Commentary on the Gospel of John 20.294–20.377

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 84 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 20

20.294Preuschen 4:371

ἅμα δὲ ἐπιμελέστερον κατανοητέον πῶς δεῖ δέχεσθαι τὸ Τὰ ῥήματα τοῦ θεοῦ ἀκούει«, ᾡ ὅμοιόν έστιν καὶ τὸ »Τὰ ἐμὰ πρόβατα τῆς »ἐμῆς φωνῆς ἀκούουσι«.

hama de epimelesteron katanoēteon pōs dei dechesthai to Ta rhēmata tou theou akouei«, hǭ homoion estin kai to »Ta ema probata tēs »emēs phōnēs akouousi«.

At the same time we must consider more carefully how “hears the words of God” must be taken, to which “My sheep hear my voice” is similar.

John 8:47 (quotation, high confidence) · John 10:27 (quotation, high confidence)

Notes and citation

Summary: What does “hears the words of God” mean?

The quotations are John 8:47 and 10:27.

Cite (SBL): Origen, Comm. Jo. 20.294 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-294).

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Translation: Translated by Claude from the Greek text of Preuschen, GCS 10 (1903); made independently of existing English translations. ANF 9 covers Books 1, 2, 4, 5, 6 and 10 and was compared afterwards; the other books were reviewed against the Greek only.

20.295Preuschen 4:371

εἰ γὰρ ἐπὶ ψιλῆς συγκαταθέσεως τὸ ἀκούειν λάβοιμεν, καὶ οἱ ψυχικοὶ πρὸς χρόνον πιστεύοντες ἔσονται ἐκ τοῦ θεοῦ, μεμαρτυρημένοι ὑπὸ τοῦ λόγου ὅτι πρὸς καιρόν τινες πιστεύουσιν.

ei gar epi psilēs synkatatheseōs to akouein laboimen, kai hoi psychikoi pros chronon pisteuontes esontai ek tou theou, memartyrēmenoi hypo tou logou hoti pros kairon tines pisteuousin.

For if we take hearing as bare assent, the psychics too who believe for a time will be of God, though the Word testifies that some believe for a season.

Luke 8:13 (allusion, high confidence)

Notes and citation

Summary: If “hearing” is mere assent, then short-lived believers would be of God.

The allusion is Luke 8:13. “Psychics” is the Valentinians' term.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.295 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-295).

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20.296Preuschen 4:371

εἰ δὲ καὶ τὸ »Ἀκούει« ἐκλάβοιμεν ἐπὶ τοῦ τηρεῖν τὰς ἐντολάς, δῆλον ὅτι κἂν ἐν ἑνὶ ἀμαρτάνων οὐκ ἔσται υἰὸς θεοῦ· ὅπερ ἡμᾶς μὲν οὐ θλίψει τοὺς λέγοντας ἐκ μεταβολῆς γίνεσθαί τινα υἱὸν θεοῦ, ἐκείνους δέ, μὴ πάνυ δεῖξαι δυναμένους ἀναμαρτήτους ἑαυτοὺς καὶ τοὺς ἐν τοῖς αὐτοῖς μαθήμασι.

ei de kai to »Akouei« eklaboimen epi tou tērein tas entolas, dēlon hoti kan en heni amartanōn ouk estai uios theou; hoper hēmas men ou thlipsei tous legontas ek metabolēs ginesthai tina huion theou, ekeinous de, mē pany deixai dynamenous anamartētous heautous kai tous en tois autois mathēmasi.

And if we take “hears” as keeping the commandments, it is plain that one who sins even in one thing will not be a son of God; which will not trouble us, who say that one becomes a son of God by change, but it will trouble them, who can hardly show that they themselves and those in the same teachings are sinless.

Notes and citation

Summary: If “hearing” means keeping every commandment, the Valentinians cannot claim to be sinless sons of God.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.296 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-296).

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20.297Preuschen 4:371

εἰ δὲ τὸ »Ἀκούει« λαμ- βάνοιμεν ἐπὶ τοῦ συνιέναι καὶ νοεῖν, δεικνύτωσάν τινα πάντων ἀκούοντα οὕτως τῶν τῆς καινῆς διαθήκης λόγων, ἵνα ἐκεῖνον εἴπωμεν υἱὸν θεοῦ. εἰ μὴ ἐπιδέχοιτο ἀνατροπὴν εἰς τὰ ἅγια γράμματα ἡ ἐκδοχὴ αὐτοῦ· ἡμεῖς γὰρ καὶ κατὰ ταῦτα μέγαν τινὰ καὶ θαυμαστὸν εἶναι φανταζόμενοι τὸν ἤδη υἱὸν θεοῦ, οὐκ ἐλεγχθησόμεθα ἀναξίως τῶν ἐκ τοῦ θεοῦ ἐξειληφότες τὸ »Ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει«.

ei de to »Akouei« lam- banoimen epi tou synienai kai noein, deiknytōsan tina pantōn akouonta houtōs tōn tēs kainēs diathēkēs logōn, hina ekeinon eipōmen huion theou. ei mē epidechoito anatropēn eis ta hagia grammata hē ekdochē autou; hēmeis gar kai kata tauta megan tina kai thaumaston einai phantazomenoi ton ēdē huion theou, ouk elenchthēsometha anaxiōs tōn ek tou theou exeilēphotes to »Ho ōn ek tou theou ta rhēmata tou theou akouei«.

And if we take “hears” as understanding and comprehending, let them show someone who hears thus all the words of the New Covenant, so that we may call him a son of God, unless his interpretation admits refutation from the holy writings. For we, imagining the one already a son of God to be someone great and wonderful in this respect too, will not be refuted as having taken “He who is of God hears the words of God” unworthily of those who are of God.

John 8:47 (quotation, high confidence)

Notes and citation

Summary: If “hearing” means understanding, let them show anyone who understands all the New Testament.

The quotation is John 8:47.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.297 (Preuschen 4:371; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-297).

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20.298Preuschen 4:371–372

Ἤδη δὲ καὶ ἐκ τῶν ἐναντίων παράδοξον ἄν τι φανὲν ἀποδειχθῆναι δυνατὸν ἔσται. τί δὲ τὸ παράδοξον ἢ τὸ εἶναί τινα ἑτέρου υἱοῦ θεοῦ μᾶλλον υἱὸν θεοῦ, καὶ διπλασιόνως ἕτερον ἑτέρου εἶναι υἱὸν θεοῦ;

Ēdē de kai ek tōn enantiōn paradoxon an ti phanen apodeichthēnai dynaton estai. ti de to paradoxon ē to einai tina heterou huiou theou mallon huion theou, kai diplasionōs heteron heterou einai huion theou?

And now from the opposites too something that seems paradoxical can be demonstrated. And what is the paradox but that one may be a son of God more than another son of God, and one may be twice as much a son of God as another?

Notes and citation

Summary: Paradox: one may be more a son of God than another.

Notes on the original text

Digital text corrected (OCR slip): εἶνακί → εἶναί.

Cite (SBL): Origen, Comm. Jo. 20.298 (Preuschen 4:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-298).

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20.299Preuschen 4:372

πῶς δὲ τοῦτο ἀπὸ τοῦ ἐναντίου δείκνυται οὕτω παραστήσομεν· ἐν τῷ κατὰ Ματθαῖον ὁ πρὸς τοὺς γραμματεῖς καὶ Φαρισαίους δεύτερος ταλανισμὸς οὕτως ἔχει· »Οὐαὶ ὑμῖν, γραμματεῖς »καὶ Φαρισαῖοι, ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν »ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέν- νης διπλότερον ὑμῶν«.

pōs de touto apo tou enantiou deiknytai houtō parastēsomen; en tǭ kata Matthaion ho pros tous grammateis kai Pharisaious deuteros talanismos houtōs echei; »Ouai hymin, grammateis »kai Pharisaioi, hypokritai, hoti periagete tēn thalassan kai tēn xēran »poiēsai hena prosēlyton, kai hotan genētai, poieite auton huion geen- nēs diploteron hymōn«.

How this is shown from its opposite we shall present thus. In the Gospel according to Matthew the second woe to the scribes and Pharisees runs thus: “Woe to you, scribes and Pharisees, hypocrites, because you travel around sea and land to make one proselyte, and when he becomes one, you make him twice as much a son of Gehenna as yourselves.”

Matt 23:15 (quotation, high confidence)

Notes and citation

Summary: Matthew speaks of one being “twice as much a son of Gehenna.”

The quotation is Matt 23:15.

Cite (SBL): Origen, Comm. Jo. 20.299 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-299).

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20.300Preuschen 4:372

οὐκοῦν κατὰ τοῦτο οὔτε φύσει γεέννης εἰσίν τινες, οὔτε ἐπʼ ἴσης οἱ τῆς γεέννης υἱοί εἰσιν αὐτῆς, εἴγε ἕτερος ἑτέρου διπλότερος υἱός ἐστιν αὐτῆς.

oukoun kata touto oute physei geennēs eisin tines, oute epʼ isēs hoi tēs geennēs huioi eisin autēs, eige heteros heterou diploteros huios estin autēs.

According to this, then, neither are some of Gehenna by nature, nor are the sons of Gehenna its sons equally, if indeed one is twice as much its son as another.

Matt 23:15 (allusion, high confidence)

Notes and citation

Summary: So no one is a son of Gehenna by nature, and not all are so equally.

Notes on the original text

Digital text corrected (repeated word; repeated word and OCR slip): φύσει φύσει γεέννης εἐσίν → φύσει γεέννης εἰσίν; υἱοὶ υἱοί εἰσιν → υἱοί εἰσιν.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.300 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-300).

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20.301Preuschen 4:372

εἰ δὲ ἕτερος ἑτέρου διπλότερός ἐστιν υἱὸς τῆς γεέννης, διὰ τί οὐχὶ καὶ τῆς ἀπωλείας καὶ τοῦ θανάτου καὶ τοῦ σκότου καὶ τῶν λοιπῶν, ὡν οἱ διαφόρως ἀμαρτάνοντές εἰσιν υἱοί;

ei de heteros heterou diploteros estin huios tēs geennēs, dia ti ouchi kai tēs apōleias kai tou thanatou kai tou skotou kai tōn loipōn, hōn hoi diaphorōs amartanontes eisin huioi?

And if one is twice as much a son of Gehenna as another, why not also of destruction and death and darkness and the rest, of which those who sin in different degrees are sons?

Notes and citation

Summary: The same holds for sons of destruction, death, and darkness.

Cite (SBL): Origen, Comm. Jo. 20.301 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-301).

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20.302Preuschen 4:372

δὲ ἐπὶ τούτων, διὰ τί καὶ οὐχὶ υἱοὶ φωτὸς διπλότεροι ἕτεροι ἑτέρων ἔσονται καὶ υἱοὶ ζωῆς καὶ υἱοὶ σοφίας καὶ υἱοὶ θεοῦ;

de epi toutōn, dia ti kai ouchi huioi phōtos diploteroi heteroi heterōn esontai kai huioi zōēs kai huioi sophias kai huioi theou?

And if in these cases, why will not some also be twice as much sons of light as others, and sons of life, and sons of wisdom and sons of God?

Notes and citation

Summary: So too some may be more fully sons of light, life, wisdom, and God.

The opening “if” is lost in the digital text.

Notes on the original text

Digital text corrected (repeated word): δὲ υἱοὶ υἱοὶ θεοῦ → καὶ υἱοὶ θεοῦ.

Cite (SBL): Origen, Comm. Jo. 20.302 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-302).

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20.303Preuschen 4:372

εἰ δὲ διπλασιόνως ἕτερος παρʼ ἕτερον υἱὸς γίνεται θεοῦ, διὰ τί οὐχὶ καὶ πολλαπλασιόνως καὶ τοσαυταπλασιόνως ὁποσαπλασιόνως ἄξιον νοεῖν εἶναι τὸν πρωτότοκον πάσης κτίσεως υἱὸν τοῦ θεοῦ παρὰ τοὺς λοιποὺς υἱοὺς τοῦ θεοῦ καὶ τοὺς μηκέτι πνεῦμα δουλείας ἔχοντας εἰς φόβον, ἀλλʼ εἰληφότας πνεῦμα υἱοθεσίας;

ei de diplasionōs heteros parʼ heteron huios ginetai theou, dia ti ouchi kai pollaplasionōs kai tosautaplasionōs hoposaplasionōs axion noein einai ton prōtotokon pasēs ktiseōs huion tou theou para tous loipous huious tou theou kai tous mēketi pneuma douleias echontas eis phobon, allʼ eilēphotas pneuma huiothesias?

And if one becomes a son of God twice as much as another, why not also many times, and so many times as it is fitting to think the firstborn of all creation is Son of God compared with the other sons of God and those who no longer have the spirit of slavery to fear but have received the spirit of adoption?

Col 1:15 (allusion, high confidence) · Rom 8:15 (allusion, high confidence)

Notes and citation

Summary: Degrees of sonship reach up to the Firstborn, who is Son beyond all others.

The allusions are Col 1:15 and Rom 8:15.

Notes on the original text

Digital text corrected (OCR slip): κοὶ πολλαπλασιόνως → καὶ πολλαπλασιόνως; χάσης → πάσης.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.303 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-303).

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20.304Preuschen 4:372

τάχα οὖν οὕτως πλειόνων ὄντων τῶν ῥημάτων τοῦ θεοῦ, οὐ μόνον τῶν ἀναγεγραμμένων ἀλλὰ καὶ τῶν ἀρρήτων, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι, καὶ τούτων περὶ ὧν φησὶν ὁ Ἰωάννης· »Οὐδʼ »αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία«· πᾶς μὲν οἱωντινωνοῦν ῥημάτων ἀκούων τοῦ θεοῦ ἤδη ἐστὶν ἐκ τοῦ θεοῦ· ὅσῳ δὲ πλειόνων ἀκούει ῥημάτων τοῦ θεοῦ, τοσαυταπλειόνως γενήσεται ἐκ τοῦ θεοῦ· ὡς, εἰ δεῖ οὕτως ὀνομάσαι, πάντων ἀκούσας τις τῶν ῥημάτων τοῦ θεοῦ, ἐάν γε τοῦτο φθάνῃ ἐπί τινα τῶν λαμβανόντων τὸ τῆς υἱοθεσίας πνεῦμα, τελείως καὶ ἀνυπερβλήτως γίνεται υἱὸς θεοῦ, καὶ πάντη καὶ ἐξ ὅλων καὶ ὅλος ἐκ τοῦ θεοῦ.

tacha oun houtōs pleionōn ontōn tōn rhēmatōn tou theou, ou monon tōn anagegrammenōn alla kai tōn arrētōn, ha ouk exon anthrōpǭ lalēsai, kai toutōn peri hōn phēsin ho Iōannēs; »Oudʼ »auton oimai ton kosmon chōrēsai ta graphomena biblia«; pas men hoiōntinōnoun rhēmatōn akouōn tou theou ēdē estin ek tou theou; hosǭ de pleionōn akouei rhēmatōn tou theou, tosautapleionōs genēsetai ek tou theou; hōs, ei dei houtōs onomasai, pantōn akousas tis tōn rhēmatōn tou theou, ean ge touto phthanę̄ epi tina tōn lambanontōn to tēs huiothesias pneuma, teleiōs kai anyperblētōs ginetai huios theou, kai pantē kai ex holōn kai holos ek tou theou.

Perhaps, then, since the words of God are many, not only those written but also the unspeakable ones, which it is not lawful for a man to utter, and those of which John says, “I suppose that not even the world itself could contain the books that would be written,” everyone who hears any words of God whatever is already of God; but the more words of God he hears, the more he will become of God; so that, if one must name it thus, one who has heard all the words of God, if this reaches any of those who receive the spirit of adoption, becomes perfectly and unsurpassably a son of God, and altogether, from all, and wholly of God.

2 Cor 12:4 (allusion, high confidence) · John 21:25 (quotation, high confidence) · Rom 8:15 (allusion, high confidence)

Notes and citation

Summary: The more of God's words one hears, the more one is of God; one who heard them all would be wholly God's son.

The allusion is 2 Cor 12:4; the quotation is John 21:25.

Notes on the original text

Digital text corrected (OCR slip): ῥημάτων τοῦ Μοῦ, ἐάν → ῥημάτων τοῦ θεοῦ, ἐάν; κοὶ πάντη → καὶ πάντη.

Cite (SBL): Origen, Comm. Jo. 20.304 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-304).

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20.305Preuschen 4:372

εὐγνωμονέστε- ρον δὲ ἀκουοτέον τοῦ >ἐξ ὅλων καὶ x003C; ἀνάλογον ὅλοις τοῖς μασι καὶ πάσῃ τῇ γνώσει καὶ πᾶσι τοῖς μυστηρίοις, ὥστʼ ἂν εἰπεῖν ὅλον καὶ ἐξ ὅλων γεγονέναι ἐκ τοῦ θεοῦ τὸν εἰδότα Πάντα τὰ μυστήρια καὶ πᾶσαν τὴν γνῶσιν, καὶ μετὰ τούτων τὰ τῆς τελείας ἀγάπης κατορθωκότα.

eugnōmoneste- ron de akouoteon tou >ex holōn kai x003C? analogon holois tois masi kai pasę̄ tę̄ gnōsei kai pasi tois mystēriois, hōstʼ an eipein holon kai ex holōn gegonenai ek tou theou ton eidota Panta ta mystēria kai pasan tēn gnōsin, kai meta toutōn ta tēs teleias agapēs katorthōkota.

But “from all and wholly” must be heard more kindly, in proportion to all the …, and all knowledge, and all mysteries, so that one might say that the one who knows all mysteries and all knowledge, and together with these has achieved what belongs to perfect love, has become wholly and from all of God.

1 Cor 13:2 (allusion, high confidence)

Notes and citation

Summary: “Wholly of God” means knowing all mysteries and knowledge, with perfect love.

The allusion is 1 Cor 13:2. A word is damaged in the digital text.

Cite (SBL): Origen, Comm. Jo. 20.305 (Preuschen 4:372; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-305).

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20.306Preuschen 4:372–373

ὅρα δὲ εἰ δυνατὸν ἀκολούθως τῷ »Ἐκ μέρους »γινώσκομεν καὶ ἐκ μέρους προφητεύομεν« εἰπεῖν ἂν τὸν τοιοῦτον· >ἐκ μέρους ἐσμὲν υἱοὶ τοῦ θεοῦ< καὶ πάλιν· »ὅταν ἔλθῃ τὸ »καὶ τὸ ἐκ μέρους καταργηθῇ«, καὶ] τὸ τέλειον τοῦ γενέσθαι υἱὸς θεοῦ ἐλεύσεται,

hora de ei dynaton akolouthōs tǭ »Ek merous »ginōskomen kai ek merous prophēteuomen« eipein an ton toiouton; >ek merous esmen huioi tou theou< kai palin; »hotan elthę̄ to »kai to ek merous katargēthę̄«, kai] to teleion tou genesthai huios theou eleusetai,

But see whether it is possible, in keeping with “We know in part and we prophesy in part,” for such a one to say, “We are sons of God in part,” and again, “When the perfect comes and the partial is done away,” the perfection of becoming a son of God will also come,

1 Cor 13:9–10 (quotation, high confidence)

Notes and citation

Summary: Now we are God's sons only in part; perfect sonship will come.

The quotations are 1 Cor 13:9–10; the sentence continues in the next section.

Notes on the original text

Digital text corrected (encoding error in the digital text): x003E; ἐκ μέρους ἐσμὲν → >ἐκ μέρους ἐσμὲν.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.306 (Preuschen 4:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-306).

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20.307Preuschen 4:373

καταργοῦν τὸ ἐκ μέρους γεγονέναι υἱόν τινα τοῦ θεοῦ· μὴ ἀζήτητον δὲ ἐάσθω καὶ τὸ περὶ τοῦ πότερόν ποτε δυνατὸν ἐκ μέρους μὲν εἶναι υἱὸν τῆς διαφερούσης μερίδος τῆς περὶ τὰ θεῖα. ἐκ μέρους δὲ τῆς ἐναντίας, ἢ τοῦτο ἀμήχανον οὕτως ἔχειν· ᾦ συνεξε- τάσεις πῶς λέγονται υἱοὶ πολλοὶ ἑνὸς πατρός, πότερον διὰ τοὺς προγόνους καὶ τοὺς ἐξ ἐκείνων, ἢ κατὰ ταύτην τὴν ὑπόνοιαν.

katargoun to ek merous gegonenai huion tina tou theou; mē azētēton de easthō kai to peri tou poteron pote dynaton ek merous men einai huion tēs diapherousēs meridos tēs peri ta theia. ek merous de tēs enantias, ē touto amēchanon houtōs echein; ǭ synexe- taseis pōs legontai huioi polloi henos patros, poteron dia tous progonous kai tous ex ekeinōn, ē kata tautēn tēn hyponoian.

doing away with someone's having become a son of God in part. Nor let the question be left unexamined whether it is possible to be in part a son of the better portion, concerned with divine things, and in part of the opposite, or whether this is impossible. With this you will examine how many sons are said to be of one father, whether because of ancestors and those descended from them, or according to this supposition.

Notes and citation

Summary: Origen asks whether one can be partly God's son and partly of the opposite side.

Cite (SBL): Origen, Comm. Jo. 20.307 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-307).

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20.308Preuschen 4:373

λαβόντες οὖν ἐξουσίαν τέκνα θεοῦ γενέσθαι, πάντα πράττωμεν ἴνα γενώμεθα ἐκ τοῦ θεοῦ καὶ τὰ ῥήματα αὐτοῦ ἀκούσωμεν, καὶ προκόπτωμεν κἂν τῷ εἶναι ἐκ τοῦ θεοῦ, ἴνα προκόπτωμεν καὶ ἐν τῷ ἀκούειν ῥημάτων τοῦ θεοῦ, πλείονα ἐκ τούτων ἀεὶ τρανοῦντες, ἕως πάντα χωρήσωμεν τὰ ῥήματα τοῦ θεοῦ, ἢ ὅσα γε ἐνδέχεται χωρῆσαι καὶ νῦν καὶ μετὰ ταῦτα τοὺς ἀξιουμένους τοῦ τῆς υἱοθεσίας πνεύματος.

labontes oun exousian tekna theou genesthai, panta prattōmen ina genōmetha ek tou theou kai ta rhēmata autou akousōmen, kai prokoptōmen kan tǭ einai ek tou theou, ina prokoptōmen kai en tǭ akouein rhēmatōn tou theou, pleiona ek toutōn aei tranountes, heōs panta chōrēsōmen ta rhēmata tou theou, ē hosa ge endechetai chōrēsai kai nyn kai meta tauta tous axioumenous tou tēs huiothesias pneumatos.

Having received power to become children of God, then, let us do everything to become of God and to hear his words, and let us advance in being of God, so that we may advance also in hearing God's words, making more of them ever clearer, until we receive all the words of God, or as many as those deemed worthy of the spirit of adoption can receive both now and hereafter.

John 1:12 (allusion, high confidence) · Rom 8:15 (allusion, high confidence)

Notes and citation

Summary: Let us strive to become ever more God's children and to understand ever more of his words.

The allusions are John 1:12 and Rom 8:15.

Cite (SBL): Origen, Comm. Jo. 20.308 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-308).

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20.309Preuschen 4:373

ὁσάκις δὲ ῥημάτων λεγομένων τοῦ θεοῦ οὐκ ἀκούομεν, τοῦτʼ ἔστιν οὐ συνίεμεν αὐτῶν, τοσαυτάκις νομιστέον ἐλέγχεσθαι ὡς οὐκ ὄντας ἐκ τοῦ θεοῦ. διὰ τοῦτο γὰρ οὐκ ἀκούει ὁ μὴ ἀκούων ῥημάτων θεοῦ. ἐπείπερ ἐκ τοῦ θεοῦ οὐκ ἔστιν, καὶ ἐκ τοῦ θεοῦ οὐκ ἔστιν παρ ἑαυτόν· καίτοι γε ἔσθʼ ὅτε λαβὼν ἤδη ἐξουσίαν τέκνον θεοῦ γενέσθαι, καὶ δυνάμενος ἐκ τοῦ ἀγαπᾶν τοὺς ἐχθροὺς καὶ προσεύχεσθαι ὑπὲρ τῶν ἐπηρεαζόντων γενέσθαι υἱὸς τοῦ ἐν οὐρανοῖς πατρός. Ἁπεκρίθησαν οἶ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· Ου καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις;

hosakis de rhēmatōn legomenōn tou theou ouk akouomen, toutʼ estin ou syniemen autōn, tosautakis nomisteon elenchesthai hōs ouk ontas ek tou theou. dia touto gar ouk akouei ho mē akouōn rhēmatōn theou. epeiper ek tou theou ouk estin, kai ek tou theou ouk estin par heauton; kaitoi ge esthʼ hote labōn ēdē exousian teknon theou genesthai, kai dynamenos ek tou agapan tous echthrous kai proseuchesthai hyper tōn epēreazontōn genesthai huios tou en ouranois patros. Hapekrithēsan oi Ioudaioi kai eipan autǭ; Ou kalōs legomen hēmeis hoti Samareitēs ei sy kai daimonion echeis?

And as often as, when the words of God are spoken, we do not hear them, that is, do not understand them, so often we must think ourselves convicted of not being of God. For the one who does not hear the words of God does not hear because he is not of God; and he is not of God because of himself, though sometimes he has already received the power to become a child of God, and can, by loving his enemies and praying for those who mistreat him, become a son of the Father in heaven. “The Jews answered and said to him, ‘Do we not say rightly that you are a Samaritan and have a demon?’”

John 8:47 (allusion, high confidence) · John 1:12 (allusion, high confidence) · Matt 5:44–45 (allusion, high confidence) · John 8:48 (quotation, high confidence)

Notes and citation

Summary: Each failure to understand God's words shows we are not yet of God, though we can become so.

The allusions are John 1:12 and Matt 5:44–45; the closing quotation is John 8:48, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; repeated word and editor's apparatus leaked into the digital text): ῥημάτων λεγομένων τοῦ Μοῦ → ῥημάτων λεγομένων τοῦ θεοῦ; τοῦτʼ ἔτιν → τοῦτʼ ἔστιν; προσεύχομαι ὑπὲρ → προσεύχεσθαι ὑπὲρ; πατρός. πατρός. VIII, 48. → πατρός. .

Cite (SBL): Origen, Comm. Jo. 20.309 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-309).

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20.310Preuschen 4:373

Εἰκὸς ὅτι ταῦτα πολλάκις κατὰ τὸ σιωπώμενον πρὸς ἀλλήλους ἔλεγον περὶ τοῦ σωτῆρός τινες, Σαμαρείτην μὲν αὐ- τὸν ὀνομάζοντες ὡς παραχαράσσοντα τὰ Ἱουδαϊκὰ παραπλησίως Σαμαρείταις· »Οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις«, ἐν πολλοῖς διαφωνοῦντες δόγμασιν παρʼ ἐκείνους.

Eikos hoti tauta pollakis kata to siōpōmenon pros allēlous elegon peri tou sōtēros tines, Samareitēn men au- ton onomazontes hōs paracharassonta ta Hioudaïka paraplēsiōs Samareitais; »Ou gar synchrōntai Ioudaioi Samareitais«, en pollois diaphōnountes dogmasin parʼ ekeinous.

It is likely that some often said these things to one another privately about the Savior, calling him a Samaritan as one who, like the Samaritans, debased Jewish things; “for Jews have no dealings with Samaritans,” since they disagree with them on many doctrines.

John 4:9 (quotation, high confidence)

Notes and citation

Summary: Some called Jesus a Samaritan as a debaser of Judaism.

The quotation is John 4:9.

Cite (SBL): Origen, Comm. Jo. 20.310 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-310).

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20.311Preuschen 4:373

ἄξιον δὲ ἔστιν ζητῆσαι πῶς Σαμαρειτῶν τὸν μέλλοντα αἰῶνα ἀρνουμένων καὶ μὴ τὴν τῆς ψυχῆς ἐπιδιαμονὴν προσιεμένων, τὸν σωτῆρα <Σαμαρείτην> εἰπεῖν, περὶ ἀναστάσεως καὶ κρίσεως πλεῖστα ὅσα διδάξαντα.

axion de estin zētēsai pōs Samareitōn ton mellonta aiōna arnoumenōn kai mē tēn tēs psychēs epidiamonēn prosiemenōn, ton sōtēra <Samareitēn> eipein, peri anastaseōs kai kriseōs pleista hosa didaxanta.

It is worth asking how, since the Samaritans deny the age to come and do not accept the survival of the soul, they called the Savior a Samaritan, when he taught very much about resurrection and judgment.

Notes and citation

Summary: Why call him a Samaritan, when Samaritans deny the resurrection he taught?

Notes on the original text

Digital text corrected (OCR slip): καὶ Με τὴν → καὶ μὴ τὴν.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.311 (Preuschen 4:373; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-311).

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20.312Preuschen 4:373–374

ἀλλὰ μήποτε ὡς λοιδοροῦντες αὐτὸν τοῦτο λέγουσιν καὶ οὐ πάντως τὰ αὐτὰ ἐκείνοις δογματίζοντα. εἰκὸς δὲ ὅτι τινὲς καὶ ᾤοντο αὐτὸν μὴ ἀπὸ διαθέσεως τὰ περὶ μέλλοντος αἰῶνος καὶ τὰ περὶ κρίσεως καὶ ἀναστάσεως διδάσκειν, διακείμενον μὲν Σαμαρειτικῶς, ὡς μηδενὸς μετὰ τὸν βίον ἀποκειμένου τοῖς ἀνθρώποις, προσποιήσεως δἐ ἕνεκεν κατὰ τὸ ἔνδοξον καὶ ἀρέσκον τοῖς Ἰουδαίοις τὰ περὶ ἀναστά- σεως καὶ τῆς αἰωνίου ζωῆς προφερόμενον·

alla mēpote hōs loidorountes auton touto legousin kai ou pantōs ta auta ekeinois dogmatizonta. eikos de hoti tines kai ǭonto auton mē apo diatheseōs ta peri mellontos aiōnos kai ta peri kriseōs kai anastaseōs didaskein, diakeimenon men Samareitikōs, hōs mēdenos meta ton bion apokeimenou tois anthrōpois, prospoiēseōs de heneken kata to endoxon kai areskon tois Ioudaiois ta peri anasta- seōs kai tēs aiōniou zōēs propheromenon;

But perhaps they say this to revile him, and not because he held the same doctrines as they. And it is likely that some also thought he did not teach from conviction the things about the age to come and about judgment and resurrection, being disposed like a Samaritan, as though nothing were laid up for human beings after this life, but that he put forward the things about resurrection and eternal life for show, for the sake of reputation and to please the Jews.

Notes and citation

Summary: Perhaps it was mere insult, or they suspected he secretly shared the Samaritans' denial of an afterlife.

Notes on the original text

Digital text corrected (OCR slip): Σαμαρειτιχ\κῶς → Σαμαρειτικῶς.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.312 (Preuschen 4:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-312).

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20.313Preuschen 4:374

καὶ δαιμόνιον δὲ ἔχειν ἔλεγον αὐτὸν διὰ τοὺς ὑπὲρ ἄνθρωπον αὐτοῦ λόγους, δί ὡν πατέρα ἴδιον ἔλεγεν τὸν θεόν, καὶ ἐκ τοῦ οὐρανοῦ καταβεβηκέναι, καὶ αὐτὸς εἶναι ὁ τῆς ζωῆς ἄρτος πολλῷ κρείττων τοῦ μάννα, ὡς τὸν φα- γόντα τοῦτον τὸν ἄρτον ζήσεσθαι εἰς τὸν αἰῶνα, καὶ ἄλλα μυρία ᾠν πεπλήρωται τὰ εὐαγγέλια.

kai daimonion de echein elegon auton dia tous hyper anthrōpon autou logous, di hōn patera idion elegen ton theon, kai ek tou ouranou katabebēkenai, kai autos einai ho tēs zōēs artos pollǭ kreittōn tou manna, hōs ton pha- gonta touton ton arton zēsesthai eis ton aiōna, kai alla myria ǭn peplērōtai ta euangelia.

And they said he had a demon because of his words beyond human measure, in which he called God his own Father, and said that he had come down from heaven, and that he himself was the bread of life, far better than the manna, so that whoever eats this bread will live forever, and countless other things with which the Gospels are filled.

John 5:18 (allusion, high confidence) · John 6:32–51 (allusion, high confidence)

Notes and citation

Summary: They said he had a demon because of his superhuman claims.

The allusions are John 5:18 and 6:32–51.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.313 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-313).

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20.314Preuschen 4:374

δύναται δὲ καὶ διὰ τὴν περὶ τὸν βεελζεβοὺλ ὑπόνοιαν αὐτῶν εἰρῆσθαι· »Σὺ δαιμόνιον ἔχεις«, ἐπεί- περ τινὲς »ἐν βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων« ἐνόμιζον αὐ- τὸν »ἐκβάλλειν τὰ δαιμόνια«, οἱονεὶ ἔχοντα ἐν ἑαυτῷ τὸν βεελζε- βούλ..

dynatai de kai dia tēn peri ton beelzeboul hyponoian autōn eirēsthai; »Sy daimonion echeis«, epei- per tines »en beelzeboul tǭ archonti tōn daimoniōn« enomizon au- ton »ekballein ta daimonia«, hoionei echonta en heautǭ ton beelze- boul..

“You have a demon” can also have been said because of their suspicion about Beelzebul, since some thought he cast out demons “by Beelzebul, the ruler of the demons,” as though he had Beelzebul within himself.

John 8:48 (quotation, high confidence) · Matt 12:24 (quotation, high confidence)

Notes and citation

Summary: Or they said it because they thought he cast out demons by Beelzebul.

The quotations are John 8:48 and Matt 12:24.

Cite (SBL): Origen, Comm. Jo. 20.314 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-314).

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20.315Preuschen 4:374

οἱ μὲν οὖν ἐχθροὶ εἴσονταί τι λέγοντες αὐτὸν δαιμόνιον ἔχειν· ἡμεῖς δὲ αὐτῷ πειθόμεθα φάσκοντι· »Ἐγὼ δαιμόνιον οὐκ ἔχω«· οὐδὲ γὰρ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι ἢ ταῦτα τὰ ση- μεῖα ποιεῖν ἃ καὶ ἀναγέγραπται, ὡν καὶ ἴχνη καὶ λείμματα ἐν ταῖς ἐκκλησίαις ὀνόματι Ἰησοῦ μέχρι νῦν γίνεται.

hoi men oun echthroi eisontai ti legontes auton daimonion echein; hēmeis de autǭ peithometha phaskonti; »Egō daimonion ouk echō«; oude gar daimonion dynatai typhlōn ophthalmous anoixai ē tauta ta sē- meia poiein ha kai anagegraptai, hōn kai ichnē kai leimmata en tais ekklēsiais onomati Iēsou mechri nyn ginetai.

His enemies, then, will know what they mean in saying that he has a demon; but we believe him when he says, “I do not have a demon”; for a demon cannot open the eyes of the blind or do these signs that are recorded, traces and remnants of which take place in the churches in the name of Jesus up to now.

John 8:49 (quotation, high confidence) · John 10:21 (allusion, high confidence)

Notes and citation

Summary: We believe Jesus had no demon; demons cannot do his works, which still continue in the churches.

The quotation is John 8:49; the allusion is John 10:21.

Cite (SBL): Origen, Comm. Jo. 20.315 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-315).

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20.316Preuschen 4:374

μετὰ ταῦτα ζητήσαι τις ἂν τί δήποτε δύο δυσφημίας αὐτῷ προσαψάντων, τὴν τε »Σα- »μαρείτης εἶ σύ« καὶ τὴν Δαιμόνιον ἔχεις« τῶν ἀποκριθέντων αὐτῷ Ἰουδαίων, οὐκ ἐκείνων τῶν πεπιστευκότων αὐτῷ, οὐχὶ πρὸς τὰς δύο ἀποκρίνεται ἀλλὰ πρὸς μόνην τὴν »Δαιμόνιον ἔχεις« εἰπών· »Ἐγὼ »δαιμόνιον οὐκ ἐχω«.

meta tauta zētēsai tis an ti dēpote dyo dysphēmias autǭ prosapsantōn, tēn te »Sa- »mareitēs ei sy« kai tēn Daimonion echeis« tōn apokrithentōn autǭ Ioudaiōn, ouk ekeinōn tōn pepisteukotōn autǭ, ouchi pros tas dyo apokrinetai alla pros monēn tēn »Daimonion echeis« eipōn; »Egō »daimonion ouk echō«.

After this someone might ask why, when the Jews who answered him (not those who had believed him) attached two slanders to him, both “You are a Samaritan” and “You have a demon,” he does not answer both, but only “You have a demon,” saying, “I do not have a demon.”

John 8:48–49 (quotation, high confidence)

Notes and citation

Summary: Why did Jesus deny having a demon but not being a Samaritan?

The quotations are John 8:48–49.

Notes on the original text

Digital text corrected (OCR slip): εἶ ου« → εἶ σύ«.

Cite (SBL): Origen, Comm. Jo. 20.316 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-316).

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20.317Preuschen 4:374

Καὶ ὅρα εἰ δύναται πρὸς τοῦτο γενέσθαι τὸ τῆς ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ παραβολῆς περὶ τοῦ ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ καταβαίνοντος καὶ ἐμπεσόντος εἰς τοὺς λῃστάς, ὅντινα ὁ μὲν ἱερεὺς ἀντιπαρῆλθεν καὶ ὁ Λευίτης, ὁ δὲ ὁδεύων Σαμαρείτης ἐλθὼν κατ αὐτὸν καὶ ἰδὼν αὐτὸν ἐσπλαγχνίσθη καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ, ἐπιχέων ἔλαιον καὶ οἶνον.

Kai hora ei dynatai pros touto genesthai to tēs en tǭ kata Loukan euangeliǭ parabolēs peri tou apo Hierousalēm eis Hierichō katabainontos kai empesontos eis tous lę̄stas, hontina ho men hiereus antiparēlthen kai ho Leuitēs, ho de hodeuōn Samareitēs elthōn kat auton kai idōn auton esplanchnisthē kai proselthōn katedēsen ta traumata autou, epicheōn elaion kai oinon.

And see whether the parable in the Gospel according to Luke can bear on this, about the man going down from Jerusalem to Jericho who fell among robbers, whom the priest passed by, and the Levite, but the Samaritan on his journey came to him, and seeing him had compassion, and going to him bound up his wounds, pouring on oil and wine.

Luke 10:30–34 (allusion, high confidence)

Notes and citation

Summary: The parable of the Good Samaritan may explain this.

The allusion is Luke 10:30–34.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.317 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-317).

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20.318Preuschen 4:374

ἐὰν γὰρ δυνηθῇ τις διαλαμβάνων περὶ τῆς παραβολῆς δεῖξαι ἐπὶ μηδένα ἢ ἐπὶ τὸν σωτῆρα ἀναφέρεσθαι τὰ περὶ τοῦ Σαμαρείτου, ὃς τὸν ἡμιθανῆ καὶ ἐμπεσόντα εἰς τοὺς λῃστὰς ἰάσατο, παραστήσει καὶ διὰ τί οὐκ ἠρνή- σατο εἶναι Σαμαρείτης.

ean gar dynēthę̄ tis dialambanōn peri tēs parabolēs deixai epi mēdena ē epi ton sōtēra anapheresthai ta peri tou Samareitou, hos ton hēmithanē kai empesonta eis tous lę̄stas iasato, parastēsei kai dia ti ouk ērnē- sato einai Samareitēs.

For if someone, discussing the parable, can show that what is said about the Samaritan who healed the half-dead man who had fallen among robbers refers to none other than the Savior, he will show also why he did not deny being a Samaritan.

Luke 10:30–34 (allusion, high confidence)

Notes and citation

Summary: If the Good Samaritan is Christ, he rightly did not deny being a Samaritan.

The allusion is Luke 10:30–34.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.318 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-318).

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20.319Preuschen 4:374

ἄλλος δὲ δὴ τὴν παρὰ Παύλῳ διαφορὰν Ἰουδαίων καὶ τῶν ὑπὸ νόμον θεωρήσας καὶ ἀναγαγὼν τοὺς ὑπὸ νόμον εἰς τοὺς Σαμαρείτας, καὶ μᾶλλον Παύλου καταλαβὼν τὸν σω- τῆρα τοῖς πᾶσιν πάντα γινόμενον ἕνα τοὺς πάντας κερδήσῃ, ἐρεῖ διὰ τὸ τοῖς ὑπὸ νόμον αὐτὸν γεγονέναι ὡς ὑπὸ νόμον, οἱονεὶ καὶ Σαμαρείτην γεγονέναι, καὶ κατὰ τοῦτο μὴ ἠρνῆσθαι τὸ εἶναι Σαμα- ρείτης.

allos de dē tēn para Paulǭ diaphoran Ioudaiōn kai tōn hypo nomon theōrēsas kai anagagōn tous hypo nomon eis tous Samareitas, kai mallon Paulou katalabōn ton sō- tēra tois pasin panta ginomenon hena tous pantas kerdēsę̄, erei dia to tois hypo nomon auton gegonenai hōs hypo nomon, hoionei kai Samareitēn gegonenai, kai kata touto mē ērnēsthai to einai Sama- reitēs.

Another, having considered the distinction in Paul between Jews and those under the law, and referring those under the law to the Samaritans, and understanding that the Savior, more than Paul, became all things to all so as to win all, will say that because he became as under the law to those under the law, he became, as it were, a Samaritan too, and for this reason did not deny being a Samaritan.

1 Cor 9:20–22 (allusion, high confidence)

Notes and citation

Summary: Another view: Christ became all things to all, even a “Samaritan” to those under the law.

The allusion is 1 Cor 9:20–22.

Notes on the original text

Digital text corrected (OCR slip): γευόμενον → γινόμενον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.319 (Preuschen 4:374; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-319).

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20.320Preuschen 4:374–375

καὶ τρίτος δέ τις τὴν ἑρμηνείαν τοῦ Σαμαρείτου ἐκλαβών, σημαίνοντος φύλακα, φήσει ὅτι εἰ καὶ κατʼ ἄλλο ἔλεγον Σα- μαρείτην αὐτὸν οἱ Ἰουδαῖοι, αὐτὸς τὸ σημαινόμενον ἀπὸ τοῦ ὁνό- ματος ἐκλαβὼν οὐκ ἠρνήσατο αὐτό, εἰδὼς ὅτι φύλαξ ἐστὶν τῶν ἀνθρωπίνων ψυχῶν καὶ περὶ οὑ εἴρηται τὸ »Ἰδοὺ οὐ νυστάζει ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ«· καὶ τὸ Φυλάσσων τὰ νήπια »ὁ κύριος«.

kai tritos de tis tēn hermēneian tou Samareitou eklabōn, sēmainontos phylaka, phēsei hoti ei kai katʼ allo elegon Sa- mareitēn auton hoi Ioudaioi, autos to sēmainomenon apo tou hono- matos eklabōn ouk ērnēsato auto, eidōs hoti phylax estin tōn anthrōpinōn psychōn kai peri hou eirētai to »Idou ou nystazei hypnōsei ho phylassōn ton Israēl«; kai to Phylassōn ta nēpia »ho kyrios«.

And a third, taking the interpretation of “Samaritan,” which means “guardian,” will say that even if the Jews called him a Samaritan in another sense, he himself, taking the meaning from the name, did not deny it, knowing that he is the guardian of human souls, of whom it is said, “Behold, he who guards Israel will not slumber or sleep,” and “The Lord guards the little ones.”

Ps 121:4 (120:4 LXX) (quotation, high confidence) · Ps 116:6 (114:6 LXX) (quotation, high confidence)

Notes and citation

Summary: A third view: “Samaritan” means “guardian,” and Christ is the guardian of souls.

The quotations are Ps 121:4 (120:4 LXX) and Ps 116:6 (114:6 LXX). The etymology of Samaritan as “guardian” (from Hebrew shamar) is Origen's; the word is damaged in the digital text and supplied.

Notes on the original text

Digital text corrected (encoding error in the digital text; word lost): σημαίνοντος 003E; x003C; φήσει → σημαίνοντος φύλακα, φήσει.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.320 (Preuschen 4:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-320).

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20.321Preuschen 4:375

>σωμὴρ< μέντοι γε Ἑβραῖοι λέγουσι τὸν >φύλακα<, δὲ καὶ τοὺς Σαμαρεῖς πρῶτον ὠνομάσθαι παραδιδόασι διὰ τὸ ὑπὸ τοῦ τῶν Ἀσσυρίων βασιλέως φύλακας αὐτοὺς πεπέμφθαι τῆς γῆς Ἰσραὴλ μετὰ τὴν αἰχμαλωσίαν, τοῦ ἐτέρου παρὰ τὸν Ἰούδαν Ἱσραὴλ διὰ τὰς πολλὰς ἁμαρτίας αἰχμαλωτευθέντος εἰς τοὺς Ἀσσυρίους. Ἀπεκρίθη Ἱησοῦς· Ἐγὼ δαιμόνιον οὐκ ἐχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. ἐγὼ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων.

>sōmēr< mentoi ge Hebraioi legousi ton >phylaka<, de kai tous Samareis prōton ōnomasthai paradidoasi dia to hypo tou tōn Assyriōn basileōs phylakas autous pepemphthai tēs gēs Israēl meta tēn aichmalōsian, tou eterou para ton Ioudan Hisraēl dia tas pollas hamartias aichmalōteuthentos eis tous Assyrious. Apekrithē Hiēsous; Egō daimonion ouk echō, alla timō ton patera mou, kai hymeis atimazete me. egō ou zētō tēn doxan mou; estin ho zētōn kai krinōn.

The Hebrews call the guardian shomer, and they hand down that the Samaritans were first so named because they were sent by the king of the Assyrians as guardians of the land of Israel after the captivity, when the other Israel, apart from Judah, had been taken captive to the Assyrians because of its many sins. “Jesus answered, ‘I do not have a demon, but I honor my Father, and you dishonor me. I do not seek my own glory; there is one who seeks and judges.’”

2 Kgs 17:24 (allusion, medium confidence) · John 8:49–50 (quotation, high confidence)

Notes and citation

Summary: The Samaritans were named “guardians” because the Assyrians sent them to guard Israel's land.

The allusion is 2 Kgs 17:24; the closing quotation is John 8:49–50, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): παραδιδόαδι → παραδιδόασι; VIII, 49f. → .

Cite (SBL): Origen, Comm. Jo. 20.321 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-321).

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20.322Preuschen 4:375

Εἰ τὸ πεφυτευμένον ξύλον »παρὰ τὰς διεξόδους »τῶν ὑδάτων« τοιοῦτόν ἐστιν, ὡς τὸν καρπὸν αὐτοῦ διδόναι »ἐν »καιρῷ αὐτοῦ« καὶ μηδὲ φύλλον αὐτοῦ ἀπορρεῖν ἀλλὰ πάντα ὅσα ἂν ποιῇ κατευοδοῦσθαι, τί νομιστέον περὶ τοῦ σωτῆρος ἡμῶν Ἱησοῦ ἢ ὅτι αὐτὸς ὢν τὸ ξύλον τῆς ζωῆς κατὰ τὸ εἶναι σοφία καὶ τὴν σοφίαν εἶναι »ξύλον ζωῆς πᾶσι τοῖς ἀντεχομένοις αὐτῆς«, καὶ καρποφορεῖ καὶ τὰ ἕτερα παρὰ τοὺς καρποὺς φύλλα τοιαῦτα ἔχει ὡς μηδὲ ἓν αὐτῶν ἀπορρεῖν;

Ei to pephyteumenon xylon »para tas diexodous »tōn hydatōn« toiouton estin, hōs ton karpon autou didonai »en »kairǭ autou« kai mēde phyllon autou aporrein alla panta hosa an poię̄ kateuodousthai, ti nomisteon peri tou sōtēros hēmōn Hiēsou ē hoti autos ōn to xylon tēs zōēs kata to einai sophia kai tēn sophian einai »xylon zōēs pasi tois antechomenois autēs«, kai karpophorei kai ta hetera para tous karpous phylla toiauta echei hōs mēde hen autōn aporrein?

If the tree planted “by the streams of water” is such that it gives its fruit “in its season” and not even a leaf of it falls, but all that it does prospers, what must we think of our Savior Jesus, except that he, being the tree of life because he is Wisdom, and Wisdom being “a tree of life to all who lay hold of her,” both bears fruit and has the other parts besides the fruit, the leaves, such that not one of them falls?

Ps 1:3 (quotation, high confidence) · Prov 3:18 (quotation, high confidence)

Notes and citation

Summary: Christ is the tree of life whose every leaf is lasting.

The quotations are Ps 1:3 and Prov 3:18.

Topics: Christology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.322 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-322).

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20.323Preuschen 4:375

διὰ τοῦτο οὐδένα τοῦ Ἰησοῦ λόγον, καὶ ταῦτα ἀναγραφῆς ἀξιωθέντα ὑπὸ τῶν ἁγίων μαθητῶν αὐτοῦ, ὡς ἔτυχεν ἐκδεκτέον· ἀλλὰ πᾶσαν βάσανον καὶ τοῖς νομιζομένοις εἶναι σαφέσιν προσακτέον, οὐκ ἀπογινώσκοντα ὅτι καὶ περὶ τὸν ἀνυπονόητον καὶ ἁπλοῦν εἶναι νομισθέντα λόγον αὐτοῦ εὑρεθήσεται τοῖς ὀρθῶς ζητοῦ- σιν ἄξιόν τι τοῦ ἱεροῦ στόματος ἐκείνου.

dia touto oudena tou Iēsou logon, kai tauta anagraphēs axiōthenta hypo tōn hagiōn mathētōn autou, hōs etychen ekdekteon; alla pasan basanon kai tois nomizomenois einai saphesin prosakteon, ouk apoginōskonta hoti kai peri ton anyponoēton kai haploun einai nomisthenta logon autou heurethēsetai tois orthōs zētou- sin axion ti tou hierou stomatos ekeinou.

For this reason no saying of Jesus, especially those judged worthy of being recorded by his holy disciples, should be taken at random; but every test must be applied even to those thought to be clear, not despairing that, even in a saying of his thought to be unremarkable and simple, something worthy of that holy mouth will be found by those who seek rightly.

Notes and citation

Summary: Every saying of Jesus deserves careful study, even the simplest.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.323 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-323).

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20.324Preuschen 4:375

εἰ δέ που μὴ εὑρίσκομεν, ἡμᾶς καὶ οὐ τὸν λόγον τοῦ Ἰησοῦ αἰτιατέον ὡς οὐ πνέοντα τῶν ἐκ πληρώματος μεστῶν ἀληθείας καὶ σοφίας δογμάτων.

ei de pou mē heuriskomen, hēmas kai ou ton logon tou Iēsou aitiateon hōs ou pneonta tōn ek plērōmatos mestōn alētheias kai sophias dogmatōn.

And if somewhere we do not find it, we must blame ourselves and not the word of Jesus, as not breathing the doctrines full of truth and wisdom from the fullness.

Notes and citation

Summary: If we find nothing deep, the fault is ours.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 20.324 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-324).

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20.325Preuschen 4:375

Ταῦτα δέ μοι εἴρηται βουλομένῳ ἐξετάσαι τὸ »Ἐγὼ δαιμόνιον »οὐκ ἔχω«, διʼ οὗ διδασκόμεθα πάντες οἱ τῷ εὐαγγελίῳ ἐντυγχάνοντες πρᾶγμα ὃ οὐχὶ ᾔδειμεν καὶ πρὶν ἐντυχεῖν τῷ εὐαγγελίῳ. τί δὲ τοῦτό ἐστιν ἤδη κατανοητέον.

Tauta de moi eirētai boulomenǭ exetasai to »Egō daimonion »ouk echō«, diʼ hou didaskometha pantes hoi tǭ euangeliǭ entynchanontes pragma ho ouchi ę̄deimen kai prin entychein tǭ euangeliǭ. ti de touto estin ēdē katanoēteon.

I have said these things wishing to examine “I do not have a demon,” through which all of us who read the Gospel are taught something we did not know even before reading the Gospel. What this is must now be considered.

John 8:49 (quotation, high confidence)

Notes and citation

Summary: Origen turns to “I do not have a demon.”

The quotation is John 8:49.

Cite (SBL): Origen, Comm. Jo. 20.325 (Preuschen 4:375; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-325).

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20.326Preuschen 4:375–376

ἀρέσκει κατὰ τὰς γραφὰς τοὺς ἀμαρτάνον- τας τὰ πολλὰ ποιεῖν παρὰ τὸν λόγον οὐ διʼ ἄλλο ἢ τῷ δεκτικοὺς αὐτοὺς γεγονέναι ἐνεργείας πονηροῦ πνεύματος ἢ θελήματος ἀκαθάρτου δαιμονίου.

areskei kata tas graphas tous amartanon- tas ta polla poiein para ton logon ou diʼ allo ē tǭ dektikous autous gegonenai energeias ponērou pneumatos ē thelēmatos akathartou daimoniou.

It is the view of the Scriptures that sinners do most of what they do against reason for no other reason than that they have become receptive to the working of an evil spirit or the will of an unclean demon.

Notes and citation

Summary: Scripture teaches that sinners act under demonic influence.

Notes on the original text

Digital text corrected (OCR slip): ἀκαθάρτοὺς → ἀκαθάρτου.

Cite (SBL): Origen, Comm. Jo. 20.326 (Preuschen 4:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-326).

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20.327Preuschen 4:376

οὐκ ὤκνησαν οὖν καὶ τὰ νομισθέντα ἂν ἐλάχιστα εἶναι τῶν ἁμαρτημάτων δαιμονίοις προσάψαι οἱ φήσαντες τὴν ὀξυχολίαν δαιμόνιον εἶναι, ὀμοίως δὲ καὶ τὴν καταλαλιάν.

ouk ōknēsan oun kai ta nomisthenta an elachista einai tōn hamartēmatōn daimoniois prosapsai hoi phēsantes tēn oxycholian daimonion einai, omoiōs de kai tēn katalalian.

Those, then, did not hesitate to attribute even what might be thought the least of sins to demons, who said that irritability is a demon, and likewise slander.

Notes and citation

Summary: Some have called even irritability and slander demons.

The source of these sayings is not named; they may reflect Hermas or Jewish tradition (uncertain).

Notes on the original text

Digital text corrected (repeated syllables): ὀξυχολίαν χολίαν → ὀξυχολίαν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.327 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-327).

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20.328Preuschen 4:376

εἰκὸς δὲ καὶ ἄλλα μυρία δαιμονίων φαντασιούντων ἡμᾶς καὶ ἐνεργούντων κατὰ τὸ ἐκείνων θέλημα ποιεῖν· καὶ ἔστιν ἐν ἁνθρώποις ὥσπερ οὐδεὶς »καθαρὸς ἀπὸ ῥύπου«, καὶ οὐδεὶς »δίκαιος ἐπὶ τῆς γῆς ὃς »ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται«, οὕτω καὶ οὐδεὶς ἀεὶ ἀπὸ δαιμονίων καθαρεύσας καὶ μηδέποτε γενόμενος τῆς ἀπὸ τούτων ἐνεργείας ἀνεπέδεκτος.

eikos de kai alla myria daimoniōn phantasiountōn hēmas kai energountōn kata to ekeinōn thelēma poiein; kai estin en hanthrōpois hōsper oudeis »katharos apo rhypou«, kai oudeis »dikaios epi tēs gēs hos »poiēsei agathon kai ouch hamartēsetai«, houtō kai oudeis aei apo daimoniōn kathareusas kai mēdepote genomenos tēs apo toutōn energeias anepedektos.

And it is likely that we do countless other things, with demons presenting images to us and working in us according to their will; and just as among human beings no one is “clean from filth,” and no one is “righteous on the earth who will do good and not sin,” so too no one has always been pure of demons and never become receptive to their working.

Job 14:4 (quotation, high confidence) · Eccl 7:20 (quotation, high confidence)

Notes and citation

Summary: No one is wholly free of demonic influence, as no one is free of sin.

The quotations are Job 14:4 (LXX) and Eccl 7:20.

Cite (SBL): Origen, Comm. Jo. 20.328 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-328).

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20.329Preuschen 4:376

διόπερ ἀλληγοροῦντες τὰς ἐν τῷ εὐαγγελίῳ θεραπείας, ἐν αἷς εἰσιν καὶ τῶν δαιμονίων ἀπελάσεις, ἐροῦμεν πάντων ἀεὶ ἀπελαύνεσθαι τοὺς δαίμονας ὑπὸ Ἱησοῦ τῶν παρὰ τὸ τεθεραπεῦσθαι ὑπὸ τοῦ λόγου μηκέτι παραδεχομένων τὰς τῶν δαιμόνων ἐνεργείας.

dioper allēgorountes tas en tǭ euangeliǭ therapeias, en hais eisin kai tōn daimoniōn apelaseis, eroumen pantōn aei apelaunesthai tous daimonas hypo Hiēsou tōn para to tetherapeusthai hypo tou logou mēketi paradechomenōn tas tōn daimonōn energeias.

Therefore, allegorizing the healings in the Gospel, among which are also the expulsions of demons, we shall say that demons are always being driven out by Jesus from all who, by having been healed by the Word, no longer admit the workings of the demons.

Notes and citation

Summary: Spiritually, Jesus still drives out demons from those healed by the Word.

Notes on the original text

Digital text corrected (OCR slip): ἀπελαύνεσθαι ὑπὸ τος δαίμονας → ἀπελαύνεσθαι τοὺς δαίμονας.

Cite (SBL): Origen, Comm. Jo. 20.329 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-329).

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20.330Preuschen 4:376

μόνου τοίνυν νομίζω εἶναι Ἰησοῦ φωνήν, τοῦ μόνου ἀπεκδυσαμένου τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ δειγματίσαντος ἐν παρρησίᾳ καὶ θριαμβεύσαντος ἐν ξύλῳ, τρόπαιον κατὰ πάσης ἀντικειμένης δυνάμεως τὸν σταυρὸν στήσαντος, ὥσπερ τὸ »Ἔρχεται »ὁ ἄρχων τοῦ κόσμου τούτου καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν«, οὕτως καὶ τὸ >ἐγὼ δαιμόνιον οὔτε ἔσχον οὔτε ἔχω οὔτε ἕξω<.

monou toinyn nomizō einai Iēsou phōnēn, tou monou apekdysamenou tas archas kai tas exousias kai deigmatisantos en parrēsią kai thriambeusantos en xylǭ, tropaion kata pasēs antikeimenēs dynameōs ton stauron stēsantos, hōsper to »Erchetai »ho archōn tou kosmou toutou kai en emoi ouk echei ouden«, houtōs kai to >egō daimonion oute eschon oute echō oute hexō<.

I think, then, that it is the voice of Jesus alone, who alone stripped off the principalities and powers and made a public example of them and triumphed on the tree, setting up the cross as a trophy against every opposing power, to say, like “The ruler of this world is coming, and he has nothing in me,” so also, “I neither had nor have nor will have a demon.”

Col 2:15 (allusion, high confidence) · John 14:30 (quotation, high confidence)

Notes and citation

Summary: Only Jesus, who triumphed over the powers on the cross, can say he never had a demon.

The allusion is Col 2:15; the quotation is John 14:30.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.330 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-330).

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20.331Preuschen 4:376

τὴν δὲ φωνὴν δυνάμεθα μὲν καὶ ἡμεῖς προενέγκασθαι καὶ λέγειν· » Δαιμόνιον »οὐκ ἔχω«, ἀλλʼ ἐλεγχθησόμεθα ὁμοίως τοῖς ἀρνησαμένοις περὶ τοῦ δαιμονᾶν καὶ ἐν αὐτοῖς τοῖς πράγμασιν ἀποδειχθεῖσιν ὅτι ἐψεύσαντο.

tēn de phōnēn dynametha men kai hēmeis proenenkasthai kai legein; » Daimonion »ouk echō«, allʼ elenchthēsometha homoiōs tois arnēsamenois peri tou daimonan kai en autois tois pragmasin apodeichtheisin hoti epseusanto.

We too can utter the words and say, “I do not have a demon,” but we shall be refuted like those who denied being demon-possessed and were shown by their very deeds to have lied.

John 8:49 (quotation, high confidence)

Notes and citation

Summary: We can say it, but our deeds would refute us.

The quotation is John 8:49.

Notes on the original text

Digital text corrected (OCR slip): ἀρνγσαμένοις → ἀρνησαμένοις.

Cite (SBL): Origen, Comm. Jo. 20.331 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-331).

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20.332Preuschen 4:376

ἢ οὐκ ἔλεγχος τοῦ δαιμονᾶν ἡμᾶς ὅταν μεμηνότων κατάστασιν ἔχοντες βοῶμεν, ἀπὸ θυμοῦ καὶ ὀργῆς φλεγόμενοι, ἢ λελυττηκότες, καὶ ὡσπερεὶ χρεμετίζοντες κἀν ταῖς ἰδίαις γαμεταῖς δίκην ἵππων θηλυμανῶν ἐπιβαίνωμεν, ἐκβάλλοντες τοὺς περὶ ἀπαθείας λόγους θεοῦ εἰς τὰ ὀπίσω;

ē ouk elenchos tou daimonan hēmas hotan memēnotōn katastasin echontes boōmen, apo thymou kai orgēs phlegomenoi, ē lelyttēkotes, kai hōsperei chremetizontes kan tais idiais gametais dikēn hippōn thēlymanōn epibainōmen, ekballontes tous peri apatheias logous theou eis ta opisō?

Or is it not proof that we are demon-possessed when, in the state of madmen, we shout, inflamed with rage and anger, or raving, and, as it were, neighing, we mount even our own wives like lustful horses, casting behind us the words of God about freedom from passion?

Jer 5:8 (echo, medium confidence)

Notes and citation

Summary: Rage and uncontrolled lust show demonic influence.

The image of neighing horses echoes Jer 5:8. ἀπάθεια is rendered “freedom from passion.”

Topics: Ethics, Marriage

Cite (SBL): Origen, Comm. Jo. 20.332 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-332).

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20.333Preuschen 4:376

ἀλλὰ κἂν ταπεινοὶ καὶ συννεφεῖς ὑπὸ τῆς λύπης καθελκόμενοι καὶ τὸ ἴδιον τῶν λογικῶν γαῦρον ἀπολέσαντες ἐπιλανθανώμεθα τοῦ ἄνευ θεοῦ στρούθιον μὴ πίπτειν εἰς παγίδα καὶ τοῦ δίκαια εἶναι τὰ περὶ ἑνὸς ἑκάστου τῶν συμβαινόντων ἀνθρώποις κρίματα, τί φήσομεν ἢ ὅτι καὶ τοῦ δαιμονίου ἡμᾶς νικήσαντος καὶ τὸ ἡγεμονικὸν ἡμῶν θολώσαντος ταῦτα πάσχομεν;

alla kan tapeinoi kai synnepheis hypo tēs lypēs kathelkomenoi kai to idion tōn logikōn gauron apolesantes epilanthanōmetha tou aneu theou strouthion mē piptein eis pagida kai tou dikaia einai ta peri henos hekastou tōn symbainontōn anthrōpois krimata, ti phēsomen ē hoti kai tou daimoniou hēmas nikēsantos kai to hēgemonikon hēmōn tholōsantos tauta paschomen?

But also when, downcast and gloomy, dragged down by grief and having lost the proper spirit of rational beings, we forget that without God not a sparrow falls into a snare, and that the judgments about each thing that happens to human beings are just, what shall we say except that we suffer these things because the demon has overcome us and muddied our ruling faculty?

Matt 10:29 (allusion, high confidence)

Notes and citation

Summary: Despairing grief that forgets God's providence is also a sign of demonic influence.

The allusion is Matt 10:29.

Cite (SBL): Origen, Comm. Jo. 20.333 (Preuschen 4:376; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-333).

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20.334Preuschen 4:376–377

ἀλλὰ καὶ φόβοι τῶν οὐ φοβερῶν καὶ περιχάρειαι ἐπὶ τοῖς μηδενὸς ἀξίοις τίνων ἂν εἴη ἐνεργήματα ἢ δαιμόνων πληρωσάντων τοὺς μὴ δυναμένους μετὰ ἀληθείας λέγειν· »Ἐγὼ δαιμόνιον οὐκ ἔχω«;

alla kai phoboi tōn ou phoberōn kai perichareiai epi tois mēdenos axiois tinōn an eiē energēmata ē daimonōn plērōsantōn tous mē dynamenous meta alētheias legein; »Egō daimonion ouk echō«?

And fears of things not fearful, and excessive joys over things of no worth, whose workings would they be but of demons who have filled those unable to say truly, “I do not have a demon”?

John 8:49 (quotation, high confidence)

Notes and citation

Summary: Groundless fears and empty joys also come from demons.

The quotation is John 8:49.

Cite (SBL): Origen, Comm. Jo. 20.334 (Preuschen 4:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-334).

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20.335Preuschen 4:377

ἀλλʼ εἰκός τινα τοὺς ἁγίους πατριάρχας, ἢ τὸν ἱερὸν θεράποντα ἢ τοὺς θαυμασίους προφήτας ἢ τοὺς δυνατωτάτους τοῦ σωτῆρος ἡμῶν Ἰησοῦ ἀποστόλους φέροντα εἰς τὴν ἐξέτασιν δυσωπήσειν ἡμᾶς, ὡς ἄρα καὶ οὑτοι εἴποιεν ἂν ὁμοίως τῷ Ἰησοῦ τὸ »Ἐγὼ δαιμόνιον οὐκ ἔχω«. πρὸς οὓς ἔστιν εἰπεῖν· ἀρα καὶ οὑτοί ποτε ἥμαρτον, ἢ ψεῦδος τὸ »Πάντες »γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ«, καὶ οὐκ ἀληθὲς τὸ »Οὐδεὶς καθαρὸς ἀπὸ ῥύπου« οὐδὲ τεθεωρημένως εἴρηται τὸ »Οὐκ ἔστιν δίκαιος ἐπὶ γῆς ὅς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται«; ἀλλὰ σαφὲς ὅτι ἀληθεῖς αἱ πᾶσαι γραφαὶ καὶ οὐκ ἀεὶ οὐδὲ ἐξ ἀρχῆς ἐδύναντο λέγειν οὐδʼ οἱ μεταβάλλοντες ἐπὶ τὸν κατὰ ἀρετὴν βίον τὸ »Ἐγὼ δαιμόνιον οὐκ ἔχω«, ἀλλʼ ἡ μόνου τοῦ κατὰ τὸν σωτῆρα νοουμένου ἀνθρώπου ἀρχῆθεν ἦν φωνή, διὰ τοῦτο κυριώτατα καὶ ἀληθέστατα μόνου τὸν πατέρα τιμήσαντος· οὐδεὶς γὰρ τιμῶν τι τῶν μὴ τιμωμένων ὑπὸ θεοῦ, τιμᾷ τὸν ἀτιμάζοντα τὰ ὑπʼ αὐτοῦ τιμώμενα.

allʼ eikos tina tous hagious patriarchas, ē ton hieron theraponta ē tous thaumasious prophētas ē tous dynatōtatous tou sōtēros hēmōn Iēsou apostolous pheronta eis tēn exetasin dysōpēsein hēmas, hōs ara kai houtoi eipoien an homoiōs tǭ Iēsou to »Egō daimonion ouk echō«. pros hous estin eipein; ara kai houtoi pote hēmarton, ē pseudos to »Pantes »gar hēmarton kai hysterountai tēs doxēs tou theou«, kai ouk alēthes to »Oudeis katharos apo rhypou« oude tetheōrēmenōs eirētai to »Ouk estin dikaios epi gēs hos poiēsei agathon kai ouch hamartēsetai«? alla saphes hoti alētheis hai pasai graphai kai ouk aei oude ex archēs edynanto legein oudʼ hoi metaballontes epi ton kata aretēn bion to »Egō daimonion ouk echō«, allʼ hē monou tou kata ton sōtēra nooumenou anthrōpou archēthen ēn phōnē, dia touto kyriōtata kai alēthestata monou ton patera timēsantos; oudeis gar timōn ti tōn mē timōmenōn hypo theou, timą ton atimazonta ta hypʼ autou timōmena.

But it is likely that someone, bringing into the examination the holy patriarchs, or the sacred servant, or the wonderful prophets, or the most powerful apostles of our Savior Jesus, will shame us, as though these too could say like Jesus, “I do not have a demon.” To such it can be said: did these too ever sin, or is “For all have sinned and fall short of the glory of God” false, and is “No one is clean from filth” untrue, and was “There is no righteous man on earth who will do good and not sin” said without consideration? But it is clear that all the Scriptures are true, and that not always nor from the beginning could even those who changed to the virtuous life say, “I do not have a demon”; rather, it was from the beginning the voice only of the man understood in the Savior, who for this reason alone most properly and most truly honored the Father; for no one who honors something not honored by God honors the one who dishonors what is honored by him.

John 8:49 (quotation, high confidence) · Rom 3:23 (quotation, high confidence) · Job 14:4 (quotation, high confidence) · Eccl 7:20 (quotation, high confidence)

Notes and citation

Summary: Even the saints once sinned; only Christ could always say he had no demon, and only he perfectly honored the Father.

The quotations are John 8:49, Rom 3:23, Job 14:4 (LXX), and Eccl 7:20. “The sacred servant” is Moses.

Notes on the original text

Digital text corrected (OCR slip): προφήας → προφήτας; ὁμαρτήσεται → ἁμαρτήσεται.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.335 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-335).

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20.336Preuschen 4:377

πῶς γὰρ λεκτέον ὅτι τιμᾷ τὸν πατέρα ὁ μηδὲ τὴν ἀρχὴν τὸ πνεῦμα τῆς υἱοθεσίας λαβών;

pōs gar lekteon hoti timą ton patera ho mēde tēn archēn to pneuma tēs huiothesias labōn?

For how can it be said that one honors the Father who has not even received the spirit of adoption at all?

Rom 8:15 (allusion, high confidence)

Notes and citation

Summary: Only those with the spirit of adoption can honor the Father.

The allusion is Rom 8:15.

Cite (SBL): Origen, Comm. Jo. 20.336 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-336).

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20.337Preuschen 4:377

οὐδεὶς δὲ ἔχει τὸ πνεῦμα τῆς υἱοθεσίας ἁμαρτάνων· ὁ γὰρ ἐκ τοῦ θεοῦ γεγεννημένος οὐχ ἁμαρτάνει. καὶ πῶς τιμᾷ τὸν πατέρα ὁ τιμῶν δόξαν τὴν παρα ανθρωπων η ἀργύριον ἢ τὸν χοϊκὸν πλοῦτον ἢ τὸ ἐκ σαρκῶν καὶ αἱμάτων κάλλος ἢ ἁπαξαπλῶς τι τῶν οἰκείων τῇ ὕλῃ καὶ τῇ φθορᾷ;

oudeis de echei to pneuma tēs huiothesias hamartanōn; ho gar ek tou theou gegennēmenos ouch hamartanei. kai pōs timą ton patera ho timōn doxan tēn para anthrōpōn ē argyrion ē ton choïkon plouton ē to ek sarkōn kai haimatōn kallos ē hapaxaplōs ti tōn oikeiōn tę̄ hylę̄ kai tę̄ phthorą?

But no one who sins has the spirit of adoption; for he who is born of God does not sin. And how does one honor the Father who honors glory from men, or money, or earthly wealth, or beauty of flesh and blood, or, in a word, anything belonging to matter and corruption?

1 John 5:18 (allusion, high confidence) · John 5:44 (allusion, medium confidence)

Notes and citation

Summary: Those who honor worldly things do not honor the Father.

The allusions are 1 John 5:18 and John 5:44.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.337 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-337).

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20.338Preuschen 4:377

Δῆλον οὖν πῶς τοῦ σωτῆρός ἐστιν φωνὴ τὸ Τιμῶ »τὸν πατέρα«, ἥντινα, ὅση δύναμις, φιλοτιμητέον συμμαρτυρούσης ἡμῖν τῆς συνειδήσεως ἐν πνεύματι ἀγίῳ εἰπεῖν, ἀποδιδοῦσι »τῷ τὴν »τιμὴν τὴν τιμήν«, καὶ μὴ ἑτέρῳ ἀπονέμουσιν αὐτήν.

Dēlon oun pōs tou sōtēros estin phōnē to Timō »ton patera«, hēntina, hosē dynamis, philotimēteon symmartyrousēs hēmin tēs syneidēseōs en pneumati agiǭ eipein, apodidousi »tǭ tēn »timēn tēn timēn«, kai mē heterǭ aponemousin autēn.

It is clear, then, how “I honor the Father” is the voice of the Savior, which, as far as we are able, we must strive to say with our conscience bearing us witness in the Holy Spirit, rendering “honor to whom honor is due,” and not assigning it to another.

John 8:49 (quotation, high confidence) · Rom 9:1 (allusion, high confidence) · Rom 13:7 (quotation, high confidence)

Notes and citation

Summary: We should strive to say “I honor the Father” with a clear conscience.

The quotation is John 8:49; the allusions are Rom 9:1 and Rom 13:7.

Cite (SBL): Origen, Comm. Jo. 20.338 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-338).

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20.339Preuschen 4:377

καὶ καλῶς γε ὁ ἐλθόντος τοῦ πληρώματος τοῦ χρόνου ἀπεσταλμένος ὑπὸ τοῦ θεοῦ γενέσθαι ἐκ γυναικὸς καὶ γενέσθαι ὑπὸ τὸν νόμον, ὡς ὑπὸ τὸν λέγοντα νόμον τυγχάνων τὸ » Τίμα τὸν πατέρα καὶ τὴν μητέρα, ἕνα »εὐ σοι γένηται«, οὐδένα ἄλλον ἔχων πατέρα ἢ τὸν έν τοῖς οὐρανοῖς θεόν φησιν·

kai kalōs ge ho elthontos tou plērōmatos tou chronou apestalmenos hypo tou theou genesthai ek gynaikos kai genesthai hypo ton nomon, hōs hypo ton legonta nomon tynchanōn to » Tima ton patera kai tēn mētera, hena »eu soi genētai«, oudena allon echōn patera ē ton en tois ouranois theon phēsin;

And well does he who, when the fullness of time had come, was sent by God to be born of a woman and born under the law, being under the law that says, “Honor your father and your mother, that it may be well with you,” and having no other father than God in heaven, say:

Gal 4:4 (allusion, high confidence) · Exod 20:12 (quotation, high confidence)

Notes and citation

Summary: Christ, born under the law that commands honoring one's father, had God alone as Father.

The allusion is Gal 4:4; the quotation is Exod 20:12. The sentence continues in the next section.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.339 (Preuschen 4:377; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-339).

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20.340Preuschen 4:377–378

»Ἀλλὰ τιμῶ τὸν πατέρα μου«. ἐροῦμεν δὲ καὶ ἡμεῖς ταύτην τὴν φωνήν, νοήσαντες τὸ τῆς παλιγγενεσίας λουτρὸν καὶ λουσάμενοι κατʼ αὐτὸ ἐπὶ τῷ γενέσθαι υἱοὶ θεοῦ καὶ μηκέτι καλοῦντες πατέρα ἐπὶ τῆς γῆς τῷ υἱοὶ γεγονέναι τοῦ ἐν τοῖς οὐρανοῖς πατρὸς καὶ ἀδελφοὶ τοῦ εἰπόντος· Πορεύομαι πρὸς τὸν πατέρα »μου καὶ πατέρα ὑμῶν, καὶ θεόν μου καὶ θεὸν ὑμῶν‘.

»Alla timō ton patera mou«. eroumen de kai hēmeis tautēn tēn phōnēn, noēsantes to tēs palingenesias loutron kai lousamenoi katʼ auto epi tǭ genesthai huioi theou kai mēketi kalountes patera epi tēs gēs tǭ huioi gegonenai tou en tois ouranois patros kai adelphoi tou eipontos; Poreuomai pros ton patera »mou kai patera hymōn, kai theon mou kai theon hymōn‘.

“But I honor my Father.” And we too shall say these words, having understood the washing of regeneration and having been washed in it so as to become sons of God, and no longer calling anyone father on earth, because we have become sons of the Father in heaven and brothers of the one who said, “I am going to my Father and your Father, and to my God and your God.”

John 8:49 (quotation, high confidence) · Titus 3:5 (allusion, high confidence) · Matt 23:9 (allusion, high confidence) · John 20:17 (quotation, high confidence)

Notes and citation

Summary: We too, reborn in baptism as God's sons, can say “I honor my Father.”

The quotations are John 8:49 and 20:17; the allusions are Titus 3:5 and Matt 23:9.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): μου( ἐροῦμεν → μου«. ἐροῦμεν.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 20.340 (Preuschen 4:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-340).

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20.341Preuschen 4:378

δῆλον οὐν ὅτι κυριώτατα καὶ τελειότατα εἰπόντος τοῦ Ἰησοῦ· »Ἐγὼ δαιμόνιον »οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου« οἱ μιμηταὶ αὐτοῦ, ἕκαστος κατὰ δύναμιν, πάντα ἰσχύσας ἐν τῷ ἐνδυναμοῦντι αὐτὸν Χριστῷ Ἰησοῦ, καὶ αὐτὸς ἐρεῖ τὸ »ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου«. τίς δὲ νεκροῖς συνὼν καὶ ἐν τάφοις οἰκῶν δυνηθείη ἄν εἰπεῖν τὸ »Ἐγὼ δαιμόνιον οὐκ ἔχω«;

dēlon oun hoti kyriōtata kai teleiotata eipontos tou Iēsou; »Egō daimonion »ouk echō, alla timō ton patera mou« hoi mimētai autou, hekastos kata dynamin, panta ischysas en tǭ endynamounti auton Christǭ Iēsou, kai autos erei to »egō daimonion ouk echō, alla timō ton patera mou«. tis de nekrois synōn kai en taphois oikōn dynētheiē an eipein to »Egō daimonion ouk echō«?

It is clear, then, that since Jesus said most properly and perfectly, “I do not have a demon, but I honor my Father,” his imitators, each according to his ability, having strength for all things in Christ Jesus who strengthens him, will himself say, “I do not have a demon, but I honor my Father.” But who that keeps company with the dead and dwells in tombs could say, “I do not have a demon”?

John 8:49 (quotation, high confidence) · Phil 4:13 (allusion, high confidence) · Mark 5:3 (allusion, high confidence)

Notes and citation

Summary: Christ's imitators, strengthened by him, may also say this; not those who dwell among the dead.

The quotation is John 8:49; the allusions are Phil 4:13 and Mark 5:3.

Notes on the original text

Digital text corrected (OCR slip): τὸν Ματέρα μου → τὸν πατέρα μου.

Cite (SBL): Origen, Comm. Jo. 20.341 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-341).

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20.342Preuschen 4:378

ἢ τίς ἄλλο τι παρὰ τὸν θεὸν καὶ τὸν λόγον αὐτοῦ καὶ τὰ ὑπὸ τοῦ λόγου προστασσόμενα τιμῶν, ἑτέρῳ τὴν τιμὴν διδούς, δέον »τῷ τὴν τιμὴν« ἀποδιδόναι αὐτήν, εἴποι ἂν ὡς Ἰησοῦ μαθητής· »Ἀλλὰ τιμῶ τὸν πατέρα μου«;

ē tis allo ti para ton theon kai ton logon autou kai ta hypo tou logou prostassomena timōn, heterǭ tēn timēn didous, deon »tǭ tēn timēn« apodidonai autēn, eipoi an hōs Iēsou mathētēs; »Alla timō ton patera mou«?

Or who, honoring anything other than God and his Word and what the Word commands, giving honor to another when he ought to render it “to whom honor is due,” could say as a disciple of Jesus, “But I honor my Father”?

Rom 13:7 (quotation, high confidence) · John 8:49 (quotation, high confidence)

Notes and citation

Summary: Those who honor other things cannot say this as Jesus' disciples.

The quotations are Rom 13:7 and John 8:49.

Cite (SBL): Origen, Comm. Jo. 20.342 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-342).

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20.343Preuschen 4:378

ἑξῆς ἐστιν τούτοις τὸ »Καὶ ὑμεῖς ἀτιμάζετέ με« εἰρημένον πρὸς τοὺς ἀτιμάσαντας αὐτὸν καὶ εἰπόντας αὐτῷ τὸ »Οὐ καλῶς λέγομεν ἡμεῖς »ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις;« οἰηθέντας τὸ κακῶς εἰρημένον καλῶς λελαληκέναι· κακῶς γὰρ νοοῦντες Σαμαρείτην καὶ δαιμόνιον ἔχοντα τὸν σωτῆρα ἀπεφήναντο.

hexēs estin toutois to »Kai hymeis atimazete me« eirēmenon pros tous atimasantas auton kai eipontas autǭ to »Ou kalōs legomen hēmeis »hoti Samareitēs ei sy kai daimonion echeis?« oiēthentas to kakōs eirēmenon kalōs lelalēkenai; kakōs gar noountes Samareitēn kai daimonion echonta ton sōtēra apephēnanto.

Next to these comes “And you dishonor me,” said to those who dishonored him and said to him, “Do we not say rightly that you are a Samaritan and have a demon?”, thinking they had spoken rightly what was said wrongly; for, understanding wrongly, they declared the Savior a Samaritan and demon-possessed.

John 8:48–49 (quotation, high confidence)

Notes and citation

Summary: “You dishonor me” was said to those who called him a Samaritan with a demon.

The quotations are John 8:48–49.

Cite (SBL): Origen, Comm. Jo. 20.343 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-343).

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20.344Preuschen 4:378

νομιστέον δὲ τὸ »Καὶ »ὑμεῖς ἀτιμάζετέ με« οὐχὶ καὶ ἐκείνοις μόνοις εἰρῆσθαι τότε ἀλλὰ καὶ τοῖς ἀεὶ ἀτιμάζουσι, διʼ ὧν πράττουσι παρὰ τὸν ὀρθὸν λόγον τὸν τοῦ θεοῦ, καὶ ἀτιμάζουσιν διʼ ὧν ἀδικοῦσιν τὸν χριστόν, ὃς ἐστιν δικαιοσύνη, καὶ ἀτιμάζουσιν διʼ ὧν κατὰ ἀδυναμίαν καὶ ἀσθένειαν ἐπιτελοῦσιν τὴν τοῦ θεοῦ δύναμιν, ἥτις ἐστὶν ὁ σωτήρ·

nomisteon de to »Kai »hymeis atimazete me« ouchi kai ekeinois monois eirēsthai tote alla kai tois aei atimazousi, diʼ hōn prattousi para ton orthon logon ton tou theou, kai atimazousin diʼ hōn adikousin ton christon, hos estin dikaiosynē, kai atimazousin diʼ hōn kata adynamian kai astheneian epitelousin tēn tou theou dynamin, hētis estin ho sōtēr;

But we must think that “And you dishonor me” was said not only to those people then but also to those who always dishonor him through what they do against the right reason of God; and they dishonor Christ, who is righteousness, through their wrongdoing, and dishonor the power of God, which is the Savior, through what they carry out in powerlessness and weakness;

John 8:49 (quotation, high confidence) · 1 Cor 1:30 (allusion, medium confidence)

Notes and citation

Summary: Everyone who acts wrongly dishonors Christ, who is righteousness and God's power.

The allusion is 1 Cor 1:30; the sentence continues in the next section.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.344 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-344).

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20.345Preuschen 4:378

»Χριστὸς γὰρ θεοῦ δύναμις«. καὶ παντὶ δὲ τώ ἐξουδενοῦντι σοφίαν λεχθείη ἂν τὸ »Ὑμεῖς ἀτιμάζετέ με«, ἐπείπερ Χριστὸς καὶ σοφία ἐστίν.

»Christos gar theou dynamis«. kai panti de tō exoudenounti sophian lechtheiē an to »Hymeis atimazete me«, epeiper Christos kai sophia estin.

“for Christ is the power of God.” And to everyone who despises wisdom “You dishonor me” might be said, since Christ is also wisdom.

1 Cor 1:24 (quotation, high confidence) · John 8:49 (quotation, high confidence)

Notes and citation

Summary: Despising wisdom dishonors Christ, who is Wisdom.

The quotation is 1 Cor 1:24.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.345 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-345).

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20.346Preuschen 4:378

ἀλλὰ καὶ εἰ δέον τὸ ἐξ αὐτοῦ τινα μετὰ πάντων ἀνθρώπων εἰρηνεύειν, ὥστʼ ἂν εἰπεῖν τὸ προφητικὸν ἐκεῖνο· »Μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός«, καὶ δέον ἀναλαβεῖν τὴν ὑπερέχουσαν θεοῦ πάντα νοῦν εἰρήνην, φρουροῦσαν τὴν καρδίαν καὶ τὰ νοήματα τοῦ ἀνειληφότος αὐτήν.

alla kai ei deon to ex autou tina meta pantōn anthrōpōn eirēneuein, hōstʼ an eipein to prophētikon ekeino; »Meta tōn misountōn tēn eirēnēn ēmēn eirēnikos«, kai deon analabein tēn hyperechousan theou panta noun eirēnēn, phrourousan tēn kardian kai ta noēmata tou aneilēphotos autēn.

But also, if it is necessary, as far as it depends on oneself, to be at peace with all people, so as to say that prophetic word, “With those who hate peace I was peaceable,” and necessary to take up the peace of God that surpasses all understanding, guarding the heart and thoughts of the one who has taken it up,

Rom 12:18 (allusion, high confidence) · Ps 120:7 (119:7 LXX) (quotation, high confidence) · Phil 4:7 (allusion, high confidence)

Notes and citation

Summary: We must be at peace with all and keep God's peace in our hearts.

The allusions and quotations are Rom 12:18, Ps 120:7 (119:7 LXX), and Phil 4:7; the sentence continues in the next section.

Notes on the original text

Digital text corrected (OCR slip): ἐκεῖνο··Μετὰ → ἐκεῖνο· »Μετὰ.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.346 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-346).

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20.347Preuschen 4:378

εἰ δὲ πολεμικός τις εἴη καὶ δάκνων καὶ καταιτιώμενος καὶ κατεσθίων τὸν πλησίον καὶ πεπληρωμένος τῆς ἐν τῷ ἡγεμονικῷ ἑαυτοῦ στάσεως τῶν παθῶν, καὶ τούτῳ ἂν λεχθείη τὸ »Ὑμεῖς ἀτιμάζετέ με«. Χριστὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν.

ei de polemikos tis eiē kai daknōn kai kataitiōmenos kai katesthiōn ton plēsion kai peplērōmenos tēs en tǭ hēgemonikǭ heautou staseōs tōn pathōn, kai toutǭ an lechtheiē to »Hymeis atimazete me«. Christos gar estin hē eirēnē hēmōn.

and if someone is warlike, biting and accusing and devouring his neighbor, and full of the rebellion of the passions in his ruling faculty, to him too “You dishonor me” might be said; for Christ is our peace.

Gal 5:15 (allusion, high confidence) · Eph 2:14 (allusion, high confidence) · John 8:49 (quotation, high confidence)

Notes and citation

Summary: The quarrelsome dishonor Christ, who is our peace.

The allusions are Gal 5:15 and Eph 2:14.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.347 (Preuschen 4:378; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-347).

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20.348Preuschen 4:378–379

ἔτι δὲ ἐπείπερ »Πᾶς ὁ φαῦλα πράσσων μισεῖ τὸ »φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς«· φῶς δέ ἐστιν ὁ εἰπών· »Ἐγώ »εἰμι τὸ φῶς τοῦ κόσμου«, δῆλον ὅτι ὁ φαῦλα πράσσων, τὸ φῶς ἀτιμάζει Χριστόν, καὶ αὐτὸς ἀκουσόμενος τὸ Καὶ ὑμεῖς » ἀτιμάζετέ με«.

eti de epeiper »Pas ho phaula prassōn misei to »phōs kai ouk erchetai pros to phōs«; phōs de estin ho eipōn; »Egō »eimi to phōs tou kosmou«, dēlon hoti ho phaula prassōn, to phōs atimazei Christon, kai autos akousomenos to Kai hymeis » atimazete me«.

Further, since “everyone who does evil hates the light and does not come to the light,” and the light is the one who said, “I am the light of the world,” it is plain that one who does evil dishonors Christ, the light, and he too will hear, “And you dishonor me.”

John 3:20 (quotation, high confidence) · John 8:12 (quotation, high confidence) · John 8:49 (quotation, high confidence)

Notes and citation

Summary: Those who do evil dishonor Christ, the light.

The quotations are John 3:20, 8:12, and 8:49.

Notes on the original text

Digital text corrected (missing closing quotation mark): πρὸς τὸ φῶς φῶς δέ → πρὸς τὸ φῶς«· φῶς δέ.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 20.348 (Preuschen 4:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-348).

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20.349Preuschen 4:379

καὶ τί με δεῖ ἐπὶ πλέον μηκύνειν τὸν λόγον, ἀναπτύσσοντα καὶ δεικνύντα τίνες εἰσὶν οἱ ἐλεγχόμενοι ὑπὸ τοῦ Ιησοῦ καὶ ἀκούοντες ὑπʼ αὐτοῦ τὸ »Ὑμεῖς ἀτιμάζετέ με«, σαφῶν ὄντων ἐκ τῶν ἀποδεδομένων καὶ τῶν δυναμένων τούτοις ἀκολούθως αὐτοῖς συνάπτεσθαι;

kai ti me dei epi pleon mēkynein ton logon, anaptyssonta kai deiknynta tines eisin hoi elenchomenoi hypo tou Iēsou kai akouontes hypʼ autou to »Hymeis atimazete me«, saphōn ontōn ek tōn apodedomenōn kai tōn dynamenōn toutois akolouthōs autois synaptesthai?

And why need I lengthen the discussion further, unfolding and showing who are those rebuked by Jesus and who hear from him, “You dishonor me,” since it is clear from what has been explained and from what can be joined to it consistently?

John 8:49 (quotation, high confidence)

Notes and citation

Summary: The point is clear enough.

The quotation is John 8:49.

Cite (SBL): Origen, Comm. Jo. 20.349 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-349).

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20.350Preuschen 4:379

Μετὰ ταῦτα ἴδωμεν, τί έστιν τὸ »Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων«. ζητεῖ ὁ θεός, δοὺς ἡμῖν τὸν υἱὸν ἑαυτοῦ, ἐν ἑκάστῳ τῶν εἰληφότων αὐτὸν τὴν δόξαν τοῦ χριστοῦ· ἥντινα εὑρήσει μὲν ἐν τοῖς ἐπιμελουμένοις ἑαυτῶν, καὶ ἐξεργαζομένοις τὰς ἐγκαταφυτευθείσας ἐπʼ ἀρετῇ ἀφορμάς· οὐχ εὑρήσει δὲ ἐν τοῖς μὴ τοιούτοις, καὶ μὴ εὑρίσκων κρινεῖ ἐκείνους ἐν οἷς οὐχ εὑρίσκει τὴν δόξαν τοῦ υἱοῦ ἑαυτοῦ, πρὸς οὓς ἐρεῖ· Διὰ ὑμᾶς διαπαντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν«.

Meta tauta idōmen, ti estin to »Egō de ou zētō tēn doxan mou; estin ho zētōn kai krinōn«. zētei ho theos, dous hēmin ton huion heautou, en hekastǭ tōn eilēphotōn auton tēn doxan tou christou; hēntina heurēsei men en tois epimeloumenois heautōn, kai exergazomenois tas enkataphyteutheisas epʼ aretę̄ aphormas; ouch heurēsei de en tois mē toioutois, kai mē heuriskōn krinei ekeinous en hois ouch heuriskei tēn doxan tou huiou heautou, pros hous erei; Dia hymas diapantos to onoma mou blasphēmeitai en tois ethnesin«.

After this let us see what “But I do not seek my own glory; there is one who seeks and judges” means. God, having given us his Son, seeks in each of those who have received him the glory of Christ; which he will find in those who take care of themselves and work out the starting points for virtue planted in them; but he will not find it in those who are not such, and not finding it he will judge those in whom he does not find the glory of his Son, to whom he will say, “Because of you my name is continually blasphemed among the Gentiles.”

John 8:50 (quotation, high confidence) · Isa 52:5 (quotation, high confidence) · Rom 2:24 (allusion, high confidence)

Notes and citation

Summary: God seeks Christ's glory in each believer, and judges those in whom he does not find it.

The quotations are John 8:50 and Isa 52:5 (compare Rom 2:24).

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): κρίνων( ζητεῖ → κρίνων«. ζητεῖ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.350 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-350).

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20.351Preuschen 4:379

ἐπαπορήσαι δʼ ἄν τις διὰ τὸ » Ἔστιν ὁ ζητῶν καὶ κρίνων«, εἰ χρὴ τοῦτο ἀναφέρειν ἐπὶ τὸν θεόν, σαφῶς τοῦ σωτῆρος εἰρηκότος· »Οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν »τῷ υἱῷ, ἵνα πάντες τιμῶσιν τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα«.

epaporēsai dʼ an tis dia to » Estin ho zētōn kai krinōn«, ei chrē touto anapherein epi ton theon, saphōs tou sōtēros eirēkotos; »Oude gar ho patēr krinei oudena, alla tēn krisin pasan dedōken »tǭ huiǭ, hina pantes timōsin ton huion kathōs timōsi ton patera«.

Someone might raise the difficulty, because of “There is one who seeks and judges,” whether this should be referred to God, since the Savior clearly said, “For the Father judges no one, but has given all judgment to the Son, that all may honor the Son as they honor the Father.”

John 8:50 (quotation, high confidence) · John 5:22–23 (quotation, high confidence)

Notes and citation

Summary: But John 5:22 says the Father judges no one.

The quotations are John 8:50 and 5:22–23.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.351 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-351).

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20.352Preuschen 4:379

ἀλλʼ ὅρα εἰ δύνασαι πρὸς τοῦτο χρήσασθαι τῷ »Οὐ δύναμαι ἐγὼ ποιεῖν ἀπʼ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ »δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ »πέμψαντός με«.

allʼ hora ei dynasai pros touto chrēsasthai tǭ »Ou dynamai egō poiein apʼ emautou ouden; kathōs akouō krinō, kai hē krisis hē emē »dikaia estin, hoti ou zētō to thelēma to emon, alla to thelēma tou »pempsantos me«.

But see whether you can use for this “I can do nothing of myself; as I hear, I judge; and my judgment is just, because I do not seek my own will but the will of him who sent me.”

John 5:30 (quotation, high confidence)

Notes and citation

Summary: John 5:30 helps: the Son judges as he hears from the Father.

The quotation is John 5:30.

Notes on the original text

Digital text corrected (OCR slip): ἡ ἡ μὴ »δικαία → ἡ ἐμὴ »δικαία.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.352 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-352).

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20.353Preuschen 4:379

εἰ γὰρ καθὼς ἀκούει ὁ σωτὴρ ἡμῶν ἀπὸ τοῦ πατρὸς οὕτως κρίνει, ζητῶν οὐ τὸ ἴδιον θέλημα ἀλλὰ τοῦ πέμψαντος αὐτὸν πατρός, καὶ διὰ τοῦτο δικαία ἐστὶν ἡ κρίσις αὐτοῦ, μήποτε κυριώτερον ἡ κρίσις ἣν κρίνει ὁ ἀκούων οὐκ ἔστιν τοῦ ἀκούοντος ἀλλὰ τοῦ λέγοντος ἀκούοντι.

ei gar kathōs akouei ho sōtēr hēmōn apo tou patros houtōs krinei, zētōn ou to idion thelēma alla tou pempsantos auton patros, kai dia touto dikaia estin hē krisis autou, mēpote kyriōteron hē krisis hēn krinei ho akouōn ouk estin tou akouontos alla tou legontos akouonti.

For if our Savior judges as he hears from the Father, seeking not his own will but that of the Father who sent him, and for this reason his judgment is just, perhaps the judgment which the one who hears gives belongs more properly not to the one who hears but to the one who speaks to him.

John 5:30 (allusion, high confidence)

Notes and citation

Summary: The Son's judgment is really the Father's, since he judges as he hears.

The allusion is John 5:30.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.353 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-353).

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20.354Preuschen 4:379

κἂν λέγη δὲ ὅτι »Ἡ κρίσις »ἡ ἐμὴ δικαία ἐστίν«, ἄκουε ἐν τῷ αὐτῷ εὐαγγελίῳ λεγομένου τοῦ »Πάντα τὰ ἐμὰ σά ἐστιν«. εἰ γὰρ ἀληθὲς ὑπὸ τοῦ σωτῆρος εἰρημένον τὸ »Πάντα τὰ ἐμὰ σά ἐστι«, δῆλον ὅτι καὶ αὐτὴ ἡ κρίσις περὶ ἡς φησιν· »Ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν« τοῦ πατρός ἐστιν κρίσις.

kan legē de hoti »Hē krisis »hē emē dikaia estin«, akoue en tǭ autǭ euangeliǭ legomenou tou »Panta ta ema sa estin«. ei gar alēthes hypo tou sōtēros eirēmenon to »Panta ta ema sa esti«, dēlon hoti kai autē hē krisis peri hēs phēsin; »Hē krisis hē emē dikaia estin« tou patros estin krisis.

And even if he says, “My judgment is just,” hear what is said in the same Gospel, “All that is mine is yours.” For if “All that is mine is yours” was truly said by the Savior, it is plain that the very judgment of which he says, “My judgment is just,” is the Father's judgment.

John 5:30 (quotation, high confidence) · John 17:10 (quotation, high confidence)

Notes and citation

Summary: All that is the Son's is the Father's, including his judgment.

The quotations are John 5:30 and 17:10.

Notes on the original text

Digital text corrected (OCR slip): σά ἀστιν → σά ἐστιν.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.354 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-354).

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20.355Preuschen 4:379

εἰ δὲ τοῦ πατρός ἐστιν κρίσις, δύναται λελύσθαι τὸ ἐπηπορημένον περὶ τοῦ »Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν »κρίνων«.

ei de tou patros estin krisis, dynatai lelysthai to epēporēmenon peri tou »Egō de ou zētō tēn doxan mou; estin ho zētōn »krinōn«.

And if the judgment is the Father's, the difficulty raised about “But I do not seek my own glory; there is one who seeks and judges” can be resolved.

John 8:50 (quotation, high confidence)

Notes and citation

Summary: So the difficulty is resolved.

The quotation is John 8:50.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 20.355 (Preuschen 4:379; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-355).

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20.356Preuschen 4:379–380

ἔχει δέ τινα καὶ ἀτυφίας ἔμφασιν πρεπούσης τῷ σωτῆρι τὸ λεγόμενον ἐν τῷ »Ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου«· οὐδὲ γὰρ πάνυ ἔπρεπεν αὐτὸν τὴν ἑαυτοῦ δόξαν ἀπαιτεῖν καὶ ἐπὶ τούτῳ κρίνειν τοὺς μὴ ἀποδεδωκότας αὐτήν, ἀλλʼ ἐχρῆν τὸν πατέρα δοξαν δεδωκότα τῷ υἱῷ ἀπαιτεῖν αὐτὴν ἀπὸ τῶν ἀποστερούντων καὶ κρίνειν αὐτοὺς ἐπὶ ταύτῃ.

echei de tina kai atyphias emphasin prepousēs tǭ sōtēri to legomenon en tǭ »Egō de ou zētō tēn doxan mou«; oude gar pany eprepen auton tēn heautou doxan apaitein kai epi toutǭ krinein tous mē apodedōkotas autēn, allʼ echrēn ton patera doxan dedōkota tǭ huiǭ apaitein autēn apo tōn aposterountōn kai krinein autous epi tautę̄.

The saying “But I do not seek my own glory” also shows a freedom from pride befitting the Savior; for it was not at all fitting for him to demand his own glory and to judge on this ground those who had not rendered it; but it was necessary that the Father, who had given glory to the Son, should demand it from those who deprive him of it, and judge them on this ground.

John 8:50 (quotation, high confidence)

Notes and citation

Summary: Christ humbly leaves it to the Father to demand the glory due to the Son.

The quotation is John 8:50.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.356 (Preuschen 4:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-356).

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20.357Preuschen 4:380

τάχα δὲ καὶ ὁ σωτήρ, μιμητὴς ὢν τοῦ πατρός, ζητεῖ τὴν δόξαν τοῦ θεοῦ ἀπὸ τῶν μανθανόντων τὰ περὶ θεοῦ· καὶ εἰ μὴ εὕροι τὴν τοῦ πατρὸς δόξαν ἔν τισιν, κρίναι ἂν ἐκείνους, ὡς ἐξουσίαν λαβὼν κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν.

tacha de kai ho sōtēr, mimētēs ōn tou patros, zētei tēn doxan tou theou apo tōn manthanontōn ta peri theou; kai ei mē heuroi tēn tou patros doxan en tisin, krinai an ekeinous, hōs exousian labōn krisin poiein, hoti huios anthrōpou estin.

But perhaps the Savior too, being an imitator of the Father, seeks God's glory from those who learn about God; and if he does not find the Father's glory in some, he would judge them, as having received authority to execute judgment, because he is the Son of Man.

John 5:27 (allusion, high confidence)

Notes and citation

Summary: Or the Son, imitating the Father, seeks the Father's glory and judges as Son of Man.

The allusion is John 5:27.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.357 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-357).

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20.358Preuschen 4:380

Ὁ μέντοι γε Ἡρακλέων τὸ »Ἔστιν ὁ ζητῶν καὶ κρίνων« οὐκ αναφέρει ἐπὶ τὸν πατέρα, τοιαῦτα λέγων· ὁ ζητῶν καὶ κρίνων ἐστὶν ὁ ἐκδικῶν με, ὁ ὑπηρέτης ὁ εἰς τοῦτο τεταγμένος, ὁ μὴ εἰκῇ τὴν μάχαιραν φορῶν, ὁ ἔκδικος τοῦ βασιλέως· Μωσῆς δέ ἐστιν οὑτος, καθʼ ἅ προείρηκεν αὐτοῖς λέγων·

Ho mentoi ge Hērakleōn to »Estin ho zētōn kai krinōn« ouk anapherei epi ton patera, toiauta legōn; ho zētōn kai krinōn estin ho ekdikōn me, ho hypēretēs ho eis touto tetagmenos, ho mē eikę̄ tēn machairan phorōn, ho ekdikos tou basileōs; Mōsēs de estin houtos, kathʼ ha proeirēken autois legōn;

Heracleon, however, does not refer “There is one who seeks and judges” to the Father, saying such things as these: The one who seeks and judges is the one who avenges me, the servant appointed for this, who does not bear the sword in vain, the avenger of the king; and this is Moses, according to what he said to them before, saying,

John 8:50 (quotation, high confidence) · Rom 13:4 (allusion, high confidence)

Notes and citation

Summary: Heracleon says the one who judges is not the Father but Moses, the Lawgiver, the king's avenger.

Heracleon on John 8:50; the allusion is Rom 13:4. The sentence continues in the next section.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.358 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-358).

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20.359Preuschen 4:380

» Εἰς ὃν ὑμεῖς ἠλπίσατε«. εἶτʼ ἐπιφέρει ὅτι ὁ κρίνων καὶ κολάζων ἐστὶν Μωσῆς, τουτέστιν αὐτὸς ὁ νομοθέτης.

» Eis hon hymeis ēlpisate«. eitʼ epipherei hoti ho krinōn kai kolazōn estin Mōsēs, toutestin autos ho nomothetēs.

“on whom you have set your hope.” Then he adds that the one who judges and punishes is Moses, that is, the lawgiver himself.

John 5:45 (quotation, high confidence)

Notes and citation

Summary: Heracleon identifies the judge as Moses the lawgiver.

Heracleon, quoting John 5:45.

Notes on the original text

Digital text corrected (OCR slip for closing quotation mark): ἠλπίσατε( εἶτʼ → ἠλπίσατε«. εἶτʼ.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.359 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-359).

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20.360Preuschen 4:380

καὶ μετὰ τοῦτο πρὸς ἑαυτὸν ἐπαπορεῖ ὁ Ηρακλέων λέγων· πῶς οὐν οὐ λέγει τὴν κρίσιν πᾶσαν παραδεδόσθαι αὐτῷ;

kai meta touto pros heauton epaporei ho Ērakleōn legōn; pōs oun ou legei tēn krisin pasan paradedosthai autǭ?

And after this Heracleon raises a difficulty against himself, saying: How, then, does he not say that all judgment has been handed over to him?

John 5:22 (allusion, high confidence)

Notes and citation

Summary: Heracleon asks himself why Jesus does not claim all judgment.

Heracleon, alluding to John 5:22.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.360 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-360).

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20.361Preuschen 4:380

καὶ νομίζων λύειν τὴν ἀνθυποφορὰν ταῦτά φησιν· καλῶς λέγει· ὁ γὰρ κριτὴς ὡς ὑπηρέτης τὸ θέλημα τούτου ποιῶν κρίνει, ὥσπερ καὶ ἐπὶ τῶν ἀνθρώπων φαίνεται γινόμενον.

kai nomizōn lyein tēn anthypophoran tauta phēsin; kalōs legei; ho gar kritēs hōs hypēretēs to thelēma toutou poiōn krinei, hōsper kai epi tōn anthrōpōn phainetai ginomenon.

And thinking to resolve the objection, he says this: He speaks rightly; for the judge judges as a servant doing this one's will, as is seen to happen among human beings too.

Notes and citation

Summary: Heracleon answers that the judge acts as the servant doing Christ's will.

Heracleon on John 8:50.

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.361 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-361).

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20.362Preuschen 4:380

πῶς δὲ ἄλλῳ τινὶ ἀνατίθησι τὴν κρίσιν ὡς ὑποδεεστέρῳ τοῦ σωτῆρος, καθʼ ὅ νομίζει, τῷ δημιουργῷ, οὐδʼ οὕτω ἀποδεῖξαι δύναται, σαφῶς γεγραμμένου τοῦ »Οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν »δέδωκεν τῷ υἱῷ‘··καὶ τοῦ » Ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν«. Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.

pōs de allǭ tini anatithēsi tēn krisin hōs hypodeesterǭ tou sōtēros, kathʼ ho nomizei, tǭ dēmiourgǭ, oudʼ houtō apodeixai dynatai, saphōs gegrammenou tou »Oude gar ho patēr krinei oudena, alla tēn krisin pasan »dedōken tǭ huiǭ‘;;kai tou » Exousian edōken autǭ krisin poiein, hoti huios anthrōpou estin«. Amēn amēn legō hymin, ean tis ton emon logon tērēsę̄, thanaton ou mē theōrēsę̄ eis ton aiōna.

But how he assigns judgment to someone else as inferior to the Savior, that is, as he thinks, to the Demiurge, he cannot prove even so, since it is clearly written, “For the Father judges no one, but has given all judgment to the Son,” and “He gave him authority to execute judgment, because he is the Son of Man.” “Truly, truly, I say to you, if anyone keeps my word, he will never see death.”

John 5:22 (quotation, high confidence) · John 5:27 (quotation, high confidence) · John 8:51 (quotation, high confidence)

Notes and citation

Summary: Heracleon cannot show that judgment belongs to the Demiurge, for Scripture gives it to the Son.

The quotations are John 5:22 and 5:27; the closing quotation is John 8:51, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 51. → .

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

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 20.362 (Preuschen 4:380; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-362).

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20.363Preuschen 4:380–381

Ὥσπερ ἐστίν τις ζωὴ ἀδιάφορος, ἡ μήτε ἀγαθὸν μήτε κακὸν τυγχάνουσα, καθʼ ἥν λέγομεν ζῆν καὶ τοὺς ἀσεβεῖς καὶ τὰ ἄλογα ζῷα· καὶ ἑτέρα διάφορος ἀλλὰ ἀγαθόν, περὶ ἡς φησιν ὁ Παῦλος· »Ἡ ζωὴ † ἡμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ«· καὶ αὐτὸς ὁ κύριος ἡμῶν περὶ ἑαυτοῦ· »Ἐγώ εἰμι ἡ ζωή‘, οὕτως τὸν μὲν ἐναντίον τῇ ἀδιαφόρῳ ζωῇ θάνατον ἀδιάφορον ἐρεῖς· τὸν δὲ ἐχθρὸν τῷ εἰπόντι· »Ἐγώ εἰμι ἡ ζωή« πονηρόν τινα καὶ χαλε- πὸν θάνατον, ὃν ὁ ἀποθνήσκων ἐστὶν ἐν τῷ θανάτῳ· περὶ οὗ γέγραπται·

Hōsper estin tis zōē adiaphoros, hē mēte agathon mēte kakon tynchanousa, kathʼ hēn legomen zēn kai tous asebeis kai ta aloga zǭa; kai hetera diaphoros alla agathon, peri hēs phēsin ho Paulos; »Hē zōē † hēmōn kekryptai syn tǭ christǭ en tǭ theǭ«; kai autos ho kyrios hēmōn peri heautou; »Egō eimi hē zōē‘, houtōs ton men enantion tę̄ adiaphorǭ zōę̄ thanaton adiaphoron ereis; ton de echthron tǭ eiponti; »Egō eimi hē zōē« ponēron tina kai chale- pon thanaton, hon ho apothnēskōn estin en tǭ thanatǭ; peri hou gegraptai;

Just as there is an indifferent life, which is neither good nor bad, in which sense we say that the ungodly and irrational animals live; and another life that differs, being a good, of which Paul says, “Our life is hidden with Christ in God,” and our Lord himself says of himself, “I am the life”; so you will call the death opposed to the indifferent life an indifferent death; but the death that is the enemy of him who said, “I am the life,” a wicked and grievous death, in which the one who dies is in death; of which it is written,

Textual problem in this passage: see the notes.

Col 3:3 (quotation, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: There is indifferent life and death, and there is true life in Christ, whose enemy is the evil death of sin.

The quotations are Col 3:3 and John 14:6 (or 11:25); a dagger marks a doubtful reading. The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 20.363 (Preuschen 4:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-363).

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20.364Preuschen 4:381

» Εσχατος ἐχθρὸς καταργεῖται ὁ θάνατος‘. καὶ περὶ τούτου γε τοῦ θανάτου νομιστέον λέγειν τὸν ἀπόστολον ταῦτα· Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλ- »θεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀν- »θρώπους ὁ θάνατος διῆλθεν, ἐφʼ ᾧ πάντες ἥμαρτον· ἄχρι γὰρ νόμου ἡ ἁμαρτία ἦν ἐν κόσμῳ ἁμαρτία γὰρ οὐκ ἐλλογεῖται μὴ » ὄντος νόμου), ἀλλʼ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως »Ἀδάμ«· καὶ μετʼ ὀλίγα· »Εἰ γὰρ ἐν ἑνὸς παραπτώματι ὁ θάνατος »ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς »χάριτος καὶ τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν »διὰ τοῦ ἑνὸς Χριστοῦ Ἰησοῦ«.

» Eschatos echthros katargeitai ho thanatos‘. kai peri toutou ge tou thanatou nomisteon legein ton apostolon tauta; Dia touto hōsper diʼ henos anthrōpou hē hamartia eis ton kosmon eisēl- »then kai dia tēs hamartias ho thanatos, kai houtōs eis pantas an- »thrōpous ho thanatos diēlthen, ephʼ hǭ pantes hēmarton; achri gar nomou hē hamartia ēn en kosmǭ hamartia gar ouk ellogeitai mē » ontos nomou), allʼ ebasileusen ho thanatos apo Adam mechri Mōseōs kai epi tous mē hamartēsantas epi tǭ homoiōmati tēs parabaseōs »Adam«; kai metʼ oliga; »Ei gar en henos paraptōmati ho thanatos »ebasileusen dia tou henos, pollǭ mallon hoi tēn perisseian tēs »charitos kai tēs dikaiosynēs lambanontes en zōę̄ basileusousin »dia tou henos Christou Iēsou«.

“The last enemy to be destroyed is death.” And of this death we must think the apostle says this: “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned; for until the law sin was in the world (but sin is not counted where there is no law), yet death reigned from Adam until Moses even over those who had not sinned in the likeness of Adam's transgression”; and shortly after, “For if by the trespass of the one death reigned through the one, much more will those who receive the abundance of grace and of righteousness reign in life through the one, Christ Jesus.”

1 Cor 15:26 (quotation, high confidence) · Rom 5:12–14 (quotation, high confidence) · Rom 5:17 (quotation, high confidence)

Notes and citation

Summary: This is the death Paul describes in Romans 5, which reigned from Adam until Christ.

The quotations are 1 Cor 15:26 and Rom 5:12–14, 17.

Notes on the original text

Digital text corrected (OCR slip): μετʼ ἀλίγα → μετʼ ὀλίγα.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 20.364 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-364).

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20.365Preuschen 4:381

τίς γάρ ἐστιν ὁ διὰ τῆς ἁμαρτίας θάνατος εἰς τὸν κόσμον εἰσελθών, ἢ ὁ ἔσχατος ἐχθρὸς Χριστοῦ καταργηθησόμενος; καὶ τίς ὁ εἰς πάντας ἀνθρώπους θάνατος διελθών, τῷ πάντας ἡμαρτηκέναι, ἢ αὐτὸς οὗτος ὃς καὶ ἐβασίλευσεν ἀπὸ Ἀδὰμ μέχρι Μωσέως;

tis gar estin ho dia tēs hamartias thanatos eis ton kosmon eiselthōn, ē ho eschatos echthros Christou katargēthēsomenos? kai tis ho eis pantas anthrōpous thanatos dielthōn, tǭ pantas hēmartēkenai, ē autos houtos hos kai ebasileusen apo Adam mechri Mōseōs?

For what is the death that entered into the world through sin, except the last enemy of Christ, which will be destroyed? And what is the death that spread to all men, because all sinned, except this same one that reigned from Adam until Moses?

Rom 5:12–14 (allusion, high confidence) · 1 Cor 15:26 (allusion, high confidence)

Notes and citation

Summary: It is the same death that entered through sin and will be destroyed last.

The allusions are Rom 5:12–14 and 1 Cor 15:26.

Cite (SBL): Origen, Comm. Jo. 20.365 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-365).

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20.366Preuschen 4:381

Μωσῆς δέ, τουτέστιν ὁ νόμος, ἦν μέχρι τῆς τοῦ κυρίου ἡμῶν Ἰησοῦ ἐπιδημίας, καὶ ἐβασίλευσέν γε ἐν ἑνὸς παραπτώματι διὰ τοῦ ἑνός, ἴως οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δικαιοσύνης λαβόντες ἐν ζωῇ βασιλεύσωσι διὰ τοῦ ἑνὸς Χριστοῦ Ἰησοῦ.

Mōsēs de, toutestin ho nomos, ēn mechri tēs tou kyriou hēmōn Iēsou epidēmias, kai ebasileusen ge en henos paraptōmati dia tou henos, iōs hoi tēn perisseian tēs charitos kai tēs dikaiosynēs labontes en zōę̄ basileusōsi dia tou henos Christou Iēsou.

And Moses, that is, the law, lasted until the coming of our Lord Jesus, and death reigned by the trespass of the one through the one, until those who received the abundance of grace and of righteousness should reign in life through the one, Christ Jesus.

Rom 5:17 (allusion, high confidence)

Notes and citation

Summary: Death reigned under the law until Christ's coming brought grace.

The allusion is Rom 5:17.

Cite (SBL): Origen, Comm. Jo. 20.366 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-366).

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20.367Preuschen 4:381

τοῦτον οὐν τὸν θάνατον οὐ θεωρήσει εἰς τὸν αἰῶνα ὀ τὸν λόγον τοῦ μονογενοῦς καὶ πρωτοτόκου πάσης κτίσεως τηρήσας, πεφυκότα κωλύειν θεωρεῖσθαι τὸν θάνατον.

touton oun ton thanaton ou theōrēsei eis ton aiōna o ton logon tou monogenous kai prōtotokou pasēs ktiseōs tērēsas, pephykota kōlyein theōreisthai ton thanaton.

This death, then, the one who has kept the word of the only-begotten and firstborn of all creation will never see, since that word by nature prevents death from being seen.

John 8:51 (allusion, high confidence) · Col 1:15 (allusion, high confidence)

Notes and citation

Summary: Whoever keeps Christ's word will never see this death.

The allusions are John 8:51 and Col 1:15.

Cite (SBL): Origen, Comm. Jo. 20.367 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-367).

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20.368Preuschen 4:381

οὕτω δὲ ἀκουστέον τοῦ »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα«, ὡς εἰ χαρισάμενος ὁ ταῦτα λέγων φῶς τοῖς ἀκούουσιν ἔφασκεν αὐτοῖς· ἐάν τις τὸ ἐμὸν τοῦτο τηρήσῃ φῶς, σκότος οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.

houtō de akousteon tou »Ean tis ton emon logon tērēsę̄, thanaton ou mē theōrēsę̄ eis ton aiōna«, hōs ei charisamenos ho tauta legōn phōs tois akouousin ephasken autois; ean tis to emon touto tērēsę̄ phōs, skotos ou mē theōrēsę̄ eis ton aiōna.

And “If anyone keeps my word, he will never see death” must be heard thus, as if the one who says this, having given light to his hearers, said to them: if anyone keeps this light of mine, he will never see darkness.

John 8:51 (quotation, high confidence)

Notes and citation

Summary: As one who keeps the light never sees darkness, so one who keeps the Word never sees death.

The quotation is John 8:51.

Cite (SBL): Origen, Comm. Jo. 20.368 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-368).

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20.369Preuschen 4:381

ἀδύνατον γὰρ γενέσθαι σκότος τῷ τηροῦντι τὸ φῶς· εἰ μέντοι γε ἀπολέσαι τις τοῦτο τὸ φῶς, ἕπεται τῷ ἀπολωλεκότι εὐθέως ἰδεῖν τὸ σκότος. οὕτω τοίνυν καὶ ἐν τῷ λόγῳ ἐν ἀρχῇ πρὸς τὸν θεὸν γέγονεν ἡ ζωή.

adynaton gar genesthai skotos tǭ tērounti to phōs; ei mentoi ge apolesai tis touto to phōs, hepetai tǭ apolōlekoti eutheōs idein to skotos. houtō toinyn kai en tǭ logǭ en archę̄ pros ton theon gegonen hē zōē.

For it is impossible for darkness to come to one who keeps the light; if, however, someone loses this light, it follows at once that the one who has lost it sees the darkness. So too, then, in the Word, who was in the beginning with God, life came to be.

John 1:1–4 (allusion, high confidence)

Notes and citation

Summary: Losing the light brings darkness; so too with the Word, in whom is life.

The allusions are John 1:1–4.

Cite (SBL): Origen, Comm. Jo. 20.369 (Preuschen 4:381; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-369).

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20.370Preuschen 4:381–382

διόπερ ἠ ἀρχή τουτέστιν ἡ σοφία ἡ λέγουσα· »Ὁ θεὸς ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ‘) περὶ τοῦ ἐν αὐτῇ λόγου, ἐν ᾧ γέγονεν ἡ ζωή, διδάξει καὶ φήσει· »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ »εἰς τὸν αἰῶνα«· ἅμα γὰρ τηρήσει τις τὸν λόγον καὶ τὴν ἀχώριστον αὐτοῦ γενομένην ἐν αὐτῷ ζωήν, ἥτις ἅμα καὶ φῶς ἐστιν τῶν ἀνθρώπων, τὸ ἐν τῇ σκοτίᾳ φαῖνον καὶ μὴ καταλαμβανόμενον ὑπʼ αὐτῆς.

dioper ē archē toutestin hē sophia hē legousa; »Ho theos ektisen me archēn hodōn autou eis erga autou‘) peri tou en autę̄ logou, en hǭ gegonen hē zōē, didaxei kai phēsei; »Ean tis ton emon logon tērēsę̄, thanaton ou mē theōrēsę̄ »eis ton aiōna«; hama gar tērēsei tis ton logon kai tēn achōriston autou genomenēn en autǭ zōēn, hētis hama kai phōs estin tōn anthrōpōn, to en tę̄ skotią phainon kai mē katalambanomenon hypʼ autēs.

Therefore the Beginning, that is, Wisdom, who says, “God created me the beginning of his ways for his works,” will teach concerning the Word in her, in whom life came to be, and will say, “If anyone keeps my word, he will never see death”; for together with the Word one will keep also the life that has come to be in him inseparably, which is also the light of men, shining in the darkness and not overcome by it.

Prov 8:22 (quotation, high confidence) · John 8:51 (quotation, high confidence) · John 1:4–5 (allusion, high confidence)

Notes and citation

Summary: Keeping the Word means keeping the life and light inseparable from him.

The quotations are Prov 8:22 and John 8:51; the allusions are John 1:4–5.

Notes on the original text

Digital text corrected (OCR slip; missing space and elision mark; stray punctuation): ἔργα·αὐτοῦ → ἔργα αὐτοῦ; κοὶ φήσει → καὶ φήσει; ὑπαὐτῆς → ὑπʼ αὐτῆς.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 20.370 (Preuschen 4:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-370).

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20.371Preuschen 4:382

ἐὰν οὖν οἰονεὶ πυνθανόμενος ὁ προφήτης λέγῃ· »Τίς ἐστιν ὁ ἄνθρωπος ὅς ζήσεται καὶ οὐκ ὄψεται θάνατον; ἀποκρινούμεθα μαθόντες ἀπὸ τοῦ σωτῆρος ἡμῶν καὶ ἐροῦμεν ὅτι ὁ ἄνθρωπός ἐστιν »ὅς ζήσεται καὶ οὐκ ὄψεται θἀνατον«, ὃς τηρεῖ τὸν λόγον τοῦ εἰπόντος· »Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς »τὸν αἰῶνα«.

ean oun oionei pynthanomenos ho prophētēs legę̄; »Tis estin ho anthrōpos hos zēsetai kai ouk opsetai thanaton? apokrinoumetha mathontes apo tou sōtēros hēmōn kai eroumen hoti ho anthrōpos estin »hos zēsetai kai ouk opsetai thanaton«, hos tērei ton logon tou eipontos; »Ean tis ton emon logon tērēsę̄, thanaton ou mē theōrēsę̄ eis »ton aiōna«.

If, then, the prophet, as it were inquiring, says, “Who is the man who will live and not see death?”, we shall answer, having learned from our Savior, and say that the man “who will live and not see death” is the one who keeps the word of him who said, “If anyone keeps my word, he will never see death.”

Ps 89:48 (88:49 LXX) (quotation, high confidence) · John 8:51 (quotation, high confidence)

Notes and citation

Summary: The one who will not see death is the one who keeps Christ's word.

The quotations are Ps 89:48 (88:49 LXX) and John 8:51.

Notes on the original text

Digital text corrected (OCR slip): ἀποκρινούξμεθα → ἀποκρινούμεθα.

Cite (SBL): Origen, Comm. Jo. 20.371 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-371).

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20.372Preuschen 4:382

Ἅμα δὲ ἐν τῷ τόπῳ ζητῶ μήποτε τὸ »Εἰς τὸν αἰῶνα« ἀπὸ κοινοῦ ληπτέον, ὥστʼ ἂν εἶναι τοιοῦτον τὸ ὅλον· ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ εἰς τὸν αἰῶνα, θάνατον οὐ μὴ θεωρήσῃ.

Hama de en tǭ topǭ zētō mēpote to »Eis ton aiōna« apo koinou lēpteon, hōstʼ an einai toiouton to holon; ean tis ton emon logon tērēsę̄ eis ton aiōna, thanaton ou mē theōrēsę̄.

At the same time I ask in this passage whether “forever” should be taken with both clauses, so that the whole would be: if anyone keeps my word forever, he will never see death.

John 8:51 (allusion, high confidence)

Notes and citation

Summary: Perhaps “forever” goes with “keeps” as well.

The allusion is John 8:51.

Cite (SBL): Origen, Comm. Jo. 20.372 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-372).

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20.373Preuschen 4:382

καὶ γὰρ ἔοικεν ἐπὶ τοσοῦτόν τις μὴ θεωρεῖν τὸν θάνατον, ὅσον τηρεῖ τὸν τοῦ Ἰησοῦ λόγον· ἅμα γάρ τις ἀπώλεσεν αὐτὸν καὶ θάνατον ἐθεώ- ρησεν.

kai gar eoiken epi tosouton tis mē theōrein ton thanaton, hoson tērei ton tou Iēsou logon; hama gar tis apōlesen auton kai thanaton etheō- rēsen.

For it seems that one does not see death for as long as one keeps the word of Jesus; for as soon as one lost it, one also saw death.

Notes and citation

Summary: One is free from death only while keeping Jesus' word.

Cite (SBL): Origen, Comm. Jo. 20.373 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-373).

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20.374Preuschen 4:382

Εἰ δὲ καὶ ἀνατρέχειν τις δύναται ἐπὶ τοὺς βαθυτέρους λόγους καὶ νοεῖν πῶς ὑπὸ ἀνθρώπου λέγοιτʼ ἂν τὸ »Εἰς χοῦν θανάτου »κατήγαγές με«, καὶ ὑπὸ Παύλου· »Τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;« θεωρήσει τίνα τρόπον ὅσον μὲν ἐτηρεῖτο ὁ λόγος, θάνατος οὐκ ἐθεωρεῖτο τῷ τηροῦντι αὐτόν· ὅτε δέ τις καμὼν έν τῇ προσοχῇ καὶ τηρήσει τοῦ λόγου ἢ ἀπροσεκτήσας περὶ τὸ τηρεῖν οὐκέτι αὐτὸν τετήρηκεν, τότε τὸν θάνατον ἐθεώρησεν οὐ παρʼ ἄλλον ἢ παρʼ ἑαυτόν.

Ei de kai anatrechein tis dynatai epi tous bathyterous logous kai noein pōs hypo anthrōpou legoitʼ an to »Eis choun thanatou »katēgages me«, kai hypo Paulou; »Tis me rhysetai ek tou sōmatos tou thanatou toutou?« theōrēsei tina tropon hoson men etēreito ho logos, thanatos ouk etheōreito tǭ tērounti auton; hote de tis kamōn en tę̄ prosochę̄ kai tērēsei tou logou ē aprosektēsas peri to tērein ouketi auton tetērēken, tote ton thanaton etheōrēsen ou parʼ allon ē parʼ heauton.

And if anyone can run back to the deeper accounts and understand how “You have brought me down into the dust of death” might be said by a man, and by Paul, “Who will deliver me from the body of this death?”, he will see how, as long as the word was kept, death was not seen by the one keeping it; but when someone, growing weary in attention to and keeping of the word, or careless about keeping it, no longer kept it, then he saw death, owing to no one but himself.

Ps 22:15 (21:16 LXX) (quotation, high confidence) · Rom 7:24 (quotation, high confidence)

Notes and citation

Summary: Those who grow careless in keeping the word see death through their own fault.

The quotations are Ps 22:15 (21:16 LXX) and Rom 7:24.

Notes on the original text

Digital text corrected (OCR slip): σώματος Ποῦ θανάτου → σώματος τοῦ θανάτου.

Cite (SBL): Origen, Comm. Jo. 20.374 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-374).

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20.375Preuschen 4:382

καὶ νομιστέον γε τοῦτο δόγμα εἶναι καὶ νόμον αἰώνιον, ἀεὶ ἄν ἡμῖν λεχθησομένου παραλαβοῦσι τὸν λόγον τοῦ » Ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ ὄψεται εἰς »τὸν αἰῶνα«.

kai nomisteon ge touto dogma einai kai nomon aiōnion, aei an hēmin lechthēsomenou paralabousi ton logon tou » Ean tis ton emon logon tērēsę̄, thanaton ou mē opsetai eis »ton aiōna«.

And we must think this to be a doctrine and an eternal law, which will always be said to us who have received the Word: “If anyone keeps my word, he will never see death.”

John 8:51 (quotation, high confidence)

Notes and citation

Summary: This is an eternal law for all who receive the Word.

The quotation is John 8:51.

Cite (SBL): Origen, Comm. Jo. 20.375 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-375).

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20.376Preuschen 4:382

ὥσπερ δέ, ἕν οὕτως ὀνομάσω, ἐπιπλεῖον θεωρηθὲν τὸ σκότος ἀφανίζει τὰς ὄψεις τοῦ θεωρήσαντος, οὕτως θεωρηθεὶς ὁ θάνατος ὑπὸ τοῦ τὸν λόγον μὴ τηρήσαντος θανατοῖ καὶ νεκροῖ τὴν θεωρήσασαν αὐτὸν ὄψιν καὶ ἀποτυφλοῖ, ὡς διὰ τοῦτο δεηθῆναι τοῦ ἀνοίγοντος ὀφθαλμοὺς τυφλῶν.

hōsper de, hen houtōs onomasō, epipleion theōrēthen to skotos aphanizei tas opseis tou theōrēsantos, houtōs theōrētheis ho thanatos hypo tou ton logon mē tērēsantos thanatoi kai nekroi tēn theōrēsasan auton opsin kai apotyphloi, hōs dia touto deēthēnai tou anoigontos ophthalmous typhlōn.

And just as darkness, if I may so put it, when looked at for long, destroys the eyes of the one who looks, so death, when seen by one who has not kept the word, kills and deadens the eye that saw it and blinds it, so that for this reason it needs the one who opens the eyes of the blind.

Ps 146:8 (145:8 LXX) (allusion, medium confidence)

Notes and citation

Summary: Seeing death blinds the soul's eye, which then needs Christ to open it.

The allusion is Ps 146:8 (145:8 LXX).

Cite (SBL): Origen, Comm. Jo. 20.376 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-376).

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20.377Preuschen 4:382

καὶ οἶμαί γε διὰ τοῦτο οἱ τυφλοί, ὧν σύμβολον ἦσαν οἱ ἐν τῷ εὐαγγελίῳ τυφλοί, τὰς ὄψεις ἀπολωλέκασιν, ἐπείπερ τὸν λόγον μὴ τηρήσαντες τὸν θάνατον ἐθεώρησαν. Εἶπον αὐτῷ οἱ Ἰουδαῖοι· Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις.

kai oimai ge dia touto hoi typhloi, hōn symbolon ēsan hoi en tǭ euangeliǭ typhloi, tas opseis apolōlekasin, epeiper ton logon mē tērēsantes ton thanaton etheōrēsan. Eipon autǭ hoi Ioudaioi; Nyn egnōkamen hoti daimonion echeis.

And I think that it is for this reason that the blind, of whom the blind in the Gospel were a symbol, have lost their sight, since, not having kept the word, they saw death. “The Jews said to him, ‘Now we know that you have a demon.’”

John 8:52 (quotation, high confidence)

Notes and citation

Summary: The blind in the Gospels symbolize those blinded by seeing death.

The closing quotation is John 8:52, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text): VIII, 52. → .

Cite (SBL): Origen, Comm. Jo. 20.377 (Preuschen 4:382; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/20-294/#p-20-377).

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