Commentary on the Gospel of John 28.116–28.204

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 89 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 28

28.116Preuschen 4:407

»Ἀπήγαγον τὸν Ἰησοῦν πρὸς Καϊάφαν τὸν »ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ γραμματεῖς καὶ »πρεσβύτεροι«.

»Apēgagon ton Iēsoun pros Kaïaphan ton »archierea, kai synerchontai pantes hoi archiereis kai grammateis kai »presbyteroi«.

“They led Jesus away to Caiaphas the high priest, and all the chief priests and scribes and elders come together.”

Mark 14:53 (quotation, high confidence)

Notes and citation

Summary: Mark on the gathering before Caiaphas.

The quotation is Mark 14:53 (Mark does not name Caiaphas; Origen supplies it).

Cite (SBL): Origen, Comm. Jo. 28.116 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-116).

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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.

28.117Preuschen 4:407

εἶτα πάλιν μετʼ ὀλίγα· »Ἀναστὰς ὁ ἀρχιερεὺς ἐπη- »ρώτησεν τὸν ἰησοῦν λέγων· Οὐκ ἀποκρίνῃ οὐδέν; τί οὗ τοί σου »καταμαρτυροῦσιν; ὁ δὲ ἐσιώπα καὶ οὐ δὲν ἀπεκρίνατο. πάλιν ὁ ἀρ- »χιερεὺς ἐπηρώτησεν αὐτὸν ἐκ δευτέρου λέγων· Σὺ εἶ ὁ χριστὸς ὁ »υἱὸς τοῦ εὐλογητοῦ; ὁ δὲ Ἰησοῦς ἀποκριθεὶς λέγει αὐτῷ· Σὺ εἶπας· »ὅτι ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ »δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐ- »ρανοῦ., ο δὲ ἀρχιερεὺς διαρρήξας εὐθέως τοὺς χιτῶνας αὐτοῦ«.

eita palin metʼ oliga; »Anastas ho archiereus epē- »rōtēsen ton iēsoun legōn; Ouk apokrinę̄ ouden? ti hou toi sou »katamartyrousin? ho de esiōpa kai ou den apekrinato. palin ho ar- »chiereus epērōtēsen auton ek deuterou legōn; Sy ei ho christos ho »huios tou eulogētou? ho de Iēsous apokritheis legei autǭ; Sy eipas; »hoti egō eimi, kai opsesthe ton huion tou anthrōpou kathēmenon ek »dexiōn tēs dynameōs kai erchomenon meta tōn nephelōn tou ou- »ranou., o de archiereus diarrēxas eutheōs tous chitōnas autou«.

Then again shortly after: “The high priest stood up and asked Jesus, saying, ‘Do you answer nothing? What is it that these testify against you?’ But he was silent and answered nothing. Again the high priest asked him a second time, saying, ‘Are you the Christ, the Son of the Blessed?’ And Jesus answered and says to him, ‘You say that I am; and you will see the Son of Man sitting at the right hand of Power and coming with the clouds of heaven.’ And the high priest at once tore his garments.”

Mark 14:60–63 (quotation, high confidence)

Notes and citation

Summary: Mark's account of the interrogation.

The quotation is Mark 14:60–63, in the form Origen cites.

Notes on the original text

Digital text corrected (OCR slip; misplaced space): χριστὸος ὁλίγα· »υἱὸς → χριστὸς ὁ »υἱὸς; δεφιῶν → δεξιῶν; νεφελῶντ οῦ → νεφελῶν τοῦ.

Cite (SBL): Origen, Comm. Jo. 28.117 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-117).

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28.118Preuschen 4:407

εἶτα μετʼ ὀλίγα· »Πρωΐ συμβούλιον ἐποίησαν οἱ ἀρχιερεῖς μετὰ τῶν »πρεσβυτέρων καὶ τῶν γραμματέων καὶ ὅλον τὸ συνέδριον, καὶ »δήσαντες τὸν Ἰησοῦν ἀπήγαγον εἰς τὴν αὐλὴν καὶ παρέδωκαν Πι- »λάτῳ«. εἶτα μετʼ ὀλίγα· »Κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά, »αὐτὸς δὲ οὐδὲν ἀπεκρίνετο«.

eita metʼ oliga; »Prōï symboulion epoiēsan hoi archiereis meta tōn »presbyterōn kai tōn grammateōn kai holon to synedrion, kai »dēsantes ton Iēsoun apēgagon eis tēn aulēn kai paredōkan Pi- »latǭ«. eita metʼ oliga; »Katēgoroun autou hoi archiereis polla, »autos de ouden apekrineto«.

Then shortly after: “In the morning the chief priests with the elders and the scribes and the whole council held a consultation, and they bound Jesus, led him away into the courtyard, and handed him over to Pilate.” Then shortly after: “The chief priests accused him of many things, but he answered nothing.”

Mark 15:1 (quotation, high confidence) · Mark 15:3 (quotation, high confidence)

Notes and citation

Summary: Mark on the morning council and the accusations before Pilate.

The quotations are Mark 15:1 and 15:3.

Notes on the original text

Digital text corrected (OCR slip): εἶτγα → εἶτα; πρεσβωυτέρων → πρεσβυτέρων; γραμμτέων → γραμματέων; καὶκ »δήσαντες → καὶ »δήσαντες.

Cite (SBL): Origen, Comm. Jo. 28.118 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-118).

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28.119Preuschen 4:407

ὁ δὲ Ἰωάννης φησὶν ὅτι »Ἄγουσι τὸν »Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ πραιτώριον«.

ho de Iōannēs phēsin hoti »Agousi ton »Iēsoun apo tou Kaïapha eis to praitōrion«.

And John says that “they lead Jesus from Caiaphas to the praetorium.”

John 18:28 (quotation, high confidence)

Notes and citation

Summary: John on Jesus led from Caiaphas.

The quotation is John 18:28.

Cite (SBL): Origen, Comm. Jo. 28.119 (Preuschen 4:407; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-119).

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28.120Preuschen 4:407–408

ταῦτα δὲ ἐπὶ πλεῖον ἐξεθέμεθα ὑπὲρ τοῦ διὰ πολλῶν ἁπάντων τῶν εὐαγγελιστῶν μαρ- τυριῶν παραστῆσαι τὴν χύσιν τῆς τοῦ Καϊάφα κακίας, καὶ ὅτι κατὰλύειν τοῦ Ἰησοῦ ἀγωνιζόμενος οὐδὲν ἧττον προεφήτευσεν· ὅτι μὲν οὖν προεφήτευσεν, σαφῶς ἐδίδαξεν ἡμᾶς ὁ Ἰωάννης.

tauta de epi pleion exethemetha hyper tou dia pollōn hapantōn tōn euangelistōn mar- tyriōn parastēsai tēn chysin tēs tou Kaïapha kakias, kai hoti katalyein tou Iēsou agōnizomenos ouden hētton proephēteusen; hoti men oun proephēteusen, saphōs edidaxen hēmas ho Iōannēs.

We have set these out at greater length so as to show, by many testimonies of all the evangelists, the extent of Caiaphas' wickedness, and that while striving to destroy Jesus he none the less prophesied; that he prophesied John has clearly taught us.

John 11:51 (allusion, high confidence)

Notes and citation

Summary: All four Gospels show Caiaphas' wickedness; yet John says he prophesied.

The allusion is John 11:51.

Notes on the original text

Digital text corrected (OCR slip): ἐπὶ παλεῖον → ἐπὶ πλεῖον; σφῶς ἐδίδαξεν → σαφῶς ἐδίδαξεν.

Cite (SBL): Origen, Comm. Jo. 28.120 (Preuschen 4:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-120).

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28.121Preuschen 4:408

Ζητήσεις δὲ εἰ πάντως, εἴ τις προφητεύει, ἐκ πνεύματος ἁγίου προφητεύει, κἄν τισιν φαίνηται μηδεμιᾶς ζητήσεως ἔχεσθαι λεγόμενον.

Zētēseis de ei pantōs, ei tis prophēteuei, ek pneumatos hagiou prophēteuei, kan tisin phainētai mēdemias zētēseōs echesthai legomenon.

You will ask whether, if anyone prophesies, he certainly prophesies from the Holy Spirit, even if to some this seems to be said without any need of inquiry.

Notes and citation

Summary: Does everyone who prophesies do so by the Holy Spirit?

Cite (SBL): Origen, Comm. Jo. 28.121 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-121).

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28.122Preuschen 4:408

πῶς δὲ οὐ ζητήσεως ἄξιόν ἐστιν, εἴγε Δαβὶδ μετὰ τὴν ἐπὶ τοῦ Ούρίου ἁμαρτίαν εὐλαβούμενος ἀφαιρεθῆναι ἀπʼ αὐτοῦ τὸ ἅγιον πνεῦμά φησι· »Τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπʼ »ἐμοῦ«; εἰ δέ τις προσίεται καὶ τὸ »Ἅγιον γὰρ πνεῦμα παιδείας »φεύξεται δόλον, καὶ ἀπαναστήσεται ἀπὸ λογισμῶν ἀσυνέτων« σαφῶς δόξει παρίστασθαι ὅτι φεύγει ἀπὸ τῆς δεδολιωμένης ψυχῆς, κἂν πρότερον τύχῃ πρὸ δόλου καὶ ἁμαρτίας γενόμενον ἐκεῖ, τὸ ἅγιον πνεῦμα.

pōs de ou zētēseōs axion estin, eige Dabid meta tēn epi tou Ouriou hamartian eulaboumenos aphairethēnai apʼ autou to hagion pneuma phēsi; »To pneuma to hagion sou mē antanelę̄s apʼ »emou«? ei de tis prosietai kai to »Hagion gar pneuma paideias »pheuxetai dolon, kai apanastēsetai apo logismōn asynetōn« saphōs doxei paristasthai hoti pheugei apo tēs dedoliōmenēs psychēs, kan proteron tychę̄ pro dolou kai hamartias genomenon ekei, to hagion pneuma.

And how is it not worthy of inquiry, if David, after his sin concerning Uriah, fearing that the Holy Spirit would be taken from him, says, “Do not take your Holy Spirit from me”? And if anyone also accepts “For the holy spirit of instruction will flee deceit and will withdraw from senseless reasonings,” it will seem clearly shown that the Holy Spirit flees from a soul that has become deceitful, even if it happened to be there before the deceit and sin.

Ps 51:11 (50:13 LXX) (quotation, high confidence)

Notes and citation

Summary: David feared losing the Spirit after sin, and Wisdom says the Spirit flees deceit.

The quotations are Ps 51:11 (50:13 LXX) and Wis 1:5.

Extrabiblical texts: Wis 1:5 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Origen, Comm. Jo. 28.122 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-122).

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28.123Preuschen 4:408

οὕτω δὲ ζητήσεως ἄξιόν ἐστιν τὸ περὶ τοῦ ἀγίου πνεύματος εἰ δύναται εἶναι καὶ ἐν ἁμαρτωλῷ ψυχῇ, ὥστʼ ἄν τινα εἰπεῖν ὅτι εἴπερ »Οὐδεὶς δύναται εἰπεῖν Κύριος Ἰησοῦς εἰ μὴ ἐν πνεύματι »ἁγίῳ«· πολλοὶ δὲ καὶ τῶν ἁμαρτωλῶν διάκεινται πρὸς τὸν Ἰησοῦν ὡς πρὸς κύριον, καὶ ἐν αὐτοῖς ἂν εἴη τὸ ἅγιον πνεῦμα.

houtō de zētēseōs axion estin to peri tou agiou pneumatos ei dynatai einai kai en hamartōlǭ psychę̄, hōstʼ an tina eipein hoti eiper »Oudeis dynatai eipein Kyrios Iēsous ei mē en pneumati »hagiǭ«; polloi de kai tōn hamartōlōn diakeintai pros ton Iēsoun hōs pros kyrion, kai en autois an eiē to hagion pneuma.

Thus it is worth inquiring about the Holy Spirit whether it can be even in a sinful soul, so that someone might say that, if “no one can say ‘Jesus is Lord’ except in the Holy Spirit,” and many sinners are disposed toward Jesus as toward a Lord, the Holy Spirit would be in them too.

1 Cor 12:3 (quotation, high confidence)

Notes and citation

Summary: Can the Spirit dwell in sinners, since only by the Spirit can one call Jesus Lord?

The quotation is 1 Cor 12:3.

Notes on the original text

Digital text corrected (OCR slip; stray punctuation): ψυχῇ,, ὥστʼ → ψυχῇ, ὥστʼ; δύηναται → δύναται.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 28.123 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-123).

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28.124Preuschen 4:408

καὶ τάχα ἐπεὶ οἱ μετὰ τὸ τυχεῖν αὐτοῦ ἁμαρτάνοντες οὐκ ἂν τυγχάνοιεν ἀφέσεως, διὰ τοῦτο λέγεται περὶ τῶν πρὸ τοῦ ἁγίου πνεύματός τινι ἡμαρτημένων τὸ »Πᾶσα ἁμαρτία καὶ βλασφημία ἁφεθήσεται τοῖς »υἱοῖς τῶν ἀνθρώπων«·

kai tacha epei hoi meta to tychein autou hamartanontes ouk an tynchanoien apheseōs, dia touto legetai peri tōn pro tou hagiou pneumatos tini hēmartēmenōn to »Pasa hamartia kai blasphēmia haphethēsetai tois »huiois tōn anthrōpōn«;

And perhaps, since those who sin after receiving it would not obtain forgiveness, for this reason it is said of sins committed by someone before the Holy Spirit, “Every sin and blasphemy will be forgiven the sons of men”;

Matt 12:31 (quotation, high confidence)

Notes and citation

Summary: Sins before receiving the Spirit may be forgiven;

The quotation is Matt 12:31 (compare Mark 3:28); the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 28.124 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-124).

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28.125Preuschen 4:408

περὶ δὲ τῶν μετὰ τὸ τυχεῖν ἁγίου πνεύματος ἐπταικότων τὸ »Ὀ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσας οὐκ »ἔχει ἄφεσιν οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι«. βλασφημεῖ γὰρ ἔργοις καὶ λόγοις ἁμαρτίας εἰς τὸ παρὸν πνεῦμα ἅγιον ὁ καὶ παρόντος αὐτοῦ ἐν τῇ ψυχῇ ἁμαρτάνων.

peri de tōn meta to tychein hagiou pneumatos eptaikotōn to »O de eis to hagion pneuma blasphēmēsas ouk »echei aphesin oute en toutǭ tǭ aiōni oute en tǭ mellonti«. blasphēmei gar ergois kai logois hamartias eis to paron pneuma hagion ho kai parontos autou en tę̄ psychę̄ hamartanōn.

but of those who have stumbled after receiving the Holy Spirit, “But whoever blasphemes against the Holy Spirit has no forgiveness, either in this age or in the age to come.” For one who sins while the Spirit is present in his soul blasphemes the present Holy Spirit by deeds and words of sin.

Matt 12:32 (quotation, high confidence)

Notes and citation

Summary: Sinning while the Spirit is present is blasphemy against the Spirit.

The quotation combines Matt 12:32 and Luke 12:10.

Cite (SBL): Origen, Comm. Jo. 28.125 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-125).

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28.126Preuschen 4:408

οὕτω δέ τις φήσει εἰρῆσθαι καὶ τὸ ἐν τῇ πρὸς Ἑβραίους τοῦτον ἀναγεγραμμένον τὸν τρόπον· »Ἀδύνατον γἂρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς »δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου, »καὶ καλὸν γευσαμένους θεοῦ ῥὴμα δυνάμεις τε μέλλοντος αἰῶνος, »καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦν- »τας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας«. πρόσχες γὰρ ἐν τούτοις τὸ »Μετόχους γενηθέντας πνεύματος ἁγίου«.

houtō de tis phēsei eirēsthai kai to en tę̄ pros Hebraious touton anagegrammenon ton tropon; »Adynaton gar tous hapax phōtisthentas geusamenous te tēs »dōreas tēs epouraniou kai metochous genēthentas pneumatos hagiou, »kai kalon geusamenous theou rhēma dynameis te mellontos aiōnos, »kai parapesontas, palin anakainizein eis metanoian, anastauroun- »tas heautois ton huion tou theou kai paradeigmatizontas«. prosches gar en toutois to »Metochous genēthentas pneumatos hagiou«.

Thus someone will say is meant also what is written in the letter to the Hebrews in this way: “For it is impossible, in the case of those who have once been enlightened, and have tasted the heavenly gift, and become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and have fallen away, to renew them again to repentance, since they crucify the Son of God for themselves and put him to open shame.” For note in these words “become partakers of the Holy Spirit.”

Heb 6:4–6 (quotation, high confidence)

Notes and citation

Summary: Hebrews 6 also speaks of those who fall away after sharing in the Spirit.

The quotation is Heb 6:4–6.

Notes on the original text

Digital text corrected (OCR slip): γενγθέντας → γενηθέντας.

Cite (SBL): Origen, Comm. Jo. 28.126 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-126).

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28.127Preuschen 4:408

εἰς δὲ τὸ ἐναντίον, ὡς, εἰ καὶ προεφήτευσεν ὁ Καϊάφας, οὐδὲν ἧττον οὐκ ἦν πνεῦμα ἅγιον ἐν αὐτῷ, λεχθείη ἂν τὸ »Οὔπω γὰρ ἦν πνεῦμα, »ὅτι Ἰησοῦς οὔπω ἐδοξάσθη«.

eis de to enantion, hōs, ei kai proephēteusen ho Kaïaphas, ouden hētton ouk ēn pneuma hagion en autǭ, lechtheiē an to »Oupō gar ēn pneuma, »hoti Iēsous oupō edoxasthē«.

To the contrary, that even if Caiaphas prophesied, the Holy Spirit was none the less not in him, “For the Spirit was not yet, because Jesus was not yet glorified” might be said.

John 7:39 (quotation, high confidence)

Notes and citation

Summary: On the other hand, the Spirit was “not yet” given before Jesus' glorification.

The quotation is John 7:39.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 28.127 (Preuschen 4:408; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-127).

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28.128Preuschen 4:408–409

καὶ εἴπερ οὐκ ἦν πνεῦμα οὐδὲ ἐν τοῖς ἀποστόλοις πρὸ τοῦ Ἰησοῦν δοξασθῆναι, πόσῳ πλέον οὐκ ἦν ἐν τῷ καϊάφᾳ; ἀναστὰς δὲ ὁ σωτὴρ »ἐνεφύσησεν« τοῖς μαθηταῖς »καὶ λέγει »αὐτοῖς· Λάβετε πνεῦμα ἅγιον« καὶ τὰ ἑξῆς·

kai eiper ouk ēn pneuma oude en tois apostolois pro tou Iēsoun doxasthēnai, posǭ pleon ouk ēn en tǭ kaïaphą? anastas de ho sōtēr »enephysēsen« tois mathētais »kai legei »autois; Labete pneuma hagion« kai ta hexēs;

And if the Spirit was not even in the apostles before Jesus was glorified, how much less was it in Caiaphas? But the Savior, having risen, “breathed” on the disciples “and says to them, ‘Receive the Holy Spirit,’” and what follows.

John 20:22 (quotation, high confidence)

Notes and citation

Summary: If not even the apostles had the Spirit before the resurrection, Caiaphas surely did not.

The quotation is John 20:22.

Notes on the original text

Digital text corrected (OCR slip): πρὸι τοῦ → πρὸ τοῦ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 28.128 (Preuschen 4:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-128).

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28.129Preuschen 4:409

τολμηρῶς μὲν οὖν τις παραθήσεται τὰ λεχθησόμενα πρὸς τὸ μὴ ἀπὸ ἁγίου πνεύματος προπεφητευκέναι τὸν Καϊάφαν· ὁμῶς δʼ οὖν ἐρεῖ ὅτι δύναται καὶ πονηρὰ πνεύματα μαρτυρεῖν τῷ Ἰησοῦ καὶ προφητεύειν περὶ αὐτοῦ ἢ μαρτυρεῖν αὐτῷ, ὥσπερ τὸ λέγον· »Οἴδαμέν σε τίς εἶ, ὁ ἅγιος τοῦ »θεοῦ« καὶ τὰ παρακαλοῦντα αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν καὶ λέγοντα· »Ἦλθες ἀπολέσαι ἡμᾶς;«

tolmērōs men oun tis parathēsetai ta lechthēsomena pros to mē apo hagiou pneumatos propephēteukenai ton Kaïaphan; homōs dʼ oun erei hoti dynatai kai ponēra pneumata martyrein tǭ Iēsou kai prophēteuein peri autou ē martyrein autǭ, hōsper to legon; »Oidamen se tis ei, ho hagios tou »theou« kai ta parakalounta auton hina mē epitaxę̄ autois eis tēn abysson apelthein kai legonta; »Ēlthes apolesai hēmas?«

Someone will boldly set out what will be said toward the view that Caiaphas did not prophesy from the Holy Spirit; nevertheless he will say that even evil spirits can bear witness to Jesus and prophesy about him, like the one that says, “We know who you are, the Holy One of God,” and those that begged him not to command them to go into the abyss and said, “Have you come to destroy us?”

Mark 1:24 (quotation, high confidence) · Luke 8:31 (allusion, high confidence)

Notes and citation

Summary: Evil spirits too can testify to Jesus, as the demons did.

The quotations and allusions are Mark 1:24 (compare Luke 4:34) and Luke 8:31.

Notes on the original text

Digital text corrected (OCR slip): παραθήσσεται → παραθήσεται.

Cite (SBL): Origen, Comm. Jo. 28.129 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-129).

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28.130Preuschen 4:409

Καὶ ἐν ταῖς Πράξεσι δὲ τῶν ἀποστόλων γέγραπται ταῦτα· »Ἐγένετο πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ »ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἅτις ἐργασίαν πολλὴν »παρεῖχει τοῖς κυρίοις αὐτῆς μαντευομένη. αὕτη κατακολουθήσασα »Παύλῳ καὶ ἡμῖν † ἔκραξεν λέγουσα ὅτι Οὗτοι οἱ ἄνθρωποι δοῦλοι » τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ἡμῖν ὁδὸν σω- »τηρίας«.

Kai en tais Praxesi de tōn apostolōn gegraptai tauta; »Egeneto poreuomenōn hēmōn eis tēn proseuchēn paidiskēn tina »echousan pneuma pythōna hypantēsai hēmin, hatis ergasian pollēn »pareichei tois kyriois autēs manteuomenē. hautē katakolouthēsasa »Paulǭ kai hēmin † ekraxen legousa hoti Houtoi hoi anthrōpoi douloi » tou theou tou hypsistou eisin, hoitines katangellousin hēmin hodon sō- »tērias«.

And in the Acts of the Apostles this is written: “It happened, as we were going to the place of prayer, that a slave girl who had a spirit of divination met us, who brought her masters much gain by fortune-telling. She followed Paul and us and cried out, saying, ‘These men are servants of the Most High God, who proclaim to us a way of salvation.’”

Textual problem in this passage: see the notes.

Acts 16:16–17 (quotation, high confidence)

Notes and citation

Summary: The slave girl with a Pythian spirit also bore witness to the apostles.

The quotation is Acts 16:16–17; a dagger marks a doubtful reading.

Notes on the original text

Digital text corrected (stray space): πνεῦμ α πύθωνα → πνεῦμα πύθωνα.

Cite (SBL): Origen, Comm. Jo. 28.130 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-130).

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28.131Preuschen 4:409

φήσει οὖν ὁ τούτοις συγχρώμενος ὅτι οὐδὲν ἀποδεῖ προφητείας ὁ τοῦ πύθωνος λόγος, μαρτυρῶν τοῖς ἀποστόλοις καὶ προτρέπων ὡς ἐπὶ ὁδὸν σωτηρίας καταγγελλομένην πιστεύειν τοὺς ἀκούσαντας.

phēsei oun ho toutois synchrōmenos hoti ouden apodei prophēteias ho tou pythōnos logos, martyrōn tois apostolois kai protrepōn hōs epi hodon sōtērias katangellomenēn pisteuein tous akousantas.

One who uses these, then, will say that the word of the Pythian spirit falls in no way short of prophecy, bearing witness to the apostles and urging the hearers to believe in the proclaimed way of salvation.

Acts 16:17 (allusion, high confidence)

Notes and citation

Summary: Her words were effectively prophecy.

Cite (SBL): Origen, Comm. Jo. 28.131 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-131).

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28.132Preuschen 4:409

ἐπεὶ δὲ καὶ τὰ τοῦ Βαλαὰμ παρεθέμεθα, πρόσχες εἰ δύναται καὶ περὶ αὐτοῦ λέγεσθαι ὅτι οὐ θεόθεν ἐλάλησεν ἀλλʼ ἀπὸ ἀγγέλου· »Ἔστη, γάρ φησιν, ὁ ἄγγελος τοῦ θεοῦ ἐν τῇ ὁδῷ ἐνδιαβάλλειν αὐ- »τόν. καὶ αὐτὸς ἐπιβεβήκει ἐπὶ τῆς ὄνου αὐτοῦ καὶ οἱ δύο παῖδες »αὐτοῦ μετʼ αὐτοῦ. καὶ ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ θεοῦ ἀνθε- »στηκότα ἐν τῇ ὁδῷ, καὶ τῆν ῥομφαίαν αὐτοῦ ἐσπασμένην ἐν τῇ »χειρὶ αὐτοῦ, καὶ ἐξέκλινεν ἡ ὄνος ἐκ τῆς ὁδοῦ καὶ ἐπορεύετο εἰς »τὸ πεδίον. καὶ ἐπάταξεν Βαλαὰμ τὴν ὅνον ἐν τῇ ῥάβδῳ τοῦ »εὐθῦναι αὐτὴν ἐν τῇ ὁδῷ· καὶ ἔστη ὁ ἄγγελος τοῦ θεοῦ ἐν ταῖς αὔλαξι »τῶν ἀμπέλων, φραγμὸς ἐντεῦθεν καὶ φραγμὸς ἐντεῦθεν«. εἶτα μετʼ ὀλίγα·

epei de kai ta tou Balaam parethemetha, prosches ei dynatai kai peri autou legesthai hoti ou theothen elalēsen allʼ apo angelou; »Estē, gar phēsin, ho angelos tou theou en tę̄ hodǭ endiaballein au- »ton. kai autos epibebēkei epi tēs onou autou kai hoi dyo paides »autou metʼ autou. kai idousa hē onos ton angelon tou theou anthe- »stēkota en tę̄ hodǭ, kai tēn rhomphaian autou espasmenēn en tę̄ »cheiri autou, kai exeklinen hē onos ek tēs hodou kai eporeueto eis »to pedion. kai epataxen Balaam tēn honon en tę̄ rhabdǭ tou »euthynai autēn en tę̄ hodǭ; kai estē ho angelos tou theou en tais aulaxi »tōn ampelōn, phragmos enteuthen kai phragmos enteuthen«. eita metʼ oliga;

And since we have set out also the things concerning Balaam, consider whether it can be said of him too that he spoke not from God but from an angel: “The angel of God,” it says, “stood in the way to oppose him. And he was riding on his donkey, and his two servants were with him. And the donkey, seeing the angel of God standing against him in the way, and his sword drawn in his hand, turned aside out of the way and went into the field. And Balaam struck the donkey with his rod to turn her into the way; and the angel of God stood in the furrows of the vineyards, a wall on this side and a wall on that side.” Then shortly after:

Num 22:22–24 (quotation, high confidence)

Notes and citation

Summary: Perhaps Balaam spoke from an angel rather than from God, as the story of the donkey suggests.

The quotation is Num 22:22–24 (LXX); the sentence continues in the next section.

Notes on the original text

Digital text corrected (OCR slip): αὐτοπυ → αὐτοῦ.

Cite (SBL): Origen, Comm. Jo. 28.132 (Preuschen 4:409; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-132).

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28.133Preuschen 4:409–410

»Ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ θεοῦ συνεκάθισεν ὑποκάτω Βα- »λαάμ«. καὶ πάλιν μετʼ ὀλίγα· »Εἶπεν αὐτῷ ὁ ἄγγελος τοῦ θεοῦ· Διατί »ἐπάταξας τὴν ὄνον σου τοῦτο τρίτον; καὶ ἰδοὺ ἐγὼ ἐξῆλθον εἰς δια- »βολήν σου, ὅτι οὐκ εὐθεῖα ἡ ὁδός σου ἐναντίον μου· καὶ ἰδοῦσά με« »ἡ ὄνος ἐξέκλινεν ἀπʼ ἐμοῦ τοῦτο τρίτον· καὶ εἰ μὴ ἐξέκλινεν ἀπʼ »ἐμοῦ, νῦν σὲ μὲν ἂν ἀπέκτεινα ἐκείνην δʼ ἂν περιεποιησάμην. καὶ »εἶπεν βαλαὰμ τῷ ἀγγέλῳ· Κύριε, ἡμάρτηκα, οὐ γὰρ ἠπιστάμην ὅτι »σὺ ἀνθέστηκας εἰς συνάντησίν μοι ἐν τῇ ὁδῷ· καὶ νῦν εἰ μή σοι »ἀρέσκει, ἀποστραφήσομαι. καὶ εἶπεν ὁ ἄγγελος τοῦ θεοῦ πρὸς »Βαλαάμ· Συμπορεύθητι μετὰ τῶν ἀνθρώπων· πλὴν τὸ ῥῆμα ὃ »ἐὰν εἴπω πρὸς σὲ τοῦτο φυλάξῃ λαλῆσαι«.

»Idousa hē onos ton angelon tou theou synekathisen hypokatō Ba- »laam«. kai palin metʼ oliga; »Eipen autǭ ho angelos tou theou; Diati »epataxas tēn onon sou touto triton? kai idou egō exēlthon eis dia- »bolēn sou, hoti ouk eutheia hē hodos sou enantion mou; kai idousa me« »hē onos exeklinen apʼ emou touto triton; kai ei mē exeklinen apʼ »emou, nyn se men an apekteina ekeinēn dʼ an periepoiēsamēn. kai »eipen balaam tǭ angelǭ; Kyrie, hēmartēka, ou gar ēpistamēn hoti »sy anthestēkas eis synantēsin moi en tę̄ hodǭ; kai nyn ei mē soi »areskei, apostraphēsomai. kai eipen ho angelos tou theou pros »Balaam; Symporeuthēti meta tōn anthrōpōn; plēn to rhēma ho »ean eipō pros se touto phylaxę̄ lalēsai«.

“The donkey, seeing the angel of God, lay down under Balaam.” And again shortly after: “The angel of God said to him, ‘Why have you struck your donkey these three times? Behold, I came out to oppose you, because your way was not straight before me; and the donkey saw me and turned aside from me these three times; and if she had not turned aside from me, I would now have killed you and saved her alive.’ And Balaam said to the angel, ‘Lord, I have sinned, for I did not know that you stood against me in the way; and now, if it does not please you, I will turn back.’ And the angel of God said to Balaam, ‘Go with the men; but the word that I speak to you, that you shall take care to speak.’”

Num 22:27 (quotation, high confidence) · Num 22:32–35 (quotation, high confidence)

Notes and citation

Summary: The angel tells Balaam to speak only what the angel says.

The quotations are Num 22:27 and 22:32–35.

Notes on the original text

Digital text corrected (OCR slip; missing space): καὶπάλιν → καὶ πάλιν; συνάντηςίν → συνάντησίν.

Cite (SBL): Origen, Comm. Jo. 28.133 (Preuschen 4:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-133).

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28.134Preuschen 4:410

παρατήρει γὰρ ὅτι ἄγγελός ἐστιν ὁ λέγων· »Τὸ ῥῆμα ὃ ἐὰν εἴπω πρὸς σὲ τοῦτο φυλ- »λάξῃ λαλῆσαι«.

paratērei gar hoti angelos estin ho legōn; »To rhēma ho ean eipō pros se touto phyl- »laxę̄ lalēsai«.

For observe that it is an angel who says, “The word that I speak to you, that you shall take care to speak.”

Num 22:35 (quotation, high confidence)

Notes and citation

Summary: It is the angel who gives Balaam the word.

The quotation is Num 22:35.

Notes on the original text

Digital text corrected (OCR slip): ἡῆμα → ῥῆμα.

Cite (SBL): Origen, Comm. Jo. 28.134 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-134).

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28.135Preuschen 4:410

ἀλλὰ φήσεις ὅτι μετʼ ὀλίγα ἐφάνη ὁ θεὸς τῷ Βαλαὰμ καὶ εἶπεν πρὸς αὐτὸν Βαλαάμ· »Τοὺς ἑπτὰ βωμοὺς ἡτοίμασα »καὶ ἀνεβίβασα μόσχον καὶ κριὸν ἐπὶ τὸν βωμόν. καὶ ἐνέβαλεν ὁ »θεὸς ῥῆμα εἰς τὸ στόμα Βαλαὰμ καὶ εἶπεν· Ἐπιστραφεὶς πρὸς βα- »λαὰμ οὕτω λαλήσεις«.

alla phēseis hoti metʼ oliga ephanē ho theos tǭ Balaam kai eipen pros auton Balaam; »Tous hepta bōmous hētoimasa »kai anebibasa moschon kai krion epi ton bōmon. kai enebalen ho »theos rhēma eis to stoma Balaam kai eipen; Epistrapheis pros ba- »laam houtō lalēseis«.

But you will say that shortly after God appeared to Balaam, and Balaam said to him, “I have prepared the seven altars and offered a calf and a ram on each altar. And God put a word into Balaam's mouth and said, ‘Return to Balak, and thus you shall speak.’”

Num 23:4–5 (quotation, high confidence)

Notes and citation

Summary: Yet shortly after, God himself put the word in Balaam's mouth.

The quotation is Num 23:4–5 (the digital text reads “Balaam” for “Balak”).

Notes on the original text

Digital text corrected (OCR slip): ἀφάνη → ἐφάνη.

Cite (SBL): Origen, Comm. Jo. 28.135 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-135).

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28.136Preuschen 4:410

καὶ σὺ δὲ πρόσχες πῶς ἀμφότερα ἀληθῆ ἐστὶν καὶ τὸ ὑπὸ τοῦ ἀγγέλου λεγόμενον ἐν τῷ »Ὅ ἐὰν εἴπω πρὸς »σὲ τοῦτο φυλάξῃ λαλῆσαι«· καὶ τὸ ὑπὸ τῆς γραφῆς ἀπαγγελλόμενον ὅτι »Ἐνέβαλεν ὁ θεὸς ῥῆμα εἰς τὸ στόμα βαλαὰμ καὶ εἶπεν«.

kai sy de prosches pōs amphotera alēthē estin kai to hypo tou angelou legomenon en tǭ »Ho ean eipō pros »se touto phylaxę̄ lalēsai«; kai to hypo tēs graphēs apangellomenon hoti »Enebalen ho theos rhēma eis to stoma balaam kai eipen«.

And you too consider how both are true: what is said by the angel in “What I speak to you, that you shall take care to speak,” and what is reported by Scripture, that “God put a word into Balaam's mouth and said.”

Num 22:35 (quotation, high confidence) · Num 23:5 (quotation, high confidence)

Notes and citation

Summary: Both the angel's and God's words are true.

The quotations are Num 22:35 and 23:5.

Cite (SBL): Origen, Comm. Jo. 28.136 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-136).

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28.137Preuschen 4:410

τὸ δὲ »Ἐγενήθη πνεῦμα θεοῦ ἐπʼ αὐτῷ« ὠβελίσαμεν, μήτε αὐτὸ μήτε παραπλήσιόν τι αὐτῷ εὑρόντες ἐν ταῖς λοιπαῖς ἐκδόσεσιν.

to de »Egenēthē pneuma theou epʼ autǭ« ōbelisamen, mēte auto mēte paraplēsion ti autǭ heurontes en tais loipais ekdosesin.

But “And the Spirit of God came upon him” we have marked with an obelus, having found neither it nor anything like it in the other versions.

Num 23:7 (allusion, medium confidence)

Notes and citation

Summary: Origen obelized “the Spirit of God came upon him,” absent from other Greek versions.

Origen refers to his Hexapla, where an obelus marked Septuagint text lacking in the Hebrew and other versions. The phrase stands in the LXX of Num 23:7.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 28.137 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-137).

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28.138Preuschen 4:410

πάλιν τε αὖ μετʼ ὀλίγα· »Συνήντησεν, φησίν, ὁ θεὸς τῷ Βαλαὰμ καὶ ἐνέ- »βαλεν ῥῆμα εἰς τὸ στόμα αὐτοῦ καὶ εἶπεν· Ἀποστράφηθι πρὸς Βα- »λαὰκ καὶ τάδε λαλήσεις«.

palin te au metʼ oliga; »Synēntēsen, phēsin, ho theos tǭ Balaam kai ene- »balen rhēma eis to stoma autou kai eipen; Apostraphēthi pros Ba- »laak kai tade lalēseis«.

And again shortly after: “God met Balaam,” it says, “and put a word into his mouth and said, ‘Return to Balak, and these things you shall speak.’”

Num 23:16 (quotation, high confidence)

Notes and citation

Summary: Again God puts a word in Balaam's mouth.

The quotation is Num 23:16.

Cite (SBL): Origen, Comm. Jo. 28.138 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-138).

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28.139Preuschen 4:410

Εἰς ταῦτα δὲ πάντα ὁ ἀποτολμῶν φήσει ὅτι καὶ ἐπὶ τοῦ Σαοὺλ εἴρηται· »Πνεῦμα θεοῦ πονηρὸν »ἔπνιγεν αὐτόν«. ἀλλὰ καὶ πνεῦμα ψευδὲς ἐξελθὸν γέγονεν ἐν στόματι πάντων τῶν προφητῶν τοῦ Ἀχαάβ, εἰπόντος κυρίου· »Τίς »ἀπατήσει τὸν Ἀχαάβ«;· καὶ ἐξελθόντος πνεύματος ψευδοῦς καὶ εἰπόντος· »Ἐγὼ ἀπατήσω«.

Eis tauta de panta ho apotolmōn phēsei hoti kai epi tou Saoul eirētai; »Pneuma theou ponēron »epnigen auton«. alla kai pneuma pseudes exelthon gegonen en stomati pantōn tōn prophētōn tou Achaab, eipontos kyriou; »Tis »apatēsei ton Achaab«?; kai exelthontos pneumatos pseudous kai eipontos; »Egō apatēsō«.

To all these, the one who ventures will say that of Saul too it is said, “An evil spirit of God choked him.” And also a lying spirit went out and was in the mouth of all Ahab's prophets, when the Lord said, “Who will deceive Ahab?”, and a lying spirit came out and said, “I will deceive him.”

1 Sam 16:14 (quotation, high confidence) · 1 Kgs 22:20–22 (quotation, high confidence)

Notes and citation

Summary: Scripture also speaks of an evil spirit from God on Saul, and of a lying spirit in Ahab's prophets.

The quotations are 1 Sam 16:14 (LXX) and 1 Kgs 22:20–22 (3 Kingdoms).

Cite (SBL): Origen, Comm. Jo. 28.139 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-139).

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28.140Preuschen 4:410

Ταῦτα μὲν οὖν εἰς τοὺς τόπους ἐζητήσθω, δυναμένου τινὸς ἀφʼ ἐαυτοῦ τὰ ἀκόλουθα τοῖς ἐκτεθεῖσιν ῥητοῖς σκοπῆσαι περὶ τοῦ πῶς προεφήτευσεν ὁ Καϊάφας. μήποτε δὲ καὶ ταῦτα εἰς τὴν προφητείαν αὐτοῦ λεκτέον, ὅτι ἐπεὶ μὴ ἅγιος ἦν, εἰ καὶ προεφήτευσεν, <ἀλλʼ οὐκ ἀπὸ πνεύματος ἁγίου προεφήτευσεν>.

Tauta men oun eis tous topous ezētēsthō, dynamenou tinos aphʼ eautou ta akoloutha tois ektetheisin rhētois skopēsai peri tou pōs proephēteusen ho Kaïaphas. mēpote de kai tauta eis tēn prophēteian autou lekteon, hoti epei mē hagios ēn, ei kai proephēteusen, <allʼ ouk apo pneumatos hagiou proephēteusen>.

Let these things, then, be inquired into on the passages, since someone can himself consider what follows from the texts set out about how Caiaphas prophesied. But perhaps this too must be said about his prophecy: that since he was not holy, even if he prophesied, he did not prophesy from the Holy Spirit.

John 11:51 (allusion, high confidence)

Notes and citation

Summary: Since Caiaphas was not holy, he did not prophesy by the Holy Spirit.

The last clause is supplied by the editor.

Cite (SBL): Origen, Comm. Jo. 28.140 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-140).

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28.141Preuschen 4:410

ὥσπερ δὲ ζητήσεως ἄξιόν ἐστιν πῶς προεφήτευσεν Καϊάφας, οὕτως καὶ ἐν τῇ πρώτῃ τῶν Βασιλειῶν ζητήσεις πῶς προεφήτευσαν οἱ ἄγγελοι τοῦ Σαοὺλ σταλέντες ἐπὶ τὸν Δαβίδ, καὶ μετʼ αὐτοὺς ὁ Σαούλ.

hōsper de zētēseōs axion estin pōs proephēteusen Kaïaphas, houtōs kai en tę̄ prōtę̄ tōn Basileiōn zētēseis pōs proephēteusan hoi angeloi tou Saoul stalentes epi ton Dabid, kai metʼ autous ho Saoul.

And just as it is worth inquiring how Caiaphas prophesied, so also in the first book of Kingdoms you will inquire how the messengers of Saul, sent against David, prophesied, and after them Saul.

1 Sam 19:20–24 (allusion, high confidence)

Notes and citation

Summary: Similarly, Saul's messengers and Saul himself prophesied.

The allusion is 1 Sam 19:20–24.

Cite (SBL): Origen, Comm. Jo. 28.141 (Preuschen 4:410; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-141).

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28.142Preuschen 4:410–411

γέγραπται γάρ· »Καὶ ἀπηγγέλη τῷ Σαοὺλ λέγοντες· Ἰδοὺ Δαβὶδ εἰς Αὐὼθ ἐν Ῥαμά. »καὶ ἀπέστειλεν Σαοὺλ ἀγγέλους λαβεῖν τὸν Δαβίδ, καὶ εἴδοσαν τὴν »ἐκκλησίαν τῶν προφητῶν, καὶ Σαμουὴλ εἱστήκει καθεστηκὼς ἐπʼ »αὐτῶν.

gegraptai gar; »Kai apēngelē tǭ Saoul legontes; Idou Dabid eis Auōth en Rhama. »kai apesteilen Saoul angelous labein ton Dabid, kai eidosan tēn »ekklēsian tōn prophētōn, kai Samouēl heistēkei kathestēkōs epʼ »autōn.

For it is written: “And it was told Saul, saying, ‘Behold, David is at Naioth in Ramah.’ And Saul sent messengers to take David, and they saw the assembly of the prophets, and Samuel was standing appointed over them.

1 Sam 19:19–20 (quotation, high confidence)

Notes and citation

Summary: The story of Saul's messengers at Ramah.

The quotation is 1 Sam 19:19–20 (LXX “Auoth”).

Notes on the original text

Digital text corrected (OCR slip): ἐκκληςίαν → ἐκκλησίαν.

Cite (SBL): Origen, Comm. Jo. 28.142 (Preuschen 4:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-142).

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28.143Preuschen 4:411

καὶ ἐγενήθη ἐπὶ τοὺς ἀγγέλους Σαοὺλ πνεῦμα κυρίου καὶ »προεφήτευσαν καὶ αὐτοί. καὶ ἀπηγγέλη τῷ Σαούλ, καὶ ἀπέστειλεν »ἀγγέλους ἑτέρους καὶ προεφήτευσαν καὶ αὐτοί.

kai egenēthē epi tous angelous Saoul pneuma kyriou kai »proephēteusan kai autoi. kai apēngelē tǭ Saoul, kai apesteilen »angelous heterous kai proephēteusan kai autoi.

And the Spirit of the Lord came upon the messengers of Saul, and they too prophesied. And it was told Saul, and he sent other messengers, and they too prophesied.

1 Sam 19:20–21 (quotation, high confidence)

Notes and citation

Summary: The messengers prophesied.

The quotation is 1 Sam 19:20–21.

Cite (SBL): Origen, Comm. Jo. 28.143 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-143).

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28.144Preuschen 4:411

καὶ ἐθυμώθη ὀργῇ »Σαούλ, καὶ ἐπορεύθη εἰς Ἀρμαθαΐμ καὶ ἔρχεται ἕως τοῦ φρέατος »τοῦ μεγάλου καὶ ἐν τῇ ὁδῷ ἐς Σωφεῖν, καὶ ἐπηρώτησεν καὶ εἶπεν·

kai ethymōthē orgę̄ »Saoul, kai eporeuthē eis Armathaïm kai erchetai heōs tou phreatos »tou megalou kai en tę̄ hodǭ es Sōphein, kai epērōtēsen kai eipen;

And Saul was angered with wrath, and went to Armathaim, and comes as far as the great well that is on the way to Sephi, and asked and said,

1 Sam 19:21–22 (quotation, high confidence)

Notes and citation

Summary: Saul himself went to Ramah.

The quotation is 1 Sam 19:21–22 (LXX).

Cite (SBL): Origen, Comm. Jo. 28.144 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-144).

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28.145Preuschen 4:411

»Ποῦ Σαμουὴλ καὶ Δαβίδ; καὶ εἶπον· Ἰδοὺ εἰς Αὐὼθ Ῥαμά. καὶ »ἐπορεύθη ἐκεῖθεν εἰς Αὐὼθ Ῥαμά· καὶ ἐγενήθη ἐπʼ αὐτὸν πνεῦμα »θεοῦ, καὶ ἐπορεύετο πορευόμενος καὶ προφητεύων ἕως ἐλθὼν εἰς »Αὐὼθ Ῥαμά. καὶ ἐξεδύσατο τὰ ἱμάτια αὐτοῦ καὶ προεφήτευσεν »ἐνώπιον Σαμουήλ, καὶ ἔπεσεν γυμνὸς ὅλην τὴν ἡμέραν ἐκείνην καὶ »ὅλην τὴν νύκτα. διὰ τοῦτο ἔλεγον· Εἰ καὶ Σαοὺλ ἐν προφήταις«;

»Pou Samouēl kai Dabid? kai eipon; Idou eis Auōth Rhama. kai »eporeuthē ekeithen eis Auōth Rhama; kai egenēthē epʼ auton pneuma »theou, kai eporeueto poreuomenos kai prophēteuōn heōs elthōn eis »Auōth Rhama. kai exedysato ta himatia autou kai proephēteusen »enōpion Samouēl, kai epesen gymnos holēn tēn hēmeran ekeinēn kai »holēn tēn nykta. dia touto elegon; Ei kai Saoul en prophētais«?

‘Where are Samuel and David?’ And they said, ‘Behold, at Naioth in Ramah.’ And he went from there to Naioth in Ramah; and the Spirit of God came upon him too, and he went on prophesying until he came to Naioth in Ramah. And he stripped off his clothes and prophesied before Samuel, and lay naked all that day and all that night. Therefore they said, ‘Is Saul too among the prophets?’”

1 Sam 19:22–24 (quotation, high confidence)

Notes and citation

Summary: Saul too prophesied before Samuel.

The quotation is 1 Sam 19:22–24.

Cite (SBL): Origen, Comm. Jo. 28.145 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-145).

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28.146Preuschen 4:411

ἀναγκαίως δὲ νομίζω καὶ ταῦτα παρατεθεῖσθαι ὑπὲρ τοῦ φανῆναι πῶς ἁμαρτωλοὶ προφητεύουσιν, καὶ πότερον ἐξ ἁγίου πνεύματος ἢ ἀπὸ ἄλλης δυνάμεως, ὅσον γε ἐπὶ τῷ μαρτυρεῖν τῇ ἀληθείᾳ μὴ ψευδομένης.

anankaiōs de nomizō kai tauta paratetheisthai hyper tou phanēnai pōs hamartōloi prophēteuousin, kai poteron ex hagiou pneumatos ē apo allēs dynameōs, hoson ge epi tǭ martyrein tę̄ alētheią mē pseudomenēs.

I think these things too had necessarily to be set out, to show how sinners prophesy, and whether from the Holy Spirit or from another power, at least one that does not lie in bearing witness to the truth.

Notes and citation

Summary: These examples show that sinners can prophesy, and raise the question from which power.

Notes on the original text

Digital text corrected (editor's page number leaked into the digital text): ἢ 362 Η ἀπὸ → ἢ ἀπὸ.

Cite (SBL): Origen, Comm. Jo. 28.146 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-146).

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28.147Preuschen 4:411

πάλιν τε αὖ ἐν τῇ πρώτῃ τῶν Βασιλειῶν εὑρίσκονται οἱ τῶν εἰδώλων μάντεις ὑποδεικνύντες τὰ περὶ τῆς κιβωτοῦ, καὶ ὅτι ἐπὰν βόες πρωτοτοκεύουσαι τὴν ὁδὸν Ἰησοῦ τοῦ Βεθσαμυσαίου πορευθῶσιν, σημαίνουσιν ἀπὸ θεοῦ γεγονέναι τὴν πληγὴν τοῖς Φιλιστιαίοις.

palin te au en tę̄ prōtę̄ tōn Basileiōn heuriskontai hoi tōn eidōlōn manteis hypodeiknyntes ta peri tēs kibōtou, kai hoti epan boes prōtotokeuousai tēn hodon Iēsou tou Bethsamysaiou poreuthōsin, sēmainousin apo theou gegonenai tēn plēgēn tois Philistiaiois.

And again in the first book of Kingdoms the diviners of the idols are found showing the things about the ark, and that if cows that had calved for the first time went on the road to Joshua of Beth-shemesh, this would signify that the plague on the Philistines was from God.

1 Sam 6:2–14 (allusion, high confidence)

Notes and citation

Summary: Even the Philistine diviners spoke truly about the ark.

The allusion is 1 Sam 6:2–14.

Cite (SBL): Origen, Comm. Jo. 28.147 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-147).

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28.148Preuschen 4:411

οὐδὲ τὰ περὶ τὴν ἐγγαστρίμυθον καὶ τὸν Σαμουὴλ ἐν τοῖς τόποις τούτοις παρασιωπητέον, ἀφʼ ὧν ἔμαθεν ὁ Σαούλ, ὅτι τῇ

oude ta peri tēn engastrimython kai ton Samouēl en tois topois toutois parasiōpēteon, aphʼ hōn emathen ho Saoul, hoti tę̄

Nor should the things about the medium and Samuel be passed over in these passages, from which Saul learned that on the

1 Sam 28:19 (allusion, high confidence)

Notes and citation

Summary: The medium of Endor also spoke truly to Saul.

The allusion is 1 Sam 28:19; the sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 28.148 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-148).

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28.149Preuschen 4:411

ἐξῆς ἔμελλεν ἅμα τοῖς υἱοῖς ἀναιρεθήσεσθαι ἡμέρᾳ. τὸ δὲ ἀκριβὲς ἐν τοῖς τόποις ὄψεται ὁ δυνάμενος διαλαβεῖν περὶ διαφόρων δυνάμεων, χειρόνων καὶ κρειττόνων, εἰ δὲ καὶ εἶέν τινες μεταξύ, καὶ περὶ τούτων.

exēs emellen hama tois huiois anairethēsesthai hēmerą. to de akribes en tois topois opsetai ho dynamenos dialabein peri diaphorōn dynameōn, cheironōn kai kreittonōn, ei de kai eien tines metaxy, kai peri toutōn.

next day he would be killed together with his sons. But the precise sense in these passages will be seen by one who can distinguish different powers, worse and better, and, if there are some in between, these too.

1 Sam 28:19 (allusion, high confidence)

Notes and citation

Summary: Understanding these requires distinguishing good, evil, and intermediate powers.

Cite (SBL): Origen, Comm. Jo. 28.149 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-149).

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28.150Preuschen 4:411

πάλιν τε αὖ ὁ βουλόμενος ἀπὸ χείρονος δυνάμεως προπεφητευκέναι τὸν Καϊάφαν φήσει ὅτι οὐδὲν παράδοξόν ἐστιν πονηρὰν δύναμιν ταῦτα εἰρηκέναι, ὅπου γε οὐ πάντη ἀγνοῶν καὶ ὁ διάβολος εὑρίσκεται τὸν Ἰησοῦν υἱὸν ὄντα θεοῦ ἐν τοῖς ἀναγραφεῖσιν ὑπὸ τῶν εὐαγγελιστῶν εἰρῆσθαι ὑπʼ αὐτοῦ πρὸς τὸν κύριον.

palin te au ho boulomenos apo cheironos dynameōs propephēteukenai ton Kaïaphan phēsei hoti ouden paradoxon estin ponēran dynamin tauta eirēkenai, hopou ge ou pantē agnoōn kai ho diabolos heurisketai ton Iēsoun huion onta theou en tois anagrapheisin hypo tōn euangelistōn eirēsthai hypʼ autou pros ton kyrion.

Again, one who wishes Caiaphas to have prophesied from a worse power will say that it is not at all surprising that a wicked power said these things, since even the devil is found not wholly ignorant that Jesus is the Son of God, in what the evangelists record him to have said to the Lord.

Matt 4:3 (allusion, high confidence) · Matt 4:6 (allusion, high confidence)

Notes and citation

Summary: Even the devil knew Jesus was the Son of God, so an evil power could have prophesied through Caiaphas.

The allusion is Matt 4:3, 6.

Notes on the original text

Digital text corrected (OCR slip): εἰρῆσαι → εἰρῆσθαι.

Cite (SBL): Origen, Comm. Jo. 28.150 (Preuschen 4:411; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-150).

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28.151Preuschen 4:411–412

φήσει δὲ ὅτι καὶ πονηρία τις ἔκκειται τῇ ἐνεργούσῃ δυνάμει ταῦτα προφητεύεσθαι περὶ τοῦ σωτῆρος· σκοπὸς γὰρ ἦν αὐτῇ οὐ τὸ πιστοποιῆσαι τοῦς ἀκροωμένους ἀλλ ἐρεθίσαι τοὺς ἐν τῷ συνεδρίῳ ἀρχιερεῖς καὶ Φαρισαίους κατὰ τοῦ Ἰησοῦ ἵνα αὐτὸν ἀποκτείνωσιν, ὅπερ οὐκ ἦν κατὰ τὸ ἅγιον πνεῦμα ἐνεργῆσαι.

phēsei de hoti kai ponēria tis ekkeitai tę̄ energousę̄ dynamei tauta prophēteuesthai peri tou sōtēros; skopos gar ēn autę̄ ou to pistopoiēsai tous akroōmenous all erethisai tous en tǭ synedriǭ archiereis kai Pharisaious kata tou Iēsou hina auton apokteinōsin, hoper ouk ēn kata to hagion pneuma energēsai.

And he will say that some wickedness is also set before the power at work in prophesying these things about the Savior; for its aim was not to bring the hearers to faith but to provoke the chief priests and Pharisees in the council against Jesus so that they might kill him, which the Holy Spirit would not work.

John 11:53 (allusion, high confidence)

Notes and citation

Summary: The power behind Caiaphas aimed to provoke the council to kill Jesus, which the Holy Spirit would never do.

Notes on the original text

Digital text corrected (OCR slip; stray punctuation): πονηρία τις; → πονηρία τις; αὐ τὸ πιστοποιῆσαι → οὐ τὸ πιστοποιῆσαι; ἀποκτείνωνσιν → ἀποκτείνωσιν; πενῦμα → πνεῦμα.

Cite (SBL): Origen, Comm. Jo. 28.151 (Preuschen 4:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-151).

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28.152Preuschen 4:412

Ὅρα γὰρ εἰ μὴ παροξῦναι βούλεται τοὺς ἀκροωμένους εἴτε ὁ Καϊάφας εἴτε τὸ ἐνεργοῦν αὐτὸν προφητεύειν πρὸς τὸ ἀποκτεῖναι τὸν Ἰησοῦν διὰ τοῦ »Ὑμεῖς οὐκ οἴδατε ούδὲ λογίζεσθε »ὅτι συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ, καὶ »μὴ ὅλον τὸ ἔθνος ἀπόληται«.

Hora gar ei mē paroxynai bouletai tous akroōmenous eite ho Kaïaphas eite to energoun auton prophēteuein pros to apokteinai ton Iēsoun dia tou »Hymeis ouk oidate oude logizesthe »hoti sympherei hēmin hina heis anthrōpos apothanę̄ hyper tou laou, kai »mē holon to ethnos apolētai«.

For see whether either Caiaphas or what moved him to prophesy does not wish to incite the hearers to kill Jesus through “You know nothing, nor do you reckon that it is expedient for us that one man should die for the people, and not the whole nation perish.”

John 11:49–50 (quotation, high confidence)

Notes and citation

Summary: Caiaphas' words were meant to incite the killing of Jesus.

The quotation is John 11:49–50.

Notes on the original text

Digital text corrected (OCR slip): ἡπὲρ τοῦ λαοῦ → ὑπὲρ τοῦ λαοῦ.

Cite (SBL): Origen, Comm. Jo. 28.152 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-152).

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28.153Preuschen 4:412

ἆρά γε ὁ λέγων· »Συμφέρει ἡμῖν« ὅπερ μέρος ἦν τῆς προφητείας αὐτοῦ, ἀληθεύει ἢ ψεύδεται; εἰ μὲν γὰρ ἀληθεύει, σώζεται ὁ Καϊάφας καὶ οἱ ἐν τῷ συνεδρίῳ κατὰ τοῦ Ἰησοῦ ἀγωνιζόμενοι, ἀποθανόντος τοῦ Ἰησοῦ ὑπὲρ τοῦ λαοῦ, καὶ τυγχάνουσι τοῦ συμφέροντος· εἰ δὲ ἄτοπον φάσκειν τὸν Καϊάφαν καὶ τοὺς ἐν τῷ κατὰ τοῦ Ἰησοῦ συνεδρίῳ σώζεσθαι καὶ τοῦ συμφέροντος τετευχέναι ἀποθανόντος τοῦ Ἰησοῦ, δῆλον ὅτι οὐχ ἄγιον πνεῦμα ἦν τὸ ταῦτα ἐνεργῆσαν λέγεσθαι· ἅγιον γὰρ πνεῦμα οὐ ψεύδεται.

ara ge ho legōn; »Sympherei hēmin« hoper meros ēn tēs prophēteias autou, alētheuei ē pseudetai? ei men gar alētheuei, sōzetai ho Kaïaphas kai hoi en tǭ synedriǭ kata tou Iēsou agōnizomenoi, apothanontos tou Iēsou hyper tou laou, kai tynchanousi tou sympherontos; ei de atopon phaskein ton Kaïaphan kai tous en tǭ kata tou Iēsou synedriǭ sōzesthai kai tou sympherontos teteuchenai apothanontos tou Iēsou, dēlon hoti ouch agion pneuma ēn to tauta energēsan legesthai; hagion gar pneuma ou pseudetai.

Does the one who says “It is expedient for us,” which was part of his prophecy, speak truly or falsely? For if he speaks truly, Caiaphas and those in the council striving against Jesus are saved, Jesus having died for the people, and they obtain what is expedient; but if it is absurd to say that Caiaphas and those in the council against Jesus are saved and have obtained what is expedient through Jesus' death, it is plain that it was not the Holy Spirit that worked these words to be spoken; for the Holy Spirit does not lie.

John 11:50 (quotation, high confidence)

Notes and citation

Summary: If “it is expedient for us” were false, the Holy Spirit could not have spoken it.

The quotation is John 11:50.

Notes on the original text

Digital text corrected (OCR slip): συνεδρέῳ → συνεδρίῳ.

Cite (SBL): Origen, Comm. Jo. 28.153 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-153).

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28.154Preuschen 4:412

ὁ δὲ βουλόμενος ἀληθεύειν καὶ ἐν τούτῳ τὸ ἐνεργοῦν τὸν Καϊάφαν, λέγω δὲ τῷ φάσκειν· »Συμφέρει ἡμῖν ἵνα εἶς ἄνθρωπος »ἀποθάνῃ ὑπὲρ τοῦ λαοῦ«, βαθύτερον ἐξακούσεται τοῦ »Συμφέρει »ἡμῖν« διὰ τὸν περὶ τέλους λόγον, καὶ συγχρήσεται τῷ »Ὅπως χά- »ριτι (ἢ· χωρὶς) θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου«, καὶ ἐπιστήσει »τῷ »Ὑπὲρ παντός« καὶ τῷ »Χωρὶς θεοῦ ὑπὲρ παντός«.

ho de boulomenos alētheuein kai en toutǭ to energoun ton Kaïaphan, legō de tǭ phaskein; »Sympherei hēmin hina eis anthrōpos »apothanę̄ hyper tou laou«, bathyteron exakousetai tou »Sympherei »hēmin« dia ton peri telous logon, kai synchrēsetai tǭ »Hopōs cha- »riti (ē; chōris) theou hyper pantos geusētai thanatou«, kai epistēsei »tǭ »Hyper pantos« kai tǭ »Chōris theou hyper pantos«.

But one who wishes what moved Caiaphas to speak truly in this too, I mean in saying, “It is expedient for us that one man should die for the people,” will hear “It is expedient for us” more deeply, because of the account of the end, and will use “so that by the grace of God (or: apart from God) he might taste death for everyone,” and will attend to “for everyone” and to “apart from God for everyone.”

John 11:50 (quotation, high confidence) · Heb 2:9 (quotation, high confidence)

Notes and citation

Summary: Or it was true in a deeper sense: Christ tasted death for everyone.

The quotations are John 11:50 and Heb 2:9, where Origen knows both readings, “by the grace of God” and “apart from God.”

Topics: Eschatology, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 28.154 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-154).

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28.155Preuschen 4:412

συγχρήσεται δὲ καὶ τῷ »Ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα »πιστῶν«· ὅτι δὲ οὗτός ἐστιν »ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν »ἁμαρτίαν τοῦ κόσμου«, ἰδίως ἀκούων τοῦ αἴρεσθαι τὴν ἁμαρτίαν τοῦ κόσμου, καὶ οὐχὶ μέρους αὐτοῦ.

synchrēsetai de kai tǭ »Hos estin sōtēr pantōn anthrōpōn, malista »pistōn«; hoti de houtos estin »ho amnos tou theou ho airōn tēn »hamartian tou kosmou«, idiōs akouōn tou airesthai tēn hamartian tou kosmou, kai ouchi merous autou.

And he will use also “who is the Savior of all people, especially of believers”; and that this is “the Lamb of God who takes away the sin of the world,” hearing precisely the taking away of the sin of the world, and not of a part of it.

1 Tim 4:10 (quotation, high confidence) · John 1:29 (quotation, high confidence)

Notes and citation

Summary: Christ is Savior of all and takes away the sin of the whole world.

The quotations are 1 Tim 4:10 and John 1:29.

Topics: Christology, Eschatology

Cite (SBL): Origen, Comm. Jo. 28.155 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-155).

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28.156Preuschen 4:412

ὁ δὲ λέγων ἀληθὲς εἶναι τὸ »Συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ« φήσει καὶ ὅλα τὰ κατὰ τὸν τόπον προφητείαν εἶναι ἀληθῆ, ἀρχομένην ἀπὸ τοῦ »Ὑμεῖς οὐκ »οἵδατε οὐδέν«· οὐδὲν γὰρ ᾔδεισαν οἱ τὸν Ἰησοῦν μὴ γνωρίζοντες Φαρισαῖοι καὶ ἀρχιερεῖς, ὅντα ἀλήθειαν καὶ σοφίαν καὶ δικαιοσύνην καὶ εἰρήνην. »Αὐτὸς γὰρ ἐστιν ἡ εἰρήνη ἡμῶν«.

ho de legōn alēthes einai to »Sympherei hēmin hina heis anthrōpos apothanę̄« phēsei kai hola ta kata ton topon prophēteian einai alēthē, archomenēn apo tou »Hymeis ouk »hoidate ouden«; ouden gar ę̄deisan hoi ton Iēsoun mē gnōrizontes Pharisaioi kai archiereis, honta alētheian kai sophian kai dikaiosynēn kai eirēnēn. »Autos gar estin hē eirēnē hēmōn«.

And one who says that “It is expedient for us that one man should die” is true will say that everything in the passage is true prophecy, beginning from “You know nothing”; for the Pharisees and chief priests who did not recognize Jesus knew nothing, since he is truth and wisdom and righteousness and peace. “For he is our peace.”

John 11:49–50 (quotation, high confidence) · Eph 2:14 (quotation, high confidence)

Notes and citation

Summary: On this view the whole speech is true prophecy, beginning with “you know nothing.”

The quotations are John 11:49–50 and Eph 2:14.

Notes on the original text

Digital text corrected (OCR slip): δικαιοςύνην → δικαιοσύνην.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.156 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-156).

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28.157Preuschen 4:412

ἀλλὰ καὶ οὐκ ἐλογίζοντο οὗτοι οἱ μηδὲν εἰδότες τίνα τρόπον συνέφερεν καὶ αὐτοῖς ἵνα ὁ εἷς οὑτος, καθʼ ὃ ἄνθρωπός ἐστιν, ἀποθάνῃ ὑπὲρ τοῦ λαοῦ· ἄνθρωπος γάρ ἐστιν ἀποθανὼν Ἰησοῦς.

alla kai ouk elogizonto houtoi hoi mēden eidotes tina tropon synepheren kai autois hina ho heis houtos, kathʼ ho anthrōpos estin, apothanę̄ hyper tou laou; anthrōpos gar estin apothanōn Iēsous.

But these who knew nothing also did not reckon how it was expedient for them too that this one, insofar as he is a man, should die for the people; for it is a man who died, Jesus.

John 11:50 (allusion, high confidence)

Notes and citation

Summary: They did not see that the man Jesus died for them too.

The allusion is John 11:50.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.157 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-157).

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28.158Preuschen 4:412

διὸ καὶ αὐτός φησι· »Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν λελά- »ληκα«.

dio kai autos phēsi; »Nyn de zēteite me apokteinai, anthrōpon hos tēn alētheian lela- »lēka«.

Therefore he himself says, “But now you seek to kill me, a man who has told you the truth.”

John 8:40 (quotation, high confidence)

Notes and citation

Summary: Jesus called himself a man whom they sought to kill.

The quotation is John 8:40.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.158 (Preuschen 4:412; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-158).

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28.159Preuschen 4:412–413

καὶ ἐπεὶ ἄνθρωπος μέν ἐστιν ὁ ἀποθανών, οὐκ ἦν δὲ ἄνθρωπος ἡ ἀλήθεια καὶ ἡ σοφία καὶ εἰρήνη καὶ δικαιοςύνη, καὶ περὶ οὗ γέγραπται· »Θεὸς ἦν ὀ λόγος«· οὐκ ἀπέθανεν ὁ θεὸς λόγος καὶ ἡ ἀλήθεια καὶ ἡ σοφία καὶ ἡ δικαιοςύνη· ἀνεπίδεκτος γὰρ ἡ εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, ὁ πρωτότοκος πάσης κτίσεως, θανάτου.

kai epei anthrōpos men estin ho apothanōn, ouk ēn de anthrōpos hē alētheia kai hē sophia kai eirēnē kai dikaiosynē, kai peri hou gegraptai; »Theos ēn o logos«; ouk apethanen ho theos logos kai hē alētheia kai hē sophia kai hē dikaiosynē; anepidektos gar hē eikōn tou theou tou aoratou, ho prōtotokos pasēs ktiseōs, thanatou.

And since the one who died is a man, but the truth and wisdom and peace and righteousness were not a man, and of him it is written, “The Word was God,” God the Word did not die, nor the truth nor the wisdom nor the righteousness; for the image of the invisible God, the firstborn of all creation, is incapable of death.

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

Notes and citation

Summary: The man died; God the Word, the image of God, could not die.

The quotation is John 1:1; the allusion is Col 1:15.

Notes on the original text

Digital text corrected (OCR slip): πρωπτοτοκος → πρωτότοκος.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.159 (Preuschen 4:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-159).

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28.160Preuschen 4:413

ὑπὲρ τοῦ λαοῦ δὲ ἀπέθανεν οὗτος ὁ ἄνθρωπος, τὸ πάντων ζῴων καθαρώτερον, ὅστις τὰς ἁμαρτίας ἡμῶν ἦρεν καὶ τὰς ἀσθενείας, ἅτε δυνάμενος πᾶσαν τὴν ὅλου τοῦ κόσμου ἁμαρτίαν εἰς ἑαυτὸν ἀναλαβὼν λῦσαι καὶ ἐξαναλῶσαι καὶ ἐξαφανίσαι, ἐπεὶ μὴ ἁμαρτίαν ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, οὐδὲ ἔγνω ἁμαρτίαν.

hyper tou laou de apethanen houtos ho anthrōpos, to pantōn zǭōn katharōteron, hostis tas hamartias hēmōn ēren kai tas astheneias, hate dynamenos pasan tēn holou tou kosmou hamartian eis heauton analabōn lysai kai exanalōsai kai exaphanisai, epei mē hamartian epoiēsen oude heurethē dolos en tǭ stomati autou, oude egnō hamartian.

And this man died for the people, the purest of all living beings, who bore our sins and our weaknesses, since he could take into himself the whole sin of the whole world and dissolve and consume and destroy it, since he committed no sin, nor was deceit found in his mouth, nor did he know sin.

Isa 53:4 (allusion, high confidence) · 1 Pet 2:22 (quotation, high confidence) · 2 Cor 5:21 (allusion, high confidence)

Notes and citation

Summary: The sinless man bore and destroyed the sin of the whole world.

The allusions are Isa 53:4, 1 Pet 2:22, and 2 Cor 5:21.

Notes on the original text

Digital text corrected (OCR slip): καθαρώερον → καθαρώτερον.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.160 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-160).

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28.161Preuschen 4:413

κατὰ τοῦτο δʼ οἶμαι καὶ τὸν Παῦλον εἰρηκέναι οὕτως· »Τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, »ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ«· ἁμαρτίαν γὰρ αὐτὸν ἐποίησεν, μὴ γνόντα ἁμαρτίαν, τῷ μηδὲν αὐτὸν ἡμαρτηκότα τὰς πάντων ἁμαρτίας ἀνειληφέναι, καὶ εἰ δεῖ τολμήσαντα εἰπεῖν, πολλῷ μᾶλλον τῶν ἀποστόλων αὐτοῦ περικάθαρμα αὐτὸν τοῦ κόσμου γεγονέναι καὶ πάντων περίψημα, τῶν εἰπόντων· »Ὡς περικαθάρματα »τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι«.

kata touto dʼ oimai kai ton Paulon eirēkenai houtōs; »Ton mē gnonta hamartian hyper hēmōn hamartian epoiēsen, »hina hēmeis genōmetha dikaiosynē theou en autǭ«; hamartian gar auton epoiēsen, mē gnonta hamartian, tǭ mēden auton hēmartēkota tas pantōn hamartias aneilēphenai, kai ei dei tolmēsanta eipein, pollǭ mallon tōn apostolōn autou perikatharma auton tou kosmou gegonenai kai pantōn peripsēma, tōn eipontōn; »Hōs perikatharmata »tou kosmou egenēthēmen, pantōn peripsēma heōs arti«.

In this sense, I think, Paul too spoke thus: “Him who knew no sin he made sin for us, that we might become the righteousness of God in him”; for he made him sin, though he knew no sin, in that he who had sinned in nothing took up the sins of all; and, if one must speak boldly, he became far more than his apostles the refuse of the world and the offscouring of all, they who said, “We have become as the refuse of the world, the offscouring of all, until now.”

2 Cor 5:21 (quotation, high confidence) · 1 Cor 4:13 (quotation, high confidence)

Notes and citation

Summary: The sinless Christ was “made sin” and became the offscouring of the world, far more than his apostles.

The quotations are 2 Cor 5:21 and 1 Cor 4:13.

Notes on the original text

Digital text corrected (OCR slip): δικαιοςύνη θεοῦ → δικαιοσύνη θεοῦ; γεγνέναι → γεγονέναι; ἐγνήθημεν → ἐγενήθημεν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.161 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-161).

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28.162Preuschen 4:413

Περὶ δὲ τοῦ πολλάκις ἐπικρατούντων τινῶν χαλεπῶν ἐν τῷ τῶν ἀνθρώπων γένει, οἷον λοιμῶν ἢ ἐπιβλαβῶν νηνεμιῶν ἢ λιμῶν, λύεσθαι τὰ τοιαῦτα, οἱονεὶ καταργουμένου τοῦ πονηροῦ πνεύματος, διὰ τὸ ἑαυτόν τινα ὑπὲρ τοῦ κοινοῦ διδόναι, πολλαὶ φέρονται Ἑλλήνων καὶ βαρβάρων ἱστορίαι, τὴν περὶ τοῦ τοιούτου ἔννοιαν οὐκ ἀποπτυόντων οὐδὲ ἀποδοκιμαζόντων. πότερον μὲν οὖν ἀληθῆ ἐστιν τὰ τοιαῦτα, ἢ μή, οὐ τοῦ παρόντος ἐστὶν καιροῦ μετʼ ἐξετάσεως διαλαβεῖν.

Peri de tou pollakis epikratountōn tinōn chalepōn en tǭ tōn anthrōpōn genei, hoion loimōn ē epiblabōn nēnemiōn ē limōn, lyesthai ta toiauta, hoionei katargoumenou tou ponērou pneumatos, dia to heauton tina hyper tou koinou didonai, pollai pherontai Hellēnōn kai barbarōn historiai, tēn peri tou toioutou ennoian ouk apoptyontōn oude apodokimazontōn. poteron men oun alēthē estin ta toiauta, ē mē, ou tou parontos estin kairou metʼ exetaseōs dialabein.

As for the fact that often, when grievous things prevail in the human race, such as plagues or harmful calms or famines, such things are dissolved, as though the evil spirit were being abolished, because someone gave himself for the community, many stories of Greeks and barbarians are current, who do not spit out or reject the notion of such a thing. Whether such things are true or not, it is not the present occasion to discuss with examination.

Notes and citation

Summary: Greek and barbarian stories tell of calamities ended by someone giving his life for the community.

The digital text repeats a phrase; the translation follows the sense.

Notes on the original text

Digital text corrected (editor's chapter number leaked into the digital text; repeated words in the digital text): ΧΙΧ. Περὶ → Περὶ; καταργουμένου τοῦ κοινοῦ διδόναι, πονηροῦ → καταργουμένου τοῦ πονηροῦ.

Cite (SBL): Origen, Comm. Jo. 28.162 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-162).

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28.163Preuschen 4:413

πλὴν ὁ δυνάμενος ὑπὲρ ὅλου τοῦ κόσμου, ἵνα πᾶς ὁ κόσμος καθαρθῇ, ἀναδέξασθαι ἐπὶ καθαρσίῳ αὐτοῦ ἀπολομένου ἂν εἰ μὴ ἀνεδέξατο τὸ ὑπὲρ αὐτοῦ ἀποθανεῖν, οὔτε ἱστόρηται πώποτε οὔτε ἱστορηθῆναι δύναται, μόνου Ἰησοῦ τὸ πάντων τῆς ἁμαρτίας φορτίον ἐν τῷ ὑπὲρ τῶν ὅλων χωρὶς θεοῦ σταυρῷ ἀναλαβεῖν εἰς ἑαυτόν, καὶ βαστάσαι τῇ μεγάλῃ αὐτοῦ ἰσχύϊ δεδυνημένου.

plēn ho dynamenos hyper holou tou kosmou, hina pas ho kosmos katharthę̄, anadexasthai epi katharsiǭ autou apolomenou an ei mē anedexato to hyper autou apothanein, oute historētai pōpote oute historēthēnai dynatai, monou Iēsou to pantōn tēs hamartias phortion en tǭ hyper tōn holōn chōris theou staurǭ analabein eis heauton, kai bastasai tę̄ megalę̄ autou ischyï dedynēmenou.

Yet one who could accept dying for the whole world, so that the whole world might be cleansed, as a purification for it, which would have perished had he not accepted to die for it, has neither been recorded nor can be recorded, except Jesus alone, who was able to take upon himself the burden of the sin of all on the cross, apart from God, for the whole, and to carry it by his great strength.

Heb 2:9 (allusion, high confidence)

Notes and citation

Summary: Only Jesus could die for the whole world and carry the sin of all on the cross.

The allusion is Heb 2:9 (the reading “apart from God”).

Notes on the original text

Digital text corrected (OCR slip): ἑστόρηται → ἱστόρηται; ἀυτοῦ ἐσχύϊ → αὐτοῦ ἰσχύϊ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.163 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-163).

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28.164Preuschen 4:413

καὶ γὰρ οὗτος μόνος ἐπιστήμων ἦν τοῦ φέρειν μαλακίαν, ὥς φησιν ὁ προφήτης Ἡσαΐας λέγων· »Ἄνθρωπος ἐν πληγῇ

kai gar houtos monos epistēmōn ēn tou pherein malakian, hōs phēsin ho prophētēs Hēsaïas legōn; »Anthrōpos en plēgę̄

For he alone knew how to bear weakness, as the prophet Isaiah says: “A man being under a blow

Isa 53:3 (quotation, high confidence)

Notes and citation

Summary: He alone knew how to bear weakness, as Isaiah says.

The quotation is Isa 53:3 (LXX), continued in the next section.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.164 (Preuschen 4:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-164).

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28.165Preuschen 4:413–414

»ὢν καὶ εἰδὼς φέρειν μαλακίαν«. καὶ οὗτός γε τὰς ἁμαρτίας ἡμῶν ἔλαβεν καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν, καὶ ἡ ὀφειλομένη ἡμῖν εἰς τὸ παιδευθῆναι καὶ εἰρήνην ἀναλαβεῖν κόλασις ἐπʼ αὐτὸν γεγένηται.

»ōn kai eidōs pherein malakian«. kai houtos ge tas hamartias hēmōn elaben kai memalakistai dia tas anomias hēmōn, kai hē opheilomenē hēmin eis to paideuthēnai kai eirēnēn analabein kolasis epʼ auton gegenētai.

and knowing how to bear weakness.” And he took our sins and was weakened because of our iniquities, and the punishment owed to us for our discipline and for gaining peace came upon him.

Isa 53:3–5 (quotation, high confidence)

Notes and citation

Summary: He bore our sins and the punishment owed to us.

The quotation and allusions are Isa 53:3–5 (LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.165 (Preuschen 4:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-165).

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28.166Preuschen 4:414

οὕτω γὰρ ἀκούω τοῦ[τω]· »Παιδεία εἰρήνης ἡμῶν ἐπʼ »αὐτόν«. τάχα δὲ καὶ ἐπεὶ »τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν«, εἴποιμεν ἂν οἱ ἰαθέντες ἐκ τοῦ σταυροῦ ἀλθόντος αὐτῷ τοῦ μώλωπος τὸ »Ἐμοι δὲ μὴ γένοιτο καυχάσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου »Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ«. τοῦτον τὸν Ἰησοῦν παρέδωκεν ὁ πατὴρ ταῖς ἁμαρτίαις ἡμῶν, καὶ διʼ αὐτὰς »ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐνώπιον τοῦ »κείραντος ἄφωνος«.

houtō gar akouō tou[tō]; »Paideia eirēnēs hēmōn epʼ »auton«. tacha de kai epei »tǭ mōlōpi autou hēmeis iathēmen«, eipoimen an hoi iathentes ek tou staurou althontos autǭ tou mōlōpos to »Emoi de mē genoito kauchasthai ei mē en tǭ staurǭ tou kyriou »Iēsou Christou, diʼ hou emoi kosmos estaurōtai kagō kosmǭ«. touton ton Iēsoun paredōken ho patēr tais hamartiais hēmōn, kai diʼ autas »hōs probaton epi sphagēn ēchthē kai hōs amnos enōpion tou »keirantos aphōnos«.

For thus I understand “The discipline of our peace was upon him.” And perhaps, since “by his bruise we were healed,” we who have been healed from the cross, when the bruise came upon him, would say, “Far be it from me to boast except in the cross of the Lord Jesus Christ, through whom the world has been crucified to me and I to the world.” This Jesus the Father handed over for our sins, and because of them “he was led like a sheep to the slaughter, and like a lamb before its shearer, dumb.”

Isa 53:5 (quotation, high confidence) · Gal 6:14 (quotation, high confidence) · Rom 4:25 (allusion, high confidence) · Isa 53:7 (quotation, high confidence)

Notes and citation

Summary: Healed by his wounds, we boast only in his cross; the Father handed him over for our sins.

The quotations are Isa 53:5, Gal 6:14, and Isa 53:7; the allusion is Rom 4:25.

Notes on the original text

Digital text corrected (OCR slip): τάχε δὲ → τάχα δὲ; εἴμοιμεν → εἴποιμεν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.166 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-166).

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28.167Preuschen 4:414

τούτου ἐν τῇ ταπεινώσει, ἣν »ἐταπείνωσεν »ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ«, ἡ κρίσις ἤρθη· οὕτω γὰρ ἀκούω τοῦ· »Ἐν τῇ ταπεινώσει ἡ κρίσις αὐ- » τοῦ ἤρθη«· ὡς εἶναι τὰ ἑξῆς Ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις ἤρθη. οὗτος δὲ ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ τοῦ θεοῦ ἤχθη εἰς θάνατον.

toutou en tę̄ tapeinōsei, hēn »etapeinōsen »heauton genomenos hypēkoos mechri thanatou, thanatou de staurou«, hē krisis ērthē; houtō gar akouō tou; »En tę̄ tapeinōsei hē krisis au- » tou ērthē«; hōs einai ta hexēs En tę̄ tapeinōsei autou hē krisis ērthē. houtos de apo tōn anomiōn tou laou tou theou ēchthē eis thanaton.

In his humiliation, in which “he humbled himself, becoming obedient unto death, even death on a cross,” his judgment was taken away; for thus I understand “In the humiliation his judgment was taken away,” so that the order is: “In his humiliation the judgment was taken away.” And he was led to death because of the iniquities of God's people.

Phil 2:8 (quotation, high confidence) · Isa 53:8 (quotation, high confidence)

Notes and citation

Summary: In his humiliation unto the cross his judgment was taken away, and he died for the people's sins.

The quotations are Phil 2:8 and Isa 53:8 (LXX).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 28.167 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-167).

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28.168Preuschen 4:414

οὐκοῦν ἀπέθανεν ὁ ἄνθρωπος οὑτος ὑπὲρ τοῦ λαοῦ, καὶ διὰ τοῦτον οὐχὶ ὅλον τὸ ἔθνος ἀπώλετο.

oukoun apethanen ho anthrōpos houtos hyper tou laou, kai dia touton ouchi holon to ethnos apōleto.

This man, then, died for the people, and because of him the whole nation did not perish.

John 11:50 (allusion, high confidence)

Notes and citation

Summary: So he died for the people, and the nation did not perish.

The allusion is John 11:50.

Cite (SBL): Origen, Comm. Jo. 28.168 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-168).

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28.169Preuschen 4:414

καὶ ἐπίστησον εἰ δύνασαι τὸ μὲν ὄνομα τοῦ >λαοῦ< λαβεῖν εἰς τοὺς ἐκ περιτομῆς, τὸ δὲ τοῦ >ἔθνους< εἰς τοὺς λοιπούς.

kai epistēson ei dynasai to men onoma tou >laou< labein eis tous ek peritomēs, to de tou >ethnous< eis tous loipous.

And consider whether you can take the name “people” for those of the circumcision, and that of “nation” for the rest.

John 11:50 (allusion, high confidence)

Notes and citation

Summary: “People” may mean the Jews and “nation” the Gentiles.

Notes on the original text

Digital text corrected (OCR slip): καοῦ< → λαοῦ<.

Cite (SBL): Origen, Comm. Jo. 28.169 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-169).

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28.170Preuschen 4:414

ἀπέθανεν γὰρ οὗτος ὁ ἄνθρωπος οὐ μόνον ὑπὲρ τοῦ λαοῦ, ἀλλʼ ἵνα καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται, ὡς εἰ ἔλεγεν τὸ χρηματίζον ἔθνος καὶ πάντες οἱ ἐθνικοὶ ἀπόλωνται.

apethanen gar houtos ho anthrōpos ou monon hyper tou laou, allʼ hina kai mē holon to ethnos apolētai, hōs ei elegen to chrēmatizon ethnos kai pantes hoi ethnikoi apolōntai.

For this man died not only for the people, but also so that the whole nation might not perish, as if he said, so that what is called nation and all the Gentiles might not perish.

John 11:50 (allusion, high confidence)

Notes and citation

Summary: He died for the Jews and so that the Gentiles might not perish.

The allusion is John 11:50.

Cite (SBL): Origen, Comm. Jo. 28.170 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-170).

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28.171Preuschen 4:414

Ἑξῆς τούτῳ ἐστὶν τὸ »Τοῦτο ἀφʼ ἑαυτοῦ οὐκ εἶπεν«. ἐφʼ οὗ μανθάνειν οἶμαι ἡμᾶς ὅτι τινὰ μὲν οἱ ἄνθρωποι ἀφʼ ἑαυτῶν λέγομεν, μηδεμιᾶς ἡμᾶς ἐνεργούσης εἰς τὸ λέγειν δυνάμεως, ἕτερα δὲ ὡσπερεὶ ὑπηχούσης καὶ ὑποβαλλούσης δυνάμεώς τινος ἡμῖν τὰ λεγόμενα, κἂν μὴ τέλεον ἐξιστώμεθα καὶ ἀπαρακολουθήτως ἔχωμεν ἑαυτοῖς, ἀλλὰ δοκῶμεν παρακολουθεῖν οἷς λέγομεν.

Hexēs toutǭ estin to »Touto aphʼ heautou ouk eipen«. ephʼ hou manthanein oimai hēmas hoti tina men hoi anthrōpoi aphʼ heautōn legomen, mēdemias hēmas energousēs eis to legein dynameōs, hetera de hōsperei hypēchousēs kai hypoballousēs dynameōs tinos hēmin ta legomena, kan mē teleon existōmetha kai aparakolouthētōs echōmen heautois, alla dokōmen parakolouthein hois legomen.

Next to this is “He did not say this of himself.” From this, I think, we learn that human beings say some things of themselves, no power working in us to speak, and other things as though some power were prompting and suggesting to us what is said, even if we are not wholly out of our minds and without awareness of ourselves, but seem to follow what we say.

John 11:51 (quotation, high confidence)

Notes and citation

Summary: Some things we say of ourselves; others are prompted by a power, though we remain conscious.

The quotation is John 11:51.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter number leaked into the digital text): ΧΧ. Ἑξῆς → Ἑξῆς; λέγομενη → λέγομεν; εἰς τὸ λόγειν → εἰς τὸ λέγειν.

Cite (SBL): Origen, Comm. Jo. 28.171 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-171).

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28.172Preuschen 4:414

ἐνδέχεται δὲ παρακολουθοῦντας ἡμᾶς ἑαυτοῖς ἡ λέγομεν, μὴ παρακολουθεῖν τῷ βουλήματι τῶν λεγομένων· ὥσπερ νῦν Καϊάφας ὁ ἀρχιερεὺς καὶ ἀφʼ ἑαυτοῦ οὐκ εἶπεν καὶ οὗ εἶπεν τὸν νοῦν ὡς προφητείας λεγομένης οὐκ ἐδέχετο.

endechetai de parakolouthountas hēmas heautois hē legomen, mē parakolouthein tǭ boulēmati tōn legomenōn; hōsper nyn Kaïaphas ho archiereus kai aphʼ heautou ouk eipen kai hou eipen ton noun hōs prophēteias legomenēs ouk edecheto.

And it is possible for us, following ourselves in what we say, not to follow the intention of what is said; as here Caiaphas the high priest did not speak of himself, and did not grasp the sense of what he said as a prophecy being spoken.

John 11:51 (allusion, high confidence)

Notes and citation

Summary: Caiaphas spoke without grasping the prophetic meaning of his words.

The allusion is John 11:51.

Cite (SBL): Origen, Comm. Jo. 28.172 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-172).

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28.173Preuschen 4:414

καὶ παρὰ Παύλῳ δὲ νομοδιδάσκαλοί τινές εἰσιν »μὴ νοοῦν- »τες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται«.

kai para Paulǭ de nomodidaskaloi tines eisin »mē nooun- »tes mēte ha legousin mēte peri tinōn diabebaiountai«.

And in Paul too there are some teachers of the law “understanding neither what they say nor the things about which they make confident assertions.”

1 Tim 1:7 (quotation, high confidence)

Notes and citation

Summary: Paul also speaks of teachers who do not understand what they say.

The quotation is 1 Tim 1:7.

Cite (SBL): Origen, Comm. Jo. 28.173 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-173).

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28.174Preuschen 4:414

ἀλλʼ οὐχ ὁ σοφὸς τοιοῦτος, περὶ οὗ φηςὶν ἐν Παροιμίαις ὁ Σολομῶν· »Σοφὸς »νοήσει τὰ ἀπὸ ἰδίου στόματος, ἐπὶ δὲ χείλεσιν φορέσει ἀπιγνωμοςύ- »νην«.

allʼ ouch ho sophos toioutos, peri hou phēsin en Paroimiais ho Solomōn; »Sophos »noēsei ta apo idiou stomatos, epi de cheilesin phoresei apignōmosy- »nēn«.

But not such is the wise man, of whom Solomon says in Proverbs, “A wise man will understand what comes from his own mouth, and on his lips he will carry knowledge.”

Prov 16:23 (quotation, high confidence)

Notes and citation

Summary: The wise man understands his own words.

The quotation is Prov 16:23.

Cite (SBL): Origen, Comm. Jo. 28.174 (Preuschen 4:414; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-174).

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28.175Preuschen 4:414–415

δοκεῖ δέ μοι ὅτι καὶ περίστασις αἰτία ποτὲ γίνεται τοῦ προφητεύειν, ὥσπερ καὶ νῦν τῷ Καϊάφᾳ τὸ εῖναι αὐτὸν ἀρχιερέα τοῦ ἐνιαυτοῦ ἐκείνου, <ᾧ> ἔμελλεν ὁ Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ λαοῦ ἵνα μὴ ὅλον τὸ ἔθνος ἀπόληται· ὄντων γὰρ καὶ ἄλλων ἀρχιερέων, ὡς δῆλον ἐξ ὧν προπαρεθέμεθα, οὐδεὶς προφητεύει ἢ ὁ τοῦ ἐνιαυτοῦ ᾧ ἔμελλεν πάσχειν ὁ Ἰησοῦς ἀρχιερεύς.

dokei de moi hoti kai peristasis aitia pote ginetai tou prophēteuein, hōsper kai nyn tǭ Kaïaphą to einai auton archierea tou eniautou ekeinou, <hǭ> emellen ho Iēsous apothnēskein hyper tou laou hina mē holon to ethnos apolētai; ontōn gar kai allōn archiereōn, hōs dēlon ex hōn proparethemetha, oudeis prophēteuei ē ho tou eniautou hǭ emellen paschein ho Iēsous archiereus.

And it seems to me that circumstance too is sometimes a cause of prophesying, as here for Caiaphas his being high priest that year, in which Jesus was about to die for the people so that the whole nation might not perish; for though there were other high priests too, as is clear from what we set out before, none prophesies except the high priest of the year in which Jesus was to suffer.

John 11:51 (allusion, high confidence)

Notes and citation

Summary: Circumstance can cause prophecy: Caiaphas prophesied because he was high priest that year.

The allusion is John 11:51.

Cite (SBL): Origen, Comm. Jo. 28.175 (Preuschen 4:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-175).

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28.176Preuschen 4:415

περίστασις δὲ προφητεύειν πεποίηκεν καὶ τοὺς Σαοὺλ ἀγγέλους, πεμφθέντας ἐπὶ τὸν Δαβίδ, καὶ αὐτὸν τὸν Σαούλ· οἱονεὶ γὰρ τὸ ζητεῖν αὐτοὺς τὸν Δαβὶδ αἴτιον γέγονεν προφητείας, ἀλλὰ τοιαύτης, ὁποία ἀναγέγραπται.

peristasis de prophēteuein pepoiēken kai tous Saoul angelous, pemphthentas epi ton Dabid, kai auton ton Saoul; hoionei gar to zētein autous ton Dabid aition gegonen prophēteias, alla toiautēs, hopoia anagegraptai.

And circumstance made Saul's messengers, sent against David, prophesy, and Saul himself; for their seeking David became, as it were, a cause of prophecy, but of such a prophecy as is recorded.

1 Sam 19:20–24 (allusion, high confidence)

Notes and citation

Summary: Circumstance also made Saul and his messengers prophesy.

The allusion is 1 Sam 19:20–24.

Cite (SBL): Origen, Comm. Jo. 28.176 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-176).

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28.177Preuschen 4:415

ἀλλὰ καὶ Βαλαὰμ οὐκ ἂν ἀναλαβὼν τὴν παραβολὴν αὐτοῦ εἶπεν τὸ »Ἐκ Μεσοποταμίας μετεπέμψατό με« καὶ τὰ ἑξῆς· μὴ ἰδὼν τὸν Ἰσραὴλ ἐστρατοπεδευκότα· καὶ ἀεὶ ἄλλο μέρος στρατοπέδου βλέπων ἀπὸ τῆς καινότητος τοῦ βλεπομένου ἐκινεῖτο πρὸς τὸ λέγειν περὶ τοῦ Ἰσραήλ.

alla kai Balaam ouk an analabōn tēn parabolēn autou eipen to »Ek Mesopotamias metepempsato me« kai ta hexēs; mē idōn ton Israēl estratopedeukota; kai aei allo meros stratopedou blepōn apo tēs kainotētos tou blepomenou ekineito pros to legein peri tou Israēl.

And Balaam too would not have taken up his parable and said, “From Mesopotamia he sent for me,” and what follows, had he not seen Israel encamped; and always seeing another part of the camp, he was moved by the newness of what he saw to speak about Israel.

Num 23:7 (quotation, high confidence) · Num 24:2 (allusion, high confidence)

Notes and citation

Summary: Seeing Israel's camp moved Balaam to prophesy.

The quotation is Num 23:7; the allusion is Num 24:2.

Cite (SBL): Origen, Comm. Jo. 28.177 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-177).

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28.178Preuschen 4:415

Ἔμελλε τοίνυν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, ὅπερ ἕτερον ἦν τῶν διεσκορπισμένων τέκνων θεοῦ, ὡς δῆλον ἐκ τοῦ »Ἰησοῦς ἔμελλεν ἀποθνήσκειν, οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλʼ »ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ ἐις ἕν«.

Emelle toinyn Iēsous apothnēskein hyper tou ethnous, hoper heteron ēn tōn dieskorpismenōn teknōn theou, hōs dēlon ek tou »Iēsous emellen apothnēskein, ouch hyper tou ethnous monon, allʼ »hina kai ta tekna tou theou ta dieskorpismena synagagę̄ eis hen«.

Jesus, then, was about to die for the nation, which was different from the scattered children of God, as is clear from “Jesus was about to die, not for the nation only, but also that he might gather into one the children of God who are scattered.”

John 11:51–52 (quotation, high confidence)

Notes and citation

Summary: Jesus died for the nation and for God's scattered children, a different group.

The quotation is John 11:51–52.

Cite (SBL): Origen, Comm. Jo. 28.178 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-178).

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28.179Preuschen 4:415

τίνα δὲ τὰ παρὰ τὸ ἔθνος διεσκορπισμένα τέκνα θεοῦ νῦν καιρὸς ἤδη ζητεῖν. περὶ τούτων δὴ οἱ μὲν τὰς φύσεις εἰσάγοντες τοὺς κατʼ αὐτοὺς πνευματικοὺς φήσουσιν εἶναι τὰ τέκνα τοῦ θεοῦ, πνευματικῶς οὐκ ἀνακρίναντες πάντα· τοῦτο γὰρ ἀκολουθεῖ λέγειν τοῖς φύσεις εἶναι οἰομένοις, καὶ παρὰ τὸ τοῦ ἀποστόλου βούλημα ἐννοεῖν τοὺς πνευματικούς, διδάσκοντος ὅτι »Ὁ πνευματικὸς ἀνακρίνει »πάντα, καὶ ὑπʼ οὐδενὸς ἀνακρίνεται«.

tina de ta para to ethnos dieskorpismena tekna theou nyn kairos ēdē zētein. peri toutōn dē hoi men tas physeis eisagontes tous katʼ autous pneumatikous phēsousin einai ta tekna tou theou, pneumatikōs ouk anakrinantes panta; touto gar akolouthei legein tois physeis einai oiomenois, kai para to tou apostolou boulēma ennoein tous pneumatikous, didaskontos hoti »Ho pneumatikos anakrinei »panta, kai hypʼ oudenos anakrinetai«.

Who the scattered children of God, besides the nation, are, it is now time to inquire. Concerning these, those who introduce the natures will say that the children of God are those they call spiritual, since they themselves have not judged all things spiritually; for this follows for those who think there are natures, and to conceive of the spiritual contrary to the apostle's intention, who teaches that “the spiritual man judges all things, and is himself judged by no one.”

1 Cor 2:15 (quotation, high confidence)

Notes and citation

Summary: The Valentinians say God's scattered children are their “spirituals,” contrary to Paul's description of the spiritual man.

The quotation is 1 Cor 2:15.

Notes on the original text

Digital text corrected (OCR slip): πενυματικῶς οὐκ → πνευματικῶς οὐκ; »Ὁ πενυματικὸς → »Ὁ πνευματικὸς.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 28.179 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-179).

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28.180Preuschen 4:415

τούτῳ δὲ ἀκολουθεῖ τὸν μὴ ἀνακρίνοντα πάντα μὴ εἶναι πνευματικόν, ἢ μηδέπω εἶναι πνευματικόν.

toutǭ de akolouthei ton mē anakrinonta panta mē einai pneumatikon, ē mēdepō einai pneumatikon.

And it follows from this that one who does not judge all things is not spiritual, or not yet spiritual.

1 Cor 2:15 (allusion, high confidence)

Notes and citation

Summary: Whoever does not judge all things is not yet spiritual.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 28.180 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-180).

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28.181Preuschen 4:415

ἀλλὰ καὶ εἴ τις ὑπό τινος ἀνακρίνεται, ἐπεὶ ὁ πνευματικὸς ὑπʼ οὐδενὸς ἀνακρίνεται, οὐκ ἔστιν πνευματικός, ἢ οὐκ ἔστιν πω πνευματικός.

alla kai ei tis hypo tinos anakrinetai, epei ho pneumatikos hypʼ oudenos anakrinetai, ouk estin pneumatikos, ē ouk estin pō pneumatikos.

But also, if anyone is judged by someone, since the spiritual man is judged by no one, he is not spiritual, or not yet spiritual.

1 Cor 2:15 (allusion, high confidence)

Notes and citation

Summary: Whoever is judged by another is not yet spiritual.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 28.181 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-181).

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28.182Preuschen 4:415

μήποτʼ οὖν βέλτιον λέγειν ὅτι γίνεταί τις πνευματικός, οὐ πρότερον ὤν, ὅστις ἤδη καὶ κυρίως ἐστὶν υἱὸς θεοῦ.

mēpotʼ oun beltion legein hoti ginetai tis pneumatikos, ou proteron ōn, hostis ēdē kai kyriōs estin huios theou.

Perhaps, then, it is better to say that one becomes spiritual, not having been so before, and such a one is now properly a son of God.

Notes and citation

Summary: One becomes spiritual; one is not born so.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 28.182 (Preuschen 4:415; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-182).

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28.183Preuschen 4:415–416

τίνα οὖν ἐστιν τὰ λεγόμενα νῦν τέκνα θεοῦ, εἰ μή εἰσιν οἱ κατὰ τοὺς εἰσάγοντας τὰς φύσεις >πνευματικοί<, ὥρα σκοπεῖν· καὶ ὅρα εἰ τέκνα θεοῦ διεσκορπισμένα ἕτερα παρὰ τὸ ἔθνος δύνασαι νοεῖν τοὺς ἤδη, ὅτε ταῦτα ἐλέγετο, δικαίους ἐν θεῷ, εἴτε προκεκοιμημένους πατριάρχας ἢ προφήτας ἤ τινας ἄλλους ἐκλεκτοὺς τοῦ θεοῦ, εἴτε καὶ τοὺς ἤδη τότε ἰσχύοντας· ὡς γὰρ ὑπαρχόντων τῶν ἰσχυόντων καὶ μηδὲ νοσούντων φηςίν· »Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ »κακῶς ἔχοντες«, καὶ ὡς ὄντων δικαίων λέγει· »Οὐκ ἐλήλυθα κα- »λέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν«.

tina oun estin ta legomena nyn tekna theou, ei mē eisin hoi kata tous eisagontas tas physeis >pneumatikoi<, hōra skopein; kai hora ei tekna theou dieskorpismena hetera para to ethnos dynasai noein tous ēdē, hote tauta elegeto, dikaious en theǭ, eite prokekoimēmenous patriarchas ē prophētas ē tinas allous eklektous tou theou, eite kai tous ēdē tote ischyontas; hōs gar hyparchontōn tōn ischyontōn kai mēde nosountōn phēsin; »Ou chreian echousin hoi ischyontes iatrou allʼ hoi »kakōs echontes«, kai hōs ontōn dikaiōn legei; »Ouk elēlytha ka- »lesai dikaious alla hamartōlous eis metanoian«.

Who, then, are those now called children of God, if they are not the “spirituals” according to those who introduce the natures, it is time to consider. And see whether you can understand the scattered children of God, other than the nation, as those who, when these things were said, were already righteous in God, whether the patriarchs or prophets who had fallen asleep before, or some other elect of God, or those who were then already strong; for as though there were some who are strong and not sick, he says, “Those who are strong have no need of a physician, but those who are sick,” and as though there were righteous people, he says, “I have not come to call the righteous but sinners to repentance.”

Matt 9:12–13 (quotation, high confidence) · Luke 5:32 (quotation, high confidence)

Notes and citation

Summary: God's scattered children may be the righteous already in God, patriarchs, prophets, and other elect.

The quotations are Matt 9:12–13 (with Luke 5:32).

Notes on the original text

Digital text corrected (OCR slip; repeated syllable): >πενυματικοί< → >πνευματικοί<; πατριάρχας χας → πατριάρχας; νοσούτων → νοσούντων.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 28.183 (Preuschen 4:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-183).

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28.184Preuschen 4:416

ἐμελλεν οὖν Ἰη- σοῦς ἀποθνήσκειν ὑπὲρ μὲν τοῦ ἔθνους ἵνα μὴ ἀπόληται, ὑπὲρ δὲ τῶν τέκνων τοῦ θεοῦ ὄντων ἐν διασκορπισμῷ, ἵνα συναχθῶσιν εἰς ἕν καὶ ἐν αὐτῷ γενήσωνται μία ποίμνη, εἷς ποιμήν· ὅτε οἶμαι πληροῦσθαι τὴν τοῦ σωτῆρος εὐχὴν λέγοντος· »Ὡς ἐγὼ καὶ σὺ »ἕν ἐσμεν, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἕν ὦσιν«.

emellen oun Iē- sous apothnēskein hyper men tou ethnous hina mē apolētai, hyper de tōn teknōn tou theou ontōn en diaskorpismǭ, hina synachthōsin eis hen kai en autǭ genēsōntai mia poimnē, heis poimēn; hote oimai plērousthai tēn tou sōtēros euchēn legontos; »Hōs egō kai sy »hen esmen, hina kai autoi en hēmin hen ōsin«.

Jesus, then, was about to die for the nation, that it might not perish, and for the children of God who were in dispersion, that they might be gathered into one and become in him one flock, one shepherd; when, I think, the Savior's prayer is fulfilled, when he says, “As I and you are one, so that they too may be one in us.”

John 11:52 (allusion, high confidence) · John 10:16 (allusion, high confidence) · John 17:21–22 (quotation, high confidence)

Notes and citation

Summary: He died to gather God's children into one flock, fulfilling his prayer for unity.

The allusions are John 11:52, 10:16, and 17:21–22.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 28.184 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-184).

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28.185Preuschen 4:416

εἰ δέ τι καὶ βαθύτερόν ἐστιν περὶ Ἰσραὴλ οὐ φύσεως ἀλλὰ γένους εἰπεὶν, περὶ οὗ γέγραπται· » Υἱὸς πρωτότοκός μου Ἰσραήλ ἐστιν«, γενομένου ἐν διασκορπισμῷ, καὶ αὐτὸς ἐπιστήσεις, ὡς εἶναι τούτους τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα, ὑπὲρ ὧν ἔμελλεν ἀποθνήσκειν Ἰησοῦς, ἵνα αὐτὰ συναγάγῃ εἰς ἕν. Ἀπʼ ἐκείνης οὖν τῆς ἡμέρας συνεβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν.

ei de ti kai bathyteron estin peri Israēl ou physeōs alla genous eipein, peri hou gegraptai; » Huios prōtotokos mou Israēl estin«, genomenou en diaskorpismǭ, kai autos epistēseis, hōs einai toutous ta tekna tou theou ta dieskorpismena, hyper hōn emellen apothnēskein Iēsous, hina auta synagagę̄ eis hen. Apʼ ekeinēs oun tēs hēmeras synebouleusanto hina apokteinōsin auton.

And if there is something deeper to say about Israel, not as a nature but as a race, of whom it is written, “Israel is my firstborn son,” which came to be in dispersion, you yourself will consider, so that these are the scattered children of God, for whom Jesus was about to die, so that he might gather them into one. “So from that day they took counsel to kill him.”

Exod 4:22 (quotation, high confidence) · John 11:52 (allusion, high confidence) · John 11:53 (quotation, high confidence)

Notes and citation

Summary: Perhaps the scattered children are the spiritual Israel, God's firstborn.

The quotation is Exod 4:22; the closing quotation is John 11:53, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): ἐποθνήσκειν → ἀποθνήσκειν; 11, 53 → .

Cite (SBL): Origen, Comm. Jo. 28.185 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-185).

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28.186Preuschen 4:416

Οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συναγαγόντες συνέδριον καὶ σκεψάμενοι περὶ τοῦ σωτῆρος ἡμῶν τί αὐτῷ ποιητέον αὐτοῖς, Καϊάφα τοῦ ἀρχιερέως τὰ προεκτεθειμένα εἰπόντος, ὑπὸ τῶν λόγων αὐτοῦ παροξυνθέντες συνεβουλεύσαντο ἵνα ἀποκτείνωσιν τὸν κύριον.

Hoi archiereis kai hoi Pharisaioi synagagontes synedrion kai skepsamenoi peri tou sōtēros hēmōn ti autǭ poiēteon autois, Kaïapha tou archiereōs ta proektetheimena eipontos, hypo tōn logōn autou paroxynthentes synebouleusanto hina apokteinōsin ton kyrion.

The chief priests and the Pharisees, having gathered a council and considered what they should do about our Savior, when Caiaphas the high priest had said what was set out before, were provoked by his words and took counsel to kill the Lord.

John 11:47–53 (allusion, high confidence)

Notes and citation

Summary: Provoked by Caiaphas' words, the council resolved to kill Jesus.

The allusions are John 11:47–53.

Notes on the original text

Digital text corrected (OCR slip): συναγαγόωτες → συναγαγόντες; προεχτεθειμένα → προεκτεθειμένα; ὑπὸ τῶν κόγων → ὑπὸ τῶν λόγων.

Cite (SBL): Origen, Comm. Jo. 28.186 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-186).

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28.187Preuschen 4:416

διόπερ ζητήσεις ἀπὸ ποίου πνεύματος προεφήτευσεν ὅτι ἐμελλεν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, καὶ πότερον τὸ ἅγιον πνεῦμα καὶ ἐν τοιούτῳ ἐνήργησεν καὶ αἴτιον γεγένηται τῆς κατὰ τοῦ Ἰησοῦ συμβουλῆς, ἤ οὐκ ἐκεῖνο μὲν οὖν, ἄλλο δὲ τὸ δυνάμενον καὶ ἐν τῷ ἀσεβεῖ λαλῆσαι καὶ τοὺς ὁμοίους ἐκείνῳ κατὰ τοῦ Ἰησοῦ κινῆσαι οὐδὲν ἧττον καὶ ἑώρα τι εἰς τὸν Ἰησοῦν, ὡς κατὰ δύναμιν προεξητάσαμεν.

dioper zētēseis apo poiou pneumatos proephēteusen hoti emellen Iēsous apothnēskein hyper tou ethnous, kai poteron to hagion pneuma kai en toioutǭ enērgēsen kai aition gegenētai tēs kata tou Iēsou symboulēs, ē ouk ekeino men oun, allo de to dynamenon kai en tǭ asebei lalēsai kai tous homoious ekeinǭ kata tou Iēsou kinēsai ouden hētton kai heōra ti eis ton Iēsoun, hōs kata dynamin proexētasamen.

Therefore you will ask from what spirit he prophesied that Jesus was about to die for the nation, and whether the Holy Spirit worked even in such a one and became the cause of the counsel against Jesus; or not that, but another, which could both speak in the ungodly man and move those like him against Jesus, and none the less saw something about Jesus, as we examined before as far as we could.

John 11:51 (allusion, high confidence)

Notes and citation

Summary: Which spirit spoke through Caiaphas, the Holy Spirit or another?

Cite (SBL): Origen, Comm. Jo. 28.187 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-187).

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28.188Preuschen 4:416

ὁ μέντοι βουλόμενος ἀπολογεῖσθαι περὶ τοῦ ἁγίου πνεύματος δοκοῦντος αἰτίου γεγονέναι ἵνα συμβουλεύσωνται ἀπο- κτεῖναι τὸν Ἰησοῦν ἐκ τῶν λόγων κινηθέντες τοῦ Καϊάφα οἱ ἀρ- χιερεῖς καὶ οἱ Φαρισαῖοι φηςὶν ὅτι οὐκ ἀλλότριόν ἐστιν τὸ τοιοῦτο ἔργον τῆς ἁγιότητος, ἐπεὶ μηδὲ Ἰησοῦς ἀνάξιον ἑαυτοῦ πεποίηκεν εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἀλὼν τῶν ἐν τῷ Ἰσραὴλ καὶ φάσκων·»Εἰς κρῖμα ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ »βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται«.

ho mentoi boulomenos apologeisthai peri tou hagiou pneumatos dokountos aitiou gegonenai hina symbouleusōntai apo- kteinai ton Iēsoun ek tōn logōn kinēthentes tou Kaïapha hoi ar- chiereis kai hoi Pharisaioi phēsin hoti ouk allotrion estin to toiouto ergon tēs hagiotētos, epei mēde Iēsous anaxion heautou pepoiēken eis ptōsin kai anastasin pollōn alōn tōn en tǭ Israēl kai phaskōn;»Eis krima egō eis ton kosmon touton ēlthon, hina hoi mē »blepontes blepōsin kai hoi blepontes typhloi genōntai«.

One who wishes, however, to defend the Holy Spirit, which seems to have been the cause of the chief priests and the Pharisees taking counsel to kill Jesus, moved by Caiaphas' words, says that such a work is not foreign to holiness, since Jesus too did nothing unworthy of himself in being for the fall and rising of many in Israel and saying, “For judgment I came into this world, that those who do not see may see, and that those who see may become blind.”

Luke 2:34 (allusion, high confidence) · John 9:39 (quotation, high confidence)

Notes and citation

Summary: A defender might say this is no more unworthy of the Spirit than Christ's coming “for judgment.”

The allusion is Luke 2:34; the quotation is John 9:39.

Notes on the original text

Digital text corrected (OCR slip): συμβουλεύσωτυαι → συμβουλεύσωνται; ἀνόξιον → ἀνάξιον.

Cite (SBL): Origen, Comm. Jo. 28.188 (Preuschen 4:416; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-188).

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28.189Preuschen 4:416–417

ὡς γὰρ δεόμεθα λόγου σοφίας εἰς τὸ ἀπολογήσασθαι πῶς ὁ ὁμολογῶν εἰς κρῖμα τῷ κόσμῳ τούτῳ ἐπιδεδημηκέναι οὐκ ἀνάξιον ἑαυτοῦ πεποί- ηκεν, οὕτως καὶ εἰς τὸ ἐκ τῶν διὰ τοῦ Καϊάφα λόγων τοῦ ἁγίου πνεύματος συμβεβουλεῦσθαι τοὺς ἀρχιερεῖς καὶ τοὺς Φαρισαίους ἵνα ἀποκτείνωσιν τὸν Ἰησοῦν.

hōs gar deometha logou sophias eis to apologēsasthai pōs ho homologōn eis krima tǭ kosmǭ toutǭ epidedēmēkenai ouk anaxion heautou pepoi- ēken, houtōs kai eis to ek tōn dia tou Kaïapha logōn tou hagiou pneumatos symbebouleusthai tous archiereis kai tous Pharisaious hina apokteinōsin ton Iēsoun.

For just as we need a word of wisdom to explain how the one who confesses that he came into this world for judgment did nothing unworthy of himself, so too for the chief priests and Pharisees taking counsel to kill Jesus as a result of the Holy Spirit's words through Caiaphas.

1 Cor 12:8 (allusion, medium confidence) · John 9:39 (allusion, high confidence)

Notes and citation

Summary: Both require a word of wisdom to explain.

The allusions are 1 Cor 12:8 and John 9:39.

Notes on the original text

Digital text corrected (OCR slip): ῤχιερεῖς → ἀρχιερεῖς.

Cite (SBL): Origen, Comm. Jo. 28.189 (Preuschen 4:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-189).

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28.190Preuschen 4:417

περὶ μὲν οὖν τοῦ· »Εἰς κρῖμα ἐγὼ εἰς »τὸν κόσμον τοῦτον ἦλθον«, ὅσα δεδυνήμεθα ἐν τοῖς εἰς τὸν τόπον ἐξηγητικοῖς εἰρήκαμεν· περὶ δὲ τοῦ νῦν προκειμένου τοιαῦτα ἄν λέ- γοιτο, ὅτι ὥσπερ τὸν ἱερὸν νοῦν τῶν γραφῶν, ἐπὶ ὠφελείᾳ λεγό- μενον τῶν ζητούντων ὑπʼ αὐτοῦ ὠφεληθῆναι, οἱ ἐπὶ τὸ χεῖρον παρεδε χόμενοι, ὥστε καὶ ἀφορμὰς ἔχειν δοκεῖν πρὸς κατασκευὴν ἀσεβοῦς διδασκαλίας τῶν ἀδικίαν εἰς τὸ ὕψος λαλούντων, συκοφαν- τοῦσιν, οὕτως τὴν περὶ τοῦ σωτῆρος ἡμῶν ὑπὸ τοῦ Καϊάφα γενο- μένην προφητείαν ἀληθεύουσαν ἐν τῷ συμφέρειν ἠμῖν ἵνα εἷς ἄν- θρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται, οὐχ ὑγιῶς ἀκούσαντες οἱ Φαρισαῖοι καὶ οἱ ἀρχιερεῖς ἀλλὰ ἄλλον νοῦν νομίσαντες εἶναι καὶ βούλημα τῆς τοῦ Καϊάφα συμβουλῆς, ἀπʼ ἐκείνης συνεβουλεύσαντο τῆς ἡμέρας ἵνα ἀποκτείνωσιν τὸν Ἰησοῦν.

peri men oun tou; »Eis krima egō eis »ton kosmon touton ēlthon«, hosa dedynēmetha en tois eis ton topon exēgētikois eirēkamen; peri de tou nyn prokeimenou toiauta an le- goito, hoti hōsper ton hieron noun tōn graphōn, epi ōpheleią lego- menon tōn zētountōn hypʼ autou ōphelēthēnai, hoi epi to cheiron parede chomenoi, hōste kai aphormas echein dokein pros kataskeuēn asebous didaskalias tōn adikian eis to hypsos lalountōn, sykophan- tousin, houtōs tēn peri tou sōtēros hēmōn hypo tou Kaïapha geno- menēn prophēteian alētheuousan en tǭ sympherein ēmin hina heis an- thrōpos apothanę̄ hyper tou laou kai mē holon to ethnos apolētai, ouch hygiōs akousantes hoi Pharisaioi kai hoi archiereis alla allon noun nomisantes einai kai boulēma tēs tou Kaïapha symboulēs, apʼ ekeinēs synebouleusanto tēs hēmeras hina apokteinōsin ton Iēsoun.

About “For judgment I came into this world,” we have said what we could in the exegesis of that passage. About the present one, something like this might be said: just as those who take the holy sense of the Scriptures, spoken for the benefit of those who seek to be helped by it, in the worse way, so as even to seem to have starting points for constructing an impious teaching, slander it, those who speak unrighteousness on high, so the Pharisees and chief priests, not hearing soundly the prophecy about our Savior made by Caiaphas, true in that it is expedient for us that one man should die for the people and not the whole nation perish, but thinking the sense and intention of Caiaphas' counsel to be something else, from that day took counsel to kill Jesus.

John 9:39 (quotation, high confidence) · Ps 73:8 (72:8 LXX) (allusion, high confidence) · John 11:50 (allusion, high confidence) · John 11:53 (allusion, high confidence)

Notes and citation

Summary: As heretics twist Scripture's holy sense, so the council misheard Caiaphas' true prophecy and plotted to kill Jesus.

The allusions are John 9:39, Ps 73:8 (72:8 LXX), and John 11:50, 53.

Notes on the original text

Digital text corrected (OCR slip): ἀπʼ ἀκείνης → ἀπʼ ἐκείνης.

Topics: Heresy, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 28.190 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-190).

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28.191Preuschen 4:417

ταῦτα δέ φημι κατὰ τὸ ἀκόλουθον τῇ περὶ τοῦ ἅγιον εἶναι πνεῦμα τὸ διὰ τοῦ Καϊάφα προφητεῦσαν ἐκδοχῇ, οὐ πάντως συν ιστὰς τοῦθʼ οὕτως ἔχειν, ἀλλὰ καταλιπὼν καὶ τοῖς ἐντυγχάνουσιν κρίνειν ὀπότερον χρὴ παραδέξασθαι περὶ τοῦ Καϊάφα, καὶ ὡς † ὑπὸ πόδας τοῦ πνεύματος κεκινημένου. Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφαρὶμ λεγομένην πόλιν, καὶ ἐκεῖ ἔμεινεν μετὰ τῶν μαθητῶν.

tauta de phēmi kata to akolouthon tę̄ peri tou hagion einai pneuma to dia tou Kaïapha prophēteusan ekdochę̄, ou pantōs syn istas touthʼ houtōs echein, alla katalipōn kai tois entynchanousin krinein opoteron chrē paradexasthai peri tou Kaïapha, kai hōs † hypo podas tou pneumatos kekinēmenou. Ho oun Iēsous ouketi parrēsią periepatei en tois Ioudaiois, alla apēlthen eis tēn chōran engys tēs erēmou, eis Epharim legomenēn polin, kai ekei emeinen meta tōn mathētōn.

I say these things in keeping with the interpretation that it was the Holy Spirit who prophesied through Caiaphas, not at all maintaining that this is so, but leaving it to the readers to judge which view must be accepted about Caiaphas, and as … by the Spirit moved. “So Jesus no longer walked openly among the Jews, but went away to the region near the wilderness, to a town called Ephraim, and stayed there with the disciples.”

Textual problem in this passage: see the notes.

John 11:54 (quotation, high confidence)

Notes and citation

Summary: Origen leaves the reader to judge which view of Caiaphas' prophecy is right.

The text is corrupt at the dagger. The closing quotation is John 11:54, the lemma of the next section.

Notes on the original text

Digital text corrected (OCR slip; editor's apparatus leaked into the digital text): ἐκοχῇ → ἐκδοχῇ; κακινημένου → κεκινημένου; 11, 54 → .

Cite (SBL): Origen, Comm. Jo. 28.191 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-191).

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28.192Preuschen 4:417

Ταῦτα καὶ τὰ τούτοις παραπλήσια ἀναγεγράφθαι νομίζω βουλομένου τοῦ λόγου ἐπιστρέφειν ἡμᾶς ἀπὸ τοῦ θερμότερον καὶ ἀλογιστότερον ἐπιπηδᾶν τῷ [ἐν τῷ] ἕως θανάτου ἀγωνίζεσθαι περὶ τῆς ἀληθείας καὶ μαρτυρεῖν.

Tauta kai ta toutois paraplēsia anagegraphthai nomizō boulomenou tou logou epistrephein hēmas apo tou thermoteron kai alogistoteron epipēdan tǭ [en tǭ] heōs thanatou agōnizesthai peri tēs alētheias kai martyrein.

I think these things, and things like them, were recorded because the Word wishes to turn us from leaping too hotly and unreasonably into contending unto death for the truth and bearing witness.

John 11:54 (allusion, high confidence)

Notes and citation

Summary: Jesus' withdrawal teaches us not to rush rashly into martyrdom.

Notes on the original text

Digital text corrected (OCR slip; editor's chapter number leaked into the digital text): ΧΧΙΙΙ. Ταῦτα → Ταῦτα; ωομίζω → νομίζω; ἐλογιστότερον → ἀλογιστότερον.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.192 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-192).

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28.193Preuschen 4:417

καλὸν μὲν γὰρ ἐμπεσόντα τὸν περὶ τοῦ ὁμολογεῖν τὸν Ἰησοῦν ἀγῶνα μὴ ἀναδύεσθαι τὴν ὁμολογίαν, μηδὲ μέλλειν περὶ τὸ ὑπεραποθανεῖν τῆς ἀληθείας.

kalon men gar empesonta ton peri tou homologein ton Iēsoun agōna mē anadyesthai tēn homologian, mēde mellein peri to hyperapothanein tēs alētheias.

For it is good, when the contest over confessing Jesus has come upon us, not to shrink from the confession, nor to hesitate about dying for the truth.

Notes and citation

Summary: When the contest comes, one must not shrink from confessing Christ.

Notes on the original text

Digital text corrected (OCR slip): Ὀμολογίαν → ὁμολογίαν.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.193 (Preuschen 4:417; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-193).

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28.194Preuschen 4:417–418

οὐκ ἔλατ- τον δὲ τούτου καλὸν καὶ τὸ μὴ διδόναι ἀφορμὴν τῷ τηλικούτῳ πειρασμῷ, ἀλλὰ παντὶ τρόπῳ περιίστασθαι αὐτόν, οὐ μόνον διὰ τὸ περὶ τῆς ἐν αὐτῷ ἐκβάσεως ἄδηλον ἡμῖν, ἀλλὰ καὶ ἵνα μὴ ἡμεῖς πρόφασις γενώμεθα τοῦ ἁμαρτωλοτέροις γενέσθαι καὶ ἀσεβεστέροις τοῖς οὐκ ἄν μὲν τῷ ἔργῳ τοῦ ἡμῶν ἐκκεχύσθαι τὸ αἷμα γενομένοις ἐνόχοις, εἰ τὰ παρʼ ἑαυτοῦς ποιοῦντες ἐξεκλίνομεν τοὺς μεχρι θανάτου ἡμὶν ἐπιβουλεύοντας, ἐσομένοις δὲ ἐν πλείονι καὶ βαρυτέρᾳ κολάσει παρʼ ἡμᾶς εἰ φιλαυτοῦντες καὶ μὴ καὶ τὰ ἐκείνων σκοποῦντες ἐπιδιδῷμεν αὑτοὺς τῷ ἀναιρεῖσθαι, οὐ τῆς ἀνάγκης εἰς τοῦτο καταλαβούσης.

ouk elat- ton de toutou kalon kai to mē didonai aphormēn tǭ tēlikoutǭ peirasmǭ, alla panti tropǭ periistasthai auton, ou monon dia to peri tēs en autǭ ekbaseōs adēlon hēmin, alla kai hina mē hēmeis prophasis genōmetha tou hamartōloterois genesthai kai asebesterois tois ouk an men tǭ ergǭ tou hēmōn ekkechysthai to haima genomenois enochois, ei ta parʼ heautous poiountes exeklinomen tous mechri thanatou hēmin epibouleuontas, esomenois de en pleioni kai baryterą kolasei parʼ hēmas ei philautountes kai mē kai ta ekeinōn skopountes epididǭmen hautous tǭ anaireisthai, ou tēs anankēs eis touto katalabousēs.

But no less good than this is not to give occasion to so great a trial, but to avoid it in every way, not only because its outcome is uncertain for us, but also so that we may not become a pretext for others becoming more sinful and ungodly, who would not have become guilty of the deed of shedding our blood if we, doing what lay in us, had avoided those plotting against us unto death, but who will be in greater and heavier punishment because of us, if, loving ourselves and not considering their case too, we give ourselves up to be killed when necessity has not overtaken us to it.

Notes and citation

Summary: It is also good to avoid persecution when possible, lest we make our persecutors more guilty.

Notes on the original text

Digital text corrected (OCR slip): ἀκκεχύσθαι τὸν αἷμα → ἐκκεχύσθαι τὸ αἷμα; σκο[οῦντες ἐπιδιδᾠημεν → σκοποῦντες ἐπιδιδῷμεν; εἰς τοῖτο → εἰς τοῦτο.

Topics: Martyrdom, Persecution

Cite (SBL): Origen, Comm. Jo. 28.194 (Preuschen 4:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-194).

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28.195Preuschen 4:418

εἴπερ γὰρ καὶ ὁ πρόφασίς τινι γενόμενος ἁμαρτίας τῷ αὐτὸς ἐπὶ ταύτην κεκινηκέναι τὸν ἁμαρτάνοντα τίσει δίκας ἐπὶ τοῖς διʼ αὐτὸν ἀνθρώπων τινὶ ἡμαρτημένοις, πῶς οὐχὶ καὶ ὁ παρὸν ἐκκλῖναι, ἵνα μὴ ὁ δεῖνα προδότης χριστιανοῦ γένηται καὶ ἐπίβουλος τῆς κατὰ τὸν Ἰησοῦν θεοσεβείας, μὴ ἐκκλίνας μὲν καὶ προσπαροξύνας δὲ οὐχῖ καὶ περὶ τῆς ἐκείνου ἁμαρτίας δώσει λόγον, κἄν τὸ ὅσον ἐπὶ τῇ εἰς τὸ μαρτυρεῖν προθυμίᾳ καὶ τῇ εἰς τοῦτο ἀνδρείᾳ τιμῆς καὶ ἀποδοχῆς ἄξιος ᾖ παρὰ τῷ εὐσεβουμένῳ θεῷ καὶ ὁμολογουμένῳ ὑπʼ αὐτοῦ σωτῆρι;

eiper gar kai ho prophasis tini genomenos hamartias tǭ autos epi tautēn kekinēkenai ton hamartanonta tisei dikas epi tois diʼ auton anthrōpōn tini hēmartēmenois, pōs ouchi kai ho paron ekklinai, hina mē ho deina prodotēs christianou genētai kai epiboulos tēs kata ton Iēsoun theosebeias, mē ekklinas men kai prosparoxynas de ouchi kai peri tēs ekeinou hamartias dōsei logon, kan to hoson epi tę̄ eis to martyrein prothymią kai tę̄ eis touto andreią timēs kai apodochēs axios ę̄ para tǭ euseboumenǭ theǭ kai homologoumenǭ hypʼ autou sōtēri?

For if one who has become a pretext of sin to someone, by himself moving the sinner to it, will pay the penalty for the sins committed by someone because of him, how will not one who, when it was possible to withdraw, so that so-and-so might not become the betrayer of a Christian and a plotter against piety in Jesus, did not withdraw but provoked him further, also give account for that person's sin, even if, as far as his eagerness for martyrdom and his courage in it go, he is worthy of honor and acceptance with the God he worships and the Savior he confesses?

Notes and citation

Summary: One who provokes persecution when he could withdraw shares the guilt of the persecutor, however brave.

Notes on the original text

Digital text corrected (OCR slip): τῆς ἐκίνου → τῆς ἐκείνου; ἐνδρείᾳ → ἀνδρείᾳ.

Topics: Martyrdom, Persecution

Cite (SBL): Origen, Comm. Jo. 28.195 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-195).

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28.196Preuschen 4:418

ὅτι δὲ ἡμῶν ἕνεκεν τὰ τοιαῦτα γέγραπται, ἵνʼ ἡμεῖς, παράδειγμα ἔχοντες τὸν Ἰησοῦν, καὶ ἐν τοῖς τοιούτοις αὐτοῦ μιμηταὶ γινώμεθα, παραστήσει ἡ λέγουσα γραφή· »Ἐζήτουν οὖν αὐτὸν »πιάσαι, καὶ οὐδεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐλη- »λύθει ἡ ὥρα αὐτοῦ«.

hoti de hēmōn heneken ta toiauta gegraptai, hinʼ hēmeis, paradeigma echontes ton Iēsoun, kai en tois toioutois autou mimētai ginōmetha, parastēsei hē legousa graphē; »Ezētoun oun auton »piasai, kai oudeis epebalen epʼ auton tēn cheira, hoti oupō elē- »lythei hē hōra autou«.

That such things were written for our sake, so that we, having Jesus as an example, may become his imitators in such matters too, the Scripture shows that says, “So they sought to arrest him, and no one laid a hand on him, because his hour had not yet come.”

John 7:30 (quotation, high confidence)

Notes and citation

Summary: Jesus is our example in how to face those who seek our life.

The quotation is John 7:30.

Notes on the original text

Digital text corrected (OCR slip): μιμηταξὶ → μιμηταὶ; »πιμηται → »πιάσαι.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.196 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-196).

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28.197Preuschen 4:418

ὡς γάρ, κατὰ τὸ ῥητὸν τοῦτο, διὰ τοῦτο οὐ- δεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα παρόντα καὶ μὴ φεύγοντα, ἐπεὶ μήπω ἐληλύθει ἡ ὥρα αὐτοῦ, οὑτως καὶ χωρὶς τοῦ ἀναχωρεῖν, ἐν τῷ καιρῷ τοῦ μηδέπω αὐτοῦ ἐφεστηκέναι τὴν ὥραν, οὐκ κατεσχέθημεν ἄν ἡμεῖς.

hōs gar, kata to rhēton touto, dia touto ou- deis epebalen epʼ auton tēn cheira paronta kai mē pheugonta, epei mēpō elēlythei hē hōra autou, houtōs kai chōris tou anachōrein, en tǭ kairǭ tou mēdepō autou ephestēkenai tēn hōran, ouk kateschethēmen an hēmeis.

For as, according to this text, no one laid a hand on him, though he was present and not fleeing, because his hour had not yet come, so we too, even without withdrawing, would not have been seized in the time when our hour had not yet arrived.

John 7:30 (allusion, high confidence)

Notes and citation

Summary: As no one could seize Jesus before his hour, so it is with us.

The allusion is John 7:30.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.197 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-197).

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28.198Preuschen 4:418

διόπερ ἀκουστέον οὐ μόνον τοῦ »Ἐὰν διώ- »κωσιν ὐμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἐτέραν« καὶ τῶν ἑξῆς, ἀλλὰ καὶ ὅτι ἠνίκα συνεβουλεύσαντο ἵνα ἀποκτείνωσιν τὸν Ἰησοῦν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι,

dioper akousteon ou monon tou »Ean diō- »kōsin ymas en tę̄ polei tautę̄, pheugete eis tēn eteran« kai tōn hexēs, alla kai hoti ēnika synebouleusanto hina apokteinōsin ton Iēsoun hoi archiereis kai hoi Pharisaioi,

Therefore we must heed not only “If they persecute you in this city, flee to the other,” and what follows, but also that when the chief priests and the Pharisees took counsel to kill Jesus,

Matt 10:23 (quotation, high confidence) · John 11:53 (allusion, high confidence)

Notes and citation

Summary: We must heed Christ's command to flee persecution, and his own example.

The quotation is Matt 10:23; the sentence continues in the next section.

Topics: Martyrdom, Persecution

Cite (SBL): Origen, Comm. Jo. 28.198 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-198).

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28.199Preuschen 4:418

τὸ εὐλόγιστον τηρῶν οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλʼ οὐδὲ εἰς ἄλλην πόλιν ἀνεχώρησεν ὄχλων πεπληρωμένην, ἀλλά τινα ἀνακεχωρηκυῖαν.

to eulogiston tērōn ouketi parrēsią periepatei en tois Ioudaiois, allʼ oude eis allēn polin anechōrēsen ochlōn peplērōmenēn, alla tina anakechōrēkuian.

keeping to good judgment, he no longer walked openly among the Jews, nor did he withdraw to another city full of crowds, but to one that was secluded.

John 11:54 (allusion, high confidence)

Notes and citation

Summary: Jesus prudently withdrew to a secluded town.

The allusion is John 11:54.

Notes on the original text

Digital text corrected (OCR slip): Ἰουδίοις → Ἰουδαίοις; ἐνακεχωρηκυῖαν → ἀνακεχωρηκυῖαν.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.199 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-199).

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28.200Preuschen 4:418

γέ- γραπται γάρ· »Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς »Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, »ἐις Ἐφραὶμ λεγομένην πόλιν«.

ge- graptai gar; »Ho oun Iēsous ouketi parrēsią periepatei en tois »Ioudaiois, alla apēlthen ekeithen eis tēn chōran engys tēs erēmou, »eis Ephraim legomenēn polin«.

For it is written, “So Jesus no longer walked openly among the Jews, but went away from there to the region near the wilderness, to a town called Ephraim.”

John 11:54 (quotation, high confidence)

Notes and citation

Summary: The text of John 11:54.

The quotation is John 11:54.

Cite (SBL): Origen, Comm. Jo. 28.200 (Preuschen 4:418; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-200).

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28.201Preuschen 4:418–419

καὶ οὐ μόνος γε ἐκεῖ ἀπελήλυθεν, ἀλλὰ μηδεμίαν ἀφορμὴν διδοὺς τοῖς ζητοῦσιν αὐτὸν καὶ τοὺς μαθητὰς μεθʼ ἑαυτοῦ παρείληφεν καὶ »ἐκεῖ ἔμεινεν μετὰ τῶν μεθη- »τῶν«.

kai ou monos ge ekei apelēlythen, alla mēdemian aphormēn didous tois zētousin auton kai tous mathētas methʼ heautou pareilēphen kai »ekei emeinen meta tōn methē- »tōn«.

And he did not go away there alone, but, giving no occasion to those seeking him, he took the disciples with him too, and “stayed there with the disciples.”

John 11:54 (quotation, high confidence)

Notes and citation

Summary: Jesus took his disciples with him into seclusion.

The quotation is John 11:54.

Notes on the original text

Digital text corrected (OCR slip): ἀπελήυθεν → ἀπελήλυθεν.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.201 (Preuschen 4:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-201).

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28.202Preuschen 4:419

τοιοῦτόν ἐστιν καὶ τὸ ἐν τῷ κατὰ Ματθαῖον γεγραμμένον, ὅτε »Ἀκούσας ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλι- »λαίαν· καὶ καταλιπῶν τὴν Ναζαρέθ, ἐλθὼν κατᾠκησεν εἰς Καφαρ- »ναοὺμ τὴν παραθαλασσίαν, ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ«, καὶ ἐπὶ τὸν καιρὸν δὲ φθάσας τοῦ συλληφθῆναι, ἐτήρησεν ὐπὲρ τοῦ μὴ παρʼ ἑαυτὸν τουτο παθεῖν μήτε ἐν Ἱεροσολύμοις εὑρεθῆναι μήτε ἐν τῷ ἱερῷ, ἔνθα ἐδίδασκεν πολλάκις, μήτε ἐν ἄλλῳ τοιούτῳ τόπῳ· »Ἐξῆλθεν γὰρ σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου τῶν »Κεδρών, ὅπου ἦν κῆπος εἰς ὅν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ »αὐτοῦ«.

toiouton estin kai to en tǭ kata Matthaion gegrammenon, hote »Akousas hoti Iōannēs paredothē anechōrēsen eis tēn Gali- »laian; kai katalipōn tēn Nazareth, elthōn katǭkēsen eis Kaphar- »naoum tēn parathalassian, en horiois Zaboulōn kai Nephthaleim«, kai epi ton kairon de phthasas tou syllēphthēnai, etērēsen yper tou mē parʼ heauton touto pathein mēte en Hierosolymois heurethēnai mēte en tǭ hierǭ, entha edidasken pollakis, mēte en allǭ toioutǭ topǭ; »Exēlthen gar syn tois mathētais autou peran tou cheimarrou tōn »Kedrōn, hopou ēn kēpos eis hon eisēlthen autos kai hoi mathētai »autou«.

Of this kind too is what is written in the Gospel according to Matthew, when “hearing that John had been arrested, he withdrew into Galilee; and leaving Nazareth he went and dwelt in Capernaum by the sea, in the territory of Zebulun and Naphtali”; and when he reached the time to be seized, he took care, so as not to suffer this through his own doing, not to be found either in Jerusalem or in the temple, where he often taught, or in any other such place: “For he went out with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered.”

Matt 4:12–13 (quotation, high confidence) · John 18:1 (quotation, high confidence)

Notes and citation

Summary: Jesus often withdrew from danger, and even at the end was taken in a garden, not in the temple.

The quotations are Matt 4:12–13 and John 18:1.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 28.202 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-202).

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28.203Preuschen 4:419

οὕτω δὲ ἀνεχώρει κατʼ ἐκεῖνο καιροῦ καὶ οὐκ ἐδημοσίευεν, ὡς δεῖσθαι τοὺς ἀρχιερεῖς καὶ τοὺς Φαρισαίους, βουλομένους αὐτὸν συλλαβεῖν, τοῦ Ἰούδα, διὰ τὸ μεμαθητεῦσθαι αὐτῷ περιργαζομένου καὶ τοὺς τόπους τῆς ἀναχωρήσεως αὐτοῦ.

houtō de anechōrei katʼ ekeino kairou kai ouk edēmosieuen, hōs deisthai tous archiereis kai tous Pharisaious, boulomenous auton syllabein, tou Iouda, dia to memathēteusthai autǭ perirgazomenou kai tous topous tēs anachōrēseōs autou.

So he withdrew at that time and did not make himself public, so that the chief priests and the Pharisees, wishing to seize him, needed Judas, who, because he had been his disciple, knew all about the places of his retreat.

John 18:2 (allusion, high confidence)

Notes and citation

Summary: He withdrew so completely that his enemies needed Judas to find him.

Notes on the original text

Digital text corrected (OCR slip): αὕτω δὲ → οὕτω δὲ; ἐκημοσίευεν → ἐδημοσίευεν.

Cite (SBL): Origen, Comm. Jo. 28.203 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-203).

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28.204Preuschen 4:419

διὸ τότε »Ἰούδας λαβὼν »σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας, ἔρχεται »ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων«.

dio tote »Ioudas labōn »speiran kai ek tōn archiereōn kai Pharisaiōn hypēretas, erchetai »ekei meta phanōn kai lampadōn kai hoplōn«.

Therefore at that time “Judas, taking the cohort and officers from the chief priests and Pharisees, comes there with lanterns and torches and weapons.”

John 18:3 (quotation, high confidence)

Notes and citation

Summary: Judas led the soldiers to him.

The quotation is John 18:3.

Cite (SBL): Origen, Comm. Jo. 28.204 (Preuschen 4:419; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/28-116/#p-28-204).

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