Commentary on the Gospel of John 28.39–28.115

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 77 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

28.39Preuschen 4:395

Εἴπερ τοῖς ἀξίοις τῶν ἐν σαρκὶ ζώντων καὶ μὴ κατὰ σάρκα στρατευομένων εὐχομένοις τοιαύτη τις λέγεται ὑπὸ θεοῦ περὶ τῆς εὐχῆς αὐτῶν ἐπαγγελία· »Καὶ ἔτι λαλοῦντός σου ἐρῶ· Ἰδοὺ πάρ- »ειμι«· τί χρὴ νομίζειν ἐπὶ τοῦ σωτηρος καὶ κυρίου ἤ >Πρὶν λαλῆσά σε ἐρῶ· Ἰδοὺ πάρειμι<; ἅμα γὰρ »ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ »εἶπεν«. τί δὲ εἶπεν;

Eiper tois axiois tōn en sarki zōntōn kai mē kata sarka strateuomenōn euchomenois toiautē tis legetai hypo theou peri tēs euchēs autōn epangelia; »Kai eti lalountos sou erō; Idou par- »eimi«; ti chrē nomizein epi tou sōtēros kai kyriou ē >Prin lalēsa se erō; Idou pareimi<? hama gar »ēren tous ophthalmous anō kai »eipen«. ti de eipen?

If to the worthy among those who live in the flesh, and do not wage war according to the flesh, when they pray, such a promise is made by God about their prayer: “And while you are still speaking I will say, ‘Behold, I am here,’” what must we think in the case of the Savior and Lord but “Before you speak I will say, ‘Behold, I am here’”? For at once “he lifted up his eyes above and said.” And what did he say?

2 Cor 10:3 (allusion, high confidence) · Isa 58:9 (quotation, high confidence) · Isa 65:24 (allusion, medium confidence) · John 11:41 (quotation, high confidence)

Notes and citation

Summary: God answers the righteous while they are still speaking; the Savior was heard even before he spoke.

The allusion is 2 Cor 10:3; the quotation is Isa 58:9 (compare Isa 65:24); the last quotation is John 11:41.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.39 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-39).

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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.

28.40Preuschen 4:395

εἰ οἷόν τέ ἐστιν ὡς ἐν τοιούτοις στοχάσασθαι ἀκολούθως τῷ »Πρὶν λαλήσαί σε ἐρῶ· Ἰδοὺ πάρειμι«, ἂν εἴη πλεῖον [ᾗ] τὸ πρὸς τὸν σωτηρα λεγόμενον παρὰ τὸ ἐν τῇ πρὸς τοὺς δικαίους ἐπαγγελίᾳ γεγραμμένον· »Ἔτι λαλοῦντός σου ἐρεῖ· Ἰδοὺ πάρειμι«.

ei hoion te estin hōs en toioutois stochasasthai akolouthōs tǭ »Prin lalēsai se erō; Idou pareimi«, an eiē pleion [hę̄] to pros ton sōtēra legomenon para to en tę̄ pros tous dikaious epangelią gegrammenon; »Eti lalountos sou erei; Idou pareimi«.

If it is possible in such matters to conjecture in keeping with “Before you speak I will say, ‘Behold, I am here,’” what is said to the Savior would be more than what is written in the promise to the righteous, “While you are still speaking he will say, ‘Behold, I am here.’”

Isa 58:9 (quotation, high confidence)

Notes and citation

Summary: What is granted to the Savior exceeds the promise to the righteous.

The quotation is Isa 58:9.

Topics: Prayer, Christology

Cite (SBL): Origen, Comm. Jo. 28.40 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-40).

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28.41Preuschen 4:395

τί οὖν εἶπεν; προέθετο μὲν εἰπεῖν εὐχήν· προλαβόντος δὲ τὴν εὐχὴν αὐτοῦ τοῦ εἰπόντος ἂν αὐτῷ· »Πρὶν λαλῆσαί σε ἐρῶ· Ἰδοὺ πάρειμι« ἀντὶ τῆς κατὰ πρόθεσιν ἄν λεχθείσης εὐχῆς λέγει τὴν ἐπὶ τῷ προλαβόντι τὴν εὐχὴν εὐχαριστίαν· καὶ ὡς ἐπακουσθεὶς ἐφʼ οἶς ἐνενόησεν μέν, οὐ προήνεγκεν δὲ ἐν τῷ εὔχεσθαι, φησί· »Πάτερ, »εὐχαριστῶ σοι ὅτι ἤκουσάς μου«.

ti oun eipen? proetheto men eipein euchēn; prolabontos de tēn euchēn autou tou eipontos an autǭ; »Prin lalēsai se erō; Idou pareimi« anti tēs kata prothesin an lechtheisēs euchēs legei tēn epi tǭ prolabonti tēn euchēn eucharistian; kai hōs epakoustheis ephʼ ois enenoēsen men, ou proēnenken de en tǭ euchesthai, phēsi; »Pater, »eucharistō soi hoti ēkousas mou«.

What, then, did he say? He had intended to say a prayer; but since the one who would say to him, “Before you speak I will say, ‘Behold, I am here,’” had anticipated his prayer, instead of the prayer he intended to say he speaks thanksgiving to the one who anticipated the prayer; and as one heard in what he had thought but had not uttered in praying, he says, “Father, I thank you that you have heard me.”

Isa 58:9 (quotation, high confidence) · John 11:41 (quotation, high confidence)

Notes and citation

Summary: Heard before he prayed, Jesus gave thanks instead of praying.

The quotations are Isa 58:9 and John 11:41.

Notes on the original text

Digital text corrected (OCR slip): ἀντ τῆς → ἀντὶ τῆς; προήνγκεν → προήνεγκεν.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.41 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-41).

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28.42Preuschen 4:395

ἔμελλεν οὖν εὔχεσθαι περὶ τῆς Λαζάρου ἀναστάσεως, καὶ προλαβὼν αὐτοῦ τὴν εὐχὴν ὁ μόνος ἀγαθὸς θεὸς καὶ πατὴρ ἤκουσεν τῶν μελλόντων λέγεσθαι ἐν τῇ εὐχῇ, ἐφʼ οἷς ἐν ἐπηκόῳ τοῦ περιεστηκότος αὐτὸν ὄχλου ἀναπέμπει ἀντὶ εὐχῆς εὐχαριστίαν ὁ σωτήρ, δύο ἅμα ποιῶν, καὶ εὐχαριστῶν ἐφʼ οἷς ἔτυχεν περὶ τοῦ Λαζάρου, καὶ πιστοποιῶν τὸν περιεστηκότα αὐτὸν ὄχλον· ἐβούλετο γὰρ αὐτοὺς παραδέξασθαι ὡς ἄρα ἀπὸ θεοῦ ἀπεσταλμένος τῷ βίῳ ἐπιδεδήμηκεν.

emellen oun euchesthai peri tēs Lazarou anastaseōs, kai prolabōn autou tēn euchēn ho monos agathos theos kai patēr ēkousen tōn mellontōn legesthai en tę̄ euchę̄, ephʼ hois en epēkoǭ tou periestēkotos auton ochlou anapempei anti euchēs eucharistian ho sōtēr, dyo hama poiōn, kai eucharistōn ephʼ hois etychen peri tou Lazarou, kai pistopoiōn ton periestēkota auton ochlon; ebouleto gar autous paradexasthai hōs ara apo theou apestalmenos tǭ biǭ epidedēmēken.

He was, then, about to pray for the raising of Lazarus, and God, the only good God and Father, anticipating his prayer, heard what was to be said in the prayer; for which the Savior, in the hearing of the crowd standing around him, sends up thanksgiving instead of prayer, doing two things at once: both giving thanks for what he obtained concerning Lazarus, and bringing the crowd standing around him to faith; for he wished them to accept that he had come into life sent from God.

John 11:42 (allusion, high confidence)

Notes and citation

Summary: His thanksgiving both thanked the Father and led the crowd to believe he was sent by God.

The allusion is John 11:42.

Notes on the original text

Digital text corrected (OCR slip): παραδίξασθαι → παραδέξασθαι.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.42 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-42).

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28.43Preuschen 4:395

ἔγνω δὲ ἐπακουσθείς, ἐπείπερ πνεύματι εἶδεν ὄτι ἀπεκατέστη ἡ τοῦ Λαζάρου ψυχὴ ἐπὶ τὸ σῶμα αὐτοῦ, ἀναπεμφθεῖσα ἀπὸ τοῦ χωρίου τῶν ψυχῶν.

egnō de epakoustheis, epeiper pneumati eiden oti apekatestē hē tou Lazarou psychē epi to sōma autou, anapemphtheisa apo tou chōriou tōn psychōn.

And he knew he had been heard, since he saw in spirit that the soul of Lazarus had been restored to his body, sent back from the region of souls.

Notes and citation

Summary: He knew he was heard because he saw Lazarus' soul return to his body.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 28.43 (Preuschen 4:395; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-43).

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28.44Preuschen 4:395–396

οὐ γὰρ νομιστέον ὅτι ἡ ψυχὴ τοῦ Λαζάρου παρὴν τῷ σώματι μετὰ τὴν ἔξοδον, καὶ ὡς παροῦσα ταχέως ἤκουσεν κράξαντος Ἰησοῦ καὶ εἰπόντος· »Λάζαρε, »δεῦρο ἔξω«. ἤ εἴπερ τις τοῦτο περὶ τῆς Λαζάρου ψυχῆς ὑπολαμβάνει καὶ προσίεται τὸ περὶ τῆς ἀπαλλαγείσης ψυχῆς σώματος ἄτοπον, ὡς παρακαθεζομένης τῷ νεκρῷ, λεγέτω πῶς ἠκούσθη ὁ Ἰησοῦς ἀπὸ τοῦ πατρός, μένοντος ἔτι νεκροῦ τοῦ Λαζάρου σώματος, καὶ τῆς ψυχῆς κεχωρισμένης μέν, ὡς οἰηθείη ἄν τις τῶν τοῦτο λεγόντων, παρακαθεζομένης δὲ τῷ σώματι.

ou gar nomisteon hoti hē psychē tou Lazarou parēn tǭ sōmati meta tēn exodon, kai hōs parousa tacheōs ēkousen kraxantos Iēsou kai eipontos; »Lazare, »deuro exō«. ē eiper tis touto peri tēs Lazarou psychēs hypolambanei kai prosietai to peri tēs apallageisēs psychēs sōmatos atopon, hōs parakathezomenēs tǭ nekrǭ, legetō pōs ēkousthē ho Iēsous apo tou patros, menontos eti nekrou tou Lazarou sōmatos, kai tēs psychēs kechōrismenēs men, hōs oiētheiē an tis tōn touto legontōn, parakathezomenēs de tǭ sōmati.

For we must not think that the soul of Lazarus was present with the body after his departure, and, being present, quickly heard Jesus crying out and saying, “Lazarus, come out.” Or if anyone supposes this about the soul of Lazarus and accepts the absurdity that a soul released from the body sits beside the corpse, let him say how Jesus was heard by the Father, when the body of Lazarus still remained dead, and the soul was separated, as someone who says this might think, but sitting beside the body.

John 11:43 (quotation, high confidence)

Notes and citation

Summary: Lazarus' soul was not waiting beside his corpse; it was sent back from elsewhere.

The quotation is John 11:43.

Notes on the original text

Digital text corrected (OCR slip): ἄντ τις → ἄν τις.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 28.44 (Preuschen 4:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-44).

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28.45Preuschen 4:396

ἵνα γὰρ τοῦτο συγχωρηθῇ, οὐκ ἄν ἠκοῦσθαι εἴποιμεν τὸν Ἰησοῦν μέλλοντα ἀκούεσθαι ἡ ψυχὴ ἐνοικίζετο τῷ σώματι· τὸ παραπλήσιον δʼ οἷμαι γεγονέναι καὶ ὅτε τὴν τοῦ ἀρχισυναγώγου ἀνέστησεν θυγατέρα, περὶ τούτου εὐξάμενος· ᾔτησεν γὰρ ἐπανελθεῖν τὴν ψυχὴν καὶ ἐνοικισθῆναι πάλιν τῷ σώματι.

hina gar touto synchōrēthę̄, ouk an ēkousthai eipoimen ton Iēsoun mellonta akouesthai hē psychē enoikizeto tǭ sōmati; to paraplēsion dʼ hoimai gegonenai kai hote tēn tou archisynagōgou anestēsen thygatera, peri toutou euxamenos; ę̄tēsen gar epanelthein tēn psychēn kai enoikisthēnai palin tǭ sōmati.

For even granting this, we would not say that Jesus was heard, if he was to be heard only when the soul was settled into the body. I think something similar happened also when he raised the daughter of the synagogue ruler, having prayed about it; for he asked that the soul return and be settled again in the body.

Mark 5:41–42 (allusion, high confidence)

Notes and citation

Summary: The same happened when Jesus raised Jairus' daughter.

The allusion is Mark 5:41–42. The first sentence is damaged in the digital text.

Notes on the original text

Digital text corrected (OCR slip): ψυηὴ → ψυχὴ; παραπλήσεν → παραπλήσιον; ἀρχισυναγέωγου → ἀρχισυναγώγου.

Cite (SBL): Origen, Comm. Jo. 28.45 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-45).

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28.46Preuschen 4:396

εἰ δὲ καὶ περὶ τοῦ ἐκκομιζομένου υἱοῦ τῆς χήρας τὸ ὅμοιόν ἐστιν ἤ μή, καὶ αὐτὸς ζητήσεις, ἵνʼ εὕρῃς τὸ ἀκόλουθον τοῖς κατὰ τοὺς τόπους ὅλους· ἡμῖν γὰρ οὐ καθήκει τηλικαύτας ποιεῖσθαι παρεκβάσεις.

ei de kai peri tou ekkomizomenou huiou tēs chēras to homoion estin ē mē, kai autos zētēseis, hinʼ heurę̄s to akolouthon tois kata tous topous holous; hēmin gar ou kathēkei tēlikautas poieisthai parekbaseis.

Whether the like is true also of the widow's son who was being carried out, or not, you yourself will inquire, so as to find what follows from the passages as a whole; for it is not fitting for us to make such long digressions.

Luke 7:12–15 (allusion, high confidence)

Notes and citation

Summary: The widow's son at Nain may be a similar case.

The allusion is Luke 7:12–15.

Cite (SBL): Origen, Comm. Jo. 28.46 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-46).

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28.47Preuschen 4:396

τάχα δὲ καὶ εἶδεν ὁ τηλικοῦτος Ἰησοῦς καὶ τὴν ψυχὴν αὐτὴν τοῦ Λαζάρου, ἤτοι ἀγομένην ὑπὸ τῶν τεταγμένων ἐπὶ τούτοις ἤ ὑπʼ αὐτοῦ τοῦ πατρικοῦ βουλήματος ἐπακούσαντος τῷ Ἰησοῦ, καὶ ἰδὼς αὐτὴν εἰσιοῦσαν διὰ τοῦ τόπου, ὅθεν ἤρθη ὁ λίθος, εἶπεν· »Πάτερ, εὐχαριστῶ σοι ὅτι ᾔκουσάς μου«.

tacha de kai eiden ho tēlikoutos Iēsous kai tēn psychēn autēn tou Lazarou, ētoi agomenēn hypo tōn tetagmenōn epi toutois ē hypʼ autou tou patrikou boulēmatos epakousantos tǭ Iēsou, kai idōs autēn eisiousan dia tou topou, hothen ērthē ho lithos, eipen; »Pater, eucharistō soi hoti ę̄kousas mou«.

And perhaps Jesus, being so great, also saw the very soul of Lazarus, being led either by those appointed over these things or by the Father's will itself, which had heard Jesus, and seeing it entering through the place from which the stone had been taken, said, “Father, I thank you that you have heard me.”

John 11:41 (quotation, high confidence)

Notes and citation

Summary: Perhaps Jesus saw Lazarus' soul returning through the opened tomb.

The quotation is John 11:41.

Cite (SBL): Origen, Comm. Jo. 28.47 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-47).

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28.48Preuschen 4:396

ἀλλʼ ἐπεὶ πρὸ τούτου καὶ περὶ ἄλλων μυρίων ᾔτησεν καὶ ἔτυχεν, διὰ τοῦτο οὐ μόνον ἐπὶ τῷ Λαζάρῳ ἀλλὰ καὶ ἐπὶ τοῖς προτέροις εὐχαριστεῖ, φάσκων ἐπὶ μὲν τῷ Λαζάρῳ· »Πάτερ, εὐχαριστῶ σοι ὅτι »ἤκουσάς μου«· ἐπὶ δὲ τοῖς προτέροις· »Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ »μου ἀκούεις«, καὶ τοῦτο πᾶν, φησίν, εἶπον »διὰ τὸν περιεστῶτα »ὄχλον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας«. ταῦτα μὲν ὡς πρὸς τὸ ῥητὸν καὶ τὴν ἀνάστασιν τοῦ Λαζάρου ἀποδεδώκαμεν.

allʼ epei pro toutou kai peri allōn myriōn ę̄tēsen kai etychen, dia touto ou monon epi tǭ Lazarǭ alla kai epi tois proterois eucharistei, phaskōn epi men tǭ Lazarǭ; »Pater, eucharistō soi hoti »ēkousas mou«; epi de tois proterois; »Egō de ę̄dein hoti pantote »mou akoueis«, kai touto pan, phēsin, eipon »dia ton periestōta »ochlon, hina pisteusōsin hoti sy me apesteilas«. tauta men hōs pros to rhēton kai tēn anastasin tou Lazarou apodedōkamen.

But since before this he had asked and obtained countless other things, he gives thanks not only for Lazarus but also for the earlier things, saying for Lazarus, “Father, I thank you that you have heard me,” and for the earlier ones, “I knew that you always hear me”; and all this, he says, I said “because of the crowd standing around, that they may believe that you sent me.” So much we have explained concerning the letter and the raising of Lazarus.

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

Notes and citation

Summary: He thanked the Father for this and all earlier answers, for the crowd's sake.

The quotations are John 11:41–42.

Notes on the original text

Digital text corrected (OCR slip): ἀπέστελας → ἀπέστειλας.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.48 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-48).

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28.49Preuschen 4:396

Ἡ δὲ κατὰ τὸν τόπον ἀναγωγὴ ἐκ τῶν προαποδεδομένων οὐ δυσχερής· ῇτησεν γὰρ τὸν μετὰ τὴν πρὸς αὐτὸν φιλίαν ἡμαρτηκότα καὶ νεκρὸν γενόμενον τῷ θεῷ δυνάμει θείᾳ παλινδρομῆσαι ἐπὶ τὴν ζωήν, καὶ ἔτυχεν, καὶ εἶδεν ἐν τῷ τοιούτῳ ζωτικὰ κινήματα, ἐφʼ οἷς εὐχαριστεῖ τῷ πατρί.

Hē de kata ton topon anagōgē ek tōn proapodedomenōn ou dyscherēs; ę̄tēsen gar ton meta tēn pros auton philian hēmartēkota kai nekron genomenon tǭ theǭ dynamei theią palindromēsai epi tēn zōēn, kai etychen, kai eiden en tǭ toioutǭ zōtika kinēmata, ephʼ hois eucharistei tǭ patri.

The higher sense of the passage is not difficult from what has been explained before. For he asked that the one who, after friendship with him, had sinned and become dead to God might return to life by divine power, and he obtained it, and saw in such a one living movements, for which he gives thanks to the Father.

Notes and citation

Summary: Spiritually, Christ prays for the friend who fell into sin and gives thanks when he stirs with life again.

ἀναγωγή is rendered “higher sense.”

Cite (SBL): Origen, Comm. Jo. 28.49 (Preuschen 4:396; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-49).

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28.50Preuschen 4:396–397

περιέστηκεν δὲ ὄχλος τὸν τοιοῦτον νεκρὸν μηδέπω πιστευόντων ὅτι Ἰησοῦν ἀπέστειλεν ὁ θεὸς καὶ ὅτι ὁ λόγος οὗτος θεόθεν ἀνθρώποις ἐπιδεδήμηκεν. καὶ περιεστώς γε οὗτος ὁ ὄχλος ἐθαύμασεν ὅτι δυσώδης ἀπὸ τῶν πρὸς θάνατον ἁμαρτημάτων τις γεγενημένος καὶ ἀποθανὼν τῇ ἀρετῇ ἐπαλινδρόμησεν ἐπʼ αὐτήν· καὶ θαυμάσας πιστεύσαι ἄν ποτε τῷ ζωοποιήσαντι αὐτὸν λόγῳ, ὡς θεόθεν ἀνθρώποις ἐπιδημήσαντι. Καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν· Λάζαρε, δεῦρο ἔξω. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ συνεδέδετο· λέγει ὁʼ Ἰησοῦς αὐτοῖς· Λύσατε αὐτόν, καὶ ἄφετε αὐτὸν ὑπάγειν.

periestēken de ochlos ton toiouton nekron mēdepō pisteuontōn hoti Iēsoun apesteilen ho theos kai hoti ho logos houtos theothen anthrōpois epidedēmēken. kai periestōs ge houtos ho ochlos ethaumasen hoti dysōdēs apo tōn pros thanaton hamartēmatōn tis gegenēmenos kai apothanōn tę̄ aretę̄ epalindromēsen epʼ autēn; kai thaumasas pisteusai an pote tǭ zōopoiēsanti auton logǭ, hōs theothen anthrōpois epidēmēsanti. Kai tauta eipōn phōnę̄ megalę̄ ekraugasen; Lazare, deuro exō. exēlthen ho tethnēkōs dedemenos tous podas kai tas cheiras keiriais, kai hē opsis autou soudariǭ synededeto; legei hoʼ Iēsous autois; Lysate auton, kai aphete auton hypagein.

And a crowd stands around such a dead one, of those not yet believing that God sent Jesus and that this Word came from God to human beings. And this crowd standing around marveled that one who had become foul-smelling from sins unto death and had died to virtue returned to it; and, marveling, they might at some time believe in the Word who made him alive, as having come from God to human beings. “And having said these things, he cried with a loud voice, ‘Lazarus, come out.’ The dead man came out, bound hand and foot with strips of cloth, and his face was wrapped with a cloth. Jesus says to them, ‘Unbind him, and let him go.’”

John 11:43–44 (quotation, high confidence)

Notes and citation

Summary: Onlookers who see a sinner restored may come to believe in the Word.

The closing quotation is John 11:43–44, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): 11, 43-44 → .

Cite (SBL): Origen, Comm. Jo. 28.50 (Preuschen 4:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-50).

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28.51Preuschen 4:397

Ὁ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ ἔτι μέλλων εὔχεσθαι ἐπηκούσθη, καὶ ἀντὶ εὐχῆς εὐχαρίστησεν, κατανοήσας τὴν προστάξεως Ἰησοῦ γενησομένης αὐτῷ εὐτονίας πρὸς τὸ ἐξελθεῖν ἀπὸ τοῦ μνημείου.

Ho Iēsous ēren tous ophthalmous anō kai eti mellōn euchesthai epēkousthē, kai anti euchēs eucharistēsen, katanoēsas tēn prostaxeōs Iēsou genēsomenēs autǭ eutonias pros to exelthein apo tou mnēmeiou.

Jesus lifted up his eyes above and, while still about to pray, was heard, and instead of prayer gave thanks, perceiving the strength that would come to Lazarus by Jesus' command to come out of the tomb.

John 11:41 (allusion, high confidence)

Notes and citation

Summary: Heard before praying, Jesus foresaw the strength his command would give Lazarus.

The allusion is John 11:41.

Notes on the original text

Digital text corrected (OCR slip): ἀπὸ τοὺ μηνμείου → ἀπὸ τοῦ μνημείου.

Cite (SBL): Origen, Comm. Jo. 28.51 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-51).

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28.52Preuschen 4:397

διὸ μετὰ τὴν πρὸς τὸν πατέρα εὐχαριστίαν μεγάλῃ ἐχρήσατο φωνῇ, δύναμιν ἐντιθείσῃ τῷ Λαζάρῳ, μεγάλης χρῄζοντι ὡς οὐδέπω γενομένῳ ὀξυηκόῳ τῆς προκαλουμένης αὐτὸν ἔξω τοῦ μνημείου κραυγῆς.

dio meta tēn pros ton patera eucharistian megalę̄ echrēsato phōnę̄, dynamin entitheisę̄ tǭ Lazarǭ, megalēs chrę̄zonti hōs oudepō genomenǭ oxyēkoǭ tēs prokaloumenēs auton exō tou mnēmeiou kraugēs.

Therefore, after the thanksgiving to the Father, he used a loud voice, which put power into Lazarus, who needed a loud one, since he had not yet become keen of hearing to the cry calling him out of the tomb.

John 11:43 (allusion, high confidence)

Notes and citation

Summary: The loud voice gave power to Lazarus, who could not yet hear clearly.

The allusion is John 11:43.

Cite (SBL): Origen, Comm. Jo. 28.52 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-52).

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28.53Preuschen 4:397

καὶ τοῦτο δὲ νομιστέον ἄξιον εἶναι τοῦ Ἰησοῦ ἔργον, τὸ μὴ μόνον εὔξασθαι ἵνα ζήσῃ ὁ νεκρός, ἀλλὰ καὶ ἐμβοῆσαι αὐτῷ καὶ καλέσαι τὸν ἔνδον τοῦ σπηλαίου καὶ τοῦ μνημείου ἐπὶ τὰ ἔξω αὐτοῦ.

kai touto de nomisteon axion einai tou Iēsou ergon, to mē monon euxasthai hina zēsę̄ ho nekros, alla kai emboēsai autǭ kai kalesai ton endon tou spēlaiou kai tou mnēmeiou epi ta exō autou.

And this too we must think a work worthy of Jesus: not only to pray that the dead man might live, but also to cry out to him and call the one inside the cave and the tomb to what is outside it.

John 11:43 (allusion, high confidence)

Notes and citation

Summary: Jesus both prayed and called Lazarus out of the tomb.

Cite (SBL): Origen, Comm. Jo. 28.53 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-53).

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28.54Preuschen 4:397

χρὴ δὲ εἰδέναι ὅτι εἰσίν τινες καὶ νῦν Λάζαροι, μετὰ τὴν φιλίαν Ἰησοῦ ἀσθενήσαντες καὶ ἀποθανόντες καὶ ἐν μνημείῳ καὶ νεκρῶν χώρᾳ μείναντες μετὰ νεκρὼν νεκροί, καὶ μετὰ τοῦτο τῇ εὐχῇ τοῦ Ἰησοῦ ζωοποιηθέντες καὶ ἀπὸ τοῦ μνημείου ἐπὶ τὰ ἔξω αὐτοῦ ὑπὸ Ἰησοῦ τῇ μεγάλῃ αὐτοῦ φωνῇ καλούμενοι· ᾧ ὁ πειθόμενος ἐξέρχεται, τοὺς ἀξόυς τῆς νεκρότητος δεσμοὺς ἐκ τῶν προτέρων ἁμαρτημάτων περικείμενος καὶ τὴν ὄψιν περιδεδεμένος ἔτι, καὶ μήτε βλέπων μήτε πορευθῆναι δυνάμενος μήτε τι ἐνεργῆσαι διὰ τοὺς τῆς νεκρότητος δεσμούς, ἕως Ἰησοῦς κελεύσῃ τοῖς λῦσαι αὐτὸν δυναμένοις καὶ ἀφιέναι αὐτὸν ἀπιέναι. καὶ πειράσθω γε πᾶς ὁ δυνάμενος λέγειν· »Ἤ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος »χριστοῦ;« τοιοῦτος γενέσθαι, ἵνα [μὲν] αὐτῷ Χριστὸς φωνῇ μεγάλῃ εἴπῃ κραυγάσας τῷ μετὰ τὸ ἀποθανεῖν † κιρήσαντι μέν, οὐκ ὀξέως δέ, καὶ διὰ τοῦτο δεομένῳ τὴς Ἰησοῦ κραυγῆς τὸ »Λάζαρε, δεῦρο »ἔξω«.

chrē de eidenai hoti eisin tines kai nyn Lazaroi, meta tēn philian Iēsou asthenēsantes kai apothanontes kai en mnēmeiǭ kai nekrōn chōrą meinantes meta nekrōn nekroi, kai meta touto tę̄ euchę̄ tou Iēsou zōopoiēthentes kai apo tou mnēmeiou epi ta exō autou hypo Iēsou tę̄ megalę̄ autou phōnę̄ kaloumenoi; hǭ ho peithomenos exerchetai, tous axous tēs nekrotētos desmous ek tōn proterōn hamartēmatōn perikeimenos kai tēn opsin peridedemenos eti, kai mēte blepōn mēte poreuthēnai dynamenos mēte ti energēsai dia tous tēs nekrotētos desmous, heōs Iēsous keleusę̄ tois lysai auton dynamenois kai aphienai auton apienai. kai peirasthō ge pas ho dynamenos legein; »Ē dokimēn zēteite tou en emoi lalountos »christou?« toioutos genesthai, hina [men] autǭ Christos phōnę̄ megalę̄ eipę̄ kraugasas tǭ meta to apothanein † kirēsanti men, ouk oxeōs de, kai dia touto deomenǭ tēs Iēsou kraugēs to »Lazare, deuro »exō«.

We must know that there are some Lazaruses even now, who after friendship with Jesus fell sick and died and remained in the tomb and the region of the dead, dead with the dead, and after this were made alive by Jesus' prayer and are called by Jesus with his loud voice from the tomb to what is outside it; and whoever obeys comes out, still bound with the bonds of deadness from his former sins and with his face still bound, neither seeing nor able to walk nor to do anything because of the bonds of deadness, until Jesus commands those able to unbind him to release him and let him go. And let everyone who can say, “Or do you seek proof of Christ speaking in me?” try to become such that Christ may say to him with a loud voice, crying out to one who after death has … though not quickly, and therefore needs Jesus' cry, “Lazarus, come out.”

Textual problem in this passage: see the notes.

2 Cor 13:3 (quotation, high confidence) · John 11:43–44 (allusion, high confidence)

Notes and citation

Summary: There are “Lazaruses” today, believers who fell into sin, whom Christ calls back to life, and who still need their bonds loosed.

The quotations are 2 Cor 13:3 and John 11:43. The text is corrupt at the dagger.

Notes on the original text

Digital text corrected (OCR slip): πειράσθω γ πᾶς → πειράσθω γε πᾶς.

Cite (SBL): Origen, Comm. Jo. 28.54 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-54).

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28.55Preuschen 4:397

καὶ νόμισον εἶναι ἐν ᾅδου μετὰ τῶν σκιῶν καὶ τῶν νεκρῶν καὶ ἐν χώρᾳ νεκρῶν ἤ μνημείοις τὸν μετὰ τὸ λαβεῖν ἐπίγνωσιν ἀληθείας καὶ φωτισθεντα, γευσάμενόν τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μέτοχον γενόμενον πνεύματος ἁγίου καὶ καλὸν γευσάμενον θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, ἀποστατήσαντα τοῦ χριστοῦ καὶ ἐπὶ τὸν ἐθνικὸν παλινδρομήσαντα βίον.

kai nomison einai en hądou meta tōn skiōn kai tōn nekrōn kai en chōrą nekrōn ē mnēmeiois ton meta to labein epignōsin alētheias kai phōtisthenta, geusamenon te tēs dōreas tēs epouraniou kai metochon genomenon pneumatos hagiou kai kalon geusamenon theou rhēma dynameis te mellontos aiōnos, apostatēsanta tou christou kai epi ton ethnikon palindromēsanta bion.

And consider to be in Hades, with the shades and the dead, and in the region of the dead or in tombs, one who, after receiving knowledge of the truth and being enlightened, and having tasted the heavenly gift and become a partaker of the Holy Spirit, and having tasted the good word of God and the powers of the age to come, has fallen away from Christ and returned to the pagan life.

Heb 6:4–6 (allusion, high confidence)

Notes and citation

Summary: An apostate who returns to paganism is like one dead in Hades.

The allusion is Heb 6:4–6.

Notes on the original text

Digital text corrected (OCR slip): μημείοις → μνημείοις; πενύματος → πνεύματος; λακὸν → καλὸν.

Cite (SBL): Origen, Comm. Jo. 28.55 (Preuschen 4:397; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-55).

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28.56Preuschen 4:397–398

ἐπὰν οὖν περὶ τοῦ τοιούτου ἐλθὼν αὐτοῦ τὸ μνημεῖον καὶ ἔξω αὐτοῦ στὰς ὁ Ἰησοῦς εὔξηται καὶ ἐπακουσθῇ, αἰτήσας ἐγγενέσθαι δύναμιν τῇ φωνῇ καὶ τοῖς λόγοις αὐτοῦ, φωνῇ μεγάλῃ κραυγάζει, ἐπὶ τὰ ἔξώ τοῦ τῶν ἐθνικῶν βίου καὶ τοῦ μνημείου αὐτῶν καὶ τοῦ σπηλαίου καλῶν γενόμενον οὕτω φίλον.

epan oun peri tou toioutou elthōn autou to mnēmeion kai exō autou stas ho Iēsous euxētai kai epakousthę̄, aitēsas engenesthai dynamin tę̄ phōnę̄ kai tois logois autou, phōnę̄ megalę̄ kraugazei, epi ta exō tou tōn ethnikōn biou kai tou mnēmeiou autōn kai tou spēlaiou kalōn genomenon houtō philon.

When, then, Jesus, coming for such a one to his tomb and standing outside it, prays and is heard, having asked that power come to his voice and his words, he cries with a loud voice, calling the one who had thus been a friend to what is outside the life of the pagans and their tomb and cave.

John 11:43 (allusion, high confidence)

Notes and citation

Summary: Christ calls such a one out of the “tomb” of pagan life.

The allusion is John 11:43.

Notes on the original text

Digital text corrected (OCR slip): τὸ μημεῖον → τὸ μνημεῖον; ἀπακουσθῇ → ἐπακουσθῇ; μινημέιου → μνημείου; σπληαίου → σπηλαίου.

Cite (SBL): Origen, Comm. Jo. 28.56 (Preuschen 4:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-56).

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28.57Preuschen 4:398

ὅτε ἔστιν ἰδεῖν τὸν ἀκολουθοὐντα τῷ Ἰησοῦ τίνα τρόπον ὁ τοιοὐτος ἐξέρχεται μὲν διὰ τὴν Ἰησοῦ φωνήν, ἔτι δὲ σειραῖς τῶν ἰδίων ἁμαρτημάτων δεδεμένος καὶ ἐσφιγμένος, διὰ μὲν τὴν μετάνοιαν καὶ τὸ ἀκηκοέναι τῆς Ἰησοῦ φωνῆς ζῶν, διὰ δὲ τὸ μηδέπω ἀπολελύσθαι τῶν τῆς ἁμαρτίας δεσμῶν μηδὲ ἤδη δύνασθαι ἐλευθέροις ἐπιβαίνειν τοῖς ποσίν, ἀλλὰ μηδὲ ἐνεργεῖν ἀπολελυμένως τὰ διαφέροντα, δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας δεσμοῖς νεκρῶν κειρίαις.

hote estin idein ton akolouthounta tǭ Iēsou tina tropon ho toioutos exerchetai men dia tēn Iēsou phōnēn, eti de seirais tōn idiōn hamartēmatōn dedemenos kai esphigmenos, dia men tēn metanoian kai to akēkoenai tēs Iēsou phōnēs zōn, dia de to mēdepō apolelysthai tōn tēs hamartias desmōn mēde ēdē dynasthai eleutherois epibainein tois posin, alla mēde energein apolelymenōs ta diapheronta, dedemenos tous podas kai tas cheiras desmois nekrōn keiriais.

Then one who follows Jesus can see how such a one comes out because of Jesus' voice, but is still bound and constrained by the cords of his own sins: living because of repentance and having heard Jesus' voice, but, because he has not yet been released from the bonds of sin, not yet able to walk with free feet nor to do excellent things freely, bound hand and foot with the bonds of the dead, strips of cloth.

John 11:44 (allusion, high confidence) · Prov 5:22 (echo, medium confidence)

Notes and citation

Summary: The repentant sinner lives, but is still bound by his past sins.

The allusion is John 11:44; the image of “cords of sins” echoes Prov 5:22.

Notes on the original text

Digital text corrected (OCR slip): ἐσφιγμνένος → ἐσφιγμένος.

Cite (SBL): Origen, Comm. Jo. 28.57 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-57).

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28.58Preuschen 4:398

καὶ ὁ τοιοῦτός γε διὰ τὴν ἐγγενομένην αὐτῷ νεκρότητα πρὸς τοῖς ἐπὶ τῶν χειρῶν καὶ τῶν ποδῶν δεσμοῖς καὶ τὴν ὄψιν τῇ ἀγνοίᾳ κεκάλυπται καὶ περιδέδεται.

kai ho toioutos ge dia tēn engenomenēn autǭ nekrotēta pros tois epi tōn cheirōn kai tōn podōn desmois kai tēn opsin tę̄ agnoią kekalyptai kai peridedetai.

And such a one, because of the deadness that came upon him, besides the bonds on the hands and feet, also has his face covered and bound with ignorance.

John 11:44 (allusion, high confidence)

Notes and citation

Summary: His face is also bound with ignorance.

The allusion is John 11:44.

Cite (SBL): Origen, Comm. Jo. 28.58 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-58).

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28.59Preuschen 4:398

εἶτʼ ἐπεὶ † μὴ μόνον ζῆσαι αὐτὸν βεβούληται ὁ Ἰησοῦς καὶ ἐν τῷ μνημείῳ μένειν, ἐπὶ τὰ ἔξω τοῦ μνημείου οὗτος ἐλθὼς δέδεται, καθὼς προείρηται, τῆς ζωῆς· καὶ τῷ ἐξεληλυθέναι ἀπὸ τοῦ μνημείου μὴ δύνασθαι, ὅσον δέδεται, λέγει τοῖς δυναμένοις ὑπηρετήσασθαι αὐτῷ ὁ Ἰησοῦς· »Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν « νομίζω ὅτι μὴ συγκαταθέμενος μὲν τῷ περὶ τῆς ἐπιστροφῆς μετὰ τὸ ἡμαρτηκέναι λόγῳ· ἔτι δὲ ἀτονῶν κατʼ αὐτὸν βιοῦν, τῷ κατέχεσθαι αὐτοῦ τὰς τῆς ψυχῆς πορευτικὰς καὶ δραστικὰς καὶ θεωρητικὰς δυνάμεις, ὁ τοιοῦτος ἐξῆλθεν ἀπὸ τοῦ μνημείου· καὶ ἔτι ἐστὶν δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιδέδεται.

eitʼ epei † mē monon zēsai auton beboulētai ho Iēsous kai en tǭ mnēmeiǭ menein, epi ta exō tou mnēmeiou houtos elthōs dedetai, kathōs proeirētai, tēs zōēs; kai tǭ exelēlythenai apo tou mnēmeiou mē dynasthai, hoson dedetai, legei tois dynamenois hypēretēsasthai autǭ ho Iēsous; »Lysate auton kai aphete auton hypagein « nomizō hoti mē synkatathemenos men tǭ peri tēs epistrophēs meta to hēmartēkenai logǭ; eti de atonōn katʼ auton bioun, tǭ katechesthai autou tas tēs psychēs poreutikas kai drastikas kai theōrētikas dynameis, ho toioutos exēlthen apo tou mnēmeiou; kai eti estin dedemenos tous podas kai tas cheiras keiriais, kai hē opsis autou soudariǭ peridedetai.

Then, since Jesus did not wish him only to live and remain in the tomb, this one, having come out of the tomb, is bound, as was said before, …; and because he cannot come out of the tomb as long as he is bound, Jesus says to those able to serve him, “Unbind him and let him go.” I think that such a one, having assented to the word about turning back after sinning, but still too weak to live by it, because the powers of the soul for walking, acting, and contemplating are held fast, has come out of the tomb, and is still bound hand and foot with strips of cloth, and his face is wrapped with a cloth.

Textual problem in this passage: see the notes.

John 11:44 (quotation, high confidence)

Notes and citation

Summary: The penitent, assenting to conversion but still weak, needs others to unbind him.

The quotation is John 11:44. The text is corrupt at the dagger. The printed text also has “not” (μή) before “having assented”; the contrast that follows (“but still too weak”) shows it to be corrupt, and it is not translated.

Notes on the original text

Digital text corrected (OCR slip): ὁ Ἰησοῦ καὶ ἐν τῷ → ὁ Ἰησοῦς καὶ ἐν τῷ; τοῦ μηνμείου οὗτος → τοῦ μνημείου οὗτος; ἐξεληυθέναι → ἐξεληλυθέναι; Ἰηδοῦς → Ἰησοῦς; μνηείου → μνημείου.

Cite (SBL): Origen, Comm. Jo. 28.59 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-59).

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28.60Preuschen 4:398

ἀλλʼ ἐπὰν εἰπόντος Ἰησοῦ τοῖς λῦσαι αὐτὸν δυναμένοις, διὰ τὴν πρόσταξιν ὡς δεσπότου τοῦ χριστοῦ, τὸ »Λύσατε αὐτὸν καὶ » ἄφετε αὐτὸν ὑπάγειν «λυθῇ τοὺς πόδας καὶ τὰς χεῖρας, καὶ ἀποθῆται τὸ ἐπικείμενον αὐτοῦ τῇ ὄψει κάλυμμα ἀφαιρεθέν, πορεύεται τοιαύτην πορείαν, ὥστε φθάσαι αὐτὸν ἐπὶ τὸ ἕνα καὶ αὐτὸν γενέσθαι τῶν συνανακειμένων τῷ Ἰησοῦ.

allʼ epan eipontos Iēsou tois lysai auton dynamenois, dia tēn prostaxin hōs despotou tou christou, to »Lysate auton kai » aphete auton hypagein «lythę̄ tous podas kai tas cheiras, kai apothētai to epikeimenon autou tę̄ opsei kalymma aphairethen, poreuetai toiautēn poreian, hōste phthasai auton epi to hena kai auton genesthai tōn synanakeimenōn tǭ Iēsou.

But when, Jesus having said to those able to unbind him, by command as from Christ the Master, “Unbind him and let him go,” he is unbound hand and foot and puts off the veil lying on his face, taken away, he walks such a walk that he reaches the point of himself becoming one of those who recline at table with Jesus.

John 11:44 (quotation, high confidence) · John 12:2 (allusion, high confidence)

Notes and citation

Summary: Once unbound, he advances until he reclines at table with Jesus, like Lazarus.

The quotation is John 11:44; the allusion is John 12:2.

Cite (SBL): Origen, Comm. Jo. 28.60 (Preuschen 4:398; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-60).

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28.61Preuschen 4:398–399

Μετὰ τοῦτο διὰ τὸ »Ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος »τοὺς πόδας καὶ τὰς χεῖρας κειρίαις« λεκτέον ὅτι διαφορά ἐστι καὶ τῶν δεδεμένων τοὺς πόδας καὶ τὰς χεῖρας, καὶ οὐ ταὐτόν ἐστιν τὴν ἀρχὴν τοῦ δεδέσθαι ἐκ τοῦ νενεκρῶσθαι εἰληφέναι, ὥστε καὶ τοὺς δεσμοὺς ἐπιφέρεσθαι τὸ ὄνομα τῆς νεκρότητος (νῦν γὰρ αἱ κειρίαι νεκρῶν εἰσιν δεσμοί), τῷ τὸ δεδέσθαι κρίσει κυρίου γενέσθαι, τοῦ εἰσελθόντος θεάσασθαι τοὺς ἀνακειμένους καὶ ἰδόντος τὸν μὴ ἐνδεδυμένον ἔνδυμα γάμου, καὶ περὶ αὐτοῦ εἰπόντος· »Δήσαντες »αὐτοῦ πόδας καὶ χεῖρας, ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώ- »τερον «.

Meta touto dia to »Exēlthen ho tethnēkōs dedemenos »tous podas kai tas cheiras keiriais« lekteon hoti diaphora esti kai tōn dedemenōn tous podas kai tas cheiras, kai ou tauton estin tēn archēn tou dedesthai ek tou nenekrōsthai eilēphenai, hōste kai tous desmous epipheresthai to onoma tēs nekrotētos (nyn gar hai keiriai nekrōn eisin desmoi), tǭ to dedesthai krisei kyriou genesthai, tou eiselthontos theasasthai tous anakeimenous kai idontos ton mē endedymenon endyma gamou, kai peri autou eipontos; »Dēsantes »autou podas kai cheiras, ekbalete auton eis to skotos to exō- »teron «.

After this, because of “The dead man came out, bound hand and foot with strips of cloth,” we must say that there is a difference among those bound hand and foot, and that it is not the same to have received the beginning of being bound from having been made dead, so that the bonds too bear the name of deadness (for here the strips of cloth are bonds of the dead), as to have been bound by the Lord's judgment, when he came in to see the guests and saw the one not wearing a wedding garment, and said of him, “Bind him hand and foot and cast him into the outer darkness.”

John 11:44 (quotation, high confidence) · Matt 22:11–13 (quotation, high confidence)

Notes and citation

Summary: Lazarus' bonds of death differ from the bonds of judgment on the guest without a wedding garment.

The quotations are John 11:44 and Matt 22:13; the allusion is Matt 22:11–12.

Notes on the original text

Digital text corrected (OCR slip): δεδμένος → δεδεμένος.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 28.61 (Preuschen 4:398–399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-61).

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28.62Preuschen 4:399

ἔστιν δέ τι ἐν τῷ τόπῳ δεόμενον διακρίσεως, ἐν τῷ »Καὶ »ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο« καὶ ἐν τῷ κάλυμμα ἐπικεῖσθαι τῷ προσώπῳ Μωσέως, ἡνίκα ἐλάλει τῷ λαῷ· τὸ μὲν γὰρ ἐπικείμενον τῇ ὄψει τοῦ Λαζάρου σουδάριον ἐκάλυπτεν αὐτοῦ νενεκρωμένας τὰς ὁράσεις· τὸ δὲ Μωσέως κάλυμμα κατʼ οἰκονομίαν ἦν τῷ προσώπῳ αὐτοῦ περικείμενον διὰ τοὺς μὴ χωροῦντας ἀπὸ τοῦ λαοῦ ἐνορᾶν τῇ δόξῃ αὐτοῦ.

estin de ti en tǭ topǭ deomenon diakriseōs, en tǭ »Kai »hē opsis autou soudariǭ periededeto« kai en tǭ kalymma epikeisthai tǭ prosōpǭ Mōseōs, hēnika elalei tǭ laǭ; to men gar epikeimenon tę̄ opsei tou Lazarou soudarion ekalypten autou nenekrōmenas tas horaseis; to de Mōseōs kalymma katʼ oikonomian ēn tǭ prosōpǭ autou perikeimenon dia tous mē chōrountas apo tou laou enoran tę̄ doxę̄ autou.

There is also something in the passage needing distinction, in “And his face was wrapped with a cloth” and in the veil lying on the face of Moses when he spoke to the people. For the cloth lying on Lazarus' face covered his deadened sight; but the veil of Moses was placed on his face by dispensation, because of those among the people who could not look upon his glory.

John 11:44 (quotation, high confidence) · Exod 34:33–35 (allusion, high confidence) · 2 Cor 3:13 (allusion, high confidence)

Notes and citation

Summary: Lazarus' cloth hid dead eyes; Moses' veil hid glory from those who could not bear it.

The quotation is John 11:44; the allusions are Exod 34:33–35 and 2 Cor 3:13.

Notes on the original text

Digital text corrected (OCR slip): σουσαρίῳ → σουδαρίῳ.

Cite (SBL): Origen, Comm. Jo. 28.62 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-62).

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28.63Preuschen 4:399

ζητήσεις δὲ περὶ τοῦ μὴ ἐνδεδυμένου ἔνδυμα γάμου, περὶ οὗ εἴρηται· »Δήσαντες αὐτὸν ποδῶν καὶ χειρῶν, »ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον« πότερον εἰσαεὶ μένειν δεδεμένος καὶ ἐν τῷ ἐξωτέρω σκότῳ (οὐ γὰρ πρόσκειται τὸ »Εἰς τὸν αἰῶνα« ἢ »Εἰς τοὺς αἰῶνας«), ἢ λυθήσεταί ποτε.

zētēseis de peri tou mē endedymenou endyma gamou, peri hou eirētai; »Dēsantes auton podōn kai cheirōn, »ekbalete auton eis to skotos to exōteron« poteron eisaei menein dedemenos kai en tǭ exōterō skotǭ (ou gar proskeitai to »Eis ton aiōna« ē »Eis tous aiōnas«), ē lythēsetai pote.

You will ask about the one not wearing a wedding garment, of whom it is said, “Bind him hand and foot and cast him into the outer darkness,” whether he remains bound forever, and in the outer darkness (for “forever” or “for the ages” is not added), or will be released at some time.

Matt 22:13 (quotation, high confidence)

Notes and citation

Summary: Will the guest cast into outer darkness remain bound forever? Scripture does not say.

The quotation is Matt 22:13. Origen notes the absence of “forever” in the text.

Notes on the original text

Digital text corrected (OCR slip): ἔνδυμα μάμου → ἔνδυμα γάμου.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 28.63 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-63).

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28.64Preuschen 4:399

οὐ γὰρ ἐμφαίνεται ἐκ τῆς περὶ αὐτοῦ λέξεως τινὰ περὶ ἀπολύσεως ἐσομένης γεγραμμένα περὶ αὐτοῦ.

ou gar emphainetai ek tēs peri autou lexeōs tina peri apolyseōs esomenēs gegrammena peri autou.

For nothing is shown from the words about him written about a release that will happen.

Notes and citation

Summary: Nothing is written about his release.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 28.64 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-64).

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28.65Preuschen 4:399

οὐ δοκεῖ δέ μοι ἀσφαλὲς εἶναι μὴ καταλαβόντα ὁτιποτοῦν, μάλιστα τῷ μὴ γεγράφθαι περὶ αὐτοῦ, ἀποφήνασθαι.

ou dokei de moi asphales einai mē katalabonta hotipotoun, malista tǭ mē gegraphthai peri autou, apophēnasthai.

And it does not seem safe to me to make a pronouncement, without having grasped anything, especially since nothing is written about him.

Notes and citation

Summary: Origen declines to pronounce on the matter.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 28.65 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-65).

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28.66Preuschen 4:399

ζητήσεις δὲ διὰ τὸ »Λέγει Ἰησοῦς αὐτοῖς· Λύσατε αὐτόν« τίσιν αὐτοῖς; οὔτε γὰρ ὅτι μαθηταῖς ἀναγέγραπται οὐθʼ ὅτι τῷ περιεστῶτι ὄχλῳ, ἀλλʼ οὐδὲ ὅτι τοῖς μετὰ τῆς Μαρίας οῦσιν Ἰουδαίοις καὶ παραμυθουμένοις αὐτήν· ὑπονοήσαι δʼ ἄν τις διὰ τὸ »Ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ« καὶ διὰ τὴν κατὰ τὸν τόπον ἀναγωγήν, ὅτι μήποτε κἀκείνοις δύναται εἰρῆσθαι τὸ »Λύ- »σατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν«.

zētēseis de dia to »Legei Iēsous autois; Lysate auton« tisin autois? oute gar hoti mathētais anagegraptai outhʼ hoti tǭ periestōti ochlǭ, allʼ oude hoti tois meta tēs Marias ousin Ioudaiois kai paramythoumenois autēn; hyponoēsai dʼ an tis dia to »Angeloi prosēlthon kai diēkonoun autǭ« kai dia tēn kata ton topon anagōgēn, hoti mēpote kakeinois dynatai eirēsthai to »Ly- »sate auton kai aphete auton hypagein«.

And you will ask, because of “Jesus says to them, ‘Unbind him,’” to whom, “to them”? For it is not written that it was to the disciples, nor to the crowd standing around, nor to the Jews with Mary who were consoling her; but someone might suspect, because of “Angels came and ministered to him,” and because of the higher sense of the passage, that perhaps “Unbind him and let him go” can have been said to them too, that is, to angels.

John 11:44 (quotation, high confidence) · Matt 4:11 (quotation, high confidence)

Notes and citation

Summary: Whom did Jesus tell to unbind Lazarus? Perhaps angels.

The quotations are John 11:44 and Matt 4:11.

Notes on the original text

Digital text corrected (OCR slip): Δέγει → Λέγει; Ἰουδαίιοις → Ἰουδαίοις; δινκόνουν → διηκόνουν; δύναταιι → δύναται.

Cite (SBL): Origen, Comm. Jo. 28.66 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-66).

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28.67Preuschen 4:399

Ἔτι ζητῶ εἰ πεπλήρωκεν ὁ Ἰησοῦς τὸ ἐπιφερόμενον τῷ »Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται«, τὸ »Αλλὰ πορεύομαι, ἵνα »ἐξυπνίσω αὐτόν«.

Eti zētō ei peplērōken ho Iēsous to epipheromenon tǭ »Lazaros ho philos hēmōn kekoimētai«, to »Alla poreuomai, hina »exypnisō auton«.

Further, I ask whether Jesus fulfilled what follows “Lazarus our friend has fallen asleep,” namely, “but I go that I may wake him.”

John 11:11 (quotation, high confidence)

Notes and citation

Summary: Did Jesus fulfill “I go to wake him”?

The quotation is John 11:11.

Notes on the original text

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

Cite (SBL): Origen, Comm. Jo. 28.67 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-67).

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28.68Preuschen 4:399

ἐφίστημι οὖν μήποτε ἐν τῷ εἰρηκέναι αὐτὸν φωνῇ μεγάλῃ κραυγάσαντα· »Λάζαρε, δεῦρο ἔξω« (ἡ γὰρ μεγάλη φωνὴ καὶ ἠ κραυγὴ οὐκ ἄν ἀτόπως λέγοιτο ἐξυπνικέναι αὐτόν) καὶ ἤδη δύνασθαι ἀποφήνασθαι ἐν τούτῳ μᾶλλον πεπληρῶσθαι τὸ »Πορεύομαι ἵνα ἐξυπνίσω αὐτόν «, ἤπερ ἐν τῷ τῆς εὐχῆς τοῦ υἱοῦ ἀκούσαντος τὸν πατέρα πεποιηκέναι τὴν Λαζάρου ψυχὴν ἐπανελθεῖν ἐπὶ τὸ ἐν τῷ μνημείῳ ἀποκείμενον αὐτοῦ σῶμα·

ephistēmi oun mēpote en tǭ eirēkenai auton phōnę̄ megalę̄ kraugasanta; »Lazare, deuro exō« (hē gar megalē phōnē kai ē kraugē ouk an atopōs legoito exypnikenai auton) kai ēdē dynasthai apophēnasthai en toutǭ mallon peplērōsthai to »Poreuomai hina exypnisō auton «, ēper en tǭ tēs euchēs tou huiou akousantos ton patera pepoiēkenai tēn Lazarou psychēn epanelthein epi to en tǭ mnēmeiǭ apokeimenon autou sōma;

I consider, then, whether in his saying with a loud cry, “Lazarus, come out” (for the loud voice and the cry might not unreasonably be said to have woken him), one can now declare that “I go that I may wake him” was fulfilled in this rather than in the Father's having made Lazarus' soul return to his body laid in the tomb when he heard the Son's prayer.

John 11:43 (quotation, high confidence) · John 11:11 (quotation, high confidence)

Notes and citation

Summary: The loud cry, rather than the prayer, may be the “waking” Jesus promised.

The quotations are John 11:43 and 11:11.

Notes on the original text

Digital text corrected (OCR slip): εμγάλη → μεγάλη; ἤτερ → ἤπερ.

Cite (SBL): Origen, Comm. Jo. 28.68 (Preuschen 4:399; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-68).

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28.69Preuschen 4:399–400

εἴποι γὰρ ἄν τις ὅτι ὁ μὲν ἀκούσας εὐξαμένου τοῦ υἱοῦ πατὴρ ἐκ νεκρῶν τὸν Λάζαρον ἀνέστησεν· ὁ δὲ εἰπὼν φωνῇ μεγάλῃ καὶ κραυγάσας· »Λάζαρε, δεῦρο »ἔξω« ἐπλήρωσεν ὅ προεπηγγείλατο· »Ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω »αὐτόν.«

eipoi gar an tis hoti ho men akousas euxamenou tou huiou patēr ek nekrōn ton Lazaron anestēsen; ho de eipōn phōnę̄ megalę̄ kai kraugasas; »Lazare, deuro »exō« eplērōsen ho proepēngeilato; »Alla poreuomai hina exypnisō »auton.«

For someone might say that the Father, hearing the Son's prayer, raised Lazarus from the dead, while the one who said with a loud voice and a cry, “Lazarus, come out,” fulfilled what he had promised: “But I go that I may wake him.”

John 11:43 (quotation, high confidence) · John 11:11 (quotation, high confidence)

Notes and citation

Summary: The Father raised Lazarus; the Son woke him with his cry.

The quotations are John 11:43 and 11:11.

Notes on the original text

Digital text corrected (OCR slip): μεγάρῃ καὶ κραυγάςας → μεγάλῃ καὶ κραυγάσας.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 28.69 (Preuschen 4:399–400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-69).

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28.70Preuschen 4:400

καὶ ὁ τοὐτό γε κατασκευάζων, διαφορὰν διδοὺς τοῦ »Λάζαρος »ὁ φίλος ἡμῶν κεκοίμηται« καὶ τοῦ »Λάζαρος ἀπέθανεν«, ἐρεῖ ὅτι πρὸς μὲν τὸ »Κεκοίμηται« ἐπηγγείλατο εἰπών· »Ἀλλὰ πορεύομαι »ἵνα ἐξυπνίσω αὐτόν«· πρὸς δὲ τὸ »Ἀπέθανεν« οὐκ ἀποδέδωκεν τὸ >Πορεύομαι, ἵνα ἀναστήσω αὐτὸν ἐκ νεκρῶν<.

kai ho touto ge kataskeuazōn, diaphoran didous tou »Lazaros »ho philos hēmōn kekoimētai« kai tou »Lazaros apethanen«, erei hoti pros men to »Kekoimētai« epēngeilato eipōn; »Alla poreuomai »hina exypnisō auton«; pros de to »Apethanen« ouk apodedōken to >Poreuomai, hina anastēsō auton ek nekrōn<.

And one who argues for this, making a difference between “Lazarus our friend has fallen asleep” and “Lazarus has died,” will say that for “has fallen asleep” he promised, saying, “But I go that I may wake him,” but for “has died” he did not respond, “I go that I may raise him from the dead.”

John 11:11 (quotation, high confidence) · John 11:14 (quotation, high confidence)

Notes and citation

Summary: Jesus promised to “wake” the sleeper but not to “raise” the dead.

The quotations are John 11:11 and 11:14.

Notes on the original text

Digital text corrected (OCR slip): ὁ φιός ἡμῶν κακοίμηται → ὁ φίλος ἡμῶν κεκοίμηται; ἐρεῖ ὅι πρὸς → ἐρεῖ ὅτι πρὸς.

Cite (SBL): Origen, Comm. Jo. 28.70 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-70).

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28.71Preuschen 4:400

ἀλλὰ ὁ λύων τὴν ἐν τούτοις δοκοῦσαν εἶναι διαφορὰν καὶ διδους τὴν τοῦ Λαζάρου ἐκ νεκρῶν ἀνάστασιν κοινὸν ἔργον γεγονέναι υἱοῦ τοῦ εὐξαμένου καὶ πατρὸς τοῦ ἐπακούσαντος χρήσεται καὶ τῷ εἰρημένῳ ὑπὸ τοῦ κυρίου πρὸς τὴν Μάρθαν λέγοντος· »Ἐγώ εἰμι ἠ ἀνάστασις καὶ ἡ »ζωή«, παραθήσεται δὲ καὶ τὸ »Ὣσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς » νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὕς θέλει ζωοποιεῖ.« Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν, ἐπίστευσαν εἰς αὐτόν.

alla ho lyōn tēn en toutois dokousan einai diaphoran kai didous tēn tou Lazarou ek nekrōn anastasin koinon ergon gegonenai huiou tou euxamenou kai patros tou epakousantos chrēsetai kai tǭ eirēmenǭ hypo tou kyriou pros tēn Marthan legontos; »Egō eimi ē anastasis kai hē »zōē«, parathēsetai de kai to »Hōsper gar ho patēr egeirei tous » nekrous kai zōopoiei, houtōs kai ho huios hous thelei zōopoiei.« Polloi oun ek tōn Ioudaiōn, hoi elthontes pros tēn Mariam kai theasamenoi ha epoiēsen, episteusan eis auton.

But one who removes the apparent difference in these and holds that the raising of Lazarus from the dead was the common work of the Son who prayed and the Father who heard will use also what was said by the Lord to Martha, “I am the resurrection and the life,” and will set beside it also “For just as the Father raises the dead and makes them alive, so also the Son makes alive whom he wills.” “Many of the Jews, then, who had come to Mary and had seen what he did, believed in him.”

John 11:25 (quotation, high confidence) · John 5:21 (quotation, high confidence) · John 11:45 (quotation, high confidence)

Notes and citation

Summary: Or the raising was the joint work of Father and Son, as John 11:25 and 5:21 show.

The quotations are John 11:25 and 5:21; the closing quotation is John 11:45, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; missing space): ἐκνεκρῶν → ἐκ νεκρῶν; 11, 45 → .

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 28.71 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-71).

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28.72Preuschen 4:400

Καὶ τίνα γε οὐκ ἂν κινήσαι πρὸς τὸ πιστεὐσαι τῷ τοῦ Ἰησοῦ κηρύγματι καὶ ἀληθῶς, ὡσπερεὶ ἐκ νεκρότητος καὶ δυσωδίας, τῶν πάνυ ὑπὸ τῆς κακίας καταβεβαπτισμένων, ἀκροτάτῃ μεταβολῇ ἀποσεισαμένων τῇ προστάξει καὶ συνεργείᾳ τοῦ λόγου οὐ μόνον τὴν ἀπὸ τῆς ἁμαρτίας πολλὴν δυσωδίαν ἀλλὰ καὶ τοὺς κατέχοντας δεσμοὺς τὴν πορευτικὴν καὶ τὴν δραστικὴν τῆς ψυχῆς δύναμιν, ἔτι δὲ χωρὶς τούτων καὶ τὴν θεωρητικήν;

Kai tina ge ouk an kinēsai pros to pisteusai tǭ tou Iēsou kērygmati kai alēthōs, hōsperei ek nekrotētos kai dysōdias, tōn pany hypo tēs kakias katabebaptismenōn, akrotatę̄ metabolę̄ aposeisamenōn tę̄ prostaxei kai synergeią tou logou ou monon tēn apo tēs hamartias pollēn dysōdian alla kai tous katechontas desmous tēn poreutikēn kai tēn drastikēn tēs psychēs dynamin, eti de chōris toutōn kai tēn theōrētikēn?

And whom would it not move to believe the preaching of Jesus, and truly, when those who had been utterly sunk in wickedness, as though from deadness and stench, by a most extreme change, at the command and with the help of the Word, have shaken off not only the great stench of sin but also the bonds that held the soul's power of walking and acting, and besides these the power of contemplating?

John 11:45 (allusion, high confidence)

Notes and citation

Summary: The transformation of hardened sinners moves others to believe.

Notes on the original text

Digital text corrected (OCR slip): καταβεβαπτικσμένων → καταβεβαπτισμένων; ἀσποεισαμένων → ἀποσεισαμένων; δυσωδδίαν → δυσωδίαν; δύνανιν → δύναμιν.

Cite (SBL): Origen, Comm. Jo. 28.72 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-72).

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28.73Preuschen 4:400

καταπλαγέντες γὰρ οἱ ἰδόντες τὸν Ἰησοῦν ἐν τοῖς τοιούτοις τοσοῦτον δεδυνημένον, οἱ αὐχοῦντες μὲν περὶ λόγον ἀσχολεῖσθαι θεοῦ, τὸ πλήρωμα δὲ τοῦ λόγου μηδέπω παραδεξάμενοι, καὶ πιστεύσαιεν ἂν μάλιστα ὅσοι ἐληλύθασιν ὡς ἐπὶ νεκρῷ καὶ πάντη ἀπεγνωσμένῳ καὶ αὐτοὶ ἀπογνόντες τὸν τοιοῦτον, παραμυθήσασθαι τὴν ἐπὶ τῇ ἐκπτώσει τοῦ ἀδελφοῦ ὀδυνωμένην· διʼ οὓς τάχα πλέον ἢ διὰ τὸν ταῦτα παθόντα ἐλθὼν ἐπὶ τὸ σπήλαιον τοῦ νεκροῦ »Ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν· Πάτερ, εὐχαριστῶ »σοι, ὅτι ἤκουσάς μου. ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις«.

kataplagentes gar hoi idontes ton Iēsoun en tois toioutois tosouton dedynēmenon, hoi auchountes men peri logon ascholeisthai theou, to plērōma de tou logou mēdepō paradexamenoi, kai pisteusaien an malista hosoi elēlythasin hōs epi nekrǭ kai pantē apegnōsmenǭ kai autoi apognontes ton toiouton, paramythēsasthai tēn epi tę̄ ekptōsei tou adelphou odynōmenēn; diʼ hous tacha pleon ē dia ton tauta pathonta elthōn epi to spēlaion tou nekrou »Ēren tous ophthalmous anō kai eipen; Pater, eucharistō »soi, hoti ēkousas mou. egō de ę̄dein hoti pantote mou akoueis«.

For those who saw Jesus able to do so much in such cases would be astonished; those who boast of being occupied with the word of God but have not yet received the fullness of the Word might especially believe, all who came as to one dead and wholly given up, having themselves given up on such a one, to console her who was grieving over her brother's fall; for whose sake perhaps more than for the sake of the one who suffered these things he came to the cave of the dead man, and “lifted up his eyes above and said, ‘Father, I thank you that you have heard me. I knew that you always hear me.’”

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

Notes and citation

Summary: Those who had given up on the fallen are astonished and may believe; Jesus acted largely for their sake.

The quotations are John 11:41–42.

Notes on the original text

Digital text corrected (OCR slip): τοτούτοις → τοιούτοις; ωεκρῷ → νεκρῷ; ἀδυνωμένην → ὀδυνωμένην.

Cite (SBL): Origen, Comm. Jo. 28.73 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-73).

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28.74Preuschen 4:400

ὅτι γὰρ διὰ τούτους μᾶλλον ἢ τὸν Λάζαρον ταύτην ἀνεφθέγξατο πρὸς τὸν πατέρα τὴν εὐχαριστίαν δῆλον ἐκ τοῦ »Ἀλλὰ διὰ τὸν ὄχλον τὸν περιε- »στῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας«.

hoti gar dia toutous mallon ē ton Lazaron tautēn anephthenxato pros ton patera tēn eucharistian dēlon ek tou »Alla dia ton ochlon ton perie- »stōta eipon, hina pisteusōsin hoti sy me apesteilas«.

For that he uttered this thanksgiving to the Father for their sake rather than Lazarus' is clear from “But I said this because of the crowd standing around, that they may believe that you sent me.”

John 11:42 (quotation, high confidence)

Notes and citation

Summary: The thanksgiving was for the crowd's sake.

The quotation is John 11:42.

Notes on the original text

Digital text corrected (OCR slip): ἄχλον → ὄχλον.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 28.74 (Preuschen 4:400; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-74).

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28.75Preuschen 4:400–401

ἐπραγματεύσατο οὖν περὶ τοῦ Λαζάρου διὰ τὸν περιεστῶτα ὄχλον, ἵνʼ οἱ πολλοὶ τῶν Ἰουδαίων ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν πιστεύσωσιν εἰς αὐτόν.

epragmateusato oun peri tou Lazarou dia ton periestōta ochlon, hinʼ hoi polloi tōn Ioudaiōn elthontes pros tēn Mariam kai theasamenoi ha epoiēsen pisteusōsin eis auton.

He took pains over Lazarus, then, because of the crowd standing around, so that the many of the Jews who had come to Mary and seen what he did might believe in him.

John 11:45 (allusion, high confidence)

Notes and citation

Summary: He raised Lazarus so that many would believe.

The allusion is John 11:45.

Notes on the original text

Digital text corrected (OCR slip): θεσσάμενοι → θεασάμενοι.

Cite (SBL): Origen, Comm. Jo. 28.75 (Preuschen 4:400–401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-75).

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28.76Preuschen 4:401

Ἀλλὰ ἄκουε καὶ περὶ τούτων, μὴ μόνον σωματικώτερον· »Τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς φαρισαίους καὶ »εἶπον αὐτοῖς ἃ ἐποίησεν ὁ Ἰησοῦς«.

Alla akoue kai peri toutōn, mē monon sōmatikōteron; »Tines de ex autōn apēlthon pros tous pharisaious kai »eipon autois ha epoiēsen ho Iēsous«.

But hear about these too, not only in a more bodily way: “But some of them went away to the Pharisees and told them what Jesus had done.”

John 11:46 (quotation, high confidence)

Notes and citation

Summary: Some went to report to the Pharisees.

The quotation is John 11:46.

Cite (SBL): Origen, Comm. Jo. 28.76 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-76).

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28.77Preuschen 4:401

ἐχει μέν τι ἡ λέξις ἀμφίβολον, πότερον οἱ ἀπελθόντες πρὸς τοὺς φαρισαίους καὶ εἰπόντες αὐτοῖς ἃ ἐποίησεν ὁ Ἰησοῦς ἀπὸ τῶν πολλῶν Ἰουδαίων ἦσαν, τῶν θεασαμένων ἃ ἐποίησεν καὶ πιστευσάντων εἰς αὐτόν, βουλόμενοι καὶ τοὺς ἐχθρῶς διακειμένους πρὸς αὐτὸν δυσωπῆσαι διὰ τῆς περὶ τοῦ λαζάρου ἀπαγγελίας· ἢ οἱ λοιποὶ παρὰ τοὺς πολλοὺς καὶ πιστεύσαντας, ὡς μὴ κινηθέντες ἐκ τοῦ γενομένου εἰς τὴν περὶ Ἰησοῦ πίστιν, ὅτι τὸ ὅσον ἐφʼ ἑαυτοῖς καὶ πρὸς * κατʼ αὐτοῦ τοὺς φαρισαίους τὸν ἐν αὐτοῖς πονηρὸν ζῆλον ἐγείροντες διὰ τῆς περὶ τοῦ Λαζάρου ἀπαγγελίας.

echei men ti hē lexis amphibolon, poteron hoi apelthontes pros tous pharisaious kai eipontes autois ha epoiēsen ho Iēsous apo tōn pollōn Ioudaiōn ēsan, tōn theasamenōn ha epoiēsen kai pisteusantōn eis auton, boulomenoi kai tous echthrōs diakeimenous pros auton dysōpēsai dia tēs peri tou lazarou apangelias; ē hoi loipoi para tous pollous kai pisteusantas, hōs mē kinēthentes ek tou genomenou eis tēn peri Iēsou pistin, hoti to hoson ephʼ heautois kai pros * katʼ autou tous pharisaious ton en autois ponēron zēlon egeirontes dia tēs peri tou Lazarou apangelias.

The wording has something ambiguous: whether those who went away to the Pharisees and told them what Jesus had done were of the many Jews who had seen what he did and believed in him, wishing to shame even those hostile to him by the report about Lazarus; or the rest, besides the many who believed, as not moved by what happened to faith in Jesus, but, as far as in them lay, stirring up against him the Pharisees' wicked zeal by their report about Lazarus.

John 11:45–46 (allusion, high confidence)

Notes and citation

Summary: Were the informers believers seeking to shame the Pharisees, or unbelievers stirring them up?

A word is missing in the digital text (marked *).

Notes on the original text

Digital text corrected (OCR slip and repeated syllables): πισετεύσαντας, σαντας, → πιστεύσαντας,.

Cite (SBL): Origen, Comm. Jo. 28.77 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-77).

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28.78Preuschen 4:401

καὶ δοκεῖ μοι τοῦτο μᾶλλον βούλεσθαι σημαίνειν ὁ εὐαγγελιστής.

kai dokei moi touto mallon boulesthai sēmainein ho euangelistēs.

And the evangelist seems to me rather to mean this.

Notes and citation

Summary: Origen prefers the second reading.

Cite (SBL): Origen, Comm. Jo. 28.78 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-78).

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28.79Preuschen 4:401

διὸ καὶ ἐπιφέρεται τὸ »Συνήγαγον οὖν οἱ ἀρχιερεῖς »καὶ οἱ φαρισαῖοι« καὶ τὰ ἑξῆς. πολλοὺς μὲν οὖν εἶπεν τοὺς διὰ τὸ θεάσασθαι τὰ περὶ τὸν Λάζαρον πιστεύσαντας· ὡσπερεὶ δὲ ὀλιγωτέρους ἔφησεν εἶναι τοὺς μὴ τοιούτους, εἰπών· »Τινὲς δὲ ἐξ αὐτῶν ἀπηλθον «καὶ τὰ ἑξῆς.

dio kai epipheretai to »Synēgagon oun hoi archiereis »kai hoi pharisaioi« kai ta hexēs. pollous men oun eipen tous dia to theasasthai ta peri ton Lazaron pisteusantas; hōsperei de oligōterous ephēsen einai tous mē toioutous, eipōn; »Tines de ex autōn apēlthon «kai ta hexēs.

Therefore it follows, “So the chief priests and the Pharisees gathered,” and what follows. He called many those who believed because they saw what happened to Lazarus; but he said, as it were, that those who were not such were fewer, saying, “But some of them went away,” and what follows.

John 11:47 (quotation, high confidence) · John 11:46 (quotation, high confidence)

Notes and citation

Summary: Many believed; only “some” went to the Pharisees, prompting the council.

The quotations are John 11:47 and 11:46.

Cite (SBL): Origen, Comm. Jo. 28.79 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-79).

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28.80Preuschen 4:401

προόσχες δὲ κα]τοῖς λεχθησομένοις εἰ δύναται ἡμᾶς κινῆσαι πρὸς τῶν ἐλθόντων πρὸς τὴν Μαριὰμ καὶ θεσαμένων ἃ ἐπόίησεν, ἐπίστευσαν εἰς αὐτόν· γέγραπται δέ· »Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων »οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν έπίστευσαν εἰς »αὐτόν«.

proosches de ka]tois lechthēsomenois ei dynatai hēmas kinēsai pros tōn elthontōn pros tēn Mariam kai thesamenōn ha epoiēsen, episteusan eis auton; gegraptai de; »Polloi oun ek tōn Ioudaiōn »hoi elthontes pros tēn Mariam kai theasamenoi ha epoiēsen episteusan eis »auton«.

But consider whether what will be said can move us toward the view that those who came to Mary and saw what he did believed in him; for it is written, “Many of the Jews, then, who had come to Mary and had seen what he did, believed in him.”

John 11:45 (quotation, high confidence)

Notes and citation

Summary: Origen returns to those who came to Mary and believed.

The quotation is John 11:45. The opening is damaged in the digital text: words are lost after “toward”; from 28.81 the sense seems to be that all who came to Mary and saw what he did believed.

Cite (SBL): Origen, Comm. Jo. 28.80 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-80).

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28.81Preuschen 4:401

καὶ μάλιστα διὰ τὴν ἀναγωγὴν κινοῦμαι μήποτε πάντες οἰ θεασάμενοι, τουτέστιν θεωρήσαντες καὶ συνέντες ἃ ἐποίησεν ὁ Ἰησοῦς, ἐπίστευσαν εἰς αὐτόν· οἱ μέντοι γε ἀπελθόντες πρὸς τοὺς φαρισαίους καὶ εἰπόντες αὐτοῖς ἃ ἐποίησεν ὁ ἱησοῦς ἐπεὶ μὴ μεμαρτύρηνται ὅτι ἐθεάσαντο, μήποτε τὸ ἐν ἐπαίνῳ λεγόμενον περὶ τῶν πιστευσάντῶν οὐκ ἔσχον, τὸ <Ἐθεάσαντο>.

kai malista dia tēn anagōgēn kinoumai mēpote pantes oi theasamenoi, toutestin theōrēsantes kai synentes ha epoiēsen ho Iēsous, episteusan eis auton; hoi mentoi ge apelthontes pros tous pharisaious kai eipontes autois ha epoiēsen ho hiēsous epei mē memartyrēntai hoti etheasanto, mēpote to en epainǭ legomenon peri tōn pisteusantōn ouk eschon, to <Etheasanto>.

And especially because of the higher sense I am moved to think that all who saw, that is, beheld and understood what Jesus did, believed in him; but those who went away to the Pharisees and told them what Jesus had done, since they are not attested to have seen, perhaps did not have what is said in praise of those who believed, the word “saw.”

John 11:45–46 (allusion, high confidence)

Notes and citation

Summary: Only those who truly “saw” believed; the informers are not said to have seen.

The allusions are John 11:45–46.

Cite (SBL): Origen, Comm. Jo. 28.81 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-81).

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28.82Preuschen 4:401

ἐδύνατο γάρ, εἴπερ καὶ οὗτοι ἐθεάσαντο, γεγράφθαι ὅτι τινὲς ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς φαρισαίους καὶ εἶπον αὐτοῖς ἃ ἐθεάσαντο πεποιηκότα τὸν Ἰησοῦν, ἢ ἃ ἐθεάσαντο καὶ ἐποίησεν ὁ Ἱησοῦς.

edynato gar, eiper kai houtoi etheasanto, gegraphthai hoti tines ex autōn apēlthon pros tous pharisaious kai eipon autois ha etheasanto pepoiēkota ton Iēsoun, ē ha etheasanto kai epoiēsen ho Hiēsous.

For if these too had seen, it could have been written that some of them went away to the Pharisees and told them what they had seen Jesus do, or what they had seen and Jesus had done.

John 11:46 (allusion, high confidence)

Notes and citation

Summary: Had they seen, John would have said so.

Cite (SBL): Origen, Comm. Jo. 28.82 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-82).

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28.83Preuschen 4:401

νυνὶ δὲ τὸ <Ἐθεάσαντο> ἐπὶ τούτῶν μὲν οὐδαμῶς εἴρηται, ἐπὶ δὲ τῶν πιστευσάντων, οἵτινες καὶ ἐλθόντες ἦσαν πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν ὁ Ἱησοῦς· διʼ οὕς, οἶμαι, καὶ εἶπε τὸ »Ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα »εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας«.

nyni de to <Etheasanto> epi toutōn men oudamōs eirētai, epi de tōn pisteusantōn, hoitines kai elthontes ēsan pros tēn Mariam kai theasamenoi ha epoiēsen ho Hiēsous; diʼ hous, oimai, kai eipe to »Alla dia ton ochlon ton periestōta »eipon, hina pisteusōsin hoti sy me apesteilas«.

But as it is, “saw” is not said of these at all, but of those who believed, who had come to Mary and seen what Jesus did; because of whom, I think, he also said, “But I said this because of the crowd standing around, that they may believe that you sent me.”

John 11:45 (allusion, high confidence) · John 11:42 (quotation, high confidence)

Notes and citation

Summary: “Saw” is used only of those who believed, for whom Jesus spoke his thanksgiving.

The quotation is John 11:42.

Cite (SBL): Origen, Comm. Jo. 28.83 (Preuschen 4:401; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-83).

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28.84Preuschen 4:401–402

ἅμα δὲ καὶ περὶ τούτου πρόσχες εἰ δύνασαι τοὺς ἐλθόντας πρὸς τὴν Μαριὰμ καὶ θεασαμένους ἃ ἐποίησεν ὁ Ἰησοῦς καὶ πιστεύσαντας εἰς αὐτὸν μόνους λέγειν, ἅτε καὶ πολλοὺς ὄντας, ὅτι οὗτοι ἦσαν ὁ περιεστὼς τὸν Ἰησοῦν ὄχλος, διʼ ὃν εἶπεν τὸ »Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς »μου· ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις«.

hama de kai peri toutou prosches ei dynasai tous elthontas pros tēn Mariam kai theasamenous ha epoiēsen ho Iēsous kai pisteusantas eis auton monous legein, hate kai pollous ontas, hoti houtoi ēsan ho periestōs ton Iēsoun ochlos, diʼ hon eipen to »Pater, eucharistō soi hoti ēkousas »mou; egō de ę̄dein hoti pantote mou akoueis«.

At the same time, consider about this too whether you can say that only those who came to Mary and saw what Jesus did and believed in him, since they were many, were the crowd standing around Jesus, because of whom he said, “Father, I thank you that you have heard me. I knew that you always hear me.”

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

Notes and citation

Summary: Perhaps the believers alone were the crowd standing around Jesus.

The quotations are John 11:41–42.

Notes on the original text

Digital text corrected (OCR slip): ἅτι ἤκουσάς → ὅτι ἤκουσάς.

Cite (SBL): Origen, Comm. Jo. 28.84 (Preuschen 4:401–402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-84).

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28.85Preuschen 4:402

εἰ γὰρ ταῦτα »διὰ »τὸν ἄχλον τὸν περιεστῶτα« εἶπεν, ἵνα πιστεύσωσιν ὅτι ὀ πατὴρ αὐτὸν ἀπέστειλεν, καὶ λέγων διὰ τοῦτο τινος ἐξ αὐτῶν τῷ πατρὶ ἔλεγεν, ὡσεί τις τῶν τὰ μέλλοντα ἀγνοούντων ἀνθρώπων, »ἀλλὰ »διὰ τὸν ἄχλον τὸν περιεστῶτα, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστει- »λας«· μήποτε οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν καὶ πιστεύσαντες εἰς αὐτόν, μόνοι ἦσαν ἁ περιεστὼς τὸν Ἰησοῦν ἄχλος οἰ δὲ λοιποὶ οὔτε ἐθεάσαντο, ἅ ἐποίησεν, οὔτε περιειστήκεισαν αὐτόν. Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι συνέδριον, καὶ ἔλεγον· Τί ποιοπυμεν ὄτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα; ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσωσιν εἰς αὐτόν, καὶ ἐλεύσουνται οἱ ‘Ρωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.

ei gar tauta »dia »ton achlon ton periestōta« eipen, hina pisteusōsin hoti o patēr auton apesteilen, kai legōn dia touto tinos ex autōn tǭ patri elegen, hōsei tis tōn ta mellonta agnoountōn anthrōpōn, »alla »dia ton achlon ton periestōta, hina pisteusōsin hoti sy me apestei- »las«; mēpote hoi elthontes pros tēn Mariam kai theasamenoi ha epoiēsen kai pisteusantes eis auton, monoi ēsan ha periestōs ton Iēsoun achlos oi de loipoi oute etheasanto, ha epoiēsen, oute perieistēkeisan auton. Synēgagon oun hoi archiereis kai hoi pharisaioi synedrion, kai elegon; Ti poiopymen oti houtos ho anthrōpos polla poiei sēmeia? ean aphōmen auton houtōs, pantes pisteusōsin eis auton, kai eleusountai hoi ‘Rōmaioi kai arousin hēmōn kai ton topon kai to ethnos.

For if he said these things “because of the crowd standing around,” that they might believe that the Father sent him, and, saying it for this reason, he said to the Father, as one of those human beings ignorant of the future might, “but because of the crowd standing around, that they may believe that you sent me,” perhaps those who came to Mary and saw what he did and believed in him were alone the crowd standing around Jesus, while the rest neither saw what he did nor stood around him. “So the chief priests and the Pharisees gathered a council and said, ‘What are we doing? For this man does many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.’”

John 11:42 (quotation, high confidence) · John 11:47–48 (quotation, high confidence)

Notes and citation

Summary: Those who saw and believed were the crowd; the others did not truly stand around him.

The quotation is John 11:42; the closing quotation is John 11:47–48, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): 11, 47-48 → .

Cite (SBL): Origen, Comm. Jo. 28.85 (Preuschen 4:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-85).

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28.86Preuschen 4:402

Ὡς πρὸς τὸ ῥητὸν οἱ φαρισαῖοι καὶ οἱ ἀρχιερεῖς ἑώρων ὅτι διὰ τὸ μέγεθος ὦν πεποιήκει τεραστίων δυνάμεων ὁ Ἰησοῦς δυνατὸν ἦν καὶ πάντα τὸν λαὸν τῶν Ἰουδαίων ὑπαχθῆναι τῇ εἰς αὐτὸν πίστει καὶ ὑπαχθέντα καταφρονὴσαι τῆς ἐν τῷ τόπῳ σωματικῆς λευϊτικῆς καὶ ἱερατικῆς λατρείας, ὥστʼ ἂν πρόφασιν τὸ τοιοῦτον γενέσθαι τοῦ, ἅτε μὴ περιεπόντων τὸν τόπον Ἰουδαίων, ‘Ρωμαίοις ὑπὸ τοῦ σωτῆρος γενέσθαι καὶ τὸν νομιζόμενον παρʼ ἐκείνοις ἱερὸν τόπον καὶ πᾶν τὸ ἔθνος Ἰουδαίων, οὐκέτι παντὶ τρόπῳ τηρεῖν ἐθελόντων τὴν περὶ τοῦ Ἰουδαίους ἑαυτοὺς εἶναι ὁμολογίαν.

Hōs pros to rhēton hoi pharisaioi kai hoi archiereis heōrōn hoti dia to megethos ōn pepoiēkei terastiōn dynameōn ho Iēsous dynaton ēn kai panta ton laon tōn Ioudaiōn hypachthēnai tę̄ eis auton pistei kai hypachthenta kataphronēsai tēs en tǭ topǭ sōmatikēs leuïtikēs kai hieratikēs latreias, hōstʼ an prophasin to toiouton genesthai tou, hate mē periepontōn ton topon Ioudaiōn, ‘Rōmaiois hypo tou sōtēros genesthai kai ton nomizomenon parʼ ekeinois hieron topon kai pan to ethnos Ioudaiōn, ouketi panti tropǭ tērein ethelontōn tēn peri tou Ioudaious heautous einai homologian.

As regards the letter, the Pharisees and chief priests saw that, because of the greatness of the wondrous powers Jesus had done, it was possible that the whole people of the Jews would be brought to faith in him, and being brought, would despise the bodily Levitical and priestly worship in the place, so that this might become a pretext for the Romans, since the Jews would no longer be taking care of the place, to take, through the Savior, both the place thought holy among them and the whole nation of the Jews, who would no longer wish in every way to keep their profession of being Jews.

John 11:48 (allusion, high confidence)

Notes and citation

Summary: The leaders feared that faith in Jesus would end the temple worship and give Rome a pretext to destroy the nation.

The allusion is John 11:48.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter number leaked into the digital text; OCR slip): ΧΙΙ. Ὡς πρὸς τὸ ἡρτὸν → Ὡς πρὸς τὸ ῥητὸν; οὐκτι παντὶ → οὐκέτι παντὶ.

Cite (SBL): Origen, Comm. Jo. 28.86 (Preuschen 4:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-86).

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28.87Preuschen 4:402

εἶτʼ ἐπεὶ πάντων προέκρινον τὴν λατρείαν καὶ τὸν τόπον καὶ τὴν τοῦ ἔθνους σύστασιν τῶν νομισθέντων ἂν εἶναι κρειττόνων παρὰ ταῦτα, διὰ τοῦτο σκοποῦσιν κατὰ τοῦ Ἰησοῦ ἵνα αὐτὸν μὴ ἐάσωσιν ζῆν.

eitʼ epei pantōn proekrinon tēn latreian kai ton topon kai tēn tou ethnous systasin tōn nomisthentōn an einai kreittonōn para tauta, dia touto skopousin kata tou Iēsou hina auton mē easōsin zēn.

Then, since they preferred the worship and the place and the nation's constitution to everything that might be thought better than these, they therefore plot against Jesus, so as not to let him live.

John 11:53 (allusion, high confidence)

Notes and citation

Summary: Preferring their worship and nation above all, they plotted to kill him.

Notes on the original text

Digital text corrected (OCR slip): προέχρινον → προέκρινον.

Cite (SBL): Origen, Comm. Jo. 28.87 (Preuschen 4:402; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-87).

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28.88Preuschen 4:402–403

ὡς δʼ αὔτως οἶμαι καὶ ἐπὶ καθαιρέσει τῆς δόξης αὐτοῦ εἰρηκέναι τὸ »Οὗτος ὁ ἄνθρωπος«· ἠπίστουν γὰρ τοῖς καὶ ἀνωτέρω εἰρημένοις περὶ τοῦ θεὸν αὐτὸν εἶναι. ἡνίκα λιθάζειν αὐτὸν ἐβούλοντο ὡς περὶ βλασφημίας, λέγοντες αὐτῷ ὅτι »Σὺ ἄνθρωπος ὤν ποιεῖς σεαυτὸν »θεόν«, ὅτε κατὰ τὴν ἑαυτοῦ φιλανθρωπίαν ἀπεκρίνατο, διδάσκων ὅτι πᾶς πρὸς ὃν ὁ λόγος τοῦ θεοῦ ἐγένετο θεὸς λέγεται ὑπὸ τοῦ θεοῦ, μὴ δυναμένης λυθῆναι καὶ καταλυθῆναι τῆς τοῦτο ἀποφηναμένης προφητικῆς γραφῆς.

hōs dʼ autōs oimai kai epi kathairesei tēs doxēs autou eirēkenai to »Houtos ho anthrōpos«; ēpistoun gar tois kai anōterō eirēmenois peri tou theon auton einai. hēnika lithazein auton eboulonto hōs peri blasphēmias, legontes autǭ hoti »Sy anthrōpos ōn poieis seauton »theon«, hote kata tēn heautou philanthrōpian apekrinato, didaskōn hoti pas pros hon ho logos tou theou egeneto theos legetai hypo tou theou, mē dynamenēs lythēnai kai katalythēnai tēs touto apophēnamenēs prophētikēs graphēs.

In the same way I think they said “this man” to diminish his glory; for they did not believe what had been said above about his being God, when they wanted to stone him as for blasphemy, saying to him, “You, being a man, make yourself God,” when in his love for humankind he answered, teaching that everyone to whom the word of God came is called god by God, since the prophetic Scripture declaring this cannot be broken or annulled.

John 11:47 (allusion, high confidence) · John 10:33–35 (quotation, high confidence) · Ps 82:6 (81:6 LXX) (allusion, high confidence)

Notes and citation

Summary: Calling him “this man” denied his divinity, as when they accused him of making himself God.

The quotations and allusions are John 11:47 and John 10:33–35 (citing Ps 82:6).

Notes on the original text

Digital text corrected (OCR slip): Μὺ ἄνθρωπος → Σὺ ἄνθρωπος.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.88 (Preuschen 4:402–403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-88).

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28.89Preuschen 4:403

ἔστιν δὲ ἐκ τῶν λεγομένων ἀπὸ τῶν φαρισαίων καὶ τῶν ἀρχιερέων κατανοῆσαι αὐτῶν καὶ τὸ τῆς κακίας ἀνομολογούμενον καὶ τυφλόν· ἀνομολογούμενον μέν, ὅτι ἐμαρτύρουν αὐτῷ καὶ πολλὰ πεποιηκέναι σημεῖα καὶ δύνασθαι τῷ τοσαῦτα σημεῖα πεποιηκότι ἐπιβουλεῦσαι, ὡς μηδὲν ὑπὲρ ἑαυτοῦ ἐν τῷ τοσαῦτα ἐπιβουλεύεσθαι βουλεύεσθαι δυναμένῳ· τυφλὸν δὲ οὐδὲν ἧττον καὶ αὐτὸ τοῦτο ἦν· κατὰ γὰρ τὸν πολλὰ ποιοῦντα σημεῖα ἦν τὸ κρείττονʼ εἶναι τῆς ἐπιβουλῆς τῶν ἀφιέναι αὐτὸν μὴ θελόντων· εἰ μὴ ἄρα καὶ ἐπίστευον ὅτι ποιεῖ σημεῖα, διὰ τοῦτο μὴ πάντα αὐτὸν δυνηθῆναι, δυνάμεως· ὥστε διὰ τοῦτο μὴ πάντα αὐτ[ον δυνηθῆναι, μηδὲ αὑτὸν ῥύσασθαι ἀπὸ τῆς ἐξ ἐκείνων ἐπιβουλῆς.

estin de ek tōn legomenōn apo tōn pharisaiōn kai tōn archiereōn katanoēsai autōn kai to tēs kakias anomologoumenon kai typhlon; anomologoumenon men, hoti emartyroun autǭ kai polla pepoiēkenai sēmeia kai dynasthai tǭ tosauta sēmeia pepoiēkoti epibouleusai, hōs mēden hyper heautou en tǭ tosauta epibouleuesthai bouleuesthai dynamenǭ; typhlon de ouden hētton kai auto touto ēn; kata gar ton polla poiounta sēmeia ēn to kreittonʼ einai tēs epiboulēs tōn aphienai auton mē thelontōn; ei mē ara kai episteuon hoti poiei sēmeia, dia touto mē panta auton dynēthēnai, dynameōs; hōste dia touto mē panta aut[on dynēthēnai, mēde hauton rhysasthai apo tēs ex ekeinōn epiboulēs.

One can see from what the Pharisees and chief priests said both the inconsistency and the blindness of their wickedness: inconsistent, because they testified that he had done many signs and yet could plot against one who had done so many signs, as if he could do nothing for himself when so plotted against; and this very thing was no less blind, for it belonged to one who does many signs to be stronger than the plot of those who would not let him go; unless indeed they believed that he did signs, but not by divine power, so that for this reason he could not do all things, nor deliver himself from their plot.

John 11:47 (allusion, high confidence)

Notes and citation

Summary: Their words confess his signs yet blindly assume he could not escape their plot.

The digital text repeats a phrase, and words seem lost before “power” (δυνάμεως); “but not by divine power” gives the probable sense.

Notes on the original text

Digital text corrected (OCR slip): ἔσταιν → ἔστιν; ἀνομοκογούμενον → ἀνομολογούμενον; ὐπὲρ ἑαυτοῦ → ὑπὲρ ἑαυτοῦ.

Cite (SBL): Origen, Comm. Jo. 28.89 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-89).

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28.90Preuschen 4:403

ἐκεῖνοι μὲν οὖν ἐσκόπουν μὴ ἀφιέναι αὐτόν, οἰόμενοι διὰ τοῦτο ἐμποδίσειν τοῖς πιστεύουσιν εἰς αὐτὸν καὶ ‘Ρωμαίοις, μέλλουσιν αἴρειν αὐτῶν τὸν τόπον καὶ τὸ ἔθνος.

ekeinoi men oun eskopoun mē aphienai auton, oiomenoi dia touto empodisein tois pisteuousin eis auton kai ‘Rōmaiois, mellousin airein autōn ton topon kai to ethnos.

They, then, considered not to let him go, thinking that by this they would hinder those who believe in him and the Romans, who were about to take away their place and nation.

John 11:48 (allusion, high confidence)

Notes and citation

Summary: They thought killing him would stop both believers and Rome.

The allusion is John 11:48.

Notes on the original text

Digital text corrected (OCR slip): σἰς αὐτὸν → εἰς αὐτὸν.

Cite (SBL): Origen, Comm. Jo. 28.90 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-90).

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28.91Preuschen 4:403

ἀλλʼ ἐπεὶ »Κύριος διασκεδάζει βουλὰς ἐθνῶν καὶ ἀθετεῖ λο- »γισμοὺς λαῶν«, οὐδὲν ἧττον καὶ οὺκ αφῆκαν αὐτόν, καὶ ὁ θεὸς αὐτὸν ἀνέστησεν καὶ ἀφῆκεν καὶ πάντα τὰ ἔθνη ἐδούλευσαν αὐτῷ καὶ ελθόντες οἱ ‘Ρωμαῖοι ἦραν αὐτῶν τὸν τόπον.

allʼ epei »Kyrios diaskedazei boulas ethnōn kai athetei lo- »gismous laōn«, ouden hētton kai ouk aphēkan auton, kai ho theos auton anestēsen kai aphēken kai panta ta ethnē edouleusan autǭ kai elthontes hoi ‘Rōmaioi ēran autōn ton topon.

But since “the Lord scatters the counsels of the nations and sets aside the reasonings of peoples,” none the less they did not let him go, and God raised him up and let him go, and all the nations served him, and the Romans came and took away their place.

Ps 33:10 (32:10 LXX) (quotation, high confidence)

Notes and citation

Summary: God overturned their plan: Christ was raised, the nations served him, and Rome took their place.

The quotation is Ps 33:10 (32:10 LXX).

Notes on the original text

Digital text corrected (OCR slip): ἀλλʼἐπὶ »Κύριος διασεκδάζει βουλὰ → ἀλλʼ ἐπεὶ »Κύριος διασκεδάζει βουλὰς; πάντα τὰ ἔθην → πάντα τὰ ἔθνη.

Cite (SBL): Origen, Comm. Jo. 28.91 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-91).

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28.92Preuschen 4:403

ποῦ γὰρ ὅ φασιν ἐκεῖνοι ἁγίασμα; ἦραν δὲ καὶ τὸ ἔθνος, ἐκβάλλοντες αὐτοὺς ἀπὸ τοῦ τόπου καὶ μόγις ἐπιτρέψαντες αὐτοῖς εἶναι ὅπου βούλονται καὶ ἐν τῇ διασπορᾲ.

pou gar ho phasin ekeinoi hagiasma? ēran de kai to ethnos, ekballontes autous apo tou topou kai mogis epitrepsantes autois einai hopou boulontai kai en tę̄ diasporą.

For where is what they call the sanctuary? And they took away the nation too, casting them out of the place and scarcely permitting them to be where they wish, even in the dispersion.

Notes and citation

Summary: The sanctuary is gone and the nation scattered.

A reference to the destruction of Jerusalem (70) and the expulsion of Jews from it (after 135).

Cite (SBL): Origen, Comm. Jo. 28.92 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-92).

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28.93Preuschen 4:403

Εἰ δὲ χρὴ τολμὴσαι καὶ εἰς ἀναγωγὴν τῶν κατὰ τὰ ῥήματα ταῦτα, φήσομεν ὅτι τὸν τόπον τῶν ἐκ περιτομῆς ἔλαβον τὰ ἔθνη· »Τῷ γὰρ ἐκείνων παραπτώματι σωτηρία γέγονεν τοῖς ἔθνεσιν, εἰς »τὸ παραζηλῶσαι αὐτούς«· εἰς δὲ τὰ ἔθνη ‘Ρωμαῖοι παρελήφθησαν, ἀπὸ τῶν βασιλευόντων οἱ βασιλευόμενοι ὀνομασθέντες.

Ei de chrē tolmēsai kai eis anagōgēn tōn kata ta rhēmata tauta, phēsomen hoti ton topon tōn ek peritomēs elabon ta ethnē; »Tǭ gar ekeinōn paraptōmati sōtēria gegonen tois ethnesin, eis »to parazēlōsai autous«; eis de ta ethnē ‘Rōmaioi parelēphthēsan, apo tōn basileuontōn hoi basileuomenoi onomasthentes.

And if we must dare to give the higher sense of these words too, we shall say that the Gentiles took the place of those of the circumcision: “For by their trespass salvation has come to the Gentiles, to make them jealous”; and among the Gentiles the Romans were included, the subjects being named after those who rule.

Rom 11:11 (quotation, high confidence)

Notes and citation

Summary: Spiritually, the Gentiles, “Romans” among them, took Israel's place.

The quotation is Rom 11:11.

Notes on the original text

Digital text corrected (OCR slip; stray period): ταῦτα., φήσομεν → ταῦτα, φήσομεν; τὰ ἔθην ‘Ρωμαῖοι → τὰ ἔθνη ‘Ρωμαῖοι; ἀνομασθέντες → ὀνομασθέντες.

Cite (SBL): Origen, Comm. Jo. 28.93 (Preuschen 4:403; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-93).

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28.94Preuschen 4:403–404

καὶ τὸ ἔθνος δὲ ὑπὸ τῶν ἐξ ἐθνῶν ἠρθη· γέγονε γὰρ ὁ λαὸς οὐ λαός, καὶ οἱ ἐξ Ἰσραὴλ οὐκέτι εἰσὶν Ἰσραήλ, καὶ τὸ σπέρμα οὐκ ἔφθασεν ἐπὶ τὸ γενέσθαι αὐτοὺς τέκνα· καὶ τούτων αἴτιον τὰ πολλὰ τοῦ Ἰησοῦ σημεῖα, καὶ ὅτι ἀφῆκεν αὐτὸν ὁ πατήρ, κρείττονα γενόμενον τῆς τῶν ἀρχιερέων καὶ φαρισαίων συνεδρευσάντων κατʼ αὐτοῦ ἐπιβουλῆς.

kai to ethnos de hypo tōn ex ethnōn ērthē; gegone gar ho laos ou laos, kai hoi ex Israēl ouketi eisin Israēl, kai to sperma ouk ephthasen epi to genesthai autous tekna; kai toutōn aition ta polla tou Iēsou sēmeia, kai hoti aphēken auton ho patēr, kreittona genomenon tēs tōn archiereōn kai pharisaiōn synedreusantōn katʼ autou epiboulēs.

And the nation too was taken away by those from the Gentiles; for the people became not a people, and those from Israel are no longer Israel, and the seed did not attain to their becoming children; and the causes of these things were Jesus' many signs, and that the Father let him go, who proved stronger than the plot of the chief priests and Pharisees who sat in council against him.

Hos 1:9 (allusion, high confidence) · Rom 9:6–8 (allusion, high confidence)

Notes and citation

Summary: Israel lost its status; Christ, stronger than their plot, prevailed.

The allusions are Hos 1:9 and Rom 9:6–8. Origen's view of Israel is translated as written.

Notes on the original text

Digital text corrected (OCR slip; missing space): εἰδὶν Ἰσραήλ → εἰσὶν Ἰσραήλ; Ἰησοῦσημεῖα → Ἰησοῦ σημεῖα.

Cite (SBL): Origen, Comm. Jo. 28.94 (Preuschen 4:403–404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-94).

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28.95Preuschen 4:404

ἀρχιερεῖς δὲ καὶ πᾶσα ἡ σωματικὴ ἐν Ἰουδαίοις λατρεία Φαρισαῖοί τε καὶ πᾶσα ἡ κατὰ τὸ γράμμα τοῦ νόμου διδασκαλία ἐπιβουλεύει Ἰησοῦ, τῇ ἀληθείᾳ, καὶ βούλεται ὁ τύπος, ἵνα ὑφεστήκῃ, ἐμποδίζειν τῇ φανερώσει τῆς ἀληθείας, καὶ ὥσπερ ἡ σὰρξ [καὶ] κατὰ τοῦ το ἐπιθυμεῖ κατὰ τοῦ πνεύματος.

archiereis de kai pasa hē sōmatikē en Ioudaiois latreia Pharisaioi te kai pasa hē kata to gramma tou nomou didaskalia epibouleuei Iēsou, tę̄ alētheią, kai bouletai ho typos, hina hyphestēkę̄, empodizein tę̄ phanerōsei tēs alētheias, kai hōsper hē sarx [kai] kata tou to epithymei kata tou pneumatos.

And the chief priests, and all the bodily worship among the Jews, and the Pharisees, and all the teaching according to the letter of the law, plot against Jesus, the truth; and the type wishes, so that it may continue to exist, to hinder the manifestation of the truth, just as the flesh desires against the Spirit.

Gal 5:17 (allusion, high confidence)

Notes and citation

Summary: Spiritually, literal worship and teaching resist Christ, the truth, as flesh resists Spirit.

The allusion is Gal 5:17.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 28.95 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-95).

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28.96Preuschen 4:404

ἀλλʼ ἰσχυρότερον ὂν τὸ ἐπιθυμοῦν κατὰ τῆς σαρκὸς πνεῦμα καὶ ἡ ἀληθὴς τοῦ σωτῆρος ἡμῶν ἀρχιερωσύνη καὶ ἡ πνευματικὴ αὐτοῦ διδασκαλία διαλύει τὸ τῶν κατʼ αὐτοῦ βουλευομένων ἀρχιερέων καὶ Φαρισαίων συνέδριον.

allʼ ischyroteron on to epithymoun kata tēs sarkos pneuma kai hē alēthēs tou sōtēros hēmōn archierōsynē kai hē pneumatikē autou didaskalia dialyei to tōn katʼ autou bouleuomenōn archiereōn kai Pharisaiōn synedrion.

But the Spirit that desires against the flesh, being stronger, and the true high priesthood of our Savior and his spiritual teaching, dissolve the council of the chief priests and Pharisees plotting against him.

Gal 5:17 (allusion, high confidence)

Notes and citation

Summary: Christ's true priesthood and spiritual teaching overcome the plotters.

The allusion is Gal 5:17.

Notes on the original text

Digital text corrected (OCR slip): σωτῆτος ἡμῶν ἀρχιεωσύνη → σωτῆρος ἡμῶν ἀρχιερωσύνη; Θαρισαίων → Φαρισαίων.

Cite (SBL): Origen, Comm. Jo. 28.96 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-96).

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28.97Preuschen 4:404

ταῦτα δὲ ὑποληπτέον καὶ νῦν γίνεσθαι, ὅπερ ἔστιν ιδεῖν ἐν τοῖς διὰ τῆς τοῦ σωματικοῦ Ἰουδαϊσμοῦ συστάσεως [καὶ] κατὰλύειν ἐθέλουσιν τὴν πνευματικὴν Χριστοῦ διδασκαλίαν. Εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ένιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς· Ὑμεῖς οὐκ οἴδατε οὐδέν, οὐδὲ λογίζεσθε ὅτι συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοὺ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. τοῦτο δὲ ἀφʼ ἑαυτοῦ οὐκ εἶπεν, ἀλλʼ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου προεφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνἤσκειν ὑπὲρ τοῦ ἔθνους, καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.

tauta de hypolēpteon kai nyn ginesthai, hoper estin idein en tois dia tēs tou sōmatikou Ioudaïsmou systaseōs [kai] katalyein ethelousin tēn pneumatikēn Christou didaskalian. Heis de tis ex autōn Kaïaphas, archiereus ōn tou eniautou ekeinou, eipen autois; Hymeis ouk oidate ouden, oude logizesthe hoti sympherei hēmin hina heis anthrōpos apothanę̄ hyper tou laou kai mē holon to ethnos apolētai. touto de aphʼ heautou ouk eipen, allʼ archiereus ōn tou eniautou ekeinou proephēteusen hoti emellen Iēsous apothnēskein hyper tou ethnous, kai ouch hyper tou ethnous monon, allʼ hina kai ta tekna tou theou ta dieskorpismena synagagę̄ eis hen.

And we must suppose that these things happen now too, as can be seen in those who wish, through establishing bodily Judaism, to dissolve Christ's spiritual teaching. “But one of them, Caiaphas, being high priest that year, said to them, ‘You know nothing at all, nor do you reckon that it is expedient for us that one man should die for the people, and not the whole nation perish.’ He did not say this of himself, but being high priest that year he prophesied that Jesus was about to die for the nation, and not for the nation only, but also that he might gather into one the children of God who are scattered.”

John 11:49–52 (quotation, high confidence)

Notes and citation

Summary: The same conflict continues in those who uphold literal Judaism against Christ.

The closing quotation is John 11:49–52, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text, replacing Εἷς; editor's verse number leaked into the digital text): 11, 49-51 δέ τις → Εἷς δέ τις; οὐδέν, 50 οὐδὲ → οὐδέν, οὐδὲ; ἀπόληται. 51 τοῦτο → ἀπόληται. τοῦτο; ἔθνους, 52 καὶ → ἔθνους, καὶ.

Cite (SBL): Origen, Comm. Jo. 28.97 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-97).

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28.98Preuschen 4:404

Οὐχὶ εἴ τις προφητεύει, προφήτης ἐστὶν ἐκεῖνος. ὁ γοῦν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, προεφήτευσεν μὲν ὅτι ἔμελλεν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν, οὐ μὴν καὶ προφήτης ἦν.

Ouchi ei tis prophēteuei, prophētēs estin ekeinos. ho goun Kaïaphas, archiereus ōn tou eniautou ekeinou, proephēteusen men hoti emellen Iēsous apothnēskein hyper tou ethnous, kai ouch hyper tou ethnous monon, allʼ hina kai ta tekna tou theou ta dieskorpismena synagagę̄ eis hen, ou mēn kai prophētēs ēn.

Not everyone who prophesies is a prophet. Caiaphas, at any rate, being high priest that year, prophesied that Jesus was about to die for the nation, and not for the nation only, but also that he might gather into one the children of God who are scattered; yet he was not a prophet.

John 11:51–52 (allusion, high confidence)

Notes and citation

Summary: Caiaphas prophesied but was not a prophet.

The allusion is John 11:51–52.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter number leaked into the digital text; stray punctuation): ΧΙΙΙ. Οὐχὶ → Οὐχὶ; ἐκεῖνος., ὁ → ἐκεῖνος. ὁ; προεφήτεθσεν → προεφήτευσεν.

Cite (SBL): Origen, Comm. Jo. 28.98 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-98).

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28.99Preuschen 4:404

εἰ δὲ καὶ Βαλαὰμ προεφήτευσεν τὰ ἐν τοῖς Ἀριθμοῖς ἀναγεγραμμένα φάσκων· »Τὸ ῥῆμα »ὃ ἐἀν ἐμβάλῃ ὁ θεὸς εἰς τὸ στόμα μου, τοῦτο λαλήσω«, καὶ εἰπὼν τὰ ἀπὸ τοῦ· »'Εκ Μεσοποταμίας μετεπέμψατό με« καὶ τὰ ἑξῆς, σαφὲς ὅτι προφήτης οὐκ ἦν· μάντις γὰρ εἶναι ἀναγέγραπται.

ei de kai Balaam proephēteusen ta en tois Arithmois anagegrammena phaskōn; »To rhēma »ho ean embalę̄ ho theos eis to stoma mou, touto lalēsō«, kai eipōn ta apo tou; »'Ek Mesopotamias metepempsato me« kai ta hexēs, saphes hoti prophētēs ouk ēn; mantis gar einai anagegraptai.

And if Balaam too prophesied what is recorded in Numbers, saying, “The word that God puts into my mouth, that I will speak,” and saying the things from “From Mesopotamia he sent for me” onward, it is clear that he was not a prophet; for it is recorded that he was a diviner.

Num 22:38 (quotation, high confidence) · Num 23:7 (quotation, high confidence) · Josh 13:22 (allusion, high confidence)

Notes and citation

Summary: Balaam likewise prophesied but was a diviner, not a prophet.

The quotations are Num 22:38 and 23:7; the allusion is Josh 13:22.

Notes on the original text

Digital text corrected (OCR slip): ἐναγέγραπται → ἀναγέγραπται.

Cite (SBL): Origen, Comm. Jo. 28.99 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-99).

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28.100Preuschen 4:404

εἴ τις μὲν οὔν προφήτης ἐστίν, πάντως προφητεύει· εἰ δέ τις προφητεύει, οὐ πάντως ἐστὶν προφήτης.

ei tis men oun prophētēs estin, pantōs prophēteuei; ei de tis prophēteuei, ou pantōs estin prophētēs.

If anyone, then, is a prophet, he certainly prophesies; but if anyone prophesies, he is not necessarily a prophet.

Notes and citation

Summary: Every prophet prophesies, but not everyone who prophesies is a prophet.

Notes on the original text

Digital text corrected (OCR slip): ἐστσὶν → ἐστὶν.

Cite (SBL): Origen, Comm. Jo. 28.100 (Preuschen 4:404; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-100).

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28.101Preuschen 4:404–405

ὡς εἰ καὶ ἐπ΄]ι ἑτέρου τινὸς τῶν κρειτ- τόνων τοιουτον ἔλεγον· εἰ μέν τίς ἐστιν δίκαιος, τὸ δίκαιον διώκει·

hōs ei kai ep΄]i heterou tinos tōn kreit- tonōn toiouton elegon; ei men tis estin dikaios, to dikaion diōkei;

As if I said something similar about some other of the better things: if anyone is righteous, he pursues what is righteous;

Notes and citation

Summary: Likewise the righteous pursue the right,

The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 28.101 (Preuschen 4:404–405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-101).

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28.102Preuschen 4:405

οὖ μὴν εἴ τις τὸ δίκαιον διώκει, δίκαιός ἐστιν ἐκεῖνος· ὅπερ συνήσεις ἐπιστήσας τῷ »Δικαίως τὸ δίκαιον διώξῇ«, εἴπερ μὴ μάτην τὸ »Δι- »καίως« προτέτακται τοῦ «Τὸ δίκαιον διώξῃ«. δυνατὸν γάρ, οἶμαι, τὸ δίκαιον διώκειν ἀλλʼ οὐ δικαίως· καὶ γὰρ οἱ ποιοῦντες πρὸς τὸ δοξασθῆναι ὑπὸ τῶν ἀνθρώπων ἔργον καθʼ αὐτὸ καθῆκον, φέρε εἰπεῖν, εἰς πένητας, δίκαιον μέν τι πεποιήκασιν, οὐ μὴν ἀπὸ ἕξεως δικαιοσύνης ἀλλʼ ἀπὸ κενοδοξίας.

ou mēn ei tis to dikaion diōkei, dikaios estin ekeinos; hoper synēseis epistēsas tǭ »Dikaiōs to dikaion diōxę̄«, eiper mē matēn to »Di- »kaiōs« protetaktai tou «To dikaion diōxę̄«. dynaton gar, oimai, to dikaion diōkein allʼ ou dikaiōs; kai gar hoi poiountes pros to doxasthēnai hypo tōn anthrōpōn ergon kathʼ auto kathēkon, phere eipein, eis penētas, dikaion men ti pepoiēkasin, ou mēn apo hexeōs dikaiosynēs allʼ apo kenodoxias.

but not if anyone pursues what is righteous is he righteous; which you will understand if you attend to “You shall pursue the righteous righteously,” if “righteously” is not placed before “you shall pursue the righteous” to no purpose. For it is possible, I think, to pursue the righteous but not righteously; for those who, in order to be glorified by men, do a work in itself fitting, say, toward the poor, have done something righteous, yet not from a habit of righteousness but from vainglory.

Deut 16:20 (quotation, high confidence) · Matt 6:2 (allusion, medium confidence)

Notes and citation

Summary: One can do right things without righteousness, as those who give to the poor for glory.

The quotation is Deut 16:20 (LXX); the allusion is Matt 6:2.

Notes on the original text

Digital text corrected (OCR slip): ἐπὸ ἕξεωψς → ἀπὸ ἕξεως; χαθῆκον → καθῆκον.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 28.102 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-102).

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28.103Preuschen 4:405

οἶμαι δʼ ὅτι ἀνάλογον τῷ »Δι- »καίως τὸ δίκαιον διώξῃ« λέγοιτʼ ἄν· >σωφρόνως τὸ σῶφρον διώξῃ<· καὶ >ἀνδρείως τὸ ἀνδρεῖον διώξῃ καὶ σοφῶς τὸ σοφὸν διώξῃ< καὶ τὰ ἀνα λόγον ἐπὶ τῶν λοιπῶν ἀρετῶν.

oimai dʼ hoti analogon tǭ »Di- »kaiōs to dikaion diōxę̄« legoitʼ an; >sōphronōs to sōphron diōxę̄<; kai >andreiōs to andreion diōxę̄ kai sophōs to sophon diōxę̄< kai ta ana logon epi tōn loipōn aretōn.

And I think that, analogously to “You shall pursue the righteous righteously,” one might say, “You shall pursue the temperate temperately,” and “You shall pursue the courageous courageously and the wise wisely,” and analogously for the other virtues.

Deut 16:20 (quotation, high confidence)

Notes and citation

Summary: The same holds for every virtue.

The allusion is Deut 16:20.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 28.103 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-103).

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28.104Preuschen 4:405

ταῦτα δʼ εἴπομεν ὑπὲρ τοῦ παραβαλεῖν ὅμοιόν τι τῷ προφητεύειν μέν τινα, οὐ μὴν προφήτην εἶναι,

tauta dʼ eipomen hyper tou parabalein homoion ti tǭ prophēteuein men tina, ou mēn prophētēn einai,

We have said these things to set out something similar to someone's prophesying yet not being a prophet.

Notes and citation

Summary: This illustrates prophesying without being a prophet.

Cite (SBL): Origen, Comm. Jo. 28.104 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-104).

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28.105Preuschen 4:405

διὰ τοῦτο δʼ οἶμαι συνεχῶς ἐν ταῖς προφητείαις περὶ τῶν προφητῶν λέγεται τὸ »Εἶπεν Ἱερεμίας ὁ προφήτης« καὶ εἴ τι τούτοις ὅμοιον· οἱ δὲ περὶ τὰ ὀνόματα δεινοί φασιν ὅτι οὐχὶ εἴ τις | ἰατρικόν τι ἐποίησεν ἢ τῶν πρὸς ὑγιείαν συμβαλλομένων ἕν, ἰατρός ἐστιν ἐκεῖνος, οὐδὲ εἴ τις οίκοδομικόν τι πεποίηκεν, οἰκοδόμος ἐστὶν ἐκεῖνος.

dia touto dʼ oimai synechōs en tais prophēteiais peri tōn prophētōn legetai to »Eipen Hieremias ho prophētēs« kai ei ti toutois homoion; hoi de peri ta onomata deinoi phasin hoti ouchi ei tis | iatrikon ti epoiēsen ē tōn pros hygieian symballomenōn hen, iatros estin ekeinos, oude ei tis oikodomikon ti pepoiēken, oikodomos estin ekeinos.

And for this reason, I think, it is continually said of the prophets in the prophecies, “Jeremiah the prophet said,” and the like. And those skilled in names say that not if someone has done something medical, or one of the things that contribute to health, is he a physician; nor if someone has done something of building, is he a builder.

Jer 28:5 (35:5 LXX) (echo, medium confidence)

Notes and citation

Summary: Hence Scripture specifies “the prophet”; one medical act does not make a physician.

The phrase echoes, for example, Jer 28:5 (35:5 LXX). “Those skilled in names” are the grammarians or philosophers.

Notes on the original text

Digital text corrected (OCR slip): συνεχῶψς → συνεχῶς.

Cite (SBL): Origen, Comm. Jo. 28.105 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-105).

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28.106Preuschen 4:405

ἐκ δὲ τῶν περὶ τὸν Καϊάφαν ἀναγεγραμμένων, προφητεύσαντα περὶ τοῦ σωτῆρος, ἔστιν σαφηνίσαι ὅτι καὶ μοχθηρὰ ψυχὴ ἐπιδέχεταί ποτε τὸ προφητεύειν.

ek de tōn peri ton Kaïaphan anagegrammenōn, prophēteusanta peri tou sōtēros, estin saphēnisai hoti kai mochthēra psychē epidechetai pote to prophēteuein.

From what is recorded about Caiaphas, who prophesied about the Savior, it can be made clear that even a wicked soul sometimes admits of prophesying.

John 11:51 (allusion, high confidence)

Notes and citation

Summary: Even a wicked soul can prophesy, as Caiaphas did.

The allusion is John 11:51.

Cite (SBL): Origen, Comm. Jo. 28.106 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-106).

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28.107Preuschen 4:405

κατηγορεῖται γὰρ ἡ τοὺ Καϊάφα μοχθηρία, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου ὅτε ὁ σωτὴρ ἡμῶν τὴν ἐν τῷ πάσχειν ὑπὲρ ἀνθρώπων ἐπιτελεῖ οἰκονομίαν, ὑπὸ τῶν εὐαγγελιστῶν· Ματθαῖος μὲν γάρ φησι· »Τότε πορευθεὶς εἷς τῶν »δώδεκα, λεγόμενος Ιούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς εἶπεν· Τί »θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν »αὐτῷ τριάκοντα ἀργύρια«· καὶ μετʼ ὀλίγα· »Ἰδοὺ Ἰούδας, φησίν, εἷς »τῶν δώδεκα ἦλθεν, καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν »καὶ ξύλων, ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ«.

katēgoreitai gar hē tou Kaïapha mochthēria, hos ēn archiereus tou eniautou ekeinou hote ho sōtēr hēmōn tēn en tǭ paschein hyper anthrōpōn epitelei oikonomian, hypo tōn euangelistōn; Matthaios men gar phēsi; »Tote poreutheis heis tōn »dōdeka, legomenos Ioudas Iskariōtēs, pros tous archiereis eipen; Ti »thelete moi dounai, kagō hymin paradōsō auton? hoi de estēsan »autǭ triakonta argyria«; kai metʼ oliga; »Idou Ioudas, phēsin, heis »tōn dōdeka ēlthen, kai metʼ autou ochlos polys meta machairōn »kai xylōn, apo tōn archiereōn kai presbyterōn tou laou«.

For the wickedness of Caiaphas, who was high priest that year when our Savior accomplished the dispensation of suffering for human beings, is charged by the evangelists. For Matthew says, “Then one of the twelve, called Judas Iscariot, went to the chief priests and said, ‘What will you give me, and I will hand him over to you?’ And they weighed out for him thirty pieces of silver”; and shortly after, “Behold, Judas, one of the twelve, came, and with him a great crowd with swords and clubs, from the chief priests and elders of the people.”

Matt 26:14–15 (quotation, high confidence) · Matt 26:47 (quotation, high confidence)

Notes and citation

Summary: The Gospels charge Caiaphas with wickedness: Matthew on Judas' bargain with the chief priests.

The quotations are Matt 26:14–15 and 26:47.

Notes on the original text

Digital text corrected (OCR slip): ἀπὶ τῶν ἀρχιερέων → ἀπὸ τῶν ἀρχιερέων.

Cite (SBL): Origen, Comm. Jo. 28.107 (Preuschen 4:405; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-107).

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28.108Preuschen 4:405–406

Ἐν τούτοις μὲν οὖν νοοῦμεν εἶναι καὶ τὸν Καϊάφαν ἐν τοῖς ἀρχιερεῦσιν, ἐπεὶ μεμαρτύρηται ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου. σαφῶς δὲ μετὰ ταῦτα ὁ Ματθαῖός φησιν· »Οἱ δὲ κρατήσαντες τὸν »Ἰησοῦν ἀπήγαγον πρὸς τὸν Καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμ- »ματεῖς καὶ οἱ περσβύτεροι συνήχθησαν«· καὶ μετʼ ὀλίγα ἐπιφέρει·

En toutois men oun nooumen einai kai ton Kaïaphan en tois archiereusin, epei memartyrētai archiereus ōn tou eniautou ekeinou. saphōs de meta tauta ho Matthaios phēsin; »Hoi de kratēsantes ton »Iēsoun apēgagon pros ton Kaïaphan ton archierea, hopou hoi gram- »mateis kai hoi persbyteroi synēchthēsan«; kai metʼ oliga epipherei;

Among these we understand Caiaphas to be among the chief priests, since he is attested as high priest that year. And afterward Matthew says clearly, “Those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and elders had gathered”; and shortly after he adds:

Matt 26:57 (quotation, high confidence)

Notes and citation

Summary: Matthew names Caiaphas as the high priest to whom Jesus was led.

The quotation is Matt 26:57; the sentence continues in the next section.

Notes on the original text

Digital text corrected (OCR slip): Καϊάφανμ τοῖς ἀχιερεῦσιν → Καϊάφαν ἐν τοῖς ἀρχιερεῦσιν.

Cite (SBL): Origen, Comm. Jo. 28.108 (Preuschen 4:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-108).

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28.109Preuschen 4:406

»ὁ δὲ ἀρχιερεὺς καὶ τὸ συνέδριον ἐξήτουν ψευδομαρτυρίαν κατὰ τοῦ »Ἰησοῦ, ὅπως θανατώσουσιν αὐτόν· καὶ οὐχ εὗρον, πολλῶν προσελ- »θόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο εἶπον· »Οὗτος ἔφη· Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν »ἡμερῶν οἰκοδομῆσαι. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Οὐδὲν »ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα. »καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶν- »τος ἵνα ἡμῖν εἴπῃς· εἶ σὺ ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ; λέγει αὐτῷ »ὁ Ἰησοῦς· Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν »τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον »ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ »ἱμάτια αὐτοῦ λέγων· Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύ- »ρων; ἰδοὺ νῦν ἠκούσατε τὴν βλασφημίαν αὐτοῦ. τί ὑμῖν δοκεῖ; οἱ » δὲ ἀποκριθέντες εἶπον· Ἔνοχος θανάτου ἐστίν«. εἶτα πάλιν μεθʼ ἕτερα·

»ho de archiereus kai to synedrion exētoun pseudomartyrian kata tou »Iēsou, hopōs thanatōsousin auton; kai ouch heuron, pollōn prosel- »thontōn pseudomartyrōn. hysteron de proselthontes dyo eipon; »Houtos ephē; Dynamai katalysai ton naon tou theou kai dia triōn »hēmerōn oikodomēsai. kai anastas ho archiereus eipen autǭ; Ouden »apokrinę̄? ti houtoi sou katamartyrousin? ho de Iēsous esiōpa. »kai ho archiereus eipen autǭ; Exorkizō se kata tou theou tou zōn- »tos hina hēmin eipę̄s; ei sy ho christos, ho huios tou theou? legei autǭ »ho Iēsous; Sy eipas; plēn legō hymin, apʼ arti opsesthe ton huion »tou anthrōpou kathēmenon ek dexiōn tēs dynameōs kai erchomenon »epi tōn nephelōn tou ouranou. tote ho archiereus dierrēxen ta »himatia autou legōn; Eblasphēmēsen; ti eti chreian echomen marty- »rōn? idou nyn ēkousate tēn blasphēmian autou. ti hymin dokei? hoi » de apokrithentes eipon; Enochos thanatou estin«. eita palin methʼ hetera;

“And the high priest and the council sought false testimony against Jesus, so that they might put him to death, and found none, though many false witnesses came forward. But at last two came forward and said, ‘This man said, I can destroy the temple of God and build it in three days.’ And the high priest stood up and said to him, ‘Do you answer nothing? What is it that these testify against you?’ But Jesus was silent. And the high priest said to him, ‘I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.’ Jesus says to him, ‘You have said so; but I tell you, from now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.’ Then the high priest tore his garments, saying, ‘He has blasphemed; what further need have we of witnesses? Behold, now you have heard his blasphemy. What is your judgment?’ They answered and said, ‘He deserves death.’” Then again, after other things:

Matt 26:59–66 (quotation, high confidence)

Notes and citation

Summary: Matthew's account of the trial before Caiaphas.

The quotation is Matt 26:59–66.

Notes on the original text

Digital text corrected (OCR slip): καὶκ οὐχ → καὶ οὐχ; αὐτῷψ → αὐτῷ.

Cite (SBL): Origen, Comm. Jo. 28.109 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-109).

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28.110Preuschen 4:406

»Καὶ ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ »πρεσβυτέρων οὐδὲν ἀπεκρίνατο«.

»Kai en tǭ katēgoreisthai auton hypo tōn archiereōn kai »presbyterōn ouden apekrinato«.

“And while he was being accused by the chief priests and elders, he answered nothing.”

Matt 27:12 (quotation, high confidence)

Notes and citation

Summary: Jesus was silent before the chief priests.

The quotation is Matt 27:12.

Notes on the original text

Digital text corrected (OCR slip): ἀπεκρίντεο → ἀπεκρίνατο.

Cite (SBL): Origen, Comm. Jo. 28.110 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-110).

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28.111Preuschen 4:406

καὶ πάλιν μετʼ ὀλίγα· »Οἱ δὲ »ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται »τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν ἀπολέσωσιν«.

kai palin metʼ oliga; »Hoi de »archiereis kai hoi presbyteroi epeisan tous ochlous hina aitēsōntai »ton Barabban, ton de Iēsoun apolesōsin«.

And again shortly after: “But the chief priests and the elders persuaded the crowds to ask for Barabbas and to destroy Jesus.”

Matt 27:20 (quotation, high confidence)

Notes and citation

Summary: They persuaded the crowds to choose Barabbas.

The quotation is Matt 27:20.

Notes on the original text

Digital text corrected (OCR slip): μετʼ ἀλίγα → μετʼ ὀλίγα.

Cite (SBL): Origen, Comm. Jo. 28.111 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-111).

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28.112Preuschen 4:406

εἶτα μετὰ τὴν ἀνάστασιν Μαρίας τῆς Μαγδαληνῆς καὶ τῆς ἄλλης Μαρίας· »Ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν »ἀνήγγειλαν τοῖς ἀρχιερεῦσιν πάντα τὰ γενόμενα. καὶ συναχθέντες »μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ »ἔδωκαν τοῖς στρατιώταις … »ἐλθόντες νυκτὸς ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων· κἂν ἀκουσθῇ »τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιή- »σομεν«.

eita meta tēn anastasin Marias tēs Magdalēnēs kai tēs allēs Marias; »Idou tines tēs koustōdias elthontes eis tēn polin »anēngeilan tois archiereusin panta ta genomena. kai synachthentes »meta tōn presbyterōn symboulion te labontes argyria hikana »edōkan tois stratiōtais … »elthontes nyktos eklepsan auton hēmōn koimōmenōn; kan akousthę̄ »touto epi tou hēgemonos, hēmeis peisomen kai hymas amerimnous poiē- »somen«.

Then, after the resurrection and Mary Magdalene and the other Mary: “Behold, some of the guard went into the city and reported to the chief priests all that had happened. And when they had assembled with the elders and taken counsel, they gave a sufficient sum of money to the soldiers …: ‘… came by night and stole him while we were asleep. And if this comes to the governor's ears, we will persuade him and keep you out of trouble.’”

Matt 28:11–14 (quotation, high confidence)

Notes and citation

Summary: After the resurrection the chief priests bribed the guards.

The quotation is Matt 28:11–14. The digital text repeats several words and has lost “saying, Say that his disciples” (Matt 28:13), marked …; the rest is translated as printed.

Notes on the original text

Digital text corrected (a line of the digital text repeated in place of words of Matt 28:13 (“saying, Say that his disciples”), which are lost; marked …; repeated words in the digital text): Μαρίας »Ἰδού τινες τῆς κουστωψδίας τῆς Μαγδαληνῆς → Μαρίας τῆς Μαγδαληνῆς; στρατιώταις αὐτὸν ἡμῶν κοιμωμένων· κὰν ἀκουσθῇ »ἐλθόντες ωυκτὸς → στρατιώταις … »ἐλθόντες νυκτὸς.

Cite (SBL): Origen, Comm. Jo. 28.112 (Preuschen 4:406; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-112).

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28.113Preuschen 4:406–407

Λουκᾶς δὲ ἀνέγραψεν ὅτι »Εἰσῆλθεν Σατανᾶς εἰς Ἰούδαν ἐπι- »καλούμενον Ἰσκαριώθ, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα, καὶ ἀπελ- »θὼν συνελάλησεν τοῖς ἀρχιερεῦσι καὶ στρατηγοῖς, ὅπως αὐτὸν »παραδῷ αὐτοῖς«. εἶτα μετʼ ὀλίγα· »Εἶπεν, φησίν, ὁ Ἰησοῦς πρὸς »τοὺς παραγενομένους ἐπʼ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ »καὶ πρεσβυτέρους· Ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ »ξύλων;« καὶ μετʼ ὀλίγα· »Συλλαβόντες αὐτὸν ἦγον καὶ εἰσήγαγον »εἰς τὴν οἰκίαν τοῦ ἀρχιερέως«· καὶ ἔτι μετʼ ὀλίγα· »Εἱστήκεισαν οἱ »ἀρχιερεῖς καὶ οἱ γραμματεῖς, εὐτόνως κατηγοροῦντες αὐτοῦ«.

Loukas de anegrapsen hoti »Eisēlthen Satanas eis Ioudan epi- »kaloumenon Iskariōth, onta ek tou arithmou tōn dōdeka, kai apel- »thōn synelalēsen tois archiereusi kai stratēgois, hopōs auton »paradǭ autois«. eita metʼ oliga; »Eipen, phēsin, ho Iēsous pros »tous paragenomenous epʼ auton archiereis kai stratēgous tou hierou »kai presbyterous; Hōs epi lę̄stēn exēlthate meta machairōn kai »xylōn?« kai metʼ oliga; »Syllabontes auton ēgon kai eisēgagon »eis tēn oikian tou archiereōs«; kai eti metʼ oliga; »Heistēkeisan hoi »archiereis kai hoi grammateis, eutonōs katēgorountes autou«.

And Luke recorded that “Satan entered into Judas called Iscariot, who was of the number of the twelve, and he went away and conferred with the chief priests and officers how he might hand him over to them.” Then shortly after: “Jesus said,” he says, “to the chief priests and officers of the temple and elders who had come out against him, ‘Have you come out as against a robber, with swords and clubs?’” And shortly after: “Having seized him, they led him away and brought him into the high priest's house”; and still shortly after: “The chief priests and the scribes stood by, vehemently accusing him.”

Luke 22:3–4 (quotation, high confidence) · Luke 22:52 (quotation, high confidence) · Luke 22:54 (quotation, high confidence) · Luke 23:10 (quotation, high confidence)

Notes and citation

Summary: Luke's account also shows the chief priests' guilt.

The quotations are Luke 22:3–4, 22:52, 22:54, and 23:10.

Notes on the original text

Digital text corrected (OCR slip): συνελάλησεων → συνελάλησεν.

Cite (SBL): Origen, Comm. Jo. 28.113 (Preuschen 4:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-113).

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28.114Preuschen 4:407

καὶ πάλιν μετʼ ὁλίγα· »Ὠς ἡμέρα ἐγένετο, συνήχθη τὸ πρεσβυτέριον τοῦ »λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ »συνέδριον αὐτῶν«.

kai palin metʼ holiga; »Ōs hēmera egeneto, synēchthē to presbyterion tou »laou, archiereis te kai grammateis, kai apēgagon auton eis to »synedrion autōn«.

And again shortly after: “When day came, the assembly of the elders of the people gathered, both chief priests and scribes, and they led him away to their council.”

Luke 22:66 (quotation, high confidence)

Notes and citation

Summary: Luke on the council at dawn.

The quotation is Luke 22:66.

Cite (SBL): Origen, Comm. Jo. 28.114 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-114).

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28.115Preuschen 4:407

Ὁ δὲ Μάρκος φησὶν ὅτι »Ἰούδας Ἰσκαριώτης, εἷς τῶν δώδεκα, »προσῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα παραδῷ αὐτόν. οἱ δὲ ἀκούσαν- »τες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι«· καὶ μετʼ ὀλίγα· »Ἔτι τοῦ Ἰησοῦ λαλοῦντος παραγίνεται Ἰούδας Ἰσκαριώτης, »εἷς τῶν δώδεκα, καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ »ξύλων παρὰ τῶν γραμματέων καὶ τῶν Φαρισίων καὶ πρεσβυτέ- »ρων«· καὶ μετʼ ὀλίγα·

Ho de Markos phēsin hoti »Ioudas Iskariōtēs, heis tōn dōdeka, »prosēlthen pros tous archiereis hina paradǭ auton. hoi de akousan- »tes echarēsan kai epēngeilanto autǭ argyrion dounai«; kai metʼ oliga; »Eti tou Iēsou lalountos paraginetai Ioudas Iskariōtēs, »heis tōn dōdeka, kai metʼ autou ochlos polys meta machairōn kai »xylōn para tōn grammateōn kai tōn Pharisiōn kai presbyte- »rōn«; kai metʼ oliga;

And Mark says that “Judas Iscariot, one of the twelve, went to the chief priests in order to hand him over to them. And when they heard it they were glad and promised to give him money”; and shortly after: “While Jesus was still speaking, Judas Iscariot, one of the twelve, arrives, and with him a great crowd with swords and clubs, from the scribes and the Pharisees and elders”; and shortly after:

Mark 14:10–11 (quotation, high confidence) · Mark 14:43 (quotation, high confidence)

Notes and citation

Summary: Mark's account of Judas and the chief priests.

The quotations are Mark 14:10–11 and 14:43 (Origen's text reads “Pharisees” with the scribes).

Notes on the original text

Digital text corrected (OCR slip): Μάρκκος → Μάρκος; νλαλοῦντος → λαλοῦντος; καὶ τῶν ὀλίγα· → καὶ μετʼ ὀλίγα·.

Cite (SBL): Origen, Comm. Jo. 28.115 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-39/#p-28-115).

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