20.389Preuschen 4:384

περὶ τούτων δὲ μεμαθηκότες τὰ ἑξῆς, ἅτε μὴ παραδεξάμενοι τοὺς Ἰησοῦ λόγους, οὐκ ᾔδεισαν, καὶ ὅτι »οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα«.

peri toutōn de memathēkotes ta hexēs, hate mē paradexamenoi tous Iēsou logous, ouk ę̄deisan, kai hoti »ouch hōs to paraptōma, houtōs kai to charisma«.

But having learned these things, they did not know what follows, since they did not accept Jesus' words: that “the free gift is not like the trespass.”

Rom 5:15 (quotation, high confidence)

Notes and citation

Summary: But they did not know that grace is greater than the trespass.

The quotation is Rom 5:15.

Cite (SBL): Origen, Comm. Jo. 20.389 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-389).

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20.390Preuschen 4:384

ἀλλʼ οὐδὲ συλλογίζεσθαί πως ἐδύναντο ὅτι »εἰ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ »ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς »ἐπερίσσευσεν«.

allʼ oude syllogizesthai pōs edynanto hoti »ei tǭ tou henos paraptōmati hoi polloi apethanon, pollǭ mallon hē charis tou theou kai hē dōrea »en chariti tę̄ tou henos anthrōpou Iēsou Christou eis tous pollous »eperisseusen«.

Nor could they reason that “if by the trespass of the one the many died, much more have the grace of God and the gift in the grace of the one man Jesus Christ abounded to the many.”

Rom 5:15 (quotation, high confidence)

Notes and citation

Summary: They could not grasp the abounding grace in Christ.

The quotation is Rom 5:15.

Cite (SBL): Origen, Comm. Jo. 20.390 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-390).

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20.391Preuschen 4:384

οὐ συνίεσαν δὲ καὶ πῶς οὐκ ἦν τὸ δώρημα ὅμοιον τῷ διʼ ἑνὸς ἁμαρτήσαντος θανάτω· οὐδὲ γὰρ ἐπεπαίδευντό πω ὅτι τὸ χάρισμα ἐκ πολλῶν παραπτωμάτων ἐγίνετο εἰς δικαίωμα.

ou syniesan de kai pōs ouk ēn to dōrēma homoion tǭ diʼ henos hamartēsantos thanatō; oude gar epepaideunto pō hoti to charisma ek pollōn paraptōmatōn egineto eis dikaiōma.

And they did not understand how the gift was not like the death through one who sinned; for they had not yet been taught that the free gift, following many trespasses, brought justification.

Rom 5:16 (allusion, high confidence)

Notes and citation

Summary: They did not know the gift brings justification after many trespasses.

The allusion is Rom 5:16.

Cite (SBL): Origen, Comm. Jo. 20.391 (Preuschen 4:384; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-391).

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20.392Preuschen 4:384–385

ἀλλ οὐδὲ ἔβλεπον ὅτι »Οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ«. καὶ ἐνενόουν μὲν τὸν θάνατον Ἀβραὰμ καὶ τῶν προφητῶν,

all oude eblepon hoti »Hoi tēn perisseian tēs charitos kai tēs dōreas lambanontes en zōę̄ basileusousin dia tou henos Iēsou Christou«. kai enenooun men ton thanaton Abraam kai tōn prophētōn,

Nor did they see that “those who receive the abundance of grace and of the gift will reign in life through the one, Jesus Christ.” And they understood the death of Abraham and the prophets,

Rom 5:17 (quotation, high confidence)

Notes and citation

Summary: They knew of the patriarchs' death, not of life through Christ.

The quotation is Rom 5:17; the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 20.392 (Preuschen 4:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-392).

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20.393Preuschen 4:385

ἀκούοντες ὅτι καὶ Σαμουήλ, ὡς διὰ τὸν θάνατον ὑπὸ γῆν ὤν, ὑπὸ ἐγγαστριμύθου ἀνήγετο, θεοὺς οἰομένης κάτω που εἶναι τῆς γῆς καὶ λεγούσης· » Θεοὺς ἐγὼ εἶδον ἀναβαίνοντας ἀπὸ τῆς γῆς«· τὴν δὲ ζωὴν τοῦ Ἀβραὰμ καὶ τῶν προφητῶν οὐ κατειλήφασιν, οὐδʼ ὅτι ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ θεὸς ἦν οὐ νεκρῶν αὐτῶν ἀλλὰ ζώντων· καὶ ὡς ὑπολαμβάνοντες [ τε] νεκροὺς εἶναι τοὺς προφήτας ᾠκοδόμουν αὐτῶν τοὺς τάφους, καὶ διὰ τοῦτο ταλανιζόμενοι.

akouontes hoti kai Samouēl, hōs dia ton thanaton hypo gēn ōn, hypo engastrimythou anēgeto, theous oiomenēs katō pou einai tēs gēs kai legousēs; » Theous egō eidon anabainontas apo tēs gēs«; tēn de zōēn tou Abraam kai tōn prophētōn ou kateilēphasin, oudʼ hoti ho theos Abraam kai Isaak kai Iakōb theos ēn ou nekrōn autōn alla zōntōn; kai hōs hypolambanontes [ te] nekrous einai tous prophētas ǭkodomoun autōn tous taphous, kai dia touto talanizomenoi.

hearing that Samuel too, as being under the earth because of death, was brought up by the medium, who thought that gods were somewhere below the earth and said, “I saw gods coming up from the earth”; but they did not grasp the life of Abraham and the prophets, nor that the God of Abraham and Isaac and Jacob was God not of them as dead but as living; and supposing the prophets to be dead, they built their tombs, and for this reason were pronounced wretched.

1 Sam 28:13 (quotation, high confidence) · Matt 22:32 (allusion, high confidence) · Matt 23:29 (allusion, high confidence)

Notes and citation

Summary: They thought the prophets dead, as Samuel seemed to be at Endor, and so built their tombs, not knowing they live.

The quotation is 1 Sam 28:13; the allusions are Matt 22:32 and 23:29.

Notes on the original text

Digital text corrected (word lost in the digital text): ἀπὸ τῆς «· → ἀπὸ τῆς γῆς«·.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.393 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-393).

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20.394Preuschen 4:385

εἰ καὶ ἀπέθανεν οὖν Ἀβραάμ, ἀλλʼ ἔζησεν καὶ οὐκέτι τὸν θάνατον ἐθεώρει ἀφʼ οὗ ἰδὼν τὴν Ἰησοῦ ἡμέραν ἠγαλλιάσατο καὶ ἐχάρη.

ei kai apethanen oun Abraam, allʼ ezēsen kai ouketi ton thanaton etheōrei aphʼ hou idōn tēn Iēsou hēmeran ēgalliasato kai echarē.

Even if Abraham died, then, he lived, and no longer saw death, from the time he saw the day of Jesus and rejoiced and was glad.

John 8:56 (allusion, high confidence)

Notes and citation

Summary: Abraham, once he saw Christ's day, lived and saw death no more.

The allusion is John 8:56.

Cite (SBL): Origen, Comm. Jo. 20.394 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-394).

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20.395Preuschen 4:385

οἶμαι δὲ καὶ διὰ τοῦτο πρὸς τὸ »Ἀβραὰμ ἀπέθανεν« εἰρῆσθαι ὑπὸ τοῦ σωτῆρος, διδάσκοντος ὅτι Ἀβραὰμ ἔζη, τὸ »Ἀβραὰμ ὁ πατὴρ ὑμῶν »ἠγαλλιάσατο, ἕνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν· καὶ ἴδεν καὶ ἐχάρη«.

oimai de kai dia touto pros to »Abraam apethanen« eirēsthai hypo tou sōtēros, didaskontos hoti Abraam ezē, to »Abraam ho patēr hymōn »ēgalliasato, hena idę̄ tēn hēmeran tēn emēn; kai iden kai echarē«.

And I think that for this reason too, in response to “Abraham died,” the Savior, teaching that Abraham was alive, said, “Abraham your father rejoiced that he would see my day; and he saw it and was glad.”

John 8:52 (quotation, high confidence) · John 8:56 (quotation, high confidence)

Notes and citation

Summary: That is why Jesus answered that Abraham saw his day and rejoiced.

The quotations are John 8:52 and 8:56.

Cite (SBL): Origen, Comm. Jo. 20.395 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-395).

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20.396Preuschen 4:385

εἰ > μὴ βούλεταί τις οὕτως ἔχειν τὰ περὶ τοῦ Ἀβραάμ, λεγέτω ἡμῖν, πότερόν ποτε ὁ ἰδῶν τὴν τοῦ σωτῆρος ἡμῶν ἡμέραν καὶ ἐπὶ τούτῳ ἀγαλλιασάμενος καὶ χαρεὶς ἔτι θεωρεῖ τὸν θάνατον, ἢ ἰδὼν τὴν ἡμέραν τοῦ σωτῆρος καὶ ἀγαλλιασάμενος καὶ χαρείς, ἀξιωθεὶς τοιαύτης ὄψεως ὡς ἄξιος αὐτῆς, ὕστερον ἐστέρηται οὑ ἐθεώρησεν.

ei > mē bouletai tis houtōs echein ta peri tou Abraam, legetō hēmin, poteron pote ho idōn tēn tou sōtēros hēmōn hēmeran kai epi toutǭ agalliasamenos kai chareis eti theōrei ton thanaton, ē idōn tēn hēmeran tou sōtēros kai agalliasamenos kai chareis, axiōtheis toiautēs opseōs hōs axios autēs, hysteron esterētai hou etheōrēsen.

If someone does not wish the things about Abraham to be so, let him tell us whether the one who saw our Savior's day and rejoiced and was glad at it still sees death, or whether, having seen the day of the Savior and rejoiced and been glad, deemed worthy of such a sight as worthy of it, he was afterward deprived of what he saw.

John 8:56 (allusion, high confidence)

Notes and citation

Summary: Otherwise one must say Abraham, having seen Christ's day, still sees death or lost the vision.

Cite (SBL): Origen, Comm. Jo. 20.396 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-396).

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20.397Preuschen 4:385

εἰ γὰρ ἑκάτερον τούτων ἄτοπόν έστιν, ἰδὼν τὴν ἡμέραν Ἰησοῦ Ἀβραὰμ ἅμα τῷ ἰδεῖν ἤκουσεν καὶ τὸν λόγον αὐτοῦ καὶ ἐτήρησεν καὶ οὐκέτι θάνατον θεωρεῖ· καὶ οὐχ ὑγιῶς ἔλεγον, ὡσπερεὶ ἔτι ἐν θανάτῳ τυγχάνοντος αὐτοῦ, οἱ Ἰουδαῖοι τὸ »Ἀβραὰμ ἀπέθανεν«.

ei gar hekateron toutōn atopon estin, idōn tēn hēmeran Iēsou Abraam hama tǭ idein ēkousen kai ton logon autou kai etērēsen kai ouketi thanaton theōrei; kai ouch hygiōs elegon, hōsperei eti en thanatǭ tynchanontos autou, hoi Ioudaioi to »Abraam apethanen«.

For if each of these is absurd, Abraham, having seen the day of Jesus, at the same time as seeing it also heard his word and kept it and no longer sees death; and the Jews did not speak soundly in saying “Abraham died,” as though he were still in death.

John 8:52 (quotation, high confidence)

Notes and citation

Summary: Both are absurd, so Abraham kept Christ's word and lives.

The quotation is John 8:52.

Cite (SBL): Origen, Comm. Jo. 20.397 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-397).

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20.398Preuschen 4:385

τὸ δʼ ὅμοιον ἐρεῖς καὶ περὶ τῶν προφητῶν. εἰ γὰρ ὁ θεὸς οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, καὶ ἔστιν ὥσπερ τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαὰκ καὶ τοῦ Ἰακὼβ οὕτως καὶ τῶν λοιπῶν προφητῶν θεός, ζῶσιν καὶ οἱ προφῆται. καὶ γὰρ ἐτήρησαν τὸν λόγον τοῦ υἱοῦ τοῦ θεοῦ, ὅτε λόγος κυρίου ἐγένετο πρὸς Ὠσηέ, ἢ λόγος ἐγένετο πρὸς Ἱερεμίαν, ἢ λόγος ἐγένετο τὸ] πρὸς Ἡσαΐαν· οὐ γὰρ ἄλλος λόγος θεοῦ ἐγένετο πρός τινα τούτων, ἀλλʼ ὁ ἐν ἀρχῇ πρὸς τὸν θεὸν υἱὸς αὐτοῦ θεὸς λόγος.

to dʼ homoion ereis kai peri tōn prophētōn. ei gar ho theos ouk estin nekrōn alla zōntōn, kai estin hōsper tou Abraam kai tou Isaak kai tou Iakōb houtōs kai tōn loipōn prophētōn theos, zōsin kai hoi prophētai. kai gar etērēsan ton logon tou huiou tou theou, hote logos kyriou egeneto pros Ōsēe, ē logos egeneto pros Hieremian, ē logos egeneto to] pros Hēsaïan; ou gar allos logos theou egeneto pros tina toutōn, allʼ ho en archę̄ pros ton theon huios autou theos logos.

You will say the like also about the prophets. For if God is not of the dead but of the living, and is, as of Abraham and Isaac and Jacob, so also God of the other prophets, the prophets too live. For they kept the word of the Son of God, when the word of the Lord came to Hosea, or the word came to Jeremiah, or the word came to Isaiah; for no other word of God came to any of these than God the Word, his Son, who was in the beginning with God.

Matt 22:32 (allusion, high confidence) · Hos 1:1 (allusion, high confidence) · Jer 1:2 (allusion, high confidence) · John 1:1–2 (allusion, high confidence)

Notes and citation

Summary: The prophets too live, for the Word that came to them was the Son himself.

The allusions are Matt 22:32, Hos 1:1, Jer 1:2, and John 1:1–2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.398 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-398).

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20.399Preuschen 4:385

καὶ τοῦτον, εἰ καί τις ἄλλος, καὶ οἱ προφῆται τετηρήκασιν καὶ ἐξ οὑ εἰλήφασιν τὸν λόγον θάνατον οὐκέτι ἐθεώρησαν.

kai touton, ei kai tis allos, kai hoi prophētai tetērēkasin kai ex hou eilēphasin ton logon thanaton ouketi etheōrēsan.

And the prophets, if anyone, have kept him, and from the time they received the word they no longer saw death.

John 8:51 (allusion, high confidence)

Notes and citation

Summary: Having kept the Word, the prophets no longer saw death.

Cite (SBL): Origen, Comm. Jo. 20.399 (Preuschen 4:385; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-399).

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20.400Preuschen 4:385–386

ὁμοίως τοίνυν ψεῦδος τῷ· »Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις« τὸ »Ἀβραὰμ ἀπέ- »θανεν καὶ οἱ προφῆται« εἰρημένον ὑπὸ τῶν Ἰουδαίων· οὔτε γὰρ ἔγνωσαν δαιμόνιον ἔχειν τὸν ἐπιτάσσοντα δαιμονίοις οὐδεὶς γὰρ γινώσκει τὸ μὴ ὑπάρχον), οὔτε Ἀβραὰμ καὶ οἱ προφῆται ἐν θανάτῳ ἔτι ἦσαν, ὅτε ἔλεγον οἱ Ἰουδαῖοι τὸ »Ἀβραὰμ ἀπέθανεν καὶ οἱ »προφηται«.

homoiōs toinyn pseudos tǭ; »Nyn egnōkamen hoti daimonion echeis« to »Abraam ape- »thanen kai hoi prophētai« eirēmenon hypo tōn Ioudaiōn; oute gar egnōsan daimonion echein ton epitassonta daimoniois oudeis gar ginōskei to mē hyparchon), oute Abraam kai hoi prophētai en thanatǭ eti ēsan, hote elegon hoi Ioudaioi to »Abraam apethanen kai hoi »prophētai«.

Likewise, then, “Abraham died, and the prophets,” said by the Jews, is as false as “Now we know that you have a demon”; for neither did they know that he who commands demons had a demon (for no one knows what does not exist), nor were Abraham and the prophets still in death when the Jews said, “Abraham died, and the prophets.”

John 8:52 (quotation, high confidence)

Notes and citation

Summary: Both claims were false: Jesus had no demon, and Abraham and the prophets were not dead.

The quotations are John 8:52.

Cite (SBL): Origen, Comm. Jo. 20.400 (Preuschen 4:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-400).

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20.401Preuschen 4:386

Μετὰ ταῦτα ζητοῦμεν τί δήποτε, τοῦ σωτῆρος εἰρηκότος· περὶ παντὸς τοῦ τηροῦντος αὐτοῦ τὸν λόγον ὅτι » Θάνατον οὐ θεωρήσει εἰς τὸν αἰῶνα«, οἱ Ἰουδαῖοι μετὰ τὰ προεξετασθέντα, δέον αὐτοὺς καταλλήλως τῷ »Θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα· εἰρηκέναι· »Καὶ σὺ λέγεις· Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα«· οἱ δὲ οὐ τοῦτο, ἀλλὰ τὸ μὴ εἰρημένον ὑπὸ τοῦ σωτῆρός φασιν· οὐ γὰρ εἶπεν· ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θανάτου οὐ μὴ γεύσηται εἰς τὸν αἰῶνα, ὅπερ οὗτοι προφέρονται ὡς ὑπὸ τοῦ κυρίου ἡμῶν εἰρημένον.

Meta tauta zētoumen ti dēpote, tou sōtēros eirēkotos; peri pantos tou tērountos autou ton logon hoti » Thanaton ou theōrēsei eis ton aiōna«, hoi Ioudaioi meta ta proexetasthenta, deon autous katallēlōs tǭ »Thanaton ou mē theōrēsę̄ eis ton aiōna; eirēkenai; »Kai sy legeis; Ean tis ton emon logon tērēsę̄, thanaton ou mē theōrēsę̄ eis ton aiōna«; hoi de ou touto, alla to mē eirēmenon hypo tou sōtēros phasin; ou gar eipen; ean tis ton emon logon tērēsę̄, thanatou ou mē geusētai eis ton aiōna, hoper houtoi propherontai hōs hypo tou kyriou hēmōn eirēmenon.

After this we ask why, when the Savior had said of everyone who keeps his word that “he will never see death,” the Jews, after what was examined before, when they ought to have said in keeping with “he will never see death,” “And you say, ‘If anyone keeps my word, he will never see death,’” did not say this, but what the Savior had not said; for he did not say, “If anyone keeps my word, he will never taste death,” which these put forward as said by our Lord.

John 8:51–52 (quotation, high confidence)

Notes and citation

Summary: The Jews changed Jesus' “see death” into “taste death.”

The quotations are John 8:51–52.

Notes on the original text

Digital text corrected (word lost in the digital text): εἰς τὸν, ὅπερ → εἰς τὸν αἰῶνα, ὅπερ.

Cite (SBL): Origen, Comm. Jo. 20.401 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-401).

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20.402Preuschen 4:386

καὶ ὅρα εἰ μὴ τῷ εἶναι διαφορὰν τοῦ μὴ θεωρεῖν θάνατον καὶ τοῦ μὴ γεύεσθαι θανάτου ὑπὸ τῶν λοιπῶν ἅμα εὐαγγελιστῶν εἴρηται περὶ τοῦ μὴ γεύεσθαι θανάτου τοὺς ἐγγὺς τοῦ Ἰησοῦ ἑστῶτας, ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον έν τῇ βασιλείᾳ ἑαυτοῦ, τοῦ μὲν Ματθαίου· »Ἀμήν, ἀμὴν λέγω ὑμῖν, εἰσίν τινες τῶν ὡδε ἑστώτων »οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀν- »θρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ ἑαυτοῦ«· τοῦ δὲ Μάρκου·

kai hora ei mē tǭ einai diaphoran tou mē theōrein thanaton kai tou mē geuesthai thanatou hypo tōn loipōn hama euangelistōn eirētai peri tou mē geuesthai thanatou tous engys tou Iēsou hestōtas, heōs an idōsin ton huion tou anthrōpou erchomenon en tę̄ basileią heautou, tou men Matthaiou; »Amēn, amēn legō hymin, eisin tines tōn hōde hestōtōn »hoitines ou mē geusōntai thanatou heōs an idōsin ton huion tou an- »thrōpou erchomenon en tę̄ basileią heautou«; tou de Markou;

And see whether it is not because there is a difference between not seeing death and not tasting death that the other evangelists together say that those standing near Jesus will not taste death until they see the Son of Man coming in his kingdom: Matthew, “Truly, truly, I say to you, there are some of those standing here who will not taste death until they see the Son of Man coming in his kingdom”; and Mark,

Matt 16:28 (quotation, high confidence)

Notes and citation

Summary: The other Gospels speak of “not tasting death,” suggesting a difference from “not seeing death.”

The quotation is Matt 16:28; the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 20.402 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-402).

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20.403Preuschen 4:386

»Ἀμήν, »ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ἑστηκότων ὡδε οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυ- »θυῖαν έν δυνάμει«· τοῦ δὲ Λουκᾶ·

»Amēn, »amēn legō hymin hoti eisin tines tōn hestēkotōn hōde hoitines ou mē geusōntai thanatou, heōs an idōsin tēn basileian tou theou elēly- »thuian en dynamei«; tou de Louka;

“Truly, truly, I say to you that there are some of those standing here who will not taste death until they see the kingdom of God come in power”; and Luke,

Mark 9:1 (quotation, high confidence)

Notes and citation

Summary: Mark's version.

The quotation is Mark 9:1.

Cite (SBL): Origen, Comm. Jo. 20.403 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-403).

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20.404Preuschen 4:386

»Ἀληθῶς εἰσίν τινες τῶν ὡδε »ἐστώτων οἵτινες οὐ γεύσονται θανάτου, ἕως ἂν ἴδωσιν τὸν υἱὸν »τοῦ ἀνθρώπου έν τῇ δόξῃ αὐτοῦ«.

»Alēthōs eisin tines tōn hōde »estōtōn hoitines ou geusontai thanatou, heōs an idōsin ton huion »tou anthrōpou en tę̄ doxę̄ autou«.

“Truly there are some of those standing here who will not taste death until they see the Son of Man in his glory.”

Luke 9:27 (quotation, high confidence)

Notes and citation

Summary: Luke's version.

The quotation is a free form of Luke 9:27.

Cite (SBL): Origen, Comm. Jo. 20.404 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-404).

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20.405Preuschen 4:386

ὥσπερ γὰρ ἐπὶ τοῦ σώματος διάφοροι αἰσθήσεις εἰσὶν γεῦσις καὶ ὅρασις, οὕτως κατὰ τὰς λεγομένας ὑπὸ τοῦ Σολομῶντος θείας αἰσθήσεις ἄλλη μέν τις ἄν εἴη ἡ ὁρατικὴ τῆς ψυχῆς δύναμις καὶ θεωρητική, ἄλλη δὲ ἡ γευστικὴ καὶ ἀντιληπτικὴ τῆς ποιότητος τῶν νοητῶν τροφῶν.

hōsper gar epi tou sōmatos diaphoroi aisthēseis eisin geusis kai horasis, houtōs kata tas legomenas hypo tou Solomōntos theias aisthēseis allē men tis an eiē hē horatikē tēs psychēs dynamis kai theōrētikē, allē de hē geustikē kai antilēptikē tēs poiotētos tōn noētōn trophōn.

For just as in the body taste and sight are different senses, so, according to what Solomon calls the divine senses, the seeing and contemplating power of the soul would be one thing, and another the power that tastes and perceives the quality of intelligible foods.

Prov 2:5 (allusion, medium confidence)

Notes and citation

Summary: As the body has sight and taste, so the soul has distinct spiritual senses.

The allusion is Prov 2:5 (LXX, “you will find divine perception”), which Origen often cites for the “spiritual senses.”

Cite (SBL): Origen, Comm. Jo. 20.405 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-405).

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20.406Preuschen 4:386

καὶ ἐπεὶ ὁ κύριος, καθʼ ὅ μὲν ἄρτος ἐστὶν ζῶν ἐκ τοῦ οὐρανοῦ καταβάς, γευστός ἐστιν, τρόφιμος ὤν τῇ ψυχῇ, καθʼ ὅ δὲ σοφία ἐστίν, ὁρατός ἐστιν, ἧς τοῦ κάλλους ἐραστὴς ὁμολογεῖ εἶναι ὁ λέγων· »Ἐραστὴς ἐγενόμην »τοῦ κάλλους αὐτῆς«, καὶ προστάσσει ἡμῖν τὸ » Ἐράσθητι αὐτῆς, καὶ »τηρήσει σε«, διὰ τοῦτο ἐν Ψαλμοῖς εἴρηται τὸ »Γεύσασθε καὶ ἴδετε »ὅτι χρηστὸς ὁ κύριος«.

kai epei ho kyrios, kathʼ ho men artos estin zōn ek tou ouranou katabas, geustos estin, trophimos ōn tę̄ psychę̄, kathʼ ho de sophia estin, horatos estin, hēs tou kallous erastēs homologei einai ho legōn; »Erastēs egenomēn »tou kallous autēs«, kai prostassei hēmin to » Erasthēti autēs, kai »tērēsei se«, dia touto en Psalmois eirētai to »Geusasthe kai idete »hoti chrēstos ho kyrios«.

And since the Lord, insofar as he is living bread that came down from heaven, is to be tasted, being nourishing to the soul, and insofar as he is Wisdom, is to be seen, Wisdom whose beauty the one who says “I became a lover of her beauty” confesses he loves, and he commands us, “Love her, and she will keep you,” for this reason it is said in the Psalms, “Taste and see that the Lord is good.”

John 6:51 (allusion, high confidence) · Prov 4:6 (quotation, high confidence) · Ps 34:8 (33:9 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ is to be tasted as bread and seen as Wisdom: “Taste and see that the Lord is good.”

The allusion is John 6:51; the quotations are Wis 8:2, Prov 4:6, and Ps 34:8 (33:9 LXX).

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): αὐτῆς( καὶ → αὐτῆς«, καὶ.

Extrabiblical texts: Wis 8:2 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.406 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-406).

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20.407Preuschen 4:386

ὥσπερ δὲ ὁ κύριος γευστὸς καὶ ὁρατός, οὕτως καὶ ὁ ἐχθρὸς αὐτοῦ θάνατος γευστός ἐστι καὶ ὁρατός.

hōsper de ho kyrios geustos kai horatos, houtōs kai ho echthros autou thanatos geustos esti kai horatos.

And just as the Lord is to be tasted and seen, so also his enemy, death, is to be tasted and seen.

Notes and citation

Summary: Death too can be tasted and seen.

Cite (SBL): Origen, Comm. Jo. 20.407 (Preuschen 4:386; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-407).

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20.408Preuschen 4:386–387

καὶ τὸ μὲν γευστὸν αὐτοῦ παρίστησιν τὸ »Εἰσίν τινες τῶν ὧδε ἑστώτων »οἵτινες οὐ μὴ γεύσωνται θανάτου« καὶ τὰ ἑξῆς· τὸ δὲ ὁρατὸν τὸ »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν »αἰῶνα«.

kai to men geuston autou paristēsin to »Eisin tines tōn hōde hestōtōn »hoitines ou mē geusōntai thanatou« kai ta hexēs; to de horaton to »Ean tis ton emon logon tērēsę̄, thanaton ou mē theōrēsę̄ eis ton »aiōna«.

Its being tasted is shown by “There are some of those standing here who will not taste death,” and what follows; its being seen by “If anyone keeps my word, he will never see death.”

Matt 16:28 (quotation, high confidence) · John 8:51 (quotation, high confidence)

Notes and citation

Summary: The Gospels show both tasting and seeing death.

The quotations are Matt 16:28 and John 8:51.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): θανάτους καὶ → θανάτου« καὶ.

Cite (SBL): Origen, Comm. Jo. 20.408 (Preuschen 4:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-408).

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20.409Preuschen 4:387

γεύεται δὲ θανάτου, καὶ οὐ γεύεται μόνον ἀλλὰ καὶ ἐμφορεῖται ᾠς τροφῆς τοῦ θανάτου ὁ προφερόμενος τὰ ἐναντία τοῖς ῥήμασιν τῆς αἰωνίου ζωῆς.

geuetai de thanatou, kai ou geuetai monon alla kai emphoreitai ǭs trophēs tou thanatou ho propheromenos ta enantia tois rhēmasin tēs aiōniou zōēs.

And one tastes death, and not only tastes but is filled with death as with food, who puts forward what is contrary to the words of eternal life.

John 6:68 (allusion, medium confidence)

Notes and citation

Summary: Speaking against the words of life is feeding on death.

The allusion is John 6:68.

Notes on the original text

Digital text corrected (OCR slip): ςωῆς → ζωῆς.

Cite (SBL): Origen, Comm. Jo. 20.409 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-409).

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20.410Preuschen 4:387

καὶ ἐπαγγελία ἐστὶν μὴ γεύσεσθαι θανάτου τινὰ τῶν ἑστώτων ἐν τῷ δεικνυμένῳ ὑπὸ τοῦ Ἰησοῦ νοητῷ τόπῳ· παρατήρει γὰρ ὅτι οἱ τρεῖς τὸ »Εἰσί τινες τῶν ὠδε ἑστώτων« ἢ »Εἰσίν τινες τῶν ἑστηκότων ὡδε«, ἅμα εἰρήκασιν περὶ ὧν καὶ ἀνέγραψαν ὅτι »Οὐ γεύσονται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ »ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ« ἢ »Ἐν τῇ δόξῃ αὐτοῦ« ἢ »Ἕως ἄν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν έν δυνάμει«.

kai epangelia estin mē geusesthai thanatou tina tōn hestōtōn en tǭ deiknymenǭ hypo tou Iēsou noētǭ topǭ; paratērei gar hoti hoi treis to »Eisi tines tōn ōde hestōtōn« ē »Eisin tines tōn hestēkotōn hōde«, hama eirēkasin peri hōn kai anegrapsan hoti »Ou geusontai thanatou heōs an idōsin ton huion tou »anthrōpou erchomenon en tę̄ basileią autou« ē »En tę̄ doxę̄ autou« ē »Heōs an idōsin tēn basileian tou theou elēlythuian en dynamei«.

And there is a promise that some of those standing in the spiritual place shown by Jesus will not taste death; for observe that the three said “There are some of those standing here,” or “some of those who stand here,” together, concerning whom they also wrote that “they will not taste death until they see the Son of Man coming in his kingdom,” or “in his glory,” or “until they see the kingdom of God come in power.”

Matt 16:28 (quotation, high confidence) · Mark 9:1 (quotation, high confidence) · Luke 9:27 (quotation, high confidence)

Notes and citation

Summary: All three Synoptics promise that some “standing” will not taste death.

The quotations are Matt 16:28, Mark 9:1, and Luke 9:27.

Notes on the original text

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

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.410 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-410).

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20.411Preuschen 4:387

καὶ ἐπεὶ ὡς δυνατοῦ ὄντος τοῦ τὸν ἑστηκότα πεσεῖν εἴρηται· »Ὁ Δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ«, διὰ τοῦτο οὐ περὶ πάντων τῶν ἑστηκότων ἀλλὰ περί τινων ἀναγέγραπται τὸ »Ἀμὴν λέγω ὑμῖν·

kai epei hōs dynatou ontos tou ton hestēkota pesein eirētai; »Ho Dokōn hestanai blepetō mē pesę̄«, dia touto ou peri pantōn tōn hestēkotōn alla peri tinōn anagegraptai to »Amēn legō hymin;

And since, as it being possible for one who stands to fall, it is said, “Let him who thinks he stands take heed lest he fall,” for this reason it is written not of all who stand but of some, “Truly I say to you,

1 Cor 10:12 (quotation, high confidence)

Notes and citation

Summary: Since those who stand can fall, the promise is only for some.

The quotation is 1 Cor 10:12; the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 20.411 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-411).

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20.412Preuschen 4:387

»εἰσίν τινες τῶν ὡδε ἑστώτων«. ἑστὼς μὲν οὖν τις οὐ γεύεται θα- νάτου, τηρῶν τὸ ἑστηκέναι· τὸν δὲ λόγον παραλαβὼν καὶ τηρῶν θάνατον οὐ θεωρήσει.

»eisin tines tōn hōde hestōtōn«. hestōs men oun tis ou geuetai tha- natou, tērōn to hestēkenai; ton de logon paralabōn kai tērōn thanaton ou theōrēsei.

there are some of those standing here.” One who stands, then, does not taste death as long as he keeps standing; and one who has received the word and keeps it will not see death.

Matt 16:28 (quotation, high confidence) · John 8:51 (allusion, high confidence)

Notes and citation

Summary: Whoever keeps standing does not taste death; whoever keeps the word does not see it.

The quotation is Matt 16:28; the allusion is John 8:51.

Cite (SBL): Origen, Comm. Jo. 20.412 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-412).

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20.413Preuschen 4:387

Εἴπερ οὐν διαφορά τίς ἐστιν τοῦ γεύσασθαι θανάτου καὶ τοῦ θεωρεῖν τὸν θάνατον, ὡς οὐ συνετοὶ ἀκροαταὶ οἱ Ἰουδαῖοι συγχέοντες τὸν τοῦ κυρίου λόγον, ἀντὶ τοῦ »Θάνατον οὐ θεωρήσει« εἰρήκασιν· »Οὐ μὴ γεύσηται θανάτου« ἐπὶ τὴν ὑποδεεστέραν αἴσθησιν καταπεσόντες τῷ λόγῳ. ζητήσεις δὲ εἰ ὥσπερ ἔστιν θεωρεῖν θάνατον καὶ γεύεσθαι θανάτου, οὕτως καὶ κατὰ τὰ λοιπὰ αἰσθητήρια ἤτοι ἀκούειν θανάτου ἢ ὀσφραίνεσθαι θανάτου ἢ ἅπτεσθαι θανάτου· εἰ γὰρ αἱ χεῖρες τῶν ἀποστόλων ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς, μή τι αἱ χεῖρες τῶν ψευδαποστόλων καὶ ἐργατῶν δολίων, μετασχηματιζομένων εἰς ἀγγέλους δικαιοσύνης, ψηλαφῶσιν περὶ τοῦ λόγου τοῦ θανάτου· καὶ εἰ τὰ πρόβατα Χριστοῦ ἀκούει τῆς φωνῆς αὐτοῦ, μήποτε τὰ μὴ αὐτοῦ πρόβατα, πρὸς οὓς λέγοι ἄν· »Ὑμεῖς οὐκ »ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν«, ἀκούει τῆς φωνῆς τοῦ θανάτου.

Eiper oun diaphora tis estin tou geusasthai thanatou kai tou theōrein ton thanaton, hōs ou synetoi akroatai hoi Ioudaioi syncheontes ton tou kyriou logon, anti tou »Thanaton ou theōrēsei« eirēkasin; »Ou mē geusētai thanatou« epi tēn hypodeesteran aisthēsin katapesontes tǭ logǭ. zētēseis de ei hōsper estin theōrein thanaton kai geuesthai thanatou, houtōs kai kata ta loipa aisthētēria ētoi akouein thanatou ē osphrainesthai thanatou ē haptesthai thanatou; ei gar hai cheires tōn apostolōn epsēlaphēsan peri tou logou tēs zōēs, mē ti hai cheires tōn pseudapostolōn kai ergatōn doliōn, metaschēmatizomenōn eis angelous dikaiosynēs, psēlaphōsin peri tou logou tou thanatou; kai ei ta probata Christou akouei tēs phōnēs autou, mēpote ta mē autou probata, pros hous legoi an; »Hymeis ouk »este ek tōn probatōn tōn emōn«, akouei tēs phōnēs tou thanatou.

If, then, there is some difference between tasting death and seeing death, the Jews, as unintelligent hearers confusing the Lord's word, said instead of “he will not see death,” “he will never taste death,” falling in their speech to the inferior sense. And you will ask whether, just as one can see death and taste death, so also by the other senses one can hear death, or smell death, or touch death. For if the hands of the apostles handled the Word of life, perhaps the hands of false apostles and deceitful workers, disguising themselves as angels of righteousness, handle the word of death; and if Christ's sheep hear his voice, perhaps those who are not his sheep, to whom he might say, “You are not of my sheep,” hear the voice of death.

1 John 1:1 (allusion, high confidence) · 2 Cor 11:13–15 (allusion, high confidence) · John 10:27 (allusion, high confidence) · John 10:26 (quotation, high confidence)

Notes and citation

Summary: The Jews dropped to the lower sense; perhaps death can also be heard, smelled, and touched, as life is by the apostles.

The allusions are 1 John 1:1, 2 Cor 11:13–15, John 10:27, and John 10:26.

Notes on the original text

Digital text corrected (OCR slip; stray period): ἐψηλάφσαν → ἐψηλάφησαν; δολίων. μετασχηματιζομένων → δολίων, μετασχηματιζομένων; λέγοι ὂν → λέγοι ἄν.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.413 (Preuschen 4:387; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-413).

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20.414Preuschen 4:387–388

ὅρα δὲ εἰ μὴ ὀσμὴ θανάτου ἐστὶν έν τοῖς ἀπὸ τῆς ἁμαρτίας μώλωψιν, περὶ ὡν εἴρηται· »Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές »μου« καὶ ὀσμὴ θανάτου ἐν τῷ Λαζάρῳ πρὶν ἀναστῆναι ἐκ νεκρῶν, ᾗς μὴ βουλόμενοι ὀσφραίνεσθαι οἱ ἀπόστολοι ἔλεγον τῷ σωτῆρι τὸ Κύριε, ἤδη ὄζει·

hora de ei mē osmē thanatou estin en tois apo tēs hamartias mōlōpsin, peri hōn eirētai; »Prosōzesan kai esapēsan hoi mōlōpes »mou« kai osmē thanatou en tǭ Lazarǭ prin anastēnai ek nekrōn, hę̄s mē boulomenoi osphrainesthai hoi apostoloi elegon tǭ sōtēri to Kyrie, ēdē ozei;

And see whether there is not a smell of death in the wounds from sin, of which it is said, “My wounds grew foul and festered,” and a smell of death in Lazarus before he rose from the dead, which, not wishing to smell it, the apostles said to the Savior, “Lord, he already stinks;

Ps 38:5 (37:6 LXX) (quotation, high confidence) · John 11:39 (quotation, high confidence)

Notes and citation

Summary: There is a smell of death in the wounds of sin, and in Lazarus before he was raised.

The quotations are Ps 38:5 (37:6 LXX) and John 11:39 (said there by Martha; Origen ascribes it to the apostles).

Cite (SBL): Origen, Comm. Jo. 20.414 (Preuschen 4:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-414).

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20.415Preuschen 4:388

τεταρταῖος γάρ ἐστιν«. εἰς δὲ τὸ περὶ τῆς νοητῆς ὀσμῆς θανάτου ἢ ὀσμῆς ζωῆς παρατηρεῖν δεήσει τὸ ἀποστολικὸν οὕτως ἔχον· Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν παντὶ τόπῳ, ἐν »τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις· οἷς μὲν ὀσμὴ ἐκ θανάτου »εἰς θάνατον, οἶς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν«. εὐωδία μὲν γὰρ Χριστοῦ εἰσιν καὶ οὐδαμῶς δυσωδία ἐν παντὶ τόπῳ οἱ ἐν Χριστῷ ἄνθρωποι.

tetartaios gar estin«. eis de to peri tēs noētēs osmēs thanatou ē osmēs zōēs paratērein deēsei to apostolikon houtōs echon; Christou euōdia esmen tǭ theǭ en panti topǭ, en »tois sōzomenois kai en tois apollymenois; hois men osmē ek thanatou »eis thanaton, ois de osmē ek zōēs eis zōēn«. euōdia men gar Christou eisin kai oudamōs dysōdia en panti topǭ hoi en Christǭ anthrōpoi.

for he has been dead four days.” And regarding the spiritual smell of death or smell of life, we must observe the apostle's saying, which runs thus: “We are the aroma of Christ to God in every place, among those being saved and among those perishing; to some a smell from death to death, to others a smell from life to life.” For those who are in Christ are the aroma of Christ, and never a stench, in every place.

John 11:39 (quotation, high confidence) · 2 Cor 2:15–16 (quotation, high confidence)

Notes and citation

Summary: Paul speaks of the smell of death and of life; those in Christ are his fragrance.

The quotations are John 11:39 and 2 Cor 2:15–16.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): ἐστιν( εἰς → ἐστιν«. εἰς.

Cite (SBL): Origen, Comm. Jo. 20.415 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-415).

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20.416Preuschen 4:388

ἀλλʼ ἐπεὶ] ὥσπερ ἡ σωματικὴ εὐωδία τινὰ τῶν ζῴων λέγεται ἀναιρεῖν, οὕτως διὰ τὴν προγενομένην κακίαν καὶ ἡ Χριστοῦ εὐωδία γένοιτο ἄν τισιν τοῖς ἐκ θανάτου εἰς θάνατον αὐτῶν, τοῖς δὲ ἐκ ζωῆς ἀποβαίνει εἰς ζωήν.

allʼ epei] hōsper hē sōmatikē euōdia tina tōn zǭōn legetai anairein, houtōs dia tēn progenomenēn kakian kai hē Christou euōdia genoito an tisin tois ek thanatou eis thanaton autōn, tois de ek zōēs apobainei eis zōēn.

But since, just as bodily fragrance is said to kill some animals, so, because of prior wickedness, the aroma of Christ too might become to some from death to their death, while to others it turns out from life to life.

2 Cor 2:16 (allusion, high confidence)

Notes and citation

Summary: Like perfume fatal to some creatures, Christ's fragrance is death to the wicked and life to others.

The allusion is 2 Cor 2:16.

Cite (SBL): Origen, Comm. Jo. 20.416 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-416).

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20.417Preuschen 4:388

ταῦτα παρακείμενα ἡμῖν εἶναι τῇ ἐξετάσει τοῦ γεύεσθαι θανάτου καὶ τοῦ θεωρεῖν ἢ μὴ θεωρεῖν τὸν θάνατον.

tauta parakeimena hēmin einai tę̄ exetasei tou geuesthai thanatou kai tou theōrein ē mē theōrein ton thanaton.

These things lie alongside the examination of tasting death and of seeing or not seeing death.

Notes and citation

Summary: These are related to tasting and seeing death.

Cite (SBL): Origen, Comm. Jo. 20.417 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-417).

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20.418Preuschen 4:388

μετὰ ταῦτα μὴ θεωροῦντες ὅσῳ ὑπερέχει Χριστὸς τῶν πατριαρχῶν καὶ τῶν προφητῶν, ἀλλὰ μηδὲ πιστεύοντες Χριστὸν εἶναι τὸν τηλικαῦτα διδάσκοντα, ἐπαποροῦσιν λέγοντες·

meta tauta mē theōrountes hosǭ hyperechei Christos tōn patriarchōn kai tōn prophētōn, alla mēde pisteuontes Christon einai ton tēlikauta didaskonta, epaporousin legontes;

After this, not seeing how far Christ surpasses the patriarchs and the prophets, nor believing that the one teaching such great things is Christ, they raise a difficulty, saying,

Notes and citation

Summary: Not grasping Christ's greatness, they object.

The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 20.418 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-418).

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20.419Preuschen 4:388

»Μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν;« οὐχ ὁρῶσιν δὲ ὅτι οὐ μόνον μείζων τοῦ Ἀβραὰμ ἀλλὰ καὶ παντὸς γεννητοῖς γυναικῶν ὁ ἐκ τῆς παρθένου γεγεννημένος, καὶ τῶν προφητῶν πάντων ὁ προφητευόμενος ὑπʼ αὐτῶν, καὶ τῶν ἀποθανόντων ὁ ζωοποιήσας αὐτούς, οὐχ ἑαυτὸν ποιήσας τοιοῦτον ἀλλʼ ἀπὸ τοῦ πατρὸς λαβών.

»Mē sy meizōn ei tou patros hēmōn Abraam, hostis apethanen?« ouch horōsin de hoti ou monon meizōn tou Abraam alla kai pantos gennētois gynaikōn ho ek tēs parthenou gegennēmenos, kai tōn prophētōn pantōn ho prophēteuomenos hypʼ autōn, kai tōn apothanontōn ho zōopoiēsas autous, ouch heauton poiēsas toiouton allʼ apo tou patros labōn.

“Are you greater than our father Abraham, who died?” But they do not see that not only greater than Abraham, but than everyone born of women, is the one born of the virgin, and greater than all the prophets is the one prophesied by them, and greater than the dead is the one who made them alive, not having made himself such, but having received it from the Father.

John 8:53 (quotation, high confidence) · Matt 11:11 (allusion, high confidence)

Notes and citation

Summary: Christ is greater than Abraham, all born of women, and all the prophets, having received this from the Father.

The quotation is John 8:53; the allusion is Matt 11:11.

Notes on the original text

Digital text corrected (OCR slip): ὐπʼ αὐτῶν → ὑπʼ αὐτῶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.419 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-419).

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20.420Preuschen 4:388

»Ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτω »καὶ τῷ υἱῷ ζωὴν ἔδωκεν ἔχειν έν ἑαυτῷ«, οὐ δυναμένῳ ποιεῖν ἀφ ἑαυτοῦ οὐδὲ ἕν, καὶ ζητοῦντι τὸ θέλημα οὐ τὸ ἑαυτοῦ, ἀλλὰ τὸ θέλημα τοῦ πέμψαντος αὐτόν. καὶ τὸ »Τίνα οὐν σεαυτὸν ποιεῖς;‘ μὴ τεθεωρηκότων ἦν φωνὴ ὅτι οὐχ ἑαυτὸν ὁ Ἰησοῦς πεποίηκεν ὅπερ ἐστίν.

»Hōsper gar ho patēr echei zōēn en heautǭ, houtō »kai tǭ huiǭ zōēn edōken echein en heautǭ«, ou dynamenǭ poiein aph heautou oude hen, kai zētounti to thelēma ou to heautou, alla to thelēma tou pempsantos auton. kai to »Tina oun seauton poieis?‘ mē tetheōrēkotōn ēn phōnē hoti ouch heauton ho Iēsous pepoiēken hoper estin.

“For just as the Father has life in himself, so he has given to the Son also to have life in himself,” who can do nothing of himself, and who seeks not his own will but the will of the one who sent him. And “Whom, then, do you make yourself?” was the voice of those who had not seen that Jesus did not make himself what he is.

John 5:26 (quotation, high confidence) · John 5:30 (allusion, high confidence) · John 8:53 (quotation, high confidence)

Notes and citation

Summary: The Son has life from the Father; he did not make himself what he is.

The quotations are John 5:26 and 8:53; the allusion is John 5:30.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 20.420 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-420).

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20.421Preuschen 4:388

διόπερ καὶ πρὸς τοῦτο δοκεῖ μοι ἀποκρίνεσθαι, διδάσκων τίς αὐτὸν ἐποίησεν ὅπερ ἦν, τὸ » Ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου »οὐδέν ἐστιν· ἔστιν ὁ πατὴρ ὁ δοξάζων με.«

dioper kai pros touto dokei moi apokrinesthai, didaskōn tis auton epoiēsen hoper ēn, to » Ean egō doxasō emauton, hē doxa mou »ouden estin; estin ho patēr ho doxazōn me.«

Therefore it seems to me that he answers this too, teaching who made him what he was: “If I glorify myself, my glory is nothing; it is the Father who glorifies me.”

John 8:54 (quotation, high confidence)

Notes and citation

Summary: Jesus answers that the Father glorifies him.

The quotation is John 8:54.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.421 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-421).

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20.422Preuschen 4:388

Καὶ ταῦτα δέ, αὐτάρκη περιγραφὴν εἰληφότος τοῦ εἰκοστοῦ τῶν εἰς τὸ κατὰ Ἰωάννην εὐαγγέλιον ἐξηγητικῶν τόμου, τὴν περιγραφὴν ἐνταῦθα εἰληφέτω, ἴνα θεοῦ ἀποκαλύπτοντος ἡμῖν τὰ ἑξῆς θεωρήσωμεν ἐν τῷ μετὰ ταῦτα ἀπὸ τοῦ »Ἀπεκρίθη Ἰησοῦς· Ἐὰν ἐγὼ »δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν«.

Kai tauta de, autarkē perigraphēn eilēphotos tou eikostou tōn eis to kata Iōannēn euangelion exēgētikōn tomou, tēn perigraphēn entautha eilēphetō, ina theou apokalyptontos hēmin ta hexēs theōrēsōmen en tǭ meta tauta apo tou »Apekrithē Iēsous; Ean egō »doxasō emauton, hē doxa mou ouden estin«.

And let these things, since the twentieth book of the exegetical commentaries on the Gospel according to John has received a sufficient extent, receive their end here, so that, God revealing to us what follows, we may consider in the next book, beginning from “Jesus answered, ‘If I glorify myself, my glory is nothing.’”

John 8:54 (quotation, high confidence)

Notes and citation

Summary: End of Book 20; the next book begins at John 8:54.

The quotation is John 8:54.

Notes on the original text

Digital text corrected (OCR slip): Καὶ τοῦτα δέ, → Καὶ ταῦτα δέ,.

Cite (SBL): Origen, Comm. Jo. 20.422 (Preuschen 4:388; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-20-422).

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Chapter 28

28.1Preuschen 4:389

Οἱ φύσεις ἀριθμῶν ἐρευνήσαντες πρῶτον μὲν τέλειον τὸν ἓξ εἰρήκασιν, τοῖς ἑαυτοῦ μέρεσιν ἰσούμενον, ἔκ τε τῆς συνθέσεως τοῦ ἀπὸ μονάδος διπλασιαζομένου, ἑνὸς καὶ δύο, ὃ ἐστὶ τρία, πρῶτος, καὶ τοῦ ἐφʼ ὃν ἔφθασεν ὁ διπλασιασμός, λέγω δὲ τοῦ δύο·

Hoi physeis arithmōn ereunēsantes prōton men teleion ton hex eirēkasin, tois heautou meresin isoumenon, ek te tēs syntheseōs tou apo monados diplasiazomenou, henos kai dyo, ho esti tria, prōtos, kai tou ephʼ hon ephthasen ho diplasiasmos, legō de tou dyo;

Those who have investigated the natures of numbers have said that six is the first perfect number, equal to the sum of its own parts, arising from the combination of the number doubled from the unit, one and two, which is three, a prime, and the number which the doubling reached, I mean two;

Notes and citation

Summary: Book 28 opens with the theory of perfect numbers: six is the first.

A perfect number equals the sum of its divisors (6 = 1 + 2 + 3). Book 28 begins with Origen's comment on John 11:39.

Cite (SBL): Origen, Comm. Jo. 28.1 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-1).

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28.2Preuschen 4:389

γενόμενος γὰρ ὁ δύο ἐπὶ τὸν τρία πεποίηκεν τὸν ἕξ. τέλειόν φασιν εἶναι τὸν εἴκοσι καὶ ὀκτώ, συνιστάμενον ἔκ τε τοῦ συνθέτου τῶν ἀπὸ μονάδος διπλασιαζομένων, ἕως γένηται πρῶτος ἀριθμός, καὶ τοῦ ἐφʼ ὃν ἔφθασεν ὁ διπλασιασμός. τέσσαρα μὲν γάρ ἐστιν ὁ ἀπὸ μονάδος διπλασιαζόμενος ἐν τῷ ἕν δύο τέσσαρα.

genomenos gar ho dyo epi ton tria pepoiēken ton hex. teleion phasin einai ton eikosi kai oktō, synistamenon ek te tou synthetou tōn apo monados diplasiazomenōn, heōs genētai prōtos arithmos, kai tou ephʼ hon ephthasen ho diplasiasmos. tessara men gar estin ho apo monados diplasiazomenos en tǭ hen dyo tessara.

for two multiplied by three has made six. They say that twenty-eight is perfect, formed from the sum of the numbers doubled from the unit, until a prime number results, and from the number which the doubling reached. For four is the number doubled from the unit in one, two, four.

Notes and citation

Summary: Twenty-eight is the next perfect number.

The Euclidean construction of perfect numbers: (1 + 2 + 4) × 4 = 28.

Notes on the original text

Digital text corrected (OCR slip): διπγασιαζομένων → διπλασιαζομένων.

Cite (SBL): Origen, Comm. Jo. 28.2 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-2).

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28.3Preuschen 4:389

ἑπτὰ δὴ τούτων σύνθεσις, καὶ αὐτὸς πρῶτος ἀριθμὸς ὑπὸ μονάδος μόνης μετρούμενος· γινόμενος δὲ ὁ τέσσαρα ἐπὶ τὸν ἑπτὰ πεποίηκεν τὸν εἴκοσι καὶ ὀκτώ καὶ αὐτὸν τοῖς ἑαυτοῦ μέρεσιν ἴσον.

hepta dē toutōn synthesis, kai autos prōtos arithmos hypo monados monēs metroumenos; ginomenos de ho tessara epi ton hepta pepoiēken ton eikosi kai oktō kai auton tois heautou meresin ison.

Seven is the sum of these, itself also a prime number, measured by the unit alone; and four multiplied by seven has made twenty-eight, which is also equal to its own parts.

Notes and citation

Summary: Four times seven gives twenty-eight, equal to the sum of its parts.

1 + 2 + 4 + 7 + 14 = 28.

Notes on the original text

Digital text corrected (OCR slip): κοὶ αὐτὸς → καὶ αὐτὸς; ὀκτπώ → ὀκτώ.

Cite (SBL): Origen, Comm. Jo. 28.3 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-3).

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28.4Preuschen 4:389

Διὰ τοῦτο δʼ οἶμαι † ῥᾴδιον διαλαμβάνεται ἀπὸ τοῦ παιδευθέντος » πάσῃ σοφίᾳ καὶ] Αἰγυπτίων « Μωσέως εἰς τὴν τῆς σκηνῆς τοῦ μαρτυρίου κατασκευήν· αἱ γὰρ αὐλαῖαι εἴκοσι καὶ ὀκτὼ πηχῶν τὸ μῆκός εἰσιν.

Dia touto dʼ oimai † rhądion dialambanetai apo tou paideuthentos » pasę̄ sophią kai] Aigyptiōn « Mōseōs eis tēn tēs skēnēs tou martyriou kataskeuēn; hai gar aulaiai eikosi kai oktō pēchōn to mēkos eisin.

For this reason, I think, it is … taken up by Moses, who was trained “in all the wisdom of the Egyptians,” for the construction of the tent of witness; for the curtains are twenty-eight cubits in length.

Textual problem in this passage: see the notes.

Acts 7:22 (quotation, high confidence) · Exod 26:2 (allusion, high confidence)

Notes and citation

Summary: Moses, trained in Egyptian wisdom, made the tabernacle curtains twenty-eight cubits long.

The allusions are Acts 7:22 and Exod 26:2. The text is corrupt at the dagger.

Cite (SBL): Origen, Comm. Jo. 28.4 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-4).

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28.5Preuschen 4:389

καὶ ἐχρῆν γε τὴν εἰς δόξαν θεοῦ κατασκευαζομένην σκηνὴν τοῦ μαρτυρίου μετὰ τῶν ἐξαιρέτων ἀριθμῶν καὶ τὸν εἴκοσι ὀκτώ.

kai echrēn ge tēn eis doxan theou kataskeuazomenēn skēnēn tou martyriou meta tōn exairetōn arithmōn kai ton eikosi oktō.

And it was fitting that the tent of witness, built for the glory of God, should have among its exceptional numbers twenty-eight too.

Notes and citation

Summary: The tabernacle fittingly included the perfect number twenty-eight.

Notes on the original text

Digital text corrected (OCR slip and repeated word): ἐξαιράτων ἀριθμῶν ἀριθμῶν → ἐξαιρέτων ἀριθμῶν.

Cite (SBL): Origen, Comm. Jo. 28.5 (Preuschen 4:389; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-5).

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28.6Preuschen 4:389–390

ἐφʼ ὅν, ἱερὲ ἀδελφὲ Ἀμβρόσιε, φθάσαντες τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν οὗτος γὰρ ἔσται, θεοῦ χαριζομένου, ὄγδοος εἰς τὸ εὐαγγέλιον τόμος), ἐπικαλεσάμενοι τὸν τέλειον καὶ τελειότητος χορηγὸν θεὸν διὰ τοῦ τελείου ἀρχιερέως ἡμῶν Ἰησοῦ Χριστοῦ, έν ἡμῶν τὸν νοῦν δῷ εὑρεῖν τὴν περὶ τῶν ἐξετασθησομένων ἀλήθειαν καὶ κατασκευὴν αὐτῶν, καὶ] οὕτως ὁδεύσωμεν καὶ ἐπὶ τὰ ἑξῆς. Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον.

ephʼ hon, hiere adelphe Ambrosie, phthasantes tōn eis to kata Iōannēn exēgētikōn houtos gar estai, theou charizomenou, ogdoos eis to euangelion tomos), epikalesamenoi ton teleion kai teleiotētos chorēgon theon dia tou teleiou archiereōs hēmōn Iēsou Christou, en hēmōn ton noun dǭ heurein tēn peri tōn exetasthēsomenōn alētheian kai kataskeuēn autōn, kai] houtōs hodeusōmen kai epi ta hexēs. Legei ho Iēsous; Arate ton lithon.

Having reached this number, holy brother Ambrose, of our exegetical books on the Gospel according to John (for this will be, God granting, the twenty-eighth book on the Gospel), let us call upon God, who is perfect and the supplier of perfection, through our perfect high priest Jesus Christ, that he may grant our mind to find the truth about the things to be examined and their establishment, and so let us proceed to what follows. “Jesus says, ‘Take away the stone.’”

Heb 4:14 (allusion, medium confidence) · John 11:39 (quotation, high confidence)

Notes and citation

Summary: Reaching the twenty-eighth book, Origen prays to God through Christ for true understanding.

Ambrose was Origen's patron. The closing quotation is John 11:39, the lemma of the next section. The Greek “eighth” (ὄγδοος) is short for the twenty-eighth.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; repeated word in place of εἰς): τῶν τῶν τὸ κατὰ → τῶν εἰς τὸ κατὰ; 11, 39 → .

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.6 (Preuschen 4:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-6).

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28.7Preuschen 4:390

Ἐπείπερ ἐνθάδε μὲν τὸν ἐπικείμενον τῷ σπηλαίῳ λίθον οὐκ αὐτὸς ὁ Ἰησοῦς αἵρει ἀλλὰ λέγει· » Ἄρατε τὸν λίθον «, ἐν δὲ τῇ Γενέσει, ἡνίκα » λίθος ἦν μέγας ἐπὶ τῷ στόματι τοῦ φρέατος, καὶ συνήγοντο ἐκεῖ πάντα τὰ ποίμνια, καὶ ἀπεκύλιον λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ συνήγοντο καὶ ἐπότιζον τὰ πρόβατα, καὶ ἀπεκαθίστων τὸν λίθον ἐπὶ τὸ στόμα τοῦ φρέατος εἰς τὸν τόπον αὐτοῦ«, καὶ τῷ μηδέπω τοῦτο γεγονέναι διὰ τὸ μὴ συνῆχθαι τὰ κτήνη, ὁ Ἰακὼβ ἰδὼν Ῥαχὴλ τὴν θυγατέρα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ καὶ τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ, προσελθὼν αὐτὸς ἀπεκύλισε τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος καὶ ἐπότισεν τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς «, βουλόμεθα ἀμφοτέρους τοὺς λίθους ἀλλήλοις συνεξετάσαι, ἵνα τὸ εὔλογον κατανοήσωμεν τοῦ ἐνθάδε μὲν μὴ αὐτὸν τὸν Ἰησοῦν ἠρκέναι τὸν λίθον ἀπὸ τοῦ σπηλαίου, ἀλλʼ εἰρηκέναι· Ἄρατε τὸν λίθον «, ἐν δὲ τῇ Γενέσει αὐτὸν τὸν Ἰακὼβ ἀποκεκυλικέναι τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος.

Epeiper enthade men ton epikeimenon tǭ spēlaiǭ lithon ouk autos ho Iēsous hairei alla legei; » Arate ton lithon «, en de tę̄ Genesei, hēnika » lithos ēn megas epi tǭ stomati tou phreatos, kai synēgonto ekei panta ta poimnia, kai apekylion lithon apo tou stomatos tou phreatos, kai synēgonto kai epotizon ta probata, kai apekathistōn ton lithon epi to stoma tou phreatos eis ton topon autou«, kai tǭ mēdepō touto gegonenai dia to mē synēchthai ta ktēnē, ho Iakōb idōn Rhachēl tēn thygatera Laban tou adelphou tēs mētros autou kai ta probata Laban tou adelphou tēs mētros autou, proselthōn autos apekylise ton lithon apo tou stomatos tou phreatos kai epotisen ta probata Laban tou adelphou tēs mētros «, boulometha amphoterous tous lithous allēlois synexetasai, hina to eulogon katanoēsōmen tou enthade men mē auton ton Iēsoun ērkenai ton lithon apo tou spēlaiou, allʼ eirēkenai; Arate ton lithon «, en de tę̄ Genesei auton ton Iakōb apokekylikenai ton lithon apo tou stomatos tou phreatos.

Since here Jesus does not himself take away the stone lying on the cave but says, “Take away the stone,” while in Genesis, when “there was a great stone on the mouth of the well, and all the flocks were gathered there, and they rolled the stone from the mouth of the well and watered the sheep, and put the stone back on the mouth of the well in its place,” and because this had not yet happened, since the cattle had not been gathered, Jacob, seeing Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, came near himself and rolled the stone from the mouth of the well and watered the sheep of Laban his mother's brother, we wish to examine the two stones together, so that we may understand why here Jesus did not himself take the stone from the cave but said, “Take away the stone,” while in Genesis Jacob himself rolled the stone from the mouth of the well.

John 11:39 (quotation, high confidence) · Gen 29:2–3 (quotation, high confidence) · Gen 29:10 (quotation, high confidence)

Notes and citation

Summary: Origen compares the stone at Lazarus' tomb, which Jesus has others remove, with the stone Jacob rolled from the well.

The quotations are John 11:39 and Gen 29:2–3, 10.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter number leaked into the digital text; repeated word in place of αὐτοῦ): ΙΙ. Ἐπείπερ → Ἐπείπερ; εἰς τὸν τόπον τόπον → εἰς τὸν τόπον αὐτοῦ«,; πράβατα → πρόβατα; ἀπεκύλιδε → ἀπεκύλισε.

Cite (SBL): Origen, Comm. Jo. 28.7 (Preuschen 4:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-7).

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28.8Preuschen 4:390

καὶ πρόσχες εἰ δυνάμεθα λέγειν ὅτι τοῦ μὲν ἐπὶ τῷ σπηλαίῳ λίθου, ἐπεὶ τὸ σπήλαιον μνημεῖον ἠν, οὐκ ἐχρῆν αὐτὸν ἅψασθαι τὸν Ἰησοῦν, ἀλλὰ προστάξαι μόνον τοῖς ἐπιτηδείοις πρὸς τὸ ἔργον ἆραι τὸν λίθον, τοῦ δὲ ἐπικειμένου τῷ στόματι τοῦ φρέατος καὶ ἐμποδίζοντος τοῦ πίνειν τὰ πρόβατα, ἀφʼ ὧν ἔμελλεν γενέσθαι τὰ ἐπίσημα καὶ ἡ μερὶς τοῦ Ἰακώβ, αὐτὸν ἔδει λαβέσθαι τὸν Ἰακώβ, καὶ προσελθόντα τῷ λίθῳ ἀποκυλίσαι αὐτὸν ἀπὸ τοῦ στόματος τοῦ φρέατος, ἴνα ποτισθῇ τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ.

kai prosches ei dynametha legein hoti tou men epi tǭ spēlaiǭ lithou, epei to spēlaion mnēmeion ēn, ouk echrēn auton hapsasthai ton Iēsoun, alla prostaxai monon tois epitēdeiois pros to ergon arai ton lithon, tou de epikeimenou tǭ stomati tou phreatos kai empodizontos tou pinein ta probata, aphʼ hōn emellen genesthai ta episēma kai hē meris tou Iakōb, auton edei labesthai ton Iakōb, kai proselthonta tǭ lithǭ apokylisai auton apo tou stomatos tou phreatos, ina potisthę̄ ta probata Laban tou adelphou tēs mētros autou.

And consider whether we can say that Jesus should not touch the stone on the cave, since the cave was a tomb, but only command those fit for the work to take away the stone; whereas the stone lying on the mouth of the well and hindering the sheep from drinking, from which the marked ones and the portion of Jacob were to come, Jacob himself had to take hold of, and, going to the stone, roll it from the mouth of the well, so that the sheep of Laban his mother's brother might be watered.

Gen 29:10 (allusion, high confidence) · Gen 30:32–43 (allusion, medium confidence)

Notes and citation

Summary: Jesus should not touch a tomb, but Jacob had to move the stone himself so the flock, his future portion, could drink.

The allusions are Gen 29:10 and Gen 30:32–43 (the marked sheep).

Notes on the original text

Digital text corrected (OCR slip): ἕδει → ἔδει.

Cite (SBL): Origen, Comm. Jo. 28.8 (Preuschen 4:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-8).

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28.9Preuschen 4:390

καὶ ἔδει γε ἐπὶ μὲν τοῦ φρέατος αὐτὸν προσελθεῖν τὸν Ιακώβ, ἔξω δὲ τοῦ σπηλαίου στῆναι τὸν Ἰησοῦν.

kai edei ge epi men tou phreatos auton proselthein ton Iakōb, exō de tou spēlaiou stēnai ton Iēsoun.

And it was necessary that Jacob himself go up to the well, while Jesus stood outside the cave.

Notes and citation

Summary: Jacob approached the well; Jesus stood outside the tomb.

Cite (SBL): Origen, Comm. Jo. 28.9 (Preuschen 4:390; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-9).

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28.10Preuschen 4:390–391

εἰ δὲ δύνασαι, ἐπίστησον τί δήποτε ἐπὶ μὲν τοῦ σπηλαίου οὐ κεκύλισται ὁ ἐπικείμενος αὐτῷ λίθος ἀλλὰ αἴρεται, ἐπὶ δὲ τοῦ φρέατος οὐ παντελῶς αἴρεται ἀλλὰ μόνον ἀποκυλίεται· ἐχρῆν πάντη μὲν ἀρθῆναι τὸν ἐπὶ τοῦ μνημείου λίθον καὶ μὴ πάλιν κυλισθῆναι· τὸν δὲ ἐπὶ τοῦ φρέατος ἀποκυλισθῆναι μόνον.

ei de dynasai, epistēson ti dēpote epi men tou spēlaiou ou kekylistai ho epikeimenos autǭ lithos alla airetai, epi de tou phreatos ou pantelōs airetai alla monon apokylietai; echrēn pantē men arthēnai ton epi tou mnēmeiou lithon kai mē palin kylisthēnai; ton de epi tou phreatos apokylisthēnai monon.

And if you can, consider why at the cave the stone lying on it is not rolled but taken away, while at the well it is not wholly taken away but only rolled away: the stone on the tomb had to be taken away altogether and not rolled back again; but the one on the well only rolled away.

John 11:39 (allusion, high confidence) · Gen 29:3 (allusion, high confidence)

Notes and citation

Summary: The tomb's stone had to be removed for good; the well's stone only rolled aside.

Cite (SBL): Origen, Comm. Jo. 28.10 (Preuschen 4:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-10).

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28.11Preuschen 4:391

προείρηται γάρ, ὅτι ἀπε * * * * * * * * * * * * * * * * * * δόξαν θεοῦ,

proeirētai gar, hoti ape * * * * * * * * * * * * * * * * * * doxan theou,

For it has been said before that … the glory of God,

Textual problem in this passage: see the notes.

Notes and citation

Summary: A long gap in the text.

A large gap in the text (marked with asterisks).

Cite (SBL): Origen, Comm. Jo. 28.11 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-11).

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28.12Preuschen 4:391

νοήσαντες τὸ μέγεθος τῆς εἰς δικαιοσύνην λογιζομένης πίστεως πιστεύσωμεν.

noēsantes to megethos tēs eis dikaiosynēn logizomenēs pisteōs pisteusōmen.

understanding the greatness of the faith reckoned for righteousness, let us believe.

Textual problem in this passage: see the notes.

Gen 15:6 (allusion, medium confidence)

Notes and citation

Summary: Let us believe with faith reckoned as righteousness.

The allusion is Gen 15:6 (Rom 4:3). The section follows a gap.

Notes on the original text

Digital text corrected (repeated word in place of τῆς): μέγεθος εἰς εἰς → μέγεθος τῆς εἰς.

Cite (SBL): Origen, Comm. Jo. 28.12 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-12).

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28.13Preuschen 4:391

εἰ δέ τις οὐδέπω εἶδεν τὴν δόξαν τοῦ θεοῦ τῶν οἰομένων πεπιστευκέναι, μανθανέτω ὅτι ἐλέγχεται διʼ ὡν οὐδέπω εἶδεν τὴν δόξαν τοῦ θεοῦ μὴ πεπιστευκώς· ἀψευδὴς γὰρ ὁ μὴ Μάρθᾳ μόνῃ ἀλλὰ καὶ παντί τῳ λέγων τὸ Ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν τοῦ θεοῦ. Ἦραν οὖν τὸν λίθον.

ei de tis oudepō eiden tēn doxan tou theou tōn oiomenōn pepisteukenai, manthanetō hoti elenchetai diʼ hōn oudepō eiden tēn doxan tou theou mē pepisteukōs; apseudēs gar ho mē Marthą monę̄ alla kai panti tǭ legōn to Ean pisteusę̄s, opsę̄ tēn doxan tou theou. Ēran oun ton lithon.

And if any of those who think they have believed has not yet seen the glory of God, let him learn that he is shown by this, by not yet having seen the glory of God, not to have believed; for he does not lie who says, not to Martha alone but to everyone, “If you believe, you will see the glory of God.” “So they took away the stone.”

John 11:40 (quotation, high confidence) · John 11:41 (quotation, high confidence)

Notes and citation

Summary: Whoever has not yet seen God's glory has not truly believed, for Christ promised that believers would see it.

The quotation is John 11:40; the closing quotation is John 11:41, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text; repeated word in place of δόξαν τοῦ): τὴν τὴν θεοῦ → τὴν δόξαν τοῦ θεοῦ; ἐλέγκεται → ἐλέγχεται; 11, 41 → .

Cite (SBL): Origen, Comm. Jo. 28.13 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-13).

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28.14Preuschen 4:391

Ἡ βραδυτὴς τοῦ ἀρθῆναι τὸν ἐπικείμενον τῷ σπηλαίῳ λίθον ἀπὸ τῆς ἀδελφῆς τοῦ τετελευτηκότος γεγένηται· οἱονεὶ γὰρ ἐνεπόδισεν οἷς προσέταξεν ὁ Ἰησοῦς εἰπών· Ἄρατε τὸν λίθον « Ἤδη ὄζει· τεταρταῖος γάρ ἐστιν «.

Hē bradytēs tou arthēnai ton epikeimenon tǭ spēlaiǭ lithon apo tēs adelphēs tou teteleutēkotos gegenētai; hoionei gar enepodisen hois prosetaxen ho Iēsous eipōn; Arate ton lithon « Ēdē ozei; tetartaios gar estin «.

The delay in removing the stone lying on the cave came from the sister of the dead man; for she, as it were, hindered those whom Jesus had commanded, saying, “Take away the stone,” by saying, “He already stinks; for he has been dead four days.”

John 11:39 (quotation, high confidence)

Notes and citation

Summary: Martha's objection delayed the removal of the stone.

The quotations are John 11:39.

Notes on the original text

Digital text corrected (editor's chapter number leaked into the digital text): ΙΙΙ. Ἡ → Ἡ.

Cite (SBL): Origen, Comm. Jo. 28.14 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-14).

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28.15Preuschen 4:391

καὶ εἰ μὴ κεκόλουστό γε ἡ τῆς Μάρθας ἀπιστία εἰπόντος αὐτῇ τοῦ Ι Ἰησοῦ· Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς, ὄψῃ τὴν δόξαν τοῦ θεοῦ; « οὐκ ἂν οἱ ἀκούσαντες· Ἄρατε τὸν λίθον « ἦραν τὸν λίθον.

kai ei mē kekolousto ge hē tēs Marthas apistia eipontos autę̄ tou I Iēsou; Ouk eipon soi hoti ean pisteusę̄s, opsę̄ tēn doxan tou theou? « ouk an hoi akousantes; Arate ton lithon « ēran ton lithon.

And had not Martha's unbelief been cut short when Jesus said to her, “Did I not tell you that if you believe, you will see the glory of God?”, those who heard “Take away the stone” would not have taken away the stone.

John 11:40 (quotation, high confidence) · John 11:39 (quotation, high confidence)

Notes and citation

Summary: Only after Jesus answered Martha's unbelief was the stone removed.

The quotations are John 11:40 and 11:39.

Cite (SBL): Origen, Comm. Jo. 28.15 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-15).

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28.16Preuschen 4:391

φέρε καθʼ ὑπόθεσιν εἰπόντος τοῦ Ἰησοῦ· Ἅρατε τὸν λίθον‘ μὴ ἀποκεκρίσθαι τὴν ἀδελφὴν τοῦ τετελευτηκότος μηδὲ εἰρηκέναι· Ἤδη ὄζει· τεταρταῖος γάρ ἐστιν «· τί οὖν ἠκολούθησεν ἂν τούτῳ γεγράφθαι ἢ τοῦτο· Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον·

phere kathʼ hypothesin eipontos tou Iēsou; Harate ton lithon‘ mē apokekristhai tēn adelphēn tou teteleutēkotos mēde eirēkenai; Ēdē ozei; tetartaios gar estin «; ti oun ēkolouthēsen an toutǭ gegraphthai ē touto; Legei ho Iēsous; Arate ton lithon;

Suppose, for the sake of argument, that when Jesus said, “Take away the stone,” the dead man's sister had not answered nor said, “He already stinks; for he has been dead four days”: what then would have followed in the writing but this: “Jesus says, ‘Take away the stone.’

John 11:39 (quotation, high confidence)

Notes and citation

Summary: Without Martha's objection, the command would have been obeyed at once.

The quotations are John 11:39; the sentence continues in the next section.

Notes on the original text

Digital text corrected (OCR slip; repeated word): φέρε φέρε → φέρε; τοῦ τοῦ Ἰησοῦ → τοῦ Ἰησοῦ; ἐδελρὴν → ἀδελφὴν; γεγράρθαι → γεγράφθαι.

Cite (SBL): Origen, Comm. Jo. 28.16 (Preuschen 4:391; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-16).

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28.17Preuschen 4:391–392

ἠραν οὐν τὸν λίθον «; νυνὶ δὲ μεταξὺ τοῦ Ἄρατε τὸν λίθον « καὶ τοῦ Ἠραν οὐν τὸν λίθον‘ τὰ εἰρημένα ὑπὸ τῆς ἀδελφῆς τοῦ τετελευτηκότος ἐνεπόδισεν τῷ ἀρθῆναι τὸν λίθον. καὶ οὐκ ἂν οὐδὲ τὴν ἀρχὴν κἂν βράδιον ἤρθη, εἰ μὴ ἀποκριθεὶς ὁ Ἰησοῦς πρὸς τὴν ἐκείνης ἀπιστίαν εἰρήκει τὸ Οὐκ εἶπόν σοι, ὅτι ἐὰν πιστεύσῃς, ὅψῃ τὴν δόξαν »τοῦ θεοῦ;« καλὸν οὖν τὸ μηδὲν γενέσθαι μεταξὺ τῆς Ἰησοῦ προστάξεως καὶ τοῦ ἀπὸ τῶν προστασσομένων, περὶ ὧν Ἰησοῦς ἐκέλευσεν, ἔργου.

ēran oun ton lithon «? nyni de metaxy tou Arate ton lithon « kai tou Ēran oun ton lithon‘ ta eirēmena hypo tēs adelphēs tou teteleutēkotos enepodisen tǭ arthēnai ton lithon. kai ouk an oude tēn archēn kan bradion ērthē, ei mē apokritheis ho Iēsous pros tēn ekeinēs apistian eirēkei to Ouk eipon soi, hoti ean pisteusę̄s, hopsę̄ tēn doxan »tou theou?« kalon oun to mēden genesthai metaxy tēs Iēsou prostaxeōs kai tou apo tōn prostassomenōn, peri hōn Iēsous ekeleusen, ergou.

So they took away the stone”? But as it is, between “Take away the stone” and “So they took away the stone,” what the dead man's sister said hindered the stone's removal. And it would not have been removed at all, even late, had not Jesus answered her unbelief with “Did I not tell you that if you believe, you will see the glory of God?” It is good, then, that nothing come between Jesus' command and the work of those commanded concerning what Jesus ordered.

John 11:39–41 (quotation, high confidence)

Notes and citation

Summary: Nothing should come between Christ's command and our obedience.

The quotations are John 11:39–41.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 28.17 (Preuschen 4:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-17).

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28.18Preuschen 4:392

καὶ οἶμαί γε ἁρμόσειν τῷ τοιούτῳ τὸ εἰπεῖν ὅτι μιμητὴς γέγονεν Χριστοῦ.

kai oimai ge harmosein tǭ toioutǭ to eipein hoti mimētēs gegonen Christou.

And I think it fitting to say of such a one that he has become an imitator of Christ.

1 Cor 11:1 (allusion, medium confidence)

Notes and citation

Summary: Immediate obedience makes one an imitator of Christ.

The allusion is 1 Cor 11:1.

Notes on the original text

Digital text corrected (OCR slip): γὲγνονευ → γέγονεν.

Cite (SBL): Origen, Comm. Jo. 28.18 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-18).

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28.19Preuschen 4:392

ὡς γὰρ τούτῳ εἶπεν ὁ θεὸς καὶ »ἐγενήθησαν, ἐνε- »τείλατο καὶ ἐκτίσθησαν«, οὕτως τῷ πιστῷ εἶπεν μὲν Χριστός, πεποίηκεν δὲ οὗτος· καὶ ἐνετείλατο ὁ υἱὸς τοῦ θεοῦ, οὗτος δὲ τὴν ἐντολὴν πεπλήρωκεν, μηδὲν ὑπερθέμενος μηδὲ ζημιώσας ἑαυτὸν παρακοῇ τοῦ μεταξὺ τῆς προστάξεως καὶ τοῦ ἔργου χρόνου· νομιστέον γὰρ τῷ ὕστερον ποιοῦντι τὸ προστεταγμένον παρακοῆς χρόνον εἶναι περὶ τὴς ἐντολῆς τῆς ἀναβολῆς.

hōs gar toutǭ eipen ho theos kai »egenēthēsan, ene- »teilato kai ektisthēsan«, houtōs tǭ pistǭ eipen men Christos, pepoiēken de houtos; kai eneteilato ho huios tou theou, houtos de tēn entolēn peplērōken, mēden hyperthemenos mēde zēmiōsas heauton parakoę̄ tou metaxy tēs prostaxeōs kai tou ergou chronou; nomisteon gar tǭ hysteron poiounti to prostetagmenon parakoēs chronon einai peri tēs entolēs tēs anabolēs.

For as God spoke to him and “they came to be; he commanded and they were created,” so Christ spoke to the faithful one, and he did it; the Son of God commanded, and he fulfilled the commandment, not delaying nor harming himself by disobedience in the time between the command and the deed; for we must think that for the one who does what is commanded later there is a time of disobedience to the commandment, that of the delay.

Ps 148:5 (quotation, high confidence)

Notes and citation

Summary: As creation obeyed God at once, so the faithful obey Christ at once; any delay is disobedience.

The quotation is Ps 148:5 (compare Ps 33:9).

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 28.19 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-19).

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28.20Preuschen 4:392

διὰ τοῦτο δὲ καὶ ὁ ἐν τῇ παραβολῇ τοῦ εὐαγγελίου προσταχθεὶς ὑπὸ τοῦ πατρὸς πορευθῆναι εἰς τὸν ἀγρὸν καὶ ἐργάσασθαι, μὴ παραχρῆμα ποιήσας ἀλλʼ ὅτε ὕστερον μεταμεληθεὶς ἀπῆλθεν, οὐκ ἐποίησεν τὸ θέλημα τοῦ πατρὸς ἐν τῷ πρὸ τῆς μεταμελείας χρόνῳ.

dia touto de kai ho en tę̄ parabolę̄ tou euangeliou prostachtheis hypo tou patros poreuthēnai eis ton agron kai ergasasthai, mē parachrēma poiēsas allʼ hote hysteron metamelētheis apēlthen, ouk epoiēsen to thelēma tou patros en tǭ pro tēs metameleias chronǭ.

For this reason also the one in the Gospel parable, commanded by his father to go into the field and work, who did not do it at once but went later when he had changed his mind, did not do his father's will in the time before his change of mind.

Matt 21:28–29 (allusion, high confidence)

Notes and citation

Summary: The son who went to the vineyard only later was disobedient until he repented.

The allusion is Matt 21:28–29.

Notes on the original text

Digital text corrected (OCR slip): παραχρῆμ ποιήσας → παραχρῆμα ποιήσας.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 28.20 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-20).

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28.21Preuschen 4:392

διόπερ μνημονευτέον τοῦ »Μὴ ἀνάμενε ἐπι- »στρέψαι πρὸς κύριον, μηδὲ ὑπερβάλλου ἡμέραν ἐξ ἡμέρας« καὶ τοῦ »Μὴ εἴπῃς· Ἐπανελθὼν ἐπάνηκε καὶ αὔριον δώσω, δυνατοῦ σου »ὄντος εὖ ποιεῖν«.

dioper mnēmoneuteon tou »Mē anamene epi- »strepsai pros kyrion, mēde hyperballou hēmeran ex hēmeras« kai tou »Mē eipę̄s; Epanelthōn epanēke kai aurion dōsō, dynatou sou »ontos eu poiein«.

Therefore we must remember “Do not wait to turn to the Lord, and do not put it off from day to day,” and “Do not say, ‘Go and come back, and tomorrow I will give,’ when you are able to do good.”

Prov 3:28 (quotation, high confidence)

Notes and citation

Summary: Scripture warns against delaying conversion or good deeds.

The quotations are Sir 5:7 and Prov 3:28.

Notes on the original text

Digital text corrected (OCR slip): Ἐπανελθὼω ἐπάνηκε → Ἐπανελθὼν ἐπάνηκε; δου »ὄντος → σου »ὄντος.

Extrabiblical texts: Sir 5:7 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 28.21 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-21).

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28.22Preuschen 4:392

χρὴ τοίνυν κατηγορίαν νομίζειν εἶναι τῆς Μάρθας βραδύτερον γεγραμμένον τὸ »Ἦραν οὖν τὸν λίθον«, δέον ἑξῆς αὐτὸ εἰρῆσθαι τῷ »Λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον«. Ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν τὰ γεγραμμένα.

chrē toinyn katēgorian nomizein einai tēs Marthas bradyteron gegrammenon to »Ēran oun ton lithon«, deon hexēs auto eirēsthai tǭ »Legei ho Iēsous; Arate ton lithon«. Ho de Iēsous ēren tous ophthalmous anō kai eipen ta gegrammena.

We must think, then, that “So they took away the stone,” written later, is an accusation against Martha, since it ought to have been said right after “Jesus says, ‘Take away the stone.’” “And Jesus lifted up his eyes” and said what is written.

John 11:39 (quotation, high confidence) · John 11:41 (quotation, high confidence)

Notes and citation

Summary: The delay in the text is itself a rebuke to Martha.

The quotations are John 11:39 and 11:41; the last is the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): 11, 41, Ὁ δὲ → Ὁ δὲ.

Cite (SBL): Origen, Comm. Jo. 28.22 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-22).

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28.23Preuschen 4:392

Περὶ τῶν ὀφθαλμῶν Ἰησοῦ καὶ τῆς σχέσεως αὐτῶν πρός τινας ἐπιμελῶς τηρητέον καὶ ἐξεταστέον· οἷον ἐν μὲν τῷ κατὰ Λουκᾶν, ὅτε ἔμελλεν λέγειν τοὺς μακαρισμοὺς καὶ τὴν ἑξῆς αὐτοῖς διδασκαλίαν· »Ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ »ἔλεγεν«· νυνὶ δὲ »Ἦρεν τοὺς ὀφθαλμοὺς αὐτοῦ ἄνω καὶ εἶπεν«.

Peri tōn ophthalmōn Iēsou kai tēs scheseōs autōn pros tinas epimelōs tērēteon kai exetasteon; hoion en men tǭ kata Loukan, hote emellen legein tous makarismous kai tēn hexēs autois didaskalian; »Eparas tous ophthalmous autou eis tous mathētas autou »elegen«; nyni de »Ēren tous ophthalmous autou anō kai eipen«.

Concerning the eyes of Jesus and their disposition toward certain persons, we must observe and examine carefully; for example, in the Gospel according to Luke, when he was about to speak the beatitudes and the teaching that follows them, “lifting up his eyes toward his disciples he said”; but here, “He lifted up his eyes above and said.”

Luke 6:20 (quotation, high confidence) · John 11:41 (quotation, high confidence)

Notes and citation

Summary: Origen compares Jesus lifting his eyes to his disciples (Luke) and to heaven (John).

The quotations are Luke 6:20 and John 11:41.

Notes on the original text

Digital text corrected (editor's chapter number leaked into the digital text): ΙV. Περὶ → Περὶ.

Cite (SBL): Origen, Comm. Jo. 28.23 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-23).

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28.24Preuschen 4:392

διδασκόμεθα γὰρ ἀπὸ μὲν τοῦ προτέρου ὅτι μὴ κάτω εἰσὶν οἱ τοῦ Ἰησοῦ μαθηταί· διόπερ ἐπαίρονται οἰ ὀφθαλμοὶ τοῦ διδασκάλου εἰς αὐτούς, οἷς ἄξιον ἦν ἐπᾶραι αὐτὸν τοὺς ἑαυτοῦ ὀφθαλμούς· διὰ δὲ τοῦ νῦν ἐξεταζομένου ὅτι μετέθηκεν ἑαυτοῦ τὸ διανοητικὸν ἀπὸ τῆς πρὸς τοὺς κάτω ὁμιλίας καὶ ἀνήγαγεν καὶ ὕψωσεν προσάγων αὐτὸ τῇ πρὸς τὸν ὑπεράνω πάντων πατέρα εὐχῇ.

didaskometha gar apo men tou proterou hoti mē katō eisin hoi tou Iēsou mathētai; dioper epairontai oi ophthalmoi tou didaskalou eis autous, hois axion ēn eparai auton tous heautou ophthalmous; dia de tou nyn exetazomenou hoti metethēken heautou to dianoētikon apo tēs pros tous katō homilias kai anēgagen kai hypsōsen prosagōn auto tę̄ pros ton hyperanō pantōn patera euchę̄.

For we are taught by the former that the disciples of Jesus are not below; therefore the teacher's eyes are lifted toward them, toward whom it was fitting for him to lift his eyes; but by the present passage, that he transferred his mind from converse with those below and led it up and raised it, bringing it to prayer to the Father who is above all.

John 11:41 (allusion, high confidence)

Notes and citation

Summary: Jesus lifts his eyes to his disciples, who are not “below,” and lifts his mind to the Father in prayer.

Notes on the original text

Digital text corrected (OCR slip): ὕφωσεν → ὕψωσεν.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.24 (Preuschen 4:392; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-24).

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28.25Preuschen 4:392–393

ἀλλὰ καὶ εἴπερ μιμητὴς Χριστοῦ ἐστι Παῦλος καὶ οἱ παραπλήσιοι αὐτῷ, ἀνάγκη τὸν κατὰ ζῆλον καὶ μίμησιν τῆς Χριστοῦ εὐχῆς εὐξόμενον, ἄραντα τοὺς ὀφθαλμοὺς τῆς ψυχῆς ἄνω καὶ ἀναβιβάσαντα αὐτοὺς ἀπὸ τῶν τῇδε πραγμάτων καὶ μνήμης καὶ ἐννοιῶν καὶ λογισμῶν, οὕτως εἰπεῖν τῷ θεῷ τοὺς λόγους τῆς εὐχῆς τοὺς μεγάλων καὶ ἐπουρανίων μεγάλους καὶ ἐπουρανίους.

alla kai eiper mimētēs Christou esti Paulos kai hoi paraplēsioi autǭ, anankē ton kata zēlon kai mimēsin tēs Christou euchēs euxomenon, aranta tous ophthalmous tēs psychēs anō kai anabibasanta autous apo tōn tę̄de pragmatōn kai mnēmēs kai ennoiōn kai logismōn, houtōs eipein tǭ theǭ tous logous tēs euchēs tous megalōn kai epouraniōn megalous kai epouranious.

But also, if Paul and those like him are imitators of Christ, it is necessary that one who prays in zeal for and imitation of Christ's prayer, having lifted the eyes of the soul above and raised them from the affairs here and from their memory, thoughts, and reasonings, should thus speak to God the words of prayer, great and heavenly, befitting great and heavenly things.

1 Cor 11:1 (allusion, high confidence)

Notes and citation

Summary: Imitating Christ, we should pray with the soul's eyes raised above earthly concerns.

The allusion is 1 Cor 11:1.

Notes on the original text

Digital text corrected (stray space): ὀ φθαλμοὺς → ὀφθαλμοὺς.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.25 (Preuschen 4:392–393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-25).

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28.26Preuschen 4:393

εἰ δέ τις πρὸς ταῦτα ἀνθυποίσει τὸν μηδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι θελήσαντα τελώνην καὶ τύψαντα ἑαυτοῦ τὸ στῆθος καὶ εἰπόντα· »Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ«, λεκτέον πρὸς ἀυτὸν ὅτι ὥσπερ οὐ πᾶσιν οὐδὲ ἀεὶ παραληπτέον τὴν κατὰ θεὸν λύπην μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργαζομένην, ἀλλʼ ἢ μόνῳ καὶ παντὶ τῷ ἄξια τοιαύτης λύπης ποιήσαντι καὶ μεταγινώσκοντι ἐπʼ αὐτοῖς, καὶ παραληπτέον γε αὐτὴν σὺν μέτρῳ καὶ μὴ περισσήν, ἵνα μὴ περισσοτέρᾳ λύπῃ καταποθῇ ὑπὸ τοῦ Σατανᾶ, οὕτως μήποτε οὐ παντὶ καθήκει μηδὲ τοὺς ὀφθαλμοὺς ἐπὰραι θέλειν, ὡς οὐδὲ ἑστάναι μακρόθεν.

ei de tis pros tauta anthypoisei ton mēde tous ophthalmous eparai thelēsanta telōnēn kai typsanta heautou to stēthos kai eiponta; »Ho theos, hilasthēti moi tǭ hamartōlǭ«, lekteon pros auton hoti hōsper ou pasin oude aei paralēpteon tēn kata theon lypēn metanoian eis sōtērian ametamelēton ergazomenēn, allʼ ē monǭ kai panti tǭ axia toiautēs lypēs poiēsanti kai metaginōskonti epʼ autois, kai paralēpteon ge autēn syn metrǭ kai mē perissēn, hina mē perissoterą lypę̄ katapothę̄ hypo tou Satana, houtōs mēpote ou panti kathēkei mēde tous ophthalmous eparai thelein, hōs oude hestanai makrothen.

And if anyone objects to this with the tax collector, who would not even lift up his eyes but beat his breast and said, “God, be merciful to me, a sinner,” we must say to him that, just as godly grief, which works repentance to salvation not to be regretted, is not to be taken up by all nor always, but by those alone, and by all those, who have done things worthy of such grief and repent of them, and must be taken up with measure and not in excess, lest one be swallowed up by excessive grief by Satan, so perhaps it is not fitting for everyone not to wish to lift up his eyes, just as it is not fitting for everyone to stand far off.

Luke 18:13 (quotation, high confidence) · 2 Cor 7:10 (allusion, high confidence) · 2 Cor 2:7 (allusion, high confidence)

Notes and citation

Summary: The tax collector's downcast eyes suit the penitent, not everyone, just as godly grief must be in proportion.

The quotation is Luke 18:13; the allusions are 2 Cor 7:10 and 2 Cor 2:7, 11.

Notes on the original text

Digital text corrected (OCR slip): τοὺς ὀφαλμοὺς ἐπᾶραι θελήσαντα → τοὺς ὀφθαλμοὺς ἐπᾶραι θελήσαντα; τύφαντα → τύψαντα; ἐργαξομένην → ἐργαζομένην; ὐφθαλμοὺς → ὀφθαλμοὺς.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.26 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-26).

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28.27Preuschen 4:393

ἕκαστος δὲ ἑαυτὸν περὶ τῶν τοιούτων κρινέτω, καὶ »δοκι- »μαζέτω ἄνθρωπος ἑαυτόν, καὶ οὕτως« οὐ μόνον »ἐκ τοῦ ἄρτου »ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω«, ἀλλὰ καὶ τοὺς ὀφθαλμοὺς ἐπαράτω καὶ αἰρέτω αὐτοὺς ἄνω κατὰ τὴν εὐχὴν, ὑποτάσσων ἑαυτὸν τῷ θεῷ καὶ ταπεινῶν ἑαυτὸν ἐκείνῳ λεγέτω.

hekastos de heauton peri tōn toioutōn krinetō, kai »doki- »mazetō anthrōpos heauton, kai houtōs« ou monon »ek tou artou »esthietō kai ek tou potēriou pinetō«, alla kai tous ophthalmous eparatō kai airetō autous anō kata tēn euchēn, hypotassōn heauton tǭ theǭ kai tapeinōn heauton ekeinǭ legetō.

Let each judge himself about such things, and “let a man examine himself, and so” not only “eat of the bread and drink of the cup,” but also lift up his eyes and raise them above in prayer, subjecting himself to God and humbling himself before him, let him speak.

1 Cor 11:28 (quotation, high confidence)

Notes and citation

Summary: Each should examine himself before communion and before lifting his eyes in prayer.

The quotation is 1 Cor 11:28.

Notes on the original text

Digital text corrected (OCR slip): αὐτὺς → αὐτοὺς; τὸν θεῷ → τῷ θεῷ.

Topics: Prayer, Eucharist

Cite (SBL): Origen, Comm. Jo. 28.27 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-27).

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28.28Preuschen 4:393

καὶ εἰ νομίζομεν τῶ ὁπωσποτοῦν βιοῦντι καθήκειν ὁμοίως τῷ τελώνῃ μηδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι θέλειν, ὥρα λέγειν ὁμοίως τῷ μὴ ἐπᾶραι θέλειν τοὺς ὀφθαλμοὺς καὶ ἀπὸ μακρόθεν τοῦ ἱεροῦ ἑστάναι δεῖν.

kai ei nomizomen tō hopōspotoun biounti kathēkein homoiōs tǭ telōnę̄ mēde tous ophthalmous eparai thelein, hōra legein homoiōs tǭ mē eparai thelein tous ophthalmous kai apo makrothen tou hierou hestanai dein.

And if we think that it is fitting for one who lives in any way whatever, like the tax collector, not even to wish to lift up his eyes, it is time to say that, like one unwilling to lift up his eyes, he must also stand far off from the temple.

Luke 18:13 (allusion, high confidence)

Notes and citation

Summary: Anyone who should not lift his eyes should also stand far from the temple.

The allusion is Luke 18:13.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.28 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-28).

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28.29Preuschen 4:393

ἱερὸν δὲ ποῖον ἄν εἴη ἤ ἡ ἐκκλησία τοῦ ζῶντος θεοῦ; ἥτις καὶ οἶκος θεοῦ παρὰ τῷ Παύλῳ ὀνομάζεται λέγοντι· »Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς »δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, »στύλος καὶ ἑδραίωμα τῆς ἀλγθείας«.

hieron de poion an eiē ē hē ekklēsia tou zōntos theou? hētis kai oikos theou para tǭ Paulǭ onomazetai legonti; »Ean de bradynō, hina eidę̄s pōs »dei en oikǭ theou anastrephesthai, hētis estin ekklēsia theou zōntos, »stylos kai hedraiōma tēs algtheias«.

And what temple would it be but the church of the living God? which Paul also calls the house of God, saying, “If I am delayed, that you may know how one ought to behave in the house of God, which is the church of the living God, the pillar and foundation of the truth.”

1 Tim 3:15 (quotation, high confidence)

Notes and citation

Summary: The temple is the church, the house of God.

The quotation is 1 Tim 3:15.

Cite (SBL): Origen, Comm. Jo. 28.29 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-29).

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28.30Preuschen 4:393

ὥσπερ <οὖν> οὐ παντὶ καθήκει μὴ χρῆσθαι τῷ ἄρτῳ καὶ μὴ πίνειν ἐκ τοῦ ποτηρίου καὶ [μὴ] πόρρω εἶναι τοῦ οἴκου τοῦ θεοῦ καὶ τῆς ἐκκλησίας· οὕτως οὐ παντὶ καθήκει τὸ μὴ θέλειν ἐπᾶραι τοὺς ὀφθαλμούς.

hōsper <oun> ou panti kathēkei mē chrēsthai tǭ artǭ kai mē pinein ek tou potēriou kai [mē] porrō einai tou oikou tou theou kai tēs ekklēsias; houtōs ou panti kathēkei to mē thelein eparai tous ophthalmous.

Just as, then, it is not fitting for everyone to abstain from the bread and not drink from the cup and be far from the house of God and the church, so it is not fitting for everyone to be unwilling to lift up his eyes.

Textual problem in this passage: see the notes.

1 Cor 11:28 (allusion, medium confidence)

Notes and citation

Summary: As not all should abstain from communion, not all should keep their eyes lowered.

The editor deletes a “not” (μή) before “be far from the house of God.”

Topics: Eucharist, Prayer

Cite (SBL): Origen, Comm. Jo. 28.30 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-30).

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28.31Preuschen 4:393

ἁμαρτάνει δὲ εἴ τις καθήκοντος αὐτῷ ἐπαίρειν τοὺς ὀφθαλμοὺς μὴ ἐπαίρει, καὶ εἴ τις καθήκοντος μὴ ἐπαίρειν ἐπαίρει.

hamartanei de ei tis kathēkontos autǭ epairein tous ophthalmous mē epairei, kai ei tis kathēkontos mē epairein epairei.

And one sins if, when it is fitting for him to lift up his eyes, he does not lift them, and if, when it is fitting not to lift them, he lifts them.

Notes and citation

Summary: One sins by lifting or not lifting the eyes out of season.

Notes on the original text

Digital text corrected (OCR slip): ἐπαίρειν τοὺς ὀφαλμοὺς → ἐπαίρειν τοὺς ὀφθαλμοὺς.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.31 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-31).

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28.32Preuschen 4:393

ὁ μὲν οὖν κατὰ τὸ εὐαγγέλιον τελώνης οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπὰραι, καθηκόντως ποιῶν· ἐπάραι δʼ ἄν αὐτοὺς εὐλόγως ὁ παρὼν τῷ Ἰησοῦ μαθητής. πρὸς ὅν καὶ ἐντολὴ δίδοται ἡ λέγουσα· »Ἐπάρατε τοὺς ὀφθαλμοὺς »ὑμῶν καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν »ἤδη«.

ho men oun kata to euangelion telōnēs ouk ēthelen oude tous ophthalmous eparai, kathēkontōs poiōn; eparai dʼ an autous eulogōs ho parōn tǭ Iēsou mathētēs. pros hon kai entolē didotai hē legousa; »Eparate tous ophthalmous »hymōn kai theasasthe tas chōras, hoti leukai eisin pros therismon »ēdē«.

The tax collector in the Gospel, then, would not even lift up his eyes, acting fittingly; but the disciple present with Jesus might reasonably lift them, to whom also the commandment is given that says, “Lift up your eyes and look at the fields, that they are white for harvest already.”

Luke 18:13 (allusion, high confidence) · John 4:35 (quotation, high confidence)

Notes and citation

Summary: The tax collector rightly lowered his eyes; the disciple is told to lift them.

The allusion is Luke 18:13; the quotation is John 4:35.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.32 (Preuschen 4:393; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-32).

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28.33Preuschen 4:393–394

καὶ ὁ προφήτης δέ φησιν· »Ἐπάρατε εἰς ὕψος τοὺς ὀφθαλ- »μοὺς ὑμῶν«· ἀλλὰ καὶ ἐν ἑκατοστῷ εἰκοστῷ δευτέρῳ ψαλμῷ, ὄντι ᾠδῇ τῶν ἀναβαθμῶν τετάρτῃ, ὡς καθηκόντως ἐπάρας τοὺς ὀφθαλμοὺς πρὸς θεόν φησιν ὁ προφήτης· »Πρὸς σὲ ἦρα τοὺς ὀφθαλμούς »μου, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ. ἰδοὺ ὡς ὀφθαλμοὶ δούλων »εἰς χεῖρας τῶν κυρίων αὐτῶν, ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας »τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς κύριον τὸν θεὸν »ἡμῶν ἕως οὗ οἰκτειρήσῃ ἡμᾶς«.

kai ho prophētēs de phēsin; »Eparate eis hypsos tous ophthal- »mous hymōn«; alla kai en hekatostǭ eikostǭ deuterǭ psalmǭ, onti ǭdę̄ tōn anabathmōn tetartę̄, hōs kathēkontōs eparas tous ophthalmous pros theon phēsin ho prophētēs; »Pros se ēra tous ophthalmous »mou, ton katoikounta en tǭ ouranǭ. idou hōs ophthalmoi doulōn »eis cheiras tōn kyriōn autōn, hōs ophthalmoi paidiskēs eis cheiras »tēs kyrias autēs, houtōs hoi ophthalmoi hēmōn pros kyrion ton theon »hēmōn heōs hou oikteirēsę̄ hēmas«.

And the prophet too says, “Lift up your eyes on high”; and in the one hundred and twenty-second Psalm, the fourth Song of Ascents, the prophet, as one who fittingly lifts his eyes to God, says: “To you I have lifted up my eyes, you who dwell in heaven. Behold, as the eyes of servants are on the hands of their masters, as the eyes of a maidservant on the hands of her mistress, so our eyes are on the Lord our God, until he has mercy on us.”

Isa 40:26 (quotation, high confidence) · Ps 123:1–2 (122:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The prophets too lift their eyes to God.

The quotations are Isa 40:26 and Ps 123:1–2 (122:1–2 LXX).

Notes on the original text

Digital text corrected (OCR slip): ὕφος → ὕψος; ὀξθαλμοὶ → ὀφθαλμοὶ.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.33 (Preuschen 4:393–394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-33).

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28.34Preuschen 4:394

Εἰ δὲ καὶ σαφέστερον χρῆ παραστῆσαι τίνι μὲν ἤδη καθήκει μιμεῖσθαι τὸν Ἰησοῦν, ἄραντι τοὺς ὀφθαλμοὺς ἄνω, ἐν τῶ καὶ αὐτὸν ἐπαίρειν ἑαυτοῦ τοὺς ὀφθαλμούς, καὶ τίνι τοῦτο μὲν οὐ καθήκει, ὁμοίως δὲ τῷ τελώνῃ οὐ μόνον μακρόθεν ἑστάναι τοῦ ἱεροῦ ἀλλὰ καὶ μὴ θέλειν ἐπᾶραι τοὺς ὀφθαλμούς, παραθησόμεθα ἐκ τοῦ Δανιὴλ τὰ περὶ τῶν ἐρασθέντων τῆς Σουσάννας ἀνόμων πρεσβυτέρων οὕτως ἔχοντα· »Καὶ διέστρεψαν τὸν ἑαυτῶν νοῦν καὶ ἐξέκλι- »ναν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ μῆ βλέπειν εἰς τὸν οὐρανὸν μηδὲ »μνημονεύειν κριμάτων δικαίων«, καῖ τὰ περὶ τῆς Σουσάννας τοῦτον εἰρημένα τὸν τρόπον· »Ἡ δὲ κλαίουσα ἀνέβλεψεν εἰς τὸν οὐρανόν, »ὅτι ἦν ἡ καρδία αὐτῆς πεποιθυῖα ἐπὶ κυρίῳ«. παρατήρει γὰρ ἐν τούτοις ὅτι οἱ μὲν διαστρέψαντες τὸν ἑαυτῶν νοῦν ἐξέκλιναν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ μὴ βλέπειν εἰς τὸν οὐρανόν, ἡ δὲ πεποιθυῖα ἐπὶ τῷ κυρίῳ ἀκολούθως τῷ πεποιθέναι ἐπὶ τῷ κυρίῳ ἀνέβλεψεν εἰς τὸν οὐρανόν.

Ei de kai saphesteron chrē parastēsai tini men ēdē kathēkei mimeisthai ton Iēsoun, aranti tous ophthalmous anō, en tō kai auton epairein heautou tous ophthalmous, kai tini touto men ou kathēkei, homoiōs de tǭ telōnę̄ ou monon makrothen hestanai tou hierou alla kai mē thelein eparai tous ophthalmous, parathēsometha ek tou Daniēl ta peri tōn erasthentōn tēs Sousannas anomōn presbyterōn houtōs echonta; »Kai diestrepsan ton heautōn noun kai exekli- »nan tous ophthalmous autōn, tou mē blepein eis ton ouranon mēde »mnēmoneuein krimatōn dikaiōn«, kai ta peri tēs Sousannas touton eirēmena ton tropon; »Hē de klaiousa aneblepsen eis ton ouranon, »hoti ēn hē kardia autēs pepoithuia epi kyriǭ«. paratērei gar en toutois hoti hoi men diastrepsantes ton heautōn noun exeklinan tous ophthalmous autōn, tou mē blepein eis ton ouranon, hē de pepoithuia epi tǭ kyriǭ akolouthōs tǭ pepoithenai epi tǭ kyriǭ aneblepsen eis ton ouranon.

And if we must show more clearly for whom it is now fitting to imitate Jesus, who lifted his eyes above, by lifting his own eyes too, and for whom this is not fitting, but, like the tax collector, not only to stand far from the temple but also to be unwilling to lift up his eyes, we shall set out from Daniel what concerns the lawless elders who desired Susanna, which runs thus: “And they perverted their mind and turned away their eyes so as not to look to heaven nor remember just judgments”; and what is said of Susanna in this way: “And she, weeping, looked up to heaven, for her heart trusted in the Lord.” For observe in these that those who perverted their mind turned away their eyes so as not to look to heaven, while she who trusted in the Lord, in keeping with trusting in the Lord, looked up to heaven.

John 11:41 (allusion, high confidence) · Luke 18:13 (allusion, high confidence)

Notes and citation

Summary: In Susanna, the wicked elders turned their eyes from heaven, while the trusting Susanna looked up to it.

The quotations are Sus 9 and Sus 35 (in the Greek Daniel).

Notes on the original text

Digital text corrected (OCR slip): ἄραντι τοὺς ὀφαλμοὺς → ἄραντι τοὺς ὀφθαλμοὺς.

Extrabiblical texts: Sus 9 (Susanna [in RC, EO, ETH canons]; quotation); Sus 35 (Susanna [in RC, EO, ETH canons]; quotation)

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.34 (Preuschen 4:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-34).

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28.35Preuschen 4:394

ἔπρεπεν τοίνυν τῇ μὲν ἐπὶ τῇ περὶ τῆς σωφροσύνης παρρησίᾳ μελλούσῃ· τοῖς δὲ πρεσβυτέροις (εἰ καθʼ ὑπόθεσιν μετὰ τὸ διαστρέψαι τὸν ἑαυτῶν νοῦν καὶ ἐκκλῖναι τοὺς ὀφθαλμοὺς ἑαυτῶν, τοῦ μὴ βλέπειν εἰς τὸν οὐρανὸν μηδὲ μνημονεύειν κριμάτων δικαίων, μετενόουν, πεῖραν μὲν προσαγαγόντες τῇ γυναικὶ μὴ τυχόντες δὲ τοῦ ἐπιθυμουμένου, καὶ μετὰ τοῦτο εὔχοντο), καὶ μὴ θέλειν τοὺς ὀφθαλμοὺς ἐπᾶραι ἤ καὶ πόρρωθεν ὁμοίως τῷ τελώνῃ ἑστηκέναι καὶ τύπτειν ἑαυτῶν τὰ στήθη καὶ λέγειν· »Ὁ θεός, ἱλάσθητί μοι τῷ »ἁμαρτωλῷ«.

eprepen toinyn tę̄ men epi tę̄ peri tēs sōphrosynēs parrēsią mellousę̄; tois de presbyterois (ei kathʼ hypothesin meta to diastrepsai ton heautōn noun kai ekklinai tous ophthalmous heautōn, tou mē blepein eis ton ouranon mēde mnēmoneuein krimatōn dikaiōn, metenooun, peiran men prosagagontes tę̄ gynaiki mē tychontes de tou epithymoumenou, kai meta touto euchonto), kai mē thelein tous ophthalmous eparai ē kai porrōthen homoiōs tǭ telōnę̄ hestēkenai kai typtein heautōn ta stēthē kai legein; »Ho theos, hilasthēti moi tǭ »hamartōlǭ«.

It was fitting, then, for her who was about to have boldness about her chastity …; but for the elders (if, for the sake of argument, after perverting their mind and turning away their eyes so as not to look to heaven nor remember just judgments, they had repented, having made an attempt on the woman but not obtained what they desired, and after this had prayed), it would be fitting both to be unwilling to lift up their eyes and, like the tax collector, to stand far off and beat their breasts and say, “God, be merciful to me, a sinner.”

Luke 18:13 (quotation, high confidence)

Notes and citation

Summary: Susanna could look up with boldness; the elders, had they repented, should have prayed like the tax collector.

The quotation is Luke 18:13. Words are lost after “chastity” in the digital text.

Notes on the original text

Digital text corrected (OCR slip): ἑαυῶν → ἑαυτῶν.

Extrabiblical texts: Sus 9 (Susanna [in RC, EO, ETH canons]; allusion)

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.35 (Preuschen 4:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-35).

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28.36Preuschen 4:394

τοῦ δὲ αἴροντος τοὺς ὀφθαλμοὺς ἄνω καὶ ἐπαίροντος αὐτοὺς καθηκόντως εἰς οὐρανὸν ἄν εἴη † καθῆκον καὶ τὸ ἐπαίρειν ὁσίους χεῖρας, μάλιστα ὅτε χωρὶς ὀργῆς καὶ διαλογισμοῦ ἀναπέμπει τὴν εὐχήν.

tou de airontos tous ophthalmous anō kai epairontos autous kathēkontōs eis ouranon an eiē † kathēkon kai to epairein hosious cheiras, malista hote chōris orgēs kai dialogismou anapempei tēn euchēn.

And for one who raises his eyes above and fittingly lifts them to heaven, it would be … fitting also to lift up holy hands, especially when he sends up his prayer without anger and disputing.

Textual problem in this passage: see the notes.

1 Tim 2:8 (allusion, high confidence)

Notes and citation

Summary: One who rightly lifts his eyes may also lift holy hands in prayer without anger.

The allusion is 1 Tim 2:8. A dagger marks a doubtful reading.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.36 (Preuschen 4:394; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-36).

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28.37Preuschen 4:394–395

οὕτω γὰρ καὶ τῶν ὀφθαλμῶν αἰρομένων ἄνω διὰ τῆς ἐννοίας καὶ τῆς θεωρίας, καὶ τῶν χειρῶν ἐπαιρομένων ἐν πράξεσιν ἐπαιρούσαις καὶ ὑψούσαις τὴν ψυχήν, ὡς ἐπῆρεν Μωσῆς τὰς χεῖρας, ὥστʼ ἂν εἰπεῖν· »Ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή«· Ἀμαληκῖται μὲν καὶ πάντες οἰ ἀόρατοι ἐχθροὶ ἡττηθήσονται, οἱ ἐν ἡμῖν δὲ Ἰσραηλῖται λογισμοὶ νικήσουσιν.

houtō gar kai tōn ophthalmōn airomenōn anō dia tēs ennoias kai tēs theōrias, kai tōn cheirōn epairomenōn en praxesin epairousais kai hypsousais tēn psychēn, hōs epēren Mōsēs tas cheiras, hōstʼ an eipein; »Eparsis tōn cheirōn mou thysia hesperinē«; Amalēkitai men kai pantes oi aoratoi echthroi hēttēthēsontai, hoi en hēmin de Israēlitai logismoi nikēsousin.

For thus, when the eyes are raised above through understanding and contemplation, and the hands are lifted in deeds that lift and raise the soul, as Moses lifted his hands, so that one may say, “The lifting up of my hands is an evening sacrifice,” the Amalekites and all the invisible enemies will be defeated, and the Israelite thoughts within us will prevail.

Exod 17:11 (allusion, high confidence) · Ps 141:2 (140:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Raised eyes (contemplation) and raised hands (good deeds) defeat invisible enemies, as Moses' hands defeated Amalek.

The allusion is Exod 17:11; the quotation is Ps 141:2 (140:2 LXX).

Notes on the original text

Digital text corrected (OCR slip): ὑφούσαις → ὑψούσαις.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.37 (Preuschen 4:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-37).

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28.38Preuschen 4:395

τοσαῦτα καὶ εἰς τὸ »Ὁ Ἰησοῦς »ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν« κατὰ τοῦτο φανέντα ἡμῖν ἀκόλουθα. Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου· ἐγὼ ἤδειν ὄτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, ἴνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας.

tosauta kai eis to »Ho Iēsous »ēren tous ophthalmous anō kai eipen« kata touto phanenta hēmin akoloutha. Pater, eucharistō soi hoti ēkousas mou; egō ēdein oti pantote mou akoueis; alla dia ton ochlon ton periestōta eipon, ina pisteusōsin hoti sy me apesteilas.

So much, in keeping with what appeared to us, on “Jesus lifted up his eyes and said.” “Father, I thank you that you have heard me. I knew that you always hear me; but I said this because of the crowd standing around, that they may believe that you sent me.”

John 11:41–42 (quotation, high confidence)

Notes and citation

Summary: End of the comment on Jesus lifting his eyes.

The quotations are John 11:41 and 11:41–42 (the lemma of the next section).

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): 11, 41-42 → .

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.38 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-378/#p-28-38).

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