Commentary on the Gospel of John 19.140–20.55

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 76 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 19

19.140Preuschen 4:323

ὡς διαφορᾶς μέντοι γε οὔσης τῶν κάτω πρὸς ἄλληλα, λέγεται ὑπερθετικῶς τὸ »Ἔθεντό με ἐν λάκκῳ κατωτάτῳ« καὶ τὸ »Εἰς τὰ κατώτατα τῆς γῆς ὁ καταβάς, οὖτός ἐστι καὶ ὁ »ἀναβάς«. διόπερ ἐνώπιον τοῦ χριστοῦ προπεσοῦνται μὲν πάντες οἱ καταβαίνοντες εἰς τὰ κατώτερα μέρη τῆς γῆς, εἰς ᾄδου, ἐπεὶ ἀληθὲς τὸ »Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ »ᾄδῃ τίς ἐξομολογήσεταί σοι;«

hōs diaphoras mentoi ge ousēs tōn katō pros allēla, legetai hyperthetikōs to »Ethento me en lakkǭ katōtatǭ« kai to »Eis ta katōtata tēs gēs ho katabas, outos esti kai ho »anabas«. dioper enōpion tou christou propesountai men pantes hoi katabainontes eis ta katōtera merē tēs gēs, eis ądou, epei alēthes to »Ouk estin en tǭ thanatǭ ho mnēmoneuōn sou, en de tǭ »ądę̄ tis exomologēsetai soi?«

Since, however, there is a difference among the things below, it is said in the superlative, “They laid me in the lowest pit,” and “He who descended into the lowest parts of the earth is the one who also ascended.” Therefore all who go down to the lower parts of the earth, into Hades, will fall down before Christ, since it is true that “In death there is no one who remembers you, and in Hades who will give you thanks?”

Ps 88:6 (87:7 LXX) (quotation, high confidence) · Eph 4:9–10 (quotation, high confidence) · Ps 22:29 (21:30 LXX) (allusion, high confidence) · Ps 6:5 (6:6 LXX) (quotation, high confidence)

Notes and citation

Summary: There are degrees of “below”; even those in Hades will bow before Christ.

The quotations are Ps 88:6 (87:7 LXX), Eph 4:9–10 (freely), and Ps 6:5 (6:6 LXX); the allusion is Ps 22:29 (21:30 LXX).

Notes on the original text

Digital text corrected (OCR slip): λέεγεται → λέγεται.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.140 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-140).

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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.

19.141Preuschen 4:323

ἐὰν δέ τις ἀνθυποφέρῃ τὸ καταβαίνειν αὐτὸν εἰς τὰ κατώτερα τῆς γῆς, ἐπιτηρήσεις ὄτι ἐπὶ τῶν καταβαινόντων εἰς γῆν εἴρηται τὸ »Προπεσοῦνται«· ὑποπιπτόντων γὰρ τῷ χριστῷ γόνυ καμπτόντων ἐν τῷ ὀνόματι Ἰησοῦ, τινὲς μὲν πρότερον τινὲς δὲ ὕστερον προπεσοῦνται αὐτῷ.

ean de tis anthypopherę̄ to katabainein auton eis ta katōtera tēs gēs, epitērēseis oti epi tōn katabainontōn eis gēn eirētai to »Propesountai«; hypopiptontōn gar tǭ christǭ gony kamptontōn en tǭ onomati Iēsou, tines men proteron tines de hysteron propesountai autǭ.

And if someone objects that he himself descended into the lower parts of the earth, you will observe that “they will fall down” is said of those who go down to the earth; for as they submit to Christ and bend the knee in the name of Jesus, some earlier and some later will fall down before him.

Ps 22:29 (21:30 LXX) (allusion, high confidence) · Phil 2:10 (allusion, high confidence)

Notes and citation

Summary: All will bow at the name of Jesus, some sooner, some later.

The allusions are Ps 22:29 (21:30 LXX) and Phil 2:10.

Notes on the original text

Digital text corrected (OCR slip; encoding error in the digital text): Προπεσοῦτνται → Προπεσοῦνται; χριστῷ x003E; γόνυ → χριστῷ γόνυ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.141 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-141).

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19.142Preuschen 4:323

καὶ τάχα οἱ ἐπὶ γῆς προπεσοῦνται καὶ πρὸ ἑτέρων ὑποτάσσονται· χειρόνων γὰρ τὸ ὕστερον ὑποτάσσεσθαι, διὸ καὶ »ἔσχατος ἐχθρὸς καταργεῖται ὁ »θάνατος«.

kai tacha hoi epi gēs propesountai kai pro heterōn hypotassontai; cheironōn gar to hysteron hypotassesthai, dio kai »eschatos echthros katargeitai ho »thanatos«.

And perhaps those on the earth will fall down and be subjected before others; for it belongs to the worse to be subjected later, which is why also “the last enemy to be destroyed is death.”

1 Cor 15:26 (quotation, high confidence)

Notes and citation

Summary: The worse are subjected last, as death is the last enemy destroyed.

The quotation is 1 Cor 15:26.

Notes on the original text

Digital text corrected (OCR slip): ἐπέρων → ἑτέρων; ἔστερον → ὕστερον; »εσκατος → »ἔσχατος.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.142 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-142).

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19.143Preuschen 4:323

Μετὰ ταῦτα ζητήσεις εἰ ὥσπερ ἐστὶν τῶν κάτω διαφορὰ διὰ τὸ λέγεσθαί τι κατωτάτω, οὔτως καὶ τῶν ἄνω διαφορά, μάλιστα ἐπεὶ κληρονομία ἐστὶν βασιλείας οὐρανῶν, πάντων τῶν μουμένων οὐρανῶν ὄντων ἄνω, ἀλλʼ οὐχ ὁμοίως ἐχόντων τὸ εἶναι ἄνω.

Meta tauta zētēseis ei hōsper estin tōn katō diaphora dia to legesthai ti katōtatō, outōs kai tōn anō diaphora, malista epei klēronomia estin basileias ouranōn, pantōn tōn moumenōn ouranōn ontōn anō, allʼ ouch homoiōs echontōn to einai anō.

After this you will ask whether, just as there is a difference among the things below because something is called “lowest,” so there is a difference among the things above, especially since there is an inheritance of the kingdom of heaven, all the so-called heavens being above, yet not being above in the same way.

Matt 25:34 (allusion, medium confidence)

Notes and citation

Summary: There may also be degrees among the things above.

The allusion is Matt 25:34.

Notes on the original text

Digital text corrected (OCR slip): ὅσπερ → ὥσπερ; ἐκόντων → ἐχόντων.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.143 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-143).

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19.144Preuschen 4:323

ἀλλὰ καὶ ἐπὶ τῆς νοητῆς καταβάσεως τῆς ψυχῆς διὰ τὴν κακίαν καὶ τὰ μοχθηρὰ δόγματα καὶ νοητῆς ἀναβάσεως αὐτῆς ἐπιστήσας οὐχ ἁοήεις. εὑρήσεις διαφορόν· ἐπιπ΄λειον οὐν νοητῶς † νοήσεις.

alla kai epi tēs noētēs katabaseōs tēs psychēs dia tēn kakian kai ta mochthēra dogmata kai noētēs anabaseōs autēs epistēsas ouch haoēeis. heurēseis diaphoron; epip΄leion oun noētōs † noēseis.

And if you attend also to the spiritual descent of the soul through wickedness and wicked doctrines, and to its spiritual ascent, you will not go astray; you will find a difference. You will understand this more fully in a spiritual way.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The soul's descent by wickedness and ascent by virtue also has degrees.

The text is badly damaged here; the translation is approximate.

Notes on the original text

Digital text corrected (repeated syllable): κακίαν κίαν → κακίαν.

Cite (SBL): Origen, Comm. Jo. 19.144 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-144).

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19.145Preuschen 4:323

ἄμα δὲ ὅρα εἰ μὴ μυστικώτερον καὶ οὐ τοπικῶς περὶ τῆς Ἰησοῦ ψυχῆς ἀκούσει τὸ· »Ἀναβὰς ὑπεράνω πάντων τῶν »οὐρανῶν«· ἡ γὰρ νοητὴ ἀνάβασις ἐκείνης τῆς ψυχῆς ὑπερπεπήδηκεν καὶ πάντας τοὺς οὐρανοὺς καί, ὡς ἔστιν εἰπεῖν, ἤδη ἔφθασεν πρὸς αὐτὸν τὸν θεόν.

ama de hora ei mē mystikōteron kai ou topikōs peri tēs Iēsou psychēs akousei to; »Anabas hyperanō pantōn tōn »ouranōn«; hē gar noētē anabasis ekeinēs tēs psychēs hyperpepēdēken kai pantas tous ouranous kai, hōs estin eipein, ēdē ephthasen pros auton ton theon.

At the same time see whether you will not understand “ascending far above all the heavens” in a more mystical and not local sense of the soul of Jesus; for the spiritual ascent of that soul has leapt over all the heavens and, so to speak, has already reached God himself.

Eph 4:10 (quotation, high confidence)

Notes and citation

Summary: The ascent “above all the heavens” is spiritual: Jesus' soul has reached God himself.

The quotation is Eph 4:10.

Notes on the original text

Digital text corrected (OCR slip): άνάρασις → ἀνάβασις.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.145 (Preuschen 4:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-145).

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19.146Preuschen 4:323–324

πλήν ἐστίν τις καὶ ἔτερος παρὰ τὸν δεικνύμενον καὶ αἰσθητὸν κόσμον τὸν συνεστῶτα ἐξ οὐρανοῦ καὶ γῆς ἢ οὐρανῶν καὶ γῆς κόσμος, ἐν ᾧ ἐστιν τὰ μὴ βλεπόμενα· καὶ ὅλον τοῦτο κόσ- μος ἀόρατος, κόσμος οὐ βλεπόμενος, καὶ νοητὸς κόσμος, οὗ τῇ θέᾳ καὶ τῷ κάλλει ἐνόψονται οἱ καθαροὶ τῇ καρδίᾳ, προευτρεπιζόμενοι διὰ τοῦ ἐνορᾶν αὐτῷ ἐπὶ τὸ μετελθεῖν, ὤστʼ ἂν καὶ αὐτὸν ὀρᾶν, ὡς ὁρᾶσθαι πέφυκεν ὁ θεός, τὸν θεόν. Ι

plēn estin tis kai eteros para ton deiknymenon kai aisthēton kosmon ton synestōta ex ouranou kai gēs ē ouranōn kai gēs kosmos, en hǭ estin ta mē blepomena; kai holon touto kos- mos aoratos, kosmos ou blepomenos, kai noētos kosmos, hou tę̄ theą kai tǭ kallei enopsontai hoi katharoi tę̄ kardią, proeutrepizomenoi dia tou enoran autǭ epi to metelthein, ōstʼ an kai auton oran, hōs horasthai pephyken ho theos, ton theon. I

Yet there is another world besides the visible and perceptible world composed of heaven and earth, or of heavens and earth, a world in which are the things not seen; and all this is an invisible world, a world not seen, and an intelligible world, whose sight and beauty the pure in heart will behold, being prepared by gazing on it to pass over to it, so that they may even see God himself, as God is by nature able to be seen.

2 Cor 4:18 (allusion, high confidence) · Col 1:16 (allusion, medium confidence) · Matt 5:8 (allusion, high confidence)

Notes and citation

Summary: Beyond the visible world is an invisible, intelligible world, which the pure in heart will see, and so come to see God.

The allusions are 2 Cor 4:18, Col 1:16, and Matt 5:8.

Notes on the original text

Digital text corrected (OCR slip): οὁ τῇ θέᾳ → οὗ τῇ θέᾳ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.146 (Preuschen 4:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-146).

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19.147Preuschen 4:324

Ζητήσεις δὲ εἰ κατά τι τῶν σημαινομένων δύναται ὁ πρωτότοκος Πάσης κτίσεως εἶναι κόσμος, καὶ μάλιστα καθʼ ὅ »σοφία« ἐστὶν πολυποίκιλος· τῷ γὰρ εἶναι παντὸς οὑτινοσοῦν τοὺς λόγους, καθʼ οὓς γεγένηται πάντα τὰ ὑπὸ τοῦ θεοῦ ἐν σοφίᾳ πεποιημένα (ὣς φησιν ὁ προφήτης· »Πάντα ἐν σοφίᾳ ἐποίησας‘), ἐν αὐτῷ, ἂν καὶ αὐτὸς »κόσμος«, τοσούτῳ ποικιλώτερος τοῦ αἰσθητοῦ καὶ διαφέρων, ὅσῳ διαφέρει γυμνὸς πάσης ὕλης τοῦ ὅλου κόσμου λόγος τοῦ ἐνύλου κόσμου, οὐκ ἀπὸ τῆς ὕλης ἀλλὰ ἀπὸ τῆς μετοχῆς τοῦ λόγου καὶ τῆς σοφίας τῶν κοσμούντων τὴν ὕλην κεκοσμημένων.

Zētēseis de ei kata ti tōn sēmainomenōn dynatai ho prōtotokos Pasēs ktiseōs einai kosmos, kai malista kathʼ ho »sophia« estin polypoikilos; tǭ gar einai pantos houtinosoun tous logous, kathʼ hous gegenētai panta ta hypo tou theou en sophią pepoiēmena (hōs phēsin ho prophētēs; »Panta en sophią epoiēsas‘), en autǭ, an kai autos »kosmos«, tosoutǭ poikilōteros tou aisthētou kai diapherōn, hosǭ diapherei gymnos pasēs hylēs tou holou kosmou logos tou enylou kosmou, ouk apo tēs hylēs alla apo tēs metochēs tou logou kai tēs sophias tōn kosmountōn tēn hylēn kekosmēmenōn.

You will ask whether, according to one of its meanings, the firstborn of all creation can be a world, especially insofar as he is manifold Wisdom. For since the principles of everything whatever, according to which all things made by God in wisdom came into being (as the prophet says, “In wisdom you made all things”), are in him, he too would be a “world,” as much more varied than the perceptible one and surpassing it as the principle of the whole world, stripped of all matter, surpasses the material world, which is ordered not by matter but by participation in the principle and wisdom that order matter.

Col 1:15 (allusion, high confidence) · Eph 3:10 (allusion, high confidence) · Ps 104:24 (103:24 LXX) (quotation, high confidence)

Notes and citation

Summary: Christ, as manifold Wisdom containing the principles of all things, may himself be called a “world,” far richer than the material one.

The allusions and quotation are Col 1:15, Eph 3:10, and Ps 104:24 (103:24 LXX). λόγοι is rendered “principles.”

Notes on the original text

Digital text corrected (OCR slip; repeated word): πρωτότοχος → πρωτότοκος; ἐστὶν ἐστὶν → ἐστὶν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.147 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-147).

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19.148Preuschen 4:324

καὶ ὅρα εἰ δύναται ὁ λέγων· »Οὐκ εἰμὶ ἐγὼ ἐκ τοῦ κόσμου τούτου« ἡ ψυχὴ εἶναι τοῦ Ἰησοῦ ἐμπολιτευομένη τῷ ὅλω κόσμῳ ἐκείνῳ καὶ πάντα αὐτὸν ἐμπεριερχομένη καὶ χειραγωγοῦσα ἐπʼ αὐτὸν τοὺς μαθητευομένους.

kai hora ei dynatai ho legōn; »Ouk eimi egō ek tou kosmou toutou« hē psychē einai tou Iēsou empoliteuomenē tǭ holō kosmǭ ekeinǭ kai panta auton emperierchomenē kai cheiragōgousa epʼ auton tous mathēteuomenous.

And see whether the one who says “I am not of this world” can be the soul of Jesus, living as a citizen in that whole world, going all through it, and leading his disciples to it by the hand.

John 8:23 (quotation, high confidence)

Notes and citation

Summary: Perhaps Jesus' soul, dwelling in that higher world, leads his disciples to it.

The quotation is John 8:23.

Notes on the original text

Digital text corrected (OCR slip): ἐμπεριερκομένη → ἐμπεριερχομένη.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.148 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-148).

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19.149Preuschen 4:324

οὐδὲν ἔχει ἐκεῖνος ὁ κόσμος κάτω, ὡς οὐδὲ οὖτος, ὡς πρὸς τὸ ἀκριβὲς ἐξετάζοντι, ἄνω. πῶς γὰρ δύναται τι ὁ κόσμος οὐτος ἄνω, οὖ ἡ κτίσις καταβολή ἐστιν; οὐ γὰρ ὡς ἔτυχεν ἀκουστέον τοῦ »πρὸ καταβολῆς κόσμου«, ἐπίτηδες τοιαύτην ἐπίνοιαν πλασάντων ὄνομα τῶν ἁγίων τὸ τῆς καταβολῆς· καίτοι γε ἐδύναντο λέγειν »πρὸ κτίσεως κόσμου« καὶ μὴ χρήσασθαι τῷ »καταβολῆς« ὁνόματι.

ouden echei ekeinos ho kosmos katō, hōs oude outos, hōs pros to akribes exetazonti, anō. pōs gar dynatai ti ho kosmos outos anō, ou hē ktisis katabolē estin? ou gar hōs etychen akousteon tou »pro katabolēs kosmou«, epitēdes toiautēn epinoian plasantōn onoma tōn hagiōn to tēs katabolēs; kaitoi ge edynanto legein »pro ktiseōs kosmou« kai mē chrēsasthai tǭ »katabolēs« honomati.

That world has nothing below, just as this one, to one who examines it precisely, has nothing above. For how can this world have anything above, when its creation is a “casting down”? For “before the foundation of the world” is not to be heard carelessly, the saints having deliberately formed the name “casting down” to express such a notion; though they could have said “before the creation of the world” and not used the word “casting down.”

Eph 1:4 (allusion, high confidence) · John 17:24 (allusion, medium confidence)

Notes and citation

Summary: This world has nothing truly above, since Scripture calls its creation a katabolē, a “casting down.”

The allusions are Eph 1:4 and John 17:24. Origen plays on καταβολή, “foundation,” literally “casting down,” connecting it with the soul's descent.

Notes on the original text

Digital text corrected (OCR slip; repeated word): ἐξετάξονται → ἐξετάζοντι; δύναται δύναται → δύναται; κόσμους« → κόσμου«; ἐπίτηδες ἐίτηδες → ἐπίτηδες.

Cite (SBL): Origen, Comm. Jo. 19.149 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-149).

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19.150Preuschen 4:324

ὄλος οὖν ὁ κόσμος καὶ τὰ ἐν αὐτῷ ἐν καταβολῇ ἐστιν· ἔξω δὲ καταβολῆς κόσμου παντὸς γίνονται οἱ τοῦ Ἰησοῦ γνήσιοι μαθηταί, οὓς ἐξελέξατο ἐκ τοῦ κόσμου, ἵνα μηκέτι ὦσιν ἐκ τοῦ κόσμου αἴροντες τὸν σταυρὸν ἐαυτῶν καὶ ἀκολουθοῦντες αὐτῶ. Εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ὲν ταῖς ἀμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, αποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.

olos oun ho kosmos kai ta en autǭ en katabolę̄ estin; exō de katabolēs kosmou pantos ginontai hoi tou Iēsou gnēsioi mathētai, hous exelexato ek tou kosmou, hina mēketi ōsin ek tou kosmou airontes ton stauron eautōn kai akolouthountes autō. Eipon oun hymin hoti apothaneisthe en tais amartiais hymōn; ean gar mē pisteusēte hoti egō eimi, apothaneisthe en tais hamartiais hymōn.

The whole world, then, and the things in it are in a casting down; but outside the casting down of the whole world are the genuine disciples of Jesus, whom he chose out of the world so that they are no longer of the world, taking up their cross and following him. “So I told you that you will die in your sins; for unless you believe that I am, you will die in your sins.”

John 15:19 (allusion, high confidence) · Matt 16:24 (allusion, high confidence) · John 8:24 (quotation, high confidence)

Notes and citation

Summary: Jesus' true disciples, taking up their cross, are lifted out of the world's “casting down.”

The allusions are John 15:19 and Matt 16:24; the closing quotation is John 8:24, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): ἀκολουθοῦτες → ἀκολουθοῦντες; VIII, 24. → .

Cite (SBL): Origen, Comm. Jo. 19.150 (Preuschen 4:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-150).

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19.151Preuschen 4:324–325

Πότε εἶπεν αὐτοῖς· »Ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις »ὑμῶν«, ἢ ὅτε ἔφασκεν· » Ζητήσετέ με, καὶ ἐν ταῖς ἀμαρτίαις ὑμῶν »ἀποθανεῖσθε¨«; τί δὲ τὸ αἴτιον τοῦ έν ταῖς ἁμαρτίαις αὐτῶν ἀποθνήσκειν ἀνθρώπους, ἢ τὸ μὴ »πιστεύειν ὅτι Ἰησοῦς ἐστιν ὁ χρι »στός«; αὐτὸς γάρ φησιν· »Ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀπο- »θανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν«.

Pote eipen autois; »Apothaneisthe en tais hamartiais »hymōn«, ē hote ephasken; » Zētēsete me, kai en tais amartiais hymōn »apothaneisthe¨«? ti de to aition tou en tais hamartiais autōn apothnēskein anthrōpous, ē to mē »pisteuein hoti Iēsous estin ho chri »stos«? autos gar phēsin; »Ean mē pisteusēte hoti egō eimi, apo- »thaneisthe en tais hamartiais hymōn«.

When did he say to them, “You will die in your sins,” if not when he said, “You will seek me, and you will die in your sins”? And what is the cause of people dying in their sins, except not believing “that Jesus is the Christ”? For he himself says, “Unless you believe that I am, you will die in your sins.”

John 8:21 (quotation, high confidence) · John 8:24 (quotation, high confidence) · John 20:31 (echo, medium confidence)

Notes and citation

Summary: People die in their sins through not believing that Jesus is the Christ.

The quotations are John 8:21 and 8:24; the phrase “that Jesus is the Christ” echoes John 20:31.

Notes on the original text

Digital text corrected (OCR slip and repeated syllables; repeated word in place of εἰμι; repeated word in place of εἶπεν): Πότε Πότε → Πότε εἶπεν; ἀποθηήσκειν θνήσκειν → ἀποθνήσκειν; ἐγώ ἐγώ ἀπο- → ἐγώ εἰμι, ἀπο-.

Cite (SBL): Origen, Comm. Jo. 19.151 (Preuschen 4:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-151).

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19.152Preuschen 4:325

εἰ δὲ ὁ μὴ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν ἀποθανεῖται ἐν ταῖς ἁμαρτίαις ἐαυτοῦ, δῆλον ὅτι ὁ μὴ ἀποθνήσκων ἐν ταῖς ἁμαρτίαις αὐτοῦ πεπίστευκεν τῷ χριστῷ, ὁ δὲ ἀποθνήσκων ἐν ταῖς ἁμαρτίαις ἐαυτοῦ, κἂν λέγῃ πιστεύειν τῷ χριστῷ, ὡς πρὸς τὸ ἀληθὲς οὐ πεπίστευκεν αὐτῷ· ἐὰν λέγηται μὲν πίστις, χωρὶς δὲ ἔργων τυγχάνῃ, νεκρά ἐστιν ἡ τοιαύτη, ὡς ἐν τῇ φερομένῃ Ἰακώβου ἐπιστολῇ ἀνέγνωμεν.

ei de ho mē pisteuōn hoti Iēsous ho christos estin apothaneitai en tais hamartiais eautou, dēlon hoti ho mē apothnēskōn en tais hamartiais autou pepisteuken tǭ christǭ, ho de apothnēskōn en tais hamartiais eautou, kan legę̄ pisteuein tǭ christǭ, hōs pros to alēthes ou pepisteuken autǭ; ean legētai men pistis, chōris de ergōn tynchanę̄, nekra estin hē toiautē, hōs en tę̄ pheromenę̄ Iakōbou epistolę̄ anegnōmen.

And if one who does not believe that Jesus is the Christ will die in his sins, it is plain that one who does not die in his sins has believed in Christ, while one who dies in his sins, even if he says he believes in Christ, has not truly believed in him; for if something is called faith but is without works, such faith is dead, as we read in the epistle in circulation under the name of James.

Jas 2:17 (allusion, high confidence)

Notes and citation

Summary: One who dies in sin has not truly believed, even if he claims to; faith without works is dead.

The allusion is Jas 2:17. Origen's phrase “in circulation under the name of James” reflects doubts in his time about the letter's standing.

Notes on the original text

Digital text corrected (OCR slip; repeated word): δῆλον ὅλον → δῆλον ὅτι; ἐὰν ἐὰν λέγηται → ἐὰν λέγηται.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.152 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-152).

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19.153Preuschen 4:325

τίς οὖν ἄρα ἐστὶν ὁ πιστεύων ἢ ὁ πεπονθὼς ἐκ τοῦ διακεῖσθαι κατὰ τὸν λόγον καὶ συμπεφυκέναι αὐτῷ τὸ μὴ ἐμπεσεῖσθαι ἄν, ὅσον μὲν ἐπὶ τούτοις τοῖς ῥητοῖς εἰς τὰ λεγόμενα πρὸς θάνατον εἶναι ἁμαρτήματα,

tis oun ara estin ho pisteuōn ē ho peponthōs ek tou diakeisthai kata ton logon kai sympephykenai autǭ to mē empeseisthai an, hoson men epi toutois tois rhētois eis ta legomena pros thanaton einai hamartēmata,

Who, then, is the believer, if not the one who, from being disposed according to the Word and having grown together with him, has come to this: that he would not fall, as far as these texts go, into the sins said to be unto death,

1 John 5:16 (allusion, high confidence)

Notes and citation

Summary: The true believer, united with the Word, will not fall into sins unto death,

The allusion is 1 John 5:16; the sentence continues in the next section.

Notes on the original text

Digital text corrected (repeated word; repeated word in place of ἐπὶ): ὅσον μὲν μὲν τούτοις → ὅσον μὲν ἐπὶ τούτοις; ἐἰς εἰς → εἰς.

Cite (SBL): Origen, Comm. Jo. 19.153 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-153).

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19.154Preuschen 4:325

ὅσον δὲ ἐπὶ Ι τῷ »Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν ἐκ τοῦ θεοῦ γεγέννηται«, οὐχ ἀμαρτάνειν καὶ πρὸς ὅ τι δηποτοῦν τῶν παρὰ τὸν ὀρθὸν γινομένων λόγον; ἔτι δὲ μᾶλλον νοήσεις τί έστιν »Ἐὰν γὰρ μὴ πιστεύητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε έν ταῖς »ἁμαρτίαις ὑμῶν«, ἄ ἐστιν ὁ πρωτότοκος πάσης κτίσεως ἀναλογιζόμενος, οἶον ὁ πιστεύων τί ἐστιν ἡ δικαιοσύνη οὐκ ἂν ἀδικήσαι,

hoson de epi I tǭ »Pas ho pisteuōn hoti Iēsous ho christos estin ek tou theou gegennētai«, ouch amartanein kai pros ho ti dēpotoun tōn para ton orthon ginomenōn logon? eti de mallon noēseis ti estin »Ean gar mē pisteuēte hoti egō eimi, apothaneisthe en tais »hamartiais hymōn«, a estin ho prōtotokos pasēs ktiseōs analogizomenos, oion ho pisteuōn ti estin hē dikaiosynē ouk an adikēsai,

and, as far as “Everyone who believes that Jesus is the Christ is born of God” goes, would not sin toward anything at all done contrary to right reason? You will understand still better what “For unless you believe that I am, you will die in your sins” means if you reckon up what the firstborn of all creation is: for example, one who believes in what righteousness is would not do wrong,

1 John 5:1 (quotation, high confidence) · John 8:24 (quotation, high confidence) · Col 1:15 (allusion, high confidence)

Notes and citation

Summary: One born of God does not sin; believing in Christ as Righteousness excludes doing wrong.

The quotations are 1 John 5:1 and John 8:24; the allusion is Col 1:15.

Notes on the original text

Digital text corrected (OCR slip): »τίαις ὑμῶν« → »ἁμαρτίαις ὑμῶν«; ἀναλογιξόμενος → ἀναλογιζόμενος.

Topics: Christology, Ethics

Cite (SBL): Origen, Comm. Jo. 19.154 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-154).

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19.155Preuschen 4:325

καὶ ὁ διὰ τὸ τεθεωρηκέναι ἤτις ἐστὶν ἡ σοφία, πεπιστευκὼς εἰς τὴν σοφίαν οὐκ ἄν τι μωρὸν λέγοι ἢ πράττοι, ἐπεὶ ὁ πιστεύσας τῷ ἐν πρὸς τὸν θεὸν λόγῳ ἐν τῷ κατανενοηκέναι αὐτὸν αὐτὸν οὐδὲν ἂν ποιήσαι.

kai ho dia to tetheōrēkenai ētis estin hē sophia, pepisteukōs eis tēn sophian ouk an ti mōron legoi ē prattoi, epei ho pisteusas tǭ en pros ton theon logǭ en tǭ katanenoēkenai auton auton ouden an poiēsai.

and one who, through having beheld what Wisdom is, has believed in Wisdom would not say or do anything foolish; since one who has believed in the Word who is with God, by having understood him, would do nothing contrary to reason.

John 1:1 (allusion, high confidence)

Notes and citation

Summary: Believing in Christ as Wisdom and Word rules out folly and irrational acts.

The allusion is John 1:1. The last clause is damaged (αὐτὸν αὐτὸν for a word such as ἄλογον, “irrational”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.155 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-155).

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19.156Preuschen 4:325

πρὸς τούτοις ὁ πιστεύων ὅτι » Αὐτός ἐστιν ἡ εἰρήνη »ἡμῶν«, οὐκ ἄν τι πολέμου καὶ στάσεως ἐνεργοίη. ἀλλὰ καὶ εἴπερ Χριστός ἐστιν οὐ μόνον θεοῦ σοφία, ἀλλὰ καὶ »θεοῦ δύναμις«, ὁ πιστεύων αὐτῷ καθʼ ὅ δύναμίς ἐστιν οὐκ ἄν περὶ τὰ καλὰ ἀδύνατος.

pros toutois ho pisteuōn hoti » Autos estin hē eirēnē »hēmōn«, ouk an ti polemou kai staseōs energoiē. alla kai eiper Christos estin ou monon theou sophia, alla kai »theou dynamis«, ho pisteuōn autǭ kathʼ ho dynamis estin ouk an peri ta kala adynatos.

Besides these, one who believes that “He is our peace” would not do anything of war and strife. And if Christ is not only God's wisdom but also “God's power,” one who believes in him insofar as he is power would not be powerless toward what is good.

Eph 2:14 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence)

Notes and citation

Summary: Believing in Christ as our peace and God's power excludes strife and weakness in good.

The quotations are Eph 2:14 and 1 Cor 1:24.

Notes on the original text

Digital text corrected (OCR slip; repeated word): Μοῦ σοφίας → θεοῦ σοφία; οὐκ οὐκ ἄν → οὐκ ἄν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.156 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-156).

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19.157Preuschen 4:325

ἀναγκαίως δὲ ὑπονοοῦντες αὐτὸν ὑπομονὴν καὶ ἰσχὴν διὰ τὸ Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ ὁ κύριος;« καὶ τὸ »Ἰσχύς »μου« καὶ τὸ »'Υπόστασίς μου ὁ κύριος« φήσομεν ὅτι εἰ ἐνδίδομεν πρὸς πόνους, οὐ πιστεύομεν αὐτῷ καὶ] καθʼ ὅ ἐστιν ὑπομονή, καὶ εἰ ἀσθενοῦμεν, οὐ πεπιστεύκαμεν αὐτῷ καθʼ ὅ ἐστιν ἰσχύς.

anankaiōs de hyponoountes auton hypomonēn kai ischēn dia to Kai nyn tis hē hypomonē mou? ouchi ho kyrios?« kai to »Ischys »mou« kai to »'Ypostasis mou ho kyrios« phēsomen hoti ei endidomen pros ponous, ou pisteuomen autǭ kai] kathʼ ho estin hypomonē, kai ei asthenoumen, ou pepisteukamen autǭ kathʼ ho estin ischys.

And, necessarily understanding him to be endurance and strength because of “And now what is my endurance? Is it not the Lord?” and “my strength,” and “My support is the Lord,” we shall say that if we give in to toils, we do not believe in him insofar as he is endurance, and if we are weak, we have not believed in him insofar as he is strength.

Ps 39:7 (38:8 LXX) (quotation, high confidence) · Ps 18:1 (17:2 LXX) (quotation, medium confidence)

Notes and citation

Summary: If we give up under toil or are weak, we have not believed in Christ as endurance and strength.

The quotations are Ps 39:7 (38:8 LXX), Ps 18:1 (17:2 LXX), and a phrase from Ps 39:7 (38:8 LXX) with ὑπόστασις (“support,” “ground of being”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.157 (Preuschen 4:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-157).

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19.158Preuschen 4:325–326

ἐὰν ἀναλεγώμεθα τὰς λοιπὰς ἐπινοίας τοῦ χριστοῦ, οὐ χαλεπῶς ἐκ τῶν εἰρημένων εὑρήσομεν τίνα τρόπον ὁ μὴ πιστεύων τῷ χριστῷ ἀποθανεῖται ἐν ταῖς ἁμαρτίαις αὐτοῦ· γινόμενος γὰρ ἐν τοῖς ἐναντίοις τῇ ἐπινοίᾳ, ἦν ἐστιν ὁ χριστός, ἐν αὐταῖς ἀποθνήσκει ταῖς ἁμαρτίαις. Ἔλεγον οὖν αὐτῷ· Σὺ τίς εἶ;

ean analegōmetha tas loipas epinoias tou christou, ou chalepōs ek tōn eirēmenōn heurēsomen tina tropon ho mē pisteuōn tǭ christǭ apothaneitai en tais hamartiais autou; ginomenos gar en tois enantiois tę̄ epinoią, ēn estin ho christos, en autais apothnēskei tais hamartiais. Elegon oun autǭ; Sy tis ei?

If we gather up the rest of the aspects of Christ, we shall find without difficulty from what has been said how one who does not believe in Christ will die in his sins; for, being in the things opposed to the aspect that Christ is, he dies in those very sins. “So they said to him, ‘Who are you?’”

John 8:24 (allusion, high confidence) · John 8:25 (quotation, high confidence)

Notes and citation

Summary: Whoever lives contrary to what Christ is dies in his sins.

The closing quotation is John 8:25, the lemma of the next section. ἐπίνοιαι is rendered “aspects.”

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text; encoding error in the digital text; repeated word): ἐὰν ἐὰν → ἐὰν; x003E; τὰς → τὰς; ἀποΜ·εῖται → ἀποθανεῖται; VIII, 25. → .

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.158 (Preuschen 4:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-158).

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19.159Preuschen 4:326

Ἀκόλουθον ἦν τοὺς ἀκροωμένους μετὰ πολλῆς ἐξουσίας ἀπαγγελλομένων ὑπὸ τοῦ κυρίου πυνθάνεσθαι, τίς εἴς ὁ ταῦτα λέγων· ἐνέφαινεν γὰρ τὸ εἶναι ἀνθρώπου μεῖζον καὶ θειοτέρα τις φύσις τυγχάνειν ὁ σωτὴρ φάσκων ὅτι »Ἐὰν μὴ πιστεύητε ὅτι ἐγώ »εἰμι,

Akolouthon ēn tous akroōmenous meta pollēs exousias apangellomenōn hypo tou kyriou pynthanesthai, tis eis ho tauta legōn; enephainen gar to einai anthrōpou meizon kai theiotera tis physis tynchanein ho sōtēr phaskōn hoti »Ean mē pisteuēte hoti egō »eimi,

It was natural for those who heard things proclaimed by the Lord with great authority to ask who he was who said these things; for the Savior showed that he was greater than a man and was some more divine nature, saying, “Unless you believe that I am,

John 8:24 (quotation, high confidence)

Notes and citation

Summary: Hearing him speak with authority, they naturally asked who he was.

The quotation is John 8:24, continued in the next section.

Notes on the original text

Digital text corrected (OCR slip): ἀκρόωμένους → ἀκροωμένους.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.159 (Preuschen 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-159).

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19.160Preuschen 4:326

ἀποθανεῖσθε έν ταῖς ἁμαρτίαις ὑμῶν« τὸ οὖν »Σὺ τίς εἶ« οἱονεὶ αἰτούτων ἦν ἀπόκρισιν, ὅτι »Ἐγώ εἰμι ὁ χριστός« ἢ »Ἐγώ »εἰμι ὁ προφήτης« ἢ «ἐγώ εἰμι Ἠλίας ἢ τάχα »Ἐγώ εἰμι ἄγγελος »θεοῦ« οὐκ ἄν γὰρ μὴ ἕν τι τούτων ἢ καὶ παραπλήσιον αὐτοῖς τυγχάνων προεφέρετο γνησίους λόγους τηλικούτους. * * * * * * *

apothaneisthe en tais hamartiais hymōn« to oun »Sy tis ei« hoionei aitoutōn ēn apokrisin, hoti »Egō eimi ho christos« ē »Egō »eimi ho prophētēs« ē «egō eimi Ēlias ē tacha »Egō eimi angelos »theou« ouk an gar mē hen ti toutōn ē kai paraplēsion autois tynchanōn proephereto gnēsious logous tēlikoutous. * * * * * * *

you will die in your sins.” So “Who are you?” was as if they were asking for an answer such as “I am the Christ,” or “I am the Prophet,” or “I am Elijah,” or perhaps “I am an angel of God.” For unless he were one of these or something like them, he would not have put forward such genuine words. …

Textual problem in this passage: see the notes.

John 8:24–25 (quotation, high confidence) · John 1:21 (allusion, high confidence)

Notes and citation

Summary: They expected him to say he was the Christ, the Prophet, Elijah, or an angel.

The quotations are John 8:24–25; the allusion is John 1:21. Book 19 breaks off here in the manuscript tradition (marked * * *).

Notes on the original text

Digital text corrected (OCR slip): ἀποθαυεῖσθε → ἀποθανεῖσθε; προξήτης → προφήτης.

Cite (SBL): Origen, Comm. Jo. 19.160 (Preuschen 4:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-19-160).

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Chapter 20

20.1Preuschen 4:327

Εἰκοστὸν ὑπαγορεύοντες εἰς τὸ κατὰ Ἰωάννην εὐαγγέλιον τόμον, φιλοθεώτατε καὶ φιλομαθέστατε ἐν κυρίῳ Ἀμβρόσιε. εὐχόμεθα ἐκ τοῦ πληρώματος τοῦ υἱοῦ τοῦ θεοῦ, εἰς ὃν εὐδόκησεν τὸ πλήρωμα κατοικῆσαι, λαβεῖν νοήματα πλήρη καί, ἵνʼ οὕτως εἴπω, ναστὰ καὶ μηδὲν ἔχοντα διάκενον, 〈ἵνα〉 τὸ εὐαγγέλιον κατὰ ἐξεταζόμενα ἡμῖν ἀποκαλυφθῇ, καὶ] μήτε παραλειπόντων τι ἡμῶν τῶν δεόντων ἐξετάζεσθαι καὶ ὑπομνηματικοῖς γράμμασιν πιστεύεσθαι, μήτε ὡς οὐ χρὴ πλεοναζόντων, μήτε παρεκδεχομένων τὸν τοῦ σωτῆρος ἡμῶν Ἰησοῦ νοῦν. θεὸς οὖν ἡμῖν πέμψαι αὐτὸν τὸν λόγον, ἑαυτὸν ἐμφανίζοντα, ἴνα τοῦ βάθους αὐτοῦ, δωρουμένου τοῦ πατρός, θεαταὶ γενώμεθα. οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.

Eikoston hypagoreuontes eis to kata Iōannēn euangelion tomon, philotheōtate kai philomathestate en kyriǭ Ambrosie. euchometha ek tou plērōmatos tou huiou tou theou, eis hon eudokēsen to plērōma katoikēsai, labein noēmata plērē kai, hinʼ houtōs eipō, nasta kai mēden echonta diakenon, 〈hina〉 to euangelion kata exetazomena hēmin apokalyphthę̄, kai] mēte paraleipontōn ti hēmōn tōn deontōn exetazesthai kai hypomnēmatikois grammasin pisteuesthai, mēte hōs ou chrē pleonazontōn, mēte parekdechomenōn ton tou sōtēros hēmōn Iēsou noun. theos oun hēmin pempsai auton ton logon, heauton emphanizonta, ina tou bathous autou, dōroumenou tou patros, theatai genōmetha. oida hoti sperma Abraam este; alla zēteite me apokteinai, hoti ho logos ho emos ou chōrei en hymin.

As we dictate the twentieth book on the Gospel according to John, Ambrose, most God-loving and most eager to learn in the Lord, we pray to receive from the fullness of the Son of God, in whom it pleased all the fullness to dwell, thoughts that are full and, so to speak, solid and having nothing empty in them, so that the Gospel may be revealed to us in the passages we examine, neither omitting anything that ought to be examined and entrusted to written commentary, nor enlarging where we should not, nor misinterpreting the mind of our Savior Jesus. May God, then, send us the Word himself, manifesting himself, so that, the Father granting it, we may become beholders of his depth. “I know that you are the seed of Abraham; but you seek to kill me, because my word finds no place in you.”

John 1:16 (allusion, high confidence) · Col 1:19 (allusion, high confidence) · John 8:37 (quotation, high confidence)

Notes and citation

Summary: Book 20 opens with a prayer, addressed to Ambrose, for full understanding from the Son of God.

Ambrose was Origen's patron. The allusions are John 1:16 and Col 1:19; the closing quotation is John 8:37, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): φιλοθεώταιε → φιλοθεώτατε; οὅτως → οὕτως; ἐξετάξεσθαι → ἐξετάζεσθαι; VIII, 37. → .

Topics: Prayer

Cite (SBL): Origen, Comm. Jo. 20.1 (Preuschen 4:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-1).

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20.2Preuschen 4:327

Δόξει μάχην περιέχειν τοῖς μὴ κατανοοῦσιν τὰ σημαινόμενα ἀπὸ τῆς >σπέρμα> φωνῆς καὶ τῆς >τέκνον> τὸ »Οἶδα »Ἀβραάμ ἐστε« πρὸς τὸ εὐθέως ἐπενεχθησόμενον καὶ πρὸς τοὺς αὐτοὺς λεγόμενον· »Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ »ποιεῖτε«.

Doxei machēn periechein tois mē katanoousin ta sēmainomena apo tēs >sperma> phōnēs kai tēs >teknon> to »Oida »Abraam este« pros to eutheōs epenechthēsomenon kai pros tous autous legomenon; »Ei tekna tou Abraam este, ta erga tou Abraam »poieite«.

To those who do not understand the meanings of the words “seed” and “child,” “I know that you are the seed of Abraham” will seem to contain a contradiction with what is said immediately afterward to the same people: “If you are children of Abraham, do the works of Abraham.”

John 8:37 (quotation, high confidence) · John 8:39 (quotation, high confidence)

Notes and citation

Summary: Jesus calls them Abraham's seed but implies they are not his children; this seems contradictory.

The quotations are John 8:37 and 8:39.

Notes on the original text

Digital text corrected (OCR slip): ποιεπιτε → ποιεῖτε.

Cite (SBL): Origen, Comm. Jo. 20.2 (Preuschen 4:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-2).

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20.3Preuschen 4:327–328

ἴνʼ οὐν ταῦτα θεωρηθῇ, ἴδωμεν πρῶτον σωματικῶς >σπέρματος> καὶ >τέκνου> διαφοράν. καὶ σαφές γε μὲν τὸ τινὸς ἔχει τοὺς λόγους τοῦ σπείραντος ἐν ἐαυτῷ ἔτι ἡσυχάζοντας καὶ ἀποκειμένους· τὸ δὲ τέκνον, μεταβαλόντος τοῦ σπέρματος καὶ ἐργασαμένου τὴν περικειμένην αὐτῷ ὔλην ἀπὸ τῆς γυναικὸς καὶ τῶν ἐπισυναγομένων τροφῶν, μορφωθὲν καὶ εἰς γένεσιν εὐτρεπισθὲν ὑφίσταται· καὶ εἴ τι μέρος ἐστὶν κυρίως τέκνον τινός, ὡς πρὸς τὰ σωματικά, ἐκ σπέρματος ὑπέστη, εἰ δέ τί ἐστιν σπέρμα, οὐ πάντως τέκνον γίνεται.

inʼ oun tauta theōrēthę̄, idōmen prōton sōmatikōs >spermatos> kai >teknou> diaphoran. kai saphes ge men to tinos echei tous logous tou speirantos en eautǭ eti hēsychazontas kai apokeimenous; to de teknon, metabalontos tou spermatos kai ergasamenou tēn perikeimenēn autǭ ylēn apo tēs gynaikos kai tōn episynagomenōn trophōn, morphōthen kai eis genesin eutrepisthen hyphistatai; kai ei ti meros estin kyriōs teknon tinos, hōs pros ta sōmatika, ek spermatos hypestē, ei de ti estin sperma, ou pantōs teknon ginetai.

So that this may be examined, let us first see the difference between “seed” and “child” in the bodily sense. It is clear that the seed of someone contains the principles of the one who sowed, still at rest and stored up within it; but the child comes into existence when the seed has changed and worked upon the matter surrounding it from the woman and the nourishment gathered to it, and has been formed and made ready for birth. And if something is properly the child of someone, as far as bodily things go, it came into being from seed; but if something is seed, it does not necessarily become a child.

Notes and citation

Summary: Bodily, a seed holds the father's principles at rest; a child is the seed developed and formed. Every child comes from seed, but not every seed becomes a child.

The word “seed” is lost in the digital text after “the” and is supplied, as the sense requires; μέρος (“part”) in the last sentence is read as a slip for μέν. “Principles” renders λόγοι (the “seminal principles” of Stoic thought).

Notes on the original text

Digital text corrected (OCR slip; repeated word): καὶ καὶ εἰς → καὶ εἰς; τέκονον → τέκνον.

Cite (SBL): Origen, Comm. Jo. 20.3 (Preuschen 4:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-3).

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20.4Preuschen 4:328

τούτων δὲ ἡμῖν προδιαληφθέντων, εἰ μὲν σωματικῶν ἐχρῆν νοεῖν τὸ »Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε« ἔδοξεν πάντως ἀκολουθεῖν τὸ καὶ τέκνα εἶναι τοῦ Ἀβραὰμ πρὸς οὓς ὁ λόγος, συγχωρουμένου ὅτι ἔτι σπέρμα τὸ τέκνον, καὶ οὐ κατὰ τὸ ἀκριβὲς διδομένου.

toutōn de hēmin prodialēphthentōn, ei men sōmatikōn echrēn noein to »Oida hoti sperma Abraam este« edoxen pantōs akolouthein to kai tekna einai tou Abraam pros hous ho logos, synchōroumenou hoti eti sperma to teknon, kai ou kata to akribes didomenou.

With these things settled beforehand, if “I know that you are the seed of Abraham” had to be understood bodily, it would have seemed to follow necessarily that those addressed were also children of Abraham, if it is granted that the child is still seed, though this is not granted in the strict sense.

John 8:37 (quotation, high confidence)

Notes and citation

Summary: Taken bodily, being Abraham's seed would imply being his children.

The quotation is John 8:37.

Notes on the original text

Digital text corrected (OCR slip; repeated word): Ἀβραὶμ → Ἀβραὰμ; ἔτι σπέρμα σπέρμα → ἔτι σπέρμα; δοδομένου → διδομένου.

Cite (SBL): Origen, Comm. Jo. 20.4 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-4).

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20.5Preuschen 4:328

ἐπεὶ δὲ ἀπὸ ἤθους κρίνεται καὶ ἔργων τὰ τέκνα τοῦ Ἀβραάμ, μήποτε ἀπό τινων σπερματικῶν λόγων, συγκαταβαλλομένων τισὶν ὡς οἶμαι ψυχαῖς, δεῖ χαρακτηρίζειν τοὺς ὅντας σπέρμα τοῦ Ἀβραάμ. καὶ εἴπερ, ὡς κατὰ τὸ σωματικὸν οὐ πάντες ἄνθρωποι σπέρμα εἰσὶν τοῦ Ἀβραάμ, οὕτω καὶ κατὰ τὰ ἀποδιδόμενα περὶ τοῦ τίνες εἰσὶν σπέρμα τοῦ Ἀβραάμ, δῆλον ὅτι οὐ πάντες ἄνθρωποι μετὰ πάντη σπερματικῶν λόγων τῶν αὐτῶν] ἐγκατασπαρέντων αὐτῶν ταῖς ψυχαῖς τώ βίῳ τῶν ἀνθρώπων ἐπίδεδημήκασιν.

epei de apo ēthous krinetai kai ergōn ta tekna tou Abraam, mēpote apo tinōn spermatikōn logōn, synkataballomenōn tisin hōs oimai psychais, dei charaktērizein tous hontas sperma tou Abraam. kai eiper, hōs kata to sōmatikon ou pantes anthrōpoi sperma eisin tou Abraam, houtō kai kata ta apodidomena peri tou tines eisin sperma tou Abraam, dēlon hoti ou pantes anthrōpoi meta pantē spermatikōn logōn tōn autōn] enkatasparentōn autōn tais psychais tō biǭ tōn anthrōpōn epidedēmēkasin.

But since the children of Abraham are judged by character and works, perhaps those who are the seed of Abraham must be characterized by certain seminal principles, sown together, as I think, with certain souls. And if, just as in the bodily sense not all human beings are the seed of Abraham, so too in the sense given to who are the seed of Abraham, it is plain that not all human beings have come into human life with all the same seminal principles sown in their souls.

Notes and citation

Summary: Abraham's spiritual seed consists of seminal principles sown in certain souls; not all souls come into life with the same seeds.

This reflects Origen's speculation that souls enter life with differing endowments.

Notes on the original text

Digital text corrected (OCR slip): Ἀρραάμ → Ἀβραάμ; Ἀβραίαμ → Ἀβραάμ; εἰδὶν → εἰσὶν; ἄμιρςποι → ἄνθρωποι.

Cite (SBL): Origen, Comm. Jo. 20.5 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-5).

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20.6Preuschen 4:328

τὴν δὲ τούτων αἰτίαν κατὰ μεγάλας κρίσεις καὶ δυσδιηγήτους, θεωρουμένας ὑπὸ τῶν εἰληφότων τὸν Χριστοῦ νοῦν, ἕνα ἴδωσιν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα αὐτοῖς, ὀλίγοις ἐστὶν δυνατὸν καταλαβεῖν τοῖς ἐπιμελέστερον τὰ πρὸ γενέσεως καὶ τὰ ἐν γενέσει περὶ ἐκάστου διειληφόσιν· καὶ ἐπεὶ ταράξαι ἄν τινα τὰ τοιαῦτα. συνέντα μὲν ταυτα, μη ἀκριβουντα δέ, κινδύνῳ παραβαλοῦμεν ἐαυτοὺς τῷ περὶ τῶν τοιούτων, ἔνθα τὸ λέγειν καὶ ἀναπτύσσειν τὰ τοιαῦτά ἐστιν ἐπισφαλές, κἂν ἀληθεύηται.

tēn de toutōn aitian kata megalas kriseis kai dysdiēgētous, theōroumenas hypo tōn eilēphotōn ton Christou noun, hena idōsin ta hypo tou theou charisthenta autois, oligois estin dynaton katalabein tois epimelesteron ta pro geneseōs kai ta en genesei peri ekastou dieilēphosin; kai epei taraxai an tina ta toiauta. synenta men tauta, mē akribounta de, kindynǭ parabaloumen eautous tǭ peri tōn toioutōn, entha to legein kai anaptyssein ta toiauta estin episphales, kan alētheuētai.

The cause of this lies in great judgments hard to explain, contemplated by those who have received the mind of Christ so that they may see the things freely given them by God; it is possible for few to grasp it, for those who have examined more carefully what concerns each person before birth and in birth. And since such things might disturb someone who understood them but not exactly, we shall expose ourselves to danger in speaking of such matters, where to speak and unfold such things is hazardous, even if they are true.

1 Cor 2:16 (allusion, high confidence) · 1 Cor 2:12 (allusion, high confidence)

Notes and citation

Summary: The cause of these differences lies in hidden divine judgments about souls before birth, which are dangerous to discuss openly.

The allusions are 1 Cor 2:12 and 2:16. The digital text repeats the end of the previous section at the start.

Notes on the original text

Digital text corrected (OCR slip; repeated syllables; repeated word from the previous section): σεδημήκασιν. τὴν → τὴν; δυσδιηγήτους, διηγήτους, → δυσδιηγήτους,; δυνατὸν νατὸν → δυνατὸν; ἀναπτύσσειν πτύσσειν → ἀναπτύσσειν; καινδυνῳ → κινδύνῳ.

Cite (SBL): Origen, Comm. Jo. 20.6 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-6).

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20.7Preuschen 4:328

καὶ ἐπισφαλὲς δὲ διὰ τὸ δεῖν τὸν οἰκονόμον τῶν τοῦ θεοῦ μυστηρίων τὸν καιρὸν ζητεῖν τῆς προσαγωγῆς τῶν τοιούτων δογμάτων, μὴ βλάπτοντα τὸν ἀκούοντα, καὶ τὸ μέτρον περιαθρεῖν τοῦ ἐλλείποντος ἢ πλεονάζοντος, κἄν ὁ καιρὸς τηρῆται, παρὰ τὸν ὀρθὸν λόγον γινομένου, καὶ ἐπιμελέστερον ἐξετάζειν πότερον σύνδουλοί εἰσιν οἶς παραδίδοται τὰ τοιαῦτα, ἢ δοῦλοι ἄλλου τινὸς παρὰ τὸν κύριον τῶν κυριευόντων.

kai episphales de dia to dein ton oikonomon tōn tou theou mystēriōn ton kairon zētein tēs prosagōgēs tōn toioutōn dogmatōn, mē blaptonta ton akouonta, kai to metron periathrein tou elleipontos ē pleonazontos, kan ho kairos tērētai, para ton orthon logon ginomenou, kai epimelesteron exetazein poteron syndouloi eisin ois paradidotai ta toiauta, ē douloi allou tinos para ton kyrion tōn kyrieuontōn.

And it is hazardous because the steward of God's mysteries must seek the right time for presenting such doctrines, so as not to harm the hearer, and must survey the measure of what falls short or exceeds, contrary to right reason, even when the right time is kept, and must examine more carefully whether those to whom such things are handed on are fellow servants, or servants of someone other than the Lord of lords.

1 Cor 4:1 (allusion, high confidence) · Luke 12:42 (allusion, high confidence)

Notes and citation

Summary: The steward of mysteries must choose the right time, measure, and hearers for such doctrines.

The allusions are 1 Cor 4:1 and Luke 12:42.

Notes on the original text

Digital text corrected (repeated syllables): ἐπὶσφαλὲς σφαλὲς → ἐπισφαλὲς.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.7 (Preuschen 4:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-7).

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20.8Preuschen 4:328–329

ὅτι δὲ δεῖ πάντα ταῦτα ἐξετάζειν τὸν οἰκονόμον τῶν μυστηρίων τοῦ θεοῦ παρίστησιν ἡ φάσκουσα λέξις· Τίς ἄρα ἐστὶν ὁ πιστὸς καὶ φρόνιμος οἰκονόμος, ὅν καταστήσει ὁ κύριος »ἐπὶ τῆς οἰκετίας αὐτοῦ, τοῦ διδόναι ἐν καιρῷ τὸ σιτομέτριον τοῖς »συνδούλοις ἐαυτοῦ;« οὐ πάντες οὖν εἰσιν ἄνθρωποι σπέρμα τοῦ Ἀβραάμ· οὐδὲ γὰρ ἔχουσιν τοὺς λόγους ἐγκατεσπαρμένους αὐτῶν ταῖς ψυχαῖς, δυναμένους, εἰ γεωργηθεῖεν, ποιῆσαι τέκνα τοῦ Ἀβραάμ.

hoti de dei panta tauta exetazein ton oikonomon tōn mystēriōn tou theou paristēsin hē phaskousa lexis; Tis ara estin ho pistos kai phronimos oikonomos, hon katastēsei ho kyrios »epi tēs oiketias autou, tou didonai en kairǭ to sitometrion tois »syndoulois eautou?« ou pantes oun eisin anthrōpoi sperma tou Abraam; oude gar echousin tous logous enkatesparmenous autōn tais psychais, dynamenous, ei geōrgētheien, poiēsai tekna tou Abraam.

That the steward of the mysteries of God must examine all these things is shown by the passage that says, “Who then is the faithful and wise steward, whom the Lord will set over his household, to give his fellow servants their portion of food in due season?” Not all human beings, then, are the seed of Abraham; for they do not have the principles sown in their souls which, if cultivated, could make them children of Abraham.

Luke 12:42 (quotation, high confidence)

Notes and citation

Summary: Not everyone has the seeds in their soul that could, if cultivated, make them Abraham's children.

The quotation is Luke 12:42 (compare Matt 24:45).

Notes on the original text

Digital text corrected (OCR slip): ῎εχουσιν → ἔχουσιν; ψυκαῖς → ψυχαῖς.

Cite (SBL): Origen, Comm. Jo. 20.8 (Preuschen 4:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-8).

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20.9Preuschen 4:329

Καὶ ζητήσαι τις ἄν πρὸς ταῦτα φάσκων ὅτι δύναται μὲν ψεκτὸς εἶναι ὁ γενόμενος σπέρμα τοῦ Ἀβραάμ, εἰ μὴ καὶ τέκνον αὐτοῦ γένοιτο· πῶς δʼ ἄν εὐλόγως μεμφθείη μὴ ποιῶν τὰ ἔργα τοῦ Ἀβραὰμ ὁ μηδὲ τὴν ἀρχὴν ἔχων τὸ ἐἶναι σπέρμα τοῦ Ἀβραάμ, ἀφ οὑ ἔρχεται τὸ γενέσθαι τέκνα τῷ Ἀβραάμ;

Kai zētēsai tis an pros tauta phaskōn hoti dynatai men psektos einai ho genomenos sperma tou Abraam, ei mē kai teknon autou genoito; pōs dʼ an eulogōs memphtheiē mē poiōn ta erga tou Abraam ho mēde tēn archēn echōn to einai sperma tou Abraam, aph hou erchetai to genesthai tekna tǭ Abraam?

And someone might raise a question about this, saying: one who has become the seed of Abraham can be blamed if he does not also become his child; but how could one reasonably be blamed for not doing the works of Abraham who does not even have the starting point of being the seed of Abraham, from which becoming children of Abraham comes?

Notes and citation

Summary: Objection: how can one be blamed for not being Abraham's child if one lacks his seed?

Notes on the original text

Digital text corrected (OCR slip): μεφθείη → μεμφθείη; Ἀβροαὰμ → Ἀβραὰμ; ἔρκεται → ἔρχεται.

Cite (SBL): Origen, Comm. Jo. 20.9 (Preuschen 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-9).

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20.10Preuschen 4:329

ἐροῦμεν δὲ πρὸς ταῦτα ὡσπερεὶ ἐπιβάθρᾳ χρησάμενοι τῇ ἱστορίᾳ καὶ τὰ ἴχνη τῆς κατὰ τὸν τόπον ἀληθείας ζητοῦντες ἐν τοῖς γράμμασιν, ὄτι εἰ μὲν μὴ ὤν τις τέκνον τοῦ Ἀβραὰμ οὐδενὸς δικαίου σπέρμα ἦν, καὶ ἀνέγκλητος ἐτύγχανεν ἂν τῶν ἁμαρτωλῶν τις, μηδεμίαν ἔχων ἀπὸ σπερμάτων τοῦ καλοῦ· νυνὶ δὲ ὥσπερ ἐπὶ τῶν σωμάτων ὁ μέν τίς ἐστιν πλειόνων δικαίων σπέρμα, ἔτερος δὲ ὁλιγωτέρων, ὡς δῆλον ἔσται ἐκ τῆς παραθέσεως τῶν λεχθησομένων, οὕτως καὶ ἐπὶ τῶν τῆς ἀναγωγῆς τὸ ἀνάλογον ἔσται λέγειν.

eroumen de pros tauta hōsperei epibathrą chrēsamenoi tę̄ historią kai ta ichnē tēs kata ton topon alētheias zētountes en tois grammasin, oti ei men mē ōn tis teknon tou Abraam oudenos dikaiou sperma ēn, kai anenklētos etynchanen an tōn hamartōlōn tis, mēdemian echōn apo spermatōn tou kalou; nyni de hōsper epi tōn sōmatōn ho men tis estin pleionōn dikaiōn sperma, eteros de holigōterōn, hōs dēlon estai ek tēs paratheseōs tōn lechthēsomenōn, houtōs kai epi tōn tēs anagōgēs to analogon estai legein.

To this we shall say, using the history as a stepping-stone and seeking in the letter the traces of the truth about the passage, that if someone who is not a child of Abraham were the seed of no righteous person, then one of the sinners would indeed be blameless, having no seeds of the good at all. But as it is, just as with bodies one person is the seed of more righteous people and another of fewer, as will be clear from comparing what will be said, so too one can say the analogous thing in the higher sense.

Notes and citation

Summary: Everyone descends from some righteous people, more or fewer, so no one lacks all seeds of good.

ἀναγωγή is rendered “the higher sense.”

Notes on the original text

Digital text corrected (OCR slip): χρησάμενοικ → χρησάμενοι; ἀναγωνῆς → ἀναγωγῆς.

Cite (SBL): Origen, Comm. Jo. 20.10 (Preuschen 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-10).

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20.11Preuschen 4:329

Ἀβραὰμ εἰκοστὸς γεγέννηται ἀπὸ τοῦ πρωτοπλάστου· δέκα γὰρ γενεαὶ ἀπὸ Ἀδὰμ ἐπὶ Νῶε, καὶ δέκα ἀπὸ Νῶε ἐπὶ Ἀβραάμ· καὶ τοῦ Ἀβραὰμ γεγόνασιν ἀδελφοὶ Ναχὼρ καὶ Ἀρράμ· οἱ γὰρ τρεῖς ἡσαν υἱοὶ Θάρα. Ναχὼρ μὲν οὖν καὶ Ἀρρὰμ οὐκ ἠσαν σπέρμα τοῦ Ἀβραάμ· ἀλλʼ οὐδʼ αὐτὸς Ἀβραὰμ σπέρμα ἦν τοῦ Ἀβραάμ.

Abraam eikostos gegennētai apo tou prōtoplastou; deka gar geneai apo Adam epi Nōe, kai deka apo Nōe epi Abraam; kai tou Abraam gegonasin adelphoi Nachōr kai Arram; hoi gar treis hēsan huioi Thara. Nachōr men oun kai Arram ouk ēsan sperma tou Abraam; allʼ oudʼ autos Abraam sperma ēn tou Abraam.

Abraham was born twentieth from the first-formed man; for there are ten generations from Adam to Noah, and ten from Noah to Abraham. And Abraham had as brothers Nahor and Haran; for the three were sons of Terah. Nahor and Haran, then, were not the seed of Abraham; nor indeed was Abraham himself the seed of Abraham.

Gen 5:1–32 (allusion, high confidence) · Gen 11:10–26 (allusion, high confidence)

Notes and citation

Summary: Abraham was twentieth from Adam; he and his brothers Nahor and Haran were not his seed.

The allusions are Gen 5, Gen 11:10–26, and Gen 11:26. The digital text repeats “brothers” in place of Nahor's name.

Notes on the original text

Digital text corrected (OCR slip; repeated word in place of Ναχὼρ): γεγόμασιν ἀδελφοὶ ἀδελφοὶ καὶ Ἀρράμ → γεγόνασιν ἀδελφοὶ Ναχὼρ καὶ Ἀρράμ.

Cite (SBL): Origen, Comm. Jo. 20.11 (Preuschen 4:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-11).

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20.12Preuschen 4:329–330

ἦσαν δὲ σπέρμα οἱ τρεῖς δικαίων μέν ἐς ὡς ζητουμένων ἔτι τῶν κατὰ τὸν Ἀδὰμ ἐν τίσιν αὐτόν, τοῦ Σήθ, ὅν ἐξανέστησεν ὁ θεὸς ἀντὶ τοῦ Ἄβελ· καὶ τοῦ Ἐνώς, ὅς »ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ«· καὶ τοῦ Ἐνώχ, »ὅς εὐηρέστησεν τῷ θεῷ, μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαθοιυσάλα, »ἔτη διακόσια«· καὶ τοῦ Νῶε, περὶ οὖ εἴρηται ὅτι »δίκαιος, τέλειος ἐν τῇ γενεᾷ Ι αὐτοῦ· τῷ θεῷ εὐηρέστησεν Νῶε«· καὶ τοῦ Σήμ, οὑ »κύριος ὁ θεὸς« πρώτου φαίνεται ἐν τῇ Γενέσει κεχρηματικέναι θεός, ὄπερ σαφές ἐστιν ἐκ τοῦ »Εὐλογητὸς κύριος »ὁ θεὸς τοῦ Σήμ«·

ēsan de sperma hoi treis dikaiōn men es hōs zētoumenōn eti tōn kata ton Adam en tisin auton, tou Sēth, hon exanestēsen ho theos anti tou Abel; kai tou Enōs, hos »ēlpisen epikaleisthai to onoma kyriou tou theou«; kai tou Enōch, »hos euērestēsen tǭ theǭ, meta to gennēsai auton ton Mathoiysala, »etē diakosia«; kai tou Nōe, peri ou eirētai hoti »dikaios, teleios en tę̄ geneą I autou; tǭ theǭ euērestēsen Nōe«; kai tou Sēm, hou »kyrios ho theos« prōtou phainetai en tę̄ Genesei kechrēmatikenai theos, oper saphes estin ek tou »Eulogētos kyrios »ho theos tou Sēm«;

But the three were the seed of righteous men, … of those after Adam: of Seth, whom God raised up in place of Abel; of Enosh, who “hoped to call on the name of the Lord God”; of Enoch, “who pleased God two hundred years after he begot Methuselah”; of Noah, of whom it is said, “a righteous man, perfect in his generation; Noah pleased God”; and of Shem, whose God is first seen in Genesis to be called “the Lord God,” as is clear from “Blessed be the Lord, the God of Shem.”

Gen 4:25 (allusion, high confidence) · Gen 4:26 (quotation, high confidence) · Gen 5:22 (quotation, high confidence) · Gen 6:9 (quotation, high confidence) · Gen 9:26 (quotation, high confidence)

Notes and citation

Summary: The three brothers were the seed of the righteous: Seth, Enosh, Enoch, Noah, and Shem.

The quotations and allusions are Gen 4:25, 4:26 (LXX), 5:22, 6:9, and 9:26. The opening words are damaged in the digital text.

Notes on the original text

Digital text corrected (OCR slip; repeated word): τίσιν τίσιν → τίσιν; τοῦ Ζήμ → τοῦ Σήμ.

Cite (SBL): Origen, Comm. Jo. 20.12 (Preuschen 4:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-12).

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20.13Preuschen 4:330

τῶν δὲ λοιπῶν <ἀδίκων> παρὰ τούτους οὗτοι ἦσαν τρεῖς τοῦ Θάρα σπέρμα. ὅπερ οὖν εἴπομεν περὶ τοῦ σπέρματος τοῦ Ἀβραάμ, τοῦτο νοητέον περὶ τοῦ σπέρματος τοῦ Σὴμ καὶ Νῶε καὶ τῶν ἀνωτέρω δικαίων, ὧν τὰς ἰδιότητας σπερματικῶς δοκοῦσιν κοινῇ ἀνειληφέναι εἰς γένεσιν ἐρχόμενοι Ἀβραὰμ καὶ Ναχῶρ καὶ Ἀρράμ· ἀλλʼ ὁ μὲν Ἀβραὰμ γεγεωργηκέναι οὕς εἶχεν ἐν ἑαυτῷ σπερματικῶς λόγους πάντων τῶν πρὸ αὐτοῦ δικαίων, καὶ τούτοις προστεθεικέναι ἁγίαν ἰδίαν ποιότητα, τὴν κατὰ τὸ ἴδιον αὐτοῦ σπέρμα, οὑ ἐδύναντο μετέχειν οἱ μετʼ αὐτὸν καλούμενοι »σπέρμα Ἀβραάμ«· ὁ δὲ Ἀρρὰμ ἐλάχιστον ἑαυτοῦ ἐπιμέλειαν πεποιῆσθαι καὶ τῶν πατρικῶν ἐν ἐαυτῷ σπερμάτων, ὅθεν δεδύνηται προβαλεῖν πνέοντα κἂν ποσὸν τῆς σωτηρίας τὸν Λώτ· ὁ δὲ Ναχὼρ ἀμφοτέρων τῶν ἀδελφῶν ἐλάττων γεγονέναι.

tōn de loipōn <adikōn> para toutous houtoi ēsan treis tou Thara sperma. hoper oun eipomen peri tou spermatos tou Abraam, touto noēteon peri tou spermatos tou Sēm kai Nōe kai tōn anōterō dikaiōn, hōn tas idiotētas spermatikōs dokousin koinę̄ aneilēphenai eis genesin erchomenoi Abraam kai Nachōr kai Arram; allʼ ho men Abraam gegeōrgēkenai hous eichen en heautǭ spermatikōs logous pantōn tōn pro autou dikaiōn, kai toutois prostetheikenai hagian idian poiotēta, tēn kata to idion autou sperma, hou edynanto metechein hoi metʼ auton kaloumenoi »sperma Abraam«; ho de Arram elachiston heautou epimeleian pepoiēsthai kai tōn patrikōn en eautǭ spermatōn, hothen dedynētai probalein pneonta kan poson tēs sōtērias ton Lōt; ho de Nachōr amphoterōn tōn adelphōn elattōn gegonenai.

And, besides these, of the other, unrighteous men, these three were the seed of Terah. What we said, then, about the seed of Abraham must be understood of the seed of Shem and Noah and the righteous before them, whose qualities Abraham, Nahor, and Haran seem to have taken up seminally in common when they came into being. But Abraham cultivated the seminal principles of all the righteous before him that he had in himself, and added to them a holy quality of his own, belonging to his own seed, in which those after him called “the seed of Abraham” could share. Haran took the least care of himself and of the ancestral seeds within him, from which he was able to put forth Lot, who breathed at least some measure of salvation; and Nahor was less than both his brothers.

Gen 11:27 (allusion, high confidence)

Notes and citation

Summary: Abraham cultivated his inherited seeds and added his own holy quality; Haran did little, yet produced Lot; Nahor did least.

The allusion is Gen 11:27.

Notes on the original text

Digital text corrected (OCR slip; repeated word): σπέρα σπέρμα → σπέρμα; σπερματικοῶς → σπερματικῶς; ἐπιμέλειαν ἐπιμέλειαν → ἐπιμέλειαν; κἂν κἄν → κἂν.

Cite (SBL): Origen, Comm. Jo. 20.13 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-13).

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20.14Preuschen 4:330

Ἔξεστιν τοίνυν μὴ ὄντα σπέρμα τοῦ Ἀβραάμ, τῷ πάντως διὰ τὴν κατὰ τὸν κατακλυσμὸν ἱστοριαν ἀπὸ Νῶε τοὺς ἐξῆς γεγονέναι, εἶναι σπέρμα Νῶε· εἰ δὲ τοῦτο, καὶ σπέρμα Ἐνώχ, πάντως δὲ καὶ σπέρμα Ἐνὼς καὶ Σήθ· ἄδηλον δʼ ἡμῖν ἐπὶ τῶν πολλῶν κατωτέρω τοῦ Νῶε, τίς σπέρμα τοῦ Σὴμ καὶ τίς τοῦ Χὰμ καὶ τίς τοῦ Ἰάφεθ καὶ τῶν κατωτέρω· πλὴν οὐκ ἔστιν τις μηδαμῶς μετέχων σπέρματος δικαίων.

Exestin toinyn mē onta sperma tou Abraam, tǭ pantōs dia tēn kata ton kataklysmon historian apo Nōe tous exēs gegonenai, einai sperma Nōe; ei de touto, kai sperma Enōch, pantōs de kai sperma Enōs kai Sēth; adēlon dʼ hēmin epi tōn pollōn katōterō tou Nōe, tis sperma tou Sēm kai tis tou Cham kai tis tou Iapheth kai tōn katōterō; plēn ouk estin tis mēdamōs metechōn spermatos dikaiōn.

It is possible, then, for one who is not the seed of Abraham to be the seed of Noah, since, because of the history of the flood, all later people certainly came from Noah; and if so, also the seed of Enoch, and certainly the seed of Enosh and Seth. But it is unclear to us, in the case of the many after Noah, who is the seed of Shem and who of Ham and who of Japheth and of those after them; yet there is no one who has no share at all in the seed of the righteous.

Gen 9:18–19 (allusion, medium confidence)

Notes and citation

Summary: Everyone descends from Noah and the righteous before him, so no one lacks all share in righteous seed.

Notes on the original text

Digital text corrected (OCR slip; repeated word): κατωτέρω· κατωτέρω· → κατωτέρω·; Ἰάμεθ → Ἰάφεθ.

Cite (SBL): Origen, Comm. Jo. 20.14 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-14).

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20.15Preuschen 4:330

ἐφίστημι δὲ μήποτε δυνατὸν διὰ τὰς ἀφορμὰς ἃς εἶχεν ὁ Ἀβραὰμ ἐκ τῶν προτέρων σπερμάτων γενέσθαι τὸν μὴ ὄντα σπέρμα τοῦ Ἀβραὰμ τοιοῦτον, ὥστε αὐτὸν οὐκ ὄντα ἀπὸ τοῦ Ἀβραὰμ ἐξομοιωθήναι τῷ Ἀβραάμ.

ephistēmi de mēpote dynaton dia tas aphormas has eichen ho Abraam ek tōn proterōn spermatōn genesthai ton mē onta sperma tou Abraam toiouton, hōste auton ouk onta apo tou Abraam exomoiōthēnai tǭ Abraam.

And I consider whether it is possible, through the resources that Abraham had from the earlier seeds, for one who is not the seed of Abraham to become such that, though not descended from Abraham, he is made like Abraham.

Notes and citation

Summary: One not of Abraham's seed may yet become like Abraham by cultivating the same inherited seeds.

Notes on the original text

Digital text corrected (repeated word in place of διὰ): δυνατὸν δυατὸν → δυνατὸν διὰ.

Cite (SBL): Origen, Comm. Jo. 20.15 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-15).

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20.16Preuschen 4:330

ὡς γὰρ Ἀβραάμ, οὐκ ἐκ σπέρματος Ἀβραὰμ τυγχάνων ἀλλὰ τῶν προειρημένων, γέγονεν Ἀβραάμ, οὕτω δυνατόν τινα τὰ κρείττονα τῶν ἐν αὐτῷ ἐγκατασπαρέντων γεωργήσαντα γενέσθαι ἄλλον Ἀβραάμ, οὐ πάντως ἐκ σπέρματος Ἀβραὰμ ἀλλὰ καὶ αὐτὸν ἱκανὸν σπείρειν ὡς Ἀβραάμ.

hōs gar Abraam, ouk ek spermatos Abraam tynchanōn alla tōn proeirēmenōn, gegonen Abraam, houtō dynaton tina ta kreittona tōn en autǭ enkatasparentōn geōrgēsanta genesthai allon Abraam, ou pantōs ek spermatos Abraam alla kai auton hikanon speirein hōs Abraam.

For just as Abraham, not being from the seed of Abraham but from those mentioned before, became Abraham, so it is possible for someone who has cultivated the better seeds sown in him to become another Abraham, not necessarily from the seed of Abraham, but himself able to sow like Abraham.

Notes and citation

Summary: Anyone who cultivates good seeds can become another Abraham.

Notes on the original text

Digital text corrected (OCR slip): κοὶ αὐτὸν → καὶ αὐτὸν.

Cite (SBL): Origen, Comm. Jo. 20.16 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-16).

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20.17Preuschen 4:330

Ὅλων δὲ τούτων ἀκούωεν ἀναφέροντες τὰ λεγόμενα οὐκ ἐπὶ σώματα καὶ ἀνθρώπους, ἀλλʼ ἐπί τινα νοητὰ καὶ λόγους πλείονας ἢ ἐλάττονας, ὧν μετέχουσι διαφόρως οἱ κατιόντες εἰς γένεσιν ἢ εἰσιόντες, καὶ τάχα δέ πως καὶ ἀνιόντες.

Holōn de toutōn akouōen anapherontes ta legomena ouk epi sōmata kai anthrōpous, allʼ epi tina noēta kai logous pleionas ē elattonas, hōn metechousi diaphorōs hoi kationtes eis genesin ē eisiontes, kai tacha de pōs kai aniontes.

Let us hear all these things referring what is said not to bodies and human beings but to certain intelligible realities and principles, more or fewer, in which those who descend or enter into birth share in different ways, and perhaps in some way those who ascend too.

Notes and citation

Summary: All this concerns spiritual principles shared by souls entering, and perhaps leaving, bodily life.

Cite (SBL): Origen, Comm. Jo. 20.17 (Preuschen 4:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-17).

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20.18Preuschen 4:330–331

ἐπιστήσεις δὲ εἰ δύναται ἐπὶ τὰ τοιαῦτα σπέρματα, ἤδη καὶ τῶν εἰς ἐαυτοὺς λαμβανόντων αὐτὰ ἴδια ὀνομαζόμενα, ἀναφέρεσθαι τὸ »Πορευόμενοι ἐπορεύοντο »καὶ ἔκλαιον, αἴροντες τὰ σπέρματα αὐτῶν«· εἴ τις γὰρ δύναται, μετὰ κλαυθμοῦ πορείαν τινῶν ψυχῶν εἰς γένεσιν ἐρχομένων κατανοησάτω, φερουσῶν τὰ σπέρματα ἤτοι πλειόνων δικαίων ἤ ὀλιγω- τέρων Ι καὶ ἀδίκων ὁμοίως.

epistēseis de ei dynatai epi ta toiauta spermata, ēdē kai tōn eis eautous lambanontōn auta idia onomazomena, anapheresthai to »Poreuomenoi eporeuonto »kai eklaion, airontes ta spermata autōn«; ei tis gar dynatai, meta klauthmou poreian tinōn psychōn eis genesin erchomenōn katanoēsatō, pherousōn ta spermata ētoi pleionōn dikaiōn ē oligō- terōn I kai adikōn homoiōs.

And you will consider whether “Going they went and wept, carrying their seeds” can be referred to such seeds, which are now also called the own seeds of those who receive them into themselves. For if anyone can, let him consider the journey with weeping of certain souls coming into birth, bearing the seeds either of more righteous people or of fewer, and likewise of the unrighteous.

Ps 126:6 (125:6 LXX) (quotation, high confidence)

Notes and citation

Summary: The Psalm's weeping sowers may be souls entering birth, carrying seeds from righteous or unrighteous ancestors.

The quotation is Ps 126:6 (125:6 LXX).

Notes on the original text

Digital text corrected (OCR slip): ἴσια ὀνομαξόμενα → ἴδια ὀνομαζόμενα; δύνται → δύναται.

Cite (SBL): Origen, Comm. Jo. 20.18 (Preuschen 4:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-18).

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20.19Preuschen 4:331

καὶ ἐννοείτω θεωρῶν ὡσπερεὶ γεωργοὺς ἀγωνιῶντας περὶ ὡν ἔχουσιν σπερμάτων, πῶς τάδε μὲν γεωργήσωσιν (λέγω δὲ τὰ διαφέροντα), τάδε δὲ μὴ σπείρωσιν, ἔρχονται μετὰ χειρόνων σπερμάτων.

kai ennoeitō theōrōn hōsperei geōrgous agōniōntas peri hōn echousin spermatōn, pōs tade men geōrgēsōsin (legō de ta diapheronta), tade de mē speirōsin, erchontai meta cheironōn spermatōn.

And let him think, beholding them as it were like farmers anxious about the seeds they have, how they may cultivate some (I mean the excellent ones) and not sow others; they come with worse seeds.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Like anxious farmers, souls must choose which seeds to cultivate.

The text is damaged; the last clause is uncertain.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and repeated word): ηεωργοὺς ἀγωνιῶταςε → γεωργοὺς ἀγωνιῶντας; διφέροντα → διαφέροντα; σπέιρωσιν, ερκονται ἔρχονται → σπείρωσιν, ἔρχονται.

Cite (SBL): Origen, Comm. Jo. 20.19 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-19).

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20.20Preuschen 4:331

ποῖον γὰρ εἰκὸς κλαυθμὸν κλαίειν τούτους περὶ ὧν φησιν ὁ λόγος· »Πορευόμενοι ἐπορεύοντο καὶ »αἴροντες τὰ σπέρματα αὐτῶν«;

poion gar eikos klauthmon klaiein toutous peri hōn phēsin ho logos; »Poreuomenoi eporeuonto kai »airontes ta spermata autōn«?

For what sort of weeping is it likely that those weep of whom the word says, “Going they went and wept, carrying their seeds”?

Ps 126:6 (125:6 LXX) (quotation, high confidence)

Notes and citation

Summary: What kind of weeping is meant?

The quotation is Ps 126:6 (125:6 LXX); “and wept” is missing in the digital text.

Cite (SBL): Origen, Comm. Jo. 20.20 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-20).

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20.21Preuschen 4:331

καὶ ἐλπίς γε ἀγαθή ἐστιν ἐν τοῖς πορευομένοις καὶ κλαίουσιν, τὰ σπέρματα· οὑτοι γὰρ ὡς ἐπίπαν »ἐρχόμενοι ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα »αὐτῶν«.

kai elpis ge agathē estin en tois poreuomenois kai klaiousin, ta spermata; houtoi gar hōs epipan »erchomenoi hēxousin en agalliasei, airontes ta dragmata »autōn«.

And there is good hope in those who go and weep, carrying the seeds; for these, for the most part, “coming will come in rejoicing, carrying their sheaves.”

Ps 126:6 (125:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Those who sow in tears have hope of returning with joy.

The quotation is Ps 126:6 (125:6 LXX).

Notes on the original text

Digital text corrected (repeated word): κλαίουσιν, κλαίουσιν, → κλαίουσιν,; σπέρματα σπέρματα → σπέρματα·.

Cite (SBL): Origen, Comm. Jo. 20.21 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-21).

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20.22Preuschen 4:331

τάχα δὲ ἔτεροι ἦλθον, περὶ ὧν ὡν ἄν· >Πορευόμενοι ἐπορεύοντο καὶ αἴροντες τὰ σπέρματα, οἶς ἀκολουθήσει τὸ >Ἑρχόμενοι δὲ ἥξουσιν ἐν κλαυθμῷ, αἴροντες τὰ ἑαυτῶν »ὅς πρὸ τοῦ ἐκσπασθῆναι ἐξηράνθη· οὖ οὐκ ἐπλήρωσεν τὴν χεῖρα »αὐτοῦ ὁ θερίζων, καὶ τὸν κόλπον αὐτοῦ ὁ τὰ δράγματα συλλέγων.

tacha de eteroi ēlthon, peri hōn hōn an; >Poreuomenoi eporeuonto kai airontes ta spermata, ois akolouthēsei to >Herchomenoi de hēxousin en klauthmǭ, airontes ta heautōn »hos pro tou ekspasthēnai exēranthē; ou ouk eplērōsen tēn cheira »autou ho therizōn, kai ton kolpon autou ho ta dragmata syllegōn.

But perhaps others came, of whom it might be said, “Going they went, carrying their seeds,” whom will follow “but coming they will come in weeping, carrying their own …, which withered before it was plucked up, with which the reaper did not fill his hand, nor the one who gathers sheaves his bosom;

Ps 129:6–7 (128:6-Ps LXX) (quotation, high confidence) · Ps 126:6 (125:6 LXX) (allusion, high confidence)

Notes and citation

Summary: Others may come carrying seeds that wither, and return weeping with nothing to show.

The quotation is Ps 129:6–7 (128:6–7 LXX), adapted; the passage is damaged in the digital text.

Notes on the original text

Digital text corrected (OCR slip; encoding error in the digital text; repeated word): αἴροντες αἴροντες → αἴροντες; σπέρματα x003C; οἶς → σπέρματα, οἶς; θερίξων → θερίζων.

Cite (SBL): Origen, Comm. Jo. 20.22 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-22).

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20.23Preuschen 4:331

»καὶ οὐκ εἶπαν οἱ παράγοντες· Εὐλογία κυρίου ἐφʼ ὑμᾶς‘. καὶ ὅρα εἰ δύναται κατὰ τοῦτο καὶ μυστικώτερον λέγεσθαι ὑπὸ τοῦ σωτῆρος ἡμῶν τὸ »Μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσονται«·

»kai ouk eipan hoi paragontes; Eulogia kyriou ephʼ hymas‘. kai hora ei dynatai kata touto kai mystikōteron legesthai hypo tou sōtēros hēmōn to »Makarioi hoi klaiontes nyn, hoti gelasontai«;

and those passing by did not say, ‘The blessing of the Lord be upon you.’” And see whether in this sense too, and more mystically, our Savior can say, “Blessed are you who weep now, for you shall laugh,”

Ps 129:8 (128:8 LXX) (quotation, high confidence) · Luke 6:21 (quotation, high confidence)

Notes and citation

Summary: This may be the mystical sense of “blessed are those who weep now.”

The quotations are Ps 129:8 (128:8 LXX) and Luke 6:21.

Notes on the original text

Digital text corrected (OCR slip; repeated word): τοῦτο τοῦτο → τοῦτο; Μαζάριοι → Μακάριοι.

Cite (SBL): Origen, Comm. Jo. 20.23 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-23).

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20.24Preuschen 4:331

καὶ τὸ »Οὐαὶ οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε«. ὅσῳ μέντοι γε μεταγενεστέρων τίς ἐστιν δικαίων σπέρμα, τοσούτῳ πλείονας φέρει δικαιοσύνης λόγους, ὡς διὰ τοῦτο μὲν γεγράφθαι τὸ »Σπέρμα Ἀβραὰμ δοῦλοι αὐτοῦ, υἱοὶ Ἰακὼβ ἐκλεκτοὶ αὐτοῦ«, διὰ τοῦτο δέ πως εἶναι καὶ τὸ περὶ τοῦ Ἰωάννου εἰρημένον· »Μείζων »ἐν γεννητοῖς γυναικῶν Ἰωάννου τοῦ βαπτιστοῦ οὐδείς ἐστιν«.

kai to »Ouai hoi gelōntes nyn, hoti penthēsete kai klausete«. hosǭ mentoi ge metagenesterōn tis estin dikaiōn sperma, tosoutǭ pleionas pherei dikaiosynēs logous, hōs dia touto men gegraphthai to »Sperma Abraam douloi autou, huioi Iakōb eklektoi autou«, dia touto de pōs einai kai to peri tou Iōannou eirēmenon; »Meizōn »en gennētois gynaikōn Iōannou tou baptistou oudeis estin«.

and “Woe to you who laugh now, for you shall mourn and weep.” The later the righteous whose seed one is, however, the more principles of righteousness one carries; so that for this reason it is written, “The seed of Abraham his servants, the sons of Jacob his chosen ones,” and for this reason too, in a way, what is said of John: “Among those born of women there is none greater than John the Baptist.”

Luke 6:25 (quotation, high confidence) · Ps 105:6 (104:6 LXX) (quotation, high confidence) · Luke 7:28 (quotation, high confidence)

Notes and citation

Summary: The later the righteous ancestors, the more principles of righteousness one bears; hence the greatness of John the Baptist.

The quotations are Luke 6:25, Ps 105:6 (104:6 LXX), and Luke 7:28 (compare Matt 11:11).

Notes on the original text

Digital text corrected (OCR slip): καλαύσετε → κλαύσετε.

Cite (SBL): Origen, Comm. Jo. 20.24 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-24).

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20.25Preuschen 4:331

Ἐν τούτοις δὲ γενόμενος τοῖς τόποις πρόσχες εἰ μὴ λόγον ἔχει τὸ ἀφανίζεσθαί τινα τῶν σπερμάτων ὑπὸ θεοῦ, ἴνα μὴ πλείονα τὰ κακὰ ᾖ ἐπὶ τῆς γῆς, σπειρομένων τῶν μὴ ἐχόντων ἀφορμὰς ἀπὸ κρειττόνων πρὸς τὸ γεωργῆσαι τὰ ἀπὸ διαφερόντων σπερμάτων· διὰ τοῦτο γὰρ κατακλυσμὸς γίνεται, ἵνα ἐξαφανισθῇ τὸ τοῦ Κάϊν σπέρμα, οὐκ ἂν δυνηθέντων τῶν ἀπʼ αὐτοῦ γενομένων ἔχειν τί γεωργήσωσιν, εἰ μὴ τὰ ἀπὸ τοῦ Ἀδὰμ μόνα.

En toutois de genomenos tois topois prosches ei mē logon echei to aphanizesthai tina tōn spermatōn hypo theou, ina mē pleiona ta kaka ę̄ epi tēs gēs, speiromenōn tōn mē echontōn aphormas apo kreittonōn pros to geōrgēsai ta apo diapherontōn spermatōn; dia touto gar kataklysmos ginetai, hina exaphanisthę̄ to tou Kaïn sperma, ouk an dynēthentōn tōn apʼ autou genomenōn echein ti geōrgēsōsin, ei mē ta apo tou Adam mona.

When you are in these passages, consider whether there is reason for some of the seeds to be destroyed by God, so that evils may not multiply on earth by the sowing of those who have no resources from better people for cultivating what comes from excellent seeds. For this is why the flood happens: so that the seed of Cain might be destroyed, since those born from him would have nothing to cultivate except what came from Adam alone.

Gen 6:5–7 (allusion, high confidence)

Notes and citation

Summary: God destroyed Cain's line in the flood so that evil seeds would not multiply.

The allusions are Gen 6–7.

Notes on the original text

Digital text corrected (OCR slip): ἔκει τὸ ἀφανίξεσθαί → ἔχει τὸ ἀφανίζεσθαί; ἐξαφανιισθῇ → ἐξαφανισθῇ.

Cite (SBL): Origen, Comm. Jo. 20.25 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-25).

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20.26Preuschen 4:331

ὅτι δὲ ὁ κατακλυσμὸς ὑπὲρ τοῦ ἐξαφανισθῆναι τὸ σπέρμα τοῦ Κάϊν γεγένηται, παρίστησιν ἡ ἐπιγεγραμμένη τοῦ Σολομῶντος σοφία διὰ τούτων· »Ἀποστὰς δὲ »ἀπʼ αὐτῆς ἄδικος ἐν ὀργῇ αὐτοῦ« δῆλον δʼ ὅτι τῆς σοφίας) »ἀδελ- »φοκτόνοις συναπώλετο θυμοῖς διʼ ὅν κατακλυζομένην γῆν πάλιν »ἔσωσεν σοφία, διʼ εὐτελοῦς ξύλου τὸν δίκαιον κυβερνήσασα«.

hoti de ho kataklysmos hyper tou exaphanisthēnai to sperma tou Kaïn gegenētai, paristēsin hē epigegrammenē tou Solomōntos sophia dia toutōn; »Apostas de »apʼ autēs adikos en orgę̄ autou« dēlon dʼ hoti tēs sophias) »adel- »phoktonois synapōleto thymois diʼ hon kataklyzomenēn gēn palin »esōsen sophia, diʼ eutelous xylou ton dikaion kybernēsasa«.

That the flood took place to destroy the seed of Cain is shown by the Wisdom entitled “of Solomon” in these words: “But when an unrighteous man departed from her in his anger” (plainly, from wisdom), “he perished in his fratricidal rage; because of him, when the earth was flooded, wisdom again saved it, steering the righteous man on a paltry piece of wood.”

Notes and citation

Summary: Wisdom of Solomon links the flood with Cain's fratricide.

The quotation is Wis 10:3–4.

Extrabiblical texts: Wis 10:3-4 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 20.26 (Preuschen 4:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-26).

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20.27Preuschen 4:331–332

τὸ αὐτὸ δέ μοι δοκεῖ παριστάνειν καὶ ὁ Σοδόμων ἐξαφανισμὸς καὶ τῆς γῆς αὐτῶν, ὡν »ἔτι μαρτύριον τῆς πονηρίας καπνιζομένη καθέστηκε »χέρσος, καὶ ἀτελέσιν ὥραις καρποφοροῦντα φυτά«.

to auto de moi dokei paristanein kai ho Sodomōn exaphanismos kai tēs gēs autōn, hōn »eti martyrion tēs ponērias kapnizomenē kathestēke »chersos, kai atelesin hōrais karpophorounta phyta«.

The same thing seems to me to be shown also by the destruction of Sodom and its land, of whose wickedness “a smoking wasteland still stands as a witness, and plants bearing fruit that never ripens.”

Gen 19:24–28 (allusion, high confidence)

Notes and citation

Summary: Sodom's destruction served the same purpose.

The quotation is Wis 10:7; the allusion is Gen 19:24–28.

Notes on the original text

Digital text corrected (OCR slip): χέρος → χέρσος.

Extrabiblical texts: Wis 10:7 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 20.27 (Preuschen 4:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-27).

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20.28Preuschen 4:332

καὶ ἀγαθοῦ γε θεοῦ ἔργον ἡν Σοδόμων ἐξαφανίσαι τὴν γῆν καὶ πᾶν ὅπερ ὑπελείπετο νοτίδος ξηρῆναι ἀπʼ αὐτῆς, ἕνα μηκέτι γίνηται ἄμπελος Σοδόμων, μηδὲ κληματὶς Γομόρρας, μηδὲ σταφυλὴ χολῆς, μηδὲ βότρυς πικρίας, μήδὲ οἶνος, θυμὸς δρακόντων καὶ θυμὸς ἀσπίδων ἀνίατος.

kai agathou ge theou ergon hēn Sodomōn exaphanisai tēn gēn kai pan hoper hypeleipeto notidos xērēnai apʼ autēs, hena mēketi ginētai ampelos Sodomōn, mēde klēmatis Gomorras, mēde staphylē cholēs, mēde botrys pikrias, mēde oinos, thymos drakontōn kai thymos aspidōn aniatos.

And it was the work of a good God to destroy the land of Sodom and to dry out of it whatever moisture remained, so that there might no longer be a vine of Sodom, nor a vine-branch of Gomorrah, nor a grape of gall, nor a cluster of bitterness, nor wine, the rage of serpents and the incurable rage of asps.

Deut 32:32–33 (allusion, high confidence)

Notes and citation

Summary: God acted as a good God in destroying Sodom so that its evil “vine” would bear no more.

The allusion is Deut 32:32–33. Origen stresses that such judgments are the work of the good God, against those who ascribed them to a lesser Creator.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and repeated syllables): ἐξαθανίσαι → ἐξαφανίσαι; ὑπελεπετο → ὑπελείπετο; Ζοδόμων, δόμων, → Σοδόμων,.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.28 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-28).

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20.29Preuschen 4:332

τὸ δʼ ὅμοιον ἐρεῖς καὶ περὶ τῶν Αἰγυπτίων, περὶ ὡν εἴρηται· »Ἀπέκτεινεν ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς »συκαμίνους αὐτῶν έν τῇ πάχνῃ«· ἀγαθοῦ γὰρ θεοῦ ἀποκτείνειν ἀμπέλους Αἰγυπτίων καὶ συκαμίνους τῶν ἀσεβῶν.

to dʼ homoion ereis kai peri tōn Aigyptiōn, peri hōn eirētai; »Apekteinen en chalazę̄ tēn ampelon autōn, kai tas »sykaminous autōn en tę̄ pachnę̄«; agathou gar theou apokteinein ampelous Aigyptiōn kai sykaminous tōn asebōn.

You will say the like also of the Egyptians, of whom it is said, “He killed their vine with hail, and their sycamores with frost”; for it belongs to a good God to kill the vines of the Egyptians and the sycamores of the ungodly.

Ps 78:47 (77:47 LXX) (quotation, high confidence)

Notes and citation

Summary: The same applies to God's destruction of Egypt's vines.

The quotation is Ps 78:47 (77:47 LXX); the digital text repeats “killed” in place of “sycamores.”

Notes on the original text

Digital text corrected (repeated word in place of συκαμίνους αὐτῶν): καὶ τὰς »Ἀπέκτεινεν → καὶ τὰς »συκαμίνους αὐτῶν.

Cite (SBL): Origen, Comm. Jo. 20.29 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-29).

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20.30Preuschen 4:332

ταῦτα προκείμενα τῇ ἐξετάσει τοῦ περὶ σπερμάτων λόγου Ἀβραὰμ ἤ τινος τῶν δικαίων ἡμῖν εἴρηται, ὑπὲρ τοῦ φανῆναι πῶς καὶ τίνα τρόπον τοῖς αὐτοῖς ὑπὸ τοῦ σωτῆρος τὸ »Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε« καὶ τὸ »εἰ »τεκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«.

tauta prokeimena tę̄ exetasei tou peri spermatōn logou Abraam ē tinos tōn dikaiōn hēmin eirētai, hyper tou phanēnai pōs kai tina tropon tois autois hypo tou sōtēros to »Oida hoti sperma Abraam este« kai to »ei »tekna tou Abraam este, ta erga tou Abraam poieite«.

We have said these things as a preliminary to examining the account of the seeds of Abraham or of one of the righteous, in order to make plain how and in what way the Savior says to the same people, “I know that you are the seed of Abraham,” and “If you are children of Abraham, do the works of Abraham.”

John 8:37 (quotation, high confidence) · John 8:39 (quotation, high confidence)

Notes and citation

Summary: This prepares for explaining how the same people are Abraham's seed but not his children.

The quotations are John 8:37 and 8:39.

Notes on the original text

Digital text corrected (OCR slip; repeated word): τρόπον τρόπον → τρόπον; ποιεπιτε → ποιεῖτε.

Cite (SBL): Origen, Comm. Jo. 20.30 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-30).

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20.31Preuschen 4:332

περὶ μέντοι γε τέκνων Ἀβραὰμ τὰ ἔργα τοῦ Ἀβραὰμ ποιούντων, θεοῦ διδόντος, εὐκαιρότερον ἐροῦμεν, φθάσαντες ἐπὶ τὴν βάσανον ἐκείνης τῆς λέξεως.

peri mentoi ge teknōn Abraam ta erga tou Abraam poiountōn, theou didontos, eukairoteron eroumen, phthasantes epi tēn basanon ekeinēs tēs lexeōs.

About the children of Abraham who do the works of Abraham, however, we shall speak, God granting, more opportunely when we come to the examination of that passage.

John 8:39 (allusion, high confidence)

Notes and citation

Summary: Abraham's children who do his works will be discussed later.

The allusion is John 8:39.

Notes on the original text

Digital text corrected (repeated syllable): μέντοι τοι γε → μέντοι γε.

Cite (SBL): Origen, Comm. Jo. 20.31 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-31).

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20.32Preuschen 4:332

Ἔξεστι τοίνυν σπέρμα τοῦ Ἀβραὰμ τυγχάνοντα γενέσθαι αὐτοῦ διʼ ἐπιμελείας καὶ τέκνον, δυνατὸν δὲ καὶ ἐξ ἀμελείας καὶ ἀγεωργησίας ἀπολέσαι καὶ τὸ εἰναι αὐτοῦ σπέρμα. οὑτοι μέντοι γε ἔτι ἐλπίδων ἠσαν πρὸς οὓς ὁ λόγος, εἰδότος τοῦ Ἰησοῦ ὅτι σπέρμα ἔτι ἠσαν τοῦ Ἀβραὰμ καὶ θεωροῦντος ὅτι οὐδέπω ἀπολωλέκεισαν τὸ δύνασθαι γενέσθαι τέκνα τοῦ ᾿Αβραάμ· ὡς γὰρ δυνατοῦ ὄντος τοῦ αὐτοὺς γενέσθαι τέκνα τοῦ ᾿αβραὰμ πρὸς τῷ εἶναι αὐτοὺς σπέρμα, φησὶν αὐτοῖς· »Εἰ τέκνα τοῦ ᾿Αβραάμ ἐστε, τὰ ἔργα τοῦ »᾿Αβραὰμ ποιεῖτε«.

Exesti toinyn sperma tou Abraam tynchanonta genesthai autou diʼ epimeleias kai teknon, dynaton de kai ex ameleias kai ageōrgēsias apolesai kai to einai autou sperma. houtoi mentoi ge eti elpidōn ēsan pros hous ho logos, eidotos tou Iēsou hoti sperma eti ēsan tou Abraam kai theōrountos hoti oudepō apolōlekeisan to dynasthai genesthai tekna tou ᾿Abraam; hōs gar dynatou ontos tou autous genesthai tekna tou ᾿abraam pros tǭ einai autous sperma, phēsin autois; »Ei tekna tou ᾿Abraam este, ta erga tou »᾿Abraam poieite«.

It is possible, then, for one who is the seed of Abraham to become also his child through diligence, but it is also possible through negligence and lack of cultivation to lose even being his seed. Those addressed, however, were still in a state of hope, since Jesus knew that they were still the seed of Abraham and saw that they had not yet lost the ability to become children of Abraham. For as though it were possible for them to become children of Abraham in addition to being his seed, he says to them, “If you are children of Abraham, do the works of Abraham.”

John 8:39 (quotation, high confidence)

Notes and citation

Summary: Abraham's seed may become his children by diligence, or lose even the seed by neglect; Jesus' hearers still had hope.

The quotation is John 8:39.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.32 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-32).

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20.33Preuschen 4:332

ὡς δέ εἰσίν τινες σπέρμα τοῦ ᾿Αβραάμ, οὕτως ἄλλοι, ὡς ὁ Δανιήλ φησι, »Σπέρμα Χαναὰν καὶ οὐκ ᾿Ιούδα«, καὶ ἄλλοι, ὡς ἡ σοφία 〈φησίν·〉 »Σπέρμα κατηραμένον ἀπʼ ἀρχῆς«.

hōs de eisin tines sperma tou ᾿Abraam, houtōs alloi, hōs ho Daniēl phēsi, »Sperma Chanaan kai ouk ᾿Iouda«, kai alloi, hōs hē sophia 〈phēsin;〉 »Sperma katēramenon apʼ archēs«.

And just as some are the seed of Abraham, so others, as Daniel says, are “Seed of Canaan and not of Judah,” and others, as Wisdom says, “A seed accursed from the beginning.”

Notes and citation

Summary: Others are called the seed of Canaan or an accursed seed.

The quotations are Sus 56 (in the Greek Daniel) and Wis 12:11.

Extrabiblical texts: Sus 56 (Susanna [in RC, EO, ETH canons]; quotation); Wis 12:11 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 20.33 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-33).

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20.34Preuschen 4:332

καὶ εἰς ταῦτα δὲ φήσομεν ὅτι ὤσπερ κατὰ τὰ σωματικὰ ἀπὸ πολλῶν σπερμάτων προκύπτει μᾶλλον ἐνεργῆσαι δυνηθὲν ἔσθʼ ὅτε ἓν τῶν σπερμάτων, οὕτως ἔστιν ἰδεῖν καὶ ἐπὶ τῶν πνευματικῶν σπερμάτων.

kai eis tauta de phēsomen hoti ōsper kata ta sōmatika apo pollōn spermatōn prokyptei mallon energēsai dynēthen esthʼ hote hen tōn spermatōn, houtōs estin idein kai epi tōn pneumatikōn spermatōn.

And on these we shall say that, just as in bodily matters, of many seeds one of the seeds sometimes emerges, having been able to work more effectively, so one can see it in the case of spiritual seeds too.

Notes and citation

Summary: As in bodies, one spiritual seed among many may prevail.

Notes on the original text

Digital text corrected (OCR slip): κοὶ ἐπὶ → καὶ ἐπὶ.

Cite (SBL): Origen, Comm. Jo. 20.34 (Preuschen 4:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-34).

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20.35Preuschen 4:332–333

ὃ δὲ λέγω ἔσται σαφὲς ἐκ τῶν λεχθησομένων· ἐπεὶ γὰρ ἔχει ἐν ἐαυτῷ προγονικούς τε καὶ συγγενικοὺς λόγους ὁ σπείρων, ὁτὲ μὲν κρατεῖ ὁ αὐτοῦ λόγος, καὶ ἀποτίκτεται τὸ γεννώμενον τῷ σπείραντι ὅμοιον, ὁτὲ δὲ ὁ λόγος τοῦ ἀδελφοῦ τοῦ σπείραντος, ἢ τοῦ πατρὸς τοῦ σπείραντος, ἢ τοῦ θείου τοῦ σπείραντος, ἐνίοτε καὶ πάππου τοῦ σπείραντος· παρʼ ὃ γίνονται οἱ ἀποτικτόμενοι ὅμοιοι τοῖσδε ἢ τοῖσδε.

ho de legō estai saphes ek tōn lechthēsomenōn; epei gar echei en eautǭ progonikous te kai syngenikous logous ho speirōn, hote men kratei ho autou logos, kai apotiktetai to gennōmenon tǭ speiranti homoion, hote de ho logos tou adelphou tou speirantos, ē tou patros tou speirantos, ē tou theiou tou speirantos, eniote kai pappou tou speirantos; parʼ ho ginontai hoi apotiktomenoi homoioi toisde ē toisde.

What I mean will be clear from what will be said. Since the one who sows has in himself ancestral and family principles, sometimes his own principle prevails and the offspring is born like the one who sowed; sometimes the principle of the sower's brother, or of the sower's father, or of the sower's uncle, sometimes even of the sower's grandfather; hence offspring come to resemble this or that relative.

Notes and citation

Summary: Offspring may resemble the father or other relatives, depending on which inherited principle prevails.

Notes on the original text

Digital text corrected (OCR slip): κοὶ συγγενικοὺς → καὶ συγγενικοὺς.

Cite (SBL): Origen, Comm. Jo. 20.35 (Preuschen 4:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-35).

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20.36Preuschen 4:333

ἔστιν δὲ ἰδεῖν ἐπικρατοῦντα καὶ τὸν λόγον τῆς γυναικὸς ἢ τοῦ πατρὸς τῆς γυναικὸς ἢ τοῦ ἀδελφοῦ αὐτῆς ἢ τοῦ πάππου αὐτῆς, κατὰ τοὺς ἐν ταῖς μίξεσι βρασμοὺς ἅμα πάντων σειομένων, ἕως ἂν ἐπικρατήσῃ τις τῶν σπερματικῶν λόγων.

estin de idein epikratounta kai ton logon tēs gynaikos ē tou patros tēs gynaikos ē tou adelphou autēs ē tou pappou autēs, kata tous en tais mixesi brasmous hama pantōn seiomenōn, heōs an epikratēsę̄ tis tōn spermatikōn logōn.

And one can see the principle of the woman prevailing too, or of the woman's father, or of her brother, or of her grandfather, as in the seething of intercourse all are stirred together until one of the seminal principles prevails.

Notes and citation

Summary: The mother's side can also prevail.

Notes on the original text

Digital text corrected (stray period): ἢ. τοῦ → ἢ τοῦ.

Cite (SBL): Origen, Comm. Jo. 20.36 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-36).

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20.37Preuschen 4:333

ταῦτα δὴ μεταγέσθω ἐπὶ τὴν πεπληρωμένην ψυχὴν νοητῶν σπερμάτων, ἐληλυθότων ἀπό τινων ὀνομαζομένων πατέρων αὐτῆς, καὶ [τὸ] παρὰ τὸ πολυκίνητον ἢ εὐκίνητον τοῦ ἡγεμονικοῦ καὶ τὴν ἐπὶ τοιάσδε φαντασίας ἐπίστασιν προκυπτέτωσαν οἱονεὶ σπερματικοί τινες τῶν πατέρων λόγοι· ὧν γεωργουμένων ἔσται τις τέκνον ὅδε μὲν τοῦ Ἀβραάμ, δῆλον δʼ ὅτι ὁ αὐτὸς ὢν καὶ τοῦ Νῶε, ἄλλος δὲ τοῦ Νῶε, οὐχ ὥστε δὲ εἶναι καὶ τοῦ ᾿Αβραάμ, καὶ ἄλλος τοῦ Χαναάν, καὶ ἄλλος τινὸς τῶν δικαίων ἢ τῶν ἀδίκων.

tauta dē metagesthō epi tēn peplērōmenēn psychēn noētōn spermatōn, elēlythotōn apo tinōn onomazomenōn paterōn autēs, kai [to] para to polykinēton ē eukinēton tou hēgemonikou kai tēn epi toiasde phantasias epistasin prokyptetōsan hoionei spermatikoi tines tōn paterōn logoi; hōn geōrgoumenōn estai tis teknon hode men tou Abraam, dēlon dʼ hoti ho autos ōn kai tou Nōe, allos de tou Nōe, ouch hōste de einai kai tou ᾿Abraam, kai allos tou Chanaan, kai allos tinos tōn dikaiōn ē tōn adikōn.

Let these things, then, be transferred to the soul filled with intelligible seeds that have come from certain so-called fathers of it; and, according to the mobility or ready movement of the ruling faculty and its attention to such and such impressions, let certain seminal principles of the fathers, as it were, emerge. When these are cultivated, one person will be a child of Abraham (plainly, the same one also of Noah), another of Noah but not so as to be also of Abraham, another of Canaan, and another of some one of the righteous or the unrighteous.

Notes and citation

Summary: Spiritually, whichever inherited principle a soul attends to and cultivates makes it the child of Abraham, Noah, Canaan, or another.

“Ruling faculty” renders the Stoic term ἡγεμονικόν.

Cite (SBL): Origen, Comm. Jo. 20.37 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-37).

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20.38Preuschen 4:333

πλὴν οὐ μετὰ ὁμοίων καὶ τῶν αὐτῶν ἐληλύθαμεν πάντες σπερμάτων, ἀλλʼ οὐδὲ ἐλήλυθέν τις κενὸς σωτηρίων καὶ ἁγίων σπερμάτων· εἰ μὴ ἄρα δυσωπήσαι τις ἡμᾶς, καὶ εἰς τοῦτο ἄμα παρατιθέμενος τὴν ἀπὸ τοῦ θεοῦ βοήθειαν οὐκ ἀπογινώσκουσαν καὶ τοὺς κακίστους καὶ χωρὶς ἀρίστων σπερμάτων εἰσεληλυθότας εἰς τὸν βίον, καὶ δυσωπήσαι ἀπὸ τοῦ »Δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ«.

plēn ou meta homoiōn kai tōn autōn elēlythamen pantes spermatōn, allʼ oude elēlythen tis kenos sōtēriōn kai hagiōn spermatōn; ei mē ara dysōpēsai tis hēmas, kai eis touto ama paratithemenos tēn apo tou theou boētheian ouk apoginōskousan kai tous kakistous kai chōris aristōn spermatōn eiselēlythotas eis ton bion, kai dysōpēsai apo tou »Dynatai ho theos ek tōn lithōn toutōn egeirai tekna tǭ ᾿Abraam«.

Yet we have not all come with like and the same seeds, nor has anyone come empty of saving and holy seeds; unless someone should shame us out of this by setting against it the help from God that does not despair even of the worst, who have entered life without the best seeds, and should shame us from “God is able from these stones to raise up children to Abraham.”

Matt 3:9 (quotation, high confidence)

Notes and citation

Summary: No one comes into life entirely without holy seeds; and God can raise children to Abraham even from stones.

The quotation is Matt 3:9.

Cite (SBL): Origen, Comm. Jo. 20.38 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-38).

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20.39Preuschen 4:333

Τὰ δὲ εἰρημένα πάντα περὶ σπέρματος Ἀβραὰμ καὶ τῶν ἀνάλογον τούτῳ ἐχόντων εὐλόγως ἂν παραδεξαίμεθα, εἴπερ παρεδεξάμεθα οὐ κατὰ τὸ σωματικὸν εἰρῆσθαι τὸ »Οὐκ ἀπεστάλην εἰ μὴ εἰς »τὰ πρόβατα τὰ ἀπολωλότα οἴκου ᾿Ισραὴλ« καὶ τὸ »Οὐδὲ ἐν τῷ »᾿Ισραὴλ τοσαύτην πίστιν εὗρον«, καὶ ὅσα τούτοις εἴρηται παραπλησίως.

Ta de eirēmena panta peri spermatos Abraam kai tōn analogon toutǭ echontōn eulogōs an paradexaimetha, eiper paredexametha ou kata to sōmatikon eirēsthai to »Ouk apestalēn ei mē eis »ta probata ta apolōlota oikou ᾿Israēl« kai to »Oude en tǭ »᾿Israēl tosautēn pistin heuron«, kai hosa toutois eirētai paraplēsiōs.

All that has been said about the seed of Abraham and what stands in analogy to it we might reasonably accept, if we have accepted that “I was sent only to the lost sheep of the house of Israel” and “Not even in Israel have I found such faith,” and similar sayings, are not said in the bodily sense.

Matt 15:24 (quotation, high confidence) · Matt 8:10 (quotation, high confidence)

Notes and citation

Summary: This spiritual reading fits if Israel in the Gospels is also understood spiritually.

The quotations are Matt 15:24 and Matt 8:10.

Notes on the original text

Digital text corrected (OCR slip): ε+θρον → εὗρον.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.39 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-39).

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20.40Preuschen 4:333

᾿Εοίκασιν δὲ οὗτοι, πρὸς οὓς ὁ λόγος, μὴ χωρεῖν τὸν λόγον, οὐ δυνάμενον εἰς αὐτοὺς διʼ ὑπερβολὴν μεγέθους ἰδίου τοῦ ὑπὲρ αὐτοὺς χωρεῖν, ἐπείπερ ἔτι ἠσαν σπέρμα τοῦ ᾿Αβραὰμ μόνον.

᾿Eoikasin de houtoi, pros hous ho logos, mē chōrein ton logon, ou dynamenon eis autous diʼ hyperbolēn megethous idiou tou hyper autous chōrein, epeiper eti ēsan sperma tou ᾿Abraam monon.

Those addressed seem not to make room for the Word, since he cannot make room in them because of the excess of his own greatness above them, since they were still only the seed of Abraham.

John 8:37 (allusion, high confidence)

Notes and citation

Summary: Christ's word found no room in them because they were only Abraham's seed, not yet his children.

The allusion is John 8:37.

Cite (SBL): Origen, Comm. Jo. 20.40 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-40).

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20.41Preuschen 4:333

εἰ δὲ πρὸς τῷ εἶναι σπέρμα τοῦ ᾿Αβραὰμ ἐγεώργησαν καὶ εἰς μέγεθος καὶ αὔξην τὸ σπέρμα τοῦ Ἀβραὰμ ἐπεδεδώκει, έν τῷ μεγέθει καὶ τῇ αὔξῃ τοῦ σπέρματος τοῦ Ἀβραὰμ κεχωρήκει ἂν ὁ τοῦ Ἰησοῦ λόγος.

ei de pros tǭ einai sperma tou ᾿Abraam egeōrgēsan kai eis megethos kai auxēn to sperma tou Abraam epededōkei, en tǭ megethei kai tę̄ auxę̄ tou spermatos tou Abraam kechōrēkei an ho tou Iēsou logos.

But if, besides being the seed of Abraham, they had cultivated it and the seed of Abraham had advanced to greatness and growth, the word of Jesus would have found room in the greatness and growth of the seed of Abraham.

John 8:37 (allusion, high confidence)

Notes and citation

Summary: Had they cultivated Abraham's seed, Christ's word would have found room in them.

The allusion is John 8:37.

Cite (SBL): Origen, Comm. Jo. 20.41 (Preuschen 4:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-41).

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20.42Preuschen 4:333–334

καὶ μέχρι γε τοῦ δεῦρο φήσεις ὅτι ὁ λόγος οὐ χωρεῖ ἐν τοῖς μὴ προκόψασιν ἀπὸ τοῦ εἶναι σπέρμα τοῦ Ἀβραὰμ μηδὲ ἐληλυθόσιν εἰς τὸ γε- νέσθαι αὐτοῦ τέκνα.

kai mechri ge tou deuro phēseis hoti ho logos ou chōrei en tois mē prokopsasin apo tou einai sperma tou Abraam mēde elēlythosin eis to ge- nesthai autou tekna.

And up to this point you will say that the Word finds no room in those who have not progressed from being the seed of Abraham nor come to becoming his children.

John 8:37 (allusion, high confidence)

Notes and citation

Summary: The Word finds no room in those who remain mere seed and never become Abraham's children.

Cite (SBL): Origen, Comm. Jo. 20.42 (Preuschen 4:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-42).

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20.43Preuschen 4:334

οὐτοι δὲ καὶ ἀποκτεῖναι θέλουσιν τὸν λόγον καὶ ὡσπερεὶ συντρῖψαι αὐτόν, τὸ μέγεθος μὴ χωροῦντες αὐτοῦ.

outoi de kai apokteinai thelousin ton logon kai hōsperei syntripsai auton, to megethos mē chōrountes autou.

And these also wish to kill the Word and, as it were, to shatter him, not having room for his greatness.

John 8:37 (allusion, high confidence)

Notes and citation

Summary: Unable to contain the Word, they try to kill him.

Cite (SBL): Origen, Comm. Jo. 20.43 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-43).

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20.44Preuschen 4:334

καὶ ἀεί γε ἔστιν θεωρεῖν τοὺς μὴ χωροῦντας τὸν λόγον, διὰ τὸ βραχύτερα αὐτοὺς εἶναι σκεύη, θέλοντας ἀποκτεῖναι τὴν ἑνότητα τοῦ μεγέθους τοῦ λόγου, ὡς δυναμένους χωρῆσαι μετὰ τὴν ἀναίρεσιν αὐτοῦ καὶ τὴν συντριβὴν αὐτοῦ μέλη αὐτοῦ.

kai aei ge estin theōrein tous mē chōrountas ton logon, dia to brachytera autous einai skeuē, thelontas apokteinai tēn henotēta tou megethous tou logou, hōs dynamenous chōrēsai meta tēn anairesin autou kai tēn syntribēn autou melē autou.

And one can always see those who have no room for the Word, because they are smaller vessels, wishing to kill the unity of the Word's greatness, as though after doing away with him and shattering him they could contain his members.

Notes and citation

Summary: Small minds try to break the Word into pieces they can hold.

Origen may have in mind those who divide Christ's teaching, such as heretics.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.44 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-44).

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20.45Preuschen 4:334

οἷς ἐὰν ἐγγένηται οὕτως ὁ λόγος ὡσπερεὶ ἀνελοῦσιν αὐτὸν φήσει τὸ »† Διεσκορπίσθησαν πάντα »τὰ ὀστᾶ μου«. εἴπερ οὐν τις ἡμῶν ἐστιν σπέρμα τοῦ Ἀβραάμ, καὶ ἔτι ὁ λόγος τοῦ θεοῦ οὐ χωρεῖ έν αὐτῷ, μὴ ζητείτω ἀποκτεῖναι τὸν λόγον, ἀλλὰ μεταβαλὼν ἀπὸ τοῦ εἶναι σπέρμα τοῦ Ἀβραὰμ ἐπὶ τὸ γενέσθαι τέκνον τοῦ Ἀβραάμ, δυνήσεται χωρῆσαι ὃν τέως οὐκ ἐχώρει λόγον θεοῦ. Ἃ ἐγὼ ἑώρακα Παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οἶν ὰ ἠκούσατε Παρὰ τοῦ πατρὸς ποιεῖτε.

hois ean engenētai houtōs ho logos hōsperei anelousin auton phēsei to »† Dieskorpisthēsan panta »ta osta mou«. eiper oun tis hēmōn estin sperma tou Abraam, kai eti ho logos tou theou ou chōrei en autǭ, mē zēteitō apokteinai ton logon, alla metabalōn apo tou einai sperma tou Abraam epi to genesthai teknon tou Abraam, dynēsetai chōrēsai hon teōs ouk echōrei logon theou. Ha egō heōraka Para tǭ patri lalō; kai hymeis oin a ēkousate Para tou patros poieite.

When the Word is present in such people, he will say, as though they had done away with him, “All my bones have been scattered.” If, then, any of us is the seed of Abraham and the Word of God still finds no room in him, let him not seek to kill the Word, but, changing from being the seed of Abraham to becoming a child of Abraham, he will be able to make room for the Word of God, for whom until then he had no room. “I speak what I have seen with the Father; and you do what you have heard from the Father.”

Textual problem in this passage: see the notes.

Ps 22:14 (21:15 LXX) (quotation, high confidence) · John 8:38 (quotation, high confidence)

Notes and citation

Summary: If the Word has no room in us, we should not reject him but grow from Abraham's seed to his children.

The quotation is Ps 22:14 (21:15 LXX); a dagger marks a doubtful reading. The closing quotation is John 8:38, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): »τὰ ὀστᾶ μου( εἵπερ → »τὰ ὀστᾶ μου«. εἴπερ; VIII, 38. → .

Cite (SBL): Origen, Comm. Jo. 20.45 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-45).

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20.46Preuschen 4:334

Ὥσπερ ἀνθρώπους ἄν τινας εἴποιμεν ἀπʼ ἀρχῆς αὐτόπτας γεγονέναι τοῦ λόγου, περὶ ὧν ὁ Λουκᾶς φησι· »Καθὼς παρέδοσαν »ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου«, οὕτω τὸν σωτῆρα αὐτόπτην λέξομεν εἶναι τῶν παρὰ τῷ πατρί, καὶ κατὰ τοῦτο εἰρῆσθαι τὸ »Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός«, οὐκέτι αὐτοπτῶν ὄντων οἷς ἂν ὁ υἱὸς ἀποκαλύψῃ.

Hōsper anthrōpous an tinas eipoimen apʼ archēs autoptas gegonenai tou logou, peri hōn ho Loukas phēsi; »Kathōs paredosan »hēmin hoi apʼ archēs autoptai kai hypēretai genomenoi tou logou«, houtō ton sōtēra autoptēn lexomen einai tōn para tǭ patri, kai kata touto eirēsthai to »Oudeis egnō ton patera ei mē ho huios«, ouketi autoptōn ontōn hois an ho huios apokalypsę̄.

Just as we might say that certain people were from the beginning eyewitnesses of the Word, of whom Luke says, “Just as those who from the beginning were eyewitnesses and ministers of the Word handed them down to us,” so we shall say that the Savior is an eyewitness of the things with the Father, and that in this sense it is said, “No one knew the Father except the Son,” while those to whom the Son may reveal him are no longer eyewitnesses.

Luke 1:2 (quotation, high confidence) · Matt 11:27 (quotation, high confidence)

Notes and citation

Summary: The Son alone is an eyewitness of the Father; others know him by the Son's revelation.

The quotations are Luke 1:2 and Matt 11:27.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.46 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-46).

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20.47Preuschen 4:334

δηλοῖ δὲ τὸ αὐτόπτην τῶν ἐν τῷ πατρὶ τυγχάνειν τὸν σωτῆρα σαφῶς ἡ προκειμένη λέξις ἐν τῷ »Ἅ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ«. ζητήσαις δʼ ἂν εἰ ἔσται ποτὲ ὅτε οἱ ἄγγελοι αὐτοὶ ὄψονται τὰ παρὰ τῷ πατρί, οὐκέτι διὰ μεσίτου καὶ ὑπηρέτου βλέποντες αὐτά· ὅτε μὲν <οὖν> ὁ τὸν υἱὸν ἑώρακε τὸν πατέρα τὸν πέμψαντα αὐτόν, ἐν υἱῷ τις ὁρᾷ τὸν πατέρα· ὅτε δὲ ὡς ὁ υἱὸς ὁρᾷ τὸν πατέρα καὶ τὰ παρὰ τῷ πατρὶ ὄψεταί τις, οἱονεὶ ὁμοίως τῷ υἱῷ αὐτόπτης ἔσται τοῦ πατρὸς καὶ τῶν τοῦ πατρός, οὐκέτι ἀπὸ τῆς εἰκόνος ἐννοῶν τὰ περὶ τούτου οὑ ἡ εἰκών ἐστιν.

dēloi de to autoptēn tōn en tǭ patri tynchanein ton sōtēra saphōs hē prokeimenē lexis en tǭ »Ha egō heōraka para tǭ patri lalō«. zētēsais dʼ an ei estai pote hote hoi angeloi autoi opsontai ta para tǭ patri, ouketi dia mesitou kai hypēretou blepontes auta; hote men <oun> ho ton huion heōrake ton patera ton pempsanta auton, en huiǭ tis horą ton patera; hote de hōs ho huios horą ton patera kai ta para tǭ patri opsetai tis, hoionei homoiōs tǭ huiǭ autoptēs estai tou patros kai tōn tou patros, ouketi apo tēs eikonos ennoōn ta peri toutou hou hē eikōn estin.

The present passage clearly shows that the Savior is an eyewitness of the things in the Father, in “I speak what I have seen with the Father.” And you might ask whether there will ever be a time when the angels themselves will see the things with the Father, no longer seeing them through a mediator and minister. When one who has seen the Son has seen the Father who sent him, one sees the Father in the Son; but when someone sees the Father and the things with the Father as the Son sees them, he will be an eyewitness of the Father and of the Father's things, as it were, like the Son, no longer understanding from the image what concerns the one whose image it is.

John 8:38 (quotation, high confidence) · John 12:45 (allusion, high confidence) · Col 1:15 (allusion, high confidence)

Notes and citation

Summary: Now we see the Father in the Son, his image; one day some may see the Father directly, as the Son does.

The quotation is John 8:38; the allusions are John 12:45 and Col 1:15.

Notes on the original text

Digital text corrected (OCR slip): εʼθ ἔσται → εἰ ἔσται.

Topics: Trinity, Eschatology

Cite (SBL): Origen, Comm. Jo. 20.47 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-47).

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20.48Preuschen 4:334

καὶ νομίζω γε τοῦτο εἶναι τὸ τέλος, ὅταν παραδίδωσιν τὴν βασιλείαν ὁ υἱὸς τῷ θεῷ καὶ πατρί, καὶ ὅτε γίνεται ὁ θεος τα παντα ἐν πᾶσιν.

kai nomizō ge touto einai to telos, hotan paradidōsin tēn basileian ho huios tǭ theǭ kai patri, kai hote ginetai ho theos ta panta en pasin.

And I think this is the end, when the Son hands over the kingdom to God and the Father, and when God becomes all in all.

1 Cor 15:24 (allusion, high confidence) · 1 Cor 15:28 (allusion, high confidence)

Notes and citation

Summary: This will be the end, when God is all in all.

The allusions are 1 Cor 15:24 and 15:28.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.48 (Preuschen 4:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-48).

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20.49Preuschen 4:334–335

ὁ μὲν οὐν σωτὴρ ἑωρακὼς τα παρὰ πατρὶ λαλεῖ, οἱ δὲ πεπιστευκότες αὐτῷ Ἰουδαῖοι οὐχ ἑωράκασιν μὲν τὰ παρὰ τῷ πατρί, ἤκουσαν δὲ παρὰ τοῦ πατρός, ἵνα ποιῶσιν ἃ ἤκουσαν· διόπερ φησὶν αὐτοῖς ὁ κύριος· »Καὶ ὑμεῖς οὖν ἃ ἠκούσατε »παρὰ τοῦ πατρὸς ποιεῖτε«.

ho men oun sōtēr heōrakōs ta para patri lalei, hoi de pepisteukotes autǭ Ioudaioi ouch heōrakasin men ta para tǭ patri, ēkousan de para tou patros, hina poiōsin ha ēkousan; dioper phēsin autois ho kyrios; »Kai hymeis oun ha ēkousate »para tou patros poieite«.

The Savior, then, having seen the things with the Father, speaks; but the Jews who had believed in him had not seen the things with the Father, but had heard from the Father, so that they might do what they had heard; therefore the Lord says to them, “And you, then, do what you have heard from the Father.”

John 8:38 (quotation, high confidence)

Notes and citation

Summary: Jesus speaks what he has seen; the believing Jews should do what they have heard.

The quotation is John 8:38; Origen reads the verb as an imperative.

Notes on the original text

Digital text corrected (stray punctuation): τά) παρὰ → τὰ παρὰ.

Cite (SBL): Origen, Comm. Jo. 20.49 (Preuschen 4:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-49).

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20.50Preuschen 4:335

ζητήσαι δʼ ἄν τις πότε ἤκουσαν παρὰ τοῦ πατρὸς οἱ πεπιστευκότες τῷ κυρίῳ Ἰουδαῖοι· καὶ πρὸς τοῦτο ὁ μέν τις φήσει, ἁπλούστερον ἀκούσας τοῦ »Ἅ ἠκούσατε παρὰ τοῦ »πατρὸς ποιεῖτε«, ὅτι ἤκουσαν παρὰ τοῦ πατρὸς τῷ τὸν πατέρα κεχρηματικέναι διὰ Μωσέως καὶ τῶν προφητῶν τὰ ἐν νόμῳ καὶ προφήταις ἀναγεγραμμένα ποιητέα· ὅστις τῷ ῥητῷ πρὸς τοὺς ἑτεροδόξους χρώμενος σαφῶς παρίστησιν ὅτι οὐκ ἄλλος ἐστὶν τοῦ τὸν νόμον καὶ τοὺς προφήτας δεδωκότος θεοῦ ὁ Χριστοῦ πατήρ.

zētēsai dʼ an tis pote ēkousan para tou patros hoi pepisteukotes tǭ kyriǭ Ioudaioi; kai pros touto ho men tis phēsei, haplousteron akousas tou »Ha ēkousate para tou »patros poieite«, hoti ēkousan para tou patros tǭ ton patera kechrēmatikenai dia Mōseōs kai tōn prophētōn ta en nomǭ kai prophētais anagegrammena poiētea; hostis tǭ rhētǭ pros tous heterodoxous chrōmenos saphōs paristēsin hoti ouk allos estin tou ton nomon kai tous prophētas dedōkotos theou ho Christou patēr.

One might ask when the Jews who had believed in the Lord heard from the Father. To this one person, taking “Do what you have heard from the Father” more simply, will say that they heard from the Father in that the Father had declared through Moses and the prophets what is to be done, as recorded in the Law and the Prophets; and such a person, using the text against the heterodox, clearly shows that the Father of Christ is no other than the God who gave the Law and the Prophets.

John 8:38 (quotation, high confidence)

Notes and citation

Summary: Simply read, they heard the Father through Moses and the prophets, proving the Father of Christ is the God of the Law.

The quotation is John 8:38. The “heterodox” are those who separated the God of the Law from the Father of Christ.

Notes on the original text

Digital text corrected (stray period): χρώμενος. σαφῶς → χρώμενος σαφῶς.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.50 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-50).

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20.51Preuschen 4:335

ἕτερός δὲ συγχρώμενος καὶ τῷ »Πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς »καὶ μαθὼν ἔρχεται πρός με· οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν »παρὰ τῷ πατρί,

heteros de synchrōmenos kai tǭ »Pas ho akousas para tou patros »kai mathōn erchetai pros me; ouch hoti ton patera heōraken tis ei mē ho ōn »para tǭ patri,

Another, using also “Everyone who has heard from the Father and learned comes to me; not that anyone has seen the Father except the one who is from the Father;

John 6:45–46 (quotation, high confidence)

Notes and citation

Summary: Another interpreter cites John 6:45–46.

The quotation is John 6:45–46, continued in the next section.

Notes on the original text

Digital text corrected (OCR slip): »θὼν ἔρχεται → »καὶ μαθὼν ἔρχεται.

Cite (SBL): Origen, Comm. Jo. 20.51 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-51).

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20.52Preuschen 4:335

οὑτος ἐώρακε τὸν πατέρα« ἐρεῖ ὅτι εἰσίν τινες τῶν ἐνσωματουμένων ψυχῶν πρὶν εἰς γένεσιν ἐλθεῖν μεμαθητευμέναι παρὰ τῷ πατρὶ καὶ ἀκούσασαι αὐτοῦ, αἵτινες καὶ ἔρχονται πρὸς τὸν σωτῆρα, ἐξ ὧν ἦσαν καὶ οἱ νῦν ἐξεταζόμενοι πεπιστευκότες αὐτῷ ᾿Ιουδαῖοι, πρὸς οὓς ἔλεγεν· »῾Υμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς »ποιεῖτε«· καὶ ἐρεῖ ὅτι οὗτοί εἰσιν οἱ καὶ καλούμενοι σπέρμα ᾿Αβραάμ.

houtos eōrake ton patera« erei hoti eisin tines tōn ensōmatoumenōn psychōn prin eis genesin elthein memathēteumenai para tǭ patri kai akousasai autou, haitines kai erchontai pros ton sōtēra, ex hōn ēsan kai hoi nyn exetazomenoi pepisteukotes autǭ ᾿Ioudaioi, pros hous elegen; »῾Ymeis oun ha ēkousate para tou patros »poieite«; kai erei hoti houtoi eisin hoi kai kaloumenoi sperma ᾿Abraam.

he has seen the Father,” will say that there are some of the embodied souls which, before coming into birth, were taught by the Father and heard him, and which also come to the Savior; and that among these were the Jews now being examined who had believed in him, to whom he said, “You, then, do what you have heard from the Father”; and he will say that these are those who are also called the seed of Abraham.

John 6:46 (quotation, high confidence) · John 8:38 (quotation, high confidence)

Notes and citation

Summary: Another view: some souls heard the Father before birth; these are Abraham's seed, now called to act on it.

The quotations are John 6:46 and 8:38. The view reflects Origen's speculation on the pre-existence of souls.

Cite (SBL): Origen, Comm. Jo. 20.52 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-52).

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20.53Preuschen 4:335

καὶ τούτω δʼ ἄν τις ἀντιλέγοι φάσκων ὅτι τὸ μὲν »Πᾶς ὁ ἀκούσας »παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμὲ« ἐμφαίνει πάντως ἔρχεσθαι πρὸς τὸν σωτῆρα τὸν ἀκούσαντα παρὰ τοῦ πατρὸς καὶ μεμαθηκότα παρʼ αὐτοῦ· τὸ δὲ »καὶ ὑμεῖς οὐν ἃ ἠκού- »σατε παρὰ τοῦ πατρὸς ποιεῖτε« ἀπαγγελλόμενον πρὸς τοὺς ζητοῦντας ἀποκτεῖναι τὸν υἱὸν τοῦ θεοῦ ᾿Ιουδαίους, οἷς καὶ ὡς μηδέπω οὖσιν τέκνοις τοῦ Ἀβραὰμ λέγεται τὸ »Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, »τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε«, παρίστησιν τὸ μηδέπω τούτους καρποὺς ἔχειν τοῦ ἐληλυθέναι πρὸς τὸν σωτῆρα· πρὸς δὲ τὸν οὕτως ἀντιλέγοντα ἀπαντήσεταί τις, μὴ ταὐτὸν εἶναι φάσκων τὸ »Πᾶς ὁ »ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθών« τῷ »Καὶ ὑμεῖς οὐν ἃ ἠκού- »σατε παρὰ τοῦ πατρός«· ὁ μὲν γὰρ πρὸς τῷ ἀκοῦσαι παρὰ τοῦ πατρὸς μαθὼν πάντως ἔρχεται πρὸς τὸν σωτῆρα· οἱ δὲ ἀκούσαντες μὲν μὴ πάντως δὲ καὶ μεμαθηκότες οὐδέπω τέκνα εἰσὶν τοῦ Ἀβραάμ.

kai toutō dʼ an tis antilegoi phaskōn hoti to men »Pas ho akousas »para tou patros kai mathōn erchetai pros eme« emphainei pantōs erchesthai pros ton sōtēra ton akousanta para tou patros kai memathēkota parʼ autou; to de »kai hymeis oun ha ēkou- »sate para tou patros poieite« apangellomenon pros tous zētountas apokteinai ton huion tou theou ᾿Ioudaious, hois kai hōs mēdepō ousin teknois tou Abraam legetai to »Ei tekna tou Abraam este, »ta erga tou Abraam poieite«, paristēsin to mēdepō toutous karpous echein tou elēlythenai pros ton sōtēra; pros de ton houtōs antilegonta apantēsetai tis, mē tauton einai phaskōn to »Pas ho »akousas para tou patros kai mathōn« tǭ »Kai hymeis oun ha ēkou- »sate para tou patros«; ho men gar pros tǭ akousai para tou patros mathōn pantōs erchetai pros ton sōtēra; hoi de akousantes men mē pantōs de kai memathēkotes oudepō tekna eisin tou Abraam.

And someone might object to this, saying that “Everyone who has heard from the Father and learned comes to me” shows that whoever has heard from the Father and learned from him certainly comes to the Savior; while “And you, then, do what you have heard from the Father,” addressed to the Jews who sought to kill the Son of God, to whom, as not yet being children of Abraham, it is said, “If you are children of Abraham, do the works of Abraham,” shows that these do not yet have the fruits of having come to the Savior. To one who objects thus someone will reply that “everyone who has heard from the Father and learned” is not the same as “and you, then, what you have heard from the Father”; for the one who, besides hearing from the Father, has learned certainly comes to the Savior; but those who have heard, but not necessarily learned, are not yet children of Abraham.

John 6:45 (quotation, high confidence) · John 8:38 (quotation, high confidence) · John 8:39 (quotation, high confidence)

Notes and citation

Summary: Hearing from the Father differs from having learned; only those who have learned come to Christ.

The quotations are John 6:45, 8:38, and 8:39.

Cite (SBL): Origen, Comm. Jo. 20.53 (Preuschen 4:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-53).

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20.54Preuschen 4:335–336

Πυνθανοίμεθα δʼ ἂν τῶν τὰς φύσεις εἰσαγόντων καὶ εἰς τὸ »Ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν« ἀποδιδόντων κατὰ Ἡρακλέωνα ὅτι διὰ τοῦτο οὐ χωρεῖ ὅτι ἀνεπιτήδειοι ἤτοι κατʼ οὐσίαν ἢ κατὰ γνώμην, πῶς οἱ ἀνεπιτήδειοι κατʼ οὐσίαν ἤκουσαν παρὰ τοῦ πατρός;

Pynthanoimetha dʼ an tōn tas physeis eisagontōn kai eis to »Hoti ho logos ho emos ou chōrei en hymin« apodidontōn kata Hērakleōna hoti dia touto ou chōrei hoti anepitēdeioi ētoi katʼ ousian ē kata gnōmēn, pōs hoi anepitēdeioi katʼ ousian ēkousan para tou patros?

We would ask those who introduce the natures and, following Heracleon, explain “because my word finds no place in you” by saying it finds no place because they are unfit either in essence or in will: how did those unfit in essence hear from the Father?

John 8:37 (quotation, high confidence)

Notes and citation

Summary: Origen challenges Heracleon's followers: if some are unfit by nature, how did they hear from the Father?

The quotation is John 8:37. The “natures” are the Valentinian classes of people.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.54 (Preuschen 4:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-54).

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20.55Preuschen 4:336

ἀλλὰ καὶ πότερόν ποτε πρόβατα οὑτοι ἠσαν τοῦ χριστοῦ, ἢ ἀλλότριοι ὑπῆρχον αὐτοῦ; εἰ δὲ ἠσαν ἀλλότριοι, πῶς ἤκουσαν παρὰ τοῦ πατρός, σαφῶς, ὡς οἴονται, λεγομένου πρὸς τοὺς ἀλλοτρίους ὅτι »Διὰ τοῦτο ὑμεῖς »οὐκ ἀκούετε, ὄτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν«;

alla kai poteron pote probata houtoi ēsan tou christou, ē allotrioi hypērchon autou? ei de ēsan allotrioi, pōs ēkousan para tou patros, saphōs, hōs oiontai, legomenou pros tous allotrious hoti »Dia touto hymeis »ouk akouete, oti ouk este ek tōn probatōn tōn emōn«?

And were these Christ's sheep, or were they strangers to him? If they were strangers, how did they hear from the Father, when, as they think, it is clearly said to the strangers, “For this reason you do not hear, because you are not of my sheep”?

John 8:47 (quotation, medium confidence) · John 10:26 (quotation, medium confidence)

Notes and citation

Summary: If they were strangers to Christ, how did they hear from the Father?

The quotation combines John 8:47 and 10:26.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.55 (Preuschen 4:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-140/#p-20-55).

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