Commentary on the Gospel of John 28.205–32.53

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 98 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 28

28.205Preuschen 4:419

κατὰ τοῦτον δὲ τὸν τόπον τοῦ εὐαγγελίου δηλοῦται ὅτι εἰ μὲν ἐβούλετο μὴ ἡλῶναι, οὐκ ἄν κατεσχέθη· κατεσχέθη δὲ ταπεινώσας ἑαυτὸν καὶ γενόμενος ὑπήκοος τοῖς κατέχουσιν καὶ μέχρι τοῦ σταυροῦ.

kata touton de ton topon tou euangeliou dēloutai hoti ei men ebouleto mē hēlōnai, ouk an kateschethē; kateschethē de tapeinōsas heauton kai genomenos hypēkoos tois katechousin kai mechri tou staurou.

In this passage of the Gospel it is shown that if he had not wished to be taken, he would not have been seized; but he was seized, having humbled himself and become obedient to those who held him, even to the cross.

Phil 2:8 (allusion, high confidence)

Notes and citation

Summary: He was seized only because he humbled himself and chose to obey.

The allusion is Phil 2:8.

Notes on the original text

Digital text corrected (OCR slip): ὕτι εἰ μὲν → ὅτι εἰ μὲν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.205 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-205).

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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.

28.206Preuschen 4:419

ὁπότε γοῦν ἐξῆλθεν, καὶ λέγει τοῖς ἐλθοῦσιν εἰς τὸν κῆπον· »Τίνα ζητεῖτε; ἀπεκρίθησαν »αὐτῷ· Ἰησοῦν τὸν Ναζωραῖον«· καὶ ὡς μὲν »εἶπεν αὐτοῖς· Ἐγώ »εἰμι, [δυνάμεως] ἀπῆλθον εἰς τὰ ὀπίσω καὶ ἔπεσον χαμαί«.

hopote goun exēlthen, kai legei tois elthousin eis ton kēpon; »Tina zēteite? apekrithēsan »autǭ; Iēsoun ton Nazōraion«; kai hōs men »eipen autois; Egō »eimi, [dynameōs] apēlthon eis ta opisō kai epeson chamai«.

At any rate, when he went out and says to those who came into the garden, “Whom do you seek?”, they answered him, “Jesus the Nazarene”; and when “he said to them, ‘I am,’ they went backward and fell to the ground.”

Textual problem in this passage: see the notes.

John 18:4–6 (quotation, high confidence)

Notes and citation

Summary: At his “I am,” his captors fell back.

The quotations are John 18:4–6. The editor deletes “power” (δυνάμεως) before “they went backward.”

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.206 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-206).

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28.207Preuschen 4:419

εἶτα μετὰ τοῦτο, ὅτι ἐβουλήθη ἀναδέξασθαι τὴν ἐν τῷ πάθει οἰκονομίαν, πάλιν ἠρώτησεν αὐτούς· »Τίνα ζητεῖτε; οἱ δὲ εἶπον· Ἰησοῦν τὸν Να- »ζωραῖον«.

eita meta touto, hoti eboulēthē anadexasthai tēn en tǭ pathei oikonomian, palin ērōtēsen autous; »Tina zēteite? hoi de eipon; Iēsoun ton Na- »zōraion«.

Then after this, because he wished to accept the dispensation of the passion, he asked them again, “Whom do you seek?” And they said, “Jesus the Nazarene.”

John 18:7 (quotation, high confidence)

Notes and citation

Summary: Then, willing to suffer, he asked again.

The quotation is John 18:7.

Notes on the original text

Digital text corrected (OCR slip): οἰδονομένα → οἰκονομίαν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.207 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-207).

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28.208Preuschen 4:419

καὶ μετʼ ὀλίγα· »Ἡ σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπη- »ρέται τῶν Ἰουδαίων συνέλαβον τὸν Ἰησοῦν« ἑκόντα, »καὶ ἔδησαν »αὐτὸν« παρέχοντα ἑαυτὸν τοῖς δεσμοῖς· εἰ γὰρ μὴ ἐβούλετο παρεῖν, εἶπεν ἄν πάλιν· »Ἐγώ εἰμι«· καὶ ἀπῆλθον ἄν οἱ τοσοῦτοι εἰς τὰ ὀπίσω καὶ πάντες ἔπεσον ἄν χαμαί.

kai metʼ oliga; »Hē speira kai ho chiliarchos kai hoi hypē- »retai tōn Ioudaiōn synelabon ton Iēsoun« hekonta, »kai edēsan »auton« parechonta heauton tois desmois; ei gar mē ebouleto parein, eipen an palin; »Egō eimi«; kai apēlthon an hoi tosoutoi eis ta opisō kai pantes epeson an chamai.

And shortly after: “The cohort and the tribune and the officers of the Jews seized Jesus,” who was willing, “and bound him,” as he offered himself to the bonds; for if he had not wished to give himself up, he would have said again, “I am,” and so many would have gone backward and all fallen to the ground.

John 18:12 (quotation, high confidence) · John 18:6 (allusion, high confidence)

Notes and citation

Summary: He let himself be bound; otherwise one “I am” would have felled them again.

The quotation is John 18:12.

Notes on the original text

Digital text corrected (OCR slip): ἀπῆθον → ἀπῆλθον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.208 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-208).

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28.209Preuschen 4:419

ὥσπερ δὲ διὰ τῶν τοιούτων διδάσκει ἡμᾶς ἐν διωγμοῖς καὶ ταῖς καθʼ ἡμῶν ἐπιβουλαῖς ἀναχωρεῖν, οὕτως ἐν ἄλλοις εὕροις ἄν καὶ ἀπὸ τῶν νομιζομένων εἶναι ἐν κόσμῳ καλῶν ἀναχωροῦντα, ἵνα καὶ διὰ τούτων διδάξῃ φεύγειν τὰ ἐν κόσμῳ ἀξιώματα καὶ τὰς ἐν αὐτῷ ὑπεροχάς.

hōsper de dia tōn toioutōn didaskei hēmas en diōgmois kai tais kathʼ hēmōn epiboulais anachōrein, houtōs en allois heurois an kai apo tōn nomizomenōn einai en kosmǭ kalōn anachōrounta, hina kai dia toutōn didaxę̄ pheugein ta en kosmǭ axiōmata kai tas en autǭ hyperochas.

And just as by such things he teaches us to withdraw in persecutions and in plots against us, so in other places you would find him withdrawing also from what are thought to be good things in the world, so that by these too he may teach us to flee the honors in the world and the preeminence in it.

Notes and citation

Summary: He teaches us to withdraw both from persecution and from worldly honors.

Notes on the original text

Digital text corrected (OCR slip): ἀνχωροῦντα → ἀναχωροῦντα.

Topics: Martyrdom, Ethics

Cite (SBL): Origen, Comm. Jo. 28.209 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-209).

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28.210Preuschen 4:419–420

Ἰησοῦς γάρ ποτε »γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτόν, ἵνα ποιήσωσιν »βασιλέα, ἀνεχώρησεν εἰς τὸ ὄρος«· ἀλλʼ οὐ μετὰ τῶν μαθητῶν, ἀλλὰ μόνος, μὴ παρέχων μηδὲ τούτοις ἀφορμὴν φιλοῦσιν αὐτὸν καὶ βουληθεῖσιν ἄν μετὰ τῶν θελόντων ποιῆσαι αὐτὸν βασιλέα, ἵνʼ ἤδη γένηται καὶ κοσμικῶς αὐτῶν βασιλεύς.

Iēsous gar pote »gnous hoti mellousin erchesthai kai harpazein auton, hina poiēsōsin »basilea, anechōrēsen eis to oros«; allʼ ou meta tōn mathētōn, alla monos, mē parechōn mēde toutois aphormēn philousin auton kai boulētheisin an meta tōn thelontōn poiēsai auton basilea, hinʼ ēdē genētai kai kosmikōs autōn basileus.

For once Jesus, “knowing that they were about to come and seize him to make him king, withdrew to the mountain,” but not with the disciples, but alone, giving no occasion even to them, who loved him and might have wished, with those who wanted it, to make him king, so that he might become their king in a worldly way too.

John 6:15 (quotation, high confidence)

Notes and citation

Summary: He fled alone when the crowd wanted to make him king.

The quotation is John 6:15.

Notes on the original text

Digital text corrected (OCR slip; stray period): μαθητῶν. ἀλλὰ μόνος → μαθητῶν, ἀλλὰ μόνος; οιῆσαι αὐτὸν → ποιῆσαι αὐτὸν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 28.210 (Preuschen 4:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-210).

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28.211Preuschen 4:420

Ταῦτα μὲν εἰς τὸ ῥητὸν καὶ τὴν ἀπὸ τοῦ εὐαγγελικοῦ γράμματος περὶ ἀναχωρήσεως διδασκαλίαν. εἰς δὲ τὴν ἀναγωγὴν λεχθείη ἄν τοιαῦτα, ὅτι Ἰησοῦς πάλαι μὲν παρρησίᾳ τοῖς Ἰουδαίοις περιεπάτει ὅτε ὁ λόγος τοῦ θεοῦ διὰ προφητῶν αὐτοῖς ἐνεπολιτεύετο· Ἰησοῦ γὰρ ἦν παρρησία ἡ »Τάδε λέγει κύριος«· ἀλλὰ νῦν οὐκέτι παρρησίᾳ ἐν τοῖς Ἰουδαίοις Ἰησοῦς περιπατεῖ, ἀλλὰ ἀπῆλθεν ἐκεῖθεν, καὶ οὐκ ἔστιν θεοῦ λόγος ἐν Ἰουδαίοις, καὶ ἀπελθὼν ἐκεῖθεν (λέγω δὲ ἀπὸ τῶν Ἰουδαίων) εἰς τὴν ἐγγὺς τῆς ἐρήμου ἦλθεν χώραν, περὶ ἧς λέγεται· »Πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον »ἤ τῆς ἐχούσης τὸν ἀνδρα«, καὶ πρὸς ἤν εἴρηται· »Εὐφράνθητι »στεῖρα ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα«.

Tauta men eis to rhēton kai tēn apo tou euangelikou grammatos peri anachōrēseōs didaskalian. eis de tēn anagōgēn lechtheiē an toiauta, hoti Iēsous palai men parrēsią tois Ioudaiois periepatei hote ho logos tou theou dia prophētōn autois enepoliteueto; Iēsou gar ēn parrēsia hē »Tade legei kyrios«; alla nyn ouketi parrēsią en tois Ioudaiois Iēsous peripatei, alla apēlthen ekeithen, kai ouk estin theou logos en Ioudaiois, kai apelthōn ekeithen (legō de apo tōn Ioudaiōn) eis tēn engys tēs erēmou ēlthen chōran, peri hēs legetai; »Polla ta tekna tēs erēmou mallon »ē tēs echousēs ton andra«, kai pros ēn eirētai; »Euphranthēti »steira hē ou tiktousa; rhēxon kai boēson hē ouk ōdinousa«.

So much for the letter and the teaching about withdrawal from the Gospel's text. For the higher sense, something like this might be said: Jesus formerly walked openly among the Jews, when the Word of God dwelt among them through the prophets; for “Thus says the Lord” was Jesus' openness. But now Jesus no longer walks openly among the Jews, but has gone away from there, and there is no word of God among the Jews; and having gone away from there (I mean from the Jews), he came to the region near the wilderness, of which it is said, “Many are the children of the desolate, more than of her who has a husband,” and to which it is said, “Rejoice, barren one who does not bear; break forth and cry, you who are not in labor.”

John 11:54 (allusion, high confidence) · Isa 54:1 (quotation, high confidence) · Gal 4:27 (allusion, high confidence)

Notes and citation

Summary: Spiritually, the Word once spoke openly to the Jews through the prophets but has now gone to the “wilderness,” the Gentile church.

The quotations are Isa 54:1 (compare Gal 4:27). Origen's view of the Jews is translated as written.

Notes on the original text

Digital text corrected (OCR slip): λεχθείη ἄη → λεχθείη ἄν; πρφητῶν → προφητῶν.

Cite (SBL): Origen, Comm. Jo. 28.211 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-211).

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28.212Preuschen 4:420

ἔστιν δὲ ἡ ἐγγὺς τῆς ἐρήμου πόλις Ἐφραίμ, εἰς ἥν ἦλθεν Ἰησοῦς, οὐκέτι παρρησίᾳ περιπατῶν ἐν τοῖς Ἰουδαίοις.

estin de hē engys tēs erēmou polis Ephraim, eis hēn ēlthen Iēsous, ouketi parrēsią peripatōn en tois Ioudaiois.

And the town near the wilderness is Ephraim, to which Jesus came, no longer walking openly among the Jews.

John 11:54 (allusion, high confidence)

Notes and citation

Summary: That town is Ephraim.

The allusion is John 11:54.

Cite (SBL): Origen, Comm. Jo. 28.212 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-212).

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28.213Preuschen 4:420

ἑρμηνεύεται δὲ Ἐφραὶμ >καρποφορία<, ἀδελφὸς ὤν Μανασσῆ, πρεσβυτέρου τοῦ >ἀπὸ λήθης< λαοῦ.

hermēneuetai de Ephraim >karpophoria<, adelphos ōn Manassē, presbyterou tou >apo lēthēs< laou.

Ephraim is interpreted “fruitfulness,” being the brother of Manasseh, the elder, the people “from forgetfulness.”

Gen 41:51–52 (allusion, high confidence)

Notes and citation

Summary: Ephraim means “fruitfulness”; Manasseh, the elder, means “from forgetfulness.”

The allusion is Gen 41:51–52; the etymologies are Origen's.

Notes on the original text

Digital text corrected (OCR slip): Μανασςῆ → Μανασσῆ.

Cite (SBL): Origen, Comm. Jo. 28.213 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-213).

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28.214Preuschen 4:420

μετὰ γὰρ τὸν >ἀπὸ λήθης λαὸν καταλειφθέντα γεγέννηται ἡ ἐξ ἐθνῶν καρποφορία<, ὅτε ποταμοὺς μὲν τοὺς ἐν τῶν Ἰσραὴλ »ἔθετο« ὁ θεὸς »εἰς ἔρημον καὶ διεξόδους« τῶν ἐκεῖ »ὑδάτων εἰς »δίψαν« καὶ »γῆν αὐτῶν καρποφόρον εἰς ἅλμην, ἀπὸ κακίας τῶν »κατοικούντων ἐν αὐτῇ«· ἀπὸ δὲ τῶν ἐθνῶν »ἔρημον ἔθετο εἰς λίμνας »ὑδάτων«, καὶ »γῆν ἄνυδρον αὐτῶν γῆν εἰς διεξόδους ὑδάτων«.

meta gar ton >apo lēthēs laon kataleiphthenta gegennētai hē ex ethnōn karpophoria<, hote potamous men tous en tōn Israēl »etheto« ho theos »eis erēmon kai diexodous« tōn ekei »hydatōn eis »dipsan« kai »gēn autōn karpophoron eis halmēn, apo kakias tōn »katoikountōn en autę̄«; apo de tōn ethnōn »erēmon etheto eis limnas »hydatōn«, kai »gēn anydron autōn gēn eis diexodous hydatōn«.

For after the people “from forgetfulness” was left behind, the fruitfulness from the Gentiles was born, when God “made” the rivers of those of Israel “into a wilderness,” and the springs of water there “into thirst,” and “their fruitful land into a salt waste, because of the wickedness of those who dwell in it”; but of the Gentiles “he made the wilderness into pools of water,” and “their dry land into springs of water.”

Ps 107:33–35 (106:33-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: After Israel was set aside, God made the Gentile wilderness fruitful, as Psalm 107 says.

The quotations are Ps 107:33–35 (106:33–35 LXX).

Notes on the original text

Digital text corrected (OCR slip): τῶν ἐκῖ → τῶν ἐκεῖ.

Cite (SBL): Origen, Comm. Jo. 28.214 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-214).

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28.215Preuschen 4:420

καὶ κατᾠκισεν ἐκεῖ πενιῶντας, καὶ συνεστήσαντο πόλιν κατοικεσίας, τὴν ἐκκλησίαν· ἔνθα ἔσπειρεν ἀγροὺς κατὰ τὸν πεσόντα σπόρον ἐπὶ τὴν καλὴν καὶ ἀγαθὴν γῆν καὶ ποιοῦσαν ἑκατονταπλασίονα, καὶ ἐφύτευσεν ἀμπελῶνας· κλήματα γάρ εἰςιν οἱ κυρίου μαθηταί, οἵτινες καὶ »ἐποίησαν καρπὸν γεννήματος· καὶ εὐλόγησεν αὐτοὺς καὶ ἐπλη- »θύνθησαν σφόδρα«.

kai katǭkisen ekei peniōntas, kai synestēsanto polin katoikesias, tēn ekklēsian; entha espeiren agrous kata ton pesonta sporon epi tēn kalēn kai agathēn gēn kai poiousan hekatontaplasiona, kai ephyteusen ampelōnas; klēmata gar eisin hoi kyriou mathētai, hoitines kai »epoiēsan karpon gennēmatos; kai eulogēsen autous kai eplē- »thynthēsan sphodra«.

And he settled the hungry there, and they established a city to dwell in, the church; where he sowed fields, according to the seed that fell on the good and fine soil and yielded a hundredfold, and planted vineyards; for the Lord's disciples are branches, who also “made fruit of produce; and he blessed them and they multiplied greatly.”

Ps 107:36–38 (106:36-Ps LXX) (quotation, high confidence) · Matt 13:8 (allusion, high confidence) · John 15:5 (allusion, high confidence)

Notes and citation

Summary: God settled the hungry in the church, sowing fields and planting vineyards that bore fruit.

The quotations and allusions are Ps 107:36–38 (106:36–38 LXX), Matt 13:8, and John 15:5.

Cite (SBL): Origen, Comm. Jo. 28.215 (Preuschen 4:420; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-215).

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28.216Preuschen 4:420–421

ἀλλʼ οὐδὲ τοὺς ἐν τούτοις ἀλογωτέρους μικροὺς εἶναι ἐλογίσατο ὁ ἀνθρώπους καὶ κτήνη σώζων κύριος· γέγραπται γάρ· »Καὶ τὰ κτήνη αὐτῶν οὐκ ἐσμίκρυνεν«.

allʼ oude tous en toutois alogōterous mikrous einai elogisato ho anthrōpous kai ktēnē sōzōn kyrios; gegraptai gar; »Kai ta ktēnē autōn ouk esmikrynen«.

But not even those among these who are less rational did the Lord, who saves men and beasts, reckon to be small; for it is written, “And their cattle he did not diminish.”

Ps 107:38 (106:38 LXX) (quotation, high confidence) · Ps 36:6 (35:7 LXX) (allusion, high confidence)

Notes and citation

Summary: God does not neglect even the simpler believers, the “cattle.”

The quotation is Ps 107:38 (106:38 LXX); the allusion is Ps 36:6 (35:7 LXX).

Notes on the original text

Digital text corrected (OCR slip): αὀκ ἐσμίκρυνεν → οὐκ ἐσμίκρυνεν.

Cite (SBL): Origen, Comm. Jo. 28.216 (Preuschen 4:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-216).

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28.217Preuschen 4:421

καὶ οἱ μὲν Ἰουδαὶοι »ὠλιγώθησαν καὶ ἐκακώθησαν [καὶ] ἀπὸ θλίψεως κακῶν καὶ ὀδύνης· »καὶ ἐξεχύθη ἐξουδένωσις ἐπὶ« τοὺς διὰ τὸν Ἀβραὰμ »ἄρχοντας, καὶ »ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ καὶ οὐχὶ ἐν ὁδῷ«.

kai hoi men Ioudaioi »ōligōthēsan kai ekakōthēsan [kai] apo thlipseōs kakōn kai odynēs; »kai exechythē exoudenōsis epi« tous dia ton Abraam »archontas, kai »eplanēsen autous en abatǭ kai ouchi en hodǭ«.

And the Jews “were diminished and afflicted by the pressure of evils and pain; and contempt was poured out upon” the rulers descended from Abraham, “and he made them wander in a trackless place and not on the road.”

Ps 107:39–40 (106:39-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Meanwhile the Jews were diminished and made to wander.

The quotation is Ps 107:39–40 (106:39–40 LXX), applied by Origen; translated as written.

Notes on the original text

Digital text corrected (OCR slip): ἐπὸ θλίψεως → ἀπὸ θλίψεως.

Cite (SBL): Origen, Comm. Jo. 28.217 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-217).

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28.218Preuschen 4:421

μετʼ ἐκείνους δὲ ὁ θεὸς »ἐβοήθησεν τῷ ἀπὸ τῶν ἐθνῶν πένητι λαῷ ἐκ πτωχείας καὶ »ἔθετο ὡς πρόβατα πατριάν«, οὑς ὄψονται εὐθεῖς ἄγγελοι καὶ »εὐ- »φρανθήσονται, καὶ πᾶσα ἀνομία ἐμφράξει τὸ στόμα αὐτῆς«.

metʼ ekeinous de ho theos »eboēthēsen tǭ apo tōn ethnōn penēti laǭ ek ptōcheias kai »etheto hōs probata patrian«, hous opsontai eutheis angeloi kai »eu- »phranthēsontai, kai pasa anomia emphraxei to stoma autēs«.

After them God “helped the poor” people from the Gentiles “out of poverty and made families like sheep,” whom upright angels will see and “rejoice, and all iniquity will stop its mouth.”

Ps 107:41–42 (106:41-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: God helped the poor Gentile people and made them a flock.

The quotation is Ps 107:41–42 (106:41–42 LXX), where the Greek has “the upright” (Origen's text reads “upright angels”).

Notes on the original text

Digital text corrected (OCR slip): ἐπὸ τῶν ἐθνῶν πέντητι → ἀπὸ τῶν ἐθνῶν πένητι.

Cite (SBL): Origen, Comm. Jo. 28.218 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-218).

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28.219Preuschen 4:421

τούτοις δὲ μυστικῶς προφητευομένοις ἐν ἑκατοστῷ ἕκτῳ Ψαλμῷ ἐπι- φέρεται· »Τίς σοφὸς καὶ φυλάξει ταῦτα, καὶ συνήσουσιν τὰ ἐλέη τοῦ »κυρίου«;

toutois de mystikōs prophēteuomenois en hekatostǭ hektǭ Psalmǭ epi- pheretai; »Tis sophos kai phylaxei tauta, kai synēsousin ta eleē tou »kyriou«?

To these things, mystically prophesied in the one hundred and sixth Psalm, is added, “Who is wise and will keep these things, and they will understand the mercies of the Lord?”

Ps 107:43 (106:43 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm ends: the wise will understand the Lord's mercies.

The quotation is Ps 107:43 (106:43 LXX).

Notes on the original text

Digital text corrected (OCR slip): τού- τιος → τούτοις.

Cite (SBL): Origen, Comm. Jo. 28.219 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-219).

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28.220Preuschen 4:421

ἐλεοῦντος γὰρ τοῦ κυρίου τοὺς ἀπὸ τῶν ἐθνῶν ὁ σοφὸς ταῦτα φυλάξει, συνιεῖς τὰ ἐλέη τοῦ κυρίου.

eleountos gar tou kyriou tous apo tōn ethnōn ho sophos tauta phylaxei, synieis ta eleē tou kyriou.

For when the Lord has mercy on those from the Gentiles, the wise man will keep these things, understanding the mercies of the Lord.

Ps 107:43 (106:43 LXX) (allusion, high confidence)

Notes and citation

Summary: The wise understand God's mercy to the Gentiles.

Cite (SBL): Origen, Comm. Jo. 28.220 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-220).

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28.221Preuschen 4:421

οὐκοῦν Ἰησοῦς οὐκέτι »παρρησιᾳ περιπατεῖ ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς »τὴν χώραν« τοῦ ὅλου κόσμου, »ἐγγὺς τῆς ἐρήμου« ἐκκλησίας, εἰς Ἐφραὶμ τὴν >καρποφοροῦσαν< λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν.

oukoun Iēsous ouketi »parrēsią peripatei en tois Ioudaiois, alla apēlthen ekeithen eis »tēn chōran« tou holou kosmou, »engys tēs erēmou« ekklēsias, eis Ephraim tēn >karpophorousan< legomenēn polin, kakei emeinen meta tōn mathētōn.

So Jesus no longer “walks openly among the Jews, but has gone away from there to the region” of the whole world, “near the wilderness” church, to Ephraim, the town called “bearing fruit,” and there he stayed with the disciples.

John 11:54 (quotation, high confidence)

Notes and citation

Summary: Christ has gone from the Jews to the world, to the fruitful church.

The quotation is John 11:54, applied spiritually.

Notes on the original text

Digital text corrected (OCR slip): λςγομένην → λεγομένην.

Cite (SBL): Origen, Comm. Jo. 28.221 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-221).

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28.222Preuschen 4:421

καὶ ἔστιν μέχρι τοῦ δεῦρο μετὰ τῶν μαθητῶν αὐτοῦ Ἰησοῦς ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν· πάρεστιν γὰρ τῇ >καρποφορίᾳ<.

kai estin mechri tou deuro meta tōn mathētōn autou Iēsous engys tēs erēmou, eis Ephraim legomenēn polin; parestin gar tę̄ >karpophorią<.

And until now Jesus is with his disciples near the wilderness, in the town called Ephraim; for he is present with fruitfulness.

John 11:54 (allusion, high confidence)

Notes and citation

Summary: Jesus remains with his fruitful disciples.

The allusion is John 11:54.

Cite (SBL): Origen, Comm. Jo. 28.222 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-222).

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28.223Preuschen 4:421

καὶ ἐπὶ τῇ γενέσει γε τοῦ Ἐφραὶμ τούτου εἴποι ἄν ὁ γεννήσας αὐτὸν σιτομέτρης ἡμῶν κύριος, ὁ ταπεινώσας ἑαυτὸν καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· »Ηὔξησέν με ὁ θεὸς ἐν τῇ γῇ τῆς ταπεινώσεώς μου«. Ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβησαν πολλοὶ τῶν Ἰουδαίων εἰς Ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα, ἵνα ἁγνίσωσιν ἑαυτούς. ἐζήτουν οὖν τὸν Ἰησοῦν καὶ ἔλεγον μετʼ ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες· Τί ὑμῖν δοκεῖ; οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν;

kai epi tę̄ genesei ge tou Ephraim toutou eipoi an ho gennēsas auton sitometrēs hēmōn kyrios, ho tapeinōsas heauton kai genomenos hypēkoos mechri thanatou, thanatou de staurou; »Ēuxēsen me ho theos en tę̄ gę̄ tēs tapeinōseōs mou«. Ēn de engys to pascha tōn Ioudaiōn, kai anebēsan polloi tōn Ioudaiōn eis Hierosolyma ek tēs chōras pro tou pascha, hina hagnisōsin heautous. ezētoun oun ton Iēsoun kai elegon metʼ allēlōn en tǭ hierǭ hestēkotes; Ti hymin dokei? ou mē elthę̄ eis tēn heortēn?

And at the birth of this Ephraim, the one who begot him, our Lord, the giver of grain, who humbled himself and became obedient unto death, even death on a cross, might say, “God has increased me in the land of my humiliation.” “Now the Passover of the Jews was near, and many of the Jews went up to Jerusalem from the country before the Passover to purify themselves. So they sought Jesus and said to one another as they stood in the temple, ‘What do you think? That he will not come to the feast?’”

Gen 41:52 (quotation, high confidence) · Gen 42:6 (allusion, medium confidence) · Phil 2:8 (quotation, high confidence) · John 11:55–56 (quotation, high confidence)

Notes and citation

Summary: Christ, like Joseph, can say God made him fruitful in the land of his humiliation.

The allusions and quotation are Gen 41:52 (Joseph at Ephraim's birth; Joseph is “the giver of grain,” Gen 42:6) and Phil 2:8. The closing quotation is John 11:55–56, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): εἴποι ἔν → εἴποι ἄν; θανότου → θανάτου; σταυρῦ → σταυροῦ; τῇς ταπεινώσεώς → τῆς ταπεινώσεώς; 11, 55-56 → .

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.223 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-223).

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28.224Preuschen 4:421

Οὐ τὸ αὐτὸ νομιστέον εἶναι πάσχα τοῦ κυρίου καὶ πάσχα τῶν Ἰουδαίων· τὸ μὲν γὰρ κατὰ τὸν νόμον πάσχα ἐστὶν τοῦ κυρίου, τὸ δὲ τῶν παρανόμων πάσχα τῶν Ἰουδαίων.

Ou to auto nomisteon einai pascha tou kyriou kai pascha tōn Ioudaiōn; to men gar kata ton nomon pascha estin tou kyriou, to de tōn paranomōn pascha tōn Ioudaiōn.

We must not think that the Passover of the Lord and the Passover of the Jews are the same. For the Passover according to the law is the Lord's, but the Passover of the lawless is the Jews'.

John 11:55 (allusion, high confidence)

Notes and citation

Summary: The Lord's Passover differs from “the Passover of the Jews.”

The allusion is John 11:55.

Cite (SBL): Origen, Comm. Jo. 28.224 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-224).

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28.225Preuschen 4:421

διὸ παρατηρητέον πότε λέγεται κυρίου τὸ πάσχα καὶ ἄλλαι ἡμέραι, καὶ πότε οὐ τοῦ κυρίου ἀλλὰ τῶν ἐλεγχομένων ἐπὶ ἁμαρτίαις.

dio paratērēteon pote legetai kyriou to pascha kai allai hēmerai, kai pote ou tou kyriou alla tōn elenchomenōn epi hamartiais.

Therefore we must observe when the Passover and other days are said to be the Lord's, and when not the Lord's but those of people rebuked for sins.

Notes and citation

Summary: Scripture distinguishes the Lord's feasts from those of sinners.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 28.225 (Preuschen 4:421; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-225).

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28.226Preuschen 4:421–422

οἷον ἐν μὲν τῇ Ἐφόδῳ γέγραπται μεθʼ ἕτερα κατὰ τὴν πρώτην περὶ πάσχα ἐν- τολήν· »Καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς· πάσχα ἐστὶν κυρίου«, καὶ κατὰ τὴν δευτέραν· »Ἐὰν λέγωσιν πρὸς ὑμᾶς οἱ υἱοὶ ὑμῶν· Τίς ἡ »λατρεία αὕτη ὑμῖν; καὶ ἐρεῖτε· Θυσία τὸ πάσχα τοῦ κυρίου, ὡς »ἐσκέπασεν τοὺς οἴκους τῶν υἱῶν Ἰσραὴλ ἐν Αἰγύπτῳ«.

hoion en men tę̄ Ephodǭ gegraptai methʼ hetera kata tēn prōtēn peri pascha en- tolēn; »Kai edesthe auto meta spoudēs; pascha estin kyriou«, kai kata tēn deuteran; »Ean legōsin pros hymas hoi huioi hymōn; Tis hē »latreia hautē hymin? kai ereite; Thysia to pascha tou kyriou, hōs »eskepasen tous oikous tōn huiōn Israēl en Aigyptǭ«.

For example, in Exodus it is written, among other things, in the first commandment about the Passover, “And you shall eat it in haste; it is the Lord's Passover,” and in the second, “If your sons say to you, ‘What is this service to you?’ you shall say, ‘It is the sacrifice of the Lord's Passover, for he sheltered the houses of the sons of Israel in Egypt.’”

Exod 12:11 (quotation, high confidence) · Exod 12:26–27 (quotation, high confidence)

Notes and citation

Summary: Exodus calls the Passover “the Lord's.”

The quotations are Exod 12:11 and 12:26–27.

Notes on the original text

Digital text corrected (OCR slip): γέγρατται → γέγραπται.

Cite (SBL): Origen, Comm. Jo. 28.226 (Preuschen 4:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-226).

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28.227Preuschen 4:422

ἐν δὲ τῷ Ἡσαίᾳ οὐχ ἑαυτοῦ ἀλλὰ τῶν ἁμαρτανόντων φησὶν εἶναι ὁ κύριος τὰς νουμηνίας καὶ τὰ σάββατα καὶ νηστείαν καὶ ἀργίαν καὶ ἑορτάς.

en de tǭ Hēsaią ouch heautou alla tōn hamartanontōn phēsin einai ho kyrios tas noumēnias kai ta sabbata kai nēsteian kai argian kai heortas.

But in Isaiah the Lord says that the new moons and the sabbaths and fasting and rest and feasts are not his own but those of the sinners.

Isa 1:13–14 (allusion, high confidence)

Notes and citation

Summary: Isaiah calls the feasts those of sinners, not God's.

The allusion is Isa 1:13–14.

Cite (SBL): Origen, Comm. Jo. 28.227 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-227).

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28.228Preuschen 4:422

εἰ δὲ τὰς ἑορτάς, δῆλον ὅτι καὶ τὸ πάσχα· μία γὰρ αὕτη τῶν ἑορτῶν ἐστιν. γέγραπται δὲ οὕτως· »Τὰς νουμηνίας ὑμῶν καὶ »τὰ σάββατα ὑμῶν καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι· νηστείαν [ἢ] »καὶ ἀργίαν, καὶ τὰς νουμηνίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡμέραν »ψυχή μου«. καὶ ἔν τινι δὲ τῶν δώδεκα γέγραπται· »Μεμίσηκα, »ἀπῶσμαι τας ἑορτὰς ὑμῶν«.

ei de tas heortas, dēlon hoti kai to pascha; mia gar hautē tōn heortōn estin. gegraptai de houtōs; »Tas noumēnias hymōn kai »ta sabbata hymōn kai hēmeran megalēn ouk anechomai; nēsteian [ē] »kai argian, kai tas noumēnias hymōn kai tas heortas hymōn misei hēmeran »psychē mou«. kai en tini de tōn dōdeka gegraptai; »Memisēka, »apōsmai tas heortas hymōn«.

And if the feasts, clearly the Passover too, for it is one of the feasts. It is written thus: “Your new moons and your sabbaths and the great day I cannot endure; fasting and rest, and your new moons and your feasts my soul hates.” And in one of the Twelve it is written, “I have hated, I have rejected your feasts.”

Isa 1:13–14 (quotation, high confidence) · Amos 5:21 (quotation, high confidence)

Notes and citation

Summary: Isaiah and Amos say God hates the feasts of the sinful.

The quotations are Isa 1:13–14 (LXX) and Amos 5:21.

Notes on the original text

Digital text corrected (OCR slip): τῶν δύσεκα → τῶν δώδεκα.

Cite (SBL): Origen, Comm. Jo. 28.228 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-228).

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28.229Preuschen 4:422

καὶ κατὰ τὴν ἐκκειμένην τοίνυν λέξιν τὸ πάσχα οὐ >τοῦ κυρίου< ἀλλὰ >τῶν Ἰουδαίων< ἦν· ὁ γὰρ σωτὴρ ἡμῶν ἐν αὐτῷ ἐπεβουλεύετο.

kai kata tēn ekkeimenēn toinyn lexin to pascha ou >tou kyriou< alla >tōn Ioudaiōn< ēn; ho gar sōtēr hēmōn en autǭ epebouleueto.

And according to the passage set before us, then, the Passover was not “the Lord's” but “the Jews'”; for our Savior was plotted against in it.

John 11:55 (allusion, high confidence)

Notes and citation

Summary: This Passover was “the Jews',” since Christ was plotted against in it.

The allusion is John 11:55.

Notes on the original text

Digital text corrected (OCR slip): ὁ λὰρ σωτὴρ → ὁ γὰρ σωτὴρ.

Cite (SBL): Origen, Comm. Jo. 28.229 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-229).

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28.230Preuschen 4:422

καὶ διὰ τοῦτο αὐτῶν οἶμαι τὸ πάσχα εἰρῆσθαι αὐτοῖς προφητικῶς τῷ »Μεμίσηκα, ἀπῶσμαι τὰς ἑορτὰς »ὑμῶν«· ἔργον γὰρ οὐχ ἑορτῆς θεοῦ, ἀλλʼ ἐναγὲς ἐν αὐτῷ πεποιήκασιν τὸν Ἰησοῦν ἀποκτείναντες.

kai dia touto autōn oimai to pascha eirēsthai autois prophētikōs tǭ »Memisēka, apōsmai tas heortas »hymōn«; ergon gar ouch heortēs theou, allʼ enages en autǭ pepoiēkasin ton Iēsoun apokteinantes.

And for this reason I think the Passover is said to be theirs, prophetically, by “I have hated, I have rejected your feasts”; for they did in it the deed not of God's feast but an accursed one, killing Jesus.

Amos 5:21 (quotation, high confidence)

Notes and citation

Summary: Their Passover was accursed because they killed Jesus in it.

The quotation is Amos 5:21. Origen's charge is translated as written.

Notes on the original text

Digital text corrected (OCR slip): »ὑμξῶν« → »ὑμῶν«.

Cite (SBL): Origen, Comm. Jo. 28.230 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-230).

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28.231Preuschen 4:422

πλὴν πρὸ τοῦ πάσχα τῶν Ἰουδαίων τούτου πολλοὶ ἀνέβησαν εἰς Ἱεροσόλυμα ἐκ τῆς χώρας, ἵνα ἁγνίσωσιν ἑαυτούς.

plēn pro tou pascha tōn Ioudaiōn toutou polloi anebēsan eis Hierosolyma ek tēs chōras, hina hagnisōsin heautous.

Yet before this Passover of the Jews many went up to Jerusalem from the country to purify themselves.

John 11:55 (allusion, high confidence)

Notes and citation

Summary: Many went up to purify themselves.

The allusion is John 11:55.

Notes on the original text

Digital text corrected (repeated syllables): Ἰουδαίων δαίων τούτου → Ἰουδαίων τούτου.

Cite (SBL): Origen, Comm. Jo. 28.231 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-231).

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28.232Preuschen 4:422

προλαβὼν δʼ ἂν εἰποιμι ὅτι οὐκ ἐνόουν οἱ πολλοὶ πῶς ἂν ἁγνίσαιεν ἑαυτούς· διόπερ δοκοῦντες ἑαυτῶν πάσχα λατρείαν προσφέρειν τῷ θεῷ, τοσοῦτον ἐδέησαν τοῦ ἁγνίσαι ἑαυτοὺς ὥστε ἐναγέστεροι γενέσθαι οὗ ἦσαν ἐναγεῖς πρὶν ἁγνίσωσιν ἑαυτούς. εἶπον γὰρ τῷ Πιλάτῳ οἱ παραδιδόντες αὐτῷ τὸν Ἰησοῦν Ἰουδαῖοι· »Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα«· διʼ οὓς ἔλεγεν τῷ σωτῆρι· »Μήτι ἐγὼ Ἰουδαῖός εἰμι; τὸ σὸν ἔθνος καὶ οἱ ἀρχιερεῖς παρέδωκάν »σε ἐμοί«.

prolabōn dʼ an eipoimi hoti ouk enooun hoi polloi pōs an hagnisaien heautous; dioper dokountes heautōn pascha latreian prospherein tǭ theǭ, tosouton edeēsan tou hagnisai heautous hōste enagesteroi genesthai hou ēsan enageis prin hagnisōsin heautous. eipon gar tǭ Pilatǭ hoi paradidontes autǭ ton Iēsoun Ioudaioi; »Hēmin ouk exestin apokteinai oudena«; diʼ hous elegen tǭ sōtēri; »Mēti egō Ioudaios eimi? to son ethnos kai hoi archiereis paredōkan »se emoi«.

I might say in advance that the many did not understand how they might purify themselves; therefore, thinking they were offering their own Passover as worship to God, they fell so far short of purifying themselves that they became more defiled than they were before purifying themselves. For the Jews who handed Jesus over to Pilate said to him, “It is not lawful for us to put anyone to death”; because of whom he said to the Savior, “Am I a Jew? Your own nation and the chief priests handed you over to me.”

John 18:31 (quotation, high confidence) · John 18:35 (quotation, high confidence)

Notes and citation

Summary: Seeking purification, they became more defiled by handing Jesus over to death.

The quotations are John 18:31 and 18:35. Origen's polemic is translated as written.

Notes on the original text

Digital text corrected (OCR slip): παρέδωκάν »δε ἐμοί → παρέδωκάν »σε ἐμοί.

Cite (SBL): Origen, Comm. Jo. 28.232 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-232).

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28.233Preuschen 4:422

καὶ οἱ λέγοντές γε ἀναβεβηκέναι ἵνα ἁγνίσωσιν ἑαυτοὺς ἐκραύγασαν λέγοντες τῷ Πιλάτῳ· »Μὴ τοῦτον ἀπολύσῃς ἀλλὰ τὸν »Βαραββᾶν. ἦν δὲ ὁ Βαραββᾶς λῃστής«.

kai hoi legontes ge anabebēkenai hina hagnisōsin heautous ekraugasan legontes tǭ Pilatǭ; »Mē touton apolysę̄s alla ton »Barabban. ēn de ho Barabbas lę̄stēs«.

And those who say they went up to purify themselves cried out, saying to Pilate, “Not this man, but Barabbas.” Now Barabbas was a robber.

John 18:40 (quotation, high confidence)

Notes and citation

Summary: They chose Barabbas.

The quotation is John 18:40.

Cite (SBL): Origen, Comm. Jo. 28.233 (Preuschen 4:422; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-233).

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28.234Preuschen 4:422–423

καὶ πάλιν· »Ἀπεκρίθησαν »οἱ Ἰουδαῖοι· Ἡμεῖς νόμον ἔχομεν, καὶ τὸν νόμον ὀφείλει ἀπο- »θανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν«· καὶ πάλιν· »Οἱ Ἰουδαῖοι· »ἐκραύγαζον λέγοντες πρὸς τὸν Πιλάτον· Ἐὰν τοῦτον ἀπολύσῃς, »οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει »τῷ Καίσαρι«. καὶ πάλιν· »Ἐκραύγασαν οἱ Ἰουδαῖοι· Ἆρον, ἆρον, »σταύρωσον αὐτόν«.

kai palin; »Apekrithēsan »hoi Ioudaioi; Hēmeis nomon echomen, kai ton nomon opheilei apo- »thanein, hoti huion theou heauton epoiēsen«; kai palin; »Hoi Ioudaioi; »ekraugazon legontes pros ton Pilaton; Ean touton apolysę̄s, »ouk ei philos tou Kaisaros; pas ho basilea heauton poiōn antilegei »tǭ Kaisari«. kai palin; »Ekraugasan hoi Ioudaioi; Aron, aron, »staurōson auton«.

And again: “The Jews answered, ‘We have a law, and by the law he ought to die, because he made himself the Son of God’”; and again: “The Jews cried out, saying to Pilate, ‘If you release this man, you are not Caesar's friend; everyone who makes himself a king opposes Caesar.’” And again: “The Jews cried out, ‘Away, away, crucify him.’”

John 19:7 (quotation, high confidence) · John 19:12 (quotation, high confidence) · John 19:15 (quotation, high confidence)

Notes and citation

Summary: They demanded his death.

The quotations are John 19:7, 19:12, and 19:15.

Notes on the original text

Digital text corrected (OCR slip): Ἰουσαῖοι → Ἰουδαῖοι; ἑαυτοὺν → ἑαυτὸν; Καίσςαρι → Καίσαρι.

Cite (SBL): Origen, Comm. Jo. 28.234 (Preuschen 4:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-234).

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28.235Preuschen 4:423

καὶ οἱ ἀναβεβηκότες γε πρὸ τοῦ πάσχα ἴνα ἁγνίσωσιν ἑαυτοὺς ἔλεγον ἐν αὐτῷ τῷ πάσχα· »Οὐκ ἔχομεν βασιλέα »εἰ μὴ Καίσαρα«. ὅπερ δὲ πρὸς τοὺς μαθητὰς εἶπεν προφητεύων ὁ σωτὴρ καὶ λέγων· »Ἔρχεται ὤρα ὅτε πᾶς ὁ ἀποκτείνας ὑμᾶς δόξει »λατρέίαν προσφέρειν τῷ θεῷ«· τοῦτο ἀπʼ αὐτοῦ ἀρξάμενον πεπλήρωται.

kai hoi anabebēkotes ge pro tou pascha ina hagnisōsin heautous elegon en autǭ tǭ pascha; »Ouk echomen basilea »ei mē Kaisara«. hoper de pros tous mathētas eipen prophēteuōn ho sōtēr kai legōn; »Erchetai ōra hote pas ho apokteinas hymas doxei »latreian prospherein tǭ theǭ«; touto apʼ autou arxamenon peplērōtai.

And those who had gone up before the Passover to purify themselves said in the Passover itself, “We have no king but Caesar.” And what the Savior said to the disciples, prophesying, “The hour is coming when everyone who kills you will think he is offering worship to God,” was fulfilled beginning with him.

John 19:15 (quotation, high confidence) · John 16:2 (quotation, high confidence)

Notes and citation

Summary: Christ's prophecy that killers would think they served God was fulfilled first in himself.

The quotations are John 19:15 and 16:2.

Notes on the original text

Digital text corrected (OCR slip): προξητεύων → προφητεύων.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 28.235 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-235).

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28.236Preuschen 4:423

οἱ γὰρ ἀξιώσαντες αὐτὸν ἀποθανεῖν ἐδόκουν λατρείαν προσφέρειν τῷ θεῷ, καὶ ἀναβεβήκεισαν εἰς Ἱεροσόλυμα πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν ἑαυτούς.

hoi gar axiōsantes auton apothanein edokoun latreian prospherein tǭ theǭ, kai anabebēkeisan eis Hierosolyma pro tou pascha hina hagnisōsin heautous.

For those who judged him worthy of death thought they were offering worship to God, and had gone up to Jerusalem before the Passover to purify themselves.

John 16:2 (allusion, high confidence)

Notes and citation

Summary: His killers thought they were serving God.

The allusion is John 16:2.

Cite (SBL): Origen, Comm. Jo. 28.236 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-236).

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28.237Preuschen 4:423

ὁ δὲ ἀληθὴς ἁγνισμὸς οὐ πρὸ τοῦ πάσχα ἀλλʼ ἐν τῷ πάσχα, ὅτε Ἰησοῦς ἀπέθανεν ὑπὲρ τῶν ἁγνιζομένων ὡς ἀμνὸς θεοῦ, καὶ ἦρεν τὴν ἁμαρτίαν τοῦ κόσμου.

ho de alēthēs hagnismos ou pro tou pascha allʼ en tǭ pascha, hote Iēsous apethanen hyper tōn hagnizomenōn hōs amnos theou, kai ēren tēn hamartian tou kosmou.

But the true purification is not before the Passover but in the Passover, when Jesus died as the Lamb of God for those being purified, and took away the sin of the world.

John 1:29 (allusion, high confidence)

Notes and citation

Summary: True purification came at the Passover when Christ, the Lamb, died.

The allusion is John 1:29.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.237 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-237).

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28.238Preuschen 4:423

καὶ ἐζήτουν γε οὖτοι οἱ Ἰουδαῖοι τὸν Ἰησοῦν, οὐχ ἵνα ὠφεληθῶσιν, ἀλλʼ ἵνα »ναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα ἀπὸ »τοῦ θεοῦ«.

kai ezētoun ge outoi hoi Ioudaioi ton Iēsoun, ouch hina ōphelēthōsin, allʼ hina »nai, anthrōpon hos tēn alētheian hymin lelalēka, hēn ēkousa apo »tou theou«.

And these Jews sought Jesus, not to be helped, but to kill “a man who has told you the truth which I heard from God.”

John 11:56 (allusion, high confidence) · John 8:40 (quotation, high confidence)

Notes and citation

Summary: They sought Jesus to kill him.

The quotation is John 8:40; some words are lost in the digital text.

Cite (SBL): Origen, Comm. Jo. 28.238 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-238).

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28.239Preuschen 4:423

καὶ ἐν αὐτῷ γε τῷ ἱερῷ ἐστηκότες ἔλεγον πρὸς ἀλλήλους περὶ τοῦ Ἰησοῦ· »Τί δοκεῖ ὑμῖν; ὅτι οὐ μὴ ἔλθῃ εἰς τὴν »ἑορτήν;«

kai en autǭ ge tǭ hierǭ estēkotes elegon pros allēlous peri tou Iēsou; »Ti dokei hymin? hoti ou mē elthę̄ eis tēn »heortēn?«

And standing in the temple itself they said to one another about Jesus, “What do you think? That he will not come to the feast?”

John 11:56 (quotation, high confidence)

Notes and citation

Summary: They wondered whether he would come.

The quotation is John 11:56.

Cite (SBL): Origen, Comm. Jo. 28.239 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-239).

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28.240Preuschen 4:423

ἀλλʼ οὐχ ὅπου οὗτοι ἑστήκεισαν ἑόρταζεν Ἰησοῦς, ἀλλʼ εἰς τὸ μέγα ἀνάγαιον, τὸ σεσαρωμένον καὶ κεκοσμημένον, ὅπου ἐπιθυμίᾳ ἐπεθύμησεν τὸ πάσχα μετὰ τῶν μαθητῶν φαγεῖν πρὸ τοῦ παθεῖν.

allʼ ouch hopou houtoi hestēkeisan heortazen Iēsous, allʼ eis to mega anagaion, to sesarōmenon kai kekosmēmenon, hopou epithymią epethymēsen to pascha meta tōn mathētōn phagein pro tou pathein.

But Jesus did not keep the feast where these stood, but in the large upper room, swept and furnished, where with desire he desired to eat the Passover with the disciples before suffering.

Mark 14:15 (allusion, high confidence) · Luke 22:15 (allusion, high confidence)

Notes and citation

Summary: Jesus kept the feast in the upper room with his disciples.

The allusions are Mark 14:15 (Luke 22:12) and Luke 22:15.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 28.240 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-240).

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28.241Preuschen 4:423

εἴποις δʼ ἂν ὅτι καὶ νῦν ἑστήκασιν ἐν τῷ ἱερῷ ζητοῦντες τὸν Ἰησοῦν, ἐπερειδόμενοι μὲν ὡς ἱεραῖς ταῖς γραφαῖς, διὰ δὲ τὸ ἀγνοεῖν τὸν ἐληλυθότα ζητοῦντες τοῦτον μὲν κακολογεῖ, ἕτερον δὲ τούτου Χριστὸν ὁμολογεῖν.

eipois dʼ an hoti kai nyn hestēkasin en tǭ hierǭ zētountes ton Iēsoun, epereidomenoi men hōs hierais tais graphais, dia de to agnoein ton elēlythota zētountes touton men kakologei, heteron de toutou Christon homologein.

You might say that now too they stand in the temple seeking Jesus, relying on the Scriptures as holy, but because of their ignorance of him who came, seeking him they speak ill of this one and confess another Christ than him.

Notes and citation

Summary: Some still stand in the “temple” of Scripture seeking Christ, but reject the one who came.

Notes on the original text

Digital text corrected (OCR slip): καὶ νῶν ἑστήκασιν → καὶ νῦν ἑστήκασιν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 28.241 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-241).

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28.242Preuschen 4:423

πρόσχες δὲ εἰ δύνασαι καὶ ἄλλους Ἰουδαίους λέγειν ἀναβαίνοντας εἰς Ἱεροσολύμων χώρας, καὶ ἐρχομένους ἴνα ἁγνίσαντες ἑαυτοὺς δυνηθῶσιν, ἡνίκα ἂν τὸ πάσχα τυθῇ Χριστός, ἑορτάζειν μὴ »ζύμῃ παλαιᾷ«, μὴ »ζύμῃ κακίας καὶ πονηρίας, »ἀλλʼ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας«.

prosches de ei dynasai kai allous Ioudaious legein anabainontas eis Hierosolymōn chōras, kai erchomenous ina hagnisantes heautous dynēthōsin, hēnika an to pascha tythę̄ Christos, heortazein mē »zymę̄ palaią«, mē »zymę̄ kakias kai ponērias, »allʼ en azymois eilikrineias kai alētheias«.

But consider whether you can say that other Jews too go up to the regions of Jerusalem and come so that, having purified themselves, they may be able, when Christ our Passover is sacrificed, to keep the feast not with “old leaven,” not with “the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”

1 Cor 5:7–8 (quotation, high confidence)

Notes and citation

Summary: Others go up to be purified so they may keep Christ's Passover with sincerity and truth.

The quotation is 1 Cor 5:7–8.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 28.242 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-242).

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28.243Preuschen 4:423

καὶ οἱ τοιοῦτοί γε ζητήσουσιν τὸν Ἰησοῦν ἐν τῷ ἱερῷ ἑστηκότες τῶν γραφῶν καὶ ἐπαπορήσουσιν πρὸς ἀλλήλους, εἰ ἐλεύσεται εἰς τὴν ἑορτὴν Ἰησοῦς. Δεδώκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ἐντολὰς ἵνα ἐάν τις γνῷ αὐτὸν ποῦ ἐστιν μηνύσῃ, ὅπως πιάσωσιν αὐτόν.

kai hoi toioutoi ge zētēsousin ton Iēsoun en tǭ hierǭ hestēkotes tōn graphōn kai epaporēsousin pros allēlous, ei eleusetai eis tēn heortēn Iēsous. Dedōkeisan de hoi archiereis kai hoi Pharisaioi entolas hina ean tis gnǭ auton pou estin mēnysę̄, hopōs piasōsin auton.

And such people will seek Jesus standing in the temple of the Scriptures, and will ask one another whether Jesus will come to the feast. “Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should report it, so that they might arrest him.”

John 11:56 (allusion, high confidence) · John 11:57 (quotation, high confidence)

Notes and citation

Summary: They seek Jesus in the Scriptures, wondering whether he will come.

The closing quotation is John 11:57, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): John 11.27 → .

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 28.243 (Preuschen 4:423; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-243).

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28.244Preuschen 4:423–424

Ὅρα πῶς μεμαρτύρηται ἀνακεχωρηκέναι, ἵνα καὶ ἡμεῖς γινώσκωμεν ἐν καιρῷ τὸ τοιοῦτο ποιεῖν. καὶ πρόσχες γε ὅτι οὐκ ᾔδεισαν ὅπου ἐστὶν οὔτε οἱ ἀρχιερεῖς οἱ Φαρισαῖοι, καὶ μὴ εἰδότες διδόασιν ἐντολάς, ἵνα ἐάν τις γνῷ ποῦ ἐστὶν μηνύσῃ αὐτοῖς καὶ συλλάβωσιν ποῦ ἐστιν.

Hora pōs memartyrētai anakechōrēkenai, hina kai hēmeis ginōskōmen en kairǭ to toiouto poiein. kai prosches ge hoti ouk ę̄deisan hopou estin oute hoi archiereis hoi Pharisaioi, kai mē eidotes didoasin entolas, hina ean tis gnǭ pou estin mēnysę̄ autois kai syllabōsin pou estin.

See how he is attested to have withdrawn, so that we too may know to do such a thing in due season. And note that neither the chief priests nor the Pharisees knew where he was, and not knowing, they give orders that if anyone knew where he was he should report it to them, and they would seize him.

John 11:57 (allusion, high confidence)

Notes and citation

Summary: His withdrawal was such that his enemies did not know where he was.

The allusion is John 11:57.

Notes on the original text

Digital text corrected (OCR slip): ἐν καιφῷ → ἐν καιρῷ.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.244 (Preuschen 4:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-244).

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28.245Preuschen 4:424

τοῦτο Ἰησοῦ οὐκ οἴδασιν ποῦ ἐστιν.

touto Iēsou ouk oidasin pou estin.

For this reason, it seems, they do not know where Jesus is.

Notes and citation

Summary: They do not know where Jesus is.

The digital text repeats here words from the next section, in place of what began the sentence (probably “for this reason,” διὰ τοῦτο); the repetition is removed and the probable sense given.

Notes on the original text

Digital text corrected (words repeated from the next section; what they replaced (probably διὰ) is lost): διὸ διδόασιν ἑτέρας παρὰ τὰς τοῦτο Ἰησοῦ → τοῦτο Ἰησοῦ.

Cite (SBL): Origen, Comm. Jo. 28.245 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-245).

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28.246Preuschen 4:424

διὸ διδόασιν ἑτέρας παρὰ τὰς τοῦ θεοῦ ἐντολάς, »διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων«.

dio didoasin heteras para tas tou theou entolas, »didaskontes didaskalias entalmata anthrōpōn«.

Therefore they give orders other than God's commandments, “teaching as doctrines the precepts of men.”

Matt 15:9 (quotation, high confidence) · Isa 29:13 (allusion, high confidence)

Notes and citation

Summary: They give human orders instead of God's commandments.

The quotation is Matt 15:9 (Isa 29:13).

Cite (SBL): Origen, Comm. Jo. 28.246 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-246).

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28.247Preuschen 4:424

καί εἰσιν αὐτῶν αἱ ἐντολαὶ <ἃς> διδόασιν Φαρισαῖοι καὶ ἀρχιερεῖς, τῶν σωματικῶν τυγχάνοντες Ἰουδαίων, κατὰ τοῦ Ἰησοῦ· βούλονται γάρ τινας μηνῦσαι αὐτοῖς τὸν Ἰησοῦν, ἵνα αὐτὸν ὑποχείριον λαβόντες προδῶσιν.

kai eisin autōn hai entolai <has> didoasin Pharisaioi kai archiereis, tōn sōmatikōn tynchanontes Ioudaiōn, kata tou Iēsou; boulontai gar tinas mēnysai autois ton Iēsoun, hina auton hypocheirion labontes prodōsin.

And these are their orders, which the Pharisees and chief priests, being of the bodily Jews, give against Jesus; for they want some to inform them about Jesus, so that, having him in their hands, they may betray him.

Notes and citation

Summary: Their orders aim to capture and betray Jesus.

Cite (SBL): Origen, Comm. Jo. 28.247 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-247).

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28.248Preuschen 4:424

καὶ φήσεις πάντα τὸν περιεργαζόμενον τὰ περὶ τὸν χριστιανισμὸν ἐπὶ τῷ αὐτὸν ἀνατρέπειν καὶ κατηγορεῖν Φαρισαῖόν τινα οἴεται διδάξειν αὑτὸν τὰ περὶ τὸν Ἰησοῦν, ἵνα μηνυθέντα αὐτὸν αὐτῷ πιάσῃ καὶ ὑβρίσας ἀποκτείνῃ.

kai phēseis panta ton periergazomenon ta peri ton christianismon epi tǭ auton anatrepein kai katēgorein Pharisaion tina oietai didaxein hauton ta peri ton Iēsoun, hina mēnythenta auton autǭ piasę̄ kai hybrisas apokteinę̄.

And you will say that everyone who busies himself with the things of Christianity in order to overthrow and accuse it is a kind of Pharisee: he thinks he will inform himself about the things of Jesus, so that, when he is reported to him, he may seize him and, having insulted him, kill him.

Notes and citation

Summary: So too those who study Christianity only to attack it.

Notes on the original text

Digital text corrected (OCR slip): διδάζειν → διδάξειν.

Topics: Persecution

Cite (SBL): Origen, Comm. Jo. 28.248 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-248).

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28.249Preuschen 4:424

Ἀλλὰ γὰρ αὐτάρκη περιγραφὴν εἰληφότος καὶ τοῦ ὀγδόου καὶ εἰκοστοῦ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν τόμου, αὐτοῦ καταπαύσωμεν τὸν λόγον, ἐν τῷ ἐνάτῳ καὶ εἰκοστῷ, θεοῦ διδόντος, ἀρξόμενοι τῶν ἑξῆς.

Alla gar autarkē perigraphēn eilēphotos kai tou ogdoou kai eikostou tōn eis to kata Iōannēn exēgētikōn tomou, autou katapausōmen ton logon, en tǭ enatǭ kai eikostǭ, theou didontos, arxomenoi tōn hexēs.

But since the twenty-eighth book of the exegetical commentaries on John has also received sufficient extent, let us end the discussion here, beginning what follows, God granting, in the twenty-ninth.

Notes and citation

Summary: End of Book 28.

Notes on the original text

Digital text corrected (OCR slip; editor's line number leaked into the digital text): ἐξηγητκῶν → ἐξηγητικῶν; κατα-15 παύσωμεν → καταπαύσωμεν.

Cite (SBL): Origen, Comm. Jo. 28.249 (Preuschen 4:424; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-28-249).

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Chapter 32

32.1Preuschen 4:425

Ἀπὸ θεοῦ διὰ Ἰησοῦ Χριστοῦ εὐοδούμενοι ἐρχώμεθα τὴν μεγάλην τοῦ εὐαγγελίου ὁδὸν καὶ ζῶσαν ἡμῖν, εἰ καὶ γνωσθείη καὶ ὁδευθείη ὑφʼ ἡμῶν, ὡς φθάσαι αὐτῆς καὶ ἐπὶ τὸ τέλος.

Apo theou dia Iēsou Christou euodoumenoi erchōmetha tēn megalēn tou euangeliou hodon kai zōsan hēmin, ei kai gnōstheiē kai hodeutheiē hyphʼ hēmōn, hōs phthasai autēs kai epi to telos.

Prospered by God through Jesus Christ, let us come to the great way of the Gospel, a living way for us, if only it may be known and traveled by us, so that we may reach even its end.

Heb 10:20 (echo, medium confidence)

Notes and citation

Summary: Book 32 opens: Origen prays to travel the Gospel's road to its end.

The phrase “living way” echoes Heb 10:20.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 32.1 (Preuschen 4:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-1).

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32.2Preuschen 4:425

νῦν μέντοι γε οἱονεὶ δευτέρας καὶ τριακοστῆς παρεμβολῆς ἐν τοῖς λεχθησομένοις ἐπιβῆναι πειρώμεθα· καὶ παρείη γε ἡμῖν ὁ στῦλος τῆς φωτεινῆς νεφέλης Ἰησοῦ, προάγων ἡμᾶς ὅτε δεῖ, καὶ ἱστὰς τῆς φωτεινῆς καὶ τῇ ὑπαγορεύσει τῶν εἰς τὸ εὐαγγέλιον, ἱερὲ ἀδελφὲ καὶ θεοῦ ἄνθρωπε Ἀμβρόσιε, διεξέλθωμεν τὸ εὐαγγέλιον, μὴ ἐκκακοῦντες ἀπὸ τοῦ μακροῦ τῆς ὁδοιπορίας μηδὲ ἀποκάμνοντες διὰ τὴν ἡμετέραν ἀσθένειαν, ἀλλʼ ἐκβιαζόμενοι κατʼ ἴχνη βαίνειν τοῦ στύλου τῆς ἀληθείας.

nyn mentoi ge hoionei deuteras kai triakostēs parembolēs en tois lechthēsomenois epibēnai peirōmetha; kai pareiē ge hēmin ho stylos tēs phōteinēs nephelēs Iēsou, proagōn hēmas hote dei, kai histas tēs phōteinēs kai tę̄ hypagoreusei tōn eis to euangelion, hiere adelphe kai theou anthrōpe Ambrosie, diexelthōmen to euangelion, mē ekkakountes apo tou makrou tēs hodoiporias mēde apokamnontes dia tēn hēmeteran astheneian, allʼ ekbiazomenoi katʼ ichnē bainein tou stylou tēs alētheias.

Now, however, we are trying to set out on the thirty-second encampment, as it were, in what is to be said; and may the pillar of the luminous cloud, Jesus, be present with us, leading us when we must move, and halting us; and in the dictation of the books on the Gospel, holy brother and man of God Ambrose, may we go through the Gospel, not losing heart at the length of the journey nor growing weary because of our weakness, but forcing ourselves to walk in the footsteps of the pillar of truth.

Exod 13:21–22 (allusion, high confidence) · Num 33:1–2 (allusion, medium confidence)

Notes and citation

Summary: Origen compares his thirty-second book to a stage of Israel's journey, led by Christ as the pillar of cloud.

The allusions are Exod 13:21–22 and Num 33 (the stages of the journey). Ambrose was Origen's patron. The middle of the sentence is damaged in the digital text.

Notes on the original text

Digital text corrected (OCR slip): ὁ στύσος → ὁ στῦλος; εὐαλλέλιον → εὐαγγέλιον; εὐαγγέιον → εὐαγγέλιον.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 32.2 (Preuschen 4:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-2).

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32.3Preuschen 4:425

πότερον δὲ βούλεται τὸν νοῦν ἡμῶν τελέσαι διὰ τῶν ὑπαγορεύσεων τὴν ὁδοιπορίαν τῆς ὅλου τοῦ κατὰ τὸν Ἰωάννην εὐαγγελίου γραφὴς ἢ μή, αὐτὸς ἂν εἰδείη ὁ θεός.

poteron de bouletai ton noun hēmōn telesai dia tōn hypagoreuseōn tēn hodoiporian tēs holou tou kata ton Iōannēn euangeliou graphēs ē mē, autos an eideiē ho theos.

Whether he wishes our mind to complete through the dictations the journey through the whole writing of the Gospel according to John, or not, God himself would know.

Notes and citation

Summary: Only God knows whether Origen will finish the whole commentary.

Cite (SBL): Origen, Comm. Jo. 32.3 (Preuschen 4:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-3).

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32.4Preuschen 4:425–426

μόνον καὶ ἐνδημοῦντες ἐν τῷ σώματι καὶ ἐκδημοῦντες αὐτοῦ ἐπὶ τῷ ἐνδημῆσαι πρὸς τὸν κύριον ἔξω τοῦ εὐαγγελίου μὴ βαίνοιμεν, ἵνα καὶ τῶν τοὺς μακαρισμοὺς φερόντων ἔργων καὶ λόγων ἐν τῷ παραδείσῳ τῆς τρυφῆς τοῦ θεοῦ ἀπολαύσωμεν. Καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἴνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, εἰδὼς ὄτι πάντα δέδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν· εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος.

monon kai endēmountes en tǭ sōmati kai ekdēmountes autou epi tǭ endēmēsai pros ton kyrion exō tou euangeliou mē bainoimen, hina kai tōn tous makarismous pherontōn ergōn kai logōn en tǭ paradeisǭ tēs tryphēs tou theou apolausōmen. Kai deipnou ginomenou, tou diabolou ēdē beblēkotos eis tēn kardian ina paradǭ auton Ioudas Simōnos Iskariōtēs, eidōs oti panta dedōken autǭ ho patēr eis tas cheiras, kai hoti apo theou exēlthen kai pros ton theon hypagei, egeiretai ek tou deipnou kai tithēsin ta himatia, kai labōn lention diezōsen heauton; eita ballei hydōr eis ton niptēra, kai ērxato niptein tous podas tōn mathētōn kai ekmassein tǭ lentiǭ ǭ ēn diezōsmenos.

Only, whether at home in the body or away from it so as to be at home with the Lord, may we not walk outside the Gospel, so that we may enjoy also the works and words that bring the beatitudes in the paradise of God's delight. “And during supper, the devil having already put it into the heart of Judas, son of Simon, Iscariot, to betray him, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, he rises from supper and lays aside his garments, and taking a towel he girded himself; then he pours water into the basin and began to wash the disciples' feet and to wipe them with the towel with which he was girded.”

2 Cor 5:8 (allusion, high confidence) · Gen 2:15 (allusion, medium confidence) · John 13:2–5 (quotation, high confidence)

Notes and citation

Summary: May we never walk outside the Gospel, in life or death.

The allusions are 2 Cor 5:8 and Gen 2:15 (LXX “paradise of delight”); the closing quotation is John 13:2–5, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text; editor's verse number leaked into the digital text): φερόνεων → φερόντων; ἀπολαύσωμεν. 13, 2 Καὶ → ἀπολαύσωμεν. Καὶ; Ἰσκαριώτης, 3 εἰδὼς → Ἰσκαριώτης, εἰδὼς; ὑπάγει, 4 ἐγείρεται → ὑπάγει, ἐγείρεται; ἑαυτόν· 5 εἶτα → ἑαυτόν· εἶτα.

Cite (SBL): Origen, Comm. Jo. 32.4 (Preuschen 4:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-4).

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32.5Preuschen 4:426

Ἐν ταῖς εἰς τὸ κατὰ Λουκᾶν ὁμιλίαις συηνεκρίναμεν ἀλλήλαις τὰς παραβολάς, καὶ ἐζητήσαμεν τί μὲν σημαίνει τὸ κατὰ τὰς θείας γραφὰς ἄριστον, τί δὲ παρίστησιν τὸ κατʼ αὐτὰς δεῖπνον.

En tais eis to kata Loukan homiliais syēnekrinamen allēlais tas parabolas, kai ezētēsamen ti men sēmainei to kata tas theias graphas ariston, ti de paristēsin to katʼ autas deipnon.

In the homilies on the Gospel according to Luke we compared the parables with one another and asked what the breakfast signifies according to the divine Scriptures, and what the supper indicates according to them.

Notes and citation

Summary: Origen recalls his Luke homilies on the meaning of breakfast and supper.

The homilies on Luke survive only partly (mostly in Jerome's Latin); this discussion is not extant.

Cite (SBL): Origen, Comm. Jo. 32.5 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-5).

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32.6Preuschen 4:426

καὶ νῦν τοίνυν λελέχθω, ὅτι ἄριστον μέν ἐστιν ἡ πρώτη καὶ πρὸ τῆς συντελείας τῆς ἐν τῷ βίῳ τούτῳ ἡμέρας πνευματικῆς τοῖς εἰσαγομένοις ἁρμόζουσα τροφή, δεῖπνον δὲ ἡ τελευταία καὶ τοῖς ἤδη ἐπὶ πλεῖον προκεκοφόσι παρατιθεμένη κατὰ λόγον.

kai nyn toinyn lelechthō, hoti ariston men estin hē prōtē kai pro tēs synteleias tēs en tǭ biǭ toutǭ hēmeras pneumatikēs tois eisagomenois harmozousa trophē, deipnon de hē teleutaia kai tois ēdē epi pleion prokekophosi paratithemenē kata logon.

Let it be said now too, then, that breakfast is the first spiritual food, suited to beginners, before the completion of the day of this life, while supper is the last, set before those who have already advanced further, as is reasonable.

Notes and citation

Summary: Breakfast is food for beginners; supper for the advanced.

Notes on the original text

Digital text corrected (missing punctuation): τροφή δεῖπνον δὲ → τροφή, δεῖπνον δὲ.

Cite (SBL): Origen, Comm. Jo. 32.6 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-6).

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32.7Preuschen 4:426

καὶ ἄλλως δʼ εἴποι ἄν τις ἄριστον μὲν εἶναι τὸν νοῦν τῶν παλαιῶν γραμμάτων, δεῖπνον δὲ τὰ ἐναποκεκρυμμένα τῇ καινῇ διαθήκῃ μυστήρια.

kai allōs dʼ eipoi an tis ariston men einai ton noun tōn palaiōn grammatōn, deipnon de ta enapokekrymmena tę̄ kainę̄ diathēkę̄ mystēria.

And one might say otherwise that breakfast is the meaning of the old writings, and supper the mysteries hidden in the New Covenant.

Notes and citation

Summary: Or breakfast is the Old Testament's sense, supper the New Testament's mysteries.

Notes on the original text

Digital text corrected (OCR slip): γραμμέτων → γραμμάτων.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.7 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-7).

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32.8Preuschen 4:426

ταῦτα δὲ ἐν προοιμίῳ λέλεκται ἐξετάζοντι πῶς γινομένου δείπνου ἐγείρεται ὁ Ἰησοῦς ἐκ τοῦ δείπνου, καὶ βαλὼν ὕδωρ εἰς τὸν νιπτῆρα ἄρχεται τοὺς τῶν μαθητῶν νίπτειν πόδας.

tauta de en prooimiǭ lelektai exetazonti pōs ginomenou deipnou egeiretai ho Iēsous ek tou deipnou, kai balōn hydōr eis ton niptēra archetai tous tōn mathētōn niptein podas.

These things have been said by way of preface for one who examines how, during supper, Jesus rises from supper and, having poured water into the basin, begins to wash the disciples' feet.

John 13:4–5 (allusion, high confidence)

Notes and citation

Summary: This prepares for the footwashing.

The allusions are John 13:4–5.

Notes on the original text

Digital text corrected (OCR slip): ἐξετάξοντι → ἐξετάζοντι.

Cite (SBL): Origen, Comm. Jo. 32.8 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-8).

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32.9Preuschen 4:426

οἶμαι γὰρ ὅτι οἱ μετὰ τοῦ Ἰησοῦ δειπνοῦντες καὶ ἐν τῇ ἐπὶ τέλει τοῦ βίου τούτου ἡμέρᾳ μεταλαμβάνοντες σὺν αὐτῷ τροξῆς δέονται μὲν καθαρσίου τινός, οὐ μὴν περί τι τῶν πρώτων τοῦ τῆς ψυχῆς, ἵνʼ οὕτως ὀνομάσω, σώματος, ἀλλʼ ὡς ἂν εἴποι τις, χρῄζουσιν ἀποπλύνασθαι τὰ τελευταῖα καὶ τὰ ἔσχατα καὶ τῇ γῇ ἀναγκαίως ὁμιλοῦντα.

oimai gar hoti hoi meta tou Iēsou deipnountes kai en tę̄ epi telei tou biou toutou hēmerą metalambanontes syn autǭ troxēs deontai men katharsiou tinos, ou mēn peri ti tōn prōtōn tou tēs psychēs, hinʼ houtōs onomasō, sōmatos, allʼ hōs an eipoi tis, chrę̄zousin apoplynasthai ta teleutaia kai ta eschata kai tę̄ gę̄ anankaiōs homilounta.

For I think that those who sup with Jesus, and share food with him on the day at the end of this life, need a certain cleansing, not of the first parts, so to speak, of the soul's body, but, as one might say, they need to wash off the last and lowest parts, which necessarily have contact with the earth.

John 13:10 (allusion, medium confidence)

Notes and citation

Summary: Those who sup with Jesus need only the lowest parts of the soul washed.

Cite (SBL): Origen, Comm. Jo. 32.9 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-9).

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32.10Preuschen 4:426

καὶ τοῦτο τὸ καθάρσιον πρῶτον μὲν ὑπʼ οὐδενὸς ἢ τοῦ Ἰησοῦ μόνου γενέσθαι δύναται, δεύτερον δὲ [καὶ τὸ] ὑπὸ τῶν μαθητῶν αὐτοῦ, πρὸς οὓς εἶπεν· »Καὶ »ὑμεῖς ὁφείλετε τοὺς πόδας ἀλλήλων νίπτειν· ὑπόδειγμα γὰρ ἔδωκα »ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε«.

kai touto to katharsion prōton men hypʼ oudenos ē tou Iēsou monou genesthai dynatai, deuteron de [kai to] hypo tōn mathētōn autou, pros hous eipen; »Kai »hymeis hopheilete tous podas allēlōn niptein; hypodeigma gar edōka »hymin hina kathōs egō epoiēsa hymin, kai hymeis poiēte«.

And this cleansing can be done first by no one but Jesus alone, and second by his disciples, to whom he said, “You also ought to wash one another's feet; for I have given you an example, that as I have done to you, you also should do.”

John 13:14–15 (quotation, high confidence)

Notes and citation

Summary: This cleansing is done first by Jesus, then by his disciples for one another.

The quotation is John 13:14–15.

Notes on the original text

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

Cite (SBL): Origen, Comm. Jo. 32.10 (Preuschen 4:426; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-10).

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32.11Preuschen 4:426–427

καὶ ὁ εὐαγγελιστής γε ἐν τούτοις μοι δοκεῖ διεγείρων ἡμῶν τὸν νοῦν ἐπὶ τὸ νοητὸν τῶν κατὰ τὸν τόπον μὴ τετηρηκέναι μὲν σωματικὴν περὶ τοῦ νίψασθαι τὴν ἀκολουθίαν, ὅτε πρὸ τοῦ δείπνου καὶ τὴς ἐπὶ τὸ δειπνεῖν ἀνακλίσεως οἱ δεόμενοι τοῦ νίψασθαι τοὺς πόδας νίπτονται· ὑπερβὰς δὲ τὸν καιρὸν ἐκεὶνον τῷ λόγῳ ἥδη ἀνακλιθέντα τὸν Ἰησοῦν ἐπὶ τὸ δειπνεῖν ἐγηγερκέναι ἐκ τοῦ δείπνου, ἵνα δειπνησάντων ἄρξηται νίπτειν τοὺς πόδας τῶν μαθητῶν ὁ διδάσκαλος καὶ ὁ κύριος.

kai ho euangelistēs ge en toutois moi dokei diegeirōn hēmōn ton noun epi to noēton tōn kata ton topon mē tetērēkenai men sōmatikēn peri tou nipsasthai tēn akolouthian, hote pro tou deipnou kai tēs epi to deipnein anakliseōs hoi deomenoi tou nipsasthai tous podas niptontai; hyperbas de ton kairon ekeinon tǭ logǭ hēdē anaklithenta ton Iēsoun epi to deipnein egēgerkenai ek tou deipnou, hina deipnēsantōn arxētai niptein tous podas tōn mathētōn ho didaskalos kai ho kyrios.

And the evangelist, it seems to me, rousing our mind to the spiritual sense of the passage, did not keep the bodily sequence of washing, when those who need to wash their feet are washed before supper and before reclining to eat; but, passing over that moment, he told that Jesus, having already reclined to eat, rose from supper, so that the teacher and Lord might begin to wash the disciples' feet after they had supped.

John 13:4–5 (allusion, high confidence) · John 13:13 (allusion, medium confidence)

Notes and citation

Summary: John deliberately places the washing after supper to point to its spiritual meaning.

The allusions are John 13:4–5 and 13:13.

Notes on the original text

Digital text corrected (OCR slip): Ἴνα δειπ0νησάντων → ἵνα δειπνησάντων.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.11 (Preuschen 4:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-11).

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32.12Preuschen 4:427

πρὸ μὲν γὰρ τοῦ δείπνου ἦσαν λελουμένοι, καὶ γενόμενοι ὅλοι καθαροὶ κατὰ τὸ »Λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς »πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν κατέναντι τῶν ὀφθαλμῶν ὑμῶν« καὶ τὰ ἑξῆς· μετὰ δὲ τὸ λουτρὸν ἐκεῖνο ἐδεήθησαν δευτέρου ὕδατος εἰς μόνους τοὺς πόδας, τουτέστιν τὰ κατωτάτω τοῦ σώματος.

pro men gar tou deipnou ēsan leloumenoi, kai genomenoi holoi katharoi kata to »Lousasthe, katharoi genesthe, aphelete tas »ponērias apo tōn psychōn hymōn katenanti tōn ophthalmōn hymōn« kai ta hexēs; meta de to loutron ekeino edeēthēsan deuterou hydatos eis monous tous podas, toutestin ta katōtatō tou sōmatos.

For before the supper they had been bathed and become wholly clean, according to “Wash yourselves, become clean, remove the wickedness from your souls before my eyes,” and what follows; but after that bath they needed a second water for the feet alone, that is, for the lowest parts of the body.

Isa 1:16 (quotation, high confidence) · John 13:10 (allusion, high confidence)

Notes and citation

Summary: Already bathed, they needed only their feet washed.

The quotation is Isa 1:16 (LXX, adapted); the allusion is John 13:10.

Notes on the original text

Digital text corrected (stray period): πρὸ μὲν. γὰρ → πρὸ μὲν γὰρ.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 32.12 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-12).

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32.13Preuschen 4:427

ἀδύνατον γὰρ οἶμαι μηδὲν ῥυπωθῆναι τῆς ψυχῆς μηδὲ τὰ τελευταῖα καὶ τὰ κατωτάτω αὐτῆς, κἂν ὡς ἐν ἀνθρώποις τέλειός τις εἶναι δοκῇ.

adynaton gar oimai mēden rhypōthēnai tēs psychēs mēde ta teleutaia kai ta katōtatō autēs, kan hōs en anthrōpois teleios tis einai dokę̄.

For I think it impossible for nothing of the soul to be soiled, not even its last and lowest parts, even if someone seems to be perfect as far as human beings go.

Notes and citation

Summary: No soul, however perfect, stays wholly unsoiled.

Notes on the original text

Digital text corrected (OCR slip): ἀδύναστον → ἀδύνατον; κἂν ὑς ἐν → κἂν ὡς ἐν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.13 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-13).

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32.14Preuschen 4:427

οἱ μὲν οὖν πολλοὶ καὶ μετὰ τὸ λουτρὸν κονιορτοῦ τῶν ἁμαρτημάτων πληροῦνται κατὰ τὴν κεφαλὴν ἢ ὀλίγῳ ταύτης κατωτέρω· οἱ δὲ γνησίως τῷ Ἰησοῦ μαθητευθέντες, ὡς φθάσαι καὶ ἐπὶ τὸ συνδειπνεῖν αὐτῷ, μόνους τοὺς πόδας δεομένους ἔχουσιν τῆς ὑπὸ τοῦ λόγου νίψεως.

hoi men oun polloi kai meta to loutron koniortou tōn hamartēmatōn plērountai kata tēn kephalēn ē oligǭ tautēs katōterō; hoi de gnēsiōs tǭ Iēsou mathēteuthentes, hōs phthasai kai epi to syndeipnein autǭ, monous tous podas deomenous echousin tēs hypo tou logou nipseōs.

Most people, then, even after the bath are filled with the dust of sins on the head or a little below it; but those genuinely made disciples of Jesus, so as to come even to sup with him, have only their feet needing washing by the Word.

Notes and citation

Summary: True disciples need only their feet washed.

Notes on the original text

Digital text corrected (stray punctuation): μαθητευθέντες; ὡς → μαθητευθέντες, ὡς.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 32.14 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-14).

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32.15Preuschen 4:427

ἐνορῶν δὲ διαφοραῖς ἀμαρτημάτων καὶ κατανοῶν τὰ ὡς μὲν πρὸς τὸ ἀκριβὲς καὶ τὸ ἐρρωμένον τοῦ λόγου ἁμαρτήματα, πρὸς δὲ τοὺς πολλοὺς οὐδὲ νομιζόμενα εἶναι ἁμαρτήματα, ὅψει τίνα ἐστὶν ἐφʼ οἶς δέονται οἱ πόδες τοῦ νίψασθαι ὑπὸ τοῦ Ἰησοῦ.

enorōn de diaphorais amartēmatōn kai katanoōn ta hōs men pros to akribes kai to errōmenon tou logou hamartēmata, pros de tous pollous oude nomizomena einai hamartēmata, hopsei tina estin ephʼ ois deontai hoi podes tou nipsasthai hypo tou Iēsou.

And looking into the differences of sins, and considering those that are sins as regards the precision and strength of the Word, but are not even thought to be sins by the many, you will see what things they are for which the feet need to be washed by Jesus.

Notes and citation

Summary: The feet need washing from small sins the many do not even notice.

Notes on the original text

Digital text corrected (missing space): τοῦἸησοῦ → τοῦ Ἰησοῦ.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.15 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-15).

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32.16Preuschen 4:427

καὶ εἴπερ τοιαῦτά ἐστιν τὰ κατὰ τοὺς πόδας μολύσματα, τί ποιήσωμεν οἱ μηδέποτε ἐπὶ τὸ μετὰ τοῦ Ἰησοῦ δεῖπνον ἐφθακότες, μηδὲ τοὺς πόδας μόνους μεμολυμμένοι; λέγοντος Ἰησοῦ τῷ μὴ εἰδότι τότε Πέτρῳ, ἀλλὰ γνωσομένῳ μετὰ ταῦτα τὸ μυστήριον τῆς νίψεως τῶν ὑπὸ Ἰησοῦ καθαριζομένων ποδῶν τὸ »Ἐὰν μὴ νίψω »σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«.

kai eiper toiauta estin ta kata tous podas molysmata, ti poiēsōmen hoi mēdepote epi to meta tou Iēsou deipnon ephthakotes, mēde tous podas monous memolymmenoi? legontos Iēsou tǭ mē eidoti tote Petrǭ, alla gnōsomenǭ meta tauta to mystērion tēs nipseōs tōn hypo Iēsou katharizomenōn podōn to »Ean mē nipsō »se, ouk echeis meros metʼ emou«.

And if such are the stains on the feet, what shall we do, we who have never come to the supper with Jesus, and are not soiled on the feet only? For Jesus says to Peter, who did not know then but would know afterward the mystery of the washing of feet cleansed by Jesus, “If I do not wash you, you have no part with me.”

John 13:7–8 (quotation, high confidence)

Notes and citation

Summary: If disciples need even their feet washed, what of us, soiled much more?

The quotation is John 13:8; the allusion is John 13:7.

Notes on the original text

Digital text corrected (OCR slip; stray period; word lost in the digital text): τὰ κατὰ τοὺς μολύσματα → τὰ κατὰ τοὺς πόδας μολύσματα; Πέτρῳ. ἀλλὰ → Πέτρῳ, ἀλλὰ; »δε, οὐκ → »σε, οὐκ.

Cite (SBL): Origen, Comm. Jo. 32.16 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-16).

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32.17Preuschen 4:427

ὅπερ ζητήσεις τί δηλοῖ· πότερον ὅτι οὐδʼ ὅλως ἔχεις μέρος ἐὰν μὴ νίψω σε ἀγαθόν, δέ μου, ἐν οἶς εἰσιν οἱ μετὰ τὸ λούσασθαι μήτε δειπνήσαντες τὸ μετʼ ἐμοῦ δεῖπνον μήτε νιψάμενοι ὑπʼ ἐμοῦ τοὺς πόδας, ἢ δειπνήσαντες μέν, οὐ νιψάμενοι δέ.

hoper zētēseis ti dēloi; poteron hoti oudʼ holōs echeis meros ean mē nipsō se agathon, de mou, en ois eisin hoi meta to lousasthai mēte deipnēsantes to metʼ emou deipnon mēte nipsamenoi hypʼ emou tous podas, ē deipnēsantes men, ou nipsamenoi de.

You will ask what this shows: whether that you have no part at all unless I wash you, … among whom are those who after bathing have neither supped my supper with me nor had their feet washed by me, or who supped but were not washed.

John 13:8 (allusion, high confidence)

Notes and citation

Summary: What does “no part with me” mean?

The quotation is John 13:8. Words are damaged or lost around “good … my” (ἀγαθόν, δέ μου), where a second alternative (perhaps “or no good part with me”) seems to have stood; marked ….

Notes on the original text

Digital text corrected (OCR slip): ὅτερ ζητήσεις → ὅπερ ζητήσεις; ὅλως ἕχεις → ὅλως ἔχεις.

Cite (SBL): Origen, Comm. Jo. 32.17 (Preuschen 4:427; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-17).

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32.18Preuschen 4:427–428

ἐγὼ δʼ ἐφίστημι διὰ τὸ »Ἰδοὺ ἐγὼ ἔστηκα ἐπὶ τὴν θύραν »καὶ κρούω· ἐάν τις ἀνοίξῃ μοι τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν »καὶ δειπνήσω μετʼ αὐτοῦ, καὶ αὐτὸς μετʼ ἐμοῦ«, μήποτε ὁ Ἰησοῦς οὔτε ἀριστᾷ μετά τινος (οὐ γὰρ δεῖται εἰσαγωγῆς καὶ πρώτων μαθημάτων), οὔτε ἀριστᾷ τις μετʼ αὐτοῦ, ἀλλʼ ὁ μετʼ αὐτοῦ ἐσθίων δειπνεῖ μόνον. »Πλεῖον, γάρ φησι, Σολομῶντος ὧδε«, περὶ οὗ γὲγραπται. »Καὶ ἦν τὸ ἄριστον Σαλομὼν τόδε«, ὃ κατείλεκται ἐν τῇ

egō dʼ ephistēmi dia to »Idou egō estēka epi tēn thyran »kai krouō; ean tis anoixę̄ moi tēn thyran, eiseleusomai pros auton »kai deipnēsō metʼ autou, kai autos metʼ emou«, mēpote ho Iēsous oute aristą meta tinos (ou gar deitai eisagōgēs kai prōtōn mathēmatōn), oute aristą tis metʼ autou, allʼ ho metʼ autou esthiōn deipnei monon. »Pleion, gar phēsi, Solomōntos hōde«, peri hou gegraptai. »Kai ēn to ariston Salomōn tode«, ho kateilektai en tę̄

But I consider, because of “Behold, I stand at the door and knock; if anyone opens the door to me, I will come in to him and sup with him, and he with me,” whether Jesus neither breakfasts with anyone (for he does not need introduction and first lessons) nor does anyone breakfast with him, but whoever eats with him only sups. “For something greater than Solomon is here,” of whom it is written, “And this was Solomon's breakfast,” which is listed in the

Rev 3:20 (quotation, high confidence) · Matt 12:42 (quotation, high confidence) · 1 Kgs 4:22 (3 Kgdms 5:2 LXX) (quotation, high confidence)

Notes and citation

Summary: One only “sups” with Christ, never “breakfasts”; he is greater than Solomon, of whom “breakfast” is recorded.

The quotations are Rev 3:20, Matt 12:42, and 1 Kgs 4:22 (3 Kingdoms 5:2 LXX); the sentence continues in the next section.

Notes on the original text

Digital text corrected (OCR slip): εἰδελεύσομαι → εἰσελεύσομαι.

Cite (SBL): Origen, Comm. Jo. 32.18 (Preuschen 4:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-18).

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32.19Preuschen 4:428

τρίτῃ τῶν Βασιλειῶν. καὶ τοῦτο δὲ τολμήσας εἴποιμʼἂν ὡς ἀκόλουθον τῷ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼἐμοῦ«, ὅτι οὐκ ἔνιψεν τοὺς πόδας τοῦ Ἰούδα, ὅτι ἤδη εἰς τὴν καρδίαν βεβλήκει ὁ διάβολος, ἵνα τὸν διδάσκαλον καὶ κύριον παραδῷ, εὑρὼν αὐτὸν οὐκ ἐνδεδυμένον τὴν πανοπλίαν τοῦ τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι.

tritę̄ tōn Basileiōn. kai touto de tolmēsas eipoimʼan hōs akolouthon tǭ »Ean mē nipsō se, ouk echeis meros metʼemou«, hoti ouk enipsen tous podas tou Iouda, hoti ēdē eis tēn kardian beblēkei ho diabolos, hina ton didaskalon kai kyrion paradǭ, heurōn auton ouk endedymenon tēn panoplian tou ta belē tou ponērou ta pepyrōmena sbesai.

third book of Kingdoms. And daring, I would say this too as following from “If I do not wash you, you have no part with me”: that he did not wash the feet of Judas, since the devil had already put it into his heart to betray the teacher and Lord, finding him not clothed in the whole armor for quenching the flaming darts of the evil one.

John 13:8 (quotation, high confidence) · John 13:2 (allusion, high confidence) · Eph 6:11 (allusion, high confidence) · Eph 6:16 (allusion, high confidence)

Notes and citation

Summary: Origen boldly suggests Jesus did not wash Judas' feet, since the devil had already wounded him.

The quotations are John 13:8 and 13:2; the allusions are Eph 6:11, 16.

Notes on the original text

Digital text corrected (OCR slip): πανοπλίανλ → πανοπλίαν.

Cite (SBL): Origen, Comm. Jo. 32.19 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-19).

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32.20Preuschen 4:428

γεγραμμένου γὰρ τοῦ »Τοῦ διαβόλου ἥδη βεβληκότος« ἀκούω ὡς καὶ ἐν ἑβδόμῳ Ψαλμῷ τῆς γραφῆς περὶ τούτου διδασκούσης, ὡς τοξότου καὶ βέλη πεπυρωμένα ἐξεργαζομένου τοῖς μὴ πάσῃ φυλακῇ

gegrammenou gar tou »Tou diabolou hēdē beblēkotos« akouō hōs kai en hebdomǭ Psalmǭ tēs graphēs peri toutou didaskousēs, hōs toxotou kai belē pepyrōmena exergazomenou tois mē pasę̄ phylakę̄

For since it is written, “The devil having already put,” I understand it as Scripture teaching about him in the seventh Psalm too, as an archer who fashions flaming darts for those who do not with all watchfulness

John 13:2 (quotation, high confidence) · Ps 7:13 (7:14 LXX) (allusion, high confidence)

Notes and citation

Summary: The devil is the archer of Psalm 7.

The quotation is John 13:2; the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 32.20 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-20).

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32.21Preuschen 4:428

τηροῦσι τὴν ἑαυτῶν καρδίαν. ἔχει δὲ οὕτως ἡ τοῦ Ψαλμοῦ λέξις. »Ἐὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει. τὸ τόξον »αὐτοῦ ἐνέτεινεν καὶ ἡτοίμασεν αὐτό. καὶ ἐν αὐτῷ ἡτοίμασεν σκεύη » θανάτου, τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο. ἰδοὺ ὠδίνησεν »ἀδικίαν, συνέλαβε πόνον καὶ ἔτεκεν ἀνομίαν«.

tērousi tēn heautōn kardian. echei de houtōs hē tou Psalmou lexis. »Ean mē epistraphēte, tēn rhomphaian autou stilbōsei. to toxon »autou eneteinen kai hētoimasen auto. kai en autǭ hētoimasen skeuē » thanatou, ta belē autou tois kaiomenois exeirgasato. idou ōdinēsen »adikian, synelabe ponon kai eteken anomian«.

guard their own heart. The wording of the Psalm runs thus: “If you do not turn back, he will sharpen his sword; he has bent his bow and made it ready; and in it he has prepared instruments of death; he has fashioned his arrows for those who burn. Behold, he has travailed with unrighteousness, conceived trouble, and brought forth lawlessness.”

Ps 7:12–14 (7:13-Ps LXX) (quotation, high confidence) · Prov 4:23 (allusion, medium confidence)

Notes and citation

Summary: Psalm 7 on the archer's burning arrows.

The quotation is Ps 7:12–14 (7:13–15 LXX); the allusion is Prov 4:23.

Notes on the original text

Digital text corrected (OCR slip): οὕτων ἡ τοῦ → οὕτως ἡ τοῦ; »ἀδικάτου, συνέλαβε → »ἀδικίαν, συνέλαβε.

Cite (SBL): Origen, Comm. Jo. 32.21 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-21).

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32.22Preuschen 4:428

πᾶς μὲν οὖν ὁμολογήσει τὸ »Ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβεν πόνον καὶ ἔτεκεν »ἀνομίαν«, δύνασθαι ἀναφέρεσθαι ἐπὶ τὸν διάβολον. ἄτοπον δὲ μὴ ὁμοίως τούτῳ καὶ αὐτὰ νομίζειν λέγεσθαι. »Ἐὰν μὴ ἐπιστραφῆτε, »τὴν ῥομφαίαν αὐτοῦ στιλβώσει. τὸ τόξον αὐτοῦ ἐνέτεινεν καὶ ἡτοί- »μασεν αὐτό. καὶ ἐν αὐτῷ ἠτοίμασεν σκεύη θανάτου«. σκεύη γὰρ θανάτου ἄλλος οὐδεὶς ἐν τῷ τόξῳ ἑαυτοῦ ᾦ ἐνέτεινεν ἠτοίμασεν ἢ οὗ τῷ φθόνῳ θάνατος εἰσῆλθεν εἰς τὸν κόσμον.

pas men oun homologēsei to »Idou ōdinēsen adikian, synelaben ponon kai eteken »anomian«, dynasthai anapheresthai epi ton diabolon. atopon de mē homoiōs toutǭ kai auta nomizein legesthai. »Ean mē epistraphēte, »tēn rhomphaian autou stilbōsei. to toxon autou eneteinen kai hētoi- »masen auto. kai en autǭ ētoimasen skeuē thanatou«. skeuē gar thanatou allos oudeis en tǭ toxǭ heautou ǭ eneteinen ētoimasen ē hou tǭ phthonǭ thanatos eisēlthen eis ton kosmon.

Everyone will agree that “Behold, he has travailed with unrighteousness, conceived trouble, and brought forth lawlessness” can be referred to the devil. And it is absurd not to think that these words too are said in the same way: “If you do not turn back, he will sharpen his sword; he has bent his bow and made it ready; and in it he has prepared instruments of death.” For no one else prepared instruments of death in the bow he bent than the one through whose envy death entered the world.

Ps 7:12–14 (7:13-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The whole passage refers to the devil, through whose envy death entered.

The quotations are Ps 7:12–14 (7:13–15 LXX) and Wis 2:24.

Notes on the original text

Digital text corrected (OCR slip): »μὴν ῥομφαίαν → »τὴν ῥομφαίαν.

Extrabiblical texts: Wis 2:24 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Cite (SBL): Origen, Comm. Jo. 32.22 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-22).

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32.23Preuschen 4:428

ἀπὸ τούτων τοίνυν τῶν βελῶν, ἃ τοῖς καιομένοις ἐξειργάσατο ὁ διάβολος, ἐνέβαλεν εἰς τὴν καρδίαν Ἰούδα Σίμωνος Ἰσκαριώτου, ἤδη βεβλημένου ἐν τῷ δείπνῳ οὐχ ὥστε δὲ ἀρέσεσθαι αὐτῷ, ἐπείπερ ἡ τοῦ δείπνου τούτου τροφὴ καὶ ὁ οἶνος ὁ ἐν αὐτῷ οὐκ ἐδύνατο γενέσθαι ἐν καρδίᾳ ὑπὸ τοῦ διαβόλου βεβλημένῃ βέλει περὶ τοῦ προδοθῆναι τὸν τάχα ἐστιάτορα, ἐπεὶ μὴ σαφῶς ἐν τούτοις φαίνεται τίς ἦν, ὑφʼ οὖ τὸ δεῖπνον ἐγίνετο, ὡς ἐν τοῖς πρὸ τούτων. »Ἐποίησαν, φησίν, »αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει, ὁ δὲ Λάζαρος εἷς ἦν ἐκ »τῶν ἀνακειμένων σὺν αὐτῷ«.

apo toutōn toinyn tōn belōn, ha tois kaiomenois exeirgasato ho diabolos, enebalen eis tēn kardian Iouda Simōnos Iskariōtou, ēdē beblēmenou en tǭ deipnǭ ouch hōste de aresesthai autǭ, epeiper hē tou deipnou toutou trophē kai ho oinos ho en autǭ ouk edynato genesthai en kardią hypo tou diabolou beblēmenę̄ belei peri tou prodothēnai ton tacha estiatora, epei mē saphōs en toutois phainetai tis ēn, hyphʼ ou to deipnon egineto, hōs en tois pro toutōn. »Epoiēsan, phēsin, »autǭ deipnon ekei, kai hē Martha diēkonei, ho de Lazaros heis ēn ek »tōn anakeimenōn syn autǭ«.

From these darts, then, which the devil fashioned for those who burn, he cast into the heart of Judas, son of Simon, Iscariot, who had already been struck at the supper, not so that he could take pleasure in it, since the food of this supper and the wine in it could not be in a heart struck by the devil's dart concerning betraying the one who was perhaps the host; for it does not appear clearly in these words who it was by whom the supper was given, as in what precedes: “They made him a supper there,” it says, “and Martha served, and Lazarus was one of those reclining with him.”

John 13:2 (allusion, high confidence) · John 12:2 (quotation, high confidence)

Notes and citation

Summary: The devil's dart struck Judas at the supper, whose host is not named here, unlike at Bethany.

The quotation is John 12:2. The syntax is damaged in the digital text; the translation gives the sense.

Notes on the original text

Digital text corrected (OCR slip): ὁ δὲ Δάζαρος → ὁ δὲ Λάζαρος.

Cite (SBL): Origen, Comm. Jo. 32.23 (Preuschen 4:428; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-23).

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32.24Preuschen 4:428–429

ἐπὶ μὲν οὖν τοῦ Ἰούδα γέγραπται τὸ »Τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ αὐ- »τὸν Ἰούδας Σίμωνος Ἰσκαριώτης«. τούτῳ δὲ ἀκολούθως λέγοις ἂν περὶ ἑκάστου τῶν ὑπὸ τοῦ διαβόλου εἰς τὴν καρδίαν τετρωμένων. τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν, ἵνα πορνεύσηται, τοῦ δεῖνα, καὶἵνα ἀποστερήσῃ, τοῦ δεῖνα, καὶ ἵνα δοξομανῶν εἰδωλολατρείαν ἀναδέξηται τὴν τῶν δοκούντων εἶναι ἐπʼἀξιώματος, τοῦ δεῖνα, καὶ οὕτως ἐπὶ τῶν λοιπῶν ἁμαρτημάτων ἅπερ ὁ διάβολος βάλλει εἰς τὴν γυμνὴν τοῦ θυρεοῦ τῆς πίστεως καρδίαν. ἐν ᾦ θυρεῷ πίστεως δύναταί τις οὑχ ἓν οὐδὲ δύο ἀλλὰ καὶ πάντα τὰ βέλη τοῦ πονηροῦ πεπυρωμένα σβέσαι.

epi men oun tou Iouda gegraptai to »Tou diabolou ēdē beblēkotos eis tēn kardian hina paradǭ au- »ton Ioudas Simōnos Iskariōtēs«. toutǭ de akolouthōs legois an peri hekastou tōn hypo tou diabolou eis tēn kardian tetrōmenōn. tou diabolou ēdē beblēkotos eis tēn kardian, hina porneusētai, tou deina, kaiina aposterēsę̄, tou deina, kai hina doxomanōn eidōlolatreian anadexētai tēn tōn dokountōn einai epʼaxiōmatos, tou deina, kai houtōs epi tōn loipōn hamartēmatōn haper ho diabolos ballei eis tēn gymnēn tou thyreou tēs pisteōs kardian. en ǭ thyreǭ pisteōs dynatai tis houch hen oude dyo alla kai panta ta belē tou ponērou pepyrōmena sbesai.

Concerning Judas, then, it is written, “The devil having already put it into the heart that Judas, son of Simon, Iscariot, should betray him.” Consistently with this you might say about each of those wounded in the heart by the devil: the devil having already put it into the heart of so-and-so to commit sexual immorality, and of so-and-so to defraud, and of so-and-so, mad for glory, to take up the idolatry of those who seem to be in high position, and so on with the other sins which the devil casts into the heart bare of the shield of faith; with which shield of faith one can quench not one or two but all the flaming darts of the evil one.

John 13:2 (quotation, high confidence) · Eph 6:16 (allusion, high confidence)

Notes and citation

Summary: The devil shoots every kind of sin into hearts that lack the shield of faith.

The quotation is John 13:2; the allusion is Eph 6:16.

Notes on the original text

Digital text corrected (OCR slip): δοφομανῶν → δοξομανῶν; ἀναδέφηται → ἀναδέξηται.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.24 (Preuschen 4:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-24).

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32.25Preuschen 4:429

Ἐγγιζούσης τοίνυν τῆς κατὰ τὸ πάθος οἱκονομίας, ἐφʼ ὃ ἔμελλεν αὐτὸν παραδιδόναι Ἰούδας Σίμωνος Ἰσκαριώτης τετρωμένος ὑπὸ τοῦ διαβόλου, δείπνου ἤδη γινομένου· »Εἰδώς, φησίν, ὁ Ἰησοῦς, »ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ »ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου«.

Engizousēs toinyn tēs kata to pathos hoikonomias, ephʼ ho emellen auton paradidonai Ioudas Simōnos Iskariōtēs tetrōmenos hypo tou diabolou, deipnou ēdē ginomenou; »Eidōs, phēsin, ho Iēsous, »hoti panta edōken autǭ ho patēr eis tas cheiras, kai hoti apo theou »exēlthen kai pros ton theon hypagei, egeiretai ek tou deipnou«.

When, then, the dispensation of the passion was approaching, for which Judas, son of Simon, Iscariot, wounded by the devil, was about to betray him, supper being already in progress, “Jesus,” it says, “knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rises from supper.”

John 13:3–4 (quotation, high confidence)

Notes and citation

Summary: As the passion drew near, Jesus, knowing all was given him, rose from supper.

The quotation is John 13:3–4.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter number leaked into the digital text): ΙΙΙ. Ἐγγιζούσης → Ἐγγιζούσης; ἐγε΄ρεται → ἐγείρεται.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.25 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-25).

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32.26Preuschen 4:429

οὐκοῦν τὰ μὴ πρότερον ὅντα ἐν ταῖς χερσὶν τοῦ Ἱησοῦ δίδοται ὑπὸ τοῦ πατρὸς εἰς τὰς χεῖρας αὐτοῦ, καὶ οὐ τινὰ μὲν τινὰ δʼοὔ, ἀλλὰ πάντα. ὅπερ πνεύματι καὶ ὁ Δαβὶδ βλέπων φησὶ τὸ »Εἶπεν ὁ κύριος »τῷ κυρίῳ μου. Κάθου ἐκ δεξιῶν μου, ἔως ἂν θῶ τοὺς ἐχθρούς σου »ὑποπόδιον τῶν ποδῶν σου«.

oukoun ta mē proteron honta en tais chersin tou Hiēsou didotai hypo tou patros eis tas cheiras autou, kai ou tina men tina dʼou, alla panta. hoper pneumati kai ho Dabid blepōn phēsi to »Eipen ho kyrios »tǭ kyriǭ mou. Kathou ek dexiōn mou, eōs an thō tous echthrous sou »hypopodion tōn podōn sou«.

So the things not previously in the hands of Jesus are given by the Father into his hands, and not some and not others, but all. Seeing which in spirit David too says, “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies a footstool for your feet.’”

John 13:3 (allusion, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The Father gave all things into the Son's hands, as Psalm 110 foresees.

The quotation is Ps 110:1 (109:1 LXX).

Notes on the original text

Digital text corrected (OCR slip): ὅτερ πνεύματι → ὅπερ πνεύματι; Κάθου ἐν δεξιῶν → Κάθου ἐκ δεξιῶν.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 32.26 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-26).

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32.27Preuschen 4:429

καὶ γὰρ οἱ ἐχθροὶ τοῦ Ἰησοῦ μέρος τι τῶν πάντων ῆσαν οὒς ᾒδει, ὅσον ἐπὶ τῇ προγνώσει, δεδόσθαι ἀπὸ τοῦ πατρὸς αὐτῷ ὁ Ἰησοῦς. ἵνα δὲ σαφέστερον θεωρήσωμεν τί ἔστιν τὸ »Πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας«, προςχῶμεν τῷ »Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως »καὶ ἐν τῷ † κυρίῳ πάντες ζωοποιηθήσονται«.

kai gar hoi echthroi tou Iēsou meros ti tōn pantōn ēsan ous ę̄dei, hoson epi tę̄ prognōsei, dedosthai apo tou patros autǭ ho Iēsous. hina de saphesteron theōrēsōmen ti estin to »Panta edōken autǭ ho patēr eis tas cheiras«, proschōmen tǭ »Hōsper gar en tǭ Adam pantes apothnēskousin, houtōs »kai en tǭ † kyriǭ pantes zōopoiēthēsontai«.

For Jesus' enemies too were a part of the all things which Jesus knew, as far as foreknowledge goes, had been given him by the Father. And so that we may see more clearly what “The Father had given all things into his hands” is, let us attend to “For as in Adam all die, so also in Christ all will be made alive.”

Textual problem in this passage: see the notes.

John 13:3 (quotation, high confidence) · 1 Cor 15:22 (quotation, high confidence)

Notes and citation

Summary: Even Christ's enemies are among the “all things”; compare “in Christ all will be made alive.”

The quotations are John 13:3 and 1 Cor 15:22; a dagger in the digital text marks “Lord” where Paul has “Christ.”

Notes on the original text

Digital text corrected (OCR slip): καὶγὰρ οἱ ἐσχθοὶ → καὶ γὰρ οἱ ἐχθροὶ; σαφέτερον → σαφέστερον.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.27 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-27).

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32.28Preuschen 4:429

ἀλλʼεἰ καὶ πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶἐν τῷ χριστῷ πάντες ζωοποιηθήσονται, οὐ συγχεῖται ἡ δικαιοσύνη ἐπιφερομένου τῷ »Οὕ- »τως ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται« τοῦ »Ἕκαστος δὲ ἐν »τῷ ἰδίῳ τάγματι«.

allʼei kai panta edōken autǭ ho patēr eis tas cheiras, kaien tǭ christǭ pantes zōopoiēthēsontai, ou syncheitai hē dikaiosynē epipheromenou tǭ »Hou- »tōs en tǭ christǭ pantes zōopoiēthēsontai« tou »Hekastos de en »tǭ idiǭ tagmati«.

But even if the Father gave all things into his hands, and in Christ all will be made alive, justice is not confounded, since “But each in his own order” follows “so also in Christ all will be made alive.”

1 Cor 15:22–23 (quotation, high confidence)

Notes and citation

Summary: All will be made alive, but each in his own order, so justice is kept.

The quotations are 1 Cor 15:22–23.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.28 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-28).

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32.29Preuschen 4:429

πάλιν τε αὖ τὰ διάφορα νοήσεις τάγματα τῶν ἐν Χριστῷ ζωοποιηθησομένων ὅτε πληροῦται τὸ »Πάντα ἔδωκεν »αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας«, ἐπιστήσας τῷ »Ἀπαρχὴ Χριστός, »ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ, εἶτα τὸ τέλος«, ὅπερ τέλος μετὰ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ ἐνστήσεται, ὅτε »Παρα- »δώσει τὴν βασιλείαν τῷ θεῷ καὶ πατρί«, πρότερον καταργήσας »πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν«.

palin te au ta diaphora noēseis tagmata tōn en Christǭ zōopoiēthēsomenōn hote plēroutai to »Panta edōken »autǭ ho patēr eis tas cheiras«, epistēsas tǭ »Aparchē Christos, »epeita hoi tou christou en tę̄ parousią autou, eita to telos«, hoper telos meta tou christou en tę̄ parousią autou enstēsetai, hote »Para- »dōsei tēn basileian tǭ theǭ kai patri«, proteron katargēsas »pasan archēn kai pasan exousian kai dynamin«.

And again you will understand the different orders of those who will be made alive in Christ, when “The Father had given all things into his hands” is fulfilled, if you attend to “Christ the firstfruits, then those of Christ at his coming, then the end,” which end will come with Christ at his coming, when “he hands over the kingdom to God and the Father,” having first abolished “every rule and every authority and power.”

John 13:3 (quotation, high confidence) · 1 Cor 15:23–24 (quotation, high confidence)

Notes and citation

Summary: The orders of resurrection lead to the end, when Christ hands the kingdom to the Father after abolishing every power.

The quotations are John 13:3 and 1 Cor 15:23–24.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.29 (Preuschen 4:429; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-29).

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32.30Preuschen 4:429–430

ταῦτα δʼοἶμαι ἐστὶν πρὸς ἃ ἠ πάλη, καὶ διὰ τοῦτο μηκέτι ὑπάρχῃ πάλη, καταργηθείσης πάσης ἀρχῆς τε καὶ ἐξουσίας καὶ δυνάμεως.

tauta dʼoimai estin pros ha ē palē, kai dia touto mēketi hyparchę̄ palē, katargētheisēs pasēs archēs te kai exousias kai dynameōs.

And these, I think, are those against whom the wrestling is, and for this reason there is no longer wrestling when every rule and authority and power has been abolished.

Eph 6:12 (allusion, high confidence) · 1 Cor 15:24 (allusion, high confidence)

Notes and citation

Summary: These powers are those we wrestle against; when abolished, the struggle ends.

The allusion is Eph 6:12.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.30 (Preuschen 4:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-30).

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32.31Preuschen 4:430

κινεῖ δέ με εἰς τὸ τὴν καταργουμένην »πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσιαν καὶ δύναμιν« εἶναι τὰ πρὸς ἃ ἠ πάλη τὸ ἐπιφερόμενον παρὰ τῷ Παύλῳ τούτοις τὸ »Δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὖ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ »<τοὺς> πόδας αὐτοῦ«. εἶτα. »Ἔσχατος ἐχθρὸς καταργεῖται ὁ θά- »νατος«.

kinei de me eis to tēn katargoumenēn »pasan archēn kai pasan exousian kai dynamin« einai ta pros ha ē palē to epipheromenon para tǭ Paulǭ toutois to »Dei gar auton basileuein achri ou thę̄ pantas tous echthrous hypo »<tous> podas autou«. eita. »Eschatos echthros katargeitai ho tha- »natos«.

What moves me to take the abolished “every rule and every authority and power” as those against whom the wrestling is, is what follows these words in Paul: “For he must reign until he has put all his enemies under his feet.” Then: “The last enemy to be abolished is death.”

1 Cor 15:24–26 (quotation, high confidence) · Eph 6:12 (allusion, high confidence)

Notes and citation

Summary: Paul's words show that these powers are Christ's enemies, the last being death.

The quotations are 1 Cor 15:24–26.

Notes on the original text

Digital text corrected (OCR slip): τά πρὸςλ ἃ → τὰ πρὸς ἃ; ἄχοι οὖ θῇ → ἄχρι οὖ θῇ; ἐχθροὺς τὸ »<τοὺς> → ἐχθροὺς ὑπὸ »<τοὺς>.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.31 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-31).

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32.32Preuschen 4:430

καὶ συνάδει γε τῷ »Πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς »χεῖρας αὐτοῦ«, ὅπερ σαφέστερον ἐκτιθέμενός φησιν ὁ ἀπόστολος. »Ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑπο- »τάξαντος αὐτῷ τὰ πάντα«.

kai synadei ge tǭ »Panta edōken autǭ ho patēr eis tas »cheiras autou«, hoper saphesteron ektithemenos phēsin ho apostolos. »Hotan de eipę̄ hoti panta hypotetaktai, dēlon hoti ektos tou hypo- »taxantos autǭ ta panta«.

And in harmony with “The Father had given all things into his hands” is what the apostle, setting it out more clearly, says: “But when it says that all things have been subjected, it is plain that he is excepted who subjected all things to him.”

John 13:3 (quotation, high confidence) · 1 Cor 15:27 (quotation, high confidence)

Notes and citation

Summary: Paul says all things are subjected to Christ, except the Father who subjected them.

The quotations are John 13:3 and 1 Cor 15:27.

Notes on the original text

Digital text corrected (OCR slip): ἐκτὸ τοῦ → ἐκτὸς τοῦ.

Topics: Eschatology, Trinity

Cite (SBL): Origen, Comm. Jo. 32.32 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-32).

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32.33Preuschen 4:430

εἰ δὲ ἅπαντα ὑποτέτακται, καὶ τοῦτο δῆλον, ὅτι »ὑποτέτακται πάντα ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ »πάντα«. καὶ οὗτος περὶ οὗ γέγραπται. »Ἐνώπιον κυρίου παντοκρά- »τορος ἐτραχηλίασεν«, τῶν ὑποτασσομένων αὐτῷ ἔσται, νικηθεὶς ἐπὶ τῷ εἶξαι τῷ λόγῳ καὶ ὑποταγῆναι τῇ εἰκόνι τοῦ θεοῦ, καὶ γενέσθαι ὑποπόδιον τῶν Χριστοῦ ποδῶν.

ei de hapanta hypotetaktai, kai touto dēlon, hoti »hypotetaktai panta ektos tou hypotaxantos autǭ ta »panta«. kai houtos peri hou gegraptai. »Enōpion kyriou pantokra- »toros etrachēliasen«, tōn hypotassomenōn autǭ estai, nikētheis epi tǭ eixai tǭ logǭ kai hypotagēnai tę̄ eikoni tou theou, kai genesthai hypopodion tōn Christou podōn.

And if all things have been subjected, this too is plain, that “all things have been subjected except the one who subjected all things to him.” And he of whom it is written, “He was stiff-necked before the Lord Almighty,” will be among those subjected to him, overcome so as to yield to the Word and be subjected to the image of God and become a footstool of Christ's feet.

1 Cor 15:27 (quotation, high confidence) · Job 15:25 (quotation, high confidence) · Ps 110:1 (109:1 LXX) (allusion, high confidence)

Notes and citation

Summary: Even the stiff-necked enemy will finally yield to the Word and be subjected to Christ.

The quotations are 1 Cor 15:27 and Job 15:25 (LXX). Origen's hope that even the adversary will be subjected is his own speculation.

Notes on the original text

Digital text corrected (missing space): εἶξαιτῷ → εἶξαι τῷ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.33 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-33).

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32.34Preuschen 4:430

τὴν τοίνυν οἰκονομίαν βλέπων ἐπὶ τὸ χρηστὸν τέλος ὁδεύουσαν ἤδη διὰ τὸ »Τοῦ διαβόλου »ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ ὁ πατήρ«, καὶ ἔδωκεν εἰς τὰς χωρούσας τὰ πάντα χεῖρας, ἵνα ᾖ τὰ πάντα αὐτῷ ὑποχείρια, ἢ πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, τουτέστιν εἰς τὰς πράξεις αὐτοῦ καὶ τὰ ἀνδραγαθήματα. »Ὁ πατὴρ μου, γὰρ φησιν, »ἔως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι«.

tēn toinyn oikonomian blepōn epi to chrēston telos hodeuousan ēdē dia to »Tou diabolou »ēdē beblēkotos eis tēn kardian hina paradǭ ho patēr«, kai edōken eis tas chōrousas ta panta cheiras, hina ę̄ ta panta autǭ hypocheiria, ē panta edōken autǭ ho patēr eis tas cheiras, toutestin eis tas praxeis autou kai ta andragathēmata. »Ho patēr mou, gar phēsin, »eōs arti ergazetai, kagō ergazomai«.

Seeing, then, the dispensation already proceeding toward the good end because of “The devil having already put it into the heart to betray,” the Father too gave into the hands that contain all things, so that all things might be under his hand; or the Father gave all things into his hands, that is, into his deeds and noble acts. “For my Father,” he says, “is working until now, and I am working.”

John 13:2–3 (quotation, high confidence) · John 5:17 (quotation, high confidence)

Notes and citation

Summary: Seeing the plan move to its good end, the Father put all things under the Son's hands, that is, his works.

The quotations are John 13:2–3 and John 5:17. The digital text repeats a clause and is damaged; the translation gives the sense.

Notes on the original text

Digital text corrected (OCR slip; repeated words in the digital text): ὑποχείρια, τὰς χωρούσας τὰ πάντα χεῖρας, ἵνα ᾖ τὰ πάντα αὐτῷ ὑποχείρα, → ὑποχείρια,; ἔδεωκεν → ἔδωκεν; ἀνοδραγαθήματα → ἀνδραγαθήματα.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.34 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-34).

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32.35Preuschen 4:430

διὰ τὰ ἐξελθόντα δὲ ἀπὸ τοῦ θεοῦ ἐξῆλθεν ἀπὸ τοῦ θεοῦ, ἔξω γενομένου τοῦ θεοῦ καὶ τοῦ μὴ βουληθέντος προηγουμένως ἐξελθεῖν ἀπὸ τοῦ πατρός, <ἵνα> ἔλθῃ τὰ ἐξελθόντα εἰς τὰς χεῖρας ὀδῷ καὶ τάξει τοῦ Ἰησοῦ, καὶ οἰκονομηθῇ πρὸς τὸν θεὸν ὑπάγειν ἀκολουθοῦντα αὐτῷ, διὰ τὸ ἀκολουθεῖν αὐτῷ ἐσόμενα πρὸς τὸν θεόν.

dia ta exelthonta de apo tou theou exēlthen apo tou theou, exō genomenou tou theou kai tou mē boulēthentos proēgoumenōs exelthein apo tou patros, <hina> elthę̄ ta exelthonta eis tas cheiras odǭ kai taxei tou Iēsou, kai oikonomēthę̄ pros ton theon hypagein akolouthounta autǭ, dia to akolouthein autǭ esomena pros ton theon.

And because of the things that had gone out from God, he went out from God, coming to be outside God, the one who did not wish in the first place to go out from the Father, so that the things that had gone out might come into the hands of Jesus in order and rank, and be so ordered as to go to God following him, being about to be with God because they follow him.

John 13:3 (allusion, high confidence)

Notes and citation

Summary: The Son went out from God for the sake of those who had gone out, to lead them back to God.

The allusion is John 13:3. The syntax is uncertain in the digital text: “coming to be outside God” and “the one who did not wish…” are loosely attached genitives and may describe the Son, himself God, going forth, rather than a separation from God.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 32.35 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-35).

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32.36Preuschen 4:430

Πέτρῳ μὲν οὖν εἴρηταί ποτε. »Ὅπου ἐγὼ ὑπάγω, οὐ δύνασαι μοι νῦν <ἀκολουθῆσαι>, ἀκο- »λουθήσεις δὲ ὕστερον« (ἔτι γὰρ εἶχεν ὁ Πέτρος τὸ μὴ ἐπιτρέπον αὐτῷ ἀκολουθεῖν τῷ λόγῳ ἥδη τότε).

Petrǭ men oun eirētai pote. »Hopou egō hypagō, ou dynasai moi nyn <akolouthēsai>, ako- »louthēseis de hysteron« (eti gar eichen ho Petros to mē epitrepon autǭ akolouthein tǭ logǭ hēdē tote).

To Peter, then, it was once said, “Where I am going you cannot follow me now, but you will follow afterward” (for Peter still had what did not permit him to follow the Word already then).

John 13:36 (quotation, high confidence)

Notes and citation

Summary: Peter was told he would follow later.

The quotation is John 13:36; the digital text repeats a clause.

Notes on the original text

Digital text corrected (repeated words in the digital text): Πέτρῳ μὲν οὖν εἴρηταί ποτε. »Ὅπου ἐγὼ ἐσόμενα πρὸς τὸν θεόν. Πέτρῳ → Πέτρῳ.

Cite (SBL): Origen, Comm. Jo. 32.36 (Preuschen 4:430; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-36).

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32.37Preuschen 4:430–431

τὸ δʼὅμοιον [εἶναι] νοεῖν σε δεῖ, ἀλλὰ κατά τινα δικαίαν ἀναλογίαν, λεχθησόμενον πρὸς ἕκαστον τῶν πάντων ὃ ἔδωκεν τῷ υἱῷ ὁ πατὴρ εἰς τὰς χεῖρας. ἑκάστῳ μὲν γὰρ τῶν πάντων λεχθήσεται τὸ »Ἀκολουθήσεις δέ μοι ὕστερον«. ἀλλʼεἰ μὴ ἅμα ἀκολουθήσουσιν,

to dʼhomoion [einai] noein se dei, alla kata tina dikaian analogian, lechthēsomenon pros hekaston tōn pantōn ho edōken tǭ huiǭ ho patēr eis tas cheiras. hekastǭ men gar tōn pantōn lechthēsetai to »Akolouthēseis de moi hysteron«. allʼei mē hama akolouthēsousin,

You must understand the like, but according to a just analogy, as to be said to each of all those whom the Father gave into the Son's hands. For to each of all it will be said, “But you will follow me afterward.” But if they will not follow together,

John 13:36 (quotation, high confidence) · John 13:3 (allusion, high confidence)

Notes and citation

Summary: The same will be said to all given to the Son: “you will follow later.”

The quotation adapts John 13:36; the sentence continues in the next section.

Notes on the original text

Digital text corrected (OCR slip): ἀναλογία, λεχθησόμενον → ἀναλογίαν, λεχθησόμενον.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.37 (Preuschen 4:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-37).

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32.38Preuschen 4:431

οὐκ ἐπὶ τὸν ἀυτὸν ἀναφέρεται καιρὸν τὸ ἑκάστῳ τῶν ἀκολουθησόντων αὐτῷ ἁρμόζον τὸ ὔστερον ἐν τῷ »Ἀκολουθήσεις δὲ ὕστερον«.

ouk epi ton auton anapheretai kairon to hekastǭ tōn akolouthēsontōn autǭ harmozon to ysteron en tǭ »Akolouthēseis de hysteron«.

the “afterward” in “But you will follow afterward,” suited to each of those who will follow him, does not refer to the same time.

John 13:36 (quotation, high confidence)

Notes and citation

Summary: Each will follow at a different time.

The quotation is John 13:36.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.38 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-38).

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32.39Preuschen 4:431

καὶ τοῦτό μοι νόει καὶ περὶ πάντων τῶν καταργουμένων, εἴτε ὅταν καταργήσῃ πᾶσαν ἀρχήν, εἴτε πᾶσαν ἐξουσίαν, εἴτε πᾶσαν δύναμιν, καὶ ἁπαξαπλῶς. »Ἄχρι οὗ θῇ πάντας »τοὺς ἐχθροῦς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. ἔσχατος ἐχθρὸς καταρ- »γηθήσεται ὁ θάνατος«.

kai touto moi noei kai peri pantōn tōn katargoumenōn, eite hotan katargēsę̄ pasan archēn, eite pasan exousian, eite pasan dynamin, kai hapaxaplōs. »Achri hou thę̄ pantas »tous echthrous autou hypo tous podas autou. eschatos echthros katar- »gēthēsetai ho thanatos«.

And understand this, please, also about all the things abolished, whether when he abolishes every rule, or every authority, or every power, and, in a word, “until he has put all his enemies under his feet; the last enemy to be abolished is death.”

1 Cor 15:24–26 (quotation, high confidence)

Notes and citation

Summary: So too with the powers to be abolished, each in its time, until death.

The quotations are 1 Cor 15:24–26.

Notes on the original text

Digital text corrected (OCR slip): ἁπαξαπλῆς → ἁπαξαπλῶς.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.39 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-39).

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32.40Preuschen 4:431

»Εἰδὼς οὖν ὁ Ἰησοῦς ὅτι πάντα ἔδωκεν »αὐτῷ ὁ πατὴρ εἰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς »τὸν θεὀν ὑπάγει«, καὶ εἰδὼς † ὅσον ἐφʼοἶς κεκινήμεθα, ὠς διηγησάμεθα παριστάντες τὸ φανὲν ἡμῖν εἰς τὸ »Ἀπὸ τοῦ θεοῦ ἐξῆλθεν« καὶ εἰς τὸ »Πρὸς τὸν θεὸν ὑπάγει«, »ἐγείρεται, φησίν, ἐκ τοῦ »δείπνου«, ὅπερ μετὰ τοῦτο κατανοήσωμεν μετὰ τῶν ἐξῆς.

»Eidōs oun ho Iēsous hoti panta edōken »autǭ ho patēr eis cheiras, kai hoti apo theou exēlthen kai pros »ton theon hypagei«, kai eidōs † hoson ephʼois kekinēmetha, ōs diēgēsametha paristantes to phanen hēmin eis to »Apo tou theou exēlthen« kai eis to »Pros ton theon hypagei«, »egeiretai, phēsin, ek tou »deipnou«, hoper meta touto katanoēsōmen meta tōn exēs.

“Jesus, then, knowing that the Father had given all things into his hands, and that he had come from God and was going to God,” and knowing … as far as we have been moved, as we explained, setting out what appeared to us on “he had come from God” and on “was going to God,” “rises,” it says, “from supper,” which let us next consider together with what follows.

Textual problem in this passage: see the notes.

John 13:3–4 (quotation, high confidence)

Notes and citation

Summary: Knowing all this, Jesus rises from supper.

The quotations are John 13:3–4. The text is corrupt at the dagger.

Notes on the original text

Digital text corrected (OCR slip): ἔσωκεν → ἔδωκεν; »Πρὸς τὸν θεὸν ὑπάγε« → »Πρὸς τὸν θεὸν ὑπάγει«.

Cite (SBL): Origen, Comm. Jo. 32.40 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-40).

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32.41Preuschen 4:431

καὶ ὅρα εἰ δύνασαι ἐν τούτοις λέγειν ὅτι ἀπεριστάτως μὲν αὐτὸν εὔφρανεν τὸ μετὰ τῶν μαθητῶν δειπνεῖν, περιστατικῶς δὲ καὶ ἀναγκαίως διὰ τοὺς μαθητὰς ἀπὸ τοῦ δείπνου ἐγείρεται, καὶ ἐπὶ ποσὸν τοῦ δειπνεῖν παύεται, ἕως τοὺς τῶν μαθητῶν καθαρίσῃ πόδας, οὑ δυναμένων ἔχειν μέρος μετʼαὐτοῦ, ἐὰν μὴ αὐτὸς αὐτοὺς νίψῃ.

kai hora ei dynasai en toutois legein hoti aperistatōs men auton euphranen to meta tōn mathētōn deipnein, peristatikōs de kai anankaiōs dia tous mathētas apo tou deipnou egeiretai, kai epi poson tou deipnein pauetai, heōs tous tōn mathētōn katharisę̄ podas, hou dynamenōn echein meros metʼautou, ean mē autos autous nipsę̄.

And see whether you can say in these words that supping with the disciples gladdened him without regard to circumstance, but under the pressure of circumstance and of necessity he rises from supper for the disciples' sake and stops supping for a time, until he cleanses the disciples' feet, since they cannot have part with him unless he himself washes them.

John 13:4 (allusion, high confidence) · John 13:8 (allusion, high confidence)

Notes and citation

Summary: He gladly supped with them but rose out of necessity to wash their feet, without which they would have no part with him.

The allusions are John 13:4 and 13:8.

Notes on the original text

Digital text corrected (stray period): δειπνεῖν. περιστατικῶς → δειπνεῖν, περιστατικῶς.

Cite (SBL): Origen, Comm. Jo. 32.41 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-41).

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32.42Preuschen 4:431

Τί οὖν λέγεται μετὰ τὸ »Ἐγείρεται ἐκ τοῦ δείπνου« κατανοήσωμεν. »Τίθησιν, φησί, τὰ ἱμάτια, καὶ λαβὼν λέντιον διεζώ- »σατο«.

Ti oun legetai meta to »Egeiretai ek tou deipnou« katanoēsōmen. »Tithēsin, phēsi, ta himatia, kai labōn lention diezō- »sato«.

Let us consider, then, what is said after “He rises from supper.” “He lays aside,” it says, “his garments, and taking a towel he girded himself.”

John 13:4 (quotation, high confidence)

Notes and citation

Summary: Next: he lays aside his garments and girds himself.

The quotation is John 13:4.

Notes on the original text

Digital text corrected (Latin letter for Greek; OCR slip): Tί οὖν → Τί οὖν; »σταο« → »σατο«.

Cite (SBL): Origen, Comm. Jo. 32.42 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-42).

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32.43Preuschen 4:431

καὶ ἐν τούτοις δὲ εἴποιμεν ἂν τοῖς μὴ βουλομένοις ἀπὸ τῶν ῥητῶν ἀναβαίνειν καὶ νοητῶς νοεῖν τὰ παρατιθέμενα ἐν τούτοις τῆς ψυχῆς βρώματα. τί γὰρ ἐλύπει ἐνδεδυμένον αὐτὸν νίψαι τοὺς πόδας τῶν μαθητῶν;

kai en toutois de eipoimen an tois mē boulomenois apo tōn rhētōn anabainein kai noētōs noein ta paratithemena en toutois tēs psychēs brōmata. ti gar elypei endedymenon auton nipsai tous podas tōn mathētōn?

And in these things too we would speak to those unwilling to rise up from the letter and to understand spiritually the foods of the soul set before them here. For what hindered him from washing the disciples' feet while clothed?

John 13:4–5 (allusion, high confidence)

Notes and citation

Summary: Why did he need to take off his garments to wash their feet? The letter points to a spiritual sense.

The digital text repeats a clause; the translation follows the sense.

Notes on the original text

Digital text corrected (repeated words in the digital text): νίψαι τοὺς πόδας τῶν βρώματα. τί γὰρ ἐλύπει ἐνδεδυμένον αὐτὸν νίψαι → νίψαι.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.43 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-43).

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32.44Preuschen 4:431

ἀλλὰ μή πως ἐὰν ἴδωμεν ἀξίως τοῦ Ἰησοῦ τὰ ἐνδύματα αὐτοῦ, ἅ περιέκειτο δειπνῶν καὶ εὐφραινόμενος μετὰ τῶν μαθητῶν, ἐννοήσωμεν τίνα κόσμον περίκειται ὁ γενόμενος σὰρξ λόγος.

alla mē pōs ean idōmen axiōs tou Iēsou ta endymata autou, ha periekeito deipnōn kai euphrainomenos meta tōn mathētōn, ennoēsōmen tina kosmon perikeitai ho genomenos sarx logos.

But perhaps, if we see Jesus' garments in a manner worthy of him, the garments he wore while dining and rejoicing with his disciples, we may understand what adornment the Word who became flesh wears.

John 13:4 (allusion, high confidence) · John 1:14 (allusion, high confidence)

Notes and citation

Summary: Origen asks what the garments Jesus laid aside at the supper stand for.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.44 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-44).

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32.45Preuschen 4:431

τοῦτον δὲ ἔν τινι ὑφάσματι λέξεων πρὸς λέξεις καὶ φωνῶν πρὸς φωνὰς συνεστηκότα ἀποτίθεται, καὶ γυμνότερος μετὰ δουλικοῦ σχήματος, ὅπερ δηλοῦται διὰ τοῦ »Λαβὼν λέντιον διεζώσατο«, γίνεται, ἵνα καὶ μὴ πάντη γυμνὸς ᾐ καὶ μετὰ τὸ νίψαι οἰκειοτέρῳ ὑφάσματι ἀπομάξῃ τοὺς τῶν μαθητῶν πόδας.

touton de en tini hyphasmati lexeōn pros lexeis kai phōnōn pros phōnas synestēkota apotithetai, kai gymnoteros meta doulikou schēmatos, hoper dēloutai dia tou »Labōn lention diezōsato«, ginetai, hina kai mē pantē gymnos ę̄ kai meta to nipsai oikeioterǭ hyphasmati apomaxę̄ tous tōn mathētōn podas.

This adornment, which consists in a kind of fabric of words woven to words and sounds to sounds, he lays aside, and becomes more naked, in the form of a slave, which is shown by “taking a towel he girded himself,” so that he may not be wholly naked, and after the washing may wipe the disciples' feet with a fabric more his own.

John 13:4 (quotation, high confidence) · Phil 2:7 (allusion, medium confidence)

Notes and citation

Summary: The garments are the Word's outward clothing in words and sounds; laying them aside and taking the towel shows him taking the form of a slave.

The quotation is John 13:4; the “form of a slave” recalls Phil 2:7.

Notes on the original text

Digital text corrected (misread letter in the digital text): λέφεων → λέξεων; »Δαβὼν → »Λαβὼν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.45 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-45).

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32.46Preuschen 4:431

καὶ ὅρα ἐν τούτοις πῶς ἑαυτὸν σμικρύνει ὁ μέγας καὶ δεδοξασμένος λόγος γενόμενος σάρξ, ἵνα »νιπτῆρα«.

kai hora en toutois pōs heauton smikrynei ho megas kai dedoxasmenos logos genomenos sarx, hina »niptēra«.

And see in these things how the great and glorified Word, having become flesh, makes himself small, so that … “basin.”

John 13:5 (allusion, high confidence)

Notes and citation

Summary: The glorified Word humbles himself in washing the disciples' feet.

The text is defective: words have fallen out before “basin” (probably “so that he may pour water into the basin,” John 13:5).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.46 (Preuschen 4:431; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-46).

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32.47Preuschen 4:431–432

Ἀβραὰμ μὲν οὖν ἡνίακ »Ἀναβλέψας τοῖς ὀφθαλμοῖς αὐ- »τοῦ εἶδεν, καὶ ἰδοὺ ἄνδρες ἱστήκεισαν ἐπάνω αὐτοῦ. καὶ ἱδὼν προσέ- »δραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς καὶ προσε- »κύνησεν ἐπὶ τὴν γῆν, καὶ εἶπεν. Κύριε, εἰ ἄρα εὖρον χάριν ἐναντίον »σου, μὴ παρέλθῃς τὸν παῖδά σου«. οὐκ αὐτὸς λαμβάνει ὕδωρ οὐδὲ ἐπαγγέλλεται νίπτειν τοὺς πόδας αὐτῶν ὡς ξένων ἐλθόντων πρὸς αὐτόν, ἀλλά φησι. »Ληφθήτω δὴ ὕδωρ, καὶ νιψάτωσαν τοὺς πόδας »ὑμῶν«.

Abraam men oun hēniak »Anablepsas tois ophthalmois au- »tou eiden, kai idou andres histēkeisan epanō autou. kai hidōn prose- »dramen eis synantēsin autois apo tēs thyras tēs skēnēs kai prose- »kynēsen epi tēn gēn, kai eipen. Kyrie, ei ara euron charin enantion »sou, mē parelthę̄s ton paida sou«. ouk autos lambanei hydōr oude epangelletai niptein tous podas autōn hōs xenōn elthontōn pros auton, alla phēsi. »Lēphthētō dē hydōr, kai nipsatōsan tous podas »hymōn«.

Abraham, then, when “he lifted up his eyes and saw, and behold, men were standing above him; and seeing them he ran to meet them from the door of the tent and bowed down to the ground and said: Lord, if indeed I have found favor before you, do not pass by your servant,” does not himself take water, nor does he offer to wash their feet as strangers who had come to him, but says: “Let water now be taken, and let them wash your feet.”

Gen 18:2–4 (quotation, high confidence)

Notes and citation

Summary: Abraham did not wash his guests' feet himself but had water brought for them.

The quotations are Gen 18:2–4 (LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text; stray letter in the digital text): Δηφθήτω → Ληφθήτω; τοὺςλ πόδας → τοὺς πόδας.

Cite (SBL): Origen, Comm. Jo. 32.47 (Preuschen 4:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-47).

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32.48Preuschen 4:432

ἀλλʼοὐδὲ Ἰωσὴφ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας τῶν ἕνδεκα ἀδελφῶν, ἀλλʼὁ ἐπὶ τοῦ οἵκου Ἰωσὴφ ἄνθρωπος »ἐξήγαγεν »πρὸς αὐτοὺς τὸν Συμεών, καὶ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας »αὐτῶν«. ὁ δὲ εἰπών.

allʼoude Iōsēph ēnenken hydōr nipsai tous podas tōn hendeka adelphōn, allʼho epi tou hoikou Iōsēph anthrōpos »exēgagen »pros autous ton Symeōn, kai ēnenken hydōr nipsai tous podas »autōn«. ho de eipōn.

Nor did Joseph bring water to wash the feet of his eleven brothers; but the man over Joseph's house “brought Simeon out to them, and brought water to wash their feet.” But he who said:

Gen 43:23–24 (quotation, high confidence)

Notes and citation

Summary: Joseph too had his steward wash his brothers' feet, not himself.

The quotation is Gen 43:23–24 (LXX).

Notes on the original text

Digital text corrected (dropped letter in the digital text; misread letter in the digital text): Ἰωσὴρ → Ἰωσὴφ; ἤνεγεν → ἤνεγκεν.

Cite (SBL): Origen, Comm. Jo. 32.48 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-48).

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32.49Preuschen 4:432

»Ἦλθον οὐχ ὡς ὁ ἀνακείμενος ἀλλʼὡς ὁ »διακονῶν« καὶ δικαίως λέγων τὸ »Μάθετε ἀπʼἐμοῦ, ὅτι πρᾶός »εἰμι καὶ ταπεινὸς τῇ καρδίᾳ«, αὐτὸς βάλλει ὕδωρ εἰς τὸν νιπτῆρα. ᾔδει γὰρ ὅτι οὐδεὶς οὔτω δύναται νίψαι τοὺς πόδας τῶν μαθητῶν, ὡς διὰ τὸ νίψασθαι ἔχειν αὐτοὺς τὴν μερίδα μετʼαὐτοῦ, ὡς αὐτός.

»Ēlthon ouch hōs ho anakeimenos allʼhōs ho »diakonōn« kai dikaiōs legōn to »Mathete apʼemou, hoti praos »eimi kai tapeinos tę̄ kardią«, autos ballei hydōr eis ton niptēra. ę̄dei gar hoti oudeis outō dynatai nipsai tous podas tōn mathētōn, hōs dia to nipsasthai echein autous tēn merida metʼautou, hōs autos.

“I came not as one who reclines at table but as one who serves,” and who rightly says, “Learn from me, for I am gentle and lowly in heart,” himself pours water into the basin. For he knew that no one else could so wash the disciples' feet that, through being washed, they would have their part with him, as he himself could.

Luke 22:27 (quotation, medium confidence) · Matt 11:29 (quotation, high confidence) · John 13:5 (allusion, high confidence) · John 13:8 (allusion, medium confidence)

Notes and citation

Summary: Jesus, who came as one who serves, pours the water himself, because only he could wash them so as to give them a part with him.

The quotations are Luke 22:27 (freely) and Matt 11:29; see also John 13:8.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.49 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-49).

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32.50Preuschen 4:432

τὸ δὲ ὕδωρ, κατʼ ἐμέ, τοιόσδε λόγος ἦν, νίπτων τοὺς πόδας τῶν μαθητῶν, ἐλθόντας ἐπὶ τὸν ὑπὸ τοῦ Ἰησοῦ παρατιθέμενον αὐτοῖς νιπτῆρα.

to de hydōr, katʼ eme, toiosde logos ēn, niptōn tous podas tōn mathētōn, elthontas epi ton hypo tou Iēsou paratithemenon autois niptēra.

And the water, in my view, was a word of this kind, washing the feet of the disciples who came to the basin set before them by Jesus.

John 13:5 (allusion, high confidence)

Notes and citation

Summary: The water of the foot-washing stands for a cleansing word.

Cite (SBL): Origen, Comm. Jo. 32.50 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-50).

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32.51Preuschen 4:432

εἶτα ζητῶ τί δήποτε οὑ γέγραπται μὲν τὸ >ἕνιψεν τοὺς πόδας τῶν μαθητῶν< λέλεκται δὲ τὸ »Καὶ ἥρξατο νίπτειν τοὺς »πόδας τῶν μαθητῶν«.

eita zētō ti dēpote hou gegraptai men to >henipsen tous podas tōn mathētōn< lelektai de to »Kai hērxato niptein tous »podas tōn mathētōn«.

Next I ask why it is not written, “he washed the disciples' feet,” but it is said, “And he began to wash the disciples' feet.”

John 13:5 (quotation, high confidence)

Notes and citation

Summary: Why does John say Jesus “began” to wash their feet?

The quotation is John 13:5.

Notes on the original text

Digital text corrected (stray bracket in the digital text): τῶν μαθητῶν]< → τῶν μαθητῶν<.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.51 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-51).

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32.52Preuschen 4:432

ἆρα γὰρ συνήθειά ἐστιν τοιαύτη τῶν γραφῶν, καθʼ ἣν δοκεῖ μὴ εὐλόγως, ὡς πρὸς τὴν τῶν πολλῶν συνήθειαν, προτάσσεσθαι τὸ »Ηρξατο«; ἢ τότε μὲν »Ἤρξατο νίπτειν τοὺς »πόδας τῶν μαθητῶν« ὁ Ἰησοῦς, οὐ μὴν ἐπαύσατο τότε νίψας αὐτῶν τῶν τοὺς πόδας;

ara gar synētheia estin toiautē tōn graphōn, kathʼ hēn dokei mē eulogōs, hōs pros tēn tōn pollōn synētheian, protassesthai to »Ērxato«? ē tote men »Ērxato niptein tous »podas tōn mathētōn« ho Iēsous, ou mēn epausato tote nipsas autōn tōn tous podas?

Is there such a usage in the Scriptures, by which “began” seems to be placed first without good reason, judged by ordinary usage? Or did Jesus then “begin to wash the disciples' feet,” but not then cease, having washed their feet?

John 13:5 (quotation, high confidence)

Notes and citation

Summary: Either “began” is a scriptural idiom, or Jesus did not finish the washing at that moment.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.52 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-52).

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32.53Preuschen 4:432

ὕστερον γὰρ ἔνιψε καὶ ἐτέλεσε τὸ νίπτειν, ἐπεὶ ἐμολύνθησαν κατὰ τὸ »Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν »τῇ νυκτὶ ταύτῃ«, καὶ τὸ πρὸς Πέτρον λεγόμενον τὸ »Οὐ μὴ φω- »νήσει ἀλέκτωρ, ἕως ἂν ἀρνήσῃ με τρίας«.

hysteron gar enipse kai etelese to niptein, epei emolynthēsan kata to »Pantes hymeis skandalisthēsesthe en emoi en »tę̄ nykti tautę̄«, kai to pros Petron legomenon to »Ou mē phō- »nēsei alektōr, heōs an arnēsę̄ me trias«.

For he washed them later and completed the washing, since they were defiled according to “All of you will fall away because of me this night,” and what was said to Peter, “The cock will not crow until you have denied me three times.”

Matt 26:31 (quotation, high confidence) · John 13:38 (quotation, high confidence)

Notes and citation

Summary: Jesus completed the washing later, after the disciples were defiled by falling away and Peter by his denial.

The quotations are Matt 26:31 and John 13:38.

Cite (SBL): Origen, Comm. Jo. 32.53 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-205/#p-32-53).

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