Commentary on the Gospel of John 32.319–32.401

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 83 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

32.319Preuschen 4:469–470

διὸ εἶπεν ὁ κύριος τὸ »Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου«. ἔτι δὲ καὶ τὸ »Ἐὰν ἁφωθῶ »ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόυ« εἴρηται ὑπὸ τοῦ σωτῆ- ρος, σημαίνοντος »ποίῳ θανάτῳ δοξάσει τὸν θεόν«· ἐδόξασεν γὰρ καὶ ἐν τῷ ἀποθνήσκεν τὸν θεόν.

dio eipen ho kyrios to »Nyn edoxasthē ho huios tou anthrōpou«. eti de kai to »Ean haphōthō »ek tēs gēs, pantas helkysō pros emautou« eirētai hypo tou sōtē- ros, sēmainontos »poiǭ thanatǭ doxasei ton theon«; edoxasen gar kai en tǭ apothnēsken ton theon.

Therefore the Lord said, “Now the Son of Man is glorified.” Further, “If I am lifted up from the earth, I will draw all to myself” was also said by the Savior, signifying “by what death he would glorify God”; for he glorified God also in dying.

John 13:31 (quotation, high confidence) · John 12:32–33 (quotation, high confidence) · John 21:19 (quotation, medium confidence)

Notes and citation

Summary: Christ glorified God by his death.

The quotations are John 13:31, John 12:32, and a phrase from John 21:19 (compare 12:33).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.319 (Preuschen 4:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-319).

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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.

32.320Preuschen 4:470

διὰ τοῦτο, ὅτε ἡ ἀρχὴ τῆς οἰκονομίας τοῦ μέλλειν ἀποθνήσκειν τὸν Ἰησοῦν ἐνηργεῖτο, ἐξελθόντος μετὰ τὸ ψωμίον τοῦ Ἰούδα, ἵνα πραγματεύσηται κατὰ τοῦ Ἰησοῦ, εἴρηται τὸ »Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου«.

dia touto, hote hē archē tēs oikonomias tou mellein apothnēskein ton Iēsoun enērgeito, exelthontos meta to psōmion tou Iouda, hina pragmateusētai kata tou Iēsou, eirētai to »Nyn edoxasthē ho huios tou anthrōpou«.

For this reason, when the beginning of the dispensation by which Jesus was to die was set in motion, as Judas went out after the morsel to act against Jesus, it was said, “Now the Son of Man is glorified.”

John 13:31 (quotation, high confidence)

Notes and citation

Summary: “Now” marks the start of the saving plan of Christ's death.

The quotation is John 13:31.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.320 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-320).

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32.321Preuschen 4:470

εἶτʼ ἐπεὶ οὐκ ἔνεστιν δοξασθῆναι τὸν χριστὸν μὴ ἐνδοξαζομένου αὐτῷ τοῦ πατρός, διὰ τοῦτο πρόσκειται τῷ »Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου« τὸ »Καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ«.

eitʼ epei ouk enestin doxasthēnai ton christon mē endoxazomenou autǭ tou patros, dia touto proskeitai tǭ »Nyn edoxasthē ho huios tou anthrōpou« to »Kai ho theos edoxasthē en autǭ«.

Then, since Christ cannot be glorified unless the Father is glorified in him, therefore to “Now the Son of Man is glorified” is added “and God is glorified in him.”

John 13:31 (quotation, high confidence)

Notes and citation

Summary: Christ cannot be glorified without the Father being glorified in him.

The quotation is John 13:31.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 32.321 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-321).

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32.322Preuschen 4:470

πλὴν ἡ διὰ τὸν ὑπὲρ ἀνθρώπων θάνατον δόξα οὐ τοῦ μὴ πεφυκότος ἀποθνήσκειν ἦν μονογενοῦς λόγου καὶ σοφίας καὶ ἀληθείας, καὶ ὅσα ἄλλα εἶναι λέγεται τῶν ἐν τῷ Ἰησοῦ θειοτέρων, ἀλλὰ τοῦ ἀνθρώπου, ὃς ἦν καὶ υἱὸς τοῦ ἀνθρώπου, γενόμενος ἐκ σπέρματο· Δαβὶδ τὸ κατὰ σάρκα.

plēn hē dia ton hyper anthrōpōn thanaton doxa ou tou mē pephykotos apothnēskein ēn monogenous logou kai sophias kai alētheias, kai hosa alla einai legetai tōn en tǭ Iēsou theioterōn, alla tou anthrōpou, hos ēn kai huios tou anthrōpou, genomenos ek spermato; Dabid to kata sarka.

However, the glory that came through the death on behalf of human beings did not belong to the only-begotten Word and Wisdom and Truth, and whatever else of the more divine things in Jesus he is said to be, which by nature cannot die, but to the man, who was also Son of Man, born of the seed of David according to the flesh.

Rom 1:3 (allusion, high confidence)

Notes and citation

Summary: The glory of the death belonged to Christ's human nature, since the divine Word cannot die.

The allusion is Rom 1:3.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.322 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-322).

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32.323Preuschen 4:470

διόπερ ἀνωτέρω μὲν εἶπεν· »Νῦν ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν »ἀλήθειαν ὑμῖν λελάληκα«· ἐν τοῖς ἐξεταζομένοις δὲ λέγει τὸ »Νῦν »ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου«.

dioper anōterō men eipen; »Nyn zēteite me apokteinai, anthrōpon hos tēn »alētheian hymin lelalēka«; en tois exetazomenois de legei to »Nyn »edoxasthē ho huios tou anthrōpou«.

That is why above he said, “Now you seek to kill me, a man who has told you the truth”; and in the passage under examination he says, “Now the Son of Man is glorified.”

John 8:40 (quotation, high confidence) · John 13:31 (quotation, high confidence)

Notes and citation

Summary: Jesus calls himself a man when speaking of his death and Son of Man when speaking of his glory.

The quotations are John 8:40 and John 13:31.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.323 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-323).

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32.324Preuschen 4:470

τοῦτον δʼ, οἶμαι, καὶ ὁ θεὸς ὑπερύψωσεν, γενόμενον ὑπήκοον »φέχρι θανάτου, θανάτου δὲ σταυ- ροῦ· ὁ γὰρ λόγος ἐν ἀρχῇ πρὸς τὸν θεόν, ὁ θεὸς λόγος, οὐκ ἐπεδέχετο τὸ ὑπερυψωθῆναι.

touton dʼ, oimai, kai ho theos hyperypsōsen, genomenon hypēkoon »phechri thanatou, thanatou de stau- rou; ho gar logos en archę̄ pros ton theon, ho theos logos, ouk epedecheto to hyperypsōthēnai.

And this one, I think, God also highly exalted, since he became obedient “unto death, even death on a cross”; for the Word who was in the beginning with God, God the Word, did not admit of being highly exalted.

Phil 2:8–9 (quotation, high confidence) · John 1:1 (allusion, high confidence)

Notes and citation

Summary: God exalted the obedient man; the divine Word, already supreme, could not be exalted.

The quotation is Phil 2:8–9; the allusion is John 1:1.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.324 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-324).

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32.325Preuschen 4:470

ἡ δὲ ὑπερύφωσις τοῦ υἱοῦ τοῦ υἱοῦ τοῦ ἀνθρώπου, γενομένη αὐτῷ δοξάσαντι τὸν θεὸν ἐν τῷ ἑαυτοῦ θανάτῳ, αὕτη ἦν, τὸ μηκέτι ἕτερον αὐτὸν εἶναι τοῦ λόγου ἀλλὰ τὸν αὐτὸν αὐτῷ.

hē de hyperyphōsis tou huiou tou huiou tou anthrōpou, genomenē autǭ doxasanti ton theon en tǭ heautou thanatǭ, hautē ēn, to mēketi heteron auton einai tou logou alla ton auton autǭ.

And the high exaltation of the Son of Man, which came to him when he had glorified God in his own death, was this: that he was no longer other than the Word, but the same with him.

Phil 2:9 (allusion, high confidence)

Notes and citation

Summary: Christ's exaltation was that the man became one and the same with the Word.

This is a characteristic and much-discussed statement of Origen's Christology.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.325 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-325).

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32.326Preuschen 4:470

εἰ γὰρ »Ὁ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν«, ὡς καὶ ἐπὶ τούτου καὶ τοῦ πνεύματος μηκέτι ἂν λέγεσθαι τὸ »Δύο εἰσίν«, πῶς οὐχὶ μᾶλλον τὸ ἀνθρώπινον τοῦ Ἰησοῦ μετὰ τοῦ λόγου λέγοιμεν γεγονέναι ἓν, ὑπερυψωμένου μὲν τοῦ μὴ ἁρπαγμὸν ἡγησαμένου »τὸ εἶναι »ἴσα θεῷ«, μένοντος δὲ ἐν τῷ ἰδίῳ ὕψει ἢ καὶ ἀποκαθισταμένου ἐπʼ θρωπος;

ei gar »Ho kollōmenos tǭ kyriǭ hen pneuma estin«, hōs kai epi toutou kai tou pneumatos mēketi an legesthai to »Dyo eisin«, pōs ouchi mallon to anthrōpinon tou Iēsou meta tou logou legoimen gegonenai hen, hyperypsōmenou men tou mē harpagmon hēgēsamenou »to einai »isa theǭ«, menontos de en tǭ idiǭ hypsei ē kai apokathistamenou epʼ thrōpos?

For if “he who is joined to the Lord is one spirit,” so that of him and the Spirit it could no longer be said, “they are two,” how much more should we say that the humanity of Jesus became one with the Word, when he who did not count “being equal with God” a thing to be grasped was highly exalted, while the Word remained in his own height, or was restored to it …?

1 Cor 6:17 (quotation, high confidence) · Matt 19:6 (echo, medium confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:9 (allusion, high confidence)

Notes and citation

Summary: If a believer joined to the Lord becomes one spirit, all the more is Jesus' humanity made one with the Word.

The quotations are 1 Cor 6:17 and Phil 2:6; “they are two” echoes Matt 19:6 (Gen 2:24). The end of the sentence is garbled in the digital text (“ἐπʼ θρωπος”); probably it described the Word as restored to his height when he was again God the Word with God, no longer man.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.326 (Preuschen 4:470; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-326).

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32.327Preuschen 4:470–471

εἰ δὲ τῷ θανάτῳ τοῦ Ἰησοῦ δοξάσαντος τὸν θεὸν τό τε »Ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρ- »ρησίᾳ, θριαμβεύσας ἐν τῷ ξύλῳ« καὶ τὸ »Εἰρηνοποιήσας διὰ τοῦ »αἵματος τοῦ σταυροῦ αὐτοῦ, εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς »οὐρανοῖς« * * * ἐν τούτοις γὰρ πᾶσιν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ τοῦ θεοῦ δοξασθέντος ἐν αὐτῷ.

ei de tǭ thanatǭ tou Iēsou doxasantos ton theon to te »Apekdysamenos tas archas kai tas exousias edeigmatisen en par- »rēsią, thriambeusas en tǭ xylǭ« kai to »Eirēnopoiēsas dia tou »haimatos tou staurou autou, eite ta epi tēs gēs eite ta en tois »ouranois« * * * en toutois gar pasin edoxasthē ho huios tou anthrōpou, kai tou theou doxasthentos en autǭ.

And if, when Jesus had glorified God by his death, both “Having disarmed the rulers and authorities, he made a public example of them, triumphing over them on the tree” and “having made peace through the blood of his cross, whether things on earth or things in heaven” … for in all these things the Son of Man was glorified, and God was glorified in him.

Textual problem in this passage: see the notes.

Col 2:15 (quotation, high confidence) · Col 1:20 (quotation, high confidence) · John 13:31 (allusion, high confidence)

Notes and citation

Summary: Christ's death triumphed over the powers and made peace; in all this the Son and the Father were glorified.

The quotations are Col 2:15 and Col 1:20. The editor marks a gap (* * *) after them.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.327 (Preuschen 4:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-327).

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32.328Preuschen 4:471

Ἐπεὶ δὲ ὁ δοξαζόμενος ὑπό τινος δοξάξεται, ζητήσεις ἐν τῷ »Ἐδοζάσθη ὁ υἱὸς τοῦ ἀνθρώπου« τὸ ὑπὸ τίνος; ὁμοίως δὲ καὶ ἐν τῷ »Ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ‘.

Epei de ho doxazomenos hypo tinos doxaxetai, zētēseis en tǭ »Edozasthē ho huios tou anthrōpou« to hypo tinos? homoiōs de kai en tǭ »Ho theos edoxasthē en autǭ‘.

Since one who is glorified is glorified by someone, you will ask, in “The Son of Man is glorified,” by whom? And likewise in “God is glorified in him.”

John 13:31 (quotation, high confidence)

Notes and citation

Summary: By whom are the Son and God glorified?

The quotation is John 13:31.

Cite (SBL): Origen, Comm. Jo. 32.328 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-328).

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32.329Preuschen 4:471

ὑπὲρ δὲ τῆς τῶν ῥητῶν σαφηνείας ἐπιμελῶς προσχῶμεν πρώτῳ μὲν λεγομένῳ τῷ Νῦν »ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου«· δευτέρῳ δὲ τῷ Καὶ ὁ θεὸς »ἐδοξάσθη ἐν αὐτῷ‘· τρίτῳ δὲ τοιούτῳ συνημμένῳ »Εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὑτῷ‘· τετάρτῳ δὲ τῷ Καὶ εὐθὺς δοξάσει αὐτόν‘.

hyper de tēs tōn rhētōn saphēneias epimelōs proschōmen prōtǭ men legomenǭ tǭ Nyn »edoxasthē ho huios tou anthrōpou«; deuterǭ de tǭ Kai ho theos »edoxasthē en autǭ‘; tritǭ de toioutǭ synēmmenǭ »Ei ho theos edoxasthē en autǭ, kai ho theos doxasei auton en hautǭ‘; tetartǭ de tǭ Kai euthys doxasei auton‘.

For the sake of clarity about the words, let us attend carefully first to the statement “Now the Son of Man is glorified”; second to “and God is glorified in him”; third to the conditional “If God is glorified in him, God will also glorify him in himself”; and fourth to “and will glorify him immediately.”

John 13:31–32 (quotation, high confidence)

Notes and citation

Summary: Origen divides John 13:31–32 into four statements.

The quotations are John 13:31–32.

Cite (SBL): Origen, Comm. Jo. 32.329 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-329).

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32.330Preuschen 4:471

ἐὰν μὴ ἄρα τοῦτο φάσκῃ τις ἀναλαβεῖν εἰς συμπλοκὴν τὴν ἐν τῷ λήγοντι τοῦ συνημμένου, ἵνα μὲν τὸ συνημμένον ἀπὸ τοῦ »Ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ«, λήγῃ δὲ εἰς τὸ »Καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὑτῷ καὶ εὐθὺς δοξάσει αὐτόν‘, ἀναγκαίως δὲ προσχῶμεν τῷ τῆς δόξης δόξης οὐ κειμένῳ ἐπὶ τοῦ παρά τισι τῶν Ἑλλήνων μέσου πράγματος, καθʼ ὃ ὁρίζονται εἶναι δόξαν τὸν ἀπὸ τῶν πολλῶν ἔπαινον, δῆλον ὅτι ἐπ ἄλλου παρὰ τοῦτο κεῖται ὄνομα ἐκ τοῦ ἐν τῇ Ἐξόδῳ οὕτω εἰρημένου·

ean mē ara touto phaskę̄ tis analabein eis symplokēn tēn en tǭ lēgonti tou synēmmenou, hina men to synēmmenon apo tou »Ho theos edoxasthē en autǭ«, lēgę̄ de eis to »Kai ho theos doxasei auton en hautǭ kai euthys doxasei auton‘, anankaiōs de proschōmen tǭ tēs doxēs doxēs ou keimenǭ epi tou para tisi tōn Hellēnōn mesou pragmatos, kathʼ ho horizontai einai doxan ton apo tōn pollōn epainon, dēlon hoti ep allou para touto keitai onoma ek tou en tę̄ Exodǭ houtō eirēmenou;

Unless, indeed, someone should say that this last is to be taken as a conjunction within the consequent of the conditional, so that the conditional begins from “God is glorified in him” and ends with “God will also glorify him in himself, and will glorify him immediately.” But we must necessarily attend to the word “glory,” which is not used here of what some of the Greeks call an indifferent thing, by which they define glory as praise from the many; it is clear that the name is used here of something else besides this, from what is said thus in Exodus:

John 13:31–32 (quotation, high confidence)

Notes and citation

Summary: “Glory” here is not the philosophers' popular praise but the biblical glory of God.

Origen uses the terms of Stoic logic (conditional, consequent, conjunction) and Stoic ethics (“indifferent,” μέσον, i.e. neither good nor bad), where glory is defined as praise from the many.

Cite (SBL): Origen, Comm. Jo. 32.330 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-330).

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32.331Preuschen 4:471

Καὶ δόξης κυρίου ἐπλήσθη ἡ σκηνή. καὶ οὐκ ἠδυνάσθἠ »Μωϋσῆς εἰσελθεῖν εἰς τὴν σκηνὴν τοῦ μαρτυρίου, ὅτι ἐπεσκίαζεν ἐπʼ αὐτὴν ἡ νεφέλη καὶ δόξης κυρίου ἐπλήσθη ἡ σκηνή".

Kai doxēs kyriou eplēsthē hē skēnē. kai ouk ēdynasthē »Mōÿsēs eiselthein eis tēn skēnēn tou martyriou, hoti epeskiazen epʼ autēn hē nephelē kai doxēs kyriou eplēsthē hē skēnē".

“And the tent was filled with the glory of the Lord. And Moses was not able to enter the tent of witness, because the cloud overshadowed it and the tent was filled with the glory of the Lord.”

Exod 40:34–35 (quotation, high confidence)

Notes and citation

Summary: Exodus: the tent was filled with the Lord's glory.

The quotation is Exod 40:34–35 (LXX).

Cite (SBL): Origen, Comm. Jo. 32.331 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-331).

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32.332Preuschen 4:471

καὶ έν τῇ τρίτῃ τῶν Βασιλειῶν τοῦτο ἀναγεγραμμένον τοῦτον τὸν τρόπον· Καὶ ἐγένετο ὡς ἐξῆλθον οἱ ἱερεῖς ἐκ τοῦ ἁγίου, καὶ ἡ νεφέλη ἔπλησεν τὸν οἶκον κυρίου.

kai en tę̄ tritę̄ tōn Basileiōn touto anagegrammenon touton ton tropon; Kai egeneto hōs exēlthon hoi hiereis ek tou hagiou, kai hē nephelē eplēsen ton oikon kyriou.

And in the third book of Kingdoms this is recorded in this way: “And it came to pass, when the priests went out of the holy place, that the cloud filled the house of the Lord.

1 Kgs 8:10 (quotation, high confidence)

Notes and citation

Summary: Kings: the cloud filled the Lord's house.

The quotation, continued in the next section, is 1 Kgs 8:10–11 (3 Kingdoms in the LXX).

Cite (SBL): Origen, Comm. Jo. 32.332 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-332).

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32.333Preuschen 4:471

καὶ οὐκ ἐδύναντο οἱ ἱερεῖς στῆναι λει- »τουργίαν ἐνώπιον τῆς νεφέλης, ὅτι ἔπλησεν δόξα κυρίου τὸν οἶκον( καὶ περὶ τῆς Μωϋσέως δὲ δόξης ἐν τῇ Ἐξόδῳ τοιαῦτα λέλεκται·

kai ouk edynanto hoi hiereis stēnai lei- »tourgian enōpion tēs nephelēs, hoti eplēsen doxa kyriou ton oikon( kai peri tēs Mōÿseōs de doxēs en tę̄ Exodǭ toiauta lelektai;

And the priests could not stand to minister before the cloud, because the glory of the Lord filled the house.” And concerning the glory of Moses such things are said in Exodus:

1 Kgs 8:11 (quotation, high confidence)

Notes and citation

Summary: The priests could not minister because of the glory; Exodus also speaks of Moses' glory.

The quotation is 1 Kgs 8:11.

Cite (SBL): Origen, Comm. Jo. 32.333 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-333).

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32.334Preuschen 4:471

»Ὠς δὲ κατέβαινε Μωϋσῆς ἐκ τοῦ ὄρους, καὶ αἱ δύο πλάκες τῆς δια- θήκης ἐπὶ τῶν χειρῶν Μωϋσῆ· καταβαίνοντος δὲ αὐτοῦ ἐκ τοῦ ὄρους, καὶ Μωϋσῆς οὐκ ᾔδει ὅτι δεδόξασται ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ ἐν τῷ λαλεῖν αὐτὸν αὐτῷ. καὶ εἶδεν Ἀαρὼν καὶ πάντες οἱ υἱοὶ Ἰσραὴλ τὸν Μωϋσῆν, καὶ ἦν δεδοξασμένη ἡ »ὄφις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ· καὶ ἐφοβήθησαν ἐγγίσαι αὐτῶ‘.

»Ōs de katebaine Mōÿsēs ek tou orous, kai hai dyo plakes tēs dia- thēkēs epi tōn cheirōn Mōÿsē; katabainontos de autou ek tou orous, kai Mōÿsēs ouk ę̄dei hoti dedoxastai hē opsis tou chrōtos tou prosōpou autou en tǭ lalein auton autǭ. kai eiden Aarōn kai pantes hoi huioi Israēl ton Mōÿsēn, kai ēn dedoxasmenē hē »ophis tou chrōtos tou prosōpou autou; kai ephobēthēsan engisai autō‘.

“And as Moses came down from the mountain, the two tablets of the covenant were in Moses' hands; and as he came down from the mountain, Moses did not know that the appearance of the skin of his face had been glorified while he spoke with him. And Aaron and all the sons of Israel saw Moses, and the appearance of the skin of his face had been glorified; and they were afraid to come near him.”

Exod 34:29–30 (quotation, high confidence)

Notes and citation

Summary: Moses' face was glorified after he spoke with God.

The quotation is Exod 34:29–30 (LXX).

Cite (SBL): Origen, Comm. Jo. 32.334 (Preuschen 4:471; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-334).

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32.335Preuschen 4:471–472

Τοῦτο τὸ περὶ τῆς δόξης σημαινόμενον καὶ ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ διὰ τούτων δηλοῦται· »Καὶ ἐγένετο ἐν τῷ προσ- »εύχεσθαι αὐτὸν ἡ ἰδέα τοῦ προσώπου αὐτοῦ ἐτέρα, καὶ ἠλλοιώθη ὁ ἱματισμὸς αὐτοῦ καὶ ἐγένετο λευκός, ἐξαστράπτων. καὶ ἰκοὺ ἄν- »δρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωϋσῆς καὶ Ἠλίας· οἳ »ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἔμελλεν πληροῦν »ἐν Ἰερουσαλήμ«.

Touto to peri tēs doxēs sēmainomenon kai en tǭ kata Loukan euangeliǭ dia toutōn dēloutai; »Kai egeneto en tǭ pros- »euchesthai auton hē idea tou prosōpou autou etera, kai ēlloiōthē ho himatismos autou kai egeneto leukos, exastraptōn. kai ikou an- »dres dyo synelaloun autǭ, hoitines ēsan Mōÿsēs kai Ēlias; hoi »ophthentes en doxę̄ elegon tēn exodon autou hēn emellen plēroun »en Ierousalēm«.

This meaning of glory is also shown in the Gospel according to Luke by these words: “And it came to pass, as he was praying, that the appearance of his face became different, and his clothing was changed and became white, flashing like lightning. And behold, two men were talking with him, who were Moses and Elijah; who, appearing in glory, spoke of his departure which he was about to fulfill in Jerusalem.”

Luke 9:29–31 (quotation, high confidence)

Notes and citation

Summary: Luke's transfiguration account shows the same meaning of glory.

The quotation is Luke 9:29–31.

Cite (SBL): Origen, Comm. Jo. 32.335 (Preuschen 4:471–472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-335).

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32.336Preuschen 4:472

καὶ ὁ Παῦλος δὲ ὅρα ἐπὶ τίσι τὸ ὄνομα τῆς δόξης παραλαμβάνει· ὅπου μὲν γὰρ λέγει· »Εἰ δὲ ἡ διακονία τοῦ θανάτου »ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ »ἀτενίσαι τοὺς υἱοὺς Ἰσταὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν »δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην· πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται έν δόξῃ; εἰ γὰρ τῇ διακονίᾳ τῆς »κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δι- »καιοσύνης δόξῃ. καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ »τῷ μέρει, ἕνεκεν τῆς ὑπερβαλλούσης δόξης· εἰ γὰρ τὸ καταργού- »μενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ«· ὅπου δὲ »Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατ- »οπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς »δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος( καὶ πάλιν μετʼ ὀλίγα·

kai ho Paulos de hora epi tisi to onoma tēs doxēs paralambanei; hopou men gar legei; »Ei de hē diakonia tou thanatou »en grammasin entetypōmenē lithois egenēthē en doxę̄, hōste mē »atenisai tous huious Istaēl eis to prosōpon Mōÿseōs dia tēn »doxan tou prosōpou autou tēn katargoumenēn; pōs ouchi mallon hē diakonia tou pneumatos estai en doxę̄? ei gar tę̄ diakonią tēs »katakriseōs doxa, pollǭ mallon perisseuei hē diakonia tēs di- »kaiosynēs doxę̄. kai gar ou dedoxastai to dedoxasmenon en toutǭ »tǭ merei, heneken tēs hyperballousēs doxēs; ei gar to katargou- »menon dia doxēs, pollǭ mallon to menon en doxę̄«; hopou de »Hēmeis de pantes anakekalymmenǭ prosōpǭ tēn doxan kyriou kat- »optrizomenoi, tēn autēn eikona metamorphoumetha apo doxēs eis »doxan, kathaper apo kyriou pneumatos( kai palin metʼ oliga;

And see also to what Paul applies the word “glory.” In one place he says: “But if the ministry of death, carved in letters on stones, came in glory, so that the sons of Israel could not gaze at the face of Moses because of the glory of his face, which was being done away, how will the ministry of the Spirit not be even more in glory? For if there was glory in the ministry of condemnation, the ministry of righteousness abounds much more in glory. For indeed what was glorified has not been glorified in this respect, because of the glory that surpasses it. For if what was being done away came through glory, much more what remains is in glory.” And in another: “But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord, the Spirit.” And again a little later:

2 Cor 3:7–11 (quotation, high confidence) · 2 Cor 3:18 (quotation, high confidence)

Notes and citation

Summary: Paul speaks of the passing glory of Moses and the surpassing glory of the ministry of the Spirit.

The quotations are 2 Cor 3:7–11 and 2 Cor 3:18.

Cite (SBL): Origen, Comm. Jo. 32.336 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-336).

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32.337Preuschen 4:472

»Εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολ- »λυμένοις ἐστὶν κεκαλυμμένον, έν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ καταυγάσαι τὸν »φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν »τοῦ θεοῦ((.

»Ei de kai estin kekalymmenon to euangelion hēmōn, en tois apol- »lymenois estin kekalymmenon, en hois ho theos tou aiōnos toutou etyphlōsen ta noēmata tōn apistōn, eis to mē kataugasai ton »phōtismon tou euangeliou tēs doxēs tou christou, hos estin eikōn »tou theou((.

“And even if our gospel is veiled, it is veiled among those who are perishing, in whom the god of this age has blinded the minds of the unbelievers, so that the illumination of the gospel of the glory of Christ, who is the image of God, should not shine on them.”

2 Cor 4:3–4 (quotation, high confidence)

Notes and citation

Summary: Paul: the god of this age blinds unbelievers to the glory of Christ.

The quotation is 2 Cor 4:3–4.

Cite (SBL): Origen, Comm. Jo. 32.337 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-337).

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32.338Preuschen 4:472

καὶ πάλιν μετʼ ὀλίγα· »Ὅτι ὁ θεὸς ὁ εἰπὼν ἐκ σκότους »φῶς λάμψει, ὃς ἔλαμψεν έν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ έν προσώπῳ Ἰησοῦ Χριστοῦ‘ ἕκαστον δὲ τούτων ἀκριβῶς νῦν διηγήσασθαι οὐκ ἀπαιτεῖ ἡ προκειμένη τῆς εὐαγγελικῆς. λέξεως διήγησις· πλὴν ὡς ὡς βραχέων τοσαῦτα λεκτέον· ὅσον μὲν κατὰ τὸ σωματικὸν θειοτέρα τις γέγονεν ἐπιφάνεια ἐν τῇ σκηνῇ καὶ ἐν τῷ ναῷ συντελεσθεῖσιν καὶ ἐν τῷ προσώπῳ Μωϋσέως, τῇ θείᾳ φύσει ὁμιλήσαντος· ὅσον δὲ κατὰ τὴν ἀναγωγὴν τὰ περὶ θεοῦ ἀκριβῶς γινωσκόμενα καὶ τῷ ἐπιτηδείῳ διʼ ὑπερβολὴν καθαρότητος νώ θεωρούμενα δόξα ἂν λέγοιτο εἶναι θεοῦ ὀφθεῖσα· ἐπεὶ ὁ κακαθαρμένος καὶ ὑπεραναβὰς πάντα ὑλικὰ νοῦς ἕνα ἀκριβώσῃ τὴν θεωρίαν τοῦ θεοῦ, ἐν οἷς θεωρεῖ θεοποιεῖται.

kai palin metʼ oliga; »Hoti ho theos ho eipōn ek skotous »phōs lampsei, hos elampsen en tais kardiais hēmōn pros phōtismon tēs gnōseōs tēs doxēs tou theou en prosōpǭ Iēsou Christou‘ hekaston de toutōn akribōs nyn diēgēsasthai ouk apaitei hē prokeimenē tēs euangelikēs. lexeōs diēgēsis; plēn hōs hōs bracheōn tosauta lekteon; hoson men kata to sōmatikon theiotera tis gegonen epiphaneia en tę̄ skēnę̄ kai en tǭ naǭ syntelestheisin kai en tǭ prosōpǭ Mōÿseōs, tę̄ theią physei homilēsantos; hoson de kata tēn anagōgēn ta peri theou akribōs ginōskomena kai tǭ epitēdeiǭ diʼ hyperbolēn katharotētos nō theōroumena doxa an legoito einai theou ophtheisa; epei ho kakatharmenos kai hyperanabas panta hylika nous hena akribōsę̄ tēn theōrian tou theou, en hois theōrei theopoieitai.

And again a little later: “For God, who said, ‘Out of darkness light shall shine,’ is he who has shone in our hearts for the illumination of the knowledge of the glory of God in the face of Jesus Christ.” To explain each of these precisely now is not required by the present exposition of the Gospel text; but this much must be said briefly. In the bodily sense, a more divine manifestation took place in the tent and in the temple when they were completed, and in the face of Moses, who had conversed with the divine nature. But in the higher (anagogical) sense, the things about God that are precisely known, and contemplated by a mind fitted for it through exceeding purity, might be called the glory of God that was seen; since the mind that has been cleansed and has risen above all material things, so as to make precise its contemplation of God, is deified in what it contemplates.

2 Cor 4:6 (quotation, high confidence)

Notes and citation

Summary: Literally, glory was a divine manifestation; spiritually, it is the knowledge of God seen by a purified mind, which is deified in contemplation.

The quotation is 2 Cor 4:6. “Deified” renders θεοποιεῖται.

Cite (SBL): Origen, Comm. Jo. 32.338 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-338).

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32.339Preuschen 4:472

λεκτέον τοιοῦτον εἶναι τὸ δεδοξάσθαι τὸ πρόσωπον τοῦ θεωρήσαντος τὸν θεὸν καὶ ὁμιλήσαντος αὐτῶ καὶ συνδιατρίψαντος τοιαύτῃ θέᾳ, ὡς τοῦτο εἶναι τροπικῶς τὸ δεδοξασμένον πρόσωπον Μωϋσέως, θεοποιηθέντος αὐτῷ τοῦ νοῦ.

lekteon toiouton einai to dedoxasthai to prosōpon tou theōrēsantos ton theon kai homilēsantos autō kai syndiatripsantos toiautę̄ theą, hōs touto einai tropikōs to dedoxasmenon prosōpon Mōÿseōs, theopoiēthentos autǭ tou nou.

It must be said that the glorification of the face of one who contemplated God, conversed with him, and spent time in such a vision is of this kind, so that this is, figuratively, the glorified face of Moses, whose mind had been deified.

Exod 34:29 (allusion, high confidence)

Notes and citation

Summary: Moses' shining face figuratively means his mind deified by the vision of God.

Cite (SBL): Origen, Comm. Jo. 32.339 (Preuschen 4:472; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-339).

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32.340Preuschen 4:472–473

κατὰ τοῦτο δὲ καὶ ὁ ἀπόστολος ἔλεγεν τὸ » Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν »κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα..

kata touto de kai ho apostolos elegen to » Hēmeis de pantes anakekalymmenǭ prosōpǭ tēn doxan »kyriou katoptrizomenoi, tēn autēn eikona metamorphoumetha..

And in this sense the apostle too said, “But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image.”

2 Cor 3:18 (quotation, high confidence)

Notes and citation

Summary: Paul says the same of believers transformed by beholding the Lord's glory.

The quotation is 2 Cor 3:18.

Cite (SBL): Origen, Comm. Jo. 32.340 (Preuschen 4:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-340).

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32.341Preuschen 4:473

ὥσπερ δὲ ἡ τοῦ νυκτερινοῦ φωτὸς λαμπρότης ἀνατείλαντος τοῦ ἡλίου ἀμαυροῦται, οὕτω ἡ ἐπὶ Μωϋσέως δόξα ὑπὸ τῆς ἐν Χριστῷ.

hōsper de hē tou nykterinou phōtos lamprotēs anateilantos tou hēliou amauroutai, houtō hē epi Mōÿseōs doxa hypo tēs en Christǭ.

And as the brightness of the light by night is dimmed when the sun has risen, so the glory upon Moses was dimmed by the glory in Christ.

2 Cor 3:10 (allusion, high confidence)

Notes and citation

Summary: Moses' glory fades before Christ's as night-lights before the sun.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.341 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-341).

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32.342Preuschen 4:473

σύγκρισιν γὰρ οὐκ εἶχεν ἡ ἐν Χριστῷ ὑπεροχή, ἣν γινώσκων τὸν πατέρα ἐδόξασεν περὶ αὐτοῦ, πρὸς τὰ ὑπὸ Μωϋσέως γνωσθέντα καὶ δοξάσαντα τὸ πρόσωπον τῆς ψυχῆς αὐτοῦ.

synkrisin gar ouk eichen hē en Christǭ hyperochē, hēn ginōskōn ton patera edoxasen peri autou, pros ta hypo Mōÿseōs gnōsthenta kai doxasanta to prosōpon tēs psychēs autou.

For the surpassing excellence in Christ, by which, knowing the Father, he glorified him, bore no comparison with the things known by Moses, which glorified the face of his soul.

Notes and citation

Summary: Christ's knowledge of the Father far surpasses Moses' knowledge.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.342 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-342).

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32.343Preuschen 4:473

διὸ καταργουμένη εἴρηται ἡ ἐπὶ Μωϋσέως δόξα ἀπὸ τῆς ὑπερβαλλούσης ἐν Χριστῷ δόξης.

dio katargoumenē eirētai hē epi Mōÿseōs doxa apo tēs hyperballousēs en Christǭ doxēs.

That is why the glory upon Moses is said to be done away by the surpassing glory in Christ.

2 Cor 3:10–11 (allusion, high confidence)

Notes and citation

Summary: Moses' glory is done away by Christ's surpassing glory.

The allusion is 2 Cor 3:10–11.

Cite (SBL): Origen, Comm. Jo. 32.343 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-343).

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32.344Preuschen 4:473

Τούτων δὲ ἡμῶν κατὰ δύναμιν ἐν βραχέσιν εἰς ἃ παρεθέμεθα λελεγμένων, ἐπανέλθωμεν ἐπὶ τὸ Νῦν ἐδοξάσθη ὁ ἃ »υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ«.

Toutōn de hēmōn kata dynamin en brachesin eis ha parethemetha lelegmenōn, epanelthōmen epi to Nyn edoxasthē ho ha »huios tou anthrōpou, kai ho theos edoxasthē en autǭ«.

Having said these things briefly, as far as we could, on the passages we have set out, let us return to “Now the Son of Man is glorified, and God is glorified in him.”

John 13:31 (quotation, high confidence)

Notes and citation

Summary: Origen returns to John 13:31.

The quotation is John 13:31.

Cite (SBL): Origen, Comm. Jo. 32.344 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-344).

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32.345Preuschen 4:473

γινώσκων οὐν τὸν πατέρα ὁ υἱός, αὐτῷ τῷ γινώσκειν αὐτόν, ὄντι μεγίστῳ ἀγαθῷ καὶ † ὁποῖον ανοἱ οἱ ἐπὶ τελείαν γνῶσιν, ἣν γινώσκει ὁ υἱὸς τὸν πατέρα, ἐδοξάσθη.

ginōskōn oun ton patera ho huios, autǭ tǭ ginōskein auton, onti megistǭ agathǭ kai † hopoion anoi hoi epi teleian gnōsin, hēn ginōskei ho huios ton patera, edoxasthē.

The Son, then, knowing the Father, was glorified by the very knowing of him, which is the greatest good, and … by the perfect knowledge with which the Son knows the Father.

Textual problem in this passage: see the notes.

Matt 11:27 (allusion, medium confidence)

Notes and citation

Summary: The Son is glorified by his perfect knowledge of the Father.

The text is corrupt (marked † in the Greek); “…” marks the untranslatable words.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 32.345 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-345).

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32.346Preuschen 4:473

οἶμαι ὅτι καὶ ἑαυτὸν γινώσκων, ὄπερ καὶ αὐτὸ οὐ μακρὰν ἀποδεῖ τοῦ προτέρου, ἐδοξάσθη ἐκ τοῦ αὑτὸν ἐγνωκέναι.

oimai hoti kai heauton ginōskōn, oper kai auto ou makran apodei tou proterou, edoxasthē ek tou hauton egnōkenai.

And I think that, knowing himself too, which itself falls not far short of the former, he was glorified from having known himself.

Notes and citation

Summary: The Son is also glorified by knowing himself.

Notes on the original text

Digital text corrected (encoding residue in the digital text): οἶμαι x003E; ὅτι → οἶμαι ὅτι.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.346 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-346).

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32.347Preuschen 4:473

εἰ δὲ ἡ περὶ τῶν ὅλων γνῶσις συμπληροῖ τὸ μέγεθος τῆς δόξης αὐτοῦ ὅσα ἐστὶν κρυπτὰ καὶ ἐμφανῆ γινώσκοντος, καὶ μήποτε τοῦτό ἐστιν τὸ εἶναι αὐτοσοφία, ἢ τῷ λεγομένῳ αὐτουιῷ τοῦ ἀνθρώπου τὸ δεδοξάσθαι ἐκ τοῦ ἡνῶσθαι τῇ σοφίᾳ. ταὐτην δὲ πᾶσαν τὴν δόξαν, ἣν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, δωρησαμένου τοῦ πατρὸς ἐδοξάσθη.

ei de hē peri tōn holōn gnōsis symplēroi to megethos tēs doxēs autou hosa estin krypta kai emphanē ginōskontos, kai mēpote touto estin to einai autosophia, ē tǭ legomenǭ autouiǭ tou anthrōpou to dedoxasthai ek tou hēnōsthai tę̄ sophią. tautēn de pasan tēn doxan, hēn edoxasthē ho huios tou anthrōpou, dōrēsamenou tou patros edoxasthē.

And if knowledge of all things completes the greatness of his glory, since he knows all things hidden and manifest, perhaps this is to be Wisdom itself; or it belongs to the one called the Son of Man to be glorified from being united with Wisdom. And all this glory with which the Son of Man was glorified, he received as the Father's gift.

Notes and citation

Summary: Knowing all things, the Son of Man is glorified through union with Wisdom, and all his glory is the Father's gift.

The sentence is compressed and partly unclear; “αὐτουιῷ” in the digital text is obscure (perhaps for αὐτῷ υἱῷ, “to the Son himself”).

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.347 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-347).

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32.348Preuschen 4:473

πολλῶν δὲ ὄντων τῶν συμπληρούντων τὴν δόξαν πᾶσαν τοῦ ἀνθρώπου, τὸ κατʼ ἐξοχὴν τούτων ἁπάντων ὁ θεός ἐστιν, ὃς τῷ γινώσκεσθαι ἀπὸ τοῦ υἱοῦ οὐχ

pollōn de ontōn tōn symplērountōn tēn doxan pasan tou anthrōpou, to katʼ exochēn toutōn hapantōn ho theos estin, hos tǭ ginōskesthai apo tou huiou ouch

And though many things complete the whole glory of the man, the pre-eminent of all these is God, who by being known by the Son is not

Notes and citation

Summary: The highest part of the Son's glory is God himself, known by the Son.

The sentence continues in the next section.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.348 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-348).

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32.349Preuschen 4:473

ἁπλῶς ἐστι δοξαζόμενος ἀλλʼ ἐν υἱῷ δοξαζόμενος. καθʼ ὃ καὶ τολμηρὸν μὲν καὶ μεῖζον ἢ καθʼ ἡμᾶς ἐστὶν τὸ εἰς ἐξέτασιν ἑαυτοὺς ἐπιδοῦναι τηλικούτου λόγου· ὅμως δὲ τολμητέον ὑποβάλλειν τὸν ἐν τῷ τόπῳ ζητηθῆναι δυνάμενον.

haplōs esti doxazomenos allʼ en huiǭ doxazomenos. kathʼ ho kai tolmēron men kai meizon ē kathʼ hēmas estin to eis exetasin heautous epidounai tēlikoutou logou; homōs de tolmēteon hypoballein ton en tǭ topǭ zētēthēnai dynamenon.

simply glorified, but glorified in the Son. In this respect it is bold, and beyond us, to give ourselves to the examination of so great a saying; nevertheless we must dare to put forward what can be inquired into in the passage.

John 13:31 (allusion, high confidence)

Notes and citation

Summary: God is glorified in the Son; Origen ventures a bold inquiry into this.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.349 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-349).

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32.350Preuschen 4:473

ζητῶ δὲ εἰ ἔνεστιν δοξασθῆναι τὸν θεὸν παρὰ τὸ δοξάζεσθαι ἐν υἱῷ, ὡς ἀποδεδώκαμεν, μειζόνως αὐτὸν ἐν ἑαυτῷ δοξαζόμενον, ὄτε ἐν τῇ ἑαυτοῦ γινόμενος περιωπῇ, ἐπὶ τῇ ἑαυτοῦ γνώσει καὶ τῇ ἑαυτοῦ θεωρίᾳ, οὔσῃ μείζονι τῆς ἐν θεωρίας, ὡς ἐπὶ θεοῦ χρὴ νοεῖν τὰ τοιαῦτα, δεῖν λέγειν ὅτι εὐφραίνεται ἄφατόν τινα εὐαρέστησιν καὶ εὐφροσύνην καὶ χαράν, ἐφʼ ἑαυτῷ εὐαρεστούμενος καὶ χαίρων.

zētō de ei enestin doxasthēnai ton theon para to doxazesthai en huiǭ, hōs apodedōkamen, meizonōs auton en heautǭ doxazomenon, ote en tę̄ heautou ginomenos periōpę̄, epi tę̄ heautou gnōsei kai tę̄ heautou theōrią, ousę̄ meizoni tēs en theōrias, hōs epi theou chrē noein ta toiauta, dein legein hoti euphrainetai aphaton tina euarestēsin kai euphrosynēn kai charan, ephʼ heautǭ euarestoumenos kai chairōn.

I ask whether it is possible for God, besides being glorified in the Son, as we have explained, to be glorified still more greatly in himself: when, being in his own lofty vantage point, in his own knowledge and his own contemplation, which is greater than the contemplation in the Son, one must say (as such things must be understood of God) that he rejoices with an unspeakable satisfaction and gladness and joy, being well pleased and rejoicing in himself.

Notes and citation

Summary: Origen asks whether God is glorified even more in himself, delighting in his own self-knowledge.

The comparison of the Father's self-contemplation with the Son's reflects Origen's own view of the Father's pre-eminence; the phrase “the contemplation in the Son” renders a defective phrase (“τῆς ἐν θεωρίας”).

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.350 (Preuschen 4:473; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-350).

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32.351Preuschen 4:473–474

χρῶμαι δὲ τούτοις τοῖς ὀνόμασιν, οὐχ ὡς κυρίως ἂν λεχθησομένοις ἐπὶ θεοῦ, ἀλλὰ ἀπορῶν τῶν. ἴν οὕτως ὀνομάσω, ἀρρήτων ῥημάτων, ἃ μόνος αὐτὸς δύναται, μετʼ αὐτὸν ὁ μονογενὴς αὐτοῦ ἐν κυριολεξίᾳ λέγειν ἢ φρονεῖν περὶ αὐτοῦ.

chrōmai de toutois tois onomasin, ouch hōs kyriōs an lechthēsomenois epi theou, alla aporōn tōn. in houtōs onomasō, arrētōn rhēmatōn, ha monos autos dynatai, metʼ auton ho monogenēs autou en kyriolexią legein ē phronein peri autou.

I use these names not as ones that could properly be said of God, but because I am at a loss for, if I may so call them, unspeakable words, which he alone, and after him his only-begotten, can properly say or think about him.

2 Cor 12:4 (allusion, medium confidence)

Notes and citation

Summary: Human words cannot properly describe God; only God and his Son can speak of him properly.

The allusion is 2 Cor 12:4. “Of God” corrects the digital text's “Μοῦ,” a misreading of the abbreviated θεοῦ.

Notes on the original text

Digital text corrected (misread abbreviation in the digital text): ἐπὶ Μοῦ → ἐπὶ θεοῦ.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.351 (Preuschen 4:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-351).

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32.352Preuschen 4:474

Ἐπεὶ δὲ ἐν τῷ τόπῳ γεγόναμεν τοῦ τὸν θεὸν θοξάζεσθαι ἐν Χριστῷ, παρακειμένως ἂν ζητήσαιμεν πῶς δοξάζοιτο καὶ ἐν τῷ ἁγίῳ πνεύματι καὶ ἐν πᾶσιν οἷς ὤφθη δόξα κυρίου ἢ ὄφθήσεται.

Epei de en tǭ topǭ gegonamen tou ton theon thoxazesthai en Christǭ, parakeimenōs an zētēsaimen pōs doxazoito kai en tǭ hagiǭ pneumati kai en pasin hois ōphthē doxa kyriou ē ophthēsetai.

Since we have come to the passage on God's being glorified in Christ, we might ask alongside it how he is glorified also in the Holy Spirit, and in all those in whom the glory of the Lord has been seen or will be seen.

Notes and citation

Summary: God is glorified also in the Holy Spirit and in all who see his glory.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.352 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-352).

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32.353Preuschen 4:474

ὅλης μὲν οὖν οἶμαι τῆς δόξης τοῦ θεοῦ αὐτοῦ ἀπαύγασμα εἶναι τὸν υἱόν, κατὰ τὸν Παῦλον· Παῦλον· »Ὃς ὢν ἀπαύγασμα τῆς δόξης«. φθάνειν μέντοι γε ἀπὸ τοῦ ἀπαυγάσματος τούτου τῆς ὅλης δόξης μερικὰ ἀπαυγάσματα ἐπὶ τὴν λοιπὴν λογικὴ λογικὴν κτίσιν· οὐκ οἶμαι γάρ τινα τὸ πᾶν δύνασθαι χωρῆσαι τῆς ὅλης δόξης τοῦ θεοῦ ἀπαύγασμα ἢ τὸν υἱὸν αὐτοῦ.

holēs men oun oimai tēs doxēs tou theou autou apaugasma einai ton huion, kata ton Paulon; Paulon; »Hos ōn apaugasma tēs doxēs«. phthanein mentoi ge apo tou apaugasmatos toutou tēs holēs doxēs merika apaugasmata epi tēn loipēn logikē logikēn ktisin; ouk oimai gar tina to pan dynasthai chōrēsai tēs holēs doxēs tou theou apaugasma ē ton huion autou.

I think, then, that the Son is the radiance of the whole glory of God himself, according to Paul: “who, being the radiance of the glory.” Yet partial radiances of the whole glory reach from this radiance to the rest of the rational creation; for I do not think anyone can contain the whole radiance of the whole glory of God except his Son.

Heb 1:3 (quotation, high confidence)

Notes and citation

Summary: The Son is the full radiance of God's glory; other rational beings receive partial rays.

The quotation is Heb 1:3.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.353 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-353).

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32.354Preuschen 4:474

νῦν οὖν, ὅτε ἡ οἰκονομία τοῦ ὑπὲρ πάντων πάθους τοῦ υἱοῦ τοῦ ἀνθρώπου γίνεται οὐ χωρὶς θεοῦ, »διὸ ὁ θεὸς »αὐτὸν ὑπερύψωσεν«· »Ἐδοξάσθη, φησίν, ὁ υἱὸς τοῦ ἀνθρώπου οὐ »μόνος«· καὶ »ὁ θεὸς γὰρ ἐδοξάσθη ἐν αὐτῷ‘, καὶ οὕτως δʼ ἂν τὰ κατὰ τὸν τόπον τις διηγήσαιτο.

nyn oun, hote hē oikonomia tou hyper pantōn pathous tou huiou tou anthrōpou ginetai ou chōris theou, »dio ho theos »auton hyperypsōsen«; »Edoxasthē, phēsin, ho huios tou anthrōpou ou »monos«; kai »ho theos gar edoxasthē en autǭ‘, kai houtōs dʼ an ta kata ton topon tis diēgēsaito.

Now, then, when the dispensation of the suffering of the Son of Man on behalf of all takes place, not apart from God (“therefore God highly exalted him”), “the Son of Man is glorified,” it says, not alone, “and God is glorified in him.” And one might explain the passage in this way too.

Textual problem in this passage: see the notes.

Phil 2:9 (quotation, high confidence) · John 13:31 (quotation, high confidence) · Heb 2:9 (echo, medium confidence)

Notes and citation

Summary: Christ's suffering for all was not apart from God, so both Son and Father are glorified.

The quotations are Phil 2:9 and John 13:31. “Not apart from God” may allude to Heb 2:9, where some manuscripts read “apart from God” (χωρὶς θεοῦ) for “by the grace of God.”

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.354 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-354).

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32.355Preuschen 4:474

γέγραπται· »Οὐδεὶς ἔγνω τὸν εἰ μὴ ὁ πατήρ« καὶ εἴρηται· »Καὶ μακάριος εἶ, Σίμων Βαριωνᾶ, »ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλʼ ἢ ὁ πατήρ μου ὁ οὐ- »ράνιος«.

gegraptai; »Oudeis egnō ton ei mē ho patēr« kai eirētai; »Kai makarios ei, Simōn Bariōna, »hoti sarx kai haima ouk apekalypsen soi, allʼ ē ho patēr mou ho ou- »ranios«.

It is written: “No one knew the Son except the Father”; and it has been said: “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.”

Matt 11:27 (quotation, high confidence) · Matt 16:17 (quotation, high confidence)

Notes and citation

Summary: Only the Father knows the Son and reveals him.

The quotations are Matt 11:27 and Matt 16:17. The word “Son” has fallen out of the digital text and is supplied.

Cite (SBL): Origen, Comm. Jo. 32.355 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-355).

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32.356Preuschen 4:474

ὅσον οὖν οὐκ ἔγνωστο ὁ υἱὸς τῷ κόσμῳ »Ἐν τῷ κόσμῳ »γὰρ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ »ἔγνω«), οὐδέπω ἐν κόσμῳ δεδόξαστο, κοὶ ἦν ἡ ζημία τοῦ μὴ δεδοξάσθαι αὐτὸν ἐν τῷ κόσμῳ οὐ τοῦ μὴ δεδοξασμένου ἀλλὰ τοῦ μὴ δοξάοντος αὐτὸν κόσμου.

hoson oun ouk egnōsto ho huios tǭ kosmǭ »En tǭ kosmǭ »gar ēn, kai ho kosmos diʼ autou egeneto, kai ho kosmos auton ouk »egnō«), oudepō en kosmǭ dedoxasto, koi ēn hē zēmia tou mē dedoxasthai auton en tǭ kosmǭ ou tou mē dedoxasmenou alla tou mē doxaontos auton kosmou.

So long, then, as the Son was not known to the world (“for he was in the world, and the world came to be through him, and the world did not know him”), he had not yet been glorified in the world; and the loss from his not being glorified in the world belonged not to him who was not glorified, but to the world that did not glorify him.

John 1:10 (quotation, high confidence)

Notes and citation

Summary: While the world did not know Christ, the loss was the world's, not his.

The quotation is John 1:10.

Cite (SBL): Origen, Comm. Jo. 32.356 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-356).

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32.357Preuschen 4:474

ὅτε δὲ ἀπεκάλυψεν ὁ οὐράνιος πατὴρ οἷς ἀπεκάλυψεν ἀπὸ τοῦ κόσμου οὖσιν τὴν τοῦ Ἰησοῦ γνῶσιν, τότε ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου ἐν τοῖς ἐγνωκόσιν αὐτόν, καὶ διʼ ης ἐδοξάσθη δόξης έν τοῖς ἐγνωκόσιν αὐτόν, περιεποίησεν δόξαν τοῖς ἐγνωκόσιν αὐτόν· οἱ γὰρ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτρζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφοῦνται.

hote de apekalypsen ho ouranios patēr hois apekalypsen apo tou kosmou ousin tēn tou Iēsou gnōsin, tote edoxasthē ho huios tou anthrōpou en tois egnōkosin auton, kai diʼ ēs edoxasthē doxēs en tois egnōkosin auton, periepoiēsen doxan tois egnōkosin auton; hoi gar anakekalymmenǭ prosōpǭ tēn doxan kyriou katoptrzomenoi, tēn autēn eikona metamorphountai.

But when the heavenly Father revealed the knowledge of Jesus to those to whom he revealed it, who were from the world, then the Son of Man was glorified in those who knew him; and through the glory with which he was glorified in those who knew him, he gained glory for those who knew him. For those who with unveiled face behold as in a mirror the glory of the Lord are transformed into the same image.

2 Cor 3:18 (quotation, high confidence)

Notes and citation

Summary: When the Father revealed Jesus, he was glorified in believers and gave them glory in turn.

The allusion is 2 Cor 3:18.

Cite (SBL): Origen, Comm. Jo. 32.357 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-357).

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32.358Preuschen 4:474

Ὅρα δὲ πόθεν >ἀπὸ δόξης< φησί, καὶ ποῦ >εἰς δόξαν>· ἀπὸ δόξης τῆς τοῦ δοξαζομένου, εἰς δόξαν τὴν τῶν δοξαζόντων.

Hora de pothen >apo doxēs< phēsi, kai pou >eis doxan>; apo doxēs tēs tou doxazomenou, eis doxan tēn tōn doxazontōn.

See from where he says “from glory,” and to where “to glory”: from the glory of the one glorified, to the glory of those who glorify him.

2 Cor 3:18 (quotation, high confidence)

Notes and citation

Summary: “From glory to glory” means from Christ's glory to that of those who glorify him.

The quotation is 2 Cor 3:18.

Cite (SBL): Origen, Comm. Jo. 32.358 (Preuschen 4:474; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-358).

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32.359Preuschen 4:474–475

ἡνίκα οὖν ἦλθεν ἐπὶ τὴν οἰκονομίαν, ἀφʼ ἡς ἔμελλεν ἀνατέλλειν τῷ κόσμῳ καὶ γινωσκόμενος δοξάζεσθαι ἐπὶ δόξῃ τῶν δοξαζόντων αὐτόν, εἶπεν τὸ »Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου« καὶ ἔτι »Οὑδεὶς »ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ«· ἔμελλεν δὲ ἐκ τῆς οἰκονομίας ἀποκαλύπτειν τὸν πατέρα ὁ υἱός, διὰ τοῦτο· Καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ( Τι τὸ »Καὶ ὁ θεὸς ἐδοξάσθη ἐν »αὐτῷ« συνεξετάσεις τῷ »Ὁ ἑωρακὼς ἐμέ, ἑώρακε τὸν πατέρα τὸν «πέμψαντά με«· θεωρεῖται γὰρ ἐν τῷ λόγῳ, ὄντι θεῷ καὶ εἰκόνι τοῦ θεοῦ τοῦ ἀοράτου, ὁ γεννήσας αὐτὸν πατήρ, τοῦ ἐνιδόντος τῇ εἰκόνι τοῦ ἀοράτου θεοῦ εὐθέως ἐνορᾶν δυναμένου καὶ τῷ πρωτοτύπῳ τῆς εἰκόνος τῷ πατρί.

hēnika oun ēlthen epi tēn oikonomian, aphʼ hēs emellen anatellein tǭ kosmǭ kai ginōskomenos doxazesthai epi doxę̄ tōn doxazontōn auton, eipen to »Nyn edoxasthē ho huios tou anthrōpou« kai eti »Houdeis »egnō ton patera ei mē ho huios kai hǭ an ho huios apokalypsę̄«; emellen de ek tēs oikonomias apokalyptein ton patera ho huios, dia touto; Kai ho theos edoxasthē en autǭ( Ti to »Kai ho theos edoxasthē en »autǭ« synexetaseis tǭ »Ho heōrakōs eme, heōrake ton patera ton «pempsanta me«; theōreitai gar en tǭ logǭ, onti theǭ kai eikoni tou theou tou aoratou, ho gennēsas auton patēr, tou enidontos tę̄ eikoni tou aoratou theou eutheōs enoran dynamenou kai tǭ prōtotypǭ tēs eikonos tǭ patri.

When, therefore, he came to the dispensation from which he was to rise upon the world and, being known, to be glorified, to the glory of those who glorify him, he said, “Now the Son of Man is glorified,” and further, “No one knew the Father except the Son and anyone to whom the Son reveals him.” And since the Son was going to reveal the Father through the dispensation, therefore: “and God is glorified in him.” You will examine “and God is glorified in him” together with “He who has seen me has seen the Father who sent me.” For in the Word, who is God and the image of the invisible God, the Father who begot him is contemplated, since one who looks upon the image of the invisible God can at once also look upon the archetype of the image, the Father.

John 13:31 (quotation, high confidence) · Matt 11:27 (quotation, high confidence) · John 14:9 (quotation, high confidence) · John 12:45 (quotation, high confidence) · Col 1:15 (allusion, high confidence)

Notes and citation

Summary: The Son reveals the Father, who is seen in him as the original is seen in its image.

The quotations are John 13:31, Matt 11:27, and a combination of John 14:9 and 12:45; the allusion is Col 1:15.

Topics: Christology, Trinity

Cite (SBL): Origen, Comm. Jo. 32.359 (Preuschen 4:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-359).

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32.360Preuschen 4:475

ἔτι δὲ καὶ οὕτως σαφέστερον ἂν τὰ κατὰ τὸν τόπον λαμβάνοιτο· ὡς διά τινας τὸ ὄνομα τοῦ θεοῦ βλασφημεῖται ἐν τοῖς ἔθνεσιν, οὕτω διὰ τοὺς ἁγίους, ὡν βλέπεται καλὰ ἔργα λαμπρότατα ἔμπροσθεν τῶν ἀνθρώπων, δοξάζεται τὸ ὄνομα τοῦ πατρὸς τοῦ έν τοῖς οὐρανοῖς.

eti de kai houtōs saphesteron an ta kata ton topon lambanoito; hōs dia tinas to onoma tou theou blasphēmeitai en tois ethnesin, houtō dia tous hagious, hōn blepetai kala erga lamprotata emprosthen tōn anthrōpōn, doxazetai to onoma tou patros tou en tois ouranois.

Further, the passage might be taken more clearly in this way too: as because of some the name of God is blasphemed among the Gentiles, so because of the saints, whose good works are seen shining most brightly before men, the name of the Father in heaven is glorified.

Rom 2:24 (allusion, high confidence) · Matt 5:16 (allusion, high confidence)

Notes and citation

Summary: As sinners bring blasphemy on God's name, the saints' good works bring it glory.

The allusions are Rom 2:24 and Matt 5:16.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.360 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-360).

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32.361Preuschen 4:475

ἐν τίνι οὖν ἐδοξάσθη τοσοῦτον ὅσον ἐν τῷ Ἰησοῦ, ἐπεὶ ἁμαρτίαν οὐκ ἐποίησεν μηδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, μηδὲ ἔγνω ἁμαρτίαν;

en tini oun edoxasthē tosouton hoson en tǭ Iēsou, epei hamartian ouk epoiēsen mēde heurethē dolos en tǭ stomati autou, mēde egnō hamartian?

In whom, then, was he glorified as much as in Jesus, since he committed no sin, nor was deceit found in his mouth, nor did he know sin?

1 Pet 2:22 (allusion, high confidence) · 2 Cor 5:21 (allusion, high confidence)

Notes and citation

Summary: God was glorified supremely in the sinless Jesus.

The allusions are 1 Pet 2:22 and 2 Cor 5:21.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.361 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-361).

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32.362Preuschen 4:475

καὶ τοιοῦτος οὗν ὢν ὁ υἱὸς ἐδοξάσθη, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῶ.

kai toioutos houn ōn ho huios edoxasthē, kai ho theos edoxasthē en autō.

And being such, the Son was glorified, and God was glorified in him.

John 13:31 (allusion, high confidence)

Notes and citation

Summary: The sinless Son was glorified, and God in him.

Cite (SBL): Origen, Comm. Jo. 32.362 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-362).

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32.363Preuschen 4:475

εἰ δὲ ὁ θεὸς ἐδοξάθη ἐν αὐτῷ, ἀντιδωρεῖται αὐτῷ ὁ πατὴρ τὸ μεῖζον οὗ ὁ υἱὸς τοῦ ἀνθρώπου πεποίηκεν· μεῖζον γὰρ τῷ δοξάσαντι τὸν θεόν, ἐλάττονι τὸν διαφέροντα, κατὰ τὸ »Ὁ πατὴρ ὁ πέμψας »με μείζων μου ἐστίν« τὸ δοξασθῆναι τὸν υἱὸν τοῦ ἀνθρώπου ἐν τῷ θεῷ, τὸν ἑλάττονα έν τῷ κρείττονι.

ei de ho theos edoxathē en autǭ, antidōreitai autǭ ho patēr to meizon hou ho huios tou anthrōpou pepoiēken; meizon gar tǭ doxasanti ton theon, elattoni ton diapheronta, kata to »Ho patēr ho pempsas »me meizōn mou estin« to doxasthēnai ton huion tou anthrōpou en tǭ theǭ, ton helattona en tǭ kreittoni.

And if God was glorified in him, the Father gives him in return something greater than what the Son of Man had done. For to the one who glorified God, the lesser glorifying the superior (according to “The Father who sent me is greater than I”), it is a greater thing that the Son of Man be glorified in God, the lesser in the greater.

John 13:32 (allusion, high confidence) · John 14:28 (quotation, high confidence)

Notes and citation

Summary: In return the Father glorifies the Son in himself, a greater gift.

The quotation is John 14:28, in the form “the Father who sent me.” The language of “lesser” and “greater” reflects Origen's own view of the Son's relation to the Father.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.363 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-363).

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32.364Preuschen 4:475

καὶ πολλῷ γε ὑπερέχουσα ἡ δόξα ἐν τῷ υἱῷ ἐστιν ὅτε δοξάζει αὐτὸν ὁ πατήρ, ἢ έν τῷ πατρὶ ὅτε ἐδοξάσθη. ὁ πατὴρ ἐν τῷ υἱῷ.

kai pollǭ ge hyperechousa hē doxa en tǭ huiǭ estin hote doxazei auton ho patēr, ē en tǭ patri hote edoxasthē. ho patēr en tǭ huiǭ.

And far surpassing is the glory in the Son when the Father glorifies him, compared with the glory in the Father when the Father was glorified in the Son.

Notes and citation

Summary: The Father's glorifying of the Son surpasses the Son's glorifying of the Father.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.364 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-364).

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32.365Preuschen 4:475

καὶ ἔπρεπέν γε τὸν μείζονα, ἀμειβόμενον τὴν δόξαν ἣν ἐδόξασεν αὐτὸν ὁ υἱός, χαρίσασθαι τῷ υἱῷ τὸ δοξάσαι αὐτὸν ἐν αὐτῷ, ἱν ὁ υἱὸς ᾖ έν τῷ θεῷ δοξαζόμενος. μενος. εἰτʼ ἐπεὶ ὅσον οὐδέπω ταῦτα γίνεσθαι ἔμελλεν λέγω δὲ τὸ δοξάζεσθαι τὸν υἱὸν ἐν τῷ θεῷ), διὰ τοῦτο ἐπιφέρει τὸ Καὶ εὐθὺς »δοξάσει αὐτόν«.

kai eprepen ge ton meizona, ameibomenon tēn doxan hēn edoxasen auton ho huios, charisasthai tǭ huiǭ to doxasai auton en autǭ, hin ho huios ę̄ en tǭ theǭ doxazomenos. menos. eitʼ epei hoson oudepō tauta ginesthai emellen legō de to doxazesthai ton huion en tǭ theǭ), dia touto epipherei to Kai euthys »doxasei auton«.

And it was fitting that the greater, repaying the glory with which the Son glorified him, should grant the Son to be glorified in him, so that the Son might be glorified in God. Then, since these things were about to happen very soon (I mean the Son's being glorified in God), therefore he adds, “and will glorify him immediately.”

John 13:32 (quotation, high confidence)

Notes and citation

Summary: The Father repays the Son by glorifying him in himself, and soon.

The quotation is John 13:32.

Topics: Trinity

Cite (SBL): Origen, Comm. Jo. 32.365 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-365).

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32.366Preuschen 4:475

ταῦτα δὲ οὐκ ἀγνοοῦμεν πολλῷ εἶναι ἐλάττονα ὡν χωρεῖ ὁ τόπος ἐξεταζόμενος, ἀποκαλύπτοντος τοῦ θεοῦ. καὶ ἐπιδημοῦντος τοῦ λόγου αὐτοῦ εἰς τὸ παραστῆσαι τὴν δόξαν τοῦ θεοῦ, καὶ ᾡ δύναται δωρήσασθαι ὁ πατὴρ δωρούμενος τὴν πᾶσαν δόξαν τοῦ θεοῦ.

tauta de ouk agnooumen pollǭ einai elattona hōn chōrei ho topos exetazomenos, apokalyptontos tou theou. kai epidēmountos tou logou autou eis to parastēsai tēn doxan tou theou, kai hǭ dynatai dōrēsasthai ho patēr dōroumenos tēn pasan doxan tou theou.

We are not unaware that these things are far less than what the passage under examination contains, when God reveals it and his Word comes to set forth the glory of God, and what the Father can give when he gives the whole glory of God.

Notes and citation

Summary: Origen admits his explanation falls short of the passage's depth.

“Of God” corrects the digital text's “Μοῦ,” the same misreading of θεοῦ as in 32.351.

Notes on the original text

Digital text corrected (misread abbreviation in the digital text): τοῦ Μοῦ → τοῦ θεοῦ.

Cite (SBL): Origen, Comm. Jo. 32.366 (Preuschen 4:475; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-366).

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32.367Preuschen 4:475–476

διὸ ὡς βραχεῖς καὶ πολλῷ ταπεινότεροι τῆς ἀξίας τῶν λόγων, καὶ ἐπὶ τοῖς ἐκτεθεῖσιν χάριτας ὀμολογοῦμεν τῷ θεῷ, οὐσιν πολλῷ μείζοσιν τῆς ἡμετέρας ἀξίας. Τεκνία, ἔτι μικρὸν μεθʼ ὑμῶν εἰμι· ζητήσετέ με, καὶ καθὼς εἶπον τοῖς Ἰουδαίοις ὃτι Ὃπου ἐγώ εἰμι ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι.

dio hōs bracheis kai pollǭ tapeinoteroi tēs axias tōn logōn, kai epi tois ektetheisin charitas omologoumen tǭ theǭ, ousin pollǭ meizosin tēs hēmeteras axias. Teknia, eti mikron methʼ hymōn eimi; zētēsete me, kai kathōs eipon tois Ioudaiois hoti Hopou egō eimi hymeis ou dynasthe elthein, kai hymin legō arti.

Therefore, as people of little stature and far beneath the worth of these words, we give thanks to God also for what has been set out, which is far greater than our worth. “Little children, yet a little while I am with you. You will seek me; and as I said to the Jews, ‘Where I am, you cannot come,’ so now I say to you also.”

John 13:33 (quotation, high confidence)

Notes and citation

Summary: Origen gives thanks for what he has understood; the next text is John 13:33.

The closing quotation is John 13:33, 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, 33 Τεκνία → Τεκνία.

Cite (SBL): Origen, Comm. Jo. 32.367 (Preuschen 4:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-367).

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32.368Preuschen 4:476

Συναγαγὼν ἐκ τῶν εὐαγγελίων τὰς ὡς ὑπὸ πατρὸς λεγομένας τοῦ σωτῆρος ἡμῶν πρὸς τέκνα φωνάς, θάρρει λέγειν ὃτι τινῶν ὁ σωτὴρ πατήρ ἐστιν· τῷ μὲν γὰρ παραλυτικῷ φησί· »Θάρσει, τέκνον· ἀφίενταί σοι αἱ ἁμαρτίαι«· τῇ δὲ αἱμορροούσῃ· »Θυγάτηρ, ἡ πίστις σου σέσωκέν θε«· καὶ νῦν τοῖς μαθηταῖς λέγει τὸ »Τεκνία«, ἐμφαίνοντος, οἶμαι, τὶ καὶ τοῦ ὑποκοριστικοῦ καὶ διδάσκοντος τὴν ἔτι βραχύτητα τῆς τῶν ἀποστόλων ψυχῆς τότε.

Synagagōn ek tōn euangeliōn tas hōs hypo patros legomenas tou sōtēros hēmōn pros tekna phōnas, tharrei legein hoti tinōn ho sōtēr patēr estin; tǭ men gar paralytikǭ phēsi; »Tharsei, teknon; aphientai soi hai hamartiai«; tę̄ de haimorroousę̄; »Thygatēr, hē pistis sou sesōken the«; kai nyn tois mathētais legei to »Teknia«, emphainontos, oimai, ti kai tou hypokoristikou kai didaskontos tēn eti brachytēta tēs tōn apostolōn psychēs tote.

Having gathered from the Gospels the words of our Savior spoken as by a father to children, be bold to say that the Savior is the father of some. For to the paralytic he says, “Take heart, child; your sins are forgiven”; and to the woman with the flow of blood, “Daughter, your faith has saved you”; and now he says to the disciples, “Little children,” indicating something, I think, by the diminutive too, and teaching that the souls of the apostles were at that time still small.

Matt 9:2 (quotation, high confidence) · Mark 5:34 (quotation, high confidence) · John 13:33 (quotation, high confidence)

Notes and citation

Summary: Jesus speaks as a father to his children; “little children” shows the apostles were still immature.

The quotations are Matt 9:2, Mark 5:34 (Luke 8:48), and John 13:33.

Cite (SBL): Origen, Comm. Jo. 32.368 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-368).

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32.369Preuschen 4:476

ἐὰν δέ τις ζητῇ· ἆρʼ οὖν ὁ παραλυτικὸς, ἀκούων »Τέκνον« ἐντελέστερος ἦν τῶν πρὸς οὓς ὁ λόγος φησί· »Τεκνία«; ἀκούσει ὃτι εἴ τις μέν ἐστιν τεκνίον, πάντως ἐστὶν τέκνον·

ean de tis zētę̄; arʼ oun ho paralytikos, akouōn »Teknon« entelesteros ēn tōn pros hous ho logos phēsi; »Teknia«? akousei hoti ei tis men estin teknion, pantōs estin teknon;

And if someone asks, “Was the paralytic, then, who heard ‘child,’ more perfect than those to whom the Word says ‘little children’?”, he will hear that if anyone is a little child, he is certainly a child;

Matt 9:2 (allusion, high confidence)

Notes and citation

Summary: A “little child” is still a child.

Cite (SBL): Origen, Comm. Jo. 32.369 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-369).

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32.370Preuschen 4:476

διὸ οὐ κεκώλυται τὸν παραλυτικόν, λεγόμενον »τέκνον«, εἶναι καὶ τεκνίον· ὥστε οὐκ ἀνάγκη τὸν ὀνομασθέντα τέκνον, τὸν παραλυτικόν, εἶναι ἐντελέστερον τῶν πρὸς οὓς ὁ λόγος εἶπεν τὸ »Τεκνία«.

dio ou kekōlytai ton paralytikon, legomenon »teknon«, einai kai teknion; hōste ouk anankē ton onomasthenta teknon, ton paralytikon, einai entelesteron tōn pros hous ho logos eipen to »Teknia«.

so nothing prevents the paralytic, called “child,” from being a little child too; hence it is not necessary that the paralytic, who was named “child,” was more perfect than those to whom the Word said “little children.”

Notes and citation

Summary: The paralytic was not necessarily more mature than the apostles.

Cite (SBL): Origen, Comm. Jo. 32.370 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-370).

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32.371Preuschen 4:476

χρὴ δὲ εἰδέναι ὅτι οὐχ ὣσπερ ἐπὶ τῶν ἀνθρώπων οὐ δύναται τὸ τέκνον γενέσθαι ὓστερον ἀδελφὸς οὗ ἔφθασεν εἶναι τέκνον, οὓτως ἀδύνατον μεταβαλεῖν ἐκ τέκνου Ἰησοῦ πρὸς τὸ γενέσθαι αὐτοῦ ἀδελφόν.

chrē de eidenai hoti ouch hōsper epi tōn anthrōpōn ou dynatai to teknon genesthai hysteron adelphos hou ephthasen einai teknon, houtōs adynaton metabalein ek teknou Iēsou pros to genesthai autou adelphon.

But one must know that it is not the case that, just as among human beings a child cannot later become the brother of the one whose child he already was, so it is impossible to change from being a child of Jesus to becoming his brother.

Notes and citation

Summary: Unlike human children, a child of Jesus can become his brother.

Cite (SBL): Origen, Comm. Jo. 32.371 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-371).

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32.372Preuschen 4:476

οὗτοι γοῦν πρὸς οὓς εἶπεν· »Τεκνία« μετὰ τὴν τοῦ σωτῆρος ἀνάστασιν, ὡσπερεὶ μεταποιωθέντες ἀπὸ τῆς ἀναστάσεως Ἰησοῦ, γίνονται τοῦ πρότερον εἰπόντος »Τεκνία« ἀδελφοί.

houtoi goun pros hous eipen; »Teknia« meta tēn tou sōtēros anastasin, hōsperei metapoiōthentes apo tēs anastaseōs Iēsou, ginontai tou proteron eipontos »Teknia« adelphoi.

Those, at any rate, to whom he said “Little children” become, after the Savior's resurrection, as though transformed by the resurrection of Jesus, brothers of the one who earlier said “Little children.”

John 13:33 (quotation, high confidence)

Notes and citation

Summary: After the resurrection the disciples became Jesus' brothers.

Cite (SBL): Origen, Comm. Jo. 32.372 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-372).

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32.373Preuschen 4:476

διὸ γέγραπται· »Πορεύου πρὸς τοὺς ἀδελφούς, »καὶ εἰπὲ αὐτοῖς· Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα »ὑμῶν, καὶ θεόν μου καὶ θεὸν ὑμῶν« καὶ τάχα †,

dio gegraptai; »Poreuou pros tous adelphous, »kai eipe autois; Anabainō pros ton patera mou kai patera »hymōn, kai theon mou kai theon hymōn« kai tacha †,

That is why it is written, “Go to the brothers and say to them, ‘I am ascending to my Father and your Father, and my God and your God’”; and perhaps …

Textual problem in this passage: see the notes.

John 20:17 (quotation, high confidence)

Notes and citation

Summary: The risen Jesus calls the disciples his brothers.

The quotation is John 20:17. The text is corrupt at the end (marked † in the Greek).

Cite (SBL): Origen, Comm. Jo. 32.373 (Preuschen 4:476; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-373).

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32.374Preuschen 4:476–477

ὣσπερ ἔστιν μεταβαλεῖν ἐκ δούλου Ἰησοῦ· δοῦλοι δὲ ἦσαν οἱ μαθηταὶ πρὸ τοῦ εἶναι τεκνία, ὡς δῆλον ἐκ τοῦ »Ὑμεῖς φωνεῖτέ με Ὁ διδάσκαλος καὶ Ὁ »κύριος, καὶ καλῶς λέγετε, εἰμὶ γάρ« καὶ τοῦ »Οὐκ ἔστιν δοῦλος »μείζων τοῦ κυρίου« ἀναγεγραμμένου πρὸ τοῦ »Τεκνία, ἔτι »μικρὸν μεθʼ ὑμῶν εἰμι«· ἐπιστήσεις δὲ εἰ ὁ δοῦλος πρότερον μαθητὴς γίνεται, εἶτα τεκνίον, εἶτα ἀδελφὸς Χριστοῦ καὶ υἱὸς τοῦ θεοῦ.

hōsper estin metabalein ek doulou Iēsou; douloi de ēsan hoi mathētai pro tou einai teknia, hōs dēlon ek tou »Hymeis phōneite me Ho didaskalos kai Ho »kyrios, kai kalōs legete, eimi gar« kai tou »Ouk estin doulos »meizōn tou kyriou« anagegrammenou pro tou »Teknia, eti »mikron methʼ hymōn eimi«; epistēseis de ei ho doulos proteron mathētēs ginetai, eita teknion, eita adelphos Christou kai huios tou theou.

just as it is possible to change from being a slave of Jesus. And the disciples were slaves before being little children, as is clear from “You call me the Teacher and the Lord, and you say well, for I am,” and from “A slave is not greater than his lord,” recorded before “Little children, yet a little while I am with you.” You will consider whether the slave first becomes a disciple, then a little child, then a brother of Christ and a son of God.

John 13:13 (quotation, high confidence) · John 13:16 (quotation, high confidence) · John 13:33 (quotation, high confidence)

Notes and citation

Summary: The disciples progressed from servants to children; perhaps one moves from servant to disciple, child, brother, and son of God.

The quotations are John 13:13, 13:16, and 13:33.

Cite (SBL): Origen, Comm. Jo. 32.374 (Preuschen 4:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-374).

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32.375Preuschen 4:477

μαθητὴν δὲ ἐν τούτοις λεκτέον τὸν ἐκ τοῦ παρέχειν αὐτὸν παραληψόμενον τὴν τοῦ λόγου ἐπιστήμην, μανθάνοντα ἀπὸ τοῦ τηλικούτου διδασκάλου τὴν σοφίαν τοῦ θεοῦ.

mathētēn de en toutois lekteon ton ek tou parechein auton paralēpsomenon tēn tou logou epistēmēn, manthanonta apo tou tēlikoutou didaskalou tēn sophian tou theou.

And by “disciple” in these passages must be meant one who, by offering himself, will receive the knowledge of the Word, learning from so great a teacher the wisdom of God.

Notes and citation

Summary: A disciple is one who learns God's wisdom from the Word.

Cite (SBL): Origen, Comm. Jo. 32.375 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-375).

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32.376Preuschen 4:477

τὸ δὲ »Ἔτι μικρὸν »μεθʼ ὑμῶν εἰμι« κατὰ μὲν τὸ ἁπλούστερον ὡς πρὸς τὸ ῥητὸν σαφές ἐστιν, ἐπεὶ ὅσον οὐδέπω ἔμελλεν μηκέτι ἔσεσθαι μετὰ τῶν μαθητῶν· πρότερον μὲν συλληφθεὶς ὑπὸ τῆς σπείρας καὶ τοῦ χιλιάρχου καὶ τῶν Ἰουδαϊκῶν ὑπηρετῶν, οἵτινες δήσαντες αὐτὸν ἀπήγαγον πρὸς Ἄνναν πρῶτον· μετὰ δὲ τοῦτο τῷ Πιλάτῳ παραδοθεὶς καὶ ἑξῆς τὴν ἐπὶ σταυρῷ καταδικασθείς· εἶτα ποιήσας ἐν τῇ

to de »Eti mikron »methʼ hymōn eimi« kata men to haplousteron hōs pros to rhēton saphes estin, epei hoson oudepō emellen mēketi esesthai meta tōn mathētōn; proteron men syllēphtheis hypo tēs speiras kai tou chiliarchou kai tōn Ioudaïkōn hypēretōn, hoitines dēsantes auton apēgagon pros Annan prōton; meta de touto tǭ Pilatǭ paradotheis kai hexēs tēn epi staurǭ katadikastheis; eita poiēsas en tę̄

And “Yet a little while I am with you,” in the simpler sense, is clear as regards the wording, since very soon he was to be no longer with the disciples: first he was seized by the cohort and the tribune and the Jewish officers, who bound him and led him first to Annas; after that he was handed over to Pilate and then condemned to the cross; then he spent in the

John 13:33 (quotation, high confidence) · John 18:12–13 (allusion, high confidence) · John 18:28 (allusion, medium confidence)

Notes and citation

Summary: Literally, Jesus was soon to be arrested, tried, crucified, and buried.

The allusions are John 18:12–13, 28 and 19:16. The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 32.376 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-376).

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32.377Preuschen 4:477

καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. κατὰ δὲ τὸ βαθύτερον ζητήσεις μήποτε μετὰ τὸ »μικρὸν« οὐκέτι ἦν μετʼ αὐτῶν· οὐ τῷ μὴ παρεῖναι αὐτοῖς κατὰ σάρκα καὶ τῷ τὴν ψυχὴν αὐτοῦ εἰς ᾅδου καταβεβηκέναι (τούτου γὰρ ἕνεκεν οὐκ ἐκωλύετο εἶναι καὶ μετὰ τῶν μαθητῶν ὁ εἰπών· »Ὅπου δύο ἢ τρεῖς συνηγμένοι εἰς τὸ »ἐμὸν ὄνομα, καὶ ἐγώ εἰμι ἐν μέσῳ αὐτῷν« καὶ »Ἴδοὺ ἐγὼ μεθʼ »ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος«) ἀλλὰ τῷ, πληρωθέντος τοῦ »Πάντες ὑμετῖς σκανδαλισθήσεσθε ἐν »ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ· γέγραπται γάρ· Πατάξω τὸν ποιμένα, »καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης«, μηκέτι εἶναι μετʼ αὐτῶν τὸν μετὰ τῶν ἀξίων μόνων τυγχάνοντα.

kardią tēs gēs treis hēmeras kai treis nyktas. kata de to bathyteron zētēseis mēpote meta to »mikron« ouketi ēn metʼ autōn; ou tǭ mē pareinai autois kata sarka kai tǭ tēn psychēn autou eis hądou katabebēkenai (toutou gar heneken ouk ekōlyeto einai kai meta tōn mathētōn ho eipōn; »Hopou dyo ē treis synēgmenoi eis to »emon onoma, kai egō eimi en mesǭ autǭn« kai »Idou egō methʼ »hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos«) alla tǭ, plērōthentos tou »Pantes hymetis skandalisthēsesthe en »emoi en tę̄ nykti tautę̄; gegraptai gar; Pataxō ton poimena, »kai diaskorpisthēsontai ta probata tēs poimnēs«, mēketi einai metʼ autōn ton meta tōn axiōn monōn tynchanonta.

heart of the earth three days and three nights. But in the deeper sense you will ask whether after the “little while” he was no longer with them, not because he was not present with them in the flesh and because his soul had gone down to Hades (for this did not prevent him from being with the disciples, he who said, “Where two or three are gathered in my name, there am I in the midst of them,” and “Behold, I am with you always, until the end of the age”), but because, when “All of you will fall away because of me this night; for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered’” was fulfilled, he who is with the worthy alone was no longer with them.

Matt 12:40 (allusion, high confidence) · Matt 18:20 (quotation, high confidence) · Matt 28:20 (quotation, high confidence) · Matt 26:31 (quotation, high confidence) · Zech 13:7 (quotation, high confidence)

Notes and citation

Summary: Spiritually, Christ, who is present only with the worthy, was no longer with the disciples when they fell away.

The quotations are Matt 12:40, Matt 18:20, Matt 28:20, and Matt 26:31 (from Zech 13:7).

Cite (SBL): Origen, Comm. Jo. 32.377 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-377).

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32.378Preuschen 4:477

πρὸς τοῦτο δʼ ἄν τις ἀνθυποφέροι τὸ »Μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε« λέγων αὐτὸν εἶναι καὶ μετὰ τῶν μὴ γινωσκόντων αὐτόν.

pros touto dʼ an tis anthypopheroi to »Mesos hymōn stēkei hon hymeis ouk oidate« legōn auton einai kai meta tōn mē ginōskontōn auton.

Against this someone might object, “In your midst stands one whom you do not know,” saying that he is also with those who do not know him.

John 1:26 (quotation, high confidence)

Notes and citation

Summary: Objection: Christ stands even among those who do not know him.

The quotation is John 1:26.

Cite (SBL): Origen, Comm. Jo. 32.378 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-378).

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32.379Preuschen 4:477

ὅρα δὲ μήποτε οὐ ταὐτόν ἐστιν τὸ εἶναι αὐτὸν μετὰ τινος, ὅπερ ἐν ἐπαγγελίᾳ ὡς ἀξίοις δίδοται, τῷ ἑστηκέναι αὐτὸν καὶ μὴ γινωσκόμενον ἐν μέσῳ τῶν μὴ γινωσκόντων.

hora de mēpote ou tauton estin to einai auton meta tinos, hoper en epangelią hōs axiois didotai, tǭ hestēkenai auton kai mē ginōskomenon en mesǭ tōn mē ginōskontōn.

But consider whether his being with someone, which is given in promise to the worthy, is not the same as his standing, unrecognized, in the midst of those who do not know him.

Notes and citation

Summary: Being with the worthy differs from standing unrecognized among others.

Cite (SBL): Origen, Comm. Jo. 32.379 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-379).

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32.380Preuschen 4:477

ἐν ἐπαγγελίᾳ μὲν γὰρ τὸ »Ὅπου »δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, κἀγώ εἰμι ἐν μέσῳ »αὐτῶν« καὶ τὸ »Ἰδοὺ ἐγὼ μεθʼὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως »τῆς συντελείας τοῦ αἰῶνος«· οὐ τοιοῦτον δὲ τὸ »Μέσος ὑμῶν »στήκει ὃν ὑμεῖς οὐκ οἴδατε«.

en epangelią men gar to »Hopou »dyo ē treis synēgmenoi eis to emon onoma, kagō eimi en mesǭ »autōn« kai to »Idou egō methʼhymōn eimi pasas tas hēmeras heōs »tēs synteleias tou aiōnos«; ou toiouton de to »Mesos hymōn »stēkei hon hymeis ouk oidate«.

For in promise are “Where two or three are gathered in my name, there am I in the midst of them” and “Behold, I am with you always, until the end of the age”; but “In your midst stands one whom you do not know” is not of this kind.

Matt 18:20 (quotation, high confidence) · Matt 28:20 (quotation, high confidence) · John 1:26 (quotation, high confidence)

Notes and citation

Summary: Christ's promised presence differs from his unrecognized presence.

The quotations are Matt 18:20, Matt 28:20, and John 1:26.

Cite (SBL): Origen, Comm. Jo. 32.380 (Preuschen 4:477; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-380).

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32.381Preuschen 4:477–478

καὶ ἐν τῷ προκειμένῳ τοίνυν ὁ εἰπών· »Ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμι« φησὶ τὸ »Ἔτι μικρὸν μεθʼ »ὑμῶν εἰμι«. ὁ δὲ λέγων· »Ἔτι μικρὸν μεθʼ ὑμῶν εἰμι« οὐκ ἂν παρότι αἰσθητῶς τῷ Ἰούδᾳ, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν αὐτοῦ ἵνα παραδῷ τὸν σωτῆρα, εἶπεν ἂν αὐτῷ τὸ »Μετὰ σοῦ εἰμι« (οὐκέτι γὰρ ἦν μετʼ αὐτοῦ) οὐδʼ ὅτε βάψας τὸ ψωμίον ἐδίδου αὐτῷ, ἀλλʼ ὅτε μετὰ τὸ ψωμίον εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς,

kai en tǭ prokeimenǭ toinyn ho eipōn; »Idou egō methʼ hymōn eimi« phēsi to »Eti mikron methʼ »hymōn eimi«. ho de legōn; »Eti mikron methʼ hymōn eimi« ouk an paroti aisthētōs tǭ Ioudą, tou diabolou ēdē beblēkotos eis tēn kardian autou hina paradǭ ton sōtēra, eipen an autǭ to »Meta sou eimi« (ouketi gar ēn metʼ autou) oudʼ hote bapsas to psōmion edidou autǭ, allʼ hote meta to psōmion eisēlthen eis ekeinon ho Satanas,

And in the present passage, then, he who said, “Behold, I am with you,” says, “Yet a little while I am with you.” But he who says, “Yet a little while I am with you,” would not have said to Judas, though physically present with him, when the devil had already put it into his heart to betray the Savior, “I am with you” (for he was no longer with him), nor when, having dipped the morsel, he gave it to him; but when after the morsel Satan entered into him,

Matt 28:20 (quotation, high confidence) · John 13:33 (quotation, high confidence) · John 13:2 (allusion, high confidence) · John 13:26–27 (allusion, high confidence)

Notes and citation

Summary: Christ was no longer truly with Judas once the devil had entered his heart.

The quotations are Matt 28:20 and John 13:33; the allusions are John 13:2, 26–27. The sentence continues in the next section.

Cite (SBL): Origen, Comm. Jo. 32.381 (Preuschen 4:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-381).

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32.382Preuschen 4:478

πολλῷ πλέον οὐκ ἦν Χριστὸς μετὰ τοῦ Ἰούδα, μακρύναντος ἑαυτὸν ἀπὸ τοῦ σωτῆρος· »Τίς γὰρ συμφώνησις Χριστοῦ πρὸς Βελίαρ;«

pollǭ pleon ouk ēn Christos meta tou Iouda, makrynantos heauton apo tou sōtēros; »Tis gar symphōnēsis Christou pros Beliar?«

much more then was Christ not with Judas, who had put himself far from the Savior: “For what agreement has Christ with Beliar?”

2 Cor 6:15 (quotation, high confidence)

Notes and citation

Summary: After Satan entered him, Christ was even less with Judas.

The quotation is 2 Cor 6:15.

Notes on the original text

Digital text corrected (page reference of an earlier edition (420 H) leaked into the digital text): 420Η πολλῷ → πολλῷ.

Cite (SBL): Origen, Comm. Jo. 32.382 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-382).

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32.383Preuschen 4:478

Εἰ καὶ μικρὸν δὲ ἔτι μετὰ τῶν τεκνίων ἔμελλεν εἶναι ὁ πατὴρ αὐτῶν Ἰησοῦς, χρὴ εἰδέναι τὸ μετὰ τὸ »μικρὸν« ἐκεῖνο· εἰ καὶ μὴ ἦν μετʼ αὐτῶν, οὐδὲν ἧττον εκεῖνοι ζητεῖν ἔμελλον τὸν Ἰησοῦν, ὡς ὁ Πέτρος μετὰ τὸ ἀρνήσασθαι πικρῶς ἔκλαιεν, οἶμαι, ζητῶν τῶν τὸν Ἰησοῦν,

Ei kai mikron de eti meta tōn tekniōn emellen einai ho patēr autōn Iēsous, chrē eidenai to meta to »mikron« ekeino; ei kai mē ēn metʼ autōn, ouden hētton ekeinoi zētein emellon ton Iēsoun, hōs ho Petros meta to arnēsasthai pikrōs eklaien, oimai, zētōn tōn ton Iēsoun,

And even if Jesus, their father, was to be with the little children yet a little while, one must know what came after that “little while”: even if he was not with them, they would nonetheless seek Jesus, as Peter after his denial wept bitterly, seeking, I think, Jesus.

John 13:33 (quotation, high confidence) · Matt 26:75 (allusion, high confidence)

Notes and citation

Summary: After the little while, the disciples would seek Jesus, as Peter did in his bitter tears.

The allusion is Matt 26:75.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text): ΧΧΧΙ. Εἰ → Εἰ.

Cite (SBL): Origen, Comm. Jo. 32.383 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-383).

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32.384Preuschen 4:478

νῦν μὲν οὖν τὸ »Ἔτι μικρὸν μεθʼ ὑμῶν εἰμι« λέλεκται, ὀλίγῳ δὲ ὕστερον· »Μικρόν, φηςί, καὶ οὐκέτι θεωρεῖτέ »με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με«, ὅτε λεγόντων τῶν μαθητῶν· »Τί ἐστιν τοῦτο ὃ λέγει μικρόν; οὐκ οἴδαμεν τί λαλεῖ· γνοὺς ὁ »Ἰησοῦς καὶ ὅτι ἤθελον αὐτὸν ἐρωτᾶν, εἶπεν αὐτοῖς· Περὶ τούτου »ζητεῖτε μετʼ ἀλλήλων ὅτι εἶπον· Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ »πάλιν μικρὸν καὶ ὄψεσθέ με; ἀμήν, ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε »καὶ θρηνήσετε ὑμεῖς· ὁ κόσμος χαρήσεται· ὑμεῖς λυπηθήσεσθε, »ἀλλʼ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται«.

nyn men oun to »Eti mikron methʼ hymōn eimi« lelektai, oligǭ de hysteron; »Mikron, phēsi, kai ouketi theōreite »me, kai palin mikron kai opsesthe me«, hote legontōn tōn mathētōn; »Ti estin touto ho legei mikron? ouk oidamen ti lalei; gnous ho »Iēsous kai hoti ēthelon auton erōtan, eipen autois; Peri toutou »zēteite metʼ allēlōn hoti eipon; Mikron kai ou theōreite me, kai »palin mikron kai opsesthe me? amēn, amēn legō hymin hoti klausete »kai thrēnēsete hymeis; ho kosmos charēsetai; hymeis lypēthēsesthe, »allʼ hē lypē hymōn eis charan genēsetai«.

Now, then, “Yet a little while I am with you” has been said; and a little later, “A little while,” he says, “and you no longer see me, and again a little while and you will see me,” when the disciples said, “What is this ‘little while’ that he speaks of? We do not know what he is saying.” Jesus, knowing that they wanted to ask him, said to them, “Are you asking among yourselves about this, that I said, ‘A little while and you do not see me, and again a little while and you will see me’? Truly, truly, I say to you that you will weep and lament; the world will rejoice; you will be sorrowful, but your sorrow will turn into joy.”

John 13:33 (quotation, high confidence) · John 16:16–20 (quotation, high confidence)

Notes and citation

Summary: Jesus later explains the “little while” of absence and return, sorrow turning to joy.

The quotations are John 13:33 and John 16:16–20.

Cite (SBL): Origen, Comm. Jo. 32.384 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-384).

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32.385Preuschen 4:478

τὸ γὰρ »μικρὸν« ἐκεῖνο ἐν ᾧ οὐκ ἐθεώρουν αὐτόν, ἐζήτουν Ἰησοῦν· διὸ ἔκλαιον καὶ ἐθρήνουν, τῆς λύπης αὐτῶν εἰς χαρὰν μεταβαλλούσης, ὅτε ἐπληροῦτο τὸ »Καὶ πάλιν μικρὸν καὶ ὄψεσθέ με«.

to gar »mikron« ekeino en hǭ ouk etheōroun auton, ezētoun Iēsoun; dio eklaion kai ethrēnoun, tēs lypēs autōn eis charan metaballousēs, hote eplērouto to »Kai palin mikron kai opsesthe me«.

For in that “little while” in which they did not see him, they sought Jesus; therefore they wept and lamented, their sorrow turning into joy when “and again a little while and you will see me” was fulfilled.

John 16:16 (quotation, high confidence)

Notes and citation

Summary: Their sorrow in his absence became joy when they saw him again.

The quotation is John 16:16.

Cite (SBL): Origen, Comm. Jo. 32.385 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-385).

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32.386Preuschen 4:478

Ἐν οἷς ἐξετάσεις εἰ ὁ μετὰ μικρὸν μὴ θεωρῶν αὐτόν, εἰ μέλλει μετὰ τοῦτο ὄψεσθαι αὐτόν, μετʼ οὐ πολὺ πάντως ὄψεται αὐτόν, νοούντων ἡμῶν τὸ »Καὶ πάλιν μικρὸν καὶ ὄψεσθέ με«.

En hois exetaseis ei ho meta mikron mē theōrōn auton, ei mellei meta touto opsesthai auton, metʼ ou poly pantōs opsetai auton, noountōn hēmōn to »Kai palin mikron kai opsesthe me«.

In these words you will examine whether one who after a little while does not see him, if he is to see him after this, will certainly see him before long, as we understand “and again a little while and you will see me.”

John 16:16 (quotation, high confidence)

Notes and citation

Summary: Whoever is to see him again will see him before long.

The quotation is John 16:16.

Cite (SBL): Origen, Comm. Jo. 32.386 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-386).

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32.387Preuschen 4:478

τὸ δὲ ζητεῖν τὸν Ἰησοῦν ζητεῖν ἐστιν τὸν λόγον καὶ τὴν σοφίαν καὶ τὴν δικαιοςύνην καὶ τὴν ἀλήθειαν καὶ τὴν δύναμιν τοῦ θεοῦ, ἅπερ πάντα ἐστὶν ὁ χριστός.

to de zētein ton Iēsoun zētein estin ton logon kai tēn sophian kai tēn dikaiosynēn kai tēn alētheian kai tēn dynamin tou theou, haper panta estin ho christos.

And to seek Jesus is to seek the Word and the wisdom and the righteousness and the truth and the power of God, all of which Christ is.

1 Cor 1:24 (allusion, high confidence) · 1 Cor 1:30 (allusion, high confidence) · John 14:6 (allusion, medium confidence)

Notes and citation

Summary: Seeking Jesus means seeking God's Word, wisdom, righteousness, truth, and power.

The allusions are 1 Cor 1:24, 30 and John 14:6.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.387 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-387).

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32.388Preuschen 4:478

τινὲς δὲ ζητοῦσιν αὐτὸν τῶν ἑωρακότων σημεῖα, καὶ σὺν τῷ ἑωρακέναι λαβόντων ἀπʼ αὐτοῦ ἄρτον καὶ φαγόντων, αἰτίου τοῦ ζητεῖν αὐτοῖς γενομένου τοῦ τεθράφθαι ἀπὸ τοῦ λόγου· »Ζητεῖτε γάρ με, φησίν, οὐχ ὅτι εἴδετε σημεῖα, ἀλλʼ ὅτι ἐφάγετε ἐκ »τῶν ἄρτων καὶ ἐχορτάσθητε«.

tines de zētousin auton tōn heōrakotōn sēmeia, kai syn tǭ heōrakenai labontōn apʼ autou arton kai phagontōn, aitiou tou zētein autois genomenou tou tethraphthai apo tou logou; »Zēteite gar me, phēsin, ouch hoti eidete sēmeia, allʼ hoti ephagete ek »tōn artōn kai echortasthēte«.

But some of those who have seen signs seek him, those who, besides seeing, received bread from him and ate, the reason for their seeking being that they had been fed by the Word: “For you seek me,” he says, “not because you saw signs, but because you ate of the loaves and were filled.”

John 6:26 (quotation, high confidence)

Notes and citation

Summary: Some seek Jesus only because he fed them.

The quotation is John 6:26.

Cite (SBL): Origen, Comm. Jo. 32.388 (Preuschen 4:478; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-388).

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32.389Preuschen 4:478–479

εἶτα ἐπεὶ πρότερον τοῖς Ἰουδαίοις Εἰρήκει· »Ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν ἁμαρτίᾳ ὑμῶν »ἀποθανεῖσθε· ὃπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθέ ἐλθεῖν« ἐπʼ ἐκεῖνο ἀναφέρων τὸ προκείμενον φησί· »Καὶ καθὼς εἶπον τοῖς Ἰου- »δαίοις ὃτι Ὃπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω »ἄρτι«.

eita epei proteron tois Ioudaiois Eirēkei; »Egō hypagō kai zētēsete me, kai en hamartią hymōn »apothaneisthe; hopou egō hypagō hymeis ou dynasthe elthein« epʼ ekeino anapherōn to prokeimenon phēsi; »Kai kathōs eipon tois Iou- »daiois hoti Hopou egō hypagō hymeis ou dynasthe elthein, kai hymin legō »arti«.

Then, since he had earlier said to the Jews, “I am going away, and you will seek me, and you will die in your sin; where I am going you cannot come,” referring to that, he says in the present passage, “And as I said to the Jews, ‘Where I am going you cannot come,’ so now I say to you also.”

John 8:21 (quotation, high confidence) · John 13:33 (quotation, high confidence)

Notes and citation

Summary: Jesus recalls what he had told the Jews and now says it to the disciples.

The quotations are John 8:21 and John 13:33.

Cite (SBL): Origen, Comm. Jo. 32.389 (Preuschen 4:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-389).

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32.390Preuschen 4:479

ὡς γὰρ ἐκείνοις, φησί, τοῦτʼ εἶπον, οὕτω καὶ ὑμῖν· ἀλλὰ καὶ ὑμῖν τοῦτο λέγω οὐ περὶ πλείονος χρόνου.

hōs gar ekeinois, phēsi, toutʼ eipon, houtō kai hymin; alla kai hymin touto legō ou peri pleionos chronou.

“For as I said this to them,” he says, “so I say it to you also; but I say this to you not for a longer time.”

Notes and citation

Summary: For the disciples the separation is only temporary.

Cite (SBL): Origen, Comm. Jo. 32.390 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-390).

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32.391Preuschen 4:479

οὓτω γὰρ ἀκούω τοῦ »Καὶ ὑμῖν λέγω ἄρτι«, ὃπερ οὐκ ἔστιν ταὐτὸν τῷ »Καὶ ὑμῖν »λέγω« χωρὶς τῆς προσθήκης τῆς >ἄρτι<. Ἰουδαῖοι μὲν γὰρ, οὓς προέβλεπεν ἐν τῇ ἑαυτῶν ἁμαρτίᾳ ἀποθανουμένους, οὐκ ἐπὶ βραχυνόμενον χρόνον οὐκ ἐδύναντο ἣκειν ὃπου ὑπῆγεν ὁ Ἰνσοῦς· οἱ δὲ μαθηταί, μεθʼ ὃν ἔμελλεν μικρὸν χρόνον μηκέτι ἔσεσθαι μετʼ αὐτῶν, διὰ τὰ προειρημένα οὐκ ἐδύναντο ἓπεσθαι τῷ λόγῳ ἀπιόντι ἐπὶ τὰς ἑαυτοῦ οἰκονομίας.

houtō gar akouō tou »Kai hymin legō arti«, hoper ouk estin tauton tǭ »Kai hymin »legō« chōris tēs prosthēkēs tēs >arti<. Ioudaioi men gar, hous proeblepen en tę̄ heautōn hamartią apothanoumenous, ouk epi brachynomenon chronon ouk edynanto hēkein hopou hypēgen ho Insous; hoi de mathētai, methʼ hon emellen mikron chronon mēketi esesthai metʼ autōn, dia ta proeirēmena ouk edynanto hepesthai tǭ logǭ apionti epi tas heautou oikonomias.

For so I understand “so now I say to you also,” which is not the same as “I say to you also” without the addition of “now.” For the Jews, whom he foresaw would die in their own sin, could not come where Jesus was going, and not for a short time; but the disciples, after the little while in which he would no longer be with them, could not, for the reasons given above, follow the Word as he departed to his own dispensations.

John 13:33 (quotation, high confidence) · John 8:21 (allusion, high confidence)

Notes and citation

Summary: “Now” shows that the disciples' inability to follow is temporary, unlike that of those who die in their sin.

The quotation is John 13:33.

Cite (SBL): Origen, Comm. Jo. 32.391 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-391).

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32.392Preuschen 4:479

Καὶ εἰ μὲν μὴ προτέτακτο τοῦ »Ὃπου ἐγὼ ὑπάγω »ὑμεῖς οὐ δύνασθε ἐλθεῖν« τὸ »Καθὼς εἶπον τοῖς Ἰουδαίοις« κἄν ἁπλούστερον ἐδοκοῦμεν ταῦτα εἰρῆσθαι, ἀναφερόμενα ἐπὶ τὴν ἀπὸ τοῦ βίου ἔξοδου τῆς Ἰησοῦ ψυχῆς· νυνὶ δὲ καὶ οἱ Ἰουδαῖοι ἀποθνήσκειν ἔμελλον, καὶ ὁ Ἰησοῦς ἀποθανὼν καταβαίνειν εἰς ᾄδου.

Kai ei men mē protetakto tou »Hopou egō hypagō »hymeis ou dynasthe elthein« to »Kathōs eipon tois Ioudaiois« kan haplousteron edokoumen tauta eirēsthai, anapheromena epi tēn apo tou biou exodou tēs Iēsou psychēs; nyni de kai hoi Ioudaioi apothnēskein emellon, kai ho Iēsous apothanōn katabainein eis ądou.

And if “As I said to the Jews” had not been placed before “Where I am going you cannot come,” we would have thought these words were said in a simpler sense, referring to the departure of Jesus' soul from life. But as it is, the Jews too were going to die, and Jesus, having died, was going to descend to Hades.

John 13:33 (quotation, high confidence)

Notes and citation

Summary: Since both Jesus and his hearers would die and go to Hades, the saying cannot simply mean death.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text): ΧΧΧΙΙ. Καὶ → Καὶ.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.392 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-392).

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32.393Preuschen 4:479

πῶς ὃπου ὁ Ἰησοῦς ὑπῆγεν ἐκεῖνοι οὐκ ἐδύναντο ἀπελθεῖν; ἀλλʼἐρεῖ τις, ἐπεὶ καὶ ἐν τῷ παραδείσῳ ἔμελλεν γίνεσθαι τοῦ θεοῦ, ἔνθα οἱ μὲν ἐν ταῖς ἁμαρτίαις αὐτῶν ἀποθανούμενοι γίνεσθαι οὐκ ἔμελλον, οἱ δὲ τοῦ Ἰησοῦ μαθηταὶ τότε μὲν οὖν οὐκ ἐδύναντο ἐκεῖ γενέσθαι, ὓστερον δὲ διὰ τοῦτο πρὸς μὲν τοῦς ἐν ταῖς ἁμαρτίαις αὐτῶν ἀποθανουμένους Ἰουδαίους λέλεκται τὸ »Ὃπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύ- »νασθε ἐλθεῖν«· πρὸς δὲ τοὺς μαθητάς· »Ὃπου ἐγὼ ὑπάγω, ὑμεῖς οὐ »δύνασθε ἐλθεῖν ἄρτι«.

pōs hopou ho Iēsous hypēgen ekeinoi ouk edynanto apelthein? allʼerei tis, epei kai en tǭ paradeisǭ emellen ginesthai tou theou, entha hoi men en tais hamartiais autōn apothanoumenoi ginesthai ouk emellon, hoi de tou Iēsou mathētai tote men oun ouk edynanto ekei genesthai, hysteron de dia touto pros men tous en tais hamartiais autōn apothanoumenous Ioudaious lelektai to »Hopou egō hypagō, hymeis ou dy- »nasthe elthein«; pros de tous mathētas; »Hopou egō hypagō, hymeis ou »dynasthe elthein arti«.

How, then, could they not go where Jesus was going? But someone will say: since he was also going to be in the paradise of God, where those who would die in their sins were not going to be, while the disciples of Jesus could not be there then, but later, therefore to the Jews who would die in their sins it was said, “Where I am going you cannot come,” but to the disciples, “Where I am going you cannot come now.”

John 8:21 (quotation, high confidence) · John 13:33 (quotation, high confidence) · Luke 23:43 (allusion, high confidence)

Notes and citation

Summary: Jesus went to paradise, where those dying in sin could never come, but the disciples could later.

The quotations are John 8:21 and John 13:33; the allusion is Luke 23:43.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.393 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-393).

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32.394Preuschen 4:479

τὸ γὰρ ἑφῆς τῆς λέξεώς ἐστιν τοιοῦτον· »Καθὼς εἶπον τοῖς Ἰουδαίοις καὶ ὑμῖν λέγω· Ὃπου ἐγὼ ὑπάγω, »ὑμεῖς οὐ δύνασθε ἐλθεῖν ἄρτι«. καὶ οὓτω δὲ οὐκ ὁλίγην ἔχει ζήτησιν ὁ τόπος, διὰ τὸ »Ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς »γῆς ποιήσει τρεῖς ἡμέρας καὶ τρεῖς νύκτας«.

to gar hephēs tēs lexeōs estin toiouton; »Kathōs eipon tois Ioudaiois kai hymin legō; Hopou egō hypagō, »hymeis ou dynasthe elthein arti«. kai houtō de ouk holigēn echei zētēsin ho topos, dia to »Ho huios tou anthrōpou en tę̄ kardią tēs »gēs poiēsei treis hēmeras kai treis nyktas«.

For the sequence of the saying is this: “As I said to the Jews, I say also to you: Where I am going you cannot come now.” But even so the passage raises no small question, because of “The Son of Man will spend three days and three nights in the heart of the earth.”

John 13:33 (quotation, high confidence) · Matt 12:40 (quotation, high confidence)

Notes and citation

Summary: The three days in the heart of the earth raise a further question.

The quotations are John 13:33 and Matt 12:40.

Cite (SBL): Origen, Comm. Jo. 32.394 (Preuschen 4:479; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-394).

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32.395Preuschen 4:479–480

πῶς γὰρ τρεῖς ἡμέρας καὶ τρεῖς νύκτας ποιήσει ἐν τῇ καρδίᾳ τῆς γῆς, ὃς ἃμα τῇ ἐξόδῳ ἐν τῷ παραδείσῳ ἔμελλεν ἔσεσθαι τοῦ θεοῦ, κατὰ τὸ »Σήμερον μετʼ »ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ τοῦ θεοῦ«; οὓτω δὲ ἐτάραξέν τινας ὡς ἀσύμφωνον τὸ εἰρημένον, ὥστε τολμῆσαι αὐτοὺς ὑπονοῆσαι προστεθῆσθαι τῷ εὐαγγελίῳ ἀπό τινων ῥαδιουργῶν αὐτὸ τὸ »Σήμερον μετʼ »ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ τοῦ θεοῦ«.

pōs gar treis hēmeras kai treis nyktas poiēsei en tę̄ kardią tēs gēs, hos hama tę̄ exodǭ en tǭ paradeisǭ emellen esesthai tou theou, kata to »Sēmeron metʼ »emou esę̄ en tǭ paradeisǭ tou theou«? houtō de etaraxen tinas hōs asymphōnon to eirēmenon, hōste tolmēsai autous hyponoēsai prostethēsthai tǭ euangeliǭ apo tinōn rhadiourgōn auto to »Sēmeron metʼ »emou esę̄ en tǭ paradeisǭ tou theou«.

For how will he spend three days and three nights in the heart of the earth, who at his departure was to be at once in the paradise of God, according to “Today you will be with me in the paradise of God”? This saying has troubled some as inconsistent, so much that they dared to suspect that “Today you will be with me in the paradise of God” had been added to the Gospel by some tamperers.

Matt 12:40 (allusion, high confidence) · Luke 23:43 (quotation, high confidence)

Notes and citation

Summary: Some thought “Today you will be with me in paradise” contradicted the three days and was a forgery.

The quotations are Matt 12:40 and Luke 23:43, which Origen cites as “the paradise of God.” The doubters are unidentified.

Topics: Scripture and canon, Eschatology

Cite (SBL): Origen, Comm. Jo. 32.395 (Preuschen 4:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-395).

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32.396Preuschen 4:480

ἡμεῖς δὲ φαμεν ἁπλούστερον μὲν ὅτι τάχα πρὶν ἀπελθεῖν εἰς τὴν λεγομένην καρδίαν τῆς γῆς ἀπεκατέστησεν εἰς τὸν παράδεισον τοῦ θεοῦ τὸν εἰπόντα αὐτῷ· »Μνήσθητί μου ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ σου«· βαθύτερον δὲ ὅτι πολλαχοῦ τὸ »σήμερον« ἐν τῇ γραφῇ καὶ ἐπὶ ὅλον παρατείνει τὸν ἐνεστηκότα αἰῶνα· ὥσπερ δὲ καὶ ἐν τῷ »Ἐφημίσθη ὁ λόγος οὗτος »παρὰ Ἰουσαίοις μέχρι τῆς σήμερον« καὶ »Οὗτος πατὴρ Μωαβιτῶν Μέχρι τῆς σήμερον ἡμέρας« καὶ »Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ »ἀκούσητε, † καὶ μὴ ἀπόστητε ἀπὸ κυρίου«.

hēmeis de phamen haplousteron men hoti tacha prin apelthein eis tēn legomenēn kardian tēs gēs apekatestēsen eis ton paradeison tou theou ton eiponta autǭ; »Mnēsthēti mou hotan elthę̄s en tę̄ basileią sou«; bathyteron de hoti pollachou to »sēmeron« en tę̄ graphę̄ kai epi holon parateinei ton enestēkota aiōna; hōsper de kai en tǭ »Ephēmisthē ho logos houtos »para Iousaiois mechri tēs sēmeron« kai »Houtos patēr Mōabitōn Mechri tēs sēmeron hēmeras« kai »Sēmeron ean tēs phōnēs autou »akousēte, † kai mē apostēte apo kyriou«.

But we say, in the simpler sense, that perhaps before going away into what is called the heart of the earth he restored to the paradise of God the one who said to him, “Remember me when you come in your kingdom”; and in the deeper sense, that in Scripture “today” often extends over the whole present age, as in “This saying was spread among the Jews until today,” and “He is the father of the Moabites until this very day,” and “Today, if you hear his voice, … and do not fall away from the Lord.”

Textual problem in this passage: see the notes.

Luke 23:42 (quotation, high confidence) · Matt 28:15 (quotation, high confidence) · Gen 19:37 (quotation, high confidence) · Ps 95:7 (94:7 LXX) (quotation, high confidence) · Heb 3:12 (echo, low confidence)

Notes and citation

Summary: Either Jesus brought the thief to paradise first, or “today” means the whole present age, as elsewhere in Scripture.

The quotations are Luke 23:42, Matt 28:15, Gen 19:37, and Ps 95:7 (94:7 LXX). The last words (“and do not fall away from the Lord”) are not in the Psalm; the text is marked corrupt (†) and may conflate Heb 3:12.

Topics: Scripture and canon, Eschatology

Cite (SBL): Origen, Comm. Jo. 32.396 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-396).

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32.397Preuschen 4:480

ἐν τῇ σήμερον ἡμέρᾳ ἐπαγγέλλεται αὐτῷ, ἀξιώσαντι μνησθῆναι αὐτοῦ ἐν τῇ βασιλείᾳ τοῦ θεοῦ, τὸ ἐν τῷ ἐνεστηκότι αἰῶνι πρὸ τοῦ μέλλοντος ποιῆσαι αὐτὸν γενέσθαι σὺν αὐτῷ ἐν τῇ βασιλείᾳ τοῦ θεοῦ.

en tę̄ sēmeron hēmerą epangelletai autǭ, axiōsanti mnēsthēnai autou en tę̄ basileią tou theou, to en tǭ enestēkoti aiōni pro tou mellontos poiēsai auton genesthai syn autǭ en tę̄ basileią tou theou.

On this “today” he promises to him, who asked to be remembered in the kingdom of God, to bring it about in the present age, before the one to come, that he should be with him in the kingdom of God.

Luke 23:42–43 (allusion, high confidence)

Notes and citation

Summary: “Today” promises the thief a place with Christ within the present age.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.397 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-397).

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32.398Preuschen 4:480

ἀλλὰ τοῦτο μὲν διὰ μέσου ἐν παρεκβάσει εἰς τὸ προειρημένον εἰρήσθω· τοῖς δὲ μαθηταῖς, ἀκολουθεῖν βουλομένοις τῷ Ἰησοῦ, οὐχ ὡς ἂν οἱ ἁπλούσετεροι ὑπο· λάβοιεν ωματικῶς, ἀλλʼ ὡς δηλοῖ τὸ »Ὃς ἂν μὴ ἄρῃ τὸν σταυρὸν »αὐτοῦ καὶ ἀκολουθήσει ὀπίσω μου, οὐκ ἔστιν μου ἄξιος εἶναι μα- »θητής« φησὶν νῦν ὁ κύριος ὅτι »Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε »ἐλθεῖν ἄρτι«.

alla touto men dia mesou en parekbasei eis to proeirēmenon eirēsthō; tois de mathētais, akolouthein boulomenois tǭ Iēsou, ouch hōs an hoi haplouseteroi hypo; laboien ōmatikōs, allʼ hōs dēloi to »Hos an mē arę̄ ton stauron »autou kai akolouthēsei opisō mou, ouk estin mou axios einai ma- »thētēs« phēsin nyn ho kyrios hoti »Hopou egō hypagō hymeis ou dynasthe »elthein arti«.

But let this be said in passing, as a digression on what was said before. To the disciples, who wanted to follow Jesus, not bodily, as the simpler might suppose, but as “Whoever does not take up his cross and follow after me is not worthy to be my disciple” shows, the Lord now says, “Where I am going you cannot come now.”

Matt 10:38 (quotation, high confidence) · Luke 14:27 (quotation, high confidence) · John 13:33 (quotation, high confidence)

Notes and citation

Summary: The disciples wanted to follow Jesus by bearing the cross, but could not yet.

The quotations are a combination of Matt 10:38 and Luke 14:27, and John 13:33.

Topics: Martyrdom

Cite (SBL): Origen, Comm. Jo. 32.398 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-398).

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32.399Preuschen 4:480

εἰ γὰρ ἐβούλοντο ἀκολουθεῖν τῷ λόγῳ καὶ ὁμολογεῖν αὐτὸν μὴ σκανδαλιζόμενοι ἐν αὐτῷ, ἀλλὰ οὐκ ἐδύναντό πω τοῦτο ποιεῖν· »Οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη« καὶ »Οὐδεὶς δύναται εἰπεῖν Κύριος Ἰησοῦς εἰ μὴ ἐν πνεύματι ἁγίῳ«.

ei gar eboulonto akolouthein tǭ logǭ kai homologein auton mē skandalizomenoi en autǭ, alla ouk edynanto pō touto poiein; »Oupō gar ēn pneuma, hoti Iēsous oupō edoxasthē« kai »Oudeis dynatai eipein Kyrios Iēsous ei mē en pneumati hagiǭ«.

For though they wanted to follow the Word and confess him without falling away because of him, they could not yet do this: “For the Spirit was not yet, because Jesus was not yet glorified,” and “No one can say ‘Jesus is Lord’ except in the Holy Spirit.”

John 7:39 (quotation, high confidence) · 1 Cor 12:3 (quotation, high confidence)

Notes and citation

Summary: Without the Spirit, not yet given, they could not yet follow and confess Jesus.

The quotations are John 7:39 and 1 Cor 12:3.

Cite (SBL): Origen, Comm. Jo. 32.399 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-399).

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32.400Preuschen 4:480

ἄπεισιν δὲ ὁ λόγος τὰς ἑαυτοῦ πορείας, καὶ ἀκολουθεῖ μὲν αὐτῷ ὁ Λόγῳ ἑπόμενος· οὐ δύναται δὲ ἀκολουθεῖν ὁ μὴ εὐτρεπισμένος ὥστʼ Εὐτόνως κατʼ ἴχνη βαίνειν, τοῦ λόγου ὁδηγοῦντος πρὸς τὸν ἑαυτοῦ Πατέρα τοὺς πάντα πράττοντας ἵνα καὶ δύνωνται αὐτῷ ἕπεσθαι καὶ ἀκολουθῶσιν αὐτῷ, ἕως ἂν εἴπωσιν τῷ χριστῷ· »Ἐκολλήθη ὀπίσω »σου ἡ ψυχή μου«.

apeisin de ho logos tas heautou poreias, kai akolouthei men autǭ ho Logǭ hepomenos; ou dynatai de akolouthein ho mē eutrepismenos hōstʼ Eutonōs katʼ ichnē bainein, tou logou hodēgountos pros ton heautou Patera tous panta prattontas hina kai dynōntai autǭ hepesthai kai akolouthōsin autǭ, heōs an eipōsin tǭ christǭ; »Ekollēthē opisō »sou hē psychē mou«.

The Word goes away on his own journeys, and he who keeps close to the Word follows him; but he who is not prepared to walk vigorously in his footsteps cannot follow, while the Word leads to his own Father those who do everything so as to be able to follow him, and who do follow him, until they say to Christ, “My soul has clung close behind you.”

Ps 63:8 (62:9 LXX) (quotation, high confidence)

Notes and citation

Summary: Only those ready to walk in the Word's steps can follow him to the Father.

The quotation is Ps 63:8 (62:9 LXX).

Cite (SBL): Origen, Comm. Jo. 32.400 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-400).

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32.401Preuschen 4:480

Αὐτάρκη δὲ περιγραφὴν εἰληφότος τοῦ λβ΄ τῶν εἰς τὸ κατὰ Ἰωάννην Εὐαγγέλιον ἐξηγητικῶν, αὐτοῦ που καταπαύσομεν τὸν λόγον.

Autarkē de perigraphēn eilēphotos tou lb΄ tōn eis to kata Iōannēn Euangelion exēgētikōn, autou pou katapausomen ton logon.

Since the thirty-second book of the exegetical writings on the Gospel according to John has reached a sufficient length, we shall end the discussion here.

Notes and citation

Summary: Origen ends Book 32 of his Commentary on John.

Cite (SBL): Origen, Comm. Jo. 32.401 (Preuschen 4:480; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-319/#p-32-401).

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