Commentary on the Gospel of John 10.315–13.76

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 85 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 10

10.315Preuschen 4:224

Τῷ δὲ »Οὐ χρείαν εἶχεν, ἵνα τις μαρτυρήσῃ περὶ ἀν- »θρώπου« εὐκαίρως χρηστέον εἰς παράστασιν τοῦ υἱοῦ τοῦ θεοῦ ἀφʼ ἑαυτοῦ δυναμένου θεωρεῖν περὶ ἑκάστου τῶν ἀνθρώπων, καὶ μηδαμῶς μαρτυρίου δεῖσθαι τοῦ ἀπό τινος.

Tǭ de »Ou chreian eichen, hina tis martyrēsę̄ peri an- »thrōpou« eukairōs chrēsteon eis parastasin tou huiou tou theou aphʼ heautou dynamenou theōrein peri hekastou tōn anthrōpōn, kai mēdamōs martyriou deisthai tou apo tinos.

“He had no need that anyone bear witness about man” may fittingly be used to show that the Son of God can see of himself about each human being and needs no testimony at all from anyone.

John 2:25 (quotation, high confidence)

Notes and citation

Summary: The Son of God knows every person directly and needs no one's testimony.

The quotation is John 2:25.

Notes on the original text

Digital text corrected (misread letters in the digital text; stray letter in the digital text): τοῦ υἱοῦ Ι τοῦ θεοῦ → τοῦ υἱοῦ τοῦ θεοῦ; δεῖμαι → δεῖσθαι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.315 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-315).

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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.

10.316Preuschen 4:224

τὸ δὲ »Οὐ χρείαν εἶχεν ἴνα τις »μαρτυρήσῃ περὶ ἀνθρώπου« ἀντιστατέον πρὸς τὸ »Οὐ χρείαν »ἔχει ἵνα τις μαρτυρήσῃ περί τινος«. εἰ μὲν γὰρ τὸ »Ἀνθρώπου« λαμβάνοιμεν ἐπὶ παντὸς τοῦ κατʼ εἰκόνα θεοῦ ἢ παντὸς λογικοῦ, οὐ χρείαν ἕξει ἵνα τις μαρτυρήσῃ περὶ αὐτοῦ, περὶ οὑ δήποτε τῶν λογικῶν, ἀφʼ ἑαυτοῦ γινώσκων τοὺς πάντας κατὰ τὴν δεδομένην αὐτῷ δύναμιν ἀπὸ τοῦ πατρός.

to de »Ou chreian eichen ina tis »martyrēsę̄ peri anthrōpou« antistateon pros to »Ou chreian »echei hina tis martyrēsę̄ peri tinos«. ei men gar to »Anthrōpou« lambanoimen epi pantos tou katʼ eikona theou ē pantos logikou, ou chreian hexei hina tis martyrēsę̄ peri autou, peri hou dēpote tōn logikōn, aphʼ heautou ginōskōn tous pantas kata tēn dedomenēn autǭ dynamin apo tou patros.

And “He had no need that anyone bear witness about man” must be set against “He has no need that anyone bear witness about anyone.” For if we take “man” of everything made in the image of God, or of every rational being, he will have no need that anyone bear witness about any rational being whatever, knowing all of them of himself by the power given him by the Father.

John 2:25 (quotation, high confidence) · Gen 1:27 (allusion, medium confidence)

Notes and citation

Summary: If “man” means every rational being, Christ knows them all by the power given by the Father.

The allusion is Gen 1:27.

Notes on the original text

Digital text corrected (misread letter in the digital text): περὶ ἀνθρώπους ἀντιστατέον → περὶ ἀνθρώπου« ἀντιστατέον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.316 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-316).

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10.317Preuschen 4:224

εἰ τὸ τὸ »Ἀνθρώπου« τηρήσαιμεν ἐπὶ τοῦ θνητοῦ λογικοῦ ζῴου μόνου, ὁ μέν τις ἐρεῖ χρείαν ἔχειν αὐτόν, ἴνα τις μαρτυρήσῃ περὶ τῶν ὑπὲρ τὸν ἄνθρωπον, οὐδὲ ἀρκοῦντα ὁμοίως τοῖς ἀνθρωπίνοις γινώσκειν καὶ τὰ περὶ ἐκείνων.

ei to to »Anthrōpou« tērēsaimen epi tou thnētou logikou zǭou monou, ho men tis erei chreian echein auton, ina tis martyrēsę̄ peri tōn hyper ton anthrōpon, oude arkounta homoiōs tois anthrōpinois ginōskein kai ta peri ekeinōn.

If we keep “man” for the mortal rational animal alone, one will say that he had need that someone bear witness about those above man, not being able to know what concerns them in the same way as human things.

Notes and citation

Summary: If “man” means only mortals, some might say Christ needed testimony about higher beings.

The digital text repeats τό where a small connective (perhaps δέ or μέν) is lost; the sense is not affected.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.317 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-317).

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10.318Preuschen 4:224

ἄλλος δέ τις φήσει τὸν κενώσαντα ἑαυτὸν μὴ χρείαν ἔχειν ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου, χρείαν δὲ ἔχειν περὶ τῶν κρειττόνων ἢ κατὰ ἄνθρωπον.

allos de tis phēsei ton kenōsanta heauton mē chreian echein hina tis martyrēsę̄ peri anthrōpou, chreian de echein peri tōn kreittonōn ē kata anthrōpon.

Another will say that the one who emptied himself had no need that anyone bear witness about man, but had need concerning things greater than human.

Phil 2:7 (allusion, high confidence)

Notes and citation

Summary: Another view: in his self-emptying Christ needed testimony only about things beyond the human.

The allusion is Phil 2:7.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.318 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-318).

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10.319Preuschen 4:224

Καὶ τοῦτο δὲ ζητητέον, πόσα σημεῖα αὐτοῦ θεωροῦν- τες οἱ πολλοὶ ἐπίστευον εἰς αὐτόν· οὐ γὰρ ἀναγέγραπται σημεῖα πεποιηκέναι ἐν Ἱεροσολύμοις, εἰ μὴ ἄρα γεγένηται μὲν σημεῖα, οὐκ ἀναγέγραπται δέ· σκόπει δὲ εἰ δυνατὸν εἰς σημεῖα λογισθῆναι τὸ πεποιηκέναι φραγέλλιον ἐκ σχοινίων, καὶ πάντας ἐκβεβληκέναι τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν τὰ κέρματα ἐκκεχυκέναι, καὶ τὰς τραπέζας ἀνατετροφέναι.

Kai touto de zētēteon, posa sēmeia autou theōroun- tes hoi polloi episteuon eis auton; ou gar anagegraptai sēmeia pepoiēkenai en Hierosolymois, ei mē ara gegenētai men sēmeia, ouk anagegraptai de; skopei de ei dynaton eis sēmeia logisthēnai to pepoiēkenai phragellion ek schoiniōn, kai pantas ekbeblēkenai tou hierou, ta te probata kai tous boas, kai tōn kollybistōn ta kermata ekkechykenai, kai tas trapezas anatetrophenai.

This too must be asked: how many signs of his did the many see when they believed in him? For he is not recorded to have done signs in Jerusalem, unless signs were done but not recorded. Consider whether his making a whip of cords, driving all out of the temple, both the sheep and the oxen, pouring out the money-changers' coins and overturning their tables, can be counted among the signs.

John 2:15 (allusion, high confidence) · John 2:23 (allusion, high confidence)

Notes and citation

Summary: No signs in Jerusalem are recorded; perhaps the temple cleansing itself counts as a sign.

The allusions are John 2:15 and 2:23.

Notes on the original text

Digital text corrected (repeated syllables in the digital text): πεποιηκέναι κέναι → πεποιηκέναι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.319 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-319).

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10.320Preuschen 4:224

πρὸς μέντοι γε τοὺς ὑπονοήσαντας ἂν περὶ μόνων ἀνθρώπων μὴ χρείαν ἔχειν αὐτὸν μαρτύρων, λεκτέον ὅτι δύο αὐτῷ ὁ εὐαγγελιστὴς μεμαρτύρηκε, τό τε γινώσκειν Πάντας, καὶ τὸ μὴ χρείαν ἔχειν, ἕνα τις μαρτυρήσῃ περὶ ἀνθρώπου.

pros mentoi ge tous hyponoēsantas an peri monōn anthrōpōn mē chreian echein auton martyrōn, lekteon hoti dyo autǭ ho euangelistēs memartyrēke, to te ginōskein Pantas, kai to mē chreian echein, hena tis martyrēsę̄ peri anthrōpou.

To those, however, who might suppose that he had no need of witnesses only about human beings, we must say that the evangelist has borne witness to two things about him: that he knew all, and that he had no need that anyone bear witness about man.

John 2:24–25 (allusion, high confidence)

Notes and citation

Summary: John says both that Jesus knew all and that he needed no testimony about man.

The allusions are John 2:24–25.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.320 (Preuschen 4:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-320).

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10.321Preuschen 4:224–225

εἰ γὰρ πάντας ἐγίνωσκεν, οὐ μόνον ἀνθρώπους ἀλλὰ καὶ τὰ ὑπὲρ τὸν ἄνθρωπον ἐγίνωσκεν, καὶ πάντας τοὺς ἔξω τοιούτων σωμάτων· ἐγίνωσκέν τε τί ἦν ἐν τῷ ἀνθρώπω, ἅτε μείζων τυγχά- νων τῶν ἐν τῷ προφητεύειν ἐλεγχόντων καὶ κρινόντων, καὶ τὰ κρυπτὰ τῆς καρδίας εἰς φανερὸν ἀγόντων πάντων ὧν τὸ πνεῦμα ὑποβάλλει αὐτοῖς. δύναται δὲ τὸ »Ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ« λαμβάνεσθαι καὶ ἐπὶ τῶν ἐνεργουσῶν δυνάμεων χειρόνων ἢ κρειττόνων ἐν ἀνθρώποις.

ei gar pantas eginōsken, ou monon anthrōpous alla kai ta hyper ton anthrōpon eginōsken, kai pantas tous exō toioutōn sōmatōn; eginōsken te ti ēn en tǭ anthrōpō, hate meizōn tyncha- nōn tōn en tǭ prophēteuein elenchontōn kai krinontōn, kai ta krypta tēs kardias eis phaneron agontōn pantōn hōn to pneuma hypoballei autois. dynatai de to »Eginōsken ti ēn en tǭ anthrōpǭ« lambanesthai kai epi tōn energousōn dynameōn cheironōn ē kreittonōn en anthrōpois.

For if he knew all, he knew not only human beings but also what is above man, and all those outside such bodies; and he knew what was in man, being greater than those who in prophesying convict and judge and bring to light the secrets of the heart, all that the Spirit suggests to them. And “he knew what was in man” can be taken also of the powers, worse or better, at work in human beings.

John 2:25 (quotation, high confidence) · 1 Cor 14:24–25 (allusion, high confidence)

Notes and citation

Summary: Christ knew all beings and the hearts of men, greater than prophets who reveal secrets; he knew also which powers were at work in people.

The quotation is John 2:25; the allusion is 1 Cor 14:24–25.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 10.321 (Preuschen 4:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-321).

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10.322Preuschen 4:225

εἰ μὲν γὰρ δίδωσίν τις »τόπον τῷ διαβόλῳ« εἰσέρχεται εἰς αὐτὸν ὁ σατανᾶς, ὥσπερ ἔδωκεν Ἰούδας, τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν αὐτοῦ, ἴνα παραδῷ τὸν Ἰησοῦν· διὸ καὶ μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ σατανᾶς.

ei men gar didōsin tis »topon tǭ diabolǭ« eiserchetai eis auton ho satanas, hōsper edōken Ioudas, tou diabolou beblēkotos eis tēn kardian autou, ina paradǭ ton Iēsoun; dio kai meta to psōmion eisēlthen eis auton ho satanas.

For if someone gives “place to the devil,” Satan enters into him, as Judas gave place, the devil having put into his heart to betray Jesus; that is why after the morsel Satan entered into him.

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

Notes and citation

Summary: One who gives place to the devil lets Satan in, as with Judas.

The quotation is Eph 4:27; the allusions are John 13:2 and 13:27.

Cite (SBL): Origen, Comm. Jo. 10.322 (Preuschen 4:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-322).

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10.323Preuschen 4:225

εἰ δὲ δίδωσιν τόπον τῷ θεῷ, μακάριος γίνεται· » Μακάριος γὰρ οὗ ἐστιν ἀντίληψις αὐτῷ »παρὰ τοῦ θεοῦ καὶ ἀνάβασις ἐν τῇ καρδίᾳ αὐτοῦ ἀπὸ τοῦ θεοῦ«. γινώσκει οὖν τί ἦν ἐν τῷ ἀνθρώπῳ ὁ γινώσκων πάντα υἱὸς τοῦ θεοῦ. Ήδη δὲ τὴν αὐτάρκη περιγραφὴν εἰληφότος καὶ τοῦ δεκάτου τόμου, ἐνταῦθά που καταπαύσομεν τὸ βιβλίον.

ei de didōsin topon tǭ theǭ, makarios ginetai; » Makarios gar hou estin antilēpsis autǭ »para tou theou kai anabasis en tę̄ kardią autou apo tou theou«. ginōskei oun ti ēn en tǭ anthrōpǭ ho ginōskōn panta huios tou theou. Ēdē de tēn autarkē perigraphēn eilēphotos kai tou dekatou tomou, entautha pou katapausomen to biblion.

But if he gives place to God, he becomes blessed: “For blessed is the man whose help is from God, and the ascent in his heart from God.” The Son of God, then, who knows all things, knows what was in man. And since the tenth volume has now received a sufficient length, we shall end the book somewhere here.

Ps 84:5 (83:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Whoever makes room for God is blessed; Christ knows what is in each heart. Here Book 10 ends.

The quotation is Ps 84:5 (83:6 LXX).

Cite (SBL): Origen, Comm. Jo. 10.323 (Preuschen 4:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-10-323).

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Chapter 13

13.1Preuschen 4:226

Ἴσως μὲν ἂν ἔνδοξέν σοι, φιλοθεώτατε καὶ εὐσεβέστατε Ἀμβρόσιε, τὸν περὶ τῆς Σαμαρείτιδος λόγον μὴ διακοπῆναι, ὥστε μέρος μέν τι αὐτοῦ εἶναι ἐν τῷ δωδεκάτῳ τόμῳ, τὰ δὲ ἑξῆς ἐν τῷ τρισκαιδεκάτῳ.

Isōs men an endoxen soi, philotheōtate kai eusebestate Ambrosie, ton peri tēs Samareitidos logon mē diakopēnai, hōste meros men ti autou einai en tǭ dōdekatǭ tomǭ, ta de hexēs en tǭ triskaidekatǭ.

Perhaps it would have seemed good to you, Ambrose, most God-loving and most pious, that the account of the Samaritan woman should not be divided, so that part of it would be in the twelfth volume and the rest in the thirteenth.

Notes and citation

Summary: Origen tells Ambrose, his patron, that the story of the Samaritan woman is split between two volumes.

Ambrose was Origen's patron, who funded his work.

Cite (SBL): Origen, Comm. Jo. 13.1 (Preuschen 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-1).

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13.2Preuschen 4:226

ἀλλʼ ἐπεὶ ἑωρῶμεν αὐτάρκη περιγραφὴν εἰληφέναι τὸν δωδέκατον τῶν ἐξηγητικῶν, ἔδοξεν ἡμῖν καταλῆξαι εἰς τὸν τῆς Σαμαρείτιδος λόγον περὶ τοῦ λεγομένου ὑπʼ αὐτῆς φρέατος, ὡς ὁ Ἰακὼβ ἔγνωκεν αὐτὸ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ, ἴνα ἀρξώμεθα τοῦ τρισκαιδεκάτου ἀπὸ τῆς ἀποκρίσεως τοῦ κυρίου ἡμῶν προς αυτην. »Ἀπεκρίθη ὁ Ἰηοοῦς καὶ εἶπεν αὐιῆ̣· Πᾶς ὁ Πίνο, ν ἐκ τοῦ ὕδαιος τούτου διψήσει Πάλ·ιν· ὃς δʼ ἂν Πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ * * * γενήσεται Πηγὴ ἐν αὐτῷ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον«.

allʼ epei heōrōmen autarkē perigraphēn eilēphenai ton dōdekaton tōn exēgētikōn, edoxen hēmin katalēxai eis ton tēs Samareitidos logon peri tou legomenou hypʼ autēs phreatos, hōs ho Iakōb egnōken auto kai autos ex autou epien kai hoi huioi autou kai ta thremmata autou, ina arxōmetha tou triskaidekatou apo tēs apokriseōs tou kyriou hēmōn pros autēn. »Apekrithē ho Iēoous kai eipen auiē; Pas ho Pino, n ek tou hydaios toutou dipsēsei Pal;in; hos dʼ an Pię̄ ek tou hydatos hou egō dōsō autǭ * * * genēsetai Pēgē en autǭ hydatos hallomenou eis zōēn aiōnion«.

But since we saw that the twelfth volume of the commentaries had reached a sufficient length, we decided to end at the Samaritan woman's words about the well she spoke of, how Jacob knew it and drank from it himself, and his sons and his cattle, so as to begin the thirteenth with our Lord's answer to her. [John 4:13–14:] “Jesus answered and said to her, Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him … will become in him a spring of water welling up to eternal life.”

Textual problem in this passage: see the notes.

John 4:12 (allusion, high confidence) · John 4:13–14 (quotation, high confidence)

Notes and citation

Summary: Book 13 begins with Jesus' answer about water that becomes a spring welling up to eternal life.

The lemma is John 4:13–14 (a few words lost); the allusion is John 4:12.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): αυτην. 4, 13-14 »Ἀπεκρίθη → αυτην. »Ἀπεκρίθη.

Cite (SBL): Origen, Comm. Jo. 13.2 (Preuschen 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-2).

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13.3Preuschen 4:226

Δεύτερον τοῦτο ἀποκρίνεται πρὸς τὴν Σαμαρεῖτιν ὁ Ἰησοῦς, πρότερον μὲν λέγων· »Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ »λέγων σοι· Δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι »ὕδωρ ζῶν«, καὶ νῦν ὡς προτρέπων αὐτὴν ἐπὶ τὸ αἰτῆσαι τὸ ζῶν ὕδωρ λέγει τὰ ἐκκείμενα.

Deuteron touto apokrinetai pros tēn Samareitin ho Iēsous, proteron men legōn; »Ei ę̄deis tēn dōrean tou theou kai tis estin ho »legōn soi; Dos moi piein, sy an ę̄tēsas auton kai edōken an soi »hydōr zōn«, kai nyn hōs protrepōn autēn epi to aitēsai to zōn hydōr legei ta ekkeimena.

This is the second answer Jesus gives to the Samaritan woman. Earlier he said, “If you knew the gift of God, and who it is who says to you, Give me a drink, you would have asked him, and he would have given you living water”; and now, as though urging her to ask for the living water, he says the words set out.

John 4:10 (quotation, high confidence)

Notes and citation

Summary: This second answer urges the woman to ask for living water.

The quotation is John 4:10.

Cite (SBL): Origen, Comm. Jo. 13.3 (Preuschen 4:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-3).

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13.4Preuschen 4:226–227

καὶ ἐπὶ μὲν τῷ προτέρῳ οὐκ εἶπεν, ἀλλὰ ἐπαπορεῖ περὶ τῆς συγκρίσεως τῶν ὑδάτων ἡ Σαμαρεῖτις· μετὰ δὲ τὴν δευτέραν ἀπόκρισιν τοῦ κυρίου παραδεξαμένη τὰ εἰρημένα φησί· Δός μοι τοῦτο τὸ ὕδωρ‘.

kai epi men tǭ proterǭ ouk eipen, alla epaporei peri tēs synkriseōs tōn hydatōn hē Samareitis; meta de tēn deuteran apokrisin tou kyriou paradexamenē ta eirēmena phēsi; Dos moi touto to hydōr‘.

And at the first she did not ask, but the Samaritan woman raises a difficulty about the comparison of the waters; but after the Lord's second answer, accepting what was said, she says, “Give me this water.”

John 4:11–12 (allusion, high confidence) · John 4:15 (quotation, high confidence)

Notes and citation

Summary: After the first answer she objected; after the second she asked for the water.

The allusions are John 4:11–12; the quotation is John 4:15.

Cite (SBL): Origen, Comm. Jo. 13.4 (Preuschen 4:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-4).

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13.5Preuschen 4:227

τάχα γὰρ δόγμα τί ἐστιν μηδένα λαμβάνειν θείαν δωρεὰν τῶν μὴ αἰτούντων αὐτήν. καὶ αὐτὸν γοῦν τὸν σωτῆρα διὰ τοῦ ψαλμοῦ προτρέπει αἰτεῖν ὁ πατὴρ ἴνα αὐτῷ δωρήσηται, ὡς αὐτὸς ἡμᾶς διδάσκει ὁ υἱὸς λέγων· »Κύριος εἶπεν πρὸς μέ· »Υἱός μου εἶ σύ· αἴτησαι παρʼ ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς«· καὶ ὁ σωτήρ φησιν·

tacha gar dogma ti estin mēdena lambanein theian dōrean tōn mē aitountōn autēn. kai auton goun ton sōtēra dia tou psalmou protrepei aitein ho patēr ina autǭ dōrēsētai, hōs autos hēmas didaskei ho huios legōn; »Kyrios eipen pros me; »Huios mou ei sy; aitēsai parʼ emou kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs«; kai ho sōtēr phēsin;

For perhaps it is a doctrine that no one who does not ask receives a divine gift. At any rate, through the Psalm the Father urges even the Savior himself to ask, so that he may give to him, as the Son himself teaches us, saying, “The Lord said to me, You are my Son; ask of me, and I will give you the nations as your inheritance and the ends of the earth as your possession.” And the Savior says:

Ps 2:7–8 (quotation, high confidence)

Notes and citation

Summary: No one receives God's gifts without asking; even the Son is told in Psalm 2 to ask.

The quotation is Ps 2:7–8.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.5 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-5).

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13.6Preuschen 4:227

»Αἰτεῖτε, καὶ δοθήσεται ὑμῖν«· »πᾶς γὰρ ὁ αἰτῶν λαμβάνει«. πείθεται μέντοι γε ἡ Σαμαρεῖτις αἰτῆσαι τὸν Ἰησοῦν ὕδωρ, εἰκών, ὡς προείπομεν, τυγχάνουσα γνώμης ἑτεροδοξούντων περὶ τὰς θείας ἀσχολουμένων γραφάς, ὅτε ἀκούει περὶ τῆς συγκρίσεως ἀμφοτέρων τῶν ὑδάτων.

»Aiteite, kai dothēsetai hymin«; »pas gar ho aitōn lambanei«. peithetai mentoi ge hē Samareitis aitēsai ton Iēsoun hydōr, eikōn, hōs proeipomen, tynchanousa gnōmēs heterodoxountōn peri tas theias ascholoumenōn graphas, hote akouei peri tēs synkriseōs amphoterōn tōn hydatōn.

“Ask, and it will be given to you”; “for everyone who asks receives.” The Samaritan woman, however, is persuaded to ask Jesus for water, being, as we said before, an image of the mind of heterodox people occupied with the divine Scriptures, when she hears about the comparison of both waters.

Matt 7:7–8 (quotation, high confidence)

Notes and citation

Summary: The woman, a figure of heterodox readers of Scripture, is persuaded to ask for the better water.

The quotations are Matt 7:7–8.

Topics: Prayer, Heresy

Cite (SBL): Origen, Comm. Jo. 13.6 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-6).

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13.7Preuschen 4:227

καὶ ὅρα ἐξ ὧν ἐπεπόνθει πῶς πίνουσα ἐκ τοῦ νομιζομένου αὐτῇ βαθέος εἶναι φρέατος οὐκ ἀνεπαύετο, οὐδὲ τῆς δίψης ἀπηλλάττετο.

kai hora ex hōn epeponthei pōs pinousa ek tou nomizomenou autę̄ batheos einai phreatos ouk anepaueto, oude tēs dipsēs apēllatteto.

And see from what she had experienced how, drinking from the well she thought deep, she found no rest and was not freed from thirst.

Notes and citation

Summary: Drinking from the “deep” well gave her no rest from thirst.

Cite (SBL): Origen, Comm. Jo. 13.7 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-7).

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13.8Preuschen 4:227

Ἴδωμεν οὖν τί σημαίνεται ἐκ τοῦ »Πᾶς ὁ πίνων ἐκ τοῦ ὕδα- »τος τούτου διψήσει πάλιν«. ἔστιν δὲ ἐκ τῆς »διψῆν« φωνῆς καὶ ἐκ τῆς »πεινῆν« κατὰ τὸ σωματικὸν δύο σημαινόμενα· ἓν μὲν καθʼ ὃ δεόμεθα τροφῆς κενωθέντες καὶ ὀρεγόμενοι αὐτῆς ὑπὸ τοῦ ὑγροῦ ἡμῖν ἐπιλείποντος· ἕτερον δὲ καθʼ ὃ πολλάκις οἱ πένητες καὶ ἐν ἀπορίᾳ ὄντες τῶν ἐπιτηδείων φασιν κεκορεσμένοι τὸ πεινῆν ἢ διψῆν.

Idōmen oun ti sēmainetai ek tou »Pas ho pinōn ek tou hyda- »tos toutou dipsēsei palin«. estin de ek tēs »dipsēn« phōnēs kai ek tēs »peinēn« kata to sōmatikon dyo sēmainomena; hen men kathʼ ho deometha trophēs kenōthentes kai oregomenoi autēs hypo tou hygrou hēmin epileipontos; heteron de kathʼ ho pollakis hoi penētes kai en aporią ontes tōn epitēdeiōn phasin kekoresmenoi to peinēn ē dipsēn.

Let us see, then, what is meant by “Everyone who drinks of this water will thirst again.” From the words “thirst” and “hunger,” in the bodily sense, there are two meanings: one, in which we need food when emptied and desire it when the moisture in us fails; the other, in which often the poor and those in want of necessities say, when they have been sated, that they are hungry or thirsty.

John 4:13 (quotation, high confidence)

Notes and citation

Summary: “Thirst” and “hunger” can mean bodily need or the chronic want of the poor.

The quotation is John 4:13.

Notes on the original text

Digital text corrected (transposed letters in the digital text): ὑπὸ τοῦ ὑργοῦ → ὑπὸ τοῦ ὑγροῦ.

Cite (SBL): Origen, Comm. Jo. 13.8 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-8).

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13.9Preuschen 4:227

καὶ μαρτύριόν γε τοῦ μὲν πρώτου ἐν τῇ Ἐξόδῳ, ὅτε ἀποροῦντες τροφῶν »τῇ ἐννεακαιδεκάτῃ ἡμέρᾳ, τῷ μηνὶ τῷ δευτέρῳ ἐξεληλυθό- »των αὐτῶν ἐκ γῆς Αἰγύπτου, διεγόγγυζεν πᾶσα συναγωγὴ υἱῶν »Ἰσραὴλ ἐπὶ Μωϋσῆν καὶ Ἀαρών. καὶ εἶπαν πρὸς αὐτοὺς οἱ υἱοὶ »Ἰσραήλ· Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ κυρίου ἐν γῇ Αἰγύπτῳ, »ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν καὶ ἠσθίομεν ἄρτους »εἰς πλησμονήν, ὅτι ἐξηγάγετε ἡμᾶς εἰς τὴν ἔρημον ταύτην, ἀποκτεῖ- ναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ. εἶπεν δὲ κύριος πρὸς »Μωϋσῆν· Ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ, καὶ ἐξελεύσεται ὁ λαὸς καὶ συλλέξουσιν τὸ τῆς ἡμέρας εἰς ἡμέραν, ὅπως πειράσω »αὐτοὺς εἰ πορεύσονται τῷ νόμῳ μου ἢ οὔ«.

kai martyrion ge tou men prōtou en tę̄ Exodǭ, hote aporountes trophōn »tę̄ enneakaidekatę̄ hēmerą, tǭ mēni tǭ deuterǭ exelēlytho- »tōn autōn ek gēs Aigyptou, diegongyzen pasa synagōgē huiōn »Israēl epi Mōÿsēn kai Aarōn. kai eipan pros autous hoi huioi »Israēl; Ophelon apethanomen plēgentes hypo kyriou en gę̄ Aigyptǭ, »hotan ekathisamen epi tōn lebētōn tōn kreōn kai ēsthiomen artous »eis plēsmonēn, hoti exēgagete hēmas eis tēn erēmon tautēn, apoktei- nai pasan tēn synagōgēn tautēn en limǭ. eipen de kyrios pros »Mōÿsēn; Idou egō hyō hymin artous ek tou ouranou, kai exeleusetai ho laos kai syllexousin to tēs hēmeras eis hēmeran, hopōs peirasō »autous ei poreusontai tǭ nomǭ mou ē ou«.

A testimony of the first is in Exodus, when, lacking food, “on the nineteenth day of the second month after they came out of the land of Egypt, the whole congregation of the sons of Israel murmured against Moses and Aaron. And the sons of Israel said to them, Would that we had died struck by the Lord in the land of Egypt, when we sat by the pots of meat and ate bread to the full; for you have brought us out into this wilderness to kill this whole congregation with hunger. And the Lord said to Moses, Behold, I am raining bread from heaven for you, and the people shall go out and gather a day's portion every day, that I may test them, whether they will walk in my law or not.”

Exod 16:1–4 (quotation, high confidence)

Notes and citation

Summary: Exodus shows the first kind: Israel's bodily hunger in the wilderness and the gift of manna.

The quotation is Exod 16:1–4 (LXX, with "nineteenth" for "fifteenth").

Notes on the original text

Digital text corrected (stray digit in the digital text): ἐξηγάγετε3 → ἐξηγάγετε.

Cite (SBL): Origen, Comm. Jo. 13.9 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-9).

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13.10Preuschen 4:227

πεινώντων γὰρ καὶ ἀπορούντων τῆς ἀναγκαίας τροφῆς ὅσον ἐπὶ * * * οἱ λόγοι. ἀλλὰ καὶ ὕδατος ἀποροῦντες καὶ διψῶντες διεγόγγυζον κατὰ Μωϋσέως· »Τί πιόμεθα;« ὅτε »ἐβόησεν Μωσῆς πρὸς κύριον, καὶ ἔδειξεν αὐτῶ »κύριος ξύλον, καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ καὶ ἐγλυκάνθη τὸ ὕδωρ«.

peinōntōn gar kai aporountōn tēs anankaias trophēs hoson epi * * * hoi logoi. alla kai hydatos aporountes kai dipsōntes diegongyzon kata Mōÿseōs; »Ti piometha?« hote »eboēsen Mōsēs pros kyrion, kai edeixen autō »kyrios xylon, kai enebalen auto eis to hydōr kai eglykanthē to hydōr«.

For [they were] hungry and lacking necessary food, as far as … the words. But also lacking water and thirsty they murmured against Moses: “What shall we drink?” when “Moses cried to the Lord, and the Lord showed him a tree, and he threw it into the water, and the water became sweet.”

Textual problem in this passage: see the notes.

Exod 15:24–25 (quotation, high confidence)

Notes and citation

Summary: They also thirsted and grumbled at Marah, where a tree made the water sweet.

A gap in the digital text is marked "…". The quotations are Exod 15:24–25.

Cite (SBL): Origen, Comm. Jo. 13.10 (Preuschen 4:227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-10).

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13.11Preuschen 4:227–228

καὶ μετʼ ὀλίγα, ἡνίκα ἦλθεν εἰς Ῥαφιδείν, γέγραπται ὅτι »Ἐδίψησεν ὁ »λαὸς ἐκεῖ ὕδατι, καὶ ἐγόγγυζεν ὁ λαὸς ἐκεῖ ἐπὶ Μωϋσῆν«.

kai metʼ oliga, hēnika ēlthen eis Rhaphidein, gegraptai hoti »Edipsēsen ho »laos ekei hydati, kai egongyzen ho laos ekei epi Mōÿsēn«.

And a little later, when he came to Rephidim, it is written that “the people thirsted there for water, and the people murmured there against Moses.”

Exod 17:1 (allusion, high confidence) · Exod 17:3 (quotation, high confidence)

Notes and citation

Summary: At Rephidim the people thirsted again.

The quotation is Exod 17:3.

Cite (SBL): Origen, Comm. Jo. 13.11 (Preuschen 4:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-11).

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13.12Preuschen 4:228

δόξει δὲ τοῦ δευτέρου τῶν σημαινομένων εἶναι παρὰ τῷ Παύλῳ παράδειγμα λέγοντι· »Ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνι- »τεύομεν«. τὸ μὲν οὖν πρῶτον, πεινῆν καὶ διψῆν, ἀναγκαίως γίνεται τοῖς ὑγιαίνουσιν σώμασιν· τὸ δὲ δεύτερον τοῖς πεπονημένοις συμβαίνει

doxei de tou deuterou tōn sēmainomenōn einai para tǭ Paulǭ paradeigma legonti; »Achri tēs arti hōras kai peinōmen kai dipsōmen kai gymni- »teuomen«. to men oun prōton, peinēn kai dipsēn, anankaiōs ginetai tois hygiainousin sōmasin; to de deuteron tois peponēmenois symbainei

And an example of the second meaning will seem to be in Paul, who says, “To this present hour we both hunger and thirst and are naked.” The first, then, hungering and thirsting, happens necessarily to healthy bodies; the second befalls those who toil.

1 Cor 4:11 (quotation, high confidence)

Notes and citation

Summary: Paul's hunger and thirst illustrate the second kind, the want of those who labor.

The quotation is 1 Cor 4:11.

Cite (SBL): Origen, Comm. Jo. 13.12 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-12).

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13.13Preuschen 4:228

Ζητητέον οὐν καὶ ἐκ τοῦ »Πᾶς ὁ πίνων ἐκ τούτου τοῦ »ὕδατος διψήσει πάλιν« ποῖον »διψήσει« λέγεται· πρῶτον ὡς ἐπὶ σωματικοῦ ἢ καὶ * * * τάχα τὸ δηλούμενόν ἐστιν ὅτι κἂν πρὸς τὸ παρὸν κορεσθῇ, ἀλλʼ εὐθέως ὑποβιβασθέντος τοῦ ποτοῦ τὸ αὐτὸ πάθος πείσεται ὁ πιών, τουτέστι διψήσει πάλιν, εἰς ὅμοιον τῷ ἀρχῆθεν ἀποκαταστάς.

Zētēteon oun kai ek tou »Pas ho pinōn ek toutou tou »hydatos dipsēsei palin« poion »dipsēsei« legetai; prōton hōs epi sōmatikou ē kai * * * tacha to dēloumenon estin hoti kan pros to paron koresthę̄, allʼ eutheōs hypobibasthentos tou potou to auto pathos peisetai ho piōn, toutesti dipsēsei palin, eis homoion tǭ archēthen apokatastas.

We must ask, then, also from “Everyone who drinks of this water will thirst again,” in what sense “will thirst” is said: first as of the bodily, or also … Perhaps what is shown is that even if he is satisfied for the present, yet as soon as the drink has passed down, the one who drank will suffer the same thing, that is, will thirst again, restored to a state like the beginning.

Textual problem in this passage: see the notes.

John 4:13 (quotation, high confidence)

Notes and citation

Summary: Bodily drink satisfies only briefly; thirst returns.

A gap in the digital text is marked "…". The quotation is John 4:13.

Notes on the original text

Digital text corrected (repeated word in place of the article in the digital text): ἐκ τοῦ Πᾶς »Πᾶς πίνων → ἐκ τοῦ »Πᾶς ὁ πίνων.

Cite (SBL): Origen, Comm. Jo. 13.13 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-13).

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13.14Preuschen 4:228

ἐπιφέρει οὖν τὸ »Ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, γενήσεται πηγὴ ἐν αὐτῷ ὕδατος ἁλλομένου εἰς ζωὴν »αἰώνιον«. τίς δὲ ἐν ἑαυτῷ ἔχων πηγὴν διψῆσαι οἱός τε ἔσται;

epipherei oun to »Hos dʼ an pię̄ ek tou hydatos hou egō dōsō autǭ, genēsetai pēgē en autǭ hydatos hallomenou eis zōēn »aiōnion«. tis de en heautǭ echōn pēgēn dipsēsai hoios te estai?

He adds, then, “But whoever drinks of the water that I will give him, it will become in him a spring of water welling up to eternal life.” And who, having a spring in himself, will be able to thirst?

John 4:14 (quotation, high confidence)

Notes and citation

Summary: Whoever has Christ's spring within cannot thirst.

The quotation is John 4:14.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἐγὼ Λώσω αὐτῷ → ἐγὼ δώσω αὐτῷ.

Cite (SBL): Origen, Comm. Jo. 13.14 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-14).

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13.15Preuschen 4:228

τὸ μέντοι γε προηγουμένως δηλούμενον τοιοῦτον ἂν εἴη· ὁ μεταλαμβάνων * * * ου, φησί, βάθους λόγων, κἂν πρὸς ὀλίγον ἀναπαύσηται, παραδεξάμενος ὡς βαθύτατα τὰ ἀνιμώμενα καὶ εὑρίσκεσθαι δοκοῦντα νοήματα, ἀλλά γε πάλιν δεύτερον ἐπιστήσας ἐπαπορήσει περὶ τούτων, ὅσοις * * ἐπανεπαύσατο, * * τρανὴν καὶ ἔκτυπον περὶ τῶν ζητουμένων κατάληψιν οὐ δύναται τὸ νομιζόμενον ὑπʼ αὐτοῦ βάθος παρασχεῖν.

to mentoi ge proēgoumenōs dēloumenon toiouton an eiē; ho metalambanōn * * * ou, phēsi, bathous logōn, kan pros oligon anapausētai, paradexamenos hōs bathytata ta animōmena kai heuriskesthai dokounta noēmata, alla ge palin deuteron epistēsas epaporēsei peri toutōn, hosois * * epanepausato, * * tranēn kai ektypon peri tōn zētoumenōn katalēpsin ou dynatai to nomizomenon hypʼ autou bathos paraschein.

The principal meaning, however, would be something like this: one who partakes … of the depth of words, he says, even if he rests for a little, having received as most profound the thoughts drawn up and seeming to be found, yet when he considers them a second time will be at a loss about those in which he rested, since what he thinks is depth cannot provide a clear and distinct grasp of what is sought.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Whoever drinks from merely human (or heterodox) depths finds rest only briefly and is soon perplexed again.

Several gaps in the digital text are marked "…".

Cite (SBL): Origen, Comm. Jo. 13.15 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-15).

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13.16Preuschen 4:228

διόπερ κἂν συναρπασθεὶς συγκαταθῆταί τις τῇ πιθανότητι τῶν λεγομένων, ἀλλά γε ὕστερον εὑρήσει τὴν αὐτὴν ἀπορίαν τυγχάνουσαν έν αὐτῷ, ἥνπερ εἶχεν πρὶν τάδε τινὰ μαθεῖν· ἐγὼ δὲ τοιοῦτον ἔχω λόγον, ὥστε τὴν πηγὴν γενέσθαι τοῦ ζωτικοῦ πόματος ἐν τῷ παραδεξαμένῳ τὰ ὑπʼ ἐμοῦ ἀπαγγελλόμενα· καὶ ἐπὶ τοσοῦτόν γε ὁ λαβὼν τοῦ ἐμοῦ ὕδατος εὐεργετηθήσεται, ὥστε πηγὴν εὑρετικὴν πάντων τῶν ζητουμένων ἀναβλυστάνειν ἐν αὐτῷ ἄνω πηδώντων ὑδάτων, τῆς διανοίας ἁλλομένης καὶ τάχιστα διϊπταμένης ἀκολούθως τῷ εὐκινήτῳ τούτῳ ὕδατι, φέροντος αὐτοῦ τοῦ ἅλλεσθαι καὶ πηδᾶν ἐπὶ τὸ ἀνώτερον, ἐπὶ τὴν αἰώνιον ζωήν.

dioper kan synarpastheis synkatathētai tis tę̄ pithanotēti tōn legomenōn, alla ge hysteron heurēsei tēn autēn aporian tynchanousan en autǭ, hēnper eichen prin tade tina mathein; egō de toiouton echō logon, hōste tēn pēgēn genesthai tou zōtikou pomatos en tǭ paradexamenǭ ta hypʼ emou apangellomena; kai epi tosouton ge ho labōn tou emou hydatos euergetēthēsetai, hōste pēgēn heuretikēn pantōn tōn zētoumenōn anablystanein en autǭ anō pēdōntōn hydatōn, tēs dianoias hallomenēs kai tachista diïptamenēs akolouthōs tǭ eukinētǭ toutǭ hydati, pherontos autou tou hallesthai kai pēdan epi to anōteron, epi tēn aiōnion zōēn.

Therefore, even if someone, carried away, assents to the persuasiveness of what is said, yet later he will find the same perplexity in himself that he had before learning those things. “But I have such a word that the spring of life-giving drink comes to be in one who receives what I proclaim; and one who receives my water will be so benefited that a spring able to discover all that is sought will gush up in him, with waters leaping upward, the mind leaping and flying swiftly in keeping with this nimble water, since the water itself carries it to leap and bound upward, to eternal life.”

John 4:14 (allusion, high confidence)

Notes and citation

Summary: Christ's word becomes an inner spring that answers every question and carries the mind upward to eternal life.

Origen paraphrases Christ's meaning in the first person.

Notes on the original text

Digital text corrected (missing letter in the digital text; repeated word in the digital text): τυγχάουσαν → τυγχάνουσαν; τὴν αἰώνιον ζωήν. ζωήν. → τὴν αἰώνιον ζωήν..

Cite (SBL): Origen, Comm. Jo. 13.16 (Preuschen 4:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-16).

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13.17Preuschen 4:228–229

οἷον * * * τὴν τοῦ ἁλλομένου, ὥς φησιν, εἶναι τὴν αἰώνιον ζωήν· ὥσπερ δὴ περὶ τοῦ νυμφίου ἐν τῷ ᾄσματι τῶν ᾀσμάτων διαλεγόμενος Σολομῶν φησιν· »Ἰδοὺ οὑτος ἥκει πηδῶν ἐπὶ τὰ ὄρη, διαλλόμενος ἐπὶ τοὺς βουνούς‘.

hoion * * * tēn tou hallomenou, hōs phēsin, einai tēn aiōnion zōēn; hōsper dē peri tou nymphiou en tǭ ąsmati tōn ąsmatōn dialegomenos Solomōn phēsin; »Idou houtos hēkei pēdōn epi ta orē, diallomenos epi tous bounous‘.

For example, … that of the welling-up, as he says, to be eternal life; just as Solomon, discoursing about the bridegroom in the Song of Songs, says, “Behold, he comes leaping over the mountains, bounding over the hills.”

Textual problem in this passage: see the notes.

Song 2:8 (quotation, high confidence)

Notes and citation

Summary: The leaping water recalls the bridegroom leaping over mountains in the Song of Songs.

A gap in the digital text is marked "…". The quotation is Song 2:8.

Cite (SBL): Origen, Comm. Jo. 13.17 (Preuschen 4:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-17).

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13.18Preuschen 4:229

ὡς γὰρ ἐκεῖ ὁ νυμφίος ἐπὶ τὰς μεγαλοφυεστέρας καὶ θειοτέρας πηδᾷ ψυχὰς ὄρη λεγομένας, ἐπὶ δὲ τὰς ὑποδεεστέρας διάλλεται βουνοὺς ὀνομαζομένας, οὕτως ἐνταῦθα ἡ γενομένη ἐν τῷ πιόντι ἐκ τοῦ ὕδατος, οὗ δίδωσιν ὁ Ἰησοῦς, πηγὴ ἅλλεται εἰς τὴν αἰώνιον ζωήν.

hōs gar ekei ho nymphios epi tas megalophyesteras kai theioteras pēdą psychas orē legomenas, epi de tas hypodeesteras dialletai bounous onomazomenas, houtōs entautha hē genomenē en tǭ pionti ek tou hydatos, hou didōsin ho Iēsous, pēgē halletai eis tēn aiōnion zōēn.

For as there the bridegroom leaps upon the loftier and more divine souls called mountains, and bounds upon the lesser ones named hills, so here the spring that has come to be in one who drank of the water Jesus gives wells up to eternal life.

Song 2:8 (allusion, high confidence) · John 4:14 (allusion, high confidence)

Notes and citation

Summary: As the bridegroom leaps over souls great and small, the spring wells up to eternal life.

The allusions are Song 2:8 and John 4:14.

Cite (SBL): Origen, Comm. Jo. 13.18 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-18).

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13.19Preuschen 4:229

τάχα δὲ καὶ πηδήσει μετὰ τὴν αἰώνιον ζωὴν εἰς τὸν ὑπὲρ τὴν αἰώνιον ζωὴν πατέρα· Χριστὸς γὰρ ἡ ζωή· ὁ δὲ μείζων τοῦ χριστοῦ, μείζων τῆς ζωῆς.

tacha de kai pēdēsei meta tēn aiōnion zōēn eis ton hyper tēn aiōnion zōēn patera; Christos gar hē zōē; ho de meizōn tou christou, meizōn tēs zōēs.

And perhaps after eternal life it will also leap to the Father, who is beyond eternal life. For Christ is the life; but he who is greater than Christ is greater than the life.

John 14:6 (allusion, high confidence) · John 14:28 (allusion, high confidence)

Notes and citation

Summary: The spring may leap even beyond eternal life to the Father, who is greater than Christ, the life.

The allusions are John 14:6 and John 14:28; the statement reflects Origen's subordinationist way of speaking.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.19 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-19).

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13.20Preuschen 4:229

Τότε δὲ ὁ πιὼν ἐκ τοῦ ὕδατος, οὗ δώσει ὁ Ἰησοῦς, ἕξει τὴν γενομένην ἐν αὐτῷ πηγὴν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον, ὅτε πληροῦται τοῦ μακαριζομένου ἐπὶ τῷ πεινῆν καὶ διψῆν τὴν δικαιοσύνην ἡ ἐπαγγελία.

Tote de ho piōn ek tou hydatos, hou dōsei ho Iēsous, hexei tēn genomenēn en autǭ pēgēn hydatos hallomenou eis zōēn aiōnion, hote plēroutai tou makarizomenou epi tǭ peinēn kai dipsēn tēn dikaiosynēn hē epangelia.

And the one who drinks of the water that Jesus will give will have the spring of water welling up to eternal life that has come to be in him when the promise to the one blessed for hungering and thirsting for righteousness is fulfilled.

John 4:14 (allusion, high confidence) · Matt 5:6 (allusion, high confidence)

Notes and citation

Summary: The spring is fulfilled in those blessed for hungering and thirsting for righteousness.

The allusions are John 4:14 and Matt 5:6.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.20 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-20).

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13.21Preuschen 4:229

φησὶ γὰρ ὁ λόγος· Μακάριοι οἱ πεινῶντες καὶ »διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται«.

phēsi gar ho logos; Makarioi hoi peinōntes kai »dipsōntes tēn dikaiosynēn, hoti autoi chortasthēsontai«.

For the Word says: “Blessed are those who hunger and thirst for righteousness, for they shall be filled.”

Matt 5:6 (quotation, high confidence)

Notes and citation

Summary: Jesus blesses those who hunger and thirst for righteousness.

The quotation is Matt 5:6.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 13.21 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-21).

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13.22Preuschen 4:229

καὶ τάχα ἐπεὶ πεινῆσαι καὶ διψῆσαι δεήσει τὴν δικαιοσύνην πρὸ τοῦ χορτασθῆναι, ὑπὲρ τοῦ κορεσθῆναι ἐμποιητέον τὸ πεινῆν καὶ τὸ διψῆν, ἴνα εἴπωμεν· »Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ ὁ θεὸς. ἐδίψησεν ἡ ψυχή μου πρὸς τὸν θεὸν τὸν ἰσχυρὸν τὸν ζῶντα· πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ θεοῦ;«

kai tacha epei peinēsai kai dipsēsai deēsei tēn dikaiosynēn pro tou chortasthēnai, hyper tou koresthēnai empoiēteon to peinēn kai to dipsēn, ina eipōmen; »Hon tropon epipothei hē elaphos epi tas pēgas tōn hydatōn, houtōs epipothei hē psychē mou pros se ho theos. edipsēsen hē psychē mou pros ton theon ton ischyron ton zōnta; pote hēxō kai ophthēsomai tǭ prosōpǭ tou theou?«

And perhaps, since one must hunger and thirst for righteousness before being filled, we must create hunger and thirst in order to be satisfied, so that we may say, “As the deer longs for the springs of water, so my soul longs for you, O God. My soul thirsted for God, the mighty, the living; when shall I come and appear before the face of God?”

Ps 42:1–2 (41:2-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: We must cultivate hunger and thirst for God, as the psalmist longs like a deer for water.

The quotation is Ps 42:1–2 (41:2–3 LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): πρὸ τοῦ πορτασθῆναι → πρὸ τοῦ χορτασθῆναι.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.22 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-22).

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13.23Preuschen 4:229

ἵνʼ οὐν διψήσωμεν, καλόν ἐστιν πιεῖν πρῶτον ἐκ τῆς πηγῆς τοῦ Ἰακώβ, οὐ λέγοντα αὐτὴν ὁμοίως τῇ Σαμαρείτιδι φρέαρ. ὁ γοῦν σωτὴρ οὐδὲ νῦν πρὸς τὸν ἐκείνης ἀπαντῶν λόγον ἐκ φρέατός φησιν εἶναι τὸ ὕδωρ, ἀλλὰ ἁπλῶς φησι· »Πᾶς ὁ πίνων »ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν«.

hinʼ oun dipsēsōmen, kalon estin piein prōton ek tēs pēgēs tou Iakōb, ou legonta autēn homoiōs tę̄ Samareitidi phrear. ho goun sōtēr oude nyn pros ton ekeinēs apantōn logon ek phreatos phēsin einai to hydōr, alla haplōs phēsi; »Pas ho pinōn »ek tou hydatos toutou dipsēsei palin«.

So that we may thirst, then, it is good first to drink from the spring of Jacob, not calling it a well as the Samaritan woman did. At any rate the Savior, even now in answering her words, does not say the water is from a well, but says simply, “Everyone who drinks of this water will thirst again.”

John 4:6 (allusion, high confidence) · John 4:11 (allusion, high confidence) · John 4:13 (quotation, high confidence)

Notes and citation

Summary: It is good first to drink from Jacob's spring; Jesus does not call it a well.

The allusions are John 4:6 and 4:11; the quotation is John 4:13.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.23 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-23).

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13.24Preuschen 4:229

εἴπερ δὲ μὴ ἐγίνετό τι χρήσιμον ἐκ τοῦ πιεῖν ἀπὸ τῆς πηγῆς, οὔτʼ ἂν ἐκαθέζετο ἐπὶ τῇ πηγή ὁ Ἰησοῦς, οὔτʼ ἂν ἔλεγεν τῇ Σαμαρείτιδι »Δός μοι πιεῖν«.

eiper de mē egineto ti chrēsimon ek tou piein apo tēs pēgēs, outʼ an ekathezeto epi tę̄ pēgē ho Iēsous, outʼ an elegen tę̄ Samareitidi »Dos moi piein«.

If nothing useful came from drinking from the spring, Jesus would not have sat at the spring, nor would he have said to the Samaritan woman, “Give me a drink.”

John 4:6 (allusion, high confidence) · John 4:7 (quotation, high confidence)

Notes and citation

Summary: Jacob's spring has value, or Jesus would not have sat there and asked for a drink.

The allusion is John 4:6; the quotation is John 4:7.

Notes on the original text

Digital text corrected (transposed letters in the digital text): »Δός μοι πειῖν« → »Δός μοι πιεῖν«.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.24 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-24).

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13.25Preuschen 4:229

παρατηρητέον οὖν ὅτι καὶ αἰτούσῃ τὸ ὕδωρ τῇ Σαμαρείτιδι τὸν Ἰησοῦν οἱονεὶ ἐπηγγέλλετο παρέξειν αὐτὸ οὐ παρʼ ἄλλῳ τόπῳ ἀλλʼ ἢ παρὰ τῇ πηγή, λέγων αὐτῇ· »Ὕπαγε φώνησον τὸν ἄνδρα σου καὶ ἐλθὲ ἐνθάδε«.

paratērēteon oun hoti kai aitousę̄ to hydōr tę̄ Samareitidi ton Iēsoun hoionei epēngelleto parexein auto ou parʼ allǭ topǭ allʼ ē para tę̄ pēgē, legōn autę̄; »Hypage phōnēson ton andra sou kai elthe enthade«.

It must be observed, then, that when the Samaritan woman asked Jesus for the water, he as it were promised to provide it in no other place than at the spring, saying to her, “Go, call your husband, and come here.”

John 4:16 (quotation, high confidence)

Notes and citation

Summary: Jesus promised the living water at the spring itself: “come here.”

The quotation is John 4:16.

Notes on the original text

Digital text corrected (misread letter in the digital text): »Ὕπαρε φώνησον → »Ὕπαγε φώνησον.

Cite (SBL): Origen, Comm. Jo. 13.25 (Preuschen 4:229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-25).

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13.26Preuschen 4:229–230

Ἔτι δὲ ἐπιστήσομεν εἰ δύναται δηλοῦσθαι τὸ ἑτερογενὲς τῆς τῶν αὐτῇ τῇ ἀληθείᾳ ὁμιλησόντων καὶ συνεσομένων ὠφελείας παρὰ τὴν νομιζομένην ὠφέλειαν γίνεσθαι ἡμῖν ἀπὸ τῶν γραφῶν, κἂν νοη- θῶσιν ἀκριβῶς, ἐκ τοῦ τὸν μὲν πιόντα ἀπὸ τῆς πηγῆς τοῦ Ἰακὼβ διψῆν πάλιν, τὸν δὲ πιόντα ἐκ τοῦ ὕδατος, οὗ δίδωσιν ὁ Ἰησοῦς, πηγὴν ὕδατος ἐν ἑαυτῷ ἴσχειν ἁλλομένου εἰς ζωὴν αἰώνιον.

Eti de epistēsomen ei dynatai dēlousthai to heterogenes tēs tōn autę̄ tę̄ alētheią homilēsontōn kai synesomenōn ōpheleias para tēn nomizomenēn ōpheleian ginesthai hēmin apo tōn graphōn, kan noē- thōsin akribōs, ek tou ton men pionta apo tēs pēgēs tou Iakōb dipsēn palin, ton de pionta ek tou hydatos, hou didōsin ho Iēsous, pēgēn hydatos en heautǭ ischein hallomenou eis zōēn aiōnion.

Further, we shall consider whether the difference in kind between the benefit of those who will converse with and be with the truth itself, and the benefit thought to come to us from the Scriptures, even if understood exactly, can be shown by the fact that one who drinks from the spring of Jacob thirsts again, but one who drinks of the water Jesus gives has in himself a spring of water welling up to eternal life.

John 4:13–14 (allusion, high confidence)

Notes and citation

Summary: Jacob's spring may be the Scriptures, and Jesus' water the truth itself, which is of a different order.

The allusions are John 4:13–14.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.26 (Preuschen 4:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-26).

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13.27Preuschen 4:230

καὶ γὰρ τὰ κυριώτερα καὶ θειότερα τῶν μυστηρίων τοῦ θεοῦ ἔνια μὲν οὐ κεχώρηκεν γραφή, ἔνια δὲ οὐδὲ ἀνθρωπίνη φωνὴ κατὰ τὴ συνήθη τῶν σημαινομένων καὶ γλῶσσα ἀνθρωπική· »Ἔστιν γὰρ καὶ ἄλλα πολλά, ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθʼ ἕν, οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία«.

kai gar ta kyriōtera kai theiotera tōn mystēriōn tou theou enia men ou kechōrēken graphē, enia de oude anthrōpinē phōnē kata tē synēthē tōn sēmainomenōn kai glōssa anthrōpikē; »Estin gar kai alla polla, ha epoiēsen ho Iēsous, hatina ean graphētai kathʼ hen, oude auton oimai ton kosmon chōrēsein ta graphomena biblia«.

For some of the more principal and more divine mysteries of God Scripture has not contained, and some not even human speech and human language, in its customary way of signifying, has contained: “For there are also many other things that Jesus did, which if they were written one by one, I think the world itself could not contain the books that would be written.”

John 21:25 (quotation, high confidence)

Notes and citation

Summary: Some divine mysteries exceed Scripture, and some exceed human language altogether.

The quotation is John 21:25.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.27 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-27).

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13.28Preuschen 4:230

καὶ ὅσα δὲ ἐλάλησαν αἱ ἑπτὰ βρονταὶ μέλλων γράφειν Ἰωάννης κωλύεται· ὁ δὲ Παῦλος ἀκηκοέναι φησὶν ἄρρητα ῥήματα, οὐχὶ ἃ οὐκ ἐξόν τινι λαλῆσαι ἦν. ἐξὸν γὰρ ἦν αὐτὰ λαλῆσαι ἀγγέλοις, ἀνθρώποις δὲ οὐκ ἐξῆν·

kai hosa de elalēsan hai hepta brontai mellōn graphein Iōannēs kōlyetai; ho de Paulos akēkoenai phēsin arrēta rhēmata, ouchi ha ouk exon tini lalēsai ēn. exon gar ēn auta lalēsai angelois, anthrōpois de ouk exēn;

And John, about to write what the seven thunders spoke, is prevented; and Paul says he heard unspeakable words, not that it was not permitted for anyone to speak them. For it was permitted for angels to speak them, but not for human beings.

Rev 10:4 (allusion, high confidence) · 2 Cor 12:4 (allusion, high confidence)

Notes and citation

Summary: John was forbidden to write the thunders' words; Paul heard words that humans may not utter.

The allusions are Rev 10:4 and 2 Cor 12:4.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.28 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-28).

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13.29Preuschen 4:230

»Πάντα μὲν γὰρ ἔξεστιν, ἀλλʼ οὐ πάντα συμφέρει«. ἃ δὲ ἤκουσεν »ἄρρητα ῥήματα, οὐκ ἐξόν, φησίν, ἀνθρώπῳ λαλῆσαι«.

»Panta men gar exestin, allʼ ou panta sympherei«. ha de ēkousen »arrēta rhēmata, ouk exon, phēsin, anthrōpǭ lalēsai«.

“For all things are lawful, but not all things are profitable.” And what he heard were “unspeakable words, which it is not lawful,” he says, “for a man to utter.”

1 Cor 10:23 (quotation, high confidence) · 2 Cor 12:4 (quotation, high confidence)

Notes and citation

Summary: Paul's words were not lawful for a man to utter.

The quotations are 1 Cor 10:23 and 2 Cor 12:4.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.29 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-29).

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13.30Preuschen 4:230

οἶμαι δὲ τῆς ὅλης γνώσεως στοιχεῖά τινα ἐλάχιστα καὶ βραχυτάτας εἶναι εἰσαγωγὰς ὅλας γραφάς, κἂν πάνυ νοηθῶσιν ἀκριβῶς.

oimai de tēs holēs gnōseōs stoicheia tina elachista kai brachytatas einai eisagōgas holas graphas, kan pany noēthōsin akribōs.

I think that the whole Scriptures, even if understood very exactly, are certain very small elements and very brief introductions to the whole of knowledge.

Notes and citation

Summary: All of Scripture is only a small beginning of the whole of knowledge.

Notes on the original text

Digital text corrected (misread letters in the digital text): ἀλάχιστα καὶ βραχυτάΤας → ἐλάχιστα καὶ βραχυτάτας.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.30 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-30).

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13.31Preuschen 4:230

ὅρα τοιγαροῦν, εἰ δύναται ἡ μὲν πηγὴ τοῦ Ἰακώβ, ἀφʼ ἡς ἔπιέν ποτε ὁ Ἰακώβ, ἀλλ οὐκέτι πίνει νῦν· ἔπιον δὲ καὶ οἱ υἱοὶ αὐτοῦ, ἀλλὰ νῦν ἔχουσιν τὸ κρεῖττον ἐκείνου ποτόν· πεπώκασιν δὲ καὶ τὰ θρέμματα αὐτῶν, ἡ πᾶσα εἶναι γραφή· τὸ δὲ τοῦ Ἰησοῦ ὕδωρ τὸ »ὑπὲρ ἃ γέγραπται«.

hora toigaroun, ei dynatai hē men pēgē tou Iakōb, aphʼ hēs epien pote ho Iakōb, all ouketi pinei nyn; epion de kai hoi huioi autou, alla nyn echousin to kreitton ekeinou poton; pepōkasin de kai ta thremmata autōn, hē pasa einai graphē; to de tou Iēsou hydōr to »hyper ha gegraptai«.

See, then, whether the spring of Jacob, from which Jacob once drank but no longer drinks now, and from which his sons drank, but now they have a drink better than that, and their cattle also drank, can be the whole Scripture; while the water of Jesus is what is “beyond what is written.”

John 4:12 (allusion, high confidence) · 1 Cor 4:6 (quotation, high confidence)

Notes and citation

Summary: Jacob's spring may be Scripture, and Jesus' water what goes beyond what is written.

The allusion is John 4:12; the quotation is 1 Cor 4:6.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.31 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-31).

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13.32Preuschen 4:230

οὐ πᾶσιν δὲ ἔξεστιν ἐρευνᾶν τὰ ὑπὲρ ἃ γέγραπται, ἐὰν μή τις αὐτοῖς ἐξομοιωθῇ, ἕνα μὴ ἐπιπλήσσηται ἀκούων τὸ »Χαλεπώτερά σου μὴ ζήτει, καὶ ἰσχυρότερά σου μὴ ἐρεύνα«.

ou pasin de exestin ereunan ta hyper ha gegraptai, ean mē tis autois exomoiōthę̄, hena mē epiplēssētai akouōn to »Chalepōtera sou mē zētei, kai ischyrotera sou mē ereuna«.

But it is not permitted to all to search out what is beyond what is written, unless one becomes like them, so as not to be rebuked, hearing, “Do not seek what is too hard for you, nor search out what is too strong for you.”

Notes and citation

Summary: Not all may search beyond Scripture; Sirach warns against seeking what is too hard.

The quotation is Sir 3:21.

Extrabiblical texts: Sir 3:21 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.32 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-32).

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13.33Preuschen 4:230

Ἐὰν δὲ λέγωμεν τὸ ὑπὲρ ἃ γέγραπται εἰδέναι τινά, οὐ τοῦτό φαμεν, ὅτι γνωστὰ τοῖς πολλοῖς εἶναι δύναται, ἀλλὰ Ἰωάννῃ ἀκούοντι καὶ γράφειν αὐτὰ μὴ ἐπιτρεπομένῳ, ὁποῖα ἠν τὰ τῶν βροντῶν ῥήματα, καὶ μανθάνοντι καὶ διὰ τὸ φείδεσθαι τοῦ κόσμου οὐ γράφοντι αὐτά·

Ean de legōmen to hyper ha gegraptai eidenai tina, ou touto phamen, hoti gnōsta tois pollois einai dynatai, alla Iōannę̄ akouonti kai graphein auta mē epitrepomenǭ, hopoia ēn ta tōn brontōn rhēmata, kai manthanonti kai dia to pheidesthai tou kosmou ou graphonti auta;

And if we say that someone knows what is beyond what is written, we do not mean that it can be known by the many, but by John, who heard what the words of the thunders were and was not allowed to write them, and who learned them and did not write them in order to spare the world.

Rev 10:4 (allusion, high confidence)

Notes and citation

Summary: Knowing what lies beyond Scripture belongs to someone like John, who heard the thunders but did not write.

The allusion is Rev 10:4.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.33 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-33).

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13.34Preuschen 4:230

ᾤετο γὰρ μηδὲ αὐτὸν τὸν κόσμον χωρεῖν τὰ γραφόμενα βιβλία. ἀλλὰ καὶ ἅπερ ὁ Παῦλος μεμάθηκεν »ἄρρητα ῥήματα« »ὑπὲρ ἃ γέγραπται«, εἴ γε τὰ γεγραμμένα ἄνθρωποι λελαλήκασιν· καὶ »ἃ ὀφθαλμὸς οὐκ »εἶδεν« ἐστὶν ὑπὲρ τὰ γεγραμμένα, καὶ »ἃ οὖς οὐκ ἤκουσεν» γραφῆναι οὐ δύναται.

ǭeto gar mēde auton ton kosmon chōrein ta graphomena biblia. alla kai haper ho Paulos memathēken »arrēta rhēmata« »hyper ha gegraptai«, ei ge ta gegrammena anthrōpoi lelalēkasin; kai »ha ophthalmos ouk »eiden« estin hyper ta gegrammena, kai »ha ous ouk ēkousen» graphēnai ou dynatai.

For he thought that the world itself could not contain the books that would be written. And also the “unspeakable words” that Paul learned are “beyond what is written,” if indeed human beings have spoken what is written; and “what eye has not seen” is beyond what is written, and “what ear has not heard” cannot be written.

John 21:25 (allusion, high confidence) · 2 Cor 12:4 (quotation, high confidence) · 1 Cor 4:6 (quotation, high confidence) · 1 Cor 2:9 (quotation, high confidence)

Notes and citation

Summary: Paul's unspeakable words and what no eye has seen lie beyond what is written.

The quotations are John 21:25, 2 Cor 12:4, 1 Cor 4:6, and 1 Cor 2:9.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.34 (Preuschen 4:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-34).

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13.35Preuschen 4:230–231

καὶ τὰ ἐπὶ καρδίαν δὲ ἀνθρώπου μὴ ἀναβεβηκότα μείζονά έστιν τῆς τοῦ Ἰακὼβ πηγῆς, ἀπὸ πηγῆς ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον φανερούμενα τοῖς οὐκέτι καρδίαν ἀνθρώπου ἔχουσιν, ἀλλὰ δυναμένοις λέγειν· »Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν«, »ἵνα εἰδῶμεν »τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν, ἃ καὶ λαλοῦμεν οὐκ ἐν »ἀνθρωπίνης σοφίας λόγοις ἀλλʼ ἐν διδακτοῖς πνεύματος«.

kai ta epi kardian de anthrōpou mē anabebēkota meizona estin tēs tou Iakōb pēgēs, apo pēgēs hydatos hallomenou eis zōēn aiōnion phaneroumena tois ouketi kardian anthrōpou echousin, alla dynamenois legein; »Hēmeis de noun Christou echomen«, »hina eidōmen »ta hypo tou theou charisthenta hēmin, ha kai laloumen ouk en »anthrōpinēs sophias logois allʼ en didaktois pneumatos«.

And the things that have not entered the heart of man are greater than the spring of Jacob, being revealed from the spring of water welling up to eternal life to those who no longer have a human heart but can say, “But we have the mind of Christ,” “that we may know the things freely given us by God, which we also speak, not in words taught by human wisdom but in those taught by the Spirit.”

1 Cor 2:9 (allusion, high confidence) · 1 Cor 2:16 (quotation, high confidence) · 1 Cor 2:12–13 (quotation, high confidence)

Notes and citation

Summary: What has not entered the human heart, greater than Jacob's spring, is revealed to those with the mind of Christ.

The quotations are 1 Cor 2:9, 16, and 2:12–13.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.35 (Preuschen 4:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-35).

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13.36Preuschen 4:231

καὶ ἐπίστησον, εἰ οἷόν τʼ ἔστιν ἀνθρωπίνην σοφίαν μὴ τὰ ψευδῆ καλεῖν δόγματα, ἀλλὰ τὰ στοιχειωτικὰ τῆς ἀληθείας καὶ εἰς τοὺς ἔτι ἀνθρώπους φθάνοντα· τὰ δὲ διδακτὰ τοῦ πνεύματος τάχα ἐστὶν ἡ πηγὴ τοῦ ἁλλομένου ὕδατος εἰς ζωὴν αἰώνιον.

kai epistēson, ei hoion tʼ estin anthrōpinēn sophian mē ta pseudē kalein dogmata, alla ta stoicheiōtika tēs alētheias kai eis tous eti anthrōpous phthanonta; ta de didakta tou pneumatos tacha estin hē pēgē tou hallomenou hydatos eis zōēn aiōnion.

And consider whether it is possible to call human wisdom not false doctrines but the elementary things of the truth, which reach those who are still human; while the things taught by the Spirit are perhaps the spring of water welling up to eternal life.

1 Cor 2:13 (allusion, high confidence) · John 4:14 (allusion, high confidence)

Notes and citation

Summary: “Human wisdom” may mean the elementary truths; the Spirit's teaching is the spring of eternal life.

The allusion is 1 Cor 2:13 and John 4:14.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.36 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-36).

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13.37Preuschen 4:231

εἰσαγωγαὶ οὖν εἰσιν αἱ γραφαί, ἀφʼ ὧν ἀκριβῶς νενοημένων νῦν ὀνομαζομένων πηγῆς τοῦ Ἰακὼβ ἀνελθετέον πρὸς τὸν Ἰησοῦν, ἵν᾿ ἡμῖν χαρίσηται πηγὴν τοῦ ἁλλομένου ὕδατος εἰς ζωὴν αἰώνιον.

eisagōgai oun eisin hai graphai, aphʼ hōn akribōs nenoēmenōn nyn onomazomenōn pēgēs tou Iakōb aneltheteon pros ton Iēsoun, hin᾿ hēmin charisētai pēgēn tou hallomenou hydatos eis zōēn aiōnion.

The Scriptures, then, are introductions, from which, when understood exactly (now called the spring of Jacob), we must go up to Jesus, so that he may grant us the spring of water welling up to eternal life.

John 4:14 (allusion, high confidence)

Notes and citation

Summary: The Scriptures are introductions; from them we must go up to Jesus for the living spring.

The allusion is John 4:14.

Notes on the original text

Digital text corrected (stray word with bracket in the digital text): ἱν οὐν] ἡμῖν → ἵν᾿ ἡμῖν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.37 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-37).

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13.38Preuschen 4:231

οὐχ ὁμοίως δὲ πᾶς ἀντλεῖ ἀπὸ τῆς πηγῆς τοῦ Ἰακώβ· εἰ γὰρ ἔπιεν Ἰακὼβ ἐξ αὐτῆς καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ, διψῶσα δὲ καὶ ἡ Σαμαρεῖτις διέρχεται ἐπʼ αὐτὴν καὶ ἀντλεῖ, μήποτε καὶ ἄλλως ἔπινεν καὶ ἐπιστημόνως ὁ Ἰακὼβ σὺν τοῖς υἱοῖς· ἄλλως δὲ καὶ ἁπλούστερον καὶ κτηνωδέστερον τὰ θρέμματα αὐτοῦ· ἄλλως δὲ παρὰ τὸν Ἰακὼβ καὶ τοὺς υἱοὺς καὶ τὰ θρέμματα αὐτοῦ ἡ Σαμαρεῖτις.

ouch homoiōs de pas antlei apo tēs pēgēs tou Iakōb; ei gar epien Iakōb ex autēs kai hoi huioi autou kai ta thremmata autou, dipsōsa de kai hē Samareitis dierchetai epʼ autēn kai antlei, mēpote kai allōs epinen kai epistēmonōs ho Iakōb syn tois huiois; allōs de kai haplousteron kai ktēnōdesteron ta thremmata autou; allōs de para ton Iakōb kai tous huious kai ta thremmata autou hē Samareitis.

Not everyone draws alike from the spring of Jacob. For if Jacob drank from it, and his sons and his cattle, and the Samaritan woman too, thirsting, comes through to it and draws, perhaps Jacob with his sons drank in one way, knowingly; in another way, more simply and like beasts, his cattle; and the Samaritan woman in another way than Jacob, his sons, and his cattle.

John 4:12 (allusion, high confidence) · John 4:15 (allusion, high confidence)

Notes and citation

Summary: People drink from Scripture differently: the wise like Jacob and his sons, the simple like his flocks, the heterodox like the Samaritan woman.

The allusion is John 4:12, 15.

Notes on the original text

Digital text corrected (stray word with bracket in the digital text): κτηνωδέστερον καὶ] τὰ → κτηνωδέστερον τὰ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.38 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-38).

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13.39Preuschen 4:231

οἱ μὲν γὰρ κατὰ τὰς γραφὰς σοφοὶ πίνουσιν ὡς ὁ Ἰακὼβ καὶ οἱ υἱοὶ αὐτοῦ· οἱ δὲ ἁπλούστεροι καὶ ἀκεραιότεροι, οἱ λεγόμενοι »πρόβατα Χριστοῦ«, πίνουσιν ὡς τὰ θρέμματα τοῦ Ἰακώβ· οἱ δὲ παρεκδεχόμενοι τὰς γραφὰς καὶ δύσφημά τινα συνιστάντες προφάσει τοῦ νενοηκέναι αὐτὰς πίνουσιν ὠς ἡ πρὸ τοῦ πιστεῦσαι εἰς Ἰησοῦν Σαμαρεῖτις ἔπινεν. Λέγει Πρὸς αὐτὸν ἡ γυνή· Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ, μηδέ διέρχωμαι ἐνθάδε ἀντλεῖν.

hoi men gar kata tas graphas sophoi pinousin hōs ho Iakōb kai hoi huioi autou; hoi de haplousteroi kai akeraioteroi, hoi legomenoi »probata Christou«, pinousin hōs ta thremmata tou Iakōb; hoi de parekdechomenoi tas graphas kai dysphēma tina synistantes prophasei tou nenoēkenai autas pinousin ōs hē pro tou pisteusai eis Iēsoun Samareitis epinen. Legei Pros auton hē gynē; Kyrie, dos moi touto to hydōr, hina mē dipsō, mēde dierchōmai enthade antlein.

For those wise according to the Scriptures drink as Jacob and his sons; the simpler and more guileless, called “Christ's sheep,” drink as Jacob's cattle; but those who misinterpret the Scriptures and construct blasphemous things on the pretext of having understood them drink as the Samaritan woman drank before believing in Jesus. [John 4:15:] “The woman says to him, Sir, give me this water, so that I may not thirst nor come here to draw.”

John 10:27 (allusion, medium confidence) · John 4:15 (quotation, high confidence)

Notes and citation

Summary: The wise, the simple, and the heretics drink differently from Scripture. Next lemma: “Sir, give me this water.”

The lemma is John 4:15; the allusion is John 10:27.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): ἔπινεν. 4, 15 Λέγει → ἔπινεν. Λέγει.

Topics: Scripture and canon, Heresy

Cite (SBL): Origen, Comm. Jo. 13.39 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-39).

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13.40Preuschen 4:231

Ἤδη δεύτερον »κύριον« ἀναγορεύει τὸν σωτῆρα ἡ Σαμαρεῖτις· πρότερον μὲν ὅτε φησί· »Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ »ἐστὶν βαθύ‘, ὅτε καὶ ἐπιζητεῖ πόθεν ἔχει τὸ ζῶν ὕδωρ, καὶ εἰ μείζων εἴη τοῦ νομιζομένου πατρὸς αὐτῇ Ἰακώβ· νῦν δὲ ὅτε καὶ αἰτεῖ ἀπὸ τοῦ ὕδατος τοῦ γινομένου πηγῆς ἐν τῷ πίνοντι ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.

Ēdē deuteron »kyrion« anagoreuei ton sōtēra hē Samareitis; proteron men hote phēsi; »Kyrie, oute antlēma echeis kai to phrear »estin bathy‘, hote kai epizētei pothen echei to zōn hydōr, kai ei meizōn eiē tou nomizomenou patros autę̄ Iakōb; nyn de hote kai aitei apo tou hydatos tou ginomenou pēgēs en tǭ pinonti hydatos hallomenou eis zōēn aiōnion.

This is now the second time the Samaritan woman calls the Savior “Lord” (Sir): first when she says, “Sir, you have nothing to draw with, and the well is deep,” when she also asks where he gets the living water, and whether he is greater than Jacob, whom she thought her father; and now when she also asks for the water that becomes in the one who drinks a spring of water welling up to eternal life.

John 4:11–12 (quotation, high confidence) · John 4:14 (allusion, high confidence)

Notes and citation

Summary: She calls him “Lord” a second time, now asking for the living water.

"Lord" and "Sir" both render κύριε. The allusions are John 4:11–12, 14; the quotation is John 4:11.

Cite (SBL): Origen, Comm. Jo. 13.40 (Preuschen 4:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-40).

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13.41Preuschen 4:231–232

καὶ εἴπερ ἀληθὲς τὸ »Σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν«, δῆλον ὅτι εἰποῦσα· Δός μοι τοῦτο τὸ »ὕδωρ« ἔλαβεν τὸ ζῶν ὕδωρ, ἵνα μηκέτι ἀπορῇ διψῶσα μηδὲ διέρχηται ἐπὶ τὴν πηγὴν τοῦ Ἰακὼβ διὰ τὸ ἀντλεῖν, ἀλλὰ χωρὶς τοῦ ὕδατος τοῦ Ἰακὼβ θεωρῆσαι τὴν ἀλήθειαν ἀγγελικῶς καὶ ὑπὲρ ἄνθρωπον δυνηθῇ. οὐδὲ γὰρ οἱ ἄγγελοι δέονται τῆς τοῦ Ἰακὼβ πηγῆς, ἵνα πίωσιν, ἀλλʼ ἔκαστος ἐν ἑαυτῷ ἔχει πηγὴν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον γεγενημένην καὶ ἀποκαλυφθεῖσαν ἀπὸ αὐτοῦ τοῦ λόγου καὶ αὐτῆς τῆς σοφίας.

kai eiper alēthes to »Sy an ę̄tēsas auton kai edōken an soi hydōr zōn«, dēlon hoti eipousa; Dos moi touto to »hydōr« elaben to zōn hydōr, hina mēketi aporę̄ dipsōsa mēde dierchētai epi tēn pēgēn tou Iakōb dia to antlein, alla chōris tou hydatos tou Iakōb theōrēsai tēn alētheian angelikōs kai hyper anthrōpon dynēthę̄. oude gar hoi angeloi deontai tēs tou Iakōb pēgēs, hina piōsin, allʼ ekastos en heautǭ echei pēgēn hydatos hallomenou eis zōēn aiōnion gegenēmenēn kai apokalyphtheisan apo autou tou logou kai autēs tēs sophias.

And if “You would have asked him, and he would have given you living water” is true, it is clear that having said, “Give me this water,” she received the living water, so that she might no longer be in want through thirst, nor come through to the spring of Jacob to draw, but be able to behold the truth apart from the water of Jacob in an angelic way and beyond the human. For neither do the angels need the spring of Jacob to drink, but each has in himself a spring of water welling up to eternal life, produced and revealed by the Word himself and Wisdom herself.

John 4:10 (quotation, high confidence) · John 4:15 (quotation, high confidence) · John 4:14 (allusion, high confidence)

Notes and citation

Summary: Having asked, she received living water, able to see truth like the angels without Jacob's spring.

The quotations are John 4:10 and 4:15.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἀπορῇ διφῶσα → ἀπορῇ διψῶσα.

Cite (SBL): Origen, Comm. Jo. 13.41 (Preuschen 4:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-41).

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13.42Preuschen 4:232

οὐ δυνατὸν μέντοι γε τὸ ἕτερον παρὰ τὸ ἐκ τῆς πηγῆς τοῦ Ἰακὼβ ὕδωρ χωρῆσαι τὸ ὑπὸ τοῦ λόγου διδόμενον μὴ ἐπιμελέστατα ἀσχοληθέντα ἐκ τοῦ διψᾶν περὶ τὸ διέρχεσθαι καὶ ἀντλεῖν ἐντεῦθεν· ὥστε κατὰ τοῦτο πολλὰ ἐνδειὰ τοῖς πολλοῖς ὡς ἐπὶ πλεῖον ἐγγεγυμνασμένοις τῷ ἀντλεῖν ἀπὸ τῆς τοῦ Ἰακὼβ πηγῆς. Λέγει αὐτῇ· Ὕπαγε φώνησόν σου τὸν ἄνδρα καὶ ἐλθὲ ἐνθάδε. ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν· Οὐκ ἔχω ἄνδρα.

ou dynaton mentoi ge to heteron para to ek tēs pēgēs tou Iakōb hydōr chōrēsai to hypo tou logou didomenon mē epimelestata ascholēthenta ek tou dipsan peri to dierchesthai kai antlein enteuthen; hōste kata touto polla endeia tois pollois hōs epi pleion engegymnasmenois tǭ antlein apo tēs tou Iakōb pēgēs. Legei autę̄; Hypage phōnēson sou ton andra kai elthe enthade. apekrithē hē gynē kai eipen; Ouk echō andra.

It is not possible, however, to receive the water given by the Word, other than that from the spring of Jacob, without having very diligently been occupied, out of thirst, with coming through and drawing from here; so that in this respect there is much lack for the many, as those most exercised in drawing from the spring of Jacob. [John 4:16–17:] “He says to her, Go, call your husband, and come here. The woman answered and said, I have no husband.”

John 4:16–17 (quotation, high confidence)

Notes and citation

Summary: One must first labor at drawing from Scripture before receiving the Word's water. Next lemma: “Go, call your husband.”

The end of the first sentence is obscure in the digital text. The lemma is John 4:16–17.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text): ἐκ τοῦ διφᾶν → ἐκ τοῦ διψᾶν; ἀπὸ τῆς τοῦ Ἰακὼβ πηγῆς. 4, 16-17 Λέγει → ἀπὸ τῆς τοῦ Ἰακὼβ πηγῆς. Λέγει.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.42 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-42).

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13.43Preuschen 4:232

Ἐλέγομεν καὶ ἐν τοῖς ἀνωτέρω τὸν ἄρχοντα τῆς ψυχῆς νόμον, ᾡ ἕκαστος ὑπέταξεν ἑαυτόν, τοῦτον εἶναι τὸν ἄνδρα. νῦν δὲ καὶ τοῦ ἀποστόλου ἐκ τῆς πρὸς Ῥωμαίους ἐπιστολῆς εἰς τοῦτο μαρτύριον παραθησόμεθα λέγοντος· »Ἥ ἀγνοεῖτε, ἀδελφοί γινώσκουσιν »γὰρ νόμον λαλῶ) ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου, ἐφʼ ὅσον »χρόνον ζῇ;« τίς δὴ ζῇ; ἀπὸ κοινοῦ λαμβανόντων ἡμῶν τὸν νόμον, ὁ νόμος.

Elegomen kai en tois anōterō ton archonta tēs psychēs nomon, hǭ hekastos hypetaxen heauton, touton einai ton andra. nyn de kai tou apostolou ek tēs pros Rhōmaious epistolēs eis touto martyrion parathēsometha legontos; »Hē agnoeite, adelphoi ginōskousin »gar nomon lalō) hoti ho nomos kyrieuei tou anthrōpou, ephʼ hoson »chronon zę̄?« tis dē zę̄? apo koinou lambanontōn hēmōn ton nomon, ho nomos.

We said earlier too that the husband is the law that rules the soul, to which each has subjected himself. Now we shall also set out in testimony of this the apostle's words from the letter to the Romans: “Or do you not know, brothers (for I speak to those who know the law), that the law rules over a person as long as he lives?” Who lives? Taking “the law” as common to both, the law.

Rom 7:1 (quotation, high confidence)

Notes and citation

Summary: The woman's husband is the law ruling her soul, as Paul says the law rules as long as it lives.

The quotation is Rom 7:1, which Origen reads as "as long as the law lives".

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.43 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-43).

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13.44Preuschen 4:232

εἶτʼ εὐθέως φησίν· »Ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ »δέδεται νόμῳ«, ὡς εἰ ἔλεγεν »Ζῶντι ἀνδρί«, ὅστις ἀνὴρ νόμος ἐστίν«.

eitʼ eutheōs phēsin; »Hē gar hypandros gynē tǭ zōnti andri »dedetai nomǭ«, hōs ei elegen »Zōnti andri«, hostis anēr nomos estin«.

Then at once he says, “For the married woman is bound by law to her living husband,” as if he were saying “to a living husband,” which husband is the law.

Rom 7:2 (quotation, high confidence)

Notes and citation

Summary: Paul's “living husband” is the law.

The quotation is Rom 7:2.

Notes on the original text

Digital text corrected (misread letter in the digital text): νόμος ἀστίν → νόμος ἐστίν.

Topics: Scripture and canon, Divorce and remarriage

Cite (SBL): Origen, Comm. Jo. 13.44 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-44).

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13.45Preuschen 4:232

εἶτα πάλιν φησίν· »Ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ »νόμου τοῦ ἀνδρός«· οἱονεὶ γυνὴ κατήργηται ἀποθανόντος τοῦ νόμου καὶ οὐκέτι τὰ τῆς γυναικὸς ὡς πρὸς ἄνδρα ἐνεργεῖ.

eita palin phēsin; »Ean de apothanę̄ ho anēr, katērgētai apo tou »nomou tou andros«; hoionei gynē katērgētai apothanontos tou nomou kai ouketi ta tēs gynaikos hōs pros andra energei.

Then again he says, “But if the husband dies, she is released from the law of the husband”: as it were, the woman is released when the law dies, and no longer acts as a wife toward a husband.

Rom 7:2 (quotation, high confidence)

Notes and citation

Summary: When the law dies, the soul is released from it.

The quotation is Rom 7:2.

Topics: Scripture and canon, Divorce and remarriage

Cite (SBL): Origen, Comm. Jo. 13.45 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-45).

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13.46Preuschen 4:232

εἶτα λέγει· »Αρ »οὐν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ· »ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι »αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ«.

eita legei; »Ar »oun zōntos tou andros moichalis chrēmatisei ean genētai andri heterǭ; »ean de apothanę̄ ho anēr, eleuthera estin apo tou nomou, tou mē einai »autēn moichalida genomenēn andri heterǭ«.

Then he says, “So then, if while her husband lives she becomes another man's, she will be called an adulteress; but if the husband dies, she is free from the law, so that she is not an adulteress though she becomes another man's.”

Rom 7:3 (quotation, high confidence)

Notes and citation

Summary: Paul: while the husband lives, joining another is adultery; after his death she is free.

The quotation is Rom 7:3.

Topics: Scripture and canon, Divorce and remarriage

Cite (SBL): Origen, Comm. Jo. 13.46 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-46).

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13.47Preuschen 4:232

ἀπέθανεν δὲ ὁ νόμος κατὰ τὸ γράμμα, καὶ οὐκ ἔστιν ἡ ψυχὴ μοιχαλὶς γενομένη ἀνδρὶ ἑτέρῳ, τῷ νόμῳ τῷ κατὰ τὸ πνεῦμα· ἀποθανόντος δὲ τοῦ ἀνδρὸς τῇ γυναικὶ ἀποτεθνηκέναι πως ἂν λέγοιτο καὶ ἡ γυνὴ τῷ ἀνδρί, ὥστε οὕτως ἡμᾶς ἐκλαμβάνειν τὸ »Ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ »νόμῳ διὰ τοῦ σώματος τοῦ χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ »ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ θεῷ«.

apethanen de ho nomos kata to gramma, kai ouk estin hē psychē moichalis genomenē andri heterǭ, tǭ nomǭ tǭ kata to pneuma; apothanontos de tou andros tę̄ gynaiki apotethnēkenai pōs an legoito kai hē gynē tǭ andri, hōste houtōs hēmas eklambanein to »Hōste, adelphoi mou, kai hymeis ethanatōthēte tǭ »nomǭ dia tou sōmatos tou christou, eis to genesthai hymas heterǭ, tǭ »ek nekrōn egerthenti hina karpophorēsōmen tǭ theǭ«.

The law according to the letter has died, and the soul is not an adulteress in becoming another man's, the law according to the spirit. And when the husband has died to the wife, the wife too might be said in a way to have died to the husband, so that we understand thus: “So, my brothers, you too were put to death to the law through the body of Christ, so that you might belong to another, to him who was raised from the dead, that we might bear fruit for God.”

Rom 7:4 (quotation, high confidence)

Notes and citation

Summary: The letter of the law has died; the soul may now belong to the spiritual law, Christ risen from the dead.

The quotation is Rom 7:4.

Notes on the original text

Digital text corrected (stray mark in the digital text): ἡ ψ·υχὴ → ἡ ψυχὴ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.47 (Preuschen 4:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-47).

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13.48Preuschen 4:232–233

εἰ τοίνυν νόμος ἐστὶν ὁ ἀνήρ, καὶ ἡ Σαμαρεῖτις ἔχει τινὰ ἄνδρα ὑποτάξασα ἑαυτὴν κατὰ τὴν παρεκδοχὴν τῶν ὑγιαινόντων λόγων νόμῳ τινί, καθʼ ὃν βιοῦν ἕκαστος τῶν ἑτεροδόξων θέλει, βούλεται ἐνταῦθα τὴν ἑτερόδοξον ψυχὴν ὁ θεῖος λόγος παρατιθεῖσαν τὸν ἄρχοντα ἑαυτῆς νόμον διελεγχθῆναι, εἰς τὸ καταφρονήσασαν αὐτὴν ὡς οὐ νομίμου ἀνδρὸς ζητῆσαι ἄνδρα ἕτερον, εἰς τὸ γενέσθαι αὐτὴν ἑτέρῳ, τῷ ἐκ νεκρῶν ἀναστησομένῳ λόγῳ, μὴ ἀνατρεπομένῳ μηδὲ τεθνηξομένῳ, ἀλλʼ ἀϊδίῳ μενοῦντι καὶ βασιλεύοντι πάντας τε τοὺς ἐχθροὺς ὑποτάσσοντι· »χρι- »στὸς γὰρ ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ »οὐκέτι κυριεύει· ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· »ὃ δὲ ζῇ, ζῇ τῷ θεῷ«, ἐν δεξιᾷ ὢν αὐτοῦ, ἕως πάντες οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τεθῶσιν αὐτῷ.

ei toinyn nomos estin ho anēr, kai hē Samareitis echei tina andra hypotaxasa heautēn kata tēn parekdochēn tōn hygiainontōn logōn nomǭ tini, kathʼ hon bioun hekastos tōn heterodoxōn thelei, bouletai entautha tēn heterodoxon psychēn ho theios logos paratitheisan ton archonta heautēs nomon dielenchthēnai, eis to kataphronēsasan autēn hōs ou nomimou andros zētēsai andra heteron, eis to genesthai autēn heterǭ, tǭ ek nekrōn anastēsomenǭ logǭ, mē anatrepomenǭ mēde tethnēxomenǭ, allʼ aïdiǭ menounti kai basileuonti pantas te tous echthrous hypotassonti; »chri- »stos gar egertheis ek nekrōn ouketi apothnēskei, thanatos autou »ouketi kyrieuei; ho gar apethanen, tę̄ hamartią apethanen ephapax; »ho de zę̄, zę̄ tǭ theǭ«, en dexią ōn autou, heōs pantes hoi echthroi autou hypopodion tethōsin autǭ.

If, then, the husband is law, the Samaritan woman too has a husband, having subjected herself, through misinterpretation of sound words, to some law by which each of the heterodox wishes to live. The divine Word here wishes the heterodox soul, presenting the law that rules her, to be convicted, so that, despising it as not a lawful husband, she may seek another husband, to belong to another, the Word who will rise from the dead, who will not be overthrown nor die, but will remain eternal and reign and subject all enemies: “For Christ, being raised from the dead, dies no more; death no longer has dominion over him. For the death he died, he died to sin once for all; but the life he lives, he lives to God,” being at his right hand until all his enemies are put as a footstool for him.

Rom 7:4 (allusion, high confidence) · Rom 6:9–10 (quotation, high confidence) · Ps 110:1 (109:1 LXX) (allusion, high confidence) · 1 Cor 15:25 (allusion, medium confidence)

Notes and citation

Summary: The heretical soul must be convicted of its false “husband,” the law of its sect, and turn to Christ, the risen Word who reigns forever.

The quotation is Rom 6:9–10; the allusions are Rom 7:4, Ps 110:1, and 1 Cor 15:25.

Notes on the original text

Digital text corrected (missing letter in the digital text): ἐγερθὶς ἐκ νεκρῶν → ἐγερθεὶς ἐκ νεκρῶν.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.48 (Preuschen 4:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-48).

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13.49Preuschen 4:233

ποῦ δὲ ἔδει ἐλεγχθῆναι τὸν νομιζόμενον ἄνδρα τῆς Σαμαρείτιδος ὡς οὐκ ἄνδρα ἢ παρὰ τῇ πηγῇ τοῦ Ἰακὼβ ὑπὸ τοῦ Ἰησοῦ, εἰ μὴ ἀφʼ ἑαυτῆς ἡ γυνὴ ἤρνητο τὸν ἄνδρα; διὰ τοῦτο λέγει αὐτῇ ὁ Ἰησοῦς· »Ὕπαγε φώνησόν σου τὸν ἄνδρα καὶ »ἐλθὲ ἐνθάδε«.

pou de edei elenchthēnai ton nomizomenon andra tēs Samareitidos hōs ouk andra ē para tę̄ pēgę̄ tou Iakōb hypo tou Iēsou, ei mē aphʼ heautēs hē gynē ērnēto ton andra? dia touto legei autę̄ ho Iēsous; »Hypage phōnēson sou ton andra kai »elthe enthade«.

And where should the supposed husband of the Samaritan woman be convicted as no husband, if not at the spring of Jacob by Jesus, unless the woman had denied the husband of her own accord? That is why Jesus says to her, “Go, call your husband and come here.”

John 4:16 (quotation, high confidence)

Notes and citation

Summary: Jesus asks for her husband so that her false “husband” may be exposed at the spring.

The quotation is John 4:16.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.49 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-49).

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13.50Preuschen 4:233

οἷον δὲ ἔχουσά τι ἤδη τοῦ ἁλλομένου εἰς ζωὴν αἰώνιον ὕδατος διὰ τὸ εἰρηκέναι· Δός μοι τοῦτο τὸ ὕδωρ« καὶ ἀψευδεῖν τὸν προεπαγγειλάμενον ὅτι »Σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκέν σοι ὕδωρ ζῶν«, ἀπεκρίθη ἡ γυνή, καταγνοῦσα ἑαυτῆς ἐπὶ τῇ κοινωνίᾳ τῇ πρὸς τὸν τοιοῦτον ἄνδρα, καὶ εἶπεν· »Οὐκ ἔχω ἄνδρα«. Λέγει αὐτῇ ὁ Ἰησοῦς· Καλῶς εἶπας ὅτι Ἄνδρα οὐκ ἔχω· πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας.

hoion de echousa ti ēdē tou hallomenou eis zōēn aiōnion hydatos dia to eirēkenai; Dos moi touto to hydōr« kai apseudein ton proepangeilamenon hoti »Sy an ę̄tēsas auton kai edōken soi hydōr zōn«, apekrithē hē gynē, katagnousa heautēs epi tę̄ koinōnią tę̄ pros ton toiouton andra, kai eipen; »Ouk echō andra«. Legei autę̄ ho Iēsous; Kalōs eipas hoti Andra ouk echō; pente gar andras esches, kai nyn hon echeis ouk estin sou anēr; touto alēthes eirēkas.

As though already having something of the water welling up to eternal life, because she had said, “Give me this water,” and the one who had promised, “You would have asked him, and he would have given you living water,” does not lie, the woman answered, condemning herself for her union with such a husband, and said, “I have no husband.” [John 4:17–18:] “Jesus says to her, You have said well, I have no husband; for you have had five husbands, and the one you now have is not your husband; this you have said truly.”

John 4:15 (quotation, high confidence) · John 4:10 (quotation, high confidence) · John 4:17–18 (quotation, high confidence)

Notes and citation

Summary: Already touched by the living water, she renounced her false husband. Next lemma: “You have had five husbands.”

The quotations are John 4:15, 4:10, and 4:17; the lemma is John 4:17–18.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text): ζωὴν αὐώνιον → ζωὴν αἰώνιον; ἄνδρα«. 4, 17-18 Λέγει → ἄνδρα«. Λέγει.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.50 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-50).

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13.51Preuschen 4:233

Οἶμαι πᾶσαν τὴν εἰσαγομένην ψυχὴν εἰς τὴν διὰ τῶν γραφῶν ἐν Χριστῷ θεοσέβειαν ἀπὸ τῶν αἰσθητῶν καὶ σωματικῶν λεγομένων ἀρχομένην, τοὺς πέντε ἄνδρας καθʼ ἑκάστην τῶν αἰσθήσεων ἀνδρός τινος γινομένου ἴσχειν· ἐπὰν δὲ μετὰ τὸ ὡμιληκέναι τοῖς αἰσθητοῖς ἀνακῦψαί τις θέλων καὶ προτραπεὶς ἐπὶ τὰ νοητὰ περιτύχῃ λόγῳ προφάσει ἀλληγορίας καὶ πνευματικῶν οὐχ ὑγιαίνοντι, οὗτος μετὰ τοὺς πέντε ἄνδρας ἑτέρῳ προσέρχεται, δούς, ἵνʼ οὕτως εἴπω, τὸ ἀποστάσιον τοῖς προτέροις πέντε καὶ κρίνων συνοικεῖν τῷ ἕκτῳ.

Oimai pasan tēn eisagomenēn psychēn eis tēn dia tōn graphōn en Christǭ theosebeian apo tōn aisthētōn kai sōmatikōn legomenōn archomenēn, tous pente andras kathʼ hekastēn tōn aisthēseōn andros tinos ginomenou ischein; epan de meta to hōmilēkenai tois aisthētois anakypsai tis thelōn kai protrapeis epi ta noēta peritychę̄ logǭ prophasei allēgorias kai pneumatikōn ouch hygiainonti, houtos meta tous pente andras heterǭ proserchetai, dous, hinʼ houtōs eipō, to apostasion tois proterois pente kai krinōn synoikein tǭ hektǭ.

I think that every soul being introduced to godliness in Christ through the Scriptures, beginning from what is said in a sensible and bodily way, has the five husbands, a husband for each of the senses; but when, after consorting with sensible things, someone wishing to look up and urged on to intelligible things meets with a word that is unsound, on the pretext of allegory and spiritual things, this one after the five husbands goes to another, having given, so to speak, a certificate of divorce to the first five and deciding to live with the sixth.

Deut 24:1 (echo, medium confidence)

Notes and citation

Summary: The five husbands are the five senses; the sixth is a false, heretical “spiritual” teaching the soul turns to after them.

The allusion is Deut 24:1 (certificate of divorce), used as a metaphor.

Topics: Heresy, Divorce and remarriage

Cite (SBL): Origen, Comm. Jo. 13.51 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-51).

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13.52Preuschen 4:233

καὶ ἕως γε ἐλθὼν ὁ Ἰησοῦς εἰς συναίσθησιν ἡμᾶς ἀγάγῃ τοῦ τοιούτου ἀνδρός, ἐκείνῳ σύνεσμεν· ἐλθόντος δὲ τοῦ κυρίου λόγου καὶ διαλεχθέντος ἡμῖν, ἀρνούμενοι ἐκεῖνον τὸν ἄνδρα φαμέν· »Οὐκ ἔχω ἄνδρα«· ὅτε καὶ ἐπαινεῖ ἡμᾶς ὁ κύριος λέγων· »Καλῶς εἶπας ὅτι Οὐκ ἔχω »ἄνδρα«.

kai heōs ge elthōn ho Iēsous eis synaisthēsin hēmas agagę̄ tou toioutou andros, ekeinǭ synesmen; elthontos de tou kyriou logou kai dialechthentos hēmin, arnoumenoi ekeinon ton andra phamen; »Ouk echō andra«; hote kai epainei hēmas ho kyrios legōn; »Kalōs eipas hoti Ouk echō »andra«.

And until Jesus comes and brings us to an awareness of such a husband, we live with him; but when the Lord's Word has come and conversed with us, denying that husband we say, “I have no husband”; when also the Lord praises us, saying, “You have said well, I have no husband.”

John 4:17 (quotation, high confidence)

Notes and citation

Summary: When Christ comes, we reject the false husband and he commends us.

The quotations are John 4:17.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.52 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-52).

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13.53Preuschen 4:233

τὸ δὲ »Τοῦτο ἀληθὲς εἴρηκας« οἱονεὶ ἐλεγκτικόν ἐστιν, ὡς τῶν προτέρων οὐκ ἀληθῶς ὑπʼ αὐτῆς εἰρημένων. καὶ τάχα οὐκ ἠν ἀληθὲς τὸ »Οὐ συγχρῶνται Ἰουδαῖοι Σαμαρείταις«·

to de »Touto alēthes eirēkas« hoionei elenktikon estin, hōs tōn proterōn ouk alēthōs hypʼ autēs eirēmenōn. kai tacha ouk ēn alēthes to »Ou synchrōntai Ioudaioi Samareitais«;

But “This you have said truly” is, as it were, a rebuke, as though her former words were not spoken truly. And perhaps “Jews have no dealings with Samaritans” was not true;

John 4:18 (quotation, high confidence) · John 4:9 (quotation, high confidence)

Notes and citation

Summary: “This you said truly” implies her earlier statements were not true.

The quotations are John 4:18 and 4:9.

Notes on the original text

Digital text corrected (misread letter in the digital text): ὑτʼ αὐτῆς → ὑπʼ αὐτῆς.

Cite (SBL): Origen, Comm. Jo. 13.53 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-53).

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13.54Preuschen 4:233

αὐτὸς γοῦν ὁ Ἰησοῦς, ὡς ἐν τοῖς πρὸ τούτων εἰρήκαμεν, συγχρῆται Σαμαρείταις ἕνα καὶ αὐτοὺς ὠφελήσῃ.

autos goun ho Iēsous, hōs en tois pro toutōn eirēkamen, synchrētai Samareitais hena kai autous ōphelēsę̄.

at any rate Jesus himself, as we said earlier, has dealings with Samaritans in order to benefit them too.

Notes and citation

Summary: Jesus himself dealt with Samaritans to help them.

Cite (SBL): Origen, Comm. Jo. 13.54 (Preuschen 4:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-54).

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13.55Preuschen 4:233–234

οὐκ ἀληθὲς δὲ καὶ τὸ »Οὔτε ἄντλημα ἔχεις καὶ »τὸ φρέαρ ἐστὶ βαθύ«.

ouk alēthes de kai to »Oute antlēma echeis kai »to phrear esti bathy«.

Nor is it true that “You have nothing to draw with, and the well is deep.”

John 4:11 (quotation, high confidence)

Notes and citation

Summary: Her claim that he had nothing to draw with was also untrue.

The quotation is John 4:11.

Cite (SBL): Origen, Comm. Jo. 13.55 (Preuschen 4:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-55).

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13.56Preuschen 4:234

τάχα δὲ οὐκ ἀληθὲς καὶ τὸ »Ἰακὼβ ἐκ τοῦ »φρέατος ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ«. εἰ γὰρ οὐχ ὁμοίως ἔπιεν τῇ Σαμαρείτιδι ὁ Ἰακὼβ καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ, οἴεται δὲ ἡ Σαμαρεῖτις τὸ ὅμοιον καὶ ταὐτὸν πάντη ποτὸν πεπωκέναι τῷ Ἰακὼβ καὶ τοῖς υἱοῖς αὐτοῦ καὶ τοῖς θρέμμασιν αὐτοῦ, δῆλον ὅτι ψεύδεται.

tacha de ouk alēthes kai to »Iakōb ek tou »phreatos epien kai hoi huioi autou kai ta thremmata autou«. ei gar ouch homoiōs epien tę̄ Samareitidi ho Iakōb kai hoi huioi autou kai ta thremmata autou, oietai de hē Samareitis to homoion kai tauton pantē poton pepōkenai tǭ Iakōb kai tois huiois autou kai tois thremmasin autou, dēlon hoti pseudetai.

And perhaps it is not true either that “Jacob drank from the well, and his sons and his cattle.” For if Jacob and his sons and his cattle did not drink as the Samaritan woman did, but she thinks she has drunk a drink entirely similar and the same as Jacob, his sons, and his cattle, it is clear that she lies.

John 4:12 (quotation, high confidence)

Notes and citation

Summary: She was wrong to think she drank just as Jacob and his sons did.

The quotation is John 4:12.

Cite (SBL): Origen, Comm. Jo. 13.56 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-56).

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13.57Preuschen 4:234

Ἴδωμεν δὲ καὶ τὰ Ἡρακλέωνος εἰς τοὺς τόπους, ὅστις φησὶν ἄτονον καὶ πρόσκαιρον καὶ ἐπιλείπουσαν ἐκείνην γεγονέναι τὴν ζωὴν καὶ τὴν κατʼ αὐτὴν δόξαν· κοσμικὴ γάρ, φησίν, ἠν· καὶ οἴεται τοῦ κοσμικὴν αὐτὴν εἶναι ἀπόδειξιν φέρειν ἐκ τοῦ τὰ θρέμματα τοῦ Ἰακὼβ ἐξ αὐτῆς πεπωκέναι.

Idōmen de kai ta Hērakleōnos eis tous topous, hostis phēsin atonon kai proskairon kai epileipousan ekeinēn gegonenai tēn zōēn kai tēn katʼ autēn doxan; kosmikē gar, phēsin, ēn; kai oietai tou kosmikēn autēn einai apodeixin pherein ek tou ta thremmata tou Iakōb ex autēs pepōkenai.

Let us look also at Heracleon's comments on these passages. He says that that life, and the glory according to it, was weak, temporary, and failing; “for it was worldly,” he says; and he thinks he brings proof that it was worldly from the fact that Jacob's cattle drank from it.

John 4:12 (allusion, high confidence)

Notes and citation

Summary: Heracleon calls the life from Jacob's well weak, temporary, and worldly, since even cattle drank from it.

Heracleon's words are quoted.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.57 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-57).

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13.58Preuschen 4:234

καὶ εἰ μὲν ἄτονον καὶ πρόσκαιρον καὶ ἐπιλείπουσαν ἐλάμβανεν τὴν ἐκ μέρους γνῶσιν, ἤτοι τὴν ἀπὸ τῶν γραφῶν συγκρίσει τῶν ἀρρήτων ῥημάτων, »ἃ οὐκ ἐξὸν ἀνθρώπω λαλῆ- »σαι«, <ἢ> πᾶσαν τὴν νῦν »διʼ ἐσόπτρου καὶ αἰνίγματος« γινομένην γνῶσιν καταργουμένην, ὅταν ἔλθῃ τὸ τέλειον, οὐκ ἂν αὐτὸ ἐνεκαλέσαμεν· εἰ δὲ ὑπὲρ τοῦ διαβάλλειν τὰ παλαιὰ τοῦτο ποιεῖ, ἐγκλητέος ὂν εἴη.

kai ei men atonon kai proskairon kai epileipousan elambanen tēn ek merous gnōsin, ētoi tēn apo tōn graphōn synkrisei tōn arrētōn rhēmatōn, »ha ouk exon anthrōpō lalē- »sai«, <ē> pasan tēn nyn »diʼ esoptrou kai ainigmatos« ginomenēn gnōsin katargoumenēn, hotan elthę̄ to teleion, ouk an auto enekalesamen; ei de hyper tou diaballein ta palaia touto poiei, enklēteos on eiē.

If he took as weak, temporary, and failing the partial knowledge, either that from the Scriptures in comparison with the unspeakable words, “which it is not lawful for a man to utter,” or all the knowledge now gained “through a mirror and in a riddle,” which is done away when the perfect comes, we would not have faulted it. But if he does this to slander the old things, he would be culpable.

2 Cor 12:4 (quotation, high confidence) · 1 Cor 13:12 (quotation, high confidence) · 1 Cor 13:10 (allusion, high confidence)

Notes and citation

Summary: Origen would accept this if it meant partial present knowledge, but not if it slanders the Old Testament.

The word in angle brackets is the modern editor's supplement. The quotations are 2 Cor 12:4 and 1 Cor 13:12; the allusion is 1 Cor 13:10.

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

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.58 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-58).

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13.59Preuschen 4:234

ὃ δὲ δίδωσιν ὔδωρ ὁ σωτὴρ φησὶν εἶναι ἐκ τοῦ πνεύματος καὶ τῆς δυνάμεως αὐτοῦ, οὐ ψευδόμενος.

ho de didōsin ydōr ho sōtēr phēsin einai ek tou pneumatos kai tēs dynameōs autou, ou pseudomenos.

And he says that the water the Savior gives is from his spirit and power, and in this he does not lie.

Notes and citation

Summary: Heracleon rightly says the Savior's water is from his spirit and power.

Heracleon's view is reported.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.59 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-59).

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13.60Preuschen 4:234

καὶ εἰς τὸ »Οὐ μὴ διψήσῃ δὲ εἰς τὸν αἰῶνα« ἀποδέδωκεν αὐταῖς λέξεσιν οὕτως· αἰώνιος γὰρ ἡ ζωὴ αὐτοῦ καὶ μηδέποτε φθειρομένη, ὡς καὶ ἡ πρώτη ἡ ἐκ τοῦ φρέατος, ἀλλὰ μένουσα· ἀναφαίρετος γὰρ ἡ χάρις καὶ ἡ δωρεὰ τοῦ σωτῆρος ἡμῶν καὶ μὴ ἀναλισκομένη μηδὲ φθειρομένη ἐν τῷ μετέχοντι αὐτῆς.

kai eis to »Ou mē dipsēsę̄ de eis ton aiōna« apodedōken autais lexesin houtōs; aiōnios gar hē zōē autou kai mēdepote phtheiromenē, hōs kai hē prōtē hē ek tou phreatos, alla menousa; anaphairetos gar hē charis kai hē dōrea tou sōtēros hēmōn kai mē analiskomenē mēde phtheiromenē en tǭ metechonti autēs.

And on “He will never thirst” he has given this explanation in these very words: “For his life is eternal and never perishes, as the first did, that from the well, but remains; for the grace and gift of our Savior cannot be taken away, and is not consumed or destroyed in the one who shares in it.”

John 4:14 (quotation, high confidence)

Notes and citation

Summary: Heracleon: the Savior's gift of life is eternal and cannot be lost.

Heracleon's words are quoted. The quotation is John 4:14.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.60 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-60).

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13.61Preuschen 4:234

φθειρομένην δὲ τὴν πρώτην διδοὺς εἶναι ζωήν, εἰ μὲν τὴν κατὰ τὸ γράμμα ἔλεγεν, ζητῶν τὴν περιαιρέσει τοῦ καλύμματος γινομένην κατὰ τὸ πνεῦμα καὶ εὑρίσκων, ὑγιῶς ἂν ἔλεγεν· εἰ δὲ πάντη φθορὰν κατηγορεῖ τῶν παλαιῶν, δῆλον ὅτι τοῦτο ποιεῖ ὡς μὴ ὁρῆν τὰ ἀγαθὰ τῶν μελλόντων ἔχειν εκεῖνα τὴν σκιάν.

phtheiromenēn de tēn prōtēn didous einai zōēn, ei men tēn kata to gramma elegen, zētōn tēn periairesei tou kalymmatos ginomenēn kata to pneuma kai heuriskōn, hygiōs an elegen; ei de pantē phthoran katēgorei tōn palaiōn, dēlon hoti touto poiei hōs mē horēn ta agatha tōn mellontōn echein ekeina tēn skian.

In granting that the first life perishes, if he meant that according to the letter, seeking and finding the life according to the spirit that comes by removal of the veil, he would speak soundly; but if he charges the old things with complete corruption, it is clear that he does this because he does not see that they have the shadow of the good things to come.

2 Cor 3:14–16 (allusion, high confidence) · Heb 10:1 (allusion, high confidence)

Notes and citation

Summary: If Heracleon means the letter must give way to the spirit, fine; but he wrongly despises the Old Testament, which foreshadows good things to come.

The allusions are 2 Cor 3:14–16 and Heb 10:1.

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

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.61 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-61).

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13.62Preuschen 4:234

οὐκ ἀπιθάνως δὲ τὸ »ἁλλομέ- »νου« διηγήσατο καὶ τοὺς μεταλαμβάνοντας τοῦ ἄνωθεν ἐπιχορηγουμένου πλουσίως καὶ αὐτοὺς ἐκβλύσαι εἰς τὴν ἑτέρων αἰώνιον ζωὴν τὰ ἐπικεχορηγημένα αὐτοῖς.

ouk apithanōs de to »hallome- »nou« diēgēsato kai tous metalambanontas tou anōthen epichorēgoumenou plousiōs kai autous ekblysai eis tēn heterōn aiōnion zōēn ta epikechorēgēmena autois.

He explained “welling up” not unpersuasively: that those who partake of what is supplied richly from above themselves also pour out what has been supplied to them for the eternal life of others.

Notes and citation

Summary: Heracleon aptly says those who receive the spring pour it out for others' eternal life.

Heracleon's view is reported.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.62 (Preuschen 4:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-62).

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13.63Preuschen 4:234–235

ἀλλὰ καὶ ἐπαινεῖ τὴν Σαμαρεῖτιν ὡσὰν ἐνδειξαμένην τὴν ἀδιάκριτον καὶ κατάλληλον τῇ φύσει ἑαυτῆς πίστιν, μὴ διακριθεῖσαν ἐφʼ οἷς ἔλεγεν αὐτῇ.

alla kai epainei tēn Samareitin hōsan endeixamenēn tēn adiakriton kai katallēlon tę̄ physei heautēs pistin, mē diakritheisan ephʼ hois elegen autę̄.

But he also praises the Samaritan woman as having shown an undoubting faith appropriate to her nature, not doubting what he said to her.

Notes and citation

Summary: Heracleon praises the woman's undoubting faith as suited to her nature.

Heracleon's view is reported; in Valentinian thought the Samaritan woman represents a "spiritual" nature.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.63 (Preuschen 4:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-63).

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13.64Preuschen 4:235

εἰ μὲν οὖν τὴν προαίρεσιν ἀπεδέχετο, μηδὲν περὶ φύσεως αἰνιττόμενος ὡς διαφερούσης, καὶ ἡμεῖς ἂν συγκατεθέμεθα· εἰ δὲ τῇ φυσικῇ κατασκευῇ ἀναφέρει τὴν τῆς συγκαταθέσεως αἰτίαν, ὡς οὐ πᾶσιν ταύτης παρούσης, ἀνατρεπτέον αὐτοῦ τὸν λόγον.

ei men oun tēn proairesin apedecheto, mēden peri physeōs ainittomenos hōs diapherousēs, kai hēmeis an synkatethemetha; ei de tę̄ physikę̄ kataskeuę̄ anapherei tēn tēs synkatatheseōs aitian, hōs ou pasin tautēs parousēs, anatrepteon autou ton logon.

If, then, he approved her choice, hinting nothing about a different nature, we too would agree; but if he refers the cause of her assent to her natural constitution, as though this were not present in all, his argument must be overturned.

Notes and citation

Summary: Origen rejects Heracleon's idea that faith comes from a special nature rather than free choice.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.64 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-64).

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13.65Preuschen 4:235

οὐκ οἶδα δὲ πῶς ὁ Ἡρακλέων τὸ μὴ γεγραμμένον ἐκλαβών φησι πρὸς τὸ Δός μοι τοῦτο τὸ ὕδωρ« ὡς ἄρα βραχέα διανυχθεῖσα ὑπὸ τοῦ λόγου ἐμίσησεν λοιπὸν καὶ τὸν τόπον ἐκείνου τοῦ λεγομένου ζῶντος ὕδατος.

ouk oida de pōs ho Hērakleōn to mē gegrammenon eklabōn phēsi pros to Dos moi touto to hydōr« hōs ara brachea dianychtheisa hypo tou logou emisēsen loipon kai ton topon ekeinou tou legomenou zōntos hydatos.

I do not know how Heracleon, taking what is not written, says on “Give me this water” that, pierced briefly by the Word, she then hated even the place of that so-called living water.

John 4:15 (quotation, high confidence)

Notes and citation

Summary: Heracleon, adding to the text, says the woman came to hate the place of the old “living water.”

Heracleon's view is reported. The quotation is John 4:15.

Notes on the original text

Digital text corrected (missing letter in the digital text): ὁ Ἡρακέων → ὁ Ἡρακλέων.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.65 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-65).

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13.66Preuschen 4:235

ἔτι δὲ καὶ πρὸς τὸ »Δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ Διέρχωμαι ἐνθάδε ἀντλεῖν« φησὶν ὅτι Ταῦτα λέγει ἡ γυνὴ ἐμφαίνουσα τὸ ἐπίμοχθον καὶ δυσπόριστον καὶ ἄτροφον ἐκείνου τοῦ ὕδατος. πόθεν γὰρ δεικνύναι ἔχει ἄτροφον εἶναι τὸ τοῦ Ἰακὼβ ὕδωρ;

eti de kai pros to »Dos moi touto to hydōr, hina mē dipsō mēde Dierchōmai enthade antlein« phēsin hoti Tauta legei hē gynē emphainousa to epimochthon kai dysporiston kai atrophon ekeinou tou hydatos. pothen gar deiknynai echei atrophon einai to tou Iakōb hydōr?

Further, on “Give me this water, so that I may not thirst nor come here to draw,” he says, “The woman says this, showing the toilsome, hard to obtain, and unnourishing character of that water.” For from where can he show that Jacob's water is unnourishing?

John 4:15 (quotation, high confidence)

Notes and citation

Summary: Heracleon calls Jacob's water toilsome and unnourishing; Origen asks how he can prove it.

Heracleon's words are quoted. The quotation is John 4:15.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.66 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-66).

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13.67Preuschen 4:235

Ἔτι δὲ ὁ Ἡρακλέων πρὸς τὸ »Λέγει αὐτῇ« φησί· δῆλον ὄτι τοιοῦτό τι λέγων, εἰ θέλεις λαβεῖν τοῦτο τὸ ὕδωρ, ὕπαγε φώνησον τὸν ἄνδρα σου«· καὶ οἴεται τῆς Σαμαρείτιδος τὸν λεγόμενον ὑπὸ τοῦ σωτῆρος ἄνδρα τὸ πλήρωμα εἶναι αὐτῆς, ἵνα σὺν ἐκείνῳ γενομένη πρὸς τὸν σωτῆρα κομίσασθαι παρʼ αὐτοῦ τὴν δύναμιν καὶ τὴν ἕνωσιν καὶ τὴν ἀνάκρασιν τὴν πρὸς τὸ πλήρωμα αὐτῆς δυνηθῇ· οὐ γὰρ περὶ ἀνδρός, φησί, κοσμικοῦ ἔλεγεν αὐτῇ, ἵνα καλέσῃ, ἐπείπερ οὐκ ἠγνόει ὅτι οὐκ εἶχεν νόμιμον ἄνδρα.

Eti de ho Hērakleōn pros to »Legei autę̄« phēsi; dēlon oti toiouto ti legōn, ei theleis labein touto to hydōr, hypage phōnēson ton andra sou«; kai oietai tēs Samareitidos ton legomenon hypo tou sōtēros andra to plērōma einai autēs, hina syn ekeinǭ genomenē pros ton sōtēra komisasthai parʼ autou tēn dynamin kai tēn henōsin kai tēn anakrasin tēn pros to plērōma autēs dynēthę̄; ou gar peri andros, phēsi, kosmikou elegen autę̄, hina kalesę̄, epeiper ouk ēgnoei hoti ouk eichen nomimon andra.

Further, on “He says to her,” Heracleon says: “Clearly saying something like this: if you want to receive this water, go, call your husband.” And he thinks that the husband of the Samaritan woman spoken of by the Savior is her Pleroma, so that, coming with him to the Savior, she might be able to obtain from him the power, the union, and the mingling with her Pleroma. “For he was not speaking,” he says, “about a worldly husband, that she should call him, since he was not unaware that she had no lawful husband.”

John 4:16 (quotation, high confidence)

Notes and citation

Summary: Heracleon says the woman's “husband” is her heavenly counterpart in the Pleroma, with whom she must be united.

Heracleon's words are quoted. In Valentinian thought each spiritual soul has a heavenly partner (syzygos) in the Pleroma. The quotation is John 4:16.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.67 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-67).

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13.68Preuschen 4:235

προδήλως δὲ ἐνταῦθα βιάζεται, λέγων αὐτῇ τὸν σωτῆρα εἰρηκέναι· Φώνησόν σου τὸν ἄνδρα καὶ ἐλθὲ ἐν- »θάδε«· δηλοῦντα τὸν ἀπὸ τοῦ πληρώματος σύζυγον εἴπερ γὰρ τοῦθʼ οὕτως εἶχεν, ἐχρῆν τὸν ἄνδρα καὶ τίνα τρόπον φωνητέον ἔσται αὐτόν * * *, ἵνα σὺν αὐτῷ γένηται πρὸς τὸν σωτῆρα.

prodēlōs de entautha biazetai, legōn autę̄ ton sōtēra eirēkenai; Phōnēson sou ton andra kai elthe en- »thade«; dēlounta ton apo tou plērōmatos syzygon eiper gar touthʼ houtōs eichen, echrēn ton andra kai tina tropon phōnēteon estai auton * * *, hina syn autǭ genētai pros ton sōtēra.

Clearly he does violence here, saying that the Savior said to her, “Call your husband and come here,” meaning her partner from the Pleroma. For if this were so, he ought [to have told her] who the husband is and in what way he is to be called … so that she might come with him to the Savior.

Textual problem in this passage: see the notes.

John 4:16 (quotation, high confidence)

Notes and citation

Summary: Origen objects that if Jesus meant a heavenly partner, he would have explained who he was and how to call him.

A gap in the digital text is marked "…". The quotation is John 4:16.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.68 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-68).

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13.69Preuschen 4:235

ἀλλʼ ἐπεί, ὡς Ἡρακλέων φησί, κατὰ τὸ νοούμενον ἠγνόει τὸν ἴδιον ἄνδρα, κατὰ δὲ τὸ ἁπλοῦν ᾐσχύνετο εἰπεῖν ὅτι μοιχόν, οὐχὶ δὲ ἄνδρα εἶχεν, πῶς οὐχὶ μάτην ἔσται προστάσσων ὁ λέγων· »Ὕπαγε, φώνησον τὸν ἄνδρα σου, »καὶ ἐλθὲ ἐνθάδε;«

allʼ epei, hōs Hērakleōn phēsi, kata to nooumenon ēgnoei ton idion andra, kata de to haploun ę̄schyneto eipein hoti moichon, ouchi de andra eichen, pōs ouchi matēn estai prostassōn ho legōn; »Hypage, phōnēson ton andra sou, »kai elthe enthade?«

But since, as Heracleon says, in the spiritual sense she did not know her own husband, and in the simple sense she was ashamed to say that she had a lover, not a husband, how will the one who says, “Go, call your husband, and come here,” not be commanding in vain?

John 4:16 (quotation, high confidence)

Notes and citation

Summary: If she neither knew her heavenly husband nor could name her lover, Jesus' command would be pointless.

Heracleon's view is reported. The quotation is John 4:16.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.69 (Preuschen 4:235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-69).

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13.70Preuschen 4:235–236

εἶτα πρὸς τὸ »Ἀληθὲς εἴρηκας ὅτι ἄνδρα οὐκ »ἔχεις« φησίν· ἐπεὶ ἐν τῷ κόσμῳ οὐκ εἶχεν ἄνδρα ἡ Σαμαρεῖτις·

eita pros to »Alēthes eirēkas hoti andra ouk »echeis« phēsin; epei en tǭ kosmǭ ouk eichen andra hē Samareitis;

Then on “You have said truly that you have no husband” he says: “Since in the world the Samaritan woman had no husband;

John 4:17–18 (quotation, high confidence)

Notes and citation

Summary: Heracleon: the woman had no husband in the world,

Heracleon's words are quoted. The quotation adapts John 4:17–18.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.70 (Preuschen 4:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-70).

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13.71Preuschen 4:236

ἠν γὰρ αὐτῆς ὁ ἀνὴρ ἐν τῷ αἰῶνι. ἡμεῖς μὲν οὗν ἀνέγνωμεν· »Πέντε ἄνδρας ἔσχες«· παρὰ δὲ τῷ Ἡρακλέωνι εὕρομεν·

ēn gar autēs ho anēr en tǭ aiōni. hēmeis men houn anegnōmen; »Pente andras esches«; para de tǭ Hērakleōni heuromen;

for her husband was in the Aeon.” We read, “You have had five husbands”; but in Heracleon we found

John 4:18 (quotation, high confidence)

Notes and citation

Summary: because her husband was in the Aeon; he also reads a different number of husbands.

Heracleon's words are quoted; the Aeon is the divine realm of the Pleroma. The quotation is John 4:18.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.71 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-71).

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13.72Preuschen 4:236

»Ἕξ ἄνδρας ἔσχες«. καὶ ἑρμηνεύει γε τὴν ὑλικὴν πᾶσαν κακίαν δηλοῦσθαι διὰ τῶν ἓξ ἀνδρῶν, ᾗ συνεπέπλεκτο καὶ ἐπλησίαζεν παρὰ λόγον πορνεύουσα καὶ ἐνυβριζομένη καὶ ἀθετουμένη καὶ ἐγκαταλειπομένη ὑπʼ αὐτῶν.

»Hex andras esches«. kai hermēneuei ge tēn hylikēn pasan kakian dēlousthai dia tōn hex andrōn, hę̄ synepeplekto kai eplēsiazen para logon porneuousa kai enybrizomenē kai athetoumenē kai enkataleipomenē hypʼ autōn.

“You have had six husbands.” And he interprets the six husbands as signifying all the material wickedness with which she had been entangled and with which she consorted, committing sexual immorality against reason, being outraged, rejected, and abandoned by them.

John 4:18 (quotation, high confidence)

Notes and citation

Summary: Heracleon reads “six husbands,” meaning all the material evil with which the woman had been entangled.

Heracleon's view is reported; his text of John 4:18 read "six" instead of "five".

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.72 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-72).

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13.73Preuschen 4:236

λεκτέον δὲ πρὸς αὐτὸν ὅτι εἴπερ ἐπόρνευεν ἡ πνευματική, ἡμάρτανεν ἡ πνευματική· εἰ δὲ ἡμάρτανεν ἡ πνευματική, δένδρον ἀγαθὸν οὐκ ην ἡ πνευματική· κατὰ γὰρ τὸ εὐαγγέλιον· »Οὐ δύναται »δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν«·

lekteon de pros auton hoti eiper eporneuen hē pneumatikē, hēmartanen hē pneumatikē; ei de hēmartanen hē pneumatikē, dendron agathon ouk ēn hē pneumatikē; kata gar to euangelion; »Ou dynatai »dendron agathon karpous ponērous enenkein«;

We must say to him that if the spiritual woman committed sexual immorality, the spiritual woman sinned; and if the spiritual woman sinned, the spiritual woman was not a good tree; for according to the Gospel, “A good tree cannot bear bad fruit.”

Matt 7:18 (quotation, high confidence)

Notes and citation

Summary: If Heracleon's “spiritual” woman sinned, she could not be a good tree, as the Gospel says.

The quotation is Matt 7:18.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.73 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-73).

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13.74Preuschen 4:236

καὶ δῆλον ὅτι οἴχεται αὐτοῖς τὰ τῆς μυθοποιΐας. εἰ δὲ ἀδύνατόν ἐστι τὸ ἀγαθὸν δένδρον φέρειν πονηροὺς καρπούς, καὶ ἀγαθὸν δένδρον ἡ Σαμαρεῖτις ἅτε πνευματικὴ τυγχάνουσα, ἀκόλουθον αὐτῷ ἐστίν, ὅτι ἤτοι οὐκ ἠν ἁμαρτία ἡ πορνεία αὐτῆς, ἢ οὐκ αὐτὴ ἐπόρνευσεν. Λέγει αὐτῷ ἡ γυνή· Κύριε, θεωρῶ ὅτι Προφήτης εἶ σύ. οἱ Πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε· Ἐν Ἱεροσολύμοις ἐστὶν ὁ τόπος όπου προσκυνεῖν δεῖ.

kai dēlon hoti oichetai autois ta tēs mythopoiïas. ei de adynaton esti to agathon dendron pherein ponērous karpous, kai agathon dendron hē Samareitis hate pneumatikē tynchanousa, akolouthon autǭ estin, hoti ētoi ouk ēn hamartia hē porneia autēs, ē ouk autē eporneusen. Legei autǭ hē gynē; Kyrie, theōrō hoti Prophētēs ei sy. hoi Pateres hēmōn en tǭ orei toutǭ prosekynēsan; kai hymeis legete; En Hierosolymois estin ho topos opou proskynein dei.

And it is clear that their myth-making falls apart. For if it is impossible for the good tree to bear bad fruit, and the Samaritan woman is a good tree, being spiritual, it follows for him that either her sexual immorality was not a sin, or she did not commit it. [John 4:19–20:] “The woman says to him, Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain, and you say that in Jerusalem is the place where one ought to worship.”

Matt 7:18 (allusion, high confidence) · John 4:19–20 (quotation, high confidence)

Notes and citation

Summary: Heracleon's theory forces him to deny either that her immorality was sin or that she committed it. Next lemma: John 4:19–20.

The lemma is John 4:19–20; the allusion is Matt 7:18.

Notes on the original text

Digital text corrected (repeated word in the digital text): ἀκόλουθον αὐτῷ αὐτῷ ἐστίν → ἀκόλουθον αὐτῷ ἐστίν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.74 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-74).

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13.75Preuschen 4:236

Τρίτον ἤδη ἡ Σαμαρεῖτις κύριον ἀναγορεύει τὸν σωτῆρα ἡμῶν, ὅτε καὶ τελευταῖον ἀναγέγραπται τοῦτο πρὸς αὐτὸν εἰρηκέναι· πλὴν οὐδέπω οἴεται αὐτὸν εἶναι τῶν προφητῶν κρείττονα οὐδὲ τὸν προφητευθέντα, ἀλλά τινα προφήτην.

Triton ēdē hē Samareitis kyrion anagoreuei ton sōtēra hēmōn, hote kai teleutaion anagegraptai touto pros auton eirēkenai; plēn oudepō oietai auton einai tōn prophētōn kreittona oude ton prophēteuthenta, alla tina prophētēn.

This is now the third time the Samaritan woman calls our Savior Lord, and it is recorded as the last time she said this to him. However, she does not yet think him greater than the prophets, nor the one prophesied, but some prophet.

John 4:19 (allusion, high confidence)

Notes and citation

Summary: She calls him Lord a third time but still thinks him only a prophet.

The allusion is John 4:19.

Cite (SBL): Origen, Comm. Jo. 13.75 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-75).

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13.76Preuschen 4:236

καὶ ἡ ἑτερόδοξος δὲ γνώμη τῶν περὶ τὰς γραφὰς καλινδουμένων, διελεγχθέντων αὐτῆς τῶν τε προτέρων πέντε ἀνδρῶν καὶ τοῦ μετʼ ἐκείνους καταλειφθέντος ὑπʼ αὐτῆς δόξαντος εἶναι ἀνδρός, τὸν ἐλέγξαντα λόγον οὐ δυναμένη ἀρχῆθεν ὃ ἔστιν ἰδεῖν, προφήτην εἶναί φησιν, οἱονεὶ θεῖόν τινα καὶ ἔχοντά τι τοῦ ἀνθρωπίνου κρεῖττον, οὐ μὴν τοσοῦτον ὅσον ἦν. διόπερ φησὶν οἱονεὶ ἀναβλέψασά πως καὶ ἐν θεωρίᾳ νομίσασα γεγονέναι· Θεωρῶ »ὅτι προφήτης εἶ σύ«.

kai hē heterodoxos de gnōmē tōn peri tas graphas kalindoumenōn, dielenchthentōn autēs tōn te proterōn pente andrōn kai tou metʼ ekeinous kataleiphthentos hypʼ autēs doxantos einai andros, ton elenxanta logon ou dynamenē archēthen ho estin idein, prophētēn einai phēsin, hoionei theion tina kai echonta ti tou anthrōpinou kreitton, ou mēn tosouton hoson ēn. dioper phēsin hoionei anablepsasa pōs kai en theōrią nomisasa gegonenai; Theōrō »hoti prophētēs ei sy«.

And the heterodox mind of those who wallow in the Scriptures, once her first five husbands and the one after them, left by her and thought to be a husband, have been exposed, being unable to see from the beginning what the Word that exposed her is, says he is a prophet, as it were someone divine and having something better than human, yet not as much as he was. Therefore she says, as though she had somehow looked up and thought she had come to contemplation, “I perceive that you are a prophet.”

John 4:19 (quotation, high confidence)

Notes and citation

Summary: The heterodox soul, exposed, recognizes the Word as something divine but not as fully as he is.

The quotation is John 4:19.

Notes on the original text

Digital text corrected (misspelling in the digital text): καταλειφθέντας → καταλειφθέντος.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.76 (Preuschen 4:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/10-315/#p-13-76).

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