Commentary on the Gospel of John 13.77–13.154

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 78 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 13

13.77Preuschen 4:236–237

εἰς τὸ γοῦν »Οἰ πατέρες ἡμῶν« καὶ τὰ ἑξῆς ἰστέον τὴν Σαμαρειτῶν πρὸς Ἰουδαίους διάστασιν περὶ τοῦ νομιζομένου αὐτοῖς ἁγίου τόπου· οἱ μὲν γὰρ Σαμαρεῖς τὸ καλούμενον Γαριζεὶν ὄρος ἅγιον νομίζοντες ἐν αὐτῷ προσκυνοῦσιν τῷ θεῷ, οὗ μέμνηται Μωσῆς ἐν τῷ Δευτερονομίῳ οὕτως λέγων· »Καὶ ἐνετείλατο »Μωσῆς τῷ λαῷ ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων· Οὑτοι στήσονται εὐλο- »γείν τὸν λαὸν ἐν ὄρει Γαριζεὶν διαβάντες τὸν Ἰορδάνην· Συμεών, »Λευΐ, Ἰούδας, Ἰσσάχαρ, Ἰωσὴφ καὶ Βενιαμείν· καὶ οὗτοι στήσονται »ἐπὶ τῆς κατάρας ἐν ὄρει Γαιβάλ· Ῥουβήν, Γὰδ καὶ Ἀσήρ, Ζαβουλών, »Δὰν καὶ Νεφθαλείμ.«

eis to goun »Oi pateres hēmōn« kai ta hexēs isteon tēn Samareitōn pros Ioudaious diastasin peri tou nomizomenou autois hagiou topou; hoi men gar Samareis to kaloumenon Garizein oros hagion nomizontes en autǭ proskynousin tǭ theǭ, hou memnētai Mōsēs en tǭ Deuteronomiǭ houtōs legōn; »Kai eneteilato »Mōsēs tǭ laǭ en tę̄ hēmerą ekeinę̄ legōn; Houtoi stēsontai eulo- »gein ton laon en orei Garizein diabantes ton Iordanēn; Symeōn, »Leuï, Ioudas, Issachar, Iōsēph kai Beniamein; kai houtoi stēsontai »epi tēs kataras en orei Gaibal; Rhoubēn, Gad kai Asēr, Zaboulōn, »Dan kai Nephthaleim.«

On “Our fathers” and what follows, one must know the dispute of the Samaritans with the Jews about the place they consider holy. The Samaritans, considering the mountain called Gerizim holy, worship God on it, which Moses mentions in Deuteronomy, saying thus: “And Moses commanded the people on that day, saying, These shall stand to bless the people on Mount Gerizim, when they have crossed the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; and these shall stand for the curse on Mount Ebal: Reuben, Gad and Asher, Zebulun, Dan and Naphtali.”

John 4:20 (allusion, high confidence) · Deut 27:11–13 (quotation, high confidence)

Notes and citation

Summary: The Samaritans worship on Mount Gerizim, the mountain of blessing in Deuteronomy.

The quotation is Deut 27:11–13.

Cite (SBL): Origen, Comm. Jo. 13.77 (Preuschen 4:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-77).

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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.

13.78Preuschen 4:237

οἱ δὲ Ἰουδαῖοι τὸ Σιὼν θεῖόν τι νενομικότες καὶ οἰκεῖον τοῦ θεοῦ ἐκεῖνον οἴονται εἶναι τὸν ἐκλελεγμένον ὑπὸ τοῦ πατρὸς τῶν ὅλων τόπον, καὶ διὰ τοῦτο ἐν αὐτῷ ᾠκοδομῆσθαι τὸν ναὸν ὑπὸ τοῦ Σολομῶνος λέγουσιν καὶ πᾶσαν τὴν λευϊτικὴν καὶ ἱερατικὴν λατρείαν ἐκεῖ ἐπιτελεῖσθαι.

hoi de Ioudaioi to Siōn theion ti nenomikotes kai oikeion tou theou ekeinon oiontai einai ton eklelegmenon hypo tou patros tōn holōn topon, kai dia touto en autǭ ǭkodomēsthai ton naon hypo tou Solomōnos legousin kai pasan tēn leuïtikēn kai hieratikēn latreian ekei epiteleisthai.

But the Jews, considering Zion something divine and proper to God, think that it is the place chosen by the Father of all, and for this reason they say that the temple was built on it by Solomon and that all the Levitical and priestly worship is performed there.

Deut 12:5 (allusion, medium confidence) · Ps 132:13 (131:13 LXX) (allusion, medium confidence)

Notes and citation

Summary: The Jews consider Zion the place God chose, where the temple stood.

The allusion is Deut 12:5 and Ps 132:13.

Cite (SBL): Origen, Comm. Jo. 13.78 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-78).

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13.79Preuschen 4:237

ἀκολούθως δὲ ταύταις ἑκάτερον ἔθνος ταῖς ὑπολήψεσιν νενόμικεν τοὺς πατέρας ἐν τῷδε ἢ τῷδε ὄρει προσκεκυνηκέναι τῷ θεῷ.

akolouthōs de tautais hekateron ethnos tais hypolēpsesin nenomiken tous pateras en tǭde ē tǭde orei proskekynēkenai tǭ theǭ.

And in keeping with these suppositions each nation has believed that the fathers worshiped God on this or that mountain.

Notes and citation

Summary: Each nation believes its fathers worshiped on its own mountain.

Cite (SBL): Origen, Comm. Jo. 13.79 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-79).

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13.80Preuschen 4:237

Καὶ εἴ ποτε δὲ μέχρι τοῦ δεῦρο συγκαταβαίνοιεν ἀλλήλοις εἰς λόγον Σαμαρεῖς καὶ Ἰουδαῖοι, ἑκάτερος πρὸς τὸν λοιπὸν ἐπαπορήσει, καὶ ἐρεῖ γε ὁ Σαμαρεὺς τῷ Ἰουδαίῳ τὸν τῆς ἐνθάδε ἀναγεγραμμένον γυναικὸς λόγον· »Οἱ πατέρες ἡμῶν έν τῷ ὄρει τούτῳ προσε- »κύνησαν«, δεικνὺς τὸ Γαριζείν, »ὑμεῖς δὲ λέγετε ὅτι ἐν Ἱεροσολύμοις »ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ«.

Kai ei pote de mechri tou deuro synkatabainoien allēlois eis logon Samareis kai Ioudaioi, hekateros pros ton loipon epaporēsei, kai erei ge ho Samareus tǭ Ioudaiǭ ton tēs enthade anagegrammenon gynaikos logon; »Hoi pateres hēmōn en tǭ orei toutǭ prose- »kynēsan«, deiknys to Garizein, »hymeis de legete hoti en Hierosolymois »estin ho topos hopou proskynein dei«.

And if ever, even to this day, Samaritans and Jews come down to discussion with each other, each will raise difficulties against the other, and the Samaritan will say to the Jew the words of the woman recorded here: “Our fathers worshiped on this mountain,” pointing to Gerizim, “and you say that in Jerusalem is the place where one ought to worship.”

John 4:20 (quotation, high confidence)

Notes and citation

Summary: Samaritans still argue with Jews in the woman's very words.

The quotation is John 4:20.

Cite (SBL): Origen, Comm. Jo. 13.80 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-80).

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13.81Preuschen 4:237

ἀλλʼ ἐπεὶ Ἰουδαῖοι μέν, (ἀπʼ αὐτῶν γὰρ ἡ σωτηρία) εἰκόνες εἰσὶν τῶν τοὺς ὑγιαίνοντας φρονούντων λόγους, Σαμαρεῖς δὲ τῶν ἑτεροδόξων, ἀκολούθως τὸ μὲν Γαριζεὶν θεοποιοῦσιν οἱ Σαμαρεῖς, ὅπερ ἑρμηνεύεται »Διατομὴ ἢ Διαίρεσις«, καὶ τῆς κατὰ τὴν ἱστορίαν διατομῆς καὶ διαιρέσεως τῶν δέκα φυλῶν διατετμημένων ἀπὸ τῶν λοιπῶν δύο γεγενημένης κατὰ τοὺς τοῦ Ἰεροβοὰμ χρόνους, ὃς καὶ αὐτὸς ἑρμηνεύεται »Δικασμὸς λαοῦ«· Ἰουδαῖοι δὲ τὸ Σιών, ὅ ἐστιν »Σκοπευτήριον«. εἰκὸς δέ τινα ἐπαπορήσειν διὰ τί αἰ παρὰ Μωσεῖ εὐλογίαι ἐπὶ τοῦ Γαριζεὶν γίνονται.

allʼ epei Ioudaioi men, (apʼ autōn gar hē sōtēria) eikones eisin tōn tous hygiainontas phronountōn logous, Samareis de tōn heterodoxōn, akolouthōs to men Garizein theopoiousin hoi Samareis, hoper hermēneuetai »Diatomē ē Diairesis«, kai tēs kata tēn historian diatomēs kai diaireseōs tōn deka phylōn diatetmēmenōn apo tōn loipōn dyo gegenēmenēs kata tous tou Ieroboam chronous, hos kai autos hermēneuetai »Dikasmos laou«; Ioudaioi de to Siōn, ho estin »Skopeutērion«. eikos de tina epaporēsein dia ti ai para Mōsei eulogiai epi tou Garizein ginontai.

But since the Jews (for salvation is from them) are images of those who think sound doctrines, and the Samaritans of the heterodox, accordingly the Samaritans deify Gerizim, which is interpreted “cutting off” or “division,” and the cutting off and division in history took place when the ten tribes were cut off from the other two in the times of Jeroboam, whose name also is interpreted “judgment of the people”; while the Jews [deify] Zion, which is “watchtower.” One may likely ask why the blessings in Moses take place on Gerizim.

John 4:22 (allusion, high confidence) · 1 Kgs 12:19–20 (allusion, high confidence) · Deut 11:29 (allusion, medium confidence)

Notes and citation

Summary: Jews represent the orthodox, Samaritans the heterodox; Gerizim means “division,” fitting the schism under Jeroboam, while Zion means “watchtower.”

The allusions are John 4:22 and 1 Kgs 12:16–20.

Notes on the original text

Digital text corrected (repeated word with stray letter in the digital text): ἐστὶνλ ἐστὶν → ὅ ἐστιν.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.81 (Preuschen 4:237; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-81).

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13.82Preuschen 4:237–238

λεκτέον δὲ καὶ πρὸς τοῦτο ὅτι, ἐπείπερ σημαίνει ἡ Γαριζεὶν φωνὴ τὴν διατομὴν ἢ τὴν διαίρεσιν, τὸ μὲν τῆς διατομῆς σημαινόμενον ληπτέον, ὅτε σχίζεται ὁ λαὸς ὑπὸ τοῦ Ἱεροβοὰμ καὶ οἰκεῖ τὴν Σαμάρειαν ὁ βασιλεύς· τὸ δὲ τῆς διαιρέσεως ἐπὶ τῆς εὐλογίας, τῶν σοφῶν τῇ διαιρέσει τεταγμένως χρωμένων ἐφʼ ἑκάστου τῶν προβλημάτων, ἥτις ἐστὶν ἀναγκαία πρὸς τὴν τῆς ἀληθείας κατανόησιν.

lekteon de kai pros touto hoti, epeiper sēmainei hē Garizein phōnē tēn diatomēn ē tēn diairesin, to men tēs diatomēs sēmainomenon lēpteon, hote schizetai ho laos hypo tou Hieroboam kai oikei tēn Samareian ho basileus; to de tēs diaireseōs epi tēs eulogias, tōn sophōn tę̄ diairesei tetagmenōs chrōmenōn ephʼ hekastou tōn problēmatōn, hētis estin anankaia pros tēn tēs alētheias katanoēsin.

To this too we must say that, since the word Gerizim signifies cutting off or division, the meaning of cutting off must be taken of when the people is split by Jeroboam and the king dwells in Samaria; and that of division of the blessing, since the wise use division in an orderly way on each of the problems, which is necessary for understanding the truth.

Notes and citation

Summary: Gerizim as “cutting off” fits the schism; as “division” it fits the blessing, since wise distinction is needed to understand truth.

Notes on the original text

Digital text corrected (missing letter in the digital text): τῆς ἀληθείς → τῆς ἀληθείας.

Cite (SBL): Origen, Comm. Jo. 13.82 (Preuschen 4:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-82).

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13.83Preuschen 4:238

ὅσον μὲν οὖν οὐδέπω ἐλήλυθεν ἡ ὑπὸ τοῦ κυρίου εἰρημένη ὥρα, ὅτε οὔτε ἐν τῷ ὅρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνήσουσιν τῷ πατρί, φευκτέον τὸ τῶν Σαμαρειτῶν ὄρος, καὶ ἐν Σιών, ὅπου ἐστὶν τὰ Ἱεροσόλυμα, προσκυνητέον τῷ θεῶ, ἅπερ Ἱεροσόλυμα πόλις εἶναι λέγεται ὑπὸ τοῦ χριστοῦ τοῦ μεγάλου βασιλέως.

hoson men oun oudepō elēlythen hē hypo tou kyriou eirēmenē hōra, hote oute en tǭ horei toutǭ oute en Hierosolymois proskynēsousin tǭ patri, pheukteon to tōn Samareitōn oros, kai en Siōn, hopou estin ta Hierosolyma, proskynēteon tǭ theō, haper Hierosolyma polis einai legetai hypo tou christou tou megalou basileōs.

As long, then, as the hour spoken of by the Lord has not yet come, when they will worship the Father neither on this mountain nor in Jerusalem, the Samaritans' mountain must be fled, and God must be worshiped in Zion, where Jerusalem is, which Christ says is the city of the great King.

John 4:21 (allusion, high confidence) · Matt 5:35 (allusion, high confidence)

Notes and citation

Summary: Until the hour comes, one must avoid the heretics' mountain and worship in Zion, the church.

The allusions are John 4:21 and Matt 5:35.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.83 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-83).

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13.84Preuschen 4:238

τίς δʼ ἂν εἴη ἡ πόλις τοῦ μεγάλου βασιλέως, τὰ ἀληθινὰ Ἱεροσόλυμα, ἢ ἡ ἐκκλησία ἐκ λίθων ᾠκοδομημένη ζώντων, ἔνθα ἱεράτευμα ἅγιον, πνευματικαὶ θυσίαι προσφέρονται τῷ θεῷ ὑπὸ τῶν πνευματικῶν καὶ τὸν πνευματικὸν νενοηκότων νόμον;

tis dʼ an eiē hē polis tou megalou basileōs, ta alēthina Hierosolyma, ē hē ekklēsia ek lithōn ǭkodomēmenē zōntōn, entha hierateuma hagion, pneumatikai thysiai prospherontai tǭ theǭ hypo tōn pneumatikōn kai ton pneumatikon nenoēkotōn nomon?

And what would the city of the great King be, the true Jerusalem, but the church built of living stones, where there is a holy priesthood and spiritual sacrifices are offered to God by the spiritual, those who have understood the spiritual law?

Matt 5:35 (allusion, high confidence) · 1 Pet 2:5 (allusion, high confidence)

Notes and citation

Summary: The true Jerusalem is the church, built of living stones, offering spiritual sacrifices.

The allusions are Matt 5:35 and 1 Pet 2:5.

Cite (SBL): Origen, Comm. Jo. 13.84 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-84).

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13.85Preuschen 4:238

ἐπὰν δὲ ἐνστῇ τὸ πλήρωμα τοῦ χρόνου, τότε οὐχ ἡγητέον τὴν ἀληθινὴν προσκύνησιν καὶ τελείαν θεοσέβειαν τελεῖσθαι έν Ἱεροσολύμοις ἔτι, ὅταν τις γένηται μηδαμῶς ἐν σαρκὶ ἀλλʼ ἐν πνεύματι, καὶ μηδαμῶς ἔτι ἐν τύπῳ ἀλλὰ πᾶς ἐν ἀληθείᾳ, τοιοῦτος κατεσκευασμένος ὥστε ἐξομοιοῦσθαι αὐτὸν οἷς ζητεῖ προσκυνηταῖς ὁ θεός.

epan de enstę̄ to plērōma tou chronou, tote ouch hēgēteon tēn alēthinēn proskynēsin kai teleian theosebeian teleisthai en Hierosolymois eti, hotan tis genētai mēdamōs en sarki allʼ en pneumati, kai mēdamōs eti en typǭ alla pas en alētheią, toioutos kateskeuasmenos hōste exomoiousthai auton hois zētei proskynētais ho theos.

But when the fullness of time has come, then we must not think that true worship and perfect godliness are still performed in Jerusalem, when someone becomes in no way in the flesh but in the spirit, no longer in type at all but wholly in truth, so prepared as to be made like the worshipers God seeks.

Gal 4:4 (allusion, medium confidence) · Rom 8:9 (allusion, medium confidence) · John 4:23 (allusion, high confidence)

Notes and citation

Summary: In the fullness of time, true worship will be in spirit and truth, beyond even the church's present forms.

The allusions are Gal 4:4, Rom 8:9, and John 4:23.

Topics: Eschatology, Prayer

Cite (SBL): Origen, Comm. Jo. 13.85 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-85).

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13.86Preuschen 4:238

Δὶς δὲ τὸ »Ἔρχεται ὥρα« γέγραπται, καὶ κατὰ μὲν τὸ πρῶτον οὐ πρόσκειται »Καὶ νῦν ἐστίν«, κατὰ δὲ τὸ δεύτερόν φησιν ὁ εὐαγγελιστής· »Ἀλλʼ ἔρχεται ὥρα καὶ νῦν ἐστίν«.

Dis de to »Erchetai hōra« gegraptai, kai kata men to prōton ou proskeitai »Kai nyn estin«, kata de to deuteron phēsin ho euangelistēs; »Allʼ erchetai hōra kai nyn estin«.

“The hour is coming” is written twice, and at the first “and now is” is not added, but at the second the evangelist says, “But the hour is coming, and now is.”

John 4:21 (quotation, high confidence) · John 4:23 (quotation, high confidence)

Notes and citation

Summary: “The hour is coming” appears twice, the second time with “and now is.”

The quotations are John 4:21 and 4:23.

Cite (SBL): Origen, Comm. Jo. 13.86 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-86).

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13.87Preuschen 4:238

καὶ οἶμαί γε τὸ μὲν πρότερον δηλοῦν τὴν ἔξω σωμάτων προσκύνησιν ἐνστησομένην κατὰ τὴν τελειότητα· τὸ δέ δεύτερον τὴν τῶν ἐν βίῳ τούτῳ ὡς ἐνδέχεται κατὰ ἀνθρωπίνην φύσιν Προκόπτειν τελειουμένων.

kai oimai ge to men proteron dēloun tēn exō sōmatōn proskynēsin enstēsomenēn kata tēn teleiotēta; to de deuteron tēn tōn en biǭ toutǭ hōs endechetai kata anthrōpinēn physin Prokoptein teleioumenōn.

And I think the first shows the worship outside bodies that will come in the perfection; the second, that of those in this life who are being perfected, as far as they can advance according to human nature.

Notes and citation

Summary: The first “hour” is worship after this bodily life; the second is the growing worship of those being perfected now.

Topics: Eschatology, Prayer

Cite (SBL): Origen, Comm. Jo. 13.87 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-87).

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13.88Preuschen 4:238

ἔξεστιν οὖν καὶ ἐν τῷ πνεύματι καὶ ἀληθείᾳ προσκυνεῖν τῷ πατρὶ ὅτε οὐ μόνον »ἔρχεται ὥρα« ἀλλὰ »καὶ νῦν ἐστίν«, κἂν ἐν τοῖς Ἱεροσολύμοις διὰ τοὺς ἐπὶ τοσοῦτον μόνον φθάνοντας τυγχάνειν νομιζώμεθα.

exestin oun kai en tǭ pneumati kai alētheią proskynein tǭ patri hote ou monon »erchetai hōra« alla »kai nyn estin«, kan en tois Hierosolymois dia tous epi tosouton monon phthanontas tynchanein nomizōmetha.

It is possible, then, to worship the Father in spirit and truth too, when not only “the hour is coming” but “and now is,” even if we are thought to be in Jerusalem because of those who reach only so far.

John 4:23 (quotation, high confidence)

Notes and citation

Summary: Even now one can worship in spirit and truth, while outwardly remaining in the church for the sake of simpler believers.

The quotation is John 4:23.

Notes on the original text

Digital text corrected (misread letters in the digital text; missing letter in the digital text): κὰ)ν ἐν τοῖς → κἂν ἐν τοῖς; νομιώμεθα → νομιζώμεθα.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.88 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-88).

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13.89Preuschen 4:238

ὅτε γοῦν γέγραπται· »Ἔρχεται ὥρα καὶ νῦν ἐστίν«, οὐκέτι λέγεται τὸ »Οὔτε έν τῷ ὄρει τούτῳ οὔτε έν Ἱεροσολύμοις προσκυνήσετε τῷ »πατρί«, ὥσπερ εἴρηται, ὅπου τὸ »Ἔρχεται ὥρα« χωρὶς τοῦ »Νῦν »ἐστίν« ἀναγέγραπται.

hote goun gegraptai; »Erchetai hōra kai nyn estin«, ouketi legetai to »Oute en tǭ orei toutǭ oute en Hierosolymois proskynēsete tǭ »patri«, hōsper eirētai, hopou to »Erchetai hōra« chōris tou »Nyn »estin« anagegraptai.

At any rate, when it is written, “The hour is coming and now is,” it is no longer said, “You will worship the Father neither on this mountain nor in Jerusalem,” as it is said where “The hour is coming” is recorded without “and now is.”

John 4:23 (quotation, high confidence) · John 4:21 (quotation, high confidence)

Notes and citation

Summary: Only the future hour excludes both mountain and Jerusalem.

The quotations are John 4:23 and 4:21.

Cite (SBL): Origen, Comm. Jo. 13.89 (Preuschen 4:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-89).

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13.90Preuschen 4:238–239

ἔτι μέντοι γε ὁμοίαν ψευδοδοξίαν τῇ ἐπὶ τοῦ νομιζομένου φρέατος εἰρημένῃ ἔχει ἡ Σαμαρεῖτις ταῦτα λέγουσα. ἐκεῖ τε γὰρ »Μὴ σύ«, φησί, »μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς δέδωκεν »ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ »θρέμματα αὐτοῦ;« ἐνθάδε δὲ τὸ »Οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ »προσεκυνησαν«.

eti mentoi ge homoian pseudodoxian tę̄ epi tou nomizomenou phreatos eirēmenę̄ echei hē Samareitis tauta legousa. ekei te gar »Mē sy«, phēsi, »meizōn ei tou patros hēmōn Iakōb, hos dedōken »hēmin to phrear kai autos ex autou epien kai hoi huioi autou kai ta »thremmata autou?« enthade de to »Hoi pateres hēmōn en tǭ orei toutǭ »prosekynēsan«.

Further, in saying these things the Samaritan woman holds a false opinion like that expressed about the supposed well. For there she says, “Are you greater than our father Jacob, who gave us the well and drank from it himself, and his sons and his cattle?” and here, “Our fathers worshiped on this mountain.”

John 4:12 (quotation, high confidence) · John 4:20 (quotation, high confidence)

Notes and citation

Summary: Her claim about the fathers' mountain is as mistaken as her claim about Jacob's well.

The quotations are John 4:12 and 4:20.

Notes on the original text

Digital text corrected (stray accent in the digital text): νομίζομένου → νομιζομένου.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.90 (Preuschen 4:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-90).

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13.91Preuschen 4:239

Ὁ δὲ Ἡρακλέων εἰς τὰ αὐτὰ ῥήματα λέγει εὐσχημόνως ὡμολογηκέναι τὴν Σαμαρεῖτιν τὰ ὑπʼ αὐτοῦ πρὸς αὐτὴν εἰρημένα· προφήτου γὰρ μόνου, φησίν, ἐστὶν εἰδέναι τὰ πάντα· ψευδόμενος ἑκατέρως· καὶ γὰρ οἱ ἄγγελοι τὰ τοιαῦτα δύνανται εἰδέναι καὶ ὁ προφήτης οὐ πάντα οἰδεν· »Ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν«, κἂν προφητεύωμεν ἢ γινώσκωμεν.

Ho de Hērakleōn eis ta auta rhēmata legei euschēmonōs hōmologēkenai tēn Samareitin ta hypʼ autou pros autēn eirēmena; prophētou gar monou, phēsin, estin eidenai ta panta; pseudomenos hekaterōs; kai gar hoi angeloi ta toiauta dynantai eidenai kai ho prophētēs ou panta oiden; »Ek merous gar ginōskomen kai ek merous prophēteuomen«, kan prophēteuōmen ē ginōskōmen.

Heracleon on the same words says that the Samaritan woman fittingly acknowledged what he had said to her; “for it belongs to a prophet alone,” he says, “to know all things.” He is wrong on both counts: for angels too can know such things, and the prophet does not know all things: “For we know in part and we prophesy in part,” even if we prophesy or know.

1 Cor 13:9 (quotation, high confidence)

Notes and citation

Summary: Heracleon says only a prophet knows all things; Origen replies that angels know such things and prophets know only in part.

Heracleon's words are quoted. The quotation is 1 Cor 13:9.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.91 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-91).

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13.92Preuschen 4:239

μετὰ δὲ ταῦτα ἐπαινεῖ ὡς πρεπόντως τῇ αὑτῆς φύσει ποιήσασαν τὴν Σαμαρεῖτιν, καὶ μήτε ψευσαμένην μήτε ἄντικρυς ὁμολογήσασαν τὴν ἑαυτῆς ἀσχημοσύνην· πεπεισμένην τέ φησιν αὐτὴν ὅτι προφήτης εἴη, ἐρωτᾶν αὐτὸν ἅμα τὴν αἰτίαν ἐμφαίνουσαν διʼ ἣν ἐξεπόρνευσεν, ὅτι διʼ ἄγνοιαν θεοῦ καὶ τῆς κατὰ τὸν θεὸν λατρείας ἀμελήσασαν καὶ πάντων τῶν κατὰ τὸν βίον αὐτῇ ἀναγκαίων, καὶ ἄλλως † άεὶ τὴν ἐν τῷ βίῳ τυγχάνουσαν· οὐ γὰρ ἄν, φησίν, αὐτὴ ἤρχετο ἐπὶ τὸ φρέαρ ἔξω τῆς πόλεως τυγχάνον.

meta de tauta epainei hōs prepontōs tę̄ hautēs physei poiēsasan tēn Samareitin, kai mēte pseusamenēn mēte antikrys homologēsasan tēn heautēs aschēmosynēn; pepeismenēn te phēsin autēn hoti prophētēs eiē, erōtan auton hama tēn aitian emphainousan diʼ hēn exeporneusen, hoti diʼ agnoian theou kai tēs kata ton theon latreias amelēsasan kai pantōn tōn kata ton bion autę̄ anankaiōn, kai allōs † aei tēn en tǭ biǭ tynchanousan; ou gar an, phēsin, autē ērcheto epi to phrear exō tēs poleōs tynchanon.

After this he praises the Samaritan woman as having acted in keeping with her own nature, neither lying nor openly confessing her own shame; and he says that, persuaded he was a prophet, she questioned him, at the same time showing the reason for which she had committed sexual immorality: that through ignorance of God she had neglected the worship due to God and all that was necessary to her in life, and in other ways … always that in life; “for she would not,” he says, “have come to the well that was outside the city.”

Textual problem in this passage: see the notes.

Notes and citation

Summary: Heracleon says the woman, true to her nature, revealed that ignorance of God had led to her immorality and neglect of worship.

Heracleon's view is reported. The text is corrupt at the dagger.

Notes on the original text

Digital text corrected (repeated syllables and stray letter in the digital text): ἤρχετο χετο ἐπὶ τὸ φρέαρ ἔξω Ι τῆς → ἤρχετο ἐπὶ τὸ φρέαρ ἔξω τῆς.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.92 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-92).

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13.93Preuschen 4:239

οὐκ οἶδα δὲ πῶς ἐνόμισεν ἐμφαίνεσθαι τὴν αἰτίαν τοῦ ἐκπεπορνευκέναι, ἢ θεοῦ αἰτίαν γεγονέναι ἐπὶ τῶν πλημμελημάτων τῆς κατὰ θεὸν λατρείας· ἀλλʼ ἔοικεν ταῦτα ὡς ἔτυχεν ἐσχεδιακέναι χωρὶς πάσης πιθανότητος.

ouk oida de pōs enomisen emphainesthai tēn aitian tou ekpeporneukenai, ē theou aitian gegonenai epi tōn plēmmelēmatōn tēs kata theon latreias; allʼ eoiken tauta hōs etychen eschediakenai chōris pasēs pithanotētos.

I do not know how he thought the cause of her immorality is shown, or that God was the cause of her offenses against the worship of God; but he seems to have improvised these things at random, without any plausibility.

Notes and citation

Summary: Origen dismisses this as unfounded improvisation.

Notes on the original text

Digital text corrected (misread letter in the digital text; word split in the digital text): οὐκ οἶκ δὲ → οὐκ οἶδα δὲ; ἐσχεδια κέναι → ἐσχεδιακέναι.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.93 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-93).

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13.94Preuschen 4:239

προστίθησίν τε τούτοις· ὅτι βουλομένη μαθεῖν πῶς καὶ τίνι εὐαρεστήσασα καὶ θεῷ προσκυνήσασα ἀπαλλαγείη τοῦ πορνεύειν λέγει τὸ Οἱ »πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν« καὶ τὸ ἑξῆς. σφόδρα δέ ἐστιν εὐέλεγκτα τὰ εἰρημένα· πόθεν γὰρ ὅτι βούλεται μαθεῖν τίνι εὐαρεστήσασα ἀπαλλαγείη τοῦ πορνεύειν; Λέγει αὐτῇ ὁ Ἰησοῦς· Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνῄσετε τῷ πατρί.

prostithēsin te toutois; hoti boulomenē mathein pōs kai tini euarestēsasa kai theǭ proskynēsasa apallageiē tou porneuein legei to Hoi »pateres hēmōn en tǭ orei toutǭ prosekynēsan« kai to hexēs. sphodra de estin euelenkta ta eirēmena; pothen gar hoti bouletai mathein tini euarestēsasa apallageiē tou porneuein? Legei autę̄ ho Iēsous; Pisteue moi, gynai, hoti erchetai hōra hote oute en tǭ orei toutǭ oute en Hierosolymois proskynę̄sete tǭ patri.

And he adds to these that, wishing to learn how, and by pleasing whom and worshiping God, she might be freed from committing sexual immorality, she says, “Our fathers worshiped on this mountain,” and what follows. But what he says is very easy to refute: for from where does it appear that she wishes to learn by pleasing whom she might be freed from immorality? [John 4:21:] “Jesus says to her, Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.”

John 4:20 (quotation, high confidence) · John 4:21 (quotation, high confidence)

Notes and citation

Summary: Heracleon says she wanted to learn how to be freed from immorality; Origen finds no basis for this. Next lemma: John 4:21.

Heracleon's view is reported. The quotations are John 4:20 and the lemma John 4:21.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): πορνεύειν; 4, 21 Λέγει → πορνεύειν; Λέγει.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.94 (Preuschen 4:239; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-94).

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13.95Preuschen 4:239–240

Ὅτε ἔδοξεν πιθανώτατα τετηρηκέναι ὁ Ἡρακλέων ἐν τούτοις τὸ ἐπὶ μὲν τῶν προτέρων μὴ εἰρῆσθαι αὐτῇ· »Πίστευέ »μοι, γύναι«, νῦν δὲ τοῦτο αὐτῇ προστετάχθαι, τότε ἐπεθόλωσεν τὸ μὴ ἀπίθανον παρατήρημα, εἰπὼν ὄρος μὲν τὸν διάβολον λέγεσθαι ἢ τὸν κόσμον αὐτοῦ, ἐπείπερ μέρος ἓν ὁ διάβολος ὅλης τῆς ὕλης, φησίν, ὁ δὲ κόσμος τὸ σύμπαν τῆς κακίας ὄρος, ἔρημον οἰκητήριον θηρίων, ᾡ προσεκύνουν πάντες οἱ πρὸ νόμου καὶ οἱ ἐθνικοί· Ἱεροσόλυμα δὲ τὴν κτίσιν ἢ τὸν κτίστην, ᾡ προσεκύνουν Ἰουδαῖοι.

Hote edoxen pithanōtata tetērēkenai ho Hērakleōn en toutois to epi men tōn proterōn mē eirēsthai autę̄; »Pisteue »moi, gynai«, nyn de touto autę̄ prostetachthai, tote epetholōsen to mē apithanon paratērēma, eipōn oros men ton diabolon legesthai ē ton kosmon autou, epeiper meros hen ho diabolos holēs tēs hylēs, phēsin, ho de kosmos to sympan tēs kakias oros, erēmon oikētērion thēriōn, hǭ prosekynoun pantes hoi pro nomou kai hoi ethnikoi; Hierosolyma de tēn ktisin ē ton ktistēn, hǭ prosekynoun Ioudaioi.

Where Heracleon seemed to have observed very plausibly in these words that in the earlier parts “Believe me, woman” was not said to her, but now this is commanded her, he then muddied this not implausible observation, saying that the mountain means the devil or his world, since the devil, he says, is one part of the whole of matter, while the world is the whole mountain of wickedness, a desert dwelling of beasts, which all those before the law and the Gentiles worshiped; and Jerusalem the creation or the Creator, whom the Jews worshiped.

John 4:21 (quotation, high confidence)

Notes and citation

Summary: Heracleon rightly notes the new “Believe me,” but then says the mountain is the devil or the world, worshiped by Gentiles, and Jerusalem the creation or Creator, worshiped by Jews.

Heracleon's words are reported.

Notes on the original text

Digital text corrected (repeated word in the digital text): φησίν, φησίν, ὁ δὲ → φησίν, ὁ δὲ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.95 (Preuschen 4:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-95).

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13.96Preuschen 4:240

ἀλλὰ καὶ δευτέρως ὄρος μὲν ἐνόμισεν εἶναι τὴν κτίσιν ᾗ οἱ ἐθνικοὶ προσεκύνουν· Ἱεροσόλυμα δὲ τὸν <ᾦ> οἱ Ἰουδαῖοι ελάτρευον.

alla kai deuterōs oros men enomisen einai tēn ktisin hę̄ hoi ethnikoi prosekynoun; Hierosolyma de ton <ǭ> hoi Ioudaioi elatreuon.

But also, secondly, he thought the mountain is the creation, which the Gentiles worshiped, and Jerusalem the [Creator], whom the Jews served.

Notes and citation

Summary: Alternatively, Heracleon says, the mountain is creation and Jerusalem the Creator.

Heracleon's view is reported; the word in angle brackets is the modern editor's supplement, and "Creator" is supplied from the sense.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.96 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-96).

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13.97Preuschen 4:240

ὑμεῖς οὐν, φησίν, οἱονεὶ πνευματικοὶ ουτε τῇ κτίσει ουτε τῷ δημιουργῷ προσκυνήσετε, ἀλλὰ τῷ πατρὶ τῆς ἀληθείας· καὶ συμπαρα- λαμβάνει γε, φησίν, αὐτὴν ὡς ἤδη πιστὴν καὶ συναριθμουμένην τοῖς κατὰ ἀλήθειαν προσκυνηταῖς.

hymeis oun, phēsin, hoionei pneumatikoi oute tę̄ ktisei oute tǭ dēmiourgǭ proskynēsete, alla tǭ patri tēs alētheias; kai sympara- lambanei ge, phēsin, autēn hōs ēdē pistēn kai synarithmoumenēn tois kata alētheian proskynētais.

“You, then,” he says, “as spiritual people, will worship neither the creation nor the Demiurge, but the Father of truth.” “And he takes her along,” he says, “as already faithful and counted among those who worship in truth.”

Notes and citation

Summary: Heracleon: spiritual people worship neither creation nor the Demiurge but the Father of truth, and the woman is counted among them.

Heracleon's words are quoted. The Demiurge is the lesser Creator-god of Valentinian thought.

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

Topics: Heresy, Prayer

Cite (SBL): Origen, Comm. Jo. 13.97 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-97).

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13.98Preuschen 4:240

Ἀλλʼ ἡμεῖς τὴν μὲν ἐν φαντασίᾳ γνωστικῶν λόγων καὶ νομιζομένων ὑψηλῶν ὀνομαζομένην θεοσέβειαν παρὰ τοῖς ἑτεροδόξοις ὑπολαμβάνομεν δηλοῦσθαι διὰ τοῦ »Οὔτε ἐν τῷ ὄρει τούτῳ«· τὸν δὲ κανόνα τὸν κατὰ τοὺς πολλοὺς τῆς ἐκκλησίας, ὃν καὶ αὐτὸν τέλειος καὶ ἅγιος ὑπεραναβήσεται θεωρητικώτερον καὶ σαφέστερον καὶ θειότερον προσκυνῶν τῷ πατρὶ διὰ τοῦ »Οὔτε ἐν Ἱεροσολύμοις »προσκυνήσετε τῷ πατρί«.

Allʼ hēmeis tēn men en phantasią gnōstikōn logōn kai nomizomenōn hypsēlōn onomazomenēn theosebeian para tois heterodoxois hypolambanomen dēlousthai dia tou »Oute en tǭ orei toutǭ«; ton de kanona ton kata tous pollous tēs ekklēsias, hon kai auton teleios kai hagios hyperanabēsetai theōrētikōteron kai saphesteron kai theioteron proskynōn tǭ patri dia tou »Oute en Hierosolymois »proskynēsete tǭ patri«.

But we understand that by “neither on this mountain” is shown the so-called godliness among the heterodox, in the fantasy of “gnostic” words thought lofty; and by “nor in Jerusalem will you worship the Father” the rule followed by the many in the church, which the perfect and holy person will also go beyond, worshiping the Father more contemplatively, more clearly, and more divinely.

John 4:21 (quotation, high confidence)

Notes and citation

Summary: “Not on this mountain” rejects heretical “gnostic” worship; “not in Jerusalem” means the perfect will surpass even the church's ordinary worship.

The quotation is John 4:21.

Topics: Heresy, Prayer

Cite (SBL): Origen, Comm. Jo. 13.98 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-98).

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13.99Preuschen 4:240

ὥσπερ γάρ (καθὼς ἂν καὶ οἱ Ἰουδαῖοι) οἱ ἄγγελοι οὐκ ἐν Ἱεροσολύμοις προσκυνοῦσιν τῷ πατρί, τῷ κρειττόνως παρὰ τοὺς έν Ἱεροσολύμοις προσκυνεῖν τῷ πατρί, οὕτως οἱ ἤδη τῇ διαθέσει τὸ ἰσάγγελοι εἶναι ἐσχηκότες οὐδὲ ἐν Ιεροσολύμοις προσκυνήσουσιν τῷ πατρί, ἀλλὰ βέλτιον ἢ οἱ ἐν Ἱεροσολύμοις, κἂν διὰ τοὺς έν Ἱεροσολύμοις συνπεριφέρωνται τοῖς ἐν Ἱεροσολύμοις, τοῖς Ἰουδαίοις γινόμενοι Ἰουδαῖοι ἵνα Ἰουδαίους κερδήσωσιν. Ἱεροσόλυμα δέ μοι νοείσθω καθὼς προσαποδεδώκαμεν, ὁμοίως δὲ καὶ οἱ Ἰουδαῖοι.

hōsper gar (kathōs an kai hoi Ioudaioi) hoi angeloi ouk en Hierosolymois proskynousin tǭ patri, tǭ kreittonōs para tous en Hierosolymois proskynein tǭ patri, houtōs hoi ēdē tę̄ diathesei to isangeloi einai eschēkotes oude en Ierosolymois proskynēsousin tǭ patri, alla beltion ē hoi en Hierosolymois, kan dia tous en Hierosolymois synperipherōntai tois en Hierosolymois, tois Ioudaiois ginomenoi Ioudaioi hina Ioudaious kerdēsōsin. Hierosolyma de moi noeisthō kathōs prosapodedōkamen, homoiōs de kai hoi Ioudaioi.

For just as the angels (as the Jews too would grant) do not worship the Father in Jerusalem, because they worship the Father better than those in Jerusalem, so those who already in disposition have become equal to angels will not worship the Father in Jerusalem either, but better than those in Jerusalem, even if for the sake of those in Jerusalem they accommodate themselves to those in Jerusalem, becoming Jews to the Jews to win Jews. Let Jerusalem be understood by me as we have explained, and likewise the Jews.

Luke 20:36 (allusion, high confidence) · 1 Cor 9:20 (allusion, high confidence)

Notes and citation

Summary: Like angels, the perfect worship better than in “Jerusalem,” though they may accommodate themselves to others for their sake.

The allusions are Luke 20:36 and 1 Cor 9:20.

Notes on the original text

Digital text corrected (repeated word in the digital text; stray letter in the digital text): ὥσπερ γάρ καθὼς (καθὼς ἂν → ὥσπερ γάρ (καθὼς ἂν; δέ μοι Ι νοείσθω → δέ μοι νοείσθω.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.99 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-99).

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13.100Preuschen 4:240

ὅτε μέντοι γε οὔτε έν τῷ ὄρει τούτῳ οὔτε ἐν Ιεροσολύμοις τις προσκυνεῖ, ἐλθούσης τῆς ὥρας προσκυνεῖ μετὰ παρρησίας υἱὸς γεγενημένος τὸν πατέρα. διόπερ οὐκ εἴρηται »οὔτε ἐν »Ἵεροσολύμοις προσκυνήσετε τῷ θεῷ« ἀλλὰ »Οὔτε ἐν προσκυνήσετε τῷ πατρί«. Ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν.

hote mentoi ge oute en tǭ orei toutǭ oute en Ierosolymois tis proskynei, elthousēs tēs hōras proskynei meta parrēsias huios gegenēmenos ton patera. dioper ouk eirētai »oute en »Hierosolymois proskynēsete tǭ theǭ« alla »Oute en proskynēsete tǭ patri«. Hymeis proskyneite ho ouk oidate, hēmeis proskynoumen ho oidamen, hoti hē sōtēria ek tōn Ioudaiōn estin.

When, however, one worships neither on this mountain nor in Jerusalem, the hour having come, he worships the Father with boldness, having become a son. That is why it is not said, “You will worship God neither in Jerusalem,” but “You will worship the Father neither in [Jerusalem].” [John 4:22:] “You worship what you do not know; we worship what we know, for salvation is from the Jews.”

John 4:21 (quotation, high confidence) · John 4:22 (quotation, high confidence)

Notes and citation

Summary: When the hour comes, the worshiper, having become a son, worships the Father with boldness. Next lemma: John 4:22.

The quotations are John 4:21 and the lemma John 4:22.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): πατρί«. IV, 22. Ὑμεῖς → πατρί«. Ὑμεῖς.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.100 (Preuschen 4:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-100).

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13.101Preuschen 4:240–241

Τὸ »Ὑμεῖς«, ὅσον ἐπὶ τῇ λέξει, οἱ Σαμαρεῖς· ὅσον δὲ ἐπὶ τῇ ἀναγωγῇ, οἱ περὶ τὰς γραφὰς ἑτερόδοξοι· τὸ δὲ »‘Ημεῖς«, ὅσον ἐπὶ τῷ ῥητῷ, οἱ Ἱουδαῖοι· ὅσον δὲ ἐπὶ τῇ ἀλληγορίᾳ, ἐγὼ ὁ λόγος καὶ οἱ κατʼ ἐμὲ μεμορφωμένοι, τὴν σωτηρίαν ἔχοντες ἀπὸ τῶν Ἰου- δαϊκῶν λόγων· τὸ γὰρ φανερωθὲν νῦν μυστήριον πεφανέρωται διά τε γραφῶν προφητικῶν καὶ τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

To »Hymeis«, hoson epi tę̄ lexei, hoi Samareis; hoson de epi tę̄ anagōgę̄, hoi peri tas graphas heterodoxoi; to de »‘Ēmeis«, hoson epi tǭ rhētǭ, hoi Hioudaioi; hoson de epi tę̄ allēgorią, egō ho logos kai hoi katʼ eme memorphōmenoi, tēn sōtērian echontes apo tōn Iou- daïkōn logōn; to gar phanerōthen nyn mystērion pephanerōtai dia te graphōn prophētikōn kai tēs epiphaneias tou kyriou hēmōn Iēsou Christou.

“You,” as far as the letter goes, are the Samaritans; as far as the higher sense goes, those heterodox about the Scriptures. “We,” according to the text, are the Jews; according to the allegory, I the Word, and those formed according to me, who have salvation from the Jewish words. For the mystery now manifested has been manifested both through prophetic writings and through the appearing of our Lord Jesus Christ.

Rom 16:25–26 (allusion, high confidence) · 2 Tim 1:10 (allusion, medium confidence)

Notes and citation

Summary: “You” are the Samaritans, or heretics; “we” are the Jews, or the Word and those shaped by him, whose salvation comes from the Jewish Scriptures.

The allusions are Rom 16:25–26 and 2 Tim 1:10.

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.101 (Preuschen 4:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-101).

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13.102Preuschen 4:241

Ὅρα δὲ εἰ μὴ ἰδίως καὶ παρὰ τὴν ἀκολουθίαν τῶν ῥητῶν ὁ Ἡρακλέων ἐκδεξάμενος τὸ »Ὑμεῖς« ἀντὶ τοῦ »Οἱ Ἰουδαῖοι «καὶ οἱ ἐθνικοὶ« διηγήσατο.

Hora de ei mē idiōs kai para tēn akolouthian tōn rhētōn ho Hērakleōn ekdexamenos to »Hymeis« anti tou »Hoi Ioudaioi «kai hoi ethnikoi« diēgēsato.

See whether Heracleon did not interpret peculiarly and against the sequence of the text, taking “You” to mean “the Jews and the Gentiles.”

Notes and citation

Summary: Heracleon took “you” to mean Jews and Gentiles, against the context.

Heracleon's view is reported.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.102 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-102).

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13.103Preuschen 4:241

οἷον δέ ἐστιν πρὸς τὴν Σαμαρεῖτιν λέγεσθαι· Ὑμεῖς οἱ Ἰουδαῖοι, ἢ πρὸς Σαμαρεῖτιν· Ὑμεῖς οἱ ἐθνικοί; ἀλλʼ οὐκ οἴδασίν γε οἱ ἑτερόδοξοι ὃ προσκυνοῦσιν, ὅτι πλάσμα ἐστὶν καὶ οὐκ ἀλήθεια, καὶ μῦθος καὶ οὐ μυστήρια· ὁ δὲ προσκυνῶν τὸν δημιουργόν, μάλιστα κατὰ τὸν ἐν κρυπτῷ Ἰουδαῖον καὶ τοὺς λόγους τοὺς πνευματικοὺς Ἰουδαϊκούς, οὑτος ὃ οἶδεν προσκυνεῖ.

hoion de estin pros tēn Samareitin legesthai; Hymeis hoi Ioudaioi, ē pros Samareitin; Hymeis hoi ethnikoi? allʼ ouk oidasin ge hoi heterodoxoi ho proskynousin, hoti plasma estin kai ouk alētheia, kai mythos kai ou mystēria; ho de proskynōn ton dēmiourgon, malista kata ton en kryptǭ Ioudaion kai tous logous tous pneumatikous Ioudaïkous, houtos ho oiden proskynei.

For what sense is there in saying to the Samaritan woman, “You Jews,” or to a Samaritan woman, “You Gentiles”? But the heterodox do not know what they worship, that it is a fabrication and not truth, a myth and not mysteries; while one who worships the Creator, especially as the Jew in secret and according to the spiritual Jewish words, worships what he knows.

Rom 2:29 (allusion, high confidence) · John 4:22 (allusion, high confidence)

Notes and citation

Summary: It makes no sense to call a Samaritan “you Jews”; rather the heretics do not know what they worship, while worshipers of the Creator do.

The allusion is Rom 2:29.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.103 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-103).

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13.104Preuschen 4:241

πολὺ δέ ἐστιν νῦν παρατίθεσθαι τοῦ Ἡρακλέωνος τὰ ῥητά, ἀπὸ τοῦ ἐπιγεγραμμένου »Πέτρου κηρύγματος« παραλαμβανόμενα, καὶ ἵστασθαι πρὸς αὐτὰ ἐξετάζοντας καὶ περὶ τοῦ βιβλίου, πότερόν ποτε γνήσιόν ἐστιν ἢ νόθον ἢ μικτόν· διόπερ ἑκόντες ὑπερτιθέμεθα, ταῦτα μόνον ἐπισημειούμενοι φέρειν αὐτόν, ὡς Πέτρου διδάξαντος, μὴ δεῖν καθʼ Ἕλληνας προσκυνεῖν, τὰ τῆς ὕλης πράγματα ἀποδεχομένους καὶ λατρεύοντας ξύλοις καὶ λίθοις, μήτε κατὰ Ἰουδαίους σέβειν τὸ θεῖον, ἐπείπερ καὶ αὐτοὶ μόνοι οἰόμενοι ἐπίστασθαι θεὸν ἀγνοοῦσιν αὐτόν, λατρεύοντες ἀγγέλοις καὶ μηνὶ καὶ σελήνῃ.

poly de estin nyn paratithesthai tou Hērakleōnos ta rhēta, apo tou epigegrammenou »Petrou kērygmatos« paralambanomena, kai histasthai pros auta exetazontas kai peri tou bibliou, poteron pote gnēsion estin ē nothon ē mikton; dioper hekontes hypertithemetha, tauta monon episēmeioumenoi pherein auton, hōs Petrou didaxantos, mē dein kathʼ Hellēnas proskynein, ta tēs hylēs pragmata apodechomenous kai latreuontas xylois kai lithois, mēte kata Ioudaious sebein to theion, epeiper kai autoi monoi oiomenoi epistasthai theon agnoousin auton, latreuontes angelois kai mēni kai selēnę̄.

It would take long now to set out Heracleon's quotations, taken from the book entitled “The Preaching of Peter,” and to take a stand against them, examining also whether the book is genuine, spurious, or mixed. Therefore we willingly postpone this, noting only that he brings forward, as Peter's teaching, that one must not worship as the Greeks do, accepting the things of matter and serving wood and stones, nor revere the divine as the Jews do, since they too, thinking that they alone know God, do not know him, serving angels and the month and the moon.

Notes and citation

Summary: Heracleon cites the “Preaching of Peter,” whose authenticity is doubtful, as teaching that neither Greek idolaters nor Jews truly know God.

The Preaching of Peter (Kerygma Petrou) survives only in quotations. Heracleon's use of it is reported.

Extrabiblical texts: Ker. Pet. (Preaching of Peter; quotation); Heracleon (Heracleon, Commentary on John (fragments); allusion)

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.104 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-104).

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13.105Preuschen 4:241

ζητητέον μέντοι ὡς πρὸς τὸ ἀληθές, τίνι ἡ σωματικὴ λατρεία ἐγίνετο ὑπὸ Ἰουδαίων· ὅτι μὲν γὰρ προκείμενον ἦν αὐτοῖς προσφέρειν τὰς θυσίας τῷ κτίστῃ τοῦ παντὸς τοῦτο δῆλον.

zētēteon mentoi hōs pros to alēthes, tini hē sōmatikē latreia egineto hypo Ioudaiōn; hoti men gar prokeimenon ēn autois prospherein tas thysias tǭ ktistę̄ tou pantos touto dēlon.

We must ask, however, as to the truth, to whom the bodily worship of the Jews was offered. That their purpose was to offer the sacrifices to the Creator of the universe is clear.

Notes and citation

Summary: The Jews offered their sacrifices to the Creator of all.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.105 (Preuschen 4:241; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-105).

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13.106Preuschen 4:241–242

ἄξιον δὲ ἰδεῖν τί ἐστιν τὸ ἐν ταῖς Πράξεσι τῶν ἀποστόλων γεγραμμένον· »Ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατείᾳ τοῦ οὐρανοῦ.« οὐκ οἶδα δὲ πῶς τοῦ σωτῆρος ἄντικρυς φάσκοντος ὅτι » Ἡ σωτηρία ἀπὸ τῶν Ἰουδαίων ἐστίν« οἱ ἑτερόδοξοι ἀρνοῦνται τὸν θεὸν τοῦ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, τῶν πατέρων τῶν Ἰουδαίων.

axion de idein ti estin to en tais Praxesi tōn apostolōn gegrammenon; »Estrepsen de ho theos kai paredōken autous latreuein tę̄ strateią tou ouranou.« ouk oida de pōs tou sōtēros antikrys phaskontos hoti » Hē sōtēria apo tōn Ioudaiōn estin« hoi heterodoxoi arnountai ton theon tou Abraam kai Isaak kai Iakōb, tōn paterōn tōn Ioudaiōn.

It is worth seeing what is written in the Acts of the Apostles: “But God turned and gave them over to worship the host of heaven.” And I do not know how, when the Savior says plainly that “Salvation is from the Jews,” the heterodox deny the God of Abraham and Isaac and Jacob, the fathers of the Jews.

Acts 7:42 (quotation, high confidence) · John 4:22 (quotation, high confidence)

Notes and citation

Summary: Since salvation is from the Jews, the heretics cannot deny the God of Abraham, Isaac, and Jacob.

The quotations are Acts 7:42 and John 4:22.

Topics: Heresy, Trinity

Cite (SBL): Origen, Comm. Jo. 13.106 (Preuschen 4:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-106).

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13.107Preuschen 4:242

ἔτι δὲ εἰ πληροῖ ὁ σωτὴρ τὸν νόμον καὶ ἴνα πληρωθῇ τὰ ἐν τοῖς προφήταις γεγραμμένα τάδε τινὰ καὶ τάδε γίνεται κατὰ τὴν τοῦ κυρίου ἐπιδημίαν, πῶς οὐ σαφὲς τίνα τρόπον ἡ σω- »τηρία ἐκ τῶν Ἰουδαίων‘ γίνεται;

eti de ei plēroi ho sōtēr ton nomon kai ina plērōthę̄ ta en tois prophētais gegrammena tade tina kai tade ginetai kata tēn tou kyriou epidēmian, pōs ou saphes tina tropon hē sō- »tēria ek tōn Ioudaiōn‘ ginetai?

Further, if the Savior fulfills the law, and such and such things happen at the Lord's coming so that what is written in the prophets may be fulfilled, how is it not clear in what way “salvation is from the Jews”?

Matt 5:17 (allusion, high confidence) · John 4:22 (quotation, high confidence)

Notes and citation

Summary: Christ fulfills the law and prophets, which shows how salvation is from the Jews.

The allusion is Matt 5:17; the quotation is John 4:22.

Notes on the original text

Digital text corrected (stray letter in the digital text): τάδε Ι γίνεται → τάδε γίνεται.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.107 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-107).

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13.108Preuschen 4:242

ὁ αὐτὸς γὰρ θεὸς Ἰουδαίων καὶ ἐθνῶν, »εἴπερ εἷς θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ »ἀκροβυστίαν διὰ τῆς πίστεως( οὐ γὰρ καταργοῦμεν νόμον διὰ τῆς πίστεως, ἀλλὰ ἱστάνομεν νόμον διʼ αὐτῆς. Ἀλλʼ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἁληθινοὶ προσκυνηταὶ προσκυνήσουσι τῷ πατρὶ ἐν Πνεύματι καὶ ἀληθείᾳ.

ho autos gar theos Ioudaiōn kai ethnōn, »eiper heis theos, hos dikaiōsei peritomēn ek pisteōs kai »akrobystian dia tēs pisteōs( ou gar katargoumen nomon dia tēs pisteōs, alla histanomen nomon diʼ autēs. Allʼ erchetai hōra kai nyn estin, hote hoi halēthinoi proskynētai proskynēsousi tǭ patri en Pneumati kai alētheią.

For the same God is God of Jews and Gentiles, “since God is one, who will justify the circumcision by faith and the uncircumcision through faith. For we do not abolish the law through faith, but we establish the law through it.” [John 4:23:] “But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth.”

Rom 3:29–31 (quotation, high confidence) · John 4:23 (quotation, high confidence)

Notes and citation

Summary: One God justifies Jews and Gentiles by faith, which establishes the law. Next lemma: John 4:23.

The quotation is Rom 3:29–31; the lemma is John 4:23.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): διʼ αὐτῆς. 4, 23 Ἀλλʼ → διʼ αὐτῆς. Ἀλλʼ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.108 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-108).

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13.109Preuschen 4:242

Τοὺς μηδʼ ὅλως ἐπαγγελλομένους προσκυνεῖν τῷ πατρὶ οὐδὲ ὀνομάζεσθαι δεὶ προσκυνητὰς τοῦ θεοῦ· ἀλλὰ πάντων x003E; ἐπαγγελλομένων προσκυνεῖν τῷ κτίσαντι, ἐὰν οἱ μὲν μηκέτι ἐν σαρκὶ ἀλλ ἐν πνεύματι, τῷ πνεύματι περιπατεῖν καὶ ἐπιθυμίαν σαρκὸς μὴ ἐπιτελεῖν, οἱ δὲ μὴ ὦσιν ἐν πνεύματι, ἀλλʼ ἐν σαρκὶ καὶ κατὰ σάρκα στρατεύωνται, τότε λεκτέον ἀληθινοὺς μὲν προσκυνητὰς τοὺς προσκυνοῦντας τῷ πατρὶ ἐν πνεύματι καὶ μὴ σαρκί, καὶ ἐν ἀληθείᾳ καὶ μὴ τύποις, οὐκ ἀληθινοὺς δὲ τοὺς μὴ οὕτως ἔχοντας.

Tous mēdʼ holōs epangellomenous proskynein tǭ patri oude onomazesthai dei proskynētas tou theou; alla pantōn x003E? epangellomenōn proskynein tǭ ktisanti, ean hoi men mēketi en sarki all en pneumati, tǭ pneumati peripatein kai epithymian sarkos mē epitelein, hoi de mē ōsin en pneumati, allʼ en sarki kai kata sarka strateuōntai, tote lekteon alēthinous men proskynētas tous proskynountas tǭ patri en pneumati kai mē sarki, kai en alētheią kai mē typois, ouk alēthinous de tous mē houtōs echontas.

Those who do not profess at all to worship the Father must not even be called worshipers of God; but when all profess to worship the Creator, if some, no longer in the flesh but in the spirit, walk by the Spirit and do not fulfill the desire of the flesh, while others are not in the spirit but in the flesh and wage war according to the flesh, then we must say that true worshipers are those who worship the Father in spirit and not flesh, in truth and not types, and those not so are not true worshipers.

Rom 8:9 (allusion, high confidence) · Gal 5:16 (allusion, high confidence) · 2 Cor 10:3 (allusion, high confidence) · John 4:23 (allusion, high confidence)

Notes and citation

Summary: True worshipers worship the Father in spirit and truth, not in flesh and figures.

An encoding error obscures one word. The allusions are Rom 8:9, Gal 5:16, and 2 Cor 10:3.

Notes on the original text

Digital text corrected (misread letter in the digital text; wrong accent in the digital text): καὶ μἣ σαρκί → καὶ μὴ σαρκί; οὐκ ἀληθινοὺς όὲ → οὐκ ἀληθινοὺς δὲ.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.109 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-109).

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13.110Preuschen 4:242

καὶ ὁ γράμματι δὲ τῷ ἀποκτιννύντι δεδουλωμένος, πνεύματος δὲ τοῦ ζωοποιοῦντος μὴ μετειληφὼς μηδὲ τοῖς πνευματικοῖς ἀκολουθῶν τοῦ νόμου, οὑτος ἂν εἴη ὁ μὴ ἀληθινὸς προσκυνητὴς καὶ πνεύματι μὴ προσκυνῶν τῷ πατρί· ὁ δʼ αὐτὸς οὑτος ὅλος τῶν τύπων καὶ τῶν σωματικῶν ὤν, ὅταν ἐπιτυγχάνειν πάνυ δοκῇ, τότε ἐν τύπῳ καὶ οὐκ ἐν ἀληθείᾳ προσκυνεῖ τῷ θεῷ, διὰ τοῦτο οὐδὲ ἀληθινὸς δυνάμενος χρηματίζειν προσκυνητής.

kai ho grammati de tǭ apoktinnynti dedoulōmenos, pneumatos de tou zōopoiountos mē meteilēphōs mēde tois pneumatikois akolouthōn tou nomou, houtos an eiē ho mē alēthinos proskynētēs kai pneumati mē proskynōn tǭ patri; ho dʼ autos houtos holos tōn typōn kai tōn sōmatikōn ōn, hotan epitynchanein pany dokę̄, tote en typǭ kai ouk en alētheią proskynei tǭ theǭ, dia touto oude alēthinos dynamenos chrēmatizein proskynētēs.

And the one enslaved to the letter that kills, who has not shared in the Spirit that gives life nor follows the spiritual things of the law, would be the one who is not a true worshiper and does not worship the Father in spirit. And this same person, wholly given to types and bodily things, when he seems most successful, then worships God in a type and not in truth, and for this reason cannot be called a true worshiper.

2 Cor 3:6 (allusion, high confidence)

Notes and citation

Summary: Those enslaved to the letter worship only in figures and are not true worshipers.

The allusion is 2 Cor 3:6.

Topics: Prayer, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.110 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-110).

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13.111Preuschen 4:242

τάχα x003E; δέδοταί ποτε εὐλόγως καὶ τὸν ἀληθινὸν προσκυνητὴν έν τῷ πνεύματι καὶ ἀληθείᾳ προσκυνοῦντα τυπικά τινα ποιεῖν, ἕνα τοὺς τῷ τύπῳ δεδουλωμένους οἰκονομικώτατα ἐλευθερώσας τῶν τύπων προσαγάγῃ τῇ ἀληθείᾳ, ὥσπερ φαίνεται Παῦλος ἐπὶ Τιμοθέου πεποιηκώς, τάχα δὲ καὶ ἐν Κεγχρεαῖς καὶ Ἱεροσολύμοις, ὡς ἐν ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται.

tacha x003E? dedotai pote eulogōs kai ton alēthinon proskynētēn en tǭ pneumati kai alētheią proskynounta typika tina poiein, hena tous tǭ typǭ dedoulōmenous oikonomikōtata eleutherōsas tōn typōn prosagagę̄ tę̄ alētheią, hōsper phainetai Paulos epi Timotheou pepoiēkōs, tacha de kai en Kenchreais kai Hierosolymois, hōs en tais Praxesi tōn apostolōn gegraptai.

Perhaps it is sometimes reasonably granted that even the true worshiper, worshiping in spirit and truth, does certain typical things, so that he may most skillfully free those enslaved to the type from the types and bring them to the truth, as Paul appears to have done in the case of Timothy, and perhaps also at Cenchreae and Jerusalem, as is written in the Acts of the Apostles.

Acts 16:3 (allusion, high confidence) · Acts 18:18 (allusion, high confidence) · Acts 21:26 (allusion, high confidence)

Notes and citation

Summary: A true worshiper may sometimes perform outward rites to lead others to the truth, as Paul did.

An encoding error obscures one word. The allusions are Acts 16:3, 18:18, and 21:26.

Notes on the original text

Digital text corrected (missing iota subscript in the digital text): τῷ τύπω δεδουλωμένους → τῷ τύπῳ δεδουλωμένους.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.111 (Preuschen 4:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-111).

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13.112Preuschen 4:242–243

τηρητέον δὲ ὅτι οἱ ἀληθινοὶ προσκυνηταὶ οὐ μόνον ἐν μελλούσῃ ὥρᾳ ἀλλὰ καὶ ἐνεστηκυίᾳ προσκυνοῦσι τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ. ἀλλ ἐν πνεύματι οἱ προσκυνοῦντες, ὡς εἰλήφασι προσκυνοῦντες, ἐν ἀρραβῶνι πνεύματος ἐπὶ τοῦ παρόντος προσκυνοῦσιν, ἐν * * πνεύματι, ὅτε πᾶν χωρήσουσι τὸ πνεῦμα, προσκυνήσουσι τῷ πατρί.

tērēteon de hoti hoi alēthinoi proskynētai ou monon en mellousę̄ hōrą alla kai enestēkuią proskynousi tǭ patri en pneumati kai alētheią. all en pneumati hoi proskynountes, hōs eilēphasi proskynountes, en arrabōni pneumatos epi tou parontos proskynousin, en * * pneumati, hote pan chōrēsousi to pneuma, proskynēsousi tǭ patri.

It must be observed that the true worshipers worship the Father in spirit and truth not only in the hour to come but also in the present one. But those who worship in spirit, as they have received it, worship at present in the pledge of the Spirit; … in the Spirit, when they receive the whole Spirit, they will worship the Father.

Textual problem in this passage: see the notes.

2 Cor 1:22 (allusion, high confidence) · John 4:23 (allusion, high confidence)

Notes and citation

Summary: True worship is present now in the pledge of the Spirit and will be complete when the whole Spirit is received.

A gap in the digital text is marked "…". The allusion is 2 Cor 1:22.

Notes on the original text

Digital text corrected (missing letter in the digital text): ἐν ἀραβῶνι πνεύματος → ἐν ἀρραβῶνι πνεύματος.

Topics: Prayer, Eschatology

Cite (SBL): Origen, Comm. Jo. 13.112 (Preuschen 4:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-112).

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13.113Preuschen 4:243

εἰ δὲ ὁ βλέπων διὰ κατόπτρου τὸ ἀληθὲς οὐ βλέπει, ὡς δείκνυται τούτοις τοῖς κατοπτρικοῖς ὑπὸ τῶν περὶ ταῦτα δεινῶν, βλέπει δὲ Παῦλος καὶ οἱ παραπλήσιοι αὐτῷ διὰ κατόπτρου νῦν, δῆλον ὅτι εἰ ὡς οὕτω καὶ προσκυνεῖ τῷ θεῷ, καὶ διὰ κατόπτρου προσκυνεῖ τῷ θεῷ· ὅταν δὲ ἔλθῃ ἡ ὥρα ἡ μετὰ τὴν ἐνεστηκυῖαν ἐνστησομένη, τότε ἔσται ἡ προσκύνησις ἐν ἀληθείᾳ τῇ »πρόσωπον πρὸς πρόσωπον« καὶ οὐκέτι διὰ κατόπτρου θεωρουμένῃ.

ei de ho blepōn dia katoptrou to alēthes ou blepei, hōs deiknytai toutois tois katoptrikois hypo tōn peri tauta deinōn, blepei de Paulos kai hoi paraplēsioi autǭ dia katoptrou nyn, dēlon hoti ei hōs houtō kai proskynei tǭ theǭ, kai dia katoptrou proskynei tǭ theǭ; hotan de elthę̄ hē hōra hē meta tēn enestēkuian enstēsomenē, tote estai hē proskynēsis en alētheią tę̄ »prosōpon pros prosōpon« kai ouketi dia katoptrou theōroumenę̄.

And if one who sees through a mirror does not see the truth, as is shown for such mirror images by those skilled in these matters, and Paul and those like him now see through a mirror, it is clear that if he worships God in this way, he worships God through a mirror too; but when the hour comes that will follow the present one, then worship will be in truth, contemplated “face to face” and no longer through a mirror.

1 Cor 13:12 (quotation, high confidence)

Notes and citation

Summary: Now we worship as through a mirror; in the coming hour worship will be face to face.

The quotation is 1 Cor 13:12.

Topics: Prayer, Eschatology

Cite (SBL): Origen, Comm. Jo. 13.113 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-113).

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13.114Preuschen 4:243

Τὸ μέντοι γε »‘Ημεῖς προσκυνοῦμεν« ὁ ‘Ηρακλέων οἴεται εἶναι ὁ ἐν αἰῶνι καὶ οἱ σὺν αὐτῶ ἐλθόντες· οὗτοι γάρ, φησίν, ᾔδεσαν τίνι προσκυνοῦσιν κατὰ ἀλήθειαν προσκυνοῦντες.

To mentoi ge »‘Ēmeis proskynoumen« ho ‘Ērakleōn oietai einai ho en aiōni kai hoi syn autō elthontes; houtoi gar, phēsin, ę̄desan tini proskynousin kata alētheian proskynountes.

Heracleon thinks that “We worship” is the one in the Aeon and those who came with him; “for these,” he says, “knew whom they worship, worshiping in truth.”

John 4:22 (quotation, high confidence)

Notes and citation

Summary: Heracleon says “we” means the Savior from the Aeon and those who came with him.

Heracleon's words are quoted. The quotation is John 4:22.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.114 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-114).

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13.115Preuschen 4:243

ἀλλὰ καὶ τὸ »Ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν« εἰρῆσθαι ἐπεὶ ἐν τῇ ἐγενήθη, ἀλλʼ οὐκ ἐν αὐτοῖς οὐ γὰρ εἰς πάντας εὐδόκησεν) καὶ ὅτι ἐξ ἐκείνου τοῦ ἔθνους ἐξῆλθεν ἡ σωτηρία καὶ ὁ λόγος εἰς τὴν οἰκουμένην· κατὰ δὲ τὸ νοούμενον ἐκ τῶν Ἰουδαίων τὴν σωτηρίαν διηγεῖται γεγονέναι ἐπείπερ εἰκόνες οὑτοι τῶν ἐν τῷ πληρώματι αὐτῷ εἶναι νομίζονται.

alla kai to »Hoti hē sōtēria ek tōn Ioudaiōn estin« eirēsthai epei en tę̄ egenēthē, allʼ ouk en autois ou gar eis pantas eudokēsen) kai hoti ex ekeinou tou ethnous exēlthen hē sōtēria kai ho logos eis tēn oikoumenēn; kata de to nooumenon ek tōn Ioudaiōn tēn sōtērian diēgeitai gegonenai epeiper eikones houtoi tōn en tǭ plērōmati autǭ einai nomizontai.

And [he says] that “For salvation is from the Jews” is said because it came about in Judea, but not in them (for he was not pleased with all), and because from that nation salvation and the Word went out into the world; but according to the spiritual sense he explains that salvation came from the Jews since they are thought to be images of those in the Pleroma.

John 4:22 (quotation, high confidence) · 1 Cor 10:5 (allusion, medium confidence)

Notes and citation

Summary: Heracleon: salvation came from Judea, not from all Jews, and spiritually because Jews are images of beings in the Pleroma.

Heracleon's view is reported. The digital text reads "in the" where "Judea" is expected. The quotation is John 4:22; the allusion is 1 Cor 10:5.

Notes on the original text

Digital text corrected (missing accent in the digital text): γεγονεναι ἐπείπερ → γεγονέναι ἐπείπερ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.115 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-115).

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13.116Preuschen 4:243

ἐχρῆν δὲ αὐτὸν καὶ τοὺς ἀπʼ αὐτοῦ ἕκαστον τῶν ἐν τῇ λατρείᾳ δεικνύναι πῶς ἐστιν ἐστιν τῶν ἐν τῷ πληρώματι, εἴγε μὴ μόνον φωνῇ τοῦτο λέγουσιν ἀλλὰ καὶ ἀληθείᾳ φρονοῦσιν αὐτό.

echrēn de auton kai tous apʼ autou hekaston tōn en tę̄ latreią deiknynai pōs estin estin tōn en tǭ plērōmati, eige mē monon phōnę̄ touto legousin alla kai alētheią phronousin auto.

But he and his followers ought to have shown how each thing in the worship is [an image] of the things in the Pleroma, if indeed they do not only say this in word but truly think it.

Notes and citation

Summary: Heracleon's followers should show how each detail of Jewish worship images the Pleroma, if they mean it.

The digital text repeats "is" (ἐστιν) where a word is lost, probably "image" (εἰκών) or "type"; "an image" is supplied in brackets.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.116 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-116).

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13.117Preuschen 4:243

πρὸς τούτοις τὸ »'Εν πνεύματι καὶ ἀληθείᾳ προσκυνεῖσθαι τὸν θεόν« διηγούμενος λέγει, ὅτι πρότεροι προσκυνηταὶ ἐν σαρκὶ καὶ πλάνῃ προσεκύνουν τῷ μὴ πατρί, ωστε κατʼ αὐτὸν πεπλανῆσθαι πάντας τοὺς προσκεκυνηκότας τῷ δημιουργῷ.

pros toutois to »'En pneumati kai alētheią proskyneisthai ton theon« diēgoumenos legei, hoti proteroi proskynētai en sarki kai planę̄ prosekynoun tǭ mē patri, ōste katʼ auton peplanēsthai pantas tous proskekynēkotas tǭ dēmiourgǭ.

Besides these, explaining “God is to be worshiped in spirit and truth,” he says that the former worshipers worshiped in flesh and error one who was not the Father; so that, according to him, all who have worshiped the Creator have gone astray.

John 4:23 (allusion, high confidence)

Notes and citation

Summary: Heracleon says earlier worshipers erred by worshiping one who was not the Father, so all worshipers of the Creator went astray.

Heracleon's view is reported.

Notes on the original text

Digital text corrected (repeated word in the digital text): ἐν ἐν σαρκὶ → ἐν σαρκὶ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.117 (Preuschen 4:243; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-117).

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13.118Preuschen 4:243–244

καὶ ἐπιφέρει γε ὁ ‘Ηρακλέων ὅτι ἐλάτρευον τῇ κτίσει, καὶ οὐ τῷ κατʼ ἀλήθειαν κτίστῃ, ὅς ἐστιν Χριστός, εἴ γε »Πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν«. Καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτὸν.

kai epipherei ge ho ‘Ērakleōn hoti elatreuon tę̄ ktisei, kai ou tǭ katʼ alētheian ktistę̄, hos estin Christos, ei ge »Panta diʼ autou egeneto, kai chōris autou egeneto ouden«. Kai gar ho patēr toioutous zētei tous proskynountas auton.

And Heracleon adds that they served the creation and not the true Creator, who is Christ, since “All things came to be through him, and without him nothing came to be.” [John 4:23:] “For the Father too seeks such as these to worship him.”

John 1:3 (quotation, high confidence) · John 4:23 (quotation, high confidence)

Notes and citation

Summary: Heracleon says they served the creation instead of Christ, the true Creator. Next lemma: the Father seeks such worshipers.

Heracleon's view is reported. The quotations are John 1:3 and the lemma John 4:23.

Notes on the original text

Digital text corrected (editor's apparatus leaked, and a repeated word in place of πατήρ, in the digital text): οὐδέν«. 4, 23 Καὶ γὰρ ὁ γὰρ τοιοὐτους → οὐδέν«. Καὶ γὰρ ὁ πατὴρ τοιούτους.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.118 (Preuschen 4:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-118).

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13.119Preuschen 4:244

Εἰ ζητεῖ ὁ πατήρ, διὰ τοῦ υἱοῦ ζητεῖ τοῦ ἐληλυθότος ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός, οὕστινας καθαίρων καὶ παιδεύων τῷ λόγῳ καὶ τοῖς ὑγιέσι δόγμασιν κατασκευάζει ἀληθινοὺς προσκυνητάς.

Ei zētei ho patēr, dia tou huiou zētei tou elēlythotos zētēsai kai sōsai to apolōlos, houstinas kathairōn kai paideuōn tǭ logǭ kai tois hygiesi dogmasin kataskeuazei alēthinous proskynētas.

If the Father seeks, he seeks through the Son, who came to seek and save the lost, whom, cleansing and instructing them by the Word and sound doctrines, he makes true worshipers.

Luke 19:10 (allusion, high confidence)

Notes and citation

Summary: The Father seeks worshipers through the Son, who cleanses and teaches them.

The allusion is Luke 19:10.

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 13.119 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-119).

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13.120Preuschen 4:244

ἀπολωλέναι δέ φησιν ὁ Ἡρακλέων ἐν τῇ βαθείᾳ ὕλῃ τῆς πλάνης τὸ οἰκεῖον τῷ πατρί, ὅπερ ζητεῖται, ἕνα ὁ πατὴρ ὑπὸ τῶν οἰκείων προσκυνῆται.

apolōlenai de phēsin ho Hērakleōn en tę̄ batheią hylę̄ tēs planēs to oikeion tǭ patri, hoper zēteitai, hena ho patēr hypo tōn oikeiōn proskynētai.

Heracleon says that what is akin to the Father was lost in the deep matter of error, and it is sought so that the Father may be worshiped by those akin to him.

Notes and citation

Summary: Heracleon: what is akin to the Father was lost in matter and is sought so that the Father may be worshiped by his own.

Heracleon's view is reported.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.120 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-120).

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13.121Preuschen 4:244

εἰ μὲν οὖν ἑώρα τὸν περὶ τῆς ἀπωλείας τῶν προβάτων λόγον καὶ τοῦ ἀποπεσόντος τῶν τοῦ πατρὸς υἱοῦ, κἂν ἀπεδεξάμεθα αὐτοῦ τὴν διήγησιν.

ei men oun heōra ton peri tēs apōleias tōn probatōn logon kai tou apopesontos tōn tou patros huiou, kan apedexametha autou tēn diēgēsin.

If, then, he had in view the account of the loss of the sheep and of the son who fell away from the Father's house, we would have accepted his explanation.

Luke 15:4 (allusion, high confidence) · Luke 15:13 (allusion, high confidence)

Notes and citation

Summary: Origen would accept this if it referred to the lost sheep and the prodigal son.

The allusions are Luke 15:4–7 and 15:11–32.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.121 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-121).

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13.122Preuschen 4:244

ἐπεὶ δὲ μυθοποιοῦντες οἱ ἀπὸ τῆς γνώμης αὐτοῦ οὐκ οἶδʼ ὅ τί ποτε τρανῶς παριστᾶσιν περὶ τῆς άπολωλυίας πνευματικῆς φύσεως οὐδὲν σαφὲς διδάσκοντες· ἡμᾶς περὶ τῶν πρὸ τῆς ἀπωλείας αὐτῆς χρόνων ἢ αἰώνων (οὐδὲ γὰρ τρανοῦν ἑαυτῶν τὸν λόγον), διὰ τοῦτο αὐτοὺς ἑκόντες παραπεμψόμεθα, τοσοῦτον ἐπαπορήσαντες. Πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκύνεῖν.

epei de mythopoiountes hoi apo tēs gnōmēs autou ouk oidʼ ho ti pote tranōs paristasin peri tēs apolōluias pneumatikēs physeōs ouden saphes didaskontes; hēmas peri tōn pro tēs apōleias autēs chronōn ē aiōnōn (oude gar tranoun heautōn ton logon), dia touto autous hekontes parapempsometha, tosouton epaporēsantes. Pneuma ho theos, kai tous proskynountas auton en pneumati kai alētheią dei proskynein.

But since those of his opinion, making myths, set out nothing clearly, teaching nothing plain about the spiritual nature that was lost, nor about the times or ages before its loss (for they do not make their own account clear), we willingly pass them by, having raised only this much difficulty. [John 4:24:] “God is spirit, and those who worship him must worship in spirit and truth.”

John 4:24 (quotation, high confidence)

Notes and citation

Summary: The Valentinians' myth of a lost spiritual nature is too vague to engage. Next lemma: “God is spirit.”

The lemma is John 4:24.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; misread letter in the digital text): οὐκ οὖδʼ ὅ τί → οὐκ οἶδʼ ὅ τί; ἐπαπορήσαντες. 4, 24 Πνεῦμα → ἐπαπορήσαντες. Πνεῦμα.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.122 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-122).

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13.123Preuschen 4:244

Πολλῶν πολλὰ περὶ τοῦ θεοῦ ἀποφηναμένων καὶ τῆς οὐσίας αὐτοῦ, ὥστε τινὰς μὲν εἰρηκέναι καὶ αὐτὸν σωματικῆς φύσεως λεπτομεροῦς καὶ αἰθερώδους, τινὰς δὲ ἀσωμάτου, καὶ ἄλλης ὑπὲρ ἐκεῖνα οὐσίας πρεσβείᾳ καὶ δυνάμει, ἄξιον ἡμᾶς ἰδεῖν εἰ ἔχομεν ἀφορμὰς ἀπὸ τῶν θείων γραφῶν πρὸς τὸ εἰπεῖν τι περὶ οὐσίας θεοῦ.

Pollōn polla peri tou theou apophēnamenōn kai tēs ousias autou, hōste tinas men eirēkenai kai auton sōmatikēs physeōs leptomerous kai aitherōdous, tinas de asōmatou, kai allēs hyper ekeina ousias presbeią kai dynamei, axion hēmas idein ei echomen aphormas apo tōn theiōn graphōn pros to eipein ti peri ousias theou.

Since many have declared many things about God and his being, so that some have said that he too is of a bodily nature, fine-textured and ethereal, others that he is incorporeal, and others that he is beyond these in dignity and power of being, it is worth our seeing whether we have starting points from the divine Scriptures for saying something about the being of God.

Notes and citation

Summary: Philosophers dispute whether God is bodily, incorporeal, or beyond being; what does Scripture say?

The views are those of the Stoics (fine bodily substance), Platonists (incorporeal), and those who place God beyond being (Plato, Republic 509b).

Notes on the original text

Digital text corrected (misread letter in the digital text): ἀπὸ τῶν Βείων γραφῶν → ἀπὸ τῶν θείων γραφῶν.

Extrabiblical texts: Plato, Resp. 509b (Plato (works); allusion)

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.123 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-123).

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13.124Preuschen 4:244

ἐνθάδε μὲν οὖν λέγεται οἱονεὶ οὐσία εἶναι αὐτοῦ τὸ πνεῦμα· »Πνεῦμα γὰρ ὁ θεός«· φησίν· έν δὲ τῷ νόμῳ »πῦρ«· γέγραπται γὰρ »‘Ο θεὸς ἡμῶν πῦρ καταναλίσκον«· παρὰ δὲ τῷ Ἰωάννῃ »φῶς«· »Ό »θεός, γάρ φησι, φῶς ἐστιν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία«.

enthade men oun legetai hoionei ousia einai autou to pneuma; »Pneuma gar ho theos«; phēsin; en de tǭ nomǭ »pyr«; gegraptai gar »‘O theos hēmōn pyr katanaliskon«; para de tǭ Iōannę̄ »phōs«; »O »theos, gar phēsi, phōs estin kai skotia en autǭ ouk estin oudemia«.

Here, then, his being is said to be, as it were, spirit: “For God is spirit,” he says; but in the Law, “fire,” for it is written, “Our God is a consuming fire”; and in John, “light”: “God,” he says, “is light, and in him there is no darkness at all.”

John 4:24 (quotation, high confidence) · Deut 4:24 (quotation, high confidence) · 1 John 1:5 (quotation, high confidence)

Notes and citation

Summary: Scripture calls God spirit, consuming fire, and light.

The quotations are John 4:24, Deut 4:24 (cited in Heb 12:29), and 1 John 1:5.

Notes on the original text

Digital text corrected (misread letter in the digital text): έν δὲ τῷ Γόμῳ → έν δὲ τῷ νόμῳ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.124 (Preuschen 4:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-124).

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13.125Preuschen 4:244–245

ἐὰν μὲν οὖν ἁπλούστερον τούτων ἀκούσωμεν, μηδὲν πέρα τῆς λέξεως περιεργαζόμενοι, ὥρα ἡμῖν λέγειν σῶμα εἶναι τὸν θεόν· τίνα δὲ ἡμᾶς διαδέχεται ἄτοπα τοῦτο λέγοντας οὐ τῶν πολλῶν ἐστιν εἰδέναι· ὀλίγοι γὰρ διειλήφασιν περὶ τῆς τῶν σωμάτων φύσεως, καὶ μάλιστα τῶν ὑπὸ λόγου καὶ προνοίας κατακοσμουμένων· καίτοι τὸ προνοοῦν τῆς αὐτῆς οὐσίας λέγοντες εἶναι τοῖς προνοουμένοις γενικῷ λόγῳ, τέλειον ἀλλʼ οἷον τὸ προνοούμενον. παρεδέξαντο δὲ τὰ ἀπαντῶντα τῷ λόγῳ αὐτῶν ἄτοπα οἱ θέλοντες εἶναι σῶμα τὸν θεόν, ἅτε μὴ δυνάμενοι ἀντιβλέπειν τοῖς ἐκ λόγου ἐναργῶς παρισταμένοις.

ean men oun haplousteron toutōn akousōmen, mēden pera tēs lexeōs periergazomenoi, hōra hēmin legein sōma einai ton theon; tina de hēmas diadechetai atopa touto legontas ou tōn pollōn estin eidenai; oligoi gar dieilēphasin peri tēs tōn sōmatōn physeōs, kai malista tōn hypo logou kai pronoias katakosmoumenōn; kaitoi to pronooun tēs autēs ousias legontes einai tois pronooumenois genikǭ logǭ, teleion allʼ hoion to pronooumenon. paredexanto de ta apantōnta tǭ logǭ autōn atopa hoi thelontes einai sōma ton theon, hate mē dynamenoi antiblepein tois ek logou enargōs paristamenois.

If, then, we hear these words more simply, working out nothing beyond the letter, it is time for us to say that God is a body. What absurdities follow for us in saying this is not for the many to know; for few have examined the nature of bodies, and especially of those set in order by reason and providence. Yet they say that what exercises providence is of the same substance, in general terms, as what is provided for, perfect but of the same kind as what is provided for. Those who want God to be a body have accepted the absurdities that meet their argument, being unable to face what is clearly shown by reason.

Notes and citation

Summary: Taken literally, these texts would make God a body, with absurd consequences that those who hold it cannot answer.

The view described is that of the Stoics.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.125 (Preuschen 4:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-125).

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13.126Preuschen 4:245

ταῦτα δέ φημι καθʼ ὑπεξαίρεσιν τῶν πέμπτην λεγόντων εἶναι φύσιν σωμάτων παρὰ τὰ στοιχεῖα.

tauta de phēmi kathʼ hypexairesin tōn pemptēn legontōn einai physin sōmatōn para ta stoicheia.

I say this with the exception of those who say there is a fifth nature of bodies besides the elements.

Notes and citation

Summary: This excludes those who posit a fifth bodily element.

The fifth element (aether) is Aristotle's doctrine.

Extrabiblical texts: Aristotle (Aristotle (works); allusion)

Cite (SBL): Origen, Comm. Jo. 13.126 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-126).

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13.127Preuschen 4:245

εἰ δὲ πᾶν σῶμα ὑλικὸν ἔχει φύσιν τῷ ἰδίῳ λόγῳ ἄποιον τυγχάνουσαν τρεπτὴν δὲ καὶ ἀλλοιωτὴν καὶ δι ὅλων μεταβλητὴν καὶ ποιότητας χωροῦσαν, ἃς ἐὰν βούληται αὐτῇ περιτιθέναι ὁ δημιουργός, ἀνάγκη καὶ τὸν θεὸν ὑλικὸν ὄντα τρεπτὸν εἶναι καὶ ἀλλοιωτὸν καὶ μεταβλητόν.

ei de pan sōma hylikon echei physin tǭ idiǭ logǭ apoion tynchanousan treptēn de kai alloiōtēn kai di holōn metablētēn kai poiotētas chōrousan, has ean boulētai autę̄ peritithenai ho dēmiourgos, anankē kai ton theon hylikon onta trepton einai kai alloiōton kai metablēton.

But if every body has a material nature, without quality in its own definition, but changeable, alterable, and wholly transformable, and receiving whatever qualities the Creator wishes to put around it, then God too, being material, must be changeable, alterable, and transformable.

Notes and citation

Summary: If God were a material body, he would be changeable, since matter can take any quality.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.127 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-127).

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13.128Preuschen 4:245

καὶ ἐκεῖνοι μὲν οὐκ αἰδοῦνται λέγειν ὅτι καὶ φθαρτός ἐστιν σῶμα ὤν, σῶμα δὲ πνευματικὸν καὶ αἰθερῶδες, μάλιστα κατὰ τὸ ἡγεμονικὸν αὐτοῦ· φθαρτὸν δὲ ὄντα μὴ φθείρεσθαι τῷ μὴ εἶναι τὸν φθείροντα αὐτὸν λέγουσιν.

kai ekeinoi men ouk aidountai legein hoti kai phthartos estin sōma ōn, sōma de pneumatikon kai aitherōdes, malista kata to hēgemonikon autou; phtharton de onta mē phtheiresthai tǭ mē einai ton phtheironta auton legousin.

And they are not ashamed to say that he is also perishable, being a body, though a spiritual and ethereal body, especially in his ruling faculty; and they say that though perishable he does not perish, because there is nothing to destroy him.

Notes and citation

Summary: Some even say God is a perishable body who never perishes only because nothing can destroy him.

The view described is Stoic.

Notes on the original text

Digital text corrected (misread letters in the digital text): μὴ Μείρεσθαι → μὴ φθείρεσθαι.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.128 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-128).

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13.129Preuschen 4:245

ἡμεῖς δὲ διὰ τὸ μὴ ὁρᾶν τὰς ἀκολουθίας, ἐὰν σῶμα αὐτὸν > λέγοντες καὶ διὰ τὴν γραφὴν τοιοῦτόν τι σῶμα, πνεῦμα καὶ πῦρ καταναλίσκον καὶ φῶς, τὸ ἀναγκαίως ἑπόμενον τούτοις μὴ παραδεχόμενοι ἀσχημονήσομεν ὡς ἠλίθιοι καὶ παρὰ τὰ ἐναργῆ λέγοντες· πᾶν γὰρ πῦρ τροφῆς δεόμενον φθαρτόν ἐστιν, καὶ πᾶν πνεῦμα, εἰ ἁπλούστερον ἐκλαμβάνομεν τὸ πνεῦμα, σῶμα τυγχάνον ἐπιδέχεται ὅσον ἐπὶ τῇ ἑαυτοῦ φύσει τὴν εἰς τὸ παχύτερον μεταβολήν.

hēmeis de dia to mē horan tas akolouthias, ean sōma auton > legontes kai dia tēn graphēn toiouton ti sōma, pneuma kai pyr katanaliskon kai phōs, to anankaiōs hepomenon toutois mē paradechomenoi aschēmonēsomen hōs ēlithioi kai para ta enargē legontes; pan gar pyr trophēs deomenon phtharton estin, kai pan pneuma, ei haplousteron eklambanomen to pneuma, sōma tynchanon epidechetai hoson epi tę̄ heautou physei tēn eis to pachyteron metabolēn.

But we, if, through not seeing the consequences, we call him a body, and because of Scripture such a body as spirit, consuming fire, and light, yet do not accept what necessarily follows from these, shall disgrace ourselves as fools who speak against what is evident. For all fire that needs fuel is perishable, and every spirit, if we take spirit more simply, being a body, admits by its own nature of change into something denser.

Notes and citation

Summary: If God were literally fire or breath, he would be perishable or changeable, which is absurd.

Notes on the original text

Digital text corrected (misspelling in the digital text): τὰς ἀκολοθυθίας → τὰς ἀκολουθίας.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.129 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-129).

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13.130Preuschen 4:245

ὥρα οὐν ἐν τούτοις ἤτοι τηροῦντας τὰς λέξεις τὰ τοσαῦτα ἄτοπα παραδέξασθαι καὶ δύσφημα περὶ τοῦ θεοῦ, ἢ ἐφοδεῦσαι, ὥσπερ καὶ ἐπὶ ἄλλων πλειόνων ποιοῦμεν, καὶ ἐξετάσαι τί δύναται δηλοῦσθαι ἀπὸ τοῦ λέγεσθαι πνεῦμα ἢ πῦρ ἢ φῶς εἶναι τὸν θεόν.

hōra oun en toutois ētoi tērountas tas lexeis ta tosauta atopa paradexasthai kai dysphēma peri tou theou, ē ephodeusai, hōsper kai epi allōn pleionōn poioumen, kai exetasai ti dynatai dēlousthai apo tou legesthai pneuma ē pyr ē phōs einai ton theon.

It is time, then, in these matters either to keep to the words and accept such great absurdities and blasphemies about God, or to proceed, as we do in many other cases, and examine what can be meant by saying that God is spirit or fire or light.

Notes and citation

Summary: We must either accept absurdities about God or interpret these words spiritually.

Topics: Trinity, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.130 (Preuschen 4:245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-130).

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13.131Preuschen 4:245–246

Καὶ πρῶτον λεκτέον, ὅτι ὥσπερ ὀφθαλμοὺς καὶ βλέφαρα καὶ ὠτα, χεῖράς τε καὶ βραχίονας καὶ πόδας εὑρίσκοντες γεγραμμένα τοῦ θεοῦ, ἔτι δὲ καὶ πτέρυγας, μεταλαμβάνομεν εἰς ἀλληγορίαν τὰ γεγραμμένα, καταφρονοῦντες τῶν μορφὴν ἀνθρώπων παραπλήσιον περιτιθέντων τῷ θεῷ καὶ εὐλόγως γε τοῦτο πράττομεν, οὕτως καὶ ἐπὶ τῶν εἰρημένων ὀνομάτων τὸ ἀκόλουθον ἡμῖν ποιητέον· καὶ δῆλόν γε ἀπὸ τοῦ φαινομένου ἡμῖν πρακτικωτέρου· »Φῶς γὰρ ἔστιν »ὁ θεός«, κατὰ τὸν Ἰωάννην, καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία.

Kai prōton lekteon, hoti hōsper ophthalmous kai blephara kai ōta, cheiras te kai brachionas kai podas heuriskontes gegrammena tou theou, eti de kai pterygas, metalambanomen eis allēgorian ta gegrammena, kataphronountes tōn morphēn anthrōpōn paraplēsion peritithentōn tǭ theǭ kai eulogōs ge touto prattomen, houtōs kai epi tōn eirēmenōn onomatōn to akolouthon hēmin poiēteon; kai dēlon ge apo tou phainomenou hēmin praktikōterou; »Phōs gar estin »ho theos«, kata ton Iōannēn, kai skotia ouk estin en autǭ oudemia.

And first we must say that, just as when we find eyes, eyelids, ears, hands, arms, feet, and even wings written of God, we transfer what is written to allegory, despising those who attribute to God a form like that of human beings, and we do this reasonably, so also with the names mentioned we must do what follows. And it is clear from what seems to us more practical: “For God is light,” according to John, “and there is no darkness in him at all.”

1 John 1:5 (quotation, high confidence)

Notes and citation

Summary: As we read God's bodily features figuratively, so we must read “spirit,” “fire,” and “light.”

The quotation is 1 John 1:5.

Topics: Trinity, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 13.131 (Preuschen 4:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-131).

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13.132Preuschen 4:246

πῶς δὴ φῶς αὐτὸν νοητέον κατὰ τὸ δυνατὸν ἡμῖν συνετώτερον ἐπισκεψώμεθα· διχῶς γὰρ τὸ »φως« ὀνομάζεται, σωματικόν τε καὶ πνευματικόν, ὅπερ ἐστὶ νοητὸν καὶ ὡς μὲν αἱ γραφαὶ ἂν λέγοιεν ἀόρατον, ὡς δʼ ἂν Ἕλληνες ὀνομάσαιεν ἀσώματον.

pōs dē phōs auton noēteon kata to dynaton hēmin synetōteron episkepsōmetha; dichōs gar to »phōs« onomazetai, sōmatikon te kai pneumatikon, hoper esti noēton kai hōs men hai graphai an legoien aoraton, hōs dʼ an Hellēnes onomasaien asōmaton.

Let us consider, as far as we can, how he is to be understood more intelligently as light. For “light” is named in two ways, bodily and spiritual, which is intelligible, and as the Scriptures would say, invisible, and as the Greeks would name it, incorporeal.

Notes and citation

Summary: “Light” is either bodily or spiritual, which Scripture calls invisible and the Greeks incorporeal.

Notes on the original text

Digital text corrected (misread letters in the digital text; stray letter and misspelling in the digital text): ἂν λέγοιςν → ἂν λέγοιεν; ὡς δʼ ἂν Ι Ἕλληνες ὀνομάσσιεν → ὡς δʼ ἂν Ἕλληνες ὀνομάσαιεν.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.132 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-132).

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13.133Preuschen 4:246

καὶ τοῦ γε σωματικοῦ παράδειγμα ὁμολογούμενον τοῖς τὴν ἱστορίαν παραδεχομένοις τὸ »Πᾶσιν δὲ τοῖς υἱοῖς Ἰσραὴλ ἠν φῶς ἐν πᾶσιν οἷς κατε-- »γίνοντο«· τοῦ δὲ νοητοῦ καὶ πνευματικοῦ ἔν τινι τῶν δώδεκα· »Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς, »φωτίσατε ἐαυτοῖς φῶς γνώσεως«.

kai tou ge sōmatikou paradeigma homologoumenon tois tēn historian paradechomenois to »Pasin de tois huiois Israēl ēn phōs en pasin hois kate-- »ginonto«; tou de noētou kai pneumatikou en tini tōn dōdeka; »Speirate heautois eis dikaiosynēn, trygēsate eis karpon zōēs, »phōtisate eautois phōs gnōseōs«.

An example of the bodily, admitted by those who accept the history, is “But all the sons of Israel had light in all their dwellings”; and of the intelligible and spiritual, in one of the Twelve: “Sow for yourselves unto righteousness, gather in to the fruit of life, light for yourselves the light of knowledge.”

Exod 10:23 (quotation, high confidence) · Hos 10:12 (quotation, high confidence)

Notes and citation

Summary: Examples: Israel's light in Egypt (bodily) and Hosea's “light of knowledge” (spiritual).

The quotations are Exod 10:23 and Hos 10:12 (LXX).

Cite (SBL): Origen, Comm. Jo. 13.133 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-133).

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13.134Preuschen 4:246

ὁμοίως δὲ καὶ τὸ »σκότος« κατʼ ἀναλογίαν Μῶς λεχθήσεται. καὶ τοῦ μὲν κοινότερον λεγομένου παράδειγμα· »Καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος »ἐκάλεσεν νύκτα«· τοῦ δὲ νοητοῦ· »‘Ο λαὸς ὁ καθήμενος ἐν σκότει * * »καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν «.

homoiōs de kai to »skotos« katʼ analogian Mōs lechthēsetai. kai tou men koinoteron legomenou paradeigma; »Kai ekalesen ho theos to phōs hēmeran, kai to skotos »ekalesen nykta«; tou de noētou; »‘O laos ho kathēmenos en skotei * * »kai skią thanatou, phōs aneteilen «.

Likewise “darkness” also will be spoken of by analogy with light. An example of the more common usage: “And God called the light day, and the darkness he called night”; and of the intelligible: “The people sitting in darkness … and the shadow of death, a light has dawned.”

Gen 1:5 (quotation, high confidence) · Matt 4:16 (quotation, high confidence) · Isa 9:2 (allusion, high confidence)

Notes and citation

Summary: Darkness too is bodily (night) or spiritual (the darkness of those without Christ).

A word after "by analogy" is garbled in the digital text; "with light" follows the sense. The quotations are Gen 1:5 and Matt 4:16 (Isa 9:2).

Notes on the original text

Digital text corrected (misread letter in the digital text): δμοίως δὲ καὶ → ὁμοίως δὲ καὶ; καράδειγμα → παράδειγμα.

Cite (SBL): Origen, Comm. Jo. 13.134 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-134).

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13.135Preuschen 4:246

Τούτων οὕτως ἐχόντων ἄξιον ἰδεῖν, τί ἁρμόζει νοεῖν ἡμᾶς περὶ θεοῦ λεγομένου φῶς, ἐν ᾡ οὐδεμία ἐστὶν σκοτία. ἀρα γὰρ x003E; σωματικοὺς ὀφθαλμοὺς ὁ θεὸς φωτίζων φῶς ἐστιν ἢ τοὺς νοητούς, περὶ ὡν καὶ ὁ προφήτης φησί· »Φώτισον τοὺς ὀφθαλμούς »μου, μήποτε ὑπνώσω εἰς θάνατον;«

Toutōn houtōs echontōn axion idein, ti harmozei noein hēmas peri theou legomenou phōs, en hǭ oudemia estin skotia. ara gar x003E? sōmatikous ophthalmous ho theos phōtizōn phōs estin ē tous noētous, peri hōn kai ho prophētēs phēsi; »Phōtison tous ophthalmous »mou, mēpote hypnōsō eis thanaton?«

This being so, it is worth seeing what it befits us to understand about God, who is called light, in whom there is no darkness. Is God light as illuminating bodily eyes, or the intelligible ones, about which the prophet also says, “Enlighten my eyes, lest I sleep in death”?

1 John 1:5 (allusion, high confidence) · Ps 13:3 (12:4 LXX) (quotation, high confidence)

Notes and citation

Summary: Does God as light illumine bodily eyes or the eyes of the mind?

An encoding error obscures a word. The quotation is Ps 13:3 (12:4 LXX); the allusion is 1 John 1:5.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.135 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-135).

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13.136Preuschen 4:246

νομίζω δὲ προφανὲς παντί τῳ εἶναι ὅτι οὐκ ἂν τὸ τοῦ ἡλίου ἔργον ποιεῖν λέγοιμεν τὸν θεόν, ἑτέρῳ παραχωροῦντα φωτίζειν τοὺς ὀφθαλμοὺς τῶν μὴ ὑπνωσομένων εἰς θάνατον· οὐκοῦν φωτίζει ὁ θεὸς τὸν νοῦν ὡν κρίνει ἀξίους εῑναι τοῦ οἰκείου φωτισμοῦ.

nomizō de prophanes panti tǭ einai hoti ouk an to tou hēliou ergon poiein legoimen ton theon, heterǭ parachōrounta phōtizein tous ophthalmous tōn mē hypnōsomenōn eis thanaton; oukoun phōtizei ho theos ton noun hōn krinei axious einai tou oikeiou phōtismou.

I think it is evident to everyone that we would not say God does the work of the sun, leaving to another the enlightening of the eyes of those who will not sleep in death. Therefore God enlightens the mind of those he judges worthy of his own illumination.

Notes and citation

Summary: God, as light, illumines the minds of the worthy, not bodily eyes like the sun.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.136 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-136).

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13.137Preuschen 4:246

εἰ δὲ νοῦς ἐστιν φωτιστικὸς κατὰ τὸ λεγόμενον· Κύριος φωτισμός μου«· ἀνάγκη αὐτὸν νοητὸν τυγχάνοντα καὶ ἀόρατον καὶ ἀσώματον τούτου ἡμᾶς αὐτὸν ὑπολαμβάνειν φῶς * * * μήποτε καὶ πῦρ καταναλίσκοντῶμεν * * δμεν * * * σωματικο * * ἀναλωτικὸν εἶναι δοκεῖ, οἷον ξύλων καὶ χόρτου καὶ καλάμης·

ei de nous estin phōtistikos kata to legomenon; Kyrios phōtismos mou«; anankē auton noēton tynchanonta kai aoraton kai asōmaton toutou hēmas auton hypolambanein phōs * * * mēpote kai pyr katanaliskontōmen * * dmen * * * sōmatiko * * analōtikon einai dokei, hoion xylōn kai chortou kai kalamēs;

And if he is a mind that gives light, according to the saying, “The Lord is my illumination,” we must necessarily understand him, being intelligible, invisible, and incorporeal, as light of this kind … perhaps also as consuming fire … bodily … seems to be consuming, such as of wood, hay, and stubble;

Textual problem in this passage: see the notes.

Ps 27:1 (26:1 LXX) (quotation, high confidence) · 1 Cor 3:12 (allusion, high confidence)

Notes and citation

Summary: God as light is intelligible and incorporeal; so too as consuming fire, which burns wood, hay, and stubble.

The digital text has several gaps here, marked "…". The quotation is Ps 27:1 (26:1 LXX); the allusion is 1 Cor 3:12.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.137 (Preuschen 4:246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-137).

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13.138Preuschen 4:246–247

εἰ δὲ * * * ξύλα καὶ χόρτον καλάμη, μήποτε τὸ ἀναλωτικὸν τῆς τοιαύτης ὕλης πῦρ ὁ θεός ἐστιν ἡμῶν, πῦρ λεγόμενος εἶναι καταναλίσκον· καὶ πρέπον γε τῷ κυρίῳ ἐστὶν τὸ ἀναλίσκειν τὰ τοιαῦτα καὶ ἐξαφανίζειν τὰ χείρονα, οὗ γινομένου ἀλγηδόνας οἶμαι καὶ Πόνους γίνεσθαι, οὐκ ἀπό τινος σωματικῆς ἐπαφῆς, περὶ τὰ ἡγεμονικά, ἔνθα συνέστη ἡ τοῦ καταναλίσκεσθαι ἀξία οἰκοδομή.

ei de * * * xyla kai chorton kalamē, mēpote to analōtikon tēs toiautēs hylēs pyr ho theos estin hēmōn, pyr legomenos einai katanaliskon; kai prepon ge tǭ kyriǭ estin to analiskein ta toiauta kai exaphanizein ta cheirona, hou ginomenou algēdonas oimai kai Ponous ginesthai, ouk apo tinos sōmatikēs epaphēs, peri ta hēgemonika, entha synestē hē tou katanaliskesthai axia oikodomē.

and if … wood and hay, stubble, perhaps God is the fire that consumes such matter, being called a consuming fire. And it befits the Lord to consume such things and to destroy what is worse; and when this happens, I think, pains and toils arise, not from any bodily contact, in the ruling faculties, where the structure worthy of being consumed has been built.

Textual problem in this passage: see the notes.

1 Cor 3:12–15 (allusion, high confidence) · Deut 4:24 (allusion, high confidence)

Notes and citation

Summary: God as consuming fire burns up the wood, hay, and stubble of sin in the soul, causing spiritual pain.

A gap in the digital text is marked "…". The allusions are 1 Cor 3:12–15 and Deut 4:24.

Notes on the original text

Digital text corrected (misread letters in the digital text): τῆς τοιαύτης ἴ, λης πῦρ → τῆς τοιαύτης ὕλης πῦρ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 13.138 (Preuschen 4:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-138).

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13.139Preuschen 4:247

Φῶς οὖν ὀνομάζεται ὁ θεὸς ἀπὸ τοῦ σωματικοῦ φωτὸς μεταληφθεὶς εἰς ἀόρατον καὶ ἀσώματον φῶς, διὰ τὴν ἐν τῷ φωτίζειν νοητοὺς ὀφθαλμοὺς δύναμιν οὕτω λεγόμενος· πῦρ τε προσαγορεύεται καταναλίσκον, ἀπὸ τοῦ σωματικοῦ πυρὸς καὶ καταναλωτικοῦ τῆς τοιᾶσδε ὕλης νοούμενος.

Phōs oun onomazetai ho theos apo tou sōmatikou phōtos metalēphtheis eis aoraton kai asōmaton phōs, dia tēn en tǭ phōtizein noētous ophthalmous dynamin houtō legomenos; pyr te prosagoreuetai katanaliskon, apo tou sōmatikou pyros kai katanalōtikou tēs toiasde hylēs nooumenos.

God, then, is named light, the term being transferred from bodily light to invisible and incorporeal light, so called because of his power to enlighten intelligible eyes; and he is called consuming fire, being understood from bodily fire that consumes such matter.

Notes and citation

Summary: God is called light and consuming fire by transferring these bodily terms to spiritual realities.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.139 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-139).

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13.140Preuschen 4:247

τοιοῦτόν τί μοι φαίνεται καὶ περὶ τὸ Πνεῦμα ὁ θεός‘· ἐπεὶ γὰρ εἰς τὴν μέσην καὶ κοινότερον καλουμένην ζωὴν σπῶντος τοῦ περὶ ἡμᾶς πνεύματος τὴν καλουμένην σωματικώτερον πνοὴν ζωῆς, ζωοποιούμεθα ἀπὸ τοῦ πνεύματος, ὑπολαμβάνω ἀπʼ ἐκείνου εἰλῆφθαι τὸ πνεῦμα λέγεσθαι τὸν θεὸν πρὸς τὴν ἀληθινὴν ζωὴν ἡμᾶς ἄγοντα· τὸ πνεῦμα γὰρ κατὰ τὴν γραφὴν λέγεται ζωοποιεῖν, φανερὸν ὅτι ζωοποίησιν οὐ τὴν μέσην ἀλλὰ τὴν θειοτέραν· καὶ γὰρ τὸ γράμμα ἀποκτέννει καὶ ἐμποιεῖ θάνατον, οὐ τὸν κατὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος, ἀλλὰ τὸν κατὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ θεοῦ, καὶ τοῦ κυρίου † αὐτοῦ, καὶ τοῦ ὰγίου πνεύματος.

toiouton ti moi phainetai kai peri to Pneuma ho theos‘; epei gar eis tēn mesēn kai koinoteron kaloumenēn zōēn spōntos tou peri hēmas pneumatos tēn kaloumenēn sōmatikōteron pnoēn zōēs, zōopoioumetha apo tou pneumatos, hypolambanō apʼ ekeinou eilēphthai to pneuma legesthai ton theon pros tēn alēthinēn zōēn hēmas agonta; to pneuma gar kata tēn graphēn legetai zōopoiein, phaneron hoti zōopoiēsin ou tēn mesēn alla tēn theioteran; kai gar to gramma apoktennei kai empoiei thanaton, ou ton kata ton chōrismon tēs psychēs apo tou sōmatos, alla ton kata ton chōrismon tēs psychēs apo tou theou, kai tou kyriou † autou, kai tou agiou pneumatos.

Something like this seems to me true also of “God is spirit.” For since we are made alive by the spirit (breath), our surrounding spirit drawing into the middle and more commonly so-called life what is more bodily called the breath of life, I suppose that God is called spirit from this, as leading us to the true life. For the Spirit, according to Scripture, is said to give life, clearly not the middle life but the more divine. For the letter kills and produces death, not that by separation of the soul from the body, but that by separation of the soul from God, and from his Lord …, and from the Holy Spirit.

Textual problem in this passage: see the notes.

John 4:24 (quotation, high confidence) · Gen 2:7 (allusion, medium confidence) · 2 Cor 3:6 (allusion, high confidence)

Notes and citation

Summary: God is called spirit because he gives true, divine life, as breath gives bodily life; the letter kills by separating the soul from God.

The text is corrupt at the dagger. "Spirit" and "breath" both render πνεῦμα. The allusions are Gen 2:7 and 2 Cor 3:6.

Notes on the original text

Digital text corrected (stray letter in the digital text): τὴν ἀληθινὴν Ι ζωὴν → τὴν ἀληθινὴν ζωὴν.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.140 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-140).

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13.141Preuschen 4:247

Μήποτε δὲ καὶ τὸ »'Αντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ »ἐκλείψουσιν« καὶ »Ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς«· βέλτιον ἐκληψόμεθα ἀπὸ <τούτου> τοῦ πνεύματος, εἰ ὑπολαμβάνοιμεν ὁτι ὁ στερισκόμενος τοῦ θείου πνεύματος χοϊκὸς γίνεται, ἐπιτήδειον δὲ ἑαυτὸν ποιήσας πρὸς παραδοχὴν αὐτοῦ καὶ λαβὼν αὐτὸ ἀνακτισθήσεται καὶ x003E;

Mēpote de kai to »'Antaneleis to pneuma autōn, kai »ekleipsousin« kai »Exaposteleis to pneuma sou kai ktisthēsontai, kai anakainieis to prosōpon tēs gēs«; beltion eklēpsometha apo <toutou> tou pneumatos, ei hypolambanoimen hoti ho steriskomenos tou theiou pneumatos choïkos ginetai, epitēdeion de heauton poiēsas pros paradochēn autou kai labōn auto anaktisthēsetai kai x003E?

And perhaps we shall understand better from this spirit both “You will take away their spirit, and they will fail” and “You will send forth your spirit, and they will be created, and you will renew the face of the earth,” if we suppose that one deprived of the divine Spirit becomes earthly, but one who has made himself fit to receive it and has received it will be created anew and

Ps 104:29–30 (103:29-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Without God's Spirit one becomes earthly; receiving it, one is created anew.

The word in angle brackets is the modern editor's supplement; an encoding error obscures a word at the end. The quotations are Ps 104:29–30 (103:29–30 LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): χοϊκὶς γίνεται → χοϊκὸς γίνεται.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.141 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-141).

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13.142Preuschen 4:247

σωθήσεται. τοιοῦτον δʼ ἂν εἴη καὶ εἰ »ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν »ζῶσαν«, ὥστε καὶ τὸ ἐμφύσημα καὶ τὴν πνοὴν τῆς ζωῆς καὶ τὴν ζωὴν τῆς ψυχῆς πνευματικῶς ἀκούειν ἡμᾶς.

sōthēsetai. toiouton dʼ an eiē kai ei »enephysēsen eis to prosōpon autou pnoēn zōēs, kai egeneto ho anthrōpos eis psychēn »zōsan«, hōste kai to emphysēma kai tēn pnoēn tēs zōēs kai tēn zōēn tēs psychēs pneumatikōs akouein hēmas.

saved. Such too would be the meaning of “he breathed into his face the breath of life, and the man became a living soul,” so that we hear the inbreathing, the breath of life, and the life of the soul spiritually.

Gen 2:7 (quotation, high confidence)

Notes and citation

Summary: Genesis's breath of life too should be understood spiritually.

The quotation is Gen 2:7.

Cite (SBL): Origen, Comm. Jo. 13.142 (Preuschen 4:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-142).

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13.143Preuschen 4:247–248

ἐπεὶ δὲ ἡ προειρημένη δύναμις οἱονεὶ οἰκητήριον ἐπιτήδειον εὑροῦσα τὴν τοῦ ἁγίου ψυχὴν ἐπιδίδωσιν ἑαυτὴν τῇ ἐν αὐτῇ, ἕνʼ οὕτως εἴπω, μονῇ, γεγράφθαι νομιστέον τὸ »'Ενοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω ἐν αὐτοῖς, καὶ »ἔσομαι αὐτοῖς θεός, καὶ αὐτοὶ ἔσονταί μου λαός‘.

epei de hē proeirēmenē dynamis hoionei oikētērion epitēdeion heurousa tēn tou hagiou psychēn epididōsin heautēn tę̄ en autę̄, henʼ houtōs eipō, monę̄, gegraphthai nomisteon to »'Enoikēsō en autois kai emperipatēsō en autois, kai »esomai autois theos, kai autoi esontai mou laos‘.

And since the power mentioned, as it were, finding the soul of the holy person a fit dwelling, gives itself to its abiding there, so to speak, we must think that “I will dwell in them and walk among them, and I will be their God, and they shall be my people” was written.

2 Cor 6:16 (quotation, high confidence) · Lev 26:12 (allusion, high confidence)

Notes and citation

Summary: God's Spirit dwells in the souls of the holy, as the promise says.

The quotation is 2 Cor 6:16 (Lev 26:12).

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.143 (Preuschen 4:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-143).

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13.144Preuschen 4:248

πλείονος μέντοι γε συγγυμνασίας δεόμεθα εἰς τὸ τελειωθέντας ἡμᾶς καὶ κατὰ τὰ λεγόμενα παρὰ τῷ ἀποστόλῶ αἰσθητήρια γεγυμνασμένα ἔχοντας διακριτικοὺς γενέσθαι ἀγαθῶν τε καὶ κακῶν, ἀληθῶν τε καὶ ψευδῶν, καὶ θεωρητικοὺς νοητῶν, ἕνα δυνηθῶμεν ἐπιμελέστερον καὶ θεοπρεπέστερον κατὰ τὸ ἐνδεχόμενον ἀνθρωπίνῃ φύσει νοῆσαι πῶς ἐστιν ὁ θεὸς φῶς καὶ πῦρ καὶ πνεῦμα.

pleionos mentoi ge syngymnasias deometha eis to teleiōthentas hēmas kai kata ta legomena para tǭ apostolō aisthētēria gegymnasmena echontas diakritikous genesthai agathōn te kai kakōn, alēthōn te kai pseudōn, kai theōrētikous noētōn, hena dynēthōmen epimelesteron kai theoprepesteron kata to endechomenon anthrōpinę̄ physei noēsai pōs estin ho theos phōs kai pyr kai pneuma.

We need, however, more training, so that, perfected and having, as the apostle says, senses trained, we may become able to distinguish good and evil, true and false, and to contemplate intelligible things, so that we may understand more carefully and in a way more worthy of God, as far as human nature allows, how God is light and fire and spirit.

Heb 5:14 (allusion, high confidence)

Notes and citation

Summary: We need trained spiritual senses to understand how God is light, fire, and spirit.

The allusion is Heb 5:14.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἀνθρωπίηῃ φύσει → ἀνθρωπίνῃ φύσει.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.144 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-144).

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13.145Preuschen 4:248

καὶ ἐν τῇ τρίτῃ δὲ τῶν Βασιλειῶν τὸ γενόμενον πνεῦμα κυρίου πρὸς Ἠλίαν τοιάδε τινὰ ὑποβάλλει περὶ θεοῦ· »Εἶπεν γάρ· Ἐξελεύσῃ αὔριον καὶ στήσῃ ἔναντι κυρίου ἐν τῷ ὄρει· ἰδοὺ παρελεύσεται κύριος καὶ πνεῦμα μέγα »κραταιὸν διαλῦον ὄρη καὶ συντρῖβον πέτρας ἐνώπιον κυρίου, οὐκ »ἐν τῷ πνεύματι κύριος‘ (ἐν δὲ ἄλλοις εὕρομεν· »ἐν τῷ »κυρίου«·) »μετὰ τὸ πνεῦμα συνσεισμός, οὐκ ἐν τῷ συνσεισμῷ κύριος· »καὶ μετὰ τὸν συνσεισμὸν πῦρ, οὐκ ἐν τῷ πυρὶ κύριος· καὶ μετὰ τὸ »πῦρ φωνὴ αὔρας λεπτῆς«· καὶ τάχα γε ἐν ὅσοις δεήσει γίνεσθαι πῦρ τῆς καταλήψεως τοῦ κυρίου δηλοῦται διὰ τούτων, ἅπερ οὐ τοῦ παρόντος ἂν εἴη καιροῦ διηγήσασθαι.

kai en tę̄ tritę̄ de tōn Basileiōn to genomenon pneuma kyriou pros Ēlian toiade tina hypoballei peri theou; »Eipen gar; Exeleusę̄ aurion kai stēsę̄ enanti kyriou en tǭ orei; idou pareleusetai kyrios kai pneuma mega »krataion dialyon orē kai syntribon petras enōpion kyriou, ouk »en tǭ pneumati kyrios‘ (en de allois heuromen; »en tǭ »kyriou«;) »meta to pneuma synseismos, ouk en tǭ synseismǭ kyrios; »kai meta ton synseismon pyr, ouk en tǭ pyri kyrios; kai meta to »pyr phōnē auras leptēs«; kai tacha ge en hosois deēsei ginesthai pyr tēs katalēpseōs tou kyriou dēloutai dia toutōn, haper ou tou parontos an eiē kairou diēgēsasthai.

And in the third book of Kingdoms, the spirit of the Lord that came to Elijah suggests things like these about God: “For he said, You shall go out tomorrow and stand before the Lord on the mountain; behold, the Lord will pass by, and a great and strong wind (spirit) splitting mountains and shattering rocks before the Lord; the Lord was not in the wind” (in other copies we found “in the Lord's”); “after the wind an earthquake, the Lord was not in the earthquake; and after the earthquake a fire, the Lord was not in the fire; and after the fire a sound of a gentle breeze.” And perhaps it is shown by these in how many things there must be a fire of the comprehension of the Lord, which it would not be the present occasion to explain.

1 Kgs 19:11–12 (quotation, high confidence)

Notes and citation

Summary: Elijah's vision (the Lord not in wind, earthquake, or fire but in a gentle breeze) also bears on how God is spirit and fire.

The quotation is 1 Kgs 19:11–12 (3 Kgdms LXX).

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 13.145 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-145).

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13.146Preuschen 4:248

τίνα δὲ ἔπρεπεν λέγειν ἡμῖν περὶ τοῦ θεοῦ ὅστις ἐστίν, ἢ τὸν υἱόν; »Οὐδεὶς γὰρ ἔγνω τὸν πατέρα »εἰ μὴ ὁ υἱός«, ἕνα καὶ ἡμεῖς ἀποκαλύπτοντος τοῦ υἱοῦ γνῶμεν πῶς πνεῦμά ἐστιν ὁ θεός, καὶ φιλοτιμησώμεθα ἐν πνεύματι τῷ ζωοποιοῦντι καὶ μὴ γράμματι τῷ ἀποκτέννοντι προσκυνεῖν τὸν θεόν, καὶ ἐν ἀληθείᾳ σέβειν αὐτὸν καὶ μηκέτι τύποις μηδὲ σκιαῖς καὶ ὑποδείγμασιν, ὥσπερ οὐδὲ οἱ ἄγγελοι ὑποδείγμασι καὶ σκιᾷ τῶν ἐπουρανίων λατρεύουσιν τῷ θεῷ, ἀλλὰ τοῖς νοητοῖς καὶ ἐπουρανίοις, τὸν κατὰ τὴν τάξιν τοῦ Μελχισεδὲκ ἀρχιερέα ὁδηγὸν ἔχοντες τῆς ὑπὲρ τῶν δεομένων σωτηρίας λατρείας καὶ μυστικῆς καὶ ἀπορρήτου θεωρίας.

tina de eprepen legein hēmin peri tou theou hostis estin, ē ton huion? »Oudeis gar egnō ton patera »ei mē ho huios«, hena kai hēmeis apokalyptontos tou huiou gnōmen pōs pneuma estin ho theos, kai philotimēsōmetha en pneumati tǭ zōopoiounti kai mē grammati tǭ apoktennonti proskynein ton theon, kai en alētheią sebein auton kai mēketi typois mēde skiais kai hypodeigmasin, hōsper oude hoi angeloi hypodeigmasi kai skią tōn epouraniōn latreuousin tǭ theǭ, alla tois noētois kai epouraniois, ton kata tēn taxin tou Melchisedek archierea hodēgon echontes tēs hyper tōn deomenōn sōtērias latreias kai mystikēs kai aporrētou theōrias.

And who should tell us about God, what he is, but the Son? “For no one has known the Father except the Son,” so that we too, the Son revealing him, may know how God is spirit, and may strive to worship God in the Spirit who gives life and not in the letter that kills, and to revere him in truth and no longer in types, shadows, and copies; just as the angels too do not serve God in copies and shadow of heavenly things, but in intelligible and heavenly things, having as guide the high priest after the order of Melchizedek in the worship for the salvation of those in need and in mystical and secret contemplation.

Matt 11:27 (quotation, high confidence) · 2 Cor 3:6 (allusion, high confidence) · Heb 8:5 (allusion, high confidence) · Heb 6:20 (allusion, high confidence)

Notes and citation

Summary: Only the Son reveals the Father; through him we learn to worship in Spirit and truth, like the angels led by Christ, high priest after Melchizedek.

The quotations and allusions are Matt 11:27, 2 Cor 3:6, Heb 8:5, and Heb 6:20.

Notes on the original text

Digital text corrected (stray mark in the digital text): ὑποδείγμασ·ι → ὑποδείγμασι.

Topics: Trinity, Prayer

Cite (SBL): Origen, Comm. Jo. 13.146 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-146).

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13.147Preuschen 4:248

Εἰς μέντοι γε τὸ »Πνεῦμα ὁ θεός‘ Ἡρακλέων φησίν· ἄχραντος γὰρ καὶ καθαρὰ καὶ ἀόρατος ἡ θεία φύσις αὐτοῦ.

Eis mentoi ge to »Pneuma ho theos‘ Hērakleōn phēsin; achrantos gar kai kathara kai aoratos hē theia physis autou.

On “God is spirit,” however, Heracleon says: “For his divine nature is undefiled, pure, and invisible.”

John 4:24 (quotation, high confidence)

Notes and citation

Summary: Heracleon: “God is spirit” means his nature is pure and invisible.

Heracleon's words are quoted. The quotation is John 4:24.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 13.147 (Preuschen 4:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-147).

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13.148Preuschen 4:248–249

οὐκ οἶδα δὲ εἰ ἐδίδαξεν ἡμᾶς ταῦτα ἐπειπὼν πῶς ὁ θεὸς πνεῦμά ἐστιν· τὸ δὲ »τοὺς προσκυνοῦντας έν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν« σαφηνίζειν νομίζων φησίν· ἀξίως τοῦ προσκυνουμένου πνευματικῶς, οὐ σαρ- κικῶς· καὶ αὐτοὶ τῆς αὐτῆς φύσεως ὄντες πατρὶ πνεῦμά εἰσιν, οἵτινες κατὰ ἀλήθειαν καὶ οὐ κατὰ πλάνην προσκυνοῦσιν, καθὰ καὶ ὁ ἀπόστολος διδάσκει λέγων λογικὴν λατρείαν τὴν τοιαύτην θεοσέβειαν.

ouk oida de ei edidaxen hēmas tauta epeipōn pōs ho theos pneuma estin; to de »tous proskynountas en pneumati kai alētheią dei proskynein« saphēnizein nomizōn phēsin; axiōs tou proskynoumenou pneumatikōs, ou sar- kikōs; kai autoi tēs autēs physeōs ontes patri pneuma eisin, hoitines kata alētheian kai ou kata planēn proskynousin, katha kai ho apostolos didaskei legōn logikēn latreian tēn toiautēn theosebeian.

I do not know whether by saying this he taught us how God is spirit. And thinking he clarifies “Those who worship him must worship in spirit and truth,” he says: “Worthily of the one worshiped, spiritually, not fleshly; for they too, being of the same nature as the Father, are spirit, who worship in truth and not in error, as the apostle too teaches, calling such godliness rational worship.”

John 4:24 (quotation, high confidence) · Rom 12:1 (allusion, high confidence)

Notes and citation

Summary: Heracleon says true worshipers, being of the same nature as the Father, are spirit and worship spiritually.

Heracleon's words are quoted. The quotation is John 4:24; the allusion is Rom 12:1.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated syllable in the digital text): οὐκ οὖδα δὲ → οὐκ οἶδα δὲ; κατὰ πλάνην νην → κατὰ πλάνην.

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

Topics: Heresy, Prayer

Cite (SBL): Origen, Comm. Jo. 13.148 (Preuschen 4:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-148).

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13.149Preuschen 4:249

ἐπιστήσωμεν δὲ εἰ μὴ σφόδρα ἐστὶν ἀσεβὲς ὁμοουσίους τῇ ἀγεννήτῳ φύσει καὶ παμμακαρίᾳ λέγειν εἶναι τοὺς προσκυνοῦντας ἐν πνεύματι τῷ θεῷ, οὓς πρὸ βραχέος εἶπεν αὐτὸς ὁ ‘Ηρακλέων ἐκπεπτωκότας, τὴν Σαμαρεῖτιν λέγων πνευματικῆς φύσεως οὖσαν ἐκπεπορνευκέναι.

epistēsōmen de ei mē sphodra estin asebes homoousious tę̄ agennētǭ physei kai pammakarią legein einai tous proskynountas en pneumati tǭ theǭ, hous pro bracheos eipen autos ho ‘Ērakleōn ekpeptōkotas, tēn Samareitin legōn pneumatikēs physeōs ousan ekpeporneukenai.

Let us consider whether it is not exceedingly impious to say that those who worship God in spirit are of the same substance (homoousios) as the unbegotten and all-blessed nature, the very people whom Heracleon himself said a little earlier had fallen, saying that the Samaritan woman, being of spiritual nature, had committed sexual immorality.

Notes and citation

Summary: It is impious to call worshipers “of the same substance” as the unbegotten God, especially when Heracleon says one of them fell into immorality.

"Of the same substance" renders ὁμοουσίους, used here of the Valentinian claim, a century before Nicaea.

Notes on the original text

Digital text corrected (misread letter and stray bracket in the digital text): τὴν Σαμαρε[τιν → τὴν Σαμαρεῖτιν.

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

Topics: Heresy, Trinity

Cite (SBL): Origen, Comm. Jo. 13.149 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-149).

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13.150Preuschen 4:249

ἀλλʼ οὐχ ὁρῶσιν * * ὅτι παντὸς * * *, καὶ τῶν αὐτῶν δεκτικόν· εἰ δὲ ἐδέξατο τὸ πορνεῦσαι ἡ πνευματικὴ φύσις, ὁμοούσιος οὖσα * * * ἀνόσια καὶ ἄθεα καὶ ἀσεβῆ ἀκολουθεῖ τῷ λόγῳ τῷ κατʼ αὐτοὺς περὶ θεοῦ οὐδὲ φαντασιωθῆναι ἀκίνδυνόν ἐστιν.

allʼ ouch horōsin * * hoti pantos * * *, kai tōn autōn dektikon; ei de edexato to porneusai hē pneumatikē physis, homoousios ousa * * * anosia kai athea kai asebē akolouthei tǭ logǭ tǭ katʼ autous peri theou oude phantasiōthēnai akindynon estin.

But they do not see … that [the substance] of all … is also capable of the same things. And if the spiritual nature admitted of committing sexual immorality, being of the same substance …, unholy, godless, and impious consequences follow from their account about God, which it is not safe even to imagine.

Textual problem in this passage: see the notes.

Notes and citation

Summary: If a nature of God's substance could sin, their doctrine implies blasphemies about God himself.

The digital text has several gaps here, marked "…".

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

Topics: Heresy, Trinity

Cite (SBL): Origen, Comm. Jo. 13.150 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-150).

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13.151Preuschen 4:249

Ἀλλʼ ἡμεῖς πειθόμενοι τῷ σωτῆρι λέγοντι· »Ὁ πατὴρ ὁ πέμψας με μείζων μου ἐστίν‘ καὶ διὰ τοῦτο μὴ ἐνεγκόντι μηδὲ τὴν »ἀγαθὸς« προσηγορίαν τὴν κυρίαν καὶ ἀληθῆ καὶ τελείαν παραδέξασθαι αὐτῷ προσφερομένην, ἀλλὰ ἀναφέροντι αὐτὴν εὐχαρίστως τῷ πατρὶ ἐπιτιμήσεως πρὸς τὸν βουλόμενον ὑπερδοξάζειν τὸν υἱόν, πάντων μὲν τῶν γενητῶν ὑπερέχειν οὐ συγκρίσει ἀλλʼ ὑπερβαλλούσῃ ὑπεροχῇ φαμὲν τὸν σωτῆρα καὶ τὸ πνεῦμα τὸ ἅγιον, ὑπερεχόμενον τοσοῦτον ἢ καὶ πλέον ὑπὸ τοῦ πατρός, ὅσῳ ὑπερέχει αὐτὸς καὶ τὸ ἅγιον πνεῦμα τῶν λοιπῶν, οὐ τῶν τυχόντων ὄντων· ὅση γὰρ δοξολογία τοῦ ὑπερέχοντος θρόνων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι, πρὸς τούτοις καὶ ἁγίων ἀγγέλων καὶ πνευμάτων καὶ ψυχῶν δικαίων, τί δεῖ καὶ λέγειν;

Allʼ hēmeis peithomenoi tǭ sōtēri legonti; »Ho patēr ho pempsas me meizōn mou estin‘ kai dia touto mē enenkonti mēde tēn »agathos« prosēgorian tēn kyrian kai alēthē kai teleian paradexasthai autǭ prospheromenēn, alla anapheronti autēn eucharistōs tǭ patri epitimēseōs pros ton boulomenon hyperdoxazein ton huion, pantōn men tōn genētōn hyperechein ou synkrisei allʼ hyperballousę̄ hyperochę̄ phamen ton sōtēra kai to pneuma to hagion, hyperechomenon tosouton ē kai pleon hypo tou patros, hosǭ hyperechei autos kai to hagion pneuma tōn loipōn, ou tōn tychontōn ontōn; hosē gar doxologia tou hyperechontos thronōn, kyriotētōn, archōn, exousiōn, kai pantos onomatos onomazomenou ou monon en tǭ aiōni toutǭ alla kai en tǭ mellonti, pros toutois kai hagiōn angelōn kai pneumatōn kai psychōn dikaiōn, ti dei kai legein?

But we, obeying the Savior who says, “The Father who sent me is greater than I,” and who for this reason did not allow himself to receive even the title “good” in its proper, true, and perfect sense when it was offered to him, but referred it gratefully to the Father, with a rebuke to one who wished to glorify the Son excessively, say that the Savior and the Holy Spirit surpass all things that have come to be, not by comparison but by a transcendent superiority, while he himself is surpassed by the Father as much as, or even more than, he and the Holy Spirit surpass the rest, who are no ordinary beings. For how great is the glory of one who surpasses thrones, dominions, rulers, authorities, and every name that is named not only in this age but also in the age to come, and besides these holy angels, spirits, and souls of the righteous, what need is there even to say?

John 14:28 (quotation, high confidence) · Mark 10:17–18 (allusion, high confidence) · Col 1:16 (allusion, high confidence) · Eph 1:21 (allusion, high confidence)

Notes and citation

Summary: Christ and the Holy Spirit surpass all created things beyond comparison, yet the Father surpasses them as much or more, as Jesus said, “The Father is greater than I.”

This is one of Origen's most subordinationist statements about the Trinity, written before the fourth-century controversies. The quotation is John 14:28; the allusions are Mark 10:17–18, Col 1:16, and Eph 1:21.

Notes on the original text

Digital text corrected (truncated word in the digital text; word split in the digital text): τὴν »ἀγαθ ὸς« → τὴν »ἀγαθὸς«; ἀναφέροντι αὐ εὐχαρίστως → ἀναφέροντι αὐτὴν εὐχαρίστως.

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 13.151 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-151).

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13.152Preuschen 4:249

ἀλλʼ ὅμως τῶν τοσούτων καὶ τηλικούτων ὑπερέχων οὐσίᾳ καὶ πρεσβείᾳ καὶ δυνάμει καὶ θειότητι (ἔμψυχος γάρ ἐστι λόγος), καὶ σοφίᾳ, οὐ συγκρίνεται κατʼ οὐδὲν πατρί.

allʼ homōs tōn tosoutōn kai tēlikoutōn hyperechōn ousią kai presbeią kai dynamei kai theiotēti (empsychos gar esti logos), kai sophią, ou synkrinetai katʼ ouden patri.

But nevertheless, surpassing such and so great beings in being, dignity, power, divinity (for he is living Word), and wisdom, he is in no way comparable with the Father.

Notes and citation

Summary: Though the Son surpasses all beings, he is not comparable with the Father.

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 13.152 (Preuschen 4:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-152).

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13.153Preuschen 4:249–250

εἰκὼν τῆς ἐστιν τῆς ἀγαθότητος αὐτοῦ καὶ ἀπαύγασμα οὐ τοῦ θεοῦ ἀλλὰ τῆς δόξης αὐτοῦ καὶ τοῦ άϊδίου φωτὸς αὐτοῦ, καὶ ἀτμὶς οὐ τοῦ πατρὸς ἀλλὰ τῆς δυνάμεως αὐτοῦ, καὶ ἀπόρροια εἰλικρινὴς τῆς παντοκρατορικῆς δόξης αὐτοῦ, καὶ ἔσοπτρον ἀκηλίδωτον τῆς ἐνεργείας αὐτοῦ, διʼ οὗ ἐσόπτρου Παῦλος καὶ Πέτρος καὶ οἱ παραπλήσιοι αὐτοῖς βλέπουσι τὸν θεόν, λέγοντος· »Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα τὸν πέμψαντά με«. Λέγει αὐτῷ ἡ γυνή· Οἶδα ὅτι Μεσσίας ἔρχεται ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα.

eikōn tēs estin tēs agathotētos autou kai apaugasma ou tou theou alla tēs doxēs autou kai tou aïdiou phōtos autou, kai atmis ou tou patros alla tēs dynameōs autou, kai aporroia eilikrinēs tēs pantokratorikēs doxēs autou, kai esoptron akēlidōton tēs energeias autou, diʼ hou esoptrou Paulos kai Petros kai hoi paraplēsioi autois blepousi ton theon, legontos; »Ho heōrakōs eme heōrake ton patera ton pempsanta me«. Legei autǭ hē gynē; Oida hoti Messias erchetai ho legomenos Christos; hotan elthę̄ ekeinos, anangelei hēmin hapanta.

He is the image of his goodness and the radiance not of God but of his glory and of his eternal light, and a breath not of the Father but of his power, and a pure emanation of his almighty glory, and an unspotted mirror of his working, through which mirror Paul and Peter and those like them see God, since he says, “He who has seen me has seen the Father who sent me.” [John 4:25:] “The woman says to him, I know that Messiah is coming, who is called Christ; when he comes, he will declare all things to us.”

Heb 1:3 (allusion, high confidence) · John 14:9 (quotation, high confidence) · John 12:45 (allusion, high confidence) · John 4:25 (quotation, high confidence)

Notes and citation

Summary: The Son is the image, radiance, and mirror of the Father's goodness, glory, and power, through whom we see God. Next lemma: John 4:25.

The phrases come from Wis 7:25–26 and Heb 1:3; the quotation is John 14:9 with 12:45; the lemma is John 4:25. The digital text repeats τῆς where a small connective is lost. Origen continues 13.151–152: the Son images the Father's attributes (goodness, glory, power, working) rather than being called the image of the Father simply.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text; stray letter in the digital text): πέμψαντά με«. 4, 25 Λέγει → πέμψαντά με«. Λέγει; ἐκεῖνος, Ι ἀναγγελεῖ → ἐκεῖνος, ἀναγγελεῖ.

Extrabiblical texts: Wis 7:25-26 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Trinity, Christology

Cite (SBL): Origen, Comm. Jo. 13.153 (Preuschen 4:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-153).

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13.154Preuschen 4:250

Ἄξιον ἰδεῖν πῶς ἡ Σαμαρεῖτις, πλεῖον τῆς Πεντατεύχου Μωσέως μηδὲν προσιεμένη, τὴν παρουσίαν Χριστοῦ ὡς ἀπὸ τοῦ νόμου μόνου κηρυσσομένην προσδοκᾷ. καὶ εἰκός γε ἐκ τῆς εὐλογίας τοῦ Ἰακὼβ τῆς πρὸς τὸν Ἰούδαν ἐλπίζειν αὐτοὺς ἔσεσθαι καὶ τὴν ἐπιδημίαν λέγοντος· »Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου· αἱ χεῖρές σου »ἐπὶ νώτου τῶν ἐχθρῶν σου· προσκυνήσουσίν σοι υἱοὶ τοῦ πατρός »σου·« καὶ μετʼ »Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος »ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, καὶ αὐτὸς »προσδοκία ἐθνῶν«.

Axion idein pōs hē Samareitis, pleion tēs Pentateuchou Mōseōs mēden prosiemenē, tēn parousian Christou hōs apo tou nomou monou kēryssomenēn prosdoką. kai eikos ge ek tēs eulogias tou Iakōb tēs pros ton Ioudan elpizein autous esesthai kai tēn epidēmian legontos; »Iouda, se ainesaisan hoi adelphoi sou; hai cheires sou »epi nōtou tōn echthrōn sou; proskynēsousin soi huioi tou patros »sou;« kai metʼ »Ouk ekleipsei archōn ex Iouda kai hēgoumenos »ek tōn mērōn autou, heōs an elthę̄ ta apokeimena autǭ, kai autos »prosdokia ethnōn«.

It is worth seeing how the Samaritan woman, accepting nothing beyond the Pentateuch of Moses, expects the coming of Christ as proclaimed by the law alone. And they likely hope for his sojourn from Jacob's blessing of Judah, which says, “Judah, may your brothers praise you; your hands are on the back of your enemies; your father's sons shall bow down to you”; and after a little, “A ruler shall not fail from Judah, nor a leader from his thighs, until the things stored up for him come, and he is the expectation of the nations.”

Gen 49:8 (quotation, high confidence) · Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: The Samaritans, accepting only the Pentateuch, would expect the Messiah from texts like Jacob's blessing of Judah.

The quotations are Gen 49:8 and 49:10 (LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 13.154 (Preuschen 4:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/13-77/#p-13-154).

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