Commentary on the Gospel of John 32.237–32.318

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 82 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 32

32.237Preuschen 4:457

τὸ δὲ παραδοῦναι αὐτὸν ἔργον ἦν ἑωρακότος καὶ νενοηκότος αὐτόν· διδάσκαλον γὰρ αὐτὸν ἐπιτάμενος τῶν τηλικῶνδε καὶ τοςῶνδε μαθημάτων, ἃ κατʼ ἰδίαν μετὰ τῶν ἀοστόλων ἤκουσεν, καὶ κύριον αὐτὸν εἰδώς, παραδιδοὺς αὐτόν, ὃ ἔγνω μέγεθος αὐτοῦ παρέδωκεν, οὐκ ἄν ποιήσαντος τοῦτό τινος τὸ μέγεθος αὐτοῦ μὴ τεθεωρηκότος.

to de paradounai auton ergon ēn heōrakotos kai nenoēkotos auton; didaskalon gar auton epitamenos tōn tēlikōnde kai tosōnde mathēmatōn, ha katʼ idian meta tōn aostolōn ēkousen, kai kyrion auton eidōs, paradidous auton, ho egnō megethos autou paredōken, ouk an poiēsantos touto tinos to megethos autou mē tetheōrēkotos.

But to betray him was the work of one who had seen and understood him. For knowing him as the teacher of such great and so many lessons, which he had heard privately with the apostles, and knowing him as Lord, in betraying him he betrayed the greatness of him that he had come to know; no one would have done this who had not beheld his greatness.

Notes and citation

Summary: Only someone who had known Jesus' greatness closely could betray it.

Notes on the original text

Digital text corrected (dropped letters in the digital text; misread letter in the digital text): ὃ ἔγνω γεθος → ὃ ἔγνω μέγεθος; ποκήσαντος → ποιήσαντος.

Cite (SBL): Origen, Comm. Jo. 32.237 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-237).

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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.

32.238Preuschen 4:457

τὸν μὲ γὰρ μέγαν παραδέδωκεν, οὐ καθʼ ὃ μέγας ἐστίν, ἐπεὶ μὴ εἶδεν καθʼ ὃ μέγας ἐστίν· ὁ δὲ καὶ μαθὼν πῶς μέγας ἦν καὶ ἀκροατὴς γενόμενος τοῦ μεγέθους τῆς ἐν αὐτῷ σοφίας καὶ λόγου καὶ χάριτος καὶ προδοὺς αὐτόν, προέδωκεν ὅλον καθʼ ὃ εἶδεν μέγεθος.

ton me gar megan paradedōken, ou kathʼ ho megas estin, epei mē eiden kathʼ ho megas estin; ho de kai mathōn pōs megas ēn kai akroatēs genomenos tou megethous tēs en autǭ sophias kai logou kai charitos kai prodous auton, proedōken holon kathʼ ho eiden megethos.

For the others handed over a great man, but not insofar as he is great, since they did not see in what way he is great; but he who had learned how great he was, and had become a hearer of the greatness of the wisdom and word and grace in him, and then betrayed him, betrayed him wholly, according to the greatness he had seen.

Notes and citation

Summary: Judas's betrayal was total because he betrayed the greatness he had seen and heard.

Cite (SBL): Origen, Comm. Jo. 32.238 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-238).

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32.239Preuschen 4:457–458

διὰ τοῦτο συνέφερεν αὐτῷ εἰ μὴ ἐγεννήθη, εἴτε τὴν τῆς παλιγγενε σίας γένεσιν, ὡς ἄν βαθύτερόν τις ἀκούσαι, εἴτε καὶ τὴν κοινότερον νοουμένην· περὶ ἧς ὁ πραγμάτων ἑαυτὸν ἀπαλλάττειν θέλων, καὶ ζητήσας ὃτι ᾧ συμφέρει, ὄντι συμφέρει, καὶ ὑπονοήσας ὅτι οὐκ ἄν μὴ ὄντι αὐτῷ συνέφερεν, ἐπὶ τὴν δευτέραν κατελθὼν διήγησιν, ἐκείνην μᾶλλον παραδέξεται. Ἔβλεπον εἰς ἀλλήλους οἱ μαθηταί, ἀπορούμενοι περὶ τίνος λέγει.

dia touto synepheren autǭ ei mē egennēthē, eite tēn tēs palingene sias genesin, hōs an bathyteron tis akousai, eite kai tēn koinoteron nooumenēn; peri hēs ho pragmatōn heauton apallattein thelōn, kai zētēsas hoti hǭ sympherei, onti sympherei, kai hyponoēsas hoti ouk an mē onti autǭ synepheren, epi tēn deuteran katelthōn diēgēsin, ekeinēn mallon paradexetai. Eblepon eis allēlous hoi mathētai, aporoumenoi peri tinos legei.

Therefore it would have been better for him if he had not been born, whether one understands the birth of regeneration, as a deeper reader might, or the birth understood in the more ordinary way. Concerning the latter, one who wants to free himself of difficulties, having investigated the principle that what benefits, benefits something that exists, and having suspected that it could not have benefited him not to exist, will come down to the second explanation and rather accept that one. “The disciples looked at one another, at a loss as to whom he was speaking of.”

Matt 26:24 (allusion, high confidence) · John 13:22 (quotation, high confidence) · Titus 3:5 (echo, low confidence)

Notes and citation

Summary: “Better not to have been born” may refer to rebirth or to natural birth; the next text is John 13:22.

The allusion is Matt 26:24 (Mark 14:21). The logic of the second sentence is compressed and its reference (“that one”) is ambiguous. The closing quotation is John 13:22, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse numbers)): 13, 22 Ἔβλεπον → Ἔβλεπον.

Cite (SBL): Origen, Comm. Jo. 32.239 (Preuschen 4:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-239).

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32.240Preuschen 4:458

Εἰ μὲν προφανὴς ἦν τοῖς Ἰησοῦ μαθηταῖς ἡ τοῦ Ἰούδα κακία, κὰν ἔγνωστο, εἰπόντος τοῦ σωτῆρος ὅτι »Εἶς ἐξ ὑμῶν »παραδώσει με«, τίς ἦν ὁ παραδώσων τὸν διδάσκαλον. νυνὶ δὲ βλέπουσιν »εἰς ἀλλήλους οἱ μαθηταί, ἀπορούμενοι περὶ τίνος λέγει«.

Ei men prophanēs ēn tois Iēsou mathētais hē tou Iouda kakia, kan egnōsto, eipontos tou sōtēros hoti »Eis ex hymōn »paradōsei me«, tis ēn ho paradōsōn ton didaskalon. nyni de blepousin »eis allēlous hoi mathētai, aporoumenoi peri tinos legei«.

If the wickedness of Judas had been plain to the disciples of Jesus, it would have been known, when the Savior said, “One of you will betray me,” who was the one who would betray the teacher. But as it is, “the disciples look at one another, at a loss as to whom he was speaking of.”

John 13:21–22 (quotation, high confidence)

Notes and citation

Summary: The disciples' bewilderment shows Judas's wickedness was not obvious to them.

The quotations are John 13:21–22.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text; missing space and dropped letter in the digital text): ΧΙΧ. Εἰ → Εἰ; οἱμαθητί → οἱ μαθηταί.

Cite (SBL): Origen, Comm. Jo. 32.240 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-240).

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32.241Preuschen 4:458

καὶ γὰρ Ἰούδας τάχα μὲν ἐκ προτέρων χρηστοιτέρων ἐδυσώπει τοὺς ἀποστόλους πρὸς τὸ μηδὲν ὑπονοῆσαι περὶ αὐτοῦ φαῦλον· τάχα δὲ καὶ τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν, ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, οὐκ ἦν τῆς πονηρίας ἐξ ὅλων· λείμματος γὰρ προαιρέσεως ἀγαθῆς ὑπάρχοντος ἐν αὐτῷ, ἰδὼν ὅτι κατεκρίθη, ἡνίκα »δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν Πιλάτῳ »τῷ ἡγεμόνι«, »μεταμεληθεὶς ἔστρεφεν τὰ τριάκοντα ἀργύρια τοῖς »ἀρχιερεῦσι καὶ πρεσβυτέροις λέγων· Ἥμαρτον παραδοὺς αἷμα ἀθῷον«· ὅτε εἰπόντων αὐτῶν· »Τὶ πρὸς ἡμᾶς; σὺ ὅψῃ«· ῥίψας ὁ φιλάργυρος Ἰούδας τὰ ἀργύρια »ἀπελθὼν ἀπήγξατο«, μηδὲ περιμείνας ἰδεῖν τοῦ περὶ τὸν Ἰησοῦν παρὰ τῷ Πιλάτῳ κρίματος τὸ τέλος.

kai gar Ioudas tacha men ek proterōn chrēstoiterōn edysōpei tous apostolous pros to mēden hyponoēsai peri autou phaulon; tacha de kai tou diabolou ēdē beblēkotos eis tēn kardian, hina paradǭ auton Ioudas Simōnos Iskariōtēs, ouk ēn tēs ponērias ex holōn; leimmatos gar proaireseōs agathēs hyparchontos en autǭ, idōn hoti katekrithē, hēnika »dēsantes auton apēgagon kai paredōkan Pilatǭ »tǭ hēgemoni«, »metamelētheis estrephen ta triakonta argyria tois »archiereusi kai presbyterois legōn; Hēmarton paradous haima athǭon«; hote eipontōn autōn; »Ti pros hēmas? sy hopsę̄«; rhipsas ho philargyros Ioudas ta argyria »apelthōn apēnxato«, mēde perimeinas idein tou peri ton Iēsoun para tǭ Pilatǭ krimatos to telos.

For perhaps Judas, because of his earlier better conduct, made the apostles ashamed to suspect anything bad about him; and perhaps, even when the devil had already put it into the heart that Judas son of Simon Iscariot should betray him, he was not wholly given to wickedness. For since a remnant of good choice remained in him, when he saw that Jesus was condemned, when “they bound him, led him away, and delivered him to Pilate the governor,” “he repented and brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned in betraying innocent blood.’” When they said, “What is that to us? See to it yourself,” the money-loving Judas threw down the silver, “went away and hanged himself,” not even waiting to see the end of the judgment concerning Jesus before Pilate.

John 13:2 (allusion, high confidence) · Matt 27:2–5 (quotation, high confidence)

Notes and citation

Summary: Judas was not wholly evil: a remnant of good led him to repent and return the money, though he then hanged himself.

The quotations are Matt 27:2–5; the allusion is John 13:2.

Cite (SBL): Origen, Comm. Jo. 32.241 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-241).

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32.242Preuschen 4:458

καὶ γέγονεν αὐτῷ οὔτε καθαρὰ ἀπὸ ἁμαρτίας μετάνοια, οὔτε ἄκρατος πρός τι χρηστότερον ἡ πονηρία. εἰ μὲν γὰρ καθαρῶς μετενόει κἂν ὡς ὁ λῃστὴς εἰπών· »Μνήσθητί μου, Ἰησοῦ, ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ »σου«, προσελθὼν τῷ σωτῆρι ἐποίει τὰ παρʼ αὐτοῦ, πρὸς τὸ ἐξιλάσασθαι αὐτὸν ἐπὶ τῇ φθασάσῃ γεγονέναι προδοσίᾳ.

kai gegonen autǭ oute kathara apo hamartias metanoia, oute akratos pros ti chrēstoteron hē ponēria. ei men gar katharōs metenoei kan hōs ho lę̄stēs eipōn; »Mnēsthēti mou, Iēsou, hotan elthę̄s en tę̄ basileią »sou«, proselthōn tǭ sōtēri epoiei ta parʼ autou, pros to exilasasthai auton epi tę̄ phthasasę̄ gegonenai prodosią.

And there came about in him neither a repentance pure from sin nor a wickedness unmixed with something better. For if he had repented purely, then, even like the robber who said, “Remember me, Jesus, when you come in your kingdom,” he would have gone to the Savior and done what was in his power to propitiate him for the betrayal that had already taken place.

Luke 23:42 (quotation, high confidence)

Notes and citation

Summary: Judas's repentance was not pure; had it been, he would have gone to the Savior like the penitent thief.

The quotation is Luke 23:42.

Cite (SBL): Origen, Comm. Jo. 32.242 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-242).

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32.243Preuschen 4:458

εἰ δὲ πάντη τὴν τοὺ καλοῦ ἔννοιαν ἐξεληλακὼς ἦν τῆς ἑαυτοῦ ψυχῆς, οὔτʼ ἂν μετεμελήθη ἰδὼν ὅτι κατεκρίθη ὁ Ἰησοῦς· ἀλλὰ καὶ προσετίθει ἂν λόγους γους κατηγορῶν αὐτοῦ συγγενεῖς τῇ προδοσίᾳ·

ei de pantē tēn tou kalou ennoian exelēlakōs ēn tēs heautou psychēs, outʼ an metemelēthē idōn hoti katekrithē ho Iēsous; alla kai prosetithei an logous gous katēgorōn autou syngeneis tę̄ prodosią;

But if he had entirely driven the notion of the good out of his own soul, he would not have repented when he saw that Jesus was condemned; rather he would even have added words accusing him, akin to the betrayal;

Matt 27:3 (allusion, high confidence)

Notes and citation

Summary: Had Judas been utterly evil, he would not have repented at all.

Notes on the original text

Digital text corrected (misread letter in the digital text): κατεδρίθη → κατεκρίθη.

Cite (SBL): Origen, Comm. Jo. 32.243 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-243).

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32.244Preuschen 4:458

ἀλλὰ καὶ ἀπολαύων ἂν ὡς φιλάργυρος ὧν ἔλαβεν τριάκοντα ἀργυρίων, »τὴν τιμὴν τοῦ »τετιμημένου«, οὔτʼ ἂν ἐβουλεύσατο άπώσασθαι τὰ ἀργύρια οὔτʼ ἂν ἔστρεψεν αὐτὰ τοῖς ἀρχιρεῦσιν καὶ πρεσβυτέροις, οὔτʼ ἂν ἐπʼ αὐτῶν ἐκείνων ἐξωμολογήστο, αὑτοῦ μὲν κατηγορῶν, τὸν δὲ διδάσκαλον καὶ ἐγκωμιάζων ἐν τῷ· »Ἥμαρτον παραδοὺς αἷμα δίκαιον«.

alla kai apolauōn an hōs philargyros hōn elaben triakonta argyriōn, »tēn timēn tou »tetimēmenou«, outʼ an ebouleusato apōsasthai ta argyria outʼ an estrepsen auta tois archireusin kai presbyterois, outʼ an epʼ autōn ekeinōn exōmologēsto, hautou men katēgorōn, ton de didaskalon kai enkōmiazōn en tǭ; »Hēmarton paradous haima dikaion«.

and, being a lover of money, he would have enjoyed the thirty pieces of silver he had received, “the price of him who was priced”; he would not have resolved to reject the silver, nor returned it to the chief priests and elders, nor confessed before them, accusing himself and praising the teacher in the words, “I have sinned in betraying righteous blood.”

Textual problem in this passage: see the notes.

Matt 27:9 (quotation, high confidence) · Zech 11:13 (allusion, medium confidence) · Matt 27:4 (quotation, high confidence)

Notes and citation

Summary: Returning the money and confessing show that some good remained in Judas.

The quotations are Matt 27:9 (from Zech 11:13) and Matt 27:4, which Origen here cites as “righteous blood” (δίκαιον), a known variant for “innocent” (ἀθῷον).

Cite (SBL): Origen, Comm. Jo. 32.244 (Preuschen 4:458; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-244).

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32.245Preuschen 4:458–459

ἀλλὰ καὶ τὸ ἀπάγξασθαι αὑτὸν οὐδεὶς ἄλλος ἐποίησεν ἢ ὁ βεβληκὼς αὐτοῦ εἰς τὴν καρδίαν ἵνα παραδῷ τὸν σωτῆρα· καὶ τόπον γε κατʼ ἀμφότερα ἔδωκεν τῷ διαβόλῳ.

alla kai to apanxasthai hauton oudeis allos epoiēsen ē ho beblēkōs autou eis tēn kardian hina paradǭ ton sōtēra; kai topon ge katʼ amphotera edōken tǭ diabolǭ.

But hanging himself too was done by no other than the one who had put it into his heart to betray the Savior; and in both respects he gave place to the devil.

John 13:2 (allusion, high confidence) · Eph 4:27 (allusion, high confidence)

Notes and citation

Summary: The devil who prompted the betrayal also drove Judas to suicide.

The allusions are John 13:2 and Eph 4:27.

Cite (SBL): Origen, Comm. Jo. 32.245 (Preuschen 4:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-245).

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32.246Preuschen 4:459

Ταῦτα δὲ κατὰ δύναμιν ἐπεξειργασάμην ἅμ μὲν παριστὰς τοῖς οἰομένοις αὐτὸν φύσει γεγονέναι ἀνεπίδεκτον σωτηρίας, ὅτι οὐ τοιοῦτος ἦν, ἅμα δὲ διηγούμενος ὅτι εὐλόγως οἱ μαθηταὶ ἐπὶ τῷ τοῦ κυρίου λόγῳ »ἔβλεπον εἰς ἀλλήλους, ἀπορούμενοι περὶ τὶνος λέγει«.

Tauta de kata dynamin epexeirgasamēn ham men paristas tois oiomenois auton physei gegonenai anepidekton sōtērias, hoti ou toioutos ēn, hama de diēgoumenos hoti eulogōs hoi mathētai epi tǭ tou kyriou logǭ »eblepon eis allēlous, aporoumenoi peri tinos legei«.

I have worked these things out as far as I can, both to show those who think that Judas was by nature incapable of salvation that he was not such, and at the same time to explain that the disciples reasonably, at the Lord's word, “looked at one another, at a loss as to whom he was speaking of.”

John 13:22 (quotation, high confidence)

Notes and citation

Summary: Origen argues that Judas was not by nature beyond salvation.

The quotation is John 13:22. Those who held that some are saved or lost by nature are probably the Valentinians.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 32.246 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-246).

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32.247Preuschen 4:459

ἀρκεῖ δὲ παραθέσθαι καὶ προφητικὴν λέξιν ἀπὸ τοῦ τεσσαρακοστοῦ Ψαλμοῦ, παριστᾶσαν ὅτι ἅγιος ὢν μεταπέπτωκεν, ἐπεὶ γέγραπται· »Καὶ »γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφʼ ὃν ἤλπισα, ὁ ἐσθίων ἄρτους »μου ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμόν«.

arkei de parathesthai kai prophētikēn lexin apo tou tessarakostou Psalmou, paristasan hoti hagios ōn metapeptōken, epei gegraptai; »Kai »gar ho anthrōpos tēs eirēnēs mou, ephʼ hon ēlpisa, ho esthiōn artous »mou emegalynen epʼ eme pternismon«.

It is enough to set out also a prophetic text from the fortieth Psalm, showing that, being holy, he fell away; for it is written: “For even the man of my peace, in whom I hoped, who ate my bread, magnified his tripping against me.”

Ps 41:9 (40:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 41 shows that Judas had been a friend before he fell.

The quotation is Ps 41:9 (40:10 LXX); Origen cites the Psalm by its LXX number.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.247 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-247).

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32.248Preuschen 4:459

ἀλλὰ καὶ τὸ »Εἰ ἐχθρὸς ὠνεί- »δισέν με, ὑπήνεγκα ἄν« ἐπʼ αὐτὸν ἀναφερόνμενον δηοῖ ὅτι οὐκ ἀρ- χῆθεν ἐχθρὸς ἦν.

alla kai to »Ei echthros ōnei- »disen me, hypēnenka an« epʼ auton anapheronmenon dēoi hoti ouk ar- chēthen echthros ēn.

And also “If an enemy had reproached me, I would have borne it,” when referred to him, shows that he was not an enemy from the beginning.

Ps 55:12 (54:13 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm shows Judas was not an enemy from the start.

The quotation is Ps 55:12 (54:13 LXX).

Cite (SBL): Origen, Comm. Jo. 32.248 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-248).

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32.249Preuschen 4:459

ἀλλὰ καὶ τὸ »Εἰ ὁ μισῶν με ἐμεγαλορημόνησεν, »ἐκρύβην ἂν ἀπʼ αὐτοῦ« παρίστησιν ὅτι καὶ ἠγάπα ποτὲ τὸν Ἰησοῦν, φθάσας ἐπὶ τὸ καὶ ἰσόψυχος αὐτῷ τυγχάνειν, ἐπεὶ γέγραπται· »Σὺ »δὲ ἄνθρωπε ἰσόψυχε, καὶ ἡγεμών μου, καὶ γνωστέ μου«.

alla kai to »Ei ho misōn me emegalorēmonēsen, »ekrybēn an apʼ autou« paristēsin hoti kai ēgapa pote ton Iēsoun, phthasas epi to kai isopsychos autǭ tynchanein, epei gegraptai; »Sy »de anthrōpe isopsyche, kai hēgemōn mou, kai gnōste mou«.

And also “If he who hated me had spoken boastfully, I would have hidden from him” shows that he once loved Jesus, and had even come to be of one soul with him, since it is written: “But you, a man of one soul with me, my guide and my familiar friend.”

Ps 55:12–13 (54:13-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm shows that Judas once loved Jesus and was close to him.

The quotations are Ps 55:12–13 (54:13–14 LXX).

Cite (SBL): Origen, Comm. Jo. 32.249 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-249).

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32.250Preuschen 4:459

καὶ ἄλλα δʼ ἂν εὕροις μυρία, ἐξ ὧν συνήσεις ὅτι εἰκότως οἱ μαθηταὶ »ἔβλεπον »εἰς ἀλλάλους, ἀπορούμενοι περὶ τίνος λέγει«.

kai alla dʼ an heurois myria, ex hōn synēseis hoti eikotōs hoi mathētai »eblepon »eis allalous, aporoumenoi peri tinos legei«.

And you could find countless other passages from which you will understand that the disciples reasonably “looked at one another, at a loss as to whom he was speaking of.”

John 13:22 (quotation, high confidence)

Notes and citation

Summary: Many passages explain the disciples' uncertainty.

The quotation is John 13:22.

Cite (SBL): Origen, Comm. Jo. 32.250 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-250).

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32.251Preuschen 4:459

ὁ δὲ Λουκᾶς ἀνέγραψεν ὅτι εἰπόντος τοῦ σωτῆρος· »Πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόν- »τος με μετʼ ἐμοῦ ἐπὶ τῆς τρπέζης. ὁ μὲν υἱὸς τοὺ ἀνθρώπου κατὰ »τὸ ὠρισμένον αὐτῷ πορεύεται, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ διʼ »τὸ ὡρισμένον αὐτῷ πορεύεται, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ διʼ »οὗ παραδίκδοται« οἱ μαθγταὶ ἤρξαντο συζητεῖν πρὸς ἐαυτοὺς τίς »ἄρα εἴη ἐξ αὐτῶν ὀ μέλλων τοῦτο πράσσειν«· συνεζήτουν γὰρ »ἀπο- »ρούμενοι περὶ τίνος λέγειν«.

ho de Loukas anegrapsen hoti eipontos tou sōtēros; »Plēn idou hē cheir tou paradidon- »tos me metʼ emou epi tēs trpezēs. ho men huios tou anthrōpou kata »to ōrismenon autǭ poreuetai, plēn ouai tǭ anthrōpǭ ekeinǭ diʼ »to hōrismenon autǭ poreuetai, plēn ouai tǭ anthrōpǭ ekeinǭ diʼ »hou paradikdotai« hoi mathgtai ērxanto syzētein pros eautous tis »ara eiē ex autōn o mellōn touto prassein«; synezētoun gar »apo- »roumenoi peri tinos legein«.

Luke recorded that when the Savior said, “But behold, the hand of him who betrays me is with me on the table. For the Son of Man goes as it has been determined for him, but woe to that man through whom he is betrayed,” the disciples “began to question among themselves which of them it could be who was about to do this”; for they were questioning, “at a loss as to whom he was speaking of.”

Luke 22:21–23 (quotation, high confidence) · John 13:22 (quotation, high confidence)

Notes and citation

Summary: Luke also records the disciples' questioning about the betrayer.

The quotations are Luke 22:21–23 and John 13:22. The digital text repeats a line of the quotation (dittography).

Cite (SBL): Origen, Comm. Jo. 32.251 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-251).

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32.252Preuschen 4:459

ἀλλὰ κατὰ μὲν τὸν Λουκᾶν οὐκ ἐμφαίνεται ὅτι ἕκαστος καὶ ἑαυτὸν ὑπενόει· κατὰ δὲ τὸν Ματθαῖον καὶ τὸν Μάρκον καὶ τοῦτο παρίσταται.

alla kata men ton Loukan ouk emphainetai hoti hekastos kai heauton hypenoei; kata de ton Matthaion kai ton Markon kai touto paristatai.

But according to Luke it is not indicated that each one suspected even himself; according to Matthew and Mark, however, this too is shown.

Notes and citation

Summary: Matthew and Mark show each disciple suspecting himself.

Cite (SBL): Origen, Comm. Jo. 32.252 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-252).

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32.253Preuschen 4:459

ὁ μὲν γὰρ Ματθαῖός φησι· »Καὶ λυπούμενοι σφόδρα ἤραζαντο λέγειν· Μήτι ἐγώ εἰμι, κύριε;«

ho men gar Matthaios phēsi; »Kai lypoumenoi sphodra ērazanto legein; Mēti egō eimi, kyrie?«

For Matthew says, “And being very sorrowful they began to say, ‘Is it I, Lord?’”

Matt 26:22 (quotation, high confidence)

Notes and citation

Summary: Matthew: each asked, “Is it I, Lord?”

The quotation is Matt 26:22.

Cite (SBL): Origen, Comm. Jo. 32.253 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-253).

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32.254Preuschen 4:459

ὁ δὲ Μάρδος ὅτι »Ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς καθʼ ἕνα·

ho de Mardos hoti »Ērxanto lypeisthai kai legein autǭ heis kathʼ hena;

And Mark, that “they began to be sorrowful and to say to him one by one,

Mark 14:19 (quotation, high confidence)

Notes and citation

Summary: Mark reports the same question, one by one.

The quotation, continued in the next section, is Mark 14:19.

Cite (SBL): Origen, Comm. Jo. 32.254 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-254).

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32.255Preuschen 4:459

»Μήτι ἐγώ; καὶ ἄλλος· Μήτι ἐγώ;« ἐμέμνηντο γάρ, οἶμαι, ἄνθρωποι ὄνττες, ὅτι τρεπτή ἐστιν ἡ προαίρεσις τῶν ἔτι προκοπτόντων καὶ ἐπιδεχομένη τὸ ἐναντία θέλειν οἷς πρότερον προέθετο.

»Mēti egō? kai allos; Mēti egō?« ememnēnto gar, oimai, anthrōpoi onttes, hoti treptē estin hē proairesis tōn eti prokoptontōn kai epidechomenē to enantia thelein hois proteron proetheto.

‘Is it I?’ and another, ‘Is it I?’” For they remembered, I think, being human, that the choice of those who are still making progress is changeable and capable of willing the opposite of what it earlier proposed.

Mark 14:19 (quotation, high confidence)

Notes and citation

Summary: The disciples knew that the will of those still growing can change.

The quotation is Mark 14:19.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.255 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-255).

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32.256Preuschen 4:459

τάχα δὲ καὶ μαθόντες πρὸς ἃ ἡμῖν ἐστιν ἡ πάλη, εὐλαβοῦντο διὰ τὸ ἐν ἀνθρώπου ποις ἄδηλον μήποτε νικηθέντες παραδέζωνται καὶ τὴν περὶ τοῦ διδασκάλου προδοσίαν.

tacha de kai mathontes pros ha hēmin estin hē palē, eulabounto dia to en anthrōpou pois adēlon mēpote nikēthentes paradezōntai kai tēn peri tou didaskalou prodosian.

And perhaps, having also learned against what our struggle is, they were cautious because of what is uncertain in human beings, lest, being overcome, they might accept even the betrayal of the teacher.

Eph 6:12 (allusion, medium confidence)

Notes and citation

Summary: Knowing the spiritual struggle, they feared they might be overcome.

The allusion is Eph 6:12.

Cite (SBL): Origen, Comm. Jo. 32.256 (Preuschen 4:459; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-256).

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32.257Preuschen 4:459–460

καὶ γὰρ ὁ Πάτρος πρόθεσιν μὲν εἶχεν, ὅτε διαβεβαιούμενος ἔλεγεν· »Εἰ καὶ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ »οὐ σκανδαλισθήσομαι« μὴ ἀρνήσασθαι τὸν Ἰσοῦν· ἐκνικηθεὶς δὲ ὑπὸ τοῦ τῆς δειλίας πνεύματος πρὸ ἀλεκτοροφωνίας τρὶς αὐτὸν ἠρνήσατο.

kai gar ho Patros prothesin men eichen, hote diabebaioumenos elegen; »Ei kai pantes skandalisthēsontai en soi, egō »ou skandalisthēsomai« mē arnēsasthai ton Isoun; eknikētheis de hypo tou tēs deilias pneumatos pro alektorophōnias tris auton ērnēsato.

For Peter too had the resolve not to deny Jesus, when he said with assurance, “Even if all fall away because of you, I will not fall away”; but, overcome by the spirit of cowardice, he denied him three times before the cock crowed.

Matt 26:33 (quotation, high confidence) · Matt 26:34 (allusion, high confidence) · 2 Tim 1:7 (echo, medium confidence)

Notes and citation

Summary: Peter's firm resolve still failed, and he denied Jesus three times.

The quotation is Matt 26:33; the allusions are Matt 26:34, 69–75 and 2 Tim 1:7 (“spirit of cowardice”).

Cite (SBL): Origen, Comm. Jo. 32.257 (Preuschen 4:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-257).

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32.258Preuschen 4:460

ἐκ τῶν τοιούτων δὴ λόγων διδασκόμεθα· »Ὁ στήκων »βλεπέτω μὴ πέσῃ« καὶ »Μὴ καυχῶ τὰ εἰς αὔριον, οὐ γὰρ οἶδας τί τέξεται ἡ ἐπιοῦσα«. τάχα δὲ καὶ τὸ »Εβλεπον εἰς ἀλλήλους οἱ μα- »θηταὶ« πρὸς τῷ ἁπλούστερον νοουμένῳ καὶ τοιοῦτόν τι δηλοῖ, ὅτι ἕκαστος κατὰ τὸ δυνατὸν ἀνθρωπίνῃ φύσει ἐνεώρα εἰς τὴν προαίρεσιν τοῦ ἑτέρου, ἐπαπορῶν εἰ δύναται ἡ τοιαῦτα πράξασα ψυχῆ καὶ οὕτω πρὸς τὸν ἀψευδῆ διδάσκαλον διατεθεῖσα, ἀληθῶς μαρτυρήσαντα ἐν τῷ εἰρηκέναι· »Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει »με«, ἐπὶ τοσοῦτον ἐκτραπῆναι καὶ ἐπιλαθέσθαι τῶν τοῦ διδασκάλου μαθημάτων, ὡς καὶ ἐπὶ τὴν προδσίαν αὐτοῦ φθάσαι.

ek tōn toioutōn dē logōn didaskometha; »Ho stēkōn »blepetō mē pesę̄« kai »Mē kauchō ta eis aurion, ou gar oidas ti texetai hē epiousa«. tacha de kai to »Eblepon eis allēlous hoi ma- »thētai« pros tǭ haplousteron nooumenǭ kai toiouton ti dēloi, hoti hekastos kata to dynaton anthrōpinę̄ physei eneōra eis tēn proairesin tou heterou, epaporōn ei dynatai hē toiauta praxasa psychē kai houtō pros ton apseudē didaskalon diatetheisa, alēthōs martyrēsanta en tǭ eirēkenai; »Amēn amēn legō hymin hoti heis ex hymōn paradōsei »me«, epi tosouton ektrapēnai kai epilathesthai tōn tou didaskalou mathēmatōn, hōs kai epi tēn prodsian autou phthasai.

From such accounts we are taught: “Let him who stands take heed lest he fall,” and “Do not boast about tomorrow, for you do not know what the coming day will bring forth.” And perhaps “The disciples looked at one another,” besides its simpler meaning, also indicates something like this: that each, as far as is possible for human nature, looked into the choice of the other, wondering whether a soul that had done such things, and had been so disposed toward the truthful teacher, who testified truly in saying, “Truly, truly, I say to you that one of you will betray me,” could turn aside so far and forget the teacher's lessons as to come even to betraying him.

1 Cor 10:12 (quotation, high confidence) · Prov 27:1 (quotation, high confidence) · John 13:21–22 (quotation, high confidence)

Notes and citation

Summary: No one should be overconfident; each disciple searched the others' hearts, wondering who could fall so far.

The quotations are 1 Cor 10:12, Prov 27:1, and John 13:21–22.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.258 (Preuschen 4:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-258).

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32.259Preuschen 4:460

ἐμφαντικὴ γὰρ ἡ περὶ τῶν μαθητῶν λέξις ἡ »Ἀπορούμενοι περὶ τίνος λέγει«· οὐ γὰρ εὐπόρουν ἐννῆσαι περὶ τίνος τὸ προειρημένον ἦν, ἀλλʼ ἦσαν εὑρίσκοντες. Ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς. νεύει οὖν τούτῳ· ἀναπεσὼν ἐκεῖνος ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· Κύριε, τίς ἐστιν; ἀποκρίνεται οὖν ὁ Ἰησοῦς· Ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον. βάψας οὖν τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου· καὶ μετὰ τὸ ψωμίον τότε εἰσηλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ ὁ Ἰησοῦς· Ὃ ποιεῖς ποίησον τάχιον. τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ· τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν Ἰούδας, ὅτι λέεγει αὐτῷ Ἰησοῦς· Ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῷ.

emphantikē gar hē peri tōn mathētōn lexis hē »Aporoumenoi peri tinos legei«; ou gar euporoun ennēsai peri tinos to proeirēmenon ēn, allʼ ēsan heuriskontes. Ēn anakeimenos heis ek tōn mathētōn autou en tǭ kolpǭ tou Iēsou, hon ēgapa ho Iēsous. neuei oun toutǭ; anapesōn ekeinos epi to stēthos tou Iēsou legei autǭ; Kyrie, tis estin? apokrinetai oun ho Iēsous; Ekeinos estin hǭ egō bapsō to psōmion. bapsas oun to psōmion lambanei kai didōsin Ioudą Simōnos Iskariōtou; kai meta to psōmion tote eisēlthen eis ekeinon ho Satanas. legei oun autǭ ho Iēsous; Ho poieis poiēson tachion. touto de oudeis egnō tōn anakeimenōn pros ti eipen autǭ; tines gar edokoun, epei to glōssokomon eichen Ioudas, hoti leegei autǭ Iēsous; Agorason hōn chreian echomen eis tēn heortēn, ē tois ptōchois hina ti dǭ.

For the phrase about the disciples, “at a loss as to whom he was speaking of,” is expressive: they were not able to perceive readily about whom the prediction was, but were at a loss. “One of his disciples, whom Jesus loved, was reclining in the bosom of Jesus. Simon Peter therefore beckons to him, and that one, leaning back on the breast of Jesus, says to him, ‘Lord, who is it?’ Jesus therefore answers, ‘It is he to whom I shall dip the morsel.’ So having dipped the morsel, he takes it and gives it to Judas son of Simon Iscariot. And after the morsel, then Satan entered into him. Jesus therefore says to him, ‘What you do, do quickly.’ Now no one of those reclining knew why he said this to him; for some thought, since Judas had the money-box, that Jesus was saying to him, ‘Buy what we need for the feast,’ or that he should give something to the poor.”

John 13:22 (quotation, high confidence) · John 13:23–29 (quotation, high confidence)

Notes and citation

Summary: The disciples were genuinely at a loss; the next text is John 13:23–29.

The digital text reads “ἦσαν εὑρίσκοντες” (“they were finding”), probably for “ἠπόρουν” or with a negative lost; the context requires “were at a loss.” The edition's verse numbers, which had leaked into the digital text, were removed; the closing quotation (John 13:23–29) is the lemma of the next sections. Peter's words in 13:24 are shortened in the lemma.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse numbers)): Ἰησοῦς. 24 νεύει → Ἰησοῦς. νεύει; τούτῳ 25 αναπεσὼν → τούτῳ· ἀναπεσὼν; ἐστιν; 26 ἀποκρίνεται → ἐστιν; ἀποκρίνεται; Ἰσκαριώτου· 27 καὶ → Ἰσκαριώτου· καὶ; τάχιον 28 τοῦτο δὲ οὐ δεὶς → τάχιον. τοῦτο δὲ οὐδεὶς; αὐτῷ· 29 τινὲς → αὐτῷ· τινὲς.

Cite (SBL): Origen, Comm. Jo. 32.259 (Preuschen 4:460; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-259).

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32.260Preuschen 4:460–461

Ὁ ἐν τῷ κόλῳ τοῦ Ἰησοῦ ἀνακείμενος, εἷς τῶν μα- Ἰωάννης· ἐπὶ γὰρ τῷ τέλει τοῦ εὐαγγελίου γάγραπται ὡς «Ἐπιστρα- »φεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολου- »θοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ, και »εἶπεν· Κύριε, τίς ἐστιν ὁ παραδιδούς σε; τοῦ τον οὖν ἰδὼν ὁ Πέτρος » λέγει τῷ Ἰησοῦ· Κύριε, οὗτος δὲ τί; λέγει αὐτῷ ὁ Ἰησοῦς· Ἐὰν »αὐτὸν θέλω μένειν ἕως ἔρχομαι, τὶ πρὸς σέ; σύ μοι ἀκολούθει. »ἐξῆλθεν οὖν ὁ λόγος εἰς τοὺς ἀδλφούς, ὅτι ὁ μαθητὴς ἐκεῖνος οῦκ »ἀποθνήσκει. οὐκ εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνήσκει, ἀλλʼ.

Ho en tǭ kolǭ tou Iēsou anakeimenos, heis tōn ma- Iōannēs; epi gar tǭ telei tou euangeliou gagraptai hōs «Epistra- »pheis ho Petros blepei ton mathētēn hon ēgapa ho Iēsous akolou- »thounta, hos kai anepesen en tǭ deipnǭ epi to stēthos autou, kai »eipen; Kyrie, tis estin ho paradidous se? tou ton oun idōn ho Petros » legei tǭ Iēsou; Kyrie, houtos de ti? legei autǭ ho Iēsous; Ean »auton thelō menein heōs erchomai, ti pros se? sy moi akolouthei. »exēlthen oun ho logos eis tous adlphous, hoti ho mathētēs ekeinos ouk »apothnēskei. ouk eipen de autǭ ho Iēsous hoti ouk apothnēskei, allʼ.

The one reclining in the bosom of Jesus, one of the disciples, was John. For at the end of the Gospel it is written: “Peter, turning around, sees the disciple whom Jesus loved following, who had also leaned back on his breast at the supper and said, ‘Lord, who is the one who betrays you?’ So Peter, seeing him, says to Jesus, ‘Lord, and what about this man?’ Jesus says to him, ‘If I want him to remain until I come, what is that to you? You follow me.’ So the saying went out among the brothers that that disciple would not die. But Jesus did not say to him that he would not die, but,

John 13:23 (allusion, high confidence) · John 21:20–23 (quotation, high confidence)

Notes and citation

Summary: The beloved disciple at the supper is John, as the end of the Gospel shows.

The quotation, continued in the next section, is John 21:20–23. A few words are lost in the first sentence of the digital text (“εἷς τῶν μα- Ἰωάννης”); “was” is supplied.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text): ΧΧ. Ὁ → Ὁ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.260 (Preuschen 4:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-260).

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32.261Preuschen 4:461

»Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; ὅτι δὲ ὁ μαθητὴς οὗτος ὁ γράψας τὸ εὐταγγέλιον Ἰωάννης ἐστὶν δῆλον ἐκ τῶν έπιφερομένων οὕτως ἐχόντων ὅτι »Οὗτός ἐστιν ὁ μαθητὴς ὁ καὶ »μαρτυρῶν περὶ τούτων, ὁ γράψας ταῦτα«.

»Ean auton thelō menein heōs erchomai, ti pros se? hoti de ho mathētēs houtos ho grapsas to eutangelion Iōannēs estin dēlon ek tōn epipheromenōn houtōs echontōn hoti »Houtos estin ho mathētēs ho kai »martyrōn peri toutōn, ho grapsas tauta«.

‘If I want him to remain until I come, what is that to you?’” And that this disciple who wrote the Gospel is John is clear from the words that follow, which run thus: “This is the disciple who bears witness about these things, who wrote these things.”

John 21:23–24 (quotation, high confidence)

Notes and citation

Summary: The same disciple wrote the Gospel, as John 21:24 says.

The quotations are John 21:23–24.

Notes on the original text

Digital text corrected (misprinted bracket in the digital text): πρ[ος σέ → πρὸς σέ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.261 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-261).

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32.262Preuschen 4:461

παρατήρει δὲ ἐν ἀμφοτέροις τοῖς τόποις τοῦ εὐαγγελίου τίνα τρόπον ὁ Πέτρος, ὡς ἐπὶ πλεῖον αὐτῷ θαρρῶν καὶ πρασκεκλιμένος, ὅπου μὲν »Νεύει αὐτῷ καὶ »λέγει· Εἰπὲ τίς ἐστιν, περὶ οὗ ὁ Ἰησοῦς προδώσοντός φησιν«, παρὰ τοὺς λοιποὺς λέγει τῷ Ἰησοῦ περὶ αὐτοῦ· »Κύριε, οὗτος δὲ »τί;« βουλόμενος μαθεῖν καὶ τὸ κατἂ τὸν Ἰωάννην τέλος ὁμοίως τῷ ἐγνωκέναι τὰ περὶ αὑτοῦ, ὅτι ὅταν γηράσῃ ἐκτενεῖ τὰς χεῖρας αὐτοῦ, καὶ ἄλλος αὐτὸν ζώσει καὶ οἴσει ὅπου οὐ θέλει.

paratērei de en amphoterois tois topois tou euangeliou tina tropon ho Petros, hōs epi pleion autǭ tharrōn kai praskeklimenos, hopou men »Neuei autǭ kai »legei; Eipe tis estin, peri hou ho Iēsous prodōsontos phēsin«, para tous loipous legei tǭ Iēsou peri autou; »Kyrie, houtos de »ti?« boulomenos mathein kai to kata ton Iōannēn telos homoiōs tǭ egnōkenai ta peri hautou, hoti hotan gērasę̄ ektenei tas cheiras autou, kai allos auton zōsei kai oisei hopou ou thelei.

Observe in both places of the Gospel how Peter, as one who trusted him more and was more inclined toward him, in one place “beckons to him and says, ‘Tell us who it is of whom’” Jesus speaks as the betrayer; and in the other, beyond the others, says to Jesus about him, “Lord, and what about this man?”, wishing to learn also about John's end, just as he had come to know what concerned himself: that when he grew old he would stretch out his hands, and another would gird him and carry him where he did not wish.

John 13:24 (quotation, high confidence) · John 21:21 (quotation, high confidence) · John 21:18 (allusion, high confidence)

Notes and citation

Summary: Peter's closeness to John shows in both scenes, including his wish to know John's end.

The quotations and allusions are John 13:24, 21:21, and 21:18.

Cite (SBL): Origen, Comm. Jo. 32.262 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-262).

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32.263Preuschen 4:461

εἴπερ δὲ ἃ ἐλάλει ῥήματα ὁ Ἰησοῦς πνεῦμά ἐστιν καὶ οὐ γράμμα, διʼ ὅλων ζωή εστιν καὶ οὐδαμῶς θάνατος, καὶ μιμούμενος αὐτὸν ὁ μαθητὴς ὃν ἠγάπα πνεῦμα καὶ ζωὴν ἀναγράφει, ἀκουστέον τοῦ »Ἦν ἀνακείμενος εἷς ἐκ »τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ« ἀξίως τιμῆς, ἧς πρέπει διδόναι τὸν υἱὸν τοῦ θεοῦ καὶ λαμβάνειν τὸν ἀγαπώμενον ὑπʼ αὐτοῦ.

eiper de ha elalei rhēmata ho Iēsous pneuma estin kai ou gramma, diʼ holōn zōē estin kai oudamōs thanatos, kai mimoumenos auton ho mathētēs hon ēgapa pneuma kai zōēn anagraphei, akousteon tou »Ēn anakeimenos heis ek »tōn mathētōn autou en tǭ kolpǭ tou Iēsou« axiōs timēs, hēs prepei didonai ton huion tou theou kai lambanein ton agapōmenon hypʼ autou.

And if the words that Jesus spoke are spirit and not letter, wholly life and in no way death, and if the disciple whom he loved, imitating him, writes down spirit and life, then “One of his disciples was reclining in the bosom of Jesus” must be understood in a way worthy of the honor which it befits the Son of God to give and the one loved by him to receive.

John 6:63 (allusion, high confidence) · 2 Cor 3:6 (allusion, medium confidence) · John 13:23 (quotation, high confidence)

Notes and citation

Summary: The beloved disciple's place at Jesus' bosom must be read spiritually, as a real honor.

The allusions are John 6:63 and 2 Cor 3:6; the quotation is John 13:23.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.263 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-263).

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32.264Preuschen 4:461

καὶ νομίζω ὅτι εἰ καὶ συμβολικῶς τότε ἀνακείμενος Ἰωάννης ἦν ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, τοῦ διδασκάλου, τὸ συμβολικὸν τοῦτο ἀγάπης κριθεὶς ἄξιος τῆς ἀπὸ τοῦ διδασκάλου, τὸ συμβολικὸν τοῦτο παρίστησιν ὅτι Ἰωάννης άνακείμενος τῷ λόγῳ καὶ τοῖς μυστικωτέροις ἐναναπαυόμενος, ἀνέκειτο ἐν τοῖς κόλποις τοῦ λόγου, ἀνάλογον τῷ καὶ αὐτὸν εἶναι ἐν τοῖς κόλποις τοῦ πατρός, ἐκεῖνος ἐξηγήσατο«.

kai nomizō hoti ei kai symbolikōs tote anakeimenos Iōannēs ēn en tǭ kolpǭ tou Iēsou, tou didaskalou, to symbolikon touto agapēs kritheis axios tēs apo tou didaskalou, to symbolikon touto paristēsin hoti Iōannēs anakeimenos tǭ logǭ kai tois mystikōterois enanapauomenos, anekeito en tois kolpois tou logou, analogon tǭ kai auton einai en tois kolpois tou patros, ekeinos exēgēsato«.

And I think that, even if John was then reclining symbolically in the bosom of Jesus the teacher, having been judged worthy of this symbol of love from the teacher, this symbol shows that John, reclining on the Word and resting in the more mystical things, lay in the bosom of the Word, analogous to the Word's own being in the bosom of the Father, as it says: … “he has made him known.”

John 13:23 (allusion, high confidence) · John 1:18 (quotation, high confidence)

Notes and citation

Summary: John in Jesus' bosom symbolizes his rest in the Word, as the Word is in the Father's bosom.

The allusion is John 1:18. The digital text is disordered here: words of the quotation of John 1:18 (“the only-begotten God, who is in the bosom of the Father”) have been displaced into the next section, and the text of the section is partly repeated.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.264 (Preuschen 4:461; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-264).

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32.265Preuschen 4:461–462

εἰ μὴ »θεός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, κατὰ τὸ »Ὁ μονογενὴς ταπεινότετον δὲ ἀκούομεν καὶ τοῦ »Ἐγένετο δὲ ἀποθανεῖν τὸν κόλπον »χὸν καὶ ἀπενεχθῆναι αὐτὸν † ἀπὸ τῶν ἀγγέλων εἰς τὸν κόλπον »Ἀβραάμ«, τοιοῦτόν τι καὶ περὶ τοῦ κόλπου Ἀβραὰμ νοήσομεν· ὅπερ ἐὰν οὕτως * * * ἐσόμεθα, ἀπολογησάμενοι πρὸς τὴν κατʼ ἄγνοιαν περὶ τῆς γραφῆς ἐπαπόρησιν, λεχθεῖσαν ὑπο τοῦ βουληθέντος ἀθετῆσαι τὴν περὶ τὸν πλούσιον καὶ τὸν πένητα διήγησιν· εἰ γὰρ ἀνέκειτο, φησίν, εἰς τὸν κόλπον τοῦ Ἀβρὰὰ ὀ Λάζαρος, ἕτερος πρὸ τοῦ τοῦτον ἐξελθεῖν βίον ἦν ἂν ἐν τῷ κόλπῳ τοῦ Ἀβραάμ, καὶ πρὸ ἐκείνου ἄλλος.

ei mē »theos, ho ōn eis ton kolpon tou patros, kata to »Ho monogenēs tapeinoteton de akouomen kai tou »Egeneto de apothanein ton kolpon »chon kai apenechthēnai auton † apo tōn angelōn eis ton kolpon »Abraam«, toiouton ti kai peri tou kolpou Abraam noēsomen; hoper ean houtōs * * * esometha, apologēsamenoi pros tēn katʼ agnoian peri tēs graphēs epaporēsin, lechtheisan hypo tou boulēthentos athetēsai tēn peri ton plousion kai ton penēta diēgēsin; ei gar anekeito, phēsin, eis ton kolpon tou Abraa o Lazaros, heteros pro tou touton exelthein bion ēn an en tǭ kolpǭ tou Abraam, kai pro ekeinou allos.

… “the only-begotten God, who is in the bosom of the Father” … If we do not take in too lowly a sense also “It came to pass that the poor man died and was carried away by the angels into Abraham's bosom,” we shall understand something like this also about Abraham's bosom. If this is … thus, we shall be … having answered the objection raised in ignorance of Scripture by one who wanted to reject the narrative about the rich man and the poor man. For if, he says, Lazarus reclined in the bosom of Abraham, another would have been in Abraham's bosom before this one departed this life, and before him another.

Textual problem in this passage: see the notes.

John 1:18 (quotation, high confidence) · Luke 16:22 (quotation, high confidence)

Notes and citation

Summary: Understood spiritually, Abraham's bosom answers an objector who mocked the story of Lazarus as if only one could lie there.

The quotations are John 1:18 and Luke 16:22. The lines of the digital text are scrambled: the words of John 1:18 belong with the end of 32.264, and “if we do not … too lowly” (εἰ μὴ … ταπεινότερον) introduces Luke 16:22; the translation follows this probable order. A dagger (†) and a marked gap (* * *) remain; “…” marks what cannot be translated. The objector who rejected the parable is unidentified.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.265 (Preuschen 4:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-265).

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32.266Preuschen 4:462

ἀλλὰ καὶ ἄλλου, φησί, δικαίου ἐξελθόντος ὁ πτωχὸς ὑπαναστήσεται· οὐ γὰρ ἑώρα τὸν κόλπον τοῦ Ἀβραὰμ ὁ περὶ τούτων ἐπαπορῶν, καὶ ὅτι δυνατόν ἐστιν μυρίους ἐντῷ κόλπῳ τοῦ Ἀβραὰμ ἅμα ἀναπαύσσεσθαι, κοινωνουντας τῶν ἀποκαλυφθέντων αὐτῷ.

alla kai allou, phēsi, dikaiou exelthontos ho ptōchos hypanastēsetai; ou gar heōra ton kolpon tou Abraam ho peri toutōn epaporōn, kai hoti dynaton estin myrious entǭ kolpǭ tou Abraam hama anapaussesthai, koinōnountas tōn apokalyphthentōn autǭ.

“But also,” he says, “when another righteous man departs, the poor man will have to get up.” For the one who raised these difficulties did not see the bosom of Abraham, and that countless people can rest in the bosom of Abraham at the same time, sharing in the things revealed to him.

Luke 16:22 (allusion, high confidence)

Notes and citation

Summary: Countless souls can rest in Abraham's bosom at once, sharing what was revealed to him.

The objector's words are reported with “he says.”

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.266 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-266).

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32.267Preuschen 4:462

Εἰ δὲ καὶ ἄλλον τοπον περὶ τῆς τοῦ κόλπου ὀνομασίας δεήσει παραθέσθαι ἀπὸ τῆς γραφῆς, φέρε ἐξετάσωμεν τίνα τρόπον εἶπεν κύριος τῷ Μωϋσῇ· »Πάλιν εἰσένεγκον τὴν χεῖρά σου εἰς τὸν »κόλπον σου. καὶ εἰσήνεγκεν τὴν χεῖρα αὐτοῦ εἰς τὸν κόλπον αὐτοῦ, »καὶ ἐξήνεγκεν αὐτὴν ἐκ τοῦ κόλπου αὐτοῦ καὶ ἐγένετο ἡ χείρ »αὐτοῦ λεπρῶσα ὠσεὶ χιών. καὶ εἶπεν· Εἰσένεγκον τὴν χεῖρά σου »εἰς τὸν κόλπον σου. καὶ εἰσήνεγκε τὴν χεῖρα αὐτοὺ εἰς τὸν κόλπον »αὐτοῦ, καὶ ἐξήνεγκεν αὐτὴν ἐκ τοῦ κόλπου αὐτοῦ, καὶ πάλιν ἀπε- »κατεστάθη εἰς τὴν χρόαν τῆς σαρκὸς αὐτοῦ«.

Ei de kai allon topon peri tēs tou kolpou onomasias deēsei parathesthai apo tēs graphēs, phere exetasōmen tina tropon eipen kyrios tǭ Mōÿsę̄; »Palin eisenenkon tēn cheira sou eis ton »kolpon sou. kai eisēnenken tēn cheira autou eis ton kolpon autou, »kai exēnenken autēn ek tou kolpou autou kai egeneto hē cheir »autou leprōsa ōsei chiōn. kai eipen; Eisenenkon tēn cheira sou »eis ton kolpon sou. kai eisēnenke tēn cheira autou eis ton kolpon »autou, kai exēnenken autēn ek tou kolpou autou, kai palin ape- »katestathē eis tēn chroan tēs sarkos autou«.

And if we must also set out another passage from Scripture about the use of the word “bosom,” come, let us examine how the Lord said to Moses: “Put your hand again into your bosom. And he put his hand into his bosom, and took it out of his bosom, and his hand became leprous like snow. And he said, ‘Put your hand into your bosom.’ And he put his hand into his bosom, and took it out of his bosom, and it was restored again to the color of his flesh.”

Exod 4:6–7 (quotation, high confidence)

Notes and citation

Summary: A further use of “bosom”: Moses' hand made leprous and restored.

The quotation is Exod 4:6–7 (LXX).

Notes on the original text

Digital text corrected (chapter number leaked into the digital text): ΧΧΙ. Εἰ → Εἰ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.267 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-267).

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32.268Preuschen 4:462

χαλεπὸν μὲν οὖν ἰδεῖν καὶ ὑπὲρ ἡμᾶς, τίνος σύμβολον εἶναι δύναται τὸ σημεῖον τοῦτο. ἐπεὶ δὲ χρὴ καὶ ἡμᾶς μὴ ἀργεῖν ἀπὸ τοῦ ζητεῖν καὶ τὸ ὑποπῖπτον εἰς κρίσιν παραδοῦναι τῷ ἐντευξομένῳ, φήσομεν ὅτι ἡ χεὶρ πράξεων πολλαχοῦ σύμβολόν ἐστιν· ὁ δὲ κόλπος Μωϋσέως δύο δυνάμεις ἔχει, τὴν μὲν προτέραν καὶ κατὰ τὰ τοῦ γράμματος νοήματα, ποιοῦσαν τὴν πρᾶξιν τοῦ πράττοντος ὡσεὶ χιών, ὅσον ἐπὶ τῇ Ἑβραίων φωνῇ, [ἢ] καὶ λεπρῶσαν· τὴν δὲ δευτέραν καὶ κατὰ τὸν πνευματικὸν νόμον, καθαρὰν ἀποδεικνύουσαν τὴν πολιτείαν καὶ ἀποκαθιστανομένην εἰς τὸ βούλημα τῆς φύσαως τοῦ λόγου.

chalepon men oun idein kai hyper hēmas, tinos symbolon einai dynatai to sēmeion touto. epei de chrē kai hēmas mē argein apo tou zētein kai to hypopipton eis krisin paradounai tǭ enteuxomenǭ, phēsomen hoti hē cheir praxeōn pollachou symbolon estin; ho de kolpos Mōÿseōs dyo dynameis echei, tēn men proteran kai kata ta tou grammatos noēmata, poiousan tēn praxin tou prattontos hōsei chiōn, hoson epi tę̄ Hebraiōn phōnę̄, [ē] kai leprōsan; tēn de deuteran kai kata ton pneumatikon nomon, katharan apodeiknyousan tēn politeian kai apokathistanomenēn eis to boulēma tēs physaōs tou logou.

It is difficult, and beyond us, to see what this sign can be a symbol of. But since we too must not be idle in inquiry, and must submit what occurs to us to the judgment of the reader, we shall say that the hand is in many places a symbol of actions; and the bosom of Moses has two powers: the first, according to the meanings of the letter, which makes the action of the one who acts “like snow” (as far as the Hebrew wording goes) and also leprous; the second, according to the spiritual law, which shows the conduct pure and restored to what the nature of reason intends.

Textual problem in this passage: see the notes.

Exod 4:6–7 (allusion, high confidence)

Notes and citation

Summary: The hand stands for actions; Moses' bosom has a literal power that makes them leprous and a spiritual power that restores them.

The remark on the Hebrew wording is obscure. The editor deletes “or” (ἢ) before “also leprous.” “The nature of reason” (λόγος) may also be read “the nature of the Word.”

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.268 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-268).

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32.269Preuschen 4:462

καὶ τήρει γε ὅτι ἐπιφέρεται τούτοις τὸ »Ἐὰν μὴ πιστεύσωσίν σοι μηδὲν »εἰσακούσωσιν τῆς φωνῆς του σημείου τοῦ πρώτου, πιστεύσουσίν σοι »τῆς φωνῆς τοῦ σημείου τοῦ δευτέρου«· ὁ γὰρ μὴ πιστεύσας τῇ ἐκδοχῇ τοῦ γράμματος, διὰ μεγαλόνοιαν πιστεύει τῇ πνευματικῇ τοῦ νόμου διηγήσει.

kai tērei ge hoti epipheretai toutois to »Ean mē pisteusōsin soi mēden »eisakousōsin tēs phōnēs tou sēmeiou tou prōtou, pisteusousin soi »tēs phōnēs tou sēmeiou tou deuterou«; ho gar mē pisteusas tę̄ ekdochę̄ tou grammatos, dia megalonoian pisteuei tę̄ pneumatikę̄ tou nomou diēgēsei.

And note that these words follow: “If they do not believe you nor listen to the voice of the first sign, they will believe you for the voice of the second sign.” For the one who did not believe the interpretation of the letter believes, through greatness of mind, the spiritual explanation of the law.

Exod 4:8 (quotation, high confidence)

Notes and citation

Summary: Those not persuaded by the letter may be persuaded by the spiritual sense of the law.

The quotation is Exod 4:8.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.269 (Preuschen 4:462; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-269).

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32.270Preuschen 4:462–463

ἐὰν δέ τις μὴ πιστεύσῃ τοῖς δυσὶ σημείοις τούτοις, τῷ μὲν προτέρῳ ὅτι λεπρὰν ποιεῖ τὴν πρᾶξιν, τῷ δε δευτέρῳ ὅτι ἀποκαθίστησιν αὐτὴν εἰς τὸ κατὰ φύσιν, τὸ ὕδωρ τούτῳ αἷμα γίνε- ται.

ean de tis mē pisteusę̄ tois dysi sēmeiois toutois, tǭ men proterǭ hoti lepran poiei tēn praxin, tǭ de deuterǭ hoti apokathistēsin autēn eis to kata physin, to hydōr toutǭ haima gine- tai.

But if someone does not believe these two signs, the first because it makes the action leprous, the second because it restores it to its natural state, for him the water becomes blood.

Exod 4:9 (allusion, high confidence)

Notes and citation

Summary: For one who believes neither sign, the water turns to blood.

Cite (SBL): Origen, Comm. Jo. 32.270 (Preuschen 4:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-270).

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32.271Preuschen 4:463

γέγραπται γάρ· »Καὶ ἔσται ἐὰν μὴ πιστεύσωσίν σοι τοῖς δυσὶ »σημείοις τούτοις μηδὲ εἰσακούησωσιν τῆς φωνῆς σου, λήψῃ ἀπὸ τοῦ »ὕδατος τοῦ ποταμοῦ καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν, καὶ ἔσται τὸ ὕδωρ »ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ αἷμα ἐπὶ τοῦ ξηροῦ«.

gegraptai gar; »Kai estai ean mē pisteusōsin soi tois dysi »sēmeiois toutois mēde eisakouēsōsin tēs phōnēs sou, lēpsę̄ apo tou »hydatos tou potamou kai ekcheeis epi to xēron, kai estai to hydōr »ho ean labę̄s apo tou potamou haima epi tou xērou«.

For it is written: “And it shall be, if they do not believe you for these two signs, nor listen to your voice, you shall take some of the water of the river and pour it on the dry ground, and the water that you take from the river shall be blood on the dry ground.”

Exod 4:9 (quotation, high confidence)

Notes and citation

Summary: Exodus 4:9: river water poured out becomes blood.

The quotation is Exod 4:9 (LXX).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.271 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-271).

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32.272Preuschen 4:463

καὶ πρόσχες δὲ ὅτι ἐπὶ τούτου τοῦ σημείου ούκέτι λέγεται τὸ ἢ »πιστεύσωσίν »σοι«, ἢ οὐ πιστεύσουσιν.

kai prosches de hoti epi toutou tou sēmeiou ouketi legetai to ē »pisteusōsin »soi«, ē ou pisteusousin.

And notice that in the case of this sign it is no longer said whether “they will believe you” or will not believe.

Notes and citation

Summary: With the third sign, belief is no longer mentioned.

Cite (SBL): Origen, Comm. Jo. 32.272 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-272).

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32.273Preuschen 4:463

δηλοῦται γὰρ ὅτι τῷ μὴ πιστεύσαντι τοῖς δυσὶ σημείοις τὸ λαμβανόμενον ἀπὸ τοῦ ποταμοῦ ὕδωρ αἷμα γίνεται, διʼ ἀπιστίαν ποτίμου ἀπολαύειν οὐ δυναμένῳ λόγου.

dēloutai gar hoti tǭ mē pisteusanti tois dysi sēmeiois to lambanomenon apo tou potamou hydōr haima ginetai, diʼ apistian potimou apolauein ou dynamenǭ logou.

For it is shown that for the one who did not believe the two signs the water taken from the river becomes blood, since through unbelief he cannot enjoy the drinkable word.

Notes and citation

Summary: Unbelief turns the life-giving word into blood for the unbeliever.

Cite (SBL): Origen, Comm. Jo. 32.273 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-273).

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32.274Preuschen 4:463

ἀλλὰ γὰρ ἐπανέλθωμεν, πλείονα τοῦ δέοντος διὰ τὸν κόλπον τοῦ Ἰησοῦ παραλαβόντες εἰς τὸν τόπον ἐπὶ τὸ προκείμενον, καὶ μαθόντες ὅτι ὃν ἠγάπα ἁ Ἰησοῦς ἦν ἀνακείμενος ἐν τῷ κόλπῳ αὐτοῦ ἀγάπῃ· οὕτω γὰρ καὶ αὐτοὶ ἀνακεισόμενθα ἐν τῷ κόλπῳ τοῦ Ἰησοῦ· νεύει δὲ τῷ· ἀγαπωμένῳ μαθητῇ Σίμων Πέτρος, καὶ μὴ ἀρκούμενος τῷ νεύματι φησὶν αὐτῷ· »Εἰπὲ τίς ἐστιν περὶ οὗ λέγει«.

alla gar epanelthōmen, pleiona tou deontos dia ton kolpon tou Iēsou paralabontes eis ton topon epi to prokeimenon, kai mathontes hoti hon ēgapa ha Iēsous ēn anakeimenos en tǭ kolpǭ autou agapę̄; houtō gar kai autoi anakeisomentha en tǭ kolpǭ tou Iēsou; neuei de tǭ; agapōmenǭ mathētę̄ Simōn Petros, kai mē arkoumenos tǭ neumati phēsin autǭ; »Eipe tis estin peri hou legei«.

But let us return to our subject, having taken in more passages than necessary because of the bosom of Jesus, and having learned that the one whom Jesus loved was reclining in his bosom in love; for so we too shall recline in the bosom of Jesus. Simon Peter beckons to the beloved disciple, and, not content with the nod, says to him, “Tell us who it is of whom he speaks.”

John 13:23–24 (quotation, high confidence)

Notes and citation

Summary: We too may rest in Jesus' bosom by love; Peter beckons to John and asks who is meant.

The quotation is John 13:24.

Cite (SBL): Origen, Comm. Jo. 32.274 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-274).

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32.275Preuschen 4:463

ἐπεὶ οὖν τὸ νεύειν εʼν ταῖς Παροιμίαις εἰς διαβολήν λαμβάνεται· ὁ γὰρ φαῦλος »ἐννεύει »μὲν ὀφθαλμῷ, φησίν, σημαίνει δὲ ποδί, διδάσκει δὲ νεύμασι δακτύ- »λων, καὶ διεστραμμένῃ καρδίᾳ τεκταίνεται κακά« καὶ »Ὁ ἐννεύων »Ὀφθαλμοῖς μετὰ δόλου συνάγει ἀνδράσι λύπας«, λεκτέον ὅτι φαῦλον οὐ τὸ νεύειν έστίν, ἀλλὰ τὸ νεύειν ὀφθαλμῷ, τοῦτʼ ἔστιν πλαγιάζειν τὸν ὀφθαλμὸν καὶ μὴ ὀρθὰ βλέπειν, καὶ τὸ νεύειν μετὰ δόλου ἐστὶν τὸ ψεκτόν· νεύειν δὲ φιλομαθῶς Πέτρου εργον ἦν, καὶ ἀκολούθως τῷ τοιούτῳ νεύματι λέγειν τῷ συμφοιτητῇ, ὡς παρρησίαν πλείονα ἔχοντι πρὸς τὸν διδάσκαλον· »Εἰπὲ τίς ἐστιν περὶ οὗ λέγει«.

epei oun to neuein eʼn tais Paroimiais eis diabolēn lambanetai; ho gar phaulos »enneuei »men ophthalmǭ, phēsin, sēmainei de podi, didaskei de neumasi dakty- »lōn, kai diestrammenę̄ kardią tektainetai kaka« kai »Ho enneuōn »Ophthalmois meta dolou synagei andrasi lypas«, lekteon hoti phaulon ou to neuein estin, alla to neuein ophthalmǭ, toutʼ estin plagiazein ton ophthalmon kai mē ortha blepein, kai to neuein meta dolou estin to psekton; neuein de philomathōs Petrou ergon ēn, kai akolouthōs tǭ toioutǭ neumati legein tǭ symphoitētę̄, hōs parrēsian pleiona echonti pros ton didaskalon; »Eipe tis estin peri hou legei«.

Since, then, beckoning is taken in Proverbs in a bad sense (for the wicked man, it says, “winks with the eye, signals with the foot, teaches with gestures of the fingers, and with a perverted heart devises evil,” and “He who winks with the eyes with deceit gathers griefs for men”), it must be said that it is not beckoning that is bad, but beckoning with the eye, that is, looking askance and not seeing straight; and beckoning with deceit is what is blameworthy. But to beckon from love of learning was Peter's act, and, in keeping with such a nod, to say to his fellow disciple, as one having greater boldness toward the teacher, “Tell us who it is of whom he speaks.”

Prov 6:13–14 (quotation, high confidence) · Prov 10:10 (quotation, high confidence) · John 13:24 (quotation, high confidence)

Notes and citation

Summary: Winking with deceit is condemned in Proverbs, but Peter's nod came from love of learning.

The quotations are Prov 6:13–14, Prov 10:10, and John 13:24.

Notes on the original text

Digital text corrected (misprinted bracket in the digital text): ὀφθαλμ[ον → ὀφθαλμὸν.

Cite (SBL): Origen, Comm. Jo. 32.275 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-275).

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32.276Preuschen 4:463

ἐβούλετο γὰρ ἴσως τὸ κατὰ τὴν προδοσίαν, ἣν προδίδωσιν Ἰούδας τὸν Ἰησοῦν, μυστήριον ἰδεῖν, ὅπερ ἵνα μάθῃ ὁ Πέτρος, Ἰωάννης πρότερον ἀνακείμενος ἐν τῷ κόλπῳ τοῦ Ἰησοῦ ἐπαναβέβηκεν καὶ ἀνέπεσεν ἐπὶ τὸ στῆθος,.

ebouleto gar isōs to kata tēn prodosian, hēn prodidōsin Ioudas ton Iēsoun, mystērion idein, hoper hina mathę̄ ho Petros, Iōannēs proteron anakeimenos en tǭ kolpǭ tou Iēsou epanabebēken kai anepesen epi to stēthos,.

For perhaps he wanted to see the mystery of the betrayal by which Judas betrays Jesus; and so that Peter might learn it, John, who was first reclining in the bosom of Jesus, rose higher and leaned back on his breast.

John 13:25 (allusion, high confidence)

Notes and citation

Summary: To learn the mystery of the betrayal, John moved from Jesus' bosom up to his breast.

The allusion is John 13:25.

Cite (SBL): Origen, Comm. Jo. 32.276 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-276).

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32.277Preuschen 4:463

καὶ τάχα μὴ ἀναπεσόντι ἐπὶ τὸ στῆθος, ἀλλὰ μείναντι ἐπὶ τοῦ ἀνακεῖσθαι ἐν τῷ κόλπῳ, οὐκ ἂν παρέδωκεν ὃν ἐπόθει μανθάνειν Ἰωάννης ἢ Πάτρος λόγον.

kai tacha mē anapesonti epi to stēthos, alla meinanti epi tou anakeisthai en tǭ kolpǭ, ouk an paredōken hon epothei manthanein Iōannēs ē Patros logon.

And perhaps, had he not leaned back on the breast, but remained reclining in the bosom, Jesus would not have handed over the word that John, or Peter, longed to learn.

Notes and citation

Summary: Only by moving to the breast did John receive the answer.

Cite (SBL): Origen, Comm. Jo. 32.277 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-277).

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32.278Preuschen 4:463

εἰ καὶ ἀνακείμενος οὖν πρότερον μὲν ἦν ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὕστερον δὲ ἀνέπεσν ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ, διὰ τοῦ δευτέρου ἐν τοῖς τελευταίοις τοῦ εὐαγγελίου χαρακτηρίζεται ὡς μείζονος καὶ διαφέροντος ὁ τοῦ Ἰησοῦ γνήσιος μαθητής.

ei kai anakeimenos oun proteron men ēn en tǭ kolpǭ tou Iēsou, hysteron de anepesn epi to stēthos tou Iēsou, dia tou deuterou en tois teleutaiois tou euangeliou charaktērizetai hōs meizonos kai diapherontos ho tou Iēsou gnēsios mathētēs.

So even if he was first reclining in the bosom of Jesus and afterward leaned back on the breast of Jesus, it is by the second that the genuine disciple of Jesus is characterized at the end of the Gospel, as greater and more excellent.

Notes and citation

Summary: At the Gospel's end John is marked by the higher position, leaning on Jesus' breast.

Cite (SBL): Origen, Comm. Jo. 32.278 (Preuschen 4:463; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-278).

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32.279Preuschen 4:463–464

γέγραπται γὰρ ὅτι »Ἐπιστραφεὶς ὁ Πέτρος βλέπει »τὸν μαθητὴν ὅν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν »ἐν τῷ δείπνῳ ἐπὶ τὸ στὴθος αὐτοῦ καὶ εἶπεν· Κύριε, τίς ἐστιν ὁ »παραδιδούς σε;« οὐ γὰρ γέγραπται· >ὃς ἦν ἀνακείμενος ἐν τῷ κόλπῳ Ἰησοῦ<.

gegraptai gar hoti »Epistrapheis ho Petros blepei »ton mathētēn hon ēgapa ho Iēsous akolouthounta, hos kai anepesen »en tǭ deipnǭ epi to stēthos autou kai eipen; Kyrie, tis estin ho »paradidous se?« ou gar gegraptai; >hos ēn anakeimenos en tǭ kolpǭ Iēsou<.

For it is written, “Peter, turning around, sees the disciple whom Jesus loved following, who had also leaned back on his breast at the supper and said, ‘Lord, who is the one who betrays you?’” For it is not written, “who was reclining in the bosom of Jesus.”

John 21:20 (quotation, high confidence)

Notes and citation

Summary: John 21:20 describes John by his leaning on the breast, not by his place in the bosom.

The quotation is John 21:20.

Cite (SBL): Origen, Comm. Jo. 32.279 (Preuschen 4:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-279).

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32.280Preuschen 4:464

Τί δὲ καὶ ἀποκρινόμενος εἶπεν ὁ κύριος δθωρήσωμεν. »Ἐκεῖνος, φησίν, ἐστὶν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ«.

Ti de kai apokrinomenos eipen ho kyrios dthōrēsōmen. »Ekeinos, phēsin, estin hǭ egō bapsō to psōmion kai dōsō autǭ«.

Let us also consider what the Lord said in answer: “It is he,” he says, “to whom I shall dip the morsel and give it.”

John 13:26 (quotation, high confidence)

Notes and citation

Summary: Jesus answers: the betrayer is the one who receives the dipped morsel.

The quotation is John 13:26.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text): ΧΧΙΙ. Τί → Τί.

Cite (SBL): Origen, Comm. Jo. 32.280 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-280).

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32.281Preuschen 4:464

"δῶσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου. καὶ μετὰ τὸ ψώμιον τότε εἶπεν οὖν τοῦτο ἐστὶν ᾧ ἐγὼ βάψω τὸ ψωμίιον λαμβάνει καὶ δίεἰσῆλθεν εἰς ἐκεῖνον ὀ Ἰησοῦς, οὐ δυνηθεὶς πρότερον εʼσελθεῖν, οὐδὲ εὐδέως ἅμα τῷ βεβληκέναι εἰς τὴν καρδίαν ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης.

"dōsin Ioudą Simōnos Iskariōtou. kai meta to psōmion tote eipen oun touto estin hǭ egō bapsō to psōmiion lambanei kai dieisēlthen eis ekeinon o Iēsous, ou dynētheis proteron eʼselthein, oude eudeōs hama tǭ beblēkenai eis tēn kardian hina paradǭ auton Ioudas Simōnos Iskariōtēs.

… “It is he to whom I shall dip the morsel.” … he takes it and gives it to Judas son of Simon Iscariot. And after the morsel, then Satan entered into him, not having been able to enter before, nor immediately when he had put it into the heart that Judas son of Simon Iscariot should betray him.

John 13:26–27 (quotation, high confidence) · John 13:2 (allusion, high confidence)

Notes and citation

Summary: Satan entered Judas only after the morsel, not when he first put the betrayal into his heart.

The quotations are John 13:26–27; the allusion is John 13:2. The lines of the digital text are scrambled here and it reads “Jesus” (ὁ Ἰησοῦς) where the sense and the Gospel require “Satan”; the translation follows the evident sense.

Cite (SBL): Origen, Comm. Jo. 32.281 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-281).

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32.282Preuschen 4:464

ἐχρῆν γάρ, οἶμαι, δὶὰ τῆς δόσεως τοῦ ψωμίου ἀντιλαβεῖν αὐτὸ ἀπὸ τοῦ ἀναξίου ἔχειν τὸ κρεῖττον ὃ ἐδόκει ἔχειν· ἀπὸ γὰρ τοῦ μὴ ἔχοντος καὶ ὃ δοκεὶ ἔχειν ἀρθήσεται ἀπʼ αὐτοῦ.

echrēn gar, oimai, dia tēs doseōs tou psōmiou antilabein auto apo tou anaxiou echein to kreitton ho edokei echein; apo gar tou mē echontos kai ho dokei echein arthēsetai apʼ autou.

For it was necessary, I think, through the giving of the morsel, to take back from the unworthy one the better thing he seemed to have; for from him who does not have, even what he seems to have will be taken away.

Luke 8:18 (allusion, high confidence) · Matt 25:29 (allusion, medium confidence)

Notes and citation

Summary: The morsel took from Judas the good he only seemed to have.

The allusion is Luke 8:18 (compare Matt 25:29).

Cite (SBL): Origen, Comm. Jo. 32.282 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-282).

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32.283Preuschen 4:464

ἀφαιρεθεὶς οὖν ὁ Ἰούδας ὡς ἀνάξιος τοῦ κρείττονος τοῦ εἰπόντος, κεχώρηκε τὴν εἰς αὐτὸν τοῦ Σατανᾶ εἴσοδον.

aphairetheis oun ho Ioudas hōs anaxios tou kreittonos tou eipontos, kechōrēke tēn eis auton tou Satana eisodon.

So Judas, deprived, as unworthy, of the better thing from the one who spoke, made room for Satan's entrance into him.

John 13:27 (allusion, high confidence)

Notes and citation

Summary: Stripped of the better thing, Judas made room for Satan.

“Of the better thing from the one who spoke” renders a compressed phrase (τοῦ κρείττονος τοῦ εἰπόντος); the sense is uncertain.

Cite (SBL): Origen, Comm. Jo. 32.283 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-283).

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32.284Preuschen 4:464

παραδείγματος δὲ ἕνεκεν ἵνα νοηθῇ πῶς ψωμίον μὲν ἔχωκεν ὁ κύριος τῲ Ἰούδᾳ, ἐκεῖνος δὲ τότε ἀπέθετο κρεῖττόν τε ἐνυπάρχον ἐν ἀῦτῷ, καὶ τάχα τὴν εἰρήνην. ὑποστρέφουσαν ἀπὸ τοῦ ἀκούσαντος καὶ μὴ παραδεξαμένου ἐπὶ τὸν εἰπόντα, κατὰ τὸ λελεγμένον ὅτι »Ἐὰν μὲν ᾖ ἐκεῖ υἱὸς »εἰρήνης, ἡ εἰρήνη ὑμῶν ἐπʼ αὐτὸν ἀναπαύσεται· ἐὰν δὲ μὴ ᾖ ἐκεῖ »υἱὸς εἰρήνης, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἀνακάμψει«, παραθησόμεθα καὶ ἀπὸ τῆς πρὸς Κορινθίους δευτέρας ἐπιστολῆς ταῦτα οὕτως γεγραμμένα· »Τὸ ὑμῶν περίσσευμα εἰς το ἐκείνων ὑστέρημα, ἵνα καὶ »τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα«.

paradeigmatos de heneken hina noēthę̄ pōs psōmion men echōken ho kyrios tǭ Ioudą, ekeinos de tote apetheto kreitton te enyparchon en autǭ, kai tacha tēn eirēnēn. hypostrephousan apo tou akousantos kai mē paradexamenou epi ton eiponta, kata to lelegmenon hoti »Ean men ę̄ ekei huios »eirēnēs, hē eirēnē hymōn epʼ auton anapausetai; ean de mē ę̄ ekei »huios eirēnēs, hē eirēnē hymōn ephʼ hymas anakampsei«, parathēsometha kai apo tēs pros Korinthious deuteras epistolēs tauta houtōs gegrammena; »To hymōn perisseuma eis to ekeinōn hysterēma, hina kai »to ekeinōn perisseuma genētai eis to hymōn hysterēma«.

By way of example, so that it may be understood how the Lord gave a morsel to Judas, and he then laid aside the better thing that was in him, perhaps the peace, which returns from the one who heard and did not accept it to the one who spoke it, according to the saying, “If a son of peace is there, your peace will rest on him; but if no son of peace is there, your peace will return to you,” we shall set beside it also these words written in the second letter to the Corinthians: “Your abundance for their lack, so that their abundance also may be for your lack.”

Luke 10:6 (quotation, high confidence) · 2 Cor 8:14 (quotation, high confidence)

Notes and citation

Summary: As peace returns from one who refuses it, so Judas lost the better thing; Paul's exchange of abundance and lack illustrates this.

The quotations are Luke 10:6 and 2 Cor 8:14.

Cite (SBL): Origen, Comm. Jo. 32.284 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-284).

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32.285Preuschen 4:464

κατανοήσας γὰρ τὴν ἐν τούτοις ἀντίδοσιν χοϊκῶν πρὸς πνευματικά, δυνήσῃ ἰδεῖν πῶς τῷ μὴ ἐαξίῳ ἄρτου ψωμίον ἐπιδέδωκεν, ἵνα διὰ τοῦ ψωμίου ἀφέλῃ αὐτοῦ, ὠς ἀναξίου ἔτι ἀκούειν· » Καὶ γὰρ ὁ ἄνθρωπος »τῆς εἰρήνης μου« τὴν εἰρήνην (»ὁ ῥυπαρὸς γὰρ ῤυπανθήτω ἔτι«), ἧς ἀφαιρεθείσης ὁ ἐπιτηρῶν καιροὺς τῆς εἰς τὴν ψυχὴν εἰσόδου αὐτοῦ, καὶ τὸν διδόντα αὐτῷ τόπον εἰδελθεῖν, εἰς τὸν Ἰούδαν εἰσῆλθεν.

katanoēsas gar tēn en toutois antidosin choïkōn pros pneumatika, dynēsę̄ idein pōs tǭ mē eaxiǭ artou psōmion epidedōken, hina dia tou psōmiou aphelę̄ autou, ōs anaxiou eti akouein; » Kai gar ho anthrōpos »tēs eirēnēs mou« tēn eirēnēn (»ho rhyparos gar rypanthētō eti«), hēs aphairetheisēs ho epitērōn kairous tēs eis tēn psychēn eisodou autou, kai ton didonta autǭ topon eidelthein, eis ton Ioudan eisēlthen.

For if you consider the exchange of earthly things for spiritual in these words, you will be able to see how he gave a morsel to the one unworthy of bread, so that through the morsel he might take away from him, as one no longer worthy to hear “For even the man of my peace,” the peace (“for let the filthy be filthy still”); and when it was taken away, the one who watches for opportunities of entering the soul, and for the one who gives him room to enter, entered into Judas.

Ps 41:9 (40:10 LXX) (quotation, high confidence) · Rev 22:11 (quotation, high confidence) · Eph 4:27 (allusion, medium confidence)

Notes and citation

Summary: The morsel took peace away from Judas, and the one who watches for an opening entered him.

The quotations are Ps 41:9 (40:10 LXX) and Rev 22:11; the allusion is Eph 4:27.

Notes on the original text

Digital text corrected (misprinted bracket in the digital text): τ[ον διδόντα → τὸν διδόντα.

Cite (SBL): Origen, Comm. Jo. 32.285 (Preuschen 4:464; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-285).

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32.286Preuschen 4:464–465

ἅμα δὲ παρατήρει ὅτι πρότερον μὲν οὐκ εἰσῆλθεν ὁ Σατανᾶς εἰς τὸν Ἰούδαν, ἀλλὰ βεβλήκει μόνον εἰς τὴν καρδίαν »ἵνα »παραδῷ Ἰούδας Σίμωνος Ἰσκαριώτης τὸν διδάσκαλον«· κατὰ δὲ τὰ νῦν ἐξεταζόμενα μετὰ τὸ ψωμίον εἰσῆλθεν εἰς ἐκεῖνον.

hama de paratērei hoti proteron men ouk eisēlthen ho Satanas eis ton Ioudan, alla beblēkei monon eis tēn kardian »hina »paradǭ Ioudas Simōnos Iskariōtēs ton didaskalon«; kata de ta nyn exetazomena meta to psōmion eisēlthen eis ekeinon.

At the same time observe that before, Satan did not enter into Judas, but had only put it into the heart “that Judas son of Simon Iscariot should betray” the teacher; but according to the passage now being examined, after the morsel he entered into him.

John 13:2 (quotation, high confidence) · John 13:27 (allusion, high confidence)

Notes and citation

Summary: Satan first only put the thought into Judas's heart; after the morsel he entered him.

The allusions are John 13:2 and 13:27.

Cite (SBL): Origen, Comm. Jo. 32.286 (Preuschen 4:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-286).

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32.287Preuschen 4:465

διόπερ καὶ ἠμεῖς φυλαττώμεθα, μήποτε ὁ διάβολος βάλῃ εἰς τὴν καρδίαν ἡμῶν ὀτιποτοῦν τῶν πεπυρωμένων αὐτοῦ βελῶν· ἐὰν γὰρ βάλῃ, ἐπιτηρεῖ μετὰ τοῦτο καὶ αὐτὸς εἰσελθεῖν.

dioper kai ēmeis phylattōmetha, mēpote ho diabolos balę̄ eis tēn kardian hēmōn otipotoun tōn pepyrōmenōn autou belōn; ean gar balę̄, epitērei meta touto kai autos eiselthein.

Therefore let us too be on guard, lest the devil put into our heart any one of his fiery darts; for if he puts one in, he watches afterward to enter himself.

Eph 6:16 (allusion, high confidence)

Notes and citation

Summary: Guard the heart against the devil's darts, lest he then enter.

The allusion is Eph 6:16.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.287 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-287).

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32.288Preuschen 4:465

ζητήσαι δʼ ἄν τις, διὰ τί οὐ γέγραπται· > ἐκεῖνός ἐστιν, ᾧ ἐγὼ δώσω τὸ ψωμίον < ἀλλὰ μετὰ προσθήκης τῆς »βάψω«· «Βάψω, γάρ φησι, τὸ ψωμίον καὶ δώσω«.

zētēsai dʼ an tis, dia ti ou gegraptai; > ekeinos estin, hǭ egō dōsō to psōmion < alla meta prosthēkēs tēs »bapsō«; «Bapsō, gar phēsi, to psōmion kai dōsō«.

One might ask why it was not written, “It is he to whom I shall give the morsel,” but with the addition of “I shall dip”: “I shall dip,” he says, “the morsel and give it.”

John 13:26 (quotation, high confidence)

Notes and citation

Summary: Why does Jesus say he will dip the morsel, not just give it?

The quotation is John 13:26.

Cite (SBL): Origen, Comm. Jo. 32.288 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-288).

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32.289Preuschen 4:465

καὶ »βάψας τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκα- »ριώτῃ«. ὡς ἐν τοιούτος δὴ τόποις πρόσχες εἰ δύνασαι τὸν εἰλικρινῆ ἄρτον ἀβαφῆ φάσεκιν εἶναι καὶ καθʼ αὑτὸν τρόφιμον· τὸ δὲ τῷ Ἰούδᾳ. ἐπιδιδόμενον καὶ οὐκ ἄρτος ἦν τὸ ψωμίον, καὶ οὐ ψωμίον ἀβαφές, ἀλλὰ βεβαμμένον τῷ δυναμένῳ ἀποσπάσαι τῆς ψυχῆς αὐτοῦ τὴν ἀπὸ τοῦ λόγου ἐπὶ ποσὸν ἐγγινομένην βαφήν, ἵνα μετὰ τὸ ψωμίον εἰσέλθῃ εἰς ἐκεῖνον ὁ Σατανᾶς.

kai »bapsas to psōmion lambanei kai didōsin Ioudą Simōnos Iska- »riōtę̄«. hōs en toioutos dē topois prosches ei dynasai ton eilikrinē arton abaphē phasekin einai kai kathʼ hauton trophimon; to de tǭ Ioudą. epididomenon kai ouk artos ēn to psōmion, kai ou psōmion abaphes, alla bebammenon tǭ dynamenǭ apospasai tēs psychēs autou tēn apo tou logou epi poson enginomenēn baphēn, hina meta to psōmion eiselthę̄ eis ekeinon ho Satanas.

And “having dipped the morsel, he takes it and gives it to Judas son of Simon Iscariot.” In such passages, then, consider whether you can say that pure bread is undipped and nourishing in itself; but what was given to Judas was a morsel and not bread, and not an undipped morsel, but one dipped in what could draw out of his soul the dye that had to some degree come into it from the Word, so that after the morsel Satan might enter into him.

John 13:26–27 (quotation, high confidence)

Notes and citation

Summary: The dipped morsel drew out of Judas the “dye” the Word had put in him, so that Satan could enter.

The quotation is John 13:26–27. Origen plays on βάπτω, “dip,” and βαφή, “dye.”

Cite (SBL): Origen, Comm. Jo. 32.289 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-289).

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32.290Preuschen 4:465

ἐγὼ δὲ ζητήσαιμʼ ἂν ὡς τούτῳ συγγενὲς τὸ ἀπὸ τοῦ κατὰ Ματθαῖον· »Ὁ ἐμβάψας τὴν χεῖρα μετʼ »ἐμοῦ ἐν τῶ τρυβλίῳ, οὗτός με παραδώσει«, καὶ τὸ ἀπὸ τοῦ κατὰ Μάρκον »Ὁ ἐμβαπτόμενος μετʼ ἐμοῦ εἰς τὸ τρυβλίον«. καὶ τὸ ἀπὸ τοῦ κατὰ Λουκᾶν δέ, εἰ καὶ μὴ ὀνομάζει τὸ »Ἐμβάψας«, ἀλλʼ ᾗ φησί γε·

egō de zētēsaimʼ an hōs toutǭ syngenes to apo tou kata Matthaion; »Ho embapsas tēn cheira metʼ »emou en tō trybliǭ, houtos me paradōsei«, kai to apo tou kata Markon »Ho embaptomenos metʼ emou eis to tryblion«. kai to apo tou kata Loukan de, ei kai mē onomazei to »Embapsas«, allʼ hę̄ phēsi ge;

But I would ask whether akin to this is the saying in the Gospel according to Matthew, “He who dipped his hand with me in the dish, he will betray me,” and that in the Gospel according to Mark, “He who is dipping with me into the dish.” And that in the Gospel according to Luke too, even though it does not use the word “dipped,” yet where it says:

Matt 26:23 (quotation, high confidence) · Mark 14:20 (quotation, high confidence)

Notes and citation

Summary: Matthew, Mark, and Luke have related sayings about dipping in the dish.

The quotations are Matt 26:23 and Mark 14:20; the quotation of Luke 22:21 follows in the next section.

Cite (SBL): Origen, Comm. Jo. 32.290 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-290).

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32.291Preuschen 4:465

»Πλὴν ἰδοὺ ἠ χεὶρ τούτου ἀληθὴς παρὰ τοῖς ἐμοῦ εὑρεθείη ἂν πολλῷ σοφωτέροις· ἐγὼ δὲ στοχάζομαι, μήποτε τὸν τὸ ἀναδὲς τοῦ Ἰούδα καὶ ἐν τούτῳ ἐμφαίνεται, μὴ τιμῶντος τὸν διδάσκαλον δάσκαλον ἐν τῷ συνεσθίειν μηδὲ παραχωροῦντος αὐτῷ τῆς εἰς τὸ τρυβλίον ἐνέβαψεως, ὡς παρεχώρουν οἱ λοιποί.

»Plēn idou ē cheir toutou alēthēs para tois emou heuretheiē an pollǭ sophōterois; egō de stochazomai, mēpote ton to anades tou Iouda kai en toutǭ emphainetai, mē timōntos ton didaskalon daskalon en tǭ synesthiein mēde parachōrountos autǭ tēs eis to tryblion enebapseōs, hōs parechōroun hoi loipoi.

“But behold, the hand of …” … the true explanation of this might be found among those much wiser than I; but I conjecture whether the shamelessness of Judas is shown in this too, that he did not honor the teacher when eating together, nor yield to him the dipping into the dish, as the others yielded.

Textual problem in this passage: see the notes.

Luke 22:21 (quotation, high confidence)

Notes and citation

Summary: Origen suggests that Judas shamelessly failed to give his teacher precedence at the dish.

The quotation is Luke 22:21. Words have fallen out of the digital text after “the hand of”; “…” marks the gap.

Cite (SBL): Origen, Comm. Jo. 32.291 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-291).

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32.292Preuschen 4:465

διόπερ ἐκείνων μἐν οὐδεὶς ἐνέβαπτεν τὴν χεῖρα εἰς τὸ τρυβλίον μετʼ αὐτοῦ· οὗτος δέ, οὐκ ἀξιῶν μετʼ αὐτῶν ἐμβάπτειν, μετʼ αὐτοῦ ἐνέβαπτε τὴν ἰσότητα θέλων ἔχειν πρὸς αὐτόν, δέον αὐτῷ παραχωρεῖν τῆς ὑπεροχῆς.

dioper ekeinōn men oudeis enebapten tēn cheira eis to tryblion metʼ autou; houtos de, ouk axiōn metʼ autōn embaptein, metʼ autou enebapte tēn isotēta thelōn echein pros auton, deon autǭ parachōrein tēs hyperochēs.

That is why none of them dipped his hand into the dish with him; but this man, not deigning to dip with them, dipped with him, wanting to have equality with him, when he ought to have yielded to his superiority.

Notes and citation

Summary: Judas dipped with Jesus, claiming equality instead of yielding to him.

Cite (SBL): Origen, Comm. Jo. 32.292 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-292).

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32.293Preuschen 4:465

τάχα οὖν τοῦ αὐτοῦ ἐχεται καὶ τὸ »Πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδι- »δόντος με μετʼ ἐμοῦ ἐπὶ τῆς τραπέζης«. καὶ χαριεντιζόμενος δέ ποτε εἰς προτροπὴν νέοις περὶ τῆς ἐν ἑστιάσει τιμῆς τῶν πρεσβυτέρων συγχρήσει τῷ ῥητῷ, ἵνα μὴ συνθλίβωσι τὴν χεῖρα τῶν [δύο] πρεσβυτέρων. γέγραπται γὰρ καὶ τοῦτο· »Μὴ συνθλίβου μετʼ αὐτοῦ »ἐν τῷ τρυβλίῳ«.

tacha oun tou autou echetai kai to »Plēn idou hē cheir tou paradi- »dontos me metʼ emou epi tēs trapezēs«. kai charientizomenos de pote eis protropēn neois peri tēs en hestiasei timēs tōn presbyterōn synchrēsei tǭ rhētǭ, hina mē synthlibōsi tēn cheira tōn [dyo] presbyterōn. gegraptai gar kai touto; »Mē synthlibou metʼ autou »en tǭ trybliǭ«.

Perhaps, then, “But behold, the hand of him who betrays me is with me on the table” also belongs to the same thought. And someone jesting, for the exhortation of the young about honoring elders at a banquet, might use the text, so that they should not crowd the hand of the elders. For this too is written: “Do not jostle with him in the dish.”

Textual problem in this passage: see the notes.

Luke 22:21 (quotation, high confidence)

Notes and citation

Summary: The saying can even be used, half in jest, to teach the young good manners toward elders at table.

The quotations are Luke 22:21 and Sir 31:14. The editor deletes “two” (δύο) before “elders.”

Notes on the original text

Digital text corrected (misread letters in the digital text): τῷ ἡρτῷ → τῷ ῥητῷ.

Extrabiblical texts: Sir 31:14 (Sirach [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 32.293 (Preuschen 4:465; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-293).

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32.294Preuschen 4:465–466

οὐκ ἀγνοοῦντες δὲ δόξαν περιέργου ζητήσεως καὶ πείθειν μὴ δυναμένης τὸν ἀκροατὴν ἀπολογιας ἀποφέρεσθαι παρὰ τοῖς τούτων ἀκούουσιν ταῦτα ἐπολμήσαμεν, κρεῖττον εἶναι νομίζοντες τὸ πάντα βασανίζειν τοῦ παρελθεῖν τι ἀβασάνσιτον τῶν γεγραμμένων.

ouk agnoountes de doxan periergou zētēseōs kai peithein mē dynamenēs ton akroatēn apologias apopheresthai para tois toutōn akouousin tauta epolmēsamen, kreitton einai nomizontes to panta basanizein tou parelthein ti abasansiton tōn gegrammenōn.

Not unaware that among those who hear these things we incur the reputation of over-curious inquiry and of a defense unable to persuade the hearer, we have ventured these things, thinking it better to test everything than to pass over anything written untested.

1 Thess 5:21 (echo, medium confidence)

Notes and citation

Summary: Origen admits his inquiry may seem over-curious but prefers to test every word of Scripture.

Compare 1 Thess 5:21.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.294 (Preuschen 4:465–466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-294).

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32.295Preuschen 4:466

Εἰσελθόντος μένοτι τοῦ Σατανᾶ εἰς τὸν Ἰούδαν, »Λέγει, ψησίν, αὐτῷ ὁ Ἰησοῦς· Ὃ ποιεῖς ποίησον τάχιον«. τίνι δὲ »Αὐτῷ« ἀμψίβολον, ἐπεὶ δύναται αὐτῷ τῷ Ἰούδᾳ ἢ τῷ Σατανᾷ εἰρηκέναι ὁ κύριος· »Ὃ ποιεῖς ποίησον τάχιον« προκεαλούμενος τὸν ἀντηκέναιἐπὶ τὴν πάλημ, ἢ τὸν προδότην ἐπὶ τὸ διακονῦσαι τῇ σωτηρίῳ τῷ κόσμῳ ἐσομένῃ οἰκονομίᾳ, ἣν οὐκέτι μέλλειν οὐδὲ βραδύνειν, ἀλλʼ ὅση δύναμις ταχύνειν ἤθελεν, οὐ δειλιῶν, ὡς οἴονταί τινες τῶν μὴ νοησάντων τίνα τρόπον εἶπε· »Πάτερ, εἰ δυνατόν, »παρελθέτω τὸ ποτήριον τοῦτο«, ἀλλὰ θαρραλεώτατα ἐπὶ τὸν ἐγῶνα, ἵνʼ οὕτως εἴπω, ἀποδυόμενος.

Eiselthontos menoti tou Satana eis ton Ioudan, »Legei, psēsin, autǭ ho Iēsous; Ho poieis poiēson tachion«. tini de »Autǭ« ampsibolon, epei dynatai autǭ tǭ Ioudą ē tǭ Sataną eirēkenai ho kyrios; »Ho poieis poiēson tachion« prokealoumenos ton antēkenaiepi tēn palēm, ē ton prodotēn epi to diakonysai tę̄ sōtēriǭ tǭ kosmǭ esomenę̄ oikonomią, hēn ouketi mellein oude bradynein, allʼ hosē dynamis tachynein ēthelen, ou deiliōn, hōs oiontai tines tōn mē noēsantōn tina tropon eipe; »Pater, ei dynaton, »parelthetō to potērion touto«, alla tharraleōtata epi ton egōna, hinʼ houtōs eipō, apodyomenos.

When Satan had entered into Judas, “Jesus says,” it says, “to him, ‘What you do, do quickly.’” To whom “to him” refers is ambiguous, since the Lord may have said “What you do, do quickly” to Judas himself or to Satan: either challenging the adversary to the contest, or the betrayer to serve the saving dispensation that was to come for the world, which he wanted no longer to be delayed or postponed but hastened as much as possible. He was not afraid, as some think who have not understood in what way he said, “Father, if it is possible, let this cup pass,” but was stripping most boldly, so to speak, for the contest.

John 13:27 (quotation, high confidence) · Matt 26:39 (quotation, high confidence)

Notes and citation

Summary: “Do quickly” may be addressed to Satan or Judas; Jesus was not afraid but eager for the contest of his passion.

The quotations are John 13:27 and Matt 26:39.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.295 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-295).

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32.296Preuschen 4:466

νομίζω δὲ καὶ τὸν ἐἰκοστὸν ἕκτον ψαλμὸν ἐκ προσώπου τοῦ σωτῆρος προφητεύεσθαι παρὶ τὸν καιρὸν τοῦ πάθους, καὶ τοῦ πονηροῦ πανστρατεὶ ἀγωνιζομένου κατʼ αὐτοῦ· οὕστινας ἰδὼς ὁπλιζομένουςφ κατʼ αὐτοῦ καὶ κονιομένους, ἡνίκα »Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν »ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ« φησίν· »Κύριος φωτισμός μου, καὶ σωτήρ μου κύριος, τίνα φοβηθήσομαι; »κύριος ὑπερασπιστὴς τῆς ζωῆς μου, ἀπὸ τίνος δειλιάωσω; ἐν τῷ »εγγίζειν ἐπ᾿ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου, οἱ θλί- »βοντές με καὶ οἱ ἐμὲ ἐχθροὶ μου αἀυτοὶ ἠσθένησαν καὶ ἔπεσαν. ἐὰν »παρατάξηται ἐπʼ ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἠ καρδία μου· ἐὰν »ἐπαναστῇ ἐπʼ ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω«.

nomizō de kai ton eikoston hekton psalmon ek prosōpou tou sōtēros prophēteuesthai pari ton kairon tou pathous, kai tou ponērou panstratei agōnizomenou katʼ autou; houstinas idōs hoplizomenousph katʼ autou kai koniomenous, hēnika »Parestēsan hoi basileis tēs gēs, kai hoi archontes synēchthēsan »epi to auto kata tou kyriou kai kata tou christou autou« phēsin; »Kyrios phōtismos mou, kai sōtēr mou kyrios, tina phobēthēsomai? »kyrios hyperaspistēs tēs zōēs mou, apo tinos deiliaōsō? en tǭ »engizein ep᾿eme kakountas tou phagein tas sarkas mou, hoi thli- »bontes me kai hoi eme echthroi mou aautoi ēsthenēsan kai epesan. ean »parataxētai epʼ eme parembolē, ou phobēthēsetai ē kardia mou; ean »epanastę̄ epʼ eme polemos, en tautę̄ egō elpizō«.

And I think that the twenty-sixth Psalm too is prophesied in the person of the Savior about the time of the passion, when the evil one was contending against him with his whole army. Seeing them arming against him and preparing for the fight, when “the kings of the earth stood by, and the rulers were gathered together against the Lord and against his Christ,” he says: “The Lord is my light and my Savior; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid? When evildoers drew near to me to eat my flesh, my oppressors and my enemies, they grew weak and fell. If an army encamps against me, my heart will not fear; if war rises up against me, in this I hope.”

Ps 2:2 (quotation, high confidence) · Ps 27:1–3 (26:1-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Psalm 27 is the Savior's own voice, fearless as the powers of evil gather against him.

The quotations are Ps 2:2 (Acts 4:26) and Ps 27:1–3 (26:1–3 LXX); Origen cites the Psalm by its LXX number.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.296 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-296).

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32.297Preuschen 4:466

Πλὴν τὸ λεγόμενον εἴτε τῷ Σατανᾷ εἴτε τῷ Ἰούδᾳ ὑπὸ τοῦ Ἰησοῦ τὸ »ὃ ποιεῖς, ποίησον τάχιον« οὐδεὶς ἔγων τῶν ἀνακειμένων πρὸς τὶ εἴρηται.

Plēn to legomenon eite tǭ Sataną eite tǭ Ioudą hypo tou Iēsou to »ho poieis, poiēson tachion« oudeis egōn tōn anakeimenōn pros ti eirētai.

However, whether the saying “What you do, do quickly” was spoken by Jesus to Satan or to Judas, no one of those reclining knew why it was said.

John 13:27–28 (quotation, high confidence)

Notes and citation

Summary: None of the disciples understood the saying.

The quotations are John 13:27–28.

Cite (SBL): Origen, Comm. Jo. 32.297 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-297).

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32.298Preuschen 4:466

οἱ μὲν γὰρ διὰ τὸ ἐπικεῖσθαι τὴν τοῦ πάσχα ἑορτὴν ᾤοντο λέγειν αὐτὸν τῷ ἔχοντι τὸ γλωσσόκομον τῶν ἀναλωμάτων καὶ τῶν εἰς τὴν χρείαν τῶν πρωχῶν διδομένων ὅτι ἐνήσεται οὗτος ὧς χρῄζομεν εἰς τὴν ἑορτήν, ἢ εʼκ τῶν συναχθέντων δώσει τοῖς πτωχοῖς.

hoi men gar dia to epikeisthai tēn tou pascha heortēn ǭonto legein auton tǭ echonti to glōssokomon tōn analōmatōn kai tōn eis tēn chreian tōn prōchōn didomenōn hoti enēsetai houtos hōs chrę̄zomen eis tēn heortēn, ē eʼk tōn synachthentōn dōsei tois ptōchois.

For some, because the feast of the Passover was at hand, thought that he was saying to the one who had the box for expenses and for what was given for the needs of the poor that he should buy what we need for the feast, or give some of what had been collected to the poor.

John 13:29 (allusion, high confidence)

Notes and citation

Summary: Some thought Jesus was sending Judas to buy for the feast or give to the poor.

The allusion is John 13:29.

Cite (SBL): Origen, Comm. Jo. 32.298 (Preuschen 4:466; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-298).

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32.299Preuschen 4:466–467

ὁ γὰρ Ἰησοῦς οὐ τοῦτο ἔλεγεν, ἀλλὰ βλέπων καὶ τὸν εἰσελθόντα καὶ τὸν παραδεξάμενον αὐτὸν καὶ πασαν τῆν κατʼ αὐτοῦ ἐπιβουλήν, ἐπὶ τὸν ἀγῶνα ἀγῶνα ἀποδυόμενος καῖ ἐπὶ τὸ ἀριστεῦσαι ὑπὲρ σωτηρίας ἀνθρώπων κατὰ τοῦ πονηροῦ εἶνεν τὸ »Ὅ ποιεῖς, ποίησον »τάχιον«. Λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς· ἦν δὲ νύξ.

ho gar Iēsous ou touto elegen, alla blepōn kai ton eiselthonta kai ton paradexamenon auton kai pasan tēn katʼ autou epiboulēn, epi ton agōna agōna apodyomenos kai epi to aristeusai hyper sōtērias anthrōpōn kata tou ponērou einen to »Ho poieis, poiēson »tachion«. Labōn oun to psōmion ekeinos exēlthen euthys; ēn de nyx.

For Jesus was not saying this; but seeing both the one who had entered and the one who had received him, and the whole plot against him, and stripping for the contest and to win the prize against the evil one for the salvation of human beings, he said, “What you do, do quickly.” “So, having received the morsel, he went out immediately; and it was night.”

John 13:27 (quotation, high confidence) · John 13:30 (quotation, high confidence)

Notes and citation

Summary: Jesus' words were a challenge to the contest for human salvation; the next text is John 13:30.

The closing quotation is John 13:30, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse numbers)): 13, 30 Λαβὼν → Λαβὼν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.299 (Preuschen 4:466–467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-299).

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32.300Preuschen 4:467

Ὁ μὲν σωτὴρ ἔλεγεν· »Ὃ ποιεῖς, ποίησον τάχιον« τῷ Ἰούδᾳ· ὁ δὲ προδότης ἐν τούτῳ μόνῶ νῦν τῷ διδασκάλῳ πείθεται. λαβὼν γὰρ τὸ ψωμίον οὐκ ἐμέλλησεν οὐδὲ ἐβράδυνεν, ἀλλʼ ὡς γέγραπται· »Ἐξῆλθεν εὐθύς«, ποιῆσαι τάχιον κατὰ τὴν πρόσταξιν τοῦ Ἰησοῦ τὸ τῆς προδοσίας ἔργον.

Ho men sōtēr elegen; »Ho poieis, poiēson tachion« tǭ Ioudą; ho de prodotēs en toutǭ monō nyn tǭ didaskalǭ peithetai. labōn gar to psōmion ouk emellēsen oude ebradynen, allʼ hōs gegraptai; »Exēlthen euthys«, poiēsai tachion kata tēn prostaxin tou Iēsou to tēs prodosias ergon.

The Savior said to Judas, “What you do, do quickly”; and the betrayer now obeyed the teacher in this alone. For having received the morsel he did not delay or linger, but, as it is written, “he went out immediately,” to do the work of betrayal quickly, according to Jesus' command.

John 13:27 (quotation, high confidence) · John 13:30 (quotation, high confidence)

Notes and citation

Summary: Judas obeyed Jesus only in this: he went out at once to betray him.

The quotations are John 13:27 and 13:30.

Cite (SBL): Origen, Comm. Jo. 32.300 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-300).

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32.301Preuschen 4:467

καὶ ἀληθῶς »ἐξῆλθεν«· οὐ γἀρ μόνον κατὰ τὸ ἁπλούστερον ἐξῆλθεν ἀπὸ τοῦ οἴκου, ἐν ᾧ τὸ δεῖπνον »Ἐξῆλθον ἐξ Ἡμῶν«.

kai alēthōs »exēlthen«; ou gar monon kata to haplousteron exēlthen apo tou oikou, en hǭ to deipnon »Exēlthon ex Hēmōn«.

And truly “he went out”; for not only, in the simpler sense, did he go out of the house in which the supper was held, … “They went out from us.”

Textual problem in this passage: see the notes.

John 13:30 (quotation, high confidence) · 1 John 2:19 (quotation, high confidence)

Notes and citation

Summary: Judas went out not only from the house but, spiritually, from the company of the faithful.

The quotation is 1 John 2:19. Words have fallen out of the digital text before it; “…” marks the gap.

Cite (SBL): Origen, Comm. Jo. 32.301 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-301).

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32.302Preuschen 4:467

ἐγὼ δʼ οἶμαι ὅτι οὐδὲ ὁ εἰσελθὼς μετὰ τὸ ψωμίον εἰς τὸν Ἰούδαν Σατανᾶς ἐχώρει φέρειν τὸ εἶναι ἐν τῷ αὐτῷ τόπῳ μετὰ τοῦ Ἰησοῦ· οὐδεμία γὰρ συμφώνησις Χριστοῦ πρὸς Βελίαρ ἐστίν.

egō dʼ oimai hoti oude ho eiselthōs meta to psōmion eis ton Ioudan Satanas echōrei pherein to einai en tǭ autǭ topǭ meta tou Iēsou; oudemia gar symphōnēsis Christou pros Beliar estin.

And I think that not even Satan, who had entered into Judas after the morsel, could bear to be in the same place with Jesus; for there is no agreement of Christ with Beliar.

2 Cor 6:15 (allusion, high confidence)

Notes and citation

Summary: Satan in Judas could not remain in Jesus' presence.

The allusion is 2 Cor 6:15.

Cite (SBL): Origen, Comm. Jo. 32.302 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-302).

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32.303Preuschen 4:467

εἰ δὲ μὴ περιέργως ζητῶ τί δήποτε οὐ πρόσκεται τῷ "Λαβὼν τὸ ψωμίον" τὸ "Καὶ φαγών", καὶ αὐτὸς ἐπιστήσεις.

ei de mē periergōs zētō ti dēpote ou prosketai tǭ "Labōn to psōmion" to "Kai phagōn", kai autos epistēseis.

And whether I am not inquiring over-curiously as to why “and having eaten” is not added to “having received the morsel,” you too will consider.

John 13:30 (quotation, high confidence)

Notes and citation

Summary: Origen notes that the text says Judas received the morsel, not that he ate it.

The quotation is John 13:30.

Cite (SBL): Origen, Comm. Jo. 32.303 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-303).

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32.304Preuschen 4:467

ὅπου τῷ »Λαβὼν τὸ ψωμίον« τὸ > Καὶ φαγών<, καὶ αὐτὸς τῷ λαβεῖν· ὡσπερ ἐπὶ τοῦ τῆς εὐλογίας ἄρτου γέγραπται, ὅτι εἶπεν τοῖς μαθηταῖς ὁ Ἰησοῦς· "Λάβετε, φάγετε".

hopou tǭ »Labōn to psōmion« to > Kai phagōn<, kai autos tǭ labein; hōsper epi tou tēs eulogias artou gegraptai, hoti eipen tois mathētais ho Iēsous; "Labete, phagete".

… where to “having received the morsel” “and having eaten” is joined, and the eating to the receiving; just as, of the bread of blessing, it is written that Jesus said to the disciples, “Take, eat.”

John 13:30 (quotation, high confidence) · Matt 26:26 (quotation, high confidence)

Notes and citation

Summary: Elsewhere receiving is followed by eating, as when Jesus said of the bread of blessing, “Take, eat.”

The quotation is Matt 26:26. The section begins mid-sentence and the opening is compressed in the digital text.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 32.304 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-304).

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32.305Preuschen 4:467

ἆρʼ οὖν λαβὼν τὸ ψωμίον οὐκ ἔφαγεν ὁ Ἰούδας; φέρε οὖν, εἰ καὶ μὴ μὴ συνᾴδειν τινὰ δόξει τῶν λεχθησομένων τοῖς προειρημένοις, γυμνάσωμεν τὰ κατὰ τὸν τόπον, κρινοῦντος τοῦ ἐντευζομένοις, ὁπότερα χρὴ παραδέξασθαι τῶν λεγομένων.

arʼ oun labōn to psōmion ouk ephagen ho Ioudas? phere oun, ei kai mē mē synądein tina doxei tōn lechthēsomenōn tois proeirēmenois, gymnasōmen ta kata ton topon, krinountos tou enteuzomenois, hopotera chrē paradexasthai tōn legomenōn.

Did Judas, then, having received the morsel, not eat it? Come, then, even if some of what will be said may seem not to agree with what was said before, let us exercise ourselves on the passage, leaving the reader to judge which of the things said should be accepted.

Notes and citation

Summary: Origen asks whether Judas ate the morsel and offers views for the reader to judge.

Cite (SBL): Origen, Comm. Jo. 32.305 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-305).

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32.306Preuschen 4:467

»Βάψας, φησί, τὸ ψωμίον« ὁ Ἰησοῦς, καὶ δῆλον ὅτι ἐάσας αὐτὸ ἐν τῷ τρυβλίῶ λαμβάνει· οὕτω γὰρ νοήσεις τὸ »Βάψας οὖν »τὸ ψωμίον«, ἵνα μὴ παρέλκῃ τὸ λαβεῖν.

»Bapsas, phēsi, to psōmion« ho Iēsous, kai dēlon hoti easas auto en tǭ trybliō lambanei; houtō gar noēseis to »Bapsas oun »to psōmion«, hina mē parelkę̄ to labein.

“Having dipped the morsel,” it says, Jesus “takes it,” clearly having left it in the dish; for so you will understand “So having dipped the morsel,” so that “takes” may not be superfluous.

John 13:26 (quotation, high confidence)

Notes and citation

Summary: Jesus dipped the morsel, left it in the dish, and then took it up.

The quotation is John 13:26.

Cite (SBL): Origen, Comm. Jo. 32.306 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-306).

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32.307Preuschen 4:467

εἶτα λέγεται ὅτι »Δίδωσιν »Ἰούδᾳ Σίμωνος Ἰσκαριώτου. καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν »εἰς ἐκεῖνον ὁ Σατανᾶς«. »μετὰ τὸ ψωμίον« οὖν, τάχα μὴ βρωθὲν ὑπὸ τοὺ Ἰούδα, προλαβόντος τοῦ εἰσελθόντος εἰς τὸν Ἰούδαν Σατανᾶ τὴν χρῆσιν τοῦ ψωμίου, ἵνα μὴ ὄνηται ὁ Ἰούδας τῆς ἀπὸ τοῦ Ἰησοῦ δόσεως τοῦ ψωμίου.

eita legetai hoti »Didōsin »Ioudą Simōnos Iskariōtou. kai meta to psōmion tote eisēlthen »eis ekeinon ho Satanas«. »meta to psōmion« oun, tacha mē brōthen hypo tou Iouda, prolabontos tou eiselthontos eis ton Ioudan Satana tēn chrēsin tou psōmiou, hina mē onētai ho Ioudas tēs apo tou Iēsou doseōs tou psōmiou.

Then it is said that “he gives it to Judas son of Simon Iscariot. And after the morsel, then Satan entered into him.” “After the morsel,” then: perhaps it was not eaten by Judas, since Satan, entering into Judas, forestalled the use of the morsel, so that Judas might not profit from Jesus' gift of the morsel.

John 13:26–27 (quotation, high confidence)

Notes and citation

Summary: Perhaps Satan entered Judas before he could eat, to keep him from benefiting from Jesus' gift.

The quotation is John 13:26–27.

Cite (SBL): Origen, Comm. Jo. 32.307 (Preuschen 4:467; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-307).

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32.308Preuschen 4:467–468

τὸ μὲν γὰρ εἶχεν δύναμιν ὠφελητικὴν τῷ χρησομένῶ· ὁ δὲ ἅπαξ βαλὼν αὐτοῦ εἰς τὴν καρδίαν ἵνα παραδῷ τὸν διδάσκαλον, φοβούμενος μὴ τὸ βεβλημενον ἐκπέσῃ τοῦ βληθέντος διὰ τῆς τοῦ ψωμίου χρήσεως, προλαβὼν ἅμα τῷ λαβεῖν τὸν Ἰούδαν τὸ ψωμίον εἰσῆλθεν εἰς αὐτόν, ὅτε καὶ εἰρημένου τοῦ »ὃ »ποιεῖς ποίησον τάχιον« λαβὼν τὸ ψωμίον ὁ Ἰούδας »ἐξῆλθεν »εὐθύς«.

to men gar eichen dynamin ōphelētikēn tǭ chrēsomenō; ho de hapax balōn autou eis tēn kardian hina paradǭ ton didaskalon, phoboumenos mē to beblēmenon ekpesę̄ tou blēthentos dia tēs tou psōmiou chrēseōs, prolabōn hama tǭ labein ton Ioudan to psōmion eisēlthen eis auton, hote kai eirēmenou tou »ho »poieis poiēson tachion« labōn to psōmion ho Ioudas »exēlthen »euthys«.

For the morsel had a power to benefit the one who would use it; but the one who had once put it into his heart to betray the teacher, fearing lest what he had thrown in might fall out of the one he had struck through the use of the morsel, forestalled it and entered into him as soon as Judas received the morsel, when also, after “What you do, do quickly” had been said, Judas, having received the morsel, “went out immediately.”

John 13:2 (allusion, high confidence) · John 13:27 (quotation, high confidence) · John 13:30 (quotation, high confidence)

Notes and citation

Summary: Fearing the morsel's good power, Satan entered Judas the moment he took it.

The quotations are John 13:27 and 13:30.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἐκτέσῃ → ἐκπέσῃ.

Cite (SBL): Origen, Comm. Jo. 32.308 (Preuschen 4:467–468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-308).

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32.309Preuschen 4:468

καὶ οὕτως δʼ ἂν οὐκ ἀπιθάνως εἰς τὸν τόπον λέγοιτο· ὥσπερ ὁ ἀναξίως ἐσθίων τὸν ἄρτον τοῦ κυρίου ἢ πίνων αὐτοῦ τὸ ποτήριον εἰς κρῖμα ἐσθίει καὶ πίνει, τῆς μιᾶς ἐν τῷ ἄρτῳ κρείττονος δυνάμεως καὶ ἐν τῷ ποτηρίῳ ὑποκειμένῃ μὲν διαθέσει καρείττονι ἐνεργαζομένης τὸ βέλτιον, χείρονι δὲ ἐμποιούσης τὸ κρῖμα· οὕτω τὸ ἀπὸ τοῦ Ἰησοῦ ψωμίον ὁμογενὲς ἦν τῷ δοθέντι καὶ τοῖς λοιποῖς ἀποστόλοις ἐν τῷ »Λάβετε, φάγετε«, ἀλλʼ ἐκείνοις μὲν εἰς σωτηρίαν, τῷ δὲ Ἰούδᾳ εἰς κρῖμα, ὡς μετὰ τὸ ψωμίον εἰσεληλυθέναι εἰς αὐτὸν τὸν Σατανᾶν.

kai houtōs dʼ an ouk apithanōs eis ton topon legoito; hōsper ho anaxiōs esthiōn ton arton tou kyriou ē pinōn autou to potērion eis krima esthiei kai pinei, tēs mias en tǭ artǭ kreittonos dynameōs kai en tǭ potēriǭ hypokeimenę̄ men diathesei kareittoni energazomenēs to beltion, cheironi de empoiousēs to krima; houtō to apo tou Iēsou psōmion homogenes ēn tǭ dothenti kai tois loipois apostolois en tǭ »Labete, phagete«, allʼ ekeinois men eis sōtērian, tǭ de Ioudą eis krima, hōs meta to psōmion eiselēlythenai eis auton ton Satanan.

And this too might be said, not implausibly, about the passage: just as one who eats the bread of the Lord or drinks his cup unworthily eats and drinks to judgment, since the one superior power in the bread and in the cup works what is better in a better disposition that receives it, but produces judgment in a worse one; so the morsel from Jesus was of the same kind as what was given also to the other apostles in “Take, eat,” but to them for salvation, and to Judas for judgment, so that after the morsel Satan entered into him.

1 Cor 11:27–29 (allusion, high confidence) · Matt 26:26 (quotation, high confidence) · John 13:27 (allusion, high confidence)

Notes and citation

Summary: Like the Lord's bread eaten unworthily, the morsel brought salvation to the apostles but judgment to Judas.

The allusion is 1 Cor 11:27–29; the quotations are Matt 26:26 and John 13:27.

Topics: Eucharist

Cite (SBL): Origen, Comm. Jo. 32.309 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-309).

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32.310Preuschen 4:468

νοείσθω δὲ ὁ ἄρτος καὶ τὸ ποτήριον τοῖς μὲν ἀπολουστέροις κατὰ τὴν κοινοτέραν περὶ τῆς εὐχαριστίας ἐκδοχήν, τοῖς δὲ βαθύτερον ἀκούειν μεμαθηκόσιν κατὰ τὴν θειοτέραν καὶ περὶ τοῦ τροφίμου τῆς ἀληθείας λόγου ἐπγγελίαν· ὡς εἰ ἐν παραδείγματι μὲν ὑποκείμενον αὔξει, εἰς ὑγείαν δὲ καὶ εὐεξίαν ἀνάγει.

noeisthō de ho artos kai to potērion tois men apolousterois kata tēn koinoteran peri tēs eucharistias ekdochēn, tois de bathyteron akouein memathēkosin kata tēn theioteran kai peri tou trophimou tēs alētheias logou epngelian; hōs ei en paradeigmati men hypokeimenon auxei, eis hygeian de kai euexian anagei.

Let the bread and the cup be understood by the simpler according to the more common interpretation concerning the Eucharist, but by those who have learned to hear more deeply according to the more divine promise, concerning the nourishing word of truth; as if, by way of example, food makes the body that receives it grow, and brings it to health and good condition.

Notes and citation

Summary: The bread and cup mean the Eucharist for simpler believers and the nourishing word of truth for deeper ones.

The last clause is compressed and partly unclear in the digital text; the translation gives the probable sense.

Topics: Eucharist, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.310 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-310).

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32.311Preuschen 4:468

διὸ πολλάκις λόγος ἀληθὴς ψυχῇ νοσούσῃ οὐ δεομένῃ τοιαύτης τροφῆς διδόμενονς ἐπιτρίβει αὐτὴν καὶ πρόφασις αὐτῇ χειρόνων γίνεται·

dio pollakis logos alēthēs psychę̄ nosousę̄ ou deomenę̄ toiautēs trophēs didomenons epitribei autēn kai prophasis autę̄ cheironōn ginetai;

Therefore often a true word, given to a sick soul that does not need such food, harms it and becomes an occasion of worse things for it;

Notes and citation

Summary: Truth given to a soul unready for it can harm it.

Cite (SBL): Origen, Comm. Jo. 32.311 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-311).

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32.312Preuschen 4:468

καὶ οὕως καὶ τὰ ἀληθῆ λέγειν κινδυνῶδές ἐστι. ταὐτα δέ μοι εἴρηται διὰ τὸ ψωμίον ὃ ἐμβάψας »δίδωσιν Ἰούδᾳ Σίμωνος † Ἰσκα- »ριώτῃ«, καὶ κεκινήκαμεν λόγον τὸν εἰς ἑκάτερα, εἴτε χρὴ λέγειν αὐτὸν βεβρωκέναι λαβόντα, εἴτε κεκωλῦσθαι ἀπὸ τοῦ εἰσελθόντος εἰς τὸν Ἰούδαν Σατανᾶ.

kai houōs kai ta alēthē legein kindynōdes esti. tauta de moi eirētai dia to psōmion ho embapsas »didōsin Ioudą Simōnos † Iska- »riōtę̄«, kai kekinēkamen logon ton eis hekatera, eite chrē legein auton bebrōkenai labonta, eite kekōlysthai apo tou eiselthontos eis ton Ioudan Satana.

and so even speaking the truth is dangerous. These things have been said by me because of the morsel which, having dipped it, “he gives to Judas son of Simon Iscariot”; and we have set out arguments on both sides, whether we must say that he ate it after receiving it, or that he was prevented by Satan, who had entered into Judas.

Textual problem in this passage: see the notes.

John 13:26 (quotation, high confidence)

Notes and citation

Summary: Origen leaves open whether Judas ate the morsel or Satan prevented him.

The quotation is John 13:26. The dagger (†) in the Greek marks a doubtful reading in the name; the sense is not affected.

Cite (SBL): Origen, Comm. Jo. 32.312 (Preuschen 4:468; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-312).

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32.313Preuschen 4:468–469

εἰ δὲ χρὴ ὡς μὴ εἰκῆ παρερριμμένον ὐπὸ τοῦ εὐαγγελιστοῦ ἐξετάσαι καὶ τὸ »Ἦν δὲ νύξ«, λεκτέον ὅτι συμβολικῶς τότε ἡ αἰσθητὴ νὴξ ἦν, εἰκὼν τυγχάνουσα τῆς γενομένης ἐν τῇ ψυχῇ Ἰούδα νυκτός, ἡνίκα τὸ ἐπιφερόμενον σκότος ἐπάνω τῆς ἀβύσσου, ὁ Σατανᾶς, εἰσῆλθεν εἰς αὐτόν· »Ἐκάλεσεν γὰρ ὁ θεὸς τὸ »σκότος νύκτα«, ἧς γε νυκτός, φησὶν ὁ παῦλος, οὐκ ἐσμὲν τέκνα οὐδὲ σκότους, λέγων· »Ἄρʼ οὖν, ἀδελφοί, οὐκ ἐσμὲν νυκτὸς οὐδὲ »σκότους« καὶ τὸ »Ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν«.

ei de chrē hōs mē eikē parerrimmenon ypo tou euangelistou exetasai kai to »Ēn de nyx«, lekteon hoti symbolikōs tote hē aisthētē nēx ēn, eikōn tynchanousa tēs genomenēs en tę̄ psychę̄ Iouda nyktos, hēnika to epipheromenon skotos epanō tēs abyssou, ho Satanas, eisēlthen eis auton; »Ekalesen gar ho theos to »skotos nykta«, hēs ge nyktos, phēsin ho paulos, ouk esmen tekna oude skotous, legōn; »Arʼ oun, adelphoi, ouk esmen nyktos oude »skotous« kai to »Hēmeis de hēmeras ontes nēphōmen«.

And if we must examine also “And it was night,” as not idly thrown in by the evangelist, it must be said that the perceptible night at that time was symbolic, being an image of the night that came about in the soul of Judas, when the darkness borne upon the abyss, Satan, entered into him. For “God called the darkness night”; and of this night, Paul says, we are not children, nor of darkness, when he says, “So then, brothers, we are not of night nor of darkness,” and “But we, being of the day, let us be sober.”

John 13:30 (quotation, high confidence) · Gen 1:2 (allusion, high confidence) · Gen 1:5 (quotation, high confidence) · 1 Thess 5:5 (quotation, high confidence) · 1 Thess 5:8 (quotation, high confidence)

Notes and citation

Summary: The night of John 13:30 symbolizes the darkness that entered Judas's soul.

The quotations are John 13:30, Gen 1:5, and 1 Thess 5:5, 8; the allusion is Gen 1:2.

Cite (SBL): Origen, Comm. Jo. 32.313 (Preuschen 4:468–469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-313).

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32.314Preuschen 4:469

οὐκ ἦν οὖν νὺξ τοῖς νιπτομένοις τοὺς πόδας ὑπὸ τοῦ Ἰησοῦ ἀλλʼ ἠμέρα λαμτροτάτη καθαιρομένοις καὶ ἀπορρυπτομένοις τοὺς ἐν τοῖς ποσὶν τῆς ψυχῆς αὐτῶν ῥύπους, καὶ κατʼ ἐξοχὴν οὐκ ἦν νὺξ τῷ ἀνακειμένῳ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ· ἠγάπα γὰρ αὐτὸν ὁ Ἰησοῦς, καὶ τῇ

ouk ēn oun nyx tois niptomenois tous podas hypo tou Iēsou allʼ ēmera lamtrotatē kathairomenois kai aporryptomenois tous en tois posin tēs psychēs autōn rhypous, kai katʼ exochēn ouk ēn nyx tǭ anakeimenǭ en tǭ kolpǭ tou Iēsou; ēgapa gar auton ho Iēsous, kai tę̄

There was no night, then, for those whose feet were washed by Jesus, but the brightest day, as they were being cleansed and washed of the dirt on the feet of their soul; and above all there was no night for the one reclining in the bosom of Jesus; for Jesus loved him, and by

John 13:5 (allusion, high confidence) · John 13:23 (allusion, high confidence)

Notes and citation

Summary: For the disciples whose feet Jesus washed, and above all for the beloved disciple, it was day, not night.

The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 32.314 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-314).

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32.315Preuschen 4:469

ἀγάπῃ ἔλυεν πάντα σκότον. ἀλλʼ οὐδὲ Πέρῳ ὁμολογοῦντι τὸ »Σὺ »εἶ ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος« ἀποκαλύψαντος αὐτῷ τοῦ οὐρανίου πατρός, νὺξ ἦν, ἀλλὰ νὺξ ἅμα αὐτῷ καὶ ἄρνησις ἦν.

agapę̄ elyen panta skoton. allʼ oude Perǭ homologounti to »Sy »ei ho christos, ho huios tou theou tou zōntos« apokalypsantos autǭ tou ouraniou patros, nyx ēn, alla nyx hama autǭ kai arnēsis ēn.

love he dissolved all darkness. Nor was there night for Peter when he confessed, “You are the Christ, the Son of the living God,” the heavenly Father having revealed it to him; but night came for him together with his denial.

Matt 16:16 (quotation, high confidence) · Matt 16:17 (allusion, high confidence)

Notes and citation

Summary: Peter had no night when he confessed Christ, but night came with his denial.

The quotation is Matt 16:16; the allusion is Matt 16:17.

Cite (SBL): Origen, Comm. Jo. 32.315 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-315).

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32.316Preuschen 4:469

καὶ νῦν τοίνυν ὅτε λαβὼν τὸ ψωμίον ὁ Ἰούδας [καὶ] ἐξὴλθεν εὐθύς, τότε ἐξελθόντι αὐτῷ νὺξ ἦν· οὐ γὰρ παρῆν αὐτῷ ὁ ἀνήρ, ᾧ ἄνομα Ἀνατολή, καταλιπόντι ἐκ τῷ ἐξεληλυθέναι τὸν τῆς δικαιοσύνης ἥλιον. καὶ ἐδίωκε μὲν τὸν Ἰησοῦν ὁ Ἰούδας, τῆς σκοτίας πεπληρωμένος· ἀλλʼ ἡ σκοτία ὁ ἀνειληὼς αὐτὴν οὐ κατείληφεν τὸ διωκόμενον φῶς,

kai nyn toinyn hote labōn to psōmion ho Ioudas [kai] exēlthen euthys, tote exelthonti autǭ nyx ēn; ou gar parēn autǭ ho anēr, hǭ anoma Anatolē, kataliponti ek tǭ exelēlythenai ton tēs dikaiosynēs hēlion. kai ediōke men ton Iēsoun ho Ioudas, tēs skotias peplērōmenos; allʼ hē skotia ho aneilēōs autēn ou kateilēphen to diōkomenon phōs,

And now, then, when Judas, having received the morsel, went out immediately, it was night for him as he went out; for the man whose name is Dawn was not with him, since by going out he had left behind the sun of righteousness. And Judas pursued Jesus, filled with darkness; but the darkness that had seized him did not overtake the light that was pursued;

John 13:30 (allusion, high confidence) · Zech 6:12 (allusion, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · John 1:5 (allusion, high confidence)

Notes and citation

Summary: Leaving Jesus, the Sun of righteousness, Judas went into night; his darkness could not overcome the light.

The allusions are Zech 6:12 (LXX, “Dawn,” Ἀνατολή, also “Branch”), Mal 4:2 (3:20 LXX), and John 1:5.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.316 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-316).

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32.317Preuschen 4:469

διὸ καὶ ὅτε εἶπεν ὠς δικαιοσύνης λόγον τὸ »Ἥμαρτον »παραδοὺς αἷμα δίκαιον« »ἀπελθὼν ἀπήγξατο«, τοῦ ἐν αὐτῷ Σατανὰ μέχρι τῆς ἀγχόνης αὐτὸν χειραγωγήσαντος κ αὶ ἐπὶ ταύτῆν αὐτὸν ἀναρτήσαντος, ὅτε καὶ τῆς ψυχῆς αὐτοῦ ὁ διάβολος ἥψατο· οὐ γὰρ ἦν τοιοῦτος ὡς λεχθῆναι περὶ αὐτοῦ ὑπὸ κυρίου, ὅπερ εἴρηται περὶ τοῦ Ἰὼβ πρὸς τὸν διάβολον· »Ἀλλὰ τῆς ψυχῆς αὐτοῦ μὴ »ἅψῃ«. Ὅτε οὖν ἐξῆλθεν ὁ Ἰησοῦς λέγει· Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ. εἰ θεὸς ἐδοξάσθη ἐν αὐτῷ καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὑτῷ, καὶ εὐθὺς δοξάσει αὐτόν.

dio kai hote eipen ōs dikaiosynēs logon to »Hēmarton »paradous haima dikaion« »apelthōn apēnxato«, tou en autǭ Satana mechri tēs anchonēs auton cheiragōgēsantos k ai epi tautēn auton anartēsantos, hote kai tēs psychēs autou ho diabolos hēpsato; ou gar ēn toioutos hōs lechthēnai peri autou hypo kyriou, hoper eirētai peri tou Iōb pros ton diabolon; »Alla tēs psychēs autou mē »hapsę̄«. Hote oun exēlthen ho Iēsous legei; Nyn edoxasthē ho huios tou anthrōpou, kai ho theos edoxasthē en autǭ. ei theos edoxasthē en autǭ kai ho theos doxasei auton en hautǭ, kai euthys doxasei auton.

therefore also, when he had spoken, as a word of righteousness, “I have sinned in betraying righteous blood,” “he went away and hanged himself,” Satan within him leading him by the hand to the noose and hanging him on it, when the devil also touched his soul. For he was not such that the Lord could say of him what was said of Job to the devil: “But do not touch his soul.” “When therefore he had gone out, Jesus says, ‘Now the Son of Man is glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and will glorify him immediately.’”

Matt 27:4–5 (quotation, high confidence) · Job 2:6 (quotation, high confidence) · John 13:31–32 (quotation, high confidence)

Notes and citation

Summary: Satan led Judas to the noose, for unlike Job his soul was not protected; the next text is John 13:31–32.

The quotations are Matt 27:4–5 and Job 2:6. The closing quotation is John 13:31–32, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse numbers); misread letters in the digital text): 13, 31-32 Ὅτε → Ὅτε; ειʼ θὺς → εὐθὺς.

Cite (SBL): Origen, Comm. Jo. 32.317 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-317).

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32.318Preuschen 4:469

Ἀρχὴ τοῦ δεδοξάσθαι τὸν υἱὸν τοῦ ἀνθρώπου μετά τὰς εʼπὶ τοῖς σημείοις καὶ τέραςι δόξας καὶ τὴν ἐπὶ ἐπὶ τῇ μεταμορφώσει τὸ ἐξεληλύθεναι τὸν Ἰούδαν μετὰ τοῦ εἰσελθόντος εἰς αὐτὸν Σατανᾶ ἀπὸ τοῦ τόπου, ἔνθα ἦν ὁ Ἰησοῦς.

Archē tou dedoxasthai ton huion tou anthrōpou meta tas eʼpi tois sēmeiois kai terasi doxas kai tēn epi epi tę̄ metamorphōsei to exelēlythenai ton Ioudan meta tou eiselthontos eis auton Satana apo tou topou, entha ēn ho Iēsous.

The beginning of the glorification of the Son of Man, after the glories at the signs and wonders and the glory at the transfiguration, was the going out of Judas, with Satan who had entered into him, from the place where Jesus was.

John 13:31 (allusion, high confidence) · Matt 17:2 (allusion, medium confidence)

Notes and citation

Summary: Christ's glorification began when Judas, with Satan, left his presence.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.318 (Preuschen 4:469; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-237/#p-32-318).

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