Commentary on the Gospel of John 32.135–32.236

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 102 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 32

32.135Preuschen 4:445

καὶ γὰρ πρέπει ὑπόδειγμα ἡμῖν τὸν Ἰησοῦν δεδωκέναι τοῦ νίπτειν πόδας ἀνάλογον τοῖς τροπικῶς ὑπὸ τῆς νύμφης ἐν τῷ ᾄσματι τῶν ᾀσμάτων εἰρημένοις ἐν τῷ »Ἐνιψάμην τοὺς πόδας μου. πῶς μολυνῶ »αὐτούς«;

kai gar prepei hypodeigma hēmin ton Iēsoun dedōkenai tou niptein podas analogon tois tropikōs hypo tēs nymphēs en tǭ ąsmati tōn ąsmatōn eirēmenois en tǭ »Enipsamēn tous podas mou. pōs molynō »autous«?

For it is fitting that Jesus gave us an example of washing feet corresponding to what is said figuratively by the bride in the Song of Songs: “I have washed my feet; how shall I defile them?”

Song 5:3 (quotation, high confidence) · John 13:15 (allusion, high confidence)

Notes and citation

Summary: The example of foot-washing corresponds to the bride's figurative words in the Song of Songs.

The quotation is Song 5:3.

Cite (SBL): Origen, Comm. Jo. 32.135 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-135).

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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.

32.136Preuschen 4:445

πρόσχες δὲ τῷ »Ἴνα καθὼς ἐγὼ ἐποίησα ὑμῖν καὶ ὑμεῖς »πιῆτε« συνεξετάζων αὐτὸ τῷ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος »μετʼ ἐμοῦ«.

prosches de tǭ »Ina kathōs egō epoiēsa hymin kai hymeis »piēte« synexetazōn auto tǭ »Ean mē nipsō se, ouk echeis meros »metʼ emou«.

And attend to “that as I have done to you, you also should do,” examining it together with “Unless I wash you, you have no part with me.”

John 13:15 (quotation, high confidence) · John 13:8 (quotation, high confidence)

Notes and citation

Summary: The command to imitate should be read with the saying about having a part with Jesus.

The quotations are John 13:15 and 13:8.

Cite (SBL): Origen, Comm. Jo. 32.136 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-136).

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32.137Preuschen 4:445

ἐὰν δέ τις πρὸς ταῦτα λέγῃ, ὄτι κἄν ἀλληγορῆται, οὐδὲν ἦττον γέγονε καὶ κατὰ τὸ ῥητόν, ἀκουστέον μετὰ τοῦ τροπικοῦ καὶ τῆς φασκούσης λέξεως· »Εἰ οὖν * ἔνιψα τοὺς πόδας ὑμῶν, ὁ »κύριος καὶ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήων νίπτειν τοὺς »πόδας. ὑπόδειγμα γὰρ ἔδωκα ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν »καὶ ὑμεῖς ποιῆτε«· λεκτέον πρὸς τὸν τοιοῦτον· ἄρʼ ἐπεὶ κατὰ τὸ ῥητὸν γέγονεν τὸ εἰρημένον πρὸς τὸν εἰπόντα Πέτρον· »Οὐ μὴ »νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα« τὸ »Ἐὰν μὴ νίψω σε, οὐκ »ἔχεις μέρος μετʼ ἐμοῦ«· καὶ ἡμεῖς κατὰ τὸ ῥητὸν τοῖς κατʼ εὐλάβειαν μὴ ἐμπαρέχουσιν ἑαυτῶν τοὺς πόδας ἡμῖν ἴνα αὐτοὺς νἰψωμεν φήσομεν καὶ τολμήσομεν εἰπεῖν τοῖς τοιύτοις τὸ »Ἐὰν μὴ νίψω »σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«.

ean de tis pros tauta legę̄, oti kan allēgorētai, ouden ētton gegone kai kata to rhēton, akousteon meta tou tropikou kai tēs phaskousēs lexeōs; »Ei oun * enipsa tous podas hymōn, ho »kyrios kai didaskalos, kai hymeis opheilete allēōn niptein tous »podas. hypodeigma gar edōka hymin hina kathōs egō epoiēsa hymin »kai hymeis poiēte«; lekteon pros ton toiouton; arʼ epei kata to rhēton gegonen to eirēmenon pros ton eiponta Petron; »Ou mē »nipsę̄s mou tous podas eis ton aiōna« to »Ean mē nipsō se, ouk »echeis meros metʼ emou«; kai hēmeis kata to rhēton tois katʼ eulabeian mē emparechousin heautōn tous podas hēmin ina autous nipsōmen phēsomen kai tolmēsomen eipein tois toiytois to »Ean mē nipsō »se, ouk echeis meros metʼ emou«.

But if someone says in reply to this that, even if it is allegorized, it no less took place according to the letter, and that together with the figurative sense one must also hear the wording which says, “If then I, the Lord and Teacher, have washed your feet, you also ought to wash one another's feet; for I have given you an example, that as I have done to you, you also should do,” we must say to such a person: Since what was said to Peter, who had said, “You shall never wash my feet,” namely “Unless I wash you, you have no part with me,” also took place according to the letter, shall we too, according to the letter, say to those who out of reverence do not offer us their feet to wash, and dare to say to such people, “Unless I wash you, you have no part with me”?

John 13:14–15 (quotation, high confidence) · John 13:8 (quotation, high confidence)

Notes and citation

Summary: If the command is kept literally, must we also literally tell those who refuse our washing that they have no part with us?

The quotations are John 13:14–15 and 13:8. The asterisk in the Greek marks a word the editor judged lost (ἐγώ).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.137 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-137).

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32.138Preuschen 4:445

εἰ δὲ ἐνταῦθα οὐ δυσωπεῖ τὸ ὄ εἶπον, ἐπίσκεψαι τί σε χρὴ λέγειν πρὸς τὴν περὶ τοῦ εἰ χρὴ καὶ τὴν λέξιν πάντως τηρεῖν ἐπαπόρησιν.

ei de entautha ou dysōpei to o eipon, episkepsai ti se chrē legein pros tēn peri tou ei chrē kai tēn lexin pantōs tērein epaporēsin.

And if what I have said does not shame you here, consider what you must say to the difficulty whether one must in every case keep the wording as well.

Notes and citation

Summary: One must decide whether the wording must always be kept literally.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.138 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-138).

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32.139Preuschen 4:445

ὄτι μὲν οὖν ποτε καθήξει τῷδε μὲν νίψαι τοὺς πόδας τοῦ δεῖνα μαθητοῦ Ἰησοῦ, τῷδε δὲ ἐμπαρασχεῖν αὐτοὺς νιφθησομένους ὑπʼ αὐτοῦ, ὡς ἀπὸ ἀγάπης καὶ φιλοφροσύνης τὸν μὲν ποιῆσαι, τὸν δὲ παρασχεῖν, καὶ αύτὸς ἄν ὁμολογήσαιμι.

oti men oun pote kathēxei tǭde men nipsai tous podas tou deina mathētou Iēsou, tǭde de emparaschein autous niphthēsomenous hypʼ autou, hōs apo agapēs kai philophrosynēs ton men poiēsai, ton de paraschein, kai autos an homologēsaimi.

That there will sometimes be occasion for one person to wash the feet of some disciple of Jesus, and for another to offer his feet to be washed by him, the one doing it and the other allowing it out of love and kindness, I myself would also admit.

Notes and citation

Summary: Origen allows that literal foot-washing may sometimes rightly be done out of love.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.139 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-139).

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32.140Preuschen 4:445–446

εἰ δὲ φήσομεν ἔκαστον τῶν μὴ συνειδότων ἑαυτῷ τοῦτο πεποιηκέναι καὶ ἁγίων οὔτω τοὺς πόδας νενιφέναι ὀφειλομένην τινὰ ἐντολὴν μὴ ἀποδεδωκέναι τὴν »Ὀφείλετε ἀλλήων νίπτειν τοὺς πόδας« ὤρα που λεγειν, ἐγγύς που πάντας ὀφειλέτας εἶναι τῆς ἐντολῆς ταύτης. Ἀμὴν λέγω ὑμῖν, οὐχ ἔστιν δοῦλος μείζων τοῦ κυρίου † ἐαυτοῦ οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντὸς αὐτόν. εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἀὰν ποιῆτε αὐτά. οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλʼ ἱνα ἡ γραφὴ πληρωθῇ· Ὁ τρώγων ** τὸν ἄρτον, ἐπῆρεν ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ.

ei de phēsomen ekaston tōn mē syneidotōn heautǭ touto pepoiēkenai kai hagiōn outō tous podas neniphenai opheilomenēn tina entolēn mē apodedōkenai tēn »Opheilete allēōn niptein tous podas« ōra pou legein, engys pou pantas opheiletas einai tēs entolēs tautēs. Amēn legō hymin, ouch estin doulos meizōn tou kyriou † eautou oude apostolos meizōn tou pempsantos auton. ei tauta oidate, makarioi este aan poiēte auta. ou peri pantōn hymōn legō; egō oida tinas exelexamēn; allʼ hina hē graphē plērōthę̄; Ho trōgōn ** ton arton, epēren epʼ eme tēn pternan autou.

But if we say that each of those who are not conscious of having done this, and of having thus washed the feet of the saints, has failed to pay a debt owed under the commandment “You ought to wash one another's feet,” it is time, I suppose, to say that nearly everyone is a debtor under this commandment. “Truly I tell you, a slave is not greater than his lord, nor is an apostle greater than the one who sent him. If you know these things, blessed are you if you do them. I do not speak of all of you; I know whom I have chosen; but it is so that the Scripture may be fulfilled: He who eats my bread has lifted up his heel against me.”

Textual problem in this passage: see the notes.

John 13:14 (quotation, high confidence) · John 13:16–18 (quotation, high confidence)

Notes and citation

Summary: If the command were literal, nearly everyone would be in breach of it; then follows the Gospel text John 13:16–18.

The passage ends with the Gospel text John 13:16–18; the verse numbers that had leaked into the digital text were removed. The dagger and asterisks in the Greek are the editor's marks of doubtful or missing words (ἑαυτοῦ; μου).

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse number); editor's apparatus leaked into the digital text (verse numbers)): ταύτης. 13, 16 Ἀμὴν → ταύτης. Ἀμὴν; αὐτόν. 17 εἰ → αὐτόν. εἰ; αὐτά. 18 οὐ → αὐτά. οὐ.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.140 (Preuschen 4:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-140).

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32.141Preuschen 4:446

Ἔτι καὶ ταῦτα ἔχεσθαί μοι δοκεῖ τοῦ δεῖν τὰ περὶ τῆς τῶν ποδῶν νίψεως τροπολογεῖν· τὸ γὰρ »Εἰ ταῦτα οἴδατε. »μακάριοί ἐστε ἐὰν ποιῆτε αὐτὰ «οὐδενὸς ποιητέου προειρημένου ἥ περὶ τῆς νίψεως τῶν ποδῶν, ἐπʼ ἐκείνην τὴν ἀναφορὰν ἔχει.

Eti kai tauta echesthai moi dokei tou dein ta peri tēs tōn podōn nipseōs tropologein; to gar »Ei tauta oidate. »makarioi este ean poiēte auta «oudenos poiēteou proeirēmenou hē peri tēs nipseōs tōn podōn, epʼ ekeinēn tēn anaphoran echei.

These words too seem to me to support the need to interpret what concerns the washing of the feet figuratively. For “If you know these things, blessed are you if you do them,” since nothing to be done has been mentioned before except the washing of the feet, refers to that.

John 13:17 (quotation, high confidence)

Notes and citation

Summary: The blessing on those who “do these things” refers to the foot-washing and supports a figurative reading.

The quotation is John 13:17.

Notes on the original text

Digital text corrected (dropped letter in the digital text; misread letter in the digital text): ἔχεσαί → ἔχεσθαί; ἔκει. → ἔχει..

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.141 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-141).

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32.142Preuschen 4:446

τὰ δὲ κατὰ τον τὄπον μαθήματα, πῶς τε πόδες μαθητῶν μολύνονται ἤδη λουσαμέων, καὶ τίνα τρόπον πλύνονται, εἰδέναι ὡς ὁ λόγος βούλεται, καὶ ποιεῖν ὡς θέλει ὁ Ἰησοῦς, ἀληθῶς μακαρίων ἐστὶν ἔργον.

ta de kata ton topon mathēmata, pōs te podes mathētōn molynontai ēdē lousameōn, kai tina tropon plynontai, eidenai hōs ho logos bouletai, kai poiein hōs thelei ho Iēsous, alēthōs makariōn estin ergon.

But the lessons of this passage, how the feet of disciples who have already bathed are defiled, and in what way they are washed, to know them as the Word wishes and to do them as Jesus wills, is truly the work of the blessed.

Notes and citation

Summary: To understand and practise the spiritual meaning of the washing is the work of the blessed.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἔρχον → ἔργον.

Cite (SBL): Origen, Comm. Jo. 32.142 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-142).

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32.143Preuschen 4:446

οὐ γὰρ τὸ τηλικοῦτον ὄνομα τὸ >μακάριον< εὕλογον ἐπὶ τοῖς τυχοῦσιν φῆσαι παρεῖναί τισιν, ἐφʼ ᾧ καὶ οἰκέτης ἂν πλύνων τοὺς πόδας τοῦ δεσπότου μακάριος ἂν κατʼ αὐτὸ τοῦτο δόξαι τυγχάνειν καὶ κόλαξ καὶ ὑποκριτής· ὃ γὰρ ἡμεῖς ἀποδίδομεν, νίπτειν τοὺς πόδας μαθητῶν Ἰησοῦ μεγάλου τινός ἐστιν καὶ Ἰησοῦν ἐν ἑαυτῷ ἔχοντος καὶ ἁπαξαπλῶς μακαρίου.

ou gar to tēlikouton onoma to >makarion< heulogon epi tois tychousin phēsai pareinai tisin, ephʼ hǭ kai oiketēs an plynōn tous podas tou despotou makarios an katʼ auto touto doxai tynchanein kai kolax kai hypokritēs; ho gar hēmeis apodidomen, niptein tous podas mathētōn Iēsou megalou tinos estin kai Iēsoun en heautǭ echontos kai hapaxaplōs makariou.

For it is not reasonable to say that so great a title as “blessed” belongs to some people for ordinary things, as a result of which even a household slave washing his master's feet, and a flatterer and a hypocrite, would seem to be blessed by that very act. For what we are explaining, washing the feet of Jesus' disciples, belongs to someone great, who has Jesus in himself, and who is simply blessed.

Notes and citation

Summary: Literal foot-washing cannot earn the title “blessed”; the spiritual washing belongs to one who has Jesus within.

The digital text repeats a line of the previous section in the middle of this one; the repetition was removed.

Notes on the original text

Digital text corrected (line from the previous section repeated in the digital text (dittography)): Ἰησοῦν ἐν βούλεται, καὶ ποιεῖν ὡς θέλει ὁ Ἰησοῦς, ἀληθῶς μακαρίων ἐστὶν ἑαυτῷ → Ἰησοῦν ἐν ἑαυτῷ.

Cite (SBL): Origen, Comm. Jo. 32.143 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-143).

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32.144Preuschen 4:446

χρὴ δὲ εἰδέναι τοῦτο, ὅτι παράκειται τῷ ῥητῷ τούτῳ ὅμοια· ἐν μὲν τῷ κατὰ Ματθαῖον τὸ »Οὐκ ἔστιον μαθητὴς ὑπὲρ τὸν διδάσκαλον, οἴδὲ δοῦλος ὑπὲρ τὸν »κύριον αὐτοῦ. ἀρκετὸν τῷ μαθητῇ, ἴωα γένηται ὡς ὁ διδάσκαλος »αὐτοῦ καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ«· ἐν δὲ τῷ κατὰ Λουκᾶν τὸ »Οὐκ ἔστιν μαθητὴς ὐπὲρ τὸν διδάσκαλον· κατηρτισμένος δὲ πᾶς »ἔστω ὡς ὁ διδάσκαλος αὐτοῦ«.

chrē de eidenai touto, hoti parakeitai tǭ rhētǭ toutǭ homoia; en men tǭ kata Matthaion to »Ouk estion mathētēs hyper ton didaskalon, oide doulos hyper ton »kyrion autou. arketon tǭ mathētę̄, iōa genētai hōs ho didaskalos »autou kai ho doulos hōs ho kyrios autou«; en de tǭ kata Loukan to »Ouk estin mathētēs yper ton didaskalon; katērtismenos de pas »estō hōs ho didaskalos autou«.

One must know this: that parallel to this text there are similar ones: in Matthew, “A disciple is not above the teacher, nor a slave above his lord. It is sufficient for the disciple to become like his teacher, and the slave like his lord”; and in Luke, “A disciple is not above the teacher; but everyone fully trained will be like his teacher.”

Matt 10:24–25 (quotation, high confidence) · Luke 6:40 (quotation, high confidence) · John 13:16 (allusion, high confidence)

Notes and citation

Summary: Matthew and Luke have parallel sayings about the disciple and the teacher.

The quotations are Matt 10:24–25 and Luke 6:40.

Notes on the original text

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

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.144 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-144).

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32.145Preuschen 4:446

Ἑξῆς τούτῳ ἐστὶν ζητῆσαι τὸ »Οὐ περὶ πάντων ὑμῶν λέγω« ἐπὶ τί λελεγμένον ἀνοίσομεν. ὁ μὲν οὖν τις φήσει ἐπὶ τὸ »Μακὰ- »ριοί ἐστε ἀὰν ποιὴτε αὐητά«· οὐ γὰρ μακάριος Ἰούδας. οὐ νομίζω δὲ ὐγιῶς ἐπὶ τοῦτο ἀναφέρεσθαι τὸ λεγόμενον.

Hexēs toutǭ estin zētēsai to »Ou peri pantōn hymōn legō« epi ti lelegmenon anoisomen. ho men oun tis phēsei epi to »Maka- »rioi este aan poiēte auēta«; ou gar makarios Ioudas. ou nomizō de ygiōs epi touto anapheresthai to legomenon.

Next we must inquire to what we shall refer “I do not speak of all of you.” Someone will say it refers to “Blessed are you if you do them,” for Judas was not blessed. But I do not think the saying is soundly referred to this.

John 13:18 (quotation, high confidence) · John 13:17 (quotation, high confidence)

Notes and citation

Summary: Origen asks what “I do not speak of all of you” refers to, rejecting the view that it refers to the blessing.

The quotations are John 13:18 and 13:17.

Notes on the original text

Digital text corrected (Latin letter in a Greek word in the digital text): »Oὐ → »Οὐ.

Cite (SBL): Origen, Comm. Jo. 32.145 (Preuschen 4:446; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-145).

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32.146Preuschen 4:446–447

τοῦτο γᾶρ ὅλον καὶ περὶ Ἰούδα καὶ παντὸς οὑτινοσοῦν, κἄν φαυλότατος ᾖ, ἀληθὲς τὸ Μακάριος εἶ ὁ δεῖνα ἐὰν ποιήσῃς τάδε· ὡς εἰ λέγοιμι καὶ τῷ ἀκολάστῳ, εἰ καὶ μὴ ἀκούσεται τῶν λελομένων μηδὲ σωμρονήσει· >μακάριος εἶ, ἐὰν σωφρονήσῆς<· καὶ τῷ σοφίαν ἐξουδενοῦντι, εἰ καὶ ἐπιβαίνει τῇ προαιρέσει ταύτῃ· >μακάριος εἶ, ἐὰν σοφίαν καὶ παιδείαν ἀναλάβῃς>.

touto gar holon kai peri Iouda kai pantos houtinosoun, kan phaulotatos ę̄, alēthes to Makarios ei ho deina ean poiēsę̄s tade; hōs ei legoimi kai tǭ akolastǭ, ei kai mē akousetai tōn lelomenōn mēde sōmronēsei; >makarios ei, ean sōphronēsēs<; kai tǭ sophian exoudenounti, ei kai epibainei tę̄ proairesei tautę̄; >makarios ei, ean sophian kai paideian analabę̄s>.

For this whole statement is true of Judas and of anyone at all, however base: “You are blessed, so-and-so, if you do these things”; as if I were to say to the licentious man, even if he will not listen to what is said or become self-controlled, “You are blessed if you become self-controlled”; and to one who despises wisdom, even if he persists in this choice, “You are blessed if you take up wisdom and instruction.”

Notes and citation

Summary: A conditional blessing is true of anyone, even Judas, so it cannot be what excludes him.

Cite (SBL): Origen, Comm. Jo. 32.146 (Preuschen 4:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-146).

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32.147Preuschen 4:447

μήποτε οὖν τὸ »Οὐ περὶ πάντων ὑμῶν λέγω« ἀνοίσομεν εἰς τὸ εἰρημένον τὸ »Οὐκ ἔστιν δοῦλος μείξων τοῦ κυρίου αὐτοῦ«.

mēpote oun to »Ou peri pantōn hymōn legō« anoisomen eis to eirēmenon to »Ouk estin doulos meixōn tou kyriou autou«.

Perhaps, then, we shall refer “I do not speak of all of you” to what was said: “A slave is not greater than his lord.”

John 13:18 (quotation, high confidence) · John 13:16 (quotation, high confidence)

Notes and citation

Summary: “Not all of you” may refer to the saying about the slave and his lord.

The quotations are John 13:18 and 13:16.

Cite (SBL): Origen, Comm. Jo. 32.147 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-147).

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32.148Preuschen 4:447

ἐπεὶ γὰρ »Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστιν τῆς ἁμαρτίας«, ἐποίει δὲ τὴν ἁμαρτίαν ὁ Ἰούδας, καὶ μάλιστα τοῦ διαβόλου βεβληκάτος εἰς τὴν καρδίαν αὐτοῦ ἵνα παραδῷ τὸν σωτῆρα, δοῦλος ἦν Ἰούδας τῆς ἀμαρτίας.

epei gar »Pas ho poiōn tēn hamartian, doulos estin tēs hamartias«, epoiei de tēn hamartian ho Ioudas, kai malista tou diabolou beblēkatos eis tēn kardian autou hina paradǭ ton sōtēra, doulos ēn Ioudas tēs amartias.

For since “everyone who commits sin is a slave of sin,” and Judas was committing sin, especially when the devil had put it into his heart to betray the Savior, Judas was a slave of sin.

John 8:34 (quotation, high confidence) · John 13:2 (allusion, high confidence)

Notes and citation

Summary: Judas, committing sin, was a slave of sin.

The quotation is John 8:34; the reference is John 13:2.

Notes on the original text

Digital text corrected (misread letter in the digital text): Ἰούσας → Ἰούδας; δοῦδος → δοῦλος.

Cite (SBL): Origen, Comm. Jo. 32.148 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-148).

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32.149Preuschen 4:447

δοῦλος δὲ ὢν τῆς ἀμαρτίας, οὐκ ἦν τοῦ λόγου τοῦ θεοῦ δοῦλος.

doulos de ōn tēs amartias, ouk ēn tou logou tou theou doulos.

And being a slave of sin, he was not a slave of the Word of God.

Notes and citation

Summary: Judas was therefore not a servant of the Word.

Cite (SBL): Origen, Comm. Jo. 32.149 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-149).

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32.150Preuschen 4:447

οὕτω δὲ οὐδὲ ἀπόστολος τοῦ Ἰησοῦ ἔετι ἦν· ἤδη γὰρ τοῦ διαβόλου ἐγεγόνει, βεβληκότος εἰς τὴν καρδίαν αὐτοῦ ἵνα παραδῷ τὸν σωτπηρα.

houtō de oude apostolos tou Iēsou eeti ēn; ēdē gar tou diabolou egegonei, beblēkotos eis tēn kardian autou hina paradǭ ton sōtpēra.

And so he was no longer an apostle of Jesus either; for he had already become the devil's, since the devil had put it into his heart to betray the Savior.

John 13:2 (allusion, high confidence)

Notes and citation

Summary: Judas had ceased to be Jesus' apostle and had become the devil's.

Cite (SBL): Origen, Comm. Jo. 32.150 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-150).

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32.151Preuschen 4:447

διὰ ἁρνούμενος αὐτὸν εἶναι δοῦλον ἐαυτοῦ ὁ σωτὴρ καὶ ἀπόστολον εἶπεν μετὰ τὸ »Οὐκ ἔστιν δοῦλος μείζων »τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν « τὸ »Οὐ περὶ πάντων ὑμῶν λέγω«.

dia harnoumenos auton einai doulon eautou ho sōtēr kai apostolon eipen meta to »Ouk estin doulos meizōn »tou kyriou autou, oude apostolos meizōn tou pempsantos auton « to »Ou peri pantōn hymōn legō«.

Therefore the Savior, denying that he was his slave and apostle, said after “A slave is not greater than his lord, nor is an apostle greater than the one who sent him” the words, “I do not speak of all of you.”

John 13:16 (quotation, high confidence) · John 13:18 (quotation, high confidence)

Notes and citation

Summary: So “not all of you” denies that Judas was still Jesus' servant and apostle.

The quotations are John 13:16 and 13:18.

Notes on the original text

Digital text corrected (misread letters in the digital text; stray letter in the digital text): λἀπόστολον → ἀπόστολον; μείθζν → μείζων.

Cite (SBL): Origen, Comm. Jo. 32.151 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-151).

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32.152Preuschen 4:447

Μετὰ τοῦτο ἴδωμεν τὸ »Ἐγὼ οἶδα τίνας ἐξελεξάμην, ὅπερ ἀπλούστερον μὲν τοιοῦτόν ἐστιν· τίς ἐστιν ἔκαστος ὦν ἐξελεξάμην οἶδα· οἶδα οὖν καὶ τίς ἐστιν ὁ Ἰούδας καὶ οὐ λανθάνει με, τοῦ διαβόλου ἥδη βεβληκότος εἰς τὴν καρδίαν αὐτοῦ τὰ κατʼ ἐμοῦ. καὶ τοιοῦτον δὲ ἔχει νοῦν διά τινα τῆς γραφῆς πεερὶ τοῦ »οἶδα« συνήθειαν καὶ τῶν ὁμοίων τῇ λέξει ταύτῃ· ὁποῖόν ἐστιν καὶ τὸ »ἔγνων«.

Meta touto idōmen to »Egō oida tinas exelexamēn, hoper aplousteron men toiouton estin; tis estin ekastos ōn exelexamēn oida; oida oun kai tis estin ho Ioudas kai ou lanthanei me, tou diabolou hēdē beblēkotos eis tēn kardian autou ta katʼ emou. kai toiouton de echei noun dia tina tēs graphēs peeri tou »oida« synētheian kai tōn homoiōn tę̄ lexei tautę̄; hopoion estin kai to »egnōn«.

After this let us look at “I know whom I have chosen,” which in the simpler sense means this: “I know who each of those I have chosen is; so I know who Judas is too, and he does not escape my notice, now that the devil has put into his heart what is against me.” But it also has this meaning, because of a certain usage of Scripture concerning “I know” and words like it, of which “I knew” is an example.

John 13:18 (quotation, high confidence) · John 13:2 (allusion, high confidence)

Notes and citation

Summary: “I know whom I have chosen” has a simple sense, and a deeper one based on Scripture's use of “know.”

The quotation is John 13:18.

Notes on the original text

Digital text corrected (Latin letter in a Greek word in the digital text; repeated word in the digital text): Mετὰ → Μετὰ; οὐ οὐ λανθάνει → οὐ λανθάνει.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.152 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-152).

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32.153Preuschen 4:447

φησί που ὀ σωτῆρ ἐρεῖν τοῖς λέξουσιν· »Τῷ ὀνόματί σου ἐφάγομεν, »καὶ ἐπίομεν, καὶ δαιμόνια ἐξεβάλομεν« τὸ »Οὐδέποτε ἔγνων ὑμᾶς« καὶ τὸ »Οὐκ οἶδα ὑμᾶς πάθεν ἐστέ«· ὅπερ ἀὰν ἁπλούστερον νοῆται, παρὰ τὸ ἀξίωμα δόξομεν τοῦ σωτῆρος ὑπολαμβάνειν.

phēsi pou o sōtēr erein tois lexousin; »Tǭ onomati sou ephagomen, »kai epiomen, kai daimonia exebalomen« to »Oudepote egnōn hymas« kai to »Ouk oida hymas pathen este«; hoper aan haplousteron noētai, para to axiōma doxomen tou sōtēros hypolambanein.

The Savior says somewhere that he will say to those who will say, “In your name we ate and drank, and cast out demons,” the words “I never knew you” and “I do not know where you are from”; if this is understood in the simpler sense, we shall seem to be conceiving of it in a way unworthy of the Savior.

Matt 7:22–23 (quotation, high confidence) · Luke 13:25–27 (quotation, high confidence)

Notes and citation

Summary: Jesus' “I never knew you” cannot mean simple ignorance.

The references are Matt 7:22–23 and Luke 13:25–27.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.153 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-153).

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32.154Preuschen 4:447

ἀλλὰ μήποτε ἐπεὶ »Ἔγνω κύριος τοὺς ὅντας αὐτοῦ«, τοῦς μὴ ὄντας αὐτοῦ οὐκ ἔγνε, καὶ ὤς φησι περί τινων τὸ »Οὐδέποτε ἔγνων ὑμᾶς«, οὔτω εἴποι ἄν καὶ περὶ τοῦ Ἰούδα, εἰ μὲν † οὖν· »Οὐδέεποτε ἔγνων σε«· εἰ δὲ γενόμενος μεταπέπτωκεν, λεχείη ἄν πρὸς αὺτόν· »Οὐκ οἶδά σε «πόθεν εἶ«.

alla mēpote epei »Egnō kyrios tous hontas autou«, tous mē ontas autou ouk egne, kai ōs phēsi peri tinōn to »Oudepote egnōn hymas«, outō eipoi an kai peri tou Iouda, ei men † oun; »Oudeepote egnōn se«; ei de genomenos metapeptōken, lecheiē an pros auton; »Ouk oida se «pothen ei«.

But perhaps, since “The Lord knew those who are his,” he did not know those who are not his; and as he says of some, “I never knew you,” so he might also say of Judas, if … , “I never knew you”; but if, having become his, he has fallen away, it might be said to him, “I do not know where you are from.”

Textual problem in this passage: see the notes.

2 Tim 2:19 (quotation, high confidence) · Matt 7:23 (quotation, high confidence) · Luke 13:25 (quotation, high confidence)

Notes and citation

Summary: The Lord “knows” only those who are his; Judas, having fallen away, is no longer known.

The quotations are 2 Tim 2:19, Matt 7:23, and Luke 13:25. A dagger in the Greek marks a corrupt word (…).

Notes on the original text

Digital text corrected (repeated syllable in the digital text): Οὐκ οἶκ οἶδά → Οὐκ οἶδά.

Cite (SBL): Origen, Comm. Jo. 32.154 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-154).

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32.155Preuschen 4:447

καὶ νῦν οὖν τοῦ διαβόλου ἤδη βαβληκότος εἰς τὴν καρδίαν αὐτοῦ τὰ κατὰ τοῦ Ἰησοῦ, οὐκ οἶδεν αὐτὸν ὁ Ἰησοῦς. διὸ οὐκ εἶπεν· >νῦν ἐγὼ οἶδα πάντας τοὺς παρόντας<, ἀλλʼ »Ἐγὼ οἶδα τίνας »ἐξελεξάμην«, ὡς εἰ ἔλεγεν >τοὺς ἐκλεκτούς μου>.

kai nyn oun tou diabolou ēdē bablēkotos eis tēn kardian autou ta kata tou Iēsou, ouk oiden auton ho Iēsous. dio ouk eipen; >nyn egō oida pantas tous parontas<, allʼ »Egō oida tinas »exelexamēn«, hōs ei elegen >tous eklektous mou>.

And now, then, since the devil had already put into his heart the things against Jesus, Jesus does not know him. That is why he did not say, “Now I know all who are present,” but “I know whom I have chosen,” as if he were saying “my chosen ones.”

John 13:18 (quotation, high confidence) · John 13:2 (allusion, high confidence)

Notes and citation

Summary: Jesus says “I know whom I have chosen,” not “all present,” since he no longer knows Judas.

Notes on the original text

Digital text corrected (repeated syllables in the digital text; repeated word in the digital text): οὖν οὖν → οὖν; καρδίαν δίαν → καρδίαν.

Cite (SBL): Origen, Comm. Jo. 32.155 (Preuschen 4:447; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-155).

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32.156Preuschen 4:447–448

οὐ περὶ πάντων δὲ τῶν παρόντων φημὶ τὸ »Ἐγὼ οἶδα τίνας ἐξελεξάμην« καὶ γίνεται τὸ γινόμενον ὑπὸ τοῦ ἐενὸς ἐξ ὑμῶν παραδώσοντός με, ἵνα πληρωθῇ ἡ λέγουσα γραφή· »Ὁ τρώγων μου τὸν ἄρτον, ἐπῆρεν ἐπʼ ἐμὲ τὴν »πτέρναν αὐτοῦ«.

ou peri pantōn de tōn parontōn phēmi to »Egō oida tinas exelexamēn« kai ginetai to ginomenon hypo tou eenos ex hymōn paradōsontos me, hina plērōthę̄ hē legousa graphē; »Ho trōgōn mou ton arton, epēren epʼ eme tēn »pternan autou«.

“I do not say ‘I know whom I have chosen’ of all who are present; and what is being done by the one of you who will betray me is being done so that the Scripture may be fulfilled which says, ‘He who eats my bread has lifted up his heel against me.’”

John 13:18 (quotation, high confidence) · Ps 41:9 (40:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Judas's betrayal fulfils the psalm about the one who ate Jesus' bread.

Origen paraphrases Jesus' words; the quotation is Ps 41:9 (40:10 LXX) as given in John 13:18.

Cite (SBL): Origen, Comm. Jo. 32.156 (Preuschen 4:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-156).

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32.157Preuschen 4:448

παραπέφρασται δὲ τὸ ῥητὸν ἀπὸ τοῦ τεσσαμου, »ἐφʼ ὅν ἥλπισα, ὁ ἐσθίων ἄρτους μου ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνι- »σμόν«.

parapephrastai de to rhēton apo tou tessamou, »ephʼ hon hēlpisa, ho esthiōn artous mou emegalynen epʼ eme pterni- »smon«.

The text has been paraphrased from the fortieth Psalm: “in whom I hoped, he who eats my bread has magnified his heel against me.”

Textual problem in this passage: see the notes.

Ps 41:9 (40:10 LXX) (quotation, high confidence)

Notes and citation

Summary: John paraphrases Psalm 41 (40 LXX).

The quotation is Ps 41:9 (40:10 LXX). The words τοῦ τεσσαμου are corrupt, evidently for “the fortieth (Psalm)” in the Septuagint numbering.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.157 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-157).

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32.158Preuschen 4:448

οὐκοῦν ὁ σωτὴρ τὸ ῥητὸν τοῦτο περὶ τοῦ Ἰούδα κααὶ ἐαυτοῦ φησιν εἰρῆσθαι. ἐν ᾦ ξητήσεις, πῶς ἄνθρωπος εἰρήνης Ἰούδας ἦν καὶ ἐπʼ αὐτὸν ὁ σωτὴρ ἤλπισεν.

oukoun ho sōtēr to rhēton touto peri tou Iouda kaai eautou phēsin eirēsthai. en ǭ xētēseis, pōs anthrōpos eirēnēs Ioudas ēn kai epʼ auton ho sōtēr ēlpisen.

So the Savior says this text was spoken about Judas and himself. In this you will inquire how Judas was a man of peace, and how the Savior hoped in him.

Ps 41:9 (40:10 LXX) (allusion, high confidence)

Notes and citation

Summary: How could Judas be the Savior's “man of peace” in whom he hoped?

The psalm begins “even the man of my peace” (Ps 41:9; 40:10 LXX).

Cite (SBL): Origen, Comm. Jo. 32.158 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-158).

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32.159Preuschen 4:448

δηλοῦσθαι οὖν διὰ τούτων νομίζω ὄτι γνησίως ποτὲ ἐπεπιστεύκει· οὐ γὰρ ἄν μηδέποτε υἱὸν εἰρήνης γενόμενον αὐτὸν ἀποστέλλων μετὰ τῶν λοιτπῶν ἀποστόλων ἔλεγεν καὶ αὐτῷ· τοῖς γὰρ δώδεκα ἀναγέγραπται εἰρηκέναι τὸ »Εἴπατε, »εἰρήνη τῷ οἶκῳ τούτῳ. καὶ ἐὰν ἐκεῖ ᾖ υἰὸς εἰρήνης, ἡ εἰρήνη »ὑμῶν ἐπʼ αὐτὸν ἀναπαύσεται· εἰ δὲ μή γε, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἀνακάμψει«.

dēlousthai oun dia toutōn nomizō oti gnēsiōs pote epepisteukei; ou gar an mēdepote huion eirēnēs genomenon auton apostellōn meta tōn loitpōn apostolōn elegen kai autǭ; tois gar dōdeka anagegraptai eirēkenai to »Eipate, »eirēnē tǭ oikǭ toutǭ. kai ean ekei ę̄ uios eirēnēs, hē eirēnē »hymōn epʼ auton anapausetai; ei de mē ge, hē eirēnē hymōn ephʼ hymas anakampsei«.

I think, then, that this shows he had once genuinely believed. For if he had never become a son of peace, Jesus would not have said to him too, when sending him with the other apostles (for it is recorded that he said to the Twelve), “Say, Peace to this house. And if a son of peace is there, your peace will rest upon him; but if not, your peace will return to you.”

Luke 10:5–6 (quotation, high confidence) · Matt 10:12–13 (allusion, high confidence)

Notes and citation

Summary: Judas had once truly believed, as his sending with the Twelve as a bearer of peace shows.

The quotation combines Luke 10:5–6 and Matt 10:12–13.

Cite (SBL): Origen, Comm. Jo. 32.159 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-159).

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32.160Preuschen 4:448

καὶ γὰρ ὅρα μεθ ’ ὅσα ὁ διάβολος ἔβαλεν αὐτοῦ εἶναι μεμαρτύρηται.

kai gar hora meth ’ hosa ho diabolos ebalen autou einai memartyrētai.

For see after how many things it is testified that the devil put … of his.

John 13:2 (allusion, medium confidence)

Notes and citation

Summary: The devil's influence on Judas is recorded only late.

The sentence is defective (probably “put it into his heart”); the sense is that John reports the devil's work in Judas only after much else.

Cite (SBL): Origen, Comm. Jo. 32.160 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-160).

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32.161Preuschen 4:448

οὐκ ἄν δʼ οἶμαι ἀρχῆθεν κλέπτης ὤν ἐπιστεύθη τὸ γλωσσόκομον· ἄξιος οὖν τοῦ πιστευθῆναι ὤν, εἰ καὶ προεγνώσθη μεταπεσούμενος, ἐπιστεύθη.

ouk an dʼ oimai archēthen kleptēs ōn episteuthē to glōssokomon; axios oun tou pisteuthēnai ōn, ei kai proegnōsthē metapesoumenos, episteuthē.

And I do not think he would have been entrusted with the money-box if he had been a thief from the beginning; being worthy of trust, then, he was entrusted with it, even if it was foreknown that he would fall away.

John 12:6 (allusion, high confidence)

Notes and citation

Summary: Judas was trusted with the money because he was once trustworthy, though his fall was foreseen.

The reference is John 12:6.

Cite (SBL): Origen, Comm. Jo. 32.161 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-161).

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32.162Preuschen 4:448

καὶ τηλικοῦτος ἦν ἄναὐτῷ, ὡς καλῷ ἀποστόλῳ, ἐσχηκέναι· ἄκουε γὰρ τοῦ »Ἐφʼ ὅν »ἥλπισα«.

kai tēlikoutos ēn anautǭ, hōs kalǭ apostolǭ, eschēkenai; akoue gar tou »Ephʼ hon »hēlpisa«.

And so great was the hope that Jesus had in him, as in a good apostle; for hear “in whom I hoped.”

Textual problem in this passage: see the notes.

Ps 41:9 (40:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Jesus once had great hope in Judas as a good apostle.

The first words are corrupt in the digital text (τηλικοῦτος ἦν ἄναὐτῷ); the translation gives the likely sense. The quotation is Ps 41:9 (40:10 LXX).

Cite (SBL): Origen, Comm. Jo. 32.162 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-162).

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32.163Preuschen 4:448

ἐγὼ δʼ οἶμαι ὄτι καὶ λόγων ἀπορρήτων τροφιμωτάτων κεκοινώνηκεν τοῖς ἀποστόλοις, ἀπὸ Ἰησοῦ λαβών, περὶ ὧν εἶπεν·

egō dʼ oimai oti kai logōn aporrētōn trophimōtatōn kekoinōnēken tois apostolois, apo Iēsou labōn, peri hōn eipen;

And I think that he also shared with the apostles in most nourishing secret words, received from Jesus, about which he said:

Notes and citation

Summary: Judas shared in Jesus' secret, nourishing teaching.

Cite (SBL): Origen, Comm. Jo. 32.163 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-163).

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32.164Preuschen 4:448

»Ὁ ἐσθίων ἄρτους μου«. τὸ δὲ »Ἐμεγάλυνεν ἐπʼ ἐμὲ πτέρναν αὐτοῦ« μεταπέφρασται εἰς τὸ »Ἐπῆρεν ἐπʼ ἐμὲ* πτέρναν αὐτοῦ«, ὡς ταὐτὸν εἶναι τὸ »Ἐμεγάλυνεν« τῷ »Ἐπῆρεν«.

»Ho esthiōn artous mou«. to de »Emegalynen epʼ eme pternan autou« metapephrastai eis to »Epēren epʼ eme* pternan autou«, hōs tauton einai to »Emegalynen« tǭ »Epēren«.

“He who eats my bread.” And “has magnified his heel against me” has been paraphrased as “has lifted up his heel against me,” so that “magnified” means the same as “lifted up.”

Ps 41:9 (40:10 LXX) (quotation, high confidence) · John 13:18 (quotation, high confidence)

Notes and citation

Summary: John's “lifted up his heel” renders the psalm's “magnified his heel.”

The quotations are Ps 41:9 (40:10 LXX) and John 13:18. The asterisk in the Greek is the editor's mark.

Notes on the original text

Digital text corrected (dropped letter in the digital text): μεταπέφρσται → μεταπέφρασται.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.164 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-164).

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32.165Preuschen 4:448

καὶ εἰ χρὴ τὴν »Ἐπῆρεν ἐπʼ »ἐμὲ τὴν πτέρναν αὐτοῦ« καὶ »Ἐμεγάλυνεν ἐπʼ ἐμὲ πτερνισμὸν »αὐτοῦ« σαφηνίσαι λέξιν, φήσομεν ὅτι τοῦτο ποιεῖ ὁ λὰξ ἐντείνων τινί· τοιοῦτος δὲ καὶ Ἰούδας ἦν, τὸν υἰὸν τοῦ θεοῦ καταπατῶν.

kai ei chrē tēn »Epēren epʼ »eme tēn pternan autou« kai »Emegalynen epʼ eme pternismon »autou« saphēnisai lexin, phēsomen hoti touto poiei ho lax enteinōn tini; toioutos de kai Ioudas ēn, ton uion tou theou katapatōn.

And if we must make plain the expression “has lifted up his heel against me” and “has magnified his heel against me,” we shall say that this is what one does who kicks at someone; and such was Judas, trampling on the Son of God.

John 13:18 (quotation, high confidence) · Heb 10:29 (echo, medium confidence)

Notes and citation

Summary: Lifting the heel means kicking; Judas trampled on the Son of God.

“Trampling on the Son of God” echoes Heb 10:29.

Cite (SBL): Origen, Comm. Jo. 32.165 (Preuschen 4:448; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-165).

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32.166Preuschen 4:448–449

καὶ τρώγων ἦν μετὰ τοῦ Ἰησοῦ τὸν ἄρτον αὐτοῦ, ὄτε βάψας ὁ Ἰησοῦς τὸ ψωμίον λαμβάνει, καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτῃ.

kai trōgōn ēn meta tou Iēsou ton arton autou, ote bapsas ho Iēsous to psōmion lambanei, kai didōsin Ioudą Simōnos Iskariōtę̄.

And he was eating his bread with Jesus when Jesus, having dipped the morsel, takes it and gives it to Judas son of Simon Iscariot.

John 13:26 (allusion, high confidence)

Notes and citation

Summary: Judas ate Jesus' bread when he received the morsel.

The reference is John 13:26.

Cite (SBL): Origen, Comm. Jo. 32.166 (Preuschen 4:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-166).

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32.167Preuschen 4:449

ἐπῆρεν δὲ Ἰούδας ἐπὶ τὸν διδάσκαλον τὴν πτέρναν αὐτοῦ, ὄτε μετὰ τὸ ψωμίον εἰσῆλθεν ὁ Σατανᾶς εἰς τὸν Ἰούδαν.

epēren de Ioudas epi ton didaskalon tēn pternan autou, ote meta to psōmion eisēlthen ho Satanas eis ton Ioudan.

And Judas lifted up his heel against the teacher when, after the morsel, Satan entered into Judas.

John 13:27 (allusion, high confidence)

Notes and citation

Summary: Judas lifted his heel when Satan entered him after the morsel.

The reference is John 13:27.

Notes on the original text

Digital text corrected (dropped letter in the digital text): διδάσαλον → διδάσκαλον.

Cite (SBL): Origen, Comm. Jo. 32.167 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-167).

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32.168Preuschen 4:449

εἰ δὲ δύναται καὶ τὸ »Ἡ ἀνομία τῆς πτερνης μου κυκλώσει με« συνεξεταζόμενον τῷ »Ἐπῆρεν ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ« ἀναφέρεσθαι ἐπὶ τὸν Ἰούδαν, γενόμενον ἐν τῇ μερίδι τοῦ Ἰησοῦ καὶ κτῆμα χρηματίσαντα αὐτοῦ καὶ ἀπόστολον, πτέρναν δὲ διὰ τὸ τελευταῖον αὐτὸν γεγονέναι τροπικῶς λεγόμενον, καὶ αὐτὸς συνεπισκέψει. Ἀπʼ ἄρτι λέγωὐμῖν πρὸ τοῦ γενέσθαι, ἴνα πιστεύητε ὅπαν γένηται ὄτι ἐγώ εἰμι.

ei de dynatai kai to »Hē anomia tēs pternēs mou kyklōsei me« synexetazomenon tǭ »Epēren epʼ eme tēn pternan autou« anapheresthai epi ton Ioudan, genomenon en tę̄ meridi tou Iēsou kai ktēma chrēmatisanta autou kai apostolon, pternan de dia to teleutaion auton gegonenai tropikōs legomenon, kai autos synepiskepsei. Apʼ arti legōymin pro tou genesthai, ina pisteuēte hopan genētai oti egō eimi.

Whether “The iniquity of my heel will surround me,” examined together with “He has lifted up his heel against me,” can also be referred to Judas, who came to be in Jesus' portion and was called his possession and apostle, but is figuratively called his “heel” because he became the last, you yourself will also consider. “From now on I tell you before it happens, so that you may believe, when it happens, that I am.”

Ps 49:5 (48:6 LXX) (quotation, high confidence) · John 13:18 (quotation, high confidence) · John 13:19 (quotation, high confidence)

Notes and citation

Summary: The psalm's “iniquity of my heel” may also refer to Judas; then follows the Gospel text John 13:19.

The quotations are Ps 49:5 (48:6 LXX) and John 13:18; the passage ends with the Gospel text John 13:19, whose verse numbers had leaked into the digital text and were removed.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse numbers)): συνεπισκέψει. 13, 19 Ἀπʼ → συνεπισκέψει. Ἀπʼ.

Cite (SBL): Origen, Comm. Jo. 32.168 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-168).

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32.169Preuschen 4:449

Τὴν ἀναφορὰν ἡ λέξις αὕτη ἔχει τὸ προειρημένον τὸ »Οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλʼ »ἴνα ἡ γραφὴ πληρωθῇ· Ὁ τρώγων μετʼ ἐμοῦ τὸν ἄρτον, ἐπῆρεν »ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ«· τοῦτο γὰρ τὸ ἐσόμενον, ἴνα ἡ γραφὴ πληρωθῇ περὶ τοῦ ἐπαίροντος ἐπʼ ἄρτι λέγω ὑμῖν, καὶ λέγω πρὸ τοῦ γενέσθαι, ἵνα, ἐπὰν γένηται τὸ πληρωθησόμενον τῶν προφητευθέντων ἐν τῇ γραφῇ, πιστεύσητε ὅτι ἐγώ εἰμι περὶ οὑ ταῦτα πεπροφήτευται, ἀπὰ τοῦ τρώγοντος μετʼ αὐτοῦ τὸν ἄρτον ἐπά- Ζητήσαι δʼ ἄν τις πῶν εἴρηται τοῖς μαθηταῖς,

Tēn anaphoran hē lexis hautē echei to proeirēmenon to »Ou peri pantōn hymōn legō; egō oida tinas exelexamēn; allʼ »ina hē graphē plērōthę̄; Ho trōgōn metʼ emou ton arton, epēren »epʼ eme tēn pternan autou«; touto gar to esomenon, ina hē graphē plērōthę̄ peri tou epairontos epʼ arti legō hymin, kai legō pro tou genesthai, hina, epan genētai to plērōthēsomenon tōn prophēteuthentōn en tę̄ graphę̄, pisteusēte hoti egō eimi peri hou tauta peprophēteutai, apa tou trōgontos metʼ autou ton arton epa- Zētēsai dʼ an tis pōn eirētai tois mathētais,

This saying refers to what was said before: “I do not speak of all of you; I know whom I have chosen; but it is so that the Scripture may be fulfilled: He who eats bread with me has lifted up his heel against me.” For this is what will happen, so that the Scripture may be fulfilled about the one who lifts up … “From now on I tell you, and I tell you before it happens, so that, when what is to be fulfilled of the things prophesied in Scripture happens, you may believe that I am he about whom these things have been prophesied, … by the one who eats bread with him.” But someone might ask how it was said to the disciples,

Textual problem in this passage: see the notes.

John 13:18 (quotation, high confidence) · John 13:19 (allusion, high confidence)

Notes and citation

Summary: John 13:19 refers back to the prophecy of the betrayer; but why should disciples need to be told this in order to believe?

The quotation is John 13:18. The digital text is damaged here: words are lost after “the one who lifts up” (probably “his heel against me”) and near the end of the sentence (marked …).

Notes on the original text

Digital text corrected (misread letter in the digital text): αἀτη → αὕτη.

Cite (SBL): Origen, Comm. Jo. 32.169 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-169).

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32.170Preuschen 4:449

ὦν ἔνιψεν τοὺς πόδας ὁ Ἰησοῦς, ὡς μηδέπω πιστεύσασιν ὅτι καὶ αὐτὸς εἴη ὁ χριστός, τὸ »Ἀπʼ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι« καὶ διὰ τοῦτο λέγω »ἴνʼὄταν γένηται πιστεύσητε ὅτι ἐγώ εἰμι« ὁ προφητευθεὶς χριστός.

ōn enipsen tous podas ho Iēsous, hōs mēdepō pisteusasin hoti kai autos eiē ho christos, to »Apʼ arti legō hymin pro tou genesthai« kai dia touto legō »inʼotan genētai pisteusēte hoti egō eimi« ho prophēteutheis christos.

whose feet Jesus had washed, as though they had not yet believed that he himself was the Christ: “From now on I tell you before it happens,” and “I tell you this so that when it happens you may believe that I am” the prophesied Christ.

John 13:19 (quotation, high confidence)

Notes and citation

Summary: The words seem to imply the disciples did not yet believe he was the Christ.

The quotations are John 13:19.

Notes on the original text

Digital text corrected (missing space in the digital text): ὄπροφητευθεὶς → ὁ προφητευθεὶς.

Cite (SBL): Origen, Comm. Jo. 32.170 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-170).

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32.171Preuschen 4:449

καὶ ὅρα εἰ δυνάμεθα, μὴ κατηγοροῦντες τῶν τηλικούτων Ἰησοῦ μαπόντος· ὡς οὐδέπω πεπιστευκότων, καὶ τὸ βούλημα σώζειν τοῦ εἰποντος·

kai hora ei dynametha, mē katēgorountes tōn tēlikoutōn Iēsou mapontos; hōs oudepō pepisteukotōn, kai to boulēma sōzein tou eipontos;

And see whether we can, without accusing such great men, as though Jesus' words implied that they had not yet believed, also preserve the intention of the one who said:

Textual problem in this passage: see the notes.

Notes and citation

Summary: Origen seeks a reading that does not accuse the apostles of unbelief.

The word μαπόντος is corrupt; the sense is evidently “as if Jesus had said it of men who had not yet believed.”

Cite (SBL): Origen, Comm. Jo. 32.171 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-171).

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32.172Preuschen 4:449

»Ἵνα πιστεεύητε ὅταν γένηται ὄτι ἐγώ εἰμι«. ὀ παραλαμβάνων σοφίας θεωρήματα ἔσθʼ ὄτε ἐπὶ προτέροις, διʼ ἅ ἥδη σοφός ἔστιν, ἀναλαμβάνει δεύτερα, ἐφʼ οἶς οὐ πρότερον ἦν σοφός, καὶ σοφώτερος ἔσται· καθὼς λέγεται καὶ τὸ »Τῶνδε γὰρ ἀκούσας »σοφός, σοφώτερος ἔσται«.

»Hina pisteeuēte hotan genētai oti egō eimi«. o paralambanōn sophias theōrēmata esthʼ ote epi proterois, diʼ ha hēdē sophos estin, analambanei deutera, ephʼ ois ou proteron ēn sophos, kai sophōteros estai; kathōs legetai kai to »Tōnde gar akousas »sophos, sophōteros estai«.

“So that you may believe, when it happens, that I am.” One who receives insights of wisdom sometimes, beyond the earlier ones through which he is already wise, takes up further ones, in respect of which he was not wise before, and he will be wiser; as it is also said, “For having heard these things the wise man will be wiser.”

John 13:19 (quotation, high confidence) · Prov 1:5 (quotation, high confidence)

Notes and citation

Summary: As the wise can grow wiser, so believers can grow in faith.

The quotations are John 13:19 and Prov 1:5 (LXX).

Notes on the original text

Digital text corrected (misread letter in the digital text): θεωθήματα → θεωρήματα.

Cite (SBL): Origen, Comm. Jo. 32.172 (Preuschen 4:449; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-172).

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32.173Preuschen 4:449–450

ὥσπερ οὖν, εἰ ἐλέγετο τῷ σοφῷ τάδε τινὰ καὶ ἐπεφέρετο· ταῦτά σε ποιεῖ σοφόν· οὐ πάντως ἐκ τοῦ μὴ σοφοῦ σοφὸν ἐνοήσαμεν ἀλλὰ καὶ ἐκ σοφοῦ σοφώτερον, ὠς ἐπιγινομένης τῆς προκοπῆς καὶ ὀδευούσης ἐπὶ τὴν τελειότητα· οὔτω μοι νόει καὶ τὸν πιστεύοντα δδύνασθαι πιστότερον γενέσθαι.

hōsper oun, ei elegeto tǭ sophǭ tade tina kai epephereto; tauta se poiei sophon; ou pantōs ek tou mē sophou sophon enoēsamen alla kai ek sophou sophōteron, ōs epiginomenēs tēs prokopēs kai odeuousēs epi tēn teleiotēta; outō moi noei kai ton pisteuonta ddynasthai pistoteron genesthai.

Just as, then, if some things were said to a wise man and it were added, “These things make you wise,” we would not necessarily understand it to mean wise from not wise, but also wiser from wise, as progress is added and advances toward perfection; so, I pray you, understand that the believer too can become more believing.

Notes and citation

Summary: A believer can become more believing, as a wise man becomes wiser.

Notes on the original text

Digital text corrected (repeated syllables in the digital text): ὥσπερ οὖσπερ οὖν → ὥσπερ οὖν; ἐπιγινομέης γινομένης → ἐπιγινομένης.

Cite (SBL): Origen, Comm. Jo. 32.173 (Preuschen 4:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-173).

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32.174Preuschen 4:450

καὶ γὰρ οἱ ἀπόστολοι, προσελθόντες ποτὲ τῷ κυρίῳ, οὐχ ἐαυτῶν κατηγοροῦντες ὡς ἀπιστων ἔλεγον αὐτῷ τὸ »Κύριε, πρόσθες ἡμῖν »πίστιν«· καὰ γὰρ ἐν τῷ »πρόσθες« σαφῶς παρίσταται ὅτι πίστιν εἶχον χωροῦσαν προσθήκην.

kai gar hoi apostoloi, proselthontes pote tǭ kyriǭ, ouch eautōn katēgorountes hōs apistōn elegon autǭ to »Kyrie, prosthes hēmin »pistin«; kaa gar en tǭ »prosthes« saphōs paristatai hoti pistin eichon chōrousan prosthēkēn.

For the apostles too, when they once came to the Lord, did not accuse themselves of being unbelieving when they said to him, “Lord, add to our faith”; for in “add” it is clearly shown that they had faith capable of addition.

Luke 17:5 (quotation, high confidence)

Notes and citation

Summary: The apostles' prayer “Increase our faith” shows they had faith that could grow.

The quotation is Luke 17:5.

Notes on the original text

Digital text corrected (stray accent mark in the digital text): π΄ροσελθόντες → προσελθόντες.

Cite (SBL): Origen, Comm. Jo. 32.174 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-174).

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32.175Preuschen 4:450

εἴπερ οὖν συνήκαμεν ταῦτα, νόει μοι τὰς προσθήκας τῶν πιστοποιούντων μετά τινα πράτερον πιστοποιήσαντα προστιθέναι τῇ πίστει· ὥστε καὶ τοὺς μαθητὰς πρὸς οὖς εἶχον πιστοποιητικοῖς καὶ τοῦτο προσειληφέναι τὸ βλέεπειν πληρουμένην τὴν πτέρναν αὐτοῦ«, παριστάντος τοῦ προφητευομένου ὅτι αὐτὸς ἦν περὶ οὖ ταθτα ἐθεσπίζετο.

eiper oun synēkamen tauta, noei moi tas prosthēkas tōn pistopoiountōn meta tina prateron pistopoiēsanta prostithenai tę̄ pistei; hōste kai tous mathētas pros ous eichon pistopoiētikois kai touto proseilēphenai to bleepein plēroumenēn tēn pternan autou«, paristantos tou prophēteuomenou hoti autos ēn peri ou tathta ethespizeto.

If, then, we have understood this, understand, I pray you, that further things which produce faith, coming after something earlier that produced faith, add to faith; so that the disciples too, besides the things that produced faith which they already had, received this as well: seeing fulfilled … “his heel,” since what was prophesied showed that he was the one about whom these things were foretold.

John 13:18 (allusion, high confidence)

Notes and citation

Summary: Seeing prophecy fulfilled added to the disciples' existing faith.

The digital text has lost some words (probably “the prophecy, He who eats bread with me has lifted up his heel against me”), marked ….

Cite (SBL): Origen, Comm. Jo. 32.175 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-175).

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32.176Preuschen 4:450

καὶ ἄκουε τοῦ »Ἵνα πιστεύητε« ὡς ἴσου δυναμένου τῷ >ἵνα † πιστεύητε ἐενεργῆτε<, παραμένοντες τῷ πιστεύειν καὶ μηδεμίαν ἀφορμὴν πρὸς τὸ μετατίθεσθαι ἴσχοντες.

kai akoue tou »Hina pisteuēte« hōs isou dynamenou tǭ >hina † pisteuēte eenergēte<, paramenontes tǭ pisteuein kai mēdemian aphormēn pros to metatithesthai ischontes.

And hear “so that you may believe” as equivalent to “so that you may be active in believing,” remaining in belief and having no occasion to change.

Textual problem in this passage: see the notes.

John 13:19 (quotation, high confidence)

Notes and citation

Summary: “That you may believe” means continuing firmly in faith.

The editor marks the paraphrase as corrupt (†); the translation gives the probable sense.

Cite (SBL): Origen, Comm. Jo. 32.176 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-176).

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32.177Preuschen 4:450

καὶ εἴ τοι μὴ μεγέθει μεγάλη ἡ πίστις ἦν ἤ πλήθει πολλή, οὐκ ἄν ἔλεγεν ὁ παῦλος τὸ »Κἄν ἔχω πάσαν τὴν πίστιν«.

kai ei toi mē megethei megalē hē pistis ēn ē plēthei pollē, ouk an elegen ho paulos to »Kan echō pasan tēn pistin«.

And if faith were not great in magnitude or much in quantity, Paul would not have said, “Even if I have all faith.”

1 Cor 13:2 (quotation, high confidence)

Notes and citation

Summary: Paul's phrase “all faith” shows faith has degrees.

The quotation is 1 Cor 13:2.

Notes on the original text

Digital text corrected (repeated syllable and wrong breathing in the digital text): ἔλεγεν γεν ὅ → ἔλεγεν ὁ.

Cite (SBL): Origen, Comm. Jo. 32.177 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-177).

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32.178Preuschen 4:450

ὤσπερ γὰρ ὁ τέλειος καὶ πάσας ἔκων τὰς ἀρετάς, τελείαν ἐκάστην ἀναλαβών, τελείαν ἔκει τὴν σοφίαν καὶ τελείαν τὴν σωφροσύνην, οὕτω δὲ καὶ τὴν εὐσέβειαν καὶ τὰς λοιπάς· οὔτως ἄν τις εἴποι τῇ τοῦ πιστεύειν ἀρετῇ τέλειος τὸ πάσαν ἔχειν τὴν πίστιν.

ōsper gar ho teleios kai pasas ekōn tas aretas, teleian ekastēn analabōn, teleian ekei tēn sophian kai teleian tēn sōphrosynēn, houtō de kai tēn eusebeian kai tas loipas; outōs an tis eipoi tę̄ tou pisteuein aretę̄ teleios to pasan echein tēn pistin.

For just as the perfect man, who has all the virtues, having taken up each one perfectly, has perfect wisdom and perfect self-control, and likewise piety and the rest, so one who is perfect in the virtue of believing might be said to have all faith.

Notes and citation

Summary: Having “all faith” means being perfect in the virtue of faith.

Notes on the original text

Digital text corrected (stray sign in the digital text): τις/εἴποι → τις εἴποι.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.178 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-178).

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32.179Preuschen 4:450

ταῦτα δέ φημι ὡς οὐ κυρίως ἄν λεχθησομένης τῆς ἀτελοῦς σοφίας ἤσωφροσύνης ἢ εὐσεβείας ἢ τῶν λοιπῶν ἀρετῶν, ἀλλὰ καταχρηστικῶς, καὶ τῶν ἐν ἐκάστῃ ἀρετῇ προκοπῶν ὁμωνύμως τῇ τελείᾳ ὀνομαζομένων.

tauta de phēmi hōs ou kyriōs an lechthēsomenēs tēs atelous sophias ēsōphrosynēs ē eusebeias ē tōn loipōn aretōn, alla katachrēstikōs, kai tōn en ekastę̄ aretę̄ prokopōn homōnymōs tę̄ teleią onomazomenōn.

I say this because imperfect wisdom or self-control or piety or the other virtues would not be so called in the proper sense but loosely, the stages of progress in each virtue being called by the same name as the perfect virtue.

Notes and citation

Summary: Imperfect virtues are called by the same names only loosely.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.179 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-179).

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32.180Preuschen 4:450

οὕτω γὰρ σοφὸς λέγεται ὁ ἀμαρτάνων μέν τινα ὠς ἐλέγχου δεῖσθαι, οὐ μὴν καὶ μισῶν τοὺς ἐλέγχοντας ἀλλὰ καὶ μᾶλλον ἀγαπῶν, καθʼ ὅ γέγρατιται· »Ἔλεγχε σοφόν, καὶ ἀγαπήσει σε«.

houtō gar sophos legetai ho amartanōn men tina ōs elenchou deisthai, ou mēn kai misōn tous elenchontas alla kai mallon agapōn, kathʼ ho gegratitai; »Elenche sophon, kai agapēsei se«.

In this sense a man is called wise who sins in some respects so as to need reproof, yet does not hate those who reprove him but rather loves them, as it is written, “Reprove a wise man, and he will love you.”

Prov 9:8 (quotation, high confidence)

Notes and citation

Summary: One still needing correction can be called wise, as Proverbs says.

The quotation is Prov 9:8.

Cite (SBL): Origen, Comm. Jo. 32.180 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-180).

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32.181Preuschen 4:450

οὔτω δὲ καὶ σοφὸς λέγεται, ἐπιδεκτικὸς ὤν ἐτέρων θεωρημάτων σοφίας καὶ μηδέπω ἔχων τὰ δεύτερα, καθʼ ὅ λέγεται καὶ τὸ »Δίδου σοφῷ ἀφορμήν, »καὶ σοφώτερος ἔσται«.

outō de kai sophos legetai, epidektikos ōn eterōn theōrēmatōn sophias kai mēdepō echōn ta deutera, kathʼ ho legetai kai to »Didou sophǭ aphormēn, »kai sophōteros estai«.

And in this sense a man is called wise who is capable of receiving further insights of wisdom but does not yet have them, as it is also said, “Give a wise man an opportunity, and he will be wiser.”

Prov 9:9 (quotation, high confidence)

Notes and citation

Summary: One who can still learn more is also called wise.

The quotation is Prov 9:9 (LXX).

Cite (SBL): Origen, Comm. Jo. 32.181 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-181).

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32.182Preuschen 4:450

ἀλλὰ γὰρ ἐπὶ ταῦτα ἐληλύθαμεν, δεικνύντες ὅτι ἐνδέχεεται τὸν ἥδη πιστεύοντα μανθάνειν τινά, ἴνα πάλιν πιστεύῃ, καὶ διὰ τῆς προσθήκης τῶν μαθημάτων προστιθέναι τῇ πίστει.

alla gar epi tauta elēlythamen, deiknyntes hoti endecheetai ton hēdē pisteuonta manthanein tina, ina palin pisteuę̄, kai dia tēs prosthēkēs tōn mathēmatōn prostithenai tę̄ pistei.

But we have come to these matters to show that one who already believes may learn something so as to believe again, and add to faith through the addition of lessons.

Notes and citation

Summary: Believers can add to their faith by learning.

Cite (SBL): Origen, Comm. Jo. 32.182 (Preuschen 4:450; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-182).

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32.183Preuschen 4:450–451

Εἰ δὲ βουλόμεθα εἰδέεναι τίς ἐστιν ὁ πᾶσαν ἔχων τὴν πίστιν, λάβωμεν ἐπὶ παραδείγματος κεφαλαιωδῶς τὰ ἐν τῷ πιστεύεσθαι σώζοντα τὸν πιστεεύοντα, φέρε εἰπεῖν, ὄτα τὸν ἀριθμὸν ἐκατόν, καὶ λέγωμεν ὄτι ὁ μὲν τὰ προειρημένα ἐκατὸν ἀδιστάκτως παραδδεχόμενος καὶ ἑκάστῳ αὐτῶν βεβαίως πιστεύων πᾶσαν ἔκει τὴν πίστιν· ὁ δὲ λείπων ἔν τινι ἀριθμῷ τῶν ἐν τῷ πιστεύσθαι σωπάσαν, ἥ τῇ πρὸς τὰ πιστευόμενα βεβαιότητι, τοσοῦτον λείπεει τοῦ πᾶσαν ἔχειν τὴν πᾶστιν, ὅσοις ἀριθμοῖς πιστεύων ἐνδεῖ ἤ ὅσον ἀφέστηκεν τῆς περὶ τῶν πιστευομένων βεβαιότητος εἴτε πάντων εἴτε τινῶν· ἴνʼ ἐπὶ τοῦ παρόντος δοθῇ τισὶν μὲν δόνασθαι βεβαίως πιστεύειν τινά, τισὶν δὲ πιστεύειν μέν, οὐ βεβαίως δέ· πλὴν ὁμολογουμένως δοθείη ἄν ἀμήκανον ἀποδείκνυσθαι τὸν ἐνὶ ἀτελῆ πρὸς μηδδὲν ἔχειν βεβαιότητα, ὄτι οὐ τὸ ἴσον ἀπόστημα ἀπὸ τῆς πρὸς τὰ πιστευόμενα βεβαιότητος ἀπέχει ἔκαστος τῶν, ἴνʼ οὔτως ὀνομάσω, κατὰ τὴν γραφὴν ὀλιγοπίστων καὶ τὴν πρὸς τὰ πιστευόμενα βεβαιότητα οὐδέπω ἀνειληφόντων.

Ei de boulometha eideenai tis estin ho pasan echōn tēn pistin, labōmen epi paradeigmatos kephalaiōdōs ta en tǭ pisteuesthai sōzonta ton pisteeuonta, phere eipein, ota ton arithmon ekaton, kai legōmen oti ho men ta proeirēmena ekaton adistaktōs paraddechomenos kai hekastǭ autōn bebaiōs pisteuōn pasan ekei tēn pistin; ho de leipōn en tini arithmǭ tōn en tǭ pisteusthai sōpasan, hē tę̄ pros ta pisteuomena bebaiotēti, tosouton leipeei tou pasan echein tēn pastin, hosois arithmois pisteuōn endei ē hoson aphestēken tēs peri tōn pisteuomenōn bebaiotētos eite pantōn eite tinōn; inʼ epi tou parontos dothę̄ tisin men donasthai bebaiōs pisteuein tina, tisin de pisteuein men, ou bebaiōs de; plēn homologoumenōs dotheiē an amēkanon apodeiknysthai ton eni atelē pros mēdden echein bebaiotēta, oti ou to ison apostēma apo tēs pros ta pisteuomena bebaiotētos apechei ekastos tōn, inʼ outōs onomasō, kata tēn graphēn oligopistōn kai tēn pros ta pisteuomena bebaiotēta oudepō aneilēphontōn.

If we wish to know who it is that has all faith, let us take as an example, in summary, the things which, by being believed, save the believer, and suppose their number to be a hundred. Let us say that he who accepts the hundred without hesitation and believes each of them firmly has all faith; but he who falls short in some number of the things that save by being believed, or in firmness toward what is believed, falls short of having all faith by as many items as he lacks in believing, or by as far as he stands from firmness about what is believed, whether about all or some. For let it be granted for the present that some can believe some things firmly, while others believe but not firmly. Yet it would admittedly be granted that it is impossible to prove that one imperfect in a single point has no firmness at all, since those who, if I may so call them, according to Scripture are “of little faith” and have not yet attained firmness toward what is believed do not each stand at the same distance from it.

Matt 6:30 (allusion, medium confidence)

Notes and citation

Summary: Having “all faith” means believing all saving truths firmly; people fall short of it in different degrees.

“Of little faith” (ὀλιγόπιστοι) is from Matt 6:30 and 8:26.

Notes on the original text

Digital text corrected (Latin letter in a Greek word in the digital text; repeated word and dropped letter in the digital text): Eἰ δὲ → Εἰ δὲ; καὶ καὶ λέγμεν → καὶ λέγωμεν.

Cite (SBL): Origen, Comm. Jo. 32.183 (Preuschen 4:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-183).

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32.184Preuschen 4:451

τούτοις δὲ ἔπεεται διὰ τὸ »Κατὰ τὴν »πίστιν σου γενηήτω σοι« καὶ διὰ τὸ» Ἡ πίστις* σέσωκέν σε« ἐκάστῳ ἀπαντῆσαι κατὰ ἐν τῇ δικαίᾳ κρίσει τοῦ θεοῦ ἀμοιβὴν ἀνάλογον τοσῇδε καὶ τοιᾷ δε πίστει καὶ σωτηρίαν· εἴ γέ ἐστίν τις καὶ ἐεν ταύτῃ σωζομένων διαφορά, ὠς τὸ »Ὦι μέτρῳ μετρεῖτεε, ἀνττιμετρηθήσεται »ὑμῖν« φθάνειν καὶ ἐπὶ τὰ μέτρα τῆς πίστεως καὶ τὰ μέτρα τῆς ἀπὸ θεοῦ ἀμοιβῆς καὶ σωτηρίας.

toutois de epeetai dia to »Kata tēn »pistin sou genēētō soi« kai dia to» Hē pistis* sesōken se« ekastǭ apantēsai kata en tę̄ dikaią krisei tou theou amoibēn analogon tosę̄de kai toią de pistei kai sōtērian; ei ge estin tis kai een tautę̄ sōzomenōn diaphora, ōs to »Ōi metrǭ metreitee, anttimetrēthēsetai »hymin« phthanein kai epi ta metra tēs pisteōs kai ta metra tēs apo theou amoibēs kai sōtērias.

It follows from this, because of “Let it be done to you according to your faith” and “Your faith has saved you,” that to each, in the just judgment of God, will come a recompense and salvation proportionate to faith of such a degree and kind; if indeed there is a difference among the saved in this too, so that “With the measure you measure, it will be measured to you” extends also to the measures of faith and to the measures of the recompense and salvation that come from God.

Matt 9:29 (quotation, high confidence) · Luke 7:50 (quotation, high confidence) · Matt 7:2 (quotation, high confidence)

Notes and citation

Summary: God's recompense and salvation will be proportioned to each person's faith.

The quotations are Matt 9:29, Luke 7:50 (and parallels), and Matt 7:2.

Notes on the original text

Digital text corrected (misread letter in the digital text): κιὰ → διὰ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.184 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-184).

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32.185Preuschen 4:451

ὁ δὲ τὸν τούτων κατανοήσας λόγον θεωρήσει πῶς εὐλόγως ὠς μὴ δυναμένοις κρίνειν τοῖς ἀνθρώποις λέγεται· »Μὴ κρίνετε, ἴνα μὴ κριθῆτε« καὶ τὸ »Μὴ πρὸ καιροῦ τι »κρίνετε, ἔως ἄν ἔλθῃ ὁ κύριος«.

ho de ton toutōn katanoēsas logon theōrēsei pōs eulogōs ōs mē dynamenois krinein tois anthrōpois legetai; »Mē krinete, ina mē krithēte« kai to »Mē pro kairou ti »krinete, eōs an elthę̄ ho kyrios«.

And one who has grasped the reason for these things will see how rightly it is said to men, as unable to judge, “Judge not, that you be not judged,” and “Do not judge anything before the time, until the Lord comes.”

Matt 7:1 (quotation, high confidence) · 1 Cor 4:5 (quotation, high confidence)

Notes and citation

Summary: Since faith has hidden degrees, humans should not judge one another.

The quotations are Matt 7:1 and 1 Cor 4:5.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.185 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-185).

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32.186Preuschen 4:451

πάλιν τʼ αὖ ἐπεὶ ἔλεεγον ἐς ἐπὶ παραδείγματος, ἐκατὸν ὄντων τῶν σωζόντων ἐν τῷ πιστεύεσθαι, τὸν μὲν τοῖς ἐκατὸν βεβαίως πιστεύοντα πᾶσαν ἔχειν τὴν πίστιν, τὸν δὲ λείποντα τῇ πρός τινα τῶν ἐκατὸν πίστει ἥ τῇ πρὸς τὰ πιστευόμενα βεβαιότητι διαφόρως μὴ πάσαν ἔχειν τὴν πίστιν, ἐκθήσομεν σαφηνείας ἔνεκεν τοιαῦτα.

palin tʼ au epei eleegon es epi paradeigmatos, ekaton ontōn tōn sōzontōn en tǭ pisteuesthai, ton men tois ekaton bebaiōs pisteuonta pasan echein tēn pistin, ton de leiponta tę̄ pros tina tōn ekaton pistei hē tę̄ pros ta pisteuomena bebaiotēti diaphorōs mē pasan echein tēn pistin, ekthēsomen saphēneias eneken toiauta.

Again, since I said by way of example that, if the things which save by being believed are a hundred, he who firmly believes the hundred has all faith, while he who falls short in faith toward any of the hundred, or in firmness toward what is believed, does not in various ways have all faith, I shall set out the following for the sake of clarity.

Notes and citation

Summary: Origen will illustrate the articles of saving faith.

Cite (SBL): Origen, Comm. Jo. 32.186 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-186).

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32.187Preuschen 4:451

»Πρῶτον πάντων πίστεευσον ὄτι εἶς ἔστιν »ὁ θεός, ὁ τὰ πάντα κτίσας καὶ καταρτίσας καὶ ποιήσας ἐκ τοῦ μὴ »ὄντος εἰς τὸ εἶναι τὰ πάντα«.

»Prōton pantōn pisteeuson oti eis estin »ho theos, ho ta panta ktisas kai katartisas kai poiēsas ek tou mē »ontos eis to einai ta panta«.

“First of all, believe that God is one, who created and ordered all things, and made all things to be out of what was not.”

Notes and citation

Summary: The first article of faith: one God, creator of all from nothing.

The quotation is Hermas, Mandate 1.1, cited by Origen as an authoritative statement of faith.

Extrabiblical texts: Herm. Mand. 1.1 (Shepherd of Hermas: Mandates; quotation)

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.187 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-187).

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32.188Preuschen 4:451

χρὴ δὲ καὶ πιστεύειν ὅτι κύριος Ἰησοῦς Χριτός, καὶ πάσῃ τῇ περὶ αὐτοὺ κατὰ τὴν θεότητα καὶ τὴν ἀνθρωπότητα ἀληθείᾳ.

chrē de kai pisteuein hoti kyrios Iēsous Chritos, kai pasę̄ tę̄ peri autou kata tēn theotēta kai tēn anthrōpotēta alētheią.

One must also believe that Jesus Christ is Lord, and all the truth about him concerning both his divinity and his humanity.

Notes and citation

Summary: One must believe that Jesus Christ is Lord, both God and man.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.188 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-188).

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32.189Preuschen 4:451

δεῖ δὲ καὶ εἰς τὸ ἄγιον πιστεύειν πνεῦμα, καὶ ὄτι αὐτεξούσιοι ὄντες κολαζόμεθα μὲν ἐφʼ οἶς ἁμαρτάνομεεν, τιμώμεθα δὲ ἐφʼ οἶς εὖ πράττομεν.

dei de kai eis to agion pisteuein pneuma, kai oti autexousioi ontes kolazometha men ephʼ ois hamartanomeen, timōmetha de ephʼ ois eu prattomen.

One must also believe in the Holy Spirit, and that, being free agents, we are punished for the sins we commit and honored for the good we do.

Notes and citation

Summary: One must believe in the Holy Spirit and in free will with judgment.

Notes on the original text

Digital text corrected (misread letter in the digital text; stray letter in the digital text): διεῖ δὲ → δεῖ δὲ; εἶ πράττομεν → εὖ πράττομεν.

Topics: Trinity, Eschatology

Cite (SBL): Origen, Comm. Jo. 32.189 (Preuschen 4:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-189).

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32.190Preuschen 4:451–452

φέρε οὖν καθʼ ὑπόθεσιν, εἴ τις δοκῶν πιστεεύειν εἰς τὸν Ἴησοῦν μὴ πιστεύοι ὄτι εἶσ ἐστιν ὁ θεὸς ὁ νόμου καὶ εὐαγγελίου, οὖ τὴν δόξαν οὐρανοί, ὠς ὐπʼ αὐτοῦ γεγενημένοι, διηγοῦνται, καὶ τὸ στερέωμα ἀναγγέλλει τὴν ποίησιν τῶν κειρῶν αὐτοοῦ, ὡς ἔργον τυγχάνον αὐτῶν, οὗτος ἄν μεγίστῳ λείποι τῆς πίστεως κεφαλαίῳ.

phere oun kathʼ hypothesin, ei tis dokōn pisteeuein eis ton Iēsoun mē pisteuoi oti eis estin ho theos ho nomou kai euangeliou, ou tēn doxan ouranoi, ōs ypʼ autou gegenēmenoi, diēgountai, kai to stereōma anangellei tēn poiēsin tōn keirōn autoou, hōs ergon tynchanon autōn, houtos an megistǭ leipoi tēs pisteōs kephalaiǭ.

Suppose, then, that someone who seems to believe in Jesus does not believe that there is one God of the Law and of the Gospel, whose glory the heavens, as made by him, declare, and whose handiwork the firmament proclaims, being the work of his hands: such a one would lack the most important head of faith.

Ps 19:1 (18:2 LXX) (allusion, high confidence)

Notes and citation

Summary: Denying that one God is author of both Law and Gospel means lacking faith's chief article.

The allusion is to Ps 19:1 (18:2 LXX). Origen has in view teachers such as Marcion who separated the God of the Law from the God of the Gospel.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated word in the digital text): οὐρανλί → οὐρανοί; γεγενημένοι, γενημένοι, → γεγενημένοι,.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 32.190 (Preuschen 4:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-190).

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32.191Preuschen 4:452

ἤ πάλιν εἴ τις πιστεύων ὅτι ὁ ἐπὶ Ποντίου Πιλάτου σταυρωθεὶς ἱερόν τι χρῆμα καὶ σωτήριον τῷ κόσμῳ ἐπιδεδήμηκεν, ἀλλʼ οὐκ ἐκ παρθένου τῆς Μαρίας καὶ ἁγίου πνεύματος τὴν γένεσιν ἀνείληφεν, ἀλλʼ ἐξ Ἰωσὴφ καὶ Μαρίας, καὶ τούτῳ ἄν λέποι εἰς τὸ πᾶσαν ἔχειν τὴν πίστιν τὰ ἀναγκαιότατα.

ē palin ei tis pisteuōn hoti ho epi Pontiou Pilatou staurōtheis hieron ti chrēma kai sōtērion tǭ kosmǭ epidedēmēken, allʼ ouk ek parthenou tēs Marias kai hagiou pneumatos tēn genesin aneilēphen, allʼ ex Iōsēph kai Marias, kai toutǭ an lepoi eis to pasan echein tēn pistin ta anankaiotata.

Or again, if someone believes that he who was crucified under Pontius Pilate came into the world as something holy and saving, but did not take his birth from the Virgin Mary and the Holy Spirit, but from Joseph and Mary, he too would lack what is most necessary for having all faith.

Matt 1:18 (allusion, medium confidence)

Notes and citation

Summary: Denying the virgin birth means lacking something essential to full faith.

Notes on the original text

Digital text corrected (misread letters in the digital text): Ἰωςὴρ → Ἰωσὴφ.

Topics: Christology, Heresy

Cite (SBL): Origen, Comm. Jo. 32.191 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-191).

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32.192Preuschen 4:452

πάλιν τε αὖ εἰ τὴν μὲν θεότητά τις αὐτοῦ παραδέχοιτο, τῇ δὲ ἀνθρωπότητι προσκόπτων μηδὲν ἀνθρώπινον περὶ αὐτὸν πιστεύοι γεγονέναι, ἤ ὑπόστασιν εἰληφέναι, καὶ τούτῳ ἄν λείποι πρὸς πᾶσαν τὴν πίστιν οὐ τὰ τυχόντα.

palin te au ei tēn men theotēta tis autou paradechoito, tę̄ de anthrōpotēti proskoptōn mēden anthrōpinon peri auton pisteuoi gegonenai, ē hypostasin eilēphenai, kai toutǭ an leipoi pros pasan tēn pistin ou ta tychonta.

Again, if someone accepts his divinity but, stumbling at his humanity, believes that nothing human took place in his case, or that he did not take on a real (human) existence, he too would fall short of all faith in no small matters.

Notes and citation

Summary: Denying Christ's real humanity also falls short of full faith.

ὑπόστασις here means real existence; Origen is thinking of those (later called Docetists) who denied that Christ's humanity was real.

Topics: Christology, Heresy

Cite (SBL): Origen, Comm. Jo. 32.192 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-192).

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32.193Preuschen 4:452

ἤ εἰ ἀνάπαλιν τὰ μὲν περὶ αὖτὸν ἀνθρώπινα προσίοιτο, τὴν δὲ ὑπόστασιν τοῦ μονογενοῦς καὶ πρωτοτόκου πάσης κτίσεως ἀθετοῖ, καὶ οὗτος ἄν οὐ δύναιτο λέγειν πᾶσαν ἔχειν τὴν πίστιν.

ē ei anapalin ta men peri auton anthrōpina prosioito, tēn de hypostasin tou monogenous kai prōtotokou pasēs ktiseōs athetoi, kai houtos an ou dynaito legein pasan echein tēn pistin.

Or if, conversely, he admits what is human about him but rejects the subsistence of the only-begotten and firstborn of all creation, he too could not say that he has all faith.

Col 1:15 (allusion, high confidence) · John 1:14 (allusion, low confidence)

Notes and citation

Summary: Denying the Son's divine subsistence also falls short of full faith.

The phrase is from Col 1:15. ὑπόστασις (“subsistence”) here refers to the Son's distinct divine existence, against those who admitted only his humanity.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἀθεροῖ → ἀθετοῖ.

Topics: Christology, Heresy

Cite (SBL): Origen, Comm. Jo. 32.193 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-193).

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32.194Preuschen 4:452

καὶ οὕτως καθεξῆς μοι νόει, ἵνα θεωρήσωμεν ὁπηλίκον ἐστὶν τὸ ἀνελλιπῶς καὶ βεβαίως πᾶσαν τὴν πίστιν ἔχειν, τοσοῦτον δυναμένην, ὅτε πᾶσά ἐστιν ἐν ἀνθρώπου ψυχῇ, ὥστε ἅτινάποτέ ἐστιν τὰ ὄρη μεθιστάνειν αὐτὰ δύνασθαι· πάντων μὲν τῶν ἀνθρώπων δυναμένων μεθιστάνειν τὸ δεικνύμενον ὑπὸ τοῦ Ἰησοῦ ὄρος, καὶ τὰ δεικνύμενα αὐτῷ εἰ δὲ λείποι τινὰ τῇ πάςῃ πίστει, λείπει τῇ δυνάμει τοῦ μετατιθέναι ὄρη.

kai houtōs kathexēs moi noei, hina theōrēsōmen hopēlikon estin to anellipōs kai bebaiōs pasan tēn pistin echein, tosouton dynamenēn, hote pasa estin en anthrōpou psychę̄, hōste hatinapote estin ta orē methistanein auta dynasthai; pantōn men tōn anthrōpōn dynamenōn methistanein to deiknymenon hypo tou Iēsou oros, kai ta deiknymena autǭ ei de leipoi tina tę̄ pasę̄ pistei, leipei tę̄ dynamei tou metatithenai orē.

And understand the rest in order in this way, so that we may see how great it is to have all faith without deficiency and firmly, faith which, when it is entire in a human soul, is so powerful that it can move whatever mountains there are; since all who have it can move the mountain pointed out by Jesus and those pointed out to him; but if one lacks something of all faith, he lacks in the power to move mountains.

1 Cor 13:2 (allusion, high confidence) · Matt 17:20 (allusion, high confidence)

Notes and citation

Summary: Complete faith is what can move mountains; lacking any part weakens that power.

The references are 1 Cor 13:2 and Matt 17:20. The phrase “all who have it” renders a clause whose subject is unclear (literally “all men being able”).

Notes on the original text

Digital text corrected (misread letter in the digital text): τῇ συνάμει → τῇ δυνάμει.

Cite (SBL): Origen, Comm. Jo. 32.194 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-194).

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32.195Preuschen 4:452

Καὶ χρήσομαί γε καὶ τοιούτῳ [καὶ] εἰς ταῦτα παραδείγματι· ὥσπερ καθέλκουσιν οἱ τοσοῦτοι, τοιάνδε δύναμιν ἔχοντες, πράτως εἰς θάλασσαν τὴν ναῦν, εἰ δὲ λείποιεν οὗτοι κἄν ἑνὶ τῶν συνεργῶν ἤ τῇ δυνάμει τινός, οὐκ· ἄν καθέλκοιτο ἡ ναῦς· οὕτως οἱονεὶ πολλοὶ μετατιθέντες εἰσὶν τὰ …· τοσοῦτον δὲ λείπει τῇ δυνάμει τῆς τῶν ὀρῶν μεταθέσεως ὅσον λείπει πρὸς τὸ πᾶσαν τὴν πίστιν ἔχειν ὁ ἔτι κατʼ αὐτὴν ἀτελής.

Kai chrēsomai ge kai toioutǭ [kai] eis tauta paradeigmati; hōsper kathelkousin hoi tosoutoi, toiande dynamin echontes, pratōs eis thalassan tēn naun, ei de leipoien houtoi kan heni tōn synergōn ē tę̄ dynamei tinos, ouk; an kathelkoito hē naus; houtōs hoionei polloi metatithentes eisin ta …; tosouton de leipei tę̄ dynamei tēs tōn orōn metatheseōs hoson leipei pros to pasan tēn pistin echein ho eti katʼ autēn atelēs.

And I shall use an example of this kind as well: just as a certain number of men, having a certain strength, launch a ship into the sea with ease, but if they lack even one of their fellow workers, or someone's strength, the ship would not be launched; so, as it were, many are those who move the … ; and the one still imperfect in faith falls short of the power to move mountains by as much as he falls short of having all faith.

Textual problem in this passage: see the notes.

Notes and citation

Summary: As a crew short even one man cannot launch a ship, faith lacking any part cannot move mountains.

The digital text repeats “the ship would not be launched” where a word is lost (probably “mountains”); the repetition was removed and the gap marked ….

Notes on the original text

Digital text corrected (misread letter in the digital text; words repeated from the previous clause in the digital text (dittography); lost word marked …): εἰσὶν τὰ ἄν καθέλκοιτο ἡ ναῦς· → εἰσὶν τὰ …·; τῇ συνάμει τινός → τῇ δυνάμει τινός.

Cite (SBL): Origen, Comm. Jo. 32.195 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-195).

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32.196Preuschen 4:452

καὶ ὅρα εἰ μὴ χρησίμως ὅλα ταῦτα ἐξήτασται διὰ τοὺς μαθητὰς ὧν ἔνιψεν ὁ Ἰησοῦς τοὺς πόδας, πρὸς οὕς εἶπεν, ὡς ἄν ὑπολάβοι ὁ μὴ ἐξετάσας, ὡς μηδέπω πιστεύσαντας τὸ »’Απʼ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύητε »ὅταν γένηται ὅτι ἐγώ εἰμι«· ἅμα δὲ καὶ ἀναπτυσσόμενος ὁ λόγος δείκνυσιν πηλίκη μέν ἐστιν ἡ κατὰ τὴν πᾶσαν πίστιν ἀρετή, καὶ ὅτι σπανίως εὐρισκομένη· πόσῳ δʼ ἕκαστος ἡμῶν ἀπολείπεται τοῦ τὴν πᾶσαν ἔχειν πίστιν, ὥστε ὄρη μεθιστάνειν.

kai hora ei mē chrēsimōs hola tauta exētastai dia tous mathētas hōn enipsen ho Iēsous tous podas, pros hous eipen, hōs an hypolaboi ho mē exetasas, hōs mēdepō pisteusantas to »’Apʼ arti legō hymin pro tou genesthai, hina pisteuēte »hotan genētai hoti egō eimi«; hama de kai anaptyssomenos ho logos deiknysin pēlikē men estin hē kata tēn pasan pistin aretē, kai hoti spaniōs euriskomenē; posǭ dʼ hekastos hēmōn apoleipetai tou tēn pasan echein pistin, hōste orē methistanein.

And see whether all this has not been usefully examined because of the disciples whose feet Jesus washed, to whom he said, as one who has not examined it would suppose, as if they had not yet believed, “From now on I tell you before it happens, so that you may believe, when it happens, that I am.” At the same time the argument, as it unfolds, shows how great the virtue of all faith is, and that it is rarely found; and how far each of us falls short of having all faith, so as to move mountains.

John 13:19 (quotation, high confidence)

Notes and citation

Summary: The discussion shows the disciples' faith could still grow, and how rare complete faith is.

The quotation is John 13:19.

Notes on the original text

Digital text corrected (misread letter in the digital text): πόςῳ → πόσῳ.

Cite (SBL): Origen, Comm. Jo. 32.196 (Preuschen 4:452; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-196).

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32.197Preuschen 4:452–453

πλὴν οὐκ εὐκαταφρόνητον πρὸς τὸ ποιεῖν πιστεύειν ἐστίν, κατὰ τὰ νῦν προκείμενα, τὸ τοὺς προφήτας μὲν προτεθεσπικέναι τὰ περὶ τοῦ Ἰησοῦ, κατὰ δὲ τὸν λόγον αὐτῶν ἀπηντηκέναι τῷ σωτῆρι τὰ προειρημένα. ’Αμὴν, ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἄν τινα πέμψω ὲμὲ λαμβάνει, ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν πέμψαντά με.

plēn ouk eukataphronēton pros to poiein pisteuein estin, kata ta nyn prokeimena, to tous prophētas men protethespikenai ta peri tou Iēsou, kata de ton logon autōn apēntēkenai tǭ sōtēri ta proeirēmena. ’Amēn, amēn legō hymin, ho lambanōn an tina pempsō eme lambanei, ho de eme lambanōn lambanei ton pempsanta me.

However, as regards the present passage, it is no small thing for producing faith that the prophets foretold the things about Jesus, and that what was foretold came to pass for the Savior according to their word. “Truly, truly I tell you, whoever receives anyone I send receives me, and whoever receives me receives him who sent me.”

John 13:20 (quotation, high confidence)

Notes and citation

Summary: Fulfilled prophecy strengthens faith; then follows the Gospel text John 13:20.

The passage ends with the Gospel text John 13:20, whose verse numbers had leaked into the digital text and were removed.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse numbers)): προειρημένα. 13, 20 ’Αμὴν → προειρημένα. ’Αμὴν.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.197 (Preuschen 4:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-197).

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32.198Preuschen 4:453

Ὁ Ἰησοῆς πέμπει οὐ μόνον ἁγίους, ἀλλὰ καὶ ἁγίους καὶ ἀγγέλους· καὶ πέμπει μὲν τοὺς διὰ τὸ ἀποστέλλεσθαι ὑπʼ αὐτοῦ ἀποστόλους ὀνομαζομένους.

Ho Iēsoēs pempei ou monon hagious, alla kai hagious kai angelous; kai pempei men tous dia to apostellesthai hypʼ autou apostolous onomazomenous.

Jesus sends not only holy men but also holy angels; and he sends those who are called apostles because they are sent by him.

Notes and citation

Summary: Jesus sends both men and angels as his apostles.

The Greek reads “not only holy ones, but also holy ones and angels,” evidently a slip; the sense is “not only holy men but also holy angels.”

Cite (SBL): Origen, Comm. Jo. 32.198 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-198).

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32.199Preuschen 4:453

ἤδη δὲ τούτων οἱ μὲν ἄνθρωποί εἰσιν, οἱ δὲ δυνάμεις κρείττους. οὐ γὰρ ἁμαρτησόμεθα τὸ <ἀπόστολος> ὄνομα τάσσοντες καὶ ἐπὶ τούτων, περὶ ὧν γέγραπται· »Πάντες »εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς »μέλλοντας κληρονομεῖν σωτηρίαν«.

ēdē de toutōn hoi men anthrōpoi eisin, hoi de dynameis kreittous. ou gar hamartēsometha to <apostolos> onoma tassontes kai epi toutōn, peri hōn gegraptai; »Pantes »eisin leitourgika pneumata, eis diakonian apostellomena dia tous »mellontas klēronomein sōtērian«.

Of these, some are human beings, others higher powers. For we shall not err in applying the name “apostle” also to those of whom it is written, “They are all ministering spirits sent out for service for the sake of those who are to inherit salvation.”

Heb 1:14 (quotation, high confidence)

Notes and citation

Summary: Angels too may be called “apostles,” since they are sent.

The quotation is Heb 1:14.

Cite (SBL): Origen, Comm. Jo. 32.199 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-199).

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32.200Preuschen 4:453

εἰ γὰρ παρὰ τὸ ἀποστέλλεσθαι ἀπόστολοι, πάντες δέ εἰσιν ὑπὸ τοῦ ποιοῦντος »τοὺς ἀγγέλους »αὐτοῦ πνεῦμα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα« εἰς διακονίαν ἀποστελλόμενοι, ὄντες λειτουργικὰ πνεύματα, καὶ οὗτοι ἄν εἶεν ἀπόστολοι τοῦ ἀποστέλλοντος αὐτούς. καὶ ἕκαστός γε τῶν πεμπομένων ἀπό τινος, ἀπόστολός ἐστιν τοῦ πέμψαντος.

ei gar para to apostellesthai apostoloi, pantes de eisin hypo tou poiountos »tous angelous »autou pneuma, kai tous leitourgous autou pyros phloga« eis diakonian apostellomenoi, ontes leitourgika pneumata, kai houtoi an eien apostoloi tou apostellontos autous. kai hekastos ge tōn pempomenōn apo tinos, apostolos estin tou pempsantos.

For if apostles are so called from being sent, and all are sent for service by him who “makes his angels spirits and his ministers a flame of fire,” being ministering spirits, then they too would be apostles of the one who sends them. And indeed each of those sent by someone is an apostle of the one who sent him.

Ps 104:4 (103:4 LXX) (quotation, high confidence) · Heb 1:7 (quotation, high confidence) · Heb 1:14 (allusion, high confidence)

Notes and citation

Summary: Whoever is sent is an apostle of the sender, angels included.

The quotation is Ps 104:4 (103:4 LXX), as in Heb 1:7.

Cite (SBL): Origen, Comm. Jo. 32.200 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-200).

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32.201Preuschen 4:453

καθʼ ὅ καὶ ἐν τοῖς ἀνωτέρω λέλεκται μετὰ τὸ »Οὐκ ἔστι δοῦλος μείζων »τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν«.

kathʼ ho kai en tois anōterō lelektai meta to »Ouk esti doulos meizōn »tou kyriou autou, oude apostolos meizōn tou pempsantos auton«.

In this sense it was also said above, following “A slave is not greater than his lord, nor is an apostle greater than the one who sent him.”

John 13:16 (quotation, high confidence)

Notes and citation

Summary: John 13:16 uses “apostle” in this broad sense.

The quotation is John 13:16.

Cite (SBL): Origen, Comm. Jo. 32.201 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-201).

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32.202Preuschen 4:453

κατὰ τοῦτο δὲ οὐχ ἁμαρτήσει καὶ τὸν Ἰωάννην ἀπόστολον λέγων θεοῦ διὰ τὸ »Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα »αὐτῷ Ἰωάννης«, καὶ τὸν Ἡσαΐαν διὰ τὸ »Τίνα ἀποστελῶ, καὶ τίς »πορεύσεται πρὸς τὸν λαὸ τοῦτον;« ὅτε ἀπεκρίνατο λέγων· »Ἰδού »εἰμι ἐγώ, ἀπόστειλόν με«.

kata touto de ouch hamartēsei kai ton Iōannēn apostolon legōn theou dia to »Egeneto anthrōpos apestalmenos para theou, onoma »autǭ Iōannēs«, kai ton Hēsaïan dia to »Tina apostelō, kai tis »poreusetai pros ton lao touton?« hote apekrinato legōn; »Idou »eimi egō, aposteilon me«.

In this sense one will not err in calling John too an apostle of God, because of “There came a man sent from God, whose name was John,” and Isaiah, because of “Whom shall I send, and who will go to this people?” when he answered, saying, “Here am I; send me.”

John 1:6 (quotation, high confidence) · Isa 6:8 (quotation, high confidence)

Notes and citation

Summary: John the Baptist and Isaiah were also “apostles” of God, being sent.

The quotations are John 1:6 and Isa 6:8.

Cite (SBL): Origen, Comm. Jo. 32.202 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-202).

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32.203Preuschen 4:453

τί δὲ περὶ τούτων λέγω, ὅτε καὶ ἐν τῇ πρὸς Ἑβραίους ὁ τηλικοῦτος ἡμῶν σωτὴρ ἀπόστολος εἴρηται τοῦ πατρός; γέγραπται γάρ· » Ἔχοντες οὖν ἀρχιερέα μέγαν καὶ ἀπόστολον »Ἰησοῦν Χριστόν«.

ti de peri toutōn legō, hote kai en tę̄ pros Hebraious ho tēlikoutos hēmōn sōtēr apostolos eirētai tou patros? gegraptai gar; » Echontes oun archierea megan kai apostolon »Iēsoun Christon«.

But why do I speak of these, when in the Epistle to the Hebrews even our Savior, great as he is, is called the apostle of the Father? For it is written, “Having, then, a great high priest and apostle, Jesus Christ.”

Heb 4:14 (quotation, high confidence) · Heb 3:1 (quotation, high confidence)

Notes and citation

Summary: Hebrews calls Christ himself the Father's apostle.

The quotation combines Heb 4:14 and 3:1.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.203 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-203).

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32.204Preuschen 4:453

καὶ νῦν οὖν ὃν ἐὰν ἀποστέλλῃ ὁ σωτὴρ διακονησόμενον τῇ τινων σωτηρίᾳ, ὁ ἀποστελλόμενος ἀπόστολός ἐστιν Ἰησοῦ Χριστοῦ.

kai nyn oun hon ean apostellę̄ ho sōtēr diakonēsomenon tę̄ tinōn sōtērią, ho apostellomenos apostolos estin Iēsou Christou.

And now, then, whomever the Savior sends to minister to the salvation of some, the one sent is an apostle of Jesus Christ.

Notes and citation

Summary: Anyone Christ sends for others' salvation is his apostle.

Cite (SBL): Origen, Comm. Jo. 32.204 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-204).

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32.205Preuschen 4:453

ἀλλʼ ὁ ἀπόστολος, ὥσπερ τοῦ ἀποστείλαντός ἐστιν ἀπόστολος, οὕτως τισὶν πρὸς οὕς ἀποστέλλεται μόνοις ἐστὶν ἀπόστολος.

allʼ ho apostolos, hōsper tou aposteilantos estin apostolos, houtōs tisin pros hous apostelletai monois estin apostolos.

But the apostle, just as he is the apostle of the one who sent him, so he is an apostle only to those to whom he is sent.

Notes and citation

Summary: An apostle is an apostle only to those to whom he is sent.

Notes on the original text

Digital text corrected (misread letter in the digital text): τιςὶν → τισὶν.

Topics: Church office

Cite (SBL): Origen, Comm. Jo. 32.205 (Preuschen 4:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-205).

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32.206Preuschen 4:453–454

ὅπερ νοῶν ὁ Παῦλος ἐλεγεν· »Εἰ καὶ ἄλλοις οὐκ εἰμὶ ἀπό- »στολος, ἀλλά γε ὑμῖν εἰμί· ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς »ἐστε ἐν κυρίῳ«.

hoper noōn ho Paulos elegen; »Ei kai allois ouk eimi apo- »stolos, alla ge hymin eimi; hē gar sphragis mou tēs apostolēs hymeis »este en kyriǭ«.

Understanding this, Paul said, “If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.”

1 Cor 9:2 (quotation, high confidence)

Notes and citation

Summary: Paul says he is an apostle to those he was sent to.

The quotation is 1 Cor 9:2.

Topics: Church office

Cite (SBL): Origen, Comm. Jo. 32.206 (Preuschen 4:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-206).

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32.207Preuschen 4:454

ἔξεστιν οὖν τινα εἶναι ἀπόστολον Ἰησοῦ Χριστοῦ ἑνὶ μόνῳ ἐξαποσταλέντα, εἰ ἑνὶ μόνῳ θεοῦ προνοίᾳ τὸν λόγον διηκονήσατο.

exestin oun tina einai apostolon Iēsou Christou heni monǭ exapostalenta, ei heni monǭ theou pronoią ton logon diēkonēsato.

It is possible, then, for someone to be an apostle of Jesus Christ sent out to one person only, if by God's providence he ministered the word to one person only.

Notes and citation

Summary: One may be an apostle to a single person.

Cite (SBL): Origen, Comm. Jo. 32.207 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-207).

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32.208Preuschen 4:454

καὶ ταῦτά φαμεν, ἵνα πάλιν βλέπωμεν τὴν τῶν χρηματισάντων Ἰησοῦ Χριστοῦ ἀποστόλων ὑπεροχήν· »Δεξιάς, γάρ »φησιν, ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, »αὐτοὶ δὲ εἰς τὴν περιτομήν«. οὐκοῦν Παῦλος ἔθνεσι μόνοις ἀπόστολος ἦν, καὶ πέτρος ὅλῃ τῇ περιτομῇ.

kai tauta phamen, hina palin blepōmen tēn tōn chrēmatisantōn Iēsou Christou apostolōn hyperochēn; »Dexias, gar »phēsin, edōkan emoi kai Barnabą koinōnias, hina hēmeis eis ta ethnē, »autoi de eis tēn peritomēn«. oukoun Paulos ethnesi monois apostolos ēn, kai petros holę̄ tę̄ peritomę̄.

And we say this so that we may again see the pre-eminence of those who were called apostles of Jesus Christ. “For they gave,” he says, “to me and Barnabas the right hands of fellowship, that we should go to the Gentiles and they to the circumcision.” So Paul was apostle to the Gentiles alone, and Peter to the whole circumcision.

Gal 2:9 (quotation, high confidence)

Notes and citation

Summary: The great apostles were sent to whole peoples: Paul to the Gentiles, Peter to the Jews.

The quotation is Gal 2:9.

Topics: Church office

Cite (SBL): Origen, Comm. Jo. 32.208 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-208).

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32.209Preuschen 4:454

ἡμῶν δὲ κἄν ἀξιωθῇ τις, ὡς παρέστησεν ὁ ἀπόστολος, τοῦ γενέσθαι ἑνί που ἤ ὀλίγῳ πλείοσιν.

hēmōn de kan axiōthę̄ tis, hōs parestēsen ho apostolos, tou genesthai heni pou ē oligǭ pleiosin.

But among us, even if someone is deemed worthy, as the apostle has shown, of becoming this to one person perhaps, or a few more,

Notes and citation

Summary: Among us, one may become an apostle to one or a few.

Cite (SBL): Origen, Comm. Jo. 32.209 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-209).

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32.210Preuschen 4:454

ἀπόστολος γίνεται. κἄν γένηται δέ, μὴ ἐπαιρέσθω, μεμνημένος τοῦ »Ὃ δὲ λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ«· οὐ γὰρ πάντως εἰ ζητεῖται, τὸ ζητούμενον εὑρίσκεται.

apostolos ginetai. kan genētai de, mē epairesthō, memnēmenos tou »Ho de loipon zēteitai en tois oikonomois hina pistos tis heurethę̄«; ou gar pantōs ei zēteitai, to zētoumenon heurisketai.

he becomes an apostle. And even if he becomes one, let him not be puffed up, remembering “Moreover, it is required in stewards that one be found faithful”; for it is not in every case that, when something is required, what is required is found.

1 Cor 4:2 (quotation, high confidence)

Notes and citation

Summary: One who becomes such an apostle should not be proud but faithful.

The quotation is 1 Cor 4:2; Origen plays on ζητεῖται, “is sought/required.”

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.210 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-210).

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32.211Preuschen 4:454

Ταῦτα διὰ τὸ »Ὁ λαμβάνων ἐάν τινα πέμψω«, ὅσους ἐνδέχεται πέμπεσθαι ὑπὸ τοῦ Ἰησοῦ, κἄν μή, οὕς εἰθίκαμεν ὀνομάζειν ἀποστόλους, τοιοῦτοι ὦσιν, καὶ ὅτι ἐνδέχεται καὶ τῆς ἀνθρώπων φύσεως καρείττονα ὄντα πέμπεσθαι ὑπὸ τοῦ Ἰησοῦ.

Tauta dia to »Ho lambanōn ean tina pempsō«, hosous endechetai pempesthai hypo tou Iēsou, kan mē, hous eithikamen onomazein apostolous, toioutoi ōsin, kai hoti endechetai kai tēs anthrōpōn physeōs kareittona onta pempesthai hypo tou Iēsou.

These things were said because of “whoever receives anyone I send”: to show how many may be sent by Jesus, even if they are not among those we are accustomed to call apostles, and that beings superior to human nature may also be sent by Jesus.

John 13:20 (quotation, high confidence)

Notes and citation

Summary: Many may be sent by Jesus, including beings above humans.

The quotation is John 13:20.

Cite (SBL): Origen, Comm. Jo. 32.211 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-211).

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32.212Preuschen 4:454

ὁ οὖν λαμβάνων ὅν ἄν πέμψῃ ὁ Ἰησοῦς, τὸν ἐν τῷ ἀποσταλέντι Ἰησοῦν λαμβάνει· ὁ δὲλαμβάνων τὸν Ἰησοῦν, πατέρα λαμβάνει· ὁ ἄρα λαμβάνων ὃν ἄν πέμψῃ ὁ Ἰησοῦς λαμβάνει τὸν πέμψαντα τὸν Ἰησοῦ πατέρα.

ho oun lambanōn hon an pempsę̄ ho Iēsous, ton en tǭ apostalenti Iēsoun lambanei; ho delambanōn ton Iēsoun, patera lambanei; ho ara lambanōn hon an pempsę̄ ho Iēsous lambanei ton pempsanta ton Iēsou patera.

So whoever receives someone whom Jesus sends receives Jesus who is in the one sent; and whoever receives Jesus receives the Father; therefore whoever receives someone whom Jesus sends receives the one who sent Jesus, the Father.

John 13:20 (allusion, high confidence)

Notes and citation

Summary: Receiving Christ's messenger means receiving Christ and the Father.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.212 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-212).

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32.213Preuschen 4:454

Δύναται δὲ καὶ τοιοῦτος ὁ λόγος εἶναι· ὁμὲν λαμβάνων ὃν ἐὰν ἐγὼ πέμψω, ἐμὲ λαμβάνει, καὶ μέχρι τοῦ ἐμὲ παραδέξασθαι φθάνει· ὁ δὲ μὴ διά τινός μου ἀποστόλου ἐμὲ λαμβάνων, ἀλλὰ χωρῶν ἐμὲ οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπων διακονούμενον, ἀλλʼ ἐπισημοῦντα ταῖς τῶν εὐτρεπισάντων ἑαυτοὺς πρὸς τὴν ἐμὴν παρασοχὴν ψυχαῖς, τὸν πέμψαντά με λαμβάνει πατέρα, ὡς μὴ μόνον ἐμὲ τὸν χριστὸν εἶναι ἐν αὐτῷ ἀλλὰ καὶ τὸν πατέρα.

Dynatai de kai toioutos ho logos einai; homen lambanōn hon ean egō pempsō, eme lambanei, kai mechri tou eme paradexasthai phthanei; ho de mē dia tinos mou apostolou eme lambanōn, alla chōrōn eme ouk apʼ anthrōpōn oude diʼ anthrōpōn diakonoumenon, allʼ episēmounta tais tōn eutrepisantōn heautous pros tēn emēn parasochēn psychais, ton pempsanta me lambanei patera, hōs mē monon eme ton christon einai en autǭ alla kai ton patera.

The meaning may also be this: “He who receives whomever I send receives me, and reaches as far as accepting me; but he who receives me not through some apostle of mine, but makes room for me, not ministered from men or through men but visiting the souls of those who have prepared themselves to receive me, receives the Father who sent me, so that not only I, the Christ, am in him, but the Father as well.”

Gal 1:1 (allusion, medium confidence) · John 14:23 (allusion, medium confidence)

Notes and citation

Summary: Receiving Christ directly, not through human messengers, brings the Father to dwell in the soul too.

The phrase “not from men or through men” recalls Gal 1:1; the indwelling of Father and Son recalls John 14:23.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.213 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-213).

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32.214Preuschen 4:454

ἔστιν δὲ ἐκ τούτων καὶ τὰ κατʼ ἐναντιότητα νοῦσαι· ὁ γὰρ λαμβάνων ὃν ἐὰν πέμψῃ ὁ υἱος τοῦ πονηροῦ, ἐκεῖνος τὸν ἀντίχριστον λαμβάνει· ὁ δὲ λαμβάνων τὸν υἱὸν τοῦ πονηροῦ καὶ παραδεξάμενος τὸν ἀντίχριστον λόγον, ὑποκρινόμενον εἶναι ἀλήθειαν καὶ ψευδῶς ἐπαγγελλόμενον εἶναι δικαιοσύνην, οὗτος αὐτὸν λαμβάνει τὸν πονηρόν.

estin de ek toutōn kai ta katʼ enantiotēta nousai; ho gar lambanōn hon ean pempsę̄ ho huios tou ponērou, ekeinos ton antichriston lambanei; ho de lambanōn ton huion tou ponērou kai paradexamenos ton antichriston logon, hypokrinomenon einai alētheian kai pseudōs epangellomenon einai dikaiosynēn, houtos auton lambanei ton ponēron.

From these words one can also understand the opposite case. For whoever receives the one whom the son of the evil one sends receives the Antichrist; and whoever receives the son of the evil one and accepts the antichristian word, which pretends to be truth and falsely professes to be righteousness, receives the evil one himself.

John 13:20 (allusion, high confidence)

Notes and citation

Summary: Just as receiving Christ's messengers means receiving God, receiving the Antichrist's messenger means receiving the evil one.

The argument inverts John 13:20.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 32.214 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-214).

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32.215Preuschen 4:454

διὸ προσέχωμεν, ἳνʼ ὡς καλοὶ τραπεζῖται δοκιμάζωμεν μὲν τὸν τῶν ἀληθῶν διάκονον, ἀποδοκιμάζωμεν δὲ τὸν τῶν ψευδῶν.

dio prosechōmen, hinʼ hōs kaloi trapezitai dokimazōmen men ton tōn alēthōn diakonon, apodokimazōmen de ton tōn pseudōn.

Therefore let us pay attention, so that like good money-changers we may approve the minister of true things and reject the minister of false ones.

1 Thess 5:21 (echo, medium confidence)

Notes and citation

Summary: Like good money-changers, believers must test teachers and reject false ones.

“Be good money-changers” is a saying often attributed to Jesus in early Christian writers (an unwritten saying); compare 1 Thess 5:21.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 32.215 (Preuschen 4:454; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-215).

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32.216Preuschen 4:454–455

ἐνθάδε μὲν οὖν »Ὁ λαμβάνων, φησίν, ἐάν τινα πέμψω, ἐμὲ λαμβάνει· ὁ δὲ ὲμὲ λαμ- »βάων, λαμβάνει τὸν πέμψαντά με« καὶ »Ὁ θεωρῶν ἐμέ, θεωρεῖ »τὸν πέμφαντά με«· οὔτε δὲ εἴρηται· >Ὁ πιστεύων εἰς ὑμᾶς, πιστεύει εἰς ἐμέ οὔτε Ὁ θεωρῶν ὑμᾶς, θεωρεῖ ἐμέ<. λαμβάνειν μὲν γὰρ ἡμᾶς βούλεται τοὺς ἀποστόλους ἑαυτοῦ, οὐ μὴν καὶ πιστεύειν εἰς αὐτούς.

enthade men oun »Ho lambanōn, phēsin, ean tina pempsō, eme lambanei; ho de eme lam- »baōn, lambanei ton pempsanta me« kai »Ho theōrōn eme, theōrei »ton pemphanta me«; oute de eirētai; >Ho pisteuōn eis hymas, pisteuei eis eme oute Ho theōrōn hymas, theōrei eme<. lambanein men gar hēmas bouletai tous apostolous heautou, ou mēn kai pisteuein eis autous.

Here, then, he says: “He who receives anyone I send receives me, and he who receives me receives him who sent me,” and “He who sees me sees him who sent me.” But it has not been said, “He who believes in you believes in me,” nor, “He who sees you sees me.” For he wants us to receive his apostles, but not to believe in them.

John 13:20 (quotation, high confidence) · John 12:45 (quotation, high confidence)

Notes and citation

Summary: Christ wants his apostles received, but faith is directed to him, not to them.

The quotations are John 13:20 and John 12:45.

Notes on the original text

Digital text corrected (misread letter in the digital text): λαμβάωει → λαμβάνει.

Cite (SBL): Origen, Comm. Jo. 32.216 (Preuschen 4:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-216).

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32.217Preuschen 4:455

λαμβάνωμεν οὖν τοὺς ὑπὸ τοῦ λόγου ἡμῖν ἀποστελλομένους καὶ αὐτὸν τὸν λόγον τοῦ θεοῦ· μηδέποτε δὲ παραδεξώμεθα ἀπόστολον ἀντιχρίστου καὶ λόγον ψευδῆ. Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι καὶ ἐμαρτύρησεν καὶ εἶπεν· Ἀμὴν ἀμὴν λέγω ‘μῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με

lambanōmen oun tous hypo tou logou hēmin apostellomenous kai auton ton logon tou theou; mēdepote de paradexōmetha apostolon antichristou kai logon pseudē. Tauta eipōn ho Iēsous etarachthē tǭ pneumati kai emartyrēsen kai eipen; Amēn amēn legō ‘min hoti heis ex hymōn paradōsei me

Let us therefore receive those sent to us by the Word, and the Word of God himself; but let us never accept an apostle of the Antichrist and a false word. “When Jesus had said this, he was troubled in spirit, and testified, and said, ‘Truly, truly, I say to you that one of you will betray me.’”

John 13:21 (quotation, high confidence)

Notes and citation

Summary: Receive Christ's messengers and never an apostle of the Antichrist; the next text is John 13:21.

The closing quotation is John 13:21, the lemma of the next section.

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse numbers)): 13, 21 Ταῦτα → Ταῦτα.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 32.217 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-217).

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32.218Preuschen 4:455

Ἀνωτέρω εἶπεν· »Νῦν ἡ ψυχή μου τετάρακται«· νῦν δὲ λέγεται ὅτι »Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι«. καὶ ζητῆ τοιαῦτα εἰς τὸν τόπον· τί δήποτε οὐκ εἴρηται ἀνάλογον τῷ »Νῦν ἡ ψυχή μου τετάρακται« τὰ »τὸ πνεῦμα τοῦ Ἰησοῦ τετά- »ρακτια«, ἤ ἀνάλογον τῷ »Ἐταράχθη τῷ πνεύματι« τὸ »Νῦν ἡ »ψυχή μου τετάρακται«; καὶ ταῦτα ζητεῖν ἐτόλμησα μετρίως, τηρήσας ἐν πάσῃ τῇ γραφῇ διαφορὰν ψυχῆς καὶ πνεύματος καὶ μέσον μέν τι θεωρῶν εἶναι τὴν ψυχὴν καὶ ἐπιδεχομένην ἀρετὴν καὶ κακίαν, ἀνεπίδεκτον δὲ τῶν χειρόνων τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ· τὰ γὰρ κάλλιστα καρποὶ λέγονται εἶναι τοῦ πνεύματος, οὐχ ὡς ἄν οἰηθείη τις, τοῦ ἁγίου, ἀλλὰ τοῦ ἀνθρωπίνου.

Anōterō eipen; »Nyn hē psychē mou tetaraktai«; nyn de legetai hoti »Tauta eipōn ho Iēsous etarachthē tǭ pneumati«. kai zētē toiauta eis ton topon; ti dēpote ouk eirētai analogon tǭ »Nyn hē psychē mou tetaraktai« ta »to pneuma tou Iēsou teta- »raktia«, ē analogon tǭ »Etarachthē tǭ pneumati« to »Nyn hē »psychē mou tetaraktai«? kai tauta zētein etolmēsa metriōs, tērēsas en pasę̄ tę̄ graphę̄ diaphoran psychēs kai pneumatos kai meson men ti theōrōn einai tēn psychēn kai epidechomenēn aretēn kai kakian, anepidekton de tōn cheironōn to pneuma tou anthrōpou to en autǭ; ta gar kallista karpoi legontai einai tou pneumatos, ouch hōs an oiētheiē tis, tou hagiou, alla tou anthrōpinou.

Above he said, “Now my soul is troubled”; but now it is said, “When Jesus had said this, he was troubled in spirit.” And one might ask questions like these about the passage: why was it not said, corresponding to “Now my soul is troubled,” that “the spirit of Jesus is troubled,” or, corresponding to “He was troubled in spirit,” “Now my soul is troubled”? I have ventured to inquire into these things with moderation, having observed throughout Scripture a difference between soul and spirit, and seeing that the soul is something intermediate, capable of receiving both virtue and vice, while the spirit of a human being, which is in him, is incapable of receiving the worse things. For the finest things are called fruits of the spirit, not, as one might suppose, of the Holy Spirit, but of the human spirit.

John 12:27 (quotation, high confidence) · John 13:21 (quotation, high confidence) · Gal 5:22 (allusion, high confidence) · 1 Cor 2:11 (echo, medium confidence)

Notes and citation

Summary: Origen distinguishes soul, which can turn to good or evil, from the human spirit, which cannot receive evil.

The quotations are John 12:27 and John 13:21; “fruits of the spirit” refers to Gal 5:22. The spirit of a human being “which is in him” echoes 1 Cor 2:11.

Notes on the original text

Digital text corrected (stray letter in the digital text): τὴξν ψυχὴν → τὴν ψυχὴν.

Cite (SBL): Origen, Comm. Jo. 32.218 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-218).

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32.219Preuschen 4:455

πρὸς ἀντιδιαστολὴν γὰρ τούτου φανερὰ λέγεται εἶναι τὰ ἔργα τῆς σαρκός, πάντα ψεκτὰ τυγχάνοντα, ἐπεὶ μηδὲν ἔργον σαρκὸς ἐπαινετόν.

pros antidiastolēn gar toutou phanera legetai einai ta erga tēs sarkos, panta psekta tynchanonta, epei mēden ergon sarkos epaineton.

For in contrast with this, the works of the flesh are said to be manifest, all of them blameworthy, since no work of the flesh is praiseworthy.

Gal 5:19 (allusion, high confidence)

Notes and citation

Summary: The works of the flesh, set against the fruit of the spirit, are all blameworthy.

The allusion is Gal 5:19.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.219 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-219).

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32.220Preuschen 4:455

ἅπαξ δὲ μέχρι τοῦ δεῦρο εὗρον πνεῦμα φαύλου σκληρύνεσθαι λεγόμενον ὑπὸ κυρίου τοῦ θεοῦ.

hapax de mechri tou deuro heuron pneuma phaulou sklērynesthai legomenon hypo kyriou tou theou.

Only once up to now have I found the spirit of a wicked man said to be hardened by the Lord God.

Notes and citation

Summary: Only once in Scripture is a wicked man's spirit said to be hardened by God.

Cite (SBL): Origen, Comm. Jo. 32.220 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-220).

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32.221Preuschen 4:455

γέγραπται γὰρ οὕτως ἐν τῷ Δευτερονομίῳ· »Καὶ οὐκ »ἠθέλησεν Σηὼν βασιλεὺς Ἐσσεβῶν παρελθεῖν ἡμᾶς σιʼ αὐτοῦ, ὅτι »’εσκλήρυνεν κύριος ὁ θεὸς τὸ πνεῦμα αὐτοῦ, καὶ κατίσχυσεν καρδίαν ᾲὐτοῦ, ἵνα παραδοθῇ εἰς τὰς χεῖράς σου ὡς ἐν τῇ ἡμέρᾳ ταύτῃ«.

gegraptai gar houtōs en tǭ Deuteronomiǭ; »Kai ouk »ēthelēsen Sēōn basileus Essebōn parelthein hēmas siʼ autou, hoti »’esklērynen kyrios ho theos to pneuma autou, kai katischysen kardian ąutou, hina paradothę̄ eis tas cheiras sou hōs en tę̄ hēmerą tautę̄«.

For it is written thus in Deuteronomy: “And Sihon king of Heshbon was not willing to let us pass through his land, because the Lord God hardened his spirit and made his heart stubborn, that he might be delivered into your hands, as on this day.”

Deut 2:30 (quotation, high confidence)

Notes and citation

Summary: The instance is Sihon, whose spirit God hardened, in Deuteronomy.

The quotation is Deut 2:30 (LXX).

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.221 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-221).

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32.222Preuschen 4:455

ἀλλὰ τὰ περὶ μὲν τούτου οἰκειότερον ἐν τοῖς εἰς τὸ Δευτερονόμιον ἐξετασθείη ἄν.

alla ta peri men toutou oikeioteron en tois eis to Deuteronomion exetastheiē an.

But the matters concerning this would more properly be examined in the commentary on Deuteronomy.

Notes and citation

Summary: This question belongs to a commentary on Deuteronomy.

Cite (SBL): Origen, Comm. Jo. 32.222 (Preuschen 4:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-222).

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32.223Preuschen 4:455–456

νῦν δὲ πρόκειται λέγειν πῶς τὰ προειρημένα »Εἰπὼν »ὁ Ἰησοῦς ἐταράχθη« οὐ τὴν ψυχὴν οὐδὲ τῇ ψυχῇ, ἀλλʼ οὐδὲ τοῦ πνεύματος, ἀλλὰ »τῲ πνεύματι«. ἵνʼ οὖν τὸ περὶ τοῦ πνεύματος παρατήρημα μὴ διαπίπτῃ, λεκτέον ὅτι ἐν μὲν τῷ »Νῦν ἡ ψυχή μου »τετάρακται« τὰτῆς ταραχῆς πάθος ψυχῆς ἦν, ἐν δὲ τῲ »Ἐταράχθη »τῷ πνεύματι ὁ Ἰησοῦς«, ὅπερ ἐστὶν τὸ ἀνθρώπινον, τὸ πάθος ἦν ἐρχόμενον τῇ ἐπικρατείᾳ τοῦ πνεύματος.

nyn de prokeitai legein pōs ta proeirēmena »Eipōn »ho Iēsous etarachthē« ou tēn psychēn oude tę̄ psychę̄, allʼ oude tou pneumatos, alla »tǭ pneumati«. hinʼ oun to peri tou pneumatos paratērēma mē diapiptę̄, lekteon hoti en men tǭ »Nyn hē psychē mou »tetaraktai« tatēs tarachēs pathos psychēs ēn, en de tǭ »Etarachthē »tǭ pneumati ho Iēsous«, hoper estin to anthrōpinon, to pathos ēn erchomenon tę̄ epikrateią tou pneumatos.

But now the task is to say how, in the words quoted above, “When Jesus had said this, he was troubled,” it says neither “the soul” nor “in soul,” nor even “the spirit,” but “in spirit.” So that the observation about the spirit may not fail, it must be said that in “Now my soul is troubled” the passion of being troubled belonged to the soul, but in “Jesus was troubled in spirit” (that is, the human spirit) the passion came under the control of the spirit.

John 13:21 (quotation, high confidence) · John 12:27 (quotation, high confidence)

Notes and citation

Summary: In John 12:27 the soul itself was troubled; in John 13:21 the trouble came under the governance of Jesus' human spirit.

The quotations are John 13:21 and John 12:27.

Notes on the original text

Digital text corrected (wrong word division in the digital text): οὐτὴν ψυχὴν → οὐ τὴν ψυχὴν.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.223 (Preuschen 4:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-223).

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32.224Preuschen 4:456

ὡς γὰρ ὁ ἅγιος ζῇ πνεύματι, προκατάρχοντι τῶν ἐν τῷ ζῆν καὶ πάσης πράξεως καὶ εὐχῆς καὶ τοῦ πρὸς θεὸν ὕμνου, οὕτως πᾶν ὅ τί ποτʼ ἄν ποιῇ, ποιεῖ πνεύματι, ἀλλὰ κἄν πάσχῃ, πάσχει πνεύματι.

hōs gar ho hagios zę̄ pneumati, prokatarchonti tōn en tǭ zēn kai pasēs praxeōs kai euchēs kai tou pros theon hymnou, houtōs pan ho ti potʼ an poię̄, poiei pneumati, alla kan paschę̄, paschei pneumati.

For as the saint lives by the spirit, which leads the way in everything in life, in every action and prayer and hymn to God, so whatever he does, he does in the spirit; and even if he suffers, he suffers in the spirit.

Gal 5:25 (echo, medium confidence)

Notes and citation

Summary: A saint does and suffers everything in the spirit.

Compare Gal 5:25.

Cite (SBL): Origen, Comm. Jo. 32.224 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-224).

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32.225Preuschen 4:456

εἰ δὲ ὁ ἅγιος, πόσῳ μᾶλλον ταῦτα λεκτέον περὶ τοῦ τῶν ἁγίων ἀρχηγοῦ Ἰησοῦ, οὗ τὸ πνεῦμα τοῦ ἀνθρώπου, ἐν τῷ ἀνειληφέναι αὐτὸν ὅλον ἄνθρωπον, τὸ ἐν αὐτῷ διέσισεν τὰ λοιπὰ ἐν αὐτῷ ἀνθρώπινα;

ei de ho hagios, posǭ mallon tauta lekteon peri tou tōn hagiōn archēgou Iēsou, hou to pneuma tou anthrōpou, en tǭ aneilēphenai auton holon anthrōpon, to en autǭ diesisen ta loipa en autǭ anthrōpina?

And if this is true of the saint, how much more must it be said of Jesus, the leader of the saints, whose human spirit, since he had assumed the whole human being, shook the rest of what was human in him?

Heb 2:10 (echo, medium confidence)

Notes and citation

Summary: This holds even more of Jesus, who took on a whole human nature, including a human spirit.

“Leader” (ἀρχηγός) echoes Heb 2:10 and 12:2.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.225 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-225).

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32.226Preuschen 4:456

καὶ οὕτως »ἐταράζθη τῷ πνεύματι«, ἵνα μαρτυρήσῃ καὶ ἵνα εἴπῃ μετὰ τοῦ θείου οἱονεὶ ὅρκου τοῦ ἀμὴν τὸ »Λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παρα- »δώσει με«.

kai houtōs »etarazthē tǭ pneumati«, hina martyrēsę̄ kai hina eipę̄ meta tou theiou hoionei horkou tou amēn to »Legō hymin hoti heis ex hymōn para- »dōsei me«.

And so he “was troubled in spirit,” in order to testify and to say, with the divine oath, as it were, of the “Amen”: “I say to you that one of you will betray me.”

John 13:21 (quotation, high confidence)

Notes and citation

Summary: Jesus was troubled in spirit so as to bear solemn witness to the betrayal.

The quotation is John 13:21.

Cite (SBL): Origen, Comm. Jo. 32.226 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-226).

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32.227Preuschen 4:456

τοῦ γὰρ πνεύματος, οἶμαι, θεωρήσαντος τὸ ἤδη ἀπὸ τοῦ διαβόλου βεβλημένον εἰς τὴν καρδίαν Ἰούδα Σίμωνος Ἰσκαριώτου, ἵνα τὸν διδάσκαλον παραδῷ, φωτισθεὶς εἰς τὸ ἐσόμενον ἐταράχθη· καὶ ἐπεὶ ἡ ταραχὴ ἀπὸ τῆς ἐν πνεύματι γνώσεως γεγένηται, ὃ καὶ ἐν ταραχῂ ἐγένετο, »Ἰησοῦς, εἴρηται, ἐταράχθη τῷ πνεύματι«.

tou gar pneumatos, oimai, theōrēsantos to ēdē apo tou diabolou beblēmenon eis tēn kardian Iouda Simōnos Iskariōtou, hina ton didaskalon paradǭ, phōtistheis eis to esomenon etarachthē; kai epei hē tarachē apo tēs en pneumati gnōseōs gegenētai, ho kai en tarachę̄ egeneto, »Iēsous, eirētai, etarachthē tǭ pneumati«.

For when the spirit, I think, had seen what the devil had already put into the heart of Judas son of Simon Iscariot, that he should betray the teacher, being enlightened about what was to come, he was troubled; and since the trouble came from the knowledge in the spirit, which also came about in trouble, it has been said, “Jesus was troubled in spirit.”

John 13:2 (allusion, high confidence) · John 13:21 (quotation, high confidence)

Notes and citation

Summary: Jesus' spirit foresaw the betrayal the devil had planted in Judas and was troubled by that knowledge.

The allusions are John 13:2 and 13:21.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.227 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-227).

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32.228Preuschen 4:456

τάχα δὲ καὶ κατὰ μίαν ἐκδοχὴν τὴν »Ἡ σὰρξ ἀσθενής« καὶ ἡ σὰρξ τετάρακται· ταῦτα δʼ ἦν ὁ Ἰησοῦς, περὶ οὗ ὑπὸ τοῦ Γαβριὴλ πρὸς τὴν Μαρίαν εἴρηται τὸ »Καὶ ἰδοὺ συλλήψῃ ἐν γαστρί, καὶ καλέσεις »τὸ ὄνομα αὐτοῦ Ἰησοῦν· οὗτος ἔσται μέγας, καὶ υἱὸς ὑψίστου κλη- »θήσεται«.

tacha de kai kata mian ekdochēn tēn »Hē sarx asthenēs« kai hē sarx tetaraktai; tauta dʼ ēn ho Iēsous, peri hou hypo tou Gabriēl pros tēn Marian eirētai to »Kai idou syllēpsę̄ en gastri, kai kaleseis »to onoma autou Iēsoun; houtos estai megas, kai huios hypsistou klē- »thēsetai«.

And perhaps, according to one interpretation, in line with “The flesh is weak,” the flesh too was troubled. And all these things were Jesus, of whom Gabriel said to Mary: “And behold, you will conceive in your womb, and you will call his name Jesus; he will be great, and will be called Son of the Most High.”

Matt 26:41 (quotation, high confidence) · Luke 1:31–32 (quotation, high confidence)

Notes and citation

Summary: Perhaps Jesus' flesh too was troubled, for he was fully human, the one announced by Gabriel.

The quotations are Matt 26:41 (Mark 14:38) and Luke 1:31–32.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.228 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-228).

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32.229Preuschen 4:456

Σημείωσαι δὲ τίωα τρόπον ἐν τοοῖς ἐξεταζομένοις τὸ ἐμαρτύρησεν ἀναφέρεται εἰς τὸ »Εἷς ἐξ ὑμῶν παραδώσει με«.

Sēmeiōsai de tiōa tropon en toois exetazomenois to emartyrēsen anapheretai eis to »Heis ex hymōn paradōsei me«.

Note how, in the passage under examination, “he testified” refers to “One of you will betray me.”

John 13:21 (quotation, high confidence)

Notes and citation

Summary: Here “he testified” refers to his announcement of the betrayal.

The quotation is John 13:21.

Cite (SBL): Origen, Comm. Jo. 32.229 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-229).

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32.230Preuschen 4:456

καὶ τοῦτο γὰρ λεγόμενον καὶ προφητευόμενον τοῖς μαθηταῖς περὶ Ἰούδα, τοῦ ἑνὸς ἐξξ αὐτῶν, μαρτυρία ἦν ὁμώυμος, ο=ομαι, τῷ παρὰ τὸ μαρτυρεῖν καὶ ἀποθνήσκειν ὑπὲρ θεοσεβείας σημαινομένῳ.

kai touto gar legomenon kai prophēteuomenon tois mathētais peri Iouda, tou henos exx autōn, martyria ēn homōymos, o=omai, tǭ para to martyrein kai apothnēskein hyper theosebeias sēmainomenǭ.

For this too, being said and prophesied to the disciples about Judas, one of them, was a testimony (martyria), homonymous, I think, with what is meant by bearing witness and dying for piety.

Notes and citation

Summary: This “testimony” shares only the name with martyrdom, the witness of those who die for their faith.

Origen plays on μαρτυρία/μαρτυρεῖν, “testimony/testify,” and their technical sense “martyrdom.”

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 32.230 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-230).

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32.231Preuschen 4:456

οὐ γὰρ ταὐτὰ νομίζω σημαίνεσθαι ἐν τῷ »Ἐμαρτύρησεν«, ὅτε δηλοῦται τὸ ῥῆμα, παρʼ ὅ ὁ μάρτυς ἐσχημάτισται τοῦ θεοῦ χριστοῦ αὐτοῦ, καὶ νῦν ὅτε ἀναφέρεται ἐπὶ τὸ »Εἷς ἐξ ξὑμῶν παραδώσει με«.

ou gar tauta nomizō sēmainesthai en tǭ »Emartyrēsen«, hote dēloutai to rhēma, parʼ ho ho martys eschēmatistai tou theou christou autou, kai nyn hote anapheretai epi to »Heis ex xymōn paradōsei me«.

For I do not think the same thing is meant by “he testified” when the word denotes that from which “martyr of God and of his Christ” is formed, and now, when it refers to “One of you will betray me.”

John 13:21 (quotation, high confidence)

Notes and citation

Summary: The word “testified” here does not carry its martyr sense.

The quotation is John 13:21.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 32.231 (Preuschen 4:456; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-231).

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32.232Preuschen 4:456–457

ἔτι κατὰ δύναμιν ἐγὼ ἐφίστημι καὶ τῷ »Εἷς ἐξ ὑμῶν, ἀναφερομένῳ ἐπὶ τὸν Ἰούδαν, μήποτε ἐμφαίνει τὸ ἀπὸ τάξεως ἀποστολικῆς, ἐν ᾗ καὶ αὐτὸς ὕψωται τῷ διάθεσίν ποτε παραπλησίαν τοῖς λοιποῖς ἀποστόλοις ἔχειν αὐτόν, ἀποπεπτωκέναι.

eti kata dynamin egō ephistēmi kai tǭ »Heis ex hymōn, anapheromenǭ epi ton Ioudan, mēpote emphainei to apo taxeōs apostolikēs, en hę̄ kai autos hypsōtai tǭ diathesin pote paraplēsian tois loipois apostolois echein auton, apopeptōkenai.

Further, as far as I can, I also consider in “One of you,” referring to Judas, whether it does not indicate that he had fallen from the apostolic rank, in which he too had once been exalted, having at one time a disposition much like that of the other apostles.

John 13:21 (quotation, high confidence)

Notes and citation

Summary: “One of you” may imply that Judas had once truly shared the apostles' rank and disposition before falling.

Cite (SBL): Origen, Comm. Jo. 32.232 (Preuschen 4:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-232).

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32.233Preuschen 4:457

οὕτως γὰρ ἐγὼ ἤκουσα καὶ τοῦ »Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν«, ἐπεὶ μηδὲ ἐκεῖ εἴρηται· »ὡς ἡμεῖς« ἤ »ὡς ἐγώ«, ἀλλὰ διὰ τὸν ἕνα ἐκπεσόντα τῆς μακαριότητος, τὸ »Ὡς εἶς ἐξ ἡμῶν«· τὸ δὲ »Ὡς εἷς« συνᾀδειν μοι δοκεῖ καὶ μετὰ τοῦ »Ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνήσκετε«, τῷ »Καὶ ὡς εἷς τῶν τῶν ἀρχόντων πίπτετε«. πλειόνων γὰρ ἀρχόντων γενομένων, εἷς πέπτωκεν, ᾧ παραπλησίως μιμούμενοι τὴν ἐκείνου πτῶσιν πίπτουσιν οἱ ἁμαρτάνοντες.

houtōs gar egō ēkousa kai tou »Idou Adam gegonen hōs heis ex hēmōn«, epei mēde ekei eirētai; »hōs hēmeis« ē »hōs egō«, alla dia ton hena ekpesonta tēs makariotētos, to »Hōs eis ex hēmōn«; to de »Hōs heis« synądein moi dokei kai meta tou »Hymeis de dē hōs anthrōpoi apothnēskete«, tǭ »Kai hōs heis tōn tōn archontōn piptete«. pleionōn gar archontōn genomenōn, heis peptōken, hǭ paraplēsiōs mimoumenoi tēn ekeinou ptōsin piptousin hoi hamartanontes.

For so I have also understood “Behold, Adam has become like one of us,” since there too it is not said “like us” or “like me,” but “like one of us,” because of the one who fell from blessedness. And “like one” seems to me to agree also, after “But you die like men,” with “and you fall like one of the rulers.” For though there were many rulers, one fell; and those who sin fall in the same way, imitating his fall.

Gen 3:22 (quotation, high confidence) · Ps 82:7 (81:7 LXX) (quotation, high confidence)

Notes and citation

Summary: “One of us” in Genesis and “one of the rulers” in the Psalm both point to the one who fell, whose fall sinners imitate.

The quotations are Gen 3:22 and Ps 82:7 (81:7 LXX).

Notes on the original text

Digital text corrected (misprinted bracket in the digital text): το[ου → τοῦ.

Cite (SBL): Origen, Comm. Jo. 32.233 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-233).

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32.234Preuschen 4:457

ὡς γὰρ ἐκεῖνος ἐν θεότητι τυγχάνων πέπτωκεν, οὕτω καὶ πρὸς οὕς ὁ λόγος φηςὶ τὸ »Ἐγὼ »εἶπα· Θεοί ἐστε, καὶ υὑοὶ ὑψίστου πάντες«, ἀποπεσόντες τῆς μακαριότητος, οὐ προηγουμένως ὄντες ἄνθρωποι, ὡς ἄνθρωποι ἀποθνήσκουσιν καὶ ὡς εἷς τῶν ἀρχόντων πίπτουσιν.

hōs gar ekeinos en theotēti tynchanōn peptōken, houtō kai pros hous ho logos phēsi to »Egō »eipa; Theoi este, kai hyyoi hypsistou pantes«, apopesontes tēs makariotētos, ou proēgoumenōs ontes anthrōpoi, hōs anthrōpoi apothnēskousin kai hōs heis tōn archontōn piptousin.

For as he fell while in a divine state, so also those to whom the word says, “I said, ‘You are gods, and all of you sons of the Most High,’” having fallen from blessedness, though not originally human beings, die like men and fall like one of the rulers.

Ps 82:6–7 (81:6-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Those called “gods” who fall from blessedness die like men and fall like the fallen ruler.

The quotation is Ps 82:6–7 (81:6–7 LXX).

Cite (SBL): Origen, Comm. Jo. 32.234 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-234).

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32.235Preuschen 4:457

νομίζω δὲ καὶ θαυμαστικῶς εἰρῆσθαι τοιούῳ νῷ τὸ λεγόμενον· ὁ παραδώσων με οὐκ ἀλλότριος τῶν ἐμῶν μαθητῶν ἐστιν, ἀλλʼ οὐδὲ εἷς τῶν πολλῶν μαθητῶν, ἀλλὰ εἷς τῶν ἐν ἐκλογῇ μοι τετιμημένων ἀποστόλων.

nomizō de kai thaumastikōs eirēsthai toiouǭ nǭ to legomenon; ho paradōsōn me ouk allotrios tōn emōn mathētōn estin, allʼ oude heis tōn pollōn mathētōn, alla heis tōn en eklogę̄ moi tetimēmenōn apostolōn.

And I think the saying was spoken with astonishment, with some such meaning as this: the one who will betray me is no stranger to my disciples, nor even one of the many disciples, but one of the apostles honored by me in my choosing.

John 6:70 (echo, medium confidence)

Notes and citation

Summary: Jesus marvels that his betrayer is one of the chosen apostles.

Cite (SBL): Origen, Comm. Jo. 32.235 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-235).

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32.236Preuschen 4:457

πολλοὶ μὲν οὖν, καταψηφιζόμενοι τοῦ Ἰησοῦ, φασίν· »Σταύρου, »σταύρου αὐτόν« καὶ »Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον«.

polloi men oun, katapsēphizomenoi tou Iēsou, phasin; »Staurou, »staurou auton« kai »Aire apo tēs gēs ton toiouton«.

Many, indeed, condemning Jesus, say, “Crucify, crucify him,” and “Away with such a one from the earth.”

John 19:6 (quotation, high confidence) · Acts 22:22 (quotation, medium confidence)

Notes and citation

Summary: Many condemned Jesus with shouts to crucify him.

The quotations are John 19:6 (Luke 23:21) and Acts 22:22 (compare Luke 23:18).

Notes on the original text

Digital text corrected (misread word in the digital text (Acts 22:22)): τῆς τῆς τὸν → τῆς γῆς τὸν.

Cite (SBL): Origen, Comm. Jo. 32.236 (Preuschen 4:457; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-135/#p-32-236).

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