Commentary on the Gospel of John 19.70–19.139

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 70 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

19.70Preuschen 4:311

ζητῶ διὰ τὸ »Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν«, μήποτε οὐ πρὸς πάντας τοὺς παρόντας λέγει τὸ »Ἐγὼ ὑπάγω καὶ ζητήσετέ »με, καὶ· ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«, ἀλλὰ πρὸς τούτους, οὓς ᾔδει μὴ πιστεύσοντας, καὶ διὰ τοῦτο ἐν τῇ ἁμαρτίᾳ αὐτῶν αποθανουμένους καὶ μὴ δυναμένους ὀπίσω αὐτοῦ ἀκολουθῆσαι· μὴ δυναμένους δὲ διὰ τὸ μὴ βούλεσθαι· εἰ γὰρ βουλόμενοι οὐκ ἐδύναντο, οὐκ ἂν εὐλόγως αὐτοῖς ἐλέγετο τὸ »᾿Εν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«.

zētō dia to »Tauta autou lalountos polloi episteusan eis auton«, mēpote ou pros pantas tous parontas legei to »Egō hypagō kai zētēsete »me, kai; en tę̄ hamartią hymōn apothaneisthe«, alla pros toutous, hous ę̄dei mē pisteusontas, kai dia touto en tę̄ hamartią autōn apothanoumenous kai mē dynamenous opisō autou akolouthēsai; mē dynamenous de dia to mē boulesthai; ei gar boulomenoi ouk edynanto, ouk an eulogōs autois elegeto to »᾿En tę̄ hamartią hymōn apothaneisthe«.

I ask, because of “As he was saying these things, many believed in him,” whether he does not say “I am going away, and you will seek me, and you will die in your sin” to all who were present, but to those whom he knew would not believe, and therefore would die in their sin and be unable to follow after him; unable because unwilling. For if they wished and were not able, “You will die in your sin” would not reasonably have been said to them.

John 8:30 (quotation, high confidence) · John 8:21 (quotation, high confidence)

Notes and citation

Summary: The warning was for those he knew would not believe; they could not follow him because they would not.

The quotations are John 8:30 and 8:21.

Cite (SBL): Origen, Comm. Jo. 19.70 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-70).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-70) · Report an error

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.

19.71Preuschen 4:311

Ἐρεῖ δέ τις πρὸς τοῦτο· εἴπερ τοῖς ἐμμένουσιν τῷ μὴ πιστεύειν ταῦτα ἔλεγεν, πῶς τοῖς τοιούτοις φησὶ τὸ »Ζητήσετέ με«; πολλαχοῦ γὰρ ἀγαθὸν τὸ ζητεῖν τὸν Ἰησοῦν, ταὐτόν πως τυγχάνον τῷ ζητεῖν λόγον καὶ ἀλήθειαν καὶ σοφίαν.

Erei de tis pros touto; eiper tois emmenousin tǭ mē pisteuein tauta elegen, pōs tois toioutois phēsi to »Zētēsete me«? pollachou gar agathon to zētein ton Iēsoun, tauton pōs tynchanon tǭ zētein logon kai alētheian kai sophian.

Someone will say to this: if he said these things to those who persist in unbelief, how does he say to such people, “You will seek me”? For in many places seeking Jesus is good, being somehow the same as seeking the Word, truth, and wisdom.

John 8:21 (quotation, high confidence)

Notes and citation

Summary: Objection: seeking Jesus is usually good, so why is it said to unbelievers?

The quotation is John 8:21.

Cite (SBL): Origen, Comm. Jo. 19.71 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-71).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-71) · Report an error

19.72Preuschen 4:311

ἀλλʼ ἐρεῖς ὅτι καὶ περὶ ἐπιβουλευόντων ποτὲ λέγεται τὸ ζητεῖν, ὥσπερ ἐν τῷ »Ἐζήτουν αὐ- »τὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλλεν ἐπʼ αὐτὸν τὴν χεῖρα, ὅτε οὕπω »ἐληλύθει ἡ ὥρα αὐτοῦ«, καὶ έν τῷ »Οἶδα ὅτι σπέρμα ᾿Αβραάμ ἐστε· »ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὄτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν«, καὶ ἐν τῷ »Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν »ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ πατρός«.

allʼ ereis hoti kai peri epibouleuontōn pote legetai to zētein, hōsper en tǭ »Ezētoun au- »ton piasai, kai oudeis epeballen epʼ auton tēn cheira, hote houpō »elēlythei hē hōra autou«, kai en tǭ »Oida hoti sperma ᾿Abraam este; »alla zēteite me apokteinai, oti ho logos ho emos ou chōrei en hymin«, kai en tǭ »Nyn de zēteite me apokteinai, anthrōpon hos tēn alētheian »hymin lelalēka, hēn ēkousa para tou patros«.

But you will say that seeking is also said at times of those who plot, as in “They sought to arrest him, and no one laid a hand on him, because his hour had not yet come,” and in “I know that you are Abraham's seed; but you seek to kill me, because my word finds no place in you,” and in “But now you seek to kill me, a man who has told you the truth, which I heard from the Father.”

John 7:30 (quotation, high confidence) · John 8:37 (quotation, high confidence) · John 8:40 (quotation, high confidence)

Notes and citation

Summary: “Seeking” Jesus is also used of those who plotted to kill him.

The quotations are John 7:30, 8:37, and 8:40.

Notes on the original text

Digital text corrected (OCR slip; repeated word): ἐπʼ οὐτὸν → ἐπʼ αὐτὸν; ζητεῖτέ ζητεῖτέ → ζητεῖτέ.

Cite (SBL): Origen, Comm. Jo. 19.72 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-72).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-72) · Report an error

19.73Preuschen 4:311

διὸ καὶ λέγεται τοῖς μὴ καλῶς ζητοῦσιν τὸ »Καὶ ζητήσετέ με« οὐκ ἐναντίον τῷ »Πᾶς ὁ ζητῶν εὑρίσκει«. καὶ ἀεὶ δὲ διαφοραί εἰσιν τῶν ζητούντων τὸν Ἰησοῦν, οὐ πάντων γνησίως καὶ ὑπὲρ τῆς ἑαυτῶν σωτηρίας καὶ τοῦ ὠφεληθῆναι ἀπʼ αὐτοῦ ζητούντων αὐτόν. εἰσὶν γὰρ καὶ κατὰ μυρίας.

dio kai legetai tois mē kalōs zētousin to »Kai zētēsete me« ouk enantion tǭ »Pas ho zētōn heuriskei«. kai aei de diaphorai eisin tōn zētountōn ton Iēsoun, ou pantōn gnēsiōs kai hyper tēs heautōn sōtērias kai tou ōphelēthēnai apʼ autou zētountōn auton. eisin gar kai kata myrias.

Therefore “And you will seek me,” said to those who do not seek rightly, is not contrary to “Everyone who seeks finds.” And there are always differences among those who seek Jesus, since not all seek him sincerely, for their own salvation and to be helped by him. For there are also some who, with countless

John 8:21 (quotation, high confidence) · Matt 7:8 (quotation, high confidence)

Notes and citation

Summary: Not all who seek Jesus seek him rightly, so the saying does not contradict “everyone who seeks finds.”

The quotations are John 8:21 and Matt 7:8; the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 19.73 (Preuschen 4:311; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-73).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-73) · Report an error

19.74Preuschen 4:311–312

ἀποπεπτωκυίας τοῦ καλοῦ προθέσεις ζητοῦντες τὸν Ἰησοῦν· διόΠερ μόνοι οἱ ὀρθῶς ζητήσαντες αὐτὸν εἰρήνην εὑρον, οἳ καὶ κυρίως λέγοιντʼ ἂν αὐτὸν ζητεῖν τὸν ἐν ἀρχῇ λόγον, πρὸς τὸν θεὸν λόγον, καὶ ἴνα αὐτοὺς προσαγάγῃ τῷ πατρί. παρὼν δὲ καὶ ἐμφανταζόμε- νος ὁ λόγος, ἐπὰν μὴ παραδεχθῇ, ἀπειλεῖ τὸ ὑπάγειν καὶ λέγει· »Ἐγὼ »ὑπάγω«· καὶ ἐὰν ἀπελθόντος γε αὐτοῦ ζητῶμεν αὐτόν, οὐχ εὑρήσομεν αὐτόν, ἀλλʼ ἐν τῇ ἁμαρτίᾳ ἡμῶν ἀποθανούμεθα.

apopeptōkuias tou kalou protheseis zētountes ton Iēsoun; dioPer monoi hoi orthōs zētēsantes auton eirēnēn heuron, hoi kai kyriōs legointʼ an auton zētein ton en archę̄ logon, pros ton theon logon, kai ina autous prosagagę̄ tǭ patri. parōn de kai emphantazome- nos ho logos, epan mē paradechthę̄, apeilei to hypagein kai legei; »Egō »hypagō«; kai ean apelthontos ge autou zētōmen auton, ouch heurēsomen auton, allʼ en tę̄ hamartią hēmōn apothanoumetha.

intentions fallen away from the good, seek Jesus. Therefore only those who sought him rightly found peace, and they might properly be said to seek him who is the Word in the beginning, the Word with God, and to seek him so that he may bring them to the Father. And the Word, present and appearing, when he is not received, threatens to go away and says, “I am going away”; and if, when he has gone away, we seek him, we shall not find him, but shall die in our sin.

John 1:1 (allusion, high confidence) · 1 Pet 3:18 (allusion, medium confidence) · John 8:21 (quotation, high confidence)

Notes and citation

Summary: Only right seekers find him; if the Word is rejected he departs, and those who seek him afterward die in their sin.

The allusions are John 1:1 and 1 Pet 3:18; the quotation is John 8:21.

Cite (SBL): Origen, Comm. Jo. 19.74 (Preuschen 4:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-74).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-74) · Report an error

19.75Preuschen 4:312

οἶδεν δὲ ἀπὸ τίνος ὑπάγει καὶ τίνι παραμένει μηδέπω εὑρισκόμενος, ἴνʼ ἐν καιρῷ εὑρεθῇ ζητηθείς.

oiden de apo tinos hypagei kai tini paramenei mēdepō heuriskomenos, inʼ en kairǭ heurethę̄ zētētheis.

And he knows from whom he goes away and with whom he remains while not yet found, so that, being sought, he may be found in due time.

Notes and citation

Summary: The Word knows whom to leave and with whom to remain until he is found.

Cite (SBL): Origen, Comm. Jo. 19.75 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-75).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-75) · Report an error

19.76Preuschen 4:312

καὶ τοῖς γε οὕτως ἔχουσιν αὐτὸν καὶ μὴ τεθεωρηκόσιν αὐτὸν λέγεται· »Μὴ εἴπῃς έν τῇ καρδίᾳ σου· Τίς ἀναβήσεται »εἰς τὸν οὐρανόν; τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· ἤ· Τίς καταβή- »σεται εἰς τὴν ἄβυσσον; τοῦτʼ ἐστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν.

kai tois ge houtōs echousin auton kai mē tetheōrēkosin auton legetai; »Mē eipę̄s en tę̄ kardią sou; Tis anabēsetai »eis ton ouranon? toutʼ estin Christon katagagein; ē; Tis katabē- »setai eis tēn abysson? toutʼ esti Christon ek nekrōn anagagein.

And to those who have him in this way and have not beheld him it is said: “Do not say in your heart, ‘Who will ascend into heaven?’ that is, to bring Christ down; or ‘Who will descend into the abyss?’ that is, to bring Christ up from the dead.

Rom 10:6–7 (quotation, high confidence)

Notes and citation

Summary: To those who have the Word without seeing him Paul says not to seek him far away.

The quotation is Rom 10:6–7, continued in the next section.

Notes on the original text

Digital text corrected (OCR slip): ἐ)στι → ἐστι.

Cite (SBL): Origen, Comm. Jo. 19.76 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-76).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-76) · Report an error

19.77Preuschen 4:312

»ἀλλὰ τί λέγει ἡ γραφή; Ἐγγύς σου τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου«. τούτοις δὲ φιλανθρώπως ὁ σωτὴρ ὑποδείκνυσιν καὶ τὰ περὶ τῆς τοῦ θεοῦ βασιλείας, ἕνα μὴ ζητῶσιν αὐτὴν ἔξω ἑαυτῶν μηδὲ λέγωσιν· »᾿Ιδοὺ ὧιδε, ἢ ἰδοὺ ἐκεῖ«· φησὶ γὰρ αὐτοῖς· »῾Η βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστίν«.

»alla ti legei hē graphē? Engys sou to rhēma sphodra en tǭ stomati sou kai en tę̄ kardią sou«. toutois de philanthrōpōs ho sōtēr hypodeiknysin kai ta peri tēs tou theou basileias, hena mē zētōsin autēn exō heautōn mēde legōsin; »᾿Idou hōide, ē idou ekei«; phēsi gar autois; »῾Ē basileia tou theou entos hymōn estin«.

But what does the Scripture say? ‘The word is very near you, in your mouth and in your heart.’” And to these the Savior lovingly shows also the things concerning the kingdom of God, so that they may not seek it outside themselves nor say, “Behold, here,” or “Behold, there”; for he says to them, “The kingdom of God is within you.”

Rom 10:8 (quotation, high confidence) · Luke 17:21 (quotation, high confidence)

Notes and citation

Summary: The word is near, in the heart; likewise the kingdom of God is within.

The quotations are Rom 10:8 and Luke 17:21.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.77 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-77).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-77) · Report an error

19.78Preuschen 4:312

καὶ ὅσον γε σώζομεν τὰ ἐνσπαρέντα ἡμῶν τῇ ψυχῇ τῆς ἀληθείας σπέρματα καὶ τὰς ἀρχὰς αὐτῆς, οὐδέπω ἀπελήλυθεν ἀφʼ ἡμῶν ὁ λόγος· ἐὰν δὲ ἀπὸ τῆς κατὰ τὴν κακίαν χύσεως διαφθάρωμεν, τότε ἡμῖν ἐρεῖ· »῾Υπάγω«, ἴνα κἂν ζητῶμεν αὐτὸν οὐχ εὑρήσομεν, ἀλλʼ έν τῇ ἁμαρτίᾳ ἡμῶν ἀποθανούμεθα, καταλαμβανόμενοι έν αὐτῇ καὶ παραλαμβανόμενοι ἀπὸ ταύτης ὑπὸ τῶν τεταγμένων ἐπὶ τῷ ἀπαιτεῖν τὴν ψυχήν, κατὰ τὸν εἰπόντα· »Ἄφρον, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ »σοῦ«.

kai hoson ge sōzomen ta ensparenta hēmōn tę̄ psychę̄ tēs alētheias spermata kai tas archas autēs, oudepō apelēlythen aphʼ hēmōn ho logos; ean de apo tēs kata tēn kakian chyseōs diaphtharōmen, tote hēmin erei; »῾Ypagō«, ina kan zētōmen auton ouch heurēsomen, allʼ en tę̄ hamartią hēmōn apothanoumetha, katalambanomenoi en autę̄ kai paralambanomenoi apo tautēs hypo tōn tetagmenōn epi tǭ apaitein tēn psychēn, kata ton eiponta; »Aphron, tautę̄ tę̄ nykti tēn psychēn sou apaitousin apo »sou«.

And as long as we preserve the seeds of truth sown in our soul and its first principles, the Word has not yet gone away from us; but if we are corrupted by the outpouring of wickedness, then he will say to us, “I am going away,” so that even if we seek him we shall not find him, but shall die in our sin, overtaken in it and taken away from it by those appointed to demand back the soul, according to the one who said, “Fool, this night they demand your soul from you.”

John 8:21 (quotation, high confidence) · Luke 12:20 (quotation, high confidence)

Notes and citation

Summary: While we keep the seeds of truth, the Word stays; if wickedness corrupts us, he leaves and we die in our sin.

The quotations are John 8:21 and Luke 12:20.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.78 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-78).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-78) · Report an error

19.79Preuschen 4:312

Οὐ χρὴ δὲ παρελθεῖν ἀνεξέταστον οὐδὲ καὶ τὸ »Ἐν τῇ »ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«. εἰ μὲν <οὖν> κοινότερον δῆλον ὅτι οἱ μὲν ἀμαρτωλοὶ ἐν τῇ ἁμαρτίᾳ αὐτῶν ἀποθανοῦνται, οἱ δὲ δίκαιοι ἐν τῇ δικαιοσύνῃ· εἰ δὲ τὸ »Αποθανεῖσθε« κατὰ τὸν ἐχθρὸν τοῦ χριστοῦ θάνατον λαμβάνεται, ὡς τοῦ πρὸς θάνατον ἡμαρτηκότος ἀποθνήσκοντος, δῆλον ὅτι οἷς ταῦτα ἐλέγετο οὐδέπω ἀποτεθνήκεισαν.

Ou chrē de parelthein anexetaston oude kai to »En tę̄ »hamartią hymōn apothaneisthe«. ei men <oun> koinoteron dēlon hoti hoi men amartōloi en tę̄ hamartią autōn apothanountai, hoi de dikaioi en tę̄ dikaiosynę̄; ei de to »Apothaneisthe« kata ton echthron tou christou thanaton lambanetai, hōs tou pros thanaton hēmartēkotos apothnēskontos, dēlon hoti hois tauta elegeto oudepō apotethnēkeisan.

Nor must we pass over “You will die in your sin” unexamined. If it is meant in a more general sense, it is plain that sinners will die in their sin, and the righteous in their righteousness; but if “you will die” is taken of the death that is the enemy of Christ, as when one who has sinned unto death dies, it is plain that those to whom these words were said had not yet died.

John 8:21 (quotation, high confidence) · 1 Cor 15:26 (allusion, medium confidence) · 1 John 5:16 (allusion, high confidence)

Notes and citation

Summary: If “die” means the death that is Christ's enemy, those addressed had not yet died spiritually.

The quotation is John 8:21; the allusions are 1 Cor 15:26 and 1 John 5:16.

Notes on the original text

Digital text corrected (OCR slip): δικαισούνῃ → δικαιοσύνῃ.

Cite (SBL): Origen, Comm. Jo. 19.79 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-79).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-79) · Report an error

19.80Preuschen 4:312

καὶ ζητήσεις πῶς οἱ μὴ πιστεύσαντες, ὅτε ἔζων, μέλλουσίν ποτε ἀποθανεῖσθαι. ἀπαντήσεται δέ τις καὶ πρὸς τοῦτο λέγων ὅτι κατʼ ἐκεῖνο καιροῦ τὸ μηδέπω πιστεύειν οὐδέπω πρὸς θάνατον ἁμάρτημα ἦν, καὶ πρὸς οὓς ὁ λόγος οὐδέπω τὰ πρὸς θάνατον ἡμαρτήκεισαν. ἀλλʼ ἔζων μὲν ἐν ἀσθενείᾳ τῆς ψυχῆς αὐτῶν, ἡ δὲ ἀσθένεια ἐκείνη πρὸς θάνατον ἦν.

kai zētēseis pōs hoi mē pisteusantes, hote ezōn, mellousin pote apothaneisthai. apantēsetai de tis kai pros touto legōn hoti katʼ ekeino kairou to mēdepō pisteuein oudepō pros thanaton hamartēma ēn, kai pros hous ho logos oudepō ta pros thanaton hēmartēkeisan. allʼ ezōn men en astheneią tēs psychēs autōn, hē de astheneia ekeinē pros thanaton ēn.

And you will ask how those who did not believe while they lived are one day going to die. Someone will meet this too by saying that at that moment not yet believing was not yet a sin unto death, and those addressed had not yet committed sins unto death; but they were living in weakness of their soul, and that weakness was unto death.

1 John 5:16 (allusion, high confidence) · John 11:4 (echo, medium confidence)

Notes and citation

Summary: Their unbelief was not yet a sin unto death, but their weakness of soul was leading toward death.

The allusions are 1 John 5:16 and John 11:4.

Cite (SBL): Origen, Comm. Jo. 19.80 (Preuschen 4:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-80).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-80) · Report an error

19.81Preuschen 4:312–313

διὰ τοῦτο καὶ ὁ ἰατρὸς βλέ- πων ὀλεθρίως αὐτοὺς ἀσθενοῦντας, ἔλεγεν ἀπογνοὺς αὐτῶν τὴν θεραπείαν· »Ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν »ἀποθανεῖσθε«. εἴπομεν δὴ τὸ »ἐπεὶ ἡ ἀσθένεια ἐκείνη ἦν αὐτοῖς πρὸς θάνατον«, ἅτε μαθόντες ἀπὸ τοῦ Ἰησοῦ διαφορὰν ἀσθενειῶν.

dia touto kai ho iatros ble- pōn olethriōs autous asthenountas, elegen apognous autōn tēn therapeian; »Egō hypagō kai zētēsete me, kai en tę̄ hamartią hymōn »apothaneisthe«. eipomen dē to »epei hē astheneia ekeinē ēn autois pros thanaton«, hate mathontes apo tou Iēsou diaphoran astheneiōn.

For this reason the physician too, seeing them dangerously ill, said, despairing of their cure, “I am going away, and you will seek me, and you will die in your sin.” We said, then, “since that weakness was unto death for them,” having learned from Jesus a difference among weaknesses.

John 8:21 (quotation, high confidence)

Notes and citation

Summary: Like a physician giving up a patient, Jesus foretold their death in sin.

The quotation is John 8:21.

Cite (SBL): Origen, Comm. Jo. 19.81 (Preuschen 4:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-81).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-81) · Report an error

19.82Preuschen 4:313

ἠσθένει δὲ καὶ ὁ Λάζαρος, ἀλλʼ ᾔδει ὁ ἰατρὸς ὅτι ἡ ἀσθένεια αὐτοῦ οὐ πρὸς θάνατον ἠν· διόπερ φησίν· »Αὕτη ἡ ἀσθένεια οὐκ ἔστιν »πρὸς θάνατον«. διὰ τοῦτο κἂν ἀντιλαμβανώμεθα τῶν ἑαυτῶν Μενούντων, προσέχωμεν μήποτε πρὸς θάνατον ἀσθενήσωμεν, μεταβαλλούσης τῆς νόσου ἀπὸ τοῦ ἔτι ἰατὴν εἶναι δύνασθαι ἐπὶ τὸ ἀνίατον.

ēsthenei de kai ho Lazaros, allʼ ę̄dei ho iatros hoti hē astheneia autou ou pros thanaton ēn; dioper phēsin; »Hautē hē astheneia ouk estin »pros thanaton«. dia touto kan antilambanōmetha tōn heautōn Menountōn, prosechōmen mēpote pros thanaton asthenēsōmen, metaballousēs tēs nosou apo tou eti iatēn einai dynasthai epi to aniaton.

Lazarus too was ill, but the physician knew that his illness was not unto death; therefore he says, “This illness is not unto death.” For this reason, even if we take care of our own ailments, let us beware lest we become ill unto death, the disease changing from being still curable to incurable.

John 11:4 (quotation, high confidence)

Notes and citation

Summary: Lazarus' illness was not unto death; we must beware lest our sickness of soul become incurable.

The quotation is John 11:4. The phrase rendered “our own ailments” is damaged in the digital text.

Cite (SBL): Origen, Comm. Jo. 19.82 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-82).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-82) · Report an error

19.83Preuschen 4:313

ἄμα δὲ σαφέστερόν πως ἔσται καὶ τὸ »Ὅπου ἐγὼ »ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν« ἐπιφερόμενον τῷ Καὶ ἐν τῇ »ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«. ὅταν γὰρ ἀποθάνῃ τις ἐν τῇ ἑαυτοῦ ἁμαρτίᾳ, ὅπου ὑπάγει ὁ Ἰησοῦς οὐ δύναται ἀπελθεῖν· οὐδεὶς γὰρ νεκρὸς ἀκολουθεῖν δύναται τῷ Ἰησοῦ· »Οὐδὲ γὰρ οἱ νεκροὶ αἰνεσουσίν »σε, κύριε, οὐδὲ πάντες οἱ καταβαίνοντες εἰς ᾅδου. ἀλλʼ ἡμεῖς οἱ »ζῶντες εὐλογήσομεν τὸν κύριον«.

ama de saphesteron pōs estai kai to »Hopou egō »hypagō hymeis ou dynasthe elthein« epipheromenon tǭ Kai en tę̄ »hamartią hymōn apothaneisthe«. hotan gar apothanę̄ tis en tę̄ heautou hamartią, hopou hypagei ho Iēsous ou dynatai apelthein; oudeis gar nekros akolouthein dynatai tǭ Iēsou; »Oude gar hoi nekroi ainesousin »se, kyrie, oude pantes hoi katabainontes eis hądou. allʼ hēmeis hoi »zōntes eulogēsomen ton kyrion«.

At the same time, “Where I am going you cannot come,” which follows “And you will die in your sin,” will be somewhat clearer. For when someone dies in his own sin, he cannot go away where Jesus goes; for no dead man can follow Jesus: “For the dead will not praise you, Lord, nor all who go down to Hades; but we the living will bless the Lord.”

John 8:21 (quotation, high confidence) · Ps 115:17–18 (113:25-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Those who die in sin cannot follow Jesus, for the dead cannot praise the Lord.

The quotations are John 8:21 and Ps 115:17–18 (113:25–26 LXX).

Notes on the original text

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

Cite (SBL): Origen, Comm. Jo. 19.83 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-83).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-83) · Report an error

19.84Preuschen 4:313

Ἔτι πρὸς τὸ »᾿Εν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε« παρα- θήσεις τὸ ἐκ τοῦ Ἰεζεκιὴλ οὕτως ἔχον· »Ψυχὴ ἡ ἁμαρτάνουσα, αὕτη »ἀποθανεῖται«· θάνατος γὰρ ψυχῆς ἁμαρτία, οἶμαι δὲ ὅτι οὐ πᾶσα, ἀλλʼ ἥν φησιν Ἰωάννης πρὸς θάνατον.

Eti pros to »᾿En tę̄ hamartią hymōn apothaneisthe« para- thēseis to ek tou Iezekiēl houtōs echon; »Psychē hē hamartanousa, hautē »apothaneitai«; thanatos gar psychēs hamartia, oimai de hoti ou pasa, allʼ hēn phēsin Iōannēs pros thanaton.

Further, for “You will die in your sin” you will set beside it the passage from Ezekiel that runs: “The soul that sins, it shall die”; for sin is the death of the soul, though not, I think, every sin, but the one John calls unto death.

John 8:21 (quotation, high confidence) · Ezek 18:4 (quotation, high confidence) · 1 John 5:16 (allusion, high confidence)

Notes and citation

Summary: Sin is the soul's death, though only the sin John calls “unto death.”

The quotations are John 8:21 and Ezek 18:4; the allusion is 1 John 5:16.

Cite (SBL): Origen, Comm. Jo. 19.84 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-84).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-84) · Report an error

19.85Preuschen 4:313

ἅμα δὲ καὶ διαστέλλει ὅτι τις ἁμαρτία θάνατός ἐστιν ψυχῆς, καί τις ἁμαρτία ἀσθένεια αὐτῆς τάχα δὲ καὶ τρίτον τις ἁμαρτία ζημία ψυχῆς ἐστιν, ἁμαρτία δηλονότι ἐκ τοῦ »Τί ὠφεληθήσεται ἄνθρωπος ἐὰν ὅλον τὸν κόσμον κερδήσῃ »τὴν δὲ ψυχὴν αὐτοῦ ἀπολέσῃ ἢ ζημιωθῇ;« καὶ ἐκ τοῦ »Εἴ τινος τὸ »ἔργον κατακαήσεται, ζημιωθήσεται«.

hama de kai diastellei hoti tis hamartia thanatos estin psychēs, kai tis hamartia astheneia autēs tacha de kai triton tis hamartia zēmia psychēs estin, hamartia dēlonoti ek tou »Ti ōphelēthēsetai anthrōpos ean holon ton kosmon kerdēsę̄ »tēn de psychēn autou apolesę̄ ē zēmiōthę̄?« kai ek tou »Ei tinos to »ergon katakaēsetai, zēmiōthēsetai«.

At the same time he distinguishes that one sin is the death of the soul and another sin its weakness; and perhaps a third kind of sin is loss to the soul, sin plainly from “What will a man be profited if he gains the whole world but loses or forfeits his soul?” and from “If anyone's work is burned up, he will suffer loss.”

Luke 9:25 (quotation, high confidence) · Matt 16:26 (allusion, medium confidence) · 1 Cor 3:15 (quotation, high confidence)

Notes and citation

Summary: Some sins kill the soul, some weaken it, and some bring it loss.

The quotations are Luke 9:25 (compare Matt 16:26) and 1 Cor 3:15.

Notes on the original text

Digital text corrected (stray space): ὠφεληθήσε ται → ὠφεληθήσεται.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.85 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-85).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-85) · Report an error

19.86Preuschen 4:313

τοῖς μὲν οὖν ἐν τῇ ἁμαρτίᾳ ἀποθανουμένοις φησίν· »῾Υπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ »ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν«· τῷ δὲ Πέτρῳ· »Ὅπου ἐγὼ ὑπάγω, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, »ἀκολουθήσεις δὲ ὕστερον«· ἔξεστιν γὰρ μαθητευόμενον τῷ Ἰησοῦ νῦν μὲν μὴ παρεσκευάσθαι πρὸς τὸ ἀκολουθεῖν αὐτῷ ἀπιόντι πρὸς τὸν πατέρα, ὕστερον δὲ ἐξ ἐπιμελείας κατʼ ἴχνη βαίνοντα ἀκολουθεῖν τῷ διδασκάλῳ καὶ ἕπεσθαι τῷ λόγῳ τοῦ θεοῦ.

tois men oun en tę̄ hamartią apothanoumenois phēsin; »῾Ypagō kai zētēsete me, kai en tę̄ hamartią »hymōn apothaneisthe; hopou egō hypagō, hymeis ou dynasthe elthein«; tǭ de Petrǭ; »Hopou egō hypagō, ou dynasai moi nyn akolouthēsai, »akolouthēseis de hysteron«; exestin gar mathēteuomenon tǭ Iēsou nyn men mē pareskeuasthai pros to akolouthein autǭ apionti pros ton patera, hysteron de ex epimeleias katʼ ichnē bainonta akolouthein tǭ didaskalǭ kai hepesthai tǭ logǭ tou theou.

To those, then, who will die in their sin he says, “I am going away, and you will seek me, and you will die in your sin; where I am going you cannot come”; but to Peter, “Where I am going you cannot follow me now, but you will follow afterward.” For it is possible for one who is Jesus' disciple not to be prepared now to follow him as he goes away to the Father, but afterward, by diligence, walking in his footsteps, to follow the teacher and accompany the Word of God.

John 8:21 (quotation, high confidence) · John 13:36 (quotation, high confidence) · 1 Pet 2:21 (echo, medium confidence)

Notes and citation

Summary: Unbelievers cannot come where Jesus goes, but Peter could follow later.

The quotations are John 8:21 and 13:36.

Notes on the original text

Digital text corrected (OCR slip): ὕσπερον → ὕστερον.

Cite (SBL): Origen, Comm. Jo. 19.86 (Preuschen 4:313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-86).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-86) · Report an error

19.87Preuschen 4:313–314

εἰκὸς δὲ ὅτι διὰ τὰ περὶ τέλους ἡμῖν ὑπονοούμενα ἐπιστήσει τις τῷ »Ὅπου ἐγὼ ὑπάγω »ὑμεῖς οὐ δύνασθε ἐλθεῖν«· καὶ πρὸς τοῦτο ἐρεῖ, ὅτι ἔξεστι νῦν μὲν μὴ δύνασθαι, ὕστερον δὲ δυνήσεσθαι· καὶ εἴπερ ἐστίν τις ἐνεστηκὼς αἰὼν καὶ ἄλλος μέλλων, οὑτοι πρὸς οὓς λέλεκται· »Οὐ δύνασθε »ἐλθεῖν«, κατὰ τὸν ἐνεστηκότα αἰῶνα πολὺς (πολὺς δὲ λείπων εἰς τὴν συντέλειαν αὐτοῦ ἐστιν χρόνος) οὐ δύνανται ἐλθεῖν, ὅπου Ἰησοῦς, τοῦτʼ ἔστιν, ὅπου ἡ ἀλήθεια καὶ ἡ σοφία καὶ ὁ λόγος, τοῦτο γάρ ἐστιν »ὅπου Ἱησοῦς«·

eikos de hoti dia ta peri telous hēmin hyponooumena epistēsei tis tǭ »Hopou egō hypagō »hymeis ou dynasthe elthein«; kai pros touto erei, hoti exesti nyn men mē dynasthai, hysteron de dynēsesthai; kai eiper estin tis enestēkōs aiōn kai allos mellōn, houtoi pros hous lelektai; »Ou dynasthe »elthein«, kata ton enestēkota aiōna polys (polys de leipōn eis tēn synteleian autou estin chronos) ou dynantai elthein, hopou Iēsous, toutʼ estin, hopou hē alētheia kai hē sophia kai ho logos, touto gar estin »hopou Hiēsous«;

It is likely that, because of what we suppose about the end, someone will pay attention to “Where I am going you cannot come,” and say to it that it is possible not to be able now but to be able later; and if there is a present age and another to come, these to whom “You cannot come” was said cannot come, during the present age (and much time remains until its consummation), where Jesus is, that is, where truth and wisdom and the Word are; for this is “where Jesus is.”

John 8:21 (quotation, high confidence)

Notes and citation

Summary: “You cannot come” may apply only to the present age: those addressed cannot now reach where Jesus is, that is, truth and wisdom.

The quotation is John 8:21.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.87 (Preuschen 4:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-87).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-87) · Report an error

19.88Preuschen 4:314

οἶδα δέ τινας οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι κρατουμένους ὑπὸ τῆς ἰδίας ἁμαρτίας, ὡς τούτους περὶ ὧν φησιν ὁ λόγος· »᾿Εὰν βλασφημήσῃ εἰς τὸ πνεῦμα »τὸ ἅγιον, οὐκ ἔχει ἄφεσιν οὔτε ἐν τούτω τῷ αἰῶνι οὔτε ἐν τῷ »μέλλοντι«· οὐ μέντοι γε εἰ μὴ ἐν τῷ μέλλοντι αἰῶνι, ἤδη οὐδὲ ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις.

oida de tinas ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti kratoumenous hypo tēs idias hamartias, hōs toutous peri hōn phēsin ho logos; »᾿Ean blasphēmēsę̄ eis to pneuma »to hagion, ouk echei aphesin oute en toutō tǭ aiōni oute en tǭ »mellonti«; ou mentoi ge ei mē en tǭ mellonti aiōni, ēdē oude en tois aiōsin tois eperchomenois.

But I know of some who are held by their own sin not only in this age but also in the age to come, like those of whom the Word says, “If one blasphemes against the Holy Spirit, he has no forgiveness either in this age or in the age to come.” Yet if not in the age to come, it does not follow that not in the ages that come after it either.

Matt 12:32 (quotation, high confidence)

Notes and citation

Summary: Some are held by sin in this age and the next, as with blasphemy against the Spirit, but not necessarily in the ages beyond.

The quotation is a free form of Matt 12:32. The last sentence reflects Origen's speculation on successive ages.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 19.88 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-88).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-88) · Report an error

19.89Preuschen 4:314

Ὁ μέντοι γε Ἡρακλέων ἐκθέμενος τὴν περὶ τοῦ γαζοφυλακίου λέξιν οὐδὲν εἶπεν εἰς αὐτήν. εἰς δὲ τὸ »Ὅπου ἐγὼ ὑπάγω ὑμεῖς »οὐ δύνασθε ἐλθεῖν« φησί· πῶς ἐν ἀγνοίᾳ καὶ ἀπιστίᾳ καὶ ἁμαρτήμασιν ὄντες ἐν ἀφθαρσίᾳ δύνανται γενέσθαι;

Ho mentoi ge Hērakleōn ekthemenos tēn peri tou gazophylakiou lexin ouden eipen eis autēn. eis de to »Hopou egō hypagō hymeis »ou dynasthe elthein« phēsi; pōs en agnoią kai apistią kai hamartēmasin ontes en aphtharsią dynantai genesthai?

Heracleon, however, having set out the passage about the treasury, said nothing on it. But on “Where I am going you cannot come” he says: How can those who are in ignorance and unbelief and sins come to be in incorruption?

John 8:21 (quotation, high confidence)

Notes and citation

Summary: Heracleon says those in ignorance, unbelief, and sin cannot reach incorruption.

Heracleon on John 8:21.

Notes on the original text

Digital text corrected (stray space): ἁμαρτή μασιν → ἁμαρτήμασιν.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.89 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-89).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-89) · Report an error

19.90Preuschen 4:314

μηδὲ ἐν τούτῳ κατακούων ἑαυτοῦ εἰ γὰρ οἱ ἐν ἀγνοίᾳ καὶ ἀπιστίᾳ καὶ ἁμαρτήμασιν ὄντες ἐν ἀφθαρσίᾳ οὐ δύνανται γενέσθαι, πῶς οἱ ἀπόστολοι έν ἀγνοίᾳ ποτὲ καὶ ἐν ἀπιστίᾳ καὶ ἐν ἁμαρτήμασιν γενόμενοι ἐν ἀφθαρσίᾳ γεγόνασιν; δύνανται οὖν οἱ ἐν ἀγνοίᾳ καὶ ἐν ἀπιστίᾳ καὶ ἐν ἁμαρτήμασιν γενόμενοι γενέσθαι ἐν ἀφθαρσίᾳ εἰ μεταβάλλοιεν, δυνατὸν αὐτοὺς μεταβαλεῖν. Ἔλεγον οὖν οἱ Ἰουδαῖοι· Μήτι ἀποκτενεῖ ἑαυτὸν ὅτι λέγει Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;

mēde en toutǭ katakouōn heautou ei gar hoi en agnoią kai apistią kai hamartēmasin ontes en aphtharsią ou dynantai genesthai, pōs hoi apostoloi en agnoią pote kai en apistią kai en hamartēmasin genomenoi en aphtharsią gegonasin? dynantai oun hoi en agnoią kai en apistią kai en hamartēmasin genomenoi genesthai en aphtharsią ei metaballoien, dynaton autous metabalein. Elegon oun hoi Ioudaioi; Mēti apoktenei heauton hoti legei Hopou egō hypagō hymeis ou dynasthe elthein?

Not understanding himself even in this; for if those who are in ignorance and unbelief and sins cannot come to be in incorruption, how did the apostles, who were once in ignorance and unbelief and sins, come to be in incorruption? Those, then, who have been in ignorance and unbelief and sins can come to be in incorruption if they change, since it is possible for them to change. “So the Jews said, ‘Will he kill himself, since he says, “Where I am going you cannot come”?’”

John 8:22 (quotation, high confidence)

Notes and citation

Summary: Origen replies that the apostles too were once in ignorance and sin; anyone can reach incorruption by changing.

The closing quotation is John 8:22, the lemma of the next section. Origen stresses that people can change, against the Valentinian fixed natures.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 22. → .

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.90 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-90).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-90) · Report an error

19.91Preuschen 4:314

Ἄξιον ζητῆσαι πόθεν κινηθέντες οἱ Ἰουδαῖοι πρὸς τὸ »Ὅπου »ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν« φασὶ τὸ »Μήτι ἀποκτενεῖ ἑαυτὸν ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;« ἴνα δὲ καὶ δοθῇ ἀπλούστερον αὐτοὺς εἰρηκέναι τὸ »Μήτι ἀποκτενεῖ ἑαυ- »τόν;«

Axion zētēsai pothen kinēthentes hoi Ioudaioi pros to »Hopou »egō hypagō hymeis ou dynasthe elthein« phasi to »Mēti apoktenei heauton hoti legei; Hopou egō hypagō hymeis ou dynasthe elthein?« ina de kai dothę̄ aplousteron autous eirēkenai to »Mēti apoktenei heau- »ton?«

It is worth asking what moved the Jews, in response to “Where I am going you cannot come,” to say, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” Even granting that they said “Will he kill himself?” rather simply,

John 8:21–22 (quotation, high confidence)

Notes and citation

Summary: Why did the Jews respond by asking whether he would kill himself?

The quotations are John 8:21–22.

Cite (SBL): Origen, Comm. Jo. 19.91 (Preuschen 4:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-91).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-91) · Report an error

19.92Preuschen 4:314–315

πῶς οἱ δυνάμενοι ἀποκτεῖναι ἑαυτούς, κἂν μὴ ἀναιρῶσιν ἑαυτοὺς μηδὲ γίνωνται ὅπου ὁ ἀναιρῶν ἑαυτὸν γίνεται, οὐ δύνανται | ἀπιέναι ὅπου ὁ ἀναιρῶν ἑαυτὸν ἀπέρχεται; λεκτέον οὖν πρὸς τὰ ζητούμενα ταῦτα τοῖς ἐπιμελέστερον καὶ βαθύτερον ἀκούουσιν τῶν λεγομένων ὑπὸ Ἰουδαίων ἐν τοῖς εὐαγγελίοις σαφές ἐστιν ὅτι πολλὰ κατά τινας παραδόσεις ἀπορρήτους καὶ ἀνακεχωρηκυίας ἔλεγον, ὡς ἐγνωκότες ἕτερα παρὰ τὰ κοινὰ καὶ κατημαξευμένα.

pōs hoi dynamenoi apokteinai heautous, kan mē anairōsin heautous mēde ginōntai hopou ho anairōn heauton ginetai, ou dynantai | apienai hopou ho anairōn heauton aperchetai? lekteon oun pros ta zētoumena tauta tois epimelesteron kai bathyteron akouousin tōn legomenōn hypo Ioudaiōn en tois euangeliois saphes estin hoti polla kata tinas paradoseis aporrētous kai anakechōrēkuias elegon, hōs egnōkotes hetera para ta koina kai katēmaxeumena.

how is it that those who are able to kill themselves, even if they do not do away with themselves nor come to be where the one who does away with himself comes to be, cannot go where the one who does away with himself goes? We must say, then, to these questions, for those who listen more carefully and deeply, that it is clear from what the Jews say in the Gospels that they said many things according to certain secret and recondite traditions, as knowing other things besides the common and well-worn ones.

Notes and citation

Summary: The Jews' words often reflect secret traditions beyond the common teaching.

Cite (SBL): Origen, Comm. Jo. 19.92 (Preuschen 4:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-92).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-92) · Report an error

19.93Preuschen 4:315

ἐπὰν δὲ ἴδωμεν ἐκ τῆς παραθέσεως τῶν ῥητῶν ἐκεῖνα, τότε ζητήσομεν εἰ καὶ τοῦτο ὑπʼ αὐτῶν περὶ τοῦ σωτῆρος λέγεται βαθύτερόν τι βλεπόντων. ὄτι δὲ κατὰ ἀνακεχωρηκότας λόγους καὶ μὴ κατημαξευμένους ἔφασκον, † τὸν ἄδηλον ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλειν τὰ δαιμόνια.

epan de idōmen ek tēs paratheseōs tōn rhētōn ekeina, tote zētēsomen ei kai touto hypʼ autōn peri tou sōtēros legetai bathyteron ti blepontōn. oti de kata anakechōrēkotas logous kai mē katēmaxeumenous ephaskon, † ton adēlon en Beelzeboul tǭ archonti tōn daimoniōn ekballein ta daimonia.

And when we have seen those things by setting out the texts, then we shall ask whether this too was said by them about the Savior because they saw something deeper. That they spoke according to recondite and not well-worn teachings is plain from their saying that he cast out demons by Beelzebul, the ruler of the demons.

Textual problem in this passage: see the notes.

Matt 12:24 (allusion, high confidence)

Notes and citation

Summary: Their charge that he cast out demons by Beelzebul shows their knowledge of hidden traditions.

The allusion is Matt 12:24. The words “is plain from” translate a phrase marked corrupt (with a dagger) in the digital text.

Notes on the original text

Digital text corrected (missing space): ἴδωμενἐκ → ἴδωμεν ἐκ.

Cite (SBL): Origen, Comm. Jo. 19.93 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-93).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-93) · Report an error

19.94Preuschen 4:315

πάντως γὰρ περὶ δαιμόνων τι μεμαθήκεισαν καὶ τοῦ ἄρχοντος αὐτῶν ᾧ ὄνομα Βεελζεβούλ· ταῦτα δὲ οὐ πάνυ τι έν τοῖς φερομένοις κεῖται βιβλίοις·

pantōs gar peri daimonōn ti memathēkeisan kai tou archontos autōn hǭ onoma Beelzeboul; tauta de ou pany ti en tois pheromenois keitai bibliois;

For they had certainly learned something about demons and their ruler, whose name was Beelzebul; and these things are not found at all in the books in circulation.

Notes and citation

Summary: They knew of Beelzebul, though he is not named in the accepted books.

Cite (SBL): Origen, Comm. Jo. 19.94 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-94).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-94) · Report an error

19.95Preuschen 4:315

καὶ μαρτυρία τοῦ σωτῆρος οὐ ψεύδεται > Βεελζεβοὺλ λέγοντος »Εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δια- »μόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν;‘ παραδεξάμενος γὰρ τὸ εἶναί τινα τὸν Βεελζεβοὺλ καὶ τὸν ἐν αὐτῷ ἐκβάλλοντα δαιμόνια οἱονεὶ μερισμόν τινα ἐνεργεῖν τοῦ Σατανᾶ γίνεσθαι ἐφʼ ἑαυτόν, ταῦτά φησιν.

kai martyria tou sōtēros ou pseudetai > Beelzeboul legontos »Ei egō en Beelzeboul ekballō ta dia- »monia, hoi huioi hymōn en tini ekballousin?‘ paradexamenos gar to einai tina ton Beelzeboul kai ton en autǭ ekballonta daimonia hoionei merismon tina energein tou Satana ginesthai ephʼ heauton, tauta phēsin.

And the Savior's testimony does not lie when he says, “If I cast out demons by Beelzebul, by whom do your sons cast them out?” For he says this accepting that there is a Beelzebul and that one who casts out demons by him effects, as it were, a division of Satan against himself.

Matt 12:27 (quotation, high confidence) · Matt 12:26 (allusion, high confidence)

Notes and citation

Summary: Jesus' reply assumes Beelzebul exists.

The quotation is Matt 12:27; the allusion is Matt 12:26.

Cite (SBL): Origen, Comm. Jo. 19.95 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-95).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-95) · Report an error

19.96Preuschen 4:315

ἐσφάλησαν μὲν οὖν λέγοντες ἐν Βεελζεβοὺλ ὑπὸ τοῦ σωτῆρος ἐκβάλλεσθαι τὰ δαιμόνια, κατειλήφεισαν δὲ ὅτι εἴη τις Βεελζεβοὺλ ἄρχων δαιμονίων.

esphalēsan men oun legontes en Beelzeboul hypo tou sōtēros ekballesthai ta daimonia, kateilēpheisan de hoti eiē tis Beelzeboul archōn daimoniōn.

They were wrong, then, in saying that the demons were cast out by the Savior through Beelzebul, but they had grasped that there is a Beelzebul, ruler of demons.

Matt 12:24 (allusion, high confidence)

Notes and citation

Summary: They erred about Jesus but rightly knew of Beelzebul.

Cite (SBL): Origen, Comm. Jo. 19.96 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-96).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-96) · Report an error

19.97Preuschen 4:315

ἀλλὰ καὶ ἐὰν λέγωσιν περὶ τοῦ Ἰησοῦ ὅτι αὐτὸς Ἰωάννης ἐστὶν αναστας απο των νεκρων, η εὶς τις των προφητων, παντως δόγμα ἔχοντες περὶ ψυχῆς, ὡς ἐξητάσαμεν έν τοῖς περὶ Ἰωάννου. τοιαῦτα περὶ τοῦ σωτῆρος ὑπονοοῦσιν. εἰκὸς δὲ καὶ ἄλλα μυρία ἢ ἐκ παραδόσεως ἢ ἐξ ἀποκρύφων αὐτοὺς εἰδέναι παρὰ τοὺς πολλούς.

alla kai ean legōsin peri tou Iēsou hoti autos Iōannēs estin anastas apo tōn nekrōn, ē eis tis tōn prophētōn, pantōs dogma echontes peri psychēs, hōs exētasamen en tois peri Iōannou. toiauta peri tou sōtēros hyponoousin. eikos de kai alla myria ē ek paradoseōs ē ex apokryphōn autous eidenai para tous pollous.

And also when they say of Jesus that he is John risen from the dead, or one of the prophets, they certainly hold a doctrine about the soul, as we examined in our treatment of John; they suspect such things about the Savior. And it is likely that they knew countless other things, from tradition or from secret books, beyond what the many knew.

Matt 16:14 (allusion, high confidence) · Mark 6:14–15 (allusion, medium confidence)

Notes and citation

Summary: Their guesses that Jesus was John or a prophet reveal a doctrine about souls, likely from tradition or secret books.

The allusion is Matt 16:14 (compare Mark 6:14–15).

Cite (SBL): Origen, Comm. Jo. 19.97 (Preuschen 4:315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-97).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-97) · Report an error

19.98Preuschen 4:315–316

ἴδωμεν οὖν καὶ εἰς τὸ Μήτι ἀποκτενεῖ ἐαυτόν;« εἰ δύνανται μὴ κοινότερόν τι καὶ ἁπλούστερον νενοηκέναι, ὡς ἑαυτὸν ἐξαγαγόντος τοῦ βίου ἤτοι ἀγχόνῃ ἢ ξίφει ἢ ὁποιᾳδήποτε ὁδῷ τῶν ἐντεῦθεν ἑαυτοὺς ἀπαλλαττόντων, καὶ μάλιστα ἐπεὶ οἴονται αὐτὸν <ἑαυτὸν> ἀπελεύσεσθαι εἰς τόπον εἰς ὃν ἀδύνατον ἦν αὐτοὺς γενέσθαι· καὶ εἰ μὴ δεισιδαιμονοῦντές γε περὶ τὰ ὀνόματα, ἀλλὰ βλέποντες τὰ πράγματα † μὴ εὑρισκόμενα ἄλλοις ὀνόμασιν χρῆσθαι κατὰ τῶν πραγμάτων, τάχα, ἱν οὕτως εἴπω, θειότερον Ἰησοῦς αὑτὸν ἀπέκτεινεν, ὄπερ οὕτως παρίσταμεν· πάντων μὲν αἱ ψυχαὶ τῶν ἀπαλλαττομένων τοῦ σώματος, ἀπαιτούντων τινῶν αὐτὰς τῶν ἐπὶ τοῦτο τεταγμένων, παραλαμβάνονται· εἰκὸς δὲ ὅτι κρείττους εἰσὶν τῶν ψυχῶν ἐπὶ τῆς διακονίας τεταγμένοι· τὸ γὰρ »† Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν »ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ« τοιοῦτόν τι δηλοῖ.

idōmen oun kai eis to Mēti apoktenei eauton?« ei dynantai mē koinoteron ti kai haplousteron nenoēkenai, hōs heauton exagagontos tou biou ētoi anchonę̄ ē xiphei ē hopoiądēpote hodǭ tōn enteuthen heautous apallattontōn, kai malista epei oiontai auton <heauton> apeleusesthai eis topon eis hon adynaton ēn autous genesthai; kai ei mē deisidaimonountes ge peri ta onomata, alla blepontes ta pragmata † mē heuriskomena allois onomasin chrēsthai kata tōn pragmatōn, tacha, hin houtōs eipō, theioteron Iēsous hauton apekteinen, oper houtōs paristamen; pantōn men hai psychai tōn apallattomenōn tou sōmatos, apaitountōn tinōn autas tōn epi touto tetagmenōn, paralambanontai; eikos de hoti kreittous eisin tōn psychōn epi tēs diakonias tetagmenoi; to gar »† Aphrōn, tautę̄ tę̄ nykti tēn »psychēn sou apaitousin apo sou« toiouton ti dēloi.

Let us see, then, regarding “Will he kill himself?” whether they can have understood something not rather common and simple, as of one who takes himself out of life by a noose or a sword or any other way of those who release themselves from here; especially since they think he will go away to a place where it was impossible for them to be. And if we are not superstitious about names but look at the realities, … using other names for the realities, perhaps, if I may put it so, Jesus killed himself in a more divine way, which we present thus. The souls of all who are released from the body are taken over when certain beings appointed for this demand them back; and it is likely that those appointed to this ministry are stronger than the souls; for “Fool, this night they demand your soul from you” indicates something of the sort.

Textual problem in this passage: see the notes.

Luke 12:20 (quotation, high confidence)

Notes and citation

Summary: Perhaps Jesus “killed himself” in a divine sense: while others' souls are demanded back by appointed powers, he laid his down himself.

The quotation is Luke 12:20. The text is corrupt at the daggers.

Notes on the original text

Digital text corrected (repeated word): ἐπὶ της τῆς → ἐπὶ τῆς.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.98 (Preuschen 4:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-98).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-98) · Report an error

19.99Preuschen 4:316

Ἐὰν δέ τις φάσκῃ τοῦτο μὲν δύνασθαι ἐπὶ τῶν χειρόνων λέγεσθαι, οὐ μὴν καὶ ἐπὶ τῶν κρειττόνων καὶ καλῶς βεβιωκότων, ἐπιστησάτω εἰ μὴ ἐξαίρετόν τι παρὰ πάντας τοὺς ἐν σώματι γενομένους περὶ ἑαυτοῦ ἀπαγγέλλων ὁ κύριός φησιν· »Οὐδεὶς αἴρει τὴν »ψυχήν μου ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ· ἐξουσίαν »ἔχω θεῖναι αὐτὴν καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν‘.

Ean de tis phaskę̄ touto men dynasthai epi tōn cheironōn legesthai, ou mēn kai epi tōn kreittonōn kai kalōs bebiōkotōn, epistēsatō ei mē exaireton ti para pantas tous en sōmati genomenous peri heautou apangellōn ho kyrios phēsin; »Oudeis airei tēn »psychēn mou apʼ emou, allʼ egō tithēmi autēn apʼ emautou; exousian »echō theinai autēn kai palin exousian echō labein autēn‘.

And if someone says that this can be said of worse people but not of better people who have lived well, let him consider whether the Lord, announcing something about himself that is exceptional beyond all who have been in the body, does not say, “No one takes my soul from me, but I lay it down of myself; I have authority to lay it down and authority to take it again.”

John 10:18 (quotation, high confidence)

Notes and citation

Summary: Christ alone says no one takes his life from him; he lays it down himself.

The quotation is John 10:18.

Notes on the original text

Digital text corrected (OCR slip): ἀπ ἐΜ; → ἀπʼ ἐμοῦ,.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.99 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-99).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-99) · Report an error

19.100Preuschen 4:316

νοήσωμεν γάρ τινα ὄτε βούλεται καταλιπόντα τὸ σῶμα καὶ ἐξιόντα χωρὶς ὁδοῦ τῆς φερούσης ἐπὶ τὸν θάνατον, ἤτοι διὰ βιαίων ὁδῶν ἢ διὰ νόσων, καὶ πάλιν ἐπὰν θέλῃ ἐπανιόντα, καὶ χρώμενον ὀργάνῳ τῷ σώματι, ὃ καταλέλοιπεν· τὸν γὰρ τοιοῦτον ἐροῦμεν μὴ ἀπαιτεῖσθαι τὴν ψυχήν.

noēsōmen gar tina ote bouletai kataliponta to sōma kai exionta chōris hodou tēs pherousēs epi ton thanaton, ētoi dia biaiōn hodōn ē dia nosōn, kai palin epan thelę̄ epanionta, kai chrōmenon organǭ tǭ sōmati, ho kataleloipen; ton gar toiouton eroumen mē apaiteisthai tēn psychēn.

For let us conceive of someone who, when he wishes, leaves the body and goes out without any road that leads to death, whether by violent means or by diseases, and again, when he wishes, returns and uses as his instrument the body he left; for such a one we shall say that his soul is not demanded back.

Notes and citation

Summary: One who can leave and resume the body at will is not one whose soul is demanded of him.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.100 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-100).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-100) · Report an error

19.101Preuschen 4:316

καὶ πρέπον γε ἐπὶ τῆς Ἰησοῦ ψυχῆς οὕτω λέγειν τὸν θάνατον γεγονέναι, καὶ αὐτὸν παραστῆσαι βουλόμενον τοῖς μαθηταῖς τὸ ἐξαίρετον τῆς ἐντεῦθεν αὐτοῦ ἀπαλλαγῆς εἰρηκέναι τὸ »Οὐδεὶς »αἴρει τὴν ψυχήν μου ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ‘· τοῦτο γὰρ οὔτʼ ἂν Μωϋσῆς, οὔτε τῶν Πατριαρχῶν τις ἢ προφητῶν, οὔτʼ ἂν τῶν ἀποστόλων τις εἶπεν 〈πλὴν〉 τοῦ Ἰησοῦ, ἐπεὶ πάντων αἱ ψυχαὶ ἀνθρώπων αἴρονται ἀπʼ αὐτῶν.

kai prepon ge epi tēs Iēsou psychēs houtō legein ton thanaton gegonenai, kai auton parastēsai boulomenon tois mathētais to exaireton tēs enteuthen autou apallagēs eirēkenai to »Oudeis »airei tēn psychēn mou apʼ emou, allʼ egō tithēmi autēn apʼ emautou‘; touto gar outʼ an Mōÿsēs, oute tōn Patriarchōn tis ē prophētōn, outʼ an tōn apostolōn tis eipen 〈plēn〉 tou Iēsou, epei pantōn hai psychai anthrōpōn airontai apʼ autōn.

And it is fitting to say that death happened in this way in the case of Jesus' soul, and that he himself, wishing to show the disciples the exceptional nature of his departure from here, said, “No one takes my soul from me, but I lay it down of myself.” For neither Moses, nor any of the patriarchs or prophets, nor any of the apostles would have said this, except Jesus, since the souls of all human beings are taken from them.

John 10:18 (quotation, high confidence)

Notes and citation

Summary: Only Jesus could say he laid down his soul himself; all others' souls are taken from them.

The quotation is John 10:18.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.101 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-101).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-101) · Report an error

19.102Preuschen 4:316

τούτου δὲ νοηθέντος δύναται σαφὲς εἶναι τὸ ἐν πζʼ ψαλμῷ τοῦτον εἰρημένον τὸν τρόπον ἐκ προσώπου τοῦ σωτῆρος· »Ἐν νεκροῖς ἐλεύθερος«. ἐπιστήσας ἐκ τῶν εὐαγγελίων τοῖς γεγραμμένοις περὶ τῆς ἐντεῦθεν αὐτοῦ ἀπαλλαγῆς εὑρήσεις μὴ ἀπᾴδουσαν τὴν περὶ τῆς ἐξόδου αὐτοῦ ἐκδοχὴν τῶν ἀναγεγραμμένων· εἰ μὲν γὰρ ὡς οἱ συσταυρωθέντες αὐτῷ λῃσταί, τῶν στρατιωτῶν κατεαξάντων τὰ σκέλη τῶν πεπονθότων, ἐτεθνήκει, οὐκ ἂν ἐλέγομεν ὅτι ἔθηκεν τὴν ψυχὴν αὐτοῦ ἀφʼ ἑαυτοῦ, ἀλλά τινι ὁδῷ τῶν ἀποθνησκόντων.

toutou de noēthentos dynatai saphes einai to en pzʼ psalmǭ touton eirēmenon ton tropon ek prosōpou tou sōtēros; »En nekrois eleutheros«. epistēsas ek tōn euangeliōn tois gegrammenois peri tēs enteuthen autou apallagēs heurēseis mē apądousan tēn peri tēs exodou autou ekdochēn tōn anagegrammenōn; ei men gar hōs hoi systaurōthentes autǭ lę̄stai, tōn stratiōtōn kateaxantōn ta skelē tōn peponthotōn, etethnēkei, ouk an elegomen hoti ethēken tēn psychēn autou aphʼ heautou, alla tini hodǭ tōn apothnēskontōn.

When this is understood, what is said in the eighty-seventh Psalm in the person of the Savior can be clear: “Free among the dead.” If you pay attention to what is written in the Gospels about his departure from here, you will find that this interpretation of his exit agrees with what is recorded. For if he had died like the robbers crucified with him, when the soldiers broke the legs of those who suffered, we would not say that he laid down his soul of himself, but by one of the ways of the dying.

Ps 88:5 (87:6 LXX) (quotation, high confidence) · John 19:31–33 (allusion, high confidence)

Notes and citation

Summary: Psalm 88's “free among the dead” fits Christ, who did not die like the robbers, by broken legs, but laid down his life.

The quotation is Ps 88:5 (87:6 LXX); the allusion is John 19:31–33.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): ἐλεύθερος( ἐπιστήσας → ἐλεύθερος«. ἐπιστήσας.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.102 (Preuschen 4:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-102).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-102) · Report an error

19.103Preuschen 4:316–317

νυνὶ δὲ »ὁ Ἰησοῦς κράξας »φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα«, καὶ ὡς βασιλέως καταλιπόντος τὸ σῶμα καὶ ἐνεργήσαντος μετὰ δυνάμεως καὶ ἐξουσίας ἅπερ ἔκρινεν εὔλογον εἶναι ποιεῖν, εὐθέως »τὸ καταπέτασμα τοῦ ναοῦ ἔσχίσθη »ἄνωθεν ἕως κάτω, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, καὶ »τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων »ήγέρθησαν, καὶ ἐξελθόντες ἀπὸ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς«· ὡς τὸν ἑκατόνταρχον καὶ τοὺς μετʼ αὐτοῦ τηροῦντας τὸν Ἰησοῦν, ἰδόντας τὸν σεισμὸν καὶ τὰ γενόμενα, φοβηθῆναι σφόδρα, λέγοντας· Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος.

nyni de »ho Iēsous kraxas »phōnę̄ megalę̄ aphēken to pneuma«, kai hōs basileōs katalipontos to sōma kai energēsantos meta dynameōs kai exousias haper ekrinen eulogon einai poiein, eutheōs »to katapetasma tou naou eschisthē »anōthen heōs katō, kai hē gē eseisthē, kai hai petrai eschisthēsan, kai »ta mnēmeia aneǭchthēsan kai polla sōmata tōn kekoimēmenōn hagiōn »ēgerthēsan, kai exelthontes apo tōn mnēmeiōn meta tēn egersin autou eisēlthon eis tēn hagian polin kai enephanisthēsan pollois«; hōs ton hekatontarchon kai tous metʼ autou tērountas ton Iēsoun, idontas ton seismon kai ta genomena, phobēthēnai sphodra, legontas; Alēthōs theou huios ēn houtos.

But in fact “Jesus, crying out with a loud voice, gave up the spirit,” and as a king who had left the body and done with power and authority what he judged reasonable to do, immediately “the curtain of the temple was torn from top to bottom, and the earth shook, and the rocks were split, and the tombs were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many,” so that the centurion and those with him keeping watch over Jesus, seeing the earthquake and what took place, were greatly afraid and said, “Truly this was the Son of God.”

Matt 27:50–54 (quotation, high confidence)

Notes and citation

Summary: Jesus gave up his spirit like a king, and at once the signs of his power followed, so that the centurion confessed him Son of God.

The quotations are Matt 27:50–54.

Notes on the original text

Digital text corrected (OCR slip): ἴως κάτω → ἕως κάτω.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.103 (Preuschen 4:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-103).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-103) · Report an error

19.104Preuschen 4:317

Τάχα οὖν ἐν ταῖς περὶ Χριστοῦ παραδόσεσιν ἦν. ὥσπερ τὸ γεγεννῆσθαι αὐτὸν ἐν Βηθλεὲμ καὶ τὸ ἐκ φυλῆς Ἰούδα ἀναστήσεσθαι κατὰ τὰς ὑγιεῖς ἐκδοχὰς τῶν προφητικῶν λόγων, οὕτω καὶ περὶ τοῦ θανάτου αὐτοῦ, ὡς ἑαυτὸν ᾡ εἴπομεν τρόπῳ ἀπαλλάξοντος τοῦ βίου· καὶ εἰκὸς ὅτι ᾔδεισαν τὸν οὕτως ἐξελευσόμενον ἀπελεύσεσθαι εἰς χώραν ἔνθα οὐκ ἠδύναντο γενέσθαι οὐδʼ ταῦτα νοοῦντες, ὥστε μὴ κατὰ τὸ ἁπλούστερον αὐτοὺς εἰρηκέναι ἀλλὰ κατά τινα περὶ Χριστοῦ παράδοσιν τὸ Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· »Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν;« καὶ εἰ λέγουσιν δὲ ταῦτα οἱ Ἰουδαῖοι, διστακτικῶς αὐτά φασι· τὸ γὰρ »Μήτι ἀποκτενεῖ »ἑαυτόν;« τοιοῦτόν ἐστιν.

Tacha oun en tais peri Christou paradosesin ēn. hōsper to gegennēsthai auton en Bēthleem kai to ek phylēs Iouda anastēsesthai kata tas hygieis ekdochas tōn prophētikōn logōn, houtō kai peri tou thanatou autou, hōs heauton hǭ eipomen tropǭ apallaxontos tou biou; kai eikos hoti ę̄deisan ton houtōs exeleusomenon apeleusesthai eis chōran entha ouk ēdynanto genesthai oudʼ tauta noountes, hōste mē kata to haplousteron autous eirēkenai alla kata tina peri Christou paradosin to Mēti apoktenei heauton, hoti legei; »Hopou egō hypagō hymeis ou dynasthe elthein?« kai ei legousin de tauta hoi Ioudaioi, distaktikōs auta phasi; to gar »Mēti apoktenei »heauton?« toiouton estin.

Perhaps, then, it was among the traditions about Christ: just as his being born in Bethlehem and his rising from the tribe of Judah were according to the sound interpretations of the prophetic words, so too about his death, that he would release himself from life in the manner we have described. And it is likely that they knew that one who would go out in this way would go away into a region where they could not be, though not understanding these things, so that they said, not in a simple sense but according to some tradition about Christ, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” And though the Jews say these things, they say them doubtfully; for “Will he kill himself?” is of this kind.

Mic 5:2 (allusion, high confidence) · Gen 49:10 (allusion, medium confidence) · John 8:22 (quotation, high confidence)

Notes and citation

Summary: Perhaps Jewish tradition held that the Christ would leave life of his own accord, and they half-recognized this in Jesus' words.

The allusions are Mic 5:2 and Gen 49:10 (as read of Christ); the quotation is John 8:22.

Notes on the original text

Digital text corrected (repeated word): οὐδʼ οὐδʼ → οὐδʼ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.104 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-104).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-104) · Report an error

19.105Preuschen 4:317

καὶ οὐ θαυμαστὸν ἀμφιβάλλειν αὐτοὺς περὶ Χριστοῦ, ὅτε γε καὶ ἐν τοῖς ἀνωτέρω οἱ ἐκ τοῦ ὄχλου ἀκού- σαντες τῶν λόγων τοῦ Ἰησοῦ ἔλεγον· »Οὗτός ἐστιν ἀληθῶς ὁ προ- »φήτης· ἄλλοι δὲ ἔλεγον· Οὗτός ἐστιν ὁ χριστός· οἱ δὲ ἔλεγον· Μὴ »γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; οὐχ ἡ γραφὴ εἶπεν ὅτι »ἐκ τοῦ σπέρματος Δαβὶδ καὶ ἀπὸ Βηθλεὲμ τῆς κώμης, ὅπου ἦν »Δαβίδ, ἔρχεται ὁ χριστός;« ὅτε καὶ »σχίσμα γεγένηται ἐν τῷ ὄχλῳ δι »αὐτόν«.

kai ou thaumaston amphiballein autous peri Christou, hote ge kai en tois anōterō hoi ek tou ochlou akou- santes tōn logōn tou Iēsou elegon; »Houtos estin alēthōs ho pro- »phētēs; alloi de elegon; Houtos estin ho christos; hoi de elegon; Mē »gar ek tēs Galilaias ho christos erchetai? ouch hē graphē eipen hoti »ek tou spermatos Dabid kai apo Bēthleem tēs kōmēs, hopou ēn »Dabid, erchetai ho christos?« hote kai »schisma gegenētai en tǭ ochlǭ di »auton«.

And it is not surprising that they were in doubt about Christ, since above too some of the crowd, hearing Jesus' words, said, “This is truly the Prophet”; others said, “This is the Christ”; but some said, “Does the Christ come from Galilee? Has not the Scripture said that the Christ comes from the seed of David and from Bethlehem, the village where David was?” when also “a division arose in the crowd because of him.”

John 7:40–43 (quotation, high confidence)

Notes and citation

Summary: The crowd was divided about whether Jesus was the Prophet or the Christ.

The quotation is John 7:40–43.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.105 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-105).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-105) · Report an error

19.106Preuschen 4:317

ἀλλὰ καὶ μετʼ ὀλίγα ἐκείνων γέγραπται ὅτι »᾿Απεκρίθησαν »οἱ ὑπηρέται· Οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος«· ὡς καὶ τοὺς Φαρισαίους εἰρηκέναι τοῖς θαυμάζουσιν τὸν λόγον αὐτοῦ· »Μὴ καὶ »ὑμεῖς πεπλάνησθε; μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ »ἐκ τῶν Φαρισαίων; ἀλλʼ ἢ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν »νόμον ἐπάρατοί εἰσιν;‘ ὅτε καὶ Νικοδήμου εἰρηκότος·

alla kai metʼ oliga ekeinōn gegraptai hoti »᾿Apekrithēsan »hoi hypēretai; Oudepote elalēsen houtōs anthrōpos«; hōs kai tous Pharisaious eirēkenai tois thaumazousin ton logon autou; »Mē kai »hymeis peplanēsthe? mē tis ek tōn archontōn episteusen eis auton ē »ek tōn Pharisaiōn? allʼ ē ho ochlos houtos ho mē ginōskōn ton »nomon eparatoi eisin?‘ hote kai Nikodēmou eirēkotos;

And a little after that it is written, “The officers answered, ‘No man ever spoke like this,’” so that the Pharisees said to those who admired his word, “Have you too been deceived? Has any of the rulers or of the Pharisees believed in him? But this crowd that does not know the law is accursed,” when also Nicodemus said,

John 7:46–49 (quotation, high confidence)

Notes and citation

Summary: The officers marveled at his speech, and the Pharisees scorned those who believed.

The quotations are John 7:46–49; the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 19.106 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-106).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-106) · Report an error

19.107Preuschen 4:317

»Μὴ ὁ νόμος »ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μὴ ἀκούσῃ πρῶτον παρʼ αὐτοῦ καὶ »γνῷ τί ποιεῖ; ἀπεκρίθησαν· Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐραύ- »νησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐξέρχεται οὐδὲ »ἐγείρεται«.

»Mē ho nomos »hēmōn krinei ton anthrōpon, ean mē akousę̄ prōton parʼ autou kai »gnǭ ti poiei? apekrithēsan; Mē kai sy ek tēs Galilaias ei? erau- »nēson kai ide hoti ek tēs Galilaias prophētēs ouk exerchetai oude »egeiretai«.

“Does our law judge a man without first hearing from him and knowing what he does?” They answered, “Are you also from Galilee? Search and see that no prophet arises from Galilee.”

John 7:51–52 (quotation, high confidence)

Notes and citation

Summary: Nicodemus defended Jesus and was rebuked.

The quotation is John 7:51–52.

Cite (SBL): Origen, Comm. Jo. 19.107 (Preuschen 4:317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-107).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-107) · Report an error

19.108Preuschen 4:317–318

πῶς δὲ ἐδύναντο ἁπλούστερον νοεῖν αὐτὸν ἑαυτὸν ἀναιρήσειν οἱ ἀκούσαντες αὐτοῦ λέγοντος· »Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν μοι οὐ μὴ περιπατήσῃ έν τῇ σκοτίᾳ ἀλλʼ »ἕξει τὸ φῶς τῆς ζωῆς«; πρὸς ὃν οἱ Φαρισαῖοι εἰρήκασιν ὅτι »Σὺ »περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής«· οἷς ἀπεκρίνατο ὁ Ἰησοῦς λέγων· »Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, † ἡ »μαρτυρία μου ἀληθής ἐστιν, ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω.

pōs de edynanto haplousteron noein auton heauton anairēsein hoi akousantes autou legontos; »Egō eimi to phōs tou kosmou; ho akolouthōn moi ou mē peripatēsę̄ en tę̄ skotią allʼ »hexei to phōs tēs zōēs«? pros hon hoi Pharisaioi eirēkasin hoti »Sy »peri seautou martyreis; hē martyria sou ouk estin alēthēs«; hois apekrinato ho Iēsous legōn; »Kan egō martyrō peri emautou, † hē »martyria mou alēthēs estin, hoti oida pothen ēlthon kai pou hypagō.

How could those who heard him say, “I am the light of the world; he who follows me will not walk in darkness but will have the light of life,” understand simply that he would do away with himself? To him the Pharisees said, “You testify about yourself; your testimony is not true”; and Jesus answered them, saying, “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going.

Textual problem in this passage: see the notes.

John 8:12–14 (quotation, high confidence)

Notes and citation

Summary: After such sayings, they could hardly have taken “will he kill himself” in a simple sense.

The quotations are John 8:12–14 (continued in the next section).

Cite (SBL): Origen, Comm. Jo. 19.108 (Preuschen 4:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-108).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-108) · Report an error

19.109Preuschen 4:318

»ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα. καὶ ἐὰν κρίνω »δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθής ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλʼ ἐγὼ »καὶ ὁ πέμψας με πατήρ. καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται »ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν· ἐγώ εἰμι ὁ μαρτυρῶν »περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ«.

»hymeis kata tēn sarka krinete, egō ou krinō oudena. kai ean krinō »de egō, hē krisis hē emē alēthēs estin, hoti monos ouk eimi, allʼ egō »kai ho pempsas me patēr. kai en tǭ nomǭ de tǭ hymeterǭ gegraptai »hoti dyo anthrōpōn hē martyria alēthēs estin; egō eimi ho martyrōn »peri emautou kai martyrei peri emou ho pempsas me patēr«.

You judge according to the flesh; I judge no one. And even if I do judge, my judgment is true, because I am not alone, but I and the Father who sent me. And in your law it is written that the testimony of two men is true. I am the one who testifies about myself, and the Father who sent me testifies about me.”

John 8:15–18 (quotation, high confidence) · Deut 19:15 (allusion, medium confidence)

Notes and citation

Summary: Continuation of Jesus' words on his testimony and the Father's.

The quotation is John 8:15–18.

Cite (SBL): Origen, Comm. Jo. 19.109 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-109).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-109) · Report an error

19.110Preuschen 4:318

Τί δὲ πιθανὸν πρὸς τὸ ἀποκτενεῖν ἑαυτὸν μετὰ τοὺς μεγαλοφυέστερον εἰρημένους τοῦτον τὸν τρόπον λόγους· »Οὔτε ἐμὲ »οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν »ᾔδειτε«;

Ti de pithanon pros to apoktenein heauton meta tous megalophyesteron eirēmenous touton ton tropon logous; »Oute eme »oidate oute ton patera mou; ei eme ę̄deite, kai ton patera mou an »ę̄deite«?

What plausibility is there in his killing himself after words spoken in so lofty a way as these: “You know neither me nor my Father; if you knew me, you would know my Father also”?

John 8:19 (quotation, high confidence)

Notes and citation

Summary: After such lofty words, literal suicide was an implausible thought.

The quotation is John 8:19.

Cite (SBL): Origen, Comm. Jo. 19.110 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-110).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-110) · Report an error

19.111Preuschen 4:318

εἰκὸς γὰρ ὅτι τούτοις ὁμοίως ἐξεδέχοντο καὶ τὸ »᾿Εγὼ »ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε«· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν«· πρὸς ὃν καὶ ἀπεκρίναντο οἱ ᾿Ιουδαῖοι· »Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω »ὑμεῖς οὐ δύνασθε ἐλθεῖν;« πάνυ δὲ καὶ ἐμφαίνεται ἡ ἐξουσία τοῦ αὐτεξουσίως αὐτὸν ἀποθνήσκειν καταλιπόντα τὸ σῶμα καὶ ἐν τῷ·

eikos gar hoti toutois homoiōs exedechonto kai to »᾿Egō »hypagō kai zētēsete me, kai en tę̄ hamartią hymōn apothaneisthe«; hopou egō hypagō hymeis ou dynasthe elthein«; pros hon kai apekrinanto hoi ᾿Ioudaioi; »Mēti apoktenei heauton, hoti legei; Hopou egō hypagō »hymeis ou dynasthe elthein?« pany de kai emphainetai hē exousia tou autexousiōs auton apothnēskein kataliponta to sōma kai en tǭ;

For it is likely that they took “I am going away, and you will seek me, and you will die in your sin; where I am going you cannot come” similarly to these; in response to which the Jews answered, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” And the authority by which he dies of his own free will, leaving the body, is very clearly shown also in

John 8:21–22 (quotation, high confidence)

Notes and citation

Summary: His power to die by his own choice appears in the words “I am going away.”

The quotations are John 8:21–22; the sentence continues in the next section.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.111 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-111).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-111) · Report an error

19.112Preuschen 4:318

»᾿Εγὼ ὑπάγω«. καὶ τάχα διὰ τὸ »᾿Εγὼ ὑπάγω« τὸ ἐπιφερόμενον γίνεται τὸ «Καὶ ζητήσετέ με«. εἰκὸς γὰρ καὶ τοὺς παρατυχόντας οὕτως αὐτῷ ἀπαλλασσομένῳ τοῦ βίου ζητεῖν αὐτόν· διὰ δὲ τὸ ἐν ταῖς ἁμαρτίαις αὐτῶν ἀποθνήσκειν αὐτοὺς μηδὲ μετὰ πάντα ταῦτα δυσωπηθέντας πρὸς τὸ μὴ διστακτικῶς εἰπεῖν περὶ αὐτοῦ· »Μήτι »ἀποκτενεῖ ἐαυτόν;« ὅπου ἄπεισιν μὴ δύνασθαι αὐτοὺς ἀπελθεῖν.

»᾿Egō hypagō«. kai tacha dia to »᾿Egō hypagō« to epipheromenon ginetai to «Kai zētēsete me«. eikos gar kai tous paratychontas houtōs autǭ apallassomenǭ tou biou zētein auton; dia de to en tais hamartiais autōn apothnēskein autous mēde meta panta tauta dysōpēthentas pros to mē distaktikōs eipein peri autou; »Mēti »apoktenei eauton?« hopou apeisin mē dynasthai autous apelthein.

“I am going away.” And perhaps because of “I am going away” there follows “and you will seek me.” For it is likely that those present would seek him as he departed from life in this way; but because they die in their sins, and even after all these things were not shamed out of saying doubtfully about him, “Will he kill himself?”, they cannot go away where he goes away.

John 8:21–22 (quotation, high confidence)

Notes and citation

Summary: Those who witnessed his death would seek him, but dying in sin they cannot follow.

The quotations are John 8:21–22.

Notes on the original text

Digital text corrected (OCR slip; OCR slip for closing quotation mark; stray punctuation): »᾿Εγὼ ὑπάγω( καὶ → »᾿Εγὼ ὑπάγω«. καὶ; οὕτως οὐτῶ̣ → οὕτως αὐτῷ; οὐτοὺς → αὐτοὺς; διστακτικῶ·ς → διστακτικῶς.

Cite (SBL): Origen, Comm. Jo. 19.112 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-112).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-112) · Report an error

19.113Preuschen 4:318

οἶμαι δʼ ὅτι κακοηθέστερον ὀνομάζοντες τὸ κατὰ τὴν παράδοσιν περὶ τοῦ θανάτου τοῦ χριστοῦ εἰς αὐτοὺς ἐληλυθός. καὶ μὴ δοξάζοντες τὸν οὕτως ἀπαλλαττόμενον τοῦ βίου εἰρήκασιν τὸ »Μήτι »ἀποκτενεῖ ἐαυτόν;«

oimai dʼ hoti kakoēthesteron onomazontes to kata tēn paradosin peri tou thanatou tou christou eis autous elēlythos. kai mē doxazontes ton houtōs apallattomenon tou biou eirēkasin to »Mēti »apoktenei eauton?«

And I think that they said “Will he kill himself?” naming rather malignantly what had come down to them in tradition about the death of the Christ, and not glorifying the one who departs from life in this way.

John 8:22 (quotation, high confidence)

Notes and citation

Summary: They spoke maliciously of the tradition about Christ's death instead of honoring it.

The quotation is John 8:22.

Cite (SBL): Origen, Comm. Jo. 19.113 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-113).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-113) · Report an error

19.114Preuschen 4:318

ἐνῆν γὰρ διστακτικῶς μὲν εἰπεῖν, μετʼ ἐμφάσεως δὲ τῆς παρὰ τῷ θανάτῳ δόξης αὐτοῦ, καὶ οἱονεὶ οὕτως εἰπεῖν· μήτι ἡ ψυχὴ αὐτοῦ, ὅτε αὐτὸς βούλεται, ἐξελεύσεται καταλειφθέντος τοῦ σώματος, καὶ διὰ τοῦτό φησι τὸ »Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύ- »νασθε ἐλθεῖν«.

enēn gar distaktikōs men eipein, metʼ emphaseōs de tēs para tǭ thanatǭ doxēs autou, kai hoionei houtōs eipein; mēti hē psychē autou, hote autos bouletai, exeleusetai kataleiphthentos tou sōmatos, kai dia touto phēsi to »Hopou egō hypagō hymeis ou dy- »nasthe elthein«.

For it was possible to speak doubtfully, yet with an indication of the glory attending his death, and to say something like this: “Will his soul go out, when he wishes, leaving the body behind, and is that why he says, ‘Where I am going you cannot come’?”

John 8:21 (quotation, high confidence)

Notes and citation

Summary: They could have spoken with reverence of a soul departing at will.

The quotation is John 8:21.

Notes on the original text

Digital text corrected (repeated word in place of ὑμεῖς): ὑπάγω ὑπάγω οὐ → ὑπάγω ὑμεῖς οὐ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.114 (Preuschen 4:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-114).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-114) · Report an error

19.115Preuschen 4:318–319

ἅμα δὲ καὶ παρατηρήσεις διὰ τὰ εἰρημένα ἡμῖν περὶ τοῦ πῶς τὸν βίον ἐξελήλυθεν τὸ »Καὶ ἀναβαίνων εἰς ῾Ιεροσό- »λυμα ὁ Ἰησοῦς παρέλαβεν τοὺς δώδεκα κατʼ ἰδίαν, καὶ ἐν τῇ ὁδῷ »εἶπεν αὐτοῖς· ᾿Ιδοὺ ἀναβαίνομεν εἰς ῾Ιεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀν- »θρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν καὶ »κατακρινοῦσιν αὐτὸν θανάτῳ, καὶ παραδοθήσεται τοῖς ἔθνεσιν εἰς »τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ «ἐγερθήσεται«.

hama de kai paratērēseis dia ta eirēmena hēmin peri tou pōs ton bion exelēlythen to »Kai anabainōn eis ῾Ieroso- »lyma ho Iēsous parelaben tous dōdeka katʼ idian, kai en tę̄ hodǭ »eipen autois; ᾿Idou anabainomen eis ῾Ierosolyma, kai ho huios tou an- »thrōpou paradothēsetai tois archiereusin kai grammateusin kai »katakrinousin auton thanatǭ, kai paradothēsetai tois ethnesin eis »to empaixai kai mastigōsai kai staurōsai, kai tę̄ tritę̄ hēmerą «egerthēsetai«.

At the same time, because of what we have said about how he left life, you will observe also: “And as Jesus was going up to Jerusalem, he took the twelve aside, and on the way he said to them, ‘Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death and deliver him to the Gentiles to mock and scourge and crucify, and on the third day he will be raised.’”

Matt 20:17–19 (quotation, high confidence)

Notes and citation

Summary: Jesus foretold his passion, speaking of being delivered and crucified.

The quotation is Matt 20:17–19.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.115 (Preuschen 4:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-115).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-115) · Report an error

19.116Preuschen 4:319

ἐὰν δέ τις ἀνθυποφέρῃ τὸ »᾿Απὸ τότε ἤρξατο δεικ- »νύειν τοῖς μαθηταῖς ἑαυτοῦ ὅτι δεῖ αὐτὸν εἰς Ἱεροσόλυμα ἀνελθεῖν »καὶ πολλὰ παθεῖν ἀπὸ τῶν ἀρχιερέων καὶ Φαρισαίων καὶ »γραμματέων καὶ ἀποκτανθῆναι« καὶ τὸ »Μέλλει ὁ υἱὸς τοῦ ἀνθρώπου »παραδίδοσθαι εἰς χεῖρας ἀνθρώπων καὶ ἀποκτενοῦσιν αὐτόν, καὶ »τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται«, ἐρεῖς ὅτι ἀπέκτειναν αὐτὸν οἱ λέγοντες πάντες· »Σταύρου, σταύρου αὐτόν«· καὶ οἱ γενόμενοι ἔνοχοι τοῦ θανάτου αὐτοῦ, εἰ καὶ προλαβὼν τοὺς στρατιώτας ἐρχομένους ἐπὶ τὸ πλῆξαι τὰ σκέλη, κράξας φωνῇ μεγάλῃ ἐξέπνευσεν.

ean de tis anthypopherę̄ to »᾿Apo tote ērxato deik- »nyein tois mathētais heautou hoti dei auton eis Hierosolyma anelthein »kai polla pathein apo tōn archiereōn kai Pharisaiōn kai »grammateōn kai apoktanthēnai« kai to »Mellei ho huios tou anthrōpou »paradidosthai eis cheiras anthrōpōn kai apoktenousin auton, kai »tę̄ tritę̄ hēmerą egerthēsetai«, ereis hoti apekteinan auton hoi legontes pantes; »Staurou, staurou auton«; kai hoi genomenoi enochoi tou thanatou autou, ei kai prolabōn tous stratiōtas erchomenous epi to plēxai ta skelē, kraxas phōnę̄ megalę̄ exepneusen.

And if someone objects with “From that time he began to show his disciples that he must go up to Jerusalem and suffer many things from the chief priests and Pharisees and scribes and be killed,” and “The Son of Man is about to be delivered into the hands of men, and they will kill him, and on the third day he will be raised,” you will say that all those who said, “Crucify, crucify him,” killed him, and those who became guilty of his death, even if, forestalling the soldiers who were coming to break his legs, he cried out with a loud voice and breathed his last.

Matt 16:21 (quotation, high confidence) · Matt 17:22–23 (quotation, high confidence) · Luke 23:21 (quotation, high confidence) · John 19:32–33 (allusion, high confidence) · Matt 27:50 (allusion, high confidence)

Notes and citation

Summary: Those who cried “crucify him” are still guilty of killing him, though he gave up his spirit before the soldiers came.

“Of Man” is lost in the digital text and supplied from Matt 17:22. The quotations are Matt 16:21, Matt 17:22–23, and Luke 23:21 (compare John 19:6); the allusions are John 19:32–33 and Matt 27:50.

Notes on the original text

Digital text corrected (OCR slip; word lost in the digital text): καὶ »τέων → καὶ »γραμματέων; υἱὸς τοῦ »παραδίδοσθαι → υἱὸς τοῦ ἀνθρώπου »παραδίδοσθαι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.116 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-116).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-116) · Report an error

19.117Preuschen 4:319

Παραθήσεις δὲ εἰς τοῦτο τὸ Πᾶς ὁ εὑρίσκων με ἀπο- »κτενεῖ με« καὶ τὸ »Πᾶς ὁ ἀποκτείνας κάϊν ἑπτὰ ἐκδικούμενα παρα- »λύσει«. πῶς γὰρ »πᾶς ὁ εὑρίσκων τὸν Κάϊν ἀποκτενεῖ αὐτόν«, ἑνὸς ἀποκτείναντος ἂν αὐτὸν τοῦ προειληφότος; ἢ πῶς πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει« οὐκ ἂν πολλῶν ἀποκτεινάντων αὐτόν;

Parathēseis de eis touto to Pas ho heuriskōn me apo- »ktenei me« kai to »Pas ho apokteinas kaïn hepta ekdikoumena para- »lysei«. pōs gar »pas ho heuriskōn ton Kaïn apoktenei auton«, henos apokteinantos an auton tou proeilēphotos? ē pōs pas ho apokteinas Kaïn hepta ekdikoumena paralysei« ouk an pollōn apokteinantōn auton?

For this you will set beside it “Everyone who finds me will kill me” and “Everyone who kills Cain will release seven vengeances.” For how will “everyone who finds Cain kill him,” when only the one who got there first would kill him? Or how will “everyone who kills Cain release seven vengeances,” since many would not kill him?

Gen 4:14–15 (quotation, high confidence)

Notes and citation

Summary: Compare Cain's words: “everyone who finds me will kill me,” said of one killing as if of many.

The quotations are Gen 4:14–15 (LXX).

Cite (SBL): Origen, Comm. Jo. 19.117 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-117).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-117) · Report an error

19.118Preuschen 4:319

ὡς γὰρ περὶ πλήθους εἴρηται τὸ »Πᾶς«· τάχα δὲ καὶ ὁ μὲν Πέτρος ἀνθρωπικώτερον ἐκλαβὼν τὰ εἰρημένα ὑπὸ τοῦ σωτῆρος φησίν· »Ἵλεώς σοι κύριε· οὐ μὴ ἔσται σοι τοῦτο«· ὀ δὲ σωτὴρ ἐπιτιμῶν αὐτῷ ὡς μὴ καλῶς ἐξειληφότι τὸ εἰρημένον φησίν· »Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλόν μου εἶ, ὅτι οὐ φρονεῖς τὰ »τοῦ θεοῦ ἀλλὰ τά τῶν ἀνθρώπων«.

hōs gar peri plēthous eirētai to »Pas«; tacha de kai ho men Petros anthrōpikōteron eklabōn ta eirēmena hypo tou sōtēros phēsin; »Hileōs soi kyrie; ou mē estai soi touto«; o de sōtēr epitimōn autǭ hōs mē kalōs exeilēphoti to eirēmenon phēsin; »Hypage opisō mou, Satana; skandalon mou ei, hoti ou phroneis ta »tou theou alla ta tōn anthrōpōn«.

For “everyone” is said as of a multitude. And perhaps Peter, taking the Savior's words in too human a way, says, “God be merciful to you, Lord; this shall not happen to you”; but the Savior, rebuking him as one who had not rightly understood what was said, says, “Get behind me, Satan; you are a stumbling block to me, for you are not minding the things of God but the things of men.”

Matt 16:22–23 (quotation, high confidence)

Notes and citation

Summary: Peter took Jesus' prediction too humanly and was rebuked.

The quotations are Matt 16:22–23.

Notes on the original text

Digital text corrected (OCR slip): ἔρηται → εἴρηται.

Cite (SBL): Origen, Comm. Jo. 19.118 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-118).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-118) · Report an error

19.119Preuschen 4:319

ἀλλὰ καὶ τὸ παρὰ τῷ Παύλῳ λεγόμενον »῾Εαυτὸν παρέδωκεν ὑπὲρ ἡμῶν θυσίαν τῷ θεῷ« ὅρα εἰ μὴ τοιοῦτόν ἐστιν.

alla kai to para tǭ Paulǭ legomenon »῾Eauton paredōken hyper hēmōn thysian tǭ theǭ« hora ei mē toiouton estin.

And see whether what Paul says, “He gave himself up for us as a sacrifice to God,” is not of this kind.

Eph 5:2 (quotation, high confidence)

Notes and citation

Summary: Paul's “he gave himself up” fits the same idea.

The quotation is Eph 5:2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.119 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-119).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-119) · Report an error

19.120Preuschen 4:319

οὕτως γοῦν μόνως δυνήσει σῶσαι τὸν εἰς τὸν αἰῶνα ἀρχιερέα κατὰ τὴν τάξιν Μελχισεδέκ, καὶ τὸν ἀμνὸν τοῦ θεοῦ τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου, προσφερόμενον θυσίαν τῷ θεῷ οὐχ ὑπὸ ἀσεβῶν ἀλλʼ ὑπὸ ἀρχιερέως εὐσεβοῦς.

houtōs goun monōs dynēsei sōsai ton eis ton aiōna archierea kata tēn taxin Melchisedek, kai ton amnon tou theou ton aironta tēn hamartian tou kosmou, prospheromenon thysian tǭ theǭ ouch hypo asebōn allʼ hypo archiereōs eusebous.

In this way alone, at any rate, will you be able to preserve the high priest forever according to the order of Melchizedek, and the Lamb of God who takes away the sin of the world, offered as a sacrifice to God not by the impious but by a pious high priest.

Heb 5:6 (allusion, high confidence) · John 1:29 (allusion, high confidence)

Notes and citation

Summary: Only thus is Christ both high priest and Lamb, offered by a holy priest, himself, not by the impious.

The allusions are Heb 5:6 (Ps 110:4) and John 1:29.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.120 (Preuschen 4:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-120).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-120) · Report an error

19.121Preuschen 4:319–320

ταῦτα μὲν οὖν ἡμεῖς κατὰ δύναμιν βασανίζοντες τὸ βούλημα τῶν λεγόντων τὸ »Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύ- »νασθε ἐλθεῖν;« μετὰ τὸ ἀκηκοέναι τηλικούτων τῶν προειρημένων ὑπὸ τοῦ Ἰησοῦ λόγων ἐκδεδώκαμεν.

tauta men oun hēmeis kata dynamin basanizontes to boulēma tōn legontōn to »Mēti apoktenei heauton, hoti legei; Hopou egō hypagō hymeis ou dy- »nasthe elthein?« meta to akēkoenai tēlikoutōn tōn proeirēmenōn hypo tou Iēsou logōn ekdedōkamen.

These things, then, we have set out, testing as far as we could the intention of those who said, “Will he kill himself, since he says, ‘Where I am going you cannot come’?” after hearing such great words spoken by Jesus before.

John 8:22 (quotation, high confidence)

Notes and citation

Summary: Origen concludes his inquiry into what the Jews meant by “will he kill himself?”

The quotation is John 8:22.

Cite (SBL): Origen, Comm. Jo. 19.121 (Preuschen 4:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-121).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-121) · Report an error

19.122Preuschen 4:320

Εἰκὸς δέ τινας προσκόπτοντας ὡς βεβιασμένῃ τῇ ἑρμηνείᾳ οἴεσθαι ἁπλούστερον αὐτοὺς εἰρηκέναι τὸ Μήτι ἀποκτενεῖ ἑαυτόν;« ὡς τοῦ μὲν Ἰησοῦ ἀποκτενοῦντος ἑαυτὸν καὶ ἐσομένου ἐν χώρᾳ τῶν ἑαυτοὺς διαχειρισαμένων καὶ κολαθησομένων ἐπὶ τούτῳ, τῶν δὲ Ἰουδαίων παρὰ τοῦτο οὐ δυναμένων ἐκεῖ γενέσθαι, παρὰ τὸ μὴ τῷ αὐτῷ ἐνόχους αὐτοὺς γίνεσθαι περὶ ἑαυτῶν ἁμαρτήματι.

Eikos de tinas proskoptontas hōs bebiasmenę̄ tę̄ hermēneią oiesthai haplousteron autous eirēkenai to Mēti apoktenei heauton?« hōs tou men Iēsou apoktenountos heauton kai esomenou en chōrą tōn heautous diacheirisamenōn kai kolathēsomenōn epi toutǭ, tōn de Ioudaiōn para touto ou dynamenōn ekei genesthai, para to mē tǭ autǭ enochous autous ginesthai peri heautōn hamartēmati.

But it is likely that some, stumbling at our interpretation as forced, will think that they said “Will he kill himself?” quite simply: as if Jesus would kill himself and be in the region of those who have laid violent hands on themselves and would be punished for it, while the Jews could not be there because they were not liable to the same sin concerning themselves.

John 8:22 (quotation, high confidence)

Notes and citation

Summary: Some will say the Jews meant it literally: Jesus would go to the place of punished suicides, where they would not go.

The quotation is John 8:22.

Cite (SBL): Origen, Comm. Jo. 19.122 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-122).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-122) · Report an error

19.123Preuschen 4:320

ἀλλὰ καὶ αὐτοὶ ἐπιστησάτωσαν, εἰ δύνανται οἱ Ἰουδαῖοι ὑπονενοηκέναι τὸν Ἰησοῦν ταῦτα εἰρηκέναι, ἑαυτὸν καταδικάζοντα ὡς ἀπελευσόμενον εἰς τόπον κολάσεως, ἔνθα οὐκ ἐδύναντο γενέσθαι, ὅσον ἐπὶ τῇ ἐκδοχῇ ταύτῃ, οἱονεὶ κρείττονες αὐτοῦ· ἢ ἀκόλουθον ἔσται λέγειν ὅτι εἴπερ τοῦτο νοῶν ἔφασκεν ὁ Ἰησοῦς καὶ βουλόμενος ἑαυτὸν ἀποκτεῖναι κρεῖττον ἐνόμιζεν τὸ ἑαυτὸν ἀναιρεῖν τοῦ μὴ τοῦτο ποιεῖν.

alla kai autoi epistēsatōsan, ei dynantai hoi Ioudaioi hyponenoēkenai ton Iēsoun tauta eirēkenai, heauton katadikazonta hōs apeleusomenon eis topon kolaseōs, entha ouk edynanto genesthai, hoson epi tę̄ ekdochę̄ tautę̄, hoionei kreittones autou; ē akolouthon estai legein hoti eiper touto noōn ephasken ho Iēsous kai boulomenos heauton apokteinai kreitton enomizen to heauton anairein tou mē touto poiein.

But let them too consider whether the Jews could have suspected that Jesus said this condemning himself as one who would go away to a place of punishment, where, on this interpretation, they could not be, as though they were better than he; or it will follow to say that, if Jesus spoke with this meaning and wished to kill himself, he thought it better to do away with himself than not to do so.

Notes and citation

Summary: That literal reading leads to absurd conclusions about Jesus.

Notes on the original text

Digital text corrected (OCR slip): ἐχδοχῇ → ἐκδοχῇ.

Cite (SBL): Origen, Comm. Jo. 19.123 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-123).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-123) · Report an error

19.124Preuschen 4:320

Καὶ ὁ Ἡρακλέων μέντοι γε ὡς ἁπλούστερον εἰρημένου τοῦ »Μή τι ἀποκτενεῖ ἑαυτόν;« φησὶν ὅτι πονηρῶς διαλογιζόμενοι οἱ ᾿Ιουδαῖοι ταῦτα ἔλεγον καὶ μείζονας ἑαυτοὺς ἀποφαινόμενοι τοῦ σωτῆρος καὶ ὑπολαμβάνοντες οτι αὐτοὶ μὲν ἀπελεύσονται πρὸς τὸν θεὸν εἰς ἀνάπαυσιν αἰώνιον, ὁ δὲ σωτὴρ εἰς φθορὰν καὶ εἰς θάνατον ἑαυτὸν διαχειρισάμενος, ὅπου ἑαυτοὺς οὐκ ἐλογίζοντο ἀπελθεῖν.

Kai ho Hērakleōn mentoi ge hōs haplousteron eirēmenou tou »Mē ti apoktenei heauton?« phēsin hoti ponērōs dialogizomenoi hoi ᾿Ioudaioi tauta elegon kai meizonas heautous apophainomenoi tou sōtēros kai hypolambanontes oti autoi men apeleusontai pros ton theon eis anapausin aiōnion, ho de sōtēr eis phthoran kai eis thanaton heauton diacheirisamenos, hopou heautous ouk elogizonto apelthein.

Heracleon, however, taking “Will he kill himself?” as said quite simply, says that the Jews said this reasoning wickedly and declaring themselves greater than the Savior, and supposing that they themselves would go away to God into eternal rest, but the Savior, having laid violent hands on himself, into corruption and death, where they did not reckon they would go.

John 8:22 (quotation, high confidence)

Notes and citation

Summary: Heracleon says the Jews, thinking themselves greater, expected their own eternal rest and the Savior's ruin by suicide.

Heracleon on John 8:22.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.124 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-124).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-124) · Report an error

19.125Preuschen 4:320

καὶ αὐταῖς λέξεσίν φησιν ὅτι Ὤιοντο λέγειν τὸν σωτῆρα οἱ Ἰουδαῖοι ὅτι ἐγὼ ἐμαυτὸν διαχειρισάμενος εἰς φθορὰν μέλλω πορεύεσθαι, ὅπου ὑμεῖς οὐ δύνασθε ἐλθεῖν. οὐκ οἶδα δὲ πῶς κατὰ τὸν εἰπόντα· »᾿Εγώ εἰμι τὸ φῶς »τοῦ κόσμου« καὶ τὰ ἑξῆς, ἦν λέγειν ὅτι ἐγὼ ἐμαυτὸν διαχειρισάμενος εἰς φθορὰν μέλλω πορεύεσθαι.

kai autais lexesin phēsin hoti Ōionto legein ton sōtēra hoi Ioudaioi hoti egō emauton diacheirisamenos eis phthoran mellō poreuesthai, hopou hymeis ou dynasthe elthein. ouk oida de pōs kata ton eiponta; »᾿Egō eimi to phōs »tou kosmou« kai ta hexēs, ēn legein hoti egō emauton diacheirisamenos eis phthoran mellō poreuesthai.

And in these very words he says: The Jews thought the Savior was saying, “I, having laid violent hands on myself, am about to go into corruption, where you cannot come.” But I do not know how, on the part of the one who said, “I am the light of the world,” and what follows, it was possible to say, “I, having laid violent hands on myself, am about to go into corruption.”

John 8:12 (quotation, high confidence)

Notes and citation

Summary: Origen doubts that one who called himself the light of the world could be thought to mean he would perish by suicide.

Heracleon's words quoted directly; the quotation is John 8:12.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.125 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-125).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-125) · Report an error

19.126Preuschen 4:320

ἐὰν δέ τις λέγῃ μὴ τὸν σωτῆρα ταῦτα εἰρηκέναι, τοὺς δὲ Ἰουδαίους αὐτὸ ὑπονενοηκέναι, δῆλον ὅτι ἐρεῖ τοὺς ᾿Ιουδαίους πεφρονηκέναι περὶ αὐτοῦ ὅτι * * φθείρονται οἱ ἑαυτοὺς διαχειρισάμενοι καὶ οὐδὲν ἧττον ἐποίει ταῦτα πιστεύων φθαρήσεσθαι καὶ κολασθήσεσθαι· ὅπερ ἠν κατ〈ὰ πάντα〉 ἠλίθιον. Καὶ ἔλεγεν αὐτοῖς· ῾Υμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τοῦ κόσμου τούτου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου.

ean de tis legę̄ mē ton sōtēra tauta eirēkenai, tous de Ioudaious auto hyponenoēkenai, dēlon hoti erei tous ᾿Ioudaious pephronēkenai peri autou hoti * * phtheirontai hoi heautous diacheirisamenoi kai ouden hētton epoiei tauta pisteuōn phtharēsesthai kai kolasthēsesthai; hoper ēn kat〈a panta〉 ēlithion. Kai elegen autois; ῾Ymeis ek tōn katō este, egō ek tōn anō eimi; hymeis ek tou kosmou toutou este, egō ouk eimi ek tou kosmou toutou.

And if someone says that the Savior did not say this, but the Jews suspected it, it is plain that he will say the Jews thought about him that … those who lay violent hands on themselves are destroyed, and that he nonetheless did this, believing he would be destroyed and punished; which was altogether foolish. “And he said to them, ‘You are from below, I am from above; you are of this world, I am not of this world.’”

Textual problem in this passage: see the notes.

John 8:23 (quotation, high confidence)

Notes and citation

Summary: On that view the Jews would have thought Jesus knowingly chose ruin, which is absurd.

There is a gap in the text (marked * *). The closing quotation is John 8:23, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 23. → .

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 19.126 (Preuschen 4:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-126).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-126) · Report an error

19.127Preuschen 4:320–321

Καὶ ἐν τοῖς ἀνωτέρω ἔλεγεν τὸ »῾Ο ὢν ἐκ τῆς γῆς ἐκ »τῆς γῆς ἐστιν καὶ ἐκ τῆς γῆς λαλεῖ· ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος † »† ἐπάνω πάντων ἐστίν· ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ« εἰ τοίνυν » »ó ων ἐκ της γης ἐκ της γης λαλεῖ« καὶ »ο ἐκ του ουρανου »ἐρχόμενος ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ«, ζητήσεις τοίνυν] πότερόν ποτε ταὐτόν ἐστιν τὸ ἐκ τῆς γῆς εἶναι« τῷ ἐκ τῶν κάτω »εἶναι« ἢ ἔτερον.

Kai en tois anōterō elegen to »῾O ōn ek tēs gēs ek »tēs gēs estin kai ek tēs gēs lalei; ho ek tou ouranou erchomenos † »† epanō pantōn estin; ho heōraken kai ēkousen touto martyrei« ei toinyn » »o ōn ek tēs gēs ek tēs gēs lalei« kai »o ek tou ouranou »erchomenos ho heōraken kai ēkousen touto martyrei«, zētēseis toinyn] poteron pote tauton estin to ek tēs gēs einai« tǭ ek tōn katō »einai« ē eteron.

Above too he said, “He who is from the earth is from the earth and speaks from the earth; he who comes from heaven is above all; what he has seen and heard, to this he testifies.” If, then, “he who is from the earth speaks from the earth” and “he who comes from heaven testifies to what he has seen and heard,” you will ask whether “being from the earth” is the same as “being from below,” or different.

Textual problem in this passage: see the notes.

John 3:31–32 (quotation, high confidence) · John 8:23 (allusion, high confidence)

Notes and citation

Summary: Origen compares John 3:31–32 and asks whether “from the earth” means the same as “from below.”

The quotation is John 3:31–32; daggers in the digital text mark doubtful readings.

Cite (SBL): Origen, Comm. Jo. 19.127 (Preuschen 4:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-127).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-127) · Report an error

19.128Preuschen 4:321

ἄμα δὲ παρατηρήσεις ὅτι κἀκεῖ οὐκ εἶπεν· Ὁ ὤν ἐκ τοῦ οὐρανοῦ ἐκ τοῦ οὐρανοῦ ἐστιν καὶ ἐκ τοῦ οὐρανοῦ λαλεῖ· τάχα γὰρ ὁ σωτὴρ οὐκ ἐκ τοῦ οὐρανοῦ ἡν, μάλιστα καθʼ ὃ πρωτότοκος πάσης κτίσεως ἦν. † τὸ γὰρ »Ἐκ τοῦ οὐρανοῦ. ὁ δεύτερος ἄνθρωπος ἡν ἐξ οὐρανοῦ, ὡς καὶ ὁ Παῦλός πού φησιν· »Ὁ πρῶτος »ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ‘.

ama de paratērēseis hoti kakei ouk eipen; Ho ōn ek tou ouranou ek tou ouranou estin kai ek tou ouranou lalei; tacha gar ho sōtēr ouk ek tou ouranou hēn, malista kathʼ ho prōtotokos pasēs ktiseōs ēn. † to gar »Ek tou ouranou. ho deuteros anthrōpos hēn ex ouranou, hōs kai ho Paulos pou phēsin; »Ho prōtos »anthrōpos ek gēs choïkos; ho deuteros anthrōpos ex ouranou‘.

At the same time you will observe that there too he did not say, “He who is from heaven is from heaven and speaks from heaven”; for perhaps the Savior was not from heaven, especially insofar as he was the firstborn of all creation. … the second man was from heaven, as Paul says somewhere: “The first man was from the earth, earthy; the second man is from heaven.”

Textual problem in this passage: see the notes.

Col 1:15 (allusion, high confidence) · 1 Cor 15:47 (quotation, high confidence)

Notes and citation

Summary: As firstborn of creation Christ is not said to be “from heaven,” though Paul calls the second man “from heaven.”

The allusion is Col 1:15; the quotation is 1 Cor 15:47. The text is corrupt at the dagger.

Notes on the original text

Digital text corrected (OCR slip): κτίσεεως → κτίσεως; ἄνθρωτπος ἐκ γῆς χοἴκός → ἄνθρωπος ἐκ γῆς χοϊκός.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.128 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-128).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-128) · Report an error

19.129Preuschen 4:321

καὶ ἐνθάδε δὲ ἐπιστήσεις πότερόν ποτε ταὐτὸ λέγει ἐν τῷ »'Ὑμεῖς ἐκ τῶν »κάτω ἐστέ. καὶ »Ὑμεῖς ἐκ τούτου τοῦ κόσμου εστέ« ἢ ἔτερόν το ειναι ἐκ της γῆς παρα το εῖναι ἐκ του κοσμου τουτου. το ο ἕμοιον ζητήσεις καὶ ἐν τῷ »Ἐγὼ ἐκ τῶν ἄνω ἄνω« καὶ »Ἐγὼ οὐκ »εἰμὶ ἐκ τοῦ κόσμου τούτου«. Ι ἄξιον γὰρ ἰδεῖν τί τὸ ἐκ τῶν ἄνω εἶναι καὶ τί τὸ μὴ ἐκ τοῦ κόσμου τούτου εἶναι.

kai enthade de epistēseis poteron pote tauto legei en tǭ »'Hymeis ek tōn »katō este. kai »Hymeis ek toutou tou kosmou este« ē eteron to einai ek tēs gēs para to einai ek tou kosmou toutou. to o hemoion zētēseis kai en tǭ »Egō ek tōn anō anō« kai »Egō ouk »eimi ek tou kosmou toutou«. I axion gar idein ti to ek tōn anō einai kai ti to mē ek tou kosmou toutou einai.

And here too you will consider whether he says the same thing in “You are from below” and “You are of this world,” or whether being from the earth is different from being of this world. You will ask the like in “I am from above” and “I am not of this world.” For it is worth seeing what it is to be from above and what it is not to be of this world.

John 8:23 (quotation, high confidence)

Notes and citation

Summary: Are “from below” and “of this world” the same? What is it to be “from above”?

The quotations are John 8:23.

Cite (SBL): Origen, Comm. Jo. 19.129 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-129).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-129) · Report an error

19.130Preuschen 4:321

ὄρα τοίνυν εἰ μὴ ὁ την απο γλης γένεσιν καὶ σωματων ανειληφως τῳ καταλελοιπεναι τὰ κρείττονα ἐκ τῆς γὴς ἐστιν· ὄστις ὅσον ἐστὶν ἐκ τῆς γῆς ἐκ τῆς γῆς λαλεῖ, ὑψηλότερόν τι μὴ δυνάμενος βλέπειν ἢ λέγειν· ὁ δʼ αὐτὸς καὶ ἐκ τῶν κάτω ἐστίν.

ora toinyn ei mē ho tēn apo glēs genesin kai sōmatōn aneilēphōs tǭ kataleloipenai ta kreittona ek tēs gēs estin; ostis hoson estin ek tēs gēs ek tēs gēs lalei, hypsēloteron ti mē dynamenos blepein ē legein; ho dʼ autos kai ek tōn katō estin.

See, then, whether the one who has taken up birth from the earth and bodies, by having left behind better things, is not from the earth; who, insofar as he is from the earth, speaks from the earth, unable to see or say anything loftier; and the same one is also from below.

John 3:31 (allusion, high confidence)

Notes and citation

Summary: One who has chosen earthly birth and left higher things is “from the earth” and “from below.”

The allusion is John 3:31.

Cite (SBL): Origen, Comm. Jo. 19.130 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-130).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-130) · Report an error

19.131Preuschen 4:321

ἄλλη μέντοι γε ἡ ἐπίνοια ἡ ἐκ τῶν κάτω καὶ τῆς γῆς. κάτω γὰρ ὤσπερ τόπῳ τινὶ νοεῖται οὔτως καὶ δόγμασιν καὶ διανοίᾳ· καὶ πᾶς γε ὁ τοιούτοις δόγμασιν καὶ διανοίᾳ χρώμένος, ἄτινά ἐστιν ἐκ τῶν κάτω, ἐκ τῶν κάτω ἐστίν.

allē mentoi ge hē epinoia hē ek tōn katō kai tēs gēs. katō gar ōsper topǭ tini noeitai outōs kai dogmasin kai dianoią; kai pas ge ho toioutois dogmasin kai dianoią chrōmenos, atina estin ek tōn katō, ek tōn katō estin.

Yet the aspect “from below” is different from “from the earth.” For “below” is understood not only as a place but also in doctrines and thought; and everyone who uses such doctrines and thought as are from below is from below.

Notes and citation

Summary: “Below” also refers to base doctrines and thinking.

Cite (SBL): Origen, Comm. Jo. 19.131 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-131).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-131) · Report an error

19.132Preuschen 4:321

ἀλλὰ καὶ ὁ δεικνύμενος κόσμος, ὑλικὸς γενόμενος, διὰ τοὺς δεηθέντας τῆς ἐνύλου ζωῆς τόπους μὲν ἔχει διαφόρους, αἵτινες πάντες ὡς μὲν πρὸς τὰ ἄὐλα καὶ τὰ ἀόρατα καὶ τὰ ἀσώματα κάτω εἰσίν, οὐ τοσοῦτον τόπῳ ὅσον τῇ πρὸς τὰ ἀόρατα συγκρίσει.

alla kai ho deiknymenos kosmos, hylikos genomenos, dia tous deēthentas tēs enylou zōēs topous men echei diaphorous, haitines pantes hōs men pros ta aula kai ta aorata kai ta asōmata katō eisin, ou tosouton topǭ hoson tę̄ pros ta aorata synkrisei.

But the visible world too, having become material because of those who needed material life, has different places, all of which, compared with the immaterial, invisible, and bodiless things, are below, not so much in place as by comparison with the invisible.

Notes and citation

Summary: The whole material world is “below” compared with invisible realities.

Notes on the original text

Digital text corrected (OCR slip; repeated syllable): γενόμεενος → γενόμενος; τόπους πους → τόπους; συγκρόσει → συγκρίσει.

Cite (SBL): Origen, Comm. Jo. 19.132 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-132).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-132) · Report an error

19.133Preuschen 4:321

ὅσον δὲ ἐπὶ τῷ κόσμου τόποις κόσμου συνεξετάζεσθαι, εἶεν ἄν τινες τόποι οἱ κάτω καὶ ἄλλοι ἄνω· τὰ μὲν γὰρ περίγεια κάτω ἐστίν, τὰ δὲ οὐράνια ἄνω, ὡς κατὰ τοῦτο τὸν μὲν ἐκ τῶν κάτω πάντως εἶναι ἐκ τοῦ κόσμου τούτου, τὸν δὲ ἐκ τοῦ κόσμου τούτου μὴ πάντως εἶναι ἐκ τῶν κάτω.

hoson de epi tǭ kosmou topois kosmou synexetazesthai, eien an tines topoi hoi katō kai alloi anō; ta men gar perigeia katō estin, ta de ourania anō, hōs kata touto ton men ek tōn katō pantōs einai ek tou kosmou toutou, ton de ek tou kosmou toutou mē pantōs einai ek tōn katō.

But insofar as places of the world are examined among themselves, some places would be below and others above; for the things around the earth are below, and the heavenly things above; so that in this sense one who is from below is certainly of this world, but one who is of this world is not necessarily from below.

Notes and citation

Summary: Within the world there are lower and higher places; all “below” is of this world, but not all of this world is below.

Notes on the original text

Digital text corrected (encoding error in the digital text): κόσμου x003E; τόποις → κόσμου τόποις.

Cite (SBL): Origen, Comm. Jo. 19.133 (Preuschen 4:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-133).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-133) · Report an error

19.134Preuschen 4:321–322

ὁ γὰρ πολίτης τῶν οὐρανίων ὅρα εἰ ἐστιν μέν πως ἐκ τοῦ κόσμου τούτου, οὐ μὴν ἐκ τῶν τοπικῶς κάτω. πλὴν καὶ αὐτὸς ὡς πρὸς σύγκρισιν τῶν νοητῶν ἐκ τῶν κάτω· καὶ γὰρ πᾶς ὁ τῶν βλεπομένων πολίτης καὶ παρερχομένων καὶ προσκαίρων ἐκ τῶν κάτω ἐστίν, κἂν ἐν συγκρίσει τόπων ἐκ τῶν ἀνωτάτω τυγχάνῃ.

ho gar politēs tōn ouraniōn hora ei estin men pōs ek tou kosmou toutou, ou mēn ek tōn topikōs katō. plēn kai autos hōs pros synkrisin tōn noētōn ek tōn katō; kai gar pas ho tōn blepomenōn politēs kai parerchomenōn kai proskairōn ek tōn katō estin, kan en synkrisei topōn ek tōn anōtatō tynchanę̄.

For see whether the citizen of the heavenly regions is in a way of this world, but not of the things below in place. Yet he too, compared with the intelligible things, is from below; for every citizen of things seen, passing and temporary, is from below, even if in comparison of places he happens to be of the highest.

2 Cor 4:18 (allusion, high confidence)

Notes and citation

Summary: Even a citizen of heaven is “from below” compared with the intelligible realm.

The allusion is 2 Cor 4:18.

Notes on the original text

Digital text corrected (OCR slip; repeated word): τῶν τῶνοὐρανίων → τῶν οὐρανίων; ἔεστιν → ἐστιν; σὐγκρισιν → σύγκρισιν; παρερκο- μένων → παρερχομένων.

Cite (SBL): Origen, Comm. Jo. 19.134 (Preuschen 4:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-134).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-134) · Report an error

19.135Preuschen 4:322

ἔξεστιν μέντοι γε τὸν ἐκ τῶν κάτω καὶ ἐκ τοῦ κόσμου τούτου καὶ ἐκ τῆς γῆς μεταβαλεῖν καὶ γενέσθαι ἐκ τῶν ἄνω καὶ μηκέτι ἐκ τοῦ κόσμου τούτου, καὶ ἄλλον ἐκ μὲν τοῦ κόσμου τούτου, ἐκ τοῦ οὐρανοῦ δέ.

exestin mentoi ge ton ek tōn katō kai ek tou kosmou toutou kai ek tēs gēs metabalein kai genesthai ek tōn anō kai mēketi ek tou kosmou toutou, kai allon ek men tou kosmou toutou, ek tou ouranou de.

It is possible, however, for one who is from below and of this world and from the earth to change and become from above and no longer of this world; and for another to be of this world, yet from heaven.

Notes and citation

Summary: People can change from being “from below” to being “from above.”

Cite (SBL): Origen, Comm. Jo. 19.135 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-135).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-135) · Report an error

19.136Preuschen 4:322

φησὶ γοῦν τοῖς μαθηταῖς· >Ἐκ τοῦ κόσμου ἠτε, κἀγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, καὶ οὐκέτι ἐστὲ ἐκ τοῦ κόσμου τὸ ἀπολωλός, ἦλθεν τοὺς κάτω καὶ πολιτογραφηθέντας ἐν τοῖς κάτω μεταστῆσαι ἐπὶ τὰ ἄνω.

phēsi goun tois mathētais; >Ek tou kosmou ēte, kagō exelexamēn hymas ek tou kosmou, kai ouketi este ek tou kosmou to apolōlos, ēlthen tous katō kai politographēthentas en tois katō metastēsai epi ta anō.

He says, at any rate, to the disciples: “You were of the world, and I chose you out of the world, and you are no longer of the world” … the lost; he came to transfer those below, and those enrolled as citizens among the things below, to the things above.

John 15:19 (quotation, high confidence) · Luke 19:10 (allusion, medium confidence)

Notes and citation

Summary: Christ chose the disciples out of the world and came to bring those below to the things above.

The quotation is a free form of John 15:19; the allusion is Luke 19:10. Words are lost in the digital text.

Cite (SBL): Origen, Comm. Jo. 19.136 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-136).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-136) · Report an error

19.137Preuschen 4:322

καὶ γὰρ εἰς τὰ κατώτερα μέρη τῆς γῆς ὁ καταβὰς αὐτός ἐστιν διὰ τοὺς ἐν τοῖς κατωτάτω τῆς γῆς· ἀλλὰ καὶ ἀνέβη ὑπεράνω πάντων τῶν οὐρανῶν, ὁδοποιῶν τοῖς βουλομένοις καὶ γνησίως αὐτῷ μαθητευομένοις τὴν φέρουσαν ὁδὸν ἐπὶ τὰ ὑπεράνω πάντων τῶν οὐρανῶν, τοῦτʼ ἔστιν έπὶ τὰ ἔξω σωμάτων.

kai gar eis ta katōtera merē tēs gēs ho katabas autos estin dia tous en tois katōtatō tēs gēs; alla kai anebē hyperanō pantōn tōn ouranōn, hodopoiōn tois boulomenois kai gnēsiōs autǭ mathēteuomenois tēn pherousan hodon epi ta hyperanō pantōn tōn ouranōn, toutʼ estin epi ta exō sōmatōn.

For he who descended into the lower parts of the earth is himself the one who did so because of those in the lowest parts of the earth; but he also ascended far above all the heavens, making a road for those who wish and are genuinely his disciples, the road that leads to what is far above all the heavens, that is, to what is outside bodies.

Eph 4:9–10 (allusion, high confidence)

Notes and citation

Summary: Christ descended to the lowest parts and ascended above the heavens, opening a road for his disciples beyond bodily things.

The allusion is Eph 4:9–10.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 19.137 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-137).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-137) · Report an error

19.138Preuschen 4:322

Εἰ δὲ καὶ ποθεῖς μαθεῖν ἀπὸ τῆς γραφῆς τίς ἐστιν ὁ ἐκ τῶν κάτω καὶ τίς ἐστιν ὁ ἐκ τῶν ἄνω, ἄκουε· ἐπεὶ ὅπου ὁ θησαυρὸς έκάστου ἐκεῖ καὶ ἡ καρδία ἐστίν, ἐάν τις θησαυρίξῃ ἐπὶ τῆς γῆς ἐξ αὐτοῦ τοῦ θησαυρίζειν ἐπὶ τῆς γῆς ἐκ τῶν κάτω γίνεται, ἐὰν δέ τις θησαυρίξῃ ἐν τοῖς οὐρανοῖς, γεννᾶται ἄνωθεν καὶ ἀναλαμβάνει » »τὴν »εἰκόνα τοῦ ἐπουρανίου·« ἀλλὰ καὶ ἄλλως διελθὼν πάντας τοὺς οὐρανοῦς ἐν τέλει εὑρίσκεται μακαριωτάτῳ.

Ei de kai potheis mathein apo tēs graphēs tis estin ho ek tōn katō kai tis estin ho ek tōn anō, akoue; epei hopou ho thēsauros ekastou ekei kai hē kardia estin, ean tis thēsaurixę̄ epi tēs gēs ex autou tou thēsaurizein epi tēs gēs ek tōn katō ginetai, ean de tis thēsaurixę̄ en tois ouranois, gennatai anōthen kai analambanei » »tēn »eikona tou epouraniou;« alla kai allōs dielthōn pantas tous ouranous en telei heurisketai makariōtatǭ.

And if you long to learn from Scripture who is from below and who is from above, listen: since where each one's treasure is, there is his heart also, if anyone lays up treasure on earth, by the very act of laying up treasure on earth he becomes from below; but if anyone lays up treasure in heaven, he is born from above and takes up “the image of the heavenly”; and, passing in another way through all the heavens, he is found at the most blessed end.

Matt 6:19–21 (allusion, high confidence) · John 3:3 (allusion, high confidence) · 1 Cor 15:49 (quotation, high confidence) · Heb 4:14 (allusion, medium confidence)

Notes and citation

Summary: Whoever lays up treasure on earth is from below; whoever lays up treasure in heaven is born from above.

The allusions are Matt 6:19–21, John 3:3, 1 Cor 15:49, and Heb 4:14.

Notes on the original text

Digital text corrected (OCR slip): γαρφῆς → γραφῆς.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.138 (Preuschen 4:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-138).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-138) · Report an error

19.139Preuschen 4:322–323

εἴη δʼ ἂν καὶ τὰ ἐκάστου ἔργα † οἶον ὤστε ὥστε εἰπεῖν ἄν τὰ ἔργα τῆς σαρκὸς ποιεῖν τὸν ἐκ τῶν κάτω, τὸν δὲ καρπὸν τοῦ πνεύματος τὸν ἐκ τῶν ἄνω, καὶ πάλιν τὴν πρὸς τὸν κόσμον Ι τοῦτον ἀγάπην τὸν ἐκ τοῦ κόσμου τούτου· ἐπεί, κατὰ τὸν Ιωάννην, ὁ ἔχων τὴν ἀγάπην τοῦ θεοῦ, * * ἐκεῖνος δὲ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου, ὃς οὐκ ἀγαπᾷ τὸν κόσμον οὐδὲ τὰ ἐν τῷ κόσμῳ, ἀλλὰ λέγων »Ἐμοὶ μὴ γένοιτο καυχᾶσθαι, »εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου μου Ἰησοῦ Χριστοῦ, δί οὑ ἐμοὶ »κόσμος ἐσταύρωται κἀγὼ κόσμῳ«, καὶ χωρῶν τὸ ἀγαπᾶν κύριον τὸν θεὸν αὐτοῦ ἐξ ὅλης τῆς καρδίας αὐτοῦ καὶ ἐξ ὅλης τῆς ψυχῆς αὐτοῦ καὶ ἐξ ὅλης τῆς διανοίας αὐτοῦ, τῷ μὴ θλίβεσθαι τὴν τοιαύτην ἀγάπην ὑπὸ τῆς πρὸς τὸν κόσμον ἀγάπης καὶ τὰ ἐν τῷ κόσμῳ· ἀμήχανον γὰρ συνυπάρχειν τὴν πρὸς τὸν κόσμον ἀγάπην τῇ πρὸς τὸν θεὸν ἀγάπῃ, ὡς ἀμήχανον συνυπάρχειν ἀλλήλοις φῶς καὶ σκότος, ἢ Χριστὸν καὶ τὸν Βελίαρ, ἢ τὸ ναὸν εἶναι τοῦ θεοῦ μετὰ τοῦ ναὸν τυγχάνειν εἰδώλων.

eiē dʼ an kai ta ekastou erga † oion ōste hōste eipein an ta erga tēs sarkos poiein ton ek tōn katō, ton de karpon tou pneumatos ton ek tōn anō, kai palin tēn pros ton kosmon I touton agapēn ton ek tou kosmou toutou; epei, kata ton Iōannēn, ho echōn tēn agapēn tou theou, * * ekeinos de ouk estin ek tou kosmou toutou, hos ouk agapą ton kosmon oude ta en tǭ kosmǭ, alla legōn »Emoi mē genoito kauchasthai, »ei mē en tǭ staurǭ tou kyriou mou Iēsou Christou, di hou emoi »kosmos estaurōtai kagō kosmǭ«, kai chōrōn to agapan kyrion ton theon autou ex holēs tēs kardias autou kai ex holēs tēs psychēs autou kai ex holēs tēs dianoias autou, tǭ mē thlibesthai tēn toiautēn agapēn hypo tēs pros ton kosmon agapēs kai ta en tǭ kosmǭ; amēchanon gar synyparchein tēn pros ton kosmon agapēn tę̄ pros ton theon agapę̄, hōs amēchanon synyparchein allēlois phōs kai skotos, ē Christon kai ton Beliar, ē to naon einai tou theou meta tou naon tynchanein eidōlōn.

Each one's works too would … so that one might say that he who is from below does the works of the flesh, and he who is from above the fruit of the Spirit; and again, that he who is of this world has love for this world; since, according to John, he who has the love of God … And he is not of this world who does not love the world nor the things in the world, but says, “Far be it from me to boast except in the cross of my Lord Jesus Christ, through whom the world has been crucified to me and I to the world,” and who is capable of loving the Lord his God with all his heart and all his soul and all his mind, because such love is not hemmed in by love of the world and the things in the world. For it is impossible for love of the world to coexist with love of God, as it is impossible for light and darkness to coexist, or Christ and Belial, or being a temple of God with being a temple of idols.

Textual problem in this passage: see the notes.

Gal 5:19–22 (allusion, high confidence) · 1 John 2:15 (allusion, high confidence) · Gal 6:14 (quotation, high confidence) · Matt 22:37 (allusion, high confidence) · 2 Cor 6:14–16 (allusion, high confidence)

Notes and citation

Summary: Works show where one is from: the works of the flesh or the fruit of the Spirit; love of the world cannot coexist with love of God.

The allusions and quotations are Gal 5:19–22, 1 John 2:15, Gal 6:14, Matt 22:37, and 2 Cor 6:14–16. The text is corrupt at the dagger and has a gap (marked * *).

Notes on the original text

Digital text corrected (repeated syllable): τὸν κὸν κόσμον → τὸν κόσμον.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 19.139 (Preuschen 4:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/19-70/#p-19-139).

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-ioannem-19-139) · Report an error